A
TREATISE
OF
FREE
GRACE
.
CHAP.
I.
Opening
the
first
Adams
pure
Naturals
,
which
was
his
first
Estate
.
THe
first
Adam
in
this
world
,
passed
through
foure
Estates
:
two
before
his
fall
;
the
third
was
his
fall
;
the
fourth
was
that
estate
after
his
fall
.
The
first
produced
him
good
,
and
not
evill
;
and
this
was
the
estate
of
the
creation
.
The
second
propounded
to
him
good
and
evill
,
and
this
was
the
State
of
the
Covenant
betweene
God
and
him
.
The
third
was
his
transgression
,
namely
,
his
fall
;
and
this
produced
him
the
losse
of
all
good
,
and
an
hereditary
possession
of
evill
totally
and
eternally
.
The
fourth
was
the
State
of
the
Restauration
of
the
world
by
the
second
Adams
Redemption
,
and
this
propounded
to
him
and
all
mankind
good
and
evill
.
The
Estate
of
the
felicity
of
the
Cre●tion
produced
to
Adam
a
fourefold
good
:
First
his
Personall
perfections
:
secondly
,
his
continuall
support
of
the
same
:
thirdly
,
an
onenesse
or
selfenesse
with
the
parts
of
the
whole
creation
:
fourthly
,
the
perfections
of
the
whole
creation
,
led
his
reasonable
soule
in
love
by
his
senses
to
a
perfect
union
with
God
:
Of
these
in
their
order
.
First
,
his
Personall
Perfections
are
described
by
Moses
,
Gen.
2
7
in
three
particulars
;
first
,
the
Lord
God
formed
man
of
the
dust
of
the
earth
;
and
that
was
the
perfection
of
his
body
:
secondly
,
he
breathed
into
his
nostrils
the
breath
of
life
,
and
that
was
his
soules
creation
by
infusion
:
thirdly
,
man
became
a
living
soule
that
is
compleatly
composed
in
his
Vegetative
,
Sensitive
,
and
Rationalls
:
or
in
his
Personall
perfections
,
rightly
disposed
to
operate
according
to
that
estate
;
so
that
Adam
might
truly
say
to
God
of
his
workmanship
in
him
,
I
will
praise
thee
,
for
I
am
fearefully
and
wonderfully
made
;
marvellous
are
thy
workes
,
and
that
my
soule
knowes
right
well
,
Psal.
139.
verse
14.
Secondly
God
rendered
to
him
by
the
whole
perfections
of
the
creation
,
a
continued
supportation
of
his
Personall
perfections
,
and
therefore
hee
made
all
first
,
and
man
last
,
Gen.
1.26
.
implying
man
could
not
subsist
one
minute
[
](A81812-e13060-b)*
*
It
is
true
,
man
now
subsists
,
but
not
perfect
in
nature
;
but
as
the
creation
is
subject
to
vanity
,
so
is
the
body
of
man
.
in
his
Personall
perfection
out
of
it
;
Therefore
as
the
spangled
skie
with
Lamps
of
light
in
their
order
,
was
of
his
House
but
the
seiled
roofe
:
so
also
the
earth
with
it's
most
perfect
fragrancie
and
ornaments
,
was
but
the
pavement
of
his
habitation
.
And
as
the
creatures
vegetable
being
his
appointed
food
,
rendering
their
spirit
or
life
to
his
nutrimentall
support
,
so
also
the
virtuall
force
of
the
celestiall
and
terrestriall
globe
,
in
a
mutuall
efflux
,
did
not
onely
with
their
most
sweet
imbreathings
,
internally
maintain
that
compound
of
Adams
sweet
an●
subtill
life
in
his
Personall
perfections
;
but
also
to
his
body
externally
naked
,
by
their
mutuall
touch
,
was
to
it
rayment
,
not
onely
comfortable
,
but
also
honourable
and
glorious
:
for
(
saith
the
Text
)
They
were
both
naked
,
the
man
and
the
woman
,
and
were
not
ashamed
;
implying
the
foresaid
support
,
as
needing
no
other
,
Gen
s
.
2.
verse
.
25.
Thirdly
,
an
onenesse
or
selfenesse
with
the
parts
of
the
whole
Creation
;
It
is
true
,
Earth
,
Ayre
,
Water
and
Fire
,
were
not
the
nature
of
Adam
,
yet
every
one
of
their
natures
was
in
his
,
as
the
principles
of
his
Elementary
body
,
and
so
were
to
him
as
himselfe
.
Againe
,
the
nature
and
lives
of
vegetable
Plants
and
Trees
,
was
not
the
nature
of
Adam
;
yet
their
kind
of
natures
and
lives
were
resident
in
his
:
as
in
the
growth
of
his
bodily
stature
the
nayles
of
his
fingers
,
toes
,
and
other
parts
,
as
parts
of
himselfe
.
Againe
,
the
nature
and
lives
of
sensitive
Creatures
were
not
the
nature
of
Adam
,
as
in
the
Beasts
and
Birds
and
other
of
that
generall
nature
;
yet
their
kinds
of
nature
was
in
his
:
as
in
his
touch
,
taste
,
hearing
,
smelling
and
seeing
,
as
parts
of
himselfe
;
but
the
womans
nature
was
his
,
and
his
hers
;
as
flesh
of
his
flesh
,
a●●
bone
of
his
bone
,
and
so
the
most
proper
roote
to
produce
their
owne
kinde
.
And
from
this
universall
onenesse
or
selfenesse
of
natures
did
naturally
[
](A81812-e13190-b)*
*
The
first
originall
of
the
second
Table
of
the
morall
law
.
spring
in
the
mind
of
Adam
in
his
pure
Naturalls
,
the
second
Table
of
the
morall
Law
,
namely
,
To
love
thy
Neighbour
as
thy selfe
.
As
for
the
Essence
of
Adams
reasonable
soule
,
although
he
knew
it
farre
more
then
we
doe
ours
,
yet
he
knew
it
not
but
by
it's
effects
:
So
also
,
the
intrinsecall
formes
of
all
creatures
,
although
hee
knew
them
by
their
effects
more
then
we
can
,
and
in
that
respect
saw
a
kinde
of
selfenesse
of
the
soules
of
all
creatures
with
himselfe
farre
more
then
wee
can
;
yet
in
respect
of
their
specificating
forme
,
which
internally
gave
this
thing
to
be
this
,
and
that
to
be
that
.
This
to
him
was
invisible
:
as
was
his
owne
reasonable
soule
,
which
was
his
intrinsecall
forme
primarily
specificating
him
from
other
creatures
.
And
the
reason
why
the
internall
forme
or
soule
,
or
being
of
all
creatures
even
to
the
being
of
a
stone
is
invisible
,
is
this
,
because
mans
reasonable
soule
being
involved
in
an
Elementary
body
,
although
perfect
,
is
clouded
to
perceive
his
owne
nature
,
or
the
like
:
For
as
Gods
essentiall
perfection
,
by
reason
of
his
unmeasurable
perfections
,
is
removed
farre
from
sense
and
weake
reason
;
and
therefore
unperceiveable
and
invisible
to
man
;
so
also
is
the
manner
knowne
onely
to
God
,
how
all
things
subsist
in
him
,
and
receive
the
continuation
of
their
subtile
lives
and
beings
individually
.
And
the
universall
ground
of
this
selfenesse
betweene
all
creatures
and
Adam
in
the
creation
,
is
this
;
because
the
whole
creation
consisting
of
many
parts
,
was
but
one
effect
or
off-spring
of
God
,
as
his
Generation
;
yet
not
by
any
derivation
of
his
Essence
essentially
,
but
by
his
powerfull
production
by
creation
wondrously
.
As
first
,
from
a
meere
nothing
to
a
formlesse
masse
,
and
from
thence
to
that
perfection
which
then
it
was
,
and
so
now
all
things
subsist
and
continue
in
him
,
but
the
manner
how
,
is
invisible
and
unperceiveable
to
man
;
if
to
Adam
in
his
innocency
,
much
more
now
to
all
mankinde
,
but
we
must
believe
it
,
because
God
hath
said
it
,
Acts
17.
vers
28.
Fourthly
,
the
perfections
of
the
whole
creation
,
led
Adams
reasonable
soule
,
by
his
senses
,
to
a
perfect
union
of
love
in
God
,
which
was
his
most
proper
blessednesse
in
the
state
of
creation
:
for
although
the
soules
infusion
was
the
best
o
his
being
;
yet
it
was
no
part
of
his
blessednesse
,
for
that
was
but
the
uniting
of
two
created
natures
to
make
his
personall
being
,
which
a
man
may
have
,
and
be
accursed
.
But
this
was
the
union
of
the
creature
with
the
Creator
,
by
perfect
love
in
a
mutuall
concordance
;
for
as
God
created
Adam
fitly
and
rightly
disposed
to
operate
to
God
as
his
chiefest
good
,
so
also
God
did
excitively
draw
him
to
this
union
by
leading
him
,
from
the
effect
to
the
cause
,
from
the
creation
to
the
Creator
as
from
the
drop
to
the
Ocean
.
For
God
to
Adam
was
not
onely
transparently
agreeable
(
by
the
perfection
of
the
creation
)
to
his
senses
,
but
also
to
his
understanding
and
his
will
:
first
to
his
understanding
,
by
the
truth
of
that
perfection
;
and
secondly
to
his
will
in
the
perfection
of
goodnesse
.
For
,
first
to
his
understanding
,
by
all
his
senses
was
conveyed
the
truth
of
Gods
power
and
wisdome
,
in
the
wonderfull
composure
of
all
creatures
,
in
their
severall
shapes
,
natures
,
kindes
,
qualities
and
vertues
,
harmoniously
amyable
,
but
chiefly
Adams
personall
perfections
so
beautifull
,
and
his
reasonable
soule
,
the
mirror
of
Gods
worke
of
power
and
wisedome
;
and
all
joyntly
together
gave
Adam
a
concludent
proofe
,
that
God
in
himselfe
was
infinitely
beyond
all
this
that
he
had
communicated
to
the
perfection
of
the
creation
,
and
therefore
this
demonstrative
Principle
of
truth
was
agreeable
to
the
naturall
property
of
his
understanding
,
which
naturally
lookes
at
truths
.
Secondly
,
also
to
his
will
was
an
agreeablenesse
in
goodnesse
:
First
in
respect
of
the
things
themselves
;
all
good
,
yea
very
good
by
Gods
owne
testimony
:
Secondly
to
Adam
as
an
Ocean
of
good
universally
terminating
all
their
forces
and
vertues
of
their
perfections
to
his
harmonising
support
,
as
before
is
declared
.
Againe
,
Adam
himselfe
being
both
in
nature
and
authority
over
all
creatures
,
as
their
Lord
and
King
,
(
under
God
)
so
that
by
his
senses
,
to
his
understanding
and
will
,
was
declared
the
good
will
of
God
to
him
in
all
,
by
all
and
above
all
creatures
.
Therefore
here
was
an
agreeablenesse
,
universally
to
his
will
,
which
naturally
look'd
at
God
as
the
eye
doth
follow
the
light
;
So
that
if
Adam
was
created
in
knowledge
,
after
the
Image
of
him
that
created
him
(
as
certainly
hee
was
)
then
mans
originall
righteousnesse
in
his
pure
naturals
was
this
,
namely
,
Col.
3.10
.
Eph.
4.24
.
man
[
](A81812-e13480-b)*
*
Mans
original
righteousnesse
.
operating
understandingly
from
the
effect
to
the
cause
,
from
the
whole
creation
to
the
Creator
,
according
to
the
rules
of
the
perfections
of
the
creation
,
as
to
him
in
whom
he
and
they
did
live
,
move
,
and
had
their
being
.
The
reason
why
thus
to
operate
,
was
his
naturall
righteousnesse
,
is
,
because
it
was
right
according
to
the
perfection
of
that
truth
which
shined
in
the
perfections
of
the
creatures
to
him
.
Againe
,
his
holinesse
in
his
pure
naturalls
was
this
:
his
operating
according
to
the
perfections
of
the
creatures
in
the
Mans
originall
holinesse
.
purity
of
his
perfect
love
to
God
,
in
all
,
through
all
,
and
above
all
,
living
not
so
much
amongst
the
perfection
of
the
creatures
,
where
he
was
as
in
God
whom
he
so
loved
,
and
the
reason
why
,
in
these
perfections
of
love
was
conteined
his
naturall
holinesse
,
was
this
:
Because
by
it
hee
did
not
onely
set
God
above
all
creatures
,
but
also
by
it
hee
did
rightly
dedicate
himselfe
to
Gods
use
onely
,
and
alone
with
al
his
soule
,
with
al
his
heart
,
and
with
all
his
strength
;
for
it
is
the
property
of
love
to
adde
to
the
perfection
of
the
thing
loved
,
more
then
to
it selfe
,
as
wee
see
in
Ionathan
and
Moses
,
&c.
That
Adam
had
this
in
the
perfection
of
it
,
is
proved
thus
;
if
all
love
in
men
generally
doth
arise
from
that
agreeablenesse
which
is
betweene
the
subject
and
the
object
;
as
certainly
it
doth
,
then
in
Adam
most
of
all
,
because
to
him
(
the
Subject
)
God
(
the
Object
)
did
shine
in
all
the
perfection
of
the
creation
in
a
sutable
agreeablenesse
,
in
all
things
in
all
respects
,
as
before
is
proved
.
Therefore
in
Adam
there
was
the
truth
of
that
perfect
love
to
God
againe
;
and
not
onely
the
truth
but
the
uttermost
extent
of
love
in
the
strength
thereof
:
for
if
the
beauty
of
the
Object
being
transparant
to
the
Subject
,
will
draw
forth
all
the
strength
,
which
is
in
the
Subject
to
it selfe
,
as
in
I●nathan
to
David
,
2
Sam.
1.26
.
Exod.
32.32
.
and
Moses
to
God
then
much
more
did
it
draw
forth
Adams
love
to
God
,
as
the
most
transparent
object
of
beauty
,
being
an
object
of
infinite
goodnesse
excitively
drawing
out
his
soule
in
all
his
strength
in
a
liking
and
uniting
affections
in
all
,
through
all
,
and
above
all
.
And
from
this
Principle
in
his
minde
did
naturally
[
](A81812-e13670-b)*
*
The
first
originall
of
the
first
Table
of
the
mo●all
law
.
spring
the
first
Table
of
the
morall
Law
,
namely
,
to
love
God
with
all
the
soule
,
and
with
all
the
strength
:
and
here
I
will
note
these
five
observations
for
conclusion
of
this
Chapter
.
First
,
that
man
in
his
innocency
,
in
the
perfections
of
his
righteousnesse
and
holinesse
was
but
the
receiver
of
all
his
good
;
as
his
being
passively
by
creation
;
and
his
blessednesse
actively
by
reception
,
as
by
his
sense
,
his
reason
,
will
and
affections
,
he
enjoyed
God
.
And
what
had
hee
that
hee
had
not
received
?
for
it
is
proper
to
God
alone
to
be
being
and
blessednesse
in
himselfe
and
of
himselfe
;
Therefore
both
men
and
Angels
are
but
receivers
of
all
their
good
from
God
.
Secondly
,
here
observe
,
that
the
perfection
of
the
creation
in
the
estate
of
pure
naturalls
,
had
no
dependancie
upon
Adams
Personall
perfections
;
or
his
perfect
operations
,
whereby
they
could
keepe
,
or
lose
their
created
perfections
by
him
;
therefore
it
was
from
some
other
cause
,
whereby
they
became
subject
to
fall
into
vanity
;
for
in
this
estate
Adam
depended
upon
them
for
the
support
of
his
Personall
perfections
and
operations
,
but
not
they
upon
him
;
for
they
were
created
in
their
flourishing
perfections
before
Adam
was
:
All
being
made
,
first
in
their
immediate
dependancie
upon
God
;
but
hee
last
:
therefore
in
this
estate
they
had
no
such
dependancie
upon
him
.
Thirdly
,
here
observe
,
that
man
perfect
in
holinesse
and
righteousnesse
,
did
not
by
false
apprehensions
,
interpose
the
good
in
the
Creatures
,
betwixt
God
and
him
,
to
cut
off
his
blessed
union
of
love
to
God
,
nor
God
from
him
,
for
hee
by
that
perfect
love
loded
himselfe
,
and
all
that
created
good
in
Go●
from
whom
it
came
,
and
so
returning
to
God
the
glor●
of
all
his
workes
which
hee
had
created
and
made
,
and
so
gave
God
full
content
.
Fourthly
,
observe
that
in
the
estate
of
perfect
Creation
of
the
world
,
God
establish'd
his
Glory
to
returne
to
him
,
in
a
mutuall
concordancie
of
mans
good
,
and
no
otherwise
;
and
therefore
the
state
of
Creation
produced
man
good
,
and
no
evill
;
for
God
looked
upon
all
,
and
saw
it
was
all
good
,
as
liking
it
well
.
Fiftly
observe
,
that
although
Adam
did
beleeve
God
to
be
being
and
blessednesse
in
himself
and
of
himselfe
,
and
communicating
all
blessednesse
to
him
,
yet
this
estate
to
Adam
was
not
an
estate
of
Faith
,
for
Adams
beliefe
of
all
this
,
did
arise
to
him
by
naturall
demonstration
,
from
the
perfections
of
the
Creation
,
according
with
the
perfection
of
his
Senses
,
and
Reason
,
and
so
to
his
will
.
Therefore
all
to
him
was
but
Naturall
;
but
in
an
estate
of
Faith
,
to
live
by
Faith
in
God
.
First
for
the
thing
beleeved
,
it
must
be
Supernaturall
.
Secondly
,
man
his
minde
must
depend
for
the
attayning
of
it
upon
the
credit
he
gives
to
the
word
of
God
,
which
only
declares
the
thing
to
him
,
but
so
was
not
this
Estate
,
and
therefore
this
was
not
an
Estate
of
Faith
to
Adam
.
But
his
next
estate
to
this
,
was
an
Estate
of
Faith
;
namely
,
the
worke
of
the
Covenant
,
which
is
the
next
ground
to
be
treated
of
.
And
so
much
for
Adams
first
Estate
,
being
naturally
perfect
in
all
.
CHAP.
II.
Opening
the
Covenant
betweene
God
and
man
.
GOD
having
revealed
to
Moses
the
Creation
of
the
World
,
hee
in
the
next
place
makes
knowne
to
him
a
Garden
,
that
was
Planted
by
God
himselfe
,
without
the
helpe
of
man
,
in
which
place
comes
in
the
second
Estate
of
Adam
.
before
his
fall
,
and
his
entrance
into
this
Garden
,
was
to
enter
into
Covenant
with
God
,
and
God
with
him
,
for
good
and
evill
,
for
this
Estate
did
not
propose
good
only
to
Adam
,
as
did
the
Estate
of
Creation
[
](A81812-e14130-b)*
*
Adam
was
by
God
fitly
enabled
to
perform
the
Covenant
,
in
the
behalfe
of
God
and
the
world
,
before
God
called
him
to
so
weighty
a
b●sinesse
;
and
the
reasons
why
God
led
Adam
from
one
perfect
State
to
a
higher
,
a●e
primarily
two
,
first
because
the
created
perfections
of
this
world
,
could
not
direct
or
admit
him
to
enjoy
God
,
answerable
to
his
vast
comprehension
,
being
a
Spirit
so
neare
the
Angelicall
nature
:
secondly
,
because
God
was
delighted
to
receive
his
glory
at
as
high
a
pitch
,
as
his
reasonable
creature
could
apprehend
or
comprehend
its
felicity
,
to
all
eternity
.
;
but
good
and
evill
,
was
in
the
Covenant
propounded
unto
him
.
I
call
it
a
Covenant
,
First
,
because
here
was
Conditions
betweene
God
and
Adam
for
life
and
death
;
I
say
for
life
and
death
,
to
Adam
and
all
mankinde
comprehended
in
generall
,
under
the
names
of
good
and
evill
,
good
to
be
rendered
,
if
hee
did
obey
the
Rule
of
the
Covenant
,
evill
if
he
did
disobey
it
.
Secondly
,
those
conditions
were
agreed
on
by
Adam
,
with
a
full
consent
,
he
being
then
not
only
in
the
perfections
of
the
second
Table
of
the
Law
,
as
to
love
his
Neighbour
as
himselfe
;
but
also
in
the
perfection
of
the
first
Table
of
the
Law
,
namely
,
in
the
truth
,
and
utmost
extent
of
his
love
to
God
.
with
all
his
Soul●
,
and
with
all
his
Strength
;
therefore
hee
readily
concluded
this
Covenant
with
God
for
the
world
in
this
different
Estate
from
the
former
.
But
for
the
cleare
opening
of
this
Second
Estate
,
I
will
propound
foure
things
.
First
,
what
this
Garden
was
.
2
What
its
signification
was
.
3
What
Adams
obedience
in
it
was
.
4
What
was
the
end
God
intended
by
Adams
obedience
in
this
Covenant
,
First
,
this
Garden
was
but
a
part
of
the
Terrestriall
Globe
,
for
saith
the
Text
,
The
Lord
God
planted
a
Garden
Eastward
,
in
Eden
,
therefore
but
a
part
.
Gen.
2.8
.
This
Garden
was
planted
by
God
with
Plants
,
some
for
Adams
delightfull
consolation
,
and
some
for
his
nutrimentall
sustentation
;
for
,
(
saith
the
Text
)
Out
of
the
ground
,
the
Lord
God
made
to
grow
every
tree
pleasant
to
sight
,
and
good
for
food
,
Verse
9.
In
the
midst
of
the
Garden
,
God
planted
two
trees
distinguished
by
two
significant
names
,
implying
some
further
use
:
for
,
(
saith
the
Text
)
God
caused
to
grow
the
tree
of
life
also
in
the
midst
of
the
Garden
,
and
the
tree
of
knowle●ge
of
good
and
evill
Gen.
2.8
.
Into
this
Garden
came
a
River
to
replenish
it
in
fruitfulnesse
,
and
comming
in
but
one
,
there
God
divided
it
into
foure
,
and
from
thence
it
did
run
downe
the
terrestriall
Globe
foure
wayes
,
as
saith
the
Text
,
And
a
River
went
out
of
Eden
to
water
the
Garden
,
and
from
thence
it
was
parted
,
and
came
int●
f●ure
heads
,
&c.
Gen.
2.10
.
This
Plantation
or
Garden
being
thus
finished
,
Adam
by
God
was
thither
conveyed
,
and
the
perfections
thereof
,
was
to
depend
upon
his
operations
;
for
saith
the
Text.
The
Lord
God
tooke
the
man
,
and
put
him
into
the
Garden
of
Eden
to
dresse
it
,
and
to
keepe
it
,
Verse
5.
And
so
much
for
what
this
plantation
was
.
Certainly
this
was
for
some
further
end
and
use
,
then
was
the
perfections
of
the
whole
terrestriall
Globe
,
;
for
all
the
trees
of
this
Plantation
or
Garden
,
were
vegetables
in
their
perfections
,
as
were
those
on
the
whole
terrestriall
Globe
:
Therefore
this
Garden
,
as
a
plantation
by
sequestration
and
signification
)
made
the
onely
difference
between
it
and
the
world
.
And
the
signification
in
generall
,
was
but
this
;
that
as
in
future
time
the
land
of
Canaan
,
with
all
it
's
fruitfull
splendor
,
did
prefigure
the
celestiall
Canaan
.
As
to
the
second
Adam
,
as
appeares
Chap.
8.
So
this
to
Adam
in
the
beginning
of
time
did
prefigure
the
same
Angelicall
felicity
of
Divine
glory
in
the
Heaven
of
heavens
.
From
this
ground
God
made
the
Garden
to
excell
the
glory
of
the
whole
terrestriall
globe
,
that
by
faith
Adams
soule
might
be
raised
to
worke
by
love
to
God
,
feeding
on
Angells
food
by
beliefe
of
truth
.
So
much
for
the
generall
signification
.
Againe
,
more
particularly
:
First
,
whereas
God
did
not
commit
the
whole
terrestriall
globe
,
but
onely
this
part
,
(
as
the
glory
of
the
world
)
to
Adams
dressing
and
keeping
.
This
figuratively
implies
,
that
now
by
vertue
of
Gods
Ordinance
,
the
creation
had
it's
dependence
for
it's
good
,
naturall
and
supernaturall
;
or
for
an
evill
equivalently
contrary
upon
Adams
operations
in
this
Covenant
.
And
here
came
in
the
onely
ground
,
how
by
Adam
the
creation
could
be
raised
higher
,
or
lose
it's
supernaturall
perfections
,
and
become
subject
to
vanity
,
Rom.
8.
Whereas
God
caused
to
grow
up
in
the
midst
of
the
Garden
a
naturall
tree
,
naming
it
the
Teee
of
life
;
this
figured
to
Adam
,
that
he
(
to
his
naturall
posterity
,
in
obeying
the
worke
of
the
Covenant
by
beliefe
of
truth
)
should
(
from
Divine
Justice
)
be
as
a
tree
in
his
branches
of
naturall
perfections
,
growing
up
to
a
celestiall
life
;
or
as
a
flourishing
tree
of
eternall
life
.
But
now
this
tree
of
life
is
onely
in
Christ
Jesus
the
second
Adam
,
to
all
right
believers
,
Rev.
2.7
.
This
River
running
downe
it's
chrystall
streames
foure
severall
wayes
,
from
this
Paradise
of
terrestriall
pleasure
as
from
the
Throne
of
God
,
prefigured
to
Adams
faith
Gods
justice
,
as
pure
streames
of
waters
of
celestiall
life
;
for
his
obedience
(
according
to
the
Covenant
)
should
successively
run
downe
to
render
eternall
life
:
first
by
faith
,
and
secondly
by
fruition
to
his
posterity
,
through
all
generations
to
the
last
of
mankind
that
was
to
descend
of
his
loynes
;
but
now
this
River
onely
issues
from
the
second
Adam
in
the
doctrine
of
truth
and
mercy
conveying
Gods
gift
of
his
imputed
righteousnesse
as
the
tree
of
life
,
Rev.
22.12
.
The
other
tree
which
God
caused
to
grow
in
the
midst
of
the
Garden
,
naming
it
the
tree
of
Knowledge
of
good
and
evill
;
prefigured
to
Adams
faith
summarily
,
all
contained
in
the
Covenant
;
that
is
,
the
Knowledge
of
good
equivalent
to
Angels
;
or
the
knowledge
of
evill
equivalently
contrary
in
either
,
as
he
did
obey
or
disobey
.
And
the
ground
why
God
instituted
this
Garden
thus
,
in
all
these
prefigurations
and
significations
was
this
:
Because
,
the
heavenly
glory
to
Adams
terrestriall
perfections
,
was
supernaturall
;
for
it
is
one
thing
for
Adam
to
k●ow
by
the
perfections
of
the
creation
;
that
God
was
able
to
create
a
supernaturall
glory
,
he
appearing
by
it
Infinite
in
Wisedome
,
Power
and
Goodnesse
.
And
another
thing
,
that
hee
had
created
it
,
and
would
bring
him
to
it
,
if
hee
did
obey
the
rule
of
the
Covenant
;
for
the
perfections
of
the
creation
did
demonstrate
to
Adam
,
that
God
was
able
to
doe
such
a
thing
,
but
no
more
but
the
Covenant
by
God
Word
was
exprest
for
a
contrary
evill
.
And
all
those
prefigurations
and
significations
from
the
agreeablenesse
of
the
type
with
the
antitype
,
did
make
knowne
to
Adam
,
that
the
supernaturall
glory
was
made
,
and
in
being
also
from
the
word
knowledge
of
good
,
that
he
should
ascend
to
enjoy
it
to
all
eternity
,
if
hee
did
obey
the
rule
of
the
Covenant
,
or
an
evill
equivalently
contrary
if
he
did
disobey
;
and
therefore
,
because
supernaturall
,
all
was
needfull
to
strengthen
Adams
faith
,
to
withstand
the
temptation
,
in
point
of
triall
,
See
this
point
cleared
to
the
13.
Objection
in
Chap.
12.
for
God
doth
nothing
in
vaine
.
And
so
much
for
what
the
Garden
or
Plantations
signification
was
,
with
respect
to
Adams
worke
in
the
Covenant
.
Thirdly
,
now
Adam
was
to
obey
two
rules
in
the
Covenant
;
one
affirmative
,
the
other
negative
.
The
affirmative
was
to
this
end
,
namely
,
to
continue
his
naturall
being
to
be
a
meanes
to
a
supernaturall
end
,
by
eating
the
fruits
of
this
Garden
:
for
as
in
the
precedent
estate
of
creation
,
hee
was
to
eate
of
the
fruit
of
the
creation
for
his
nutrimentall
sustentation
;
so
now
of
the
fruits
of
this
Garden
also
;
for
the
Lord
God
commanded
the
man
,
saying
,
Of
every
tree
of
the
Garden
thou
mayest
eate
freely
,
Gen.
1.29
.
Gen.
2.16
.
The
negative
rule
was
it
by
which
hee
was
to
improve
his
strength
of
body
and
mind
to
God
by
obedience
,
namely
,
the
forbearing
to
eate
of
the
tree
of
knowledge
of
good
and
evill
;
but
of
the
Tree
of
Knowledge
of
good
and
evill
thou
shalt
not
eate
,
&c.
Gen.
2.17
.
And
this
rule
led
him
to
be
both
passively
and
actively
obedient
,
passively
in
two
things
:
First
,
although
in
the
perfection
of
the
creation
,
all
things
good
for
food
was
due
to
him
by
Gods
allowance
without
restraint
,
yet
in
this
Garden
or
Plantation
,
by
this
rule
hee
was
to
suffer
this
restraint
,
namely
,
to
deny
himselfe
to
eate
of
the
fruit
of
this
Tree
of
knowledge
of
good
and
evill
,
upon
paine
of
most
dreadfull
consequences
;
for
,
saith
the
Text
,
In
the
day
that
thou
eatest
thereof
,
thou
shalt
certainly
die
the
●●●ath
,
Verse
17.
Although
in
the
perfection
of
the
creation
,
God
rendred
his
sweete
imbreathings
,
very
good
,
and
no
evill
,
yet
in
this
Garden
the
obedience
of
these
rules
bound
them
to
suffer
the
imbreathings
of
the
assaults
of
Satan
that
evill
one
in
point
of
triall
.
[
](A81812-e15030-b)(a)
(a)
As
did
the
second
Adam
,
Luk.
4.3
,
2.3.4
.
And
here
lay
the
life
of
their
obedience
;
for
without
this
assault
their
triall
had
beene
no
triall
to
the
improvement
of
their
naturall
perfections
of
righteousnesse
and
holinesse
to
Gods
Covenant
in
point
of
good
and
evill
.
And
againe
,
this
negative
rule
led
them
to
active
obedience
in
two
particulars
:
first
the
fruits
of
this
tree
of
good
and
evill
being
naturally
good
food
,
it
required
of
them
a
diligent
observation
of
their
naturall
appetite
,
lest
it
might
dispose
them
to
transgresse
the
rule
of
the
Covenant
.
This
rule
led
them
in
stead
of
feeding
their
bodies
with
the
fruit
of
this
tree
,
to
feed
their
soules
by
beliefe
of
the
signified
knowledge
of
good
,
equivalent
to
Angels
in
glory
;
or
with
the
signified
knowledge
of
evill
equivalently
contrary
in
eternall
misery
.
So
much
for
this
point
,
what
Adams
obedience
in
the
Covenant
was
.
Lastly
,
the
intended
end
of
Gods
Covenant
with
Adam
,
was
of
great
consequence
,
for
it
respected
God
,
all
mankinde
,
the
World
,
and
the
Divell
;
for
what
if
Satans
lye
to
the
woman
,
pretended
that
there
was
no
truth
in
Gods
word
,
for
their
death
,
if
they
did
transgresse
,
saying
,
yee
shall
not
die
at
all
:
and
what
if
Satan
did
make
God
to
them
to
be
but
a
meere
imposture
,
as
only
pretending
,
that
Angelicall
good
,
but
never
intended
it
,
for
to
the
woman
(
in
the
Serpent
)
he
said
,
God
doth
know
that
in
the
d●y
that
yee
eate
thereof
,
your
eyes
shall
be
opened
,
and
yee
shall
be
as
Gods
knowing
good
and
evill
.
He
not
denying
a
higher
good
intended
in
the
Covenant
,
but
implying
Gods
command
,
was
the
only
thing
that
kept
him
from
attayning
it
.
I
say
,
what
of
all
this
?
for
if
hee
had
(
in
beliefe
of
Gods
word
)
abstayned
from
eating
the
fruit
,
according
to
the
rule
of
the
Covenant
,
then
they
had
not
only
freed
themselves
,
from
being
murthered
,
the
world
had
not
been
destroyed
,
Gods
word
had
not
been
nullified
Satan
had
not
(
in
the
beliefe
of
his
lyes
)
bin
magnified
b●t
on
the
contrary
,
from
their
beliefe
of
truth
working
to
God
by
love
;
God
(
over
all
by
his
word
of
truth
)
had
bin
glorified
in
two
respects
.
1
Because
[
](A81812-e15180-b)(b)
(b)
So
that
Gods
just●ce
would
have
bin
glorified
to
all
eternity
in
the
●irst
,
demonstrating
his
righteousnesse
and
goodnesse
in
the
eternall
felicity
of
all
mankinde
with
Angells
.
2.
righteously
demonst●ating
his
wrath
in
the
Apostate
Angells
o●
Divells
,
by
Adams
repeling
their
lies
,
yet
not
but
that
justice
precedētly
did
in
the
right
of
Gods
glory
,
passe
to
immediate
execution
on
those
Apostat
Angels
,
and
by
their
murthering
of
Adam
,
Gods
justice
from
thence
did
sup●rabound
upon
them
by
Gods
giving
way
to
them
to
bruise
the
heele
of
Christ
in
the
aggravation
of
their
malice
,
so
tha●●hey
we●e
not
o●ly
●●cluded
Angels
glory
at
the
〈◊〉
but
sh●ll
d●●w
upon
themselves
the
lat●tude
of
Gods
Attributes
,
glorious
in
wisdom
power
,
and
his
i●efull
justice
to
all
eternity
,
when
God
shall
loose
their
chaines
of
darknesse
by
which
they
are
reserved
unto
that
day
,
at
the
remembrance
whereof
they
tremble
.
by
his
Justice
according
to
the
Covenant
,
the
naturall
perfections
of
the
Creatures
,
together
with
man
in
his
pure
Naturalls
,
for
wages
to
Adams
worke
should
have
received
a
quickning
Spirit
,
and
man
in
the
perfection
of
faith
;
So
travailing
together
towards
their
celestiall
perfections
.
2.
And
Satans
lyes
(
by
beliefe
of
Gods
truth
nullified
,
and
consequently
Satan
most
justly
condemned
,
for
a
lyer
,
and
murtherer
of
mankinde
,
the
destroyer
of
all
the
works
of
God
,
and
adjudged
for
a
most
impudent
blasphemer
of
God
,
and
all
this
would
immediatly
have
followed
upon
Adams
perfect
repelling
of
Satans
temptations
.
For
the
Justice
of
the
Covenant
was
expresse
,
for
immediate
execution
,
even
the
same
day
and
minute
,
for
in
the
day
thou
eatest
thereof
thou
shalt
surely
die
the
death
.
Gen.
2.17
.
Againe
,
a
second
reason
is
drawn
from
the
nature
of
the
Covenant
,
which
was
for
good
and
evill
,
therefore
no
middle
Estate
,
but
good
or
evill
immediatly
,
even
as
upon
Adams
offence
,
judgement
passed
upon
all
to
condemnation
:
So
on
the
contrary
,
if
Adam
had
obeyed
the
Rule
of
the
Covenant
,
there
would
have
bin
produced
a
posterity
through
all
Generations
,
ascending
successefully
to
the
Elect
Angells
in
Angelicall
glory
in
perfect
union
,
in
soule
and
body
,
for
the
Couenant
was
for
all
mankinde
alike
in
good
.
But
it
may
be
objected
,
mans
body
in
its
pure
naturalls
,
being
but
flesh
and
blood
,
Object
.
in
an
Elementary
compound
could
neither
ascend
nor
be
able
to
inherit
the
spirituall
Glory
sutable
to
the
nature
of
Angells
,
so
powerfully
glorious
,
therefore
that
Angelicall
glory
was
not
intended
in
the
Covenant
.
Although
mans
naturall
body
could
not
inhabit
that
Kingdome
as
St.
Paul
affirmes
,
1
Cor.
15.50
.
Answere
.
yet
that
body
naturall
made
a
spirituall
body
,
is
a
powerfull
body
as
St.
Paul
affirmes
.
1
Cor.
15.43
.
And
therefore
it
could
both
ascend
and
inherit
with
Angells
;
for
if
Adam
had
●●ept
the
negative
Rule
of
the
Covenant
as
is
declared
,
then
as
in
the
perfection
of
nature
,
he
was
made
a
living
Soule
,
so
in
the
justice
of
the
Covenant
,
God
would
have
made
him
to
his
posteritie
a
quickening
Spirit
,
not
only
in
the
perfection
of
Faith
,
living
a
spirituall
life
in
his
pure
Naturalls
,
but
would
also
have
quickened
his
naturall
Elementary
body
,
with
a
spirituall
Nature
,
powerfull
to
ascend
and
inherit
the
glory
of
Angells
,
successively
to
the
last
man
that
should
live
on
the
Farth
;
but
now
in
the
second
Adam
onely
,
is
this
twofold
quickening
Spirit
found
,
who
only
is
the
Resurrection
and
the
life
of
man
,
as
St.
Paul
affirmes
1
Cor.
15.45
.
Object
.
But
it
may
be
further
objected
,
the
second
Adams
body
and
soule
were
seperated
,
and
his
body
raised
from
the
grave
,
not
a
spirituall
,
but
a
naturall
body
of
flesh
and
blood
,
therefore
mans
naturall
body
of
flesh
and
blood
,
doth
inherit
the
Kingdome
of
God
in
the
glory
of
Angells
.
The
second
Adam
must
be
considered
as
a
sinner
,
not
in
his
nature
,
Answere
.
nor
an
actuall
transgressor
,
but
imputatively
a
sinner
,
for
he
was
so
made
sin
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
,
given
us
imputatively
in
him
.
But
if
the
first
Adam
had
kept
the
Covenant
,
then
no
sin
;
therefore
no
separation
of
God
from
him
,
or
the
soule
from
God
which
was
his
death
,
nor
of
Soule
from
Body
,
which
was
but
the
shadow
of
death
,
but
he
should
have
ascended
in
perfect
union
of
love
,
naturall
and
supernaturall
to
God
and
his
Neighbour
,
in
the
perfect
union
of
Soule
&
Body
,
and
should
have
knowne
no
separation
in
either
,
for
their
bodies
should
have
been
made
spirituall
by
a
change
,
as
shall
all
mens
which
shall
be
found
living
at
the
generall
judgement
of
the
second
Adam
,
as
Saint
Paul
affirmes
1
Cor.
15.33
.
As
for
Christs
body
being
raised
a
naturall
body
of
flesh
and
blood
,
and
continued
so
forty
daies
on
earth
:
it
was
for
a
speciall
end
,
that
his
body
was
detained
from
being
glorified
that
space
,
namely
to
be
a
firme
object
of
Faith
,
even
to
mens
senses
to
confirme
beliefe
in
them
,
that
Hee
was
Hee
,
that
had
fulfilled
all
righteousnesse
for
the
restauration
of
the
world
,
that
he
might
say
to
doubting
Thomas
and
truly
to●
reach
hither
thy
finger
and
behold
my
hands
,
and
reach
hither
thy
hand
and
thrust
it
into
my
side
,
and
be
not
f●ithlesse
,
but
believe
;
and
therefore
to
this
purpose
he
shew'd
himselfe
to
five
hundred
Brethren
at
once
.
Iohn
20.27
.
Lu.
24.39
.
But
that
touch
which
hee
propounded
to
Thomas
,
hee
denyed
to
Mary
,
saying
,
touch
me
not
,
and
gives
her
this
as
a
reason
why
she
must
not
touch
him
,
namely
,
because
hee
was
not
ascended
to
his
Father
:
implying
by
his
speeches
to
these
two
,
Thomas
and
Mary
.
First
,
that
to
man
doubting
the
truth
of
him
,
as
the
object
of
justification
,
the
touch
of
his
crucified
body
was
a
helpe
.
Secondly
,
to
Faith
confirmed
in
his
Resurrection
,
as
was
Maries
,
his
body
spiritualized
and
[
](A81812-e15740-b)*
*
Christ
body
being
now
made
a
spirituall
body
Essentially
considered
,
and
not
a
body
of
flesh
and
blood
,
then
how
can
that
be
true
,
that
he
wil
come
in
the
flesh
and
raigne
in
this
Elementary
world
,
1000
yeares
?
glorified
by
his
Ascention
,
was
its
most
proper
object
of
beliefe
,
Ioh.
20
17.
Col.
3.1
.
Yet
I
do
not
meane
,
that
the
glorious
body
of
Christ
is
,
or
that
mans
body
should
have
bin
,
nor
shall
be
made
a
meer
Spirit
,
as
is
the
reasonable
Soules
of
mankinde
;
but
I
meane
,
that
the
Lord
Iesus
Christ
is
,
and
mans
body
shall
be
changed
into
a
Nature
farre
nearer
the
nature
of
the
reasonable
Soule
,
then
it
was
created
,
or
now
is
,
yet
a
body
still
,
and
every
man
his
own
body
,
but
every
way
more
able
to
answere
the
righteous
desires
and
motions
of
the
reasonable
Soule
much
like
the
Angells
which
immediatly
accord
to
doe
Gods
will
to
his
eternall
praise
and
glory
.
Againe
,
as
concerning
the
creation
,
I
doe
not
meane
,
that
it
should
have
bin
,
if
the
first
Adam
had
stood
,
nor
now
shall
be
by
the
second
Adams
fulfilling
the
same
Covenant
and
more
be
made
so
spirituall
a
Nature
,
as
are
the
highest
Heavens
,
the
most
immediate
expressions
that
shadowed
forth
the
Divine
glory
,
to
men
or
Angels
;
but
I
meane
,
it
should
have
bin
and
shall
be
partaker
of
the
same
generall
nature
,
supernaturallized
,
as
shall
be
the
bodies
of
mankinde
in
some
degree
.
But
if
Adam
had
kept
the
Covenant
,
then
it
should
not
growingly
have
travailed
,
as
now
it
doth
,
to
be
delivered
from
the
bondage
of
corruption
,
into
the
glorious
liberty
of
the
Sonnes
of
God
,
for
then
because
no
sinne
,
no
corruption
or
vanit●
,
but
in
its
naturall
perfections
together
with
mankinde
in
his
pure
Naturalls
,
it
should
have
more
sweetly
travailed
to
its
supercelestiall
perfections
.
And
so
to
Man
it
should
have
bin
as
the
Suburbs
of
the
Celestiall
glory
but
now
as
must
mans
Body
,
As
mans
elementary
body
shal
be
changed
into
a
spirituall
body
,
so
shall
the
elementary
bodies
of
the
terrestriall
and
and
caelestiall
Globes
,
be
changed
into
a
spirituall
nature
,
and
thus
much
of
the
glorious
libertie
of
the
Sonnes
of
God
shall
this
universe
be
partakers
of
.
so
it
must
be
changed
,
as
saith
the
Text
,
Thou
shalt
change
them
,
and
they
shall
be
changed
;
that
is
,
as
saith
Saint
Peter
,
into
a
new
Heaven
,
and
a
new
Earth
,
wherein
dwelleth
righteousnesse
,
implying
,
it
shall
then
no
more
detaine
man
evill
or
unrighteous
,
or
Divells
,
as
now
it
doth
,
but
as
it
was
made
for
man
righteous
in
perfection
of
the
Creation
,
and
ordayned
by
the
Covenant
to
a
supernaturall
perfection
,
with
man
supernaturally
righteous
,
in
the
improvement
of
the
Covenant
,
so
it
now
shall
be
againe
by
the
second
Adam
,
restored
to
the
glorious
liberty
of
the
Children
of
God
as
Saint
Paul
affirmes
,
it
travailes
untill
now
.
Rom.
8.21
,
22
,
23
,
33.
So
much
for
the
fourth
point
namely
,
what
is
the
issue
or
intended
end
,
of
Gods
Covenant
with
the
first
Adam
?
Here
observe
,
First
as
God
shaddowed
out
himselfe
to
mans
perceivance
[
](A81812-e15960-b)*
*
Or
these
shadowes
may
be
called
discoveries
or
light
,
because
the
Apostle
gives
this
definition
,
that
that
which
manifesteth
is
light
,
Eph.
5.13
.
.
1.
by
the
perfection
of
the
Creation
.
2.
by
the
supernaturall
prefiguration
of
the
Covenant
.
3.
and
will
in
the
glory
of
the
elect
Angells
,
by
the
most
immediate
expressions
of
his
essentiall
perfection
,
whence
observe
.
That
Gods
essentiall
glory
,
essentially
considered
is
unperceiveable
by
men
and
Angells
,
and
only
knowne
to
himselfe
:
and
the
ground
is
by
reason
of
that
vast
distance
that
is
betweene
an
infinite
Essence
,
and
creatures
that
are
at
best
but
finite
.
But
yet
further
observe
,
that
so
farre
forth
as
God
doth
expressively
manifest
himselfe
to
men
and
Angells
,
by
objects
sutable
to
their
apprehensions
,
so
farre
forth
he
is
to
them
an
object
of
Love
,
and
most
tranquill
Consolation
;
and
so
farre
forth
as
he
appeares
,
such
a
good
,
and
much
more
then
they
can
comprehend
,
so
farre
forth
he
is
to
men
and
Angels
,
an
object
of
divine
worship
and
adoration
;
but
on
the
contrary
,
so
farre
as
God
doth
shadow
out
himselfe
to
men
and
Angels
in
objects
proceeding
against
them
,
and
contrary
to
them
and
more
then
their
apprehensions
can
comprehend
,
so
farreforth
he
is
to
men
and
Angels
,
an
object
of
dolor
,
dread
,
and
ever
sinking
desperation
.
Secondly
,
observe
,
that
in
either
Estate
Adam
could
not
convey
to
his
posterity
,
more
then
what
himselfe
enjoyed
,
therefore
,
as
in
his
second
Estate
by
Covenant
,
hee
could
not
convey
his
naturall
perfections
alone
,
if
he
had
kept
Covenant
,
but
both
naturall
and
supernaturall
joyntly
together
,
because
then
his
naturall
holinesse
was
a
means
by
improvement
to
a
supernaturall
end
.
So
also
in
his
first
estate
of
the
perfection
of
the
creation
,
he
could
not
convey
to
his
posterity
the
supernaturall
good
joyntly
,
but
his
[
](A81812-e16030-b)*
*
The
law
of
nature
properly
so
called
,
never
was
since
the
fall
in
any
man
in
it's
pure
naturals
,
but
only
in
the
second
Adam
,
therefore
now
to
referre
any
thing
well
done
by
men
to
the
strength
of
their
pure
naturals
is
a
grosse
mistake
.
pure
naturals
alone
:
For
before
hee
was
put
in
the
prefiguration
of
the
Garden
,
his
naturall
holinesse
and
righteousnesse
were
alone
,
and
not
by
Gods
Ordinance
related
a
meanes
to
a
supernaturall
end
;
but
on
the
contrary
,
by
his
transgressing
the
covenant
,
hee
had
power
to
conve●
the
losse
of
both
of
meanes
and
end
,
not
onely
the
losse
of
right
and
possession
in
the
knowledge
of
all
good
both
naturall
and
supernaturall
things
either
in
faith
or
fruition
with
Angels
,
but
also
by
force
of
Gods
justice
in
the
Covenant
to
convey
the
knowledge
of
evill
,
every
way
equivalent
in
evill
to
all
the
foresaid
good
.
But
this
evill
was
Adams
third
estate
,
namely
,
his
fall
,
which
is
the
next
ground
to
be
handled
.
So
much
for
the
second
ground
.
CHAP.
III.
Opening
the
State
of
the
world
by
Adams
fall
.
AS
the
fall
of
Adam
extended
to
himselfe
,
and
to
all
his
posterity
,
Rom.
5.12
.
so
it
brought
him
and
his
posterity
from
the
highest
spire
[
](A81812-e16160-b)*
*
The
infinite
God
bound
himselfe
for
Adams
further
assistance
,
according
as
he
did
apply
his
personal
perfections
by
the
rules
of
the
Covenant
,
and
the
reasons
why
hee
did
not
so
,
see
from
pag.
17.
to
pag.
20.
and
in
cap.
12.
of
the
knowledge
of
God
,
to
the
deepest
gulfe
of
the
knowledge
of
evill
.
And
whereas
both
are
referred
to
the
knowledge
which
is
in
man
;
the
reason
is
,
because
man
is
most
capable
of
his
highest
felicity
,
or
of
his
deepest
misery
,
onely
by
his
knowable
powers
,
which
was
also
implyed
in
this
,
that
the
tree
of
triall
was
called
the
tree
of
knowledge
of
good
and
evill
.
But
here
may
be
demanded
,
what
Adam
and
wee
his
posterity
lost
,
and
what
we
lost
not
,
and
what
wee
found
by
his
fall
.
Quest.
First
,
we
lost
the
perfection
of
the
whole
creation
wholly
.
Answ.
Secondly
,
we
lost
the
garden
of
Eden
,
as
it
was
an
object
of
faith
,
the
figure
of
the
felicity
of
Angels
.
Thirdly
,
we
lost
totally
our
pure
naturals
,
that
is
,
the
perfection
of
both
Tables
of
the
Law
,
as
containing
our
righteousnesse
and
holinesse
,
the
most
expresse
Image
of
God
by
creation
.
Fourthly
,
wee
lost
the
beginning
of
our
supernaturall
righteousnesse
and
holinesse
contained
in
the
institution
of
the
Covenant
for
we
lost
that
estate
of
faith
.
Wee
lost
the
ultimate
perfection
of
supernaturall
holinesse
by
which
we
should
enjoy
God
in
his
most
immediate
expressions
of
his
essentiall
perfections
in
the
glory
of
Angels
;
and
in
a
word
,
we
lost
all
the
good
of
this
world
,
and
that
to
come
.
Secondly
,
that
which
we
lost
not
,
in
briefe
was
this
:
First
we
lost
not
the
being
of
this
creation
,
but
the
blessednesse
of
it
.
We
lost
not
the
Essence
of
our
reasonable
soules
,
nor
their
essentiall
faculties
;
as
memory
,
conscience
,
will
,
and
understanding
,
for
all
these
remaine
in
men
under
eternall
death
.
Wee
lost
not
a
body
proper
to
our
kind
,
nor
a
personall
union
of
both
soule
and
body
together
;
for
these
,
men
also
have
under
eternall
damnation
.
So
much
for
what
we
lost
,
and
what
we
lost
not
.
Quest.
But
what
found
wee
by
our
fall
in
Adams
transgession
?
Answere
.
We
found
the
knowledge
of
evill
;
as
first
the
evill
of
transgression
:
secondly
the
evill
of
punishment
,
and
of
the
evill
of
transgression
,
the
first
root
of
bitternesse
,
did
arise
from
Adams
remissenesse
of
this
second
state
contained
in
the
condition
of
the
Covenant
;
and
this
appeares
by
his
sinne
of
omission
,
which
brought
on
his
sinne
of
commission
,
generally
in
two
things
,
but
particularly
in
six
things
.
First
his
eating
the
fruits
of
this
plantation
generally
by
Gods
more
speciall
appointment
,
as
a
meanes
to
bring
him
to
an
higher
end
then
did
his
food
in
the
perfection
of
the
creation
how
could
he
then
have
omitted
this
generall
help
to
that
supernaturall
end
,
if
hee
had
not
beene
rem●sse
of
the
conditions
comprised
in
the
Covenant
?
Secondly
,
this
Garden
being
so
sequestred
from
all
the
terrestriall
globe
and
in
plants
for
pleasantnesse
,
transplendently
surmounting
all
the
terrestriall
globe
prefiguring
generally
to
Adams
faith
,
the
pleasures
and
felicity
of
Angels
,
how
could
he
then
have
omitted
this
universall
help
,
if
he
had
not
beene
remisse
of
the
conditions
comprised
in
the
Covenant
?
So
much
for
these
in
generall
.
Againe
,
more
particularly
;
first
his
worke
assigned
him
by
Divine
institution
to
dresse
and
keepe
this
choyce
part
of
the
whole
creation
by
the
worke
of
his
fingers
prefiguring
unto
him
,
that
the
perfection
of
the
creation
depended
on
his
worke
in
the
Covenant
for
good
and
evill
.
And
how
could
he
then
omit
this
prefiguration
for
a
help
,
if
he
had
not
bin
remisse
by
a
sleepy
faith
in
this
particular
.
Secondly
,
when
he
looked
on
the
tree
of
life
,
in
it's
flourishing
perfections
in
all
the
branches
thereof
,
as
prefiguring
to
him
his
naturall
branches
or
off-spring
,
depended
on
him
in
the
worke
of
the
Covenant
for
celestiall
felicity
,
how
could
he
then
have
omitted
this
helpe
to
lead
his
faith
to
the
negative
rule
of
the
Covenant
,
if
he
had
not
beene
remisse
in
this
particular
?
Thirdly
he
knowing
all
the
fruits
of
the
trees
in
the
Garden
his
,
to
eate
without
restraint
,
excepting
this
one
tree
of
good
and
evill
,
how
therefore
could
hee
omit
the
deniall
of
himselfe
,
this
one
thing
to
attaine
the
good
comprised
in
the
Covenant
,
if
hee
had
not
beene
remisse
in
this
particular
?
God
threatning
him
most
expressely
with
death
,
yea
,
a
most
certaine
death
,
if
he
did
not
abstaine
from
eating
that
forbidden
fruit
,
how
then
could
hee
omit
this
helpe
to
repell
Satans
assault
,
by
whom
or
by
what
mean●s
soever
suggested
to
avoid
so
dangerous
a
consequence
,
if
hee
had
not
beene
remisse
of
the
conditions
of
the
Covenant
?
His
eyes
seeing
that
River
comming
in
but
one
way
into
the
Garden
,
yet
divided
into
foure
in
that
Paradise
of
pleasure
,
and
thence
issuing
it's
chrystall
streames
of
waters
of
life
as
from
the
Throne
of
God
,
downe
the
terrestriall
globe
foure
wayes
,
prefiguring
to
him
the
good
comprised
in
the
Covenant
,
as
running
downe
from
Gods
most
righteous
justice
to
his
posterity
throughout
all
generations
,
for
his
glorifying
Gods
truth
and
faithfulnesse
by
denying
the
fruit
of
this
forbidden
tree
,
how
could
hee
then
omit
this
as
a
helpe
,
to
set
his
faith
on
worke
,
if
he
had
not
beene
remisse
of
the
good
comprised
in
the
Covenant
?
When
his
eyes
beheld
this
tree
of
Knowledge
of
good
and
evill
,
or
the
fruit
of
it
,
how
could
he
omit
to
set
his
faith
on
worke
,
to
feed
his
soule
with
it's
signification
,
of
the
good
,
if
hee
did
abstaine
?
or
a
fall
into
the
contrary
evill
,
if
he
did
eate
;
and
how
durst
he
feed
his
body
with
this
fruit
,
to
the
ruine
of
him
and
all
the
world
,
and
his
posterity
,
if
hee
had
not
beene
remisse
of
all
comprised
in
the
conditirn
of
the
Covenant
.
Now
,
as
Adams
remissenesse
brought
on
this
sinne
of
omission
,
so
his
sin
of
omission
brought
on
his
sin
of
commission
,
namely
,
the
eating
of
the
forbidden
fruit
;
for
when
the
divell
in
the
Serpent
told
them
,
saying
,
yee
shall
not
die
at
all
;
and
also
that
their
obedience
to
Gods
commandement
,
denying
themselves
that
fruit
,
was
the
onely
thing
that
kept
them
from
having
their
eyes
opened
to
be
as
Gods
,
to
know
good
and
evill
,
thereupon
the
Woman
seeing
the
Tree
,
and
that
the
fruit
was
good
for
food
(
saith
the
Text
)
and
that
it
w●s
pleasant
to
the
eye
,
and
a
Tree
to
be
desired
,
to
make
one
wise
,
Gen.
3.16
Shee
tooke
the
fruit
thereof
,
and
did
eat
,
and
gave
it
to
her
Husband
also
,
and
hee
did
eate
to
Gods
great
dishonour
,
esteeming
his
truth
as
false
,
and
God
himselfe
to
them
as
a
meere
imposture
,
and
so
magnified
Satan
as
faithfull
,
beleeving
his
lyes
for
truth
,
because
they
imbraced
them
with
a
plenary
consent
,
and
thereby
they
ventured
the
world
,
their
posterity
and
themselves
,
upon
his
lies
,
and
so
became
the
Generation
and
Offspring
of
reprobate
Divells
,
for
it
was
with
them
now
,
as
it
was
with
the
Divells
;
as
the
Angels
became
Divells
not
by
change
of
their
Essence
,
but
by
change
of
their
operations
,
not
abiding
in
the
truth
;
so
this
made
them
and
us
[
](A81812-e16770-b)*
*
And
as
we
a●e
p●rtakers
of
the
dia●olicall
nature
,
by
union
with
his
will
,
&
ope●ations
,
as
I●hn
8.44
.
so
on
the
contrary
,
are
we
partakers
of
the
divine
nature
,
not
essentially
,
but
by
the
union
of
our
will
with
his
word
,
by
which
we
fly
the
corruptions
that
are
in
the
world
through
lust
.
2
Pete
1.4
.
&
17.
Iohn
.
17.21.22
,
23.
as
Divells
,
by
full
amity
to
Satans
will
,
and
enmity
to
God
,
in
beliefe
of
Satans
li●s
.
And
thus
was
this
sinne
finished
.
And
so
much
for
the
first
branch
,
namely
,
The
evill
of
Adams
transgression
.
Secondly
,
the
evill
of
punishment
followes
,
yet
not
evill
punishment
,
because
it
was
just
,
and
therefore
good
,
and
just
because
according
to
the
equall
Ballance
of
the
conditions
of
the
Covenant
that
was
good
or
evill
,
as
Adam
did
obey
,
or
disobey
,
and
therefore
because
Adam
transgressed
the
Covenant
justice
now
required
these
particulars
.
First
,
the
extinguishing
the
perfections
of
the
Creation
from
us
,
because
it
was
dependant
on
Adams
worke
in
the
Covenant
and
hee
by
eating
the
forbidden
fruite
denyed
its
perfection
,
therefore
it
to
him
in
justice
must
not
only
be
stript
of
a●l
perfections
but
on
the
contrary
by
Gods
power
turned
into
defections
,
crosse
operations
and
hideous
representations
to
mans
to●turous
torment
,
as
the
first
fruits
of
his
remote
damnation
,
because
th
s
was
the
contrary
evill
.
In
this
third
●●tate
,
man
was
more
deepely
dead
in
sinnes
and
trespasses
,
then
hee
can
be
in
this
world
in
his
fourth
Estate
although
hee
be
twice
dead
and
pluckt
up
by
the
roots
.
Secondly
,
under
this
dreadfull
Estate
.
Justice
now
required
,
that
in
it
,
be
that
could
of
stones
tell
how
to
raise
Children
to
Abraham
,
should
finde
a
way
to
raise
a
Posterity
of
A●a●
,
which
to
the
last
of
man
kinde
must
have
b●n
produced
in
conceptions
,
births
,
breedings
,
d●spositions
,
and
operations
totally
evill
,
like
the
generations
of
Serpents
,
yea
as
reprobate
Divells
;
for
if
all
must
have
bin
equivalently
contrary
in
evill
to
the
precedent
good
,
as
we
see
it
must
,
therefore
so
in
this
particular
.
Thirdly
,
as
the
prefiguration
of
the
Plantation
,
was
the
most
immediate
meanes
to
leade
man
by
Faith
to
his
highest
end
in
eternall
felicity
,
Justice
requireth
contrarily
,
that
now
th●s
Plantation
must
be
turned
into
the
most
certaine
demonstration
within
the
confines
of
the
creation
of
our
full
terminating
in
eternall
tortures
to
all
eternity
.
As
Adam
by
refusing
Gods
truth
,
refused
the
place
and
fellowship
of
Glory
with
the
elect
Angells
,
by
choosing
Satans
he
,
so
on
the
contrary
,
Justice
now
required
,
that
he
and
his
posterity
must
descend
successively
to
the
place
prepared
for
the
Divell
and
his
Angells
,
in
fellowship
with
them
,
as
to
our
last
and
everlasting
Habitations
;
Mat.
25.41
.
for
now
all
man-kinde
and
Divells
were
in
Reprobation
.
As
the
Latitude
of
Gods
glorious
Attributes
,
are
displayed
in
●aking
,
shaping
and
creating
the
supercelestiall
Heaven
of
Heavens
,
to
be
the
most
immediate
expressions
,
which
demonstrate
the
glory
of
Gods
Essentiall
perfections
to
the
ultimate
felicity
that
men
or
Angells
can
be
capable
of
:
On
the
contrary
of
this
place
for
Torment
,
Justice
required
,
that
the
Latitude
of
Gods
Attributes
glorious
in
power
,
and
wisdome
,
must
be
stretcht
out
at
as
equall
a
distance
,
to
make
,
shape
or
create
this
place
with
most
dreadfull
visions
of
the
Almighty
,
in
the
most
torturing
torments
,
that
the
nature
of
Divells
or
mans
body
(
made
spirituall
)
can
be
capable
of
,
for
a
Spirituall
body
is
not
a
body
glorified
,
no
more
then
to
be
a
Spirit
,
but
it
is
powerfully
capable
to
inherit
the
glory
of
Angells
,
or
the
misery
of
Divells
,
to
which
we
all
should
have
descended
,
none
excepted
for
the
Covenant
was
for
al
and
al
alike
,
therefore
in
this
vast
depth
of
Gods
pure
justice
,
we
must
ever
have
bin
sinking
in
despaire
,
never
to
come
to
the
bottome
thereof
,
for
the
wrath
of
God
must
have
bin
feeding
it
,
as
with
Rivers
of
fire
and
brimstone
to
our
tor●urous
torments
to
all
eternity
;
therefore
endlesse
,
easelesse
,
remedilesse
,
in
darknesse
never
seeing
light
.
Esay
30.33
.
Againe
,
mans
conscience
beholding
the
evill
of
his
sinne
,
how
easily
,
really
,
certainly
hee
might
once
not
only
have
avo●ded
this
torment
,
but
on
the
contrary
might
have
attained
to
the
height
of
all
felicity
to
all
eternity
.
This
worme
would
to
Adam
,
and
will
(
to
all
men
which
will
needs
be
perishing
)
be
ever
gnawing
with
griefe
and
never
cease
;
and
so
all
man-kinde
should
hereditarily
(
throughout
all
generations
discend
,
as
travailing
together
to
the
foresaid
place
of
their
ultimate
miserie
,
and
infelicity
with
this
Creation
,
as
stript
of
its
precedent
perfections
,
into
crosse
defections
and
operations
,
&c.
Yet
man
not
then
sunke
downe
to
his
ultimate
misery
,
by
Separation
of
his
Body
from
his
Soule
,
as
now
man
doth
,
but
in
a
personall
union
both
of
body
and
Soule
together
.
For
the
justice
of
the
Covenant
could
not
admit
so
much
rest
to
mans
Body
,
as
to
sleepe
in
the
dust
,
nor
any
time
of
respit
of
execution
for
a
day
to
come
to
judge
the
world
,
bu●
immediate
execution
was
to
passe
according
to
judgement
,
In
the
day
●hou
eatest
thereof
,
thou
shalt
die
the
death
.
But
this
Judgement
pass'd
not
to
execution
according
to
justice
,
because
that
as
by
the
offence
of
one
,
judgement
passed
upon
all
men
to
condemnation
,
Rom.
5.16
.
even
so
by
the
righteousnesse
of
one
,
the
free
guift
came
upon
all
men
to
the
justification
of
life
.
And
so
we
are
come
to
Adam
and
our
fourth
Estate
,
in
the
restauration
of
the
world
by
Redemption
in
the
second
Adam
;
and
that
is
the
next
generall
ground
to
be
handled
.
Observation
.
If
this
dreadfull
judgement
was
not
executed
,
as
most
certainly
it
was
not
;
then
here
observe
,
that
for
Adams
offence
or
evill
of
sinne
in
transgressing
the
Covenant
by
eating
the
forbidden
fruite
,
not
one
of
man-kinde
was
ever
damned
,
or
ever
shall
be
,
because
of
the
second
Adams
righteousnesse
,
interposing
that
judgement
by
Gods
guift
imputed
to
all
man-kinde
,
as
will
more
appeare
in
the
next
Chapter
.
Observation
.
Although
man-kind
was
so
dead
,
[
](A81812-e17250-b)*
*
As
is
described
in
Cap.
3.
yet
no
man
but
Adam
and
Eve
in
the
justice
of
the
Covenant
,
was
individually
so
dead
,
but
radically
,
all
men
was
so
dead
,
and
that
two
waies
,
as
first
in
their
loynes
,
as
in
our
naturall
roote
,
but
this
was
not
properly
it
,
from
whence
we
came
to
be
totally
evill
as
the
Devills
,
as
is
described
,
for
this
Estate
simply
considered
propounded
us
no
evill
but
good
only
,
as
is
proved
:
Secondly
,
that
wherein
they
were
our
most
proper
roote
in
this
point
,
was
the
Covenant
,
for
in
that
God
propounded
for
us
evill
aswell
as
good
,
and
from
this
ground
came
our
evill
,
in
which
we
might
and
did
become
so
deservedly
,
deeply
dead
in
sinnes
and
trespasses
:
but
because
Chri●t
tooke
off
the
execution
of
that
judgement
,
therefore
although
we
were
deservedly
radically
so
dead
,
yet
therefore
neither
radically
inherently
so
,
neither
individually
[
](A81812-e17300-b)*
*
That
is
not
totally
according
to
justice
in
neither
.
so
,
therefore
praise
to
God
ever
in
him
,
and
for
him
,
Amen
.
CHAP.
IIII.
Of
the
fourth
estate
of
Adam
and
all
man-kinde
,
under
the
second
Adams
Restauration
.
IN
this
Estate
is
handled
six
points
,
whereof
five
are
finished
in
this
Chapter
,
but
the
sixt
point
is
handled
in
the
eight
ensuing
Chapters
.
The
first
is
,
that
the
Lord
Iesus
Christ
is
the
second
Adam
.
2.
That
God
appointed
him
so
to
be
,
before
the
world
was
.
3.
That
in
that
very
point
of
time
that
Adam
failed
in
the
worke
the
Covenant
,
the
Lord
Iesus
(
the
second
Adam
)
first
entred
upon
the
worke
of
the
Covenant
.
4.
That
by
the
same
entrance
,
he
removed
for
ever
,
that
judgement
which
passed
upon
all
men
to
condemnation
,
and
therefore
it
never
proceeded
to
execution
.
5.
By
him
also
the
world
,
together
with
all
man-kinde
,
was
estated
to
goe
on
travailing
towards
that
perfection
which
by
Adams
fall
it
l●st
6.
That
in
this
fourth
State
,
the
proceedings
of
God
is
equally
alike
intended
,
and
extended
to
all
man-kinde
,
for
eternall
life
and
death
without
respect
of
persons
.
That
the
Lord
Iesus
was
the
second
Adam
.
Saint
Paul
speaketh
expressely
,
for
(
saith
hee
)
the
first
man
Adam
was
made
a
living
Soule
,
the
second
man
Adam
was
made
a
quickening
Spirit
:
The
first
was
of
the
Earth
,
Earthly
,
the
second
was
the
Lord
from
Heaven
.
And
the
same
Apostle
saith
further
,
as
by
one
man
came
death
,
by
man
came
also
the
[
](A81812-e17620-b)*
*
All
mankinde
first
had
a
dependance
on
the
first
Adam
,
hee
being
a
publike
person
by
Covenant
,
whence
all
fell
in
him
,
so
also
on
the
second
Adam
did
all
mankinde
depend
to
be
raised
from
that
fall
,
and
so
were
all
,
and
therefore
non
perished
for
Adams
transgression
,
so
shall
all
be
raised
by
him
out
of
the
dust
,
they
first
which
by
Faith
have
submitted
to
receive
life
in
Gods
guift
of
Christs
righteousnesse
,
shall
rise
to
eternall
felicity
,
and
they
which
refuse
so
to
submit
,
shall
be
raised
by
him
to
perpetuall
shame
.
Resurrection
of
the
dead
,
for
as
in
Adam
all
die
,
even
so
by
Christ
shall
all
be
made
alive
,
but
every
man
in
his
owne
order
,
&c.
1
Cor.
15.
Againe
saith
hee
,
If
by
one
mans
transgression
death
raigned
,
by
one
,
much
more
they
which
receive
abundance
of
grace
,
and
of
the
free
guift
of
righteousnesse
,
shall
raigne
in
life
by
one
Jesus
Christ
.
Therefore
as
by
the
offence
of
one
,
judgement
,
came
upon
all
men
to
condemnation
,
even
so
by
the
righteousnesse
of
one
,
the
free
guift
came
upon
all
to
the
justification
of
life
:
for
as
by
one
mans
disobedience
,
many
were
made
sinners
,
so
by
t●e
obedience
of
one
shall
many
be
made
righteous
.
Rom.
5.17
18
,
19.
Therefore
Christ
was
the
second
Adam
.
He
was
appointed
by
God
so
to
be
before
the
world
was
,
for
St.
Paul
affirmes
that
that
felicitie
which
was
lost
,
and
which
men
now
or
ever
hereafter
shall
attaine
unto
,
was
appointed
with
him
for
them
by
God
before
the
world
was
,
Titus
1.5
.
Ephe.
1.4
.
2
Tim.
1.9
.
Againe
saith
Wisdome
,
or
Christ
of
himselfe
,
The
Lord
possessed
me
in
the
beginning
of
his
way
;
before
his
workes
of
old
was
I
set
up
from
everlasting
,
from
the
beginning
before
ever
the
Earth
was
.
Prov.
8
22.
Againe
,
Christ
pray'd
his
Father
to
glorifie
him
,
by
his
assistance
in
the
worke
of
the
Restauration
of
the
world
,
to
attain
the
glory
hee
had
with
him
before
the
world
was
.
Iohn
17.1
,
2
,
3
,
4.
&c.
Againe
,
Saint
Peter
saith
,
Our
Redeemer
was
a
Lamb
,
without
blem●sh
or
spot
,
who
verily
was
fore-ordained
before
the
Foundation
of
the
world
,
but
was
manifested
in
these
last
times
for
you
.
1
Pet
1.19.20
.
And
the
ground
of
God
his
revealing
to
the
world
,
that
he
did
fore-appoint
Christ
before
the
world
was
to
this
worke
,
was
not
only
to
give
us
to
understand
,
that
in
him
hee
worketh
all
things
after
the
councell
of
his
will
,
but
also
that
we
should
know
by
his
mercifull
appointment
he
stood
ready
,
as
the
Ram
in
the
Bush
,
to
save
Isaac
from
his
Fathers
executing
knife
,
as
the
Male-Lambe
without
spot
,
to
take
off
that
most
dangerous
judgement
,
which
was
to
passe
to
execution
,
immediatly
to
the
worlds
unrecoverable
misery
,
for
Adam
his
transgressing
the
Covenant
(
mans
misery
being
Gods
opportunity
)
for
in
the
Mount
will
the
Lord
be
se
ne
.
Gen.
22.13
.
&
14
verses
.
That
in
that
very
point
of
time
,
wherein
Adam
failed
,
in
performing
the
worke
of
the
Covenant
,
the
Lord
Iesus
Christ
the
[
](A81812-e17980-b)*
*
C●●ist
was
not
the
second
man
by
naturall
production
,
and
so
the
second
Adam
;
for
if
so
,
then
must
Ca●●
have
beene
the
second
Adam
,
therefore
Christ
was
the
second
Adam
,
beause
he
immediately
followed
the
first
Adam
in
the
work
of
the
Covenant
to
the
restauration
of
the
falne
world
.
second
Adam
,
then
first
entred
the
worke
of
the
Covenant
,
although
Saint
Peter
tels
them
to
whom
he
wrote
his
Epistle
,
that
Christ
was
manifested
in
the
last
times
for
them
,
yet
Christ
the
second
Adam
in
this
worke
was
manifested
by
God
in
a
figure
the
same
houre
that
Adam
fell
,
which
is
implicitly
expressed
in
the
new
Testament
;
for
,
saith
the
Text
,
Then
they
sought
to
take
him
(
meaning
the
Lord
Christ
)
but
no
man
laid
held
on
him
,
saith
the
Text
;
and
gives
this
to
be
the
Reason
,
because
his
houre
was
not
yet
come
,
Joh.
7.30
.
So
also
himselfe
saith
,
the
houre
is
come
,
Mark
.
14.41
.
Againe
,
and
the
very
houre
in
which
he
did
finish
all
righteousnesse
by
the
expiration
of
his
life
,
as
a
satisfactory
sacrifice
to
Divine
justice
,
as
the
Lambe
of
God
,
is
expresly
set
downe
to
be
the
sixth
day
of
the
weeke
,
and
ninth
houre
of
that
day
,
implying
this
was
the
day
of
the
week
,
and
houre
of
that
day
in
which
he
first
in
the
Lambs
blood
did
render
up
his
life
figuratively
,
then
in
the
type
,
and
now
in
the
truth
,
the
one
answering
the
other
in
the
circumstance
of
time
in
the
agreeablenesse
of
the
type
with
the
antitype
.
And
therefore
rightly
doth
Saint
Iohn
take
it
for
granted
,
that
Christ
was
the
Lambe
slaine
from
the
beginning
of
the
world
,
Rev.
13.8
.
For
the
world
received
that
sixth
day
a
threefold
beginning
:
The
first
was
the
spire
of
perfection
by
creation
.
Secondly
,
the
world
received
the
beginning
of
supernaturall
perfection
,
founded
in
the
covenant
with
Adam
.
When
all
being
lost
by
Adams
fall
,
the
foundation
for
recovery
of
all
,
was
laid
in
the
second
Adams
worke
of
the
Covenan●
,
the
same
sixth
day
and
ninth
houre
of
the
same
day
,
and
therefore
hee
was
the
Lambe
slaine
in
the
beginning
;
for
to
God
and
to
faith
the
worke
of
a
perfect
rest
was
then
finished
by
Christ
from
the
foundation
of
the
world
,
although
unbelieving
man
enters
not
this
rest
,
neither
by
faith
here
,
nor
by
fruition
hereafter
,
as
Heb.
4.
Again
,
the
unconceiveable
danger
required
,
that
Christ
as
the
second
Adam
in
the
Lambs
blood
,
must
enter
the
worke
in
that
minute
that
Adam
fell
,
otherwise
justice
must
have
proceeded
immediatly
to
bring
the
judgement
past
to
condemnation
to
an
unconceiveable
execution
,
therefore
hee
entred
the
worke
of
the
Coven●nt
the
same
minute
th●t
Adam
fell
,
rendring
his
dearest
life
to
Divine
justice
figuratively
in
the
blood
of
the
Lamb
as
slaine
from
the
beginning
of
the
foundation
of
the
world
,
Revelat.
13.
vers.
8.
Againe
,
he
onely
and
alone
in
that
point
of
time
,
did
undertake
this
worke
,
because
hee
onely
and
alone
,
was
the
spotlesse
Lambe
,
or
the
sinlesse
man
,
in
that
figure
,
and
therefore
onely
and
alone
fit
for
that
worke
.
Again
he
only
and
alone
,
was
the
lamb
of
God
personally
God-man
in
this
figure
:
therefore
he
only
and
alone
,
fitly
able
under
flames
of
scorching
wrath
,
to
undertake
the
satisfaction
of
the
justice
of
the
Covenant
,
by
perfect
flames
of
burning
love
in
his
pure
naturalls
,
as
a
meanes
by
love
supernaturall
,
to
attaine
the
supercelestiall
felicity
of
the
glory
of
Angells
by
taking
upon
him
the
imputed
guilt
of
Adams
sin
,
and
that
dreadfull
execution
which
immediately
must
have
past
for
the
same
.
So
much
for
the
third
point
.
That
by
Christ
his
undertaking
the
worke
of
the
Covenant
,
hee
removed
for
ever
the
judgement
which
passed
on
all
men
to
condemnation
,
and
therefore
it
never
passed
to
execution
,
not
so
much
as
to
any
one
mans
damnation
for
Adams
transgression
.
For
Christ
no
sooner
undertooke
to
answer
the
justice
of
the
Covenant
in
the
type
but
in
stead
of
immediate
execution
,
God
in
Christ
manifested
himselfe
,
reconciling
the
world
to
himselfe
,
not
imputing
their
sinne
,
seeking
to
save
that
which
was
lost
,
saying
to
Adam
,
Where
art
thou
?
What
hast
thou
done
?
&c.
Gen.
3.
verse
9.
Secondly
,
and
that
hee
was
so
reconciling
is
more
manifest
in
the
15.
verse
.
For
God
having
cursed
the
Serpent
,
hee
then
manifested
the
deliverance
by
Christ
,
saying
to
Satan
in
the
Serpent
,
I
will
put
enmity
betweene
thee
and
the
woman
,
and
betweene
her
seed
and
thy
seed
,
it
shall
breake
thy
head
,
and
thou
shalt
bruise
his
heele
.
Thirdly
,
whereas
the
justice
of
the
Covenant
required
,
the
production
of
all
mankind
unnaturally
,
from
crosse
operations
in
the
powers
of
the
whole
creation
,
as
is
described
,
Chapt.
3.
yet
now
comes
God
and
gives
us
a
naturall
production
of
all
mankinde
,
by
a
mercifull
promise
in
a
two-fold
respect
.
First
,
to
the
seed
of
the
woman
with
no
promise
of
addition
of
sorrow
to
his
conception
or
production
,
that
is
Christ
,
as
the
first
in
nature
borne
from
the
dead
fall
of
Adam
,
of
every
creature
restoring
Gods
Image
in
all
,
Gen.
3.15
.
Col.
1.15.16
,
17
,
18
,
19.
Secondly
,
a
promise
of
a
naturall
conception
and
production
of
all
mankinde
,
but
with
the
addition
of
the
taste
of
sower
herbes
of
sorrow
;
for
un●o
the
woman
he
said
,
I
will
greatly
increase
thy
sorrow
and
thy
conception
,
In
sorrow
shalt
thou
bring
forth
thy
children
,
verse
16.
Fourthly
,
justice
from
the
Covenant
required
mans
personall
support
from
the
power
of
God
,
in
the
torturous
powers
of
the
Universe
.
But
now
God
gives
a
nutrimentall
support
by
food
naturall
,
and
onely
with
a
taste
of
the
sowre
herbs
of
sorrow
,
Gen.
3.17
.
For
unto
the
man
,
saith
God
,
because
thou
hast
harkened
unto
the
voyce
of
thy
wife
,
and
hast
eaten
of
the
tree
which
I
commanded
,
saying
,
Thou
shalt
not
eat
of
it
,
but
saith
not
in
the
words
of
the
Covenant
,
thou
shalt
certainly
die
the
death
,
but
saith
onely
this
,
Cursed
is
the
earth
for
thy
sake
,
in
sorrow
shalt
thou
eate
of
it
all
the
dayes
of
thy
life
,
&c.
Fifthly
,
the
justice
of
the
Covenant
admitted
no
separation
of
soule
and
body
,
but
our
descent
to
our
deepest
torment
,
must
have
bin
in
personall
union
of
soule
&
body
together
.
But
now
there
is
a
separation
,
and
mans
body
hath
a
time
of
rest
in
the
dust
:
this
is
implyed
in
this
Text
,
Dust
thou
art
,
and
to
dust
thou
shalt
returne
againe
.
And
now
put
all
this
sorrow
together
,
and
then
it
is
no
more
but
this
,
Even
sowre
herbs
for
man
to
relish
his
sweet
mercy
in
the
Lambe
of
God
by
whom
hee
passeth
over
all
his
wrath
,
for
Adams
transgression
,
by
which
we
were
unrecoverably
rejected
and
reprobated
with
divels
from
God
by
the
justice
of
the
Covenant
:
but
according
as
God
fore-appointed
Christ
,
and
chose
us
in
him
before
the
foundation
of
the
world
,
that
wee
should
be
holy
,
and
without
blame
before
him
in
love
;
so
hee
elected
us
in
his
beloved
,
from
reprobate
divels
,
with
whom
in
justice
wee
were
to
remaine
.
But
because
this
deepe
mysterie
is
wrapt
up
in
that
of
Genes
3.15
.
and
Rom.
5
18.
therefore
I
will
briefly
open
these
two
Texts
,
before
I
passe
to
the
fifth
point
.
viz.
Unto
Satan
he
said
.
I
will
put
enmity
between
thee
and
the
woman
,
and
betweene
thy
seed
and
her
seed
;
it
shall
bruise
thy
head
,
and
thou
shalt
bruise
his
heele
.
And
whereas
God
saith
to
the
Divell
I
will
put
enmity
between
thee
&
the
woman
is
first
implyed
that
God
only
could
,
as
the
case
then
stood
,
produce
this
enmity
in
this
word
I.
Secondly
that
his
will
was
resolved
so
to
doe
,
in
this
word
.
I
will
.
That
the
Divell
formerly
conceived
,
if
he
could
but
get
the
woman
into
amity
by
beliefe
of
his
lies
,
then
the
justice
of
the
Covenant
would
not
admit
to
dissolve
that
amity
,
much
lesse
to
put
enmity
:
but
to
Satan
,
saith
God
,
I
will
put
enmity
betweene
thee
and
the
woman
.
Now
,
here
ariseth
a
three-fold
quere
:
first
,
what
is
meant
by
this
word
put
:
secondly
,
what
is
meant
by
this
word
enmity
:
thirdly
,
what
is
meant
by
this
word
woman
:
First
,
this
word
put
implyeth
this
that
by
divine
Justice
,
all
righteousnesse
and
holinesse
,
naturall
,
or
supernaturall
,
to
the
least
disposition
in
either
,
was
lost
and
gone
by
the
fall
of
●dam
,
and
left
in
the
contrary
evill
;
Therefore
(
in
mercy
)
comes
God
,
and
saith
,
I
will
put
,
(
that
is
)
I
will
[
](A81812-e18870-b)*
*
This
gracious
and
mercifull
infusion
,
is
only
that
that
since
the
fall
doth
originally
bend
the
nature
of
man
towards
his
ultimate
felicity
by
Ch●ist
,
yet
although
it
doth
so
bend
nature
,
it
is
not
therefore
the
Law
of
nature
prope●ly
so
called
fo●
what
that
is
is
described
,
cap.
1.
Iohn
1.4.9
.
infuse
some
disposition
into
mans
spirit
towards
mee
in
Christ
,
in
whom
I
have
chosen
them
.
Or
by
this
word
,
put
,
I
will
write
or
imprint
some
principles
,
which
shall
dispose
man
to
my
Law
in
Christ
the
second
Adam
,
in
whom
is
life
,
who
is
the
life
of
men
,
and
enlightneth
every
man
which
commeth
into
this
world
,
and
in
a
word
,
God
in
Christ
now
put
into
the
universall
nature
of
man
,
the
effect
of
the
Law
written
in
his
heart
,
from
whence
he
doth
by
nature
the
things
contained
in
the
Law
of
Christ
and
that
it
is
the
Law
of
Christ
[
](A81812-e18930-b)*
*
See
in
cap.
4.
and
in
cap.
6.
.
And
the
truth
is
the
naturall
force
of
this
infusion
being
by
man
improved
,
he
having
not
the
written
Oracle
of
God
,
it
will
terminate
in
the
circumcision
of
mans
heart
,
as
is
clearely
proved
in
the
seventh
Chapter
following
:
Secondly
,
and
answerably
as
there
is
any
disposition
of
the
law
in
mans
heart
,
tending
towards
God
by
Christ
,
answerably
the
same
tends
to
this
enmity
with
Satan
but
more
,
as
the
same
disposition
is
reduced
to
act
towards
God
,
according
to
truth
;
for
the
same
disposition
is
enmity
to
Satan
even
as
the
Amity
of
this
world
is
enmity
with
God
,
so
amity
with
God
is
enmity
with
Satan
;
and
in
a
word
,
this
infusion
is
most
properly
this
enmity
with
Satan
,
when
it
comes
to
the
degree
of
faith
,
actually
to
receive
Christ
his
imputative
righteousnesse
,
as
Gods
gift
to
salvation
,
and
his
rule
for
imitation
.
Thirdly
,
by
Woman
in
this
Text
is
not
meant
womans
individuall
person
restrictively
but
this
word
Woman
,
is
the
woman
collectively
meant
,
as
drawing
all
mankinde
in
Adams
transgression
,
into
condemnation
;
for
example
,
in
the
16.
Verse
,
when
God
said
to
the
Woman
,
I
will
greatly
increase
thy
sorrowes
and
thy
conceptions
,
in
sor●ow
shalt
thou
bring
forth
children
.
Here
by
Woman
hee
speakes
Relatively
,
as
to
all
women
which
shall
conceive
and
bring
forth
,
and
of
all
mankind
which
shall
be
conceived
and
borne
;
so
is
this
word
Woman
collectively
in
this
Text
,
to
be
understood
of
all
mankind
,
implying
,
that
this
amity
by
internall
disposition
to
God
in
Christ
,
was
by
God
infused
universally
into
the
nature
of
mankinde
,
to
descend
hereditarily
in
their
naturall
conceptions
,
whereas
in
justice
,
none
was
left
before
in
the
fall
,
but
contrary
dispositions
to
evill
.
Secondly
,
in
the
next
word
,
God
saith
to
Satan
,
and
betweene
thy
seed
and
her
seed
,
and
because
the
Text
saith
not
onely
,
I
will
put
enmity
[
](A81812-e19080-b)*
*
See
this
point
cleared
to
Objection
10.
in
cap.
12.
betweene
thee
and
the
woman
,
here
is
a
further
matter
implyed
.
First
,
by
this
word
Seed
,
what
seed
soever
it
was
,
it
was
certainly
the
seed
of
the
Divell
,
conteined
in
this
word
,
thy
seed
,
and
in
a
word
,
this
seed
was
the
foresaid
dispositions
and
mans
acquired
operations
,
which
entred
originally
into
the
nature
of
man
,
by
Adams
sinne
totally
and
eternally
,
to
remaine
according
to
the
justice
of
the
Covenant
,
as
is
declared
,
Chapt.
3.
And
because
in
this
Text
God
calls
it
by
the
name
of
a
seed
,
it
further
implyes
,
that
by
Christs
answering
of
the
justice
of
the
Covenant
,
in
the
blood
of
the
Lambe
,
the
nature
of
Divells
(
namely
originall
sinne
)
in
the
nature
of
man
is
by
grace
reduced
but
to
a
seed
;
and
it
must
needs
be
so
,
because
Gods
foresaid
infusion
did
imprint
the
principles
of
amity
to
himselfe
.
And
therefore
from
this
ground
onely
mankinde
now
is
conceived
and
borne
,
but
with
the
seed
of
originall
sinne
,
and
not
divels
,
totally
and
eternally
,
as
justice
required
;
and
this
is
the
onely
ground
,
why
men
are
in
naturall
dispositions
better
than
divels
.
Againe
,
by
this
word
her
seed
,
is
implicitly
meant
.
Christ
,
the
second
Adam
in
one
nature
,
and
essentially
;
the
one
God
and
second
person
in
the
sacred
Essence
:
and
also
in
his
other
nature
,
the
nature
of
all
mankinde
in
the
Womans
seed
;
and
in
a
word
,
here
is
meant
his
personall
union
,
as
God-man
,
by
this
restriction
,
her
seed
,
not
of
seeds
as
of
many
,
but
of
one
which
is
Christ
,
Gal
3.
Againe
this
word
(
and
)
relates
the
precedent
words
,
Put
and
enmity
,
to
Christ
also
,
to
be
betweene
the
Serpent
and
him
,
for
as
I
noted
before
,
that
the
promise
of
his
conception
,
was
without
the
promise
of
addition
of
the
tast
of
sorrow
,
so
also
this
word
,
put
,
as
related
to
him
,
implies
his
conception
and
birth
,
not
only
without
the
internall
principle
of
originall
sinne
,
but
also
that
his
conception
and
birth
was
in
its
pure
naturalls
,
totally
disposed
to
righteousnesse
and
holynesse
,
in
all
perfections
,
for
his
Mother
being
overshaddowed
,
by
the
holy
Ghost
,
by
which
God
put
this
enmity
in
Christ
.
This
Seed
therefore
which
was
borne
,
was
called
a
holy
thing
,
and
so
enmity
in
a
superlative
sense
;
I
will
put
enmity
betweene
thy
seed
and
her
seed
:
but
here
note
,
that
that
Amity
with
God
,
which
was
enmity
to
Satan
,
which
was
put
into
all
mankinde
by
infusion
,
and
into
Christs
humane
nature
,
more
then
miraculously
,
was
in
the
generall
nature
one
and
the
same
disposition
:
for
as
Christ
is
pittifull
,
so
mankinde
is
naturally
inclined
to
pitty
;
likewise
as
Christ
is
mercifull
,
so
mankinde
is
naturally
inclined
to
mercy
;
and
as
Christ
worshiped
God
purely
,
so
mankinde
is
inclined
to
worship
a
Deity
,
&c.
Yet
in
another
respect
farre
different
,
for
that
in
men
there
alwaies
remaines
some
seed
of
the
Serpent
,
at
best
in
this
life
,
and
therefore
perfect
but
in
part
but
the
perfections
in
Christ
from
his
conception
to
his
expiration
of
his
life
,
was
in
all
the
degrees
of
naturall
righteousnesse
and
holynesse
,
a
meanes
by
Faith
and
love
supernaturall
,
witnessing
the
truth
of
God
against
Satans
lyes
,
or
Serpentine
seed
in
men
or
Divells
,
dissolving
the
works
of
Satan
,
all
comprehended
in
these
words
,
It
shall
breake
thy
head
,
as
will
appeare
in
the
eight
Chapter
.
Againe
,
in
the
third
place
,
to
the
Serpent
saith
God
,
thou
shalt
bruise
his
heele
,
and
in
this
point
Christ
is
considerable
in
a
foure
fold
respect
.
First
,
as
him
in
whom
God
elected
[
](A81812-e19440-b)*
*
Note
that
this
universall
election
is
grounded
upon
the
meere
favourable
mercy
of
God
,
so
is
also
that
second
election
or
predestination
in
the
beginning
of
the
6.
Chap.
from
reprobate
Divells
,
all
mankinde
to
grace
and
glory
,
when
in
the
justice
of
the
Covenant
,
all
stood
rejected
and
reprobated
from
him
with
Divells
to
the
contrary
evill
,
as
before
is
proved
.
Yet
as
God
then
left
them
,
and
chose
us
in
Christ
from
them
;
so
by
him
then
were
all
men
saved
from
the
imputative
damnation
of
Adams
transgression
:
wherefore
in
this
respect
,
all
mankinde
is
the
heele
of
Christ
in
this
relation
.
But
from
this
relation
Satan
drawes
us
in
our
remissenesse
,
by
lying
vanities
to
forsake
our
own
mercies
,
and
so
to
perish
,
not
for
Adams
transgression
,
but
for
our
owne
,
against
this
grace
in
Christ
,
and
so
are
bruised
by
Satan
,
for
thou
shall
bruise
his
heele
.
Secondly
,
as
God
is
the
Saviour
of
all
men
from
Adams
imputative
damnation
,
so
more
especially
hee
is
the
Saviour
of
them
that
beleeve
,
and
that
in
two
respects
.
First
,
by
pardoning
their
owne
personall
transgressions
,
against
this
universall
mercy
.
Secondly
,
by
estating
them
in
that
eternall
life
by
Faith
in
Christ
,
which
they
lost
by
their
owne
sinne
,
and
in
Adams
,
for
saith
Christ
,
he
that
beleeveth
in
me
,
hath
eternall
life
,
and
is
past
from
death
unto
life
:
And
because
these
men
by
beliefe
of
truth
,
set
to
their
Seales
that
God
is
true
in
his
guift
of
Christ
and
his
righteousnesse
imputed
,
and
in
the
perfection
of
parts
in
some
degree
of
inherent
righteousnesse
,
witnesse
Gods
truth
against
Satans
lies
,
or
lying
vanities
;
Therefore
Satan
by
tentations
,
and
other
envyous
operations
,
as
by
Cain
to
Abell
,
doth
bruise
this
heele
of
Christ
,
or
but
his
heele
,
for
this
company
of
the
Faithfull
here
Militant
in
comparison
of
that
with
Christ
triumphing
in
heavenly
glory
,
is
but
the
heele
of
Christ
,
and
thou
shalt
bruise
his
heele
.
Thirdly
,
because
the
second
Adam
did
apply
all
the
power
of
his
pure
Naturalls
of
holinesse
,
and
righteousnesse
,
a
meanes
witnessing
Gods
word
of
truth
for
good
,
and
evill
,
opposing
Satans
lyes
:
therefore
Satan
by
himselfe
,
or
men
adhering
to
him
,
did
by
envious
operations
(
as
he
did
by
Cain
to
Abel
)
crush
Christ
himselfe
,
yet
it
did
not
extinguish
his
Faith
and
love
to
God
and
his
Neighbour
in
the
least
degree
,
but
drew
it
out
the
more
,
as
in
due
place
it
will
appeare
.
Yet
all
these
envious
operations
,
being
but
extended
to
the
affliction
of
his
body
and
soule
,
being
his
nature
humane
,
the
lowest
nature
in
his
Sacred
Person
,
therefore
it
was
but
his
heele
,
as
it
was
foretold
,
thou
shalt
bruise
his
heele
.
Fourthly
againe
,
as
if
God
should
say
to
Satan
,
true
it
is
,
that
in
the
first
Adams
faithlesse
fall
from
me
,
thou
didst
devour
all
,
both
heele
,
body
and
head
but
against
this
the
second
Adam
,
whom
I
wil
raise
up
in
the
nature
of
all
men
,
of
the
seed
of
the
woman
,
to
him
doe
thy
worst
,
yet
thou
shalt
but
bruise
his
heele
,
at
the
most
,
and
thou
shalt
bruise
his
heele
.
So
much
for
opening
of
this
first
out-breake
of
the
object
of
Faith
;
once
given
to
the
Saints
in
this
fourth
estate
of
man
,
Gen.
3.15
.
As
Adams
trāsgression
and
the
guilt
and
punishment
was
from
the
justice
of
the
Covenant
,
reckoned
or
imputed
to
al
mankind
in
the
fall
,
even
so
by
Gods
mercy
in
the
free
guift
of
Christs
righteousnesse
,
reckoned
or
imputed
to
all
,
was
that
sinne
,
guilt
,
and
punishment
removed
from
all
,
and
therefore
nōe
ever
perished
for
that
transgression
;
for
although
Adams
eating
the
forbidden
fruit
,
and
the
demerit
of
it
,
was
not
any
mans
ind●vidually
,
but
Adams
;
yet
God
in
the
justice
of
the
Covenant
,
did
reckon
or
impute
it
to
all
and
every
individuall
of
mankinde
,
as
if
it
had
bin
their
own
act
and
demerit
:
even
so
,
although
Christs
righteousnesse
and
merit
of
it
,
was
his
own
onely
and
alone
,
individually
considered
,
yet
that
righteousnesse
and
merit
,
being
to
satisfy
Gods
justice
in
behalfe
of
the
world
,
it
was
therefore
by
Gods
free
guift
in
mercy
,
reckoned
or
imputed
to
all
and
every
individuall
of
man
generally
,
and
to
man
beleeving
more
specially
,
as
is
declared
;
but
what
this
righteousnesse
is
,
which
was
so
imputed
,
see
the
end
of
the
8.
Chap.
Againe
,
Rom.
5.18
.
the
Apostle
saith
,
for
as
by
the
offence
of
one
,
judgement
came
upon
●ll
men
to
condemnation
,
even
so
by
the
righteousnesse
of
one
,
the
free
guift
came
upon
all
men
,
to
the
j●stification
of
life
:
from
these
words
I
will
make
these
briefe
observations
following
.
First
,
that
in
the
next
verse
before
this
,
Christs
righteousnesse
is
called
the
guift
of
righteousnesse
,
but
in
this
Text
it
is
spoken
as
if
Christs
righteousnesse
were
the
procuring
cause
of
the
guift
of
it selfe
,
as
imputed
to
come
upon
all
men
,
and
the
truth
is
so
it
was
,
for
had
not
Christs
righteousnesse
in
the
figurative
lamb
,
to
the
justice
of
the
Covenant
in
every
respect
,
answered
the
imputative
unrighteousnesse
of
Adam
,
the
righteousnesse
of
Christ
could
not
imputatively
by
free
guift
,
have
come
,
as
it
did
upon
all
men
,
to
the
justification
of
life
,
for
till
the
justice
of
the
Covenant
was
so
satisfied
,
(
although
God
was
willing
to
impute
it
to
life
)
yet
he
could
not
,
for
as
God
cannot
lye
,
so
he
cannot
deny
his
truth
,
but
all
mankinde
must
certainly
have
dyed
,
(
according
to
Gods-word
)
that
death
in
the
day
that
Adam
did
sinne
.
Secondly
,
here
note
,
that
this
free
guift
of
Christs
imputative
righteousnesse
came
at
this
time
on
all
men
unfought
for
,
or
unthought
on
by
them
;
for
when
God
brought
this
guift
to
them
,
Adam
runne
away
from
him
,
therefore
here
,
God
wa●
found
of
them
which
sought
him
not
.
Thirdly
here
observe
,
that
this
free
guift
of
righteousnesse
came
upon
al
men
,
when
there
was
not
any
[
](A81812-e20070-b)d)
d)
See
this
justification
before
mans
faith
,
and
without
faith
cleared
in
the
answer
to
the
10
Objection
in
Chap.
4.
Faith
in
man
,
for
we
by
Adam
faithlessely
betray'd
Gods
truth
,
and
at
this
time
as
in
our
naturall
roote
in
his
loynes
runne
from
the
God
of
truth
.
Therefore
Faith
foreseene
,
was
now
no
cause
or
instrumentall
meanes
of
all
mens
salvation
or
election
from
Divells
,
in
Adams
imputative
damnation
.
4.
Againe
observe
,
that
this
guift
of
imputative
righteousnesse
,
conferred
upon
all
men
,
viz:
justification
,
for
saith
the
Text
,
It
came
upon
all
men
to
justification
,
Therefore
mans
Faith
can
be
but
the
receptive
instrument
of
this
justification
,
and
justification
with
Faith
.
or
justification
without
Faith
is
all
one
,
except
that
in
the
last
mans
receptive
instrument
is
of
use
.
and
this
presents
unto
us
two
things
,
first
a
definition
of
Iustification
,
what
justification
then
was
;
men
having
not
as
yet
the
guift
of
Faith
.
Secondly
,
what
it
was
not
.
And
first
in
a
word
,
this
justification
by
Chri●ts
imp●tative
righteousnesse
,
was
this
,
the
pardon
and
the
removall
of
the
imputative
sinne
,
guilt
and
punishment
due
for
Adams
transgression
,
as
farre
as
the
East
is
from
the
West
,
and
so
gave
man
a
gracious
acceptance
,
and
at
this
time
this
was
the
justification
of
all
men
.
Secondly
,
mans
owne
works
of
righteousnesse
was
not
his
justification
,
nor
no
good
works
foreseene
;
for
as
now
man
by
the
fall
,
his
works
were
onely
so
euill
as
the
Divells
,
so
all
mens
works
but
Christs
works
in
this
fourth
estate
of
Restauration
,
at
best
are
but
in
the
perfection
of
parts
,
by
reason
of
the
Serpentine
seed
,
which
hereditarily
runnes
down
,
in
the
nature
of
all
mankinde
;
and
therefore
rightly
saith
Saint
Paul
,
2.
Tim.
1.9
.
God
hath
saved
us
,
and
called
us
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
owne
purpose
,
and
grace
,
which
was
given
us
in
Christ
Iesus
before
the
World
began
.
Againe
observe
that
this
justification
not
onely
freed
all
mankinde
,
from
dying
the
death
the
day
that
Adam
sinned
,
but
also
brought
life
upon
all
men
,
for
saith
the
Text
,
it
came
upon
all
men
to
justification
of
life
.
But
here
ariseth
a
question
what
in
this
Text
,
Question
.
with
respect
to
that
time
is
meant
by
this
word
life
,
which
came
upon
all
men
?
The
meaning
is
no
more
but
this
,
Answere
.
that
then
Gods
free
gift
of
Christs
righteousnesse
,
imputed
,
confer'd
upon
men
,
this
world
to
be
the
day
of
grace
as
now
they
enjoy
it
,
a
meanes
for
them
to
receive
in
this
gift
of
righteousnes
the
life
of
glory
,
in
the
world
to
come
.
So
much
for
the
fourth
point
,
Namely
,
that
Christ
entring
the
worke
of
the
Covenant
as
the
second
Adam
,
removed
that
judgement
that
was
due
to
all
man-kind
.
So
as
never
man
perished
for
Adams
eating
the
forbidden
Fruit.
Againe
the
second
Adams
first
entring
the
worke
of
the
Covenant
,
he
then
put
on
the
whole
Creation
travaling
towards
that
perfection
it
lost
in
Adams
fall
,
so
saith
man
beleeving
truth
.
Ro.
8.19
For
saith
S.
Paul
,
the
earnest
expectation
of
the
Creature
,
waiteth
for
the
manifestation
of
the
Sons
of
God
.
And
in
the
next
verse
,
gives
the
reason
why
the
creation
is
in
hope
,
because
saith
he
,
the
Creation
it selfe
shall
be
delivered
from
the
bondage
of
corruption
,
into
the
glorious
liberty
of
the
Sonnes
of
God
:
and
then
concludes
in
the
minds
of
al
men
which
believe
truth
,
for
(
saith
hee
)
wee
know
that
the
whose
creation
travaileth
in
paine
untill
now
:
and
not
only
they
,
but
our
s●lves
also
,
who
have
the
first
fruits
of
the
Spirit
,
even
we
our selves
groane
within
our selves
,
waiting
for
the
Adoption
(
to
wit
)
the
redemption
of
our
bodies
.
ver.
23.
So
S.
Peter
(
in
the
mindes
of
men
believing
truth
)
saith
,
and
we
looke
for
new
Heavens
and
new
Earth
,
wherein
dwelleth
righteousnesse
.
2
Pet.
3.13
.
And
that
this
travailing
of
the
whole
Creation
,
together
with
man
,
was
by
Christ
,
is
most
cleerely
proved
,
by
what
is
formerly
delivered
,
that
is
,
when
this
glorious
Image
of
the
Invisible
God
,
2
Cor.
4.4
.
was
lost
by
Adams
fall
,
then
the
second
Adam
the
Sonne
of
God
,
restored
the
Image
of
the
invisible
God
,
by
coming
into
the
worke
of
the
Covenant
,
as
the
first
borne
of
every
Creature
,
the
beginning
and
first
borne
from
the
dead
fall
of
Adam
in
the
promised
seed
,
that
in
all
things
he
might
have
the
preeminence
.
Coloss.
1.15.18
.
All
which
,
when
Adam
by
Faith
in
the
State
of
the
restauration
by
Christ
did
see
,
thereupon
he
named
his
wife
Eve
,
which
signifieth
life
:
First
because
in
Christ
shee
was
now
become
the
Mother
of
all
living
,
Gen.
3.20
.
wherefore
she
also
in
beliefe
of
truth
saith
,
when
she
had
conceived
and
brought
forth
Caine
,
I
have
gotten
a
man
from
IEHOVAH
,
meaning
,
not
by
the
force
of
Gods
word
in
the
State
of
Creation
.
Gen.
1.28
.
for
that
was
lost
by
the
fall
,
and
therefore
God
in
Christ
gives
a
second
word
of
production
to
them
,
which
was
now
a
word
of
grace
and
object
of
Faith
in
the
promised
seed
,
Gen.
3.15.16
.
By
force
of
which
word
,
she
now
obtained
from
Iehovah
a
man
by
Christ
,
in
whom
was
life
,
and
therefore
she
named
him
Possession
,
for
so
his
name
signifies
,
implying
she
was
now
againe
by
Christ
,
in
Possession
of
a
living
race
of
mankinde
,
in
this
day
of
grace
,
and
so
the
Mother
of
all
living
.
Secondly
,
the
Mother
of
all
living
,
together
with
Adam
,
by
beliefe
of
truth
,
in
the
object
of
Faith
,
namely
,
in
the
Promised
seed
,
and
so
was
to
Christ
,
his
first
borne
Church
,
begotten
not
by
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
GOD
:
for
to
them
was
delivered
by
him
this
object
of
Ea●●h
,
once
given
to
the
Saints
,
from
whence
they
received
lif●
naturall
and
supernaturall
,
by
Faith
,
as
here
you
see
,
and
therefore
nursed
up
by
instruction
,
their
Posterity
to
the
same
obiect
,
for
both
Cain
and
Abell
came
to
offer
unto
God
.
and
therefore
in
this
second
respect
,
she
was
also
the
Mother
of
all
living
.
And
so
much
that
this
travaile
of
the
Creation
was
by
Christ
.
But
here
ariseth
a
question
,
[
Quest.
]
at
what
time
began
this
travaile
of
the
whole
Creation
,
lead
the
faithfull
befo
e
the
flood
,
to
rest
in
together
with
man
believing
truth
,
to
their
supernaturall
end
?
The
answere
is
,
(
ans
.
]
that
God
having
the
sixt
day
about
the
ninth
houre
or
three
of
the
clock
in
the
afternoone
,
the
pe●fect
works
of
the
seed
of
the
woman
,
which
then
was
to
bee
accomplished
in
time
to
come
,
that
is
,
to
rest
in
beliefe
of
it
,
for
the
remove
all
of
all
misery
,
and
in
hop●●f
fruition
of
t●●nall
glory
,
and
it
was
the
same
mystery
of
this
seaventh
day
,
which
God
renewed
by
Moses
to
Israell
,
but
the
eight
day
now
leads
the
faithfull
to
rest
for
the
same
things
on
that
worke
,
of
the
seed
of
the
woman
,
as
it
is
now
already
perfected
,
the
which
(
as
I
conceive
)
was
the
ground
of
the
change
of
the
day
,
and
therefore
nominated
to
be
the
Lords
day
.
established
the
foundation
of
the
Restauration
of
the
world
,
in
the
second
Adams
satisfactory
righteousnesse
,
figuratively
in
the
blood
of
the
Lamb
,
the
seaventh
day
morning
next
ensuing
,
being
then
the
first
day
&
houre
of
a
daies
beginning
in
the
Estate
of
Restauration
of
the
Creation
by
Christ
,
as
hee
was
the
first
borne
of
every
Creature
opening
the
womb
of
its
tendencie
to
all
perfections
,
therefore
that
seaventh
day
morning
in
the
first
minute
thereof
,
was
that
first
particle
of
time
,
wherein
the
Creation
began
to
put
forth
its
first
most
proper
step
in
this
travaile
,
together
with
man
believing
truth
,
from
the
bondage
of
corruption
,
to
the
glorious
liberty
of
the
●onnes
of
GOD.
And
from
this
ground
God
blessed
the
seaventh
day
,
and
hallowed
it
,
because
that
in
it
he
rested
from
a●l
his
wo●ks
which
hee
had
created
and
made
,
so
dependant
upon
Christ
,
implying
,
that
God
rested
fully
contented
in
the
perfections
of
Christs
works
,
for
the
R●stauration
of
all
his
works
,
to
that
perfection
intended
in
the
Covenant
,
to
which
it
now
but
travailed
,
and
[
](A81812-e21100-b)*
*
The
Originall
of
the
seventh
daies
Sabbath
and
al
Sabbaths
.
Therefore
this
seventh
day
sanctified
by
God
,
Gen.
2.
did
in
a
figure
therefore
God
set
this
seaventh
day
apart
for
man
to
rest
,
figuratively
leading
him
also
to
Christs
imputative
works
for
the
perfection
of
al
his
works
here
by
faith
,
in
hope
of
a
full
perfection
,
in
fruition
of
glory
to
come
.
From
this
ground
the
Author
to
the
Hebrews
takes
it
for
granted
,
that
this
rest
to
God
,
and
to
Faith
and
in
fruition
,
for
man
was
finish'd
from
the
Foundation
of
the
world
,
although
man
unbelieving
enters
not
this
rest
,
and
then
with
reference
to
this
point
saith
,
God
spake
in
a
place
of
the
seaventh
day
on
this
wise
,
that
,
God
rested
the
seventh
day
from
all
his
works
,
The
reason
why
Moses
in
the
2.
of
Gen.
doth
bring
in
all
Gods
works
as
made
on
the
seventh
day
,
ver.
2.
is
because
all
which
was
made
perfect
on
the
sixt
day
,
and
lost
by
Adam
,
was
(
as
it
were
made
anew
by
Ch
ists
satisfactory
righteousnesse
imputed
,
and
so
declared
the
seventh
day
morning
to
Adam
by
the
Creations
putting
forward
its
first
step
towards
perfection
,
to
which
it
travailes
untill
now
.
and
then
saith
hee
,
there
remaines
a
rest
for
the
people
of
God
,
meaning
by
Faith
here
,
and
in
glory
hereafter
.
Gen.
2.2
.
Heb.
4.3.9.19
.
And
from
this
ground
the
number
of
seaven
in
holy
Scriptures
is
a
figure
of
perfection
,
as
in
the
seaventh
of
yeares
,
namely
the
Jubiles
,
and
the
seaventh
yeares
of
the
Lands
rest
,
and
in
the
seventh
months
rest
,
and
this
seventh
daies
rest
,
&c.
and
in
Enoch
the
seventh
from
Adam
,
by
ascending
into
eternall
perfection
in
Soule
and
Body
joyntly
together
,
figuring
out
the
Angelike
glory
,
intended
to
man
in
the
[
](A81812-e21390-b)*
*
In
the
12
Ch.
and
●3
Object
.
you
may
see
this
Covenant
defended
.
Observation
.
Covenant
,
by
the
worke
of
the
first
Adam
,
but
now
given
to
the
world
in
the
righteousnesse
of
the
second
Adam
imputed
.
So
much
for
the
Proofe
of
the
fift
generall
point
,
namely
,
that
the
second
Adams
first
entrance
into
the
worke
of
the
first
Adam
put
on
the
whole
Creation
,
travailing
together
with
man
believing
truth
,
to
that
perfection
it
lost
in
Adams
fall
.
Hence
observe
,
because
the
imputative
damnation
of
Gods
Covenant
through
Adams
transgressions
was
fully
removed
,
and
taken
off
by
the
second
Adams
satisfactory
righteousnesse
,
imputed
as
ours
by
Gods
free
guift
upon
all
men
to
justification
of
life
,
so
as
none
of
mankinde
ever
,
perished
for
that
transgression
,
as
precedently
is
proved
.
Then
consequently
,
all
mankinde
which
in
Infancy
or
childhood
depart
this
world
,
they
ascend
to
eternall
life
in
Heaven
to
Angells
glory
,
notwithstanding
originall
sinne
which
is
in
them
,
for
that
running
sore
of
originall
sin
,
in
which
they
are
conceiv'd
and
brought
forth
,
doth
but
fit
them
successively
to
receive
the
salve
of
salvation
in
Christ
,
to
their
eternall
felicity
,
for
if
they
had
not
bin
conceived
,
and
borne
in
that
seed
of
sinne
,
and
but
a
seed
,
then
they
had
bin
in
their
production
Divells
in
dispositions
totally
,
according
to
the
justice
of
the
Covenant
,
and
so
capable
of
no
good
,
but
evill
only
,
or
else
they
must
have
bin
by
production
conceiv'd
and
borne
in
their
pure
naturalls
of
holinesse
and
righteousnesse
,
in
an
Estate
of
perfection
,
according
to
the
tendencie
of
the
Covenant
,
and
then
they
had
not
bin
capable
of
eternall
life
in
Christ
by
salvation
,
for
the
whole
need
not
the
Physitian
,
but
the
sicke
.
But
because
the
Serpentine
seed
is
derived
to
Infants
in
their
conceptions
and
births
,
and
in
them
reduc'd
but
to
a
s●ed
by
grace
in
Christ
,
because
God
put
the
foresaid
principle
of
enmity
,
betweene
the
seed
of
the
woman
,
and
the
seed
of
the
Serpent
:
therefore
this
running
sore
of
originall
sinne
in
them
implicitly
pleads
for
the
salve
of
salvation
,
in
Gods
free
guift
of
Christs
righteousnesse
imputed
,
to
ascend
by
it
to
eternall
felicity
.
Therefore
all
mankinde
departing
this
world
in
Infancy
or
Childhood
ascend
by
death
through
him
to
eternall
life
.
Againe
,
the
passage
of
all
Infants
from
the
misery
of
this
world
by
the
sharpe
separation
of
Soule
and
body
,
is
to
them
[
](A81812-e21630-b)*
*
Likewise
so
is
the
sharpe
separation
of
Infants
from
their
Mothers
bowels
in
their
birth
,
so
notwithstanding
that
sharpe
travell
the
mother
shall
be
saved
,
if
she
continue
in
beliefe
of
the
object
of
justification
,
and
in
the
inseparable
companion
of
that
beliefe
,
namely
inte●nall
holinesse
issuing
it selfe
into
externall
sanctification
,
as
is
proved
by
the
Apostle
.
1
Tim.
2.15
.
Therefore
Circumcision
precedently
was
,
as
the
dipping
or
washing
in
Baptisme
now
is
,
viz.
a
witnesse
,
that
Gods
Covenant
in
Christ
,
reacheth
Infants
that
cannot
by
Faith
reach
him
,
wherefore
they
were
and
are
received
into
the
visible
Church
,
by
cutting
and
washing
,
the●eby
witnessing
,
that
the
grace
of
the
Covenant
gave
to
the
whole
nature
of
man
,
in
the
promised
seed
immediatly
upon
the
fall
,
a
meetly
disposed
nature
in
all
,
to
receive
eternall
life
as
saved
creatures
;
but
man
remisse
passeth
by
this
witnesse
,
and
the
like
mercies
,
but
so
did
not
the
Queene
of
Sheba
,
although
excluded
from
the
residence
of
the
like
mercies
from
her
Kingdome
.
but
an
implicite
tast
(
by
a
figure
)
of
Adams
imputed
sower
herbs
of
punishment
for
sinne
,
to
relish
Gods
sweet
imputed
mercies
in
Christ
the
Paschall
Lamb
to
Gods
praise
in
him
by
the
salvation
of
them
to
all
eternity
,
therefore
all
mankinde
dying
in
Infancy
or
childhood
,
ascend
through
death
to
glory
for
ever
.
Againe
,
these
sower
hearbs
by
this
Separation
of
Soule
and
body
of
all
Infants
which
departed
this
world
before
Christ
came
,
by
it
,
they
then
were
but
a
figure
of
him
then
to
come
,
as
saith
the
Apostle
,
Rom.
5.
&
the
14
to
tast
not
only
of
this
Separation
,
which
is
but
a
shaddow
of
death
,
but
a
figure
of
him
,
as
he
was
an
imputed
sinner
,
to
tast
of
death
,
for
all
men
in
the
substance
,
according
to
the
justice
of
that
Covenant
,
and
more
,
therefore
it
being
but
a
figure
of
him
,
it
was
only
a
passage
to
them
to
eternall
life
by
him
.
Againe
,
when
God
the
second
time
renewed
his
promise
of
the
Seed
of
the
woman
with
Abraham
to
the
universall
mercy
of
the
Apostate
world
,
as
will
afterwards
appeare
,
hee
then
instituted
Circumcision
,
namely
,
to
cut
off
the
foremost
skin
from
the
member
of
generation
of
Infants
,
implying
his
only
mercy
in
the
promised
seed
,
was
it
,
that
cut
from
the
Nature
of
mankinde
,
the
nature
of
Divells
though
not
totally
.
So
fitting
them
to
receive
their
Eternall
felicity
,
by
Christ
therefore
they
do
enjoy
it
to
all
eternity
.
Againe
[
](A81812-e21780-b)*
*
But
they
which
attribute
so
much
to
baptisme
,
as
that
no
baptisme
,
no
salvation
,
it
is
b●t
to
assume
the
more
seemin●
su●e
stitions
sanctity
to
draw
f●om
the
people
the
more
respect
to
their
aspired
Antich●stian
Priesthood
.
also
the
Male
Infant
was
precisely
to
be
cut
the
eighth
day
after
his
birth
,
this
implicitly
told
their
[
](A81812-e21800-b)(a)
(a)
So
baptising
of
Infants
now
is
an
outward
seale
to
the
Church
that
although
mans
nature
at
once
,
was
totally
d
abolicall
,
yet
the
reduction
of
it
to
a
seed
by
Christ
,
is
the
Principle
of
mans
new
birth
.
Baptisme
further
implyes
the
spirit
of
Gods
helpe
to
bring
it
to
perfection
in
his
owne
way
,
that
is
,
to
the
pe●fection
of
parts
in
this
wo●ld
,
and
to
perfection
of
degrees
in
the
next
.
parents
that
Gods
mercifull
infusion
by
putting
the
foresaid
principle
of
enmity
into
the
nature
of
all
men
was
the
originall
principle
of
mans
new
birth
,
as
risen
with
Christ
,
whose
first
step
to
glory
,
was
to
be
on
an
eighth
day
by
his
bodies
resurrection
,
and
therefore
then
on
an
eighth
day
precisely
,
Infants
were
to
be
admitted
visible
members
of
Christs
mysticall
body
on
earth
in
the
Kingdom
of
grace
,
implying
their
right
by
him
to
his
glory
[
](A81812-e21810-b)(b)
(b)
Then
Infants
have
much
more
right
to
be
●eceived
into
the
Church
Militant
by
Baptisme
triumphant
in
Heaven
.
From
which
ground
when
people
brought
little
Children
to
Christ
that
he
might
blesse
them
,
hee
was
angry
with
the
Apostles
which
kept
them
from
him
and
commanded
them
to
suffer
little
[
](A81812-e21850-b)(c)
(c)
Notwithstanding
the
males
onely
were
admitted
to
be
visible
members
of
Christs
body
by
circumcision
;
yet
not
onely
the
women
,
but
all
the
female
Infants
were
then
members
of
Christs
body
,
though
they
received
not
the
seale
of
the
Covenant
,
they
being
not
capable
of
it
in
their
flesh
,
yet
the
Grace
of
the
Covenant
in
Christ
received
them
to
be
visible
members
,
and
the
ground
why
that
signe
of
the
Covenant
was
precisely
related
to
the
males
,
was
to
figure
,
that
the
Lambe
of
God
of
the
seed
of
the
woman
was
not
to
be
a
female
,
but
a
male
;
therefore
this
hindereth
not
,
but
that
the
Infants
of
believing
parents
under
the
Gospel
,
much
more
may
be
admitted
visible
members
by
baptisme
,
and
from
the
beginning
of
the
world
,
as
appeares
in
the
practice
of
the
ten
fathers
before
the
flood
,
they
esteemed
their
Infants
visible
members
of
Christ
;
for
in
their
infancy
,
they
stablished
upon
their
persons
by
their
names
,
the
conveyance
of
the
Oracle
of
life
,
or
the
object
faith
once
given
to
the
Saints
variously
to
ensuing
posterities
,
as
appeareth
at
large
in
the
fifth
Chapter
of
this
Treatise
.
Children
to
come
unto
him
,
and
renders
this
as
a
reason
of
his
command
;
for
of
such
is
the
Kingdome
of
Heaven
,
therefore
so
departing
this
world
,
they
ascend
to
that
Kingdome
which
so
belongeth
unto
them
.
Quest.
Now
the
question
may
be
,
whether
circumcision
was
onely
intended
to
mankinde
as
in
Infancy
?
Answere
.
It
was
not
onely
intended
unto
mankind
as
Infants
,
but
also
to
men
as
capable
of
reason
as
is
Baptisme
now
;
for
to
them
it
did
not
●nely
prefigure
that
the
nature
of
Divels
became
not
totall
;
and
the
imputed
damnation
of
the
Covenant
was
cut
off
by
Gods
mercy
in
Christ
,
but
also
to
men
capable
of
reason
,
it
did
prefigure
,
that
they
submitting
in
beliefe
of
truth
,
to
receive
Gods
guift
of
Christs
righteousnesse
imputed
,
the●r
sinne
should
not
onely
be
cut
off
,
in
the
habite
of
sinne
in
them
against
Christ
weakned
in
this
world
;
and
in
the
next
world
none
[
](A81812-e21960-b)(d)
(d)
Hence
it
is
,
God
adding
the
law
to
the
promise
,
gave
this
one
law
,
viz.
that
the
Paschal
Lambe
must
be
eaten
with
sowre
herbs
,
Exod.
12.8
.
to
remaine
,
but
also
that
they
in
glory
with
Christ
,
should
ever
remaine
;
therefore
God
to
Abraham
called
the
sharpe
cutting
of
the
fore-skin
of
the
member
of
Generation
,
his
Covenant
,
meaning
,
that
to
man
believing
truth
that
sharpnesse
was
a
seale
of
Christs
imputed
righteousnesse
,
which
they
received
by
faith
,
including
their
vivification
and
mortification
,
and
the
ground
of
all
happinesse
;
for
so
it
was
to
Abraham
being
circumcised
at
a
full
age
,
as
Rom.
4
And
therefore
saith
Christ
,
hee
that
believeth
in
mee
hath
eternall
life
.
Againe
,
although
God
cut
off
the
fore-skin
of
the
Member
of
generation
,
yet
but
the
foreskin
;
for
hee
left
the
next
innermost
skin
uncut
off
,
this
implicitly
told
men
capable
of
reason
,
that
although
the
grace
of
the
Covenant
did
cut
off
the
serpentine
nature
;
yet
hee
left
a
seed
to
remaine
,
to
let
men
understand
,
that
as
Abraham
could
not
be
justified
by
workes
,
having
this
serpentine
seed
remaining
in
him
,
therefore
in
this
life
man
must
submit
to
God
guift
of
Christs
righteousnesse
imputed
,
as
did
Abraham
for
justification
,
and
his
rule
for
imitation
;
therefore
saith
the
Apostle
being
justified
by
faith
,
(
meaning
men
capable
of
reason
)
we
have
peace
with
God
through
our
Lord
Iesus
Christ
,
by
whom
also
we
have
accesse
by
faith
into
this
grace
,
wherein
wee
stand
and
rejoyce
in
the
hope
of
the
glory
of
God
,
Rom.
5.1.2
.
But
the
question
may
be
here
,
Quest.
whether
mens
sins
which
themselves
commit
be
against
the
law
naturall
,
as
supernaturally
related
to
Gods
Covenant
with
the
first
Adam
?
I
answer
no
,
for
in
the
second
Adam
onely
,
after
the
fall
,
Answ.
this
law
of
nature
in
it's
perfections
,
was
inherent
,
and
was
related
as
a
meanes
to
attaine
that
supernaturall
end
,
and
then
given
to
us
imputatively
for
justification
in
him
,
and
a
rule
for
imitation
for
us
;
and
therefore
all
our
sinnes
are
against
that
law
of
righteousnesse
so
manifested
to
us
in
him
by
the
Covenant
of
grace
,
and
not
as
the
law
was
in
the
first
Adam
a
Covenant
of
workes
,
and
man
capable
of
reason
stands
bound
so
to
receive
it
by
beliefe
of
truth
,
in
Christ
Iesus
,
or
the
rejection
of
this
rule
cuts
him
from
Christ
,
for
be
that
believeth
not
is
condemned
already
,
and
that
by
just
consequence
,
because
he
that
is
guilty
of
sinne
in
one
,
is
guilty
in
all
;
for
hee
that
rejects
it
in
point
of
justification
,
rejects
it
also
as
his
rule
in
point
of
sanctification
,
and
from
this
ground
Moses
pronounced
that
man
accursed
,
which
did
not
doe
all
things
contained
in
the
Law
,
that
is
,
as
not
intentionally
ayming
to
doe
all
things
contained
in
that
Law
,
as
leading
to
Christ
,
as
hereafter
in
due
place
will
appeare
.
Yet
,
if
man
did
then
,
or
now
doth
,
but
at
least
intentionally
respect
this
object
of
Faith
,
as
the
truth
is
in
Iesus
,
hee
is
guilty
of
none
,
although
hee
actually
sinne
in
many
things
,
wherein
we
offend
all
,
Iam.
3.
●
.
and
the
ground
of
the
point
is
this
,
that
in
Christs
righteousnesse
imputed
,
and
by
beliefe
of
truth
received
,
as
the
truth
is
in
Iesus
,
this
man
wants
no
righteteousnesse
,
which
in
heart
hee
desires
to
have
in
Christ
,
nor
is
guilty
of
no
sinne
which
in
heart
hee
desires
to
be
freed
from
,
Rom.
7.22.25
.
and
Rom.
8.1
.
Quest.
Againe
,
another
question
here
to
be
resolved
will
be
this
,
that
in
regard
Gods
mercifull
imputation
did
remove
from
all
mankinde
,
that
imputed
damnation
of
the
Covenant
for
Adams
sinne
,
then
how
farre
forth
doth
it
also
extend
,
to
take
off
the
guilt
and
punishment
of
mens
owne
sinnes
,
individually
committed
against
the
Law
of
grace
,
as
it
is
in
Iesus
Christ
?
Answ.
It
extends
exceeding
farre
in
this
case
also
,
even
to
any
man
submitting
by
beliefe
of
truth
,
to
receive
this
gift
of
righteousnesse
,
as
the
truth
is
in
Iesus
;
for
then
it
takes
off
all
manner
of
sinne
committed
against
him
,
(
one
sinne
onely
excepted
)
for
,
saith
Christ
,
All
manner
of
sinne
and
blasphemy
against
the
Sonne
of
man
shall
be
forgiven
unto
men
,
but
the
sinne
against
the
holy
Ghost
shall
not
be
forgiven
unto
men
,
Mark
.
3.
And
the
ground
why
God
thus
foreappointed
Christ
before
the
world
was
,
to
be
ready
as
the
Ram
in
the
bush
,
in
that
point
of
time
,
to
enter
the
worke
of
the
Covenant
,
to
take
off
the
just
destruction
of
the
world
,
and
to
state
it
thus
,
to
travell
together
with
man-believing
truth
,
to
it
's
desired
felicity
,
was
onely
this
:
namely
,
Gods
love
to
the
world
;
for
,
God
so
loved
the
world
,
that
hee
gave
his
onely
begotten
Sonne
,
&c.
Therefore
the
world
must
be
onely
considered
,
as
an
object
agreeable
to
Gods
will
,
because
it
was
to
him
an
object
of
love
;
for
the
truth
is
,
God
did
so
consider
it
,
and
that
in
a
two-fold
respect
.
First
,
in
all
that
good
which
God
communicated
to
the
world
by
creation
,
as
involved
in
the
Covenant
to
it
's
ultimate
perfection
,
and
all
this
,
as
issuing
from
himselfe
,
was
his
owne
effect
,
as
the
off-spring
of
God
,
and
therefore
a
good
every
way
agreeable
to
Gods
will
,
and
an
object
of
love
to
him
.
But
if
the
justice
of
the
Covenant
had
passed
to
execution
,
then
God
had
proceeded
to
annihilate
all
this
good
,
not
onely
in
part
,
but
totally
and
eternally
;
but
this
went
against
his
mind
,
therefore
,
hee
so
loved
the
world
,
that
hee
gave
his
onely
begotten
Sonne
,
&c.
That
glory
which
was
to
result
to
God
out
of
all
the
good
of
the
creatures
,
according
to
the
spire
of
perfection
of
the
Covenant
,
by
Adams
supernaturall
operation
,
was
Gods
finall
end
for
which
he
made
all
,
namely
,
his
glory
,
and
this
was
to
God
the
object
of
good
in
the
highest
respect
.
But
if
God
had
in
the
justice
of
the
Covenant
proceeded
to
execution
,
then
this
his
finall
end
had
beene
separated
from
him
,
and
he
might
in
the
ruine
and
destruction
of
the
creatures
to
all
eternitie
have
glorified
himselfe
.
But
from
the
creatures
good
his
glory
could
never
have
returned
to
him
in
any
degree
,
much
lesse
from
the
highest
spire
of
perfection
intended
in
the
Covenant
,
as
was
Gods
desire
,
but
this
was
contrary
to
his
mind
;
therefore
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Sonne
,
as
his
Lambe
,
to
take
away
the
sinnes
of
the
world
,
by
regaining
his
glory
in
the
redundancie
thereof
,
to
the
eternall
praise
of
his
mercy
.
Is
it
so
,
that
by
this
second
Adam
,
Observation
.
his
satisfaction
of
Divine
justice
,
God
in
mercy
gave
to
all
mankinde
alike
,
the
meanes
and
end
,
namely
,
Eternall
life
,
and
that
the
good
of
this
world
is
a
remote
meanes
to
the
same
end
,
as
here
wee
see
?
Then
hence
observe
,
that
all
men
,
either
poore
or
rich
,
which
desire
or
indeavour
to
attaine
the
good
of
this
world
for
them
and
theirs
,
and
not
as
a
means
to
this
end
,
they
then
in
their
imaginations
and
all
their
labours
,
are
but
a
mere
lye
and
vanity
;
whence
rightly
saith
the
Psalmist
:
Surely
men
of
low
degree
are
vanity
,
and
men
of
high
degree
are
a
lye
,
Psal.
62.9
.
Againe
,
is
the
good
of
this
world
,
Gods
gift
in
Christ
,
Observation
.
a
comfortable
and
remote
meanes
amongst
many
,
to
leade
man
to
Christ
,
to
receive
in
him
eternall
life
?
then
take
this
rule
for
a
direction
,
not
to
be
dismaid
to
see
some
in
want
for
their
chastisement
,
and
some
for
triall
,
and
some
to
abound
;
for
those
men
which
terminate
their
rests
in
wealth
,
and
in
the
pleasures
and
delights
of
this
world
,
shall
attaine
but
a
brutish
rest
here
,
and
never
receive
eternall
rest
in
Angells
glory
hereafter
;
for
this
is
but
a
meanes
and
a
remote
one
too
:
therefore
hee
that
sits
downe
in
this
meanes
,
must
needs
lose
the
end
,
and
so
perish
eternally
.
Here
follow
some
Objections
made
by
a
Reverend
Divine
,
which
are
accordingly
answered
:
and
the
Objections
made
by
others
,
are
answered
in
the
twelfth
Chapter
.
Object
.
1.
If
Adams
omitting
to
eate
of
the
tree
of
Life
were
a
Sinne
,
and
that
Sinne
of
omission
brought
on
her
Sinne
of
commission
,
shee
was
not
the
first
occasion
of
his
Sinne
,
but
first
Sinne
a
rose
intrinsecus
.
Answ.
Neither
in
this
page
nor
in
any
other
is
it
said
his
omitting
to
eate
of
the
tree
of
Life
was
a
sinne
,
nor
is
it
said
,
he
did
omit
to
eate
the
fruit
of
this
Garden
,
or
of
the
tree
of
Life
,
but
it
is
said
,
hee
was
remisse
of
the
different
end
from
his
former
Estate
:
why
he
was
to
eate
of
these
fruits
,
as
a
meanes
thereunto
,
and
his
remisnesse
to
eate
these
fruits
as
such
a
meanes
brought
his
sinne
of
omission
,
and
that
brought
on
his
sinne
of
commission
.
Because
of
the
naturall
liberties
of
their
wills
,
therefore
sin
might
arise
from
within
:
Also
because
their
righteousnesse
and
holinesse
did
spring
from
naturall
causes
internally
and
externally
,
as
Chap.
1.
therefore
righteousnesse
and
holinesse
being
not
their
nature
they
might
mutually
turne
to
good
or
evill
.
Againe
,
why
might
not
sinne
in
both
of
them
arise
from
within
,
this
second
Estate
being
so
farre
different
from
the
former
Estate
of
creation
?
if
their
understandings
were
not
carefully
applyed
to
Gods
rules
in
the
Covenant
,
to
keepe
them
from
evill
,
and
their
wills
to
God
,
as
a
good
more
fully
to
be
communicated
to
them
,
then
by
the
perfections
of
the
creation
:
and
the
truth
is
from
the
remissenesse
of
them
both
,
it
was
that
shee
was
the
first
in
the
transgression
,
with
Satan
by
the
Serpent
,
and
he
the
second
in
the
same
by
her
.
Object
.
2.
[
](A81812-e23070-b)*
*
Pag.
21.
Where
you
say
all
mankinde
were
in
reprobation
,
if
you
meane
the
case
of
reprobates
or
guilt
of
damnation
,
it
is
true
;
but
if
you
meane
of
Gods
decree
,
it
crosseth
the
doctrine
of
Election
.
Answ.
I
meane
,
as
it
is
explained
in
the
page
,
namely
,
that
in
the
fall
of
Adam
all
mankinde
alike
were
reprobated
under
the
guilt
&
due
punishment
of
eternall
condemnation
joyned
together
with
reprobate
divells
,
as
opposed
to
our
conjunction
with
elect
Angels
,
in
eternall
glory
,
by
vertue
of
the
intended
end
of
Gods
Covenant
with
Adam
.
Againe
,
I
deny
any
such
decree
,
and
in
the
prosecution
of
the
sixth
point
,
I
have
(
as
I
believe
)
explained
those
Scriptures
which
reverend
Calvin
and
you
(
I
suppose
)
doe
thinke
,
doe
prove
that
decree
and
case
of
Reprobates
,
and
as
for
that
doctrine
of
Reprobation
,
the
Scripture
proves
it
no
more
then
it
doth
that
word
Decree
,
which
neither
in
the
old
Testament
or
the
new
is
so
much
as
mentioned
with
reference
to
the
point
of
Election
and
Reprobation
,
as
I
suppose
you
meane
.
Object
.
3.
Pag.
22.
The
judgement
was
executed
that
very
moment
that
Adam
eat
of
the
forbidden
fruit
,
in
that
instant
he
was
dead
in
sinne
,
and
mortality
seized
upon
his
body
,
and
hee
stood
guilty
of
eternall
damnation
.
Answ.
True
it
is
,
judgement
was
executed
the
very
moment
that
Adam
eat
the
forbidden
fruit
,
yet
not
upon
the
first
Adam
,
but
onely
upon
the
second
Adam
,
as
his
Saviour
and
ours
,
as
pag.
24.
and
25.
figuratively
in
the
blood
of
the
Lambe
;
or
,
if
not
,
how
,
or
why
was
he
(
as
Saint
Iohn
affirmes
)
the
Lambe
slaine
from
the
worlds
foundation
,
Rev.
13.8
.
Or
how
was
it
,
that
as
by
one
offence
judgement
passed
upon
all
men
to
condemnation
;
even
so
by
one
,
righteousnesse
the
free
guift
came
on
all
men
to
justification
of
life
,
as
Saint
Paul
affirmes
,
Rom.
5.18
.
and
as
is
explained
in
pag.
32.
Or
how
was
the
worke
of
a
perfect
rest
in
Christ
,
by
Faith
,
and
in
fruition
by
hope
,
finished
from
the
foundation
of
the
world
,
as
the
Author
to
the
Hebrewes
affirmes
,
Hebr.
4.3
.
and
as
is
explained
pag.
25.
To
the
second
part
of
the
Objection
,
true
it
is
,
by
Adams
default
hee
was
as
is
described
,
pag.
30.
dead
in
sinne
,
farre
more
deepe
then
I
suppose
you
meane
,
for
man
being
dead
in
sins
and
trespasses
.
against
the
universall
grace
of
God
in
Christ
,
is
farre
different
from
that
in
Adams
fall
,
as
to
be
twice
dead
and
pluckt
up
by
the
roote
,
is
different
from
them
both
,
as
in
the
prosecution
of
the
sixth
point
will
clearely
appeare
.
To
the
third
part
of
the
Objection
,
true
it
is
,
mortality
seized
upon
his
body
;
but
it
is
also
as
true
that
by
mercy
in
the
blood
of
the
Lambe
,
mans
body
came
but
thus
to
be
mortall
;
for
this
mortality
doth
but
at
most
separate
the
soule
from
the
body
,
which
is
but
the
shadow
of
that
death
intended
in
the
Covenant
for
us
in
the
fall
of
Adam
,
as
is
described
,
pag.
21.
22.
23.
and
as
will
more
appeare
by
the
death
of
the
second
Adam
in
the
eighth
Chapter
following
.
Object
.
4.
Your
observation
is
refuted
,
Rom.
5.12.13
.
&c.
Are
all
Infants
that
die
saved
?
if
not
,
what
is
the
cause
of
their
condemnation
?
Answ.
To
the
first
part
,
Rom.
5.12.13
.
the
Apostle
to
the
praise
of
Gods
universall
grace
,
parallelling
the
first
Adam
to
the
second
Adam
,
hee
there
layes
downe
a
double
Argument
,
the
first
,
that
although
by
Adams
sinne
,
sinne
entred
into
the
world
,
that
is
,
originally
,
as
the
cause
of
all
mens
perishing
when
they
were
dependant
on
him
in
the
Covenant
;
for
afterwards
hee
was
(
as
are
all
men
,
Christ
only
excepted
)
but
a
private
man
,
cap.
5.
So
that
Adams
sinne
,
as
now
it
is
,
is
but
the
occasion
of
mans
sinne
,
by
his
owne
default
to
his
eternall
destruction
,
and
their
owne
sinne
,
is
the
onely
cause
thereof
,
as
committed
against
Christ
,
and
the
ground
thereof
is
exprest
by
the
Apostle
in
the
18.
verse
following
.
Secondly
,
it
is
further
implyed
,
in
these
two
verses
,
that
that
mans
sinnes
now
so
committed
,
that
is
,
against
Christ
to
whom
all
power
is
given
,
and
to
whom
all
stand
related
for
good
and
evill
,
that
the
prevalency
of
their
sinne
against
him
,
doth
increase
the
prevalency
of
the
shadow
of
death
unto
them
,
namely
,
the
frequency
of
the
separation
of
the
soule
from
the
body
,
and
also
of
death
in
the
substance
,
namely
,
mans
separation
from
God
his
chiefest
good
,
in
this
relation
,
and
united
to
the
contrary
evill
,
and
by
his
owne
remissenesse
,
being
ignorant
of
all
;
yet
then
God
in
mercy
to
the
promise
,
added
the
Law
to
reveale
,
to
reckon
or
impute
mans
sinne
unto
him
,
that
he
might
see
how
hee
runne
on
his
owne
misery
;
wherefore
,
in
the
20.
verse
,
rightly
saith
the
Apostle
,
The
Law
entred
,
that
the
offence
(
as
the
spring
of
misery
)
might
abound
,
that
where
sinne
abounded
,
grace
might
much
more
abound
,
that
as
sinne
had
raigned
unto
death
,
even
so
might
grace
raigne
through
righteousnesse
unto
eternall
life
by
Iesus
Christ
,
verse
21.
Therefore
my
observation
is
confirmed
by
the
Apostle
in
these
verses
,
and
not
refuted
.
See
these
verses
further
explained
in
cap.
9.
to
the
second
part
of
the
objection
:
yes
,
all
Infants
are
saved
,
and
therefore
I
can
shew
you
what
once
was
the
cause
of
their
condemnation
,
namely
,
Adams
one
offence
,
when
he
was
a
publike
person
,
and
the
signe
of
it
now
onely
remaines
in
their
nature
,
to
meet
and
dispose
them
as
fit
subjects
,
successively
to
receive
salvation
in
the
universall
grace
of
God
by
Iesus
Christ
as
saved
creatures
,
namely
,
the
poyson
of
the
Serpent
,
as
reduced
but
to
a
seed
,
the
foresaid
infusion
flowing
from
the
estate
they
are
now
in
,
namely
,
Gods
universall
mercy
in
the
promised
seede
imputed
righteousnesse
,
as
is
further
described
,
pag.
36.
37.
Object
.
5.
If
Adam
fell
the
ninth
houre
of
the
sixth
day
;
Pag.
25.
how
did
God
in
the
end
of
that
day
see
all
his
workes
to
be
very
good
?
Answ.
I
demand
of
you
,
how
he
did
see
all
his
works
the
sixth
day
very
good
in
the
end
of
that
day
seeing
it
is
not
mentioned
so
in
the
Text
;
and
Moses
saith
expresly
,
that
on
the
seventh
day
God
ended
his
workes
,
which
he
had
made
,
and
therefore
it
remaines
for
you
to
prove
that
God
said
so
according
to
your
inference
at
the
end
of
the
sixth
day
;
and
in
what
sense
Moses
meanes
that
God
ended
his
worke
on
the
seventh
day
,
see
pag.
34.
Object
.
6.
The
exposition
of
the
particle
,
Put
,
Pag.
28.
savours
of
Semipelagianisme
;
so
doth
the
phrase
of
internall
disposition
infused
universally
.
Answ.
If
that
exposition
which
tends
to
demonstrate
God
onely
in
Christ
Iesus
,
an
unversall
good
to
man
,
and
that
it
pleased
the
Father
,
that
in
him
all
fulnesse
should
dwell
,
and
so
in
all
things
Christ
must
have
the
preheminence
to
communicate
even
the
least
good
to
man
,
as
a
meanes
to
his
chiefest
good
,
and
all
restored
by
Christ
,
then
surely
if
this
doctrine
savour
of
Semipelagianisme
,
it
becomes
you
and
I
to
be
not
onely
halfe
,
or
almost
,
but
altogether
Pelagians
.
And
that
this
doth
so
demonstrate
God
in
Christ
,
besides
the
maine
scope
of
this
whole
Treatise
,
see
in
cap.
6.
&
cap.
12.
in
my
answer
to
the
tenth
Objection
,
cap.
12.
the
which
doth
most
clearely
prove
the
point
.
Object
.
7.
The
last
clause
is
false
.
Pag.
30.
Answ.
It
is
not
so
,
untill
you
have
proved
it
so
.
Object
.
8.
The
universall
election
is
false
.
Pag.
ibid.
Pag.
31.
Object
.
9.
Men
perish
for
Adams
transgression
and
their
owne
.
Answer
to
both
Objections
:
Both
these
Objections
are
answered
in
my
answer
to
the
21.
and
22.
pages
precedently
.
Object
.
10.
That
justification
without
Faith
,
Pag.
33.
is
against
the
current
of
Scripture
.
Ans.
That
this
text
nominates
justification
,
I
am
sure
is
true
,
Rom.
5.18
.
and
that
the
Apostle
relates
this
justification
without
relation
to
mans
receptive
instrument
of
beliefe
,
is
as
true
,
for
here
the
Apostle
relates
this
justification
to
man
,
as
meerely
passive
,
when
God
was
found
of
us
that
sought
him
not
,
even
when
wee
as
Adam
received
this
imputation
to
life
,
and
glory
,
when
God
came
to
seeke
and
to
save
that
which
was
lost
,
not
imputing
out
sinne
to
Adam
according
to
the
justice
of
the
Covenant
.
Therefore
this
justification
as
opposed
to
the
ordinary
reception
of
it
by
mans
instrument
of
beliefe
,
called
justifying
[
](A81812-e24470-b)*
*
Mans
beliefe
receiving
this
justification
is
therefore
called
justifying
faith
.
Faith
,
was
extraordinary
,
and
therefore
although
not
according
to
the
current
of
Scriptures
,
yet
according
to
the
Scripture
,
as
for
example
,
that
light
which
was
before
the
Sunne
,
was
made
in
an
ordinary
course
,
to
communicate
light
unto
the
world
,
was
true
light
;
so
this
truth
is
truth
,
though
not
according
to
the
current
of
Scriptures
in
an
ordinary
course
.
But
as
for
this
justification
,
as
related
to
mans
receptive
instrument
in
an
ordinary
course
,
I
have
explained
in
the
prosecution
of
the
sixt
point
.
First
in
three
degrees
of
justifying
Faith
.
Secondly
,
differenced
other
Faiths
from
that
.
Thirdly
,
defin'd
what
justifying
Faith
is
.
Fourthly
,
defin'd
what
is
the
perfection
of
justifying
Faith
.
Fiftly
,
how
God
brings
the
Faithfull
to
that
perfection
.
And
this
will
resolve
the
point
according
to
the
current
of
Scriptures
in
an
ordinary
course
.
Pa.
33.
Pa.
34.
Object
.
11.
The
last
clause
is
erroneous
.
Object
.
12.
The
application
of
Evahs
name
to
life
in
Christ
,
is
erroneous
.
Answer
to
both
objections
.
Neither
of
them
is
erroneous
,
till
you
have
proved
them
so
to
be
.
Pa.
36.
Object
.
13.
The
assertion
of
the
salvation
of
all
Infants
is
without
ground
.
All
are
by
Nature
the
Children
of
wrath
,
therefore
guilty
of
damnation
.
Answere
.
The
first
part
is
answered
sufficiently
in
p.
22.
and
as
for
the
second
part
,
that
text
Ephe.
2.3
.
the
drift
of
the
Apostle
beares
not
your
application
as
to
Infants
,
as
appeares
in
the
explanation
of
that
Text
,
Cap.
7.
Pa.
Object
.
14.
If
the
sixt
point
be
meant
of
every
individuall
,
it
is
untrue
.
Answ.
You
cannot
well
tell
how
to
judge
,
untill
you
have
seene
the
point
,
for
the
naming
of
it
is
one
thing
,
but
the
point
made
good
by
proofe
is
another
thing
;
and
I
doe
meane
of
every
individuall
,
and
also
doe
believe
you
will
finde
it
to
be
true
,
and
firmely
prov'd
,
if
you
will
well
weigh
the
prosecution
of
the
sixt
point
,
in
the
eight
ensuing
Chapters
.
And
so
much
for
the
fourth
ground
.
And
now
I
proceed
to
the
sixt
point
,
Namely
,
That
in
this
estate
of
Restauration
of
the
world
by
Christ
Jesus
the
second
Adam
,
God
intends
and
extends
eternally
life
to
every
individuall
of
mankinde
alike
,
without
any
personall
respect
.
CHAP.
V.
Being
the
beginning
of
the
sixt
point
of
the
unpartiall
proceedings
of
God
for
eternall
life
,
intended
and
extended
to
every
individuall
of
mankinde
,
without
personall
respect
in
any
kinde
,
in
this
fourth
Estate
of
Restauration
by
Christ
Iesus
the
second
Adam
.
WHereas
all
mankinde
alike
,
deservedly
stood
reprobated
and
rejected
to
perish
with
the
Divell
and
his
Angels
for
ever
,
by
due
justice
in
the
fall
of
Adam
,
and
from
all
relation
to
God
in
any
good
;
Even
then
God
elected
from
them
all
in
Christ
,
that
we
should
be
holy
and
w●thout
blame
b●fore
him
in
love
:
I
say
,
all
and
all
alike
,
for
he
then
removed
from
all
the
imputed
guilt
and
punishment
of
Adams
offence
,
and
Estated
all
mankinde
alike
in
the
meanes
,
and
end
of
eternall
life
,
by
his
free
gift
of
Christs
imputed
righteousnesse
,
because
it
came
upon
all
men
to
justification
of
life
,
as
before
is
amplified
:
and
in
this
hee
proceeds
through
all
times
and
generations
of
man
,
without
all
respect
of
persons
,
which
times
I
will
●o●erre
to
three
heads
.
First
,
from
the
time
that
Adam
was
cast
out
of
the
Garden
,
to
Abrahams
time
.
Secondly
,
from
Abraham
to
Christ
his
coming
in
the
flesh
,
manifested
in
the
Gospell
.
Thirdly
,
from
that
time
to
his
coming
to
judge
the
world
.
Of
these
in
their
Order
.
To
the
first
point
,
God
having
cloathed
the
man
and
the
woman
in
the
skins
of
mans
comfortable
redemption
,
Hee
then
cast
them
both
from
the
Demonstrative
signification
of
the
Garden
,
in
a
demonstrative
vilification
,
for
saith
Moses
,
the
Lord
God
said
of
the
man
,
behold
the
Man
is
become
like
one
of
us
,
to
know
good
and
evill
,
and
now
least
he
put
forth
his
hand
,
and
take
of
the
tree
of
life
,
and
eate
and
live
for
ever
.
Therefore
the
Lord
sent
him
forth
from
the
Garden
of
Eden
,
to
till
the
ground
from
whence
he
was
taken
.
Gen.
3.22
.
And
because
God
said
,
man
is
become
as
one
of
us
,
&c.
herein
the
sacred
Trinity
derideth
man
for
his
beliefe
of
lies
,
and
unbeliefe
through
pride
and
vanity
,
for
refusing
God
his
sacred
verity
.
Secondly
,
whereas
God
saith
,
Now
least
hee
put
forth
his
hand
and
take
of
the
tree
of
life
,
and
live
for
ever
,
herein
God
contemptuously
cuts
him
off
from
the
touch
or
tast
of
eternall
life
,
according
to
the
precedent
figures
of
the
Covenant
.
Againe
,
when
the
text
saith
,
Therefore
the
Lord
God
sent
him
forth
from
the
Garden
of
Eden
to
till
the
ground
from
whence
he
was
taken
:
It
implies
,
that
then
God
gave
Adam
to
understand
,
he
was
now
but
a
private
man
,
as
all
his
off-spring
should
be
,
Christ
only
excepted
,
and
therefore
neither
the
Creation
nor
mankinde
,
had
dependancie
upon
his
worke
for
good
and
evill
,
as
in
the
Covenant
precedently
they
had
.
Againe
,
when
the
Text
saith
,
God
placed
at
the
end
of
the
Garden
of
Eden
Cherubins
and
a
flaming
Sword
,
which
turned
every
way
,
to
keepe
the
way
of
the
tree
of
Life
:
This
implicitly
told
Adam
,
that
if
he
turned
back
from
Gods
free
guift
of
the
second
Adams
righteousnesse
imputed
,
to
attaine
eternall
life
,
by
his
owne
works
of
righteousnesse
,
as
in
the
Covenant
precedently
he
might
:
This
then
should
be
his
destruction
in
the
flames
of
Gods
consuming
wrath
,
and
therefore
the
flaming
Sword
turn'd
every
way
,
implying
Gods
impartiall
proceeding
in
this
fourth
Estate
of
man
,
and
so
leaveing
Adam
,
I
proceed
to
his
ensuing
Posterity
,
Cain
and
Abell
,
and
both
of
them
we
finde
instructed
in
the
principle
of
eternall
life
,
namely
,
the
Object
of
justification
,
which
is
Gods
guift
of
Christs
righ●eousnesse
imputed
,
and
therefore
both
bring
to
God
an
attonement
,
and
in
this
respect
God
declares
his
proceedings
to
be
without
all
respect
of
persons
to
either
,
for
as
their
mindes
were
different
in
this
Sacred
object
,
so
the
manifestation
of
Gods
minde
was
different
to
them
,
for
saith
Moses
,
Jehovah
had
respect
unto
Abell
and
his
Offering
;
but
to
Cain
and
his
Offering
hee
had
noe
respect
,
whereupon
Cain
was
very
wroth
,
and
his
countenance
fell
.
And
Iehovah
said
unto
Cain
,
why
art
thou
wroth
,
and
why
is
thy
countenance
fallen
?
Implying
,
that
his
disrespect
of
Cain
and
his
Offering
was
just
,
for
saith
God
unto
him
,
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
Interrogatively
implying
,
yea
most
certainly
,
thou
shalt
,
as
is
Abell
thy
Brother
,
but
if
thou
dost
not
well
,
sinne
lies
at
the
dore
.
Gen.
4.4.5
.
The
Question
will
be
,
what
was
well
in
Abells
Offering
?
Quest.
and
what
was
well
and
not
well
,
in
Cains
Offering
?
For
Abell
,
this
was
well
,
Answ.
that
his
Offring
was
of
the
firstlings
of
his
flock
,
and
the
fat
of
them
;
for
being
the
firstlings
of
the
Sheepe
,
therefore
a
Lamb
,
Iustifying
faith
believes
the
universall
good
of
man
really
included
and
intended
by
God
in
the
object
of
justification
,
and
doth
not
only
assent
to
it
,
but
also
submits
to
receive
his
particular
felicity
to
all
eternity
,
as
included
in
that
generall
me●cy
.
implying
his
beliefe
of
the
seed
of
the
woman
,
the
Lambe
of
God
,
as
taking
away
the
sinnes
of
the
World
,
and
consequently
his
owne
.
Againe
,
because
the
firstlings
;
this
further
implyed
,
his
beliefe
in
the
seed
of
the
woman
,
as
the
first
borne
,
from
the
dead
fail
of
Adam
,
opening
the
womb
of
all
perfection
,
by
whom
he
hoped
to
attaine
all
blessednesse
.
Againe
,
His
Offring
being
of
the
fattest
,
this
implied
his
high
respect
of
this
sacred
Mistery
,
by
beliefe
of
truth
,
for
by
Faith
saith
the
Text
,
Abell
offred
unto
God
,
a
more
acceptable
Sacrifice
then
Cain
,
by
which
hee
obtained
witnesse
that
he
was
righteous
,
God
testifying
of
his
guift
.
Heb.
11.4
.
As
concerning
Cain
it
is
also
implyed
,
what
was
well
in
his
sacrificing
;
as
first
,
the
thing
which
he
brought
,
hee
brought
it
to
offer
.
Secondly
,
he
offered
it
not
to
Idoles
,
but
to
Iehovah
;
and
this
was
well
:
and
because
the
Text
relates
his
offering
with
no
further
commendations
,
it
implies
that
no
more
good
could
be
spoken
of
it
,
according
to
truth
:
So
much
for
hat
was
well
.
Againe
,
this
was
not
well
that
his
love
to
this
mystery
according
to
truth
,
in
the
second
Adam
,
brought
him
not
to
offer
,
for
the
Text
implies
that
processe
of
time
brought
him
to
this
businesse
,
Gen.
4.3
.
Againe
,
because
the
Text
saith
,
he
brought
the
fruits
of
the
ground
to
offer
to
Jehovah
;
this
implies
his
too
high
respect
of
things
Terrestriall
,
consequently
,
his
profanenesse
to
this
Supernaturall
Mystery
in
the
promised
seed
,
and
in
a
word
all
his
Religion
at
the
best
,
was
but
to
be
conversant
about
the
object
of
Iustification
,
and
no
way
consonant
to
faith
in
that
object
;
For
(
saith
Moses
)
be
was
not
only
wroth
,
but
very
wroth
,
because
God
gave
no
respect
to
his
offering
,
which
as
before
I
noted
,
implyed
Cains
too
high
esteeme
of
his
Earthly
offering
brought
unto
God
,
but
hee
whose
heart
is
so
l●fted
up
,
his
minde
is
not
good
nor
upright
in
him
.
Hab.
2.4
.
Againe
,
his
heart
was
so
fall'n
as
appeares
by
his
countenance
,
because
his
personall
operations
were
rejected
:
this
implyed
hee
came
not
to
be
accepted
in
Gods
guift
of
Christs
righteous
operations
as
imputed
,
but
in
his
owne
supposed
righteousnesse
,
wherefore
his
owne
sinne
lay
uppon
him
in
his
attracted
habit
,
guilt
,
and
punishment
,
for
he
that
beleeveth
not
,
the
wrath
of
God
abides
upon
him
.
But
on
the
contrary
,
that
if
hee
did
well
,
he
should
be
accepted
;
God
makes
it
further
apparant
,
by
removing
all
persona●l
respects
from
Abell
,
for
as
concerning
him
(
saith
God
)
to
Caine
,
unto
thee
shall
be
his
desire
subject
,
and
thou
shalt
rule
over
him
,
implying
two
things
.
First
,
whereas
thou
art
the
first
borne
,
and
so
a
figure
of
the
first
borne
of
every
Creature
,
in
this
respect
Abells
desire
shall
be
subject
unto
thee
,
in
love
and
reverence
to
that
mystery
.
Secondly
,
as
hee
is
thy
younger
Brother
,
so
thou
art
his
protector
,
supporter
and
instructer
,
in
which
respects
thou
shalt
still
rule
over
him
,
for
I
looke
not
to
his
person
more
then
to
thine
,
but
with
respect
to
his
submitting
unto
mee
,
in
the
fulnesse
of
my
mercy
;
and
if
thou
dost
well
shalt
thou
not
be
accepted
?
if
thou
dost
not
well
,
sinne
lies
at
the
doore
:
but
Cain
remissely
harkened
to
this
reproofe
,
and
gracious
incouragement
,
for
in
the
next
place
Moses
saith
,
Cain
talked
with
his
Brother
,
but
tells
not
what
talke
it
was
,
yet
implicitly
points
,
it
was
some
hatefull
speeches
,
because
it
ended
in
his
blood
,
for
saith
the
text
,
It
came
to
passe
when
they
were
in
the
field
,
that
Cain
rose
up
against
his
Brother
and
slew
him
.
From
whence
Saint
Iohn
rightly
affirmes
,
that
Cain
was
of
that
evill
one
,
as
implying
Cains
amity
with
Satan
,
in
the
Spirit
of
concision
,
cutting
from
his
soule
,
the
foresaid
infused
enmity
,
derived
in
his
naturall
conception
,
therefore
he
w●s
of
that
evill
one
,
lifted
up
in
the
Spirit
of
Satan
against
Gods
way
of
salvation
,
by
Christs
righteousnesse
imputed
for
saith
Saint
John
,
hee
sl●w
his
Brother
,
because
his
owne
works
were
evill
,
and
his
Brothers
righteous
.
1
Joh.
2.12
.
And
for
this
,
God
comes
against
Cain
,
for
saith
Moses
,
Iehovah
saith
unto
Cain
,
where
is
Abell
thy
Brother
?
Cain
answered
in
the
Spirit
of
a
lyer
and
murtherer
,
saying
,
I
know
not
,
am
I
my
Brothers
keeper
?
but
God
charg'd
the
Fact
upon
him
,
saying
,
what
hast
thou
done
?
the
voyce
of
thy
Brothers
blood
cryeth
unto
mee
from
the
earth
,
wherefore
God
turned
the
flaming
Sword
of
his
wrath
(
which
turned
every
way
against
Cain
)
by
pronouncing
this
sentence
,
saying
,
now
thou
art
accursed
from
the
earth
,
which
opened
her
mouth
to
receive
thy
Brothers
bloud
from
thy
hand
:
when
thou
tillest
the
ground
,
it
shall
not
from
henceforth
yeeld
to
thee
her
strength
,
a
fugitive
and
Vagabond
shalt
thou
be
in
the
earth
.
To
which
Cain
replies
,
(
for
saith
Moses
)
Cain
said
unto
JEHOVAH
,
my
iniquity
is
greater
then
can
be
forgiven
,
and
so
my
punishment
is
greater
then
I
can
beare
,
because
it
shall
never
be
removed
,
ver.
12.13
.
Againe
,
he
bids
God
behold
or
consider
,
what
was
his
punishment
?
for
saith
hee
,
thou
hast
driven
mee
out
from
the
face
of
the
Earth
,
and
from
thy
face
shall
I
be
hid
,
and
shall
be
a
Fugitive
and
Vagabond
in
the
Earth
,
for
it
shall
come
to
passe
,
that
every
one
that
findeth
mee
shall
slay
mee
.
To
which
God
answereth
him
to
this
effect
,
So
that
one
&
the
same
person
individually
considered
,
may
at
one
time
be
the
subject
of
Gods
unfained
or
entire
grace
and
mercy
in
Iesus
Ch●●st
,
and
another
time
the
subject
of
his
consuming
and
everlasting
wrath
.
as
for
my
precedent
sentence
,
it
is
now
unrevocable
,
for
thou
who
didst
refus●
acceptance
and
pardon
of
sinne
,
and
life
eternall
upon
my
interrogative
affirmation
,
if
thou
wouldest
but
applie
thy selfe
to
mee
in
my
mercy
to
thee
:
But
thou
instead
of
circumcising
the
seed
of
the
Serpent
,
hast
cut
off
from
thee
by
custome
in
sinne
,
my
infused
principle
of
Amity
towards
mee
,
from
thy
Spirit
,
and
joyned
to
Satan
mine
adversary
against
mee
,
in
my
salvation
so
freely
tendred
and
fully
intended
unto
thee
.
For
thou
hast
slaine
thy
Brother
,
only
because
he
submitted
unto
me
in
my
guift
of
righteousnesse
imputed
for
his
salvation
,
therefore
as
I
told
thee
,
if
thou
didst
not
well
,
sinne
should
lie
at
the
dore
,
so
thy
guilt
and
punishment
now
shall
rest
irrevocably
upon
thee
to
all
eternity
only
this
will
I
doe
for
thee
in
this
worlds
contentments
for
a
time
,
I
will
assure
thy
abode
,
therefore
saith
God
,
whosoever
slayeth
Cain
,
vengeance
shall
be
taken
on
him
seven
fold
,
and
Jehovah
set
a
marke
upon
Cain
,
lest
any
finding
him
should
k
ll
him
.
Thus
when
the
noble
Spirit
of
man
departs
from
Gods
presence
of
grace
,
it
setleth
its
abode
in
●er●est●iall
con●entments
,
sutable
to
the
corporall
body
,
or
corruptible
part
of
man
but
they
that
sowe
to
the
flesh
,
of
the
flesh
shall
●eape
corruption
.
Whereupon
Cain
went
out
from
the
presence
of
Jehovah
,
and
dwelt
in
the
Land
of
Nod
,
on
the
East
side
of
Eden
,
and
his
posterity
on
Earth
began
to
spring
out
and
multiply
:
hee
built
a
City
and
called
it
by
the
name
of
his
Sonne
Enoch
.
And
so
now
I
discend
from
this
Modell
of
Gods
impartiall
proceedings
in
these
two
,
as
to
the
whole
masse
of
mankinde
.
And
Cain
thus
remaining
under
wrath
,
Abell
being
translated
to
the
glory
of
Angells
by
his
receiving
Christs
righteousnesse
the
object
of
life
;
Adam
and
Eve
now
remained
alone
,
to
possesse
this
day
of
Grace
,
namely
this
world
as
a
day
of
Grace
,
for
only
with
them
remained
the
Oracle
of
eternall
life
,
that
is
,
a
Promise
of
the
seed
,
to
breake
the
Serpents
head
:
therefore
this
Oracle
or
object
of
justification
as
the
ground
of
all
true
Religion
,
to
discend
to
posterity
,
was
altogether
unsetled
,
by
reason
of
Abells
ascent
to
blessednesse
,
and
Cains
abiding
under
cursednesse
,
as
cut
off
from
Gods
presence
of
Grace
,
for
saith
hee
,
from
thy
face
shall
I
be
hid
,
so
went
out
from
the
presence
of
God
:
therefore
Cains
Posterity
,
as
borne
and
bred
remote
,
from
the
pillar
of
truth
,
and
life
of
Religion
,
under
their
Fathers
exemplary
concision
,
were
carried
as
a
streame
to
all
ungodlinesse
,
wherefore
when
God
gave
Eve
the
next
man-childe
,
Gen.
4.25
.
she
called
his
name
Seth
,
that
is
,
setled
sure
,
as
saith
Reverend
and
Learned
Broughton
,
in
his
Treatise
upon
the
first
ten
Fathers
.
And
,
saith
Moses
,
Adam
knew
his
wife
againe
,
and
shee
bare
a
sonne
,
and
called
his
name
Seth
;
for
God
said
shee
,
hath
appointed
me
another
seed
●nsteed
of
Abel
,
whom
Caine
slew
.
Againe
,
Gen.
5.3
.
the
Text
saith
,
Adam
begat
a
sonne
in
his
owne
likenesse
,
and
called
his
name
Seth
,
implying
the
production
of
this
Childe
every
way
answered
the
image
of
A●ams
desire
,
that
is
,
to
enjoy
issue
,
which
might
stand
in
the
same
image
or
likenesse
that
himselfe
did
,
to
enjoy
this
day
of
grace
,
as
a
day
of
grace
,
to
convey
the
Oracle
of
life
to
ensuing
posterity
,
and
therefore
hee
joyned
with
Evah
,
in
this
childes
name
,
and
called
his
name
Seth
:
So
leaving
his
minde
to
posterity
in
his
sonnes
name
,
that
the
conveyance
of
the
pillar
of
truth
,
was
setled
sure
to
future
generations
.
Againe
also
,
to
Seth
was
borne
a
sonne
,
and
hee
called
h●s
name
Enos
:
Kings
translation
addeth
,
that
then
men
began
to
call
upon
the
name
of
the
Lord
,
that
is
,
Seths
posterity
began
to
multiply
,
being
the
visible
Church
,
containing
by
tradition
the
pillar
of
truth
,
or
object
of
Faith
once
given
to
the
Saints
.
Yet
learned
Broughton
saith
,
the
letters
of
the
name
of
Enos
in
the
appellative
signifieth
sorrowfull-grievous
,
that
is
,
then
beganne
corruption
,
touching
the
calling
on
the
name
of
God
.
The
truth
is
,
this
ground
also
is
good
;
The
Kings
translation
and
Bro●ght●ns
●econciled
.
for
then
began
the
multiplication
of
Cains
posterity
,
as
in
number
,
so
in
corruption
by
concision
,
touching
the
calling
on
the
name
of
the
Lord
;
For
by
their
exemplary
evill
,
it
came
to
passe
that
those
which
were
the
sonnes
of
God
,
in
the
profession
of
this
object
of
Iustification
,
fell
away
by
affinity
with
them
,
and
this
is
implyed
,
Gen.
6.
where
it
is
said
,
it
came
to
passe
when
men
began
to
multiply
upon
the
face
of
the
Earth
and
daughters
were
borne
unto
them
,
then
the
sonnes
of
God
saw
the
daughters
of
men
,
that
they
were
faire
,
and
they
tooke
them
wives
of
●ll
that
they
chose
,
implying
not
what
God
liked
&c.
Wherefore
,
Seth
seeing
the
beginning
of
this
evill
,
hee
in
the
appellative
letters
of
his
sonnes
name
,
left
by
tradition
his
minde
to
the
world
,
telling
them
this
was
sorrowfull
and
grievous
unto
him
,
and
all
godly
men
;
for
so
it
was
to
En●s
,
wherefore
he
named
his
sonne
,
Cainan
,
that
is
,
to
lament
,
saith
reverend
Broughton
,
and
yet
he
whose
name
signified
Lamentation
,
named
his
sonne
Mahalaleel
,
that
is
,
as
the
same
Broughton
saith
,
a
praiser
of
God
,
implying
notwithstanding
this
lamentable
object
,
yet
to
man
believing
truth
there
was
remaining
a
two-fold
ground
of
praise
to
God
:
First
,
for
the
light
of
eternall
felicity
which
shined
in
his
guift
of
Christs
righteousnesse
imputed
,
the
Lambe
figuratively
slaine
from
the
foundation
of
the
world
,
and
all
included
in
the
promised
seed
,
as
the
object
of
Faith
once
given
to
the
Saints
.
Secondly
,
to
praise
God
for
his
firme
truth
in
the
certaine
destruction
of
the
power
of
Satan
,
although
then
it
remained
in
a
world
of
sinfull
men
;
for
,
it
shall
breake
thy
head
,
wherefore
this
Praiser
of
God
also
leaves
his
minde
to
the
world
by
tradition
,
in
the
name
of
his
sonne
,
calling
him
Iared
,
that
is
,
descending
,
saith
Broughton
,
foretelling
the
worlds
descent
in
ungodlines
to
misery
as
without
hope
of
returne
;
wherefore
this
hopelesse
man
names
his
Son
Enoch
(
as
saith
Broughton
)
signifying
dedicated
,
or
consecrated
to
God
,
implying
he
would
dedicate
him
and
his
to
God
,
according
to
truth
,
though
the
stream
of
the
world
run
a
contrary
way
,
following
lying
vanities
,
forsaking
their
owne
mercies
.
And
God
answered
this
happy
resolution
in
his
sonne
,
for
hee
by
Faith
in
the
faithlesse
world
that
then
was
,
walked
with
God
,
and
he
was
not
saith
the
Text
,
for
God
tooke
him
away
,
that
is
he
never
died
,
but
in
soule
and
body
joyntly
ascended
to
the
glory
of
Angels
,
by
which
figure
being
the
seventh
from
Adam
,
God
condemned
the
faithlesse
world
,
that
hee
really
and
mercifully
prepared
that
glory
in
eternall
felicity
for
them
;
But
they
cast
it
away
by
their
Apostacy
from
him
and
gave
themselves
up
to
fleshly
and
terrestriall
contentments
,
implied
when
God
saith
,
My
spirit
shall
not
alwayes
strive
with
man
,
for
that
hee
also
is
flesh
.
Therefore
Enoch
the
seventh
from
Adam
prophesied
of
the
destruction
of
that
world
,
saying
,
Behold
,
the
Lord
commeth
with
ten
thousand
of
his
Saints
to
execute
judgement
,
and
to
reprove
all
that
are
ungodly
among
them
of
all
their
ungodly
deeds
,
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
which
ungodly
sinners
have
spoken
against
them
,
Jude
.
14.
Wherefore
this
man
leaves
his
mind
by
tradition
to
the
world
in
the
name
of
his
sonne
also
;
for
he
called
him
Methusalah
,
that
is
,
(
as
saith
Broughton
)
God
sends
,
that
is
,
his
certaine
judgement
upon
the
wicked
of
the
world
.
And
Methusalah
therefore
named
his
son
Lamech
,
as
saith
the
same
Author
,
signifying
striking
,
implying
,
Gods
finall
stroke
to
the
destruction
of
the
world
did
now
draw
neere
.
Againe
,
Lamech
prophesied
,
that
God
would
after
that
destruction
,
by
Christ
give
a
comfortable
restauration
of
the
world
,
and
left
it
by
tradition
in
the
name
of
his
sonne
whom
he
called
Noah
,
which
signifieth
comforter
,
or
restorer
,
as
saith
Broughton
.
Againe
,
by
Noah
God
prepared
the
Arke
,
which
in
a
figure
was
Christ
,
implying
,
that
although
now
God
set
up
his
flaming
sword
,
turning
it
every
way
,
that
none
could
escape
,
namely
,
the
flood
,
signified
by
Noah's
building
the
Arke
.
Yet
by
this
Arke
so
long
a
building
,
was
farther
signified
,
that
God
would
rather
glorifie
his
mercy
in
their
salvation
,
then
his
justice
in
their
deserved
destruction
.
Wherefore
Gen.
6.
although
he
saith
.
My
spirit
shall
n●t
alwayes
str●ve
with
man
,
for
that
be
also
is
flesh
,
as
the
bruit
beast
(
for
that
is
implyed
)
yet
then
he
saith
,
his
dayes
shall
be
an
hundred
and
twenty
yeeres
,
implying
so
long
time
he
would
give
them
to
returne
to
be
accepted
in
his
beloved
sonne
the
Arke
of
salvation
.
And
this
he
did
,
although
hee
knew
that
from
Caines
exemplary
concision
,
the
wickednesse
of
man
was
great
in
the
earth
,
yea
,
every
imagination
of
the
thoughts
of
his
heart
was
only
evill
continually
,
then
it
[
](A81812-e27420-b)*
*
God
is
said
to
repent
not
in
any
respect
of
his
internall
divine
glory
,
for
in
his
unmeasurable
perfections
,
he
is
one
intire
serene
stilnesse
,
but
God
is
said
properly
to
repent
according
as
hee
doth
d●aw
backe
that
good
or
evill
which
he
communicates
to
man
by
that
second
definitive
rule
of
truth
,
mentioned
,
ca.
8.
by
which
he
ordinarily
wills
his
glory
,
to
●eturne
to
himself
from
man
.
repented
the
Lord
that
he
had
made
man
in
the
earth
,
and
yet
all
the
said
time
of
Noahs
preparing
the
Arke
before
their
eyes
,
God
did
by
it
excitively
draw
them
,
implicitly
telling
them
,
yet
there
was
mercie
for
them
.
But
this
mercy
they
despise
,
minding
onely
earthly
contentments
,
agreeable
to
sense
,
as
the
bruit
,
as
is
further
implyed
by
the
words
of
our
Saviour
,
F●r
,
saith
hee
,
in
the
dayes
of
Noah
that
were
before
the
flood
,
they
were
eating
and
drinking
,
and
marrying
,
and
giving
in
marriage
,
untill
the
day
that
Noah
entred
into
the
Arke
.
And
that
all
this
time
God
did
excitively
draw
them
to
returne
to
him
by
Christ
,
is
witnessed
by
Saint
Peter
;
for
,
saith
hee
,
God
(
in
the
spirit
of
Christ
)
preached
to
them
who
sometimes
were
disobedient
,
when
as
once
the
long
suffering
of
God
wayted
in
the
dayes
of
Noah
,
while
the
Arke
was
in
preparing
;
and
as
I
said
before
,
this
grace
they
despised
,
wherefore
God
spared
not
the
old
world
of
the
ungodly
,
but
brought
in
the
flood
,
&c.
Mat.
24.38
.
1
Pet
3.19.20
.
2
Pet.
2.5
.
Yet
here
we
must
not
judge
,
that
all
that
perished
in
this
temporall
judgement
,
perished
eternally
:
For
godly
men
sometimes
in
Gods
generall
judgements
,
are
swept
away
for
their
great
remissenesse
to
Gods
great
mercies
,
extended
to
them
,
and
yet
passe
through
that
shade
of
death
to
eternall
life
,
as
did
good
old
Eli
and
as
did
meeke
Moses
,
whose
carkasse
fell
in
the
wildernesse
amongst
the
rest
,
yet
God
let
him
see
the
terrestriall
Canaan
a
figure
of
the
celestiall
felicity
,
as
a
pledge
of
his
sure
passage
through
that
shade
of
death
to
eternall
life
:
so
also
all
in
this
flood
who
perished
being
Infants
or
in
childhood
or
naturall
Ideots
or
the
like
passed
through
this
dreadfull
flood
to
eternall
felicity
.
Therefore
,
O
Lord
,
thou
punishest
unwillingly
,
nor
grievest
the
children
of
men
,
to
crush
under
thy
feet
all
the
prisoners
of
the
earth
,
Lam
3.33
.
Againe
,
where
Saint
Peter
referres
salvation
to
Noah
,
saying
,
that
Noah
the
eighth
person
was
saved
,
hee
meaneth
not
but
the
other
seven
in
that
Arke
,
which
was
the
figure
of
Christ
,
were
also
saved
in
it
from
the
stood
.
But
in
the
number
eight
another
thing
is
meant
namely
,
as
an
eighth
day
was
to
be
the
promised
seed
,
his
resurrection
day
,
therefore
here
the
number
of
eight
as
referred
onely
to
Noah
,
implyed
,
that
although
the
other
seven
were
saved
from
that
flood
in
the
Ark
,
ye
:
Noah
only
then
was
saved
in
it
as
risen
with
Christ
by
faith
in
the
object
of
justification
,
by
which
he
built
the
Arke
to
the
saving
of
his
house
,
by
which
he
condemned
the
world
,
and
became
heire
of
the
righteousnesse
which
is
by
faith
,
Hebr.
11.7
.
figuratively
implying
,
that
God
in
Christ
is
the
Saviour
of
all
men
,
from
Adams
transgression
,
and
more
to
live
in
this
day
of
Grace
,
to
receive
by
faith
his
free
guift
of
life
in
glory
,
yet
his
salvation
is
more
speciall
to
them
that
believe
,
as
here
in
Noah
wee
see
,
and
as
before
is
noted
,
Cap.
4.
Againe
,
God
having
in
the
Arke
saved
both
man
and
beast
,
at
least
paires
of
all
kinde
:
At
their
comming
out
of
the
Arke
,
then
Noah
,
that
by
faith
rested
onely
upon
the
pillar
of
truth
,
and
object
of
life
;
for
the
good
of
this
life
and
a
better
,
hee
no
sooner
comes
out
of
the
Arke
into
the
world
,
but
hee
refreshed
his
heart
by
faith
in
the
seed
of
the
womans
satisfactory
righteousnesse
,
as
the
only
ground
of
all
blessednesse
,
Genes.
8.20
.
In
Adam
pu●e
naturalls
man
had
a
naturall
●ight
to
the
creatures
and
the
good
of
the●
afterwards
by
the
Covenant
not
onely
that
,
but
also
a
right
to
the
Creatures
in
a
supernaturall
relation
and
then
that
right
in
the
fall
being
l●st
,
then
the
second
Adam
as
the
first-borne
of
every
c●eature
,
opened
the
womb
of
all
perfection
,
towards
which
it
doth
travell
til
now
,
and
then
God
by
g●ft
conferred
upon
all
mankind
divine
right
of
this
life
,
and
that
to
come
;
so
likewise
,
when
by
the
universall
apostasy
of
man
,
that
right
was
deservedly
to
be
cut
off
,
yet
,
then
God
established
by
Ch●ists
satisfactory
sacrifice
to
man
a
right
,
as
to
the
world
to
come
;
so
to
the
creatures
till
time
shall
be
no
mo
e
,
as
here
wee
see
,
therefore
all
mankind
have
a
divine
right
to
the
Creatures
.
Wherefore
God
manifested
to
all
of
them
,
that
on
it
hee
rested
also
fully
contented
and
satisfied
towards
the
world
yea
,
although
now
God
did
fore-see
the
concision
of
the
hearts
of
the
children
of
men
for
future
times
against
him
as
it
precedently
was
in
Caines
posterity
;
yet
upon
Christs
satisfactory
righteousnesse
,
he
now
ratifies
to
all
mankind
this
worlds
good
,
till
time
shall
be
no
more
,
to
be
mans
day
of
Grace
,
to
receive
Gods
guift
of
eternall
glory
,
for
,
saith
Moses
,
Iehovah
smelled
a
Savour
of
rest
,
and
Iehovah
said
in
his
heart
,
I
will
not
againe
curse
the
earth
any
more
for
mans
sake
;
for
the
imaginations
of
mans
heart
is
evill
from
his
youth
,
neither
will
I
any
more
smite
every
thing
living
,
as
I
have
done
,
while
the
earth
remaineth
;
Seed-time
and
Harvest
,
and
cold
and
heat
,
and
Summer
and
Winter
,
and
day
and
night
,
shall
not
cease
vers.
21.22
.
And
accordingly
in
the
next
Chapter
,
God
againe
renewes
his
mercifull
production
,
of
mankinde
:
for
,
This
is
the
third
production
of
mankind
given
by
God
:
the
first
before
the
fall
,
Gen.
1.
the
second
by
Christ
the
second
Adam
,
and
restorer
of
all
,
Gen.
3.16
.
the
third
is
this
,
mercifull
restauration
.
saith
Moses
,
God
blessed
Noah
and
his
sonnes
,
and
said
unto
them
,
be
fruitfull
and
multiply
,
and
replenish
the
earth
.
Also
he
gave
man
right
over
the
Creatures
,
and
a
Law
to
eate
flesh
,
letting
out
the
blood
thereof
:
also
a
law
against
murthering
of
mankind
,
Verse
2.3
.
And
commands
them
to
consider
all
this
,
to
be
the
renewing
of
his
Covenant
of
Grace
universally
to
all
mankind
.
For
,
saith
Moses
,
God
saith
unto
Noah
,
and
his
sonnes
with
him
,
saying
,
And
I
,
behold
,
I
establish
my
covenant
with
you
,
and
with
your
seed
after
you
for
ever
,
and
with
every
creature
that
is
with
you
v.
8.
Also
God
gave
them
the
Rain-bow
as
a
witnesse
of
this
mercy
to
perpetuall
generation
,
Verse
13.
and
Vers.
16.
saith
God
,
the
Bow
shall
be
in
the
cloud
,
I
will
looke
upon
it
,
that
I
may
remember
the
everlasting
Covenant
betweene
God
and
every
living
creature
of
all
flesh
that
is
upon
the
earth
,
&c.
And
in
the
next
place
,
Moses
tels
us
the
manner
of
the
proceedings
betweene
God
and
this
new
Generation
,
Chap.
11.
Verse
1.
He
tells
us
,
the
whole
earth
was
then
of
one
language
,
and
also
in
processe
of
time
,
whither
they
journed
and
at
length
setled
;
For
he
saith
,
it
came
to
passe
as
they
journied
from
the
East
,
they
found
a
plaine
in
the
Land
of
Shynar
,
and
they
dwelt
there
:
Also
hee
tels
what
they
said
,
and
what
they
did
with
an
unanimous
consent
.
They
said
one
to
another
,
Goe
too
,
let
us
make
bricke
,
and
burne
them
throughly
,
and
they
had
bricke
for
stone
,
and
slime
had
they
for
morter
.
And
they
said
,
goe
too
,
let
us
build
us
a
City
and
a
Tower
,
whose
top
may
reach
unto
Heaven
.
And
then
hee
tels
us
to
what
end
and
purpose
was
this
great
building
set
up
,
by
all
these
great
Counsell
,
cost
and
labour
,
namely
,
that
their
owne
imaginations
,
and
the
worke
of
their
owne
hands
might
get
them
an
immortall
Name
and
Fame
on
earth
;
For
they
said
,
Let
us
make
us
a
name
,
lest
we
be
scattered
abroad
upon
the
face
of
the
whole
Earth
.
This
implies
they
all
were
now
in
this
plaine
Resident
,
and
also
their
apostasie
universally
from
God
in
the
Pillar
of
truth
in
which
Oracle
was
wrapt
up
the
gift
of
mortall
and
immortall
good
;
for
from
it
wee
see
upon
Noahs
sacrifice
he
conveyed
to
them
and
theirs
,
all
happinesse
present
and
to
come
:
So
here
you
see
the
manner
of
the
proceedings
of
this
new
generation
towards
God
for
all
his
gracious
mercy
by
the
promised
seed
his
satisfactory
righteousnesse
.
Againe
,
it
followes
in
what
manner
God
proceeded
for
this
to
them
,
saith
Moses
,
Iehovah
came
downe
to
see
the
City
and
the
Tower
that
the
children
of
men
builded
,
and
Iehovah
said
,
the
people
are
all
one
,
and
they
have
all
one
language
,
and
this
they
begin
to
doe
,
and
nothing
will
restraine
them
from
that
which
they
have
imagined
to
doe
.
These
words
imply
two
things
;
first
,
that
this
building
to
the
foresaid
end
,
was
very
offensive
to
God
:
secondly
,
that
they
were
so
farre
gone
in
this
transcendent
mischiefe
,
as
no
ordinary
meanes
could
restraine
their
desired
purposes
,
and
therefore
God
resolves
upon
an
extraordinary
meanes
to
divert
them
:
For
,
saith
the
sacred
Trinity
,
Goe
to
,
let
us
goe
downe
,
and
there
confound
their
language
,
that
they
may
not
understand
one
another
,
and
this
did
effect
it
;
For
saith
Moses
,
Jehovah
scattered
them
from
thence
abroad
upon
the
face
of
all
the
earth
,
and
they
left
off
to
build
the
City
,
therefore
is
the
name
if
it
called
Babel
,
because
Jehovah
there
confounded
the
language
of
all
the
earth
.
And
in
the
tenth
Chapter
Moses
relates
in
what
parts
of
the
world
these
scattered
families
did
first
settle
,
and
then
concludes
,
saying
,
These
are
the
Families
of
the
sonnes
of
Noah
,
after
their
generations
in
their
Nations
,
and
by
these
were
the
Nations
divided
after
the
flood
.
And
so
much
for
the
first
part
of
the
time
of
Gods
impartiall
proceedings
to
mankind
,
from
which
precedent
premisses
observe
these
particulars
.
First
from
whence
all
heathenish
Paganisme
or
Gentilisme
did
originally
spring
,
namely
,
from
Gods
just
punishmen●
of
this
peoples
universall
Apostasie
from
the
Pillar
of
truth
,
and
Oracle
of
life
and
glory
,
descending
so
famously
to
them
by
tradition
from
Adam
by
Noah
,
and
renewed
to
them
by
Covenant
from
God
;
therefore
for
this
universall
apostasie
,
hee
left
them
universally
to
walke
in
the
vanity
of
their
owne
mindes
,
as
without
God
in
the
world
,
about
eighteene
hundred
yeeres
.
Secondly
,
observe
that
for
mans
turning
from
God
in
this
object
of
Justification
;
therefore
the
sacred
Oracle
was
three
times
confin'd
to
narrow
bounds
.
First
,
when
Caine
had
killed
Abel
,
then
it
was
confined
to
Adam
and
Evah
,
and
so
downe
to
the
Families
of
the
ten
first
Fathers
before
the
flood
.
Secondly
,
then
confin'd
in
the
Arke
to
Noah
and
his
Family
,
when
God
drowned
all
the
off-spring
of
the
ten
Fathers
,
together
with
Caines
Posterity
,
being
partakers
in
apostasy
from
truth
to
lying
vanities
;
so
by
punishment
in
wofull
miseries
.
Thirdly
,
confin'd
now
at
Babel
,
when
God
cast
off
all
the
Nations
for
casting
away
him
in
his
truth
and
speciall
mercies
,
then
was
the
object
of
life
and
glory
confin'd
to
the
Family
of
Shem
,
impleyed
,
Gen.
11.
from
the
10.
verse
to
the
end
of
the
Chapter
,
by
Moses
,
recording
Shems
Genealogie
in
the
Booke
of
Life
,
and
none
else
,
mentioning
their
births
,
their
dayes
of
life
and
their
particular
deaths
.
Thirdly
,
observe
how
that
righteous
Noah
lived
,
and
saw
the
apostasie
of
the
old
world
,
and
their
punishment
;
his
own
off-springs
apostasie
at
Babel
,
and
their
punishment
,
the
apostasie
of
Shems
Family
,
and
so
left
this
world
,
and
that
family
languishing
so
farre
,
as
worshipping
the
Idol
Gods
of
the
Heathen
,
Iosh.
24.23
.
And
saith
Broughton
,
in
his
consent
of
Scripture
,
Noah
died
but
two
yeeres
before
Abraham
was
borne
;
therefore
hee
lived
to
see
all
this
.
Fourthly
,
observe
,
that
notwithstanding
all
these
apostasies
,
yet
by
tradition
God
upheld
the
Oracle
of
life
in
the
world
to
this
time
;
For
Shem
now
personally
continued
constant
in
the
truth
,
figuratively
,
personating
Christ
as
King
of
Peace
and
Priest
of
the
most
high
God
,
after
the
power
of
an
endlesse
life
,
although
man
unbelieving
descends
downe
to
endlesse
death
.
Therefore
Gods
proceedings
in
this
first
part
of
time
was
to
all
mankinde
alike
without
respect
of
persons
:
as
hee
originally
said
to
Caine
,
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
But
if
thou
dost
not
well
,
sinne
lies
at
the
dore
,
as
precedently
is
explicated
.
CHAP.
VI.
Opening
the
second
part
of
time
,
namely
,
from
the
time
that
God
called
Abraham
,
to
the
time
that
he
called
the
Gentiles
by
Christ
in
the
Gospel
.
WHereas
all
Families
of
the
earth
at
this
time
were
cut
off
from
the
Oracle
of
life
,
and
Shems
Family
,
to
which
it
was
last
confin'd
,
by
apostasie
,
lay
now
perishing
in
their
owne
corruptions
;
yet
then
comes
God
,
and
renewes
his
gift
of
Christs
righteousnesse
imputed
to
come
upon
all
men
to
justification
of
life
;
for
now
hee
predestinated
all
mankinde
to
life
and
glory
,
the
second
time
,
to
enjoy
this
day
of
grace
,
namely
,
this
world
,
as
a
day
of
grace
,
to
receive
by
beliefe
of
his
gift
of
Christs
righteousnesse
,
imputed
the
day
of
eternall
glory
.
This
extraordinary
mercy
thus
universally
renewed
by
this
second
prrdestination
,
not
onely
proves
the
sufficiencie
of
Christs
imputed
righteteousnesse
,
as
the
Fathers
gift
for
the
salvation
of
all
&
all
alike
,
but
also
Gods
willingnesse
to
have
it
effectuall
,
as
to
a
reasonable
creature
to
bring
him
to
happinesse
according
to
his
kinde
,
not
onely
in
an
ordinary
way
,
but
sometimes
extraordinarily
,
as
appeareth
in
the
9.
&
10.
chapters
.
I
say
all
,
for
I
meane
,
both
Shems
Family
and
all
the
Families
of
the
Earth
,
which
at
this
time
comprehended
all
mankinde
(
none
excepted
)
and
for
proofe
of
this
point
Gen.
12.
saith
Moses
concerning
this
Predestination
,
Iehovah
had
said
unto
.
[
](A81812-e28990-b)*
*
The
Covenant
in
Christ
which
God
renewed
with
Abraham
is
here
distinguished
into
its
parts
.
Abraham
,
get
thee
from
thy
Country
and
from
thy
Kindred
,
and
from
thy
Fathers
House
,
to
a
Land
that
I
will
shew
thee
,
and
then
at
that
time
saith
God
to
him
,
I
will
make
of
thee
a
great
Nation
.
In
which
words
,
in
Abrahams
Loynes
,
God
did
now
predestinate
the
Iewes
unborne
,
to
Grace
and
Glory
in
Iesus
Christ
.
Againe
secondly
,
saith
God
to
Abraham
,
Thou
shalt
be
a
blessing
,
and
I
will
blesse
them
that
blesse
thee
,
and
curse
them
that
curse
thee
:
In
these
words
,
in
Abrahams
Loynes
,
is
implyed
the
glorious
exaltation
of
Christ
the
second
Adam
,
and
saviour
of
the
world
,
as
proceeding
therein
without
respect
of
persons
.
Againe
thirdly
,
saith
God
to
Abraham
,
In
thee
shall
all
the
Families
,
of
the
Earth
be
blessed
:
In
these
words
is
comprehended
the
Gentiles
Predestination
to
Grace
and
glory
in
Jesus
Christ
,
for
to
him
restrictively
were
all
these
promises
made
,
as
witnesseth
Saint
Paul
,
for
saith
hee
To
Abraham
and
his
seed
were
the
Promises
made
,
yet
said
hee
,
God
said
not
unto
[
](A81812-e29180-b)(a)
(a)
Yet
Christ
and
right
beleevers
is
th
s
most
p●oper
seed
c●nsidered
in
his
most
peculiar
mysticall
body
,
for
Christ
is
considerable
in
divers
respects
.
seeds
as
of
many
,
that
is
,
to
all
the
Off-spring
of
Abraham
in
the
flesh
,
but
as
of
one
,
and
to
thy
seed
,
which
is
Christ
,
Gal.
3.16
.
Therefore
at
this
time
all
mankinde
was
Predestinate
to
Grace
and
glory
in
Iesus
Christ
,
without
difference
,
as
upon
the
immediate
fall
of
Adam
[
](A81812-e29250-b)(b)
(b)
For
from
the
time
that
God
promised
Christ
to
Adam
till
the
Gospell
was
unveiled
this
mistery
lay
as
hid
.
Col
1.26
.
Eph
2.7
.
,
when
this
righteousnesse
came
upon
all
men
to
justification
of
life
,
so
now
in
this
predestination
,
to
be
Vessells
of
mercy
,
being
by
their
own
[
](A81812-e29300-b)(c)
(c)
Therefore
it
must
needs
follow
,
that
when
we
were
enemies
to
him
,
God
communicated
his
love
and
mercy
upon
man
,
out
of
love
to
the
glory
and
praise
of
his
grace
,
by
the
second
Adam
Christ
Iesus
Apostacie
Vessells
fitted
to
destruction
:
wherefore
when
these
Gentiles
were
called
to
the
reception
of
this
grace
in
the
object
of
Justification
:
rightly
doth
Saint
Paul
then
say
.
God
made
knowne
the
riches
of
glory
on
the
vessells
of
mercy
,
whom
he
had
afore
prepared
unto
glory
,
even
us
whom
he
hath
called
,
not
only
of
the
Iewes
but
also
of
the
Gentiles
,
Rom.
9.23
,
29.
Also
when
the
Apostle
called
these
Gentiles
according
to
Gods
purpose
,
about
18-hundred
yeares
after
this
Predestination
,
he
then
saith
,
those
whom
he
did
foreknow
,
them
he
also
did
predestinate
,
to
be
conform'd
to
the
Image
of
his
Sonne
,
that
he
might
be
the
first
borne
among
many
brethren
.
And
in
the
next
verse
hee
tells
,
the
Gentiles
God
now
accordingly
had
effected
it
,
for
he
saith
moreover
,
whom
hee
did
predestinate
,
them
also
hee
called
,
and
whom
he
called
them
also
he
justified
,
and
whom
hee
justified
,
them
he
also
glorified
.
Rom.
8.29
,
30.
And
from
this
ground
,
the
Apostle
rightly
concludes
,
that
this
promise
of
God
to
Abraham
contained
the
Summe
of
the
Gospell
concerning
the
Gentiles
for
saith
hee
the
Scriptures
,
All
these
Texts
referrs
Predestination
not
to
any
decree
before
Abrahams
time
.
foreseeing
that
God
would
justifie
the
Heathen
through
Faith
,
Preached
before
the
Gospell
unto
Abraham
,
saying
,
In
thee
shall
all
Nations
be
blessed
.
Gal.
3.8
.
Againe
,
to
proceed
from
this
generall
ground
to
a
particular
proceeding
in
this
universall
mercy
,
and
to
begin
where
God
begins
,
that
is
,
at
the
Restauration
of
Shems
Family
to
glory
.
And
because
this
glory
is
restored
to
this
Family
from
one
mans
Loynes
onely
,
namely
Abraham
this
directs
us
to
two
things
.
First
,
that
the
precedent
Apostates
of
Shems
Family
were
cut
off
by
God
from
Christ
,
therfore
he
would
ra
s●
the
Iewes
as
a
new
generation
,
but
from
this
one
mans
loynes
of
Shem
,
Off-spring
to
enjoy
this
mercy
.
Secondly
,
it
implies
that
mans
deepest
misery
is
Gods
most
proper
object
of
mercy
,
therefore
from
this
Sonne
of
Terah
,
of
Shems
Appostate
Family
,
he
now
promises
to
make
not
onely
a
Nation
,
but
also
a
Nation
great
and
glorious
,
and
from
this
ground
of
Free
Grace
in
future
times
,
when
this
Nation
was
a
great
People
and
famous
,
but
ungratefull
to
God
for
this
honour
,
God
then
tells
,
thy
birth
and
thy
Nat●vity
is
of
the
Land
of
Canaan
,
that
is
,
an
Idolatrous
brood
for
saith
God
,
God
would
have
them
to
consider
what
they
were
,
when
hee
predestinated
them
to
this
glory
in
the
promised
seed
with
Abraham
.
thy
Father
was
an
Amorite
,
and
thy
Mother
a
Hittite
,
&c.
as
Josua
24
,
from
the
2.
ver.
to
the
6.
and
Ezekiel
16.
from
the
3.
to
the
15.
to
the
15.
yet
in
the
mercy
of
this
promised
seed
,
God
gave
to
the
Son
of
this
Idolatrous
brood
three
things
.
First
hee
gave
him
a
Land
.
Secondly
,
from
his
own
Loynes
,
a
Nation
great
and
glorious
to
inherit
that
Land
.
Thirdly
,
The
seed
from
his
own
Bowells
,
in
whom
that
Nation
was
to
be
heires
intail'd
to
that
Land
for
ever
.
To
the
first
point
,
Gen.
12.7
.
Moses
saith
,
Iehovah
appeared
unto
Abraham
,
and
said
unto
him
,
unto
thy
seed
will
I
give
this
Land
.
Cap.
13.14
.
Iehovah
said
unto
Abraham
,
lift
up
now
thine
eyes
and
looke
from
this
place
where
thou
art
,
Northward
,
and
Southward
,
and
Eastward
,
and
Westward
,
for
all
the
Land
which
thou
seest
,
to
thee
will
I
give
it
,
and
to
thy
seed
for
ever
.
Chap.
15.18
.
Iehovah
made
a
Covenant
with
Abraham
saying
,
Vnto
thy
seed
have
I
given
this
Land
,
from
the
River
of
Egypt
,
unto
the
great
River
Euphrates
,
&c.
Againe
to
the
second
point
,
namely
the
gift
of
a
great
and
glorious
Nation
,
from
his
own
Loynes
to
inherit
this
Land
,
as
Chap.
13.16
.
I
will
make
thy
seed
as
the
dust
of
the
Earth
,
So
that
if
a
man
can
number
the
dust
of
the
earth
,
then
shall
thy
seed
also
be
numbred
,
likewise
Chap.
15.
and
5.
he
brought
him
forth
abroad
and
said
,
looke
up
now
towards
Heaven
,
and
tell
the
Starres
,
if
thou
be
able
to
number
them
,
and
he
said
unto
him
,
so
shall
thy
seed
be
.
Againe
to
the
third
point
,
namely
the
guift
of
the
seed
in
whom
this
glorious
and
great
Nation
should
be
heires
intail'd
to
this
promised
land
forever
:
for
when
Abraham
had
thought
that
he
should
be
Childlesse
,
and
therefore
determin'd
to
make
Eleazar
his
heire
,
to
what
God
had
given
him
,
then
Gen
,
15.3
.
behold
the
word
of
Iehovah
came
to
him
saying
,
this
shall
not
be
thine
heire
,
but
he
that
shall
come
forth
of
thine
owne
bowells
shall
be
thine
Heire
,
and
accordingly
from
him
did
spring
this
numberlesse
Nation
to
inherit
this
Promised
Land
in
the
right
of
the
seed
promised
precedently
to
Adam
and
now
renewed
to
be
the
Sonne
of
Abraham
after
the
flesh
by
promise
430
yeares
before
the
Law
,
as
it
is
Gal.
3.16
,
17
&
Gen.
13.15
.
the
Land
was
not
in-tail'd
by
promise
in
the
Plurall
to
seedes
,
but
to
thy
seed
for
ever
,
meaning
in
Christ
as
figured
in
Isaak
the
Child
of
Promise
.
Therefore
this
Terrestriall
Canaan
was
intaild
to
them
in
Christ
for
an
everlasting
inheritance
,
as
it
was
a
figure
of
the
Caelestiall
Canaan
,
yet
eternall
life
intail'd
with
this
proviso
,
implicitly
of
their
right
submittance
in
beliefe
of
truth
,
and
so
to
enjoy
this
day
of
grace
as
a
day
of
grace
:
and
therefore
at
this
universall
Predestination
in
Christ
,
God
gives
this
generall
rule
,
I
will
blesse
them
that
blesse
thee
,
and
curse
them
that
curse
thee
.
That
is
,
blessing
more
speciall
to
them
,
which
by
beliefe
of
truth
,
rightly
receive
all
good
in
the
imputed
righteousnesse
of
this
seed
,
as
did
Abell
,
the
first
ten
Fathers
,
and
Abraham
their
Father
,
or
the
contrary
to
them
that
beleeve
not
this
truth
,
as
to
Cain
,
the
old
world
,
the
Off-spring
of
Noah
,
Shems
Posterity
and
Terah
Abrahams
Father
:
So
that
Gods
proceedings
by
this
Covenant
in
the
promised
seed
,
was
here
layd
downe
without
all
respect
of
persons
,
Iewes
or
Gentiles
,
both
being
comprehended
in
this
Covenant
.
Againe
to
goe
on
,
for
in
the
raysing
of
this
Nation
from
misery
to
mercy
in
Christ
Jesus
,
God
exprest
himselfe
in
divers
figures
,
as
first
in
the
manner
of
Isaacs
conception
and
birth
,
he
being
the
Child
of
promise
,
therefore
that
God
might
by
this
figure
lead
this
Nation
by
a
streight
line
,
to
receive
by
beliefe
of
truth
this
land
,
as
their
terrestriall
day
of
grace
,
and
to
receive
by
Faith
in
Christs
righteousnesse
,
the
celestiall
day
of
glory
;
therefore
hee
gave
the
naturall
being
of
this
Nation
,
not
so
much
from
the
force
of
nature
,
as
from
Faiths
object
,
for
Abrahams
naturall
force
in
the
flesh
,
especially
Sarahs
wombe
was
now
as
good
as
dead
to
this
production
,
yet
she
by
beliefe
of
the
promised
Messias
in
Isaac
to
spring
figuratively
[
](A81812-e30010-b)(a)
(a)
So
that
Isaac
was
borne
after
the
Spirit
and
therefore
as
a
right
figure
of
Christs
b●th●
so
also
of
all
beleevers
which
are
borne
after
the
will
of
God
,
and
not
of
the
will
of
the
flesh
,
as
was
Ishm●ell
,
the
figure
of
all
which
,
walke
after
the
will
of
the
flesh
in
terrestriall
contentments
;
and
so
Hagar
in
Arabia
,
and
Sarah
in
the
Land
of
Promise
,
were
figuratively
two
Testaments
,
as
Gal.
4.24
,
25.
Rom.
4.19
.
Heb.
11.12
.
Gen.
12.12
.
from
her
wombe
,
she
received
strength
to
conceive
seed
,
and
was
delivered
of
a
Child
,
from
whence
sprang
this
numberlesse
Nation
to
[
](A81812-e30130-b)(b)
(b)
Christ
as
head
,
and
his
nationall
spouse
elect
,
as
members
,
being
promised
to
issue
as
numberlesse
from
Abrahams
Loynes
,
then
dead
to
tha●
production
,
〈◊〉
were
a
figure
of
Christ
and
his
numberlesse
members
of
right
beleevers
,
yet
A●●aham
to
be
such
a
Father
in
these
three
respects
believed
God
was
able
and
faithfull
to
accomplish
that
p●omise
,
and
therefore
humbly
submitted
in
beliefe
,
to
receive
in
that
gift
the
righteous
seed
:
his
satisfactory
righteousnesse
imputed
all
that
felicity
,
according
to
this
fourth
estate
of
man
,
and
therefore
God
reckoned
or
imputed
or
manifested
to
Abraham
,
that
that
act
,
was
very
sutable
or
agreeable
to
his
minde
,
as
in
another
case
,
hee
expressed
to
Phineas
,
Numb
.
25.10
,
11.
See
this
further
explained
at
the
end
of
the
exposition
of
the
ninth
of
the
Rom.
in
cha.
6.
this
honour
.
Yet
when
Sarah
would
cast
out
Ishmaell
from
inheriting
this
honour
with
Isaac
,
this
to
Abraham
was
grievous
,
then
said
God
to
Abraham
,
let
it
not
be
grievous
in
thy
sight
,
because
of
the
Lad
,
and
because
of
the
bond-woman
:
In
all
that
Sarah
hath
said
unto
thee
,
hearken
to
her
voyce
:
for
in
Isaac
shall
thy
seed
be
called
,
that
is
,
figuratively
in
him
to
Christ
by
this
streight
line
,
to
receive
the
riches
of
mercy
only
in
him
,
in
whose
righteousnesse
imputed
,
I
received
all
upon
Adams
fall
,
as
now
by
Restauration
,
I
intend
to
receive
all
,
wherefore
Abraham
accordingly
in
this
righteousnesse
received
the
riches
of
grace
to
him
and
the
whole
world
,
and
it
was
imputed
to
him
for
righteousnesse
)
as
saith
the
Apostle
,
Rom.
4.3.11.13
.
Gen.
15.6
.
And
hereupon
God
gave
Abraham
circumcision
as
the
Seale
of
the
righteousnesse
imputed
in
the
object
of
Faith
,
which
he
received
by
beliefe
of
truth
,
and
then
God
gave
this
rule
,
that
that
man
or
Family
which
refused
to
receiue
this
Seale
of
righteousnesse
,
which
is
by
Faith
,
should
be
cut
off
from
the
nationall
spouse
of
Christ
,
Gen.
16.14
.
implying
Gods
impartiall
proceedings
towards
them
,
as
precedently
to
Abell
and
Cain
,
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
if
thou
dost
not
well
sinne
lies
at
the
dore
.
Againe
,
to
goe
on
with
this
elect
Nation
,
and
then
we
meete
with
another
remarkeable
figure
,
when
Rebecca
also
had
conceived
twinns
by
Isaac
,
God
then
considered
these
two
babes
in
her
wombe
,
as
two
Nations
and
two
manner
of
people
to
be
separated
from
her
bowells
,
for
so
to
Rebecca
God
explaines
himselfe
.
Gen.
25.
And
because
God
by
tradition
intended
to
leade
this
Nation
by
this
figure
,
as
by
a
streight
line
of
truth
,
to
know
in
future
times
,
that
that
rise
from
their
Idolatrous
denne
,
to
this
honour
in
Abrahams
Loynes
,
was
with
no
respect
to
Abrahams
person
more
then
to
any
other
mans
,
but
onely
to
Gods
mercifull
election
,
as
before
is
described
:
therefore
before
the
Babes
were
borne
,
God
elected
the
youngest
Babe
and
his
posterity
to
this
honour
,
but
hee
rejected
from
this
honour
the
eldest
babe
and
his
posterity
,
although
he
was
the
first-borne
in
the
naturall
line
,
as
hateing
this
Elect
Nations
rise
to
this
mercy
,
with
any
respect
to
Abrahams
or
Iacobs
fleshly
line
,
as
any
cause
moving
him
so
to
doe
.
Therefore
he
did
this
,
that
the
purpose
of
God
,
according
to
the
Election
might
stand
only
,
according
to
his
call
of
Abraham
from
an
Idolatrous
denne
by
mercy
from
that
misery
.
Againe
,
this
Election
and
rejection
of
these
babes
and
their
posterity
,
was
before
the
babes
were
borne
,
as
here
we
see
,
and
therefore
as
saith
Saint
Paul
,
it
was
before
they
had
done
good
or
evill
,
and
so
this
figure
told
this
Nation
,
that
as
their
evill
works
in
Terah
(
from
whom
in
Abrahams
flesh
they
came
)
did
not
hinder
God
from
shewing
mercy
to
them
being
miserable
,
so
neither
on
the
contrary
,
did
any
good
[
](A81812-e30520-b)(a)
(a)
As
not
workes
so
not
faith
fore-seen
in
Abraham
or
any
other
,
is
any
ground
of
Gods
election
of
miserable
man
to
life
and
glory
,
but
onely
Gods
love
to
himselfe
in
the
glory
of
his
free
grace
in
Iesus
Christ
,
is
the
ground
of
election
,
as
when
God
elected
all
mankind
from
reprobate
divels
,
we
being
the
same
with
them
in
Adams
fall
,
so
also
the
second
time
when
he
elected
both
Iews
and
Gentiles
in
the
promised
seed
by
Covenant
with
Abraham
,
when
they
were
all
gone
out
of
the
way
of
peace
,
&
became
abominable
by
their
Apostacy
from
that
grace
,
as
in
this
Chap.
doth
appeare
.
works
of
Abrahams
or
theirs
foreseene
,
further
or
bring
on
this
honourable
election
,
to
temporall
and
eternall
felicity
in
Christ
Iesus
.
And
therefore
that
the
purpose
of
God
might
stand
,
not
of
works
,
but
of
him
that
calleth
,
it
was
said
unto
her
,
the
elder
shall
serve
the
younger
,
as
it
is
written
,
Iacob
have
I
loved
,
but
Esau
have
I
hated
.
Gen.
25.22
,
23.
Malach.
1.2
,
3.
Thus
to
this
Nation
God
set
up
Abraham
,
Isaak
and
Iacob
;
persons
for
three
pillars
,
to
preach
through
future
Generations
,
that
not
with
respect
to
their
persons
more
then
others
,
but
only
in
his
guift
of
the
seed
of
the
womans
righteousnesse
imputed
to
them
,
he
raised
them
from
an
Idolatrous
brood
,
perishing
in
the
examplary
concision
of
their
Ancestors
corruptions
,
to
be
Christs
Nationall
Spouse
elect
:
See
pag.
72
,
73.
Againe
,
to
discend
with
this
Nation
,
we
finde
them
then
in
Egypt
under
great
opressions
by
the
cruelty
of
Pharaoh
,
but
from
thence
with
a
high
hand
God
delivers
them
,
figuratively
in
the
blood-shed
of
Christ
,
the
Paschall
lambe
leading
them
thereby
to
Christ
,
his
acceptable
righteousnesse
imputed
by
God
to
them
,
as
the
only
ground
of
removing
their
deserved
miseries
,
conferring
upon
them
undeserved
mercies
as
he
promised
to
Abraham
in
this
promised
seed
,
about
400
yeares
before
,
Gen.
25.13
14.
Exod.
14.13
.
And
so
God
leades
them
from
Egypt
through
the
Wildernesse
,
with
his
high
hand
of
providence
,
towards
the
promised
land
,
the
figure
of
eternall
felicity
;
for
saith
God
to
them
,
You
have
seene
what
I
did
unto
the
Egyptians
,
and
how
I
bare
you
on
Eagles
wings
,
and
brought
you
unto
my selfe
.
Exo.
19.
Yet
to
God
by
beliefe
of
his
truth
in
the
promised
seed
,
so
famous
by
tradition
descending
to
them
from
Adam
,
by
the
ten
Fathers
before
the
Flood
down
to
Abraham
,
with
whom
he
renewed
this
mercy
for
them
;
they
neverthelesse
by
remissenesse
,
passed
over
all
this
,
preferring
the
Onyons
and
flesh-pots
,
and
pleasurable
treasures
of
Egypt
,
before
the
riches
of
the
promised
land
,
their
day
of
grace
,
and
figure
of
Gods
gift
of
their
eternall
glory
in
Christ
Iesus
;
for
when
God
tried
them
,
their
mindes
were
but
flesh
,
that
is
,
onely
agreeable
to
sensuall
objects
,
as
the
bruit
and
no
higher
:
For
neither
reason
nor
Faith
of
Gods
gift
in
Christ
was
of
any
use
,
wherefore
God
sware
,
they
should
never
enter
the
figure
of
eternall
rest
:
implying
,
his
impartiall
proceedings
to
them
as
to
Cain
and
Abell
.
Againe
,
yet
because
of
their
remissenesse
(
they
being
thus
habituated
to
transgresse
the
oracle
of
life
and
glory
,
in
the
promised
seed
)
therefore
to
the
promise
,
God
added
the
law
in
holy
writ
,
to
convey
through
their
generations
,
this
object
of
Faith
more
firmly
,
that
so
they
might
eate
the
same
Spirituall
meate
,
and
drinke
the
same
Spirituall
drink
,
in
right
beliefe
of
truth
,
as
did
all
that
liv'd
by
Faith
before
them
,
and
as
doe
all
that
now
live
in
right
beliefe
of
truth
after
them
:
for
the
flesh
of
the
Sacrifice
which
they
did
eate
at
their
Feasts
;
also
the
flesh
of
the
Paschall
lambe
,
was
the
flesh
of
Christ
to
them
in
a
figure
,
therefore
in
beliefe
of
truth
in
that
figure
,
they
did
or
might
eate
the
flesh
of
Christ
,
as
now
believing
man
doth
Sacramentally
,
in
bread
and
wine
,
and
so
to
them
:
Christs
[
](A81812-e30900-b)*
*
The
flesh
of
Beasts
was
not
then
turned
into
the
flesh
of
Christ
,
nor
was
the
Rock
which
followed
them
,
turned
into
the
nature
or
person
of
Christ
,
although
that
Rock
then
was
Christ
,
as
1
Cor.
10.4
.
flesh
was
meate
indeed
,
and
his
blood
was
drinke
indeed
;
for
the
truth
is
,
the
Law
that
then
was
added
to
the
precedent
promise
,
was
but
their
Schoole-master
to
leade
them
to
Christ
to
be
justified
by
Faith
,
Gal.
3.19.24
1
Cor.
10.3
.
But
here
the
question
will
be
,
Quest.
what
Law
the
Apostle
meaneth
,
was
added
to
the
precedent
promise
,
made
with
Adam
,
and
renewed
to
the
world
with
Abraham
.
Hee
meaneth
the
whole
Law
of
Moses
with
all
its
parts
,
Answ.
even
to
the
Law
of
sower
hearbs
,
to
eate
the
Paschall
Lamb
,
and
the
Law
of
the
first-borne
,
Exod.
12.8.25
.
Exod.
13.2
:
And
I
will
briefly
touch
4
heads
:
First
,
the
Law
Judiciall
.
Secondly
,
the
Law
of
the
Sacrificing
Priesthood
.
Thirdly
,
The
Morall
Law
.
Fourthly
,
The
penall
Law
.
Of
these
in
their
order
.
First
,
the
Judiciall
Law
,
as
executed
by
Moses
the
Judges
and
Kings
successively
:
This
figuratively
told
them
,
that
Christ
the
seed
of
the
woman
,
and
seed
of
Abraham
and
David
was
successively
in
them
,
governing
his
Israels
Common
wealth
,
as
King
on
Sion
hill
:
So
Schooling
them
by
beliefe
of
truth
,
and
the
agreeablenesse
of
the
Tipe
with
the
Antitipe
,
to
submit
to
his
government
,
to
cherish
each
other
,
as
the
Nationall
members
of
the
mysticall
body
of
Christ
,
Exo.
21.1
.
Secondly
,
the
sacrificing
Priest-hood
with
the
Leviticall
Ordinances
,
as
successively
continued
unto
them
,
figuratively
led
them
to
Gods
gift
of
Christs
satisfactory
righteousnesse
imputed
,
and
received
by
beliefe
of
truth
,
was
it
onely
that
cleansed
from
all
sinne
:
that
is
,
the
guilt
,
punishment
and
the
prevalencie
of
it
,
in
Terrestriall
Canaan
,
and
from
the
inherencie
of
sinne
in
Canaan
Celestiall
.
Therefore
when
the
sacrifice
was
to
expire
its
life
,
they
were
to
lay
upon
its
head
,
the
hand
of
beliefe
,
of
remission
of
sinnes
,
sometimes
of
ignorance
,
sometimes
for
sinnes
against
conscience
.
And
also
they
had
the
daily
Sacrifice
,
all
Schooling
the
Nationall
Spouse
of
Christ
by
beliefe
of
truth
to
submit
to
Christs
righteousnesse
imputed
,
for
her
continued
acceptation
,
and
her
etern●ll
life
,
only
by
Salvation
,
Levit.
4.2
,
4.15
.
chap.
6.1
,
2
,
7
,
8.
Esra
.
3.4
.
Thirdly
,
the
Morall
Law
as
incloased
in
the
[
](A81812-e31240-b)*
*
Because
the
perfection
of
the
Morall
Law
,
is
onely
resident
in
Christ
the
true
Arke
,
and
from
him
conferred
to
mans
justification
and
sanctification
therefore
the
Morall
Law
then
was
as
under
the
veile
,
and
now
is
without
the
veile
an
Evangelicall
rule
,
and
not
legall
,
as
communicating
no
grace
nor
mercy
.
Arke
,
with
divers
interminglings
,
Schooled
this
elect
Spouse
to
Gods
gift
of
Christ
in
six
particulars
.
First
,
as
all
these
words
were
spoken
by
God
with
a
relative
remembrance
of
their
redemption
from
Egypt
,
by
the
blood
of
the
Paschall
Lambe
:
this
tended
implicitly
to
sweeten
their
obedience
by
beliefe
of
truth
,
to
all
the
ensuing
commandements
,
as
the
redeemed
Spouse
of
Christ
,
as
appeares
by
the
forefront
of
the
Tables
of
the
Law
Exo.
20.1
.
Secondly
,
because
the
Morall
Law
commands
this
Nationall
Spouse
,
not
only
in
Moses
presence
,
her
Mediator
in
the
Tipe
but
also
because
hee
put
these
commandements
into
the
Arke
,
there
to
remaine
,
as
Deut.
10.5
.
This
implicitly
Schooled
this
Spouse
,
that
here
,
God
in
Christ
commanded
her
to
a
holy
life
,
in
the
perfection
of
parts
by
love
to
him
,
and
each
others
as
themselves
,
saying
in
effect
,
be
yee
holy
as
I
am
holy
.
[
](A81812-e31330-b)(a)
(a)
The
Apostle
Rom
7.
describing
the
conflicts
of
a
godly
mind
,
thankefully
cōcludes
its
victory
to
be
by
Christ
,
&
in
the
8
chapt
.
that
there
is
not
condemnation
to
all
such
,
and
his
reason
i●
,
because
the
Law
as
it
is
accomplished
by
Christ
,
is
in
him
:
to
them
the
Law
of
Spirit
and
life
,
and
freeing
him
from
the
Law
of
sin
and
death
,
and
that
by
Christs
fulfilling
the
Law
in
our
flesh
;
our
nature
in
him
hath
not
only
judged
sinne
to
be
vile
and
naught
,
but
also
removed
the
darke
ve●le
of
Moses
,
and
those
m●ltiplicity
of
Ordinances
and
operations
,
through
which
our
fraile
nature
c●uld
not
with
that
clearenesse
and
neerenesse
communicate
with
Christ
,
to
walke
after
the
Spirit
,
as
now
we
may
;
as
2
Cor
13.18
.
Rom
8.4.10
,
11.
Thirdly
,
the
Rod
that
budded
with
Almonds
of
ripe
perfection
,
as
inclosed
in
the
Arke
,
together
with
the
Tables
of
the
Law
:
this
implicitly
Schoold
this
Spouse
,
that
the
Spirit
and
life
of
the
perfection
of
the
Morall
Law
,
was
conferred
upon
her
,
by
Gods
gift
of
Christs
righteousnesse
imputed
,
and
that
is
,
onely
freed
her
from
the
Law
of
sinne
and
of
death
,
Rom.
8
1
,
2
,
3
,
4.
Fourthly
,
the
Morall
Law
as
interminglingly
closed
in
the
Arke
,
not
only
with
the
Rod
,
but
also
with
the
pot
of
Manna
,
as
overshaddowed
with
the
wings
of
the
golden
Cherubims
,
wing
touching
wing
:
This
Schoold
that
Spouse
by
that
figure
,
that
Christ
was
as
resident
with
her
on
Earth
,
to
feed
her
by
beliefe
of
truth
with
the
bread
of
life
as
with
Angels
food
.
Fiftly
,
because
in
this
glorious
oracle
of
the
Morall
Law
,
one
precept
commanded
the
seventh
[
](A81812-e31430-b)(b)
(b)
The
seventh
day
Sabboth
,
or
the
keeping
of
a
seventh
day
,
as
from
the
Morall
Law
was
extinguished
,
when
this
mistery
,
as
included
in
this
Arke
,
was
abolished
,
and
now
only
remaines
the
Lords
eighth
day
to
be
kept
yet
not
by
any
direct
precept
,
but
from
the
Apostles
by
tradition
in
all
ages
and
by
consequence
from
the
Apostles
Doctrine
;
therefore
Princes
,
who
by
Law
confirme
it
to
be
kept
holy
to
the
Lord
,
their
fame
shall
remain
through
all
Generations
.
dayes
rest
:
This
Schoold
this
Spouse
elect
of
Christ
in
two
particulars
.
First
,
that
she
had
bin
precedently
forgetfull
of
this
seventh
daies
glorious
mistery
,
and
therefore
in
this
precept
was
inserted
a
clause
of
remembrance
.
Secondly
,
because
this
Arke
was
named
Gods
mercy-seat
,
or
resting
place
this
figuratively
told
them
,
God
rested
onely
on
the
perfection
of
Christs
works
for
the
perfection
of
all
his
workes
which
hee
had
created
,
and
made
,
so
to
depend
for
perfection
,
as
Chap.
4.
hereby
leading
his
Spouse
not
to
rest
in
the
wroth
of
her
owne
righteousnesse
,
as
did
Caine
,
but
to
rest
onely
and
alone
for
all
perfection
upon
Christs
as
imputed
,
from
whence
onely
was
conferred
all
her
mercies
.
Sixthly
,
God
made
this
Arke
his
Seat
of
mercy
,
in
which
being
wrapt
up
both
the
Tables
,
and
so
entermingled
,
and
from
thence
by
Moses
hee
spake
to
them
:
this
figuratively
school'd
this
Spouse
to
two
things
;
first
,
that
on
these
two
Tables
(
as
in
the
perfection
of
Christs
workes
)
did
hang
all
the
Law
and
Prophets
,
that
is
,
all
the
Lawes
,
prefigurations
and
the
Propheticall
significations
:
secondly
,
because
from
this
glorious
Oracle
,
by
Moses
,
(
the
Mediator
in
the
Type
)
God
spake
to
this
Spouse
of
Christ
;
this
implicitly
told
her
,
that
by
her
applying
her selfe
to
this
sacred
Oracle
,
that
thence
in
Christs
righteousnesse
imputed
,
God
will
so
speake
peace
to
her
through
all
generations
,
as
to
the
Israel
of
God
,
Exod.
25.20
,
21
,
22.
Gal.
6.16
.
So
much
for
the
morall
Law
.
Fourthly
,
the
penall
Law
,
as
cursing
this
elect
Spouse
,
in
her
negligent
contempt
of
the
sacred
Oracle
thus
resident
with
her
;
this
implicitly
told
her
that
she
must
then
speedily
return
to
this
righteousnesse
imputed
for
justification
for
remission
of
Sinnes
,
as
to
the
brazen
Serpent
,
Hebr.
12.26
.
because
this
Law
of
Gods
curse
was
as
the
flaming
sword
,
turning
every
way
,
telling
her
,
that
if
shee
did
not
here
submit
,
she
must
perish
in
the
flames
of
Gods
consuming
[
](A81812-e31610-b)*
*
Legall
terrors
calls
to
man
to
turne
to
God
,
either
after
faith
,
or
before
I
say
,
to
turne
to
Gods
gift
of
Christ
and
his
righteousnesse
imputed
for
safety
and
s●lace
from
the
horrou●s
of
Gods
wrath
,
and
this
o
dinance
of
God
is
of
use
to
his
Church
millitant
to
the
worlds
end
,
for
Gods
wrathfull
curse
under
the
Gospel
,
and
the
Law
,
is
one
and
the
same
,
but
mo
e
severe
under
the
Gospell
then
it
was
under
the
Law
,
Heb.
10.29
.
yet
not
now
so
frequently
demonstrated
to
sense
as
then
it
was
the
gro●nd
of
it
is
this
;
because
then
all
the
good
of
terrestriall
Canaan
,
was
a
type
of
the
super●●●●●all
grace
and
glory
,
as
it
was
morefully
to
be
communicated
under
the
Gospell
un●a●●ed
.
wrath
for
ever
,
for
hee
delivered
his
Covenant
to
Abraham
in
the
promised
seed
,
saying
.
I
will
blesse
them
that
blesse
thee
,
and
curse
them
that
curse
thee
,
and
renewes
the
same
with
Moses
to
be
a
penall
Law
,
whence
saith
the
Apostle
,
as
many
as
are
under
the
Law
are
under
the
curse
,
for
it
is
written
,
Cursed
is
every
one
that
continueth
not
in
all
things
w●ich
are
written
in
the
Booke
of
the
Law
to
doe
them
,
Gal.
3.10
.
Deut.
28.45
.
All
implying
this
,
that
Gods
procedings
to
her
in
Christ
was
without
all
respect
of
persons
.
So
also
in
the
manner
of
the
delivery
of
the
Law
to
this
elect
Spouse
;
for
the
morall
Law
being
delivered
in
the
negative
so
largely
,
implicitly
reveales
her
precedent
sinne
against
the
promise
to
which
now
the
Law
was
added
,
because
of
her
transgression
,
and
so
the
Law
revealed
sinne
,
or
caused
sinne
to
appeare
,
Rom.
7.11.12
.
and
Rom
5.13
.
The
Apostles
stiled
the
Law
of
Moses
the
ministration
of
death
,
because
the
manner
of
the
delivery
of
it
was
some
signe
of
Gods
displeasure
,
and
also
as
opposing
it
to
the
manner
of
the
delivery
of
the
Gospel
,
which
was
in
mildenesse
and
love
,
so
that
it
is
but
comparatively
with
some
respects
,
but
not
properly
the
administration
of
death
,
but
an
ordinance
of
life
by
Christ
,
it
being
the
substance
of
the
Gospel
under
a
vaile
,
as
Hebr.
8.
Againe
,
the
Law
given
to
Moses
(
the
Mediatour
in
the
Type
)
in
smoke
,
darknesse
,
thundrings
,
lightnings
,
the
shrill
sound
of
a
Trumpet
,
sounding
louder
and
louder
,
to
the
great
amazement
of
them
all
,
and
they
not
to
touch
the
Mountaine
upon
paine
of
death
;
all
implicitly
declaring
this
Spouses
deserved
punishment
for
her
precedent
transgressing
of
the
Oracle
of
life
and
glory
,
descending
from
Adam
,
and
renewed
with
Abraham
,
and
that
she
was
therefore
worthy
to
be
cut
off
from
Christ
,
by
the
execution
of
the
curse
,
as
she
was
now
threatned
in
this
dreadfull
demonstration
of
it
.
Yet
,
as
the
Law
revealed
sinne
and
wrath
,
or
caused
wrath
here
to
appeare
,
then
(
Moses
the
Mediator
in
the
type
,
that
is
Christ
in
the
truth
)
obtained
,
that
this
Law
should
be
for
life
,
that
is
,
as
leading
unto
him
,
and
not
the
administration
of
death
,
as
she
had
deserved
,
Rom.
7.9.10
.
Gal.
3.19
.
So
likewise
,
although
God
esteemed
this
Nation
Israel
his
elect
Esay
45.
and
4.
yet
if
the
Mediator
in
the
type
had
not
interceded
for
her
,
God
would
have
destroyed
all
excepting
him
,
and
from
him
raised
a
great
Nation
unto
Abraham
according
to
his
Covenant
in
the
promised
seed
;
for
saith
God
to
Moses
,
concerning
them
,
when
he
would
have
destroyed
them
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
compassion
on
whom
I
will
have
compassion
,
as
if
hee
should
say
,
I
respect
none
of
them
,
but
with
respect
to
my
imputed
gift
of
the
Lambs
righteousnesse
,
which
they
reject
,
and
apply
not
themselves
to
me
in
it
.
Therefore
all
those
which
had
seene
Gods
great
workes
in
the
wildernesse
and
were
remisse
,
not
answerable
by
beliefe
of
truth
to
this
mercy
.
God
,
cut
them
off
from
the
figure
of
eternall
felicity
,
and
caused
their
carkasses
to
fall
in
the
wildernesse
,
yea
,
hee
spared
not
Mirriam
,
Aaron
nor
Moses
,
nor
any
save
Caleb
,
the
Sonne
of
Iephuneh
the
Kenite
,
and
I●shua
the
Sonne
of
Nun
,
for
they
wholly
followed
IEHOVAH
,
saith
the
Text
,
clearely
proving
,
that
God
is
no
respecter
of
persons
,
but
to
all
and
alike
,
Deut.
9.14
.
Exod.
33.19
.
Rom.
9.15
.
Numb
.
32.10.14.28
.
and
Deut.
32.28
.
Againe
,
about
407.
yeeres
after
the
Law
was
added
to
the
promise
,
then
God
gave
them
a
two-fold
figure
more
to
lead
them
to
Christ
,
the
onely
ground
of
all
their
good
.
As
first
that
the
●romised
seed
should
come
of
the
seventh
sonne
of
Ish●i
,
and
the
sonne
of
David
,
King
on
Sion
hill
to
sit
on
his
Throne
,
figuratively
shadowing
out
in
Salomons
thronized
glory
:
So
leading
this
nationall
Spouse
by
right
beliefe
of
truth
to
pi●ch
her
ultimate
felicity
in
the
eternall
Throne
of
the
promised
seed
God-man
blessed
for
evermore
,
2
Sam.
7.12
,
13
,
14.
Psal.
45
,
6.
Luke
1.32
.
and
33.
Heb.
1.8
.
The
second
figure
was
the
glory
of
the
Temple
standing
in
the
midst
of
the
Land
,
which
also
was
a
figure
of
the
promised
seed
,
as
to
it
was
related
the
worship
,
and
the
most
especiall
presence
of
God
,
for
to
it
must
the
sacrifices
be
brought
,
and
to
it
did
this
elect
Spouse
bring
all
her
divine
worship
and
adoration
,
yea
,
although
remote
from
thence
;
yet
towards
it
must
they
worship
,
figuratively
leading
this
Spouse
in
the
promised
Land
,
to
feed
on
the
promised
seed
,
as
on
a
tree
of
life
by
right
beliefe
of
truth
,
as
in
the
Paradise
of
God
,
Psal.
122.4
.
2
Chron.
7.12
.
1
King
.
8.44.45
.
Rev.
3.7
.
Prov.
11.30
.
Yet
although
God
gave
all
these
severall
lines
of
truth
,
leading
by
beliefe
thereof
to
the
imputed
righteousnesse
of
the
seed
,
as
it
in
which
hee
onely
[
](A81812-e32220-b)(b)
(b)
This
is
the
true
ground
of
Election
.
elected
them
,
to
enjoy
this
Land
to
be
their
day
of
grace
,
and
there
to
receive
his
gift
of
eternall
glory
.
Notwithstanding
,
they
in
the
spirit
of
concision
,
referred
their
election
not
to
the
object
of
faith
but
[
](A81812-e32230-b)(c)
(c)
These
are
false
and
erroneous
grounds
of
Election
.
to
Abrahams
flesh
whence
they
were
descended
,
and
to
a
worth
in
their
owne
workes
to
the
Law
,
as
but
conversant
about
the
object
of
Faith
,
and
for
that
cause
resisted
the
doctrine
of
Christ
,
Esai
.
8.25
.
Heb.
10.21
.
Rom.
10.3
.
as
leading
them
to
submit
to
that
righteousnesse
of
God
,
imputatively
given
in
him
the
ground
of
all
their
good
.
And
therefore
Saint
Paul
,
Rom.
9.
punctually
encounters
both
these
errors
from
the
light
of
Divine
truth
;
for
having
in
the
8.
Chapter
beheld
the
stable
felicity
of
some
Gentiles
,
by
bel●fe
of
this
truth
,
he
therefore
in
this
ninth
Chapter
reflects
upon
this
elect
Spouse
,
as
neere
to
the
rejection
for
this
resisting
of
Christ
,
and
therefore
his
griefe
for
them
was
beyond
measure
,
because
they
were
Israel
,
to
whom
appertaine
the
adoption
and
the
glory
,
and
the
Covenants
,
and
the
giving
of
the
Law
,
and
the
service
of
God
,
and
the
promises
,
of
whom
are
the
Fathers
;
and
of
whom
,
as
concerning
the
flesh
,
Christ
came
,
who
is
over
all
,
God
blessed
for
evermore
,
Amen
,
Vers.
1.2
,
3
4
and
5.
Yet
hee
implies
that
these
glorious
priviledges
did
not
make
him
so
conceive
of
them
,
as
if
Gods
Word
of
curse
,
according
to
his
Covenant
with
Abraham
,
had
taken
none
effect
upon
them
to
their
rejection
;
for
saith
hee
,
all
are
not
Israel
that
are
of
Israel
,
implying
,
all
are
not
of
Israels
faith
that
are
of
Israels
flesh
;
consequently
Gods
Word
of
curse
,
might
be
of
force
to
them
which
refuse
Christ
,
as
the
object
of
Faith
,
notwithstanding
their
precedent
election
.
Wherefore
he
further
saith
,
neither
because
they
are
the
seed
of
Abraham
,
are
they
all
children
,
but
in
Isaack
shall
thy
seed
be
called
,
that
is
,
saith
hee
,
they
which
are
the
children
of
the
flesh
,
these
are
not
the
children
of
God
,
but
the
children
of
the
promise
are
counted
for
the
seed
;
for
saith
hee
,
this
is
a
word
of
promise
,
&c.
Verse
6.7
,
8
,
9.
implying
this
figure
of
Isaack
,
as
the
promised
childe
was
intended
to
lead
them
to
Christ
the
promised
seed
,
as
precedently
is
declared
.
And
so
he
goes
on
to
the
next
figure
,
namely
,
the
manner
of
Esau
and
Iacobs
conception
and
birth
,
for
,
saith
he
,
not
onely
this
,
but
when
Rebeka
had
also
conceived
by
one
,
even
by
our
father
Jacob
;
for
the
children
being
not
yet
borne
,
neither
having
done
any
good
or
evill
that
the
purpose
of
God
according
to
[
](A81812-e32480-b)*
*
By
election
in
this
text
,
is
meant
onely
of
the
Iewes
,
to
be
Christs
elect
Spouse
Nationally
,
and
not
of
any
of
the
Gentiles
.
election
might
stand
,
not
of
workes
,
but
of
him
that
calleth
,
it
was
said
unto
her
,
the
elder
shall
serve
the
younger
,
as
it
is
written
,
Iacob
have
I
loved
,
but
Esau
have
I
hated
,
that
is
,
God
to
manifest
his
mind
rightly
in
this
mysterie
,
loved
to
preferre
the
younger
in
the
fleshly
line
,
and
hated
to
preferre
the
first
borne
to
the
greatest
honour
,
namely
,
to
the
Nationall
election
,
as
the
first
borne
after
the
flesh
;
wherefore
God
not
onely
exprest
this
betweene
Ishmael
and
Isaac
,
and
primarily
betweene
Esau
and
Iacob
,
as
before
,
but
also
in
Iosephs
seed
,
God
preferred
the
younger
to
the
greatest
honour
,
and
the
eldest
to
be
inferiour
in
honour
,
purposely
,
Gen.
49.
So
likewise
in
his
choyce
amongst
the
sonnes
of
Ishai
,
he
passed
by
all
the
eldest
to
the
lowest
,
in
the
naturall
line
,
even
the
seventh
to
David
,
and
preferred
him
to
the
throne
,
therefore
it
is
evident
by
the
testimony
of
God
,
this
love
and
hatred
to
those
two
babes
,
was
but
to
declare
his
purpose
,
[
](A81812-e32600-b)*
*
So
that
God
hated
not
Esaus
person
,
nor
hated
he
him
in
respect
of
the
foresight
of
his
sinne
,
nor
did
he
love
Iacobs
Person
more
then
Esaus
,
nor
loved
he
him
for
the
foresight
of
his
Faith
and
righteousnesse
,
but
the
truth
is
,
God
then
looked
upon
them
both
alike
,
with
love
to
his
present
and
future
purpose
,
that
is
,
by
those
Babes
to
declare
,
that
not
from
any
respect
of
foresight
of
faith
or
righteousnesse
,
nor
to
Abraham
or
Israels
person
as
they
were
the
naturall
root
of
the
Iewes
,
which
moved
him
to
extend
his
mercy
to
them
,
and
to
declare
on
the
contrary
,
that
the
evill
of
their
father
Terahs
Idolatrous
Apostacy
hinde●ed
him
not
,
from
predestinating
them
then
untorne
,
and
to
call
them
in
Isack
to
espouse
them
nationally
to
Christ
,
from
that
Idolatrous
den
,
but
that
the
only
moving
causes
,
was
for
the
glory
of
his
grace
,
by
the
promised
seed
,
as
precedently
is
clearely
explained
.
namely
,
to
leade
this
elect
Spouse
from
her
erroneous
works
and
from
Abrahams
line
after
the
flesh
to
Abrahams
faith
in
Christs
workes
the
object
of
blessednesse
,
and
no
more
.
For
in
Scriptures
we
finde
some
that
were
rejected
from
inheriting
this
election
to
life
and
glory
with
the
promised
childe
,
as
well
as
Esau
,
and
yet
we
find
them
admitted
,
and
counted
with
the
true
seed
of
Abraham
,
namely
,
Christs
;
as
for
example
:
In
the
Esterne
Countries
,
whither
Abraham
sent
his
sons
which
he
had
by
Keturah
,
and
gave
them
portions
,
and
sent
them
thither
purposely
,
that
they
might
not
inherit
this
election
with
the
childe
of
promise
Isaack
,
Gen.
25.6
.
yet
there
we
find
just
Iob
and
Eliphaz
,
who
was
descended
from
Esau's
loynes
,
1
Chron.
1.35.36
.
Also
Bildad
the
Shuite
descended
of
Abrahams
sonne
Shuah
,
and
thererefore
called
the
Shuite
,
1
Chron.
1.32
.
Also
Zophar
and
Elihu
,
all
worshipers
of
God
with
just
Iob
,
figuratively
in
the
satisfactory
righteousnesse
of
the
seed
imputed
,
which
was
promised
to
Adam
,
and
renewed
by
Covenant
to
Abraham
,
for
the
future
mercy
of
the
whole
world
,
as
precedently
is
declared
.
Therefore
,
if
one
of
Esau's
off-spring
,
who
in
his
loynes
was
rejected
from
this
election
,
as
were
others
,
as
here
we
see
,
and
notwitstanding
that
rejection
were
true
worshipers
in
the
acceptable
righteousnesse
of
the
seed
:
consequently
much
more
might
Esau
himselfe
:
therefore
let
no
man
be
prophane
,
as
was
Esau
,
Hebr.
12.16
.
So
I
passe
this
point
,
being
before
explained
,
pag.
62.63
.
Againe
,
to
goe
on
,
vers.
14.
the
Apostle
saith
,
What
shall
wee
say
then
?
Is
there
unrightousnesse
with
God
?
God
forbid
,
for
saith
the
Apostle
,
he
saith
to
Moses
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
,
that
is
,
as
before
is
explained
,
God
no
wayes
had
any
respect
to
this
elect
Spouse
more
then
to
others
but
onely
in
the
promised
seed
,
the
object
of
faith
,
as
before
,
pag.
70.
So
then
it
is
not
in
him
that
willeth
to
have
it
from
Abrahams
flesh
,
nor
in
him
that
runneth
,
to
have
it
from
the
wrath
of
his
erroneous
works
to
the
Law
,
but
in
God
that
sheweth
mercy
in
this
election
of
you
from
your
Idolatrous
denne
,
to
give
you
the
Land
of
promise
your
day
of
grace
,
and
his
gift
of
eternall
glory
,
to
be
received
by
you
in
beliefe
of
truth
;
and
not
for
works
conversant
onely
about
the
object
of
faith
,
and
under
the
pretence
thereof
to
extinguish
the
glorious
workes
of
Christ
,
as
now
you
doe
.
Therefore
in
stead
of
mercy
,
you
shall
receive
the
contrary
from
God
,
even
his
proceedings
to
your
remar●eble
confusion
;
for
the
Scripture
saith
unto
Pharaoh
,
For
the
same
[
](A81812-e33090-b)*
*
For
God
by
Moses
sent
his
Commandements
to
Pharaoh
not
to
return
him
to
God
,
by
obedience
,
but
occasionally
by
those
commands
to
bring
his
just
punishments
by
drawing
out
Pharaohs
precedent
habits
of
pride
to
be
known
to
his
shame
in
the
world
,
and
to
cleare
Gods
justice
in
his
remarkeable
destruction
,
as
appeareth
,
Exod.
3.9.19.20
.
&
6.1
.
&
7.3.4
.
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
and
th●t
my
Name
may
be
declared
through
all
the
earth
,
and
thereupon
hee
concludes
against
them
saying
,
therefore
hee
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
,
as
if
hee
should
say
,
you
know
your
forefathers
were
as
now
are
you
,
them
to
whom
was
committed
this
Pillar
of
truth
,
the
Oracle
of
the
seed
promised
to
Adam
and
Abraham
,
and
how
proudly
Pharaoh
attempts
to
extinquish
them
,
and
consequently
this
seed
the
object
of
faith
in
the
pillar
of
truth
as
now
doe
you
more
directly
then
ever
did
he
.
Therefore
much
more
will
God
give
you
up
,
as
hee
did
Pharaoh
,
to
you
owne
insolencies
,
and
then
provokingly
raise
you
up
to
a
height
therein
purposely
to
make
his
name
famous
in
power
and
justice
by
your
remarkeable
destruction
,
through
all
the
world
,
notwithstanding
your
descent
from
Abrahams
flesh
,
and
his
precedent
election
of
you
:
For
he
will
have
mercy
on
whom
he
will
have
mercy
,
and
whom
hee
will
bee
[
](A81812-e33240-b)*
*
See
this
Text
further
explained
in
the
●●rgent
towards
the
later
end
of
th●s
Chapter
.
hardeneth
,
even
amongst
you
,
as
to
Pharaoh
,
for
that
's
implyed
.
Againe
to
goe
on
,
Verse
19.
Thou
wilt
say
unto
mee
(
saith
the
Apostle
Why
doth
he
yet
complaine
,
for
who
h●th
resisted
his
Will
?
as
if
they
should
say
,
if
Gods
will
be
so
irresistable
to
glorifie
his
justice
and
power
in
our
ruine
,
notwithstanding
our
peculiar
and
glorious
and
ancient
priviledges
,
why
doth
hee
so
needlessely
complaine
on
us
,
by
the
Prophets
and
others
,
for
who
hath
resisted
his
will
?
To
this
he
answereth
,
Nay
,
But
O
man
,
who
art
thou
that
answereth
or
disputeth
against
God
?
Doth
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
mee
thus
?
Hath
not
the
Potter
power
of
the
[
](A81812-e33330-b)*
*
This
word
the
same
lump
hath
no
relation
to
the
common
masse
of
all
mankinde
.
same
lump
,
to
make
one
vessell
to
honour
,
and
another
to
dishonour
?
As
if
hee
should
say
,
when
you
were
all
in
the
sonne
of
Terahs
loynes
namely
,
Abraham
as
one
masse
or
lump
of
Clay
,
semenally
in
the
hand
of
God
?
Had
hee
not
then
power
by
Covenant
with
him
in
the
promised
seed
thus
to
shape
you
for
honour
or
dishonour
?
that
is
,
to
cursednesse
or
blessednesse
,
according
as
you
proudly
turned
his
owne
talents
and
mercies
against
him
,
refusing
his
abundant
mercy
,
and
therfore
leave
you
to
your
own
stubbornnesse
,
as
vessells
of
dishonour
,
fitted
to
this
destruction
?
as
was
Pharaoh
;
or
on
the
contrary
,
if
you
would
but
apply
your
received
talents
,
to
receive
more
grace
,
even
to
his
gift
of
Faith
,
by
it
to
receive
the
imputed
righteousnesse
of
this
seed
,
as
it
onely
,
in
which
he
received
you
to
grace
and
glory
;
Therefore
,
O
man
,
who
art
thou
that
disputest
against
God
?
And
hereupon
the
Apostle
inferres
,
saying
,
What
if
God
willing
to
make
his
power
knowne
,
endured
with
long
suffering
,
the
vessels
of
wrath
fitted
to
destruction
,
and
that
hee
might
make
knowne
the
riches
of
his
mercie
on
the
vessels
of
mercy
,
which
hee
had
afore
prepared
unto
glory
,
even
us
whom
hee
hath
called
,
not
of
the
Jewes
onely
,
but
also
of
the
Gentiles
,
as
God
saith
in
Hosea
,
&c.
As
if
the
Apostle
should
say
,
what
of
all
this
;
if
it
be
the
will
and
pleasure
of
God
,
as
indeed
it
is
,
thus
in
justice
and
mercy
by
his
covenant
with
Abraham
,
to
fore-appoint
you
either
to
honour
or
dishonour
,
and
to
proceed
accordingly
,
without
respect
of
any
mans
person
more
then
another
.
In
what
can
you
charge
God
of
injustice
;
or
excuse
your selves
?
as
to
say
:
Why
hast
thou
made
me
thus
to
honour
or
dishonour
?
But
God
may
justly
say
to
you
,
Thy
salvation
is
of
me
,
but
thy
destruction
is
of
thy selfe
,
O
Israel
.
Againe
,
verse
25.
as
God
saith
there
,
I
will
call
them
my
people
,
which
are
not
my
people
,
and
her
beloved
,
which
was
not
beloved
,
and
it
shall
come
to
passe
,
that
in
the
place
where
is
was
said
unto
them
,
You
are
not
my
people
,
they
shall
be
called
the
children
of
the
living
God
:
The
Apostle
citing
their
owne
Prophet
against
them
,
implicitly
refels
their
precedent
errors
in
divers
respects
;
as
first
,
because
the
Gentiles
were
not
Abrahams
seed
of
Isaack
and
Iacob
,
and
yet
were
to
be
children
to
the
living
God
.
This
therefore
proved
that
Abrahams
naturall
line
after
the
flesh
,
was
not
Gods
ground
of
electing
Children
unto
him
,
but
the
election
must
be
in
Christ
as
before
.
Againe
,
because
these
Gentiles
were
to
be
Children
of
God
which
had
not
Moses
Law
to
obey
,
no
not
so
much
as
in
works
conversant
about
the
object
of
faith
,
and
yet
were
to
be
Children
unto
God
,
consequently
their
works
of
righteousnes
to
the
Law
,
was
no
ground
of
their
Election
but
the
election
was
of
him
that
called
them
from
their
Idolatrous
denne
,
and
gave
them
the
election
in
the
promised
seed
.
Againe
,
the
Apostle
cites
the
Prophet
Isay
against
them
,
saying
,
though
the
number
of
the
Children
of
Israel
be
as
the
sand
on
the
Seashore
,
but
a
remnant
shall
be
saved
.
And
because
the
Apostle
referres
salvation
but
to
a
remnant
,
consequently
their
discent
from
Abrahams
flesh
,
was
no
ground
of
their
election
;
for
if
so
,
then
not
a
remnant
but
all
Israel
must
have
bin
saved
,
but
being
referred
to
a
remnant
,
therefore
the
election
must
be
as
before
.
And
saith
the
Apostle
,
the
same
Prophet
,
saith
,
God
will
make
a
short
cut
in
righteousnesse
,
and
except
God
had
left
a
remnant
,
they
had
bin
as
Sodome
,
and
like
unto
Gomorrah
,
implying
Gods
impartiall
proceedings
(
ordinarily
)
with
this
elect
spouse
of
Christ
,
as
betweene
Abell
and
Caine
,
and
as
to
Abraham
in
the
Covenant
for
cursednes
and
blessednesse
.
Therefore
to
this
elect
Spouse
God
was
no
respecter
of
persons
.
Againe
,
Verse
30.
the
Apostle
saith
,
What
shall
wee
say
then
;
that
the
Gentiles
which
followed
not
after
righteousnesse
,
have
attained
to
righteousnesse
,
even
the
righteousnesse
which
is
of
faith
?
by
force
of
Gods
precedent
predestination
with
Abraham
,
for
that
's
implyed
:
but
Israel
which
followed
after
the
Law
of
righteousnesse
,
saith
hee
,
hath
not
attained
the
Law
of
righteousnesse
;
and
then
hee
gives
the
prime
reason
wherefore
,
because
they
sought
it
not
by
faith
,
but
,
as
it
were
,
by
workes
of
the
Law
.
And
he
saith
,
they
stumbled
at
that
stumbling
stone
,
as
it
is
written
,
Behold
,
I
say
in
Sion
a
stumbling
stone
,
and
a
rocke
of
offence
,
and
whosoever
shall
believe
on
him
,
shall
not
be
ashamed
;
these
words
imply
three
things
:
First
,
that
Israels
glory
(
as
Gods
Israel
)
was
grounded
onely
upon
Christ
,
the
Stone
laid
,
as
a
pillar
of
truth
on
Sion
hill
.
Secondly
,
that
by
remisnesse
Israell
fell
to
pride
,
and
so
from
this
stone
to
Abrahams
flesh
,
and
their
own
works
of
the
law
,
to
be
the
ground
of
all
their
glory
,
and
so
stumbled
at
the
Pillar
of
truth
,
Christs
righteousnesse
imputed
,
to
their
own
destruction
.
Thirdly
,
to
those
of
this
Nation
,
that
in
right
beliefe
did
submit
to
the
righteousnesse
of
God
that
is
,
the
righteousnesse
of
Christ
imputed
,
the
ground
of
all
their
glory
,
them
God
would
uphold
in
honour
;
for
saith
the
Text
,
hee
that
beleeveth
,
shall
not
be
ashamed
.
So
much
for
opening
the
ninth
Chap.
to
the
Rom.
And
here
by
the
way
observe
,
that
this
Chapter
giveth
no
ground
to
Reverend
Calvins
error
,
namely
,
that
God
before
the
world
was
,
did
personally
reprobate
the
greatest
part
of
mankinde
to
unrecoverable
damnation
,
and
personally
elected
the
rest
to
unavoydable
salvation
.
Againe
,
to
goe
on
against
their
works
of
righteousnesse
to
the
law
,
about
the
object
of
Faith
:
the
Apostle
opposeth
Abrahams
example
,
who
by
Faith
in
the
object
of
Faith
,
by
this
Pillar
of
truth
,
terminated
in
it
as
the
onely
ground
of
all
felicity
:
Rom.
4.
Of
him
he
saith
,
What
shall
we
say
then
?
that
Abraham
our
Father
,
as
pertaining
to
the
flesh
hath
found
,
for
if
Abraham
were
[
](A81812-e33980-b)(a)
(a)
The
ground
of
mans
Iustification
in
this
fourth
estate
,
is
Gods
guift
of
Christs
righteousnesse
reckoned
or
imputed
to
man
:
yet
the
Iustification
of
a
Sinner
is
this
,
v●●
.
Gods
pardon
of
his
sin
,
guilt
,
and
punishment
,
for
that
Righteousnesse
so
reckoned
or
imputed
as
to
all
mankind
upon
our
fall
in
Adam
,
&
as
new
to
all
Infants
departing
this
World
:
but
when
Iustification
is
reckoned
or
imputed
to
Mans
Faith
,
it
is
because
that
act
of
right
belief
is
more
connexively
related
immediately
to
the
object
of
Iustification
,
then
any
other
act
of
a
beleever
:
And
when
sometimes
Iustification
is
attributed
to
Faith
,
it
is
because
a
right
beleeve●s
submissive
receptive
instrument
of
Faith
is
opposed
against
the
pride
of
mans
supposed
wo●ks
of
righteousnesse
;
and
in
this
sense
S.
Paul
Rom.
4.
br●ngs
in
that
text
Gen.
15.
saying
it
was
imputed
to
Abraham
for
righteousnes
.
justified
by
works
,
he
hath
whereof
to
glory
,
but
not
before
God
,
for
what
saith
the
Scripture
,
Abraham
beleeved
God
,
and
it
was
imputed
to
him
for
righteousnesse
:
Implying
,
hee
beleeved
all
his
good
from
Gods
gift
,
in
the
righteousnesse
of
the
seed
imputed
,
and
so
was
that
righteousnesse
imputed
to
him
,
to
the
remission
of
his
sinnes
,
which
was
his
justification
,
and
the
ground
of
all
felicity
:
Therefore
saith
the
Apostle
,
Now
to
him
that
worketh
is
the
reward
not
reckoned
of
grace
(
as
it
was
to
Abraham
)
but
of
debt
,
but
to
him
that
worketh
not
,
but
beleeveth
on
him
which
justifieth
the
ungodly
,
his
Faith
is
counted
for
righteousnesse
:
Implying
,
that
God
was
Abrahams
exceeding
great
reward
,
only
by
his
gift
of
the
righteousnesse
of
this
seed
imputed
in
the
object
of
Faith
which
Abraham
by
beliefe
,
submissively
imbraced
,
even
as
David
describeth
the
blessednesse
of
the
man
unto
whom
God
imputeth
righteousnesse
without
works
saying
,
Blessed
are
they
,
whose
iniquity
is
forgiven
,
and
whose
sinnes
are
covered
;
blessed
is
the
man
to
whom
thee
Lord
will
not
impute
sinne
:
from
verse
1.
to
the
8.
Againe
to
goe
on
,
the
Apostle
in
divers
passages
of
his
Epistles
shewes
this
elect
Spouse
,
what
absurdities
do
spring
from
her
conceit
of
the
worth
of
her
works
,
conversant
about
the
object
of
Faith
in
the
Law
.
First
,
as
if
hee
should
say
,
suppose
you
doe
believe
the
Law
to
be
Gods
Law
,
and
therefore
to
the
Judiciall
Laws
are
obedient
to
live
in
some
orderly
manner
:
Suppose
also
from
the
same
grounds
you
are
at
paines
and
costs
to
bring
your
Sacrifices
to
the
Priests
and
Levites
for
your
offerings
(
the
Law
commanding
it
)
Also
suppose
you
love
God
for
the
wealth
of
Canaan
,
and
love
each
other
,
being
joynt
inhabitants
of
that
land
,
yet
in
all
this
to
you
,
these
Laws
are
not
of
Faith
,
because
you
by
beliefe
rest
upon
your
deed
done
,
to
be
accepted
of
God
,
as
did
Cain
,
and
terminate
in
sensuall
delights
,
for
you
are
not
led
from
the
letter
of
the
Law
in
right
beliefe
,
to
rest
in
Christ
his
acceptable
righteousnesse
,
the
proper
end
of
the
Law
for
righteousnesse
to
man
rightly
beleeving
truth
:
[
](A81812-e34220-b)*
*
The
same
is
●he
Gospel
now
●o
man
,
not
rightly
beleeving
truth
,
for
the
Law
and
the
Gospel
for
substance
was
one
and
the
same
,
therefore
men
meerely
Moral
,
and
of
a
civil
life
,
must
beware
left
they
perish
eternally
by
this
deceit
,
for
man
may
not
be
farre
from
the
Kingdome
of
God
,
and
yet
fall
short
thereof
.
as
Mark
12.34
.
Therefore
because
you
stick
in
the
letter
,
to
you
the
Law
is
but
a
dead
letter
,
revealing
sinne
and
wrath
,
because
you
reach
not
the
sense
and
scope
of
the
Laws
prefigurations
and
significations
,
for
the
truth
is
acceptation
with
God
is
not
of
works
,
therefore
it
is
of
faith
,
that
it
might
be
by
Grace
,
to
the
end
that
the
promise
might
be
sure
to
all
the
seed
:
implying
Gods
gift
of
Christs
imputed
righteousnesse
,
is
the
only
stable
ground
of
felicity
in
it selfe
for
man
,
and
also
,
so
to
man
rightly
believing
truth
,
for
man
may
beleeve
divine
Testimony
as
divine
Testimony
,
and
yet
not
beleeve
justifyingly
,
as
chap.
10.
Againe
,
their
election
to
inherit
the
Temporall
felicity
of
Canaan
,
as
the
figure
of
eternall
felicity
,
could
not
be
a
debt
due
to
the
worth
of
their
works
,
and
to
the
imputed
righteousnesse
of
Christ
too
,
for
these
are
contraries
,
Wherefore
saith
the
Apostle
,
if
the
election
be
by
grace
,
then
it
is
no
more
of
works
,
otherwise
grace
is
no
more
grace
,
but
if
it
be
by
works
,
then
it
is
no
more
grace
,
otherwise
worke
is
no
more
worke
,
Rom.
11.6
.
Againe
,
the
worth
of
their
works
by
the
Law
,
did
tend
to
overthrow
the
Foundation
of
the
salvation
of
the
world
,
because
it
makes
voyd
the
object
of
Justification
,
and
also
the
use
of
Faith
to
that
object
in
a
justifying
relation
;
and
therefore
saith
the
Apostle
,
if
they
of
the
Law
be
heires
,
Faith
is
made
voyd
,
and
the
promise
of
none
effect
.
Rom.
4.14
.
Againe
,
this
conceited
worth
of
works
to
the
Law
,
put
a
nullitie
to
the
Sonne
of
God
,
his
glorious
expiration
of
his
life
,
for
the
completion
of
all
righteousnesse
,
to
the
salvation
of
the
world
:
for
saith
the
Apostle
,
if
righteousnesse
come
by
the
Law
,
(
that
is
as
they
would
have
it
)
then
Christ
died
in
vaine
.
Gal.
2.21
.
Againe
,
he
gives
them
to
know
,
the
Law
is
not
of
Faith
,
his
meaning
is
,
not
to
any
living
man
on
Earth
,
but
only
to
Christ
,
as
bound
to
believe
and
do
the
perfection
of
the
Law
in
every
tittle
,
as
their
Doctrine
of
works
did
import
,
for
in
this
respect
hee
only
and
alone
,
is
the
man
that
could
do
them
,
and
did
live
in
them
as
a
perfect
man
,
to
take
off
the
cursednesse
from
all
that
believe
his
righteousnesse
imputed
.
Gal.
3.11
,
12
,
13
,
14.
Againe
,
when
Christ
is
manifested
by
the
Apostles
Doctrine
,
without
the
prefigurations
of
the
Law
,
yet
now
this
People
would
believe
in
Christ
his
righteousnesse
for
salvation
,
but
would
then
joyne
their
righteousnesse
in
the
obedience
of
the
Law
to
his
,
as
necessary
to
their
salvation
,
and
by
this
they
runne
upon
a
two-fold
Rock
at
once
.
First
,
they
binde
themselves
to
observe
all
the
Laws
,
from
which
now
by
Christs
perfect
obedience
they
were
freed
.
Secondly
,
by
this
they
made
a
nullitie
to
themselves
,
of
all
happinesse
by
Christ
,
as
saith
the
Apostle
Gal.
5.2
.
Behold
I
Paul
say
unto
you
,
that
if
yee
be
Circumcised
,
Christ
shall
profit
you
nothing
,
for
I
testify
againe
to
every
man
that
is
Circumcised
,
that
he
is
a
debtor
to
doe
the
whole
Law
;
Christ
is
become
of
none
effect
unto
you
,
whosoever
of
you
are
justified
by
the
Law
,
yee
are
farre
fallen
from
Grace
.
And
Rom.
7.
hee
shewes
,
that
this
error
of
theirs
,
is
as
if
one
should
joyne
a
dead
Corps
to
a
living
man
,
and
as
if
a
woman
should
esteeme
her selfe
bound
to
the
Law
of
her
Husband
when
he
is
dead
,
we
are
saith
hee
,
now
delivered
from
the
Law
,
that
being
dead
wherein
we
are
held
,
that
we
should
serve
him
in
newnesse
of
Spirit
,
and
not
in
the
oldnesse
of
the
letter
.
from
verse
1.
to
the
6.
Againe
,
although
Christ
by
the
Apostles
Ministry
,
was
now
manifested
without
the
authority
of
the
Law
,
it
being
abolished
,
yet
Rom.
3.21
,
22.
hee
grants
to
the
Law
and
the
Prophets
still
this
honour
,
that
they
witnesse
to
this
righteousnesse
of
God
,
which
is
by
Faith
of
Iesus
Christ
,
that
it
only
is
it
which
is
man
,
Justification
to
salvation
:
wherefore
verse
27.
saith
hee
,
where
is
boasting
then
?
it
is
excluded
by
what
law
of
works
?
Nay
,
but
by
the
law
of
Faith
:
Therefore
we
conclude
,
saith
hee
,
that
a
man
is
justified
by
Faith
without
the
deeds
of
the
law
:
That
is
,
without
such
deeds
,
as
their
erronious
Doctrine
of
works
did
import
.
Quest.
But
here
may
rise
a
que●●●on
,
namely
,
In
what
sense
Moses
laws
are
of
perpetuall
use
to
Christ
his
Church
on
Earth
?
Answ.
First
,
so
farre
forth
as
they
precedently
were
figurative
shaddowes
of
Christ
to
come
,
they
now
all
are
of
no
use
,
but
as
a
dead
letter
,
and
without
that
Spirit
or
life
,
that
they
precedently
had
,
because
they
all
ended
their
efficatious
force
,
in
the
satisfactory
righteousnesse
of
Christ
,
sealed
with
his
blood
to
the
expiration
of
all
the
Law
and
the
Prophets
.
Secondly
,
as
the
Morall
laws
expiration
is
in
Christ
Iesus
,
so
it
is
of
a
double
use
.
First
,
we
are
to
receive
by
Faith
the
Morall
laws
perfections
in
him
,
as
given
of
God
imputatively
to
justification
,
and
so
to
receive
the
remission
of
sinnes
and
salvation
.
Secondly
,
we
are
to
apply
our selves
to
it
,
as
our
rule
of
imitation
in
love
to
God
and
our
Neighbour
,
and
having
done
our
best
continually
to
submit
to
his
,
as
imputed
for
our
continued
acceptation
here
,
and
for
eternall
life
hereafter
.
Rom.
8.1
,
2
,
3
,
4.
And
the
ground
why
the
perfections
of
the
Morall
law
onely
in
Christ
Iesus
,
doth
free
man
beleeving
truth
,
from
the
law
of
sinne
and
of
death
,
so
conveying
to
him
eternall
life
by
salvation
,
is
this
,
because
the
Morall
law
originally
in
its
pure
naturalls
,
was
instituted
by
God
,
a
meanes
in
the
Covenant
to
a
supernaturall
end
in
the
first
Adam
,
as
is
proved
;
wherefore
no
sooner
did
the
Morall
law
in
Christ
his
sacred
person
by
his
birth
in
the
promise
subsist
in
him
,
as
the
spotlesse
Lambe
,
but
in
that
instant
of
time
,
it
was
ingaged
in
him
being
the
second
Adam
,
as
a
meanes
to
attaine
that
supernaturall
end
by
perfect
love
to
God
and
his
Neighbour
;
and
therefore
it
was
immediatly
put
upon
all
mankinde
,
freeing
man
from
the
law
of
sinne
and
of
death
,
because
it
came
upon
all
men
to
justification
of
life
:
for
it
removed
Adams
imputed
damnation
,
which
was
to
passe
according
to
the
justice
of
the
Covenant
,
and
so
it
removed
the
totall
nature
and
prevalency
of
sinne
,
and
obtained
the
foresaid
dispositions
of
Amity
to
God
,
and
enmity
to
Satan
;
as
also
the
good
of
this
world
,
to
be
mans
day
of
grace
,
to
receive
in
Gods
gift
,
the
day
of
eternall
glory
.
Againe
,
I
say
it
must
be
by
beliefe
of
this
truth
,
in
the
object
of
Faith
,
or
the
object
of
Justification
:
And
the
ground
why
man
capable
of
the
use
of
reason
,
must
receive
all
blessednesse
by
beliefe
of
this
truth
is
:
First
,
because
as
Gods
word
of
truth
giving
this
object
of
life
,
is
as
Gods
hand
or
instrument
to
reach
this
gift
to
man
,
so
also
man
his
beliefe
of
that
truth
,
is
as
it
were
,
mans
hand
or
instrument
,
to
receive
this
gift
from
God
;
therefore
it
must
be
by
beliefe
of
this
truth
.
Secondly
,
it
must
be
by
beliefe
of
this
word
of
truth
,
as
conveying
the
object
of
faith
,
because
man
his
reasonable
soule
,
is
but
a
receiver
into
it selfe
,
all
its
supernaturall
felicity
from
externall
objects
believed
,
as
in
Adam
we
see
,
and
therefore
so
in
this
object
of
justification
.
Thirdly
,
it
is
by
beliefe
of
this
truth
,
because
the
aforesaid
principles
of
derivative
Amity
which
God
put
in
the
nature
of
all
men
,
doth
internally
dispose
them
to
this
Amity
with
God
,
aswell
as
to
enmity
to
Satan
:
wherefore
at
first
,
God
requireth
man
to
come
to
him
in
beliefe
of
truth
,
but
according
to
sense
and
reason
,
as
he
doth
excitively
draw
out
that
Principle
,
so
to
give
mans
reasonable
soule
a
further
internall
power
to
receive
his
gift
of
Christ
,
namely
,
a
power
to
believe
divine
testimony
,
as
divine
testimony
;
that
is
,
to
receive
it
from
God
as
from
God
,
for
as
God
gathers
not
where
he
strewes
not
,
so
he
gives
this
power
to
man
that
had
it
not
,
to
receive
his
gift
of
Christ
,
the
ground
of
all
his
happinesse
:
Wherefore
because
this
Elect
Spouse
,
did
not
so
applie
her
received
Talents
,
to
receive
more
Talents
in
Gods
way
,
to
receive
life
in
Christ
the
object
of
Faith
,
but
contrarily
applied
Gods
talents
and
his
law
against
him
in
his
own
way
,
to
have
all
their
own
way
,
namely
,
from
terrestriall
felicity
,
and
from
Abrahams
flesh
,
and
from
the
worth
of
their
owne
workes
,
at
best
,
but
conversant
about
the
object
of
Faith
,
and
no
way
consonant
to
Faith
in
that
object
:
therefore
God
rejected
this
elect
Spouse
,
to
the
remarkable
praise
of
his
justice
in
all
the
world
,
sixteene
hundred
yeares
and
more
;
therefore
he
respects
no
mans
person
,
but
according
to
his
first
Modell
,
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
if
thou
dost
not
well
sinne
lies
at
the
dore
.
And
from
this
ground
it
is
,
the
Apostle
crieth
out
at
the
vast
depth
of
Gods
wise
providence
as
being
not
able
to
comp●ehend
the
depth
of
that
righteous
dispensation
in
his
justice
and
mercies
,
interminglingly
e●tended
to
the
Generations
and
Nations
of
man
,
Rom.
11.
from
ver.
28
to
the
end
.
And
to
this
point
may
be
referred
Ezekiels
vision
of
wheeles
full
of
eyes
,
running
one
within
another
,
&c.
as
Reve●end
brought
on
rightly
observes
in
his
Consent
of
Sc
iptures
.
Exodus
33.19.34.6
&
7.
And
by
this
Nations
rejection
we
may
take
occasion
by
the
way
,
to
observe
the
manner
of
Gods
proceedings
with
the
Sonnes
of
Adam
,
for
as
he
would
not
give
this
Nation
possession
of
the
Land
promised
to
Abraham
,
untill
the
sinnes
of
the
Inhabitants
,
namely
,
the
Canaanites
were
full
,
to
their
finall
destruction
:
so
neither
would
he
call
in
the
Gentiles
to
inherit
their
promised
blessing
in
the
seed
of
Abraham
in
whom
hee
predestinated
them
to
it
,
untill
the
sinnes
of
this
Elect
Nation
was
full
,
and
transcendent
,
by
slaying
the
Sonne
of
God
,
in
which
promised
seed
they
received
all
their
good
as
was
prefigured
to
them
,
when
God
said
to
Moses
,
the
Mediator
in
the
Tipe
,
I
will
cause
all
my
good
to
passe
before
thee
,
meaning
Christ
,
and
upon
his
death
,
then
c●me
on
their
universall
rejection
totally
,
but
not
finally
for
ever
.
But
it
will
here
be
objected
,
Because
God
fore-appointed
Christ
to
be
slaine
in
the
truth
to
answere
the
figurative
Lambe
in
the
Tipe
,
consequently
this
did
impose
upon
them
a
necessity
,
that
Christ
must
be
slaine
as
he
was
,
and
consequently
this
may
seeme
injustice
in
God
to
make
that
fact
the
fulfilling
of
this
Nations
sin
,
to
their
remarkable
destruction
.
I
grant
,
that
Christ
must
be
slaine
in
the
truth
,
to
answer
the
figurative
Lambe
in
the
Type
:
I
also
grant
,
that
they
were
in
some
sort
necessitated
to
slay
Christ
as
they
did
,
but
that
necessity
came
not
from
God
,
for
God
gave
them
severall
demonstrative
rules
to
the
contrary
.
As
First
by
this
exemplary
punishment
upon
Cain
,
that
the
blood
of
the
just
shall
not
goe
unrevenged
by
him
,
and
this
was
recorded
to
them
by
Moses
.
Secondly
,
by
giving
a
law
to
Noah
and
to
his
Sonnes
,
that
that
man
which
spilt
mans
innocent
blood
,
his
blood
should
be
required
of
him
that
spilt
it
.
This
also
stood
upon
Record
to
them
.
Thirdly
,
to
this
elect
Spouse
God
gave
a
figure
how
hee
would
have
her
to
demeane
her selfe
,
in
this
fact
of
the
death
of
Christ
,
by
the
manner
of
their
Father
Abrahams
offering
Christ
Tipically
in
Isaak
as
first
to
Abraham
,
Isaa●
was
his
dearely
beloved
,
although
he
used
the
knife
to
bereave
him
of
life
,
Gen.
22.
2.
Abraham
never
intended
nor
attempted
this
fact
,
untill
from
God
he
received
an
expresse
commandement
so
to
do
.
Thirdly
,
hee
did
slay
him
unwillingly
in
respect
of
his
love
to
the
promised
child
,
yet
willingly
in
respect
of
his
love
to
God
,
and
his
commandement
,
and
so
his
unwillingnesse
became
a
harmelesse
nay-say
to
God
.
But
the
fact
of
the
children
of
Abraham
in
the
death
of
Christ
was
a
most
wrongfull
nay-say
to
God
,
in
all
they
did
,
and
therefore
saith
Christ
to
them
,
Iob.
8.40
.
this
did
not
Abraham
,
presenting
implicitly
to
their
remembrance
Abrahams
Typicall
fact
in
this
businesse
.
First
,
that
as
Abraham
slew
Isaack
really
in
his
intention
,
so
might
they
intend
and
accomplish
his
death
in
the
truth
.
Secondly
,
as
Abraham
did
love
him
whom
he
really
slew
in
his
intention
,
so
much
more
ought
they
to
love
him
in
his
death
,
as
the
most
proper
child
of
promise
.
Thirdly
,
as
Abraham
never
intended
nor
attempted
to
slay
the
promised
seed
,
untill
there
came
an
extraordinary
command
from
God
to
doe
,
so
neither
ought
they
much
more
in
this
fact
of
the
death
of
Christ
.
So
it
is
one
thing
to
do
that
which
God
before
determined
to
be
done
by
them
,
and
another
thing
to
doe
that
thing
as
God
would
have
them
to
do
it
.
Fourthly
,
but
when
that
commandement
came
,
then
although
in
respect
of
their
love
to
him
they
had
beene
unwilling
,
yet
in
respect
of
their
faith
and
love
to
God
in
this
Mysterie
,
they
should
have
beene
obediently
willing
to
kill
him
,
as
God
should
prescribe
the
manner
,
as
to
Abraham
he
did
for
God
in
Abrahams
typicall
fact
,
not
onely
intended
to
confirme
their
faith
,
that
Christ
the
seed
promised
should
by
the
expiration
of
his
life
,
aspire
the
completion
of
all
righteousnesse
,
for
the
redemption
of
this
world
;
but
also
to
teach
them
how
to
demeane
themselves
in
the
manner
of
Christs
death
,
in
a
harmelesse
nay-say
to
God
as
did
Abraham
their
Father
.
The
Negative
precept
of
the
Morall
Law
,
forbidding
murther
,
stood
as
their
standing
law
to
keepe
them
from
all
unjust
taking
away
any
innocent
mans
life
,
much
more
not
to
take
away
the
life
of
him
,
which
at
least
appeared
to
them
a
man
sent
from
God
.
Therefore
this
fact
committed
against
these
transcendent
rules
,
thus
manifested
to
them
,
justly
called
to
God
for
their
transcendent
punishment
,
and
they
were
no
way
necessitated
to
this
fact
by
God
,
but
the
contrary
:
secondly
,
I
grant
also
,
that
in
some
respect
they
were
necessitated
to
this
unrighteous
fact
,
but
it
was
from
themselves
:
and
the
first
step
that
brought
on
this
necessity
,
The
first
step
to
fall
from
Christ
totally
.
was
this
their
remissenesse
to
God
in
all
his
wayes
for
their
good
;
for
to
them
God
made
it
manifest
,
that
in
the
satisfactory
righteousnesse
of
this
seed
as
imputed
;
he
conferr'd
all
good
to
the
universall
world
,
figured
in
the
Lambe
slaine
,
famously
descending
by
tradition
to
them
from
Adam
,
by
the
ten
Fathers
,
as
before
is
proved
.
Likewise
God
manifested
it
to
them
by
renewing
the
same
to
the
universall
world
by
Noah
and
his
sonnes
.
Likewise
by
renewing
the
same
with
Abraham
,
by
predestinating
in
this
seed
,
both
Iewes
and
Gentiles
to
glory
.
Likewise
hee
manifested
it
to
them
in
the
satisfactory
righteousnesse
of
this
seed
sealed
with
his
blood
,
figuratively
in
the
paschall
Lambe
,
that
hee
delivered
them
from
the
bondage
of
Egypt
,
and
brought
them
to
the
blessednesse
of
Canaan
,
a
figure
of
eternall
felicity
,
for
applying
the
Lambs
blood
upon
their
dwellings
figured
,
that
onely
in
the
righteousnesse
of
Christ
imputed
,
God
was
their
safety
in
the
day
of
wrath
,
Exod.
12.13
.
All
this
,
and
more
successively
was
presented
before
their
eyes
,
in
that
glorious
addition
of
Moses
Law
,
to
the
promise
in
those
prefigurations
and
significations
,
and
all
left
upon
record
in
holy
Writ
through
their
generations
.
Therefore
it
must
needs
follow
by
undeniable
consequence
,
that
their
first
step
to
this
ungodly
necessity
,
proceeded
from
their
owne
remissenesse
to
God
in
all
his
wayes
for
their
good
;
for
had
they
considered
these
things
,
they
would
never
have
destroyed
him
,
by
whom
all
felicity
came
to
them
.
And
then
their
remissenesse
to
that
object
of
faith
Celestiall
,
brought
on
their
inordinate
intensnesse
to
sensuall
objects
terrestriall
,
and
to
Idolatrous
imaginations
,
and
so
came
on
their
second
step
necessitating
them
to
this
transcendent
fact
,
The
second
step
.
as
for
example
:
their
remissenesse
to
Moses
the
Mediator
in
the
type
,
brought
on
their
Calfe
,
and
terminating
in
things
sensuall
and
terrestriall
,
and
consequently
their
crucifying
of
Christ
to
themselves
,
by
absenting
their
mindes
from
Moses
in
that
mysterie
;
for
they
then
not
onely
worshiped
the
Calfe
,
but
also
they
did
eate
and
drinke
,
and
rose
up
to
play
:
The
third
step
.
Likewise
they
so
brought
on
a
further
necessitie
,
as
a
third
step
for
the
future
,
namely
,
custome
in
evill
,
hence
it
is
God
said
to
them
,
can
the
Blackmore
change
his
skinne
,
or
the
Leopard
his
sp●ts
,
Ierem.
13.23
.
then
may
yee
also
doe
good
that
are
accustomed
to
doe
evill
;
and
now
,
sense
commands
reason
under
the
pretence
of
the
doctrine
celestiall
,
to
terminate
in
a
good
adequate
to
sensuality
:
Mat.
26.61
.
for
from
this
ground
they
made
the
Temple
and
Moses
Chaire
their
plea
against
Christ
and
his
doctrine
,
not
from
love
to
the
mysterie
included
therein
as
leading
to
Christ
,
but
onely
in
love
to
the
glory
of
the
Temple
,
as
a
terrestriall
magnificence
of
their
Nation
.
Likewise
in
their
princely
Priesthood
,
as
it
was
a
worldly
ordinance
correspondent
to
worldly
pompe
and
dignity
,
but
rejected
Christ
the
inclosed
mysterie
of
that
figure
.
Thus
by
voluntary
choyce
in
the
spirit
of
concision
,
they
became
necessitated
to
evill
,
in
things
that
were
good
in
themselves
,
as
the
felicity
of
Canaan
was
good
in
it selfe
;
and
to
kill
Christ
in
the
truth
,
as
Abraham
did
in
the
type
to
the
redemption
of
the
world
was
good
,
but
to
them
evill
,
because
they
did
it
in
hatred
to
him
,
as
Iohn
8.
&
40.
because
his
doctrine
was
an
enemy
not
to
them
,
but
to
their
pride
in
terrestriall
felicitie
,
and
proud
consanguinity
and
operations
.
And
therefore
they
slew
the
Lord
of
glory
in
the
same
mind
,
as
Cain
slew
Abel
,
Mat.
23.35
.
[
](A81812-e35650-b)(a)
(a)
Thus
wee
may
rightly
conceive
how
Pharaoh
is
said
to
harden
,
and
God
to
harden
Pharaohs
heart
.
Wherefore
,
instead
of
giving
them
the
Spirit
of
Faith
from
the
speciall
grace
of
the
Covenant
,
God
delivered
them
to
their
owne
wills
,
from
the
universall
mercy
of
the
Covenant
made
with
Abraham
for
them
,
The
fourth
step
.
and
so
came
on
a
fourth
step
of
their
necessity
in
sin
,
and
consequently
their
universall
rejection
from
him
as
the
just
punishment
of
their
precedent
apostasie
from
Gods
salvation
,
imply'd
in
the
words
of
the
Lord
Jesus
Christ
,
saying
,
O
Ierusalem
,
Ierusalem
,
which
killest
the
Prophets
,
&
stonest
them
which
are
sent
unto
thee
,
how
oft
would
I
have
gathered
thy
children
together
,
as
a
Hen
gathereth
her
brood
under
her
wings
,
and
ye
would
not
,
therefore
your
[
](A81812-e35710-b)(b)
(b)
That
is
,
the
Temple
,
implying
thei●
separation
from
Gods
favour
in
Christ
,
the
most
proper
Temple
of
Gods
speciall
presence
in
the
Truth
,
as
the
Temple
was
in
the
Type
,
Luke
13.34
.
house
is
left
unto
you
desolate
.
And
he
further
saith
,
Verily
,
verily
,
I
say
unto
you
,
yee
shall
not
see
me
untill
the
time
come
,
when
you
shall
sa●
,
blessed
is
he
that
commeth
in
the
name
of
the
Lord
.
These
words
imply
two
things
;
the
first
is
because
they
precedently
refuse
to
see
him
according
to
their
light
,
as
their
reason
was
able
in
their
day
of
grace
;
therefore
God
now
denyed
them
the
gift
of
Faith
,
to
see
his
glory
in
beliefe
of
truth
,
even
when
their
eyes
did
looke
upon
the
Lord
of
glory
,
and
saw
his
great
workes
,
Luke
10
8.22
.
Likewise
when
he
beheld
Ierusalem
,
he
wept
and
said
.
O
that
thou
hadst
knowne
even
in
this
thy
day
,
those
things
which
belong
unto
thy
peace
,
but
now
they
are
bid
[
](A81812-e35790-b)(a)
(a)
That
light
of
truth
which
formerly
men
did
see
&
would
not
,
for
that
ther
may
come
a
time
when
the
light
Eternally
,
by
Gods
spirit
shines
more
cleer
,
yet
the
sight
thereof
shall
be
denied
to
them
as
in
this
elect
Spouse
we
see
.
from
thine
eyes
,
Luke
19.24
.
Likewise
Saint
Iohn
in
his
12
Chapter
saith
,
although
Christ
had
done
so
many
miracles
before
them
,
yet
they
beleeved
not
on
him
,
that
the
saying
of
Esayas
the
Prophet
might
be
fulfilled
,
that
he
said
,
Lord
who
beleeved
our
report
?
and
to
whom
is
the
arme
of
the
Lord
revealed
?
and
Saint
Iohn
saith
,
therefore
they
could
not
believe
because
:
Esayas
saith
againe
,
hee
hath
blinded
their
eyes
,
and
hardned
their
hearts
,
that
they
should
not
see
with
their
eyes
,
nor
understand
with
their
hearts
,
and
should
be
converted
,
and
I
should
save
them
.
And
further
saith
Saint
Iohn
,
these
things
said
Isaiah
,
when
he
saw
his
glory
and
spake
of
him
,
ver.
37.
That
is
,
These
things
hee
spake
of
their
rejection
,
when
in
the
Spirit
of
Faith
he
saw
the
Lord
of
Glory
rejected
by
this
elect
Spouse
.
Likewise
Saint
Paul
Acts
13.40
.
speaking
to
this
people
rejecting
the
Doctrine
of
Christ
saith
,
behold
you
despisers
and
wonder
,
for
I
worke
in
your
daies
,
a
worke
which
yee
in
no
wise
shall
believe
,
although
a
man
declare
it
unto
you
.
Likewise
saith
Christ
unto
them
,
yee
believe
not
,
because
you
are
not
my
Sheepe
[
](A81812-e35950-b)(b)
(b)
These
Scriptures
by
Gods
spirit
are
intended
to
this
nationall
Spouse
for
her
transcendent
sinnes
,
and
not
to
most
of
mankind
as
denied
his
grace
,
because
appointed
by
God
personally
to
vnavoidable
damnation
.
Joh.
10.26
.
All
plainly
proving
,
that
God
now
when
Christ
was
come
into
the
world
,
denied
them
the
gift
of
Faith
,
for
their
precedent
refusing
Gods
way
for
their
salvation
.
Secondly
,
it
is
further
implyed
in
these
words
of
our
Saviour
,
that
there
is
a
time
limited
for
this
their
blindnesse
and
hardnesse
of
heart
,
when
he
saith
,
Yee
shall
not
see
me
untill
the
time
come
,
when
you
shall
say
,
blessed
is
hee
that
cometh
in
the
name
of
the
Lord
:
Implying
,
that
although
this
Nationall
rejection
was
to
be
universall
,
yet
it
should
not
be
[
](A81812-e35980-b)(c)
(c)
Although
it
were
not
finall
to
them
nationally
in
respect
of
the
time
to
come
,
yet
it
was
finall
to
all
or
at
least
to
most
in
the
Interim
.
finall
for
ever
in
the
Spirit
of
unbeliefe
.
[
](A81812-e36000-b)(d)
(d)
God
sometimes
to
the
glory
of
his
grace
,
e●tends
his
mercy
universally
to
all
,
as
in
the
call
of
the
Gentiles
,
and
as
in
time
to
come
he
will
to
these
Iews
,
yet
sometimes
when
men
are
alike
dead
in
sinnes
by
Apostasie
,
he
will
leave
some
of
them
to
perish
finally
,
and
receive
some
of
them
to
mercy
,
although
alike
wicked
,
yet
not
for
any
hatred
or
love
to
the
one
more
then
the
other
,
personally
considered
,
but
onely
in
love
to
himselfe
,
in
the
one
from
his
love
to
Iustice
,
in
the
other
from
his
love
to
mercy
,
that
is
,
to
the
love
of
his
glory
in
either
,
as
he●e
wee
see
some
received
to
mercy
and
reserved
alive
,
to
conferre
a
future
call
of
their
posterity
to
Christ
,
and
the
rest
were
blinded
,
and
in
this
ease
and
the
like
fals
that
of
Moses
,
and
the
Apostle
he
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
.
Likewise
our
Saviour
gives
another
close
glance
to
this
point
,
speaking
of
this
elect
Nation
,
Mat.
24
,
22.
hee
saith
,
the
daies
of
their
vengeance
shall
be
shortened
in
the
destruction
of
Ierusalem
,
for
the
elects
sake
:
Implying
,
else
no
flesh
of
Abrahams
elect
stock
,
would
be
reserv'd
for
a
future
call
to
mercy
.
Likewise
for
any
mercy
shewed
to
this
Nation
,
Saint
Paul
referres
it
rightly
,
when
he
saith
,
Isr●●ll
obtained
not
what
it
sought
for
,
but
the
election
obtained
it
,
and
the
rest
were
blinded
.
Rom.
11.17
.
And
he
saith
,
as
touching
the
election
,
they
are
beloved
for
their
Fathers
sakes
,
meaning
,
Abraham
,
Isaak
and
Iacob
,
with
whom
in
Christ
the
promised
seed
:
This
Nationall
Election
,
was
first
established
ver.
28.
And
he
also
speakes
to
their
restauration
saying
,
all
Israel
shall
be
saved
,
as
it
is
written
the
deliverer
shall
come
out
of
Sion
,
and
shall
turne
away
the
ungodlinesse
from
Jacob.
ver.
26.
And
then
gives
a
generall
ground
of
all
this
future
mercy
,
because
the
guifts
and
callings
of
God
are
without
repentance
,
ver.
29.
And
in
the
next
verse
hee
gives
a
demonstrative
reason
thereof
in
the
Gentiles
,
who
although
by
their
precedent
Apostacie
were
so
long
rejected
,
yet
now
God
gave
Christ
to
them
,
and
calls
them
to
him
.
ver.
30.
Thereby
implying
likewise
,
God
would
not
repent
his
gift
of
Christ
to
this
Spouse
,
and
therefore
call
them
to
him
againe
.
And
therefore
it
is
most
cleere
,
that
Gods
proceeding
in
this
second
part
of
time
,
is
without
all
respect
of
Persons
.
And
for
a
conclusion
of
this
Chapter
,
take
these
observations
following
.
First
,
that
to
referre
any
mans
faith
and
obedience
to
bee
the
condition
of
the
Covenant
of
grace
,
but
Christ
his
faith
and
obedience
,
is
to
derrogate
from
him
and
to
arrogate
to
man
that
which
is
not
his
.
Because
as
the
first
Adam
his
second
estate
before
his
fall
,
was
an
estate
of
Faith
and
obedience
active
and
passive
,
the
somme
of
the
conditions
of
the
Covenant
as
precedently
is
proved
Chapt.
the
2.
So
likewise
the
Sonne
of
God
the
second
Adam
,
his
obedience
passive
and
active
,
was
an
estate
of
Faith
,
the
condition
of
the
Covenant
for
the
Redemption
of
the
world
,
from
whence
the
Covenan●
was
changed
by
him
,
from
a
Covenant
of
wrathfull
justice
,
to
a
Covenant
of
Grace
and
mercy
to
all
the
world
as
Chap.
4.
Likewise
in
this
Chapter
we
see
hee
and
hee
alone
was
the
man
,
which
by
saith
and
love
to
God
and
his
Neighbour
,
did
live
in
the
pure
naturalls
of
the
Law
to
every
tittle
to
redeeme
man
which
by
Apostasie
brought
himselfe
under
the
Curse
.
For
although
the
life
of
all
believers
,
besides
Christs
is
in
this
world
an
estate
of
faith
and
obedience
,
and
although
Gods
word
of
truth
is
his
instrument
to
give
to
man
Christs
righteousnesse
,
and
mans
faith
his
instrument
to
receive
in
that
righteousnesse
his
blessednesse
,
yet
between
God
and
mankind
,
neither
of
these
are
the
conditions
of
the
covenant
of
grace
:
For
as
God
on
his
part
hath
not
bound
himselfe
to
either
of
these
as
a
condition
,
so
neither
hath
he
bound
all
mankinde
absolutely
to
believe
or
not
to
be
saved
:
For
if
faith
were
the
condition
of
the
Covenant
of
Grace
,
God
in
justice
could
not
save
one
of
mankinde
which
did
not
believe
.
But
it
is
already
proved
,
Chap.
4.
that
an
innumerable
number
of
mankinde
departing
this
world
in
Infancie
,
childhood
,
or
the
like
,
by
the
universall
grace
of
the
Covenant
in
Christ
Jesus
our
Saviour
,
are
saved
:
Likewise
so
was
all
mankind
without
faith
saved
from
the
damnation
of
Adams
sinne
to
the
praise
of
Gods
grace
to
all
eternity
.
Therefore
,
although
to
man
capable
of
the
use
of
reason
,
faith
[
](A81812-e36370-b)*
*
It
is
one
thing
that
God
require
it's
exercise
,
as
a
necessary
instrumentall
qualification
,
and
another
that
hee
should
require
it
as
a
condition
of
the
Covenant
.
is
the
necessary
instrument
as
his
mouth
to
receive
his
meat
,
and
must
be
applyed
to
the
object
of
Justification
in
some
degree
,
or
hee
must
perish
,
yet
his
faith
and
obedience
is
no
condition
of
the
Covenant
of
grace
,
no
more
then
mans
mouth
whereby
hee
receives
his
meate
.
Secondly
,
is
it
so
,
that
as
first
upon
Adams
fall
,
so
the
second
time
in
the
promised
seed
with
Abraham
by
Covenant
,
that
God
elected
,
predestinated
,
and
fore-appointed
all
mankinde
alike
from
perishing
in
misery
to
grace
and
glory
in
Christ
Jesus
,
as
here
wee
see
.
Hence
observe
,
what
is
Gods
most
proper
booke
of
life
,
namely
,
the
promised
seed
;
for
in
him
all
mankinde
were
both
times
onely
written
for
grace
and
glory
,
as
in
a
booke
of
life
,
not
onely
when
Adam
fell
,
but
the
second
time
,
as
is
registred
by
covenant
with
Abraham
to
life
and
glory
,
therefore
Christ
Iesus
is
Gods
most
proper
Booke
of
life
,
out
of
which
all
that
perish
are
blotted
out
for
despising
this
gift
of
grace
and
glory
,
Psal.
69.28
.
Rev.
20
12
,
13.
Rev.
5.13
.
&c.
Thirdly
,
is
it
so
,
that
although
at
one
and
the
same
time
,
God
in
Christ
with
Abraham
by
covenant
thus
predestinated
Iewes
and
Gentiles
to
glory
,
yet
called
not
the
Gentiles
till
about
eighteene
hundred
yeeres
after
,
but
called
the
Iewes
to
inherit
this
glory
in
the
birth
of
Isaack
.
Hence
observe
the
onely
ground
,
why
the
Iewes
were
first
in
this
honour
in
respect
of
time
was
,
because
God
for
his
owne
names
sake
was
pleased
then
to
begin
the
execution
of
that
blessed
predestination
;
and
from
●his
ground
,
Christ
gave
them
the
priority
,
commanding
the
twelve
,
saying
,
goe
not
into
the
way
of
the
Gentiles
,
and
into
any
of
the
Cities
of
the
Samaritans
enter
yee
not
,
but
goe
yee
rather
unto
the
lost
sheepe
of
the
house
of
Israel
,
Mat.
10.5
.
Likewise
at
Antioch
Saint
Paul
and
Barnabas
rendred
the
same
priority
to
them
,
saying
,
It
was
necessary
the
Word
of
God
should
first
have
beene
spoken
unto
you
,
Acts
13.46
,
&c.
But
when
Christ
in
the
expiration
of
all
righteousnesse
upon
the
crosse
,
had
made
open
the
way
to
bring
in
the
Gentiles
,
so
making
both
one
generall
assembly
and
Church
of
the
first
borne
inroll'd
in
heaven
,
Hebr.
11.25
.
Yet
our
Saviour
in
a
Parable
foretelling
the
Iewes
of
this
joyning
the
Gentiles
to
them
,
implies
his
proceeding
in
this
generall
assembly
,
shall
be
without
all
respect
of
persons
,
choosing
and
refusing
,
as
betweene
Cain
and
Abel
,
for
hee
concludes
his
discourse
,
saying
,
Many
are
called
,
but
few
are
chosen
,
Matth.
10.14
.
Further
,
implying
,
notwithstanding
the
extraordinary
fluxe
of
grace
and
truth
,
which
was
then
to
be
powred
out
upon
all
flesh
;
yet
if
they
did
not
apply
themselves
therein
,
to
receive
his
righteousnesse
imputed
to
be
their
wedding
garment
for
acceptance
,
they
should
not
be
respected
.
Fourthly
,
is
it
so
,
that
the
second
Adams
faith
and
obedience
is
the
alone
condition
of
the
covenant
of
grace
,
which
by
mercy
brought
eternall
life
to
all
mankind
alike
.
Hence
observe
,
that
the
fruition
of
that
eternall
life
in
Heaven
,
is
to
all
alike
without
degree
of
glory
to
one
more
then
another
,
although
here
the
degrees
of
grace
are
different
,
some
more
,
and
some
lesse
,
as
they
apply
more
or
lesse
their
talents
to
Christ
,
as
the
object
of
Justification
.
Yet
the
fruition
of
that
glory
depends
onely
and
alone
on
Christs
righteous
workes
,
which
is
mans
by
free
gift
;
therefore
that
glory
is
enjoyed
there
by
al
alike
,
without
degrees
(
Christ
onely
excepted
)
who
in
all
things
must
have
the
preheminence
;
for
one
mans
reasonable
soule
is
not
more
uncapable
then
anothers
in
it's
essentiall
faculty
simply
considered
,
but
all
the
difference
of
capacities
ariseth
from
error
,
transgression
and
sinne
,
or
the
effects
of
sinne
:
but
in
the
fruition
of
that
glory
,
all
this
for
Christs
his
righteousnesse
sake
is
removed
,
and
not
remaining
consequently
their
capacities
being
then
alike
,
their
enjoyment
of
that
glory
is
all
alike
,
without
degrees
,
to
the
praise
of
Gods
grace
to
all
eternity
.
Yet
it
is
not
so
,
on
the
contrary
,
to
mankinde
in
eternall
death
,
because
their
sinne
abides
upon
them
,
so
that
they
descend
to
eternall
death
,
not
for
anothers
workes
,
as
men
ascend
to
eternall
life
;
but
for
their
owne
despising
Gods
grace
leading
to
eternall
life
.
Therefore
,
as
they
more
or
lesse
were
in
sinne
,
consequently
Justice
requires
more
or
lesse
punishment
for
despising
eternall
felicity
Gods
way
.
Fifthly
,
observe
it
stands
all
mankind
hereupon
to
beware
of
remissenesse
to
God
in
his
way
by
Christ
Iesus
,
for
their
eternall
felicity
;
for
as
wee
all
in
Adam
by
remissenesse
to
Gods
Covenant
,
fell
so
low
in
misery
,
as
never
any
meere
creature
could
raise
us
from
thence
,
as
Chapter
3.
Likewise
,
in
this
last
Chapter
wee
see
Christs
elect
Spouse
,
by
her
remissenesse
to
her
felicity
by
Christ
Iesus
,
brought
upon
her selfe
a
connexion
of
causes
,
necessitating
her selfe
to
unavoydable
rejection
from
Christ
,
as
a
fugitive
remarkeably
despicable
here
on
earth
,
this
sixteene
hundred
yeeres
and
more
.
Sixthly
,
Is
it
so
,
that
the
Law
was
added
because
the
off-spring
of
Abraham
did
transgresse
the
object
of
Justification
given
in
the
promised
seed
to
Adam
,
and
renewed
to
them
with
Abraham
.
Hence
observe
,
how
rightly
speakes
the
Apostle
,
that
the
Law
was
not
given
to
the
righteous
man
,
that
is
,
as
unto
Abraham
,
who
terminated
his
operations
by
beliefe
of
Truth
,
and
Love
to
God
and
man
,
by
a
right
relation
to
God
in
the
object
of
Justification
;
for
here
in
this
Chapter
,
wee
see
Moses
law
added
to
the
Promise
,
to
schoole
Abrahams
lawlesse
off-spring
to
Christ
,
because
they
precedntly
transgresse
the
promise
.
Seventhly
,
although
God
did
communicate
to
the
world
with
the
first
Adam
naturall
perfection
by
creation
and
celestiall
perfection
by
the
Covenant
;
yet
here
observe
,
that
God
never
restores
any
of
that
to
mankinde
,
but
by
mercy
,
ever
turning
his
eyes
onely
upon
Christ
,
and
his
satisfactory
righteousnesse
:
for
as
before
the
world
was
,
it
was
appointed
for
all
alike
in
him
by
redemption
,
so
accordingly
upon
the
fall
in
him
,
hee
chose
us
to
life
and
glory
from
perishing
with
reprobate
divels
,
to
whom
in
respect
of
our selves
,
we
were
unrecoverably
joyned
:
So
likewise
,
when
with
Noah
,
hee
renewed
this
mercy
to
the
second
world
,
it
was
by
turning
his
eyes
only
upon
Christ
and
his
satisfactory
righteousnesse
;
so
likewise
when
with
Abraham
he
predestinated
both
Iewes
and
Gentiles
to
life
and
glory
,
from
being
fit
vessels
of
wrath
,
as
lying
in
their
owne
apostasie
,
from
the
grace
of
God
;
yet
then
onely
in
the
promised
seed
,
God
turned
his
eyes
in
mercy
to
the
world
,
in
the
precedent
predestination
,
as
in
this
Chapter
clearely
appeareth
.
So
much
for
the
second
part
of
Time
;
I
now
should
come
to
the
third
,
namely
,
the
calling
of
the
Gentiles
;
but
here
will
arise
a
necessary
question
,
viz.
In
what
estate
for
eternall
life
stood
the
Gentiles
,
from
the
time
they
were
scattered
at
Babel
,
untill
they
were
called
to
mercy
in
Christ
?
but
by
Gods
help
I
will
answer
it
in
the
next
Chapter
.
CHAP.
VII
.
Shewing
,
in
what
estate
or
condition
were
all
the
families
of
the
earth
,
from
the
rejection
at
the
Tower
of
Babell
,
to
their
call
to
Christ
,
in
whom
they
were
elected
.
ANswer
.
In
respect
of
the
Object
of
Justification
they
were
excluded
,
not
to
have
it
resident
amongst
them
and
therefore
in
that
respect
they
lived
as
without
God
in
the
world
,
and
so
the
day
of
grace
in
this
world
was
to
them
not
as
a
day
of
grace
,
being
left
to
walke
in
the
vanitie
of
their
mindes
,
they
wanting
the
pillar
of
truth
,
or
Oracle
of
the
promised
seed
,
and
so
remained
under
wrath
about
18
hundred
yeares
,
This
text
Ephes.
2
3.
no
way
excludes
infants
departing
this
world
from
eternall
life
:
See
the
last
Observation
in
the
7
Chapt.
and
therefore
when
some
of
those
Gentiles
,
by
the
Gospell
were
returned
from
their
Apostacie
,
and
received
life
in
the
object
of
Faith
:
The
Apostle
saith
unto
them
,
yee
were
the
Children
of
wrath
,
even
as
others
:
therefore
they
were
so
under
wrath
,
throughout
all
those
precedent
generations
.
Ephes.
2.3
.
But
it
may
here
be
objected
,
God
threatned
to
visit
the
sinnes
of
the
Fathers
upon
the
Children
but
unto
the
third
and
fourth
generation
of
them
that
hate
him
;
Object
.
therefore
this
visitation
could
not
be
so
large
,
as
throughout
all
these
precedent
generations
.
Answere
.
Answer
.
This
visitation
is
spoken
restrictively
,
only
with
respect
to
the
Sonnes
of
Iacob
,
as
to
continue
the
elect
Nationall
Spouse
,
till
Shilo
came
:
and
if
God
in
mercy
had
not
cut
short
their
deserved
visitations
,
Iacobs
seed
after
the
flesh
,
as
this
Nationall
Spouse
sometimes
,
had
bin
utterly
extinct
.
Therefore
their
visitations
for
their
Rebellions
,
in
mercy
were
limited
but
to
three
or
foure
generations
:
Hence
saith
God
to
Rebellious
Israel
,
I
am
JEHOVAH
,
I
change
not
,
meaning
his
Covenant
with
[
](A81812-e37570-b)*
*
Note
,
that
although
this
visitation
be
intermingled
with
the
negative
part
of
the
Morrall
Law
,
yet
it
issued
from
grace
and
mercy
in
Christ
the
seed
of
Abraham
.
Abraham
,
therefore
yee
Sonnes
of
Iacob
are
not
consumed
,
Malachi
3
,
6
,
7.
Wherefore
all
Nations
o●
the
Gentiles
might
be
under
wrath
the
time
precedent
,
notwithstanding
this
limitation
.
Againe
,
all
the
time
that
they
were
under
wrath
,
yet
God
intermingled
his
wrath
with
mercy
,
leaving
them
a
narrow
way
to
eternall
life
,
by
salvation
in
Jesus
Christ
.
And
the
narrownesse
of
this
way
is
to
be
considered
in
a
two-fold
respect
,
namely
,
in
meanes
internall
and
externall
.
The
internall
meanes
was
the
remainders
of
the
aforesaid
infused
principle
,
hereditarily
descending
in
the
Nature
of
man
,
which
as
it
disposed
them
to
Enmity
with
Satan
,
so
also
to
Amity
with
God
,
from
whence
,
although
they
had
not
the
Oracle
of
God
to
direct
them
,
yet
Saint
Paul
implicitly
grants
some
few
of
them
did
attaine
Circumcision
of
the
heart
,
virtually
at
least
in
their
obedient
seeking
of
God
,
Rom.
2.
Hee
preferres
the
best
of
these
Gentiles
,
although
excluded
the
Law
against
the
boastings
in
the
Law
of
the
Children
of
Abraham
,
for
saith
hee
,
if
the
Gentiles
which
have
not
the
Law
,
doe
by
nature
the
things
contained
in
the
Law
,
these
having
not
the
law
,
are
a
law
unto
themselves
,
which
saith
hee
,
shew
the
effect
of
the
law
written
in
their
hearts
,
their
thoughts
in
the
meane
while
accusing
,
or
else
excusing
one
another
.
ver.
14.15
.
Againe
saith
hee
,
if
the
uncircumcision
keepe
the
righteousnesse
of
the
law
;
shall
not
his
uncircumcision
be
counted
circumcision
?
and
saith
hee
,
shall
not
uncircumcision
which
is
by
nature
,
if
it
fulfill
the
law
,
judge
thee
,
&c.
ver.
26.27
.
And
he
then
concludes
the
Point
in
the
behalfe
of
the
vertues
of
those
Gentiles
,
in
opposing
the
proud
formalitie
of
the
profession
in
the
Law
by
the
Iews
,
saying
he
is
not
a
Iew
which
is
one
outwardly
,
neither
is
that
Circumcision
which
is
outward
in
the
flesh
.
But
he
is
a
Iew
which
is
one
inwardly
,
and
Circumcision
which
is
of
the
Heart
in
the
spirit
,
and
,
not
in
the
letter
,
whose
praise
is
●ot
of
men
but
of
God
.
ver.
28.29
.
And
the
ground
why
the
Apostle
esteemes
these
vertues
by
Nature
amongst
the
Heathens
,
to
be
the
circumcision
of
the
heart
,
is
this
,
because
it
did
implicitly
and
vertually
leade
the
hearts
of
these
Heathens
to
God
in
Jesus
Christ
and
the
ground
why
it
did
so
is
this
.
Because
the
foresaid
principles
of
Enmity
and
Amity
was
derivatively
put
into
their
hearts
,
issuing
from
Grace
in
Jesus
Christ
,
for
it
was
given
in
the
promise
of
Christ
,
when
God
said
,
I
will
put
enmity
,
&c.
Therefore
if
it
be
by
man
,
put
forth
to
seeke
for
God
,
as
God
extitively
drawes
it
out
,
but
in
natures
voyce
,
it
will
implicitly
and
virtually
at
least
move
to
God
in
the
wrath
of
Christs
righteousnesse
,
imputed
under
the
Notion
of
mercy
,
for
according
to
the
nature
of
a
thing
,
such
is
its
operation
.
But
here
in
Christ
wee
see
,
was
its
roote
,
therefore
the
cicumcision
of
the
heart
,
was
its
fruite
.
So
much
for
the
internall
meanes
in
this
narrow
way
to
eternall
life
by
Christ
.
But
secondly
,
the
externall
meanes
of
this
narrow
way
to
life
,
was
twofold
:
First
,
the
oracle
or
pillar
of
Truth
,
as
included
in
Israels
common-wealth
,
for
by
this
God
did
as
it
were
,
reach
forth
his
helping
hand
of
mercy
to
these
miserable
Gentiles
under
wroth
:
for
at
first
when
God
gave
the
Law
of
Circumcision
,
he
then
gave
a
Law
of
admittance
,
not
of
Circumcision
to
goe
out
among
the
Gentiles
,
but
for
Gentiles
and
strangers
to
come
to
Abrahams
[
](A81812-e37900-b)*
*
Eternall
blessednesse
by
Christs
imputed
righteousnesse
,
is
the
bosome
of
rest
to
Abraham
and
all
right
beleevers
.
bosome
.
I
meane
the
Church
in
his
Family
so
famous
for
Godlinesse
,
in
the
imputed
righteousnesse
of
the
promised
seed
.
And
here
by
Gods
Law
they
might
receive
the
seale
of
righteousnesse
,
which
is
by
Faith
:
Gen.
17.12.27
.
Rom.
4.11
.
Secondly
,
about
foure
hundred
yeares
after
this
,
when
God
reared
up
the
Mosaicall
Ordinances
,
a
partition
wall
,
by
hand-writing
upon
Record
,
differencing
the
uncircumcised
Gentiles
more
exclusively
then
ever
before
,
and
the
Jewes
more
inclusively
to
the
Oracle
of
life
:
Psal.
147.9
,
10.
Ephe.
2.
ver.
11.
to
the
16.
Yet
then
also
God
made
a
Law
of
admittance
for
Heathens
and
strangers
,
to
Sojourne
in
Israels
Common-wealth
,
and
gave
them
the
same
Rule
to
come
to
him
in
the
satisfactory
righteousnesse
of
the
promised
seed
,
as
he
did
to
his
elect
Spouse
,
Levit.
19.33
,
34.
Numb
.
15.15
.
And
accordingly
we
finde
of
them
,
43600.
furthering
the
glory
of
the
Temple
,
possessing
a
glorying
heart
with
the
Israell
of
God
,
at
the
[
](A81812-e38040-b)*
*
Yet
the
Sinagogues
of
the
Iewes
were
holy
to
the
Lord
,
as
now
are
on
Churches
,
that
is
,
as
set
apart
only
by
the
direction
and
care
of
the
Church
,
for
convenient
and
mutuall
meetings
to
worship
God
,
yet
not
set
apart
,
and
holy
,
as
was
this
Temple
by
Gods
commandement
;
neither
in
respect
of
the
place
,
nor
the
materialls
,
not
the
forme
,
nor
the
finall
end
,
as
to
typifie
Gods
speciall
grace
by
Christ
,
as
him
in
whom
all
worship
must
terminate
in
God
by
right
beleife
of
the
object
of
Iustification
;
yea
the
word
and
Sacraments
are
but
holy
instruments
instituted
by
God
to
communicate
by
his
Spirits
manifestation
his
speciall
grace
and
favour
in
Christ
as
the
object
of
Faith
.
dedication
of
the
Temple
to
God
.
2
Chr.
2.17
.
1.
Chr.
22.2
.
2
Chr.
30.25
,
26.
Likewise
by
Traffique
and
Marchandizing
with
this
Nation
from
farre
,
the
Fame
of
Ierusalem
,
and
the
worship
of
the
Temple
,
with
the
Princely
Priest-hood
,
so
correspondent
to
worldly
Glory
,
by
these
remarkable
figures
,
God
reached
out
his
hand
,
pointing
as
it
were
by
his
finger
to
the
world
that
the
desire
of
all
Nations
should
come
to
answere
the
implicit
seekings
,
to
all
among
the
Nations
,
who
by
patience
in
well
doing
did
seeke
honour
immortallity
and
eternall
life
.
So
much
for
the
first
externall
meanes
.
The
second
externall
meanes
was
more
universall
even
to
all
the
Families
of
the
Earth
,
namely
,
God
speaking
kindly
in
the
voyce
of
the
Creatures
,
to
them
in
Jesus
Christ
implicitly
;
for
from
God
his
Covenant
in
Christ
,
first
in
the
Promised
seed
with
Adam
,
and
secondly
renew'd
with
Noah
,
hee
gave
all
mankinde
the
fruitfull
Seasons
,
communicating
unto
them
food
and
gladnesse
,
so
by
a
good
Terrestriall
,
drawing
them
by
Christ
Iesus
,
implicitly
,
to
looke
up
for
a
good
Celestiall
in
him
.
Hence
it
is
the
Apostle
affirmes
,
God
left
not
himselfe
without
witnesse
,
in
that
he
gave
them
raine
from
Heaven
,
and
frui●ful
Seasons
filling
their
hearts
with
food
and
gladnesse
.
And
saith
hee
,
this
was
that
they
should
seeke
the
Lord
,
if
happily
they
might
feele
after
him
and
finde
him
.
Acts
14.16
,
17.
Mat.
25.24
.
Acts
17
,
27.
And
the
ground
why
Gods
voyce
in
the
creatures
,
doth
excitively
draw
unto
Christ
in
the
distilled
influence
of
his
Spirit
,
as
the
dew
to
the
tender
hearbe
,
is
this
because
the
whole
creation
,
is
as
it
were
,
wrapt
in
the
imputed
righteousnesse
of
Christ
,
as
in
a
mantle
of
mercy
,
for
from
thence
it
came
to
passe
,
that
this
world
is
as
now
it
is
,
mans
day
of
grace
,
to
receive
the
gift
of
eternall
glory
,
and
therefore
as
thy
tender
mercies
oh
Lord
are
over
all
thy
works
,
so
dost
thou
by
thy
kindnesse
therein
excitively
draw
man
to
thee
in
Christ
the
hope
of
glory
.
Psal.
145.9
.
Col.
1
,
27.
And
from
this
ground
the
Apostle
brings
in
Gods
voyce
in
the
creatures
,
joyntly
cooperating
with
Gods
voyce
in
the
Gospell
,
begetting
Faith
in
the
heart
of
man
:
so
then
saith
hee
,
Faith
cometh
by
heareing
,
and
heareing
by
the
word
of
God
;
but
I
say
,
have
they
not
heard
?
yes
said
he
,
ver●ly
their
sound
went
into
all
the
earth
,
and
their
words
unto
the
end
of
all
the
world
:
compare
Ps.
19.3
.
with
Rom.
10.17
.
And
from
this
ground
hee
tells
the
beleeving
Romans
at
Heathenish
Rome
,
that
he
was
not
ashamed
of
the
Gospell
of
Christ
.
First
,
because
it
was
Gods
power
to
salvation
.
Secondly
,
because
it
revealed
the
righteousnesse
of
God
from
[
](A81812-e38410-b)*
*
Whe●efore
rightly
doth
the
Author
to
the
Hebrewes
leade
man
to
receive
the
world
by
Faith
,
Heb.
11.3
.
and
not
as
made
out
of
that
which
did
first
appeare
,
namely
the
Chaos
,
and
that
perfection
which
it
received
,
because
it
being
lost
by
the
first
Adam
,
it
was
immediatly
restored
by
the
second
,
hee
being
then
the
first
borne
in
the
Promise
,
of
every
creature
from
the
dead
fall
of
Adam
:
wherefo●e
Saint
Iohn
Rev.
4.24
.
rightly
brings
in
Christ
to
be
Gods
faithfull
witnesse
,
and
the
beginning
of
the
Creation
of
God
joyntly
together
,
and
aluding
to
the
same
ground
in
his
Gospell
,
Chapt.
1.
hee
brings
in
Christ
as
Christ
,
to
be
the
maker
of
all
which
was
made
it
being
involved
in
darknesse
,
by
the
justice
of
the
Covenant
for
Adams
fall
,
and
that
is
implyed
,
be●●use
he
brings
in
the
second
Adam
personally
God
man
,
and
so
the
light
and
life
of
man
,
enlightning
every
man
which
cometh
into
the
world
,
and
alluding
to
this
principle
i●
is
;
that
God
remembers
forgetfull
man
of
his
six
dayes
works
,
as
involved
in
Christ
the
true
Arke
of
rest
to
God
for
man
,
and
in
him
to
since
all
daies
,
as
t●ri●ed
into
an
eternall
Sabbath
of
rest
,
here
by
Faith
,
and
there
by
Fruition
.
Faith
to
Faith
;
that
is
,
from
Faith
implicite
,
as
most
weake
,
to
Faith
expressive
,
as
most
strong
.
Thirdly
,
because
that
truth
which
most
Gentiles
did
detaine
in
unrighteousnesse
,
God
rendered
the
same
to
them
by
his
workes
in
nature
:
for
,
saith
hee
,
God
shewed
it
them
,
and
then
shewes
us
by
what
;
namely
,
the
invisible
things
of
God
from
the
creation
of
the
world
,
are
clearely
seen
,
being
understood
by
the
things
that
are
made
,
Rom.
1.
from
verse
16.
to
20.
not
that
Gods
workes
doth
naturally
excitively
draw
man
to
God
in
Christ
as
naturall
,
but
as
related
supernaturally
by
Christs
opening
the
wombe
of
all
perfection
as
the
second
Adam
and
first
borne
of
every
creature
;
from
whence
ever
since
the
first
blessed
seventh
day
morning
,
it
travaileth
untill
now
to
be
pertakers
of
the
supernaturall
glory
,
as
precedently
is
proved
:
So
much
for
the
second
externall
meanes
in
this
narrow
way
,
leading
to
eternall
life
.
Againe
,
that
this
meanes
was
efficacious
to
bring
these
Gentiles
thus
by
nature
to
eternall
life
,
is
from
Scripture
proved
implicitly
,
and
also
more
expressively
.
First
implicitly
,
by
Gods
bending
his
mercifull
eare
to
the
Idolatrous
Mariners
,
praying
so
confusedly
unto
him
,
and
yet
hee
gave
them
a
temporall
salvation
;
likewise
to
Abimilech
,
he
pleading
to
God
his
uprightnesse
according
to
his
light
.
God
accordingly
acknowledged
it
to
be
so
,
and
gave
him
a
temporall
salvation
:
Likewise
the
Heathenish
Ninivites
,
whom
hee
threatened
with
vnavoydable
destruction
,
[
](A81812-e38630-b)*
*
The
faith
of
the
Ninivites
was
a
ce●taine
beliefe
of
Gods
Word
for
their
temporall
destruction
,
mingled
w●th
a
dependant
hope
in
him
for
mercy
to
remove
that
misery
.
yet
they
imploring
him
under
the
notion
of
mercy
,
hee
removed
their
misery
,
by
giving
them
a
temporall
salvation
,
implicitly
,
touching
upon
the
spirits
of
them
all
,
that
if
they
did
but
by
patience
in
well-doing
seeke
for
immortality
according
to
their
light
;
hee
would
give
them
an
eternall
salvation
,
Ionas
1.
from
verse
5.
to
16.
Genes.
20.
from
verse
3.
to
7.
Ionas
3.
to
verse
9.
Secondly
,
the
Scriptures
speakes
more
expressively
;
for
the
Apostle
speaking
of
these
Gentiles
,
excluded
the
Law
,
having
it
onely
written
in
their
hearts
by
nature
,
saith
,
That
God
will
render
to
every
man
according
to
his
works
,
to
them
who
by
patience
continue
in
well-doing
,
seeke
for
glory
,
honour
,
and
immortality
,
eternall
life
,
verse
6.
&
7.
and
verse
10.
hee
saith
,
Glory
honour
and
peace
to
every
man
that
worketh
good
,
to
the
Jew
first
,
and
also
t
the
Gentiles
;
for
there
is
no
respect
of
persons
with
God
:
as
many
as
have
sinned
without
the
Law
shall
perish
without
Law
,
and
as
many
as
have
sinned
in
the
Law
,
shall
be
judged
by
the
Law
,
verse
11.12
.
And
the
ground
of
this
point
is
implyed
in
the
first
Chapter
,
and
28.
verse
,
from
the
rule
of
contraries
,
hee
speaking
of
some
of
these
Gentiles
,
which
did
withhold
the
truth
in
unrighteousnesse
,
saith
,
even
as
they
did
not
like
to
retaine
God
in
their
knowledge
,
so
God
gave
them
up
to
a
reprobate
minde
,
to
doe
things
not
convenient
,
being
filled
with
all
unrighteousnesse
,
implying
on
the
contrary
,
that
if
they
had
carefully
retained
God
in
their
knowledge
,
according
to
the
truth
which
they
had
received
of
him
,
that
then
God
in
mercy
would
have
kept
them
from
the
power
of
their
sinnes
in
this
narrow
way
to
life
;
for
before
the
Apostle
saith
,
God
would
render
to
them
eternall
life
,
having
not
the
Law
,
as
well
as
to
the
Iew.
Therefore
this
meanes
was
efficacious
in
this
narrow
way
to
eternall
life
to
some
,
and
might
have
beene
to
more
of
these
Gentiles
under
wrath
:
for
the
Apostle
having
thus
proved
,
that
the
uncircumcised
Gentiles
doing
by
nature
the
things
contained
in
the
Oracle
of
God
,
might
attaine
eternall
life
,
as
well
as
the
nationall
Spouse
of
Christ
,
hee
supposeth
,
that
from
hence
they
would
imagine
,
that
hee
made
no
difference
betweene
them
and
the
uncircumcised
Heathen
;
therefore
in
the
third
Chapter
saith
hee
,
What
advantage
then
hath
the
Iew
,
or
what
profit
is
there
of
circumcision
,
that
is
,
of
all
their
peculiar
and
glorious
priviledges
?
To
this
he
answers
,
much
every
way
,
because
unto
them
was
committed
the
Oracles
of
God
;
for
what
if
some
of
them
did
not
believe
(
that
is
,
Gods
Oracle
)
to
be
true
in
the
seed
promised
,
shall
their
unbeliefe
make
Gods
object
of
Faith
,
or
Gods
faithfulnesse
to
man
in
that
object
of
none
effect
?
God
forbid
,
yea
,
let
God
be
true
,
and
every
man
a
lyar
:
yet
verse
9.
he
concludes
,
the
Iewes
by
reason
of
their
proud
Apostasie
to
be
no
better
generally
then
were
the
Gentiles
,
as
it
is
written
,
saith
he
,
there
is
[
](A81812-e38940-b)*
*
This
must
needs
be
understood
of
all
for
the
most
part
,
and
not
that
none
did
understand
aright
,
nor
that
none
were
righteous
,
for
then
there
was
a
time
when
God
had
no
Church
nor
Christ
,
no
Spouse
in
this
world
,
and
that
is
unpossible
;
for
Christ
till
time
shall
be
no
more
,
will
in
this
world
be
a
Priest
after
the
order
of
Milchizedech
,
to
continue
a
Church
on
earth
,
see
ca.
10.
none
righteeus
,
no
,
not
one
,
there
is
none
that
understandeth
,
there
is
none
that
seeketh
after
God
,
they
are
all
gone
out
of
the
way
,
&c.
But
it
will
be
here
objected
,
that
the
Apostle
contradicts
himselfe
,
because
that
as
in
this
Epistle
to
the
Romans
,
he
affirmes
man
by
nature
doth
the
things
contained
in
the
Law
of
Christ
to
eternall
life
,
but
in
his
Epistle
to
the
Corinthians
,
he
saith
the
contrary
,
namely
,
that
the
naturall
man
perceiveth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishnesse
unto
him
,
neither
can
hee
know
them
,
because
they
are
spiritually
discerned
,
1
Corinth
.
2.
verse
14.
Answer
.
There
is
no
contradiction
at
all
,
for
in
his
Epistle
to
the
Romans
,
by
nature
hee
meanes
,
as
not
having
the
Oracle
of
life
,
as
it
was
among
the
Iewes
,
but
onely
the
foresaid
internall
principles
in
their
nature
,
and
the
voyce
of
God
speaking
implicitly
by
Christ
in
the
creatures
but
to
the
Corinthians
he
meanes
men
naturallized
in
the
spirit
of
Satan
,
according
to
the
course
of
this
world
,
for
they
esteemed
the
wisedome
of
God
in
the
creatures
as
leading
to
God
,
and
especially
the
Apostles
Ministery
in
the
Gospel
to
be
foolishnesse
;
and
therefore
the
Apostle
saith
to
those
of
Corinth
,
where
is
the
Disputer
of
this
world
,
hath
not
God
made
foolish
the
wisedome
of
this
world
?
1
Cor.
1.20
.
Therefore
here
's
no
contrad●ction
,
but
Gods
proceedings
also
in
this
narrow
way
to
eternall
life
,
is
according
to
the
first
modell
,
if
thou
dost
well
,
shal●
thou
not
be
accepted
,
if
thou
dost
not
well
,
sinnes
lies
at
the
dore
.
Observat
.
1
The
first
Observation
:
If
the
vertues
of
the
best
of
the
Gentiles
or
Heathens
,
having
not
the
Oracle
of
life
,
did
thus
by
nature
obtaine
the
circumcision
of
the
heart
and
spirit
hence
observe
,
that
the
vertues
of
the
best
Heathens
,
were
not
shining
sinnes
,
but
of
the
same
nature
and
kind
as
are
the
most
holy
men
on
earth
.
Secondly
,
is
it
so
,
that
when
the
way
of
life
was
so
narrow
,
that
few
did
finde
it
,
yet
some
did
find
it
without
the
Oracle
of
God
,
by
retaining
the
truth
of
God
in
their
knowledge
,
consequently
so
might
all
the
rest
.
Observat
.
2
Hence
observe
,
how
just
that
sentence
of
the
Apostle
upon
them
is
;
namely
,
that
they
are
left
without
excuse
,
Rom.
1.10
Observat
.
3
Is
it
so
,
that
when
the
way
to
life
was
thus
narrow
,
as
is
described
,
and
yet
some
of
them
did
finde
it
,
and
consequently
so
might
all
the
rest
by
retaining
the
truth
of
God
in
their
knowledge
,
and
not
having
the
Oracle
of
life
and
light
.
Hence
observe
,
how
just
that
other
dreadfull
sentence
is
which
the
Apostle
applies
to
all
mankind
,
saying
,
Christ
in
fl●ming
fire
shall
come
taking
vengeance
on
them
which
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Iesus
Christ
.
2
Thes.
1.8
.
Observat
.
4
Is
it
so
,
that
by
the
apostasie
of
the
world
of
I●wes
and
Gentiles
from
the
object
of
life
;
the
way
to
eternall
felicity
at
Christs
comming
into
the
world
was
(
as
it
were
extinguished
.
Hence
observe
,
that
well
might
the
Lord
of
glory
then
affirme
and
exhort
mankinde
,
saying
,
enter
in
at
the
strait
gate
,
for
wide
is
the
gate
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
goe
in
thereat
,
because
strait
is
the
gate
,
and
narrow
is
the
way
which
leadeth
unto
life
,
and
few
there
be
that
finde
it
,
Matth.
7.13
.
Againe
,
here
observe
,
although
God
doth
visit
the
sinnes
of
the
fathers
upon
the
children
through
many
generations
,
yet
hee
doth
not
extend
that
visitation
to
their
unavoydable
damnation
;
but
hee
onely
shewes
his
type
and
just
displeasure
against
their
apostate
parents
for
contempt
of
his
gracious
mercy
by
making
narrow
and
strait
the
way
to
eternall
life
to
them
and
theirs
;
yet
a
way
is
here
,
we
see
,
and
those
children
are
not
delivered
up
from
Gods
universall
grace
&
mercy
,
nor
from
receiving
his
more
speciall
mercy
to
life
in
that
narrow
way
except
for
their
owne
detaining
that
truth
in
unrighteousnesse
;
wherefore
righteous
art
thou
,
O
Lord
,
in
all
thy
wayes
,
and
merciful
in
all
thy
workes
.
CHAP.
VIII
.
Being
an
Introduction
to
the
third
part
of
time
in
which
the
Gentiles
were
called
to
life
and
glory
.
I
Call
it
an
Introduction
,
because
,
as
Christ
being
slaine
figuratively
in
the
Lambe
,
in
the
point
of
time
that
Adam
fell
,
his
righteousnesse
being
committed
or
imputed
to
to
the
world
then
made
way
for
all
blessednesse
to
man
:
So
now
also
being
slaine
in
the
truth
and
finished
all
righteousnesse
,
it
being
in
mercy
imputed
to
the
world
this
second
time
,
it
then
brake
downe
the
partition
wall
of
the
Moysaicall
Ordinances
,
which
before
excluded
the
Gentiles
,
and
so
made
an
open
way
to
bring
in
the
Gentiles
to
inherit
with
the
Iewes
the
blessing
of
Abraham
.
Therefore
it
is
requisite
I
should
now
first
show
how
the
Sonne
of
God
did
this
great
worke
of
restoring
the
world
and
so
come
to
shew
the
calling
of
the
Gentiles
to
that
blessednesse
.
And
first
take
notice
that
God
not
only
led
Adam
before
the
fall
,
and
Christs
elect
Spouse
to
Eternall
felicity
by
Allegories
,
but
also
Christ
himselfe
:
For
as
the
first
Adam
was
by
God
assign'd
his
place
,
for
the
improvement
of
his
perfect
Excellencies
,
to
Gods
glory
,
for
the
Supernaturall
felicities
of
the
World
,
namely
the
Garden
of
Eden
,
with
its
prefigurations
:
So
likewise
the
second
Adam
by
God
,
for
the
Improvement
of
his
perfect
excellencies
,
to
the
said
end
had
his
place
assign'd
him
,
namely
the
Land
of
Canaan
,
figured
first
by
Gods
assigning
the
particular
Place
where
Isaack
the
promised
seed
in
the
Type
was
to
be
Sacrificed
,
that
is
,
onely
in
the
Land
of
Canaan
which
God
appointed
Abraham
.
Secondly
,
It
was
likewise
prefigured
in
this
,
that
the
Land
of
Canaan
was
entail'd
to
Isaack
the
promised
Seed
in
the
Tipe
.
Likewise
the
Intaile
descended
figuratively
to
Christ
as
he
was
the
Sonne
of
King
David
,
therefore
the
breadth
of
this
Land
,
is
thy
Land
O
Emanuel
,
as
saith
the
Prophet
Isaiah
,
Chap.
8.
ver.
8.
Thirdly
,
this
was
likewise
Typified
to
Christ
,
in
that
all
Sacrifices
in
the
Type
,
were
excluded
from
all
places
in
the
world
,
and
included
only
in
this
Land
of
Canaan
neere
the
Temple
,
restrictively
to
expire
their
lives
in
the
Type
:
Therefore
in
this
Land
,
was
the
Lord
Iesus
Christ
in
the
truth
,
Personally
to
performe
the
worke
of
the
redemption
of
the
world
,
the
which
accordingly
hee
did
.
Againe
,
Christ
the
Sonne
of
God
,
as
he
was
man
,
was
borne
under
five
relations
to
this
worke
.
First
,
by
promise
,
the
Sonne
of
Adam
,
as
the
seed
of
the
woman
,
immediatly
upon
the
fall
,
and
therefore
bound
by
the
Law
of
Nature
to
relieve
his
Parents
in
their
Lapsed
condition
.
Secondly
,
by
promise
borne
the
Sonne
of
Abraham
,
and
therefore
bound
to
the
Law
of
circumcision
,
figuring
his
cutting
off
the
powers
of
Satan
,
that
is
,
of
sinne
and
the
consequences
thereof
;
for
the
Covenant
was
,
that
all
the
Sons
of
Abraham
must
be
circumcis'd
in
their
generations
:
therefore
hee
was
borne
in
subjection
to
that
Law
.
Thirdly
,
hee
was
by
promise
borne
the
seed
of
David
,
therefore
borne
under
the
Law
of
the
Typicall
Mediator
,
as
added
to
the
law
of
circumcision
;
therefore
bound
to
love
God
with
al
his
heart
,
&
al
his
strength
&
his
Neighbour
as
himself
,
in
the
work
of
the
redemption
of
the
world
.
Fourthly
,
as
the
Sonne
of
David
so
hereditarily
to
the
crowne
of
the
Terrestriall
Canaan
,
figuratively
leading
him
by
Faith
to
his
eternall
Throne
in
the
Celestiall
Canaan
.
Fiftly
,
at
last
all
these
relations
meet
in
one
issue
by
being
borne
of
the
blessed
Virgin
Mary
his
Mother
:
for
when
the
fulnesse
of
time
was
come
,
God
sent
forth
his
Sonne
made
of
a
woman
,
made
under
the
Law
,
that
we
might
receive
the
Adoption
of
Sonnes
,
Gal
4.5
.
Sixtly
,
he
was
the
Sonne
of
God
also
,
by
eternall
generation
,
the
second
person
in
the
sacred
Trinity
,
and
so
personally
God
man
,
and
therefore
bound
to
the
fulfilling
of
all
the
law
and
the
Prophets
,
to
the
regaining
of
Gods
glory
by
restauration
of
the
world
by
redemption
,
as
it
was
said
,
it
shall
breake
thy
head
,
the
truth
is
,
and
so
he
did
;
for
as
we
first
in
Adam
magnified
Satans
lies
for
truths
,
and
nullified
Gods
truth
for
lyes
,
so
likewise
at
that
time
when
hee
came
to
this
worke
,
all
the
world
,
This
definition
is
an
answere
to
Pilates
Question
,
viz.
What
is
truth
?
Ioh.
18.38
.
For
Christ
as
he
was
the
faithfull
and
true
witnesse
against
Satans
lyes
,
did
undoe
what
he
had
done
,
and
so
destroyed
the
works
of
the
Divell
,
but
Satans
finall
bruise
shall
be
at
the
day
of
judgement
in
●wo
pa●ticulars
;
first
when
Satan
and
all
mankinde
,
which
from
the
beginning
have
refused
mercy
,
to
adhere
to
him
,
shall
receive
by
the
seed
of
the
woman
,
the
sentence
of
their
full
damnation
,
in
immediate
execution
to
all
e●ernity
,
Mat.
25.41.46
.
Secondly
,
by
rendring
up
to
God
all
mankinde
from
Satans
power
,
which
from
the
beginning
hath
died
in
infancy
,
and
that
through
all
Generations
ha●h
adhe●ed
unto
Christ
in
right
beliefe
of
truth
,
and
so
God
by
Christs
ministeriall
ordinance
shall
be
all
in
all
,
that
is
,
fully
glorified
to
all
eternity
,
according
to
the
simple
and
plaine
meaning
of
his
truth
in
the
eternall
life
of
the
one
,
and
in
the
eternall
death
of
the
other
,
and
as
Christs
ministeriall
Ordinance
shall
therein
terminate
,
so
then
shall
all
Creatures
be
subjected
to
him
,
as
Iudge
of
quick
and
dead
,
and
so
all
knees
in
Heaven
and
Earth
,
and
under
the
ea
th
,
shall
bow
and
bend
to
him
for
ever
.
Rom.
14.10.11
.
both
Jewes
and
Gentiles
generally
,
had
made
God
a
lyer
,
as
much
as
in
them
lay
,
for
they
were
all
Apostates
from
Gods
guift
of
Christ
his
righteousnesse
imputed
,
which
came
upon
all
men
to
the
justification
of
life
,
not
believing
it
,
but
following
lying
vanities
,
so
forsaking
their
own
mercies
;
and
the
truth
is
,
the
work
of
Christ
was
to
witnesse
Gods
truth
,
which
wee
thus
betrayed
,
wherefore
of
himselfe
hee
saith
,
to
this
end
was
I
borne
,
and
for
this
cause
came
I
into
the
world
,
that
I
should
beare
witnesse
unto
the
truth
:
1
Ioh
3
8.
and
for
this
purpose
the
Sonne
of
God
was
manifested
,
that
hee
might
destroy
the
works
of
the
Divell
Iohn
18
37.
And
in
briefe
,
that
truth
which
Christ
made
good
,
as
the
faithfull
and
true
witnesse
against
Satans
lyes
,
may
be
thus
defin'd
,
namely
,
that
God
never
intended
his
glory
upon
m●nkinde
to
all
eternity
,
but
according
to
two
generall
Rules
.
First
,
according
to
the
Covenant
made
with
the
first
Adam
a
Covenant
of
works
.
Secondly
,
but
according
to
the
Rules
of
that
Covenant
,
as
now
it
is
turned
by
Gods
guift
of
the
second
Adam
into
a
Covenant
of
grace
and
mercy
;
and
to
the
last
,
Christ
is
the
most
proper
witnesse
in
Gods
behalfe
to
his
glory
,
by
the
salvation
of
mankinde
,
as
Iohn
3.16
.
saith
hee
,
God
so
l
ved
the
world
,
that
hee
gave
his
only
begotten
Sonne
,
that
whosoever
believeth
in
him
shall
not
perish
,
but
have
everlasting
l
fe
:
And
he
saith
,
God
sent
not
his
Sonne
into
the
world
to
condemne
the
world
,
but
that
the
world
through
him
might
be
saved
.
Also
he
saith
,
He
that
believeth
is
not
condemned
,
but
he
that
believeth
not
,
is
condemned
already
,
because
hee
beleeveth
not
in
the
name
of
the
only
begotten
Sonne
of
God
:
Implying
,
that
although
sinne
simply
as
sinne
,
did
not
at
that
time
of
grace
condemne
them
,
yet
their
persisting
in
their
precedent
Apostasie
from
that
grace
,
now
light
and
life
is
manifested
unto
them
;
this
would
be
their
Condemnation
,
wherefore
he
saith
,
This
is
the
Condemnation
that
light
is
come
into
the
world
,
and
Men
l●ved
darkenesse
r●ther
then
light
,
because
their
deeds
are
evill
.
And
of
himselfe
he
saith
,
Io.
8.45
.
I
proceeded
forth
and
came
from
God
;
neither
came
I
of
selfe
,
but
the
Father
sent
me
.
Also
Iohn
5.36
.
he
saith
,
The
worke
which
the
Father
hath
given
me
to
finish
the
same
worke
that
I
doe
beare
witnes
,
that
the
father
hath
sent
me
,
the
which
was
his
witnessing
the
truth
as
before
is
proved
.
And
hee
did
it
in
these
paticulars
.
First
against
the
Spirit
of
Sathans
lies
in
the
Saints
.
Secondly
,
in
Sinners
.
Thirdly
,
against
Sathan
hand
to
hand
.
Fourthly
,
against
Sathan
in
flames
of
Faith
in
love
under
Gods
most
flaming
and
dreadfull
wrath
;
of
these
in
their
order
,
and
first
in
the
Saints
:
as
in
Nichodemus
who
in
the
Spirit
of
Sathan
being
averse
to
his
sacred
doctrine
,
as
declaring
this
truth
:
Iesus
said
unto
him
art
thou
a
Ruler
in
Israel
and
understandest
not
these
things
,
Ioh.
3.9
.
Likewise
to
the
Spirit
of
unbeliefe
of
this
Truth
in
his
Disciples
,
Iesus
answered
and
said
,
O
faithlesse
and
perverse
Gener●tion
,
how
long
shall
I
be
with
you
,
how
long
shall
I
suffer
you
.
Mat.
7.
&
17.
And
to
the
same
Spirit
in
Peter
,
Hee
turned
and
said
unto
Peter
,
get
thee
behind
mee
Satan
,
thou
art
an
offence
unto
mee
for
thou
savorest
not
the
things
of
God
,
but
the
things
that
be
of
men
.
Mat.
16.23
.
And
to
the
same
spirit
in
Iames
and
Iohn
,
He
turned
and
rebuked
them
and
said
,
yee
know
not
of
what
Spirit
yee
are
of
,
Lu.
9.34
.
To
the
same
spirit
in
the
two
Disciples
that
went
to
Emaus
,
saith
hee
,
O
fooles
and
slow
of
heart
,
to
believe
all
that
the
Prophets
have
spoken
;
ought
not
Christ
to
have
suffered
these
things
,
and
so
to
enter
into
his
glory
?
Luk
24
,
26.
Likewise
saith
the
Text
,
Hee
appeared
to
the
Eleven
,
as
they
sat
at
meate
,
and
upbraided
them
wits
their
unbeliefe
and
hardnesse
of
heart
,
Marke
16.14
.
And
to
the
Virgin
Mary
his
Mother
,
Jesus
saith
unto
her
,
Woman
,
what
have
I
to
doe
with
thee
,
mine
houre
is
not
yet
came
,
implying
in
her
request
,
something
was
not
sutable
to
his
Spirit
of
Truth
,
consequently
so
farre
forth
,
according
to
the
lying
spirit
of
Satan
.
Ioh.
2
4.
Secondly
,
he
also
witnessed
this
truth
of
God
against
the
lying
spirit
of
Satan
in
sinners
:
That
is
Man
in
the
state
of
unbeliefe
,
as
resisting
this
truth
,
as
for
instance
,
he
proving
himselfe
to
be
the
light
of
the
world
not
only
by
Doctrine
,
but
●lso
by
a
miraculous
fact
,
giving
sight
to
the
man
that
was
borne
blinde
;
then
the
lying
spirit
of
sa●an
attempted
to
extinguish
this
truth
by
saying
,
give
God
the
praise
,
we
knew
that
God
spake
with
Moses
,
as
for
this
fellow
wee
know
not
whence
hee
is
?
But
Christ
in
the
mouth
of
the
man
retorts
the
argument
upon
them
saying
,
herein
is
a
marvellous
thing
,
for
yee
know
not
whence
hee
is
,
and
yet
hee
hath
opened
mine
eyes
.
Now
wee
know
that
God
heareth
not
sinners
,
but
if
a
man
be
a
worsh
pper
of
God
and
doeth
his
will
,
him
God
heareth
,
and
since
the
world
began
was
it
never
heard
,
that
any
man
opened
the
eyes
of
any
that
was
borne
blind
.
Joh.
9.5.6.16.24.29
.
&c.
Likewise
he
being
in
the
Synagogue
,
intermingling
this
Doctrine
of
truth
with
another
miraculous
fact
,
called
to
a
woman
bound
by
Satan
eighteene
yeares
,
and
by
the
word
of
his
mouth
makes
her
free
from
the
bondage
of
satan
implicitly
telling
them
,
that
if
by
the
call
of
his
Doctrine
they
would
(
in
beliefe
of
that
truth
)
but
as
they
were
able
by
sense
and
reason
come
to
him
,
he
then
would
dissolve
the
power
of
satan
in
them
,
and
so
the
truth
should
make
them
free
;
but
the
lying
spirit
of
satan
in
the
Ruler
of
the
Synagogue
,
resisted
this
truth
,
for
he
answereth
with
indignation
because
that
Iesus
had
healed
on
the
sabbath
day
and
said
unto
the
people
,
are
there
not
six
days
in
which
men
ought
to
worke
in
them
?
therefore
come
and
be
healed
,
and
not
on
the
Sabbath
day
.
But
this
evill
spirit
so
changed
into
an
Angell
of
light
,
the
Lord
discovers
and
said
,
Thou
Hypocrite
,
doth
not
each
of
you
on
the
Sabboth
day
loose
his
Oxe
or
his
Asse
from
the
stall
,
and
leade
him
to
the
water
?
and
ought
not
this
woman
,
being
a
daughter
of
Abraham
which
Satan
had
bound
,
loe
,
eighteene
yeeres
,
be
loosed
on
the
Sabbath
day
?
and
all
his
enemies
were
ashamed
:
likewise
hee
miraculously
fed
many
with
small
parcells
of
bread
,
declaring
himselfe
thereby
,
as
by
his
doctrine
,
that
hee
was
the
bread
of
life
to
man
by
beliefe
of
this
truth
to
nourish
him
to
everlasting
life
.
Likewise
,
by
raising
up
the
widowes
sonne
and
lairus
daughter
,
and
Lazarus
foure
dayes
dead
,
declaring
by
this
,
as
by
his
doctrine
,
that
he
was
sent
of
his
Father
to
them
,
the
resurrection
and
life
to
man
by
their
beliefe
of
truth
in
him
.
Or
,
the
resurrection
of
faithlesse
man
to
everlasting
death
;
for
,
saith
hee
,
If
yee
believe
not
that
I
am
hee
,
yee
shall
die
in
your
sinnes
(
that
is
)
and
rise
to
perpetuall
shame
:
but
all
this
truth
in
the
lyings
spirit
of
Satan
they
resist
by
pretence
,
that
Abraham
and
God
was
a
Father
to
them
,
but
he
according
to
truth
,
witnessed
the
contrary
against
them
,
saying
,
I
know
you
are
Abrahams
seed
,
Joh.
8.37
.
but
vers.
39.
Iesus
said
unto
them
,
if
yee
were
Abrahams
seed
,
yee
would
doe
the
workes
of
Abraham
,
but
now
yee
seeke
to
kill
mee
,
a
man
that
have
told
you
the
truth
which
I
have
heard
of
God
,
this
did
not
Abraham
,
implying
,
that
although
they
were
Abrahams
seed
in
the
flesh
,
yet
not
Abrahams
seed
in
the
faith
,
consequently
not
children
to
God
,
but
to
the
Divell
,
verse
44.
Yee
are
of
your
father
the
Divell
,
and
the
lusts
of
your
Father
yee
will
doe
.
For
although
by
light
of
sacred
truth
,
they
came
to
know
hee
was
the
heire
,
namely
,
the
promised
seed
from
God
to
Adam
,
Abraham
and
David
,
and
so
heire
to
all
;
yet
their
minds
by
pride
was
lifted
up
with
the
glory
of
the
Terrestriall
Temple
and
princely
Priesthood
,
as
a
worldly
magnificence
to
their
Nation
,
but
not
to
the
celestiall
mysterie
therein
leading
to
the
imputed
righteousnesse
of
the
seed
,
as
the
onely
ground
of
all
their
glory
;
for
in
their
hearts
him
they
hate
and
attempt
to
extinguish
both
him
and
his
doctrine
,
because
it
tended
to
put
an
end
to
that
typicall
magnificence
and
[
](A81812-e40660-b)*
*
Man
perversly
proue
by
custome
in
sinne
to
attaine
a
glory
adequate
to
his
corporeall
part
,
namely
,
his
mouldering
body
,
is
therefore
an
enemy
to
Gods
way
,
as
leading
him
to
an
eternal
felicity
,
sutable
to
his
unperishing
part
,
namely
,
his
soule
and
body
made
spirituall
,
but
so
farre
as
man
is
led
by
the
spirit
of
Christ
,
he
is
of
another
minde
.
worldly
glory
,
Marke
12.
from
verse
7.
to
the
12.
Matth
21.38
.
and
45.
But
the
Lord
Jesus
Christ
witnessed
the
truth
in
plaine
termes
,
and
said
,
My
Kingdome
is
not
of
this
world
,
my
Kingdome
[
](A81812-e40710-b)(a)
(a)
If
Christ
refused
to
be
an
earthly
Monarch
in
Canaan
and
Sion
hill
,
&
declaring
by
plainnesse
of
speech
that
his
Kingdome
is
not
such
,
consequently
this
Kingdome
of
Christs
Spouse
nationall
elect
was
but
a
figure
of
that
grace
that
was
most
clea●ely
powred
out
under
the
Gospell
,
and
also
of
his
eternall
throne
in
mo●e
then
Angels
glory
,
and
not
a
type
of
an
earthly
Monarchy
of
his
of
one
thousand
yeeres
in
length
;
see
this
point
more
cleare
in
cap.
9.
is
not
from
hence
,
Mat.
18.
&
36
Likewise
he
refused
to
be
made
a
worldly
King
on
Sion
hill
,
so
proving
his
doctrine
to
be
true
by
this
fact
;
for
,
saith
the
Text
,
when
Iesus
therefore
perceived
they
would
come
and
take
him
by
force
to
make
him
King
,
he
departed
thence
,
&c.
John
6.15
.
Likewise
,
to
his
successo●s
which
were
to
witnesse
this
sacred
doctrine
of
truth
,
hee
gives
the
same
rule
,
not
to
[
](A81812-e40800-b)(b)
(b)
In
the
judgement
of
the
Sonne
of
God
,
it
is
a
safe
way
to
keepe
his
ambassadors
to
the
worke
of
his
ambassage
,
by
keeping
them
from
worldly
government
and
terrestriall
pompe
,
yet
they
must
have
a
compleate
competency
,
as
is
implyed
by
the
Apostle
,
1
Cor.
9.12.13
,
14.
but
the
former
is
the
ruine
of
simple
godlinesse
in
Christs
Spouse
;
for
saith
Gods
Spirit
,
Like
Priest
like
People
,
Hosea
4.9
.
aspire
to
dignities
and
glory
in
the
government
of
this
world
:
for
saith
the
Text
,
Iesus
called
them
unto
him
,
and
said
,
yee
know
that
the
princes
of
the
Gentiles
exercise
dominion
over
them
,
and
they
that
are
great
exercise
authority
over
them
,
but
it
shall
not
be
so
amongst
you
,
Mat.
20.
vers.
25.
Likewise
,
by
a
remarkeable
fact
he
condemned
the
pride
of
the
priests
and
others
of
this
elect
Spouse
in
their
proud
apostasie
after
the
flesh
,
couched
under
a
pretence
of
the
celestiall
doctrine
,
the
worship
and
the
Temple
;
for
the
eternall
Son
of
God
rides
upon
an
Asse
in
a
contemptible
manner
into
Ierusalem
,
the
Metropolis
of
this
Nation
,
and
so
despised
the
vanity
of
all
that
glory
;
yet
this
fact
tended
to
the
consolation
of
the
meeke
in
Sion
,
by
beliefe
of
truth
,
as
was
fore-prophesied
,
behold
,
thy
King
commeth
unto
thee
,
meeke
and
sitting
on
an
Asse
and
a
Colt
,
the
foale
of
an
Asse
,
and
the
common
people
and
his
Disciples
gave
him
high
praise
and
glory
,
at
which
the
proud
apostate
Priests
,
Scribes
,
and
the
like
their
hearts
did
rise
;
for
to
him
they
said
.
Hearest
thou
this
?
but
hee
repelled
this
lying
Satanicall
spirit
in
evidence
of
truth
,
and
answered
and
said
,
If
these
should
hold
their
peace
,
the
stones
would
cry
:
Also
hee
fore-prophesied
the
destruction
of
all
their
supposed
present
felicity
,
Mat.
21.
from
verse
4.
to
the
16.
Luke
19.36
.
and
42.
So
much
for
the
second
point
,
his
witnessing
the
truth
against
the
spirit
of
Satan
in
sinners
.
Thirdly
,
Christ
witnessed
this
truth
hand
to
hand
with
Satan
himselfe
;
for
,
when
hee
had
denyed
himselfe
not
the
fruit
of
one
tree
,
as
Adam
was
to
have
done
,
but
all
food
,
forty
dayes
together
,
dedicating
himselfe
to
the
great
worke
of
the
Redemption
of
the
world
in
obedience
to
his
Father
:
so
mediating
for
mercy
to
the
world
,
he
afterwards
was
an
hungry
,
then
came
Satan
to
him
,
and
said
,
If
thou
be
the
Sonne
of
God
,
command
this
stone
that
it
be
made
bread
,
and
Christ
by
the
word
of
truth
,
repells
his
assault
;
For
,
Iesus
answered
him
,
saying
,
It
is
written
,
That
man
shall
not
live
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
,
implying
;
that
as
mans
temporary
life
is
maintained
by
an
influence
from
God
in
bread
,
so
his
life
spirituall
here
by
faith
,
is
in
every
word
of
God
from
the
influence
of
his
spirit
:
Likewise
then
the
Divell
taking
him
up
into
an
high
mountaine
,
shewed
him
all
the
Kingdomes
of
the
world
in
a
moment
of
time
,
and
the
Divell
said
unto
him
,
All
this
power
will
I
give
to
thee
,
and
the
glory
of
them
,
for
that
is
delivered
unto
me
,
and
to
whomsoever
I
will
I
give
it
;
if
thou
therefore
wilt
fall
downe
before
me
all
shall
be
thine
.
Iesus
answered
and
said
unto
him
,
get
thee
behind
me
Satan
,
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
,
implying
,
that
himselfe
was
personally
God-man
,
and
ought
therefore
to
be
worshipped
by
him
.
Likewise
he
brought
him
to
Ierusalem
,
and
set
him
on
a
pinacle
of
the
Temple
,
and
said
unto
him
,
if
thou
be
the
sonne
of
God
(
as
thy
words
import
)
then
cast
thy selfe
downe
from
hence
;
for
it
is
written
He
shall
give
his
Angells
charge
over
thee
to
keepe
thee
,
and
in
their
hands
they
shall
beare
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
;
And
Iesus
answering
,
said
unto
him
,
it
is
said
,
Thou
shalt
not
tempt
the
Lord
thy
God
,
implying
what
he
had
said
before
was
his
answer
,
Luke
4.
So
that
although
the
first
Adam
believed
a
lye
to
the
destruction
of
all
,
yet
the
second
Adam
was
constant
in
Gods
truth
,
dissolving
Satans
lies
for
the
restauration
of
all
,
and
Satan
,
saith
he
hath
nought
in
me
.
He
likewise
discovers
to
the
world
,
what
Satans
operations
was
and
is
,
for
Iohn
8.
he
saith
,
Sa●an
was
a
murtherer
from
the
beginning
,
and
abode
not
in
the
truth
,
because
no
truth
is
in
him
:
when
he
speaketh
a
lye
,
he
speaketh
of
his
owne
,
for
hee
is
a
lyar
and
the
f●ther
thereof
,
verse
44.
Fourthly
,
Christ
now
witnesseth
Gods
truth
against
Satans
lyes
by
faith
and
flames
of
love
to
God
under
Gods
most
dreadfull
wrath
,
so
offering
himselfe
as
a
whole
burnt
offering
to
God
,
yet
not
but
that
Gods
truth
may
be
witnessed
under
divine
justice
and
not
under
wrath
;
likewise
under
mercy
,
and
not
under
wrath
:
Also
under
Justice
in
exceeding
great
wrath
.
The
first
was
Adams
estate
in
the
Covenant
before
his
fall
.
The
second
is
the
Estate
of
the
Saints
witnessing
Gods
truth
in
some
conformity
to
Christ
,
in
which
respect
hee
which
sanctifieth
,
and
they
which
are
sanctified
are
one
,
Hebr.
2.11
.
The
third
was
the
estate
of
Christ
,
as
the
Redeemer
of
the
fallen
world
;
for
as
hee
was
for
our
sinnes
in
Adam
,
and
for
the
Iewes
and
Gentiles
apostasie
,
a
sinner
imputed
;
Hee
therefore
in
this
respect
was
a
man
as
hated
of
God
,
as
himselfe
saith
,
reckoned
amongst
the
transgressors
.
And
the
truth
is
,
so
it
was
with
him
from
his
conception
to
the
expiration
of
his
life
;
for
although
his
conception
and
birth
was
not
in
sinne
,
but
[
](A81812-e41250-b)*
*
Christ
partaking
mans
nature
,
as
do
children
,
viz.
seminally
in
the
womb
,
is
a
twofold
pledge
to
us
:
first
,
that
it
was
to
destroy
the
workes
of
Satan
in
our
behalfe
:
secondly
,
after
man
believeth
truth
,
to
free
him
from
the
feare
of
death
,
to
which
precedently
all
his
life
long
hee
was
subject
,
Hebr.
2.14
.
conceived
and
borne
an
holy
thing
,
the
Sonne
of
God
,
yet
his
conception
and
birth
was
from
her
,
in
whom
was
sinne
,
the
seed
of
the
Serpent
;
wherefore
shee
rejoyced
in
him
as
her
Saviour
and
salvation
.
So
likewise
no
sooner
was
he
borne
but
Satan
in
Herod
attempted
to
bruise
his
heele
:
Likewise
his
breeding
under
his
supposed
father
was
but
meane
,
a
Carpenter
:
Likewise
with
his
kindred
,
which
nationally
was
his
Spouse
,
he
was
reputed
but
a
meane
fellow
,
a
friend
of
Publicans
and
sinners
,
a
mad
man
,
a
conjurer
,
an
impostor
,
a
blasphemer
of
God
,
a
Divell
.
Therefore
rightly
doth
the
Apostle
incourage
the
Saints
to
undergoe
the
hatred
of
the
world
,
to
consider
him
that
indured
such
contradiction
of
sinners
against
himselfe
,
Hebr.
10.13
.
Againe
,
the
first
Adam
,
by
the
justice
of
the
Covenant
in
point
of
triall
against
Satans
lyes
,
was
estated
not
onely
in
the
sweet
perfections
of
the
glory
of
nature
:
but
also
in
the
splendor
of
the
Garden
relatively
drawing
him
by
faith
to
enjoy
God
in
the
heavenly
glory
;
but
the
second
Adam
not
onely
under
wrath
,
but
under
exceeding
great
wrath
,
as
appeares
in
two
particulars
.
First
,
by
his
feares
of
the
neere
approach
of
that
wrath
.
Secondly
,
by
what
it
was
when
he
was
directly
under
it
:
first
,
when
this
houre
and
power
of
darknesse
did
draw
neere
,
although
it
was
a
thing
greatly
by
him
desired
;
as
his
aspired
end
to
his
fathers
glory
;
for
when
he
commeth
into
the
world
,
he
saith
,
Sacrifice
and
offrings
thou
wouldst
not
have
,
but
a
body
hast
thou
prepared
mee
:
then
said
I
,
l●e
,
I
come
to
doe
thy
Will
,
O
God
,
Luke
22.15
.
Heb
10.
yet
I
say
,
the
neer
approach
of
this
houre
and
power
of
darknesse
was
dreadfull
to
his
apprehension
,
as
appeares
by
his
feares
.
sorrow
,
prayer
and
cryes
,
who
(
as
saith
the
Text
)
In
the
dayes
of
his
flesh
,
when
hee
had
offered
up
prayers
and
supplications
with
strong
cryes
and
teares
to
him
that
was
able
to
save
him
from
death
,
was
pitied
in
the
thing
he
feared
;
for
there
appeared
unto
him
an
Angell
from
heaven
,
yet
not
to
take
off
his
misery
,
but
to
strengthen
him
to
it
,
and
there
was
need
so
to
doe
;
for
his
bones
were
sundred
in
this
agony
his
spirit
waxed
hot
within
him
as
melted
wax
,
and
from
thence
it
was
that
his
sweat
became
as
great
drops
of
blood
falling
down
to
the
ground
,
Hebr.
5
7.
Psal.
22.14
.
Luke
22.41
.
But
hee
having
resolved
in
beliefe
of
truth
by
flaming
love
to
goe
on
through
the
apprehension
of
its
neere
approach
to
him
,
to
approach
to
it
in
resignation
of
his
will
to
his
Fathers
Will
,
in
the
worlds
redemption
:
Hee
demanded
twice
of
his
apprehenders
,
whom
seeke
yee
?
and
affirmes
himselfe
twice
to
be
the
man
whom
they
sought
,
and
although
they
fel
backwards
before
him
,
yet
he
goes
forward
with
them
,
to
encounter
this
dreadfull
wrath
which
extended
to
a
two-fold
separation
of
God
from
him
:
First
,
God
separated
himselfe
from
him
in
all
naturall
good
,
either
to
soule
or
body
,
and
left
him
to
the
contrary
evill
.
Secondly
,
God
separated
himselfe
from
his
soule
and
body
in
all
supernaturall
and
celestiall
good
,
and
left
him
to
the
contrary
evill
;
and
first
of
the
first
.
To
his
body
,
and
so
to
the
anguish
of
his
soule
;
for
it
was
torne
with
whips
,
pierc'd
with
thornes
,
his
hands
and
feet
pierc'd
with
nayles
,
and
riven
or
rent
with
the
weight
of
his
body
hanging
on
the
crosse
sixe
houres
,
or
thereabouts
:
Likewise
to
coole
his
thirst
,
they
gave
him
vinegar
and
gall
to
drinke
;
the
people
and
Priest
blaspheme
him
as
a
man
forsaken
of
God
,
the
whole
powers
of
nature
,
as
it
were
,
rising
against
him
,
extinguishing
from
him
all
things
but
dread
and
dolour
,
for
darknesse
from
the
sixt
houre
to
the
ninth
covered
him
;
the
Temple
rent
,
the
earth
quak't
,
the
Rocks
rent
,
so
that
in
respect
of
Gods
separating
all
naturall
good
from
him
,
leaving
him
to
the
contrary
evill
,
he
might
truly
say
in
the
dolor
of
his
soule
,
All
yee
that
passe
by
,
be●●ld
and
see
if
there
be
any
s●rrow
like
unto
my
sorrow
which
is
done
unto
mee
,
wherewith
the
Lord
hath
afflicted
mee
in
the
day
of
his
fierce
anger
.
Lam.
1.12
.
Secondly
,
God
likewise
separated
himselfe
from
him
in
all
supernaturall
and
Celestiall
good
,
and
left
him
to
the
contrary
evill
,
for
because
this
separation
of
God
from
him
in
all
naturall
good
,
leaving
him
to
the
contrary
evill
,
was
in
this
place
,
namely
the
Land
of
Canaan
;
this
implyed
,
that
God
also
separated
himselfe
from
him
in
all
supernaturall
good
,
because
this
Land
in
generall
,
was
to
the
second
Adam
,
as
the
garden
of
Eden
was
to
the
first
Adam
,
that
is
,
a
figure
by
the
Terrestriall
good
of
the
Celestiall
good
in
the
Heaven
of
Heavens
.
Therefore
this
figured
to
him
,
that
God
shut
the
Kingdome
of
Heaven
against
him
,
rendring
him
no
light
in
that
respect
,
but
leaving
his
soule
the
only
object
of
eternall
darknesse
.
Againe
;
this
being
at
Ierusalem
the
figure
of
eternall
peace
,
this
implyed
to
him
,
that
no
peace
or
consolation
at
that
time
was
his
portion
from
God
,
but
the
contrary
apprehensions
of
eternall
woe
,
sutable
to
the
damned
Spirits
of
men
and
Divells
.
Againe
,
this
being
also
in
the
place
of
residence
of
his
elect
Spouse
the
Kingdome
of
grace
on
Earth
,
this
imply'd
that
he
was
to
God
,
a
man
cut
off
from
the
land
of
the
living
in
all
respects
,
consequently
no
place
left
to
him
by
divine
justice
,
but
the
place
prepared
for
the
Divell
and
his
Angels
,
for
saith
the
text
,
he
was
reckoned
amongst
the
transgressors
.
Luk
22
,
37.
Therefore
his
cry
upon
the
crosse
was
according
to
truth
,
My
God
my
God
,
why
hast
thou
forsaken
mee
;
which
words
implyed
two
things
.
First
,
that
this
twofold
Separation
of
God
from
him
in
his
apprehension
,
was
more
dreadfull
then
he
could
reach
in
his
humane
comprehension
and
therefore
cryed
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Againe
,
his
words
further
imply
,
that
his
separation
was
onely
on
Gods
part
,
never
on
his
;
for
he
in
this
darknesse
where
was
no
light
,
and
this
depth
where
no
humane
nature
could
feele
any
bottome
.
yet
hee
kept
union
in
faith
,
and
flames
of
love
to
God
and
his
Neighbour
in
a
right
relation
to
the
worlds
redemption
,
and
therefore
hee
said
,
My
God
my
God
,
as
never
letting
him
goe
:
So
raising
his
Soule
from
that
depth
of
death
under
Gods
flaming
wrath
by
Faith
and
love
,
and
so
rendred
his
Soule
to
God
from
his
body
,
and
his
body
to
dust
a
whole
burnt
offering
,
saying
,
Father
,
into
thy
hands
I
commend
my
spirit
,
therefore
this
was
the
first
and
great
Resurrection
of
the
Lord
Iesus
Christ
,
in
which
hee
raised
himselfe
by
his
own
power
,
from
the
depth
of
infernall
death
,
yea
the
most
certaine
death
,
that
is
,
death
in
the
substance
,
as
it
was
said
,
in
the
day
that
thou
eatest
,
thou
shalt
certainely
die
the
death
:
Object
.
It
may
be
here
objected
,
Christ
knowing
his
Fathers
power
to
be
infinite
,
and
therefore
all
things
possible
to
him
,
consequently
Christ
in
his
prayer
willed
this
cup
to
passe
him
absolutely
.
Answer
.
Answer
.
It
doth
not
follow
,
for
although
Christ
did
know
,
as
indeed
he
did
,
that
to
God
all
things
were
possible
,
in
respect
of
his
power
,
yet
hee
knew
this
cup
could
not
possibly
passe
him
in
respect
of
Gods
justice
,
he
being
the
second
Adam
,
and
therefore
he
willed
it
not
absolutely
.
Object
.
Againe
,
it
will
then
be
replyed
,
that
Christs
prayer
was
vaine
,
and
consequently
a
sinne
.
Answer
.
It
doth
not
follow
,
for
if
he
had
not
prayed
,
that
if
it
were
possible
to
let
that
cup
passe
,
he
had
then
sinned
against
the
Law
of
nature
,
which
bound
him
to
love
himselfe
,
consequently
unfeynedly
to
desire
to
avoyd
the
destruction
of
himselfe
.
But
because
in
respect
to
Gods
justice
he
submitted
in
Faith
and
love
in
a
full
resignation
of
himselfe
to
his
Fathers
will
,
therefore
he
was
right
in
both
,
and
wrong
in
neither
.
Object
.
But
it
will
be
againe
objected
,
that
his
prayer
on
the
crosse
,
implyed
s●me
ignorance
in
this
great
worke
,
because
he
saith
,
why
hast
thou
forsaken
me
?
consequently
he
sinned
.
Answer
.
It
doth
not
follow
,
for
it
is
one
thing
to
be
ignorant
of
what
a
man
is
not
able
to
know
by
the
perfections
proper
to
his
kinde
,
and
another
thing
to
be
ignorant
of
what
he
is
bound
to
know
:
but
Christs
ignorance
was
of
the
first
sort
,
because
that
vast
distance
of
the
twofold
separation
,
was
more
then
his
pure
naturalls
was
able
to
comprehend
as
before
is
explained
.
Againe
,
although
he
was
at
the
neerest
brink
of
a
totall
and
finall
desperation
,
yet
hee
sinned
not
,
for
the
Covenant
required
faith
in
truth
,
and
love
to
God
,
in
that
relation
hee
stood
,
but
with
all
his
heart
,
and
all
his
soule
and
all
his
strength
,
and
no
more
.
Therefore
though
hee
was
at
the
foresaid
brink
of
desperation
,
yet
he
sinned
not
.
Againe
,
the
strength
of
his
humane
nature
being
not
able
to
keepe
up
from
desperation
,
under
that
vast
and
dreadfull
separation
,
yet
hee
in
his
unfained
cry
,
why
hast
thou
forsaken
mee
,
as
the
second
Adam
witnessed
Gods
truth
,
namely
,
that
God
really
intended
death
,
that
is
,
this
twofold
separation
,
as
it
was
said
,
in
the
day
that
thou
eatest
thereof
,
thou
shalt
certainly
die
the
death
[
](A81812-e42000-b)(a)
(a)
This
death
of
the
second
Adam
proves
,
that
God
really
intended
the
same
to
man
w●th
the
first
Adam
.
,
and
so
dissolved
that
lie
of
Satan
,
who
said
,
yee
shall
not
die
at
all
,
for
he
being
personally
God-man
,
and
so
more
powerfull
then
any
meere
creature
,
therefore
justice
required
his
personall
power
so
farre
as
need
was
:
and
therefore
although
as
a
meere
creature
he
cryed
out
.
Why
hast
thou
forsaken
mee
,
yet
in
the
power
of
his
personall
operations
hee
cries
out
,
My
God
,
my
God
,
and
so
Faith
mightily
[
](A81812-e42070-b)(b)
(b)
Christ
descended
not
locally
into
the
place
of
the
damned
,
because
his
faith
and
love
to
the
full
sati
faction
of
divine
justice
,
wrought
up
to
God
through
all
interposing
difficulties
,
therefo●e
it
was
unpossible
hee
should
be
held
of
the
sorrowes
of
death
,
and
so
hee
triumphed
over
all
the
enemies
of
his
Fathe●s
glory
,
which
was
to
result
to
him
out
of
the
good
of
mankinde
.
Psal.
16.8.11
.
working
by
love
,
reached
the
power
of
an
endlesse
life
from
under
the
most
vast
depth
of
separation
in
an
endlesse
death
.
I
say
,
this
was
by
Faith
in
Gods
truth
,
and
Gods
righteous
justice
to
him
,
in
that
relation
in
which
he
then
stood
,
for
his
eternall
blessednesse
,
for
saith
hee
to
God
,
I
set
thee
ever
before
me
,
and
thou
wilt
open
to
me
the
way
of
life
,
and
so
with
a
loud
voyce
hee
renders
his
soule
saying
,
Father
,
into
thy
hands
I
commend
my
Spirit
.
Luk
23
,
46.
And
so
by
the
eternall
Spirit
,
as
saith
the
Apostle
,
Hee
offered
himselfe
to
God
without
spot
,
to
purge
our
consciences
from
dead
works
,
to
s●rve
the
living
God
:
he
so
[
](A81812-e42130-b)(c)
(c)
But
now
to
this
point
there
are
three
which
beare
witnesse
in
heaven
,
namely
,
the
th●ee
persons
in
the
one
God
,
in
their
severall
order
,
by
uphold●ng
and
maintaining
that
created
Angelicall
glory
,
for
the
members
of
the
second
Adam
to
all
eternity
,
which
God
from
time
to
time
here
on
earth
hath
promised
them
,
and
still
doth
evidence
it
by
three
witnesses
on
earth
,
namely
,
first
by
Christs
blood-shed
as
the
seale
of
the
satisfaction
of
divine
justice
,
which
obtained
that
eternall
life
:
Secondly
by
water
,
namely
the
worke
of
Re●eneration
cleansing
mans
Spirit
in
Faith
and
love
to
the
mystery
.
Thirdly
,
by
the
Spirit
in
the
ministe●y
of
the
word
and
Sacraments
,
most
eminently
witnessing
the
purchase
and
free
gift
of
that
glory
to
man
through
a●l
ages
.
1
Iohn
5.7.8
.
witnessed
that
other
truth
of
Gods
against
Satans
lie
,
namely
,
that
God
really
intended
to
man
the
knowledge
of
good
in
the
glory
of
Angells
by
his
Covenant
with
Adam
,
and
in
the
righteousnesse
of
the
second
Adam
,
and
so
dissolv'd
that
other
lye
of
Satan
,
that
God
only
pretended
it
,
but
never
intended
it
;
and
to
the
same
end
he
gave
himselfe
also
a
ransome
for
all
men
in
the
fourth
estate
of
man
to
redeeme
them
from
their
Apostacie
.
And
for
conclusion
to
this
Chapter
,
observe
these
five
particulars
.
First
,
that
when
in
common
speech
we
say
,
that
Christ
fulfilled
the
Law
,
we
may
rightly
understand
it
only
of
the
Morall
Law
,
because
he
by
perfect
love
to
God
and
his
Neighbour
,
did
fulfill
all
Lawes
;
that
is
,
not
only
the
Covenant
as
it
was
with
Adam
,
but
also
as
upon
these
two
did
hang
all
the
Law
and
the
Prophets
,
with
respect
of
mans
fourth
estate
,
as
before
is
proved
.
Secondly
,
is
it
so
that
Christ
rais'd
his
Soule
[
](A81812-e42230-b)(a)
(a)
The
first
Resurrection
of
Iesus
Christ
our
Lord
.
by
beliefe
of
truth
and
perfect
love
from
that
vast
depth
of
death
,
and
that
that
was
his
first
and
great
resurrection
,
as
the
second
Adam
.
Hence
observe
,
that
the
raising
of
his
body
was
his
second
resurrection
,
and
most
properly
by
the
glory
of
the
Father
[
](A81812-e42260-b)(b)
(b)
The
second
Resurrection
of
Iesus
Christ
our
Lord
.
,
and
from
Divine
Justice
his
first
step
to
his
eternall
happinesse
,
for
so
great
a
worke
as
the
redemption
of
the
world
.
Phil.
2.9
.
in
this
fourth
estate
of
man
.
Thirdly
,
is
it
so
,
that
the
works
of
the
Sonne
of
God
was
so
potent
in
beliefe
of
truth
to
that
blessednesse
which
was
set
before
him
,
Heb.
12.
as
that
it
wrought
up
to
God
from
under
so
vast
a
separation
in
flames
of
burning
love
to
Gods
glory
by
the
redemption
of
the
world
.
Hence
observe
,
that
to
put
any
worth
upon
any
other
mans
works
as
to
affirme
they
can
deserve
,
by
their
obedience
to
God
,
that
he
should
free
them
from
eternall
death
,
or
render
them
the
reward
of
eternall
life
;
yea
,
and
that
they
can
supererogate
for
others
also
:
I
say
observe
,
that
any
of
this
Doctrine
is
,
not
only
a
blasphemous
derogating
from
Christs
workes
,
but
also
against
the
guift
of
God
imputing
it
,
arrogating
to
man
that
which
is
not
his
:
also
it
overthroweth
the
foundation
of
mans
salvation
,
and
that
fundamentally
,
for
it
not
only
makes
voyd
the
object
of
Justification
,
but
cuts
off
mans
worke
of
Faith
to
that
object
,
in
a
justifying
relation
,
as
before
is
observed
against
the
Iewes
,
pag.
78.
Fourthly
,
is
it
so
,
that
God
estated
the
Covenant
with
Adam
,
that
if
it
were
by
him
fulfilled
.
God
by
him
should
then
receive
the
praise
of
his
justice
to
all
eternity
in
the
foresaid
twofold
respects
,
as
Chap.
2.
pag.
12.13
.
And
likewise
if
the
second
Adam
did
fulfill
it
,
that
by
him
under
divine
justice
,
hee
also
might
receive
the
praise
of
his
justice
to
all
eternity
,
and
that
Christ
accordingly
did
render
him
his
justice
to
every
tittle
,
and
pronounc'd
it
finished
.
Hence
observe
that
God
never
intended
,
nor
needed
to
make
a
personall
reprobation
of
most
men
to
unavoydable
destruction
to
the
everlasting
praise
of
his
justice
.
For
if
the
Covenant
had
bin
fulfilled
by
either
Adam
,
it
it
was
to
the
praise
of
his
justice
to
all
eternity
,
as
here
we
see
,
and
the
Covenant
of
grace
is
so
full
to
this
point
that
all
mankinde
may
ascend
to
eternall
life
by
Christ
,
if
they
will
but
apply
themselves
in
what
they
have
received
,
and
to
what
they
might
receive
in
him
,
yet
by
Christ
Gods
justice
is
eternally
glorifyed
,
as
is
proved
.
Therefore
God
never
made
in
vaine
,
such
a
personall
reprobation
,
to
passe
upon
the
most
of
mankinde
.
Fiftly
observe
,
that
when
I
say
,
Christs
righteousnesse
is
imputed
to
all
mankinde
in
generall
,
or
to
man
beleeving
truth
more
speciall
,
as
is
described
,
I
meane
not
Christ
his
righteousnesse
essentially
as
God
,
nor
his
perfect
love
as
naturally
an
holy
man
,
without
sinne
;
nor
all
those
manifold
works
hee
did
as
personally
God
man
,
even
to
blood
and
death
,
but
by
his
righteousnesse
that
was
imputed
;
I
meane
only
this
one
worke
,
to
which
all
precedently
named
,
were
but
meanes
,
namely
,
his
dissolving
Satans
lyes
[
](A81812-e42430-b)*
*
Our
second
Adam
and
Saviour
,
improved
his
personall
perfections
as
our
su●et●
,
against
the
spirit
of
Satan
his
lyes
in
Saints
,
Sinners
,
&
Divells
,
and
under
the
2.
fold
Separation
,
and
so
made
good
his
fathers
truth
,
namely
,
that
God
really
and
simply
intended
Ete●nall
glory
for
man
with
Angels
,
or
the
contrary
according
to
his
revealed
will
in
either
estate
,
the
which
gave
full
satisfaction
to
divine
Iustice
,
and
was
accepted
in
the
behalf
of
the
World
,
and
therefore
imputed
to
the
worlds
felicity
,
and
mans
the
cheife
part
therein
.
by
witnssing
Gods
truth
,
as
is
described
,
pag.
101.102.111
.
And
the
reason
why
this
only
was
imputed
,
is
this
,
because
only
this
is
it
which
all
men
should
set
to
their
seales
in
this
fourth
estate
of
man
,
and
was
the
first
Adams
worke
in
the
Covenant
,
and
then
to
be
imputed
to
the
supernaturall
felicity
of
the
world
,
as
Chapt.
the
2.
Therefore
the
second
Adams
witnessing
Gods
truth
to
the
repelling
all
the
lying
powers
of
Satan
,
is
only
that
righteousnesse
,
which
by
God
is
imputed
to
the
supernaturall
felicity
of
the
world
in
Generall
,
or
to
man
beleeving
truth
more
speciall
,
as
precedently
is
described
.
CHAP.
IX
.
Declaring
Gods
impartiall
proceedings
in
the
third
part
of
time
to
the
Gentiles
,
when
by
the
Gospell
he
called
them
to
the
blessing
of
Abraham
.
THe
call
of
the
Gentiles
I
will
referre
to
two
generall
heads
.
First
to
the
extraordinary
call
for
a
time
.
Secondly
,
to
the
ordinary
call
,
to
continue
till
time
shall
be
no
more
.
And
in
the
first
this
was
extraordinary
,
that
upon
the
promised
seed
his
fulfilling
all
righteousnesse
,
the
partition
wall
of
the
Mosaicall
Ordinances
of
God
,
should
be
abolished
,
by
which
the
uncircumcised
Iewes
,
precedently
had
insulted
over
the
uncircumcised
Gentiles
,
and
yet
those
Mosaicall
Ordinances
witnessed
not
only
the
Gentiles
exclusion
from
the
oracle
of
life
,
but
also
against
the
Iewes
for
their
own
Apostasie
from
Christ
,
wherefore
he
saith
unto
them
,
even
Moses
in
whom
you
trust
,
doth
accuse
you
,
Joh.
5.45
.
But
upon
Christs
fulfilling
all
righteousnesse
,
this
witnesse
against
the
Gentiles
was
canceld
,
for
so
Saint
Paul
writes
to
the
Gentiles
,
remember
,
saith
hee
,
that
you
being
in
times
past
Gentiles
in
the
flesh
were
called
uncircumcised
,
by
that
which
was
called
the
circumcision
in
the
flesh
made
with
hands
,
that
at
that
time
yee
were
without
Christ
,
being
aliants
from
the
common-wealth
of
Israel
,
and
strangers
from
the
Covenants
of
promises
,
having
no
hope
,
and
without
God
in
the
world
.
But
now
in
Christ
Jesus
,
yee
who
sometimes
were
afarre
off
,
are
made
nye
by
the
blood
of
Christ
,
for
hee
is
our
peace
,
who
hath
made
both
one
,
and
hath
broken
down
the
middle
wall
of
partition
betweene
us
,
having
ab
l●shed
in
his
flesh
the
enmity
,
even
the
Law
of
commandements
contained
in
Ordinances
,
for
to
make
in
himselfe
of
twaine
,
one
new
man
,
so
making
peace
&c.
Ephes.
2.11
,
Likewise
God
pouring
out
his
spirit
upon
all
flesh
was
extraordinary
,
as
Acts
2.
saith
the
Apostle
,
this
is
it
which
was
spoken
●f
by
the
Prophet
Joel
,
it
shall
come
to
passe
in
the
last
days
,
saith
God
,
I
will
powre
out
my
spirit
upon
all
flesh
,
and
your
sonnes
and
your
daughters
shall
prophesie
,
and
your
old
men
shall
dreame
dreames
,
&c.
vers.
16.
And
this
powring
out
of
Gods
spirit
was
two-fold
;
that
is
externall
and
internall
:
first
externall
;
for
whereas
before
God
did
in
his
externall
call
,
excitively
draw
the
Gentiles
to
Christ
,
it
was
but
implicit
by
the
voyce
of
the
creatures
,
and
as
formerly
is
declared
,
likewise
his
externall
drawing
of
the
Iewes
was
but
by
the
Gospell
as
wrapt
up
in
the
glorious
vaile
of
Moses
;
therefore
the
externall
way
to
eternall
life
to
all
the
world
,
was
then
but
narrow
and
obscure
,
but
now
made
broad
and
perspicuous
by
the
naked
externall
demonstration
thereof
,
as
in
the
spirit
of
prophesie
the
wonderfull
gift
of
Miracles
by
the
Apostles
,
understanding
the
Oracles
of
life
more
cleare
than
ever
before
,
and
divulging
the
same
in
burning
zeale
for
the
glory
of
God
,
by
the
salvation
of
the
world
,
and
in
the
wonderfull
gift
of
tongues
by
plainnesse
of
speech
,
excitively
drawing
the
Gentiles
,
or
rather
God
in
Christ
by
them
reconciling
the
world
to
himselfe
,
not
imputing
their
sinnes
,
and
manifesting
to
them
,
that
their
precedent
ignorance
hee
regarded
not
;
but
now
admonishing
all
men
to
returne
from
lying
vanities
,
to
imbrace
their
owne
mercies
that
the
confused
fugitives
of
Babel
,
tasting
the
waters
of
life
at
Ierusalem
,
cryed
out
,
saying
,
How
heare
wee
every
man
in
his
owne
tongue
,
wherein
we
were
borne
,
Parthiaus
,
Medes
and
Elamites
,
and
the
dwellers
in
Mesopotomia
,
and
Iudea
,
and
in
Cappadocia
,
and
in
Pontus
,
Asia
,
Phrygia
and
Pamphilia
,
in
Egypt
,
and
in
the
parts
of
Lybia
about
Cyrene
,
strangers
of
Rome
,
Iewes
and
Proselites
,
Cretes
and
Arabians
,
we
doe
heare
them
speake
in
our
tongues
,
the
wonderfull
works
of
God
,
and
they
were
all
amased
,
Acts
2.8
.
Thus
from
Ierusalem
as
from
Paradise
,
or
the
throne
of
God
,
now
did
issue
the
living
streames
of
eternall
life
to
the
families
of
the
earth
,
dead
in
sinnes
and
trespasses
,
wherefore
precedently
Christ
said
unto
his
Disciples
,
Yee
shall
be
my
witnesses
in
Jerusalem
and
in
all
Judea
and
Samaria
,
and
to
the
utmost
parts
of
all
the
earth
,
and
accordingly
at
Ierusalem
they
first
receiv'd
this
power
from
above
,
which
they
thus
divulged
,
Luke
24.49
.
Luke
2.39
.
and
so
God
perswaded
Iaphet
to
dwell
in
the
tents
of
Shem
,
and
in
this
extraordinary
call
he
was
found
of
them
that
sought
him
not
,
nor
asked
after
him
,
all
being
gone
out
of
the
way
,
and
become
abominable
,
none
seeking
after
God
doing
good
,
no
not
one
.
Thus
God
,
who
keepeth
covenant
and
mercy
for
thousands
according
to
his
purpose
,
as
with
Abraham
,
he
predestinated
and
prepared
them
to
this
glory
.
So
now
hee
called
them
to
it
in
Christ
Jesus
externally
:
and
so
much
for
the
externall
powring
out
of
his
spirit
upon
all
flesh
.
Secondly
,
the
internall
powring
out
of
Gods
spirit
upon
all
flesh
,
I
say
powring
out
;
because
in
comparison
of
his
precedent
dropping
into
the
hearts
of
the
Gentiles
circumcising
their
spirits
,
as
aforesaid
,
and
as
to
the
Iewes
but
sparingly
in
comparison
of
this
powring
out
in
this
day
of
Salvation
,
and
acceptable
yeere
of
the
Lord
:
It
was
but
sparingly
as
by
drops
,
and
that
which
the
spirit
did
now
internally
powre
out
upon
the
spirits
of
all
men
,
may
be
reduced
to
two
generall
heads
:
first
,
wheresoever
the
Oracle
of
truth
manifested
Gods
gift
of
Christs
righteousnesse
imputed
,
as
it
went
from
Kingdome
to
kingdome
by
the
conduct
of
the
spirit
like
a
Chariot
of
light
and
life
rising
upon
the
nations
as
the
sunne
of
righteousnesse
with
health
under
his
wings
:
the
first
powring
into
the
spirit
of
man
for
health
,
was
this
,
namely
,
it
did
quicken
or
enliven
the
originall
principle
of
amity
to
God
,
and
enmity
to
Satan
,
even
as
it
did
upon
the
fall
of
Adam
by
Christs
restauration
of
all
in
the
type
then
put
into
the
nature
of
man
,
hereditarily
to
descend
,
as
precedently
is
proved
;
so
now
likewise
upon
Christ
his
fulfilling
all
righteousnesse
in
the
truth
,
this
infused
principle
which
was
now
dead
in
sinnes
and
trespasses
,
was
by
the
imbreathing
of
the
spirit
of
God
,
wheresoever
the
Gospell
came
,
it
quickened
and
enlivened
man
in
dispositions
to
harken
to
the
externall
call
of
Christ
in
the
object
of
faith
,
to
the
end
they
might
receive
the
gift
of
faith
,
to
receive
life
in
Christ
;
wherefore
saith
Christ
,
If
any
man
will
doe
Gods
Will
,
he
shall
know
of
the
doctrine
,
whether
it
be
of
God
,
or
whether
I
speake
of
my selfe
,
Joh.
7.17
,
18.
Likewise
he
saith
,
Verily
,
verily
,
I
say
unto
you
,
the
houre
is
comming
,
and
now
is
,
when
the
dead
shall
heare
the
voyce
of
the
Sonne
of
God
,
and
they
that
heare
shall
live
,
Joh.
5.25
.
And
the
last
clause
where
it
is
said
,
they
shall
live
,
leades
us
to
the
second
part
,
namely
,
the
spirits
internall
,
more
speciall
powring
upon
all
flesh
,
that
is
,
answerably
,
as
men
did
come
in
the
precedent
enlivened
or
renewed
dispositions
to
Christ
in
the
Gospel
,
as
being
the
object
of
faith
held
forth
by
the
word
of
truth
,
as
the
brazen
Serpent
;
from
thence
by
the
powring
out
of
the
Spirit
,
they
should
receive
the
spirit
of
faith
to
be
able
to
receive
life
in
the
object
of
faith
,
as
before
in
the
precedent
P.
Hence
it
is
the
Apostle
saith
,
Awake
,
thou
that
sleepest
,
that
is
,
under
those
renewed
dispositions
towards
Christ
,
and
stand
up
from
the
dead
,
that
is
,
and
rouse
up
this
grace
to
harken
to
Gods
call
,
to
the
object
of
life
,
and
Christ
shall
give
thee
light
,
that
is
,
the
light
of
right
beliefe
,
as
the
truth
is
in
Iesus
,
from
strength
to
strength
,
and
so
to
receive
life
in
him
,
Ephes.
5.14.8
.
Hence
it
is
,
that
at
Ephesus
the
Apostle
said
of
God
,
even
when
wee
were
dead
in
sinnes
hath
he
quickened
us
together
with
Christ
,
by
grace
yee
are
saved
,
Ephes.
2.5
.
and
saith
hee
not
of
workes
,
lest
any
man
should
boast
,
for
wee
are
his
workmanship
,
created
in
Christ
Iesus
unto
good
workes
,
which
God
hath
afore
ordained
,
that
we
should
walke
in
them
,
that
is
,
by
his
fore-ordination
with
Abraham
,
as
before
is
declared
.
He
also
saith
to
those
Gentiles
,
Worke
out
your
salvation
with
fea●e
and
trembling
;
for
it
is
God
which
worketh
in
you
b●th
to
wi●l
and
to
doe
of
his
good
pleasure
,
Phil.
2.13
.
and
the
ground
why
God
did
thus
extraordinarily
externally
,
and
internally
powre
out
his
spirit
upon
the
spirits
of
the
Gentiles
dead
in
sins
and
trespasses
,
was
this
,
That
as
sinne
by
their
apostasie
had
raigned
unto
death
,
even
so
might
his
grace
raigne
through
righteousnesse
unto
eternall
life
by
Christ
Iesus
our
Lord
,
Rom.
5.21
.
A
second
ground
was
this
,
that
unlesse
God
had
so
excitively
drawne
them
by
powring
out
his
spirit
,
they
neither
could
,
nor
would
ever
come
to
him
by
Christ
,
which
is
implyed
by
the
words
of
our
Saviour
,
when
he
rebuked
the
Iewes
in
their
proud
apostacie
being
dead
,
to
live
in
him
,
he
saith
,
no
man
can
come
unto
me
,
except
the
Father
which
sent
me
draw
him
,
Joh.
6.44
.
Likewise
to
those
Iewes
,
having
the
power
of
this
enlivening
spirit
imbreathing
upon
their
spirits
,
and
st●fled
by
them
he
saith
,
Yee
will
not
come
unto
mee
that
yee
might
have
life
,
Joh.
5
40.
So
that
we
may
plainly
see
,
even
under
this
extraordinary
powring
out
of
Gods
spirit
upon
all
flesh
,
his
proceedings
are
equally
alike
to
all
,
without
respect
of
persons
;
for
then
he
sends
forth
his
great
Commission
into
all
the
world
,
saying
to
his
ambassadors
,
goe
yee
into
all
the
world
,
and
pre●c●
the
Gospell
to
every
creature
;
he
that
believeth
and
is
baptised
shall
be
saved
,
hee
that
believeth
not
shall
be
damned
.
Marke
16.15
.
&
16.
Hence
Saint
Peter
saith
,
of
a
truth
I
perceive
that
God
is
no
respecter
of
persons
,
but
in
every
nation
he
that
feareth
him
and
worketh
righteousnesse
is
accepted
of
him
,
Acts
10.34
,
35.
all
which
is
according
to
the
first
modell
delivered
to
Caine
;
if
thou
dost
well
,
shalt
thou
not
be
accepted
?
&c.
Hence
observe
by
the
way
,
that
God
is
a
God
keeping
covenant
;
for
as
hee
ordained
these
Gentiles
to
glory
by
covenant
with
Abraham
;
he
now
accordingly
called
them
to
receive
it
;
wherefore
Saint
Peter
urgeth
the
Gentiles
upon
this
ground
,
as
well
as
the
Iewes
,
to
returne
to
God
in
Christ
,
saying
,
repent
and
be
baptized
every
one
of
you
in
the
name
of
Iesus
Christ
,
for
the
remission
of
sinnes
,
and
receive
the
holy
Ghost
;
for
saith
he
,
the
promise
is
made
to
you
and
to
your
children
,
and
to
all
that
are
a
farre
off
,
even
as
many
as
the
Lord
our
God
shall
call
,
Acts
2.39
.
Object
.
But
it
will
here
be
objected
,
because
he
saith
,
as
many
as
the
Lord
God
shall
call
,
therefore
God
intended
not
to
powre
his
spirit
on
all
,
and
all
alike
,
consequently
some
were
personally
reprobated
,
&c.
Answer
.
The
Apostle
might
well
make
this
restriction
,
yet
never
have
any
such
intention
.
First
,
because
he
knew
Gods
proceedings
upon
the
kindreds
and
nations
of
the
earth
,
should
be
by
degrees
,
calling
some
sooner
,
and
some
later
,
and
not
all
at
one
time
,
as
all
on
a
day
,
as
wee
use
to
say
,
therefore
hee
might
well
say
,
as
many
as
our
Lord
God
shall
call
,
although
it
be
intended
personally
alike
to
all
.
Secondly
,
the
Apostle
might
well
say
,
as
many
as
the
Lord
God
shall
call
,
because
hee
knew
God
from
the
beginning
had
ordained
to
deny
the
efficacie
of
his
call
to
some
sort
of
men
,
as
he
did
to
Cain
;
for
when
he
predestinated
both
Iewes
and
Gentiles
in
Christ
Jesus
with
Abraham
,
hee
then
gave
the
same
rule
of
cursednesse
to
man
turning
this
grace
into
wantonnesse
,
as
well
as
blessednesse
to
man
submitting
to
it
in
the
obedience
of
faith
,
as
formerly
is
declared
,
therefore
hee
might
well
say
,
as
many
as
our
Lord
God
shall
call
,
&c.
So
likewise
our
Saviour
alluding
to
this
same
rule
of
cursing
and
blessing
,
to
families
and
cities
in
the
call
of
these
Gentiles
,
hee
saith
,
Some
are
the
sonnes
of
peace
,
and
some
are
not
,
Luke
10.3.5.18
.
For
,
not
onely
believers
,
but
all
mankinde
in
generall
,
especially
at
that
time
of
grace
,
were
the
sonnes
of
peace
,
that
is
,
in
a
reconcileable
condition
to
God
in
Christ
Jesus
:
as
for
example
,
although
Cain
was
not
a
believer
,
as
was
Abel
,
yet
there
was
a
time
when
hee
was
a
sonne
of
peace
,
that
is
reconcileable
in
Christ
his
acceptable
righteousnesse
by
Gods
owne
nterrogative
testimony
,
although
afterwards
hee
was
not
for
rejecting
the
spirits
reproofe
of
sinne
,
and
so
gracious
an
incouragement
of
him
to
submit
to
receive
life
and
glory
,
as
formerly
is
proved
.
Likewise
our
Saviour
,
according
to
this
rule
of
cursing
and
blessing
in
his
peculiar
prayer
for
his
Apostles
,
as
going
in
his
ambassage
for
the
reconciliation
of
the
world
,
he
then
also
prayes
for
the
world
exclusively
and
inclusively
,
exclusively
,
to
those
that
persist
in
their
precedent
apostasie
against
the
imbreathing
of
the
foresaid
externall
and
internall
light
when
it
came
unto
them
,
and
hated
his
ambassadors
,
and
in
this
sense
,
(
saith
hee
)
I
pray
not
for
the
world
,
for
so
runnes
the
force
of
the
implication
.
But
on
the
other
side
,
hee
prayes
inclusively
,
for
them
which
were
,
as
once
was
Cain
,
the
subjects
of
reconciliation
;
wherefore
for
them
hee
prayes
which
shall
believe
in
him
through
their
ambassage
,
directly
according
to
the
rule
delivered
to
Abraham
,
Joh.
17.8.9.14
,
15.20
.
So
likewise
according
to
this
rule
of
cursing
and
blessing
,
Acts
13.
the
Apostles
by
distinguishing
betweene
them
which
were
the
sonnes
of
peace
,
and
them
which
were
not
,
that
is
,
betweene
the
apostate
Iewes
resisting
the
call
of
the
Gentiles
at
Antioch
,
as
men
of
old
ordained
to
that
damnation
,
and
betweene
the
concourse
of
Gentiles
in
that
great
assembly
,
who
also
of
old
by
covenant
with
Abraham
were
given
to
Christ
,
and
ordain'd
to
that
salvation
,
wherfore
the
Apostle
rightly
referres
the
efficacious
call
of
the
spirit
by
their
doctrine
to
the
levell
of
Gods
fore-ordination
with
Abraham
,
as
cutting
betweene
these
two
sorts
of
people
,
saying
,
when
the
Gentiles
heard
this
,
that
is
,
their
doctrine
of
God
,
his
intended
mercy
to
them
,
they
were
glad
,
and
glorified
the
word
of
the
Lord
,
and
as
many
as
were
ordain'd
to
eternall
life
believed
,
but
they
shooke
off
the
dust
of
their
feet
against
these
Iewes
,
therby
witnessing
,
that
they
stood
as
men
that
were
under
the
foresaid
curse
or
ordination
to
eternall
death
,
for
despising
that
grace
which
the
Gentiles
,
according
to
Gods
covenant
,
did
now
imbrace
,
verse
.
41.46
,
47.48.51
.
So
that
the
point
is
cleare
,
that
Gods
proceedings
is
without
all
respect
of
persons
,
according
to
his
covenant
with
Abraham
for
cursing
and
blessing
.
And
the
ground
why
man
sinning
through
ignorance
and
unbeliefe
is
the
summe
or
subject
of
peace
and
reconciliation
,
and
not
obstinate
refusers
of
the
light
,
is
,
because
they
are
more
properly
subjectively
disposed
to
mercy
then
the
others
;
for
if
the
one
knew
the
evill
of
the
thing
as
doth
the
other
,
they
would
not
so
stand
out
;
hence
Saint
Pe●er
saith
,
to
some
of
the
Iewes
,
I
wot
that
through
ignorance
yee
did
it
,
as
did
also
your
Rulers
,
implying
that
had
they
knowne
,
that
is
,
as
did
some
others
,
they
would
not
have
slaine
the
Lord
of
glory
,
Acts
3.15.17.19
.
So
likewise
,
Saint
Paul
of
himselfe
saith
,
I
was
a
blasphemer
,
a
persecuter
and
injurious
,
but
I
obtained
mercy
,
because
,
said
he
,
I
did
it
ignorantly
in
unbeliefe
,
1
Tim.
1.13
.
So
likewise
to
the
Gentiles
,
hee
preached
the
same
doctrine
,
saying
,
This
time
of
ignorance
God
wincked
at
,
but
now
he
commandeth
all
men
every
where
to
returne
.
Acts
17.30
.
Wherefore
the
Apostle
might
well
say
,
as
many
as
the
Lord
God
shall
call
,
and
yet
intend
no
such
thing
as
is
pretended
.
And
for
conclusion
,
here
first
observe
,
that
there
hath
proceeded
from
God
a
threefold
extraordinary
call
of
mankinde
in
Christ
Jesus
to
enjoy
their
day
of
Grace
,
as
a
day
of
grace
to
receive
in
his
gift
of
righteousnesse
the
day
of
eternall
glory
:
The
first
was
immediately
upon
Adams
fall
in
the
promised
seed
of
the
Woman
,
Chap.
4.
This
was
equally
alike
universally
to
all
mankinde
.
The
second
was
at
Noahs
comming
out
of
the
Arke
,
when
God
renewed
this
covenant
of
grace
to
Noah
and
his
sonnes
with
them
and
his
seed
after
them
,
which
at
that
time
comprehended
all
alike
without
respect
of
persons
,
as
Chap.
5.
The
third
extraordinary
call
of
the
world
was
this
of
the
Gentiles
,
as
is
precedently
in
this
Chapter
inlarged
,
when
God
was
found
of
them
that
sought
him
not
.
Secondly
,
is
it
so
,
that
it
is
extraordinary
mercy
in
God
thus
to
be
found
of
them
that
sought
him
not
;
hence
observe
,
that
this
is
no
ordinary
rule
for
man
to
rely
upon
,
because
,
what
is
Gods
extraordinary
rule
,
is
not
his
ordinary
rule
to
man
.
Thirdly
,
observe
,
that
in
this
extraordinary
calling
of
the
Gentiles
to
receive
the
blessing
of
Abraham
,
when
God
hath
enlivened
the
aforesaid
dead
principle
of
enmity
to
Satan
,
and
Amity
to
himselfe
,
that
hee
will
then
have
man
to
put
forth
this
enlivened
disposition
to
come
to
him
,
as
he
doth
excitively
draw
forth
that
internall
inclination
,
so
to
convey
further
mercies
.
I
say
hence
observe
,
that
as
God
will
crowne
one
grace
with
the
guift
of
another
,
so
also
[
](A81812-e44230-b)(a)
(a)
From
this
ground
it
is
,
that
in
this
fourth
estate
of
man
,
what
God
commands
man
to
doe
before
justifying
Faith
,
or
after
,
he
promises
his
own
efficiency
to
accomplish
what
he
commands
;
that
is
,
if
man
thus
apply
himselfe
,
or
otherwise
not
.
as
Prov.
1.23
,
24.
&c.
he
will
communicate
by
exercise
of
the
inferiour
,
the
conferrence
of
a
grace
more
Superior
,
as
to
the
first
inlivened
principle
,
he
will
adde
the
guift
of
Faith
,
and
to
Faith
a
power
rightly
to
receive
his
guift
of
Christs
righteousnesse
accounted
to
be
mans
to
remission
of
sinnes
,
which
is
his
justification
,
consequently
his
eternall
life
by
salvation
.
But
it
will
here
be
objected
,
Object
.
that
one
man
hath
more
because
hee
works
more
,
consequently
hee
deserves
more
.
Not
so
,
but
because
he
works
to
submit
more
,
Answer
.
and
so
to
receive
by
mercy
more
,
therefore
he
receives
more
,
but
he
that
(
as
did
Cain
)
by
pride
so
refused
to
submit
,
or
doth
it
in
the
remisse
degrees
,
he
therefore
receives
lesse
mercy
,
or
none
at
all
.
Fourthly
,
is
it
so
,
that
the
force
of
Gods
extraordinary
pouring
forth
his
spirit
raiseth
the
minde
of
man
to
him
being
dead
in
sinnes
and
trespasses
?
Then
hence
observe
also
,
when
the
spirit
of
a
man
is
dead
in
sinnes
and
trespasses
,
namely
,
when
it
is
habitually
habituated
to
seeke
its
eternall
felicity
for
the
worth
of
his
own
righteousnesse
,
or
the
like
errors
;
or
habitually
habituated
to
terminate
his
felicity
in
a
terrestriall
or
sensuall
good
of
bodily
contentments
,
as
Psal.
49.20
.
And
the
ground
why
this
is
so
,
is
because
these
habituall
errors
or
the
like
,
doth
[
](A81812-e44370-b)(b)
(b)
When
man
is
in
his
spirit
dead
,
to
live
by
beliefe
in
the
object
of
justification
;
if
then
Gods
Spirit
doth
not
imbreath
,
to
enliven
mans
spirit
to
hearken
,
by
som
dispositions
to
Gods
voyce
,
and
to
bring
him
so
beliefe
in
the
object
of
life
,
he
then
perisheth
eternally
,
for
now
man
can
do
noe
more
to
raise
his
mind
to
God
in
Christ
,
as
the
object
of
justification
to
salvation
,
then
can
the
Leopard
to
change
his
spots
,
or
the
Black-moore
his
skin
.
extinguish
,
even
the
least
dispositions
to
true
godlinesse
[
](A81812-e44380-b)(c)
(c)
Although
it
doth
extinguish
the
inclination
to
true
godlinesse
,
yet
in
some
there
may
remain
dispositions
to
civility
or
the
like
.
namely
,
mans
internall
dispositions
to
God
,
and
his
enmity
to
Satan
,
flowing
from
the
universall
grace
of
the
Covenant
;
but
what
it
is
to
be
twice
dead
and
pluckt
up
by
the
roots
,
appeares
in
the
12
Chapt.
Is
it
so
,
that
when
Christ
did
thus
powre
out
his
Spirit
upon
all
flesh
,
that
yet
at
this
time
be
denyed
the
spirit
of
Faith
to
his
Nationall
Spouse
to
the
most
part
,
for
their
proud
Apostasie
to
their
ensuing
rejection
?
Hence
observe
,
how
rightly
the
Lord
of
glory
returned
the
same
upon
them
,
But
I
said
unto
you
,
that
yee
also
have
seene
mee
and
beleeve
not
;
All
that
the
Father
[
](A81812-e44450-b)*
*
But
at
this
time
the
Father
giveth
me
the
Gentiles
to
gather
by
the
word
of
truth
to
salvation
but
of
you
but
few
,
for
your
call
is
not
given
to
be
at
this
time
,
but
in
the
future
,
as
Rom.
11.25
,
26
,
27.
giveth
mee
shall
come
unto
mee
,
but
not
most
of
you
at
this
time
of
grace
,
for
that
s
implyed
:
Iohn
6.35
,
36
,
37
,
38
,
39
,
40.
Is
it
so
,
that
when
Christ
came
personally
into
the
world
,
he
then
found
Iewes
and
Gentiles
generally
both
dead
in
sinnes
and
trespasses
to
him
,
as
the
object
of
justification
to
their
life
and
glory
,
yea
even
his
Nationall
Spouse
generally
?
Hence
observe
,
how
rightly
spake
the
Lord
Jesus
Christ
to
his
proud
Apostate
Spouse
,
saying
,
none
can
come
to
mee
unlesse
the
Father
which
sent
me
draw
him
,
meaning
,
his
extraordinary
mercy
,
Ioh.
6.44
.
Is
it
so
,
that
Christ
his
righteousnesse
as
imputed
by
the
Fathers
gift
,
and
conveyed
from
Kingdome
to
Kingdome
,
by
the
word
of
truth
,
was
and
is
the
only
object
of
life
and
glory
,
and
the
removall
of
mans
misery
,
which
submitted
by
beliefe
of
truth
to
receive
that
gift
of
righteousnesse
in
that
sacred
object
?
Then
hence
observe
,
how
rightly
spake
the
Lord
Jesus
Christ
of
himselfe
,
saying
,
I
am
the
way
and
the
truth
and
the
life
,
no
man
can
come
unto
the
Father
but
by
mee
.
Joh.
14.6
.
Againe
,
is
it
so
;
that
this
extraordinary
calling
of
the
Gentiles
to
righteousnesse
,
life
and
glory
,
being
dead
in
sinnes
and
trespasses
by
their
precedent
Apostacie
,
that
even
the
second
Adams
satisfactory
righteousnesse
obtained
as
upon
Adams
fall
,
so
at
this
time
also
,
that
this
world
should
be
mans
day
of
grace
againe
,
as
a
day
of
grace
to
receive
in
it
the
gift
of
eternall
glory
,
the
world
of
Gentiles
being
under
wrath
?
Then
hence
observe
,
that
from
this
ground
Saint
Paul
in
the
5
of
the
Rom.
rightly
brings
in
Christs
imputative
righteousnesse
as
opposed
,
not
only
to
our
unrighteousnesse
and
misery
in
Adams
transgression
,
but
also
interminglingly
opposing
it
against
all
mens
own
personall
sinnes
,
against
the
grace
of
God
in
Christ
,
that
whereas
sinne
in
both
respects
had
abounded
,
so
Gods
grace
by
his
gift
of
Christs
righteousnesse
did
superabound
,
as
appeareth
from
the
8.
verse
to
the
end
of
that
Chapter
.
Againe
,
is
it
so
,
that
at
the
height
of
Israels
Apostacie
,
and
at
the
brink
of
their
rejection
from
Christ
,
that
then
God
thus
extraordinarily
brought
in
the
Gentiles
to
be
his
Spouse
,
which
were
not
his
people
?
Hence
observe
,
how
rightly
Christ
in
his
life
time
,
Ioh.
10.16
.
opposed
the
certainty
of
the
Gentiles
for
life
and
glory
,
to
his
Apostate
Spouse
the
Iewes
,
then
to
bee
extinguished
,
ver.
26.
and
in
the
three
next
verses
,
grounding
the
stable
felicity
of
the
Church
of
the
Gentiles
only
on
his
free
gift
,
and
his
Fathers
power
,
opposing
it
to
all
contrary
powers
whatsoever
:
for
although
the
Church
of
the
Iewes
became
totally
separated
from
Christ
as
now
they
stand
,
yet
so
shall
never
the
Church
of
the
Gentiles
,
nor
yet
the
Iewes
,
when
they
are
againe
ingrafted
into
Christs
visible
Church
,
as
was
before
Prophecied
by
[
](A81812-e44790-b)*
*
For
by
this
word
,
those
days
,
is
not
only
meant
the
first
extraordinary
light
of
grace
and
truth
divulged
in
the
Gospell
by
the
Apostles
Ministery
,
but
this
Prophecy
also
extends
to
those
dayes
of
that
extraordinary
call
of
the
Iewes
,
mentioned
Rom.
11.25
,
26
,
&
27.
when
also
shall
come
in
the
fulnesse
of
the
Gentiles
.
Ieremiah
,
and
the
Author
to
the
Hebrewes
,
Ierem.
31.33
,
&
32
,
40.
Heb.
8.8.10
.
CHAP.
X.
Opening
what
in
the
calling
of
the
Gentiles
was
ordinary
to
continue
untill
time
shall
be
no
more
;
and
that
Gods
proceedings
therein
,
is
without
respect
of
persons
to
all
al●ke
.
THe
second
Adam
and
Saviour
of
the
world
,
was
not
only
a
Priest
in
the
dayes
of
his
flesh
,
after
the
order
of
Aron
,
Heb.
10.
by
offering
his
body
of
flesh
and
blood
,
so
putting
an
end
to
that
fleshly
or
bloody
Sacrificing
Priest-hood
,
in
which
respect
the
Apostles
in
manifold
regards
,
referres
things
to
the
[
](A81812-e44930-b)*
*
The
Apostle
attributes
so
much
to
Christs
blood
&
death
,
to
leade
us
by
sense
to
the
more
firm
faith
in
his
blood
&
death
,
as
it
was
the
expiration
of
his
worke
,
as
the
faithful
and
true
witnesse
,
for
Gods
truth
against
Satans
lies
,
to
regaine
Gods
glory
by
the
salvation
of
the
world
.
blood
of
Christ
,
and
often
reiterates
the
same
;
but
also
in
his
Militant
Church
he
was
and
is
a
Priest
for
ever
,
after
the
order
of
Melchizedeck
,
till
time
shall
be
no
more
,
that
is
,
as
Melchizedeck
,
(
Shem
I
meane
)
descending
from
the
old
world
,
did
not
only
in
the
Apostacie
of
the
new
world
at
Abel
,
abide
in
the
Faith
of
the
first
ten
Fathers
,
but
also
in
the
time
of
the
Apostasie
of
his
own
Family
,
remained
durably
constant
in
the
oracle
of
life
:
not
only
King
of
Salem
,
that
is
,
of
peace
,
but
Priest
also
of
the
most
high
God
,
after
the
power
of
an
endlesse
life
,
for
he
continued
receiving
(
as
appeares
in
Abrahams
Tythes
)
the
homage
of
the
Sacrifice
of
praise
,
for
God
,
and
to
God
:
likewise
in
Gods
stead
,
returning
comforts
and
blessings
from
God
upon
man
,
Gen.
14.18
.
Heb
7.7
.
Likewise
so
did
Christ
abide
constant
by
tradition
,
discending
in
his
spirit
on
men
,
from
the
beginning
of
the
old
world
,
figuratively
by
the
promised
seed
of
the
woman
,
through
all
occurrents
or
times
of
the
worlds
Apostasie
,
remayned
figuratively
in
the
ten
Fathers
,
not
only
King
of
peace
,
as
Milchizedeck
,
but
also
the
Priest
of
the
most
high
God
receiving
the
Sacrifice
of
praise
to
God
,
and
for
God
,
by
man
believing
truth
,
and
returning
from
God
,
blessings
upon
them
,
not
only
by
his
acceptable
satisfactory
righteousnesse
imputed
,
the
ground
of
all
acceptation
,
but
also
in
the
oracle
of
life
,
divulging
it
by
his
Ambassadors
to
the
world
,
and
the
imbreathings
of
his
Spirit
into
the
Spirit
of
man
,
as
sometime
reproving
the
world
of
sinne
,
as
to
Cain
and
the
old
world
,
in
the
ten
Fathers
,
and
in
the
Ministry
of
Noah
,
sometimes
receiving
in
good
part
the
Sacrifices
of
the
praise
of
his
grace
,
as
in
Abell
his
offering
by
beliefe
of
truth
,
sometimes
pouring
out
his
blessings
of
consolation
as
in
Noah
his
Sacrifice
,
he
smelt
a
savor
of
rest
,
and
comfortably
renewed
his
gracious
Covenant
,
&c.
Sometimes
in
gracious
incouragements
to
submit
to
this
mercy
,
as
he
did
to
Cain
,
and
sometimes
enlivening
the
Spirit
of
man
dead
in
sinnes
and
trespasses
,
as
to
these
Gentiles
we
see
,
so
raising
these
dead
bones
to
live
in
his
sight
.
Therefore
to
continue
this
Priest-hood
successively
after
his
departure
from
this
world
corporall●
,
he
made
choyce
of
men
meane
and
contemptible
for
his
Ambassadors
,
that
so
the
efficacy
might
appeare
to
be
hi●
,
●nd
none
of
theirs
;
to
which
end
also
,
he
loved
them
as
his
owne
,
more
[
](A81812-e45110-b)*
*
The
Lord
I●sus
having
made
choice
of
twelve
whom
the
Father
had
given
him
,
of
whom
Iudas
was
one
,
and
therefore
Mat.
1●
.
he
called
him
as
the
othe●
eleven
and
gave
him
like
power
to
p●each
the
Gospell
,
and
worke
miracles
as
to
the
rest
,
ver.
1.4
,
7.
yet
Ioh.
13.
●e
excluds
Iudas
from
tha●
choice
,
ve●
.
●8
.
for
as
the
cal
of
Christ
〈◊〉
some●imes
unive
sally
ext●ao●dinary
,
as
was
this
of
the
Gentiles
:
●nd
sometimes
his
call
and
choice
is
extraordinary
and
speciall
,
as
was
that
of
the
70
Disciples
,
and
to
some
extraordinary
and
more
peculiar
,
as
was
this
call
and
choice
of
the
12
Apostles
,
for
the
Restauration
of
the
world
,
by
their
labours
;
but
the
most
neerest
choice
and
conjunction
of
Christ
with
man
is
in
the
object
of
Iustification
,
by
his
Spirit
imbreathing
upon
their
Spirits
by
right
beliefe
of
him
,
for
so
they
are
his
Spouse
in
the
nee●est
relation
;
yet
mans
ungodlinesse
may
be
fo●
t●anscendent
,
as
that
for
it
,
God
will
cut
him
off
from
the
most
glorious
priviledge
,
then
much
more
to
Iuda●
.
see
Cap.
12.
see
Gods
decree
in
Chapt.
12.
peculiarly
●hen
other
men
,
Ioh.
13
1.
only
hee
excluded
Iudas
because
treacherous
,
from
that
peculiar
respect
,
ver.
18.
But
to
those
whom
he
had
chosen
,
as
before
is
said
,
he
gave
promise
of
his
residence
with
them
in
his
Spirit
,
for
hee
breathed
on
them
,
and
saith
unto
them
,
receive
yee
the
Holy
Ghost
,
whosoever
sinnes
you
remit
,
they
are
remitted
unto
them
,
and
whosoever
sinnes
yee
retaine
,
they
are
retained
:
implying
,
that
in
their
Ambassage
,
as
rightly
divulging
their
Commission
,
he
in
his
word
by
his
Spirit
will
be
resident
[
](A81812-e45260-b)(e)
(e)
Excommunication
rightly
administred
,
is
an
externall
manifestation
of
Gods
internall
and
invisible
proceedings
upon
the
spirits
and
persons
of
men
in
the
visible
Church
,
as
did
Saint
Paul
in
cutting
off
the
incestuous
man
from
Christs
body
,
and
afterwards
admitted
him
againe
to
be
ingrafted
.
loosing
mankinde
from
the
guilt
,
punishment
,
and
prevalencie
of
sinne
;
but
to
men
obstinatly
persisting
in
their
precedent
Apostasie
in
the
light
of
truth
and
grace
,
hee
will
detaine
the
influence
of
that
efflux
by
his
spirit
from
their
spirit
,
as
men
bound
over
in
Chaines
of
their
own
corruptions
,
to
their
eternall
damnation
,
Ioh.
20.22
23.
likewise
Jesus
came
and
spake
unto
them
saying
,
All
power
is
given
unto
me
in
Heaven
and
Earth
,
goe
yee
therefore
and
teach
all
Nations
,
Baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
,
teaching
them
to
observe
al
things
which
I
have
commanded
you
,
and
loe
I
am
with
you
untill
the
end
of
the
world
:
Implying
,
otherwise
not
,
if
you
from
my
right
Ambassage
depart
.
Mat.
28.
&
28.
Likewise
to
continue
the
succession
of
this
everlasting
Priest-hood
to
future
ages
,
Christ
by
his
Spirit
in
Saint
Paul
at
Miletus
sent
to
Ephesus
,
and
called
the
Elders
of
the
Church
,
and
when
they
were
come
to
him
,
Saint
Paul
said
unto
them
,
Yee
know
from
the
first
day
I
came
unto
Asia
,
after
what
manner
I
have
been
with
you
●t
all
seasons
,
Acts
20.27
.
&
ver.
26.
he
saith
,
wherefore
I
take
you
to
record
this
day
,
that
I
am
pure
from
the
blood
of
all
men
,
for
I
have
rot
shunned
to
declare
unto
you
all
the
counsell
of
God
:
take
heed
therefore
unto
your selves
,
and
to
all
the
flock
over
which
the
Holy
Ghost
hath
made
you
overseers
to
feed
the
Church
of
God
,
which
he
hath
purchased
with
his
own
blood
,
for
I
know
this
,
that
after
my
departure
,
shall
grievous
Wolves
enter
in
among
you
,
not
sparing
the
.
Also
of
your
own
selves
shall
men
arise
speaking
perverse
things
,
to
draw
away
Disciples
after
them
,
therefore
saith
hee
,
watch
&c.
Likewise
to
the
same
end
in
his
Epistle
to
Timothy
he
saith
,
I
exhort
therefore
,
that
first
of
all
supplications
,
prayer
,
interessions
,
and
giving
of
thanks
be
made
for
all
men
,
for
Kings
and
all
that
are
in
Authority
,
that
we
may
lead
a
quiet
and
peaceable
life
in
●ll
godlinesse
and
honesty
,
that
is
,
to
the
end
that
from
the
efflux
of
of
Christ
his
spirit
in
the
Oracles
of
life
men
may
be
drawn
from
the
shade
of
death
to
life
,
for
that
s
implyed
,
because
he
saith
,
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
,
who
will
have
all
men
to
be
saved
,
and
come
to
the
knowledge
of
the
truth
:
1
Tim.
2.4
.
But
what
this
truth
is
,
I
need
not
now
stand
to
treate
of
,
because
it
is
but
the
same
which
God
preached
to
Adam
in
the
promised
seed
of
the
woman
,
and
to
Cain
interrogatively
,
and
the
same
which
hee
renew'd
to
Abraham
in
the
predestination
of
Jewes
and
Gentiles
,
and
which
was
wrapt
up
under
the
glorious
vaile
of
Moses
,
and
now
preached
with
open
face
without
the
veile
,
therefore
Christ
is
a
Priest
for
ever
,
after
the
order
of
Milchisedeck
,
in
his
own
Ambassage
,
rightly
delivered
till
time
shall
be
no
more
.
Wherefore
rightly
saith
the
Apostle
,
Christ
yesterday
,
and
to
day
,
and
the
same
for
ever
.
Christ
also
manifests
his
impartiall
proceedings
unto
the
Spirits
of
men
,
intending
and
extending
eternall
life
to
all
and
all
alike
,
in
this
ordinary
call
of
the
Gentiles
,
as
appears
Luke
the
8.
for
there
he
compares
the
Oracles
of
life
for
Doctrine
of
the
Kingdome
of
grace
to
seed
,
and
all
mens
mindes
to
whom
the
Gospell
comes
,
to
ground
variously
dispos'd
,
and
that
from
those
various
dispositions
in
the
hearts
of
men
:
the
oracle
of
life
ordinarily
did
variously
take
effect
by
the
influence
of
his
spirit
,
and
in
the
opening
of
this
parable
,
he
referres
those
various
dispositions
of
men
to
foure
heads
,
for
saith
hee
,
the
parable
is
this
,
the
seed
is
the
word
of
God
.
ver.
12.
from
which
seed
of
life
,
the
first
sort
of
men
received
only
a
glance
of
the
object
of
faith
,
and
no
more
:
for
saith
hee
,
those
by
the
high
way
side
,
are
those
that
heare
,
then
cometh
the
Divell
and
taketh
the
word
out
of
their
hearts
,
least
they
should
believe
and
be
saved
:
therefore
these
do
not
believe
in
any
degree
,
they
have
onely
a
glance
and
no
more
;
and
the
reason
is
,
because
their
mindes
were
as
a
common
roade
for
Satan
his
allurements
,
and
persisting
in
their
precedent
Apostacie
,
extinguishing
all
light
of
the
enlivened
principle
of
enmity
to
Satan
,
wherefore
saith
Christ
to
such
,
if
the
light
that
is
in
thee
be
darknesse
,
how
great
is
that
darknesse
?
Mat.
6.23
.
Againe
,
the
second
sort
of
mens
mindes
under
the
seed
of
life
receive
a
further
disposition
to
the
object
of
Faith
;
for
they
believe
to
consolation
,
verse
13.
they
on
the
rocke
when
they
here
receive
the
word
with
joy
,
and
these
have
no
root
,
which
for
a
while
believe
,
and
in
time
of
temptation
fall
away
,
and
the
reason
is
,
because
their
mindes
by
contrary
habites
were
uncapable
of
a
depth
or
settled
reception
of
the
seed
of
life
,
as
is
the
rocke
to
retaine
any
seed
to
fructification
,
and
therefore
these
could
abide
no
force
of
triall
,
but
fell
away
and
came
to
nothing
.
Againe
,
the
third
sort
of
mens
mindes
on
which
fell
the
seed
of
life
,
were
further
disposed
for
reception
of
Christ
the
object
of
Faith
,
as
verse
14.
and
that
which
fell
amongst
thornes
,
which
when
they
have
heard
,
goe
forth
and
are
choaked
with
the
cares
and
the
pleasures
of
this
life
,
and
bring
no
fruit
to
perfection
,
implying
,
they
went
forward
in
the
profession
of
true
Religion
,
yet
their
fruit
fell
short
of
perfection
,
because
they
came
too
much
in
the
spirit
of
Cain
,
glewed
to
the
possessions
and
pleasures
of
this
world
;
so
extinguishing
in
their
soules
the
operation
of
Gods
spirit
in
the
seed
of
life
,
and
therefore
come
to
nothing
.
Againe
,
the
fourth
sort
of
men
are
further
disposed
to
the
object
of
Faith
;
For
they
in
an
honest
and
good
heart
from
the
force
of
the
Gospel
which
enlivened
.
as
in
all
the
rest
,
the
principle
of
amity
to
God
,
and
of
enmity
to
Satan
,
and
it
being
carefully
preserved
by
them
came
to
heare
the
Oracle
of
life
,
and
so
they
received
the
spirit
of
Faith
to
receive
the
object
of
Faith
,
and
so
brought
forth
fruit
with
patience
;
For
verse
15.
the
Text
saith
,
but
that
on
the
good
ground
are
they
which
with
an
honest
and
good
heart
,
having
heard
the
word
,
keepe
it
,
and
bring
forth
fruit
with
patience
.
Now
,
that
all
this
was
spoken
by
Christ
with
respect
to
future
times
,
in
the
ordinary
course
of
his
ambassadors
in
the
administration
of
the
seed
of
life
is
plaine
in
the
3
next
ensuing
verses
:
For
when
he
had
said
that
the
end
of
this
heavenly
light
was
to
be
divulged
,
imply'd
in
the
16.
verse
,
and
that
by
it
all
secrets
shall
be
discovered
,
as
in
the
17.
verse
.
thereupon
in
the
18.
verse
hee
exhorts
,
saying
.
Take
heed
therefore
bow
yee
heare
,
for
whosoever
hath
,
that
is
,
his
principle
of
amity
and
enmity
to
Satan
,
preserved
in
dispositions
to
God
,
to
him
shall
be
given
,
that
is
,
the
power
of
Faith
to
receive
Christ
the
object
of
life
,
and
whosoever
hath
not
,
that
is
at
least
his
renewed
principle
or
disposition
preserved
in
him
,
from
him
shall
be
taken
away
,
even
that
which
he
seemed
to
have
,
as
wee
see
in
the
precedent
sorts
of
ground
,
all
was
taken
away
,
and
came
to
nothing
,
onely
in
this
fourth
sort
of
men
,
the
seed
of
life
and
glory
remained
.
Therefore
,
O
man
,
be
faithfull
in
thy
little
,
and
God
which
gave
thee
that
to
receive
more
;
likewise
will
replenish
thee
with
more
,
as
from
the
first
disposition
to
the
power
of
faith
,
and
in
it
leade
thee
from
degree
to
degree
,
of
an
honest
and
good
heart
,
to
bring
forth
fruit
with
patience
;
for
in
it
is
a
threefold
strength
in
the
object
of
faith
,
A
threefold
degree
of
justifying
faith
.
namely
,
of
Babes
young
,
Men
and
Fathers
in
the
faith
;
and
briefly
of
these
in
their
order
.
And
first
of
Babes
,
and
of
them
there
are
two
sorts
,
one
by
backsliding
from
Christ
the
object
of
Faith
,
these
I
will
onely
point
at
,
as
Hebr.
6.
verse
4.5
,
6.
is
implyed
,
the
strength
which
formerly
they
had
,
and
Hebr.
5.12.13
.
is
expressed
their
weaknesse
,
into
which
they
were
fallen
,
even
such
as
needed
milke
unskilfull
in
the
word
of
righteousnesse
,
needing
to
be
taught
againe
what
was
the
first
principles
of
Religion
,
even
Babes
,
saith
the
Text
,
but
these
I
passe
.
A
second
sort
of
Babes
are
those
,
which
for
their
union
by
faith
in
Christ
but
newly
begun
,
have
not
had
time
for
further
growth
in
Faith
and
love
,
to
such
Saint
Peter
writes
;
as
new
borne
Babes
to
desire
the
sincere
milke
of
the
word
that
they
may
grow
thereby
,
1
Pet.
2.2
.
So
Saint
Paul
saith
,
hee
could
not
write
unto
them
as
unto
spirituall
,
but
as
unto
carnall
,
as
unto
Babes
,
in
that
I
have
fed
you
with
milke
,
1
Cor.
3.1
.
So
such
were
the
Apostles
themselves
at
their
first
union
with
Christ
by
beliefe
of
truth
:
as
for
instance
,
Iames
and
Iohn
esteemed
the
glory
of
this
world
before
their
sacred
function
,
desiring
to
be
chiefe
in
it
;
but
Christ
instructed
them
the
contrary
,
Mat
20.26
.
So
likewise
Saint
Peter
childishly
esteemes
his
strength
in
faith
and
love
to
Christ
above
his
fellowes
,
or
what
indeed
it
was
,
but
Christ
informed
him
to
judge
better
of
himselfe
and
others
,
Ioh.
21
15.17
.
And
in
a
word
,
at
first
they
in
their
undergoing
their
functions
or
beliefe
of
the
mysteries
of
Christ
,
were
but
weaklings
,
for
hee
saith
,
I
have
many
things
to
say
unto
you
,
but
you
cannot
beare
them
now
,
Joh.
6.12.13
.
So
much
for
the
first
degree
.
In
the
second
degree
,
they
are
more
strong
,
as
having
overcome
much
of
this
childishnesse
;
hence
Saint
Iohn
saith
,
I
have
written
to
you
young
men
,
because
yee
are
strong
,
and
the
word
of
God
abideth
in
you
,
and
you
have
overcome
that
wicked
one
,
the
first
Epistle
of
Saint
Iohn
2.
&
14.
and
in
the
15.
and
16.
verses
,
hee
leaves
them
a
rule
,
to
preferre
this
strength
,
as
not
to
love
the
world
,
neither
the
things
that
are
in
the
world
,
&c.
And
hee
foreseeing
the
danger
in
this
second
degree
of
strength
in
an
honest
and
good
heart
namely
,
to
fall
finally
,
from
their
union
with
Christ
,
specially
,
when
youth
in
nature
and
youth
in
Faith
meete
in
one
and
the
same
subject
:
whence
S.
Paul
forbids
a
young
scholler
in
Christs
Schoole
,
to
meddle
publiquely
with
the
mysteries
of
Christ
,
or
with
great
warinesse
at
least
,
and
his
reason
is
,
lest
hee
be
puft
up
and
fall
into
the
condemnation
of
the
Divell
:
so
Saint
Iohn
layeth
downe
another
rule
to
preserve
this
strength
saith
he
,
let
that
abide
therefore
in
you
,
which
you
have
heard
from
the
beginning
,
if
that
which
you
have
heard
from
the
beginning
remaine
in
you
,
yee
also
shall
continue
in
the
sonne
,
and
in
the
father
.
1
Epist.
2.
ch.
14.
&
24.
1
Tim.
3.6
.
implying
,
if
young
men
strong
in
the
faith
carefully
avoyd
the
reflect
acts
of
Faith
,
as
tending
to
pride
,
and
humbly
follow
the
object
of
life
and
glory
,
they
may
attaine
to
a
perfect
age
in
the
object
of
Faith
:
For
,
although
in
this
second
degree
,
be
more
danger
to
fall
by
pride
then
in
the
former
;
yet
here
is
more
strength
to
presse
forward
to
the
sacred
object
of
justification
for
a
continued
acception
in
that
righteousnesse
imputed
:
also
further
power
to
follow
it
in
point
of
imitation
in
an
honest
and
good
heart
,
to
bring
forth
fruit
with
patience
to
a
perfect
man
in
Christ
,
and
so
much
for
the
second
degree
of
justifying
Faith
.
In
opening
the
third
degree
,
I
will
first
define
what
this
justifying
Faith
is
.
Secondly
,
define
what
the
perfection
of
this
justifying
Faith
is
.
Thirdly
,
in
the
eleventh
Chap.
following
shew
how
this
third
degree
,
or
this
perfection
of
Faith
is
attained
in
men
of
an
honest
and
good
heart
;
but
in
opening
the
first
point
before
I
define
what
justifying
beliefe
is
,
I
will
shew
what
beliefes
are
not
this
beliefe
,
as
,
First
to
be
induced
to
follow
the
object
of
Faith
,
onely
because
occasionally
,
by
it
wee
receive
our
corporall
support
;
this
is
not
so
much
as
beliefe
in
it
in
any
kinde
,
but
onely
a
following
of
sense
,
much
like
the
first
sort
of
ground
,
which
from
the
seed
of
life
received
onely
a
glance
of
the
object
of
life
,
and
no
more
,
Ioh.
6.25
,
26
,
27.
Secondly
,
to
believe
the
object
of
life
or
oracle
of
justification
,
onely
because
it
is
of
good
report
of
those
with
whom
we
live
.
This
is
not
to
believe
divine
testimony
,
and
divine
as
divine
testimony
,
but
to
believe
it
meerely
upon
humane
testimony
,
as
did
the
misbelieving
Iewes
,
say
they
,
doe
any
of
the
Rulers
believe
in
him
?
implying
their
beliefe
of
the
Oracle
of
God
was
onely
grounded
upon
the
Rulers
respect
or
credit
which
they
gave
to
it
:
So
this
was
but
the
second
sort
of
ground
on
which
the
seed
of
life
was
sowed
wanting
roote
,
in
time
of
temptation
fell
away
,
Iohn
.
7.48
.
Ioh.
4.28
.
Againe
,
to
believe
the
Oracle
of
God
from
Gods
owne
testimony
,
as
Gods
Oracle
in
severall
respects
,
is
not
this
justifying
beliefe
?
for
the
divells
believe
the
Oracles
of
God
,
as
Gods
Oracle
of
truth
in
his
gift
of
Christ
to
the
world
,
and
from
thence
tremble
at
the
certainty
of
their
full
damnation
,
when
God
shall
judge
the
world
by
the
seed
of
the
woman
,
to
the
finall
bruise
of
Satans
power
:
So
some
men
believe
the
[
](A81812-e46160-b)(a)
(a)
Thus
,
although
the
foolish
virgins
have
not
the
internall
lampe
of
justifying
faith
,
which
onely
hath
in
it
the
right
reception
of
Christs
imputed
righteousnesse
,
yet
they
have
the
internall
lampe
of
beliefe
of
divine
testimony
,
as
divine
testimony
,
as
here
wee
see
.
Oracle
of
God
as
Gods
owne
Oracle
,
and
from
beliefe
in
God
,
produce
great
miracles
,
and
[
](A81812-e46170-b)(b)
(b)
These
men
by
the
Scriptures
are
stiled
virgins
,
together
with
the
wise
virgins
,
because
in
the
judgement
of
charity
,
the
Church
judgeth
them
visible
members
,
untill
they
discover
the
contrary
.
glorifie
God
by
the
confirmation
of
the
object
of
Faith
,
and
yet
may
be
as
some
have
beene
,
voyd
of
love
to
God
.
Therefore
this
is
not
this
justifying
beliefe
,
1
Cor.
13.2
.
Matth.
7.25
.
Likewise
some
men
may
,
and
doe
believe
with
consolation
the
Oracle
of
life
to
be
Gods
true
Oracles
,
and
from
thence
in
the
spirit
of
prophesie
powre
out
blessings
upon
men
of
an
honest
and
a
good
heart
,
as
from
the
Starre
of
Iacob
,
[
](A81812-e46220-b)*
*
But
these
kind
of
prayers
are
strivings
to
bring
Gods
wil
to
mans
,
and
not
mans
will
to
Gods
will
.
desiringly
crave
or
pray
for
that
blessednesse
to
themselves
,
yet
not
rightly
submitting
,
to
the
reception
of
that
righteousnesse
in
the
object
of
justification
as
imputed
by
God
to
a
sinner
,
because
in
heart
they
are
lifted
up
either
to
the
esteeme
of
their
owne
personall
operations
or
terminate
their
happinesse
too
much
in
terrestriall
blessednesse
,
as
foolish
virgins
,
so
perish
in
the
way
of
Cain
,
and
wages
of
Balaam
,
being
the
third
sort
of
ground
on
which
the
seed
of
life
was
sowed
as
upon
Cains
spirit
it
was
,
and
choked
with
the
cares
and
pleasures
of
this
life
,
bringing
fruit
but
not
to
perfection
,
wanting
the
[
](A81812-e46260-b)*
*
Here
wee
see
why
the
foolish
virgins
wanted
oyle
.
right
reception
of
Gods
gracious
oyle
of
mercy
running
downe
,
from
Christ
the
head
,
wherefore
this
is
not
that
justifying
beliefe
in
men
of
an
honest
and
good
heart
,
Mat.
25.1
.
2
Numb
.
9.10.19
.
Numbers
24.2
,
16
,
17.23
.
Genes.
4
And
now
I
come
to
define
what
beliefe
is
,
justifying
faith
,
and
then
to
define
what
the
perfection
of
this
justifying
faith
is
:
yet
before
I
can
do
either
,
I
must
briefly
open
the
point
of
justification
in
foure
particulars
.
First
,
as
before
is
declared
,
Gods
instrument
is
the
word
of
truth
by
which
hee
conveyes
the
object
of
justification
,
to
the
minde
of
man
,
as
from
the
beginning
till
now
in
the
word
of
promise
to
Adam
by
tradition
conveyed
by
the
ten
Fathers
down
to
Abraham
,
then
that
word
being
renewed
with
him
,
it
came
downe
to
Moses
,
and
by
him
committed
to
writing
,
and
now
by
the
Apostles
writings
extant
to
the
end
of
the
world
.
So
much
for
the
instrument
.
Secondly
,
The
object
conveyed
or
reached
unto
man
by
that
instrument
is
Gods
guift
of
Christs
righteousnesse
imputed
or
counted
to
the
world
in
generall
,
and
to
man
believing
truth
more
specially
.
So
much
for
the
object
so
conveyed
.
Thirdly
,
Mans
necessary
instrument
by
which
he
receives
this
guift
of
righteousnesse
from
God
,
is
his
beliefe
of
Gods
instrument
,
his
word
of
truth
as
aforesaid
,
by
which
God
reacheth
to
man
that
object
of
justification
,
as
is
formerly
described
.
The
reasons
moving
man
to
apply
his
instrument
of
beliefe
to
Gods
instrument
,
to
receive
his
gift
of
Christs
righteousnesse
imputed
are
these
.
First
,
because
he
conceiveth
God
in
that
guift
is
[
](A81812-e46400-b)(a)
(a)
Here
ma●●
understanding
lookes
at
truth
.
unfained
therefore
he
sets
to
his
seale
that
God
is
true
in
the
testimony
he
gives
of
his
Sonne
,
Ioh.
3.33
.
Secondly
,
because
he
conceives
that
in
this
righteousnesse
so
imputed
or
counted
to
be
mans
,
is
conferred
the
removall
of
misery
,
and
conveyed
all
[
](A81812-e46430-b)(b)
(b)
Here
mans
will
lookes
at
goodnesse
.
felicity
.
1
Iohn
5.19.20
.
Thirdly
,
because
hee
conceives
his
own
[
](A81812-e46460-b)(c)
(c)
Man
which
out
of
sense
of
his
sinne
and
misery
looks
to
God
as
mercifull
,
hath
a
right
aspect
towards
eternall
felicity
,
Luke
18.13.14
.
Matth
5.3
.
Rom.
10.10
.
Rom.
4.6.7
.
poverty
or
need
of
that
imputed
righteousnesse
so
commodious
to
him
,
that
therefore
he
applies
his
hand
of
beliefe
to
receive
that
object
for
righteousnesse
to
justification
,
and
remission
of
sinnes
to
salvation
.
So
that
in
men
of
honest
and
good
hearts
,
justifying
beliefe
,
may
thus
be
defin'd
[
](A81812-e46510-b)(d)
(d)
justifying
faith
defined
.
:
Namely
,
it
is
mans
heart
in
beliefe
of
Gods
faithfulnesse
,
submitting
to
the
receiving
his
gift
of
Christs
righteousnesse
imputed
[
](A81812-e46520-b)(e)
(e)
The
oyle
wh●ch
the
●oolish
●irgins
wāted
is
Christs
imputed
righteousnesse
as
received
by
faith
,
which
is
the
right
issue
of
Gods
most
speciall
grace
to
sanctification
&
justification
.
A
defin●tion
of
perfection
of
justifying
saith
.
,
as
the
only
ground
to
remove
all
his
misery
,
and
convey
all
happinesse
upon
him
.
And
thus
did
Abel
submit
,
as
Chapt.
4.
and
as
many
as
by
faith
thus
submit
,
they
then
are
received
and
adopted
Sonnes
in
Christ
;
and
because
Christs
elect
Spouse
did
not
thus
submit
to
the
righteousnesse
of
God
,
Rom.
10
3.
she
was
cast
off
.
And
so
much
for
the
definition
,
what
justifying
beliefe
is
.
Secondly
,
the
perfection
of
justifying
Faith
is
no
more
but
this
,
the
heart
of
man
adhering
to
Gods
unfeyned
gift
of
Christs
righteousnesse
imputed
for
the
removall
of
all
misery
,
and
the
conveyance
of
all
felicity
so
firme
and
so
farre
,
as
to
worke
up
to
God
in
that
object
,
through
all
interposing
difficulties
:
And
I
will
in
briefe
prove
this
second
definition
by
the
perfection
of
this
Faiths
operation
in
Abraham
,
who
was
a
Father
in
this
third
degree
of
justifying
Faith
as
first
,
when
God
in
his
promise
in
Abrahams
loynes
gave
Christ
and
his
righteousnesse
imputed
to
be
the
blessing
of
all
Nations
,
and
consequently
for
his
owne
;
then
to
this
object
did
he
adhere
by
Faith
,
working
through
all
that
did
interpose
betweene
his
beleife
,
and
this
object
of
life
.
Rom.
4.18
.
saith
the
Text
,
He
beleeved
even
God
who
quickneth
the
dead
,
and
calleth
things
which
be
not
as
though
they
were
,
who
against
hope
beleeved
in
bo●e
,
that
hee
might
become
the
Father
of
many
Nations
,
according
to
that
which
was
spoken
,
so
shall
thy
seed
be
,
and
saith
the
Text
,
hee
being
not
weake
in
Faith
,
he
considered
not
his
own
body
now
dead
,
when
he
was
about
a
hundred
yeares
old
,
neither
yet
the
deadnesse
of
Sarahs
womb
;
hee
staggered
not
at
the
promise
of
God
,
through
unbeliefe
,
but
was
strong
in
Faith
,
giving
glory
to
God
;
and
being
fully
perswaded
that
what
he
had
promised
,
he
was
able
to
performe
it
:
and
saith
the
Text
,
therefore
it
was
imputed
unto
him
for
righteousnesse
;
but
what
this
imputation
for
righteousnesse
is
,
is
already
handled
in
the
4
and
6
Chapters
therefore
here
I
passe
it
over
.
Againe
,
Heb.
11.17
.
Abrahams
faith
is
brought
in
working
up
to
God
in
this
sacred
object
through
the
darknesse
of
death
,
for
saith
the
Text
,
by
Faith
Abraham
when
he
was
tryed
,
offered
up
Isaak
;
that
is
by
death
to
be
destroyed
:
&
he
that
had
received
the
promises
.
i.
of
all
happines
figuratively
in
this
Child
for
mankinde
,
and
for
himself
offered
up
his
only
begotten
Sonne
of
whom
it
was
said
,
in
Isaak
shall
thy
seed
be
called
;
for
Abraham
accounting
that
God
was
able
to
raise
him
up
even
from
the
dead
,
meaning
,
Christ
also
in
this
figure
whence
also
he
received
him
in
a
figure
as
saith
the
Text
:
Thus
by
perfection
of
justifying
beliefe
,
working
to
God
through
all
difficulties
;
in
this
sacred
object
saith
Christ
,
Abraham
rejoyced
to
see
my
day
,
and
saw
it
,
and
was
glad
,
that
is
,
as
the
life
of
his
heart
for
all
happinesse
,
I●h
.
8.56
.
And
to
conclude
this
point
of
Christ
his
impartiall
proceedings
as
Priest
for
ever
,
after
the
order
of
Melchizedeck
,
without
all
respect
of
Persons
,
by
the
operations
of
his
Spirit
,
in
his
sacred
ordinances
is
also
implyed
,
Prov.
8.34
.
wherefore
he
thus
saith
,
blessed
is
the
man
that
heareth
me
,
watching
daily
at
my
gates
,
waiting
at
the
posts
of
my
dores
,
for
who
so
findeth
mee
,
findeth
l
fe
,
and
shall
obtaine
fav●ur
of
the
Lord
,
b●t
he
that
sinneth
against
mee
,
wr
ngeth
his
own
soule
,
all
they
that
hate
mee
love
death
,
&c.
Is
it
so
That
Christ
now
is
to
the
end
of
the
world
with
his
Amba●sadors
ordinarily
,
and
rightly
divulging
his
Ambassage
,
that
hee
will
be
by
his
Spirit
so
a
Priest
till
time
shall
be
no
mo
e
?
Then
hence
observe
,
Observ
.
that
it
is
unpossible
for
men
or
Divells
,
or
all
the
powers
of
darknesse
in
this
world
,
to
extinguish
Christ
in
his
word
and
spirit
from
the
minds
of
all
mankinde
,
because
we
see
Christ
will
so
be
in
the
minds
of
some
,
as
the
cornerstone
to
uphold
his
Ministeriall
Kingdome
,
as
in
the
name
of
Peter
,
hee
did
Prophetically
demonstrate
Mat.
16.18
and
from
this
ground
God
in
eminent
and
universall
Apostasies
from
him
in
his
truth
,
doth
preserve
some
mens
mindes
to
him
by
his
truth
so
secretly
,
as
the
best
of
men
sometimes
perceive
it
not
,
as
in
the
daies
of
Eliah
,
and
the
like
,
Rom.
11.3.4
.
wherefore
this
is
attributed
to
be
Gods
Seale
,
or
peculiar
foundation
,
in
relation
to
Christ
,
to
know
who
are
his
in
such
[
](A81812-e46920-b)*
*
In
times
of
such
Apostasie
because
one
Saint
doth
know
another
,
but
according
to
the
judgement
of
charity
,
and
God
only
infall
bly
knowes
who
in
purenesse
of
heart
adheres
to
him
,
and
who
not
;
therefore
the
Apostle
calls
this
knowledge
of
God
,
his
foundation
or
seale
,
because
it
is
so
knowne
to
him
,
and
none
else
.
times
;
as
2
Tim
2.18
,
19.
And
from
this
ground
it
is
unpossible
that
the
greatest
seducing
powers
of
Satan
to
deceive
the
whole
Church
elect
,
or
gathered
by
his
word
and
Spirit
,
so
as
to
extinguish
all
truth
from
all
their
mindes
,
for
as
Mat.
24.25
.
besides
his
ordinary
course
,
God
in
such
times
will
extraordinarily
reserve
,
as
before
is
said
,
some
for
the
glorious
praise
of
his
grace
in
this
world
,
to
believe
his
word
in
the
object
of
justification
;
wherefore
it
is
stiled
,
the
Faith
of
Gods
elect
,
implying
the
certainty
of
Christs
prevalency
,
as
Priest
for
ever
after
the
order
of
Melchisedeck
,
by
his
Ministeriall
ordinances
in
the
Church
Militant
,
till
time
shall
be
no
more
.
Againe
,
is
it
so
,
that
the
oracle
of
life
,
for
the
universall
Apostasie
of
the
world
,
was
not
so
much
as
to
appeare
amongst
the
Gentiles
about
eighteene
hundred
yeares
,
nor
amongst
Iewes
,
but
in
Types
,
figures
,
and
promises
,
as
obscured
under
the
veile
of
Moses
,
for
many
Generations
,
untill
God
according
to
his
purpose
called
these
Gentiles
.
Hence
observe
,
how
rightly
the
Apostle
applies
this
Doctrine
at
that
time
,
saying
,
the
grace
of
God
,
that
bringeth
salvation
to
all
men
,
hath
appeared
,
teaching
us
to
[
](A81812-e47050-b)*
*
Therefore
the
Negative
part
of
the
Morall
Law
,
as
inclosed
in
the
Arke
,
ove●shadowed
with
the
mercy
Seat
,
taught
the
same
Doctrine
of
grace
under
that
veile
,
as
now
doth
the
Gospel
unveiled
.
Exod.
25.21
,
22.
Heb.
9.4.8
.
deny
ungodlinesse
and
worldly
lusts
,
that
we
should
live
soberly
,
righteously
and
godly
in
this
present
world
,
looking
for
the
blessed
hope
,
&c.
Tit.
2.11.12
.
CHAP.
XI
.
Opening
the
third
particular
,
how
GOD
brings
man
to
be
perfect
;
that
is
,
to
the
perfection
of
justifying
Faith
,
in
the
object
of
justification
.
AS
it
is
in
the
perfections
of
nature
,
the
life
superior
containes
in
it selfe
the
perfection
of
all
inferior
lives
,
as
in
Adam
,
Chapt.
the
first
,
so
the
perfection
of
justifying
beliefe
,
containes
in
it selfe
vertually
,
all
inferior
beliefes
;
hence
it
is
,
that
the
improvement
of
this
faith
is
various
in
its
operations
,
yet
ever
terminating
to
God
in
the
object
of
justification
,
as
its
most
proper
center
,
and
so
it
comes
to
its
full
perfection
formerly
described
.
Hence
Saint
Iames
saith
of
Abraham
,
Seest
thou
how
faith
wrought
with
his
workes
,
and
by
works
faith
was
made
perfect
,
James
2.20
.
Wherefore
to
prove
the
point
,
I
will
take
a
briefe
survay
how
by
works
Abraham
came
to
his
perfection
of
justifying
beliefe
;
[
](A81812-e47210-b)*
*
The
perfection
of
the
man
in
righteousnes
is
in
the
next
life
,
but
faiths
perfection
and
dissolution
are
both
in
this
life
,
and
what
man
is
a
righteous
man
,
see
the
last
Observation
of
Chapt.
11.
for
the
perfection
of
justifying
beliefe
is
one
thing
,
and
the
perfection
of
the
man
is
another
thing
:
as
first
,
when
God
by
commandement
separated
him
from
his
countrey
,
and
from
his
fathers
house
;
the
operations
of
his
faith
then
began
to
put
forth
;
for
saith
the
Text
,
He
went
out
,
not
knowing
whither
he
went
,
Hebr.
11.8
.
but
when
hee
was
come
to
the
promised
Land
,
there
God
tryed
the
strength
of
his
faith
;
for
hee
was
driven
to
depart
this
land
of
his
hope
to
sustaine
his
life
in
Egypt
,
and
there
fell
into
danger
of
death
,
so
that
his
strength
began
to
stoope
,
as
appeares
by
his
excuse
to
Abimelech
,
to
save
his
life
,
yet
God
that
will
in
point
of
triall
,
lay
as
much
weight
as
faith's
measure
can
beare
,
and
worke
through
to
his
faithfulnesse
,
yet
he
will
lay
no
more
then
it
can
so
worke
through
,
if
it
be
improv'd
:
So
to
Abraham
with
the
temptation
,
he
gives
an
issue
by
his
happy
returne
to
the
land
of
promise
;
the
figure
of
eternall
felicity
,
and
there
Abraham
refreshed
his
faith
in
Gods
promise
of
Christ
the
object
of
all
felicity
in
his
satisfactory
sacrifice
,
Gen.
12.3.10
11
,
12
,
13.
Gen.
13.3
,
4.
1
Cor.
10.13
.
Againe
,
God
having
given
Christ
to
Abraham
figuratively
in
Isaacke
,
to
proceed
from
his
owne
loynes
,
yet
deferring
the
accomplishment
of
what
Abraham
much
desired
to
see
,
his
beliefe
began
againe
to
stoope
,
for
he
pitch'd
upon
Eleazar
his
servant
to
be
his
heire
to
what
God
had
given
him
,
yet
God
that
will
lay
no
more
then
that
strength
will
beare
to
worke
to
him
,
if
it
be
improved
,
gives
an
issue
with
the
temptation
by
confirming
Abrahams
operating
beliefe
,
saying
,
This
shall
not
be
thine
heire
,
but
hee
that
shall
come
out
of
thine
owne
bowels
,
he
shall
be
thine
heire
,
Gen.
15.4
.
Againe
,
Gen.
18.14
.
God
having
further
confirmed
Abraham
,
beliefe
,
by
setting
a
certaine
time
for
the
birth
of
the
promised
seed
to
be
the
blessing
of
all
Nations
of
the
earth
,
who
together
with
Abraham
,
God
made
of
one
blood
,
he
then
further
drawes
out
Abrahams
faith
to
worke
by
love
to
all
mankinde
,
as
to
himselfe
,
and
accordingly
Abrahams
faith
in
operations
of
love
wrought
to
all
,
but
especially
to
the
houshold
of
Faith
,
I
say
to
all
,
for
he
entertained
strangers
in
fervour
of
spirit
,
and
received
Angels
unawares
Gen.
18.4
.
Heb.
13.2
.
Likewise
,
so
kindly
courteous
was
he
to
the
children
of
Heth
,
his
Idolatrous
neighbours
,
yet
not
as
Idolators
:
for
so
they
are
contrary
and
a
vexation
to
man
believing
truth
,
yet
he
lov'd
them
as
his
owne
flesh
,
and
as
Gods
in
Christ
by
right
of
redemption
,
wherefore
they
esteemed
him
as
a
Prince
of
God
amongst
them
,
Gen.
23.4
5
6
,
&
7.
Esay
50.7
.
Gen.
27.46
.
Deut.
7
4.
So
likewise
in
fervour
of
spirit
,
he
humbly
invocates
for
the
safety
of
the
ci●ies
of
the
Sodomites
:
Secondly
,
his
Faith
in
fervour
of
love
wrought
more
specially
to
those
,
which
in
beliefe
of
truth
were
rightly
related
to
the
object
of
life
,
together
with
himselfe
;
for
it
was
for
their
sakes
hee
pray'd
for
the
Sodomites
safety
:
So
for
righteous
Lot
,
he
ventured
his
family
,
and
his
person
in
the
perill
of
warre
,
and
rescued
him
out
of
his
enemies
hands
,
Gen.
18.23
.
Gen.
14.14
.
Againe
,
Isaack
being
now
borne
,
and
Abraham
by
Faith
,
having
received
the
end
of
the
promise
,
namely
,
Isaack
from
Gods
faithfulnesse
to
a
fur●her
confirmation
of
all
blessednesse
,
hereupon
God
drawes
out
his
Faith
to
worke
by
love
;
also
according
to
the
first
Table
of
the
Law
.
It
came
to
passe
,
saith
Moses
,
after
these
things
that
God
tried
Abraham
,
and
said
unto
him
,
Abraham
,
and
hee
said
,
here
I
am
,
and
hee
said
,
take
now
thy
sonne
,
thine
onely
sonne
Isaack
,
whom
thou
lovest
,
[
](A81812-e47660-b)(a)
(a)
Although
faith
and
love
in
themselves
be
two
different
vertues
,
yet
the
Scriptures
includes
love
in
justifying
faith
,
the
one
as
receiving
from
God
,
the
other
as
co-operatively
working
to
God
,
and
therefore
so
doe
I●in
the
prosecution
of
justifying
faith
and
so
farre
forth
as
mans
affections
dieth
to
this
corruptible
world
,
so
farre
forth
his
affections
liveth
to
the
inco
ruptible
God
,
and
so
on
the
contrary
,
1
Ioh.
2
15.
and
get
thee
into
the
Land
of
Moriah
,
and
offer
him
there
a
burnt
offering
upon
one
of
the
mountaines
,
that
I
will
tell
thee
of
,
Gen.
22.1.20
.
and
Abraham
obeyed
to
extinguish
the
child
of
Promise
upon
whom
depended
the
felicity
of
the
world
,
consequently
his
owne
;
thus
by
exercise
of
beliefe
to
God
in
the
object
of
life
;
Abraham
obtained
the
perfection
of
justifying
Faith
,
for
by
workes
was
Faith
made
perfect
,
saith
Saint
Iames.
And
also
thus
by
workes
variously
terminating
in
Gods
gift
of
Christ
,
and
his
righteousnesse
imputed
for
all
happinesse
,
was
Abraham
justified
in
the
receptive
obedience
of
Faith
to
the
object
of
life
:
For
,
saith
Iames
;
Was
not
Abraham
●ur
Father
justified
by
workes
,
when
hee
had
offered
Isaac
his
sonne
upon
the
Altar
,
that
is
,
Christ
in
that
figure
.
Whereupon
the
Lord
out
of
heaven
called
unto
him
,
and
said
,
Abraham
,
Abraham
,
and
he
said
here
am
I
,
and
he
said
,
lay
not
thy
hand
upon
the
Lad
,
neither
doe
any
thing
unto
him
;
for
now
I
know
that
thou
fearest
God
,
seeing
thou
hast
not
withheld
thy
sonne
,
thine
onely
sonne
from
mee
.
[
](A81812-e47810-b)*
*
Thus
to
operate
,
is
to
be
upright
,
and
to
abound
therein
.
And
to
this
uprightnesse
God
in
mercy
hath
intailed
the
promulgation
of
the
All
sufficiency
of
his
favourable
mercy
,
as
to
Abraham
,
Gen.
17.1.2
.
And
according
to
ths
point
saith
Christ
,
hee
that
hath
my
Commandements
and
keepeth
them
,
hee
it
is
that
loveth
me
,
and
hee
that
loveth
me
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
manifest
my selfe
unto
him
;
and
wee
may
the
rather
believe
him
,
because
we
see
him
so
doing
to
Abraham
,
Joh.
14.21
.
2
Peter
1.11
.
Againe
,
saith
Moses
,
the
Angell
of
the
Lord
called
to
Abraham
the
second
time
,
and
said
,
because
thou
hast
done
this
thing
(
that
is
)
wrought
up
to
me
as
the
object
of
life
,
through
so
great
difficulties
,
and
hast
not
withheld
thy
sonne
,
thine
onely
sonne
,
that
in
blessing
I
will
blesse
thee
,
that
is
in
a
superlative
degree
:
so
Christ
doth
not
onely
say
,
I
lead
in
the
wayes
of
righteousnesse
,
in
the
midst
of
the
paths
of
judgement
,
that
I
may
cause
those
that
love
mee
to
inherit
substance
,
and
I
will
fi●l
their
treasures
;
but
hee
further
saith
,
him
that
overcommeth
I
will
make
a
Pillar
in
the
Temple
of
my
G●d
,
and
hee
shall
goe
no
more
out
,
Prov.
8.20
.
Rev.
3.12
.
And
the
ground
why
God
manifests
himselfe
so
publiquely
by
oath
thus
to
blesse
Abraham
,
so
operating
to
him
,
leaving
it
upon
record
for
the
ages
to
come
:
was
,
because
God
will●ng
more
abundantly
to
shew
unto
the
[
](A81812-e47950-b)*
*
That
is
,
to
the
heyres
of
promise
,
not
onely
as
descended
in
Isaac
from
Abrahams
flesh
,
but
also
to
all
that
are
heyres
of
the
same
g●ft
of
faith
with
Abraham
,
therefore
when
St.
Iohn
saith
,
in
hi.
1.
Epist.
2.19
.
they
went
out
from
us
,
because
they
were
not
of
us
,
hee
meaneth
,
of
us
that
thus
follow
faiths
object
,
as
here
did
Abraham
,
for
in
the
17.
Verse
,
he
saith
,
he
that
doth
the
will
of
God
,
abideth
for
ever
,
therefore
he
meanes
not
men
personally
,
but
men
whose
persons
are
thus
disposed
in
the
pursuite
of
Christ
in
the
object
of
faith
.
heyrs
of
promise
the
immutablenesse
of
his
counsell
bound
himselfe
by
an
oath
,
that
by
two
immutable
things
in
which
it
was
impossible
for
God
to
lie
,
that
wee
might
have
strong
consolation
,
who
fled
for
refuge
to
lay
hold
on
the
hope
set
before
us
in
the
object
of
justification
&c.
Heb.
6
17.
Wherefore
saith
the
Apostle
,
the
rather
brethren
give
diligence
to
make
your
calling
and
election
sure
;
for
if
you
do
these
things
you
shall
never
fall
,
that
is
,
not
totally
nor
finally
from
the
object
of
justification
,
and
that
is
only
implied
in
this
Text
,
for
he
that
saith
he
hath
no
swarving
from
this
sacred
object
by
sinne
,
is
a
lyar
;
for
as
he
that
saith
,
he
knoweth
God
,
and
keepeth
not
his
Commandements
is
a
lyar
,
and
the
truth
is
not
in
him
,
so
on
the
contrary
,
If
we
say
we
have
not
sinned
,
wee
make
him
a
lyar
,
and
the
truth
is
not
in
us
,
1
Joh.
2.4.2
.
chap.
Joh.
1.10
.
and
the
reasons
why
God
not
onely
thus
makes
perfect
justifying
beliefe
by
operation
,
but
also
gives
to
the
Saints
,
an
undissolved
relation
to
him
in
the
object
of
justification
,
to
be
as
mount
Sion
which
shall
never
be
moved
are
these
.
The
first
is
drawne
from
the
nature
of
the
exercising
any
ability
,
which
the
more
't
is
exercised
the
more
't
is
perfected
;
for
as
use
makes
perfectnesse
,
so
custome
breeds
another
nature
.
Hence
saith
the
Psalmist
,
I
have
remembred
thy
name
,
O
Lord
,
in
the
night
,
and
have
kept
thy
Law
;
this
I
had
,
because
I
kept
thy
statutes
.
Likewise
hee
saith
,
I
have
more
understanding
then
the
antient
,
because
I
have
kept
thy
Statutes
,
and
he
saith
,
Blessed
is
the
man
that
delighteth
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
meditate
day
and
night
;
he
shall
be
like
a
tree
planted
by
the
rivers
of
water
,
that
bringeth
forth
his
fruit
in
due
season
,
Psal.
1.2.3
.
Psal.
119.55.100
.
A
second
reason
is
because
the
most
perfect
operations
of
justifying
faith
,
brings
man
most
passively
subjective
to
God
to
receive
in
his
gift
of
Christs
righteousnesse
imputed
the
fulnesse
of
all
that
leads
or
ends
in
blessednesse
:
therfore
as
every
effect
,
the
more
it
doth
subject
it selfe
to
it's
cause
,
the
more
influence
for
it's
perfection
it
doth
receive
from
that
cause
,
so
also
in
this
:
Hence
saith
God
to
his
redeemed
Spouse
,
I
am
IEHOVAH
thy
GOD
,
which
brought
thee
out
of
the
Land
of
Egypt
,
open
thy
mouth
wide
,
and
I
will
fill
it
,
Psal.
81.10
but
by
the
way
for
further
incouragement
to
men
of
an
honest
and
good
heart
to
presse
forward
to
faiths
perfection
;
I
will
here
explicate
the
different
operations
:
betweene
the
perfection
of
faith
in
the
one
,
and
the
imperfections
of
the
other
;
as
,
first
betweene
righteous
Lot
weake
in
saith
,
and
Abraham
perfect
therein
;
for
Lot
being
more
weake
in
the
spirit
of
faith
,
was
therefore
more
strong
in
the
spirit
of
this
world
,
as
once
were
the
Apostles
,
desiring
to
be
chiefe
in
sensuall
felicities
,
but
Abrahams
mind
was
farre
more
free
from
these
intanglements
;
for
he
preferred
his
communion
with
Saints
in
the
bond
of
peace
,
and
love
in
relation
to
Christ
,
before
the
fertile
pleasures
of
the
plains
of
Sodome
;
for
to
enjoy
this
,
he
leaves
Lot
to
choose
that
,
and
takes
for
his
aboad
what
Lot
refused
,
Gen.
13.8
,
9.10.11
.
So
Moses
perfect
in
faith
,
esteemed
Christ
in
the
object
of
Faith
with
reproach
,
greater
riches
then
the
pleasures
of
Egypt
:
for
he
had
respect
to
the
recompence
of
reward
,
implying
,
hee
esteemed
Gods
gift
of
Christs
righteousnesse
imputed
to
be
mans
exceeding
great
reward
,
consequently
his
owne
,
wherefore
in
Idolatrous
Egypt
hee
refused
his
relation
to
the
crowne
of
Egypt
,
in
that
hee
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
Gen.
15.1
.
Heb.
11.24.25.26
.
Again
men
of
an
honest
and
good
heart
,
yet
weake
in
the
object
of
life
.
They
then
are
in
zeale
against
sinners
preposterously
pitilesse
,
as
was
Iames
and
Iohn
,
who
for
Christs
sake
would
have
them
consumed
with
fire
from
Heaven
;
but
take
man
more
perfect
in
beliefe
of
this
sacred
object
;
then
hee
knowing
the
terror
of
the
Lord
doth
perswade
men
;
for
saith
the
Apostle
,
the
love
of
Christ
constraineth
us
,
because
wee
thus
judge
,
if
one
died
for
all
,
then
were
all
dead
,
implying
,
because
in
love
Christ
died
for
all
men
then
dead
in
sinnes
and
trespasses
,
that
this
love
of
him
constrained
them
to
perswade
sinners
to
life
and
salvation
in
him
,
2
Cor.
11
14
Againe
,
being
but
weake
in
this
sacred
object
they
therefore
savour
the
things
of
men
,
and
not
the
things
of
God
,
as
did
Peters
counsell
to
Christ
,
so
hee
stooped
to
please
men
,
but
not
as
man
perfect
in
faith
becomming
all
things
to
all
men
to
save
some
,
as
did
Saint
Paul
,
but
basely
dissembling
,
perverting
his
trust
which
Christ
put
in
him
,
so
hazarding
the
salvation
of
men
,
as
he
did
at
Antioch
;
but
Paul
more
perfect
in
beliefe
of
this
sacred
object
,
openly
reproved
him
to
his
face
,
not
caring
what
hee
or
they
thought
of
him
in
the
right
discharge
of
his
ambassage
to
them
,
Marke
8.33
.
1
Cor.
9.22
.
Gal.
3.11.12
,
13
,
14.
Againe
,
men
of
an
honest
and
good
heart
,
yet
weake
in
faith
to
this
sacred
object
;
the
crosse
of
Christ
will
bring
them
to
doubt
,
as
did
the
men
going
to
Emaus
;
for
they
said
,
wee
trusted
it
had
beene
he
which
should
have
redeemed
Israel
,
Luke
24.21.25
.
but
on
the
contrary
,
man
perfect
in
faith
under
the
crosse
,
saith
.
We
know
that
the
Sonne
of
God
is
come
,
and
hath
given
us
an
understanding
,
that
wee
may
know
him
that
is
true
,
even
his
Sonne
Iesus
Christ
,
this
is
,
the
true
God
,
and
eternall
life
,
1
John
.
5.20
.
Againe
,
man
weake
in
this
sacred
object
of
justification
,
doth
over
value
his
inherent
righteousnesse
,
telling
Christ
What
great
things
hee
will
doe
for
him
more
then
others
as
did
Peter
;
but
man
more
perfect
in
beliefe
of
this
sacred
object
,
is
of
another
minde
,
saith
Saint
Paul
,
who
is
fit
for
these
things
?
meaning
to
doe
great
things
for
Christ
,
according
to
their
ambassage
,
and
saith
he
,
wee
know
but
in
part
darkely
through
a
glasse
,
2
Cor.
2.16
.
1
Cor.
13.8
.
and
saith
the
Prophet
Esay
,
Woe
is
mee
,
because
I
am
a
man
uncleane
,
because
I
am
a
man
of
uncircumcised
lips
,
Esay
6.
And
the
ground
of
the
point
is
this
:
man
perfect
in
beliefe
of
Gods
gift
of
Christ
his
righteousnesse
imputed
,
firmely
believes
according
to
truth
,
that
the
seed
of
the
Serpent
intermingling
his
inherent
righteousnesse
(
therefore
makes
it
internally
as
a
menstruous
cloth
)
and
externally
at
the
best
but
unprofitable
:
wherefore
,
as
hee
desires
to
be
found
in
Christ
his
righteousnesse
in
point
of
imitation
,
to
sanctification
;
so
also
to
be
found
in
it
,
as
imputed
for
a
continuall
acceptation
for
remission
of
sinnes
and
salvation
,
still
referring
all
his
great
workes
for
Christ
,
to
Christ
his
owne
efficiency
in
him
,
as
Saint
Paul
,
not
I
,
but
Christ
in
mee
,
Phil.
3.9.10
.
Againe
,
a
third
reason
why
God
gives
this
perfection
of
faith
to
men
of
an
honest
heart
,
which
thus
exercise
to
him
more
then
to
them
,
which
to
this
object
of
life
,
lesse
exercise
is
not
onely
because
mercy
pleaseth
him
,
but
also
because
he
loves
to
glorifie
his
[
](A81812-e48540-b)(a)
(a)
Here
note
,
that
from
one
and
the
same
principall
proceeds
in
this
life
,
the
Saints
undissoluble
union
with
Christ
,
and
also
their
finall
dissolution
from
him
,
viz.
Gods
love
to
his
justice
in
the
distribution
of
his
mercy
.
justice
in
the
distribution
of
his
mercy
,
because
all
his
attributes
are
display'd
at
an
equall
distance
,
as
in
the
Parable
of
the
talents
doth
appeare
,
Matth.
25.24
.
And
from
this
ground
Saint
Paul
to
the
Saints
at
Corinth
,
saith
,
that
both
hee
and
they
must
all
appeare
before
the
judgement
seat
of
Christ
,
that
every
man
may
receive
the
things
done
in
his
body
according
to
that
hee
hath
done
,
whether
it
be
good
or
evill
,
2
Cor.
1.1
.
&
Chap.
5.10
.
But
here
will
arise
a
twofold
question
.
Question
.
1
First
,
what
the
Saints
for
their
good
workes
done
in
the
body
do
now
receive
,
or
shall
at
the
last
day
of
judgement
?
Question
.
2
Secondly
,
that
if
their
evill
workes
be
forgiven
them
in
Christs
righteousnesse
imputed
,
as
received
by
Faith
,
then
what
shall
they
receive
according
to
their
evill
works
done
in
the
body
?
But
before
I
answer
the
first
question
,
I
will
shew
you
what
good
they
receive
not
according
to
their
owne
good
workes
,
and
then
what
good
they
doe
receive
according
to
their
owne
good
works
done
in
the
body
.
And
first
they
receive
forgivenesse
of
that
knowledge
of
evill
due
to
them
for
Adams
transgression
,
not
according
to
their
owne
workes
,
but
according
to
Christs
.
They
receive
this
world
to
be
their
day
of
grace
,
not
according
to
their
good
works
,
but
according
to
Christs
.
They
received
the
foresaid
principle
of
amity
to
God
,
and
enmity
to
Satan
,
and
also
the
enlivening
of
it
,
not
according
to
the
worth
of
their
owne
good
workes
,
but
for
the
worth
of
Christs
.
Fourthly
,
when
they
come
to
God
according
to
the
force
of
that
infused
principle
,
God
then
gives
them
the
spirit
of
Faith
,
to
receive
his
gift
of
righteousnesse
,
not
for
their
good
workes
,
but
for
Christs
.
They
in
that
gift
of
righteousnesse
by
Faith
,
receive
eternall
life
,
as
saved
men
,
therefore
not
according
to
their
own
good
works
,
but
according
to
Christs
.
Sixtly
,
at
Christs
Judgement
seat
they
shall
receive
by
gift
,
the
fruition
of
that
glory
,
from
Gods
foreappointment
in
Christs
imputed
righteousnesse
,
first
promised
to
Adam
,
therefore
not
according
to
their
own
good
works
of
righteousnesse
,
but
according
to
Christs
,
therefore
at
that
day
Christ
will
say
,
come
yee
blessed
of
my
father
,
inherit
the
Kingdome
prepared
for
you
,
from
the
foundation
of
the
world
.
Matth.
25.34
.
Secondly
,
that
which
according
to
their
owne
good
works
they
shall
receive
,
is
a
fivefold
good
.
First
,
answerable
,
as
they
in
the
obedience
of
Faith
subjectively
operate
to
the
fountaine
opened
to
Iudah
and
Ierusalem
,
namely
,
the
sacred
object
of
justification
,
answerably
from
thence
God
will
strengthen
[
](A81812-e48860-b)(a)
(a)
And
in
particular
first
,
as
by
that
purenes
of
spirit
they
only
see
God
Mat.
5.8
.
Heb.
12.14
.
So
consequently
as
it
increaseth
in
the
degree
,
so
him
more
clearly
they
shall
see
.
Secondly
,
they
shall
more
firmly
know
their
present
estate
of
blessednesse
,
1
Ioh.
5.19
,
20.
Thirdly
,
as
from
hence
will
redound
the
more
glory
to
God
from
men
,
Mat.
5.16
.
So
the
more
fulnes
of
Heavenly
consolation
will
redound
to
them
.
15
Ioh.
11.
every
grace
of
Christ
in
them
,
as
in
Abraham
we
see
he
did
.
Secondly
,
he
also
will
firmly
relate
them
that
so
worke
to
him
in
that
sacred
object
,
as
finally
from
him
in
it
,
they
shall
never
depart
,
so
that
things
past
,
present
and
to
come
,
shall
not
be
able
to
separate
them
from
him
,
or
him
from
them
,
according
to
the
foresaid
ground
,
he
hath
sworne
by
himselfe
,
that
in
blessing
he
will
ever
blesse
them
,
that
[
](A81812-e48950-b)(b)
(b)
But
not
to
the
Saints
in
a
sleepy
and
lazie
Faith
.
so
operate
to
him
,
as
to
Abraham
we
see
,
he
gave
a
further
entrance
into
the
Kingdome
of
grace
,
2
Pet.
1.11
.
3.
As
in
this
world
they
have
judged
the
sinnefull
courses
of
unbelievers
to
be
wicked
,
and
the
waies
of
wisdome
as
leading
to
God
,
to
be
only
righteous
and
good
,
so
likewise
at
Christs
judgement
seat
to
judge
the
world
,
he
will
have
them
then
to
adhere
to
him
,
for
saith
the
Text
,
the
S●ints
shall
judge
the
world
,
so
saith
Christ
,
yee
are
they
which
have
continued
with
mee
in
my
temptation
:
verily
I
say
unto
you
,
that
you
which
have
followed
me
in
the
Regeneration
,
when
the
Sonne
of
man
shall
sit
in
his
glory
,
yee
also
shall
sit
upon
twelve
Thrones
,
and
judge
the
12
Tribes
of
Israell
:
So
that
man
rightly
beleeving
truth
,
shall
[
](A81812-e49020-b)(c)
(c)
And
may
then
say
,
we
are
thus
blessed
in
submittance
by
one
grace
to
receive
another
,
and
so
by
faith
and
Gods
power
,
are
brought
to
this
you
see
;
but
you
for
despising
this
way
do
now
receive
the
fruit
of
your
own
way
.
judge
formall
professors
Luk.
22.28
.
Mat.
19.28
.
1
Cor.
6.2
.
Lastly
,
he
will
give
them
their
hearts
full
desire
by
turning
their
enjoying
of
him
here
by
faith
,
into
the
fruition
of
his
purchased
gift
of
eternall
glory
,
this
honour
have
all
his
Saints
,
praise
yee
the
Lord
,
Psal.
149.9
.
So
much
for
the
good
they
shall
receive
according
to
their
good
works
done
in
the
body
.
Thus
Gods
justice
rewards
the
[
](A81812-e49090-b)a)
a)
In
some
places
the
Scripture
speakes
,
as
if
any
degree
of
faith
had
his
stability
,
because
the
first
degree
,
and
so
the
second
hath
a
virtual
tendency
to
the
third
,
and
will
if
it
be
improved
,
terminate
by
Gods
mercifull
distribution
of
his
justice
,
in
an
indissoluble
union
with
Christ
in
the
object
of
justification
,
1
Cor.
1.8
.
Phil.
1.6
.
2
Thess.
3.3
.
imperfect
image
or
likenesse
of
Christs
righteousnesse
wrought
by
the
Saints
with
a
reward
,
which
is
but
an
Image
or
likenesse
of
the
reward
rendred
to
Christs
works
,
and
because
God
loves
to
glorify
this
justice
thus
,
in
the
distribution
of
his
mercy
,
it
is
that
in
this
third
degree
,
man
is
kept
[
](A81812-e49130-b)(b)
(b)
The
Angelicall
glory
which
Adam
lost
,
was
onely
due
to
Christs
works
,
and
to
be
possessed
by
him
here
in
Faith
,
and
there
by
fruition
,
but
n●●
due
to
the
Saints
works
,
to
be
possessed
here
by
them
in
Faith
,
not
in
the
next
life
by
fruition
,
but
only
in
this
life
is
due
to
their
works
,
the
possession
of
it
by
their
degrees
of
faith
,
in
which
they
have
some
small
efficiency
,
yet
that
is
not
due
unto
their
works
properly
,
but
only
from
Gods
love
to
justice
,
in
the
distribution
of
his
free
gift
of
mercy
to
miserable
man
.
from
a
finall
fall
from
Christ
in
the
obj
ct
of
Faith
.
Answer
.
2
Secondly
,
The
Saints
evill
workes
done
in
the
body
,
according
to
which
they
shall
receive
,
is
not
for
sinnes
of
infirmity
,
nor
for
sins
enormous
in
which
they
have
bin
overtaken
in
their
pursuit
of
this
sacred
object
,
as
in
David
,
Salomon
,
and
Peter
,
all
pardoned
in
Christs
righteousnesse
,
but
the
evill
things
done
in
the
body
(
according
to
which
the
faithfull
shall
receive
)
is
their
back-sliding
so
farre
before
the
third
degree
of
faith
,
from
this
sacred
object
,
as
that
they
destroy
or
crucifie
Christ
to
themselves
,
that
is
,
by
a
totall
separation
of
their
Spirits
from
God
in
this
object
of
blessednesse
,
for
then
they
do
all
that
a
wicked
man
doth
,
but
not
before
,
that
is
,
without
any
internall
difference
from
an
unbeleever
[
](A81812-e49190-b)(c)
(c)
But
so
long
as
any
of
this
seed
of
Gods
word
by
faith
remaines
,
hee
sinned
not
without
some
internall
difference
from
unbeleevers
,
neither
can
he
,
because
this
seed
remaineth
,
as
1
Ioh.
3
,
8
,
9.
wherefore
that
which
they
have
made
totall
,
by
justice
,
God
will
make
finall
,
denying
them
repentance
so
blotting
their
names
out
of
the
booke
of
life
,
namely
,
Christ
,
in
whom
they
were
written
.
And
God
in
sacred
Scriptures
speakes
to
this
point
fully
,
First
implicitly
,
as
in
Exodus
32.
&
32.
blot
me
I
pray
thee
,
out
of
the
booke
which
thou
hast
written
,
and
sundry
other
the
like
,
which
for
brevity
sake
,
I
passe
over
.
Secondly
,
God
expressed
this
in
a
figure
,
that
is
,
figuratively
in
his
elect
S●ouse
,
for
to
them
,
of
them
which
did
by
an
evill
heart
of
unbeliefe
depart
from
the
living
God
,
hee
sware
they
should
not
enter
the
promised
rest
by
Iosua
the
Type
of
I
sus
,
although
they
were
the
Children
of
promise
in
the
Type
,
as
are
all
right
beleevers
in
the
truth
,
Heb.
3.
Gal.
3.26
.
Againe
more
fully
for
the
House
of
Israel
,
this
elect
Spouse
,
charging
God
of
impartiall
proceedings
towards
them
,
namely
of
imposing
the
sinnes
of
the
Fathers
to
the
Childrens
destruction
,
implyed
in
these
words
,
the
Fathers
have
eaten
sower
grapes
,
and
the
Childrens
teeth
are
set
on
edge
:
Ezek.
18.2
.
But
to
remove
this
false
surmise
,
because
God
could
sweare
by
no
greater
,
he
sweares
by
himselfe
,
As
I
live
saith
the
Lord
,
you
shall
not
have
any
more
occasion
to
use
this
Proverb
in
Israell
;
therefore
he
explaines
his
minde
in
this
point
,
first
in
generall
,
secondly
in
particular
.
In
Generall
in
these
words
.
Behold
saith
the
Lord
,
all
soules
are
mine
,
as
the
soule
of
the
Father
,
so
also
the
soule
of
the
Sonne
is
mine
,
and
therefore
he
referreth
the
soules
destruction
of
either
,
to
the
sinnes
of
him
that
committed
it
,
saying
,
the
soule
that
sinneth
,
it
shall
die
,
ver.
4.
Secondly
,
more
particular
,
for
saith
God
,
if
a
man
do
that
which
is
lawfull
and
right
,
&c.
but
here
we
must
remember
,
what
to
this
Spouse
was
lawfull
and
right
,
as
formerly
is
declared
,
Chapt.
6.
namely
,
intentionally
to
follow
all
the
Laws
of
Moses
,
as
Schooling
her
to
Christs
righteousnesse
in
the
object
of
Faith
,
the
ground
of
all
their
happinesse
.
Secondly
,
in
love
to
cherish
each
others
,
as
members
of
his
Spouse
elect
or
mysticall
body
;
but
from
both
these
generall
Rules
,
they
were
now
degenerated
,
and
therefore
did
not
the
thing
which
was
lawfull
and
right
,
for
God
to
cleare
himselfe
from
this
aspersion
,
proves
them
faulty
in
both
.
And
to
the
first
he
implies
it
by
speaking
to
them
negatively
,
for
having
said
,
if
a
man
be
just
,
and
do
that
which
is
lawfull
and
right
,
he
then
speakes
negatively
,
Hee
that
hath
not
eaten
upon
the
Mountaines
,
neither
hath
lift
up
his
eyes
to
the
Idoles
of
the
house
of
Israel
:
Implying
,
as
they
had
done
generally
;
there
is
proved
their
Apostasie
from
the
object
of
Faith
to
Idols
,
and
the
same
is
againe
twice
repeated
in
the
11
,
and
15.
verses
.
Againe
,
he
proves
them
degenerated
from
the
second
Rule
,
for
instead
of
cherishing
each
other
,
as
Christs
mysticall
members
,
they
had
done
the
contrary
,
wherefore
saith
God
,
he
that
hath
not
defiled
his
Neighbours
wife
,
neither
hath
come
neare
a
menstruous
woman
,
and
hath
not
opressed
any
,
but
hath
restored
the
debtor
his
pledge
,
hath
spoyled
none
by
violence
,
ver.
6
,
7
,
8.
&
ver.
20.
God
cleares
himselfe
,
and
drawes
up
the
conclusion
saying
,
the
soule
that
sinneth
,
it
shall
di●
:
the
Sonne
shall
not
beare
the
iniquity
of
the
Father
,
neither
shall
the
Father
beare
the
iniquity
of
the
Sonne
,
and
then
God
expresseth
himselfe
impartially
,
both
to
the
righteous
and
to
the
wicked
in
plaine
termes
,
saying
,
the
righteousnesse
of
the
righteous
,
shall
be
up
n
him
the
wickednesse
of
the
wicked
sha●l
be
up
n
him
;
but
saith
God
,
if
the
wicked
will
●urne
from
all
his
sinnes
which
he
hath
commi●ted
,
and
keepe
all
my
Statutes
,
and
do
all
that
which
is
lawfull
and
right
,
he
shall
surely
live
,
he
shall
n●t
die
,
all
his
trespasses
which
he
hath
committed
they
shall
not
be
mentioned
unto
him
,
in
his
righte
us●esse
which
he
hath
done
he
shal
live
:
And
have
I
any
pleasure
at
all
that
the
wicked
should
die
,
saith
the
Lord
God
,
and
not
that
he
should
turne
from
his
waies
and
live
,
ver.
23.
Then
to
this
Spouse
by
the
rule
of
contraries
,
God
speakes
of
the
righteous
[
](A81812-e49500-b)(a)
(a)
Note
that
the
opposition
in
the
Text
,
of
righteousnesse
&
iniquity
is
in
one
&
the
same
subject
,
with
this
proviso
,
that
if
he
turne
from
righteousnesse
to
sinne
;
therefore
this
cuts
off
that
conceit
that
this
righteous
man
was
but
seemingly
righteous
,
for
then
it
must
follow
,
this
iniquity
was
but
seemingly
wickednesse
,
when
he
turned
to
imbrace
it
,
and
consequently
his
dying
in
sinne
,
was
but
seemingly
death
,
all
which
is
absurd
.
man
in
her
,
which
is
the
thing
that
proves
the
point
in
hand
,
for
saith
God
,
when
the
righteous
man
[
](A81812-e49520-b)(b)
(b)
Because
God
doth
in
this
Spouse
of
Christ
,
thus
distinguish
betweene
the
righteous
and
the
wicked
in
her
,
as
that
not
middle
sort
of
people
could
remaine
in
her
,
therefore
by
Gods
own
affirmative
testimony
,
the
Saints
may
totally
fall
from
Christ
,
and
for
that
God
wil
cut
them
off
finally
from
him
.
turneth
away
from
his
righteousnesse
,
and
committeth
iniquity
,
and
doeth
according
to
all
the
abominations
which
the
wicked
man
doth
,
shall
he
live
?
all
his
righteousnesse
which
he
hath
done
shall
not
be
mentioned
;
in
his
trespasses
that
he
hath
trespassed
,
and
in
his
sinn●s
which
he
hath
sinned
shall
he
die
:
ver.
24.
Plainely
proving
,
the
totall
and
finall
falling
away
of
the
Saints
from
Christ
as
the
object
of
Faith
under
the
old
Testament
,
first
implyed
by
the
words
of
Moses
.
Secondly
,
by
a
figure
.
Thirdly
,
in
plaine
termes
.
Againe
,
likewise
in
the
New
Testament
also
,
our
Saviour
Christ
loved
his
own
to
the
end
of
his
life
,
Ioh.
13.1
.
therefore
after
his
last
Supper
,
having
washed
his
Apostles
feet
,
his
corporall
departure
from
this
world
drawing
neare
,
takes
occasion
from
thence
to
expresse
himselfe
in
severall
instructions
to
them
,
and
amongst
the
rest
in
this
point
.
And
first
saith
,
yee
are
cleane
,
but
not
all
:
Joh.
13.10.11
.
Implying
,
Iudas
was
not
cleane
,
and
so
explaines
himselfe
in
the
26
verse
,
and
Iudas
having
received
the
sop
,
being
gone
out
from
him
and
them
to
betray
him
,
then
to
them
said
Iesus
,
the
Sonne
of
man
is
glorified
,
and
God
is
glorified
in
him
;
meaning
by
his
death
,
and
thereupon
he
exhorts
them
to
cherish
each
others
in
love
according
to
his
owne
example
towards
them
,
verse
30.
and
34.
Likewise
Chap.
14.
as
for
afflictions
and
sorrowes
,
which
would
befall
them
in
the
execution
of
their
commission
after
his
departure
,
hee
bids
them
,
qui●t
their
hearts
by
beliefe
of
God
,
and
also
in
him
,
with
promise
to
send
the
comforter
to
them
,
&c.
from
verse
1.
to
the
32.
verse
And
Chapter
15.
he
compares
himselfe
to
a
Vine
with
branches
,
for
that
's
implyed
,
and
his
Father
to
a
Husbandman
,
pruning
some
,
and
cutting
off
some
Verse
2.
and
vers.
3.
he
applyes
this
doctrine
to
the
11.
Apostles
,
in
particular
Iudas
,
being
absent
.
Now
saith
hee
,
yee
are
cleane
,
and
then
shewes
them
how
they
came
so
to
be
,
saith
hee
,
through
the
[
](A81812-e49760-b)(a)
(a)
If
Christs
Word
,
then
not
Christs
washing
their
feete
made
them
cleane
,
onely
it
was
a
signe
of
Christs
love
which
did
effect
it
,
wherefore
if
Peter
had
refused
it
so
propounded
,
hee
had
rejected
Christ
in
his
love
,
as
did
Iudas
,
although
he
suffered
him
to
wash
his
feet
,
because
the
outward
signe
not
received
by
a
right
beliefe
of
truth
,
leaves
mans
sinne
in
the
guilt
and
attracted
habit
unweakened
and
unremoved
,
as
here
in
Iudas
,
although
Christ
extended
this
externall
signe
of
his
love
to
him
at
his
corporall
departure
from
this
world
,
as
to
the
other
eleven
.
word
which
I
have
spoken
unto
you
,
implying
their
justification
and
sanctification
by
union
with
him
,
as
the
object
of
faith
,
wherefore
saith
he
,
abide
in
mee
,
and
I
in
you
,
and
then
gives
them
a
reason
why
they
should
so
doe
,
because
,
saith
he
,
the
branch
cannot
beare
fruit
of
it selfe
,
except
it
abide
in
the
vine
;
no
more
can
yee
,
except
yee
abide
in
mee
,
Verse
4.
He
then
applyes
the
point
more
close
unto
every
of
them
;
saith
he
,
I
am
the
vine
,
yee
are
the
branches
:
hee
that
abideth
in
me
and
I
in
him
,
the
same
bringeth
much
fruit
,
for
without
mee
yee
can
doe
nothing
,
whereupon
hee
gives
them
a
fourefold
reason
why
they
should
so
abide
in
him
.
The
first
is
drawne
from
the
danger
which
will
insue
,
if
any
of
these
11.
doe
not
abide
in
him
,
namely
,
perishing
from
him
for
ever
;
for
saith
he
,
if
any
[
](A81812-e49870-b)(b)
(b)
That
is
any
of
you
eleven
,
or
any
other
man
,
which
is
ingraffed
into
me
,
the
true
Vine
,
as
now
are
you
,
being
clean
through
the
word
which
I
have
spoken
.
man
abide
not
in
me
,
hee
is
cast
forth
as
a
branch
,
and
is
withered
,
and
men
gather
them
,
and
cast
them
into
the
fire
,
and
they
are
burned
in
eternall
wrath
,
for
that
's
implyed
:
so
that
this
first
reason
expressely
proves
the
point
,
namely
,
that
the
Saints
shall
receive
according
to
what
they
have
done
in
the
body
for
their
evill
workes
of
crucifying
Christ
to
themselves
by
a
totall
apostasie
from
him
,
as
the
object
of
faith
.
The
second
reason
,
to
abide
in
him
,
is
intermingled
with
a
direction
how
to
abide
in
him
,
the
reason
it selfe
is
drawne
from
the
contrary
good
which
would
redound
to
these
eleven
Apostles
,
if
they
did
so
abide
in
him
;
the
direction
is
this
,
that
hee
by
his
Word
of
truth
,
should
abide
in
them
,
and
they
by
beliefe
of
it
,
must
abide
in
him
;
the
good
which
will
redound
to
them
,
they
then
shall
have
their
hearts
desire
,
and
both
comprehended
in
these
words
,
If
you
abide
in
mee
,
and
my
words
abide
in
you
,
yee
shall
aske
what
yee
will
,
and
it
shall
be
done
unto
you
.
The
third
reason
is
also
double
,
partly
respecting
God
,
partly
respecting
themselves
,
and
both
comprehended
in
these
words
,
herein
is
my
Father
glorified
,
in
that
you
bring
forth
much
fruit
,
for
so
shall
yee
be
my
Disciples
that
is
,
for
so
shall
you
come
and
be
established
to
continue
my
Disciples
,
as
now
yee
are
;
wherefore
he
further
saith
,
Abide
in
my
love
;
if
you
keepe
my
Commandements
,
you
shall
abide
in
my
love
,
even
as
I
have
kept
my
Fathers
Commandements
,
and
abide
in
his
love
.
The
fourth
reason
to
induce
them
to
abide
in
him
as
the
object
of
Faith
,
is
drawne
from
that
remaining
tranquillity
which
wil
redound
to
them
from
him
as
the
fountain
opened
;
wherefore
saith
he
,
these
things
have
I
spoken
unto
you
,
that
my
joy
might
remaine
in
you
,
and
that
your
joy
may
be
full
.
Verse
.
11.
All
which
arguments
to
inforce
these
eleaven
Apostles
so
to
abide
in
him
implyes
what
formerly
is
exprest
in
the
first
reason
,
namely
,
that
they
other
wayes
will
come
to
fall
totally
by
their
remissenesse
and
come
to
a
finall
separation
from
Christ
by
Gods
justice
:
Likewise
the
Apostles
themselves
rightly
taught
the
same
doctrine
,
both
of
themselves
,
and
of
the
Saints
in
generall
;
as
for
instance
,
Saint
Paul
to
the
Romanes
,
chap.
11.
saith
,
thou
standest
by
faith
,
be
not
not
high
minded
,
but
feare
;
for
if
God
spared
not
the
naturall
branches
,
take
heed
lest
also
he
spare
not
thee
,
verse
20
&
21.
Againe
,
he
saith
,
the
just
shall
live
by
faith
,
but
if
any
man
draw
backe
,
my
soule
shall
have
no
pleasure
in
him
,
Heb.
10.38
.
and
saith
Saint
Paul
,
I
keep
under
my
body
,
and
bring
it
into
subjection
,
lest
that
by
any
meanes
when
I
have
preached
unto
others
,
I
my
[
](A81812-e50030-b)*
*
And
those
Scriptures
which
seeme
to
speake
contrary
to
this
point
,
see
them
clea●ed
in
these
pages
in
the
margent
:
pag.
122.
&
123.
137.
142.
144.
145.
and
from
118.
to
120.
&
134.
Also
see
those
Scriptures
expounded
in
point
of
election
on
which
the
Saints
stability
is
thought
to
be
grounded
,
as
from
pag.
85.
to
87.
and
pag.
65.
and
from
p.
72.
to
77.
and
see
the
reasons
why
Salomons
and
Peters
fall
was
not
totall
nor
finall
,
and
also
the
utmost
line
of
Gods
mercy
to
miserable
man
,
see
the
second
Objection
in
the
12.
chap.
selfe
should
be
a
Cast-away
.
Hee
further
saith
,
it
is
unpossible
for
those
which
are
once
enlightened
,
and
have
tasted
of
the
heavenly
gift
and
were
made
partakers
of
the
holy
Ghost
,
and
have
tasted
of
the
good
Word
of
God
,
and
of
the
powers
of
the
world
to
come
,
if
they
should
fall
away
,
to
renow
them
to
repentance
,
seeing
they
crucifie
to
themselves
the
Sonne
of
God
afresh
,
and
put
him
to
open
shame
,
1
Cor.
9.27
.
Heb.
6.4
.
So
much
for
the
proofe
of
the
third
Reason
,
that
God
loves
to
glorifie
his
Justice
by
the
distribution
of
his
Mercy
,
even
to
the
members
of
Christ
,
without
any
personall
respect
,
therefore
much
more
to
all
mankinde
,
and
to
all
alike
,
as
hee
preached
to
Cain
in
the
first
modell
if
thou
doest
well
,
shalt
thou
not
be
accepted
?
if
thou
doest
not
well
,
sinne
lies
at
the
doore
.
Hence
observe
,
all
mankinde
,
none
excepted
,
ever
since
Adam
,
was
cast
out
of
the
Garden
of
Eden
,
are
,
and
so
shall
be
to
the
end
of
the
world
,
in
one
of
these
three
conditions
or
estates
:
first
,
either
in
the
universall
grace
and
favour
of
God
by
Christ
Jesus
,
and
this
is
before
the
gift
of
justifying
faith
;
or
secondly
in
the
speciall
grace
and
favour
of
God
in
Christ
Jesus
,
and
this
is
when
man
by
beliefe
of
truth
is
knit
to
God
in
Christ
,
as
hee
is
the
object
of
Justification
.
Or
thirdly
,
in
the
state
of
rejection
from
the
first
,
as
was
Cain
,
before
he
came
to
Faith
;
or
from
the
second
as
are
some
of
the
Saints
,
for
their
apostasie
from
Christs
owne
testimony
by
his
doctrine
to
his
peculiar
Apostles
,
Iudas
being
absent
,
and
Pauls
testimony
of
himselfe
and
other
Saints
,
and
of
Christs
nationall
Spouse
by
Gods
testimony
,
Ezech.
18.
and
as
wee
see
by
wofull
experience
this
sixteene
hundred
yeeres
and
more
.
Againe
,
I
having
precedently
defined
what
is
the
perfection
of
justifying
faith
,
I
will
now
define
what
is
the
perfection
of
the
man
in
whom
it
is
;
or
thus
,
what
man
is
a
righteous
man
.
Man
in
his
first
estate
was
righteous
,
because
his
intentions
and
operations
was
an
exact
perfection
of
degrees
according
to
natures
most
right
rules
in
the
estate
of
creation
,
as
Chap.
1.
But
now
in
this
fourth
estate
of
man
,
The
definition
of
a
righteous
man
.
hee
is
a
righteous
man
,
who
in
any
degree
doth
by
a
right
beliefe
submit
;
so
as
that
he
receives
Gods
gift
of
Christs
righteousnesse
imputed
to
eternall
life
by
salvation
,
desireably
endeavouring
to
conforme
to
that
righteousnesse
in
some
degree
to
sanctification
.
I
say
,
in
the
perfection
of
parts
[
](A81812-e50280-b)(a)
(a)
When
the
Apostle
saith
,
we
speake
wisdome
,
to
them
that
are
perfect
,
he
meanes
man
in
the
perfection
of
Faith
and
not
perfect
in
righteousnesse
.
of
inherent
holinesse
:
for
the
perfections
of
Christs
righteousnesse
,
is
not
attainable
by
men
nor
Angels
,
in
the
perfections
of
degrees
.
So
that
a
righteous
man
in
this
life
,
stands
as
an
imperfect
member
united
by
faith
in
love
,
to
a
head
perfect
in
righteous
workes
or
righteousnesse
.
CHAP.
XII
.
Answering
Objections
made
against
severall
points
precedently
delivered
in
this
Treatise
.
FIrst
,
it
will
be
objected
,
Solomons
backsliding
was
totall
,
yet
not
finall
,
though
hee
did
all
that
the
wicked
man
doth
,
Question
.
because
against
so
great
light
of
heavenly
Object
.
1
wisedome
,
hee
turned
his
minde
into
darknesse
by
sensuall
delights
and
Idolatrous
abominations
,
consequently
hee
crucified
Christ
to
himselfe
,
and
yet
his
fall
was
not
finall
;
for
hee
returned
to
God
in
the
object
of
Faith
.
Salom●n
under
the
Law
of
Moses
,
of
a
believer
,
went
the
farthest
out
from
God
of
any
that
ever
returned
to
God
againe
,
Answ.
by
Faith
in
the
object
of
Justification
;
therefore
the
Scripture
speakes
but
implicitly
of
his
repentance
,
as
if
his
name
had
beene
blotted
out
of
the
booke
of
life
,
to
teach
others
not
to
be
high
minded
,
but
feare
.
Againe
,
his
fall
was
not
totall
,
because
God
extraordinarily
reserved
some
virtuall
seed
of
beliefe
in
him
to
the
object
of
Justification
,
and
therefore
his
backsliding
was
not
totall
,
nor
internally
,
doing
all
which
the
wicked
man
doth
;
for
as
long
as
the
least
degree
of
that
seed
remaines
that
man
is
in
Christ
the
object
of
Faith
,
and
that
God
did
reserve
a
seed
,
is
cleare
by
his
speciall
and
particular
promise
made
to
David
in
Salomons
behalfe
,
saying
,
if
hee
commit
iniquity
,
I
will
chastice
him
with
rods
of
men
,
and
with
the
stripes
of
the
children
of
men
,
but
my
mercy
shall
not
depart
away
from
him
.
And
the
ground
of
this
extraordinary
mercy
by
promise
was
this
,
because
Salomon
,
as
sitting
King
on
Sion
hill
,
the
promised
sonne
of
David
,
hee
so
was
in
those
dayes
a
remarkeable
figure
of
Christ
,
the
Sonne
of
Davids
eternall
throne
;
therefore
God
extraordinarily
reserved
in
Salomon
a
light
of
beliefe
,
virtually
to
Christs
righteousnesse
,
as
imputed
to
the
[
](A81812-e50540-b)*
*
If
for
the
glory
of
Gods
grace
,
then
not
for
love
to
Salomons
person
,
more
then
to
any
other
mans
person
;
for
Gods
love
to
all
mens
persons
is
one
and
the
same
,
as
appeares
in
the
grounds
of
Gods
love
in
his
gift
of
Christ
to
the
world
,
pag.
40
,
41.
glory
of
his
owne
grace
in
Salomons
eternall
salvation
;
therefore
his
fall
was
neither
totall
nor
finall
.
Secondly
,
it
will
be
objected
;
Saint
Peter
did
all
that
the
wicked
man
doth
,
extinguishing
greater
light
in
himselfe
Object
.
2
then
ever
did
Salomon
;
for
he
was
an
Apostle
,
and
saw
the
great
workes
of
Christ
,
and
heard
his
sacred
doctrine
,
as
dropping
from
his
sacred
lips
,
and
hee
cursed
himselfe
,
he
knew
not
the
Lord
of
glory
,
and
sware
he
knew
him
not
against
his
owne
knowledge
;
so
consequently
,
hee
did
all
the
wicked
man
doth
,
crucifying
Christ
to
himselfe
totally
,
and
yet
was
renewed
by
repentance
;
therefore
his
fall
was
not
finall
although
totall
.
The
Lord
said
,
Simon
,
Simon
,
behold
,
Satan
hath
desired
to
winnow
you
,
that
hee
may
sift
you
as
wheat
,
but
I
have
prayed
for
thee
,
that
thy
faith
faile
not
,
Luke
22.32
.
as
if
he
should
say
,
Answ.
by
reason
of
your
rashnesse
and
remissenesse
to
my
gracious
admonishments
;
Satan
hath
much
desired
to
take
an
advantage
against
you
,
totally
to
extinguish
thy
faith
and
love
to
me
,
but
my
request
to
my
Father
hath
beene
more
then
ordinary
for
thee
,
that
thou
mightest
not
perish
from
mee
,
therefore
in
time
of
neede
,
Christs
words
of
precedent
admonishment
,
was
remembred
to
Peters
soule
,
for
his
returne
to
him
in
the
object
of
Faith
,
Luke
22.
&
61.
and
the
ground
of
this
extraordinary
mercy
was
two-fold
.
First
,
because
he
being
a
believer
;
therefore
as
Christ
is
the
Saviour
of
all
men
,
so
especially
of
Peter
in
this
his
backsliding
,
more
then
to
Iudas
,
who
was
not
a
believer
;
for
,
saith
the
Text
,
hee
is
the
Saviour
of
all
men
,
but
especially
of
them
that
believe
.
Secondly
,
not
onely
a
believer
,
but
a
believing
Apostle
set
apart
to
publish
the
Gospell
to
the
world
,
therefore
more
to
Christ
then
an
ordinary
believer
,
and
therefore
Christs
Prayer
was
for
him
more
then
ordinary
,
and
therefore
it
was
,
that
his
fall
was
neither
totall
nor
finall
;
for
whensoever
it
is
totall
,
it
is
finall
;
and
in
some
twice
dead
,
and
pluckt
up
by
the
roots
,
and
so
none
can
be
but
those
which
have
beene
right
believers
;
for
to
be
twice
dead
,
implyeth
to
be
twice
alive
:
the
first
life
is
the
precedent
infusion
of
amity
to
God
,
and
enmity
to
Satan
;
or
,
if
it
be
renewed
,
and
this
is
a
life
preceding
faith
flowing
from
the
universall
grace
of
the
Covenant
of
life
and
glory
,
as
before
is
proved
.
The
second
life
is
the
life
of
justifying
Faith
,
I
meane
man
rightly
united
by
believing
,
to
Christ
,
the
object
of
life
,
and
when
he
dies
to
the
later
,
he
dies
to
the
former
also
,
and
therfore
twice
dead
,
and
never
lives
to
God
againe
in
Jesus
Christ
,
Iude
,
vers
.
12.
And
for
the
close
of
the
point
,
here
observe
,
that
as
Manasses
and
Paul
were
the
onely
two
in
sacred
Scriptures
that
by
their
apostasie
from
Gods
universall
grace
in
Christ
,
went
the
furthest
distance
out
from
God
before
Faith
that
ever
were
received
to
mercy
:
whence
Paul
rightly
saith
,
That
Christ
shewed
all
long
suffering
and
patience
towards
him
,
himselfe
being
the
chiefe
of
sinners
,
meaning
,
in
this
particular
respect
.
So
on
the
contrary
,
Salomon
and
Peter
,
after
true
faith
in
Christ
the
object
of
life
,
were
the
onely
two
men
mentioned
in
Scriptures
,
which
by
apostasie
,
went
the
furthest
out
from
God
,
that
ever
returned
,
and
was
received
to
mercy
;
so
that
in
these
foure
in
each
condition
,
God
hath
shewed
us
the
utmost
line
or
length
of
the
riches
of
his
mercy
,
in
which
hee
will
be
pleased
to
glorifie
his
grace
to
miserable
man
:
For
if
Salomon
and
Peters
spirits
had
but
degenerated
into
Manasses
and
Pauls
hatred
,
they
had
fallen
into
the
unpardonable
sinne
.
So
on
the
contrary
,
if
Manasses
and
Pauls
degeneration
had
beene
from
Salomons
and
Peters
life
of
justifying
beliefe
,
or
but
from
beliefe
of
divine
testimony
,
as
divine
testimony
,
they
had
fallen
into
the
unpardonable
sinne
,
wherefore
Saint
Paul
right
saith
of
himselfe
,
I
did
it
ignorantly
in
unbeliefe
,
therefore
obtained
mercy
,
implying
,
otherwise
hee
had
never
Object
.
3
beene
received
to
grace
or
glory
.
It
will
be
objected
,
mans
will
is
naturally
seee
,
[
](A81812-e50980-b)(a)
(a)
Yet
the
will
of
man
is
no
more
free
from
sinne
,
nor
free
to
righteousnesse
,
then
it
is
freed
by
Christ
,
therefore
to
attribute
any
thing
well
done
by
man
from
the
force
of
his
pure
naturals
is
absurd
,
See
the
margent
,
pag.
16.
and
pag.
28.
&
38.
121.
choosing
,
or
refusing
all
objects
vlountarily
according
to
it's
naturall
liberty
,
consequently
it
cannot
be
terminated
so
firmly
to
Christ
,
as
not
to
fall
finally
from
the
object
of
life
.
Answer
.
If
(
in
Justice
)
God
to
evill
men
by
detaining
his
spirit
from
them
,
they
then
are
necessitated
to
doe
evill
,
being
servants
to
sinne
,
and
free
from
righteousnesse
,
notwithstanding
this
naturall
[
](A81812-e51040-b)(b)
(b)
If
in
that
generall
apostasie
,
God
did
reserve
the
wils
of
7000
so
to
himselfe
as
that
they
did
not
bow
the
knee
to
Baal
,
and
also
will
reserve
the
wills
of
men
to
be
a
Church
to
him
amongst
as
Gentiles
;
so
as
that
they
shall
never
depart
totally
from
Christ
,
in
the
object
of
justification
,
as
hath
the
Church
of
the
Iewes
this
1600.
yeeres
;
and
also
in
those
dayes
when
he
shall
call
backe
the
Iewes
,
that
he
will
then
so
reserve
their
wills
to
him
in
that
object
,
as
they
shall
never
more
depart
from
being
a
Church
;
then
why
may
not
the
wills
of
these
men
,
which
so
operate
to
God
,
be
for
the
glory
of
his
justice
in
the
distribution
of
his
mercy
,
so
reserved
to
God
in
the
object
of
justification
,
as
that
finally
they
shall
never
depart
from
him
in
it
,
notwithstanding
the
wills
naturall
liberty
,
which
is
alwayes
free
in
its
choyce
.
freedome
of
their
wills
in
the
midst
of
light
manifested
to
them
as
in
the
rejected
Iewes
we
see
formerly
proved
.
Then
why
not
on
the
contrary
?
cannot
God
according
to
his
promise
reserve
the
will
of
man
to
himselfe
,
in
the
object
of
life
,
so
as
it
shall
never
finally
depart
from
him
in
the
object
of
Faith
,
and
reserve
it
's
naturall
liberty
free
,
as
when
hee
was
found
of
the
Gentiles
which
sought
him
not
,
perswading
Iaphet
dead
in
sinnes
and
trespasses
,
to
dwell
in
the
tents
of
Shem
?
as
at
the
preaching
of
Peter
,
500
in
the
voluntary
freedome
of
their
will
returned
to
him
.
Againe
,
as
if
it
could
not
be
done
by
God
,
because
our
reason
doth
not
perceive
the
manner
how
he
doth
it
:
1
King
.
66.
as
for
example
,
Hee
made
the
yron
to
swim
,
and
yet
it
was
yron
still
,
as
it
was
in
its
nature
,
when
it
did
sinke
to
the
bottome
of
the
river
:
By
the
same
reason
we
may
question
the
growth
of
our
bodies
;
for
although
we
see
they
are
growne
in
height
and
bignesse
,
yet
the
manner
how
they
doe
grow
is
invisible
to
us
.
Likewise
our
corne
which
wee
sow
,
the
manner
how
it
growes
is
invisible
to
us
,
and
so
is
the
operation
of
God
to
this
growth
of
a
reasonable
soule
,
to
him
in
this
object
of
life
,
as
is
implyed
by
our
Saviour
,
Mark
4.28
.
Ioh.
3.8
.
And
from
this
same
ground
whence
wee
know
not
the
specificating
internall
formes
of
things
,
it
is
,
that
we
know
not
God
his
terminating
of
the
will
,
wherefore
,
wee
must
in
this
point
live
by
faith
,
that
God
doth
it
according
to
his
Word
and
so
rest
.
It
will
be
objected
,
that
although
,
Mat.
25.
Christ
impartially
Object
.
4
renders
to
every
man
according
to
his
worke
,
either
as
they
did
rightly
use
,
or
wrongly
abuse
the
talents
;
yet
hee
then
at
first
gave
some
men
more
talents
then
others
,
and
to
some
fewer
,
consequently
some
at
the
first
are
indued
with
more
abilities
,
whereby
they
may
attaine
this
third
degree
of
the
perfection
of
faith
,
and
to
others
fewer
abilities
,
consequently
Christs
proceedings
herein
was
not
equally
alike
to
all
;
for
it
must
be
farre
more
hard
to
some
to
attaine
perfection
of
Faith
then
others
;
consequently
all
could
not
attaine
this
stability
alike
.
Yet
in
this
unequall
distribution
,
Answ.
Christs
proceeding
is
to
all
and
all
alike
,
without
personall
respects
to
one
more
then
to
another
;
for
if
hee
honoured
some
men
with
more
excellencies
then
hee
did
others
,
as
he
over
did
,
and
will
to
the
end
of
the
world
,
yet
it
was
not
with
any
respects
of
love
to
those
mens
persons
more
then
to
others
,
but
as
to
a
part
for
the
good
of
the
whole
and
for
his
owne
praise
in
all
:
as
for
instance
,
when
God
gave
to
Bez●led
and
Aholiab
and
others
the
spirit
of
wisdome
,
more
then
to
the
rest
,
was
it
not
to
build
the
Tabernacle
?
and
the
Temple
,
those
figures
of
his
favour
in
this
object
of
life
and
glory
,
to
build
up
the
Congregation
to
him
in
this
sacred
object
of
Faith
,
Exod.
31.2.6
.
Likewise
God
honoured
Daniel
,
Mordecai
and
Hester
,
but
was
it
not
to
continue
this
nationall
Spouse
to
himselfe
in
that
relation
?
and
so
Moses
,
David
,
and
Salomon
,
to
the
same
end
.
Againe
,
in
the
new
Testament
to
some
hee
gave
the
faith
of
miracles
;
some
to
speake
all
languages
,
some
the
gift
of
prophecie
,
some
Doctors
,
some
Apostles
,
but
was
it
not
for
them
whom
he
predestinated
to
this
glory
with
Abraham
?
namely
,
the
Iewes
,
and
also
us
the
Gentiles
;
and
for
this
end
it
was
,
why
he
so
highly
honoured
Abraham
,
from
the
den
of
divells
to
be
a
friend
of
God
;
that
so
God
might
become
friends
with
us
in
Christ
,
to
the
glory
of
his
owne
grace
,
but
whereas
sinne
in
us
by
our
apostasie
had
abounded
against
him
:
so
he
on
the
contrary
by
them
might
in
Christ
superabound
in
mercy
to
us
;
for
if
the
meanes
as
a
meanes
be
inferiour
to
the
end
,
as
certainly
it
is
,
then
their
superiority
was
to
make
them
subject
to
our
good
in
Gods
glory
by
Christ
Jesus
.
Therefore
Gods
proceedings
is
equally
and
all
alike
,
without
personall
respects
to
any
more
then
others
.
Object
.
5
It
will
be
objected
,
that
all
mankind
which
are
damned
in
eternall
misery
,
occasionally
perish
for
Adams
offence
once
committed
,
consequently
God
willed
Adams
fall
,
as
an
occasion
or
meanes
to
their
damnation
,
consequently
by
them
their
damnation
is
unavoydable
;
for
who
hath
resisted
his
will
?
Answ.
I
deny
that
God
willed
Adams
fall
so
much
as
an
occasion
to
the
damnation
of
them
that
perish
;
for
as
already
is
proved
,
God
willed
their
rise
to
him
in
Angels
glory
,
in
as
equall
a
ballance
as
our
fall
into
misery
,
and
God
did
not
onely
excitively
draw
out
Adams
faith
and
love
to
worke
up
according
to
the
covenant
to
partake
of
Angels
felicity
;
but
also
on
the
contrary
,
in
simple
and
plaine
termes
,
told
him
of
the
evill
,
namely
,
death
,
certaine
death
immediatly
would
ensue
,
if
hee
did
disobey
;
therefore
God
willed
not
Adams
fall
so
much
as
an
occasion
to
the
damnation
of
them
that
perish
.
It
wil
be
again
objected
,
that
God
,
if
he
had
pleased
could
Object
.
6
have
made
Adam
unremoveably
to
have
repelled
Satans
temptation
,
to
attaine
that
glory
,
but
did
not
,
consequently
.
Adam
wanting
that
strength
,
God
therefore
will'd
his
fall
to
the
foresaid
end
.
I
answer
,
hee
could
,
Answ.
but
did
not
yet
the
inference
followes
not
because
God
gave
him
power
enough
so
to
will
that
he
might
be
able
,
if
he
would
have
applied
himselfe
in
point
of
triall
as
he
might
and
ought
;
therefore
he
wanted
it
not
:
for
it
is
one
thing
not
to
have
a
thing
,
and
another
to
want
that
thing
wee
have
not
:
For
example
,
a
man
not
having
a
sword
having
no
occasion
to
use
it
,
wants
it
not
;
so
the
Cedars
in
Libanus
having
not
the
locall
motion
of
the
stately
Lyon
to
attaine
their
perfections
,
nor
yet
doe
they
want
it
because
in
their
kind
they
attaine
their
perfections
with
that
power
,
and
in
that
place
,
which
is
assigned
them
by
their
Creator
;
so
might
Adam
in
that
present
condition
assign'd
him
by
God
,
as
appeareth
,
Chap.
2.
therefore
God
willed
not
Adams
fall
to
the
aforesaid
end
.
Againe
,
if
Adam
had
had
any
more
perfections
and
meanes
to
attaine
the
end
of
the
Covenant
,
then
what
hee
had
,
it
would
have
fallen
in
as
a
part
of
his
wages
for
the
worke
before
his
tryall
,
and
that
could
not
be
,
because
the
covenant
for
any
more
good
or
any
evill
equivalently
contrary
,
was
to
be
as
he
did
obey
or
disobey
;
therefore
God
willed
not
his
fall
to
the
foresaid
end
;
and
if
hee
did
,
this
would
follow
,
that
God
onely
pretended
that
good
in
the
Covenant
,
but
never
intended
it
according
to
the
conditions
exprest
,
consequently
,
God
was
in
it
,
as
the
Divell
implyed
to
the
woman
,
but
an
Impostor
,
and
the
Divell
onely
the
true
speaker
;
but
this
was
the
Divels
lie
from
the
beginning
,
and
hee
the
father
of
it
in
all
men
which
now
so
thinke
or
speake
,
but
Satan
and
man
adhering
to
him
,
shall
be
found
lyars
,
and
God
for
ever
true
in
his
Word
keeping
promise
,
and
covenant
,
simply
[
](A81812-e51660-b)*
*
Therfore
God
doth
not
tender
eternall
life
by
his
revealed
will
to
man
,
whom
he
by
his
secret
will
hath
reprobated
to
unavoydable
damnation
.
and
plainly
according
to
the
expressions
of
his
minde
to
mankind
,
without
personall
respects
alike
to
all
.
It
will
againe
be
objected
,
God
knew
before
hee
put
Object
.
7
Adam
to
that
triall
,
that
he
would
fall
in
that
worke
,
and
yet
put
him
upon
it
,
consequently
he
will'd
his
fall
to
the
foresaid
end
.
Answ.
Hee
did
know
it
,
yet
I
deny
the
inference
to
be
rightly
deducted
;
for
as
God
did
know
what
Adam
would
doe
,
so
also
hee
knew
what
himselfe
would
doe
,
namely
,
shew
himselfe
faithfull
in
mercy
to
his
faithlesse
creature
,
then
in
misery
by
his
owne
default
,
that
then
by
his
free
gift
of
righteousnesse
imputatively
,
hee
would
glorifie
his
grace
upon
all
mankind
to
justification
of
life
,
as
is
described
.
Againe
,
it
was
needlesse
for
God
to
will
Adams
fall
,
so
much
as
an
occasion
,
much
lesse
,
as
a
cause
to
any
mans
damnation
,
to
the
eternall
praise
of
his
Justice
,
because
,
as
formerly
is
proved
,
if
Adam
had
kept
covenant
,
as
hee
might
,
hee
then
had
rendred
God
the
eternall
praise
of
his
Justice
by
the
everlasting
felicity
of
all
mankinde
,
and
by
Satans
just
condemnation
to
all
eternity
,
as
Chap.
2.
pag.
12.
and
13.
Againe
,
suppose
that
which
I
will
not
grant
,
that
by
Adams
fulfilling
the
Covenant
,
God
had
not
so
received
the
praise
of
his
Justice
eternally
,
yet
by
the
second
Adams
fulfilling
the
Covenant
,
I
am
sure
he
hath
to
the
full
in
every
respect
,
as
Chap.
8.
therefore
,
though
all
men
were
saved
by
him
,
as
certainly
they
might
,
if
they
would
but
submit
to
receive
that
gift
of
righteousnesse
in
the
power
of
Gods
grace
,
and
mercifull
supportance
,
as
is
proved
,
therefore
God
never
intended
that
which
was
needlesse
,
that
is
,
not
Adams
fall
,
so
much
as
the
occasion
of
any
mans
damnation
,
much
lesse
as
a
cause
thereof
.
Object
.
8
It
will
again
be
objected
,
that
all
mankind
which
perish
in
eternall
damnation
,
could
not
so
perish
,
if
God
had
not
willed
it
;
therefore
they
perish
by
the
will
of
God
.
Answer
.
True
it
is
,
that
God
doth
will
the
damnation
of
all
that
perish
eternally
,
as
formerly
is
proved
at
large
,
by
his
proceedings
,
without
any
personall
respects
,
in
his
justice
,
by
the
distribution
of
his
mercy
in
Jesus
Christ
;
as
to
Cain
,
the
old
world
,
and
by
his
rejection
of
his
elect
Spouse
the
Iewes
,
and
all
Gentiles
,
which
to
this
day
turne
the
grace
of
salvation
to
wantonnesse
,
walking
after
the
flesh
,
proudly
despising
this
day
of
grace
,
as
a
meanes
to
receive
his
free
gift
of
righteousnesse
imputed
to
their
salvation
,
and
so
reject
their
owne
day
of
eternall
glory
;
therefore
as
saith
Christ
,
as
before
I
noted
;
this
is
the
condemnation
,
that
light
is
come
into
the
world
,
and
men
loved
darknesse
rather
then
light
,
because
their
deeds
were
evill
,
that
is
,
in
winking
at
the
light
,
that
so
they
might
the
more
fully
follow
their
own
Lusts
for
that
s
implyed
Luk.
the
14.
&
18
Ioh.
3.19
.
Againe
I
answere
,
that
God
so
w●l●'s
the
damnation
of
them
which
perish
for
ever
that
yet
he
would
rather
glorifie
his
grace
in
their
blessednesse
for
ever
,
then
his
justice
in
the
eternall
ruine
of
his
creatures
,
as
appeares
through
all
generations
of
mankinde
,
as
is
largely
proved
through
this
whole
Treatise
from
Gods
word
of
truth
,
yet
to
his
word
he
hath
added
his
oath
to
put
the
point
out
of
doubt
,
because
he
can
sweare
by
no
greater
then
himselfe
,
therefore
hee
sweares
by
himselfe
.
As
I
live
faith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
way
and
live
,
turne
yee
,
turne
yee
,
from
your
evill
waies
,
for
why
will
you
die
,
&c.
Ezek.
33
,
11.
Therefore
notwithstanding
all
these
objections
,
the
point
stands
firme
,
that
Gods
proceedings
is
without
any
personall
respect
,
intending
and
extending
to
mankinde
equally
and
alike
to
all
,
for
life
and
death
eternall
;
and
because
God
from
the
time
hee
cast
Adam
out
of
Paradise
,
hath
proceeded
not
only
in
his
universall
grace
in
Christ
Jesus
,
but
also
in
his
most
specia●l
grace
,
even
to
the
members
of
Christ
without
any
personall
respects
,
consequently
he
will
proceed
so
to
all
mankinde
,
till
time
shall
be
no
more
.
[
](A81812-e52030-b)(a)
(a)
Gods
spirit
in
Paul
fore-prophecying
mans
ungrateful
wickednesse
,
and
Gods
justice
to
proceed
thereupon
,
therefore
to
this
head
may
be
reser●ed
Gods
dealing
with
Ahab
,
and
the
Prophecy
that
went
of
Iudas
,
and
the
like
,
Acts
1.16.20
.
Wherefore
Saint
Paul
prophecying
of
future
times
,
concerning
the
Church
of
the
Gentiles
,
saith
,
because
they
received
not
the
love
of
the
truth
,
that
is
,
as
conveying
to
them
the
object
of
justification
for
life
and
glory
,
therefore
God
would
deliver
them
up
also
from
his
grace
and
truth
,
to
their
belief
of
Satans
lies
,
and
so
leave
them
to
perish
in
their
own
corruptions
,
for
saith
the
Text.
Antichrist
his
coming
shall
be
after
the
working
of
Satan
with
all
power
and
signes
,
and
lying
wonders
,
and
with
all
deceiveablenesse
of
unrighteousnesse
in
them
that
perish
.
But
the
ground
why
Satan
thus
prevailed
,
is
exprest
in
the
Text
to
be
,
because
the
[
](A81812-e52130-b)(b)
(b)
Gods
justice
upon
the
Church
of
the
Gentiles
,
for
their
ungodlinesse
against
him
,
in
his
great
mercy
toward
them
was
it
,
which
gave
way
to
the
Machivill
an
rising
of
the
Beast
,
namely
the
Roman
Antichrist
in
Christendome
,
therefore
although
it
was
against
Gods
will
,
a●
willing
mans
good
in
the
distribution
of
his
mercifull
goodnesse
,
yet
according
to
his
will
in
the
administration
of
his
justice
,
upon
this
ungratefull
Church
,
for
nothing
is
nor
can
be
directly
against
Gods
will
but
respectively
,
as
in
Iudas
,
it
was
Gods
justice
to
deny
him
his
spirit
of
grace
,
to
keepe
him
from
that
treacherous
act
,
for
denying
Gods
spirits
operations
to
follow
his
covetousnesse
,
for
faith
the
Text
,
he
was
a
thiefe
,
and
had
the
bag
;
and
to
this
case
is
that
to
be
referred
,
Acts
4.28
.
Gentiles
received
not
the
love
of
the
truth
,
that
they
might
be
saved
:
Implying
that
the
production
of
Antichrist
,
was
from
the
Churches
owne
corrup●ion
[
](A81812-e52190-b)*
*
Therefore
it
is
a
dangerous
tenet
to
make
the
Primitive
Church
our
patterne
,
for
as
witnesseth
the
Apostle
in
his
time
the
mystery
of
iniquity
began
to
worke
,
therefore
the
safest
way
for
Christs
Spouse
,
is
to
keepe
close
to
the
sacred
Scriptures
,
and
Gods
Spirit
for
her
guid
,
both
for
Discipline
and
Doctrine
.
,
and
Gods
justice
leaving
them
for
their
great
ungodlinesse
,
and
that
to
this
end
,
that
they
might
perish
in
their
own
corruption
,
for
saith
the
Text
,
that
they
all
might
be
damned
which
beleeve
not
the
truth
,
but
had
pleasure
in
unrighteousnesse
;
that
is
,
under
Gods
superaboundant
mercies
for
that
is
implyed
,
and
the
ground
how
this
great
Antichrist
became
the
great
scourge
of
Christendome
,
is
this
,
because
answerably
as
he
did
rise
by
degrees
in
the
pretence
of
the
Celestiall
verity
to
Satans
Throne
,
in
his
mystery
of
iniquity
,
so
answerably
hee
did
extinguish
that
sacred
mystery
,
which
he
did
but
pretend
,
not
only
by
inclosing
it
in
an
unknowne
tongue
,
and
his
false
glosses
in
Annotations
upon
the
Remes
Testament
,
but
most
specially
by
his
devised
lie
of
the
Doctrine
of
mans
own
meritorious
works
,
for
their
justification
to
their
eternall
felicity
.
For
so
hee
turned
the
oracle
of
life
and
glory
into
Satans
darknesse
,
as
that
liar
and
murtherer
from
the
beginning
;
but
this
prophecie
of
Saint
Paul
gives
us
a
demonstrative
description
of
this
great
Antichrist
in
three
particulars
.
First
,
by
his
place
of
residence
.
Secondly
,
by
the
height
of
his
aspired
Throne
.
Thirdly
,
by
what
shall
remove
him
from
his
place
,
by
his
finall
ruine
.
Of
these
briefly
.
First
,
his
place
of
residence
is
not
within
the
place
of
Paganisme
or
Turcisme
,
where
Gods
especiall
presence
is
most
remote
,
for
saith
the
Text
,
he
sitteth
in
the
Temple
of
God
,
implying
his
seat
is
where
Gods
most
speciall
presence
of
grace
in
Christ
,
is
most
demonstratively
resiant
,
as
once
it
was
in
the
Temple
at
Ierusalem
to
his
elect
Spouse
,
more
then
in
any
place
of
all
the
world
besides
,
the
which
now
is
only
in
the
confines
of
Christendome
,
Gods
visible
Church
of
the
Gentiles
,
therefore
his
seate
at
large
,
is
only
within
Christendome
,
but
his
most
peculiar
seate
is
in
the
second
point
following
.
Secondly
,
also
he
is
to
be
knowne
by
the
height
of
his
Throne
,
who
as
saith
the
Text
,
opposeth
all
that
is
called
God
,
or
that
is
worshipped
:
So
that
he
as
God
sitteth
in
the
Temple
of
God
;
shewing
himselfe
that
he
is
God
.
Implying
that
the
height
of
his
aspired
Throne
in
Satans
darknesse
is
not
only
demonstratively
above
the
Thrones
of
Kings
,
and
Emperors
within
Christendome
,
but
in
the
place
where
God
most
properly
doth
demonstrate
himselfe
in
the
glory
of
his
grace
,
which
is
twofold
,
that
is
,
in
the
object
and
in
the
Subject
,
namely
in
the
object
of
justification
,
and
in
the
Subject
,
that
is
,
mans
beliefe
of
that
object
,
in
both
which
respects
Antichrist
doth
aspire
.
First
,
by
extinguishing
Gods
guift
of
Christs
righteousnesse
,
as
imputed
to
mans
[
](A81812-e52340-b)(a)
(a)
Iustification
in
the
object
,
is
God
th
Fathers
gift
of
Ch
ists
righteousnesse
reached
unto
man
by
his
instrument
the
word
of
truth
,
as
was
the
brazen
Serpent
by
an
instrument
of
wood
:
but
justification
in
the
Subject
,
is
man
,
which
by
right
beliefe
of
truth
doth
receive
into
his
minde
that
object
,
as
the
eye
did
the
brasen
Serpent
,
and
in
that
instant
of
time
,
this
mans
sinne
is
removed
from
his
person
;
as
farre
as
the
East
is
from
the
West
.
I
doe
not
meane
a
totall
removall
of
sinne
inherently
,
but
a
totall
removall
of
the
guilt
and
pun
shment
of
sins
,
past
,
present
,
as
long
as
he
doth
so
adhere
unto
that
object
actually
,
or
virtually
,
but
no
longer
.
justification
and
salvation
.
which
is
the
only
object
in
which
God
sits
most
properly
,
as
in
his
mercies-seate
,
to
the
praise
of
his
glorious
grace
in
the
salvation
of
the
world
.
Secondly
,
not
only
by
extinguishing
this
sacred
object
,
but
also
the
Subject
,
namely
the
mindes
of
mankinde
,
to
extinguish
that
beliefe
from
them
,
by
which
God
ought
to
sit
as
in
his
inner-most
part
of
the
Temple
,
by
their
beliefe
in
the
object
of
justification
,
so
to
receive
his
worship
and
glory
in
their
eternall
salvation
,
but
in
Gods
owne
most
proper
seate
.
In
both
these
respects
hath
the
great
Antichrist
set
himselfe
as
God
,
by
bringing
the
mindes
of
most
men
to
embrace
and
subject
to
him
,
by
their
beliefe
of
his
lying
doctrine
,
of
their
own
meritorious
works
,
yea
of
supererogation
,
for
their
own
and
others
eternall
felicity
,
so
in
a
mystery
he
is
worshipped
,
under
a
pretence
of
the
Celestiall
verity
,
having
made
voyd
this
object
of
justification
,
as
also
all
obedience
of
faith
to
God
in
that
justifying
relation
:
so
hath
hee
subordinated
God
beneath
himselfe
,
and
advanced
himselfe
in
a
mystery
,
above
all
that
is
called
God
,
or
that
is
worshipped
within
the
confines
of
the
[
](A81812-e52380-b)(b)
(b)
I
meane
the
Greeke
Church
with
the
rest
,
for
although
they
are
in
the
Turks
dominions
,
yet
they
are
not
of
the
Turcisme
.
visible
Church
of
the
Gentiles
.
So
likewise
for
a
continued
supply
,
to
support
his
blasphemous
Throne
,
he
hath
fram'd
to
himselfe
severall
Religions
,
orders
of
seeming
sanctitie
,
and
his
purgatory
prayers
to
Saints
alive
and
dead
,
his
abounding
in
superstitious
and
Idolatrous
worship
,
all
tending
but
to
the
support
of
his
Apostate
Chaire
of
Thronized
glory
in
Satans
darknesse
under
the
pretence
of
Gods
Celestiall
verity
,
only
to
abound
in
what
is
Terrestrially
sensuall
and
Divellish
:
Wherefore
the
Religion
of
the
Papacie
is
rather
after
the
rules
of
[
](A81812-e52400-b)*
*
Machivells
Prince
.
p.
118.
139.
140.
Machivell
,
then
after
the
rules
of
Holinesse
,
from
sacred
Scriptures
;
and
the
truth
is
,
the
whispering
Divinity
which
is
in
Rome
must
needs
be
this
that
there
is
no
God
;
for
if
it
were
not
so
,
how
durst
they
thus
adulterate
the
sacred
Oracles
of
the
eternall
Diety
,
and
to
send
forth
that
cup
of
Fornications
,
for
the
Kingdomes
and
Kings
of
the
Earth
,
to
drink
down
her
poysoned
Doctrines
.
And
so
much
for
the
height
of
the
aspired
Throne
of
this
child
of
perdition
.
Thirdly
,
that
which
shall
be
his
removall
from
this
place
by
his
finall
Ruine
,
in
a
word
is
no
more
but
this
,
that
as
his
rising
was
by
lies
in
all
deceivablenesse
of
unrighteousnesse
,
in
the
darke
mystery
of
iniquity
,
under
pretence
of
Gods
sacred
verity
;
so
on
the
contrary
,
his
destruction
shall
come
on
by
an
out-breake
,
or
bright
shining
simplicity
of
the
sacred
verity
to
man-kinde
;
and
this
is
it
which
shall
be
his
ruine
:
for
(
saith
the
Text
)
that
wicked
one
shall
be
reveal'd
whom
the
Lord
shall
consume
with
the
Spirit
of
his
mouth
,
and
shall
destroy
with
the
brightnesse
of
his
coming
,
2
Thess.
2.8
.
Likewise
as
Saint
Iohn
saw
the
rising
of
this
great
Antichrist
by
divers
visions
,
so
also
he
saw
his
fall
,
and
finall
ruine
in
two
particulars
,
sutable
to
what
Saint
Paul
speaketh
in
this
place
.
First
,
he
saw
Christ
the
faithfull
and
true
witnesse
,
fighting
against
the
Nations
,
which
did
adhere
to
Antichrist
,
and
that
with
the
sword
of
his
mouth
:
or
as
Saint
Paul
hath
it
,
with
the
Spirit
of
his
mouth
,
meaning
,
by
his
word
and
Spirit
,
Reve.
19.
ver.
11.20
,
21.
So
also
in
the
17
ver.
he
saw
some
one
speciall
instrument
or
messenger
of
Christ
abiding
or
standing
in
the
bright
demonstration
of
the
simple
truth
of
his
sacred
Oracle
,
so
excitively
stirring
up
Kings
and
Kingdomes
to
the
destruction
of
the
beast
,
for
saith
St.
Iohn
I
saw
an
Angell
standing
in
the
Sun
,
implying
,
Christ
in
the
brightnesse
of
his
coming
,
as
St.
Paul
hath
it
,
and
saith
he
,
he
cryed
with
a
loud
voyed
,
that
is
,
so
exhorting
by
way
of
triumph
[
](A81812-e52570-b)*
*
For
when
Christ
shal
thus
replenish
his
Church
by
his
word
and
spirit
,
then
shall
she
arise
against
the
Roman
Antichrist
with
fire
and
sword
,
and
so
prevaile
.
to
the
final
ruine
of
the
Beast
together
with
the
bond
and
free
Captaines
and
Kings
of
the
Earth
,
which
shall
perish
in
the
damnation
of
the
great
Whore
,
as
it
is
in
that
19
Chapt.
Wherefore
beware
O
yee
Kings
and
Kingdomes
of
Christendome
,
that
there
be
not
found
in
you
the
poysoned
cup
of
the
fornications
of
the
Beast
:
for
if
the
eternall
Deity
do
cut
off
the
Spirit
of
Princes
from
this
day
of
grace
,
Psal.
76.12
.
Esay
30.33
.
and
the
day
of
glory
,
to
sinke
them
downe
into
eternall
Torments
,
because
they
regard
not
his
works
,
nor
the
operation
of
his
hands
,
then
whom
will
he
spare
in
the
day
of
his
fierce
wrath
,
at
the
finall
damnation
of
this
great
whore
?
And
so
much
for
what
shall
be
her
destruction
.
Yet
let
no
man
be
so
bold
to
believe
or
judge
,
that
all
man-kinde
which
are
within
the
deluded
Papacie
,
as
intangled
therein
,
that
they
are
all
reprobates
and
certaine
to
perish
in
the
damnation
of
the
great
whore
,
for
some
mens
mindes
,
even
of
them
,
thirst
after
truth
as
truth
;
because
Antichrist
must
make
some
shew
of
the
sacred
verity
in
some
respects
,
even
against
his
will
,
for
that
as
he
knowes
the
shew
of
truth
is
his
helpe
,
so
also
he
knowes
the
practise
of
it
in
simplicity
,
is
his
hindrance
to
his
aspired
end
.
Yet
these
mens
hearts
in
that
small
light
in
much
confusion
,
implicitly
desire
Christs
righteousnesse
as
imputed
,
wherefore
God
who
is
rich
in
mercy
,
will
not
breake
those
[
](A81812-e52650-b)(a)
(a)
These
precedently
by
their
error
in
judgement
,
may
be
against
Christ
,
as
apeareth
by
his
truth
in
his
reformed
Churches
,
although
for
Christ
in
respect
of
their
affections
according
to
that
dark
light
shining
in
the
Papacie
;
and
here
we
may
admire
and
cry
out
,
oh
the
depth
of
Gods
justice
&
mercifull
goodnesse
in
wisdom
,
so
interminglingly
administred
to
the
children
of
men
.
bruised
reeds
,
nor
quench
the
smoaking
flax
,
but
even
cherish
and
strengthen
their
mindes
to
him
,
for
Rev.
18.4
.
Saint
Iohn
saith
,
I
heard
a
voyce
from
Heaven
saying
,
come
out
of
her
my
people
,
that
yee
be
not
partakers
of
her
sinnes
,
and
that
yee
receive
not
of
her
Plagues
.
Which
words
imply
seaven
particulars
.
First
,
this
voyce
from
Heaven
is
some
out-breake
of
the
Heavenly
Doctrine
in
the
purer
Churches
.
Secondly
,
when
it
is
said
,
saying
unto
them
,
it
implies
it
was
extended
by
Gods
mercifull
●●●d
of
providence
to
this
people
,
as
being
intangled
in
the
defilements
of
the
Papacie
.
Thirdly
,
when
it
calls
them
to
come
out
,
it
implies
,
they
were
deluded
in
her
fornications
,
as
if
they
had
bin
of
her
.
Fourthly
,
it
implies
,
that
this
voyce
to
those
people
is
Gods
last
warning
to
come
out
from
her
,
to
escape
the
eminent
danger
.
Fiftly
,
when
it
faith
,
my
people
,
it
implies
,
this
heavenly
voyce
refresheth
their
Spirits
,
as
from
God
graciously
answering
them
in
their
uprightnesse
notwithstanding
their
intanglements
in
the
defilements
of
Antichrist
.
Sixtly
,
when
it
is
said
,
lest
yee
be
partakers
of
her
sinnes
,
it
implies
,
that
after
this
out-breake
of
light
,
shining
to
them
in
that
darknesse
,
if
they
come
not
out
,
God
will
then
impute
those
intanglements
to
be
their
partaking
of
the
sins
of
Antichrist
.
Seaventhly
,
when
it
is
said
,
lest
you
be
partakers
of
her
Plagues
,
it
implies
,
God
will
glorifie
his
justice
in
the
distribution
of
his
mercy
to
them
without
all
respect
of
persons
and
to
all
alike
,
as
is
precedently
described
.
And
if
it
be
so
,
that
Gods
grace
in
Christ
Jesus
,
is
both
intended
and
extended
universally
to
all
,
without
respect
of
persons
,
and
to
all
alike
,
as
here
you
see
is
proved
,
then
hence
observe
,
that
those
odious
Aspersions
that
disgrace
this
doctrine
as
false
and
untrue
,
are
unjust
;
as
that
this
doctrine
doth
usher
in
Popery
into
the
Church
of
God
,
and
that
it
is
the
doctrine
of
Pelagius
or
of
the
Semi-pelagians
,
meaning
,
that
it
is
the
doctrine
of
Arminius
,
for
this
doctrine
of
universall
Grace
,
is
Gods
,
and
not
mans
,
and
without
this
streight
line
of
this
doctrine
,
harmoniously
flowing
from
sacred
Scriptures
,
it
is
impossible
to
raze
out
the
foundation
of
Popery
understandingly
,
to
the
capacities
of
mankinde
;
and
the
ground
of
it
is
this
,
because
the
sacred
Scripture
in
it selfe
hath
no
uniforme
body
,
but
in
this
doctrine
of
universall
grace
in
Christ
Jesus
to
all
mankinde
,
and
to
all
alike
,
by
which
Christ
in
the
brightnesse
of
his
coming
,
and
the
spirit
of
his
mouth
will
consume
and
destroy
the
great
Antichrist
and
monster
of
Christendome
,
as
formerly
is
proved
;
wherefore
I
must
as
the
rule
of
truth
bindes
me
,
thus
judge
of
that
holy
man
Arminius
,
that
he
is
not
to
be
reckoned
one
of
the
least
worthies
of
the
Lord
Jesus
Christ
,
because
this
man
in
those
darke
[
](A81812-e52950-b)*
*
For
Mr.
Peter
Du.
Moulin
chargeth
him
with
holding
these
points
,
first
,
that
God
elected
some
men
to
eternall
life
upon
his
foresight
of
their
faith
.
Secondly
,
that
God
elects
all
men
to
eternall
life
,
under
the
condition
of
faith
.
Thirdly
,
that
originall
sinne
in
Infants
,
hath
no
respect
of
vice
or
sinne
properly
called
,
for
nothing
is
sinne
or
vice
,
unlesse
it
be
committed
by
free-will
.
Fourthly
,
hat
Arminius
against
Mr
Perkins
affirmeth
,
that
mans
will
is
free
to
good
,
as
to
evill
without
grace
;
the
which
points
in
this
Treatise
,
are
clearely
proved
from
Scriptures
to
be
errors
.
See
Peter
Du-moulin
against
Arminius
Cap.
8.
p.
48.
&
Cap.
17.
&
Cap.
18.
Cap.
32.
p.
256.
times
of
the
knowledge
of
this
point
,
put
forth
all
his
power
according
to
his
light
and
talent
,
against
great
oppositions
,
to
maintaine
and
preach
,
that
God
in
his
gracious
mercy
in
Christ
Jesus
,
doth
both
intend
and
extend
it
universally
alike
to
all
mankinde
,
without
respect
of
persons
.
Therefore
in
him
God
accepted
the
will
for
the
deed
,
and
so
must
we
.
And
on
the
contrary
,
as
for
reverend
Calvin
,
his
stiffe
maintaining
that
error
,
which
made
the
waters
of
life
bitter
to
mankinde
,
namely
,
that
God
hath
personally
decreed
before
the
world
,
to
unavoydable
destruction
,
the
greatest
part
of
mankinde
,
for
the
everlasting
praise
of
his
justice
,
Calvin
Instit.
3
book
22.
cap.
11.
3
book
cap.
21.5
.
and
personally
elected
the
lesser
part
unavoydably
to
eternall
life
,
for
the
praise
of
his
glorious
grace
.
I
say
,
notwithstanding
this
holy
mans
error
,
his
works
and
great
labours
savour
of
most
unfeyned
Godlinesse
,
which
setleth
a
Crowne
of
reverence
upon
his
head
through
all
ages
;
wherefore
we
are
thus
to
judge
of
him
,
that
this
error
fell
from
him
from
love
to
Gods
glory
,
in
the
comforting
of
the
distressed
Church
of
God
and
therefore
in
him
it
was
error
of
love
and
not
that
he
loved
to
erre
.
Ninthly
,
againe
it
will
be
objected
,
he
that
loveth
another
,
Object
.
9
hath
fulfilled
the
Law
,
consequently
that
man
is
a
perfect
man
in
the
perfe●tion
of
degrees
of
inherent
righteousnesse
.
Rom.
13.8
.
The
conclusion
is
falsely
deducted
,
for
hee
that
loveth
God
by
his
rules
or
Lawes
,
Answ.
as
leading
to
him
in
Christ
the
object
of
faith
,
hath
fulfilled
the
Law
,
but
how
?
even
because
Christ
is
the
end
of
the
Law
for
righteousnesse
to
every
one
that
beleeveth
,
as
God
imputed
it
to
Abraham
,
Rom.
10.
for
his
further
entrance
into
the
glorious
Kingdome
of
Christs
gracious
mercy
,
as
is
formerly
declared
.
Againe
,
he
that
loveth
another
,
being
his
Idolatrous
and
wicked
Neighbour
,
as
he
is
his
own
flesh
,
and
Gods
creature
made
of
one
and
the
same
blood
,
and
Gods
,
as
is
himselfe
,
by
right
of
redemption
,
or
that
doth
love
another
man
as
a
mysticall
member
of
Christ
,
as
is
himselfe
;
and
in
that
love
doth
cherish
him
as
Abraham
did
Lot
:
In
both
these
respects
he
is
kinde
to
the
unkinde
,
to
the
just
and
the
unjust
,
and
so
is
perfect
as
his
heavenly
Father
is
perfect
,
that
is
,
in
a
similie
or
likenesse
unto
him
,
for
as
saith
our
Proverb
,
every
like
is
not
the
same
,
and
therefore
but
imperfect
inherently
still
,
for
he
that
saith
hee
hath
no
sinne
is
a
lyar
,
&c.
Againe
,
the
truth
is
,
God
never
required
such
perfect
obedience
of
any
man
,
but
of
those
which
were
able
so
to
performe
it
,
and
they
were
only
two
of
all
mankinde
;
the
one
was
Adam
when
he
was
a
publique
person
before
his
fall
,
the
other
was
Christ
,
who
was
the
second
Adam
in
the
worke
of
the
first
to
the
redemption
of
all
.
Therefore
do
not
derogate
from
his
glorious
works
,
not
arrogate
to
thine
own
inglorious
[
](A81812-e53400-b)*
*
For
returning
to
God
by
beliefe
in
the
object
of
justification
is
right
repentance
only
,
therefore
although
faith
is
the
receptive
instrument
of
that
object
,
and
mourning
and
weeping
doth
accompany
that
repentance
,
yet
ne●ther
is
the
removall
of
sins
guilt
,
or
punishment
;
only
Christs
righteousnesse
imputed
,
is
the
ground
of
acceptance
,
therefore
beware
of
ascribing
sorrow
to
be
repentance
,
of
of
faith
for
acceptance
,
lest
we
unawares
uphold
the
erroneously
of
the
mystery
of
iniquity
,
maintained
by
the
Roman
Antichrist
.
works
,
nor
be
not
deceived
by
that
wicked
one
,
who
teacheth
this
Doctrine
,
whom
Christ
shall
consume
with
the
Spirit
of
his
mouth
,
and
destroy
with
the
brightnesse
of
his
coming
.
Object
.
Againe
,
it
will
be
objected
,
that
by
those
words
,
I
will
put
enmity
betweene
thee
and
the
woman
,
is
meant
,
the
woman
should
envie
Satan
for
the
evill
done
unto
her
,
and
so
one
Divell
may
envie
another
.
Answ.
This
implies
,
that
God
gave
in
the
promised
seed
no
more
good
in
these
words
,
I
will
put
enmity
betweene
thee
and
the
woman
,
then
have
the
damned
Spirits
under
eternall
reprobation
,
which
is
absurd
.
Reply
.
To
this
is
replyed
,
that
all
mankinde
since
the
fall
,
are
conceived
and
borne
with
no
better
internall
dispositions
tending
to
God
,
then
is
the
nature
of
Divells
.
Answ.
It
appeares
the
contrary
in
the
worst
of
men
,
if
not
delivered
up
from
the
universall
grace
of
the
Covenant
,
to
a
finall
impenitency
,
notwithstanding
their
acquired
habits
in
evill
,
there
is
in
them
some
internall
dispositions
naturally
to
God
,
which
is
not
found
in
Divells
,
for
although
Mathew
the
8.29
.
Divells
can
ground
their
requests
to
God
on
his
justice
,
not
to
torment
them
before
the
time
of
their
finall
bruise
,
by
the
seed
of
the
woman
.
Mat.
25
,
41.
but
they
are
not
naturally
inclined
as
are
all
mankinde
,
to
ground
their
prayers
unto
God
upon
his
goodnesse
and
mercy
;
as
for
instance
,
that
innumerable
company
of
Heathenish
Ninivites
,
beleeved
Gods
word
of
wrath
to
be
true
,
for
their
present
destruction
,
yet
they
invocate
him
intirely
upon
a
dependant
hope
of
mercy
from
him
.
Ionah
2
9.
So
the
Mariners
in
their
Idolatrous
manner
,
implore
the
Divine
Majesty
in
apparant
destruction
,
upon
a
dependant
hope
of
mercy
from
him
,
Ionah
1.15.14
.
Secondly
,
there
is
in
all
mankinde
a
naturall
inclination
to
worship
the
divine
Majesty
,
as
is
apparant
,
not
only
in
the
Ninivites
and
Marriners
,
but
also
it
is
the
ground
why
all
Nations
whatsoever
have
some
kinde
of
Religious
worship
,
even
to
those
which
are
Divells
,
as
to
a
Deity
above
themselves
,
and
also
to
God
as
unknowne
,
Acts
17.23
.
which
internall
dispositions
are
not
in
Divells
,
although
the
true
God
to
them
be
knowne
,
for
as
they
cannot
implore
God
under
the
Notion
of
goodnesse
nor
mercy
,
so
have
they
neither
any
set
form
of
religious
worship
to
God
,
but
all
destruction
and
Idolatrous
errors
and
lies
in
Gods
worship
amongst
men
originally
,
arose
from
them
,
aswell
as
from
mens
own
remissenesse
,
by
not
improving
this
internall
principle
of
enmity
to
Satan
,
and
amity
to
God
,
as
precedently
is
proved
.
To
this
it
will
be
objected
,
the
divels
know
Gods
Law
,
Object
.
11
and
the
very
knowledge
of
it
writes
it
in
their
hearts
,
and
so
although
the
Hea●hen
had
not
the
Law
,
yet
by
some
meanes
they
might
come
to
know
the
Law
,
and
so
the
Law
became
written
in
their
hearts
.
Suppose
some
did
so
come
to
know
the
Law
,
Answ.
yet
it
makes
nothing
to
the
purpose
;
for
it
is
one
thing
to
have
the
Law
of
Christ
in
the
Theory
in
some
mens
minds
,
as
it
is
in
the
divels
;
and
another
thing
to
have
the
spirit
of
man
inclined
universally
to
worship
the
divine
Majesty
,
and
to
implore
the
same
in
time
of
need
,
with
hope
of
mercy
yea
,
so
farre
,
that
if
this
be
improved
in
man
having
not
the
Law
,
it
will
neverthelesse
terminate
in
the
true
circumcision
of
the
heart
,
as
is
plainly
proved
in
the
7.
Chap.
of
this
Treatise
.
Againe
,
as
for
the
divels
and
men
,
so
farre
forth
as
they
adhere
to
him
their
consciences
may
accuse
them
of
evill
but
that
the
consciences
of
divels
can
excuse
them
in
any
respect
of
uprightnesse
to
God-ward
,
as
did
the
consciences
of
these
Heathen
,
excuse
as
well
as
accuse
;
Rom.
2.
but
not
so
in
divels
by
any
testimony
of
Scriptures
,
therefore
the
spirits
of
all
mankind
,
were
meetly
disposed
by
the
foresaid
infusion
and
the
serpents
nature
as
reduced
but
to
a
seed
,
to
receive
mercy
from
the
throne
of
grace
in
Jesus
Christ
.
But
it
wil
be
objected
,
this
disposition
came
not
by
Christ
Object
.
12
in
the
foresaid
infusion
,
but
it
is
the
remainder
of
the
Law
left
in
the
fall
of
Adam
,
hereditarily
descending
in
the
nature
of
man
.
This
contradicts
the
former
,
because
it
grants
some
good
dispositions
naturally
inclining
mankinde
to
God
,
which
is
not
in
divels
.
Againe
,
Answ.
this
implyes
the
justice
of
God
was
not
universally
full
in
the
fall
of
Adam
,
therefore
man
lost
not
the
Law
totally
and
eternally
,
consequently
not
all
holinesse
and
righteousnesse
,
consequently
some
power
internally
remaines
,
by
which
he
may
returne
to
God
in
the
Covenant
,
as
it
was
in
the
first
Adam
;
for
no
power
is
in
it selfe
of
no
use
proper
to
it's
end
,
therefore
not
this
.
Againe
,
it
implyes
the
fall
of
Adam
was
not
so
irrecoverably
deepe
,
as
to
need
the
second
Adam
to
be
a
person
infinite
in
power
,
by
it
to
raise
us
from
that
vast
misery
,
consequently
the
restauration
of
the
world
may
rather
be
attributed
to
the
dignity
of
Christs
Person
,
then
to
the
absolute
necessity
of
his
person
so
dignified
in
power
,
to
make
good
his
Fathers
truth
against
all
the
lies
of
Satan
,
to
the
full
satisfaction
of
divine
Justice
,
in
the
improvement
of
his
personall
operations
,
as
in
the
8.
Chapter
is
proved
.
Againe
,
it
eclypseth
the
glory
of
Gods
grace
and
mercy
by
Christ
Jesus
,
because
it
referres
this
internall
inclination
of
the
Law
written
not
to
Gods
universall
mercy
in
the
gift
of
the
promised
seed
,
when
none
but
the
Image
of
Satan
by
his
lies
was
written
in
mans
heart
by
Satans
malice
,
and
mans
owne
remissenesse
,
and
by
divine
Justice
totally
and
eternally
so
to
remaine
.
And
in
a
word
,
because
this
brings
man
to
turne
his
eyes
to
looke
upon
his
left
,
and
remaining
abilities
;
so
that
all
he
hath
before
faith
,
is
not
received
from
Gods
mercy
in
Christ
,
but
from
his
owne
store
,
and
so
by
pride
to
fall
from
grace
:
Therefore
this
internall
disposition
was
infused
by
Gods
universall
grace
in
the
promised
seed
.
And
to
conclude
,
as
this
opinion
on
the
one
side
lessens
the
glory
of
Gods
Justice
,
in
the
fall
of
Adam
,
and
also
the
glory
of
Gods
grace
by
the
second
Adam
the
restorer
of
all
:
so
also
it
continues
an
intermingled
confusion
in
the
body
of
Divinity
,
Object
.
13
to
the
furtherance
of
the
mysteries
of
iniquity
.
Againe
it
will
be
objected
,
although
by
Moses
God
doth
expresse
the
planted
and
inclosed
garden
of
Eden
,
was
made
with
every
tree
,
good
for
food
and
pleasant
to
sight
,
and
different
from
the
perfections
of
the
created
globe
,
and
made
in
the
midst
thereof
to
grow
two
trees
,
and
named
the
one
the
tree
of
Life
,
the
other
the
tree
of
Knowledge
of
good
&
evil
.
Likewise
threatned
Adam
with
certaine
death
,
if
hee
did
eate
of
the
fruit
forbidden
him
,
yet
because
God
did
not
in
plainnesse
of
speech
expresse
that
by
these
two
things
he
prefigured
to
Adam
,
that
by
his
worke
in
the
Covenant
,
God
intended
to
raise
the
world
from
it's
naturall
perfections
to
a
supernaturall
perfection
,
and
man
to
the
glory
of
Angels
;
or
to
an
evill
equivalently
contrary
;
therefore
we
are
not
to
believe
any
such
thing
was
then
intended
by
God
to
Adam
as
a
publike
person
by
Covenant
.
Answ.
It
doth
not
follow
by
any
just
consequence
,
if
wee
carefully
examine
Gods
proceedings
in
manifesting
to
mankind
,
the
transcendent
glory
of
Heaven
;
for
as
to
Adam
in
the
garden
before
the
fall
he
did
not
in
plainnes
of
speech
expresse
the
same
;
so
never
after
,
till
the
fulnesse
of
time
for
till
then
,
God
at
sundry
times
,
and
in
divers
manners
spake
in
times
past
unto
the
Fathers
,
hath
in
these
last
dayes
spoken
unto
us
by
his
Son
in
open
face
,
and
plainnesse
of
speech
,
but
never
before
,
Heb.
1.2
3
2
Cor.
3.12.18
.
But
to
proceed
to
a
particular
answer
for
proofe
of
the
point
;
and
first
,
as
God
did
not
by
Moses
in
plainnes
of
speech
declare
what
he
meant
to
Adam
before
the
fall
by
those
figures
,
so
neither
after
the
fall
by
Moses
to
the
world
was
Christ
the
second
Adam
in
plainnesse
of
speech
,
exprest
to
be
the
first
borne
of
every
creature
,
from
the
dead
fall
of
Adam
,
opening
the
wombe
of
all
perfection
,
but
in
figures
,
as
by
Cain
,
as
the
first
borne
,
and
by
the
Law
of
the
first
borne
of
mankind
,
and
the
Law
of
the
first
borne
of
beasts
,
and
the
Law
of
the
first
fruits
of
vegetables
,
as
growing
in
the
terrestriall
Canaan
.
Exod.
13.2
.
Exod.
22.29
,
30.
Neither
was
it
ever
in
plainnesse
of
speech
made
knowne
by
Moses
,
nor
the
Prophets
,
that
the
whole
creation
travelleth
till
now
,
with
man
believing
truth
from
the
bondage
of
corruption
to
be
partaker
of
the
glorious
libertie
of
the
s●nnes
of
of
God
,
but
onely
figured
as
by
a
Law
for
the
land
to
rest
as
well
as
for
mans
rest
,
and
in
the
number
of
seven
,
as
pointing
at
perfection
,
as
pag.
35.
36.
Neither
was
it
by
Moses
not
the
Prophets
made
knowne
to
the
world
in
plainnesse
of
speech
,
that
Christ
,
as
God-man
should
second
the
first
Adam
in
the
worke
of
the
restauration
of
the
world
,
but
inclusively
in
the
promised
seed
,
of
the
Woman
,
to
breake
the
serpents
head
,
and
also
as
the
seed
of
Abraham
and
David
,
&c.
Neither
as
by
Moses
in
plainnesse
of
speech
did
God
expresse
that
the
garden
of
Eden
was
the
figure
of
Angels
glory
to
Adam
:
so
neither
did
hee
expresse
by
plainnesse
of
speech
to
Israel
,
that
the
Land
of
Canaan
,
was
to
them
a
figure
of
the
heavenly
Canaan
,
but
by
the
agreement
of
the
Type
with
the
Antitype
,
as
is
implyed
,
Esay
51.3
.
yet
the
Apostle
concludes
,
that
God
denyed
them
rest
in
the
Land
of
Canaan
by
oath
,
because
of
their
unbeliefe
,
Heb.
3.1.8.9
.
and
therefore
in
the
next
Chapter
the
Apostle
applyes
the
figure
,
namely
,
that
Canaan
was
to
them
a
figure
of
their
supernaturall
rest
,
in
the
kingdome
of
grace
by
faith
,
and
the
kingdome
of
glory
by
fruition
,
Heb.
4.1.2.3.10.14
.
so
that
the
Apostle
implyes
they
were
,
and
wee
are
bound
to
beliefe
,
it
was
so
to
them
,
though
it
was
never
declared
in
plainnesse
of
speech
:
So
neither
in
the
old
Testament
in
plainnesse
of
speech
to
the
ten
Fathers
before
the
flood
,
neither
by
the
Prophets
after
the
flood
,
was
it
made
knowne
that
hee
intended
the
heavenly
glory
to
mankind
,
but
figured
that
hee
intended
it
to
man
submitting
to
him
in
the
obedience
of
faith
by
the
agreeablenesse
of
the
type
with
the
antitype
,
as
in
the
first
world
by
Enoch
,
who
in
the
obedience
of
Faith
walked
with
God
,
and
was
received
into
the
highest
heavens
soule
and
body
joyntly
.
So
likewise
by
Elias
in
the
time
of
the
Prophets
,
Genes.
5.24
.
Heb.
11.5
.
2
King
.
2.5.11.12
.
So
likewise
the
particular
place
in
which
Christ
should
finish
the
worke
of
raising
the
world
to
what
it
travels
till
now
,
was
no
more
exprest
by
Moses
to
man
in
plainnesse
of
speech
for
that
end
,
then
was
the
garden
of
Eden
for
the
same
end
to
Adam
,
but
onely
by
the
agreeablen●sse
of
the
Type
with
the
antitype
,
as
by
Abraham
offering
Christ
in
Isaac
within
the
Land
of
Canaan
upon
the
mountaine
assigned
him
by
God
,
as
is
further
amplified
in
the
8.
Chapter
of
this
Treatise
:
Likewise
the
garden
of
Edens
glory
,
as
Gods
terrestriall
Throne
before
the
fall
prefigured
to
Adam
,
the
eternall
glory
of
God
,
so
in
the
land
of
Canaan
Salomons
thronized
glory
from
the
agreeablenesse
of
the
type
with
the
antitype
,
by
the
Psalmist
is
brought
in
as
a
figure
of
Christs
eternall
throne
of
glory
,
and
not
in
plainnesse
of
speech
,
Psalm
.
45.6
.
Heb.
1.8
.
Likewise
,
when
Christ
by
the
brightnesse
of
his
comming
,
and
the
spirit
of
his
mouth
shall
have
consumed
the
mysterie
of
iniquity
,
now
maintained
by
the
great
Roman
Antichrist
,
so
as
that
the
[
](A81812-e54700-b)(a)
(a)
This
is
Gods
fou●th
extrao●dinary
me
cy
in
Christ
extended
to
the
world
,
the
other
three
are
in
pag.
120.
fulnesse
of
the
Gentiles
,
and
the
miserable
Iewes
shall
heare
the
spirit
and
the
Bride
say
come
,
in
the
outbreake
of
the
purity
of
the
celestiall
doctrine
,
and
that
most
simple
godlinesse
universally
shall
abound
,
as
the
most
immediate
embleme
in
the
kingdome
of
grace
of
the
Saints
in
glory
that
ever
the
world
did
yet
containe
.
Then
that
Church
,
or
the
city
of
the
living
God
,
or
the
heavenly
Ierusalem
issuing
the
streams
of
this
celestiall
doctrine
,
and
so
convey
Christ
the
object
of
Faith
,
to
the
health
of
the
nations
is
likened
to
Adams
first
originall
paterne
in
the
garden
of
Eden
:
for
saith
the
Text
,
Rev.
22.17
.
the
1.
&
2.
he
shewed
me
a
pure
river
of
water
of
life
,
cleare
as
Christall
,
proceeding
out
of
the
throne
of
God
,
and
of
the
Lamb
,
and
in
the
midst
of
the
[
](A81812-e54810-b)(b)
(b)
Whe
ea●
Rev.
20.
this
most
transcendent
in
largement
of
Christs
visible
Church
,
is
called
the
Saints
raign●
with
Christ
1000
yeeres
,
and
it
implyeth
no
more
but
this
,
that
this
glory
shall
certainly
he
,
and
that
it
shall
have
a
time
of
du●ation
,
although
since
the
world
began
,
the
Saints
successively
did
onely
in
faith
and
love
with
Christ
remaine
,
but
with
him
in
this
world
they
did
never
raign
,
for
the
g
ound
of
the
point
is
this
,
because
till
now
,
Christ
did
never
sway
the
utmost
end
,
of
the
earth
for
his
possession
,
by
his
Scepter
of
truth
,
for
a●
Satan
in
the
old
world
,
and
so
to
the
time
of
Christs
comming
,
swayed
the
greatest
part
of
mankind
in
his
lying
operations
,
so
after
Christs
rising
as
the
Sun
of
righteousnesse
to
the
nations
,
by
the
Scepter
of
his
truth
,
and
then
Satan
extinguished
the
Saints
raigne
with
Christ
by
the
Heathen
Emperours
and
the
abundance
of
heresies
,
and
by
the
Roman
Antichrist
in
the
confines
of
Christendome
,
and
so
Satans
throne
was
advanced
,
and
the
Saints
then
onely
remained
with
Christ
,
witnessing
that
of
right
Christ
should
raigne
,
but
did
not
,
but
this
raigne
of
the
Saints
with
Christ
,
shall
revive
that
cause
of
the
martyrs
,
and
so
they
shall
now
live
in
the
glory
of
that
cause
for
which
they
then
died
,
and
by
the
force
of
divine
truth
in
that
transcendent
raigne
,
shall
Satans
lying
operations
in
the
prevalencie
thereof
be
extinguished
,
and
so
shall
Satan
be
imprisoned
in
the
said
duration
for
1000.
yeeres
,
that
is
a
certaine
number
put
for
an
uncertaine
,
See
pag.
14
,
&
15.
and
pag.
104
,
&
105.
street
of
it
,
and
of
either
side
of
it
,
was
the
tree
of
life
.
Likewise
to
this
alludes
the
Lord
Iesus
Christ
,
Rev.
2.7
.
saying
,
I
will
give
to
eate
f
the
tree
of
Life
,
which
is
in
the
midst
of
the
Paradise
of
God
.
All
plainly
proving
,
that
this
last
and
greatest
splendor
of
grace
by
the
second
Adam
,
was
with
reference
to
the
paterne
of
the
first
Adam
in
the
Covenant
,
and
that
the
eternall
felicity
by
faith
and
fruition
was
intended
therein
though
not
in
plainesse
of
speech
:
And
heere
observe
two
things
from
this
Chap.
Rev.
22.
First
,
that
the
Apostasie
of
mankind
from
Christ
in
that
purity
of
the
celestiall
Church
on
earth
,
at
the
most
immediate
embleme
of
the
glory
of
God
in
heaven
.
God
will
therefore
expresse
more
severe
justice
upon
the
world
for
their
apostasie
from
that
then
ever
before
.
The
first
is
,
that
God
will
never
more
extraordinarily
raise
man
out
of
his
filthy
apostasie
from
his
grace
in
Christ
Iesus
,
but
will
leave
him
to
perish
in
his
owne
corrupt●on
.
And
this
is
implied
in
the
11.
vers.
when
it
is
said
,
he
that
is
unjust
,
let
him
be
unjust
still
;
be
that
is
filthy
,
let
him
be
filthy
still
;
and
he
that
is
righteous
,
let
him
be
righteous
still
;
and
he
that
is
holy
,
l●t
him
be
holy
still
.
The
second
thing
is
this
,
that
their
apostasie
from
this
greatest
light
and
grace
,
shall
bring
on
the
greatest
demonstration
of
Gods
righteous
judgement
upon
the
world
that
ever
was
,
namely
the
last
day
of
the
worlds
generall
judgement
,
implied
in
the
12.
verse
,
where
the
Lord
Iesus
saith
,
and
behold
,
I
come
quickly
,
and
my
reward
is
with
me
,
to
give
every
man
according
as
his
worke
shall
be
,
I
am
Alpha
&
Omega
,
the
beginning
and
the
end
,
I
am
the
first
and
the
last
,
whereupon
saith
S.
Iohn
,
Blessed
are
they
that
doe
his
Commandements
,
that
they
may
have
right
to
the
tree
of
life
,
verse
14.15
.
So
much
for
the
third
part
of
time
of
Gods
impartiall
proceedings
intending
and
extending
eternall
life
and
death
to
all
,
and
all
alike
,
without
respect
of
persons
from
the
time
of
Christs
comming
in
the
flesh
,
to
the
time
of
his
comming
at
the
day
of
judgement
in
flames
of
fire
.
And
from
the
whole
Treatise
take
this
generall
observation
consisting
of
five
particulars
,
namely
,
what
Gods
decree
was
,
Observat
.
after
the
counsell
of
his
owne
will
before
the
world
was
.
As
first
,
Gods
decree
before
the
world
was
that
God
purposed
in
himselfe
to
create
this
world
perfect
in
all
it's
parts
,
and
man
the
chiefe
thereof
,
as
appeares
in
Chap.
1.
That
then
God
also
purpos'd
in
himselfe
,
for
the
eternall
praise
of
his
communicative
goodnesse
and
justice
,
to
raise
this
world
by
Adams
improvement
of
his
perfections
,
being
the
chiefe
part
therin
,
to
a
celestiall
perfection
,
or
to
sinke
it
downe
to
an
evill
equivalently
contrary
to
the
glory
of
his
Iustice
,
as
is
described
in
Chap.
2.
Thirdly
,
then
also
God
purposed
in
himselfe
that
the
knowledge
of
evill
,
which
he
in
time
pronounced
to
Adam
,
that
in
the
day
he
did
eate
the
forbidden
fruit
,
then
that
sentence
should
passe
to
immediate
execution
,
for
the
eternall
praise
of
his
justice
,
as
appeares
in
Chap.
3
,
Fourthly
,
God
then
also
purposed
in
himselfe
,
that
by
Adams
most
ungratefull
fall
,
hee
would
glorifie
the
riches
of
his
mercy
,
and
his
communicative
g●odnesse
and
justice
;
and
therefore
before
the
world
was
,
God
covenanted
with
the
second
person
in
sacred
Trinity
,
Tit.
1.2
.
2.
Tim.
1
9.
Ephes.
1.4
.
being
essentially
the
one
God
and
sonne
of
God
,
to
assume
in
time
the
nature
of
Adam
,
as
the
chiefe
part
of
this
creation
,
not
onely
to
be
ready
in
point
of
time
,
as
the
Male
Lamb
in
the
bush
,
but
also
that
then
the
execution
of
divine
justice
should
,
and
did
,
immediatly
upon
Adams
eating
of
the
forbidden
fruit
,
passe
upon
Christ
to
the
fall
praise
of
Gods
justice
,
to
all
eternity
,
and
so
brought
in
the
glory
of
his
mercy
,
by
restoring
the
fallen
world
to
the
promulgation
of
his
communicative
goodnesse
;
as
first
in
the
beginning
of
time
in
the
type
,
and
secondly
,
in
the
fulnesse
of
time
in
the
truth
,
in
the
redemption
of
the
world
,
as
is
proved
,
Chap.
4.
&
8.
Fifthly
,
God
then
purposed
in
himselfe
to
glorifie
his
mercy
&
communicative
goodnesse
and
justice
,
by
the
distribution
of
that
mercy
individually
upon
every
of
mankind
:
first
,
by
giving
to
all
and
all
alike
in
Christ
Iesus
,
both
the
meanes
and
end
,
namely
,
to
eternall
glory
.
I
doe
not
say
he
gave
any
thing
to
them
to
attaine
eternall
life
,
but
onely
as
a
meanes
to
receive
his
gift
of
eternall
life
,
as
attained
by
Christ
the
second
Adam
and
Saviour
of
the
world
,
and
so
to
glorifie
his
gracious
goodnesse
and
mercy
in
their
salvation
.
Or
,
on
the
contrary
,
to
glorifie
his
justice
on
them
which
abuse
his
grace
by
a
proud
persisting
in
obstinacy
,
for
terrestriall
trifles
to
reject
his
gift
of
Christ
,
and
his
righteousnesse
the
onely
ground
of
mans
felicity
.
And
that
God
doth
thus
impartially
glorifie
his
Iustice
and
mercy
individually
upon
mankind
,
is
proved
in
the
threefold
parts
of
time
,
as
from
Adams
casting
out
of
Paradise
to
Abraham
,
from
Abraham
to
Christ
,
from
Christs
comming
in
the
flesh
,
to
his
comming
in
flames
of
fire
;
at
the
end
of
time
,
as
Chap.
6.7
,
9
,
10
,
11
,
12.
And
as
for
any
other
decree
of
God
then
this
concerning
the
eternall
state
of
mankinde
,
the
Scripture
speakes
it
not
.
Glory
be
to
God
in
the
highest
heavens
,
on
the
earth
peace
,
and
good
will
to
men
.
FINIS
.