SCRIPTVRE-REDEMPTION
VINDICATED
.
MATH.
13.
44
,
45
,
46.
The
Kingdom
of
heaven
is
like
unto
treasure
hid
in
a
field
;
the
which
when
a
man
hath
found
,
he
hideth
,
and
for
joy
thereof
goeth
and
selleth
all
that
he
hath
,
and
buyeth
that
field
.
Again
,
The
Kingdom
of
heaven
is
like
unto
a
Merchant-man
seeking
goodly
pearls
:
Who
when
he
had
found
one
pearl
of
great
price
,
he
went
and
sold
all
that
he
had
,
and
bought
it
.
I
Am
occasionally
diverted
(
Beloved
in
the
Part.
1.
Lord
)
from
my
setled
text
in
John
,
to
this
in
Matthew
,
upon
which
there
hath
one
[
](A93771-e15440-b)*
*
M.
Oates
,
Feb.
16.
The
Munday
before
our
Lecture
,
Feb.
19.
lately
,
in
a
private
Lecture
,
given
a
new
Exposition
,
and
left
it
among
some
here
present
,
others
absent
,
to
be
tried
by
the
Scriptures
,
whether
it
were
so
,
or
no
;
and
a
publike
triall
it
shall
have
,
by
the
spirits
of
the
Prophets
,
lest
heresie
,
that
eats
like
a
Canker
,
and
spreads
like
a
Gangrene
,
prevail
and
get
a
predominant
head
in
this
Church
or
village
,
as
it
doth
elswhere
.
The
words
read
,
contain
two
Parables
,
which
have
(
as
most
agree
)
but
one
scope
;
but
that
one
scope
is
diversly
,
and
in
a
contrary
way
construed
and
made
out
;
One
(
if
not
one
hundred
of
Interpreters
)
saith
,
it
is
to
set
out
the
effect
of
Gospel-doctrine
,
viz
,
The
love
of
a
believing
Christian
to
Christ
,
and
his
Gospel-grace
.
Another
,
and
but
one
that
yet
[
](A93771-e15590-b)*
*
Since
the
preaching
hereof
I
hear
of
an
old
Postiller
or
two
,
who
give
the
like
Glosse
I
have
heard
of
,
viz.
the
late
Expositour
saith
,
in
these
words
Christ
doth
shew
his
great
love
to
his
,
in
dying
for
all
the
world
.
I
shall
first
vindicate
the
Text
from
his
corrupt
Glosses
,
impertinent
Observations
,
and
false
Doctrine
;
and
then
give
you
the
true
scope
and
sense
of
the
Parables
,
and
not
only
true
,
but
genuine
and
proper
Observations
and
Doctrines
,
as
God
shall
assist
,
and
Christ
who
spake
these
Parables
shall
declare
unto
us
his
minde
herein
,
by
his
holy
Spirit
of
truth
.
And
First
,
Of
the
corrupt
Glosse
.
Corrupt
I
call
it
,
because
1.
His
corrupt
Gloss●
.
1.
besides
the
true
scope
;
2.
with
a
corrupt
end
imagined
and
framed
;
although
here
and
there
a
truth
came
in
,
yet
the
whole
frame
of
it
was
molded
to
no
other
end
,
but
to
lay
a
weak
foundation
for
a
rotten
building
;
from
the
mans
buying
the
field
,
to
infer
Christs
universall
Redemption
;
for
,
propounding
his
Question
1.
What
is
meant
by
the
Kingdom
of
heaven
?
The
Church
of
God
(
saith
he
)
as
Mat.
5.
19.
But
although
in
that
place
,
it
may
be
so
taken
,
and
from
thence
it
was
well
inferred
,
That
such
as
break
out
to
preach
false
doctrine
,
are
least
to
be
esteemed
,
and
there
is
great
reason
for
it
,
said
he
,
that
himself
(
adde
I
)
should
drink
of
the
Ale
he
hath
brewed
:
yet
doth
it
not
follow
that
here
the
Lord
meaneth
by
the
Kingdom
,
&c.
the
Church
,
as
there
:
for
there
is
intended
the
Church
visible
,
here
is
mentioned
an
hidden
treasure
;
besides
,
this
Exposition
contradicts
his
own
after-interpretation
of
Christs
purchasing
the
field
,
that
is
,
the
world
,
unlesse
he
will
make
the
world
and
the
Church
[
](A93771-e15760-b)*
*
The
reprobate
and
elect
.
to
be
all
one
purchase
,
which
none
but
irrationall
and
heterodox
men
will
affirm
.
2.
By
treasure
is
meant
(
as
he
delivered
it
)
the
people
of
God
.
Now
,
what
though
they
are
in
Mal.
3.
called
Gods
jewels
?
yet
not
the
Treasure
of
the
Text
in
hand
,
for
1.
These
Parables
speak
of
a
Treasure
more
eminent
then
all
treasures
,
and
of
a
Pearl
of
greater
price
,
more
precious
then
all
other
:
If
the
people
of
God
be
his
Treasure
,
yet
Christ
is
a
greater
;
and
if
a
Christian
be
a
Pearl
in
Christs
eye
,
yet
,
I
hope
,
the
Lord
Jesus
with
his
Gospel-grace
,
is
a
greater
Pearl
in
a
Christians
eye
.
2.
If
a
Christian
be
hidden
in
the
rubbish
of
this
world
,
yet
that
is
not
intended
here
,
but
the
hiding
and
obscurity
of
that
which
is
much
more
spirituall
,
Christ
himselfe
and
his
Gospel
.
3.
By
field
(
't
is
said
)
is
meant
the
world
,
or
whole
company
of
man-kinde
,
among
whom
the
people
of
God
are
hid
.
A
truth
it
is
,
they
are
hid
,
&c.
but
not
the
truth
of
the
Text
,
nor
is
it
clear
and
certain
,
that
by
field
is
understood
all
man-kinde
:
For
,
1.
Even
where
in
the
former
Parable
of
the
good
seed
and
tares
,
vers.
38.
the
field
is
the
world
,
yet
the
world
there
,
is
not
the
world
of
man-kinde
,
but
the
fabrique
of
this
earth
and
visible
heavens
,
and
the
habitable
part
of
the
earth
,
wherein
the
good
seed
,
the
children
of
the
Kingdom
,
and
the
tares
,
the
children
of
the
wicked
one
dwell
together
.
2.
It
is
not
[
the
field
]
as
v.
36.
nor
[
his
field
]
as
v.
24.
but
a
field
,
where
the
treasure
of
the
Text
is
hid
;
a
field
by
it self
,
not
a
common
field
,
but
some
speciall
inclosed
field
,
like
unto
the
treasure
,
a
treasure
not
hid
,
nor
to
be
found
in
every
field
.
3.
Field
and
Pearl
(
it
seems
)
he
made
equivalent
,
and
so
confounded
Church
and
world
,
in
his
sense
;
But
how
can
this
hold
,
that
all
the
field
should
be
bought
,
and
yet
but
one
pearl
,
when
other
pearls
there
were
in
the
world
,
which
the
Merchant-man
left
unbought
?
Or
,
if
all
the
world
(
of
man-kinde
)
was
bought
,
then
all
the
goodly
pearls
in
it
?
and
yet
the
Parable
saith
,
in
effect
,
the
Merchant
bought
but
that
one
of
great
price
.
And
again
,
The
Pearl
here
bought
is
of
great
price
.
Now
all
the
world
is
not
of
any
price
to
one
soul
,
For
what
shall
a
man
give
?
&c.
nor
are
the
souls
of
that
worth
,
as
Christ
and
his
Gospel
;
He
cannot
,
we
see
,
temper
the
Text
and
his
Exposition
thus
farre
together
,
but
with
untempered
morter
.
In
the
next
place
,
Who
is
the
man
that
found
the
Treasure
and
Pearl
,
and
sels
all
to
buy
,
&c.
Was
it
the
Lord
Christ
?
(
as
he
affirmed
)
What
though
God
be
said
to
finde
his
people
,
and
Christ
came
to
seek
and
to
save
the
lost
sheep
,
groat
,
and
Prodigall
?
Those
Parables
,
Luk.
15.
are
of
one
scope
,
these
of
another
;
The
man
thought
(
it
may
be
)
he
had
been
opening
,
Luk.
15.
3
,
&c.
not
Math.
13.
44
,
&c.
and
so
lost
himself
and
the
true
sense
of
this
present
Text
,
which
holds
forth
(
as
you
will
perceive
more
afterwards
)
the
joyes
and
priviledges
of
a
Christian
,
finding
Christ
in
the
Gospel
,
not
Christs
priviledges
and
joyes
finding
a
Christian
in
the
rubbish
of
the
world
of
man-kinde
.
Lastly
,
By
selling
all
(
saith
our
new
Expositour
)
is
understood
,
Christs
selling
all
he
had
,
his
parting
with
his
glory
,
his
riches
of
this
world
,
his
life
,
and
the
sweet
beams
of
his
Fathers
love
,
to
purchase
the
whole
world
,
and
his
people
therein
.
These
words
are
fair
and
specious
,
and
will
take
with
the
fancies
of
weak
men
and
silly
women
,
because
of
some
truth
therein
,
as
if
they
were
the
truth
of
the
Text
;
but
(
as
before
)
upon
one
absurdity
presumed
,
as
the
proper
sense
,
he
swalloweth
many
more
:
And
though
he
thinks
he
hath
found
the
life
and
marrow
of
this
parabolicall
speech
,
yet
it
is
but
the
marrow
of
his
own
fancy
,
That
Gods
people
are
like
treasure
hid
in
the
field
,
which
when
Christ
hath
found
,
he
parted
with
all
he
had
to
buy
this
field
:
for
if
it
hath
appeared
already
,
that
-
1.
By
the
Kingdom
is
not
meant
the
Church
:
nor
-
2.
By
the
Treasure
here
spoken
of
,
is
meant
the
Christian
:
nor
-
3.
By
the
field
,
the
world
of
men
:
nor
-
4.
By
the
Pearl
,
either
the
world
or
Church
:
nor
-
5.
By
the
man
or
merchant
finding
,
&c.
Christ
Jesus
:
then
cannot
the
selling
of
all
,
be
Christs
purchase
of
his
people
,
by
the
parting
with
all
he
had
to
that
end
:
But
Secondly
,
Let
us
examine
his
Observations
,
and
see
how
2.
His
impertinent
observations
.
impertinent
they
were
:
Were
the
Exposition
right
,
most
of
the
observations
would
be
right
and
proper
enough
,
but
that
foundation
being
false
,
the
building
falleth
to
the
ground
,
As
1.
The
peculiar
people
of
God
,
are
Gods
treasure
and
jewels
.
A
truth
,
but
not
here
to
be
found
.
2.
God
is
found
of
those
that
sought
him
not
.
A
truth
,
but
not
here
primarily
intended
,
only
presupposed
;
the
Parables
speak
of
mans
finding
of
God
in
Christ
,
and
of
Christ
in
the
Gospel
,
and
only
presupposeth
that
God
cometh
in
the
Gospel
of
the
Kingdom
,
and
findes
him
first
by
the
preventing
light
of
his
Spirit
.
3
,
The
providence
of
God
is
a
strong
Tower
.
But
this
tower
,
not
built
upon
this
Text.
4.
Gods
love
is
abundantly
put
forth
towards
his
elect
.
We
grant
it
,
but
not
as
the
man
intended
it
here
,
to
obscure
,
set
by
,
and
take
no
notice
of
the
abundant
love
of
Gods
elect
towards
Christ
,
which
he
speaks
to
in
this
place
.
5.
Christ
parted
with
all
his
glory
for
the
good
of
his
elect
.
The
Observation
is
good
and
pious
,
but
not
proper
to
the
place
;
but
in
that
Christ
did
part
with
all
(
as
we
finde
it
in
other
Scriptures
)
and
that
only
for
the
elect
:
This
indeed
makes
the
Lord
Jesus
a
Pearl
and
Treasure
to
every
true
believer
,
for
obtaining
of
which
treasure
,
the
believer
parteth
with
all
his
basenesse
and
glory
too
,
in
himself
or
in
the
world
.
6.
The
Lord
Christ
did
give
himself
for
the
world
,
that
is
,
the
whole
world
,
or
number
of
men
in
the
world
.
This
is
the
Observation
,
which
the
Observatour
called
a
Doctrine
hardly
born
,
and
that
which
I
called
at
first
a
false
Doctrine
(
added
to
his
impertinent
Observation
)
And
which
is
the
Third
thing
to
be
ex●mined
by
the
Scriptures
;
to
which
3.
His
false
D●ctrine
.
touchstone
assoon
as
it
is
brought
,
we
shall
finde
it
hath
neither
true
footing
in
the
Text
,
nor
foundation
elswhere
in
the
written
Word
,
rightly
understood
.
1.
Not
in
these
Parables
of
the
Text
:
For
,
1.
If
we
cannot
finde
it
in
the
Exposition
or
meaning
of
the
words
,
we
cannot
draw
out
a
Conclusion
where
there
are
no
premises
.
2.
Parabolicall
Texts
prove
nothing
beyond
their
scope
.
2.
Not
in
other
Scriptures
,
although
the
late
Interpreters
light
(
as
he
said
)
gave
him
,
that
Christ
did
die
for
the
whole
world
,
yet
when
we
come
to
the
Law
and
to
the
testimony
,
if
he
(
or
any
man
)
speaks
not
according
to
the
Word
,
in
the
sound
sense
thereof
,
it
is
,
because
there
is
no
light
in
him
,
but
upon
proof
and
triall
,
his
light
will
be
found
darknesse
,
and
how
great
that
darknesse
is
,
we
shall
judge
better
with
the
Candle
in
our
hands
;
or
the
Sun
beams
of
Truth
before
our
eyes
.
In
the
search
after
the
falshood
of
this
his
Doctrine
,
That
the
Lord
did
give
himself
for
all
the
world
of
mankinde
,
though
with
a
principall
eye
to
his
elect
;
We
will
follow
the
Authours
method
:
first
,
examine
his
positive
Scriptures
(
as
he
termed
them
)
and
then
such
as
are
like
them
,
and
favour
the
Doctrine
,
which
he
produced
for
proofs
;
And
first
,
as
touching
his
positive
Scriptures
,
we
will
not
forget
his
Caution
,
Take
this
by
the
way
,
that
positive
Scriptures
must
not
be
overthrown
by
mans
reason
or
consequence
,
Heb.
2.
9.
vindicated
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ubi
annotandum
partic●lam
universalem
non
complecti
singulos
homines
,
sed
omnia
Christi
membra
in
unum
corpas
conjungere
.
Bez.
ann
in
loc.
a
Caution
,
that
if
himself
had
remembred
,
he
might
then
have
been
silent
,
or
since
that
,
have
recanted
his
rash
reasonings
and
collections
.
His
first
Scripture
was
that
in
Heb.
2
9.
where
Christ
is
said
to
taste
death
for
every
man
.
I
answer
,
This
universall
particle
reacheth
not
to
every
individuum
,
or
singular
man
,
but
to
every
member
of
Christs
body
;
not
to
every
man
,
as
a
man
,
but
as
a
member
of
Christ
,
which
appears
,
-
1.
From
that
precedent
clause
,
by
the
grace
of
God
;
to
every
man
that
Gods
grace
extends
unto
,
Christs
death
extends
.
-
2.
That
all
,
or
every
man
is
expounded
by
,
and
confined
to
many
,
v.
10.
-
3.
Those
many
,
or
all
,
are
sonnes
adopted
,
and
to
be
adopted
.
-
4.
Those
adopted
sons
shall
all
come
to
glory
,
whom
Christ
is
there
said
to
taste
death
for
.
-
5.
Christ
is
the
Captain
of
their
salvation
,
for
whom
he
died
,
all
this
in
verse
10.
-
6.
They
are
the
sanctified
,
and
to
be
sanctified
,
v.
11.
-
7.
They
are
his
Brethren
,
v.
11.
and
12.
-
8.
They
are
all
the
children
of
Gods
election
and
regeneration
,
v.
13
,
14.
Besides
,
In
how
many
places
of
Scripture
do
we
finde
the
particle
all
,
or
every
one
,
or
every
man
,
taken
not
for
a
simple
and
absolute
universall
,
but
a
meer
indefinite
expression
,
or
note
,
of
so
many
men
,
or
of
so
many
of
mankinde
,
as
are
of
that
stamp
and
spirit
,
which
that
Scripture
speaks
of
:
as
for
instance
,
in
one
place
for
many
,
Luk.
16.
16.
't
is
affirmed
by
our
Lord
,
Every
man
presseth
into
the
Kingdom
,
which
,
compared
with
Mat.
11.
12.
you
will
finde
but
to
be
equivalent
with
the
indefinite
,
the
violent
,
or
so
many
as
are
violent
;
not
every
singular
man
and
woman
,
for
it
was
but
from
Johns
time
,
there
was
such
crouding
;
and
even
then
many
of
the
Pharisees
and
Scribes
gave
way
,
stood
at
a
distance
,
were
farre
from
pressing
in
;
for
they
despised
,
&c.
Luke
7.
30.
but
numbers
,
and
all
those
,
and
only
those
numbers
of
the
violent
(
who
by
faith
offered
violence
to
their
carnall
reasonings
and
corrupt
hearts
,
and
took
hold
of
the
promise
of
the
Kingdom
)
pressed
into
it
;
and
yet
the
expression
is
every
man
;
So
here
,
Christ
tasted
death
,
or
died
for
every
man
;
that
is
,
every
one
,
of
the
number
of
those
many
,
whom
God
bears
a
speciall
favour
unto
,
and
in
due
time
endueth
with
his
speciall
grace
of
Sonneship
and
sanctification
,
unto
whom
God
is
,
and
will
be
a
father
,
Christ
a
Captain
and
Elder
brother
.
Now
judge
ye
who
have
any
enlightened
reasons
and
consciences
,
whether
this
his
first
positive
Scripture
speaks
positively
,
and
peremptorily
of
Christs
dying
for
all
the
world
;
and
not
rather
respectively
of
every
one
whom
God
intends
salvation
unto
;
and
of
those
only
,
who
are
very
many
in
themselves
,
and
peculiar
ones
by
themselves
.
A
second
Scripture
followeth
,
1
Joh.
2.
2.
He
is
the
propitiation
1
Joh.
2.
2.
opened
by
the
scope
.
for
our
sins
,
and
not
for
ours
only
,
but
also
for
the
sinnes
of
the
whole
world
,
that
is
,
said
the
Expositour
,
for
the
whole
bulk
of
men
.
For
answer
whereunto
,
And
context
,
1.
The
Apostle
writes
not
,
of
no
more
then
to
,
every
singular
man
,
in
the
world
,
but
of
and
to
all
believers
among
the
Jews
,
as
is
demonstrable
from
v.
7.
where
he
saith
,
Brethren
,
I
write
no
new
commandment
unto
you
,
but
an
old
commandment
,
which
ye
had
from
the
beginning
,
and
have
heard
from
the
beginning
.
Now
,
though
the
Gentiles
had
something
of
the
Commandment
written
in
their
hearts
(
before
Christs
coming
)
yet
only
the
Jew
had
it
written
in
books
,
and
had
heard
of
it
by
teachers
sent
of
God
.
2.
Lest
it
should
be
thought
that
Christ
died
only
for
the
believing
Jews
.
The
Apostle
enlargeth
his
assertion
,
as
farre
as
Christ
himself
enlargeth
it
,
Joh.
10.
15
,
16.
to
the
Gentiles
,
spread
all
over
the
world
farre
and
near
;
or
as
Calvin
(
whose
Exposition
you
may
take
assoon
as
a
Catabaptists
)
the
death
of
Christ
belongs
not
to
Jews
only
a
part
of
the
Church
,
but
toti
Ecclesiae
,
to
the
whole
Church
,
or
the
Church
in
the
whole
world
,
in
all
ages
,
Nations
,
&c.
And
I
shall
prove
it
to
be
the
true
sense
of
the
words
,
and
the
Arminian
sense
a
false
one
,
by
these
four
Reasons
.
And
vindicated
by
reasons
.
1.
From
a
parallel
acception
of
the
word
world
,
Rom.
11.
12.
where
the
phrase
Gentiles
in
the
later
clause
,
explains
the
phrase
world
in
the
former
:
If
the
fall
of
them
(
the
Jews
)
be
the
riches
of
the
world
,
viz.
of
Gentiles
;
and
yet
when
S.
Paul
cals
the
Gentiles
the
world
,
he
doth
not
mean
every
singular
Gentile
,
much
lesse
every
singular
man
and
woman
,
what
or
wheresoever
,
no
more
doth
S.
John
here
in
the
place
we
are
opening
and
vindicating
,
but
he
meaneth
that
Christ
is
a
propitiation
for
the
sins
of
all
that
did
,
or
should
believe
,
or
were
of
Gods
number
among
the
world
of
Gentiles
,
as
also
the
phrase
is
used
in
the
same
sense
,
1
Tim.
3.
16.
preached
unto
vers.
1.
the
Gentiles
,
believed
on
in
the
world
.
2.
The
Apostle
speaks
here
of
that
world
for
which
Christ
is
an
Advocate
,
as
well
as
a
Propitiation
.
Now
he
is
not
an
Advocate
for
all
the
world
,
or
the
whole
bulk
of
men
,
but
for
those
that
shall
beleeve
,
Joh.
17.
20.
and
that
come
unto
God
by
him
,
Heb.
7.
25.
Nay
,
he
praied
not
for
the
world
at
all
,
being
contradistinct
to
those
that
God
had
given
him
,
Joh.
17
9.
3.
As
the
whole
world
in
some
places
is
taken
for
the
worser
Cùm
mundus
totus
pejorem
hominum
partem
solam
denotat
.
1
Joh.
5.
19.
Apoc.
12.
9.
Cur
non
ad
potiorem
etiam
applicari
possit
,
ego
quidem
nullus
video
Ames
Cor.
p.
139.
part
of
men
alone
by
themselves
,
1
Joh.
5.
19.
Revel.
12.
9.
why
may
it
not
?
why
ought
it
not
be
applied
(
in
this
and
other
Scriptures
)
to
the
better
part
or
sort
of
men
alone
by
themselves
?
4.
The
immediate
scope
of
the
Apostle
is
to
comfort
believers
,
falling
into
sin
,
which
comfort
is
peculiar
to
them
,
not
of
one
Nation
only
,
but
of
every
Nation
under
heaven
,
If
any
man
sin
,
vers.
1.
We
have
an
Advocate
,
for
whom
?
for
all
?
no
,
for
any
man
of
us
,
the
children
of
God
,
begotten
by
the
Apostles
Ministery
,
who
is
our
,
and
all
others
propitiation
and
Advocate
,
that
are
come
in
by
the
Ministery
of
the
Gospel
,
as
we
are
.
Thus
you
see
that
this
Scripture
,
which
seemeth
to
be
most
positive
and
point
blank
for
the
Arminian-Anabaptist
,
is
a
blank
,
and
saith
nothing
in
true
interpretation
,
but
what
is
destructive
to
their
errour
of
universall
Redemption
.
A
third
witnesse
must
be
heard
speak
,
and
that
is
,
2
Cor.
5.
2
Cor.
5.
14
,
15
vindicated
.
14.
15.
Because
we
thus
judge
,
that
if
one
died
for
all
,
then
were
all
dead
,
and
that
he
died
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
died
for
them
,
and
rose
again
.
This
Scripture
was
set
upon
the
rack
,
the
other
day
,
and
made
to
speak
for
that
which
it
doth
not
intend
;
by
putting
a
new
scope
upon
the
words
,
as
if
they
came
in
to
answer
such
a
question
as
this
;
Whether
all
were
dead
or
no
?
A
new
fancy
!
where
findes
he
it
,
that
the
Corinthians
were
in
such
mistakes
?
But
in
his
own
fancy-full
opinion
,
that
all
were
not
dead
in
sinnes
by
Adam
,
even
the
elect
,
as
well
as
others
:
The
Arminian
saith
,
all
did
not
die
in
Adam
,
nor
are
they
dead
in
sins
,
&c.
The
Apostle
saith
,
All
were
dead
,
and
his
scope
is
(
from
vers.
9.
)
to
excite
others
with
himself
to
be
ambitious
of
pleasing
God
,
though
it
be
with
the
displeasing
of
our selves
,
one
reason
hereof
is
drawn
from
the
generall
judgement
,
ver.
10
,
11.
A
second
from
the
speciall
constraining
love
of
Christ
,
who
died
for
those
that
were
as
dead
as
others
;
even
all
of
them
that
Christ
died
for
were
dead
(
that
is
not
question'd
,
but
taken
for
granted
)
what
then
?
shall
Christs
death
for
any
that
he
died
for
be
fruitlesse
?
No
,
a
two-fold
fruit
comes
forth
,
1.
They
live
,
a
new
life
.
2.
That
life
is
no
more
to
themselves
,
but
unto
him
which
died
for
them
:
They
must
needs
deny
themselves
and
the
carnall
applause
of
men
(
as
we
do
,
saith
the
Apostle
)
and
study
to
be
pleasing
to
God
.
So
that
if
you
take
the
scope
of
the
words
along
with
you
,
it
is
not
to
hold
forth
a
generall
atonement
,
but
speciall
mortification
,
or
dying
to
a
mans
self
,
and
living
unto
Christ
,
who
died
for
him
;
and
I
adde
,
what
the
Apostle
addeth
,
and
rose
again
:
implying
,
he
hath
no
purpose
to
extend
Christs
death
for
any
,
further
then
he
doth
his
resurrection
;
the
fruit
whereof
goeth
along
with
the
fruit
of
his
death
;
the
proper
and
immediate
fruit
of
his
death
being
to
kill
and
crucifie
self-esteem
,
and
to
die
unto
creature-applause
,
vers.
12.
16.
And
the
proper
and
immediate
fruit
of
his
resurrection
(
in
all
that
he
died
for
)
being
to
make
them
non-Creatures
,
and
to
live
to
him
which
died
,
and
rose
again
for
them
.
A
fourth
Scripture-witnesse
called
in
,
was
,
Rom.
5.
14.
Who
(
viz.
Adam
)
is
the
figure
of
him
that
was
to
come
.
Now
Rom.
5.
14.
vindicated
.
Adam
was
an
universall
person
,
and
all
died
in
him
,
therefore
the
second
Adam
,
Christ
,
redeemed
all
,
else
the
type
was
greater
then
the
substance
.
Answ.
1.
Every
man
and
woman
sinned
and
died
in
Adam
,
because
they
were
all
in
him
,
as
in
a
common
root
and
stock
,
and
accordingly
all
and
every
one
who
are
in
Christ
,
the
common
root
and
stock
of
branches
truly
ingraffed
into
him
:
and
so
you
must
understand
,
vers.
18.
The
free
gift
comes
upon
all
(
who
are
in
Christ
the
second
Adam
)
to
justification
of
life
.
2.
In
this
true
sense
of
the
Apostle
,
The
figure
is
not
greater
ver.
20.
then
the
substance
;
for
take
the
Apostle
not
only
as
he
meaneth
,
but
as
he
speaketh
;
and
it
is
a
sure
truth
,
That
where
sinne
abounded
,
grace
did
much
more
abound
:
though
it
abounds
not
to
moe
persons
,
nor
reacheth
to
half
so
many
,
yet
in
this
Christ
redeemed
as
much
,
and
more
then
Adam
lost
,
that
Adam
lost
but
the
righteousnesse
of
the
Law
,
and
of
a
meer
man
,
Christ
restoreth
his
own
righteousnesse
,
the
Gospel-righteousnesse
of
him
that
is
God
;
we
are
condemned
by
the
sinne
of
man
,
but
justified
by
the
obedience
and
bloudshed
of
God
,
Act.
20.
20.
And
all
who
are
in
Christ
receive
this
abounding
grace
,
Rom.
5.
17.
Thus
you
see
these
four
positive
Scriptures
,
called
in
as
witnesses
,
speak
nothing
for
,
but
rather
much
against
universall
Redemption
.
It
is
a
strange
boldnesse
to
call
forth
Scripture
to
witnesse
against
it self
;
may
any
man
take
that
boldnesse
?
No
,
let
their
mouths
first
be
stopped
and
silenced
for
ever
,
who
are
such
false
criers
and
intelligencers
,
as
to
bring
an
evil
report
upon
the
Scriptures
.
Now
let
us
examine
those
which
are
like
the
former
,
and
seem
,
as
he
said
,
to
favour
that
which
he
cals
truth
,
and
we
errour
and
heresie
too
.
First
,
That
in
John
3.
14
,
15
,
16.
The
Question
was
,
whether
Moses
did
lift
up
the
serpent
to
all
,
or
not
;
if
to
all
,
then
Joh.
3
14
,
&c.
Christ
not
dying
for
all
,
the
type
will
be
more
then
the
substance
,
therefore
it
cannot
be
,
but
he
must
die
for
all
.
Answ.
1.
The
scope
of
that
type
is
given
by
the
Lord
himself
;
the
Serpent
was
lifted
up
,
to
hold
out
Christ
lifted
up
vindicated
.
on
the
crosse
,
and
in
the
Gospel
;
and
as
the
Serpent
was
lifted
up
to
all
who
should
lift
up
their
eyes
,
and
look
upon
it
to
be
healed
:
So
Christ
is
lifted
up
to
,
and
for
all
,
which
shall
lift
up
the
eyes
of
their
faith
,
that
they
may
be
saved
;
we
here
agree
,
that
as
none
are
healed
,
but
those
that
looked
up
,
so
none
are
saved
,
but
such
as
believe
(
still
,
as
in
all
such
Scriptures
,
take
it
for
the
adul●i
,
or
those
of
years
)
and
in
this
respect
the
type
is
not
more
then
the
substance
.
2.
What
gets
he
by
saying
,
The
Serpent
was
lifted
up
to
all
in
the
wildernesse
?
Were
not
all
in
the
wildernesse
the
Church
typicall
?
And
who
denieth
that
Christ
gave
himself
for
the
Church
,
or
his
whole
body
mysticall
,
Ephes.
5.
23
,
26
?
Act.
7.
38.
This
text
then
in
John
,
favours
beleevers
,
and
Christs
dying
for
them
,
not
the
&c.
of
all
the
world
.
But
to
v.
16.
what
doe
we
say
?
even
what
we
have
said
before
unto
1
Joh.
22.
that
the
world
of
Iews
and
Gentiles
,
are
so
loved
,
that
whosoever
he
be
,
Iew
or
Gentile
,
and
beleeveth
,
he
shall
not
perish
,
&c.
Suppose
it
so
,
will
some
say
,
as
our
adversary
said
in
his
discourse
,
in
granting
that
,
there
is
nothing
lost
:
Yes
,
but
there
is
,
on
his
part
;
1.
In
that
he
gets
nothing
for
the
upholding
of
his
opinion
by
such
an
Exposition
,
he
loseth
:
2.
He
loseth
by
being
convinc't
,
this
is
an
Exposition
stands
with
good
sense
;
the
Noun
partitive
[
whosoever
]
strengthening
and
attending
the
distributive
sense
of
the
word
[
world
]
into
Iew
and
Gentile
,
whosoever
,
viz.
of
the
world
,
be
he
Jew
,
or
be
he
Gentile
,
and
beleeveth
:
And
if
this
be
good
sense
,
and
most
agreeable
to
other
Scriptures
;
neither
he
,
nor
any
man
is
forc't
(
for
the
avoiding
of
non-sense
)
to
run
to
the
Arminian
interpretation
of
[
world
]
for
every
singular
man
,
of
every
kinde
or
sort
of
men
;
for
it
is
neither
said
,
nor
meant
that
God
loved
every
man
,
and
gave
his
son
for
him
,
but
God
[
so
]
loved
the
world
(
or
common
nature
and
kinde
of
men
,
or
mankinde
indefinitely
taken
,
and
found
among
Jews
and
Gentiles
)
that
he
gave
his
Son
,
that
every
believer
,
or
every
one
that
beleeveth
(
so
the
Greek
strictly
)
in
him
should
not
perish
,
&c.
Observe
it
,
Gods
love
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
in
order
and
reference
to
the
gift
of
Christ
,
and
the
gift
of
Christ
in
order
and
reference
to
the
gift
of
faith
:
and
that
in
reference
to
salvation
,
there
is
no
separating
of
these
links
of
the
golden
chain
;
which
they
do
,
who
would
make
Gods
love
,
and
the
gift
of
Christ
common
to
those
,
to
whom
faith
and
salvation
is
not
common
.
A
second
favourable
Scripture
,
which
the
man
imagined
to
smile
upon
his
opinion
,
is
in
Ioh.
1.
29.
Behold
the
lamb
of
Joh.
1.
29.
vindicated
.
God
,
which
taketh
away
the
sinne
of
the
world
:
Yet
this
is
a
place
of
as
great
fears
to
him
,
as
hopes
;
for
putting
forth
the
Question
,
What
is
meant
here
by
the
world
,
he
answered
himself
thus
,
If
not
as
we
exprest
before
,
that
is
,
for
the
whole
bulk
of
men
,
we
are
left
in
the
briars
.
Now
to
examine
and
answer
to
it
a
little
;
first
,
take
notice
,
that
in
this
Scripture
Iohn
Baptist
speaketh
not
of
Christs
death
expresly
,
but
of
the
fruit
thereof
,
Taking
away
sin
.
So
that
if
any
will
prove
Christs
dying
for
all
from
hence
,
he
must
hold
with
all
,
that
by
that
death
of
his
,
the
sin
of
all
men
is
expiated
and
satisfied
for
;
and
here
indeed
the
man
hath
brought
himself
into
the
briars
,
get
out
how
he
can
;
for
he
did
peremptorily
affirm
,
That
though
Christ
did
not
bear
the
unbelief
of
any
,
but
of
the
elect
[
](A93771-e18750-b)*
*
Nor
is
he
stedfast
in
that
faith
,
but
is
of
opinion
(
unles
he
be
changed
since
he
was
here
)
that
all
the
satisfaction
the
father
demands
and
accepts
for
the
elects
sinnes
against
the
Gospel
,
is
the
sense
of
his
wrath
upon
their
consciences
.
,
yet
he
bare
the
curse
of
the
Law
for
such
as
are
not
elect
:
which
if
he
did
hold
according
to
Scripture
,
he
must
proceed
with
St
Paul
,
and
affirm
that
which
is
peculiar
to
the
elect
;
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
that
the
blessing
of
Abraham
might
come
on
the
Gentiles
through
Iesus
Christ
,
Gal.
3.
13
,
14.
Behold
here
,
a
Gospel-blessing
comes
upon
all
those
,
who
are
freed
from
the
Legall-curse
,
and
if
then
the
non-elected
,
by
this
mans
doctrine
have
the
one
;
he
must
yeeld
the
other
also
;
if
freed
from
the
curse
,
they
are
blessed
,
justified
and
saved
ones
,
this
is
worse
then
non-sense
,
even
impure
blasphemy
against
the
truth
.
That
world
is
here
meant
,
from
whom
sin
in
the
latitude
and
utmost
extent
is
taken
away
,
viz.
Sin
originall
,
sin
actuall
,
sinne
in
the
guilt
,
and
sinne
in
the
power
;
and
who
shall
certainly
be
saved
perfectly
,
as
inchoatively
:
But
all
men
never
had
,
nor
shall
have
their
sin
originall
and
actuall
,
in
the
guilt
and
power
,
and
in
all
it's
dimensions
and
damnable
consequences
taken
away
,
therefore
not
all
and
every
singular
person
in
the
world
is
here
understood
.
Take
the
true
meaning
of
the
words
,
thus
,
as
I
conceive
,
1.
That
which
is
the
common
sinne
of
the
world
(
so
it
be
not
the
sin
of
the
holy
Ghost
,
totall
and
finall
apostacy
,
and
the
sinne
of
the
devils
and
damned
,
totall
and
finall
despair
)
Christ
taketh
away
;
from
whom
?
from
those
to
whom
he
is
a
lamb
,
and
for
whom
he
was
sacrificed
:
And
he
totally
and
finally
giveth
out
this
vertue
of
his
death
to
any
one
in
the
world
,
who
takes
hold
of
him
as
an
All-sufficient
expiation
.
2.
And
again
,
there
is
not
any
one
sinne
taken
away
,
but
by
him
(
there
much
of
the
emphasis
lieth
)
nor
any
one
sinner
in
the
world
pardoned
,
but
by
his
satisfaction
to
the
Father
.
Look
not
upon
me
(
as
if
Iohn
Baptist
should
have
said
)
nor
upon
the
water
of
Baptisme
;
as
if
the
Minister
or
sacramentall
sign
,
did
or
could
take
away
sin
,
but
behold
,
and
behold
him
with
the
eye
of
faith
,
as
of
sense
,
who
taketh
away
the
sin
of
all
,
who
have
their
sins
taken
away
in
the
whole
world
.
Object
.
It
may
be
replied
,
't
is
of
the
world
,
not
in
the
world
.
Answ.
And
why
?
because
in
themselves
,
they
are
exceeding
many
,
whose
sinne
Christ
taketh
away
(
reckon
them
up
,
if
you
can
,
in
all
ages
and
countreys
,
&c.
)
so
the
world
is
used
,
Ioh.
12.
19.
Obj.
It
may
be
argued
and
urged
further
,
the
Greek
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
beareth
,
and
so
Christ
bare
all
the
worlds
sinne
,
though
all
be
not
saved
by
him
.
Answ.
1.
Christ
so
bare
the
sins
of
men
,
as
he
takes
them
away
from
them
,
by
pardon
,
mortification
,
salvation
,
and
that
is
the
full
signification
of
the
word
,
he
so
beareth
sin
as
a
Surety
another
mans
debt
,
which
he
taketh
off
the
debtours
shoulders
,
and
sets
him
at
liberty
:
Christ
so
bare
the
sin
of
men
upon
the
Crosse
,
as
to
abolish
guilt
and
enmity
,
and
to
obtain
eternall
redemption
for
us
,
Heb.
9.
12.
2.
His
bearing
of
the
worlds
sin
mentioned
here
in
Iohn
,
is
limited
to
the
sin
of
many
,
Isa.
53.
ult.
though
being
very
many
in
themselves
,
they
are
called
the
world
here
and
elswhere
.
This
Scripture
we
see
,
favours
not
the
errour
of
universall
atonement
,
but
the
truth
of
Christs
bearing
away
the
sins
only
of
his
people
,
and
of
no
more
.
A
third
followeth
,
Joh.
4
42.
We
know
that
this
is
indeed
Joh.
4
42.
answered
and
cleared
.
the
Christ
,
the
Saviour
of
the
world
;
what
say
you
to
that
?
Answ.
Beloved
,
the
light
we
have
given
you
into
the
fore-cited
Texts
might
suffice
for
answer
here
,
and
save
me
a
further
labour
;
but
that
the
Expositour
bestowed
much
pains
to
pull
down
the
truth
,
and
it
were
a
shame
,
if
I
should
not
work
as
long
and
longer
then
two
hours
,
to
build
up
the
breaches
,
which
this
plunderer
of
the
Scripture
hath
made
amongst
you
.
I
observe
also
that
some
are
staggered
at
his
glosses
upon
one
Scripture
,
some
upon
another
.
First
then
,
Consider
who
spake
these
words
;
Samaritans
newly
converted
to
the
faith
,
who
,
if
they
had
not
apprehended
him
to
be
the
Saviour
of
more
then
beleeving
Jews
,
could
not
tell
where
to
have
set
their
foot
,
but
we
Samaritans
of
the
Gentiles
have
heard
him
,
and
doe
know
that
this
is
indeed
the
Christ
,
the
Saviour
of
Iews
and
Gentiles
all
over
the
world
.
Secondly
,
The
Saviour
they
call
him
:
what
,
an
imperfect
,
or
perfect
one
?
If
he
saveth
all
the
world
(
take
it
in
the
Arminian
sense
)
yet
it
is
but
imperfectly
:
and
what
blasphemy
is
this
again
,
to
render
him
but
an
imperfect
Saviour
,
yea
,
but
a
titular
Saviour
,
not
so
in
truth
?
For
thus
I
argue
:
Either
he
saveth
in
truth
and
perfectly
,
and
that
is
but
some
,
or
all
in
title
and
shew
,
and
that
is
,
not
at
all
;
and
so
in
making
him
a
generall
Saviour
,
they
make
him
none
at
all
.
Thirdly
,
I
cannot
see
(
though
I
desire
to
be
as
charitable
as
I
may
)
but
that
the
Arminians
and
their
followers
,
in
alleadging
this
place
,
must
fight
against
their
own
light
,
for
they
say
,
though
Christ
died
for
all
,
yet
he
saveth
not
all
;
why
then
is
this
Scripture
mentioned
,
which
speaketh
not
of
Christs
death
,
but
of
the
fruit
of
it
,
Salvation
to
Iews
and
Samaritans
,
and
to
any
other
of
the
world
,
who
shall
hear
and
believe
as
they
did
.
A
fourth
place
,
Luke
2.
10.
Fear
not
,
for
behold
,
I
bring
you
tidings
of
great
joy
,
which
shall
be
to
all
people
,
that
Luk.
2
10.
vindicated
.
a
Saviour
is
borne
,
&c.
How
could
it
be
great
joy
to
hear
that
Christ
was
come
,
and
yet
not
dye
for
all
people
?
Answ.
1.
To
the
shepherds
of
Bethlem
(
being
Iews
)
is
this
Gospel
of
Christs
birth
,
and
of
salvation
by
his
birth
and
death
published
,
as
Act.
10.
36.
The
word
which
God
sent
to
the
children
of
Israel
,
and
sent
and
spoke
it
first
to
them
,
Act.
13.
46.
Yet
not
only
to
them
,
but
to
all
people
,
or
to
all
Nations
afterward
,
in
Asia
,
Africa
,
Europe
,
France
,
Spain
,
England
.
As
Saint
Iohn
enlargeth
Caiaphas
Joh.
11.
51
,
52.
speech
,
when
he
prophecied
that
one
man
should
die
for
that
Nation
,
viz.
of
the
Jews
,
and
not
for
that
Nation
only
,
&c.
Where
I
beseech
you
observe
his
limitation
,
with
his
enlargement
;
his
enlargement
in
these
words
,
Not
for
that
Nation
only
,
but
that
also
he
should
gather
together
in
one
;
his
restriction
or
limitation
in
these
,
the
children
of
God
that
were
scattered
abroad
.
Whence
a
second
answer
,
Though
the
Gospel
,
or
good
tidings
comes
to
all
people
,
yet
it
comes
with
this
limitation
,
that
Christ
died
intentionally
and
only
for
the
children
of
Gods
election
scattered
in
all
Nations
.
Whosoever
,
of
any
Nation
,
hearing
this
Gospel
shall
beleeve
,
it
will
be
matter
of
great
joy
,
and
because
there
will
be
some
of
every
Nation
that
are
the
chosen
of
God
and
believers
,
who
shall
finde
this
true
Treasure
and
precious
Pearl
,
it
shall
and
will
be
matter
of
great
joy
to
all
people
,
or
as
it
is
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
all
the
people
;
or
,
to
all
that
people
,
that
is
,
all
the
people
of
God
,
or
flock
of
Christ
,
whom
,
and
whom
only
he
came
to
save
,
Mat.
1.
21.
The
false
glosse
would
make
it
matter
of
joy
to
men
,
and
to
all
people
before
they
believe
:
tell
me
,
can
there
be
joy
before
faith
?
I
have
preached
the
Gospel
here
these
14.
years
,
have
ye
rejoyced
in
it
who
have
not
beleeved
?
No
,
yet
I
will
assure
you
,
there
will
be
joy
in
and
after
beleeving
.
Every
one
hath
joy
in
Christ
the
Treasure
and
Pearl
,
not
as
another
first
,
but
as
he
before
another
findes
it
;
or
,
not
as
all
finde
the
pearl
,
for
all
never
did
,
or
will
finde
it
,
but
as
himself
findes
it
.
So
that
this
Scripture
favours
beleevers
,
and
the
people
and
children
of
God
,
but
not
an
unbeleever
,
any
further
then
that
he
is
of
such
a
Nation
,
where
God
hath
some
people
of
his
own
,
and
where
he
is
called
outwardly
,
and
commanded
to
beleeve
;
it
saith
not
,
That
Christ
died
for
all
and
every
singular
man
,
but
that
he
is
a
Saviour
to
Jews
and
Gentiles
,
and
that
he
died
for
the
people
of
Gods
love
,
in
all
Nations
.
A
fifth
Scripture
was
the
Parable
recorded
,
Math.
22.
The
Parable
,
Mat.
22.
abused
from
v.
1.
to
10.
the
contents
whereof
(
as
he
laid
them
out
)
were
these
four
,
-
1.
Here
is
a
feast
of
fat
things
prepared
,
as
Prov.
9.
Isa.
25.
The
fatling
killed
,
is
Christ
alone
.
-
2.
Those
sent
are
the
Ministers
of
the
Gospel
,
who
first
invited
the
Iews
,
and
from
thence
went
to
the
Gentiles
.
-
3.
The
persons
they
are
sent
to
invite
,
all
the
whole
world
,
good
and
bad
,
which
he
ranck't
into
three
sorts
,
Wicked
men
,
Hypocrites
,
and
true
beleevers
.
-
4.
The
end
;
Now
to
what
end
is
it
to
preach
to
all
,
if
Christ
did
not
die
for
all
,
though
with
a
speciall
eye
to
the
elect
.
Thus
farre
our
new
Expositour
.
Ans.
1.
Neither
the
scope
of
Christs
Parable
in
this
place
,
&
vindicated
.
nor
of
his
true
Ministers
preaching
of
it
,
or
of
the
invitation
of
all
to
the
feast
,
is
to
shew
that
Christ
died
for
all
,
but
that
many
are
called
,
and
few
are
chosen
,
as
our
Lord
himself
gives
forth
his
own
minde
,
v.
14.
If
God
will
call
more
then
he
hath
chosen
,
or
doth
manifest
that
he
hath
chosen
,
shall
any
man
(
as
this
man
)
be
so
bold
as
to
ask
,
to
what
end
is
it
to
preach
to
all
?
But
Secondly
,
If
he
would
know
,
it
is
for
the
elects
sake
,
that
we
preach
to
all
;
though
Christ
did
not
die
for
all
to
save
the
elect
:
but
to
save
the
elect
,
he
dieth
for
them
,
and
them
only
.
And
let
no
man
,
nor
this
man
talk
of
Christs
speciall
eye
to
the
elect
,
if
it
be
not
a
single
eye
fixt
upon
the
elect
,
and
the
elect
only
;
he
doth
as
much
as
he
can
(
by
this
doctrine
of
universall
Redemption
)
to
put
out
that
eye
of
Christ
,
but
before
he
shall
doe
it
,
his
right
eye
shall
be
utterly
darkned
.
Obj.
But
if
Christ
died
not
for
all
,
the
man
who
had
not
the
wedding
garment
might
have
said
;
why
,
Christ
died
not
for
me
.
Answ.
1.
In
that
he
was
speechlesse
,
he
had
more
ingenuity
(
it
seems
)
then
such
as
make
this
objection
.
2.
Christs
call
,
and
mans
hypocriticall
answer
(
when
t
is
given
)
leaves
men
without
excuse
or
plea.
It
was
sixthly
argued
from
all
the
Scriptures
which
hold
forth
types
,
Me
thinkes
(
said
he
)
they
doe
all
of
them
Typicall
Scriptures
.
something
hold
out
this
truth
;
And
how
?
Because
a
Sacrifice
did
type
out
for
all
Israel
,
and
if
Christ
do
not
redeem
all
,
the
type
is
greater
then
the
thing
typed
.
Answered
.
Answ.
This
is
the
third
time
that
he
hath
harped
upon
this
string
,
about
the
type
and
the
substance
:
Now
to
what
I
have
said
before
,
touching
the
brazen
Serpent
and
Adam
;
I
adde
,
1.
What
loose
we
,
or
the
truth
,
and
what
gets
he
,
and
his
errour
if
we
say
,
that
in
some
respect
the
types
were
more
then
the
substance
(
did
you
never
observe
the
shadow
greater
or
longer
then
your
body
;
when
you
walk
in
the
Sunshine
morning
or
evening
?
)
And
especially
if
we
reckon
up
the
types
by
number
,
many
were
the
types
and
shadows
of
one
Christ
;
yet
one
Christ
is
greater
for
spirituall
truth
and
substance
,
then
all
shadows
.
2.
He
did
very
unhappily
instance
in
the
sacrifice
for
all
Israel
;
for
all
Israel
was
typicall
,
as
well
as
the
Sacrifice
:
As
all
the
sacrifices
typed
out
one
Christ
,
so
all
Israel
typed
out
,
whom
?
Not
all
the
world
,
but
the
only
Dove
and
Spouse
of
Christ
,
the
Church
Catholike
,
consisting
not
of
every
man
and
woman
,
but
of
the
elect
of
God
,
whether
men
of
years
or
infants
,
in
all
ages
and
places
;
and
this
substance
sure
is
as
great
as
the
type
,
even
for
number
also
,
Rev.
5.
9.
compared
with
cap.
7.
9.
and
Gen.
15.
5.
compared
with
Rom.
4.
18.
Let
him
that
readeth
understand
.
A
seventh
place
produced
,
as
in
favour
of
his
opinion
,
was
,
1
Tim.
2.
6.
He
gave
himself
a
ransome
for
all
,
to
be
testified
1
Tim.
2.
6.
vindicated
.
in
due
time
.
And
when
was
that
time
Christ
gave
his
father
satisfaction
for
all
?
From
the
time
that
Adam
fell
,
when
men
were
in
the
loins
of
Adam
,
and
whole
Adam
,
else
if
his
surety
had
not
then
died
,
he
had
died
,
and
all
in
him
?
Answ.
1.
We
grant
in
the
Apostles
sense
,
not
the
Arminians
,
that
Christ
gave
himself
a
ransome
for
all
,
It
is
a
testimony
in
it's
proper
season
[
](A93771-e20520-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
as
in
the
Greek
,
to
be
held
forth
;
but
what
the
Apostles
sense
is
,
you
may
easily
gather
by
looking
back
to
ver.
1
,
2
,
&c.
Some
of
all
sorts
,
Kings
,
and
men
of
Authority
Christ
gave
himself
a
ransome
for
,
as
well
as
for
meaner
persons
,
therefore
pray
them
in
to
the
truth
,
&c.
2.
Who
denieth
,
what
the
Scripture
elsewhere
affirmeth
,
That
Christ
was
a
Lamb
slain
from
the
beginning
of
the
world
,
being
promised
and
prophecied
of
from
the
beginning
that
he
should
be
slain
,
and
vertually
his
bloud
was
shed
,
and
his
grace
was
effectuall
to
the
ransoming
of
all
sorts
of
believers
from
the
first
,
but
here
,
Latet
anguis
in
herba
,
under
this
green
grasse
lieth
hid
a
biting
Serpent
;
for
when
Christ
is
revealed
upon
Adams
fall
,
whole
Adam
,
as
he
exprest
it
,
or
all
mankinde
is
interpreted
to
be
ransom'd
with
Adams
person
,
that
day
wherein
he
fell
;
which
I
will
disprove
by
these
evidences
.
1.
As
soon
as
Christ
is
revealed
,
and
with
the
first
Gospel
that
ever
was
preached
,
a
difference
is
made
and
declared
by
God
himself
,
between
one
part
of
mankinde
and
another
,
Gen.
3.
15.
2.
Adam
as
soon
as
fallen
,
is
no
longer
a
publike
person
,
nor
doth
Christ
(
by
that
promise
)
undertake
for
Adam
,
and
all
his
posterity
;
't
is
well
if
Adam
(
now
in
a
private
capacity
)
can
escape
for
one
;
the
Covenant
of
Redemption
is
not
founded
in
him
,
but
in
the
seed
of
the
woman
,
the
Lord
Jesus
;
nor
is
Adams
enmity
with
Satan
,
and
reconciliation
with
God
there
mentioned
,
but
only
the
womans
,
and
her
seed
,
partly
exprest
,
partly
implied
.
3.
All
died
,
as
they
sinned
in
Adam
,
before
this
promise
,
but
the
promise
is
not
made
of
,
or
to
all
mankinde
who
died
vertually
in
him
,
only
of
and
to
the
woman
is
it
spoken
,
and
her
seed
,
the
principall
whereof
should
be
the
redeemer
,
and
the
rest
of
her
seed
,
the
redeemed
ones
of
the
Lord
,
between
whom
and
the
old
Serpent
,
Satan
and
his
seed
,
there
should
be
irreconcilable
enmity
.
4.
If
you
would
know
who
,
and
who
only
,
and
what
number
they
are
,
for
whom
(
if
you
speak
of
the
certain
individuals
)
the
Lamb
was
a
ransome
from
the
beginning
,
you
must
wait
till
the
Lambs
book
of
life
be
opened
,
of
which
we
read
,
Revel.
13.
8.
and
17.
8.
where
plainly
you
may
learn
;
That
1.
He
was
not
slain
for
any
,
first
or
last
,
but
for
such
whose
names
are
in
his
book
.
2.
Comparing
those
Texts
with
Rev.
13.
3.
there
are
a
world
of
people
,
whose
names
are
not
written
in
his
book
,
therefore
not
slain
(
in
the
Arminian
sense
)
for
all
the
world
;
nor
must
this
last
place
in
Timothy
,
nor
any
of
the
former
be
so
understood
.
We
have
now
done
with
the
Scriptures
alleadged
and
abused
by
him
,
and
vindicated
by
us
,
which
I
desire
you
to
hold
fast
in
the
true
sense
,
not
in
a
perverted
interpretation
;
these
were
his
out-works
,
which
we
have
taken
,
and
possesse
we
them
for
the
Truth
:
Come
we
at
length
to
batter
down
the
enemies
Forts
and
strong-holds
of
his
carnall-reasonings
,
and
confident
arguments
.
Two
Reasons
,
and
two
Arguments
were
brought
to
prove
his
Doctrine
,
That
Christ
gave
himself
for
the
whole
world
:
Now
such
as
have
studied
Logick
,
or
artificiall
reasoning
,
know
no
difference
between
Reasons
and
Arguments
;
for
it
they
be
Reasons
,
and
do
not
argue
,
they
are
irrationall
Reasons
;
and
if
they
be
Arguments
without
reason
,
they
are
unreasonable
Arguments
.
But
to
follow
him
in
his
own
method
,
and
to
deal
with
him
at
his
own
weapon
;
If
we
have
taken
the
Scriptures
out
of
his
mouth
,
we
shall
not
doubt
but
to
take
his
weapon●
of
Reason
and
Argument
out
of
his
hand
;
or
leave
him
a
bare
Sceleton
of
reason
,
without
flesh
or
substance
,
much
lesse
having
any
soul
or
life
of
faith
,
or
divine
truth
in
his
assertions
.
And
first
of
the
two
Reasons
;
Reason
1.
Reasons
disproved
.
The
whole
harmony
of
the
Scriptures
(
such
as
he
had
proved
his
point
withall
)
are
they
not
enough
,
and
do
they
not
sound
all
one
way
?
Answ.
1.
Call
to
minde
every
of
those
Scriptures
,
but
remember
their
sense
,
as
well
as
their
sound
;
He
is
a
foolish
man
who
thinkes
,
as
the
bell
tinks
.
Nor
yet
do
the
Scriptures
give
an
uncertain
sound
,
but
in
opening
and
examining
of
them
,
with
the
context
and
scope
,
and
with
other
Scriptures
,
you
hear
with
one
consent
,
they
speak
not
absolutely
of
Christs
dying
for
all
,
but
of
,
and
for
such
an
all
,
and
such
a
world
,
as
is
the
all
,
and
the
whole
world
of
believers
,
elect
,
Gods
people
,
his
true
Israel
,
some
of
all
sorts
of
people
,
out
of
all
Nations
some
.
2.
Search
and
consult
with
other
Scriptures
,
which
neither
he
,
nor
I
have
yet
mention'd
,
and
you
will
be
more
fully
convinc't
,
that
we
have
the
truth
with
us
,
and
that
this
Doctrine
of
Christs
dying
for
the
whole
bulk
of
men
,
is
another
Gospel
from
that
which
Christ
and
his
Apostles
,
or
we
from
them
have
ever
preached
.
I
shall
instance
but
in
three
places
,
the
first
in
Joh.
15.
10.
Greater
love
hath
no
man
then
this
,
that
a
man
lay
down
his
life
for
his
friends
;
and
presently
to
shew
whom
he
laid
down
his
life
for
,
he
addeth
,
v.
11.
Ye
are
my
friends
,
&c.
It
is
most
true
what
the
Apostle
saith
,
Rom.
5.
10.
When
we
were
enemies
,
we
were
reconciled
to
God
,
by
the
death
of
his
Sonne
;
But
1.
What
[
We
]
meaneth
he
there
?
Not
all
men
,
but
such
as
are
justified
by
faith
,
and
have
peace
with
God
,
by
faith
,
v.
1.
2.
Though
the
elect
of
God
are
enemies
,
as
considered
in
themselves
,
and
in
their
naturall
estate
,
yet
being
loved
of
God
from
eternity
,
with
the
love
of
good
pleasure
,
they
have
a
price
laid
down
for
them
by
Christs
death
,
to
bring
them
under
the
love
of
friendship
;
and
when
they
do
actually
believe
,
they
are
actually
reconciled
,
and
of
enemies
are
made
friends
:
so
that
Christ
laid
down
his
life
for
such
,
as
were
in
Gods
choice
and
love
,
his
friends
;
and
by
Christs
death
,
and
the
fruits
of
it
,
brought
into
a
state
of
actuall
friendship
.
A
second
follows
,
John
10.
15.
And
I
lay
down
my
life
for
the
sheep
,
whom
in
the
verse
precedent
,
he
had
called
,
his
sheep
.
See
here
,
I
beseech
you
,
ye
that
love
the
truth
,
and
love
not
to
be
seduced
(
though
that
is
a
weak
property
of
sheep
,
to
wander
)
yet
if
you
be
Christs
sheep
,
hear
the
voice
of
the
good
shepherd
,
and
not
of
strangers
;
for
whom
doth
Christ
himself
say
that
he
died
?
he
best
knows
,
and
is
only
able
to
resolve
this
doubt
;
why
,
if
you
will
believe
him
,
who
is
truth
it self
,
I
lay
down
my
life
for
my
sheep
,
he
doth
not
say
for
goats
at
all
,
but
for
the
sheep
;
behold
and
hearken
after
the
harmony
'tween
this
and
the
fore-alleadged
Scriptures
;
certainly
,
where
Christ
or
his
Apostles
speak
in
larger
tearms
of
all
,
and
world
,
and
whole
world
,
must
not
these
tearms
be
limited
to
Christs
sheep
?
It
was
a
subtill
counsel
your
new
Lecturer
gave
you
,
that
other
Scriptures
,
which
he
cited
in
the
second
place
,
as
but
favouring
his
opinion
,
should
be
expounded
by
the
positive
Scriptures
;
but
be
you
as
wise
,
as
he
was
subtle
,
and
learn
to
reduce
all
his
positive
Scriptures
(
which
yet
had
Synecdoches
in
them
,
of
the
whole
for
a
part
,
or
of
the
generall
for
the
speciall
)
to
and
by
this
main
Position
of
our
Lord
,
a
fundamentall
truth
.
Let
this
be
first
laid
down
,
I
lay
down
my
life
for
my
sheep
;
and
whosoever
shall
(
after
so
plain
a
foundation
laid
by
Christ
himself
in
his
Word
,
and
by
his
Spirit
in
your
hearts
)
teach
universall
Redemption
,
or
Christs
dying
for
the
bulk
of
mankinde
,
tell
him
he
doth
nothing
else
,
but
build
hay
and
stubble
upon
the
foundation
;
nay
,
he
doth
yet
more
wickedly
,
even
lay
another
foundation
with
Christ
,
or
besides
his
purpose
.
A
third
and
last
,
is
in
these
words
,
Ioh.
17.
19.
For
their
sakes
I
sanctifie
my self
.
Christs
sanctifying
himself
,
is
his
preparation
for
death
,
setting
himself
apart
to
die
;
for
whom
?
for
their
sakes
,
his
eleven
Apostles
,
not
Iudas
,
v.
12.
and
for
those
which
should
and
shall
believe
on
him
through
the
Apostles
doctrine
;
this
is
not
for
the
sake
of
all
men
,
that
he
so
much
as
prepares
to
die
,
much
lesse
that
he
died
for
them
,
for
whom
he
fitted
not
himself
to
die
in
their
behalf
.
So
as
you
see
to
make
up
the
harmony
and
consent
in
Scripture
,
you
must
(
as
on
a
musicall
instrument
)
not
put
on
great
strings
only
,
but
the
smaller
also
,
and
in
a
Consort
,
take
the
Tenour
and
Counter-tenour
with
the
Base
:
You
must
not
only
hearken
to
the
loud
noise
of
the
world
,
and
the
sound
of
all
,
all
,
&c.
but
take
in
the
smaller
sounds
of
sheep
and
friends
,
and
believers
,
and
then
,
when
we
have
the
Scriptures
in
a
compleat
harmony
set
together
,
they
doe
all
unanimously
make
against
universall
Redemption
,
not
for
it
.
Behold
the
first
Reason
,
is
without
an
Argument
.
Reason
2.
If
Christ
did
not
die
for
all
,
every
one
could
not
have
a
ground
of
believing
the
report
of
the
Gospel
.
Answ.
What
,
is
there
no
ground
of
beleeving
,
but
upon
a
false
Alarme
and
Report
,
as
this
man
hath
brought
amongst
you
?
1.
This
Reason
is
the
voice
of
unbelief
;
The
Arminian
Doctrine
helpes
a
lame
Dogge
over
the
stile
,
viz.
An
unbeleeving
heart
to
reason
against
the
truth
,
because
all
men
are
not
bought
and
redeemed
by
Christ
,
therefore
I
must
not
beleeve
.
I
say
again
,
this
is
nothing
else
but
the
language
of
unbeliefe
,
beware
of
it
.
2.
I
retort
it
;
To
lay
forth
this
Doctrine
before
carnall
men
,
That
Christ
died
for
all
,
is
to
lay
a
stumbling
block
before
the
blinde
,
and
to
throw
dust
in
the
eyes
of
faith
,
the
faith
of
Gods
elect
,
that
it
shall
not
see
at
all
,
but
live
by
sense
,
and
not
by
it's
own
principles
,
or
not
see
by
it's
owne
eyes
.
Beloved
,
in
true
beleeving
there
is
a
mystery
:
When
Christ
dying
for
sinners
,
is
preached
to
the
world
,
it
is
a
self-denying
act
to
beleeve
in
him
,
before
I
know
I
am
of
Gods
secret
number
of
the
names
in
the
Lambs
book
,
for
whom
Christ
died
,
but
't
is
no
self-deniall
,
when
I
hear
Christ
died
for
all
,
to
beleeve
I
am
one
.
This
Doctrine
then
is
an
enemy
to
true
beleeving
,
and
indeed
,
a
false
Doctrine
(
as
I
called
it
at
first
,
and
have
so
proved
it
)
can
beget
but
a
false
faith
,
that
which
is
but
temporary
,
not
to
be
nourished
or
cherished
by
any
true
teacher
or
dispenser
of
the
word
.
3.
Is
there
no
ground
of
believing
,
except
Christ
died
for
all
?
I
will
name
you
a
few
(
without
this
)
and
sufficient
,
I
suppose
to
convince
and
draw
a
soul
to
believing
.
1.
That
Proposition
,
or
true
and
faithfull
saying
,
1
Tim.
1.
15.
2.
The
Command
,
Believe
,
God
bids
thee
believe
;
faith
is
obedience
to
the
Command
,
Rom.
16.
26.
3.
The
Promise
;
He
that
beleeveth
shall
not
perish
,
Joh.
3.
16.
but
he
hath
everlasting
life
;
Joh.
6.
47.
and
shall
certainly
be
saved
,
Act.
16.
31.
4.
Gods
act
of
justifying
the
ungodly
,
Rom.
4.
5.
5.
Gods
raising
Christ
from
the
dead
,
Rom.
4.
24.
1
Pet.
1.
20
,
21.
consult
and
ponder
the
places
.
6.
This
very
Proposition
,
That
Christ
died
but
for
some
,
namely
,
for
his
sheep
,
hath
been
a
ground
of
believing
,
as
Joh.
10.
15
,
&c.
after
much
discourse
about
his
sheep
,
and
dying
for
them
,
the
result
and
close
is
,
v.
ult.
And
many
beleeved
on
him
there
.
7.
Christ
himself
held
forth
(
indefinitely
)
as
a
sufficient
,
necessary
,
and
only
meane
of
salvation
,
which
,
who
so
believeth
Ames
.
Anti.
Synodatia
.
188.
in
,
chuseth
and
relieth
upon
(
under
that
notion
)
may
be
sure
,
that
Christ
hath
an
effectuall
intention
and
purpose
of
saving
him
.
So
the
Apostle
Paul
,
and
others
held
forth
Christ
:
We
preach
Christ
crucified
unto
the
Jews
indeed
(
who
will
not
see
sufficiency
)
a
stumbling
blocke
;
and
unto
the
Greeks
1
Cor.
1.
23
,
24.
(
who
will
not
see
the
necessary
determinations
of
Gods
wisdom
this
way
)
foolishnesse
;
But
unto
them
which
are
called
,
perswaded
to
hearken
after
a
crucified
Saviour
,
the
sufficiency
,
necessity
,
and
sole-soveraignty
of
his
soul-saving
bloud
and
palsion
,
Christ
the
power
of
God
,
and
the
wisdom
of
God
;
so
we
preach
,
so
Gods
elect
do
believe
,
though
they
know
not
at
the
first
,
whether
they
be
of
the
number
for
whom
Christ
was
crucified
;
Hence
,
Fourthly
and
lastly
,
I
answer
,
The
first
act
of
thy
faith
is
not
to
beleeve
Christ
died
for
all
,
or
for
thee
in
particular
(
the
one
is
not
true
,
the
other
is
not
certain
to
thee
,
till
thou
beleevest
)
but
this
is
that
thou
art
called
unto
,
to
believe
in
Christ
,
as
dying
for
sinners
,
and
able
and
willing
to
save
thee
beleeving
;
then
when
thou
comest
to
reflect
upon
thy
faith
,
thou
shalt
finde
Christ
died
for
thee
;
not
one
man
or
person
(
of
years
)
more
then
other
is
included
or
excluded
,
but
by
his
faith
or
unbelief
.
Behold
again
,
his
second
Reason
without
an
Argument
,
viz.
without
nerves
or
sinews
of
truth
,
to
argue
for
this
tenet
of
his
,
and
of
all
unbeleevers
in
a
practicall
way
:
Let
none
then
go
away
from
such
a
Lecture
,
and
say
,
We
were
led
into
,
and
kept
in
errour
all
this
time
(
for
we
were
taught
,
that
we
must
first
know
we
were
elected
,
before
we
should
beleeve
;
but
now
,
that
we
hear
Christ
died
for
all
,
we
see
ground
for
beleeving
)
for
it
is
as
much
as
your
souls
are
worth
,
to
miscarry
here
,
you
may
be
lost
for
ever
upon
this
verticall
point
:
For
I
deny
,
that
Christs
dying
for
all
,
or
Gods
electing
of
some
,
and
the
particular
knowledge
of
it
,
is
the
foundation
that
we
lay
for
mens
beleeving
;
not
the
first
,
because
false
;
not
the
later
,
because
though
it
be
most
true
,
that
God
gave
his
Sonne
for
none
but
his
elect
;
yet
that
thou
shouldest
know
thy self
of
the
number
before
thou
believest
,
who
but
ignorant
men
will
teach
so
?
who
but
ignorant
hearts
will
think
so
?
Election
is
a
cause
of
beleeving
,
and
so
many
as
are
ordained
to
life
,
have
and
shall
believe
,
Act.
13.
48.
And
if
men
doe
finally
persist
in
unbelief
,
it
is
a
sign
they
are
not
of
Christs
sheep
,
Joh.
10
26.
He
that
would
know
his
election
or
redemption
before
he
believeth
,
is
never
like
to
know
it
.
2.
Come
we
to
his
Arguments
(
as
he
cals
them
)
Arg.
1.
Arguments
disarmed
.
The.
1.
From
the
text
,
Math.
22.
14.
Many
are
called
,
but
few
are
chosen
;
It
was
thus
argued
;
If
Christ
died
for
all
that
are
called
,
he
died
for
more
then
the
elect
,
but
he
died
for
all
that
are
called
,
else
they
should
not
have
been
called
,
or
being
called
they
are
bound
to
believe
that
which
is
false
,
if
Christ
did
not
die
for
them
.
Answ.
I
deny
the
Assumption
,
and
the
two
proofs
of
it
.
The
Assumption
to
be
denied
of
you
,
beloved
,
as
of
my self
,
is
this
,
That
Christ
died
for
all
that
are
called
,
t
is
a
presumption
without
any
found
proof
:
for
1.
The
first
proof
,
Else
they
should
not
have
been
called
,
is
a
non
sequitur
,
or
a
false
consequence
,
for
many
are
called
,
because
among
the
many
,
God
hath
his
choise
number
,
and
will
one
day
more
distinguish
them
(
before
all
the
world
)
then
yet
he
doth
,
as
in
vers.
47.
The
Parable
following
these
of
the
Text.
2.
The
second
proof
proves
not
that
it
is
brought
for
,
Being
called
they
are
bound
to
believe
that
which
is
true
or
false
,
and
if
Christ
did
not
die
for
them
and
for
all
,
they
are
bound
to
beleeve
that
which
is
false
;
thus
he
argued
.
And
thus
I
answer
,
as
to
the
second
of
his
Reasons
before
;
Every
man
that
is
called
is
bound
to
believe
that
which
is
true
,
viz.
That
Christ
died
for
sinners
.
Again
,
he
is
bound
to
believe
in
Christ
for
himself
,
though
not
for
all
others
,
The
just
shall
live
by
his
faith
:
And
again
,
all
that
are
called
hearing
Christ
died
for
some
(
even
all
comers
)
that
is
enough
,
though
he
knows
not
who
are
the
particulars
,
it
is
his
duty
to
yeeld
obedience
to
Gods
call
;
seeing
he
knows
he
is
called
,
and
when
he
hath
obeyed
that
call
,
he
may
and
shall
know
he
is
chosen
,
and
that
Christ
died
for
him
,
so
as
this
Argument
,
which
hath
a
flourish
from
Scripture
,
and
a
shew
of
Reason
,
yet
hath
no
solidity
or
truth
of
reason
in
it
.
His
second
Argument
was
from
2
Pet.
2.
2.
There
is
mention
made
of
some
that
denied
the
Lord
that
bought
them
:
now
The.
2.
sure
it
was
none
of
the
elect
that
denied
their
Lord
,
therefore
Christ
bought
more
then
the
elect
;
thus
he
argued
,
and
thus
I
disarm
his
Argument
.
Answ.
1.
It
is
possible
for
a
time
,
and
in
some
act
or
word
,
or
doctrine
,
even
for
the
elect
to
deny
their
Lord
;
in
a
degree
,
did
not
Peter
once
,
twice
or
thrice
?
2.
It
doth
not
follow
,
that
though
the
Apostle
may
and
doth
speak
of
some
not-elected
,
Christ
our
Lord
had
bought
more
then
the
elect
.
No
,
you
will
say
,
it
is
affirmed
expresly
,
the
Lord
had
bought
them
,
upon
whom
was
to
come
swift
destruction
,
yea
,
but
how
were
they
bought
,
or
are
said
to
be
bought
?
not
really
and
intentionally
by
the
Lord
,
but
in
opinion
of
themselves
,
or
of
others
,
by
that
profession
which
they
made
for
a
time
,
as
if
Christ
had
died
for
them
,
when
indeed
he
did
not
.
It
is
a
rule
whereby
you
may
understand
other
Scriptures
as
well
as
this
,
That
is
said
to
be
done
,
which
is
so
reputed
in
a
mans
own
,
or
others
account
or
profession
,
as
Heb.
10.
29.
He
that
fals
away
from
his
whole
profession
,
is
said
,
to
count
the
bloud
of
the
Covenant
wherewith
he
was
sanctified
an
unholy
thing
,
sanctified
,
that
is
,
professionally
,
and
in
opinion
:
So
here
.
Hence
I
conclude
this
Argument
also
to
be
without
truth
of
Scripture
or
strength
of
Reason
to
make
it
good
;
and
if
it
be
said
,
That
such
as
hold
Christ
died
for
none
but
the
elect
,
deny
the
Lord
that
bought
them
and
all
the
world
,
I
shall
pay
them
back
in
their
own
coyn
,
and
positively
state
it
,
that
such
as
teach
,
Christ
died
for
more
sinners
,
then
God
eternally
elected
,
Deny
the
Lord
that
chose
them
,
and
so
make
a
jarre
between
the
sweet
strings
of
Election
and
Redemption
.
I
have
now
followed
him
in
his
method
,
of
Scriptures
,
Reasons
and
Arguments
,
all
invalid
to
prove
what
he
desired
;
The
Scriptures
alleadged
as
witnesses
,
but
falsly
;
the
Reasons
without
Argument
,
the
Arguments
without
Reason
;
there
were
other
Reasons
or
Arguments
scattered
here
and
there
,
to
amplifie
his
discourse
(
before
he
came
to
the
Uses
of
his
Doctrine
)
which
I
will
briefly
wipe
away
.
1.
One
passage
was
this
,
It
is
for
his
glory
that
reprobates
may
be
ashamed
when
they
Passages
,
1.
Wip't
away
.
come
before
Gods
judgement
seat
,
that
Christ
shed
his
bloud
for
them
.
Answ.
1.
Is
it
for
his
glory
,
that
he
should
die
for
those
he
doth
not
save
?
Or
is
it
for
his
glory
,
that
he
should
die
at
randome
,
and
upon
uncertainties
,
leaving
men
but
in
a
possibility
of
being
saved
?
2.
It
is
for
his
glory
that
reprobates
should
be
left
to
bring
damnation
upon
themselves
,
though
Christ
never
shed
his
bloud
for
them
,
in
that
shame
will
befall
them
for
wilfull
refusing
of
a
Saviour
offered
to
them
,
who
,
for
ought
they
knew
died
for
them
,
amongst
many
other
sinners
.
A
second
Passage
was
this
;
The
ground
of
comfort
is
Second
Passage
answered
.
taken
away
from
poor
distressed
sinners
;
and
what
comfort
to
a
soul
in
distresse
,
if
there
be
not
a
full
and
a
free
offer
?
Answ.
1.
A
false
ground
of
comfort
is
taken
away
,
which
cries
peace
,
peace
to
the
wicked
,
to
whom
the
Lord
saith
,
There
is
no
peace
.
The
truly
sensible
sinner
loseth
no
ground
of
comfort
upon
his
believing
,
although
the
soft
pillow
(
which
the
doctrine
of
universall
Redemption
sows
under
all
elbows
)
be
pluckt
quite
away
.
Answ
,
2.
Although
we
teach
not
,
Christ
died
for
all
,
yet
we
make
a
full
and
a
free
offer
of
him
,
and
his
death
to
all
sinners
,
where
the
Gospel
cometh
,
1.
Free
,
because
you
may
come
to
Christ
without
your
cost
,
without
money
,
or
money's
price
:
2.
Full
,
in
two
respects
,
1.
We
offer
whole
Christ
,
and
the
death
of
Christ
,
with
all
the
effects
of
his
death
,
which
the
Arminians
cannot
do
upon
their
doctrine
.
2.
We
exclude
in
the
first
,
yea
frequent
offers
,
not
a
sinner
,
who
by
unbelief
excludes
not
himself
.
Answ.
3.
From
this
full
and
free
offer
,
there
is
no
comfort
,
indeed
,
for
a
distressed
conscience
,
till
he
beleeves
;
and
that
Doctrine
which
preacheth
comfort
(
more
then
in
the
offer
)
to
a
soul
that
neglects
and
rejects
the
Gospel
is
a
false
Doctrine
.
A
third
Passage
.
It
is
against
all
Gods
Attributes
,
and
in
Third
Passage
taken
off
.
particular
his
justice
,
making
God
a
Tyrant
to
condemn
men
,
and
not
in
refirence
to
sin
.
Answ.
1.
What
impudence
is
here
?
to
cast
such
an
aspersion
upon
the
truth
,
as
if
against
Gods
Attributes
,
which
,
as
I
shall
shew
anon
,
is
to
be
fastned
upon
their
errour
.
2.
But
to
answer
that
in
particular
about
Gods
justice
,
what
Orthodox
Teacher
ever
said
or
thought
it
,
that
God
condemns
any
,
but
in
reference
to
sin
?
Whatever
absolutenesse
there
is
in
his
decree
of
reprobation
,
as
there
is
enough
,
and
so
much
,
as
God
gave
not
Christ
to
die
for
any
one
reprobate
;
yet
the
reprobates
unbelief
against
the
Gospel
,
comes
in
as
the
cause
of
his
condemnation
,
and
God
herein
is
proclaimed
most
just
,
to
destroy
them
that
have
not
,
or
shall
not
beleeve
,
consult
with
Jude
v.
4
,
5.
Now
we
shall
examine
his
Vses
.
Uses
despoiled
The
first
was
,
To
shew
the
vain
conceit
of
such
as
deny
the
death
of
Christ
,
for
the
whole
world
,
but
upon
triall
,
we
shall
discover
this
mans
,
and
all
the
Arminians
vain
deceit
in
affirming
his
death
for
all
.
1.
He
argued
thus
,
Such
a
Doctrine
as
doth
not
lay
a
sure
ground
for
faith
,
is
contrary
to
the
Gospel
,
this
is
so
,
and
therefore
not
a
true
Doctrine
.
Answ.
This
Argument
,
in
the
Use
,
was
his
second
Reason
,
in
the
Doctrine
,
and
thither
you
may
look
back
for
our
answer
.
2.
Thus
,
That
Doctrine
which
hath
so
many
dangerous
Consequences
,
cannot
be
true
,
but
this
(
of
denying
Christs
death
for
the
whole
world
)
hath
many
dangerous
consequences
,
therefore
not
true
.
Answ.
Let
us
hear
them
,
and
let
the
Scripture-Logick
judge
whether
they
be
Consequences
?
If
so
,
whether
and
how
dangerous
?
Cons.
1.
If
we
preach
to
the
world
,
we
must
dissemble
and
Consequences
tried
&
cut
off
.
preach
a
lie
,
telling
them
that
Christ
died
for
them
,
when
he
did
not
.
Answ.
1.
When
we
(
according
to
Scripture
)
preach
Christ
crucified
to
the
world
(
not
yet
believing
)
we
do
not
,
we
dare
not
say
,
that
Christ
died
for
them
;
but
that
Christ
died
for
sinners
that
they
might
believe
in
him
.
And
doe
we
here
dissemble
,
or
is
this
a
lie
?
Is
it
not
a
true
and
faithfull
saying
,
&c.
1
Tim.
1.
15.
And
hath
it
not
worth
and
weight
in
it
?
2.
If
upon
our
preaching
and
mens
hearing
,
faith
be
wrought
,
we
say
to
such
,
and
of
such
,
Christ
died
for
them
,
and
doe
we
here
dissemble
,
or
is
this
a
lie
?
to
say
Christ
died
for
thee
and
me
beleeving
in
him
.
3.
Is
not
the
dissimulation
and
lie
,
the
result
of
such
stuff
as
this
,
Christ
died
for
all
,
and
every
singular
person
,
when
by
the
event
,
it
plainly
appears
,
he
did
not
?
let
Deut.
18.
2●
▪
be
the
judge
.
Cons.
2.
If
we
deny
Christ
died
for
all
the
world
,
we
may
as
well
say
,
God
made
a
people
on
purpose
to
damn
them
,
as
if
you
or
I
should
marry
a
wife
on
purpose
(
by
the
blessing
of
God
)
to
have
children
,
and
then
when
God
hath
bestowed
them
,
you
or
I
should
go
and
cut
the
throat
of
one
,
and
hang
another
up
by
the
tongue
,
and
throw
a
third
at
the
fires
back
,
were
it
not
a
woefull
thing
?
then
much
more
that
a
mercifull
,
tender-hearted
God
should
deal
thus
with
the
workmanship
of
his
own
hands
.
Ans.
What
have
we
here
,
but
great
swelling
words
of
vanity
,
and
the
foam
of
a
distempered
fancy
?
yea
,
daring
and
desperate
words
against
the
truth
.
1.
Let
us
examine
the
Consequence
;
Doth
it
follow
at
all
that
because
we
say
the
one
,
Christ
died
not
for
all
,
therefore
we
may
say
the
other
,
that
God
made
a
people
to
damn
them
?
He
would
indeed
teach
us
to
blaspheme
,
but
we
will
not
learn
of
him
.
The
Scripture
tels
us
,
Eccles.
7.
ult.
God
made
man
upright
,
but
they
have
sought
out
many
inventions
;
waies
enough
to
damn
themselves
;
yea
,
that
one
invention
of
eating
the
forbidden
fruit
,
was
sufficient
to
have
damned
the
elect
of
God
(
with
all
the
rest
of
mankinde
)
but
that
Christ
stept
in
for
them
;
the
devil
shall
not
swallow
all
.
Again
,
the
Scripture
tells
us
,
Prov.
16.
4.
The
Lord
hath
made
all
things
for
himself
;
yea
even
the
wicked
for
the
day
of
evil
.
He
made
them
not
wicked
,
but
if
men
make
themselves
wicked
,
God
(
who
would
not
permit
the
evil
,
but
for
a
greater
good
,
his
own
glory
,
&c.
)
makes
or
orders
these
wicked
ones
,
to
suffer
their
just
punishment
on
the
execution
day
.
2.
Because
God
will
not
lose
his
elect
,
but
purchase
them
at
a
dear
rate
,
Is
he
bound
to
doe
as
much
for
others
,
as
he
freely
doth
for
them
?
Who
art
thou
that
repliest
thus
against
God
?
as
if
because
man
takes
delight
in
sinning
,
God
should
take
delight
in
meer
damning
;
no
,
no
,
'T
is
the
sinner
cuts
his
own
throat
,
and
throws
himself
into
the
fire
;
and
when
upon
offers
and
entreaties
,
the
sinner
will
not
return
and
live
,
but
sinne
and
die
,
the
mercifull
God
will
shew
no
mercy
;
He
that
made
them
will
shew
them
no
favour
,
Isa.
27.
after
his
patience
is
abused
,
his
mercie
sleighted
,
and
his
tender
bowels
grieved
;
justice
breaks
forth
,
and
fury
ceaseth
upon
the
poor
sinner
.
3.
Here
is
nothing
but
jugling
and
delusion
in
this
pretended
Consequence
and
plea
;
for
even
they
that
plead
Christ
died
for
all
,
doe
not
,
dare
not
say
,
he
died
on
purpose
to
save
all
,
or
to
take
away
from
all
sinners
,
their
purpose
of
sinning
;
And
if
notwithstanding
such
universall
grace
and
Redemption
,
as
the
Adversaries
boast
of
,
men
will
and
do
go
on
with
their
purpose
of
sinning
,
shall
not
God
go
on
with
his
purpose
of
punishing
the
works
of
the
devil
in
his
own
workmanship
?
Cons.
3.
It
implieth
and
concludeth
as
true
believers
under
condemnation
,
as
any
that
are
saved
,
for
the
truest
believer
doth
but
believe
what
is
reported
to
him
;
and
if
it
be
reported
to
some
,
that
Christ
died
not
for
them
,
they
believe
it
,
and
so
perish
.
Ans.
1.
None
that
believeth
,
and
comes
under
condemnation
,
can
never
be
said
to
be
a
true
believer
,
in
a
true
Theologicall
,
but
only
metaphysicall
sense
;
as
copper
is
true
copper
,
but
standing
for
gold
,
't
is
not
gold
e're
the
more
,
or
true
gold
;
so
the
faith
of
a
temporary
believer
is
a
right
copper-faith
,
not
faith
of
Gods
elect
,
or
a
golden
faith
.
2.
A
true
believer
indeed
,
receiveth
the
whole
testimony
of
God
about
his
Son
,
not
a
part
only
.
3.
In
all
the
report
of
the
Doctrine
,
there
is
no
such
Doctrine
as
this
taught
;
Christ
died
not
for
these
particulars
,
or
,
Christ
died
for
every
singular
person
.
He
therefore
who
believes
upon
this
ground
,
Christ
died
for
every
one
,
therefore
for
me
,
beleeveth
a
false
Proposition
,
and
his
faith
is
false
.
And
he
that
beleeveth
,
Christ
died
not
for
him
,
because
he
is
told
●o
without
book
,
believeth
without
book
;
and
so
if
he
perisheth
,
he
perisheth
,
by
,
and
for
beleeving
his
own
heart
(
or
Satan
a
lying
spirit
in
the
mouth
of
his
heart
)
not
for
believing
truly
.
This
is
a
meer
scandall
they
would
cast
upon
the
true
Gospel
,
with
the
rest
.
Cons.
4.
The
grace
of
Christ
is
straitned
,
for
they
speak
of
free
grace
,
and
upstart
nothing
,
but
a
plea
for
one
of
a
hundred
,
or
one
of
a
thousand
.
Answ.
1.
Is
it
nothing
to
have
one
of
a
hundred
,
or
one
of
a
thousand
written
in
the
Lambs
book
of
life
?
(
Though
who
taught
him
,
or
any
other
this
Arithmetick
?
The
Lord
only
knoweth
who
,
and
how
many
,
are
his
)
he
is
an
upstart
nothing
,
who
puts
this
reproach
upon
Gods
diminutives
,
and
his
little
flock
.
2.
The
freenesse
of
grace
is
magnified
and
manifested
the
more
,
by
Christs
dying
for
a
certain
number
,
given
to
him
of
his
Father
,
whom
he
thanketh
,
and
praiseth
,
Math.
11.
25
6
,
7.
for
this
free
reservation
of
grace
to
a
few
.
Contracted
beams
of
the
Sunne
have
the
greater
strength
in
a
burning
Glasse
,
to
warme
and
fire
;
and
so
have
the
raies
of
divine
favour
,
contracted
into
a
narrow
compasse
,
Rom.
9.
28.
3.
Our
plea
for
Gods
elect
,
will
hold
,
and
come
to
something
in
the
end
;
none
of
the
Lords
people
,
but
shall
obtain
the
fruit
of
Christs
death
;
when
as
their
plea
,
for
all
the
world
(
besides
the
elect
)
will
fail
them
in
the
experimentall
issue
,
and
come
to
nothing
.
Cons.
5.
God
will
damn
men
(
they
hold
)
because
he
will
damn
them
,
and
so
they
make
damnation
Gods
Ordinance
,
not
mans
sin
,
the
cause
of
it
:
And
in
this
,
we
may
go
so
farre
as
to
justifie
the
devil
,
who
taught
Cain
,
and
Julian
,
and
Spira
to
despair
,
and
Judas
to
hang
himself
;
Now
you
will
conclude
the
devil
to
be
a
lier
from
the
beginning
,
and
that
he
cannot
teach
a
truth
,
and
on
the
contrary
you
will
conclude
,
none
ought
to
despair
,
&c.
Ans.
1.
It
is
a
double
reproach
,
either
that
this
follows
upon
Christs
dying
for
sinners
prae-elected
;
or
that
we
hold
,
God
will
damn
,
because
he
will
damn
;
God
can
send
his
Son
to
die
for
,
and
save
whom
he
pleaseth
,
and
yet
doth
not
damn
any
but
for
sin
.
2.
If
men
sinne
against
the
Gospel
,
and
sinne
with
that
disobedience
,
as
to
stumble
,
and
fall
too
,
into
despair
;
it
is
of
themselves
;
not
from
Christ
,
or
the
Gospel
;
but
by
accident
.
God
ordaineth
the
Gospel
for
salvation
,
and
Christs
death
,
for
salvation
;
if
man
and
devil
agree
to
pervert
the
Scripture
,
to
their
damnation
,
't
is
the
devils
invention
,
and
mans
ordinance
,
not
Gods
.
3.
Yet
this
we
say
;
That
no
devil
shall
teach
a
man
to
despair
(
note
by
the
way
't
is
the
devils
doctrine
,
not
ours
)
nor
shall
man
voluntarily
damn
himself
,
against
Gods
over-ruling
will
and
power
,
but
with
it
,
for
the
Scripture
,
so
attributes
the
cause
of
damnation
and
despair
to
the
creature
,
as
yet
it
subordinates
all
this
to
the
fore-appointment
of
God
,
to
order
1
Pet.
2.
8.
Jude
v.
4.
and
suffer
it
so
to
be
.
And
so
you
may
conclude
,
That
although
none
ought
to
despair
,
nor
hath
any
warrant
for
it
,
from
Christs
dying
but
for
some
,
or
from
any
other
Scripture-truth
;
yet
if
they
do
despair
(
upon
fleshly
,
worldly
and
satanicall
motions
)
God
will
order
it
to
his
glory
.
And
what
vanity
now
appears
in
our
opposing
that
errour
of
Christs
dying
for
all
the
world
?
(
or
rather
,
what
impiety
and
impudence
doth
not
appear
in
his
exclaiming
against
the
Truth
?
)
as
having
many
dingerous
consequences
attending
upon
it
.
Were
they
consequences
,
they
were
dangerous
enough
,
but
we
have
discovered
them
not
to
be
consequences
,
and
the
Adversarie's
challenges
to
be
but
flourishes
and
bravadoe's
,
fighting
all
this
time
in
the
air
,
and
with
his
own
shadow
,
to
amuse
the
people
,
his
Auditours
,
and
ensnare
your
souls
,
which
is
the
only
dangerous
consequence
of
his
,
not
our
Doctrine
,
that
I
am
for
the
present
afraid
of
.
But
lest
he
should
want
an
Adversary
,
he
cals
forth
one
Objection
,
which
he
said
,
comes
out
as
the
Forlorn
Hope
from
us
.
Object
.
Christ
died
not
for
all
,
because
he
praied
not
for
all
,
Joh.
17.
9.
Answ.
His
answer
was
two-fold
;
-
1.
Although
he
praied
not
there
for
all
,
he
might
elsewhere
.
-
2.
He
did
pray
for
his
enemies
(
when
upon
the
Crosse
)
and
let
any
prove
,
there
were
none
but
the
elect
.
Reply
,
Reply
to
the
first
Answer
.
This
Argument
from
Scripture
,
he
cals
our
forlorn
Hope
,
and
strong
enough
for
him
to
encounter
withall
,
nor
shall
he
finde
it
so
forlorn
,
but
that
it
will
make
good
it's
line
and
ground
;
For
1.
Whereas
he
saith
,
Although
Christ
praied
not
for
the
world
,
in
that
place
,
he
might
elsewhere
;
Himself
loseth
ground
;
for
such
as
Christ
leaveth
,
but
once
out
of
his
prayer
(
by
way
of
exception
and
caution
)
he
never
takes
in
;
nay
,
't
is
a
sign
he
never
took
them
in
.
2.
Again
,
To
shew
the
Lords
meaning
(
whom
he
praied
for
here
and
elsewhere
)
he
gives
his
own
limitation
,
vers.
9.
But
for
those
that
thou
hast
given
me
;
and
his
enlargement
or
extent
,
ver.
20.
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
believe
on
me
through
their
word
;
these
are
but
a
few
to
all
the
world
.
1.
When
he
praied
for
his
enemies
,
they
were
to
be
considered
To
the
second
Answer
.
under
a
double
notion
,
1.
As
those
whom
he
died
for
,
and
converted
soon
after
,
Act.
2.
&
3.
&
4.
Chapters
.
Or
,
2.
As
his
personall
enemies
(
whether
elect
,
or
others
)
and
so
he
did
but
set
us
an
example
,
what
we
should
do
when
hated
and
persecuted
;
what
?
forgive
them
,
and
pray
as
he
did
,
Luk.
23.
24.
Father
,
forgive
them
,
&c.
either
as
being
those
he
should
die
for
,
for
whom
he
would
,
and
did
make
satisfaction
,
and
so
to
be
forgiven
eternally
and
absolutely
;
or
such
as
should
be
forgiven
,
respectively
(
as
doing
injury
Numb
.
14.
19.
to
his
person
)
and
temporarily
;
as
many
in
the
wildernesse
are
said
to
be
forgiven
,
who
were
not
presently
cut
off
;
which
as
a
godly
man
may
obtain
of
God
for
a
reprobate
;
so
Christ
,
for
such
,
as
did
ignorantly
crucifie
him
,
though
God
did
afterwards
visit
the
sinnes
of
the
fathers
upon
the
children
(
who
went
on
to
crucifie
Christ
,
in
his
members
)
at
Jerusalems
destruction
.
2.
What
ever
Christ
praied
for
(
when
he
praied
for
his
enemies
)
in
order
to
this
life
,
he
had
;
viz.
a
temporall
forbearance
;
or
keeping
off
a
temporall
punishment
,
&c.
But
what
he
praied
for
in
order
to
eternall
life
,
he
received
much
more
,
and
had
it
been
for
any
more
then
the
elect
,
that
man
,
had
been
both
a
reprobate
,
and
yet
eternally
forgiven
;
which
things
are
inconsistent
,
and
cannot
hold
together
;
that
either
Christ
should
so
pray
,
or
praying
not
be
heard
,
or
being
heard
,
the
person
or
persons
praied
for
,
should
be
eternally
reprobated
,
and
yet
eternally
pardoned
.
You
see
then
we
make
good
the
passe
here
,
and
shall
maintain
the
fight
;
our
Forlorn
Hope
(
as
he
called
it
,
I
wisse
,
not
in
derision
)
not
receiving
so
much
as
one
wound
.
His
next
Use
was
To
comfort
mens
consciences
in
the
consideration
Examination
and
dissipation
of
the
second
Use
.
of
Gods
love
;
and
this
generall
love
from
which
none
are
excluded
;
much
more
this
comfort
was
for
the
elect
,
and
Christs
friends
;
for
if
Christ
died
for
his
enemies
,
then
surely
there
is
abundance
of
love
for
those
that
be
his
friends
.
Answ.
1.
He
should
not
need
to
have
taken
this
fetch
and
compasse
to
raise
comfort
for
Christs
friends
;
for
they
have
enough
from
the
Doctrine
of
Christs
dying
but
for
some
,
and
more
comfort
thence
,
then
if
he
had
died
for
all
;
for
1.
They
have
the
comfort
of
Gods
speciall
love
,
and
that
is
more
then
what
ariseth
but
from
a
generall
love
,
which
is
no
more
then
a
reprobate
may
have
.
2.
They
have
this
comfort
,
that
being
sometimes
enemies
,
they
are
made
friends
,
Rom.
5.
9
,
10.
which
is
not
the
priviledge
of
all
:
grant
,
that
Christ
died
for
his
enemies
,
and
that
all
are
his
enemies
;
yet
he
died
not
for
all
his
enemies
,
but
for
such
,
as
were
in
Gods
speciall
love
,
his
Favourites
,
from
all
eternity
;
in
time
made
enemies
,
by
the
first
Adam
,
and
in
the
fulnesse
of
time
made
friends
,
by
him
the
second
Adam
.
Answ.
2
Secondly
,
There
is
some
comfort
it
seems
(
by
the
universall
Doctrine
)
for
men
while
they
continue
enemies
(
though
more
for
his
friends
)
this
is
implied
;
because
Christ
died
for
all
,
from
a
generall
love
;
my
Beloved
;
observe
the
fallacy
;
Though
God
bears
a
generall
love
to
that
kinde
of
his
creatures
,
Man-kinde
(
and
not
such
a
love
to
Angel-kinde
)
as
to
appoint
a
Redeemer
in
that
nature
for
men
,
of
the
common
kinde
,
and
those
as
bad
,
and
as
forlorn
as
any
,
of
their
kinde
,
his
elect
while
enemies
;
yet
this
doth
not
administer
one
dram
of
comfort
,
to
any
individuall
person
of
man-kinde
,
while
an
enemy
;
but
when
comfort
comes
in
,
it
is
to
his
elect
,
called
home
,
and
to
them
only
;
not
as
uncalled
,
or
outwardly
and
ineffectually
called
,
but
as
called
,
and
that
effectually
;
and
according
to
purpose
.
And
so
this
Heretick
is
forc't
(
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
convinc't
and
condemn'd
in
himself
,
as
I
gather
by
this
Use
)
to
apply
his
comfort
to
the
elect
alone
;
and
to
that
end
quoted
the
2.
of
Col.
2.
The
Apostles
praier
for
them
,
that
they
might
have
the
full
assurance
of
understanding
;
which
he
interpreted
to
be
,
That
they
might
see
their
particular
assurance
of
life
,
in
a
generall
promise
;
and
not
their
generall
assurance
in
a
particular
promise
:
for
we
desire
no
more
then
a
particular
and
personall
assurance
,
in
and
from
a
generall
promise
,
such
as
Pauls
,
1.
Tim.
1.
15.
and
yet
this
generall
,
is
not
so
universall
,
as
that
Christ
died
for
all
the
world
of
men
.
But
not
hurting
us
,
in
all
this
Use
of
Comfort
hitherto
,
at
last
he
thought
he
would
strike
home
,
and
wound
us
deeply
,
with
this
blow
;
A
man
may
preach
seven
years
of
particular
Redemption
,
and
not
comfort
a
distressed
conscience
;
to
which
I
say
two
things
;
1.
What
means
he
by
a
distressed
conscience
?
a
childe
of
light
,
walking
in
darknesse
,
or
a
childe
of
darknesse
blowing
up
the
sparks
of
his
own
fire-sticks
,
but
almost
smothered
and
stifled
with
the
smoke
thereof
?
2.
We
preach
a
choice
and
speciall
Redemption
,
in
a
generall
offer
,
to
what
sinner
soever
,
that
is
distressed
,
and
will
be
directed
;
As
Paul
,
Believe
,
and
thou
shalt
be
saved
;
and
Act.
16.
immediately
the
Jailor
is
comforted
,
he
staied
not
seven
years
for
it
.
His
third
Use
was
,
To
teach
us
abundance
of
love
to
Examination
of
his
third
U●e
Christ
.
Answ.
I
demand
whom
he
means
by
[
us
]
if
the
people
of
God
,
and
the
elect
,
and
believers
;
how
is
this
a
direct
inference
,
from
Christs
buying
the
whole
world
?
if
all
men
,
be
meant
by
us
,
how
shall
they
love
,
who
doe
not
believe
?
but
if
he
understood
Gods
peculiar
people
;
because
he
mention'd
the
Spouse
afterwards
[
no
wonder
her
love
is
so
carried
after
her
espoused
husband
Christ
]
let
him
know
that
the
hearts
of
the
Saints
are
touched
and
taken
with
the
speciall
love
of
Christ
;
it
is
that
which
constrains
them
to
love
him
in
a
speciall
manner
,
and
that
the
more
abundantly
,
because
they
know
in
part
,
and
shall
yet
further
know
,
Christ
died
for
them
,
not
only
out
of
a
generall
love
which
he
bears
to
mans
nature
;
but
out
of
a
speciall
and
singular
love
,
which
he
bears
to
their
persons
,
and
to
theirs
onely
.
Thus
have
we
followed
his
Counsell
to
search
the
Scriptures
,
and
we
finde
them
of
weight
,
for
speciall
Redemption
,
and
love
,
but
weighing
the
man
,
and
his
Doctrine
,
and
Uses
too
,
of
universall
Redemption
,
we
have
found
them
too
light
.
Let
me
but
adde
a
few
Arguments
,
as
Antidotes
(
against
the
poyson
,
which
some
of
you
,
may
have
suck't
in
of
late
)
and
preservatives
from
the
infection
of
this
hereticall
tenet
,
of
Christs
buying
the
world
of
men
,
and
dying
for
them
all
;
and
we
have
done
with
the
Anasceuastique
part
of
our
discourse
,
which
tends
to
the
weakning
,
ruine
and
destruction
,
Antidotes
or
Counter
poison
of
so
grand
an
errour
.
First
,
Gods
Attributes
are
hereby
wronged
and
scandalized
,
as
1.
Gods
power
is
called
into
Question
;
as
if
a
generall
benefit
were
merited
by
Christ
,
which
by
reason
of
mans
wickednesse
he
cannot
apply
.
2.
His
wisdome
is
eclipsed
,
for
it
puts
upon
him
such
an
intention
,
as
yet
by
proper
and
direct
means
he
attains
not
unto
.
3.
His
justice
is
rendered
unjust
;
for
he
receiveth
a
full
satisfaction
,
of
his
Sonne
,
for
all
men
;
and
yet
neither
first
nor
last
,
receiveth
them
into
the
favour
of
communion
and
friendship
.
4.
His
highest
love
is
undervalued
;
for
it
holds
forth
Gods
love
to
give
his
Sonne
,
but
not
so
,
as
to
give
them
faith
,
for
whom
he
gave
his
Sonne
;
and
it
speaks
of
Christs
sweating
and
dying
for
them
,
whom
yet
he
lets
die
and
perish
in
their
sins
.
Secondly
,
If
he
died
for
all
,
then
he
died
in
their
stead
,
and
as
their
surety
he
discharged
the
whole
debt
,
and
so
,
it
is
not
only
unjust
,
but
impossible
,
that
any
should
perish
;
here
the
Remonstrants
(
Arminians
so
calling
themselves
)
at
the
Hague
conference
,
had
a
subtle
distinction
of
Christs
dying
,
Non
loco
&
vice
omnium
,
not
in
the
room
and
stead
of
all
,
sed
bono
tantum
;
but
for
their
good
only
,
whereas
the
Scriptures
(
which
own
not
such
a
distinction
)
hold
out
Christ
as
dying
in
the
room
and
stead
of
sinners
,
that
they
might
not
die
eternally
,
but
live
for
ever
,
so
is
,
[
](A93771-e25350-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
5.
6.
[
](A93771-e25380-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
rendered
,
Philem.
v.
13
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
in
t●y
stead
,
in
another
case
;
and
about
the
Question
in
hand
,
the
word
in
1
Tim.
2.
6
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
a
ransome
in
the
room
and
stead
of
all
;
or
pro
onnis
ordinis
electis
;
which
compared
with
Mat
20
28.
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
many
,
and
but
for
many
indivduals
;
or
,
in
stead
of
many
singulars
(
chosen
of
God
)
one
choice-singular-Jesus
suffered
.
1
Pet.
3.
18.
and
other
places
to
be
understood
;
Christ
died
for
the
wicked
,
that
is
,
in
their
stead
,
The
just
in
the
room
of
the
unjust
;
The
good
,
the
all
,
or
any
of
the
benefits
that
comes
from
Christs
death
,
floweth
from
this
that
he
suffered
in
the
room
of
those
,
who
have
that
good
and
benefit
by
his
death
;
and
if
,
as
themselves
acknowledge
,
he
died
not
in
the
room
and
stead
of
all
;
they
weave
but
a
spiders
web
,
to
say
,
it
was
for
their
good
;
how
can
the
surety
do
the
debtour
any
good
;
if
he
neither
be
bound
in
his
stead
,
nor
paies
the
debt
,
in
his
room
?
Thirdly
,
If
he
died
for
all
,
he
rose
again
for
all
,
ascended
,
sits
at
Gods
right-hand
,
and
makes
intercession
for
all
;
for
the
Scriptures
joyn
his
death
and
resurrection
together
,
Rom.
4.
ult.
and
his
death
,
ascension
,
sitting
,
interceding
with
the
Father
,
all
together
,
Rom.
8.
34.
and
more
particularly
with
his
intercession
,
1
Joh.
2.
1
,
2.
and
if
so
;
that
he
riseth
,
ascendeth
,
sits
and
pleads
for
all
;
he
is
,
either
heard
,
or
not
heard
for
all
;
if
heard
for
all
,
then
all
must
be
saved
;
if
not
heard
for
all
,
then
Christ
intercedeth
in
vain
;
and
the
Father
doth
not
hear
him
alwaies
,
crosse
to
Scripture
,
Joh.
11.
42.
Fourthly
,
This
loose
opinion
,
puts
all
that
hold
it
,
upon
such
distinctions
,
as
have
no
ground
from
Scripture
,
but
are
contrary
to
it
;
as
1.
That
(
but
even
now
named
,
or
refuted
)
of
loco
and
bono
,
not
in
stead
of
all
,
but
for
the
good
of
all
.
2.
That
of
impetration
and
application
;
which
the
Gospel
holds
forth
as
inseparable
acts
of
Christs
mediation
;
to
whom
Christs
death
is
or
shall
be
applied
for
them
,
he
obtained
remission
of
sinnes
,
and
for
whom
he
did
impetrate
,
to
them
he
applieth
,
Isa.
53.
11.
Joh.
10.
15
,
28.
Heb.
9.
12
,
15.
Yea
the
Apostle
inferreth
the
application
,
and
that
by
gift
,
of
all
other
good
things
;
from
the
gift
of
Redemption
,
and
of
the
Redeemer
himself
,
Rom.
8.
32.
3.
That
of
Christs
satisfaction
for
all
men
,
and
obtaining
the
pardon
of
all
sinnes
against
the
Covenant
of
works
for
all
them
,
and
his
satisfaction
for
,
and
pardon
of
the
sinnes
against
the
Covenant
of
Grace
,
only
for
the
elect
;
whereas
all
men
originally
and
actually
hanging
upon
a
Covenant
of
works
,
for
life
,
and
yet
continually
breaking
that
Covenant
,
are
actually
in
all
ages
,
and
in
this
present
age
(
as
in
the
Apostles
age
)
under
the
curse
,
Gal.
3.
10.
And
they
who
have
any
sin
forgiven
,
have
all
sins
forgiven
them
,
Col.
2.
13.
Zach.
13.
1.
which
are
the
elect
only
;
Christs
peculiar
people
,
Mat.
1.
21.
Tit.
2
,
14.
4.
That
of
the
Gospel
,
and
of
the
promise
of
life
;
the
former
being
(
as
our
new
teacher
said
[
](A93771-e25910-b)*
*
After
his
Lecture
to
a
brother
of
ours
.
)
for
all
,
the
promise
of
life
for
believers
only
:
Whereas
at
the
first
dawning
of
the
Gospel
,
the
promise
of
life
and
immortality
comes
to
light
,
2
Tim.
1.
10.
whoever
have
the
Gospel
preached
to
them
,
that
they
might
believe
,
have
the
promise
of
life
also
preached
to
them
,
that
they
might
believe
,
and
before
a
man
doth
believe
he
hath
no
more
interest
in
the
Gospel
,
or
in
Christs
death
then
in
the
promise
of
life
,
Joh.
3.
ult.
5.
It
makes
Christs
death
not
at
all
the
execution
of
Gods
election
;
or
if
at
all
;
but
of
a
conditionall
election
,
producing
but
a
conditionall
Redemption
for
all
,
not
absolute
for
any
;
hence
6.
It
frames
Gods
intention
after
mans
fancy
,
and
Christs
love
to
be
no
more
to
Peter
,
then
to
Iudas
,
as
some
have
confest
it
.
7.
It
imagines
the
grace
of
God
to
be
for
all
,
or
none
,
and
Christs
death
to
be
for
none
certainly
,
but
contingently
.
8.
It
shuts
out
Infants
from
any
benefit
by
Christs
death
,
but
what
(
say
they
)
is
common
to
Reprobates
,
as
freedome
from
originall
sinne
;
bodily
life
and
Resurrection
:
The
first
we
deny
that
any
Reprobate
hath
,
or
shall
have
;
As
for
present
life
,
and
future
Resurrection
,
if
Infants
have
no
more
advantage
by
Christs
death
;
then
have
they
not
so
much
;
either
,
as
a
benefit
,
or
not
,
as
by
his
death
;
if
they
have
more
;
why
do
the
Assertours
of
such
grace
,
deny
them
the
seal
thereof
in
Baptisme
?
9.
It
leads
to
other
errours
,
as
pernitious
and
pestilent
;
I
'le
instance
in
three
,
1.
That
of
free
will
;
for
Christs
death
for
all
,
obtains
but
of
God
(
by
their
Doctrine
)
a
possibility
that
men
may
be
saved
,
converted
,
&c.
If
they
will
;
and
that
will
left
in
their
common
Nature
,
is
Grace
;
Gospel-grace
they
must
make
it
,
or
they
make
nothing
of
it
;
a
Gospel-will
let
it
be
then
,
contributing
to
mans
conversion
;
what
?
just
nothing
saith
the
Scripture
,
Ioh.
5.
40.
&
6.
44.
All
,
say
they
,
in
effect
;
for
let
all
operations
of
grace
be
put
,
that
may
be
put
,
into
the
balance
,
will
must
cast
the
scales
,
and
determine
the
case
,
whether
the
man
shall
be
converted
,
or
no
,
saved
,
or
no.
And
what
the
vote
of
the
will
is
,
in
that
case
,
reade
Psalm
81.
11
,
12.
Jeremy
44.
17.
Oh
slavish
will
,
as
Luther
call'd
thee
;
and
Oh
Legall
will
may
I
call
thee
,
continually
in
bondage
!
What
is
the
pride
of
that
opinion
,
which
would
exalt
thee
,
such
a
bond-slave
,
above
a
promise
,
above
the
Spirit
,
above
God
,
and
his
decrees
,
&
c
?
2.
That
of
falling
away
from
Grace
;
for
if
Christ
died
for
all
,
and
that
to
obtain
remission
of
sinnes
for
all
,
and
,
a
will
for
all
to
be
converted
;
then
all
men
,
are
not
only
fallen
in
the
first
Adam
,
but
are
and
shall
fall
,
in
Christ
the
second
Adam
,
from
a
pardon'd
state
,
and
a
state
of
free-will
,
and
of
free-grace
(
in
their
sense
)
who
are
not
elected
;
yea
,
but
when
the
Scripture
[
](A93771-e26440-b)a
a
Luk.
1.
77.
Joh.
6.
44
,
45.
attributeth
remission
of
sinnes
,
and
a
will
to
be
regenerate
,
or
a
will
set
at
liberty
for
the
receiving
and
acting
of
grace
,
onely
to
the
Elect
;
such
falling
away
from
such
grace
,
is
an
imputation
,
by
Arminian
Doctrine
cast
upon
the
Elect
of
God
;
such
Doctrine
and
Doctours
therefore
to
be
abandoned
.
3.
That
(
which
issueth
from
both
the
former
)
deniall
of
the
Spirits
efficacy
,
first
,
and
last
;
They
that
teach
Christ
died
for
all
,
doe
grant
he
gives
his
Spirit
but
to
some
;
here
they
plainly
separate
Christs
death
,
and
the
Spirit
of
his
death
;
and
when
the
Spirit
is
given
,
hee
workes
but
at
the
courtesie
of
the
will
,
how
farre
,
and
how
long
it
willeth
,
and
pleaseth
;
Can
that
Doctrine
be
for
Christs
honour
,
that
tends
to
the
dishonour
of
his
Spirit
?
10.
And
lastly
,
It
engenders
unto
that
conceit
,
That
the
damned
may
in
time
be
saved
[
](A93771-e26540-b)b
b
As
since
these
Sermons
were
preached
,
I
have
met
with
a
Pamphlet
not
worthy
confutation
,
entituled
,
Divins
Light
(
per
antiphrasin
,
it
should
be
diabolicall
darknesse
)
manifesting
(
it
should
be
,
smoking
out
of
the
bottomlesse
pit
)
the
love
of
God
unto
the
whole
world
,
and
to
his
Church
;
wherein
six
times
at
least
that
place
in
Zach.
9.
11.
As
for
thee
also
,
by
the
bloud
of
thy
Covenant
.
I
have
sent
forth
thy
prisoners
out
of
the
pit
,
wherein
there
is
no
water
,
is
applied
(
beyond
some
of
the
old
Doctours
expolitions
to
Limbus
patrum
,
or
of
Bellarmines
to
Purgatory
a
part
of
hell
,
as
he
dreams
)
even
to
the
deepest
place
of
the
damned
,
men
and
devils
too
;
who
shall
(
saith
the
namelesse
,
notelesse
Authour
)
by
vertue
of
the
Covenant
of
Generall
Redemption
be
delivered
from
thence
,
and
rewarded
too
for
all
their
torments
and
losses
,
in
grace
and
glory
.
Much
Atheisme
and
blasphemy
there
is
in
such
an
hereticall
assertion
,
and
this
contradiction
(
in
adjecto
)
that
eternity
of
hell-tormenting
fire
(
as
is
expresly
threatned
,
Math.
25
ult.
Mark
9
45.
)
shall
have
an
end
,
doth
alone
,
call
aloud
,
to
have
that
Pamphlet
condemned
to
,
and
consumed
in
,
some
Cheap-side
,
or
kitchin
fire
.
,
or
if
not
so
,
yet
as
Arminius
and
Vorstius
dreamed
,
it
promiseth
,
Levamen
aliquod
,
some
easement
and
mitigation
of
their
pains
for
ever
in
hell
.
I
should
now
proceed
to
the
true
Exposition
,
pertinent
Observations
,
and
Applications
of
the
Text
,
but
there
lieth
a
rub
and
remora
or
two
in
my
way
,
which
I
shall
endeavour
to
remove
,
viz.
Quest.
May
not
the
former
Exposition
stand
in
some
founder
sense
then
that
of
this
Seducer
?
viz.
Although
Christ
did
not
redeem
all
mens
souls
,
yet
he
did
buy
the
world
of
creatures
for
the
common
good
of
all
men
.
Answ.
1.
Suppose
he
did
buy
the
world
of
creatures
,
for
the
common
good
of
all
men
,
yet
it
is
not
the
scope
of
the
Parables
,
or
either
of
them
in
the
Text
,
to
affirm
or
illustrate
any
such
matter
.
2.
Our
late
Expositour
took
not
the
Field
,
for
the
structure
,
and
store
of
other
creatures
,
but
for
the
whole
bulk
of
mankinde
,
and
every
singular
man
and
woman
,
and
mothers
childe
,
as
we
say
.
3.
Grant
that
he
,
or
any
man
should
draw
the
Parable
,
or
any
other
Scripture
to
speak
this
way
;
viz.
That
Christ
did
buy
the
creature
for
all
men
,
our
Vniversalists
will
not
rest
there
;
give
them
but
an
inch
of
this
or
other
texts
to
hold
out
Christs
temporall
purchase
for
every
man
,
and
they
will
take
an
ell
of
his
spirituall
purchase
in
with
it
:
witnesse
the
Texts
[
](A93771-e26880-b)c
c
Joh.
4.
42.
1
Tim.
24.
6
,
&c.
fore-alleadged
and
vindicated
;
all
which
doe
speak
expressely
of
spirituall
and
saving
benefits
,
and
so
farre
,
doth
our
new
Expositour
carry
it
,
beyond
a
temporall
,
common
good
,
even
to
a
Redemption
from
all
sinnes
against
the
Covenant
of
works
;
which
indeed
is
but
that
one
first
sinne
of
Adam
(
before
the
promise
)
by
the
tenour
of
his
Doctrine
;
for
all
having
sinned
in
Adam
,
and
a
Covenant
of
grace
entered
with
those
all
,
after
his
sinne
;
it
must
needs
follow
,
that
all
sinnes
of
Adam
,
and
of
all
his
posterity
,
afterwards
,
are
sinnes
against
the
Covenant
of
grace
only
;
and
Christ
being
the
Mediatour
of
this
Covenant
,
he
mediates
for
all
,
that
all
may
have
Adams
sinne
forgiven
;
which
is
beyond
all
temporall
benefits
;
for
it
puts
them
into
a
blessed
state
of
Justification
and
life
;
which
the
Apostle
,
Rom.
5.
sets
in
opposition
to
the
state
of
guilt
and
death
,
wherein
all
are
involved
by
Adams
sinne
:
And
it
may
be
,
some
over-indulgent
expressions
of
some
reverend
and
godly
learned
Teachers
in
our
Churches
,
have
encouraged
our
Adversaries
,
by
what
they
have
preached
,
or
written
,
to
this
effect
;
That
some
common
benefit
comes
in
to
all
men
by
Christ
;
and
that
Christ
as
a
Lord
,
hath
bought
and
purchased
all
wicked
men
their
lives
,
and
their
reprievall
,
all
that
time
that
here
they
live
;
and
all
the
blessings
and
dispensations
of
goodnesse
which
here
they
do
enjoy
;
That
which
is
indulgent
,
is
for
Christ
as
a
Lord
to
allow
wicked
men
common
benefits
,
&c.
That
which
I
thinke
over-indulgent
is
,
that
Christ
hath
bought
and
purchased
these
men
,
and
the
world
for
them
;
And
the
stretching
inferences
,
which
our
Arminian-Novellists
doe
wier-draw
from
hence
,
are
;
That
such
acts
of
Gods
mercy
are
effects
of
Christs
Mediatour-ship
;
And
if
Christ
doth
it
as
a
Lord
,
thinke
they
,
yea
,
and
as
a
Jesus
too
;
and
if
God
hath
given
them
their
lives
,
&c.
for
a
time
;
Christ
hath
purchased
these
lives
of
theirs
;
and
if
he
hath
purchased
them
;
it
is
upon
some
satisfaction
which
Christ
hath
made
to
his
Father
,
and
from
some
generall
pardon
,
which
he
hath
obtained
of
his
Father
for
Adam's
,
and
all
mens
first
fault
in
Adam
.
But
that
the
world
,
and
the
lives
of
wicked
men
,
and
the
blessings
of
this
life
(
though
the
earth
be
given
to
the
sons
of
men
,
even
into
the
hands
of
the
wicked
,
Job
9.
24.
)
come
not
in
to
them
by
Christs
purchase
,
I
think
I
may
evince
by
these
Demonstrations
,
1.
Either
such
a
purchase
is
by
some
satisfaction
to
Gods
Demonstratiōs
against
Christs
purchase
of
all
men
for
the
world
of
creatures
,
or
of
the
creatures
for
all
mankinde
.
justice
,
or
not
:
If
not
by
any
satisfaction
,
then
something
Christ
doth
,
and
offereth
to
God
,
is
a
price
unsatisfactory
,
or
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
price
of
redemption
at
all
;
which
is
the
dotage
and
madnesse
of
Socinus
,
and
his
followers
.
If
by
some
satisfaction
;
where
Christ
satisfies
in
part
,
he
satisfieth
wholly
,
where
he
obtains
one
mercy
,
he
obtains
all
;
and
wicked
men
,
even
reprobates
must
have
the
rest
of
the
purchase
;
or
God
gives
not
Christ
what
he
hath
purchased
;
we
may
safely
conclude
therefore
,
he
purchased
nothing
for
them
at
all
,
neither
spirituals
,
nor
temporals
;
but
all
,
and
only
for
them
,
for
whom
he
obtained
an
eternall
Redemption
,
as
't
is
called
,
Heb
9.
13.
2.
Then
would
Gods
love
and
favour
be
known
by
outward
Demon.
2.
benefits
at
the
first
view
,
and
by
good
events
of
providence
,
without
any
other
consideration
;
it
is
enough
Christ
purchased
the
world
for
them
,
and
them
for
the
world
:
God
loves
them
,
nor
is
there
any
hatred
to
be
taken
notice
of
,
from
other
notions
;
contrary
to
Ecclesiastes
,
chap.
9.
1.
3.
Then
all
are
under
Grace
,
and
Gospel-grace
,
and
Gospel-Covenant
;
Demon.
3.
Nature
is
grace
,
even
naturall
reason
and
will
;
or
nature
endued
with
reason
and
will
(
as
Pelagius
fancied
)
for
this
was
part
of
the
purchase
.
4.
Grant
but
all
temporall
things
(
even
of
men
excommunicate
,
Demon.
4.
and
of
Heathens
)
to
be
founded
in
grace
(
I
mean
Gospel-purchase
,
and
Gods
free
favour
in
Christ
)
and
you
Daven
deter
.
q.
30.
lay
a
foundation
for
the
Popes
Supremacy
,
and
his
deposing
of
Princes
;
for
that
being
granted
,
't
is
founded
in
grace
,
and
many
Princes
denying
Romes
grace
and
faith
,
they
conclude
such
are
to
be
deprived
of
their
temporall
dominions
and
dignities
.
5.
This
confounds
the
Kingdom
of
Power
,
and
the
Kingdom
Demon.
5.
of
Grace
,
and
brings
all
humane
Powers
and
Magistrates
,
States
and
Common-wealths
,
immediately
under
Christs
mediatory
Kingdom
;
and
that
as
they
are
Magistrates
,
and
civil
States
;
As
Mr
Hussey
[
](A93771-e27520-b)*
*
Plea
for
Christian
Magist
.
36
would
have
Christ
by
his
mediation
obtain
of
the
Father
,
that
he
shall
not
judge
any
man
according
to
rigour
,
but
as
they
are
in
or
out
of
Christ
;
all
deferring
of
judgement
from
the
wicked
,
is
in
and
for
Christ
,
which
otherwise
the
justice
of
God
would
not
allow
.
Mr
Gillespy
[
](A93771-e27560-b)a
a
Malè
audis
,
29.
well
infers
,
Then
Christ
dieth
for
them
,
and
did
thus
farre
make
satisfaction
in
the
behalf
of
the
wicked
,
that
judgement
might
be
deferred
from
them
;
and
thus
farre
he
hath
performed
acts
of
mediation
for
Savages
and
Mahumetans
,
who
never
heard
of
the
Gospel
;
and
thereby
hath
obtained
that
they
shall
be
judged
,
not
according
to
rigour
,
but
by
the
Gospel
,
which
intimateth
,
That
Christ
hath
taken
away
all
their
sinnes
against
the
Law
;
so
that
all
men
shall
now
go
upon
a
new
score
,
&c.
being
all
of
them
immediately
upon
Adams
fall
,
under
a
new
Covenant
,
and
in
a
Kingdome
of
grace
;
which
sutes
well
,
and
jumps
in
with
Mr
Oats's
opinion
,
not
as
good
wits
use
to
doe
,
but
as
bad
counsellours
and
conspiratours
against
a
good
cause
or
two
,
as
well
that
of
Church-government
,
confounded
with
the
civil
,
as
that
of
a
Covenant
of
grace
,
confounded
with
a
Covenant
of
works
:
But
I
ask
M.
Hussey
,
or
any
rationall
Doctour
,
Cannot
Gods
power
be
exercised
,
where
his
grace
in
Christ
is
denied
;
and
cannot
God
be
just
and
patient
too
?
why
should
we
set
one
Attribute
of
God
against
the
other
,
when
none
of
them
doe
interfere
?
Object
.
Gen.
2.
17.
It
will
be
said
,
The
threatning
was
full
and
peremptory
;
In
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
:
Except
Christ
steps
in
,
Justice
proceeds
upon
him
immediately
;
God
shews
not
a
drop
of
mercy
,
but
for
his
Sonne
.
I
answer
,
1.
Justice
did
proceed
upon
Adam
,
at
the
instant
of
his
sinning
he
begins
to
die
the
death
;
his
body
becomes
mortall
and
obnoxious
to
death
(
in
which
sense
the
Apostle
saith
,
The
body
is
dead
,
Rom.
8.
10.
)
his
soul
and
spirit
is
void
of
the
life
of
God
,
and
of
the
sense
of
Gods
love
,
he
is
under
the
power
and
regiment
of
sinne
and
Satan
,
disabled
to
all
spirituall
good
:
This
spirituall
death
is
the
harbinger
of
eternall
death
to
him
;
an
hell
upon
earth
it
was
,
when
God
arraigned
him
;
he
had
no
other
,
I
conceive
,
then
the
sentence
of
death
and
hell
in
his
conscience
,
till
the
promise
comes
,
Gen.
3.
15.
but
observe
it
,
before
that
promise
is
revealed
,
God
is
just
and
patient
also
;
just
in
bringing
the
degrees
and
pains
of
death
upon
Adam
;
patient
in
forbearing
the
immediate
and
full
execution
;
even
as
God
was
,
and
is
just
to
the
Angels
that
sinned
,
2
Pet.
2.
4.
yet
patient
in
that
he
reserveth
them
to
a
further
judgement
,
and
gives
them
not
all
their
torment
before
their
time
,
Math.
8.
29.
and
yet
this
patience
is
exercised
to
devils
,
without
a
purchase
or
death
of
a
Mediatour
;
so
God
might
deferre
from
Adam
,
and
doth
from
his
posterity
keep
off
judgement
,
though
not
in
,
and
for
Christ
,
quâ
Mediator
;
And
what
though
Gods
dispensations
towards
Angels
,
is
not
a
rule
in
all
cases
,
for
us
to
collect
his
transaction
,
about
man
fallen
,
and
his
dispensations
towards
him
?
yet
in
this
case
the
Apostle
[
](A93771-e27770-b)b
b
2
Pet.
2.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vers.
9.
makes
a
clear
inference
,
If
God
spared
not
them
,
but
reserveth
them
unto
judgement
;
he
knoweth
(
v.
9.
)
how
to
reserve
the
unjust
to
the
day
of
judgement
;
the
same
verb
being
used
in
ver
4
,
and
9.
for
reserving
;
in
the
Passive
and
Active
voice
;
where
he
speaks
of
Angels
and
men
,
as
coming
from
the
same
act
of
Gods
just
patience
,
and
patient-justice
.
And
though
we
know
not
how
this
should
be
,
he
knoweth
how
to
be
just
and
patient
too
;
how
to
be
patient
in
wrath
,
and
justice
(
Rom.
9.
22.
)
and
how
to
be
just
in
his
patience
.
2.
The
threatning
,
Gen.
2.
17.
against
Adam
,
and
all
men
sinning
in
him
,
is
not
taken
off
by
the
promise
,
Gen.
3.
15.
which
is
only
to
the
woman
and
her
seed
:
nay
,
that
is
a
threatning
too
,
in
reference
to
the
Serpent
,
and
his
seed
;
which
are
not
only
evil
Angels
,
but
wicked
reprobates
amongst
men
:
and
that
which
is
threatned
is
irreconcilable
enmity
with
,
and
conquest
over
,
Satan
and
all
his
serpentine
brood
;
which
necessarily
infers
death
and
damnation
to
them
,
as
to
himself
;
it
were
strange
then
,
if
vertually
in
and
for
Christ
,
patience
should
be
afforded
to
Adam
,
and
all
in
him
before
the
promise
is
actually
promulged
,
when
at
and
in
the
actuall
promulgation
,
here
is
nothing
but
wrath
and
enmity
between
the
woman
and
the
serpent
,
Christ
and
the
devil
;
the
devils
brood
,
and
the
generation
of
the
righteous
;
true
;
Adam
stands
by
trembling
,
and
hears
this
,
but
if
he
gets
any
peace
or
patience
,
or
pardon
of
his
first
sinne
,
't
is
a
personall
favour
,
only
for
himself
,
not
to
descend
upon
all
his
posterity
,
but
such
as
should
be
the
womans
seed
,
from
their
interest
in
a
second
Adam
,
Christ
Jesus
,
not
from
any
relation
to
him
as
the
first
Adam
:
All
therefore
,
who
are
yet
but
in
the
first
Adam
,
and
as
branches
of
that
root
are
under
the
sentence
of
death
for
that
first
sinne
;
Christ
hath
not
obtained
pardon
nor
patience
,
that
I
know
,
for
them
,
one
moment
.
3.
No
man
denieth
but
all
was
forfeited
upon
Adam's
fall
,
his
very
life
,
and
all
creature-comfort
and
subsistence
,
but
God
takes
not
the
forfeit
,
for
when
Christ
the
promised
seed
,
steps
in
for
that
part
of
mankinde
,
who
are
with
Christ
,
the
seed
of
the
woman
,
the
elect
of
God
,
the
patience
,
mercy
and
bounty
of
God
steps
in
for
the
rest
of
mankinde
,
even
the
seed
of
the
serpent
,
and
reprobates
,
with
whom
yet
he
will
carry
on
a
Covenant
of
works
and
justice
;
the
foundation
of
which
covenant
Christ
cannot
be
,
as
Mediatour
;
for
then
he
should
be
the
foundation
of
two
Covenants
,
contradistinct
;
works
and
grace
;
no
,
a
Reprieve
only
comes
forth
for
them
yet
under
,
and
ever
to
be
under
a
Covenant
of
works
and
justice
;
this
is
no
Redemption
.
4.
This
Reprieve
is
but
for
a
very
short
time
to
many
,
not
at
all
to
some
of
the
serpents
seed
;
who
being
conceived
in
the
guilt
of
the
first
sinne
,
are
stifled
at
first
conception
●●
or
being
born
in
that
guilt
,
and
the
corruption
of
nature
succeeding
in
the
room
of
Gods
image
,
dead
in
sinnes
and
trespasses
;
die
corporally
the
day
they
are
born
,
or
soon
after
in
tender
infancy
;
and
in
their
immortall
souls
die
eternally
,
as
the
children
of
the
Sodomites
,
then
in
the
womb
,
or
newly
crept
out
;
who
(
with
their
parents
,
or
fathers
of
fornication
,
an
unclean
diabolicall
brood
,
Jude
v.
7.
)
are
suffering
the
vengeance
of
eternall
fire
:
Others
live
out
their
time
allotted
them
in
just-patience
;
but
are
accursed
in
life
and
death
,
Isa.
65
20.
And
die
as
[
](A93771-e28110-b)e
e
Morte
morieris
,
Hebraismus
est
,
qua
verborum
reduplicatione
,
vehementia
&
certitudo
significatur
:
morie
morieris
,
i.
c.
certissimè
morieris
.
Paulus
Fagius
in
Gen.
2.
17.
certainly
step
by
step
,
as
they
that
drop
into
hell
out
of
their
mothers
womb
:
And
as
malefactours
,
who
are
but
reprieved
,
not
redeemed
and
pardoned
,
stay
they
never
so
long
in
Gaole
,
yet
they
die
the
death
,
or
doe
most
surely
suffer
death
at
the
day
of
full
execution
;
being
dead
men
in
law
long
before
.
5.
What
Christ
the
Sonne
of
God
doth
in
this
reprieve
of
the
serpents
seed
(
as
indeed
he
doth
all
that
is
done
)
't
is
as
he
is
God
and
Lord
of
all
in
the
Kingdom
of
his
Power
,
which
he
makes
subservient
to
the
Kingdom
of
his
Grace
,
for
the
saving
benefit
of
the
heirs
of
grace
and
glory
:
As
some
great
Lord
(
intending
to
redeem
one
captive
(
among
and
out
of
many
prisoners
,
in
his
fathers
great
house
)
that
he
might
marry
her
,
and
make
her
his
beloved
Spouse
,
and
for
whom
he
laies
down
a
ransome
to
his
father
)
out
of
his
generous
and
noble
disposition
,
common
to
him
,
and
his
father
also
(
as
a
Lord
and
great
Prince
,
not
as
Husband
or
Bridegroom
)
should
throw
away
little
and
great
summes
of
money
,
with
sutes
of
cloth
upon
the
common
prisoners
,
and
appoint
them
relief
out
of
a
common
Almes-basket
,
all
to
this
end
,
that
these
common
prisoners
might
doe
some
service
in
the
great
family
for
his
Spouses
advantage
:
So
the
Lord
God
,
and
our
Lord
Iesus
Christ
(
so
stiled
,
Iude
v.
4.
being
the
only
Lord
God
to
all
men
,
and
the
Lord
Iesus
Christ
,
but
to
a
few
)
he
comes
in
the
first
promise
,
and
in
the
old
Prophecies
,
types
and
shadows
,
and
in
the
fulnesse
of
time
,
in
the
substance
of
our
nature
,
among
a
world
of
Captives
to
wooe
his
Church
,
his
●pouse
and
Bride
,
to
redeem
and
save
her
,
and
her
only
by
the
ransome
of
his
bloud
,
paid
down
to
his
Fathers
justice
;
and
out
of
his
naturall
pity
and
bounty
,
being
God
,
and
the
Son
of
God
,
and
Lord
of
all
(
like
himself
,
and
his
greatnesse
)
he
casts
away
life
and
health
,
wealth
,
honour
and
riches
,
poor
[
](A93771-e28260-b)f
f
Turcicum
imperium
quantum
quantum
est
,
mica
tantum
est
.
Luth.
crums
,
or
if
you
conceit
it
great
morsels
,
gobs
and
cantels
,
upon
the
men
of
this
world
(
Gods
great
house
now
turned
into
a
prison
)
and
appoints
them
ordinary
relief
,
out
of
the
common
basket
of
his
bountifull
providence
(
which
might
lead
them
to
repentance
,
or
will
leave
them
,
without
excuse
)
and
all
this
he
doth
for
his
Spouse
,
the
Church
of
the
elect
;
for
whose
sake
he
ordereth
all
men
in
the
world
,
or
these
common
prisoners
,
to
be
serviceable
to
her
,
whom
himself
serves
in
,
not
only
with
grace
,
but
with
all
outward
mercifull
supplies
(
how
mean
,
or
course
soever
)
in
the
great
silver
Charger
of
the
Covenant
,
as
a
Brother
[
](A93771-e28310-b)*
*
M
Tho.
Case
,
his
Model
of
Thankfulnes
,
in
a
Ser.
before
the
Parl.
upon
Psa
107.
30
,
31
expresseth
it
.
Now
who
may
not
discerne
a
vast
difference
between
the
New-gate
prisoners
common
basket
,
and
the
Princes
silverplates
and
chargers
;
and
who
(
that
will
not
shut
his
eyes
)
seeth
it
not
one
thing
to
be
reprieved
and
spared
under
the
dominion
of
God's
and
Christ's
power
,
which
is
all
the
Serpents
seed
are
capable
of
,
and
another
thing
to
be
redeemed
and
bought
out
of
the
hands
of
sin
and
Satan
,
into
the
Kingdome
of
Christs
grace
and
glory
;
yea
,
and
to
have
all
things
here
,
come
in
by
purchase
and
promise
;
one
thing
for
God
to
be
the
Saviour
of
all
men
,
or
preserver
of
man
and
beast
,
in
the
waies
of
his
generall
providence
,
as
Psal.
36.
6.
Another
thing
for
God
,
in
Christ
,
to
provide
for
believers
,
and
his
chosen
ones
,
from
speciall
purchase
,
to
serve
them
in
,
with
all
things
,
out
of
speciall
love
;
and
to
convey
all
unto
them
,
by
a
speciall
promise
,
1
Tim.
4.
10.
6.
Although
this
reprieve
of
the
wicked
,
is
for
the
elects
Demon.
6.
sake
,
and
for
Christs
sake
;
yet
it
follows
not
,
that
it
is
by
purchase
;
for
all
that
is
for
Christ
,
and
for
the
elect
,
is
not
by
purchase
;
as
to
instance
,
the
creation
of
the
world
was
for
Christs
sake
;
All
things
were
created
by
him
,
and
for
him
,
Col.
1.
16.
yet
he
purchased
not
that
creation
;
The
elect
Angels
are
for
him
,
and
he
makes
use
of
them
for
the
good
of
elect
men
;
yet
he
purchaseth
them
not
;
And
the
Reprobate
Angels
(
the
devils
)
are
serviceable
in
the
Kingdom
of
his
power
,
for
the
good
of
his
Church
,
to
afflict
,
and
try
them
,
yet
are
they
farre
from
being
purchased
;
so
God
can
shew
many
drops
of
mercy
(
to
further
on
his
Sons
designes
)
in
a
common
way
of
providence
;
and
yet
not
put
his
Son
to
shed
one
drop
of
bloud
,
for
a
reprobate
mans
preservation
,
or
livelihood
;
that
drop
would
make
it
too
pure
and
shiere
mercy
,
which
no
serpentine
seed
tasts
of
,
but
hath
a
cup
of
wrath
and
justice
,
with
every
drop
of
mercy
.
Lastly
(
which
may
serve
for
our
last
demonstration
,
and
Last
Demonstration
and
Answer
.
last
answer
also
to
the
grand
Objection
)
As
Christs
Kingdom
of
power
and
grace
must
not
be
confounded
;
so
his
Redemption
by
price
,
and
his
Redemption
by
power
may
not
be
separated
.
They
are
only
bought
for
whom
the
price
is
laid
down
,
1
Cor.
7.
23.
Ye
are
bought
with
a
price
;
who
are
there
distinguished
from
men
,
as
men
,
for
whom
the
price
is
not
so
much
as
tendered
;
but
they
who
are
bought
with
a
price
,
are
[
](A93771-e28640-b)h
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col.
1.
13.
brought
out
by
a
strong
hand
;
from
the
power
of
darknesse
,
and
are
translated
into
the
kingdom
of
love
,
and
of
the
Sonne
of
Gods
love
;
yea
,
and
the
creature
shall
be
delivered
from
the
bondage
of
corruption
,
into
the
glorious
liberty
of
the
sonnes
of
God
,
Rom.
8.
21.
As
it
shall
be
the
glorious
liberty
of
the
sonnes
of
God
to
give
homage
and
service
of
praise
,
to
God
,
and
their
Father
,
Redeemer
and
Sanctifier
for
ever
;
So
it
shall
be
the
glorious
liberty
of
the
creature
,
to
minister
matter
of
praise
to
the
elect
,
who
shall
improve
the
creature
to
its
full
and
perfect
use
,
and
raise
it
up
to
its
honour
and
dignity
,
for
which
it
was
made
,
to
be
instrumentally
helpfull
,
to
mans
praising
and
glorifying
of
his
Creatour
;
as
the
nurse
[
](A93771-e28690-b)i
i
W●llet
upon
Rom.
8.
qu.
34.
out
of
Chryso
.
to
a
Kings
sonne
and
heit-apparant
to
the
Crown
,
when
the
Prince
comes
to
his
fathers
Kingdom
,
the
is
made
partaker
of
some
choice
preferment
with
the
Prince
she
nursed
:
But
what
is
this
to
Christs
purchase
of
the
world
,
for
the
men
of
the
world
,
or
of
all
men
in
the
world
,
for
worldly
enjoyments
?
When
as
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
creature
it self
,
Rom.
8.
21.
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
creature
,
ver.
23.
or
totus
mundus
conditus
,
as
Beza
,
the
whole
substantiall
structure
,
and
frame
of
the
heaven
and
the
earth
,
is
not
there
to
be
understood
of
every
individuum
,
or
singular
of
every
kinde
;
nay
,
't
is
disputable
,
whether
every
species
shall
be
restored
and
continued
;
And
2.
not
one
individuall-non-elected
man
,
woman
,
or
childe
,
hath
any
part
of
spirituall
liberty
here
(
which
they
had
,
if
they
were
under
the
liberty
of
Christs
purchase
)
nor
shall
have
any
share
in
the
glorious
liberty
of
the
sonnes
of
God
,
and
of
the
creature
hereafter
;
but
as
they
are
now
in
the
common
prison
of
this
great
house
,
the
habitable
earth
;
so
they
shall
be
all
shut
up
in
the
close
prison
of
hell
,
their
souls
at
death
,
till
the
day
of
generall
judgement
,
and
their
bodies
with
their
souls
,
after
that
great
day
,
for
ever
and
ever
.
No
ground
can
I
finde
for
asserting
,
that
Christ
hath
purchased
heaven
or
earth
,
or
any
saving
,
or
any
temporall
benefit
at
all
,
for
any
of
the
sonnes
of
men
,
whose
bodies
and
souls
are
not
purchased
as
the
elect-sonnes
and
daughters
of
God
;
All
is
theirs
(
not
the
men●
of
this
world
)
whether
things
present
,
or
things
to
come
,
by
purchase
,
by
promise
,
by
firm
title
,
and
everlasting
possession
in
Christ
,
or
all
in
all
,
while
here
,
and
in
God
,
our
all
in
all
,
in
heaven
for
ever
.
Object
.
If
any
offer
to
object
yet
further
,
The
world
,
(
1
Cor.
3.
22.
)
is
the
Saints
,
and
wicked
men
are
a
part
of
the
world
,
and
so
a
part
of
Christs
purchase
,
as
the
chaff
is
purchased
with
the
wheat
,
for
the
wheats
sake
,
which
,
when
the
wheat
is
severed
from
it
,
is
burnt
up
,
and
cast
into
the
fire
;
I
shall
offer
this
Answ.
1.
Mans
similitudes
prove
not
a
truth
of
God
,
but
illustrate
onely
,
and
Gods
similitudes
,
Christs
Parables
(
as
those
of
our
Text
,
or
that
of
wheat
and
chaffe
,
Math.
3.
12.
)
have
no
such
scope
,
and
they
prove
nothing
beyond
their
scope
.
2.
There
is
no
Basis
by
any
firm
proposition
of
the
Word
,
to
build
such
an
illustration
upon
:
for
all
the
world
,
and
even
wicked
men
may
be
the
Saints
for
use
and
benefit
,
and
yet
they
are
not
purchased
,
but
the
benefit
by
them
:
As
death
(
1
Cor.
3.
22.
)
is
said
to
be
the
Saints
,
i.
e.
at
their
service
(
by
Christs
over-ruling
power
)
and
for
their
advantage
;
and
yet
not
death
it self
,
but
that
service
and
advantage
,
which
death
brings
to
them
,
is
purchased
:
So
not
the
wicked
and
the
reprobate
of
the
world
,
but
the
benefit
which
the
truly-godly
have
by
them
,
comes
within
the
purchase
;
And
as
for
any
benefit
,
which
the
wicked
have
themselves
by
life
,
or
in
life
,
riches
,
honour
,
&c.
1.
It
is
a
benefit
in
it self
to
live
,
&c.
but
not
to
them
,
but
as
they
make
the
better
use
of
it
.
2.
What
is
beneficiall
to
them
,
comes
in
(
as
we
have
shewed
)
by
a
legall-Reprieve
,
wherein
there
is
justice
all
along
predominantly
mixed
with
mercy
and
patience
,
and
shier
judgement
,
or
most
just
execution
intended
,
at
the
last
:
not
by
a
Gospel-Redemption
,
which
holds
out
every
where
(
especially
in
our
times
of
the
new
Testament
)
pure
,
compleat
,
free
mercy
,
and
grace
in
Christ
,
and
brings
in
the
accomplishment
of
an
absolute
free
Covenant
,
made
with
Christ
for
the
free
effectuall
compleat
salvation
of
all
,
and
onely
God's
chosen
:
who
being
his
chosen
,
are
his
only
redeemed
ones
,
his
only
espoused
ones
,
his
reconciled
ones
,
his
adopted
ones
,
his
sanctified
ones
,
his
glorified
ones
;
[
](A93771-e29170-b)k
k
Ephes.
1.
6.
To
the
praise
of
the
glory
of
his
grace
,
wherein
he
hath
accepted
them
in
his
beloved
.
I
Had
thought
here
to
have
taken
breath
,
espying
no
enemy
in
the
field
;
but
presently
there
meets
me
[
](A93771-e29200-b)*
*
Paulus
Testardus
de
Natura
&
Gratia
.
a
Champion
Authour
,
one
who
is
for
peace
and
sweet
harmony
of
truth
,
and
hath
happily
cleared
it
in
many
particulars
;
yet
in
this
controversie
of
universall
Redemption
,
his
musick
jars
,
and
he
holds
up
the
weapons
of
an
unhappy
warre
,
and
thinkes
to
carry
all
before
him
,
because
he
is
not
point
blanke
of
Arminius
judgement
,
in
the
stating
of
the
Question
:
For
[
](A93771-e29240-b)a
a
Thes.
95.
he
maintaineth
that
Christ
died
for
all
,
and
every
singular
,
but
he
will
not
assert
,
that
he
died
aequè
or
alike
for
every
one
;
Christ
died
[
](A93771-e29280-b)b
b
The
78.
(
he
saith
)
for
all
,
to
prepare
●n
apt
and
sufficient
remedy
,
and
for
the
elect
,
to
apply
to
them
,
what
he
had
prepared
for
all
.
Nor
did
he
die
[
](A93771-e29300-b)c
c
The
95.
only
that
God
might
enter
a
Covenant
with
mankinde
upon
any
condition
,
but
that
he
might
most
surely
covenant
with
Christ
the
Surety
,
under
the
condition
of
(
the
Elects
)
uniting
and
growing
up
,
by
faith
in
him
;
nor
that
salvation
might
only
be
possible
for
all
,
but
certain
for
some
;
a
seed
,
to
whom
Christs
bloud
should
be
applied
;
so
as
all
are
redeemed
,
but
not
alike
redeemed
;
Christ
died
pro
omnibus
&
singulis
,
that
every
one
might
be
redeemed
from
the
necessity
of
perishing
,
for
the
infringed
legall-covenant
of
nature
(
in
Adam
)
and
the
want
of
satisfaction
,
&c.
And
that
some
certain
ones
,
beloved
,
in
Gods
good
pleasure
,
above
the
rest
,
might
be
actually
freed
,
&c.
still
for
more
[
](A93771-e29380-b)d
d
The.
81.
,
then
for
the
sheep
of
Christ
,
he
would
have
Christ
to
die
,
out
of
a
more
generall
intention
;
which
he
endeavours
[
](A93771-e29400-b)e
e
The.
81
,
82
,
84
,
86
,
87.
to
prove
,
from
the
generall
expression
[
world
]
Joh.
3.
16.
from
the
Parable
of
the
Feast
,
Math.
22.
from
1
Tim.
2.
6.
&
2
Pet.
2.
1.
&
1
Joh.
2.
2.
to
all
which
places
alleadged
and
improved
by
Samuel
Oates
,
we
have
given
our
answer
[
](A93771-e29490-b)*
*
In
the
Sermōs
long
before
,
Paulus
Testardus
came
to
our
view
;
what
he
writes
in
this
case
,
and
how
much
wiser
and
more
foundly
he
hath
improved
those
Scriptures
;
and
what
greater
strength
there
is
in
his
Arguments
,
I
shall
leave
to
the
full
examen
and
censure
of
able
judgem●nts
,
and
learned
Pens
:
But
may
I
passe
my
vote
,
without
offence
of
the
weak
or
strong
,
it
is
this
,
Amicus
Testardus
,
in
his
pursuit
of
peace
and
truth
,
and
in
many
excellent
notions
and
harmonicall
notes
of
free
effectuall
grace
,
&c.
but
in
this
plea
,
Magis
amica
veritas
,
for
while
he
pleadeth
that
Christs
death
is
for
all
,
and
every
singular
,
he
doth
,
as
I
understand
the
Scripture
and
him
,
nec
sibi
,
nec
Scripturae
constare
,
neither
agree
with
himself
,
nor
the
Scripture
.
And
first
to
shew
how
inconsistent
his
Tenet
is
with
Scripture
,
Testardus
tenet●
inconsistent
,
or
that
which
will
not
stand
with
Scripture
.
he
neither
doth
,
nor
can
maintain
it
,
without
the
Assertion
of
such
a
generall
intention
,
such
a
generall
Covenant
,
such
an
universall
call
,
and
such
universall
Grace
,
as
have
no
footing
in
all
the
book
of
God
.
First
,
For
his
generall
intention
,
I
conceive
,
it
is
not
the
1.
Not
generall
intention
.
Inte●●ere
proprie
,
est
velle
per
aliqui●
a●
aliud
pervenire
,
Amesius
.
Scripture
intention
upon
these
grounds
,
1.
All
the
intention
of
Christs
death
which
the
Scripture
holds
forth
,
is
a
proper
and
single
intention
,
by
such
a
medium
,
or
mean
to
come
to
such
an
end
;
viz.
by
Christs
death
(
wherein
mankinde
or
the
nature
of
man
is
made
salvabilis
)
to
save
some
(
or
many
)
and
bring
them
to
perfect
grace
,
in
glory
;
this
was
the
Fathers
single
and
sole
end
,
Heb.
2.
10.
And
this
was
Christs
,
Joh.
17.
19.
Testardus
[
](A93771-e29710-b)f
f
The
80.
renders
this
intention
double
,
by
making
it
common
to
all
,
and
every
singular
,
and
yet
speciall
to
,
and
for
the
elect
.
2.
The
Scripture
intention
is
absolute
and
strong
,
for
the
justification
and
life
of
all
those
,
for
whom
Christ
was
sent
,
and
for
whom
he
died
,
1
Joh.
4.
9.
In
this
was
manifested
,
&c.
that
we
might
live
through
him
,
not
a
naturall
,
but
spirituall
life
of
justification
,
sanctification
and
glory
.
Testardus
[
](A93771-e29780-b)g
g
The.
102.
makes
it
partly
absolute
,
partly
conditionall
;
a
very
weak
intention
(
in
effect
)
and
irrationall
;
if
Christs
death
should
be
for
those
,
who
never
have
a
will
to
apply
it
to
themselves
,
nor
that
Christ
meaneth
to
apply
it
unto
.
3.
The
Scripture
intention
is
so
successefull
,
as
to
be
satisfactory
to
the
Father
and
the
Sonne
,
Isa.
53.
10
,
11.
The
pleasure
of
the
Lord
(
about
Christs
death
)
shall
prosper
in
his
(
sonnes
)
hand
.
He
(
the
Lord
Jesus
)
shall
see
of
the
travel
of
his
soul
,
and
shall
be
satisfied
.
Yea
,
and
to
the
som
that
hearkens
after
the
Gospel-intention
,
as
well
as
invitation
,
Isa.
55.
2.
't
is
and
shall
be
bread
,
and
marrow
,
and
fatnesse
,
But
Testardus
generall
intention
,
is
not
satisfying
to
God
himself
,
and
the
Father
,
or
Christ
;
unlesse
God
and
Christ
be
satisfied
,
when
they
complain
;
and
he
[
](A93771-e29910-b)h
h
Ibid
brings
them
in
complaining
,
Isa.
5.
4.
Math.
23.
37.
for
all
this
generall
intention
.
And
if
God
complains
,
and
Christ
mourneth
,
this
common
intention
will
not
settle
the
conscience
.
Conscience
will
not
be
satisfied
,
but
with
what
God
is
satisfied
.
When
a
poor
soul
hears
that
Christ
died
for
all
by
a
generall
intention
,
to
prepare
a
remedy
for
all
,
and
or
the
elect
by
a
speciall
intention
to
justifie
and
save
them
,
he
hath
a
stumbling
block
laid
before
him
,
to
reason
thus
;
I
know
not
whether
I
be
of
the
number
of
them
,
that
Christ
more
generally
,
or
more
specially
intended
,
in
his
death
:
And
if
he
comes
to
Testardus
for
resolution
of
this
doubt
;
he
cannot
be
resolved
by
his
Doctrine
,
because
[
](A93771-e29950-b)i
i
Ibid.
by
the
more
generall
redemption
,
and
intention
,
God
doth
not
mean
to
bestow
actuall
salvation
upon
the
sinner
,
but
conditionally
;
And
if
you
ask
him
,
upon
what
condition
,
he
will
not
tell
you
,
it
is
upon
a
faith
,
of
Gods
irresistible
working
(
which
yet
he
[
](A93771-e29960-b)k
k
The
243
,
244.
granteth
to
some
,
and
ingenuously
acknowledgeth
peculiar
to
the
elect
)
but
in
effect
[
](A93771-e29980-b)l
l
The.
102.
,
their
own
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
to
make
use
of
Gods
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
passe
;
their
naturall
will
,
to
make
use
of
Gods
common
supernaturall
light
:
Is
this
satisfactory
?
or
that
which
somewhere
[
](A93771-e30040-b)m
m
The
97.
he
asserteth
,
that
God
granteth
a
faculty
of
salvation
,
to
miserable
sinners
,
in
the
generall
redemption
;
but
the
use
of
that
faculty
,
he
indulgeth
only
to
believers
,
in
the
speciall
redemption
?
T
is
yet
but
common
and
unsatisfying
to
the
miserable
sinner
,
I
fear
,
I
beleeve
.
4.
All
the
Scripture
intention
of
Christs
death
is
coincident
Nos
mortem
,
resurrectionem
,
ascensionem
,
sessionem
&
intercessionem
aequè
conjungendas
esse
dicimus
in
fine
ac
intentione
;
ac
in
Christi
personâ
conjungebantur
de
facto
.
Ames
.
Cor.
Art
.
1.
de
Red.
c.
1.
Armin.
Disp.
Prin.
The.
40.
Confess
.
Pastorum
Rem●n
c.
8.
with
that
of
his
Resurrection
and
Intercession
;
viz.
as
for
the
beginnings
,
so
for
the
compleatings
of
salvation
,
in
and
upon
the
same
persons
,
Rom.
8.
29.
Whom
he
did
fore-know
vers.
30.
Whom
he
hath
predestinated
,
&c.
reade
on
to
the
end
of
vers.
34.
Now
all
that
I
know
of
Heterodox
with
Orthodox
have
agreed
in
this
,
That
Christs
resurrection
and
intercession
are
peculiar
in
their
intentions
and
fruits
;
for
the
faithfull
only
;
But
Testardus
[
](A93771-e30190-b)n
n
Testard
.
The.
100.
adventures
not
only
to
make
Christs
death
common
,
but
his
resur●ection
and
intercession
;
and
the
fruit
which
he
would
have
appertain
to
all
and
every
one
,
is
,
an
asking
and
,
obtaining
leave
(
for
so
I
may
sometime
english
his
facultas
)
of
God
,
that
they
may
be
saved
;
and
this
leave
or
faculty
(
call
it
what
you
will
)
is
but
a
salvation
by
halves
;
nay
,
not
half
the
beginnings
of
salvation
;
for
it
is
farre
short
of
the
infusion
of
faith
,
which
himself
cals
the
first
application
of
salvation
:
As
for
that
impertation
of
leave
to
save
those
,
who
never
shall
be
saved
,
he
brings
no
proof
from
Scripture
,
that
either
it
is
the
fruit
of
Christs
resurrection
,
or
intercession
,
or
of
his
death
:
But
to
anticipate
and
enervate
the
Argument
,
not
more
usually
then
truly
,
raised
from
Christs
praier
,
Ioh.
17.
viz.
whom
Christ
included
only
in
that
his
praier
(
which
is
the
canon
of
his
intercession
in
heaven
by
Arminias
own
concession
)
he
only
intended
in
his
death
,
our
Antagonist
gives
his
Reader
a
squint-eyed
hint
;
that
when
Christ
saith
,
vers.
9.
I
pray
not
for
the
world
,
&c.
he
respecteth
not
the
aforesaid
impetration
of
a
leave
or
faculty
;
nor
yet
the
first
application
of
salvation
,
by
the
infusion
of
faith
,
Sed
custodiam
in
fide
,
&
cum
Christo
unione
,
but
the
Fathers
keeping
of
the
believer
in
faith
and
union
with
Christ
,
Let
us
,
because
we
seek
the
harmony
of
one
truth
with
another
,
yeeld
it
to
him
and
others
;
that
't
is
not
Christs
scope
all
along
that
praier
,
nor
any
where
else
,
that
I
know
,
to
petition
for
a
bare
impetration
of
leave
or
faculty
,
for
him
to
save
,
or
for
all
men
to
be
saved
;
this
is
easily
proved
from
the
Chapter
,
that
Christ
prayed
for
the
first
application
of
salvation
by
infusion
of
faith
;
and
by
first
union
with
Christ
,
as
well
as
for
perseverance
in
faith
and
union
.
1.
His
main
scope
is
,
to
seek
his
own
glory
,
that
his
Father
might
have
glory
,
v.
1.
Now
this
is
one
means
of
his
Fathers
glory
,
as
a
fruit
of
his
glorification
,
the
gift
of
eternall
life
,
to
as
many
as
God
had
given
him
;
which
eternall
life
begins
in
the
knowledge
of
the
true
God
,
even
in
those
Gentiles
and
Heathens
who
had
worshipped
the
creature
,
in
stead
of
the
Creatour
;
and
never
would
come
to
the
saving
knowledge
of
God
,
but
by
the
knowledge
of
Christ
;
Christ
is
not
to
be
made
known
to
the
Gentiles
,
till
he
be
glorified
,
he
praieth
therefore
that
he
be
glorified
,
that
the
knowledge
of
God
in
him
,
sent
of
God
,
might
be
disposed
,
verse
3.
So
as
they
who
never
knew
God
,
might
know
him
rightly
and
savingly
;
and
what
is
this
?
or
how
is
this
?
but
by
the
infusion
of
faith
;
hence
to
know
God
in
Christ
,
and
to
believe
in
God
through
Christ
,
from
the
very
first
act
,
is
one
and
the
same
,
and
so
understood
,
vers.
3.
2.
He
petitioneth
for
all
that
should
believe
,
v.
20.
that
they
might
be
one
,
which
is
for
their
first
union
and
entrance
into
communion
,
implicitely
,
as
for
their
perseverance
more
expressely
.
3.
He
praieth
that
,
as
many
as
God
had
given
him
,
v.
2.
might
see
his
glory
,
v.
24.
now
they
are
an
innumerable
company
,
besides
the
present
Apostles
,
and
believing
Jews
,
who
are
to
see
his
glory
;
as
well
those
who
are
yet
to
believe
,
as
those
who
were
then
to
believe
;
and
yet
he
praied
not
then
,
nor
doth
now
make
intercession
for
the
world
,
according
to
vers.
9.
and
as
he
included
not
,
nor
intended
the
world
,
contradistinct
to
the
dati
&
electi
à
patre
,
those
given
and
chosen
of
the
Father
in
his
praier
;
but
his
intention
and
eye
was
solely
upon
these
,
so
was
it
in
his
death
,
vers.
19.
5.
And
lastly
,
All
the
Scripture
intention
of
Christs
death
,
maketh
not
a
separation
or
distinction
between
the
sufficiency
and
efficiency
thereof
upon
the
same
subject
;
the
blessed
sufficiency
and
efficacy
of
Christ
,
as
Prophet
,
Priest
and
King
go
together
,
and
are
inseparably
linked
for
ever
in
him
,
and
upon
his
,
Psal.
45.
2.
Nor
can
we
say
(
though
Christs
death
be
sufficiens
remedium
in
se
,
a
sufficient
remedy
in
it self
,
for
all
)
that
he
died
sufficienter
for
any
,
but
for
those
to
whom
he
is
willing
his
death
should
be
efficacious
.
Testardus
distinction
of
common
and
speciall
intention
holds
up
the
distinction
of
sufficiency
and
efficacy
;
nay
,
he
will
have
the
remedy
,
[
](A93771-e30470-b)o
o
The.
78.
Plusquam
sufficiens
,
more
then
sufficient
for
all
,
and
so
intended
and
prepared
;
but
[
](A93771-e30500-b)p
p
The.
140
,
141
,
146
,
147
,
148.
the
efficacy
none
,
or
as
good
as
none
at
all
;
But
as
we
finde
in
Scripture
,
that
Christs
will
is
the
chief
ingredient
in
his
sufferings
,
and
in
a
true
sense
,
more
then
his
act
or
passion
,
Psal.
40.
6
,
7
,
8.
with
Heb.
10.
9
,
10.
So
we
finde
not
,
that
life
is
prepared
and
offered
for
any
,
but
for
whom
efficacy
is
prepared
;
I
cannot
for
my
heart
,
separate
life
and
efficacy
,
when
the
Scripture
doth
not
separate
,
but
ever
joyn
them
together
,
Joh.
5.
39
,
40.
cap.
10.
10.
1
Joh.
5.
11
,
12.
If
generall
intention
then
cannot
be
found
in
Scripture
,
Testardus
(
with
all
of
that
opinion
)
will
be
to
seek
for
generall
Redemption
.
Secondly
,
Such
a
generall
Covenant
he
holds
forth
,
as
agreeth
2.
Not
a
generall
Covenant
.
not
with
the
Scripture-tenour
;
how
loud
soever
may
be
the
sound
,
't
is
a
jarring
string
,
or
instrument
,
when
brought
into
Gods
quire
and
consort
.
1.
The
Scripture-Covenant
of
grace
is
founded
in
that
seed
of
the
woman
,
Christ
Jesus
;
and
in
him
made
with
the
woman
,
and
a
speciall
rank
or
company
,
contradistinct
to
the
seed
of
the
serpent
,
Gen.
3.
15.
Gal.
3.
16
,
17.
But
[
](A93771-e30650-b)q
q
The.
54
,
77
,
112.
Testardus
represents
it
,
as
made
not
only
with
Adam
,
but
in
Adam
,
with
all
mankinde
;
with
Noah
,
and
in
him
with
all
mankinde
.
1.
How
doth
it
appear
by
Scripture
,
that
the
Covenant
of
grace
was
made
so
much
,
as
with
Adams
person
?
with
Eve
it
was
expressely
;
enmity
being
put
between
her
and
the
Serpent
;
and
therefore
actuall
reconciliation
between
her
and
God
,
promised
and
obtained
;
but
grant
it
,
that
as
he
had
the
conditionall
offer
of
the
Mediatour
,
then
preached
;
so
he
had
grace
given
him
to
accept
it
;
2.
How
made
in
Adam
?
who
is
no
more
a
publike
person
representative
after
his
fall
,
but
as
a
sinner
,
and
a
broken
bankrupt
,
not
entrusted
with
the
new
stock
:
All
the
new
stock
is
put
into
Christs
hands
.
3.
As
for
that
Covenant
made
(
rather
then
renewed
)
with
Noah
,
Gen.
9.
't
is
not
the
Covenant
Gen.
9.
9
,
10.
of
Grace
,
and
that
made
in
him
again
(
as
Testardus
exprest
it
of
Adam
)
with
all
mankinde
;
but
a
Covenant
of
a
terrene
and
common
benefit
,
made
with
beasts
,
and
every
animal
in
the
air
,
or
upon
the
earth
,
v.
9.
10.
as
well
as
with
men
:
And
though
to
beleevers
every
earthly
benefit
is
an
appendix
to
the
promise
of
Christ
(
and
so
was
that
blessing
to
Noah
[
](A93771-e30850-b)r
r
Dei
benedictio
erga
Noa●hum
,
&
filios
ejus
,
i.
e.
erga
ecclesiam
cujus
causa
mundus
restitutus
est
.
Jun.
A●al
.
in
Gen
9.
1.
,
and
that
for
the
Churches
sake
)
yet
what
is
this
to
prove
the
Covenant
of
universall
Redemption
,
and
that
in
spirituals
,
as
far
as
Testardus
carrieth
it
?
2.
The
Scripture-Covenant
of
Grace
is
absolute
,
entire
and
unchangeable
in
all
Gods
agreements
and
transactions
with
Christ
,
as
a
surety
,
to
pay
the
debt
,
forfeiture
and
principall
also
.
And
as
a
publike
person
or
root
to
provide
a
new
stock
,
and
give
a
new
nature
,
and
to
lose
none
of
those
,
whom
God
and
Christ
have
agreed
upon
to
be
saved
.
God
saith
,
Psal.
2.
7.
Thou
art
my
sonne
,
this
day
have
I
begotten
thee
.
Christ
saith
,
I
will
declare
the
decree
.
God
saith
,
Thou
art
a
Priest
,
Psal.
110.
3.
Thou
shalt
be
the
Sacrifice
,
Thou
shalt
be
my
salvation
,
Isa.
49.
6.
And
I
will
give
thee
for
a
Covenant
,
a
Covenant-founder
and
ratifier
by
thy
bloud
,
Heb.
13.
20.
Christ
agreeth
,
Psal.
40.
7
,
8.
Loe
I
come
,
Joh.
17.
19.
I
delight
to
doe
thy
will
,
Joh.
17.
19.
For
their
sakes
I
sanctifie
my self
,
I
addresse
my self
to
●uffer
for
them
;
and
as
it
pleased
the
Father
,
that
in
him
all
fulnesse
should
dwell
,
Col.
1.
19.
So
it
pleaseth
the
Son
,
that
all
that
God
hath
given
him
to
die
for
,
Be
sanctified
through
the
truth
,
and
receive
out
of
his
fulnesse
,
grace
for
grace
.
Joh.
1.
16.
This
is
the
Fathers
will
,
that
of
all
which
he
giveth
his
Son
,
nothing
(
i.
e.
none
of
the
elect
Jewels
)
be
lost
,
Joh.
6.
39.
And
this
is
the
will
of
the
Son
,
Joh.
17
24.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
where
I
am
,
&c.
Thus
stands
the
sole
and
absolute
agreement
between
God
and
Christ
,
but
Testardus
will
have
the
Covenant
of
Grace
[
](A93771-e31110-b)s
s
The.
102.
conditionall
,
and
[
](A93771-e31130-b)t
t
The.
112.
Mox
sinens
,
&c.
changeable
,
and
that
[
](A93771-e31160-b)u
u
The
93.
as
made
in
Christ
,
with
all
men
,
or
with
Christ
,
for
all
men
:
although
he
yeeldeth
an
absolute
agreement
about
the
elect
,
yet
the
would
have
another
agreement
(
and
that
between
God
and
Christ
)
about
the
rest
of
mankinde
,
Qui
non
sunt
Christi
oves
,
who
are
not
the
sheep
of
Christ
,
for
whom
[
](A93771-e31190-b)x
x
The.
75
,
76
,
77.
Christ
is
,
Va●
&
sponsor
,
a
surety
and
undertaker
(
but
not
as
for
the
elect
)
a
pledge
,
but
no
sure
pledge
;
an
undertaker
,
but
no
absolute
undertaker
in
the
worlds
behalf
;
which
is
as
good
,
as
none
at
all
.
I
am
sure
the
Scripture
doth
not
thus
disparage
Christ
his
suretiship
,
but
it
makes
him
a
compleat
righteous
person
,
for
whom
Christ
is
a
surety
:
As
sure
as
Christ
was
his
surety
,
and
took
the
sinners
debt
upon
himself
,
so
the
sinner
is
,
and
must
be
accounted
righteous
,
in
his
surety
.
And
as
much
Testardus
[
](A93771-e31230-b)a
a
The.
56.
somewhere
seemingly
affirmeth
;
according
to
that
of
the
Apostle
,
2
Cor.
5.
ult.
He
hath
made
him
to
be
sinne
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
But
[
](A93771-e31280-b)b
b
The.
65.
in
his
sense
of
these
words
he
first
wresteth
and
stretcheth
the
meaning
of
the
Apostle
,
and
would
have
the
sin
of
all
the
world
imputed
to
Christ
,
as
to
a
surety
,
and
undertaker
for
every
man
,
by
reason
of
his
Sacrifice
propitiatory
,
and
satisfaction
of
divine
justice
;
And
afterwards
straimeth
the
meaning
of
that
place
,
and
applieth
it
only
to
[
](A93771-e31300-b)c
c
The.
194.
beleevers
,
who
only
have
Christs
righteousnesse
imputed
to
them
;
as
if
the
Father
and
his
Son
had
agreed
,
that
Christ
should
have
an
universall
imputation
of
sin
,
or
the
sins
of
all
men
charged
upon
him
,
to
expiate
and
satisfie
for
;
but
only
some
men
should
have
the
particular
,
or
speciall
and
sole
imputation
of
his
righteousnesse
,
which
must
needs
make
an
Argument
or
Paralogisme
of
quatuor
termini
,
in
the
Apostles
reason
,
For
he
hath
made
him
,
&c.
taking
the
persons
for
whom
he
was
made
sin
[
us
]
in
a
larger
sense
of
all
mankinde
,
and
the
persons
who
are
made
righteous
[
we
]
in
a
stricter
,
of
beleevers
and
elect
.
But
let
God
be
true
,
and
every
man
(
in
his
own
unbeleeving
sense
)
aliar
.
3.
In
the
Scripture
covenant
of
grace
,
as
Gods
justice
is
satisfied
on
Christs
part
,
so
nothing
but
meer
mercy
(
without
any
revenging
wrath
,
)
fals
to
be
the
portion
of
them
that
are
reconciled
;
and
for
whom
a
price
is
paid
,
that
all
their
trespasses
being
forgiven
,
Col.
2.
13.
they
might
have
knowledge
of
their
salvation
thereby
,
Luk.
1.
77
,
78.
through
the
tender
mercy
of
our
God
.
But
Testardus
draught
of
the
Covenant
is
such
,
as
,
that
notwithstanding
the
death
of
Christ
,
and
satisfaction
for
all
,
yet
[
](A93771-e31400-b)d
d
The.
150.
justice
and
wrath
,
seizeth
upon
a
world
of
sinners
,
in
their
just
hardening
to
all
eternity
,
and
that
[
](A93771-e31420-b)e
e
The.
280
&
294.
according
to
a
decree
of
justice
.
4.
The
Scripture
covenant
of
grace
,
is
altogether
of
grace
,
hangs
nothing
upon
works
,
Rom.
11.
6.
nothing
upon
the
will
of
the
creature
,
Rom.
9.
16.
Testardus
makes
a
mixture
of
grace
and
works
,
grace
and
will
;
and
so
confounds
the
Covenant
of
grace
and
of
works
together
;
even
[
](A93771-e31490-b)f
f
The.
122.
there
where
he
endeavoureth
to
distinguish
them
(
and
doth
in
part
suggest
some
differences
)
for
in
the
Covenant
of
works
(
he
saith
,
truly
)
God
gives
no
man
(
since
the
fall
)
ability
to
fulfill
it's
condition
.
And
in
that
generall
Covenant
of
grace
(
which
he
frameth
)
with
all
me
,
God
gives
but
posse
,
si
velint
;
ability
,
without
a
will
;
the
will
to
receive
and
act
,
must
come
from
the
poor
creature
himself
;
and
what
is
this
?
but
the
first
Covenant
of
works
,
wherein
Adam
stood
and
fell
;
as
himself
[
](A93771-e31550-b)g
g
The.
125.
Quod
factum
fuerat
infoedere
naturali
ecundam
ejus
slatū
.
Ibid.
elswhere
acknowledgeth
,
when
God
doth
but
so
move
,
that
he
may
,
if
he
will
be
saved
(
and
leave
it
at
last
to
the
creatures
will
)
it
is
but
according
to
the
tenour
of
the
Covenant
of
nature
;
how
is
the
world
deluded
then
,
with
the
title
of
a
Covenant
of
grace
,
which
being
examined
,
proves
but
that
of
nature
?
For
such
as
the
main
condition
is
,
such
is
the
Covenant
;
The
condition
of
this
obligation
or
generall
Covenant
,
is
nature
,
or
the
act
of
naturall
will
,
in
it's
impotent
and
dead
condition
,
whereas
the
condition
of
the
Scripture-covenant
of
grace
,
is
faith
,
and
that
not
of
our selves
;
but
of
the
grace
of
God
,
who
worketh
to
will
and
to
do
,
of
his
own
good
pleasure
.
5.
The
Scripture-covenant
of
grace
,
floweth
from
a
decree
of
choice
,
and
speciall
love
,
and
mercy
,
and
is
backed
by
it
,
Rom.
11
29.
as
Testardus
also
[
](A93771-e31610-b)h
h
The.
●57
.
with
The.
11.
acknowledgeth
of
that
which
he
calleth
the
particular
Covenant
;
and
therein
differenceth
it
mainly
from
the
Covenant
of
nature
,
or
works
,
which
was
not
supported
by
such
a
decree
;
his
generall
Covenant
then
(
having
no
more
support
from
any
decree
first
or
last
,
then
had
that
of
works
)
must
be
the
same
with
it
;
and
not
to
be
stiled
a
Covenant
of
Grace
with
all
mankinde
;
but
the
old
Covenant
of
works
held
up
by
mans
weak
and
wicked
will
,
and
by
Gods
irresistible
decree
of
justice
.
Thirdly
,
There
being
no
such
generall
Covenant
,
we
finde
3.
Not
an
universall
call
.
[
](A93771-e31680-b)i
i
The
113.
no
such
universall
call
as
Testardus
writes
of
.
For
he
1.
would
have
a
call
to
Christ
more
generall
,
then
that
of
the
word
,
viz.
by
the
creatures
,
and
by
daily
providence
,
naturall
sustentation
,
suspension
of
wrath
,
administration
of
the
universe
for
mans
good
with
lenity
;
patience
,
and
long-suffering
;
the
favour
of
Sunshine
and
showres
of
rain
,
the
fruitfulnesse
of
the
earth
;
otherwise
accursed
,
and
the
indulgence
of
all
earthly
accommodations
;
This
is
,
to
Testardus
,
a
calling
,
this
is
a
Testimony
of
(
saving
)
grace
;
And
this
he
endeavours
to
prove
,
from
Psal.
19.
Act.
14
17.
Cap.
17.
26
,
27.
Rom.
2.
4.
To
which
we
oppose
Scripture
and
Reason
.
That
Scripture
1
Cor.
1.
21.
is
clear
,
When
by
the
wisdome
Calling
to
Christ
by
the
creatures
opposed
by
Scripture
.
1
Cor.
1.
21.
of
this
universe
(
all
the
wisdome
of
God
displaied
in
the
creatures
)
men
by
their
best
light
knew
not
,
so
much
as
God
,
it
pleased
God
by
the
preaching
of
the
Gospel
to
give
the
knowledge
of
Christ
,
and
to
make
that
Gospel
(
which
with
the
preaching
of
it
,
is
foolishnesse
to
a
carnall
judgement
)
a
means
,
the
means
of
faith
and
salvation
.
For
therein
,
as
Rom.
Rom
1.
17.
1.
17.
in
the
Gospel
(
not
in
the
heavens
and
creatures
)
is
Christ
revealed
,
and
the
power
of
God
to
salvation
put
forth
;
but
if
you
will
,
vers.
18.
The
wrath
of
God
is
revealed
from
heaven
(
not
the
mysterie
of
Gods
love
in
Christ
)
and
if
you
say
,
that
is
by
accident
,
because
men
will
not
know
his
goodnesse
;
grant
it
,
yet
what
may
be
known
is
manifest
in
them
,
and
God
hath
shewed
it
to
them
;
It
is
manifest
in
all
the
creatures
,
and
God
hath
shewed
it
to
the
reasonable
creature
,
man
,
viz.
vers
.
19.
The
invisible
things
of
him
,
from
the
creation
of
the
world
,
these
are
clearly
seen
,
being
understood
by
the
things
that
are
made
;
But
not
a
visible
Mediatour
,
God-man
,
or
the
mystery
of
Christ
crucified
,
discernable
there
,
not
a
word
of
Christ
,
read
or
written
,
in
all
that
great
volume
.
Hear
Paul
again
to
the
Ephesians
,
cap.
2.
12.
At
that
time
(
before
the
Gospel
was
preached
)
ye
were
without
Christ
,
without
the
knowledge
of
him
,
or
without
any
means
of
the
revelation
of
Christ
,
while
aliens
from
the
Polity
,
or
administrations
of
the
Church
of
Israel
,
where
only
Christ
was
made
known
(
and
that
but
darkly
in
types
)
and
while
strangers
from
the
Covenants
of
promise
,
which
doe
more
clearly
hold
out
Christ
,
but
providence
,
barely
taken
,
and
not
as
the
fulfilling
of
a
promise
,
though
it
holds
forth
something
,
and
much
of
God
,
yet
nothing
of
Christ
,
nor
of
God
in
Christ
,
Truth
of
reason
doth
further
evince
it
:
By
Reason
.
1.
That
which
is
not
aptum
medium
,
a
fit
mean
to
discover
Christ
,
or
to
hold
forth
the
Gospel-proposition
,
that
Christ
died
for
sinners
,
can
be
no
mean
at
all
,
appointed
in
the
wisdome
of
God
for
such
a
purpose
:
In
the
vast
fabrick
of
the
heavens
and
the
earth
,
and
daily
bare
occurrences
of
providence
,
there
is
not
a
proposition
to
make
a
syllogisme
of
,
or
raise
a
conclusion
upon
,
for
justifying
faith
.
2.
Upon
Adam's
fall
,
matters
are
dispensed
so
,
as
justice
is
manifested
all
along
with
free
grace
;
If
all
the
world
,
in
all
ages
had
had
a
calling
to
Christ
,
where
was
free
grace
manifested
?
If
none
were
denied
a
calling
,
where
was
so
much
of
strict
Justice
,
as
would
manifest
and
execute
a
Decree
of
Justice
against
whole
Nations
and
Kingdoms
of
men
?
3.
That
calling
which
meets
with
no
successe
at
all
,
in
any
one
man
,
to
bring
him
to
salvation
,
was
never
ordained
of
God
(
that
I
can
finde
in
the
Word
)
to
bring
him
to
such
an
end
:
for
the
Spirit
ever
accompanieth
his
own
Ordinances
of
grace
with
efficacy
to
some
;
But
this
universall
call
by
the
creatures
providence
,
&c.
is
found
by
[
](A93771-e32150-b)n
n
Non
est
quod
eis
spem
salutis
a
Christo
partae
adimere
trepidemus
.
The
144.
Testardus
own
reading
,
observation
and
judgement
,
unsuccessefull
to
every
one
that
had
it
;
for
seeing
the
Heathen
in
all
their
most
moral
actions
,
were
destitute
of
faith
,
and
a
sincere
end
,
in
what
they
did
,
he
fears
not
to
take
from
them
all
,
the
hope
of
salvation
obtained
by
Christ
.
Strange
!
that
Christ
should
die
for
all
the
Heathen
,
and
God
should
call
them
all
to
salvation
,
and
yet
save
none
of
them
.
If
he
saith
,
they
sinned
,
not
only
in
Adam
,
but
actually
,
and
that
not
only
against
the
Covenant
of
nature
,
but
grace
aliquatenus
:
what
?
and
no
pardon
for
any
of
them
,
nor
[
](A93771-e32200-b)l
l
The.
140.
any
of
them
be
Salutis
in
Christo
compos
,
partaker
of
salvation
in
the
Messiah
.
Let
such
a
call
be
for
ever
called
a
dispensation
of
goodnesse
and
justice
,
not
a
discovery
of
grace
and
Christ
,
when
it
is
not
so
;
and
let
such
as
had
but
the
creatures
,
and
common
providence
to
help
them
,
be
none
of
Gods
called
,
but
rejected
and
neglected
,
not
comparatè
,
but
absolutè
.
4.
Habemus
corfitentem
reum
,
[
](A93771-e32270-b)m
m
Quos
non
solet
vocatorum
nomine
ins●gnire
Scriptura
.
The.
127.
Testardus
himself
,
acknowledgeth
in
part
,
that
the
Scripture
is
not
wont
to
stile
such
by
the
name
of
called
ones
,
but
he
is
wont
every
where
to
stile
them
so
,
and
to
term
that
a
calling
unto
Christ
,
which
the
Scripture
never
so
exprest
,
not
can
we
finde
that
it
hath
any
such
intention
to
hint
it
to
us
.
As
touching
the
rare
places
,
which
he
,
and
others
think
do
Scriptures
produced
for
the
call
by
the
creatures
answered
.
favour
this
opinion
;
let
us
take
a
brief
survey
of
them
,
Psal.
19.
What
read
we
?
The
heavens
declare
the
glory
of
God
,
in
creation
,
the
firmament
sheweth
his
handy
work
;
the
old
workmanship
,
here
is
nothing
spoken
or
intended
of
the
new
workmanship
of
God
:
of
which
,
Ephes.
2.
10.
Day
unto
Psal.
19.
4.
day
,
vers.
2.
uttereth
speech
;
the
continuall
succession
of
day
and
night
,
holds
out
something
of
Gods
goodnesse
and
providence
,
nothing
of
a
Gospel-promise
:
if
it
did
,
then
so
many
daies
,
as
there
were
before
Adam
fell
,
or
was
created
,
Christ
was
preached
by
those
Oratours
,
as
well
as
since
the
fall
;
and
all
the
time
from
Abraham
to
Christ
,
when
the
Gentiles
had
not
the
Covenant
(
by
[
](A93771-e32440-b)n
n
The.
112.
Testardus
confession
)
yet
they
had
this
call
by
the
creatures
,
For
there
is
no
speech
nor
language
,
no
place
or
people
that
ever
lived
,
as
not
a
day
goeth
over
their
heads
,
where
and
when
their
(
the
creatures
)
voice
is
not
heard
,
vers.
3.
But
for
the
voice
of
the
Gospel-mystery
,
if
the
Apostle
may
be
beleeved
,
Romans
16.
25
,
26.
it
was
not
heard
at
all
;
all
truths
concerning
Christ
were
in
all
ages
,
among
the
Heathen
,
kept
secret
and
silent
.
And
if
any
please
to
compare
,
Psal.
19.
4.
with
Rom.
10.
18.
he
shall
finde
,
that
the
Apostle
makes
but
an
allusion
to
the
Psalmist
,
and
that
his
scope
is
,
not
to
prove
this
generall
call
,
among
the
Gentiles
by
the
creatures
;
but
an
outward
call
among
the
Jews
,
by
the
word
,
[
](A93771-e32560-b)o
o
Ante
verbum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
audierunt
,
non
subaudio
Gentes
,
sed
Iudaeos
.
Bez.
Have
they
[
the
Jews
]
not
heard
?
Yes
,
the
Gospel
,
by
the
Apostles
preaching
,
like
the
Sunne
,
hath
cast
his
beams
over
the
whole
world
:
the
Sunne
and
the
firmament
doe
no
more
generally
hold
out
something
of
the
knowledge
of
God
in
all
ages
,
then
the
Apostles
in
their
age
,
by
preaching
,
did
familiarly
and
universally
hold
out
much
of
the
knowledge
of
Christ
,
and
that
to
the
Jews
.
which
as
St
Paul
had
illustrated
,
and
but
illustrated
,
v.
18.
from
the
Psalm
,
he
presently
proves
it
,
and
when
he
comes
to
the
proof
,
he
first
begins
with
Moses
,
v.
19.
and
then
quotes
,
Esay
v.
20.
And
yet
,
albeit
the
Apostle
did
but
allude
to
the
Psalm
,
his
scope
is
the
same
with
Davids
,
to
illustrate
Gods
teaching
of
Christ
in
the
Scripture
,
and
it's
ministery
,
by
his
teaching
in
the
great
volume
of
the
creatures
;
That
mainly
wherein
creature
and
Scripture-teaching
are
alike
,
is
the
extent
of
their
teaching
;
all
people
and
Nations
are
lesson'd
by
both
;
that
wherein
they
doe
eminently
differ
,
and
wherein
Scripture-teaching
excels
the
other
,
is
the
subject
matter
,
end
and
effect
of
their
lessons
;
the
visible
creatures
give
out
notes
and
characters
of
a
deity
,
the
audible
word
give
knowledge
of
God
reconciled
in
Christ
.
The
[
](A93771-e32690-b)p
p
Recreant
corpus
diei
&
noctis
vicissitudines
,
sed
verbum
animam
dicitur
instaurare
.
Jun.
l.
2.
Parral
19.
creatures
shew
how
good
God
is
to
the
bodies
of
men
;
the
Scriptures
shew
us
how
gracious
he
is
to
the
souls
of
men
;
The
creatures
,
Sunne
and
Moon
,
&c.
speak
the
wisdome
of
the
workman
,
the
goodnesse
of
a
Creatour
;
the
Scripture
and
it's
Interpreters
,
speak
the
love
and
wisdome
of
a
Redeemer
.
The
creatures
in
the
common
course
of
nature
,
left
for
mens
conviction
and
[
](A93771-e32740-b)q
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ad
hoc
,
ut
sint
inexcusabiles
.
Beza
.
inexcusablenesse
,
who
sinne
against
the
light
of
nature
:
The
[
](A93771-e32770-b)r
r
Psal.
19.
7.
Scriptures
and
their
preaching
,
instituted
of
God
to
be
sufficient
,
and
sole
means
(
through
the
Spirit
)
of
mens
conversion
and
salvation
.
Touching
that
place
[
](A93771-e32790-b)s
s
Act.
14.
17.
Pertinet
hic
locus
ad
providentiam
Dei
ex
quâ
creat
,
gubernat
&
conservat
omnia
creata
Eras
.
Sar.
Act.
14.
17.
I
can
but
wonder
so
learned
a
man
should
interpret
it
of
a
Gospel-calling
,
which
is
but
a
legall-naturall
conviction
,
or
that
which
might
witnes
a
God
to
a
naturall
conscience
;
for
so
leads
the
context
.
The
men
of
Lystra
would
be
offering
Sacrifice
to
Paul
and
Barnabas
,
as
to
gods
,
they
,
abhorring
such
a
sacriledge
,
vilifie
and
annihilate
themselves
in
that
case
,
and
hold
out
God
,
as
Creatour
to
them
,
v.
15.
and
prove
it
by
his
Creation
and
Providence
,
v.
16.
which
was
a
testimony
,
that
he
,
and
he
only
was
,
and
is
God
;
God
hereby
left
not
himself
without
witnesse
;
What
is
this
to
a
calling
of
grace
,
or
the
knowledge
of
a
Covenant
of
grace
,
founded
upon
Christs
death
and
satisfaction
?
No
more
is
that
,
which
he
alledgeth
,
Act.
17.
26
,
27.
and
interpreteth
of
the
seeking
and
finding
of
God
a
Redeemer
:
Act.
17.
26
,
27.
't
is
true
,
that
God
(
who
is
a
Redeemer
)
is
to
be
sought
in
his
works
,
but
are
these
works
of
Creation
and
Providence
(
out
of
a
Type
or
a
Sacrament
)
instituted
means
of
seeking
or
finding
him
as
a
Redeemer
?
Or
did
God
make
of
one
bloud
all
Nations
,
to
that
end
they
might
seek
a
Redeemer
before
the
fall
?
Or
is
Christ
in
the
execution
of
Gods
decree
of
election
,
to
be
brought
into
our
consideration
before
the
fall
?
Yet
the
naturall
bloud
,
out
of
which
all
Nations
doe
spring
,
was
given
Adam
before
the
fall
;
and
the
immortall
spirit
(
which
Adam
had
immediately
from
God
,
and
all
men
in
like
manner
since
receive
it
from
him
the
father
or
creatour
of
spirits
)
was
before
the
fall
.
The
Apostles
scope
,
is
to
raise
up
the
superstitious
Athenians
(
who
forgate
the
Philosophy
of
their
naturall
constitutions
)
but
so
high
at
first
;
and
from
vers.
23.
to
29.
(
to
that
end
)
declareth
to
them
,
who
is
the
true
God
,
he
,
whom
they
ignorantly
worshipped
,
he
that
created
the
world
,
and
had
given
them
immortall
spirits
,
as
he
proves
out
of
the
Poet
Aratus
.
But
when
he
comes
to
preach
an
Article
or
two
of
the
Gospel
,
he
hath
laid
aside
his
quotation
from
Poets
sure
.
See
v.
30.
&
31.
As
for
that
in
Rom.
2.
4.
which
(
saith
Testardus
)
speaks
de
poenitentia
salutari
,
of
saving
repentance
,
unto
which
men
are
called
universally
by
the
goodnesse
of
God
in
creation
and
Rom.
2.
4.
The.
119
,
162.
providence
,
wherein
every
man
shareth
more
or
lesse
.
Admit
it
,
the
goodnesse
of
God
doth
not
lead
any
man
to
sinne
,
as
some
thought
,
and
still
are
ready
to
think
,
but
to
a
contrary
course
;
Doth
it
follow
that
Christ
is
taught
in
Creation
and
Providence
?
Or
though
it
leads
to
repentance
,
all
are
not
of
Testardus
minde
,
that
the
Apostle
meaneth
it
of
saving
repentance
;
but
if
he
doth
(
as
I
rather
incline
to
thinke
so
,
because
it
is
the
most
significant
,
and
full
word
for
repentance
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
used
in
the
new
Testament
)
how
the
goodnesse
of
God
leads
a
sinner
to
it
,
is
worthy
our
understanding
?
Verily
not
as
an
ordinance
instituted
of
purpose
,
which
I
gather
from
Act.
17.
30.
the
times
of
meer
goodnesse
and
patience
,
in
the
midst
of
Gentilish
ignorance
,
God
winked
at
,
but
now
commandeth
;
now
that
his
word
is
sent
amongst
the
Gentiles
,
now
the
goodnesse
of
God
is
an
inducement
to
repentance
;
when
once
Christ
is
discovered
in
the
Gospel
(
for
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
did
not
in
any
age
of
it self
,
reveal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
goodnesse
and
bounty
of
God
,
in
providence
,
never
revealed
Christ
,
and
that
which
revealeth
not
somewhat
of
him
,
of
it self
,
and
directly
by
some
order
from
God
cals
not
to
him
.
)
To
such
the
Apostle
speaketh
,
whether
Jew
or
Gentile
,
as
had
the
Gospel
preached
to
them
,
even
at
Rome
,
where
affluence
and
abundance
of
the
creature
was
conferred
upon
them
:
Now
presuppose
a
pardon
published
in
the
Gospel
,
and
Christ
revealed
in
the
Word
,
then
Gods
common
goodnesse
(
out
of
Christ
)
invites
to
Christ
,
or
is
a
great
motive
to
a
poor
sinner
(
would
he
know
,
would
he
consider
it
)
thus
to
reason
with
himself
,
What
have
I
taken
?
and
what
have
I
forsaken
?
God
hath
offered
me
the
creatures
in
his
ordinary
providence
,
and
I
have
greedily
fastned
upon
them
;
but
he
hath
offered
Christ
among
a
company
of
lost
undone
sinners
(
whereof
I
am
one
)
and
I
have
to
this
day
carelesly
refused
him
;
And
how
have
I
taken
the
creatures
?
(
not
only
meat
and
drink
,
but
husband
,
wife
,
childe
,
friends
,
wealth
,
successes
of
labours
,
&c.
)
with
unclean
hands
,
with
an
impure
conscience
,
came
they
in
never
so
lawfully
before
men
,
and
with
outward
temporall
right
before
God
,
yet
while
my
minde
and
conscience
is
spiritually
defiled
through
unbelief
,
all
is
unclean
to
me
;
But
did
I
goe
to
Christ
,
I
might
have
all
clean
to
me
,
and
be
accepted
in
all
;
that
God
who
freely
giveth
me
the
creature
without
Christ
,
would
as
freely
bestow
Christ
upon
me
,
if
I
did
take
him
;
he
that
gives
food
and
raiment
for
the
body
,
would
as
freely
give
Christ
for
food
and
raiment
to
the
soul
;
he
that
lets
the
Sunne
shine
upon
good
and
bad
,
will
give
the
shines
of
his
favour
,
to
one
,
to
me
,
coming
in
to
Christ
;
he
that
gives
a
reprievall
to
all
for
a
time
,
by
common
patience
,
doth
give
to
some
,
and
will
,
if
I
beleeve
the
Gospel
to
me
,
give
out
a
pardon
,
under
seal
,
by
speciall
and
singular
grace
,
Why
should
I
not
beleeve
?
Why
should
I
not
repent
?
Thus
,
I
say
,
occasionally
,
as
a
poor
sinner
meets
first
with
the
Gospel-tidings
,
he
may
and
ought
to
be
induced
to
faith
and
repentance
,
from
the
consideration
of
what
common
benefits
he
shares
in
,
although
he
cannot
(
nor
can
I
tell
him
his
warrant
why
he
should
)
look
upon
Gods
ordinary
or
extraordinary
bounty
in
the
creature
,
as
purchased
by
Christ
,
and
his
death
,
till
he
beleeveth
;
nor
can
he
have
any
such
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
change
of
minde
,
which
is
an
act
and
part
of
sanctification
,
till
he
hath
faith
,
as
[
](A93771-e33320-b)u
u
The.
211.
Testardus
also
,
most
rightly
ranketh
repentance
in
order
after
faith
and
justification
;
so
as
according
to
his
judgement
(
that
the
Apostle
in
this
place
of
Romans
,
intendeth
the
best
and
choisest
repentance
,
and
that
repentance
(
not
to
be
repented
of
)
coming
in
after
faith
)
the
common
goodnesse
of
God
must
first
lead
to
faith
,
before
it
leads
to
repentance
;
but
that
it
cannot
without
a
former
discovery
of
the
Word
;
the
Gentiles
therefore
who
had
no
word
or
promise
of
Christ
discovered
,
had
no
call
to
Christ
,
and
saving
repentance
;
by
the
creatures
,
and
a
naked
providence
:
nor
can
the
Apostle
be
construed
or
interpreted
,
as
intimating
such
a
generall
call
by
the
creatures
,
extra
verbum
without
the
Word
(
as
[
](A93771-e33390-b)x
x
The
121.
Testardus
would
have
it
)
and
that
grounded
upon
a
generall
Covenant
;
as
the
Covenant
is
grounded
upon
generall
redemption
;
and
that
upon
a
generall
intention
;
but
the
ground-worke
,
and
the
superstructure
already
shaketh
;
we
go
on
to
weaken
this
frame
a
little
more
,
I
shall
desire
others
that
succeed
,
or
shall
assist
in
this
work
,
may
not
leave
a
stone
upon
a
stone
,
[
](A93771-e33430-b)a
a
The.
119.
&c.
It
is
pleaded
for
this
calling
universally
by
the
creatures
,
that
it
agreeth
with
the
call
by
Gods
Word
,
and
Spirit
in
seven
particulars
.
Object
.
1.
As
the
call
by
the
Word
and
Spirit
depends
upon
the
merit
of
Christs
most
sufficient
death
,
so
the
present
well-being
of
the
creature
;
for
without
that
death
of
his
,
there
had
been
no
place
for
long-suffering
and
patience
towards
sinners
(
which
appeareth
from
the
punishment
of
devils
,
&c.
)
but
the
present
world
had
been
(
upon
Adams
sin
)
turned
into
a
hell
,
in
an
instant
.
Ans.
To
what
[
](A93771-e33530-b)b
b
Pag.
32
,
33.
hath
been
answered
before
,
I
adde
,
1.
The
world
was
made
by
Christ
,
and
for
him
,
Col.
1.
16.
and
as
't
is
kept
and
upheld
,
Heb.
1.
3.
by
him
,
so
for
him
,
and
his
glorious
ends
,
viz.
to
raise
up
the
humane
nature
,
first
,
into
personall
union
,
by
assumption
of
it
into
the
unity
of
himself
the
second
person
;
and
then
,
into
mysticall
union
,
by
redemption
of
all
their
persons
from
sinne
and
wrath
,
whom
God
had
chosen
,
and
given
him
to
redeem
,
Joh.
17.
2.
Now
that
these
may
be
redeemed
,
the
Father
and
his
work
of
Creation
and
Providence
must
go
on
;
nor
did
sin
destroy
the
being
of
the
creature
;
the
elect
must
have
time
to
be
and
breathe
;
And
as
Sodom
should
have
been
spared
for
ten
righteous
mens
sakes
,
so
for
the
elects
sake
(
as
sometimes
evil
daies
are
shortned
)
time
is
lengthened
out
;
the
Sunne
,
and
all
things
in
it's
revolution
,
have
natures
course
;
the
reprobate
have
their
being
,
preservation
,
allowance
of
earthly
commons
,
&c.
2.
What
necessity
of
this
worlds
being
turned
into
a
hell
,
immediately
upon
the
coming
in
of
sin
?
If
Christ
had
not
m●rited
for
all
,
&
c
?
Or
what
necessity
of
Christs
generall
satisfaction
,
that
the
elect
might
have
this
world
to
live
and
breathe
in
?
His
sole
and
single
satisfaction
for
the
elect
,
will
purchase
time
,
and
all
other
needfull
creatures
for
them
;
and
the
world
shall
stand
and
continue
for
them
;
while
God
hath
provided
a
hell
in
another
place
,
for
those
that
Christ
hath
not
ransomed
.
3.
What
if
God
,
willing
to
shew
his
wrath
,
and
the
more
to
manifest
his
justice
,
after
patience
and
bounty
,
endureth
with
much
long-suffering
,
the
vessels
of
wrath
,
fitted
for
destruction
,
and
a
world
of
them
never
called
to
salvation
,
so
much
as
by
an
outward
call
?
Obj.
2.
But
the
Apostle
takes
away
all
scruple
,
and
puts
it
quite
out
of
doubt
and
question
;
when
as
Rom.
2.
1.
with
4.
charging
and
accusing
the
man
endued
only
with
the
light
of
natures
reliques
,
and
of
that
most
common
mercy
,
he
reasoneth
thus
;
Despisest
thou
the
riches
of
his
goodnesse
,
&c.
Answ.
1.
We
have
answer'd
before
,
the
Apostle
in
that
place
comes
to
deal
with
[
](A93771-e33730-b)c
c
Pareus
Willet
Rolloc
.
Jews
as
well
as
Gentiles
,
which
appears
,
in
that
he
speaks
to
man
indefinitely
[
](A93771-e33740-b)d
d
Non
caret
emphasi
quod
expressit
hominis
nomen
,
ut
hominem
Deo
comparet
.
Cal.
compared
with
God
,
and
cited
to
his
Tribunall
,
whoever
he
be
that
judgeth
,
&c.
2.
The
Apostle
is
to
be
understood
,
not
of
all
the
Gentiles
he
had
spoken
of
Chap.
1.
but
of
the
Gentiles
(
as
the
Jews
)
of
the
present
age
wherein
he
wrote
;
for
so
he
directeth
his
charge
to
the
man
now
living
;
therefore
thou
art
inexcusable
,
and
as
[
](A93771-e33810-b)e
e
Non
dixit
Apostolus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
deducebat
,
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
habens
videlicet
ejus
quo
haec
scribebat
temporis
rationem
.
Bez.
Ann.
Beza
further
noteth
;
he
doth
not
say
,
it
did
lead
,
but
it
leadeth
or
doth
lead
,
God
hath
other
ends
of
his
patience
and
goodnesse
before
,
but
now
that
God
suffered
thee
,
ô
Gentile
,
as
well
as
Jew
,
to
live
to
Gospel-times
,
thou
hast
such
a
motive
to
repentance
as
all
thy
Ancestours
had
not
;
and
now
that
God
hath
spared
thee
,
ô
Jew
,
thou
hast
a
larger
and
stronger
inducement
,
then
thy
predecessours
,
to
come
in
to
Christ
,
&c.
3.
Men
living
in
the
Apostles
times
,
had
improvements
for
more
then
the
most
common
light
of
the
old
Heathen
;
by
the
Apostles
ministery
every
where
,
and
by
their
writings
;
together
with
the
sacred
Text
of
the
old
Testament
dispersed
where
the
preaching
of
the
Gospel
came
;
And
the
Jews
had
the
advantage
of
former
times
,
by
the
lightsome
beams
of
wholsome
Expositions
of
the
writings
of
the
Prophets
,
read
and
preached
by
the
Apostles
in
their
Synagogues
;
and
this
was
a
great
part
of
the
riches
of
Gods
goodnesse
(
I
conceive
)
and
patience
,
beyond
the
most
common
mercies
afforded
to
the
old
Heathen
,
or
to
the
Jew
in
the
old
Testament
times
;
which
did
[
](A93771-e33920-b)f
f
Plus
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
ducit
,
i.e.
manu
ducit
.
Pareus
.
lead
these
men
(
as
you
will
lead
a
childe
most
weak
and
tender
)
to
a
change
of
their
mindes
and
lives
,
if
they
would
have
followed
their
conduct
.
4.
As
they
had
means
of
more
light
,
so
they
are
,
certainly
,
men
who
did
improve
nature-light
and
Gospel-light
,
better
then
others
,
whom
the
Apostle
deals
with
;
for
all
agree
,
he
deals
with
those
more
civilized
and
restrained
;
with
such
as
we
call
close
hypocrites
,
not
grosse
dissemblers
,
such
who
were
,
as
Calvin
brands
them
,
Sanctuli
,
little
Saints
in
their
own
opinion
,
comparing
themselves
with
others
;
somewhat
like
the
young
man
in
the
Gospel
,
Mar.
10.
17
,
21.
thinks
Beza
.
Such
,
no
question
,
who
could
see
into
the
grossenes
of
others
open
sins
,
and
did
censure
them
;
but
applauded
,
and
flattered
themselves
,
upon
presumption
of
the
light
they
had
above
others
;
and
of
Gods
patience
extended
more
to
them
,
then
to
others
;
quite
perverting
the
end
of
all
the
cost
,
bestowed
upon
them
,
more
then
upon
others
which
was
to
guide
them
to
the
Gospel-grace
and
salvation
.
All
this
sheweth
,
that
men
living
under
Gospel-dispensations
,
are
led
by
a
divine
providence
to
look
after
Gospel-repentance
;
but
it
proves
not
that
,
for
which
Testardus
alledgeth
the
Apostle
,
that
the
men
of
former
ages
,
before
the
Gospel
came
among
the
Gentiles
had
some
call
to
Christ
and
grace
,
agreeable
to
the
common
call
,
which
now
men
have
by
the
Word
and
Spirit
.
Obj.
3.
What
way
soever
God
calleth
,
he
calleth
seriously
,
and
deludeth
no
man
.
Ans.
1.
This
way
of
calling
,
and
that
to
Christ
by
the
creatures
alone
,
without
the
Word
,
is
not
found
to
be
a
way
of
Gods
calling
men
to
Christ
;
every
reall
act
of
Gods
goodnesse
and
patience
,
is
not
simply
and
properly
in
Gods
intention
,
a
call
to
Christ
;
no
more
then
Gods
legall
command
,
Doe
this
and
live
,
is
a
direct
call
to
life
:
God
is
reall
in
such
a
command
held
out
to
Pharisees
and
self-justifiers
,
and
yet
consult
with
[
](A93771-e34120-b)g
g
The.
164.
Testardus
,
in
his
right
judgement
,
and
he
will
tell
you
,
that
God
thereby
doth
not
invite
men
to
life
,
Per
legem
atque
ex
lege
,
by
the
Law
,
and
out
of
the
Laws
earnings
or
labours
.
2.
God
deludeth
no
man
in
the
acts
of
his
providence
,
or
reciting
of
the
legall
command
;
but
our
Universalists
delude
many
men
,
while
they
preach
Christs
death
for
all
,
and
salvation
but
for
some
.
The
plain
Countrey-man
cannot
tell
how
to
understand
that
,
and
many
other
such
distinctions
.
Obj
4.
The
acts
of
divine
patience
and
providence
,
agree
with
the
calling
by
Gods
Word
and
Spirit
,
in
the
main
end
,
which
is
the
salvation
of
all
that
are
called
,
and
as
a
means
to
that
end
,
God
would
have
them
all
come
to
the
knowledge
of
the
truth
,
which
truth
spoken
of
,
1
Tim.
2.
4.
Testardus
[
](A93771-e34230-b)h
h
The.
1●0
.
in
this
his
reason
compares
with
Rom.
1.
18.
and
25.
as
if
they
were
all
one
and
the
same
veritas
salutaris
,
or
saving
truth
.
Ans.
1.
In
the
most
generall
call
by
the
creatures
,
Testardus
himself
saith
,
Gods
end
and
will
for
all
mens
salvation
,
is
but
aliquatenus
,
in
some
sort
or
respect
't
is
his
will
and
end
,
in
some
respect
it
is
not
:
but
in
what
respect
it
is
,
and
is
not
,
he
cannot
make
out
,
agreeable
to
Gods
will
of
saving
his
elect
.
Salvation
is
but
one
,
God
is
one
,
Semper
sibi
constans
,
what
his
end
is
,
he
attaineth
,
and
will
never
be
put
by
his
end
.
2.
Who
seeth
not
the
artifices
of
this
Author
,
or
rather
his
inartificiall
jumbling
and
confounding
of
the
truth
,
mention'd
Rom.
1.
18
,
25.
with
that
in
1
Tim.
2.
4.
The
Apostle
to
the
[
](A93771-e34370-b)i
i
Rom.
1.
18.
Veritatem
rectè
vocat
Paulus
quicquid
lucis
ad
Dei
notitiam
in
homine
relictum
est
:
non
ut
hac
duce
in
Dei
gratiam
redeant
(
hoc
enim
est
unius
Christi
opus
,
qui
solus
vera
lux
est
,
via
&
veritas
)
sed
ut
suo
ipsorum
judicio
sceloris
convincantur
,
tum
in
Deum
,
tum
in
hominet
.
Beza
.
Annot.
in
Rom.
1.
18.
Romans
meaning
by
truth
there
,
the
true
notions
and
right
apprehensions
of
the
Deity
in
some
common
way
;
and
to
Timothy
mentioning
(
according
to
his
meaning
)
ver.
5.
not
only
the
Doctrine
of
one
God
,
but
[
](A93771-e34460-b)k
k
Non
agitur
de
generali
cognitione
,
qu●
est
communis
●oti
hominum
ge●eri
ex
re●um
creatarum
inspectione
.
Sed
de
cogaitione
quâ
Patrem
&
Christ
●●
agnoscentes
,
vitae
aeternae
su●●
participes
.
Faius
in
1
Tim.
2.
4.
of
one
Mediatour
:
Now
though
it
is
Gods
end
to
bring
men
to
salvation
,
by
the
knowledge
of
a
Mediatour
,
yet
it
was
never
his
end
to
save
men
by
the
knowledge
of
one
God
,
and
by
that
knowledge
alone
;
nor
can
Testardus
(
without
impudence
)
call
it
(
take
it
alone
without
the
knowledge
of
one
Mediatour
)
a
saving
truth
;
our
Saviour
will
teach
him
better
language
,
This
is
life
eternall
to
know
thee
to
be
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
3.
It
being
clear
,
that
the
Apostle
to
Timothy
,
meaneth
,
as
he
expresseth
it
,
the
only
saving
truth
of
the
Gospel
,
whereof
Paul
was
a
preacher
,
v.
7.
in
faith
and
verity
;
And
yet
this
Gospel
of
Christ
,
not
by
Paul
or
others
,
preached
to
every
singular
man
(
for
the
calling
by
the
Word
,
even
by
[
](A93771-e34590-b)l
l
The
124.
Testardus
confession
,
is
but
to
many
)
it
clearly
followeth
,
that
when
he
saith
,
God
will
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
▪
He
is
not
to
be
understood
[
](A93771-e34630-b)m
m
Cùm
autem
talis
agnitio
Dei
non
donetur
omnibus
,
sed
tantum
nonnullis
;
apparet
non
〈◊〉
versaliter
,
sed
distributivè
esse
lo●um
hunc
intelligendum
,
nempe
de
illis
qui
electi
s●●t
ad
vitam
aeternam
.
Faius
in
locum
.
universaliter
,
sed
distributivè
,
not
of
the
singulars
of
every
rank
of
men
,
but
of
such
ranks
and
sorts
of
men
,
where
the
Gospel
cometh
,
out
of
which
God
willeth
his
chosen
,
high
and
low
,
rich
and
poor
to
be
saved
,
by
the
acknowledgement
of
that
one
God
,
reconciled
by
the
ransome
of
that
one
Mediatour
,
for
all
them
.
Ob.
5.
But
(
saith
[
](A93771-e34710-b)n
n
The.
1●1
.
Testardus
further
)
God
giveth
in
that
generall
light
,
and
way
of
providence
to
the
Heathen
,
that
which
is
common
to
the
call
of
the
Word
and
Spirit
,
viz.
a
posse
illud
praestare
,
an
ability
to
obey
their
light
,
&
salvari
,
and
to
be
saved
,
if
they
will
,
or
●ow
could
they
be
left
without
excuse
,
had
they
not
that
power
,
et
si
maximè
voluissent
,
though
they
were
neverso
willing
?
Ans.
1.
The
light
they
had
,
called
them
to
obey
that
light
,
so
farre
as
it
would
reach
,
and
was
intended
;
viz.
to
restrain
them
from
sinning
against
it
,
and
to
own
,
and
worship
the
true
Deity
.
2.
This
light
not
obeyed
,
but
sinned
against
,
leaves
them
culpable
and
liable
to
condemnation
,
far
from
justification
by
works
:
If
a
Master
shall
leave
a
candles
end
for
his
servants
to
do
so
much
work
by
,
as
the
light
will
reach
to
,
and
they
,
mean
while
,
play
by
that
little
light
,
or
put
it
out
,
are
they
not
to
be
blamed
?
3.
All
that
light
shining
in
common
benefits
(
without
the
Word
)
sheweth
no
Christ
,
as
Mediatour
,
but
the
true
Deity
;
It
is
no
light
to
be
saved
by
;
and
did
that
light
give
a
posse
allud
prastare
,
a
power
to
doe
that
one
thing
,
it
gives
no
power
to
doe
another
;
here
is
a
confounding
of
a
posse
praestare
,
and
a
posse
salvari
,
a
power
to
doe
more
,
then
natural
men
do
,
which
is
granted
,
and
a
power
to
be
saved
,
which
is
denied
.
4.
That
same
et
si
maximè
voluissent
,
although
they
were
never
so
desirous
,
is
but
a
flourish
,
supposing
that
which
is
not
to
be
found
left
in
nature
,
not
so
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
in
a
regular
way
,
nor
given
,
by
grace
,
to
men
destitute
of
the
word
of
grace
;
or
who
have
but
the
common
call
of
the
Word
,
as
Testardus
elswhere
[
](A93771-e34910-b)o
o
The.
50
&
125.
acknowledgeth
;
which
supposition
yet
he
might
for
argument
sake
,
better
fancy
,
then
possitively
assert
,
that
posse
salvari
,
to
be
given
,
which
is
not
given
.
Ob.
6
It
is
further
[
](A93771-e34970-b)p
p
The
12●
.
argued
for
the
general
call
by
the
creatures
and
common
providence
,
that
the
benefits
thereof
proceed
a
Dei
bene
placito
,
from
the
good
pleasure
of
God
,
as
well
as
the
call
by
the
Word
and
Spirit
,
and
so
may
intend
the
same
thing
.
Ans.
1.
God
freely
giveth
back
to
Adam's
of-spring
many
forfeited
outward
favours
,
but
not
to
testifie
and
preach
thereby
his
most
free
favour
in
Christ
to
every
son
of
Adam
.
Every
free
act
of
Gods
goodnesse
is
not
presently
,
The
grace
of
our
Lord
Jesus
Christ
:
nor
is
it
to
be
interpreted
,
as
flowing
from
that
most
free
favour
or
love
of
God
in
Christ
:
It
is
an
excellent
and
sound
note
of
judicious
Calvin
upon
Rom.
2.
4.
Non
Rom.
2
4.
●no
Temper
modo
accipienda
est
●a
Dei
benignitas
;
That
same
goodnes
of
God
is
not
to
be
conceived
alwaies
after
one
and
the
same
way
,
and
he
clears
it
thus
,
[
](A93771-e35100-b)q
q
Serv●●
enim
suos
du●
in●ul
.
genter
tractat
Dominus
ac
terrenis
benedictionihus
prosequitur
,
●uam
bene
volentiam
ejusmodi
symbolis
declarat
,
ac
simul
●ssu●
faci●
ad
quaerendam
in
se
uno
bo●orum
omnium
.
Transgressores
legis
d●m
ea●e●
excipit
indulgentia
,
sua
b●●ig●itate
vult
quidem
emo●●●e
ipso●um
cont●●
iciam
,
non
〈◊〉
se
〈◊〉
propitium
〈◊〉
esse
〈◊〉
.
Calvin
.
in
Rom.
2.
4.
While
the
Lord
indulgently
useth
his
own
servants
,
and
followeth
them
with
earthly
blessings
,
he
declareth
his
good
will
towards
them
by
pledges
of
that
nature
,
and
with
all
,
doth
train
them
up
to
seek
the
sum
(
or
collection
and
confluence
)
of
all
good
things
in
him
alone
.
But
while
he
entertaineth
the
transgressours
of
the
law
with
the
same
indulgence
,
he
would
indeed
mollifie
their
stubbornnes
by
that
his
goodnes
,
and
yet
doth
not
,
for
the
present
,
testifie
that
be
is
propitious
(
or
reconciled
in
Christ
)
to
them
.
Thus
farre
Calvin
.
2.
When
God
by
his
Word
and
Spirit
calleth
any
of
his
own
(
which
he
ever
doth
in
time
,
and
after
much
patience
and
goodnesse
of
his
mis-spent
on
their
part
)
he
makes
use
of
the
consideration
of
such
his
goodnesse
to
induce
and
move
,
and
lets
them
know
,
all
passages
of
providence
were
out
of
love
to
them
;
Gods
long-suffering
to
them
,
is
salvation
,
and
God
is
not
willing
that
any
(
of
them
,
Beloved
,
2
Pet.
3.
8
,
9.
)
should
perish
,
but
that
all
(
of
them
,
who
as
Beza
Videatur
Beza
in
2
Pet.
3.
9.
hath
observed
in
two
old
copies
,
are
v.
8.
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
brethren
)
should
come
to
repentance
;
and
when
such
,
and
such
only
(
for
no
other
have
the
gift
)
are
come
to
repentance
,
they
know
how
to
prize
and
esteem
of
the
patience
and
goodnesse
of
God
,
as
finding
Gods
beneplacitum
,
or
good
pleasure
in
Christ
,
revealed
within
the
compasse
of
such
a
time
;
but
till
that
time
,
if
you
will
beleeve
the
Preacher
,
Eccles.
9.
1.
by
all
that
is
before
them
,
in
the
bare
events
of
providence
,
no
man
knoweth
either
love
or
hatred
.
Obj
7.
In
this
,
lastly
,
the
call
by
the
creatures
,
and
good
providence
of
God
agreeth
,
[
](A93771-e35370-b)r
r
Testard
.
The.
1●3
.
saith
our
Antagonist
,
with
the
call
by
the
Word
and
Spirit
,
that
the
grace
given
in
it
,
destroieth
not
nature
,
&c.
Ans.
1.
No
marvell
,
when
as
it
is
but
nature
,
or
the
common
gifts
and
improvements
of
nature
.
2.
If
that
be
Grace
,
which
doth
not
destroy
nature
,
or
the
naturall
faculty
,
the
devils
have
grace
;
for
their
naturall
faculties
are
not
destroyed
by
sinne
,
or
by
Gods
patience
.
3.
The
punishments
of
the
damned
,
doe
not
,
shall
not
destroy
their
naturall
faculty
,
it
will
be
an
aggravation
of
torment
to
have
wit
and
will
,
and
discursive
faculty
,
&c.
about
them
;
therefore
a
meer
non
destruction
of
nature
,
or
natural
powers
in
the
soul
is
not
grace
,
nor
a
call
of
,
and
unto
the
grace
of
God
in
Christ
.
This
brings
us
to
the
fourth
inconsistency
of
Testardus
with
Scripture
,
touching
general
grace
;
but
before
I
can
discover
it
,
something
I
finde
,
as
a
stronger
string
to
his
bow
,
then
the
call
by
the
creatures
;
namely
,
Object
.
8.
The
calling
by
the
Word
,
which
will
surely
evince
Christs
death
to
be
more
general
then
we
make
it
,
[
](A93771-e35520-b)t
t
The.
88.
for
there
is
none
so
forlorne
,
and
farre
gone
,
whom
a
Minister
of
the
Gospel
may
not
call
,
and
that
seriously
,
unto
repentance
and
salvation
by
faith
in
Christ
,
in
this
manner
,
Christ
died
for
thee
,
be
hath
prepared
life
for
thee
in
his
death
,
Beleeve
,
Repent
,
and
thou
shalt
be
saved
,
&c.
And
again
,
[
](A93771-e35550-b)v
v
The
89.
there
is
none
of
whom
justifying
faith
,
is
not
required
,
both
in
our
publike
Sermons
,
and
private
exhortations
,
therefore
Christ
must
needs
die
for
more
at
least
,
then
for
his
sheep
.
A●s
.
1.
A●●
poor
sheep
of
Christ
,
what
envying
at
your
pecul●ar
priviledge
,
that
more
must
needs
be
redeemed
then
you●
!
As
if
Gods
love
and
Christs
were
not
great
and
infinite
enough
in
the
redemption
of
a
little
flock
;
what
straining
?
what
yeelding
,
and
giving
in
?
So
that
more
then
Christs
sheep
may
be
but
purchased
,
but
,
1.
This
is
not
all
and
every
●ingular
:
2.
This
is
asserted
but
with
an
ira
,
and
a
saltem●
,
he
so
died
,
and
he
died
at
least
,
to
procure
life
,
&c.
take
these
expressions
in
Testardus
sense
,
and
they
are
extenuating
;
but
who
taught
him
or
any
Minister
to
preach
with
such
extenuations
?
I
had
thought
the
Gospel
should
be
preached
fully
,
with
a
tantùm
dilexit
,
so
,
and
so
greatly
God
loved
the
world
,
&c.
as
himself
hath
it
[
](A93771-e35690-b)x
x
The.
81.
elswhere
;
And
indeed
there
is
as
much
in
these
words
,
tatenus
and
ita
,
he
so
died
,
and
so
farre
,
as
to
procure
life
,
or
prepare
it
,
as
I
would
desire
;
for
s●
to
die
,
is
as
[
](A93771-e35760-b)*
*
Pag.
57.
I
have
urged
it
before
,
to
prepare
efficacy
,
with
sufficiency
of
grace
:
And
the
tenour
of
the
Gospel
is
to
offer
and
give
power
(
where
God
pleaseth
)
of
justifying
faith
,
as
to
command
faith
for
justification
.
But
2.
To
enlarge
this
offer
and
call
to
any
individuals
,
yea
,
and
that
absolutely
,
to
every
singular
man
in
Testardus
words
,
Christ
died
for
thee
,
&c.
Beleeve
,
is
a
preaching
of
his
own
,
and
makes
his
Argument
to
be
no
other
then
Pētitio
principij
,
a
begging
of
the
Question
;
For
as
the
Scripture
speaks
to
the
elect
themselves
,
but
conditionally
,
If
thou
b●l●evest
thou
shalt
be
saved
,
and
tels
him
not
,
Christ
died
for
any
individual
person
before
he
beleeveth
●ho
it
is
a
presumption
for
any
preacher
of
the
Gospel
,
to
say
he
knoweth
not
what
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
expresse
himself
in
absolute
terms
,
Christ
died
for
thee
,
for
thee
unbeleever
,
drunkard
,
adulterer
,
what
〈◊〉
?
Christ
died
for
thee
,
a
fine
easie
cradle
it
is
to
rock
the
〈◊〉
asleep
;
but
no
:
proper
and
right
evangelical●
call
out
of
his
sinnes
.
3.
It
doth
not
follow
,
although
the
Word
be
preached
never
so
warily
,
rightly
and
indefinitely
,
●s
in
1
Tim.
1.
15.
Christ
died
for
sinners
,
and
all
sinners
,
who
〈◊〉
of
that
proposition
,
are
commanded
to
beleeve
in
Christ
,
who
died
for
sinners
;
that
therefore
Christ
died
for
all
,
and
every
of
these
,
no
more
then
it
followeth
,
that
all
those
are
chosen
of
God
from
eternity
,
because
they
have
an
external
call
in
time
.
God
hath
other
ends
of
his
outward
calling
of
men
by
the
Word
;
●s
our
acute
and
exquisite
Indagator
veri●●ris
,
[
](A93771-e35910-b)a
a
Coronis
ad
Col
Hag.
Art
.
1
de
elect
.
c.
6.
Dr
Anies
,
hath
l●id
them
forth
.
1.
For
the
elects
sake
,
whose
eyes
are
opened
,
and
hearts
drawn
by
the
Word
,
while
,
as
the
〈◊〉
are
bearing
upon
blinde
men
,
the
same
Word
doth
but
outwardly
beat
upon
then
on
elected
,
and
after
a
manner
i●●diate
them
.
2.
Because
the
non-ele●t
converse
in
common
with
the
elect
in
the
world
,
and
in
publike
Assemblies
.
3.
That
the
elect
and
true
beleevers
might
learn
(
by
seeing
others
,
who
partake
of
the
same
outward
call
,
yet
left
in
sin
)
that
their
faith
is
not
of
themselves
,
or
of
humane
strength
,
but
of
free
grace
,
and
divine
peculiar
power
.
4.
That
the
non-elected
by
such
a
call
,
may
be
rendered
the
more
usefull
to
humane
societies
,
as
to
the
Church
in
external
services
.
5.
God
would
hereby
manifest
,
b●th
his
own
grace
,
and
mans
guilt
:
guilt
,
that
he
cals
many
but
outwardly
,
grace
,
that
he
cals
others
effectually
:
which
me
thinks
,
should
serve
for
abundant
satisfaction
to
the
mindes
of
all
elect
ones
,
●s
for
the
rest
,
they
will
never
be
convinc't
of
Gods
proceedings
,
till
Christ
comes
with
ten
thousands
of
his
Saints
,
as
St
Jude
from
Enoch's
prophesie
,
to
execute
judgement
upon
them
all
,
and
to
convince
all
that
●●e
ungodly
of
all
their
hard
speaches
,
which
they
have
spoken
against
him
.
The
fourth
inconsistency
with
Scripture
followeth
,
4.
Not
universall
grace
.
Our
Authour
,
to
shore
up
his
tenet
of
universal
Redemption
,
or
to
grace
the
building
,
and
make
it
seem
very
fair
,
doth
varnish
it
●ver
with
the
doctrine
of
an
universal
Grace
;
which
the
Scripture
knoweth
not
for
Gospel
.
grace
,
viz.
[
](A93771-e36060-b)b
b
The.
●5
.
The
Grace
of
universal
satisfaction
to
justice
;
[
](A93771-e36090-b)c
c
The.
125
,
155
,
●6●
,
277.
The
Grace
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
posse
;
the
ability
given
to
all
men
,
Et
abundanter
datum
,
and
abundantly
given
to
all
under
the
Word
,
to
be
saved
,
if
they
would
,
&c.
[
](A93771-e36160-b)d
d
The
143.
The
Grace
of
outward
kindenesses
,
life
,
food
and
raiment
,
&c.
[
](A93771-e36200-b)e
e
The.
155.
The
Grace
of
reason●
light
,
and
of
natural
powers
.
Ans.
1.
The
Scripture-grace
of
Christs
satisfaction
to
divine
Justice
,
is
,
1.
But
for
some
of
mankinde
,
Isa.
53.
ult.
Heb.
9.
ult.
He
was
offered
to
bear
the
sinnes
of
many
.
2.
That
which
obtaineth
,
or
meriteth
eternal
Redemption
,
Heb
9
12.
for
all
those
,
for
whom
he
died
.
3.
Such
a
grace
as
is
wrought
out
vice
&
loco
,
in
the
room
and
stead
of
the
sinner
,
Rom.
5.
8.
Christ
died
for
us
,
that
is
,
in
our
room
and
stead
,
as
v.
7.
to
die
for
a
righteous
man
,
is
to
die
in
his
stead
,
as
when
David
said
,
Would
God
I
had
died
FOR
THEE
,
O
Absolom
my
sin
;
the
meaning
is
,
In
thy
place
and
stead
,
that
thou
might'st
have
lived
.
4.
Such
a
satisfaction
it
is
,
as
never
leaveth
them
to
revenging
justice
,
or
to
be
dealt
with
by
God
,
in
a
Covenant
of
justice
,
and
according
to
a
decree
of
justice
;
for
then
were
the
satisfaction
doubled
,
and
twice
paid
by
Christ
the
surety
,
and
by
the
sinner
,
yet
in
debt
,
notwithstanding
the
sureties
engagement
,
and
paiment
;
no
such
matter
,
They
,
for
whom
Christ
was
made
a
curse
,
are
redeemed
from
the
curse
,
Gal.
3.
13.
The
whole
curse
.
Yet
Testardus
[
](A93771-e36390-b)f
f
The.
95.
will
have
Christ
satisfie
justice
for
all
,
and
glorieth
in
it
,
Hic
est
universalitas
quidem
&
communitas
gentia
in
don●
&
morte
Christi
,
here
is
indeed
the
universality
and
commonnesse
of
grace
in
the
gift
and
death
of
Christ
;
and
that
[
](A93771-e36420-b)g
g
The.
119.
but
for
some
temporary
redemption
;
not
with
an
intention
of
uniting
them
to
Christ
,
as
a
surety
,
to
apply
what
is
eternal
(
for
that
[
](A93771-e36440-b)h
h
The.
192
,
194.
he
holds
peculiar
to
the
elect
and
true
beleever
)
but
[
](A93771-e36460-b)i
i
The.
164.
leaveth
all
these
non-elect
in
a
state
subjecting
them
to
the
curse
,
and
to
death
,
and
to
be
dealt
with
[
](A93771-e36480-b)k
k
The
150.
according
to
justice
,
and
[
](A93771-e36500-b)l
l
The.
194.
to
a
decree
of
justice
,
what
Gospel
grace
is
here
?
Answ
,
2.
Scripture-grace
,
or
the
grace
of
Jesus
Christ
,
is
the
promise
and
gift
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
,
actuall
willing
,
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
posse
,
a
power
or
tendency
that
way
,
Deut.
30.
6.
Ezek.
36.
26.
Jer.
31
▪
33.
Phil
2
13.
It
is
a
restoring
of
that
interiour
liberty
from
vitious
habits
,
which
Testardus
[
](A93771-e36640-b)m
m
The.
50.
confesseth
by
the
fall
is
taken
away
(
being
first
put
away
)
It
is
a
new
divine
nature
,
which
inseparably
goeth
along
with
the
new
Covenant
;
It
is
not
,
that
men
may
beleeve
in
Christ
,
if
they
will
,
but
that
men
are
to
beleeve
,
and
shall
beleeve
in
Christ
for
power
and
will
,
as
Christ
himself
averr'd
it
,
Joh.
6.
44
,
45.
And
that
men
are
to
beleeve
in
Christ
,
not
for
a
common
gift
only
,
or
general
grace
,
but
by
speciall
and
peculiar
grace
they
are
to
beleeve
,
and
shall
beleeve
in
him
for
that
which
is
speciall
and
peculiar
.
An
habituall
,
actuall
,
active
,
overcoming
grace
it
is
,
given
from
Gods
own
free-will
,
drawing
mans
slavish
will
,
and
determining
it
to
a
free
acceptance
and
entertainment
of
what
is
fully
purchased
and
promised
;
And
finally
,
it
is
that
grace
which
works
the
condition
of
the
Covenant
,
as
well
as
promiseth
it
,
as
by
the
Scriptures
afore-cited
is
most
evident
.
But
Testardus
his
universal
powers
and
abilities
,
gifts
and
light
,
which
he
would
have
[
](A93771-e36790-b)n
n
The.
277.
Grace
,
fit
grace
,
and
in
it self
sufficient
,
given
to
the
non-elect
,
yet
doe
not
take
away
the
moral
impotency
of
the
will
from
any
of
them
:
And
that
grace
(
so
magnified
by
him
)
which
is
[
](A93771-e36830-b)o
o
The.
155.
abundantly
given
to
men
under
the
Word
(
together
with
the
Heathens
common
benefits
,
and
light
of
reason
)
[
](A93771-e36850-b)p
p
The.
125.
leaveth
the
whole
successe
to
ma●s
arbitrement
,
or
to
the
determination
of
the
natural
mans
free-will
:
which
what
is
it
but
the
grace
of
the
first
Covenant
of
works
?
wherein
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
posse
,
a
power
to
will
,
was
given
,
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
:
the
will
to
use
that
power
at
the
instant
of
temptation
,
was
not
given
;
What
is
it
but
the
substance
of
the
natural
faculty
and
an
old
relique
of
nature
a
little
improved
?
not
any
renewing
o●●e●ewed
quality
in
that
fa●●●ty
:
And
he
that
shall
compare
[
](A93771-e36920-b)q
q
The.
155
,
162
with
166
,
125.
some
of
his
Theses
will
easily
s●e
our
Authour
makes
no
specificall
difference
between
Adam's
state
before
the
fall
;
and
his
,
or
any
sonne
of
Adam's
state
under
this
general
grace
after
the
f●ll
:
●or
there
was
facultas
,
a
faculty
,
ability
,
leave
,
power
,
what
you
will
,
but
facultatis
●●us
,
the
use
of
that
faculty
and
ability
was
wanting
,
when
there
was
most
need
of
it
;
and
so
here
.
And
what
if
men
in
the
state
of
sin
have
[
](A93771-e36990-b)r
r
The.
279.
a
power
to
omit
more
evil
,
and
do
more
good
for
the
outward
matter
of
the
duty
,
then
they
omit
or
act
?
this
is
not
a
posse
salvari
,
a
power
to
be
saved
,
unlesse
in
the
way
of
works
,
which
Testardus
[
](A93771-e37030-b)s
s
Nemini
dat
posse
foederis
●ujus
(
legalis
,
sc.
)
conditionē
implere
.
The.
122.
himself
denieth
,
that
God
gives
to
any
:
But
,
by
his
leave
,
though
he
gives
not
●otum
posse
,
the
whole
power
,
if
he
gives
the
●●
posse
any
part
or
piece
of
it
,
as
it
is
clear
he
doth
,
Rom.
2.
14
,
15.
should
he
give
it
with
an
intention
to
save
them
thereby
,
this
were
to
save
them
in
a
way
of
works
.
But
I
have
disproved
a
general
intention
of
saving
,
by
Christs
death
,
or
of
his
dying
intentionally
for
all
;
and
no
m●n
,
not
Te●tardus
I
think
,
will
say
,
if
God
had
●o
intention
to
save
all
by
Christ
,
that
●e
hath
any
intention
to
save
●ll
,
or
any
without
Christ
,
or
by
a
few
works
without
him
,
or
by
Christ
and
works
together
.
What
then
m●st
be
the
result
?
Why
,
this
:
1.
That
God
freely
giving
back
some
remnants
and
pieces
of
old
created
abilities
to
the
greatest
part
of
mankinde
(
as
well
as
to
others
)
deals
with
●he●
▪
according
to
works
and
justice
,
who
doe
hold
up
their
works
and
will
,
●●
indenting
with
God
thereby
●
God
will
be
just
with
them
;
and
[
](A93771-e37130-b)t
t
M.
Price
of
Li●●●
.
go
along
(
as
I
learn'd
from
the
lips
of
a
precious
Minister
,
and
exper●enc'd
Saint
)
wi●●
every
carnall
man
,
so
farre
as
he
will
goe
with
him
.
2.
Although
God
gave
to
many
carnal
men
in
the
Jewish
Church
,
or
〈◊〉
giveth
to
such
,
living
in
Christian
Churches
,
that
which
we
call
common
grace
,
this
is
not
universall
,
nor
so
to
be
called
;
nor
doe
Orthod●x
teachers
ever
mean
by
common
grace
,
that
〈…〉
&
mort●
Christ●
,
which
Testardus
erreth
up
;
But
they
expresse
themselves
●●
proper
and
plain
terms
;
Si
〈…〉
●ppellatur
,
illam
communem
appellaren●
,
tum
certè
diceretur
quod
maximè
ad
rem
faceret
,
as
[
](A93771-e37260-b)q
q
Bez
An.
in
1
Tim.
2.
4.
Beza
saith
of
universall
calling
;
So
I
,
of
universal
grace
;
if
in
stead
of
that
which
is
falsly
termed
universal
grace
,
they
would
term
it
common
grace
,
then
would
they
surely
speak
more
to
the
purpose
,
that
is
,
to
the
purpose
of
works
;
or
,
of
setting
forth
the
works
and
will
of
the
creature
,
what
it
can
doe
without
effectuall
grace
;
what
?
[
](A93771-e37290-b)*
*
Joh.
15.
5.
just
nothing
.
Either
the
power
of
beleeving
,
as
[
](A93771-e37300-b)r
r
Beza
ibid.
Beza
reasoneth
(
and
so
Testardus
his
posse
salvari
)
is
of
nature
,
or
of
meer
grace
;
If
of
nature
,
not
regenerated
,
thou
art
a
plain
Pelagian
;
If
but
partly
of
grace
,
partly
of
nature
,
passe
over
to
the
tents
of
Popish
half-Pelagians
;
thou
art
one
of
them
.
3.
When
men
receive
,
besides
the
light
of
nature
,
the
light
of
the
Scripture
,
and
of
the
true
Scripture-Christ
and
Saviour
,
yet
if
the
determination
be
left
to
their
will
,
(
as
I
grant
it
is
to
the
most
in
justice
)
this
cannot
be
an
effect
of
Gods
counsel
and
will
,
which
goeth
along
with
the
death
of
Christ
,
or
a
gracious
effect
of
his
death
,
or
a
piece
of
his
purchase
:
for
Christ
did
not
purchase
by
his
death
,
that
God
should
deal
with
any
man
(
much
lesse
with
most
men
)
according
to
their
works
and
will
;
then
had
he
been
a
Mediatour
of
two
contra-distinct
Covenants
;
and
should
undertake
to
save
them
more
waies
then
one
.
4.
All
that
God
giveth
short
of
effectual
grace
,
is
neither
in
Scripture
,
nor
agreeably
to
Scripture
,
can
be
called
posse
salvari
,
a
power
or
ability
to
be
saved
;
Christ
[
](A93771-e37380-b)s
s
Luk.
13.
24.
expresly
saith
to
the
contray
,
Many
shall
seek
to
enter
in
,
and
shall
not
be
able
:
Nor
was
that
,
which
is
but
common
grace
,
given
with
an
intention
to
save
any
,
but
for
other
ends
:
As
1.
For
triall
,
as
all
the
grace
of
Creation
was
given
(
with
the
prohibition
of
eating
the
fruit
of
such
a
tree
)
for
experiment
and
trial
.
Carnal
men
have
some
remnants
of
Creation-grace
to
try
,
and
give
out
experiments
,
what
they
would
do
,
if
they
had
the
whole
abilities
of
Creation
,
with
the
Covenant
of
Creation
,
and
no
more
,
but
what
Adam
had
;
had
they
all
as
much
as
Adam
,
they
would
transgresse
like
Adam
,
Hos
.
6.
7.
Yea
,
let
a
Covenant
of
Redemption
and
grace
be
revealed
,
as
it
was
to
the
men
and
Church
of
Israel
,
and
all
improvements
be
given
them
in
a
general
way
of
external
administration
,
as
to
them
,
and
more
clearly
to
others
now
in
the
new
Testament
,
then
to
the
Jews
,
yet
they
will
transgresse
like
Adam
,
and
will
not
hold
to
a
Covenant
,
where
it
is
left
to
their
will
,
to
keep
it
or
break
it
.
This
hath
been
the
the
issue
of
the
triall
,
from
the
fall
of
our
first
parents
,
untill
this
present
moment
;
and
will
be
no
other
to
the
end
of
the
world
.
All
improvements
of
that
which
men
call
generall
Grace
,
hath
brought
in
,
doth
and
will
bring
in
but
generall
ruines
.
The
most
able
gifted-graced
(
in
this
sense
)
and
as
one
saith
,
The
most
able
free-will
men
among
the
Jews
(
who
were
a
zealous
Nation
improved
with
all
outward
helps
and
advantages
for
that
time
)
were
the
most
able
sinners
,
which
was
chiefly
seen
in
their
killing
the
Lord
of
life
.
2.
To
discover
to
Gods
elect
,
upon
the
issue
of
such
a
triall
,
The
necessity
(
as
[
](A93771-e37540-b)n
n
Fr
Rouse
Esq.
His
great
oracle
.
that
learned
and
pious
Interpreter
of
the
Scripture-oracle
sheweth
)
of
a
stable
seed
of
actuating
and
confirming
grace
,
ever
nourished
,
supplied
,
and
supported
by
union
with
the
Deity
:
And
to
make
them
groan
from
under
the
common
ruines
,
and
cry
out
,
Lord
save
us
by
thy
speciall
effectuall
grace
,
or
we
all
perish
,
with
free-will
generall
grace
.
For
except
Gods
free-will
do
save
some
,
mans
free-will
will
lose
all
.
And
if
God
had
not
by
effectuall
grace
left
a
remnant
,
we
had
been
like
to
Sodom
and
Gomorrah
by
free-will
and
generall
grace
.
3.
To
leave
,
all
men
without
excuse
who
have
so
much
,
and
abuse
what
they
have
;
and
them
most
inexcusable
who
have
greatest
improvements
,
who
hear
there
is
effectuall
grace
to
be
given
,
and
yet
[
](A93771-e37580-b)r
r
Heb.
2.
3.
neglect
so
great
salvation
,
a
salvation
which
had
so
great
a
Preacher
,
the
Lord
Jesus
Christ
(
with
his
train
of
Apostles
and
Gospel-Ministers
)
so
great
a
purchase
and
pardon
by
the
bloud
of
God
,
Act.
20.
28.
So
great
and
precious
promises
to
hold
it
forth
,
2
Pet.
1.
4.
So
great
power
to
apply
it
,
as
that
whereby
Christ
was
raised
from
the
dead
,
Ephes.
1.
19.
So
great
priviledges
,
as
union
with
Christ
,
Joh.
15.
5.
Adoption
,
Ioh.
1.
12
,
&c.
So
great
evidences
,
and
witnesses
,
as
gift●
,
miracles
and
Apostles
,
witnesses
,
Heb.
2.
3
,
4.
God
himself
bearing
witnesse
to
them
,
and
to
the
salvation
from
heaven
;
and
the
Spirit
bearing
witnesse
in
the
heart
,
Rom.
8.
15.
Yet
men
neglecting
this
great
salvation
,
under
the
greatest
improvements
given
,
and
offered
to
them
,
being
left
to
their
own
wils
,
and
free-will
with
common
grace
,
will
but
make
work
for
justice
,
and
the
more
justifie
divine
justice
,
as
the
oracle
tels
us
.
So
that
if
things
may
be
,
and
use
to
be
denominated
from
the
predominant
part
;
Testardus
his
universall
Covenant
,
must
no
longer
be
called
a
Covenant
of
grace
,
but
a
Covenant
of
free-will
;
and
his
universall
calling
,
no
longer
be
phrased
,
Testimonium
gratiae
,
a
testimony
of
grace
,
but
a
tryall
of
free-will
,
and
a
calling
up
of
the
powers
of
mans
will
,
&c.
And
his
universall
grace
no
longer
termed
so
,
but
universal-free-will
,
or
universal-bondage
,
and
impotency
of
nature
,
wherein
all
the
non-elect
are
justly
left
:
and
all
this
according
to
an
intention
of
God
to
deal
with
them
according
to
works
,
and
will
of
their
own
,
which
primarily
,
was
to
continue
life
,
Rom.
7.
10.
but
properly
and
truly
was
not
to
save
out
of
death
,
Adam
,
or
his
posterity
fallen
in
him
,
and
with
him
.
I
have
farre
beyond
my
first
thoughts
expatiated
upon
2.
Testardus
self-inconsistencies
.
Testardus
his
Inconsistencies
with
Scripture
:
I
shall
confine
my self
within
the
more
narrow
compasse
,
in
the
discovery
of
some
Inconsistencies
with
himself
,
as
well
as
with
Scripture
.
1.
By
all
his
Arguments
he
endeavours
to
maintain
an
universal
Redemption
,
yet
[
](A93771-e37960-b)s
s
The.
96
,
265.
in
some
place
he
cals
it
potiùs
exemptio
,
rather
an
exemption
;
which
is
either
more
then
a
Redemption
or
lesse
:
If
more
,
then
universal
Redemption
,
was
more
then
to
procure
a
faculty
or
natural
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
posse
,
with
it's
best
improvements
,
leaving
men
to
his
own
velle
,
or
turn
of
will
(
which
is
[
](A93771-e38020-b)t
t
The.
252.
all
he
affirmeth
in
that
case
)
even
a
freedom
from
the
vitious
habit
,
and
moral
impotency
of
the
will
(
which
is
that
[
](A93771-e38040-b)u
u
The
157
,
158
&c.
he
de●●ieth
)
And
again
,
it
was
more
,
then
to
procure
the
acts
of
patience
,
and
common
mercies
,
or
external
offers
of
grace
,
&c.
If
it
be
lesse
,
as
[
](A93771-e38070-b)x
x
The.
265.
he
seemeth
to
mince
and
extenuate
it
,
with
a
seu
potiùs
,
or
rather
(
and
I
rather
conclude
it
to
be
his
meaning
)
what
is
this
but
a
retractation
of
that
which
he
would
so
stifly
assert
,
and
a
yeelding
it
to
be
,
as
I
have
termed
it
before
,
a
reprievall
,
not
grounded
upon
a
necessary
satisfaction
of
Christ
to
Gods
justice
for
all
,
but
for
other
ends
,
and
upon
other
grounds
?
For
in
very
deed
,
properly
and
truly
in
Scripture
phrase
(
as
himself
noteth
elsewhere
[
](A93771-e38110-b)a
a
The.
86.
)
Christ
is
not
said
to
redeem
any
but
by
his
death
,
nor
doth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifie
to
redeem
or
free
any
other
way
,
but
by
price
.
Now
when
he
phraseth
his
universal
Redemption
rather
by
exemption
or
priviledge
,
I
conceive
he
yeeldeth
it
,
to
be
some
other
way
,
then
by
price
,
and
short
of
such
a
price
,
as
the
precious
bloud
of
Christ
:
And
if
there
was
no
price
paid
for
all
and
every
singular
,
there
is
no
universal
satisfaction
and
atonement
.
In
this
instance
then
,
we
finde
Testardus
more
to
agree
with
the
truth
,
then
with
himself
.
2.
He
[
](A93771-e38220-b)b
b
The.
45
,
158.
saith
,
and
that
truly
,
sinne
destroyed
not
natural
faculties
,
and
yet
these
vires
Physicae
those
natural
powers
(
which
he
explains
himself
[
](A93771-e38250-b)c
c
The
155.
,
to
be
potestas
,
and
facultas
salutis
)
Christ
died
to
purchase
,
for
so
[
](A93771-e38290-b)d
d
The
97.
he
saith
,
God
is
the
Saviour
of
all
,
Respectu
prioris
Redemptionis
,
qua
facultatem
tantùm
salutis
miseris
peccatoribus
facit
,
in
respect
of
that
universal
Redemption
,
whereby
he
grants
to
poor
sinners
a
faculty
only
of
salvation
;
that
is
,
the
natural
faculty
and
power
of
understanding
,
(
which
,
with
the
essential
liberty
of
the
will
,
distinguisheth
a
man
from
a
beast
,
and
a
stock
or
stone
)
so
it
seemeth
Christ
died
to
purchase
that
which
sinne
destroied
not
,
and
God
restoreth
that
which
was
not
lost
;
or
rather
Testardus
●●avels
in
this
Argument
to
stifle
his
own
conceptions
.
3.
No
man
[
](A93771-e38350-b)e
e
The
53
could
justly
charge
God
of
injustice
,
if
he
should
have
adjudged
all
men
of
years
to
eternall
death
for
[
](A93771-e38370-b)f
f
The.
144.
Adams
first
transgression
:
And
yet
he
will
not
have
that
first
finde
,
nor
the
actual
sins
of
the
Heathen
against
nature
without
their
sinning
(
as
he
supposeth
)
also
,
in
some
sort
,
against
a
Covenant
of
grace
,
to
be
the
cause
of
their
eternal
condemnation
and
punishment
;
and
his
reason
is
,
Vt
justitiae
divinae
in
iis
puniendis
habeatur
ratio
,
that
regard
may
be
had
(
in
our
thoughts
)
to
divine
justice
,
in
their
punishment
.
Is
not
this
interfeering
with
the
former
clause
and
Thesis
?
As
if
unlesse
the
Heathen
had
sinned
,
some
way
,
against
a
Covenant
of
grace
,
Gods
justice
might
be
called
in
question
;
when
he
had
granted
before
,
that
God
had
been
most
just
,
to
have
thrown
all
men
into
hell
for
the
first
sinne
.
And
the
like
self-contradiction
he
hath
about
children
,
[
](A93771-e38410-b)g
g
The.
53.
who
dares
challenge
God
for
injustice
,
if
he
should
stifle
and
sting
with
eternal
death
,
the
of-spring
of
sinfull
parents
for
Adams
sinne
,
in
ipso
vita
limine
,
at
their
first
stepping
into
this
world
?
And
yet
[
](A93771-e38450-b)h
h
The.
145.
he
thinks
it
difficult
to
define
what
became
of
the
Heathens
children
,
nor
doth
it
appear
(
to
him
)
how
they
are
to
be
punished
with
the
eternal
torments
of
hell
,
when
as
(
The.
53.
)
he
had
made
it
evident
by
a
similitude
of
the
Serpents
egges
,
or
young
ones
,
which
if
poor
man
may
crush
beri●es
,
for
their
in
bred
propensity
and
poison
,
why
may
not
the
Creatour
,
and
Lord
of
heaven
and
earth
doe
the
like
to
Infants
,
by
nature
prone
to
sinne
against
him
,
before
they
put
it
forth
in
act
?
4.
[
](A93771-e38520-b)i
i
The.
113.
Sustentation
of
nature
,
suspension
of
divine
vengeance
,
&c.
are
fruits
and
testimonies
(
as
he
thinks
)
of
a
Covenant
of
grace
,
and
that
with
all
men
.
And
yet
[
](A93771-e38550-b)k
k
The.
18.
elswhere
he
doubts
not
,
but
God
the
Creatour
and
Preserver
of
Nature
instained
Adam
and
his
faculties
,
hi●
sight
,
hearing
,
minde
,
will
,
appetite
,
hand
,
and
teeth
also
,
in
the
very
act
of
his
sinning
;
and
as
a
fundamental
proof
thereof
he
●i●eth
that
in
Act.
17.
28.
In
him
we
live
,
move
,
●●e
,
which
(
to
serve
his
purpose
at
another
time
)
he
[
](A93771-e38630-b)l
l
The.
162.
expounds
of
God
as
a
Redeemer
.
God
can
,
and
did
(
saith
Testurdus
)
as
preserver
of
nature
,
sustain
Adam
,
in
to
actu
q●o
peccavit
,
in
that
act
wherein
he
sinned
;
and
why
may
he
not
sustain
his
posterity
(
say
I
)
in
and
under
the
guilt
of
that
sin
,
and
in
the
actual
fruits
of
that
sin
,
as
Creatour
and
Preserver
of
nature
?
(
suspending
some
of
his
own
acts
of
highest
justice
for
a
time
)
And
yet
that
sustentation
be
no
more
a
fruit
of
redemption
then
Adams
was
in
the
first
act
of
sinning
.
And
so
,
Gods
being
the
Saviour
of
all
men
,
1
Tim.
4.
10.
(
which
Testardus
[
](A93771-e38730-b)m
m
The.
97.
applieth
to
redemption
)
be
no
more
then
what
is
in
Job
7.
20.
O
thou
preserver
of
men
,
and
what
we
have
in
Psal.
36.
6.
O
Lord
thou
preservest
man
and
beast
;
A
common
act
of
providence
.
5.
Christ
offered
himself
(
he
[
](A93771-e38810-b)n
n
The.
55.
saith
)
pro
peccatis
mundi
,
for
the
sins
of
the
world
,
and
quotes
that
in
1
Joh.
2.
2.
for
it
;
whence
,
elswhere
,
[
](A93771-e38850-b)o
o
The.
87.
he
infers
that
Christ
died
pro
omnibus
&
singulis
,
for
all
,
and
every
one
;
and
yet
[
](A93771-e38880-b)p
p
The.
194.
declaring
and
laying
forth
the
peculiar
benefit
of
Justification
,
he
dare
not
affirm
it
,
as
belonging
to
any
other
,
but
to
the
elect
,
beleevers
,
and
the
sheep
of
Christ
,
who
are
united
to
Christ
their
surety
,
and
professedly
saith
,
Haec
duo
conjungit
Apostolus
,
The
Apostle
,
1
Cor.
1.
30.
joyneth
these
two
together
,
union
and
justification
.
Now
how
can
that
cohere
with
his
doctrine
of
separating
the
imputation
of
sin
,
from
the
imputation
of
righteousnesse
?
All
mens
sinnes
are
imputed
to
Christ
;
and
yet
Christs
righteousnesse
(
first
or
last
)
is
imputed
but
to
some
.
Either
he
must
let
goe
the
Doctrine
of
singular
and
sole
imputation
of
Christs
righteousnesse
to
the
elect
(
which
is
a
glorious
truth
to
be
adhered
unto
for
ever
)
or
he
must
desert
the
opinion
of
universall
imputation
of
the
sins
of
the
non
elect
unto
Christ
,
which
is
an
errour
worthy
to
be
exploded
,
and
abandoned
for
ever
.
6.
Man
,
however
a
sinner
[
](A93771-e38940-b)q
q
The.
45.
hath
reliquias
qu●s●am
primige●ia
lucia
,
some
common
notions
of
God
,
naturally
Imprinted
in
the
heart
,
&c.
and
hath
withall
,
extrinsecally
,
a
light
set
before
him
(
and
added
to
that
imbred
qu●lity
of
his
minde
)
viz.
Arguments
of
the
God-head
,
his
power
and
goodnesse
easily
to
beperceived
in
the
Creation
and
administration
of
the
world
;
for
proof
whereof
he
quotes
,
Rom.
1.
19
,
20.
Act.
17.
26
,
27.
And
[
](A93771-e39010-b)r
r
Eaten●s
tantum
,
&c
The.
141.
the
utmost
power
exerted
,
or
put
forth
by
this
naturall
light
,
he
holds
according
to
Scripture
,
Rom.
2.
14
,
15.
Rom.
1.
21.
that
having
the
work
or
effect
of
the
Law
written
in
their
hearts
,
the
Heathenish
Gentiles
did
many
things
according
to
that
Law
,
as
to
acknowledge
God
in
part
,
to
be
powerfull
,
good
,
&c.
to
worship
him
after
their
manner
,
follow
the
shadow
of
vertue
,
feel
their
consciences
excusing
,
and
accusing
,
&c.
Thus
farre
we
have
a
fair
pail
of
milk
,
but
doth
he
not
spill
it
within
a
Thesis
or
two
,
[
](A93771-e39090-b)s
s
Clarum
est
,
gratiam
Christi
ipsius
sub
Evangelij
quibusdam
velut
rudimentis
illis
aliqu●tenùs
oblatam
.
The
143.
Where
he
cals
these
Reliques
of
natures
light
,
as
it
were
certain
rudiments
of
the
Gospel
,
offering
and
holding
forth
to
blinde
Heathen
,
The
grace
of
Iesus
Christ
.
Is
not
this
a
clashing
with
what
he
had
said
before
,
of
the
whole
power
of
nature
?
Is
it
not
a
disparagement
to
the
grace
of
Christ
?
who
(
it
seems
by
this
passage
)
begins
with
Adams
leavings
.
We
read
of
Scripture
rudiments
(
the
ceremonies
,
Gods
positive
institutions
)
yet
these
are
but
beggarly
in
the
point
of
justification
,
Gal.
4.
7.
And
natures-reliques
are
as
beggarly
in
the
work
of
faith
and
sanctification
,
but
in
the
office
of
revelation
,
and
manifestation
of
Christ
for
righteousnesse
and
life
,
much
more
beggarly
.
Now
if
you
will
beleeve
Testardus
in
this
place
,
where
he
saith
,
Christ
was
presented
and
tendered
to
the
Heathen
by
those
most
beggarly
rudiments
of
nature
,
and
that
every
testimony
of
mercy
in
a
way
of
providence
,
is
the
grace
of
Christ
(
where
he
speaks
unsoundly
)
you
must
not
beleeve
him
in
another
place
,
[
](A93771-e39200-b)t
t
The.
235.
that
faith
depends
not
upon
humane
reason
,
and
that
the
light
whereby
the
naturall
faculties
are
called
upon
and
acted
,
is
divine
and
supernatural
,
and
of
the
holy
Ghost
,
where
he
writes
most
soundly
,
and
speaks
the
words
of
God
faithfully
;
and
what
then
is
the
chaff
to
the
wheat
?
But
if
you
will
take
his
word
there
,
where
[
](A93771-e39240-b)u
u
The.
50.
Spei
●eati
in
posterum
statu●
nulla
argumenta
super
sunt
in
residuo
lumine
.
Ibid.
he
speaks
truly
again
,
That
there
are
no
Arguments
of
the
hope
of
a
blessed
state
,
left
in
the
remains
of
naturall-light
;
and
more
of
this
,
Thes.
52.
And
[
](A93771-e39280-b)x
x
The.
111.
that
the
revelation
and
opening
of
mercy
by
Christ
,
ought
to
be
a
light
,
by
order
of
divine
wisdome
,
whereby
poor
sinners
lying
in
darknesse
,
terrour
and
death
,
may
be
raised
up
and
brought
home
to
Christ
the
Mediatour
,
pro
ratione
revelationis
,
and
[
](A93771-e39310-b)a
a
The.
227.
that
this
light
whereby
sinners
are
raised
up
and
renewed
,
is
not
lux
aliqua
physica
,
any
naturall
light
;
then
you
must
not
beleeve
him
where
[
](A93771-e39340-b)b
b
The.
126.
he
saith
,
that
God
left
no
man
living
(
among
the
Heathen
)
altogether
destitute
of
all
help
of
salvation
,
or
without
some
calling
to
Christ
and
grace
,
by
the
light
shining
in
the
creatures
and
common
meries
;
and
[
](A93771-e39360-b)c
c
The
280.
that
quivis
vocatus
,
every
single
man
,
as
he
meaneth
,
had
apt
and
sufficient
means
to
win
him
to
faith
,
&c.
7.
He
saith
[
](A93771-e39420-b)d
d
The.
125.
,
all
the
grace
given
to
the
non-elect
,
leaveth
the
successe
to
their
free-will
,
which
if
you
take
for
a
truth
you
must
reject
that
for
an
errour
,
[
](A93771-e39440-b)e
e
The.
277.
That
they
have
grace
apt
and
sufficient
to
be
saved
;
for
though
they
have
not
effectuall
grace
,
without
which
he
confesseth
none
can
be
saved
;
yet
he
thinketh
,
it
followeth
not
from
thence
,
that
he
,
who
being
destitute
thereof
is
hardened
,
and
doth
perish
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
recepisse
,
ut
posset
salvari
,
had
not
simply
received
that
which
might
have
saved
him
:
And
what
is
it
Testardus
,
by
your
own
confession
,
he
had
received
?
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
ipsum
,
not
the
morall
change
of
the
will
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
posse
si
velit
,
the
power
,
if
he
would
;
and
what
power
?
not
Ethicam
potentiam
,
but
some
(
imaginary
)
grace
,
apt
and
in
it self
sufficient
,
whereby
the
Physica
impotentia
,
or
naturall
impotency
,
and
[
](A93771-e39560-b)f
f
The.
166.
excusable
impotency
is
cured
.
But
what
is
that
naturall
impotency
?
Testardus
[
](A93771-e39590-b)*
*
The.
157.
placeth
it
in
three
things
,
1.
The
want
of
a
naturall
faculty
of
understanding
;
to
which
we
answer'd
before
from
this
Authour
himself
,
that
sin
never
destroied
the
being
of
it
.
2.
Want
of
an
apprehensible
object
;
This
object
(
after
the
fall
)
if
saving
,
is
Christ
,
and
we
have
proved
the
Heathen
wanted
;
he
was
not
proposed
to
them
;
they
had
indeed
the
shadow
of
vertue
,
as
[
](A93771-e39620-b)g
g
The.
141.
Testardus
expresseth
it
;
but
no
shadows
of
Christ
,
in
the
shadows
of
the
Sunne
,
nor
in
the
Sun
it self
,
in
the
firmament
,
or
any
other
creature
,
nor
what
by
positive
institution
for
a
time
were
in
Moses
Ceremonies
among
the
Jews
.
3.
The
want
of
light
to
illustrate
and
set
forth
to
view
this
object
,
Christ
;
and
that
is
by
the
preaching
of
the
Word
;
the
Law
accidentally
,
properly
the
Gospel
and
promise
,
Quae
multò
distinctior
est
,
&
intelligibilior
,
quàm
vox
Coelorum
,
which
is
a
much
more
distinct
and
intelligible
voice
,
then
that
of
the
heavens
,
Testardus
acknowledgeth
,
yèa
,
say
I
,
the
only
distinct
language
of
Heaven
,
and
that
means
whereby
we
savingly
understand
Christ
.
And
if
Testardus
would
once
sibi
constare
,
be
his
own
man
,
he
must
say
so
too
;
for
if
the
naturall
understanding
wanteth
the
object
Christ
,
and
the
means
apt
and
fit
to
set
him
forth
,
is
it
not
,
as
he
saith
[
](A93771-e39720-b)h
h
The.
157.
Impotentia
sine
culpa
,
sine
crimine
,
poenae
non
obnoxia
?
An
impotency
without
blame
,
without
crime
,
not
liable
to
punishment
in
this
respect
?
I
ask
then
,
What
needs
a
cure
?
or
what
is
that
cure
he
speaks
of
[
](A93771-e39750-b)*
*
The.
166
,
2●7
.
every
where
?
which
is
not
by
any
spirituall
,
or
morall
change
of
qualities
in
the
mindes
and
wils
of
the
non-elect
;
but
a
saving
of
the
naturall
faculties
,
harmlesse
,
as
it
were
;
Is
this
the
result
of
all
?
and
shall
any
pious
or
learned
man
call
this
apt
,
and
in
it selfe
sufficient
grace
?
A
sufficiency
without
a
sufficiency
rather
,
let
it
be
stiled
.
8.
Once
more
,
and
more
briefly
,
[
](A93771-e39800-b)i
i
The.
43.
In
the
description
of
mans
naturall
state
,
he
speaks
home
,
that
man
is
dead
in
sinne
,
and
under
the
chiefest
a
version
from
the
chiefest
good
,
and
neither
lives
to
God
,
nor
can
quicken
himself
,
nor
can
doe
any
of
those
things
which
belong
to
a
life
in
God
;
here
he
agrees
with
the
truth
,
but
[
](A93771-e39820-b)k
k
The.
277.
afterwards
fals
out
with
this
truth
and
himself
;
when
to
exemplifie
how
every
man
,
hardened
and
perishing
,
had
received
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
posset
salvari
,
simply
that
which
might
have
saved
him
;
he
instanceth
only
in
this
,
that
he
might
doe
more
good
,
then
he
doth
,
and
he
might
omit
,
more
evil
then
he
omitteth
;
But
what
is
all
that
good
he
might
doe
,
or
evil
he
might
omit
by
the
power
and
principle
of
nature
,
to
his
life
unto
God
,
and
in
God
,
through
Jesus
Christ
?
And
what
is
all
a
mans
doing
,
or
not
doing
to
salvation
,
without
knowledge
of
,
and
faith
in
Iesus
Christ
?
More
such
Inconsistencies
may
be
observed
in
this
Authour
with
himself
,
that
while
he
undertakes
to
make
truth
and
errour
friends
,
we
cannot
make
him
friends
with
himself
.
Were
it
not
a
fairer
reconciliation
,
to
conclude
with
the
Apostle
,
Rom.
11.
6.
If
by
grace
,
then
is
it
no
more
of
works
,
otherwise
grace
is
no
more
grace
.
But
if
it
be
of
works
,
then
is
it
no
more
grace
,
otherwise
work
is
no
more
work
.
If
God
would
save
the
non-elect
by
grace
,
then
would
he
not
leave
it
to
their
works
,
nor
should
Testardus
call
it
,
saving
grace
,
if
God
leaveth
it
,
as
in
truth
he
doth
,
to
their
wils
.
But
if
it
be
peculiar
to
the
elect
to
be
saved
by
grace
,
the
grace
of
redemption
and
sanctification
,
according
to
the
grace
of
election
,
then
cannot
any
other
,
Etiamsi
maxiurè
vellent
,
although
they
did
most
earnestly
will
and
desire
it
(
as
the
Jews
,
Papists
,
and
all
meer
naturall
men
doe
)
be
saved
another
way
,
by
works
alone
,
or
mixed
and
joyned
with
Christ
and
faith
;
which
yet
because
men
doe
so
earnestly
will
and
desire
,
God
in
justice
leaveth
them
to
their
own
thoughts
,
wils
and
waies
.
To
close
up
all
,
I
finde
in
this
controversie
of
universall
Redemption
,
it
is
a
more
easie
work
to
reconcile
Testardus
with
Arminius
,
then
with
himself
,
or
the
truth
.
For
although
Testardus
is
not
so
grosse
and
large
,
in
the
stating
of
the
question
,
how
Christ
died
for
all
,
as
I
noted
at
[
](A93771-e39990-b)*
*
Pag.
53.
first
,
yet
in
his
demonstrations
he
goeth
rather
further
,
then
I
finde
Arminius
doth
,
as
touching
the
matters
of
this
life
;
[
](A93771-e40020-b)l
l
Armin
Desp.
prin
The.
4●
.
●
.
8
Arminius
reckons
the
Word
and
Spirit
for
the
proper
appointed
means
of
faith
and
salvation
,
[
](A93771-e40050-b)m
m
Testard
The
16●
,
●●●
,
277
,
281
,
●●5
.
Testardus
every
where
assigneth
the
good
things
of
this
life
,
as
means
apt
and
in
themselves
sufficient
;
where
the
Word
and
Spirit
are
not
afforded
.
Arminius
with
the
●ona
,
the
good
things
of
this
life
put●
in
the
mala
,
the
afflictions
and
corrections
of
Gods
hand
(
the
benefit
whereof
is
purchased
for
the
elect
,
is
the
use
and
benefit
of
life
and
health
,
&c.
)
But
Testardus
reckons
the
good
things
temporall
to
be
testimonies
of
Christ
and
grace
,
by
themselves
;
which
I
doe
not
finde
Arminius
to
averre
,
no
more
then
of
the
mala
,
or
evil
events
of
providence
by
themselves
,
but
as
they
are
elevated
and
sanctified
beyond
their
proper
element
and
sphere
,
so
they
both
shall
work
together
,
with
the
proper
means
of
salvation
,
for
good
,
to
those
that
love
God
,
and
are
loved
of
him
,
and
called
according
to
his
purpose
,
Rom.
8.
28.
But
in
these
three
particulars
(
above
others
)
I
finde
Testardus
and
Arminius
mainly
to
conspire
and
jump
into
one
minde
.
1.
That
Christ
did
intentionally
die
for
every
singular
,
make
satisfaction
to
justice
for
all
.
2.
They
doe
both
exceedingly
set
up
,
and
magnifie
nature
and
naturall
parts
,
which
will
never
doe
the
reprobate
any
good
(
for
they
are
flesht
enough
in
self-conceits
of
will
and
wisdome
,
from
their
own
hearts
)
but
it
hath
and
will
doe
hurt
unto
,
and
among
the
elect
of
God
,
for
a
time
;
to
lose
their
waking
thoughts
and
admirations
of
free-grace
,
and
to
fall
into
a
dream
of
free-will
,
as
if
that
were
the
umpire
of
grace
;
and
of
a
strange
liberty
(
unknown
to
a
right-principled
Christian
)
as
if
because
God
leaves
the
non-elect
,
in
justice
,
to
their
own
wils
,
therefore
Gods
children
,
dealt
with
in
rich
mercy
,
should
have
their
wils
and
swinge
also
;
whence
many
are
ready
to
turn
the
Doctrine
of
Grace
(
especially
of
such
grace
,
and
such
a
Doctrine
)
into
wantonnesse
.
Not
to
speak
of
that
which
is
so
obvious
,
trite
and
common
,
yet
true
;
their
putting
of
titles
upon
nature
,
as
calling
it
grace
,
and
a
testimony
of
grace
,
doe
savour
strongly
[
](A93771-e40320-b)n
n
Naturam
gratiae
titule
ornare
,
aut
velo
ejus
palltare
Pela
gianum
est
Act.
●ynod
.
Dord
.
par.
●
p.
178.
of
old
Pelagianisme
:
This
is
a
wonder
to
me
,
how
Testardus
could
stile
his
book
,
A
Synopsis
de
Natura
&
Gratia
,
when
as
all
along
the
book
he
confounds
the
one
with
the
other
;
but
my
wonder
ceaseth
when
as
I
consider
the
title
must
be
,
in
his
sense
inconsistent
,
as
well
as
the
contents
of
the
book
.
3.
They
place
the
decree
of
Christs
death
,
in
order
of
nature
before
the
decree
of
election
;
as
perceiving
,
that
if
redemption
by
Christs
death
,
be
brought
in
,
as
●
fruit
of
election
,
then
as
election
i●
but
of
some
,
out
of
the
whole
lump
of
mankinde
,
●o
redemption
must
be
affirmed
to
be
,
but
of
those
some
,
or
that
certain
number
,
whom
God
had
elected
;
only
with
some
difference
;
Arminius
frames
a
predestination
of
beleevers
:
Testardus
foundeth
election
upon
Christ
,
not
as
yet
received
by
faith
,
but
as
given
and
destinated
of
God
for
faith
;
Arminius
giveth
that
to
the
will
of
man
in
beleeving
,
which
Testardus
gives
to
the
efficacy
of
grace
,
beyond
a
morall
swasion
,
and
hangs
not
the
faith
of
Gods
elect
upon
the
contingency
of
the
will
,
nor
doth
he
make
faith
an
antecedent
condition
of
election
,
as
Arminius
.
But
he
is
(
me
thinks
)
as
wide
in
another
notion
,
as
Arminius
in
the
former
;
That
Christ
being
first
decreed
to
be
given
,
as
a
common
victima
or
sacrifice
propitiatory
,
he
represents
Gods
thoughts
,
as
waiting
(
not
for
time
,
but
order
)
on
the
court●sie
of
the
rest
of
the
world
;
[
](A93771-e40490-b)o
o
The.
80.
Ac
tandem
,
cum
pravideret
Deus
,
&c.
and
at
length
,
or
then
next
in
order
,
when
God
foreseeth
all
will
not
receive
his
Sonne
,
prepared
and
offered
for
all
,
then
,
and
not
before
(
in
Testardus
thoughts
)
comes
out
Gods
purpose
of
saving
some
,
and
that
from
an
absolute
choice
of
them
,
to
faith
,
and
the
fruits
of
it
,
infallibly
,
necessarily
,
&c.
Absolute
[
](A93771-e40570-b)p
p
The
87.
because
not
out
of
fore-seen
faith
,
&c.
as
Arminius
,
but
not
so
absolute
,
as
to
be
the
foundation
of
our
Redemption
,
for
Christ
;
and
that
,
[
](A93771-e40610-b)q
q
The
288.
with
282.
as
the
immaculate
Lambs
,
satisfying
justice
,
is
the
foundation
of
our
election
,
and
not
only
of
election
,
but
of
the
whole
gracious
predestination
,
as
he
calleth
it
,
and
so
he
makes
Christ
a
foundation
of
so
much
of
Gods
predestination
,
as
,
in
the
common
Covenant
,
call
,
and
grace
(
which
we
have
discovered
to
be
inconsistent
with
Scripture
)
belongs
to
reprobates
:
Here
are
new
notions
that
may
please
some
mens
fancies
,
but
they
are
very
cloudy
to
me
,
while
I
apprehend
they
cloud
and
eclipse
the
glory
of
election
;
which
although
[
](A93771-e40640-b)r
r
The.
286.
he
saith
,
it
is
purae
&
particularis
misericordia
;
belongs
to
meer
and
speciall
mercy
;
yet
the
notion
of
the
Scripture
goes
higher
;
for
as
it
excludes
faith
from
being
either
cause
or
condition
of
election
;
and
brings
it
in
as
the
effect
thereof
,
Act.
13.
38.
So
it
assigns
not
Christ
,
as
the
fundamentall
cause
of
election
,
when
we
speak
or
reade
of
him
,
as
a
Redeemer
offering
up
himself
a
Sacrifice
,
but
as
that
gift
of
God
,
Joh.
4.
10.
sent
as
Gods
great
love-token
,
for
manifestation
of
his
mercy
,
and
love
to
those
,
who
are
the
chosen
people
of
God
,
Math.
1.
21.
and
the
children
of
Gods
election
,
whom
he
should
by
his
death
gather
together
,
Joh.
11.
52.
And
when
the
Scripture
saith
,
We
are
chosen
in
him
,
Ephes.
1.
4.
It
is
neither
to
be
understood
with
Arminius
,
That
he
chose
us
as
fore-seen
beleevers
on
him
,
nor
with
Testardus
,
as
redeemed
first
to
God
by
Christ
his
sacrifice
,
and
upon
fore-sight
of
what
all
the
world
(
the
elect
as
others
)
would
doe
,
left
to
themselves
,
reject
Christ
;
and
of
what
himself
would
doe
for
some
(
for
this
is
to
build
election
upon
works
,
though
they
be
Christs
works
partly
for
us
)
partly
in
us
)
But
as
blessed
Baines
upon
that
place
,
in
him
as
a
Head
;
The
grace
of
election
beginneth
first
with
Christ
our
head
,
and
descendeth
to
us
in
him
;
And
Christ
being
primarily
chosen
as
an
head
of
men
(
and
Angels
too
)
then
such
men
,
as
are
chosen
in
him
,
being
fallen
as
others
(
when
as
none
of
the
elect
Angels
fell
with
the
rest
)
by
force
of
that
former
choice
of
a
head
,
to
the
end
appointed
,
The
glory
of
free-grace
,
he
is
secondarily
chosen
upon
the
coming
in
of
sin
,
unto
the
means
of
bringing
many
sons
unto
glory
,
viz.
his
death
;
and
as
these
sons
and
heirs
of
glory
were
chosen
in
Christ
to
that
end
,
without
a
first
consideration
of
the
fall
:
So
upon
a
second
consideration
(
as
we
may
so
speak
)
of
their
fal
,
they
are
chosen
in
Christ
to
the
means
,
viz.
Vocation
,
Justification
,
&c.
I
shall
adde
as
a
Corollary
a
few
Arguments
for
the
due
order
of
election
before
redemption
,
and
for
the
sole
redemption
of
the
elect
,
as
a
fruit
of
their
election
.
That
the
decree
of
election
,
is
in
order
of
nature
before
the
decree
of
redemption
.
1.
The
Father
hath
the
first
right
,
as
he
is
first
in
order
of
subsistence
;
The
Son
hath
it
given
him
from
the
Father
,
Joh.
17.
6.
Thine
they
were
,
in
the
first
purpose
and
choice
,
and
thou
gavest
them
me
,
to
own
as
mine
,
and
being
lost
(
not
fallen
out
of
election
,
but
into
a
state
of
non-communion
)
to
redeem
,
and
bring
to
God
.
2.
Election
is
first
to
glory
,
and
election
to
glory
is
before
the
fall
;
and
therefore
before
redemption
,
which
comes
in
after
sinne
,
as
a
means
to
b●ing
to
glory
,
by
such
grace
;
to
the
praise
of
the
glory
of
Gods
most
free
grace
,
Eph.
1.
4
,
5
6.
3.
Creation
was
for
Christ
,
Col.
1.
16.
and
therefore
Christ
first
thought
upon
as
a
head
,
of
elect
Angels
and
men
;
and
as
he
is
before
all
created
things
,
in
the
counsel
of
God
;
all
things
are
made
for
his
glorious
ends
,
upon
his
elect
,
had
there
been
no
fall
;
but
for
the
further
manifestation
of
Gods
love
,
the
fall
is
permitted
and
ordered
to
bring
in
,
not
only
God-incarnate
,
but
God
crucified
.
3.
Love
is
in
order
before
mercy
,
Eph.
2.
4.
The
decree
of
election
is
an
act
of
meer
love
:
That
of
redemption
an
act
of
pure
mercy
,
and
consequentiall
upon
love
in
the
decree
;
And
in
the
execution
,
all
the
tender
mercies
of
redemption
,
are
fruits
of
that
love
which
gave
being
to
election
,
as
election
gives
a
Redeemer
and
redemption
.
2.
That
Redemption
by
Christs
death
,
is
solely
and
only
of
,
and
for
the
elect
,
as
a
fruit
of
their
election
.
1.
Christ
died
for
them
,
and
them
only
,
whom
he
represented
,
whose
names
were
in
the
bond
of
agreement
,
or
in
the
Covenant
of
his
Suretiship
,
and
that
were
virtually
in
him
upon
the
crosse
.
Some
were
virtually
in
him
upon
the
crosse
,
for
he
was
there
as
a
publike
person
;
all
were
not
virtually
in
him
,
but
such
as
are
in
due
time
spiritually
and
powerfully
united
to
him
;
if
any
more
but
they
,
then
Christs
death
and
crosse
loseth
some
of
its
vertue
,
&
Christs
power
is
lesse
then
Adams
(
for
as
all
sinned
in
Adam
,
the
imputation
of
his
sin
is
put
upon
all
their
persons
,
whom
he
represented
)
Now
not
any
but
true
beleevers
,
and
the
elect
seed
are
in
time
spiritually
and
powerfully
united
to
Christ
(
even
by
Testardus
doctrine
[
](A93771-e41030-b)*
*
The
192
,
194.
)
nor
doe
any
but
such
partake
of
Christs
satisfactory
righteousnesse
,
by
spirituall
propagation
,
or
union
and
bond
of
the
Spirit
and
faith
,
as
they
that
are
in
Adam
by
naturall
propagation
,
and
bond
of
nature
,
are
partakers
of
his
condemning
guilt
(
which
Testardus
pro●eth
,
from
Rom.
5.
16
,
&c.
as
we
use
to
prove
it
)
By
proportion
of
the
first
and
second
Adam
,
virtuall
and
actuall
union
and
imputation
goe
together
.
Now
who
will
say
Christ
represented
more
then
the
elect
,
&
c
?
3.
If
Christ
died
for
more
then
the
elect
,
more
then
the
elect
must
beleeve
in
him
,
as
an
effectuall
Saviour
,
or
he
must
be
beleeved
on
,
as
an
ineffectuall
Saviour
by
some
or
other
;
Now
not
Testardus
,
nor
any
such
Vniversalist
will
say
,
that
his
death
is
,
or
was
ever
intended
to
be
savingly
efficacious
to
all
(
only
such
a
grosse
Atheist
or
distracted
brain
,
as
he
that
put
out
[
](A93771-e41140-b)*
*
A
pamphlet
sentenced
before
,
p.
30.
as
unworthy
of
any
light
,
but
the
light
fire
Divine
Light
.
)
And
that
which
is
not
nor
was
intended
,
is
not
to
be
beleeved
.
Nor
will
,
or
dare
any
bid
men
beleeve
in
Christ
for
half
,
or
half
a
quarter
of
salvation
,
who
are
in
their
found
mindes
.
But
beleeve
(
we
say
)
in
Christ
for
all
or
nothing
,
when
we
take
the
Scripture-scope
along
with
our
preaching
.
3.
Christ
died
for
those
,
and
those
only
,
who
shall
finde
their
election
by
beleeving
in
his
death
;
none
can
finde
their
Act.
13.
38.
election
,
who
first
had
it
not
in
Gods
counsel
.
That
representation
therefore
of
Christs
death
,
which
Testardus
makes
in
some
respects
,
common
to
more
then
Gods
elect
,
doth
weaken
the
hands
and
hearts
of
true
beleevers
,
shake
the
faith
of
Gods
elect
,
and
obscure
Gods
election
,
as
well
as
the
reasonings
of
Sam.
Oates
;
and
I
hope
(
with
Gods
elect
at
last
)
the
doctrine
of
the
one
will
be
received
for
Orthodox
,
no
more
then
the
other
,
but
both
be
rejected
as
Heterodox
.
Let
those
who
preach
,
hear
,
write
,
reade
of
Christs
death
and
Redemption
,
beleeve
in
him
for
all
actuall
union
and
effieacy
of
communion
,
and
the
assurance
of
their
election
thereby
,
as
the
cause
is
known
and
assured
by
the
effect
,
and
you
shall
finde
the
Treasure
and
the
Pearl
,
for
which
the
Christian
man
,
and
merchant
,
sold
all
he
had
,
and
bought
it
.
As
it
followeth
in
the
Parables
.
CHRIST
,
THE
Gospel-Treasure
AND
PEARL
.
MATH.
13.
44
,
45.
●●ain
,
The
Kingdom
of
heaven
is
like
unto
treasure
hid
in
a
field
,
the
which
when
a
man
hath
found
,
he
hideth
,
and
for
joy
thereof
goeth
and
selleth
all
that
he
hath
,
and
buyeth
that
field
.
●gain
,
The
Kingdom
of
heaven
is
like
unto
a
Merchant
man
seeking
goodly
pearls
:
&c.
IT
is
high
time
that
we
come
(
in
the
wisdom
and
Part.
2.
strength
of
Christ
)
to
set
out
the
right
and
genuine
Scope
,
Explication
and
Use
of
these
Parables
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
repairing
and
edifying
of
your
judgements
,
which
have
been
shaken
and
staggered
by
the
perverting
abuses
of
the
late
novel
The
true
scope
of
these
two
Parables
.
Exposition
.
The
Scope
for
the
doctrinall
part
,
is
to
teach
and
set
forth
the
worth
and
excellency
of
Christ
and
Grace
,
and
the
Gospel
of
Grace
,
with
a
Christians
affectionatenesse
strongly
carried
out
to
him
,
and
it
;
And
for
the
Vse
,
it
is
to
advise
and
excite
all
that
read
and
hear
hereof
to
be
like
unto
this
man
and
merchant
in
the
Text
,
in
affection
and
action
.
The
particular
and
punctuall
Exposition
(
according
to
this
The
sense
and
meaning
,
general
scope
)
is
as
followeth
.
In
these
two
Parables
(
as
in
all
similitudes
)
there
are
two
parts
,
-
1.
The
Proposition
,
holding
forth
the
resemblance
.
-
2.
The
Reddition
,
applying
the
thing
resembled
,
to
the
resemblance
.
1.
The
Proposition
or
resemblance
is
drawn
forth
two
waies
.
First
,
of
a
Treasure
hid
and
found
,
and
hid
again
,
rejoyced
in
,
and
purchased
by
him
that
found
it
,
with
all
that
he
had
.
Secondly
,
Of
a
Pearl
,
found
by
a
Merchant
man
,
&c.
2.
The
Reddition
,
so
is
the
Kingdom
of
heaven
,
as
is
a
Treasure
and
Pearl
in
the
discovery
and
purchase
of
it
;
so
is
the
Kingdom
;
or
the
Kingdom
of
heaven
is
like
unto
,
&c.
that
is
,
there
is
that
worth
in
it
,
and
that
transaction
and
management
of
affairs
about
it
,
as
if
a
man
should
finde
a
treasure
in
a
field
,
or
seeking
many
pearls
,
he
should
finde
one
of
great
price
,
and
having
found
this
Treasure
,
this
Pearl
,
he
goeth
and
selleth
all
that
he
hath
,
and
buyeth
it
.
By
the
Kingdome
of
heaven
,
I
understand
,
the
State
and
Treasure
of
it
,
with
the
affairs
and
dealings
about
it
;
or
Christ
and
his
grace
preached
and
set
forth
in
the
Gospel
of
grace
,
and
in
Gospel
dispensations
;
Christ
and
his
Gospel
grace
and
dispensations
,
were
set
out
in
the
four
fore-going
Parables
;
by
their
nature
,
force
and
efficacy
;
here
,
by
their
worth
and
state
of
excellency
with
the
Christians
affairs
and
dealings
for
his
enjoyments
of
all
the
worth
and
treasure
of
the
Kingdom
,
as
his
own
.
First
,
The
worth
and
riches
of
the
Kingdom
resembled
to
hidden
treasure
,
and
a
precious
pearl
;
what
else
is
it
,
but
Christ
and
his
Gospel-grace
?
as
may
appear
,
1.
By
parallel
expressions
and
descriptions
of
him
and
his
grace
in
Scripture
;
Such
as
you
read
of
in
Col.
3.
1.
Things
above
,
where
Christ
sitteth
,
&c.
Treasure
in
heaven
,
Math.
19.
21.
&
5.
21.
This
treasure
,
2
Cor.
4.
7.
viz.
of
Christ
and
the
Gospel-knowledge
of
him
,
v.
6.
The
people
of
God
are
the
children
of
the
Kingdom
,
Mat.
13.
38.
and
the
subjects
of
the
Kingdom
,
yea
heirs
and
co-heirs
with
Christ
,
that
is
enough
for
them
,
but
they
are
not
the
treasure
of
the
Kingdom
,
Christ
is
that
treasure
.
2.
By
the
Characters
given
to
this
treasure
of
the
Kingdom
,
in
the
Parables
of
the
Text
,
as
1.
We
hear
here
of
a
hidden
Treasure
,
Christ
is
most
like
to
a
hidden
Treasure
,
as
being
furthest
off
from
the
knowledge
of
men
;
you
may
know
a
visible
Church
,
sooner
then
the
invisible
God
and
Saviour
.
2.
Hid
in
a
field
,
that
is
,
a
field
by
it self
,
and
a
large
field
,
yet
distinctly
and
particularly
bounded
,
within
the
Word
and
Ordinances
of
grace
;
there
is
Christ
hid
and
wrapt
up
,
in
precious
promises
,
the
preaching
and
substance
whereof
,
is
called
,
vers.
19.
The
word
of
the
Kingdome
;
for
where
the
Treasure
is
found
,
there
it
was
first
hidden
;
in
Gospel
promises
,
Ordinances
and
dispensations
,
Christ
and
his
grace
is
found
.
3.
Here
is
mention
of
a
Pearl
,
and
one
of
great
price
;
Christ
is
that
Pearl
,
with
the
grace
of
the
Gospel
;
of
singular
,
invaluable
price
;
it
will
impoverish
every
man
that
goeth
about
to
buy
it
,
but
when
he
hath
sold
all
,
to
his
shirt
and
skin
for
it
,
it
enricheth
him
for
ever
.
4.
One
Pearl
,
which
can
agree
to
none
but
Christ
,
and
the
unsearchable
worth
of
his
grace
and
Gospel
,
set
in
opposition
to
all
the
goodly
pearls
,
in
mens
esteem
,
the
supposed
mediums
of
salvation
.
Thus
you
see
what
the
state
and
worth
of
the
Kingdome
of
heaven
is
,
and
to
what
it
is
like
;
it
is
Christ
,
and
all
he
is
worth
,
like
to
a
Treasure
,
and
one
Pearl
,
of
great
price
.
Secondly
,
We
are
to
consider
the
Kingdome
of
heaven
,
in
it's
affairs
;
and
the
Christians
dealings
about
it
,
like
to
a
man
that
findeth
,
&c.
Who
is
he
that
findeth
?
he
that
seeketh
,
and
who
is
he
that
seeketh
?
the
merchant
man
,
a
man
of
no
small
dealings
in
the
world
.
The
merchant
man
is
every
elect-vessel
of
mercy
;
represented
here
under
a
double
notion
.
-
1
,
As
seeking
that
which
he
findes
not
.
-
2.
As
finding
that
which
he
seeks
not
.
1.
As
seeking
what
he
findes
not
,
and
that
is
[
](A93771-e42170-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
goodly
Pearls
;
some
fair
and
specious
commodities
to
make
him
rich
and
happy
;
Every
one
of
Gods
elect
,
while
naturall
,
is
seeking
his
happinesse
,
his
life
,
his
heaven
,
his
God
,
in
some
one
thing
or
other
here
below
;
the
minde
of
man
is
active
,
and
as
busie
as
Ants
on
a
mole-hill
,
about
worldly
contentments
,
riches
,
honours
,
pleasures
,
profits
,
common
gifts
of
learning
,
knowledge
,
&c.
to
make
a
life
of
,
an
heaven
,
a
God
of
,
this
he
seeks
,
but
(
if
he
belong
to
God
,
as
the
Parable
speaks
of
such
)
he
findes
it
not
.
2.
As
finding
what
he
sought
not
for
:
A
Treasure
,
a
Pearl
,
an
only
Pearl
of
price
;
the
only
Treasure
of
Christ
,
and
Gospel-grace
which
will
make
a
man
for
ever
.
This
finding
is
nothing
but
Gods
preventing
[
](A93771-e42240-b)b
b
Isa
65.
1.
light
,
and
[
](A93771-e42250-b)c
c
Joh.
6.
44
,
45.
love
,
and
Gods
drawing
of
a
soul
to
faith
in
Christ
;
And
of
this
finding
there
are
four
effects
mentioned
in
the
Text.
-
Hiding
.
-
Joying
.
-
Selling.
-
Buying
.
1.
Hiding
,
when
he
had
found
the
treasure
he
hideth
it
;
which
is
not
only
emblematicall
,
and
for
ornament
of
speech
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
abscondit
est
emblematicum
.
Cor.
a
Lap.
as
some
conceive
;
but
such
an
expression
as
holds
forth
the
carriage
of
a
true
beleever
,
at
his
first
beleeving
in
the
severall
acts
of
humility
,
of
hope
and
love
,
of
his
high
esteem
,
and
holy
purposes
about
this
Treasure
and
Pearl
to
make
it
his
own
;
for
as
there
is
a
sinfull
hiding
of
Christ
,
and
of
Gospel-grace
and
truths
,
when
they
are
not
acknowledged
,
nor
others
called
,
to
come
and
partake
with
us
;
against
which
David
and
Christ
too
,
do
protest
,
Psal.
40.
10.
So
we
finde
the
phrase
used
in
a
good
sense
in
Scripture
;
As
1.
Sometimes
for
an
act
of
modest
humility
,
in
opposition
to
boasting
,
as
1
Pet.
3.
4.
the
hidden
man
of
the
heart
,
is
an
expression
of
humility
in
women
,
contrary
to
outward
ostentation
,
and
shews
and
flant-tant
dresses
;
so
[
](A93771-e42440-b)d
d
Nisi
fortè
dicamus
id
tantum
pollere
quantum
si
●u
di●as
,
Dissimulavit
,
non
jactavit
.
Bul.
in
locum
.
Bullinger
inclines
to
think
we
may
safely
here
understand
,
an
act
of
a
Christians
modesty
,
who
when
he
findes
Christ
in
the
Gospel
,
hath
many
a
secret
thought
,
of
the
worth
of
such
a
Treasure
,
and
of
his
own
unworthinesse
,
yet
cordiall
,
and
inward
in
his
beleeving
,
with
the
hidden
man
of
his
heart
.
2
,
Sometime
for
an
act
of
Hope
,
Prov.
22.
3.
The
prudent
man
fore-seeing
the
evil
,
hideth
himself
,
i.
e.
humbly
and
hopefully
betaketh
himself
to
the
Lord
;
so
the
beleever
hopefully
,
as
humbly
cheweth
upon
the
promise
in
his
heart
.
3.
Sometime
for
an
act
of
dear
love
,
as
Job
20.
12.
it
is
an
expression
of
a
sinners
love
to
his
darling
sin
,
he
is
said
to
hide
it
under
his
tongue
,
as
a
man
or
childe
doth
suggar
candy
in
his
mouth
;
which
is
seemingly
a
good
hiding
to
a
sinner
,
and
here
the
reall
and
dear
love
of
a
Christian
to
Christ
,
holds
him
and
keeps
him
close
.
4.
Sometime
for
an
act
or
effect
of
high
esteem
;
for
so
the
riches
,
which
Cyrus
should
meet
with
in
Babylon
;
and
which
he
and
all
naturall
men
prize
so
much
,
are
called
,
Isa.
45.
3.
Hidden
riches
of
secret
places
;
that
which
men
prize
most
,
they
hide
most
closely
.
5.
Sometime
for
an
act
of
resolution
to
keep
safe
,
and
make
sure
of
any
thing
,
as
Prov.
2.
1.
If
thou
hide
my
commandments
with
thee
,
that
is
,
resolvest
to
keep
them
,
and
Psal.
119.
11.
So
the
man
,
the
merchant
man
in
my
Text
,
[
](A93771-e42690-b)e
e
Lest
any
man
beguile
him
of
the
treasure
,
he
taketh
care
that
he
be
not
deprived
of
it
,
&c.
Annot.
last
upon
the
place
.
he
doth
holily
take
up
a
resolution
to
make
out
for
Christ
,
and
to
make
sure
of
him
,
as
his
own
.
2.
Ioying
,
which
is
nothing
else
but
the
joy
of
faith
,
in
the
knowledge
and
apprehension
of
what
is
certainly
attainable
in
the
Gospel
,
and
precious
promises
.
3.
Selling
,
and
selling
all
,
his
selling
is
,
-
1.
His
consent
to
part
with
what
he
hath
;
he
goeth
to
that
end
.
-
2.
His
actuall
parting
with
what
is
his
,
as
,
and
when
God
calleth
,
and
enableth
.
All
]
That
is
,
all
that
he
hath
of
his
own
,
that
may
be
truly
called
his
;
what
ever
stands
in
competition
with
,
or
opposition
to
Christ
,
and
his
Gospel-grace
.
As
-
1.
His
sins
and
sinfull-self
;
the
body
of
sinne
,
and
earthly
members
.
-
2.
His
common
gifts
,
naturall
and
morall
,
of
understanding
,
reason
,
wit
,
usuall
competitours
with
,
and
opposers
of
grace
.
-
3.
His
own
righteousnesse
of
outward
duties
,
civil
,
religious
frames
of
heart
.
-
4.
His
worldly
profits
,
pleasures
,
honours
,
preferments
,
friends
,
&c.
-
5.
His
self-ends
in
profession
.
dependency
,
or
confidence
of
strength
to
mortifie
a
lust
.
-
6.
All
his
externall
Church-priviledges
,
in
point
of
dependance
.
-
7.
Life
it self
;
Though
skin
for
skin
,
&c.
yet
he
consents
to
the
parting
with
this
also
,
and
doth
it
actually
,
when
called
to
lay
it
down
for
Christ
and
the
Gospel-truth
,
and
grace
.
4.
Buying
the
field
,
and
treasure
,
and
pearl
;
this
is
the
last
effect
of
finding
,
whereby
he
gets
firm
assurance
,
and
clear
evidences
written
and
sealed
;
which
is
more
then
the
first
act
of
beleeving
;
even
a
giving
diligence
to
make
his
calling
and
election
sure
,
heaven
,
Christ
and
grace
,
sure
to
his
person
,
and
clear
to
his
spirit
and
conscience
;
Of
such
a
buying
the
Scripture
speaks
,
Isa.
55.
1.
Revel.
3.
18.
&
alibi
.
Thus
then
take
up
the
summe
of
all
;
Christ
and
the
Gospel-grace
,
in
the
preaching
and
administration
of
it
,
is
a
most
rich
treasure
,
and
pretious
pearl
,
hidden
in
a
field
of
promises
,
and
Gospel-dispensations
,
which
when
any
of
Gods
elect
(
at
the
time
of
their
effectuall
calling
minding
other
things
)
is
prevented
with
,
by
Gods
light
and
love
and
drawn
to
beleeve
it
attainable
for
himself
,
he
doth
humbly
,
hopefully
and
highly
esteem
of
it
,
and
in
love
and
holinesse
,
purposeth
to
make
sure
of
it
,
And
from
the
joy
,
that
he
hath
,
and
conceives
to
have
in
a
further
enjoyment
,
sets
upon
the
work
of
extreme
self-deniall
,
and
poverty
of
spirit
,
consents
to
part
with
all
his
sinnes
,
all
his
pride
of
parts
and
gifts
,
all
his
self-justifying
righteousnesse
;
all
his
shackles
and
snares
in
the
creature
,
his
self-ends
,
dependencies
on
his
own
strength
or
Church-priviledges
,
le
ts
goe
life
and
all
(
as
called
to
it
)
and
thereby
gives
diligence
,
to
get
full
assurance
,
and
firm
evidence
of
Christ
,
and
all
heavenly
treasure
,
as
his
own
.
According
to
,
and
out
of
which
Paraphrase
,
we
shall
have
(
contract
them
as
I
can
)
seven
pertinent
and
usefull
Doctrines
.
1.
Christ
and
Gospel-grace
is
a
precious
treasure
,
hidden
in
Gospel-promises
and
dispensations
.
2.
Every
one
of
Gods
elect
(
as
others
)
they
wander
up
and
down
in
their
minds
and
endeavours
after
imaginary
mediums
,
and
waies
of
happinesse
.
3.
In
Gods
good
time
,
his
elect
are
prevented
with
his
light
and
love
,
and
drawn
to
beleeve
the
attainablenes
of
this
treasure
for
themselves
.
4.
There
is
in
every
true
beleevers
heart
,
an
humble
,
hopefull
,
loving
,
high
esteem
of
Christ
and
his
grace
;
and
a
holy
purpose
to
make
out
,
for
assurance
of
him
,
and
it
.
5.
The
Christian
who
findes
Christ
,
rejoyceth
in
him
.
6.
The
joy
of
a
beleever
worketh
him
to
utmost
self-deniall
.
7.
Extreme
poverty
of
spirit
,
and
thorow
self-deniall
will
so
possesse
a
soul
of
Christ
,
and
of
the
treasure
of
his
Kingdome
;
as
he
shall
have
full
assurance
and
firm
evidence
that
Christ
is
his
,
and
he
is
Christs
;
that
heaven
is
reserved
for
him
,
and
he
for
heaven
.
Doct.
1.
Christ
and
Gospel
grace
,
is
a
precious
hidden
Doct.
1
Treasure
;
Which
Doctrine
brancheth
it self
out
into
three
Christ
a
precious
hidden
treasure
.
Propositions
.
-
1.
He
is
a
treasure
.
-
2.
Precious
treasure
.
-
3.
Hidden
treasure
.
Branch
1.
Christ
and
his
Gospel-grace
is
a
Christians
treasure
;
Branch
1.
The
[
](A93771-e43400-b)f
f
Col.
3.
1.
Mat
5
21.
19
,
20.
Scriptures
quoted
in
the
Explication
and
margent
prove
it
;
for
1.
That
which
a
Christian
must
seek
and
set
his
heart
upon
,
must
needs
be
his
treasure
;
this
is
Christ
and
his
Kingdome
.
2.
That
which
is
brought
in
earthen
vessels
(
Paul
,
and
the
despised
frail
Ministers
of
the
Gospel
)
that
is
our
treasure
:
which
is
Christ
,
and
his
riches
,
2
Cor.
4.
7.
I
adde
,
3.
That
which
hath
abundance
and
enough
to
enrich
,
and
Copia
sacultatum
.
supply
all
that
finde
it
,
with
all
that
their
hearts
doe
,
or
can
desire
,
is
surely
our
treasure
:
In
Christ
there
is
abundance
,
of
all
good
,
of
all
the
fulnesse
of
the
Godhead
,
which
dwelleth
in
him
bodily
,
Col.
2.
9.
If
he
gives
life
,
he
gives
it
in
abundance
,
Joh.
10.
10.
If
righteousnes
,
it
is
given
and
received
too
in
abundance
,
Rom.
5.
17.
If
grace
and
the
Spirit
,
he
sheds
it
forth
abundantly
,
Tit.
3.
6.
And
the
Gospel
hath
a
fulnesse
of
blessing
in
it
,
Rom.
15.
29.
Branch
2.
It
is
not
abundance
of
dirt
or
drosse
,
but
all
Branch
2.
precious
,
And
in
that
respect
Christ
and
Gospel-grace
is
as
well
set
out
here
by
a
Pearl
,
as
by
a
Treasure
;
a
Treasure
for
quantity
,
a
Pearl
for
quality
,
one
Pearl
for
the
single
,
sole
compleatnesse
of
his
grace
.
The
preciousnesse
is
evident
by
two
properties
in
the
Text.
1.
The
value
and
price
not
ordinary
,
but
great
.
2.
The
rarity
,
and
peculiar
one-nesse
;
but
one
such
in
all
the
world
.
First
,
The
value
and
price
,
great
and
dear
[
](A93771-e43700-b)*
*
Pretiosissimi
praetij
,
according
to
the
Syriack
.
Trem.
;
we
may
take
the
estimate
hereof
in
three
weighty
considerations
.
(
1.
)
Of
what
price
Christ
is
with
the
Father
;
of
highest
esteem
with
his
Father
no
question
;
his
elect
servant
,
in
whom
Gods
soul
delighteth
,
Isa.
42.
1.
His
beloved
Son
in
whom
he
is
well
pleased
,
Mat.
3.
ult.
The
Son
of
his
dearest
love
,
Col.
1.
13.
Amongst
many
demonstrations
,
these
are
convincingly
set
before
us
in
Scripture
,
1.
It
pleased
not
the
Father
that
any
,
or
all
men
and
Angels
should
be
the
store-house
of
grace
,
but
that
in
him
all
fulnesse
Col.
1.
19.
should
dwell
.
2.
The
Father
hath
given
all
into
his
hands
;
All
dispensations
Joh
3.
35.
of
the
Fathers
love
,
from
election
to
glorification
,
are
through
Jesus
Christ
.
3.
The
Father
hath
set
him
at
his
own
right
hand
,
of
Heb.
1.
13.
Majesty
and
Glory
,
till
he
hath
made
all
his
enemies
his
footstool
.
(
2.
)
Of
what
price
considered
in
himself
?
his
Person
.
(
2.
)
Of
what
price
considered
in
himself
?
his
Offices
.
1.
In
his
Person
,
The
Son
of
God
,
co-essentiall
with
the
Verbum
in
carne
margarita
in
concha
.
Father
and
Spirit
;
Emmanuel
,
the
Word
made
flesh
;
What
a
pearl
is
here
?
God
and
man
united
in
one
person
of
the
Son
of
God
:
That
mystery
which
the
Angels
desire
to
gaze
upon
,
as
men
gaze
upon
a
jewell
or
pearl
;
and
which
they
stoop
to
pry
into
,
as
men
pry
into
a
curious
piece
of
workmanship
.
2.
In
his
offices
,
as
he
is
,
1.
A
Prophet
,
teaching
the
whole
will
of
God
,
the
Messiah
teaching
all
things
,
Joh.
4.
25.
In
whom
are
all
the
treasures
of
wisdom
and
knowledge
.
2.
A
Priest
,
1.
Making
full
and
perfect
satisfaction
,
by
his
obedience
and
sufferings
;
his
life
,
and
the
compleat
obedience
to
all
his
Fathers
commands
,
how
precious
?
of
more
value
then
all
the
lives
of
the
Saints
;
His
death
,
and
every
drop
of
his
bloud
shed
for
satisfaction
and
atonement
,
how
precious
?
One
drop
of
more
merit
,
then
all
the
blood
of
Martyrs
.
2.
Making
perpetuall
intercession
in
the
heavens
;
an
able
Advocate
,
and
a
righteous
one
;
able
to
prevail
with
a
just
,
as
a
mercifull
God
,
by
his
righteous
pleadings
,
mercifull
,
and
faithfull
in
all
cases
committed
to
his
plea
;
And
a
most
free
Advocate
,
doth
all
for
nothing
,
in
the
behalf
of
every
one
,
who
comes
to
God
by
him
,
in
formâ
p●●peris
.
3.
A
King
,
declared
so
to
be
,
by
his
glorious
resurrection
,
ascension
and
exaltation
at
Gods
right
hand
;
And
by
his
gathering
and
governing
his
Saints
,
and
the
Churches
of
the
Saints
,
inwardly
by
his
Spirit
,
and
outwardly
by
his
Word
and
Gospel-order
and
Discipline
;
unknown
worth
is
here
;
of
great
price
is
he
in
every
of
these
respects
,
as
might
be
amplified
and
cleared
at
large
.
(
3.
)
Of
what
price
and
great
value
is
Christ
to
us
in
that
Principium
culmenque
omnium
rerum
pretij
margaritae
tenēt
Plin.
lib.
9
c.
35
Gospel-grace
,
which
he
communicates
first
and
last
?
such
as
it
makes
every
choice
grace
flowing
from
him
,
to
be
a
pearl
,
enriching
a
Christian
with
enough
.
-
1.
To
live
and
spend
upon
for
the
present
.
-
2.
To
lay
up
for
the
future
.
1.
For
the
present
,
How
precious
that
which
is
given
to
live
upon
?
1.
The
Spirit
of
grace
,
and
praier
,
and
purity
,
and
liberty
.
2.
Faith
,
the
precious
faith
of
Gods
elect
,
the
[
](A93771-e44210-b)g
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Pet.
1.
7.
triall
of
it
more
precious
then
gold
,
much
more
in
it's
self
,
most
precious
.
3.
Union
with
Christ
;
there
is
a
pearl
indeed
;
Pearls
me
called
union●s
,
say
some
,
because
but
one
or
two
are
found
together
;
and
why
not
,
because
they
unite
the
heart
in
love
and
high
esteem
of
such
as
finde
them
,
to
themselves
?
I
am
sure
,
this
is
an
uniting
pearl
,
the
pearl
of
union
with
Christ
,
which
brings
in
[
](A93771-e44270-b)h
h
1
Joh.
1.
3.
fellowship
with
the
Father
,
and
his
Spirit
,
and
his
Saints
,
and
[
](A93771-e44280-b)i
i
Ephes.
4.
16.
whole
Churches
of
them
.
4.
Justification
,
in
which
there
are
four
things
of
great
price
.
1.
The
Righteousnesse
of
Christ
,
imputed
.
2.
The
non-imputation
or
plenary
remission
of
all
sin
,
in
the
guilt
and
punishment
.
3.
The
acceptation
of
our
persons
as
righteous
.
4.
The
title
to
eternal
life
thereby
.
5.
Reconciliation
,
a
precious
fruit
of
our
Justification
and
pardon
,
whereby
of
enemies
to
God
,
we
are
accepted
,
as
his
friends
,
and
are
in
termes
of
peace
with
him
.
6.
Redemption
,
a
precious
benefit
,
whereby
of
bondslaves
to
sinne
and
Satan
,
we
are
accepted
as
Gods-Covenant
servants
,
and
Christs
free-men
,
the
more
precious
being
purchased
by
such
a
price
,
as
the
precious
bloud
of
Christ
.
7.
Adoption
,
a
precious
free-enlarged
act
of
Gods
love
,
whereby
of
children
of
wrath
,
we
are
accepted
as
his
own
sonnes
and
daughters
,
Behold
,
what
manner
of
love
is
this
!
1
Ioh.
3.
1.
Declare
it
who
can
,
when
the
Apostle
is
at
a
stand
about
it
.
8.
Sanctification
,
in
the
parts
.
1.
The
quickning
of
a
new
divine
nature
,
and
in
particular
the
habit
of
love
[
](A93771-e44480-b)k
k
Lyra
makes
charity
the
choice
pearl
among
and
with
other
vertues
.
.
2.
The
mortifying
of
an
old
corrupt
nature
(
how
precious
therestoring
of
Gods
image
,
and
the
destroying
of
the
devils
likenesse
)
And
in
the
first
generall
acts
and
fruits
,
Repentance
and
a
broken
heart
,
a
precious
jewell
and
pearl
.
All
these
as
they
are
Christs-grace
,
and
Gospel-grace
,
may
have
the
denomination
to
farre
as
they
have
the
precious
nature
of
Pearls
,
which
,
as
Pliny
[
](A93771-e44540-b)l
l
Nat.
Hist
l.
9.
c.
35.
writes
,
are
begotten
of
the
dew
of
heaven
,
which
at
a
certain
time
of
the
year
,
the
shell-fish
draws
in
;
and
as
they
are
specious
to
sight
,
so
for
use
are
very
medicinall
,
to
heal
the
palpitation
or
beating
of
the
heart
,
to
comfort
the
vitall
spirits
,
and
drive
away
the
dizzinesse
of
the
head
:
of
farre
choicer
use
is
Christ
,
and
this
grace
which
floweth
from
his
divine
distilling
influences
;
but
I
follow
not
the
metaphor
,
as
some
doe
,
who
reading
in
Pliny
and
other
Authours
,
of
what
[
](A93771-e44580-b)m
m
Margaritarū
omnis
dos
(
saith
Pliny
)
consistit
in
candore
,
magnitudine
,
orbe
,
laevere
,
pondere
.
See
Cor.
à
lapide
in
loc
,
Dos
and
due
proportion
of
whitenesse
,
greatnesse
,
●o●idnesse
,
smoothnesse
and
weight
,
a
pearl
consisteth
,
lay
out
the
resemblance
unto
Christs
being
conceived
of
the
Virgins
substance
,
by
the
over-shadowing
dew
of
the
Spirit
,
coming
forth
most-white
,
by
his
innocency
,
little
by
his
humility
,
bright
by
his
wisdome
,
most
round
by
his
compleat
perfection
,
weighty
in
conscience
,
smooth
in
mildenesse
,
full
of
the
price
of
blessednesse
;
it
is
enough
and
agreeable
enough
to
the
scope
of
our
Lords
own
Parables
,
that
we
take
notice
of
the
great
value
and
worth
of
Christ
and
his
grace
,
moving
every
one
that
truly
understands
it
,
to
make
out
in
a
purchase
for
the
possession
of
it
.
2.
For
the
future
,
the
full
growth
of
grace
,
comfortable
evidences
of
it
,
and
of
Gods
love
the
root
of
it
;
Perseverance
and
victory
over
sinne
,
world
,
Satan
,
Antichrist
and
death
,
a
joyfull
,
glorious
resurrection
and
redemption
of
the
body
,
boldnesse
at
Christs
coming
,
with
eternall
life
,
in
the
beatificall
vision
of
God
for
ever
and
ever
.
Here
is
as
much
as
ever
I
heard
of
,
or
knew
any
Christian
desired
,
and
how
great
is
the
price
hereof
,
no
man
can
tell
mee
.
Secondly
,
The
rarity
and
peculiar
one-nesse
of
this
Pearl
,
all
is
summed
up
in
one
Iesus
Christ
,
In
him
you
are
compleat
,
Col.
2.
9.
If
he
be
the
Sonne
of
God
,
he
is
the
only
jewell
of
the
Crown
of
heaven
;
if
he
be
a
King
,
head
and
husband
of
the
Church
,
he
is
but
one
,
&c.
Act.
4.
12.
&
15.
11.
if
we
take
in
every
grace
of
the
Gospel
to
be
a
Pearl
;
and
if
we
take
in
the
Gospel
too
,
with
Gospel-grace
;
and
every
promise
of
the
Gospel
,
with
the
knowledge
thereof
[
](A93771-e44690-b)n
n
The
knowledge
of
Christ
is
the
pearl
,
which
●●●re
exceeds
all
other
sciences
Annot.
upon
the
Bible
.
Branch
3.
1
How
hid
.
,
yet
all
these
are
bound
up
in
one
Volume
of
Jesus
Christ
,
which
when
a
Christian
hath
well
read
thorow
,
and
studied
,
he
desires
to
know
,
and
enjoy
nothing
else
,
1
Cor.
●
.
2.
Phil.
3.
8.
Branch
3.
Christ
and
Gospel-grace
is
a
hidden
treasure
,
where
two
things
are
worth
our
enquiry
;
how
and
where
this
Treasure
is
hid
.
In
it self
and
it's
worth
it
is
hid
,
thus
,
1.
As
not
known
to
naturall
men
at
all
,
by
any
capacity
or
principle
they
have
to
discern
Christ
,
or
the
things
of
Christ
,
The
[
](A93771-e44810-b)o
o
1
Cor.
2.
14.
naturall
man
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
not
capable
of
them
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
nor
is
he
able
to
know
the
things
of
the
Gospel
,
and
of
the
Spirit
,
because
as
the
Apostle
saith
,
They
are
spiritually
discerned
.
2.
Not
commonly
known
,
or
but
known
of
a
few
(
in
every
age
)
that
are
Gods
elect
(
at
what
time
God
makes
out
the
discovery
in
the
Gospel
)
insomuch
as
the
Prophet
admireth
their
paucity
,
and
complaineth
of
their
slender
company
,
[
](A93771-e44890-b)p
p
Isa.
53.
1.
Lord
,
who
hath
beleeved
our
report
,
and
to
whom
is
the
arm
of
the
Lord
revealed
?
3.
Never
known
of
reprobates
:
Gospel-treasure
is
ever
hid
to
them
,
though
Apostles
open
and
unfold
it
:
[
](A93771-e44920-b)q
q
2
Cor.
4.
3.
If
(
grant
it
)
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
.
4.
Known
of
the
elect
(
Preachers
and
beleevers
)
but
[
](A93771-e44960-b)r
r
1
Cor.
13
9.
in
part
,
though
their
knowledge
is
a
growing
knowledge
,
yet
as
something
is
more
made
known
,
something
is
ever
hidden
.
5.
Known
but
in
a
[
](A93771-e44990-b)*
*
1
Cor.
2.
7.
1
Cor
13.
12.
mystery
(
while
here
)
and
through
a
Glasse
,
and
in
a
Riddle
,
in
comparison
of
what
shall
be
seen
face
to
face
,
and
understood
plainly
as
speech
is
,
when
it
is
uttered
in
proper
and
plain
expressions
;
Then
shall
the
riches
of
Christ
be
told
over
,
cast
,
and
summed
up
,
and
we
shall
know
the
perfect
value
,
that
it
amounts
unto
;
but
here
,
while
we
preach
,
and
you
hear
of
this
riches
,
all
is
[
](A93771-e45030-b)s
s
Ephes
3.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
unsearchable
,
beyond
the
search
and
reach
of
all
humane
learning
,
naturall
wit
,
or
spirituall
understanding
to
trace
or
finde
out
.
Christ
and
Gospel-treasure
is
hid
in
the
Scripture-field
;
or
2
Where
hid
.
in
that
part
of
the
Word
,
which
is
called
the
Gospel
,
or
the
Covenant
of
grace
,
and
the
many
great
and
precious
promises
,
which
are
as
a
field
.
1.
For
the
large
and
spatious
ground
;
the
Gospel
[
](A93771-e45110-b)t
t
Tit.
1.
2
,
3.
2
Pet.
1.
4.
promises
are
capacious
,
and
carty
in
the
womb
of
them
all
the
excellency
and
worth
of
Christ
;
all
the
precious
pardons
,
and
graces
,
all
the
hopes
,
comforts
,
and
assurances
of
a
Christians
heaven
upon
earth
,
and
in
heaven
.
2.
For
the
limiting
hedge
and
boundary
;
the
promises
were
first
made
to
Christ
,
and
all
of
them
are
Gal.
3.
16.
2
Cor.
1.
20.
yea
and
Amen
in
him
,
to
them
that
are
Christs
,
and
are
in
Christ
;
Christ
and
all
his
grace
,
is
wrapt
up
in
promises
;
a
promise
cannot
be
had
without
Christ
,
nor
Christ
out
of
a
promise
:
Now
Christ
and
all
his
worth
is
hid
in
the
Gospel-promises
in
a
two-fold
consideration
.
1.
Till
they
be
opened
,
therefore
[
](A93771-e45170-b)x
x
Luk.
24.
27.
the
Lord
began
at
Moses
,
and
all
the
Prophets
,
and
expounded
to
the
two
Disciples
in
all
the
Scriptures
,
the
things
concerning
himself
;
And
the
Apostle
[
](A93771-e45190-b)y
y
Rom.
16.
25
,
26.
tels
the
Romans
and
us
,
that
mystery
was
kept
secret
in
the
Scriptures
of
the
Prophets
,
which
now
by
the
preaching
of
Jesus
Christ
,
is
made
manifest
for
the
obedience
of
faith
.
2.
Till
our
understandings
be
opened
;
which
our
Lord
[
](A93771-e45220-b)z
z
Luk.
14.
45
,
46.
did
for
the
Disciples
many
of
them
together
,
Then
opened
he
their
understandings
,
saith
the
Text
,
that
they
might
understand
the
Scriptures
.
The
Scriptures
about
Christ
may
be
opened
long
enough
,
and
clear
enough
,
and
yet
he
lieth
there
unseen
,
till
mens
eyes
be
opened
and
cleared
,
but
there
he
is
,
and
precious
is
that
field
of
Scripture-promises
which
hideth
,
and
holdeth
such
a
treasure
.
Let
this
Doctrine
of
the
full
Treasure
,
and
fair
Pearl
of
rich
price
;
hid
and
wrapt
up
in
full
and
precious
promises
,
1
Use
of
instruction
and
conviction
.
serve
for
the
full
conviction
of
those
who
question
the
fulnesse
of
Christ
and
Gospel-grace
;
or
when
they
are
told
of
it
,
prize
it
not
,
and
slight
the
Word
and
Ministery
,
where
it
is
to
be
found
.
Three
sorts
are
here
to
be
informed
and
convinced
,
about
the
weaknesse
of
their
judgements
and
affections
;
and
ō
that
they
might
be
cured
,
as
discovered
.
First
,
Such
who
doubt
of
the
all-sufficiency
of
Christ
and
Gospel-grace
for
their
poorsouls
;
they
acknowledge
not
,
nay
,
they
see
not
enough
in
that
which
is
preached
and
offered
to
them
,
for
their
justification
and
pardon
,
or
for
their
sanctification
and
qualification
for
heaven
:
Now
what
is
that
you
have
heard
of
in
these
Parables
?
was
it
not
of
a
treasure
,
and
a
treasure
that
hath
all
the
fulnesse
of
God
,
and
of
his
Spirit
,
above
measure
,
in
him
?
and
is
not
here
enough
for
thee
,
and
the
filling
up
of
thy
empty
soul
?
1.
In
the
want
of
a
justifying
righteousnesse
,
to
take
off
thy
guilt
and
fears
of
death
,
be
convinced
there
is
more
righteousnesse
in
one
Lord
Jesus
Christ
,
then
guilt
in
all
the
sinfull
sons
of
Adam
;
if
thou
hadst
sinned
from
Adam
,
to
this
day
(
above
5500.
years
sinning
)
for
length
of
time
;
and
besides
the
guilt
of
that
first
sinne
,
hadst
the
guilt
of
the
greatest
sins
upon
thee
that
ever
were
committed
;
and
in
every
act
of
sin
hadst
come
near
the
sin
against
the
holy
Ghost
(
that
sin
excepted
which
yet
thou
art
not
fallen
into
)
there
is
fulnesse
of
righteousnesse
and
forgivenesse
for
thee
,
or
any
sinner
that
doth
or
shall
beleeve
;
which
cannot
but
overcome
and
break
an
heart
full
of
unbelief
,
for
and
from
it
;
were
it
seriously
weighed
and
considered
.
2.
In
the
want
of
sanctification
,
and
good
frame
of
heart
and
life
;
All
treasures
of
wisdome
,
holinesse
,
strength
,
are
in
this
one
Treasure
,
to
supply
thy
emptinesse
,
and
enrich
thy
poverty
.
Yea
,
there
is
that
in
Christ
which
will
enable
thee
to
sell
all
thou
hast
,
to
buy
himself
,
the
pearl
and
Gospel-treasure
with
;
Christ
will
put
money
in
thy
purse
,
if
thou
wilt
accept
him
and
it
;
to
make
sure
of
him
for
thine
;
for
he
is
the
Authour
and
finisher
of
faith
,
and
of
all
that
appertain
to
faith
,
not
beleeving
therefore
of
Christs
sufficiency
,
will
be
inexcusable
.
Secondly
,
Such
as
do
not
prize
this
Gospel-treasure
and
Pearl
of
great
price
;
I
beleeve
,
let
Arminians
old
and
new
,
●e●ch
what
they
will
,
by
a
policy
and
stratagem
of
Satan
,
to
draw
off
mens
eyes
from
looking
upon
Christ
our
treasure
,
in
this
Text
:
yet
so
brightly
hath
the
light
shined
,
by
the
true
Application
of
it
unto
Christ
,
and
his
grace
,
that
even
many
a
naturall
conscience
is
enlightned
and
convinc't
that
it
is
meant
of
him
,
as
the
treasure
of
treasures
,
and
the
pearl
of
pearls
:
but
here
now
is
the
sin
of
these
persons
,
that
their
wils
and
affections
are
not
carried
after
Christ
;
nay
,
something
yet
in
their
judgements
is
better
then
Christ
,
for
them
▪
and
prefer'd
before
him
in
their
fancies
:
Is
it
not
so
with
many
here
and
every
where
?
As
the
[
](A93771-e45410-b)a
a
Rom.
1.
Gentiles
of
old
;
withheld
the
light
of
nature
,
and
truths
of
God
in
unrighteousnesse
;
imprison'd
and
●nother'd
it
;
and
did
not
glorifie
God
according
to
the
knowledge
they
had
of
him
:
So
the
Gentiles
or
Nations
still
(
differing
but
a
little
from
Heathen
in
Gospel
Baptisme
,
and
some
Gospel
light
of
Christ
)
doe
with-hold
,
or
forcibly
imprison
and
enslave
this
light
of
the
Gospel
,
and
truths
of
Christ
in
unrighteousnesse
;
they
smother
and
suppresse
the
knowledge
of
Christ
,
from
their
Baptisme
;
see
and
will
not
see
;
see
,
but
are
not
affected
at
the
sight
of
a
Saviour
,
and
his
riches
and
worth
.
Now
tell
me
,
let
me
put
the
Question
to
any
rationall
man
enlightned
;
what
is
it
that
you
have
and
still
do
lay
in
the
balance
with
Christ
?
Is
it
a
base
lust
,
or
a
carnal
contentment
?
Some
profitable
bargain
in
the
world
,
or
pleasurable
enjoyment
of
this
earth
?
Dare
you
say
,
that
Christ
weigheth
not
down
all
the
world
?
Worth
you
see
in
Christ
,
nothing
but
unworthinesse
in
sin
;
no
merit
or
worth
in
the
creature
,
why
consider
Christ
is
of
more
worth
then
all
his
benefits
and
graces
(
conferred
on
us
)
and
yet
any
of
his
graces
and
spiritual
benefits
are
of
more
worth
(
as
they
have
the
love
of
God
,
and
the
stamp
of
Christ
upon
them
)
then
all
the
world
,
and
all
wordly
accommodations
,
not
to
be
named
the
same
day
with
the
least
of
Christs
graces
,
much
lesse
to
be
weighed
in
the
same
balance
with
Christ
himself
.
On
the
great
sin
of
those
then
who
prefer
their
swinish
lusts
,
and
carnal
profits
,
before
this
treasure
;
and
the
brutishnes
of
those
,
who
prefer
the
trash
on
this
worldly
dunghill
,
before
a
Pearl
,
this
Pearl
of
great
price
.
Thirdly
,
Such
as
seem
to
make
some
account
of
Christ
and
grace
,
but
the
Gospel
,
and
Gospel-ministery
,
and
the
field
of
promises
they
esteem
not
;
either
there
are
promises
enough
,
or
rather
there
are
too
many
for
them
,
they
are
clo●ed
with
them
,
and
with
the
preaching
of
them
;
Nay
,
the
old
Gospel
,
the
[
](A93771-e45460-b)b
b
Revel.
14
6.
everlasting
Gospel
(
preached
and
to
be
preached
to
all
Nations
,
kindreds
,
tongues
and
languages
,
at
and
upon
Antichrists
ruinous
down-fall
)
a
part
whereof
is
Gods
free
election
but
of
some
,
Christs
Redemption
but
of
some
:
Gods
Covenant
with
beleevers
,
and
their
seed
,
&c.
this
will
not
down
with
many
young
,
and
old
professours
,
and
hearers
of
the
Word
;
I
have
thought
of
some
reasons
hereof
,
all
rotten
and
corrupt
,
in
the
mindes
of
those
who
are
swaied
by
them
.
1.
Some
have
lately
hearkned
after
new-teachers
,
of
a
new
Gospel
of
universall
Redemption
,
and
Remission
of
sins
for
all
men
,
so
farre
as
they
have
sinned
against
a
Covenant
of
works
.
Now
,
as
for
faith
,
men
hope
they
have
heard
enough
,
and
beleeved
enough
already
;
they
shall
need
to
hear
no
more
,
but
what
will
nourish
them
up
in
assurance
of
a
pardon
before
they
have
any
faith
at
all
.
2.
Others
,
they
place
all
the
Gospel
in
a
new
baptizing
;
and
make
that
act
or
work
of
baptisme
,
the
foundation
of
all
their
hopes
and
comforts
,
and
therefore
desire
but
to
hear
more
of
that
,
and
they
need
no
more
Gospel
.
3.
Some
rest
in
the
bare
name
of
Christ
,
and
notion
of
a
Treasure
,
and
noise
of
a
Pearl
;
it
founds
sweetly
in
their
ears
,
and
pleaseth
their
fancies
very
much
,
but
mean
while
are
carelesse
whether
they
finde
and
possesse
it
for
their
own
,
or
no.
4.
Others
have
been
wont
to
make
the
Lords
Supper
only
(
in
their
bodily
attendance
upon
it
)
their
Treasure
and
Feast
;
not
Christ
himself
,
and
because
they
cannot
have
that
Sacrament
,
they
slight
the
Word
,
and
will
not
attend
upon
it
with
their
wonted
diligence
;
it
may
be
on
the
Lords-day
they
will
afford
their
presence
all
,
or
part
of
the
day
;
but
on
the
week-daies
,
they
will
not
hear
at
all
,
or
will
sooner
hear
a
[
](A93771-e45530-b)c
c
Joh.
10.
10.
stranger
,
and
a
thief
,
who
cometh
not
,
but
for
to
steal
,
and
to
kill
,
and
to
destroy
,
then
their
constant
Teachers
,
who
would
as
Pastours
and
faithfull
Shepherds
fold
them
in
,
and
feed
them
with
knowledge
and
understanding
.
Now
woe
be
to
such
strangers
as
scatter
sheep
from
the
right
fold
,
and
to
such
blind
;
guides
as
lead
people
from
the
Word
(
the
diligent
hearing
and
the
right
understanding
of
it
)
and
woe
be
to
such
blinde
people
,
who
are
led
and
carried
from
this
Gospel
field
,
and
Ministery
,
where
Gospel-treasure
is
hid
,
and
to
be
found
.
Accursed
be
that
Doctrine
or
way
,
or
person
,
which
carrieth
you
off
from
Christ
,
and
the
Gospel
of
your
salvation
,
to
any
other
Gospel
,
which
takes
all
mankinde
into
Covenant
,
and
yet
shuts
out
little
Infants
from
any
one
promise
of
grace
;
as
if
they
were
no
part
of
mankinde
,
or
are
farre
from
having
any
part
in
Christ
,
till
they
actually
beleeve
;
that
is
(
in
the
Arminian
sense
)
till
they
act
some
of
their
own
power
,
and
till
free-will
doth
it's
part
,
and
determines
all
the
controversies
of
the
parties
salvation
.
The
Lord
strike
home
some
arrows
of
conviction
to
the
very
heart
of
Christ
our
Kings
enemies
,
that
people
may
fall
under
the
power
of
his
Word
,
and
all
high
thoughts
against
free
grace
indeed
,
may
be
captivated
and
brought
into
the
obedience
of
Christ
.
Vse
2.
This
should
exhort
,
and
provoke
us
to
severall
2
Use
of
Exhortation
.
duties
.
First
,
Beleeve
we
this
fulnesse
of
Christ
,
and
Gospel-grace
,
and
beleeve
in
it
.
1.
Beleeve
there
is
such
a
Treasure
,
though
you
have
not
experimentally
found
it
.
The
Report
hereof
must
be
bleeved
,
or
the
arm
of
God
will
not
be
revealed
to
bring
you
in
,
to
the
Treasure
,
or
the
Treasure
to
you
.
Consider
who
said
,
The
kingdome
of
heaven
is
like
unto
a
treasure
,
a
pearl
,
&c.
The
Truth
it self
Jesus
Christ
,
who
sent
Paul
,
and
others
,
according
to
his
Gospel
,
to
preach
among
us
Gentiles
,
The
unsearchable
riches
of
this
Treasure
.
2.
Beleeve
in
it
.
No
earthly
treasure
is
to
be
rested
upon
,
but
this
is
a
Treasure
that
you
may
lay
your
life
upon
,
your
faith
upon
,
and
trust
unto
it
for
all-sufficient
supplies
to
make
you
happy
for
ever
;
And
if
such
riches
encrease
,
you
may
and
must
set
your
heart
upon
them
.
Secondly
,
Esteem
we
this
Treasure
and
Pearl
at
it's
full
rate
and
value
:
A
Treasure
it
is
,
a
Kings
Treasure
,
the
Kingdoms
treasure
,
an
heavenly
treasure
,
an
hidden
treasure
,
made
up
in
a
Pearl
,
one
Pearl
;
all
which
call
for
our
high
estimation
and
account
of
it
.
1.
As
't
is
a
Treasure
:
who
doth
not
prize
a
treasure
wherein
there
is
abundance
?
Joseph's
abundance
drew
his
brethren
highly
to
prize
him
,
whom
before
they
had
slighted
;
Solomons
treasures
of
wisdom
,
as
of
riches
,
raised
his
fame
in
all
parts
,
brought
over
the
Queen
of
Sheba
to
see
and
admire
,
till
she
had
no
more
spirit
in
her
;
Behold
a
greater
then
Solomon
is
here
,
to
be
valued
for
his
wisdome
and
wealth
above
ten
thousand
Solomons
.
2.
Here
is
the
Kings
treasure
;
a
Kings
treasure
is
(
and
it
is
fit
it
should
be
)
greater
then
that
of
any
particular
Subject
;
and
the
treasure
of
the
King
of
Kings
(
to
whom
all
earthly
Kings
must
vale
and
stoop
,
and
should
willingly
swear
homage
and
subjection
)
must
needs
be
infinitely
above
the
wealth
of
any
of
his
Subjects
,
though
they
be
Kings
and
Monarchs
here
below
.
3.
The
Kingdoms
treasure
is
of
greater
worth
,
then
the
particular
revenues
of
the
King
:
for
as
the
King
is
,
so
is
his
treasure
,
though
singulis
major
,
over
and
above
all
individuals
,
yet
universis
minor
,
lesse
then
the
publike
:
Behold
,
the
Kingdoms
treasure
is
here
for
you
,
yea
,
the
King
himself
is
his
Kingdoms
treasure
,
and
his
Subjects
Pearl
.
4.
What
Kingdom
but
that
of
heaven
?
What
treasure
is
it
but
an
heavenly
?
To
be
prized
above
all
the
treasures
of
the
earth
,
and
earthly
Kingdoms
put
together
;
take
the
Persian
and
Turkish
treasures
,
the
wealth
of
all
the
Princes
and
states
of
Europe
,
Asia
,
Africa
,
and
America
;
with
all
the
Indian
gold
and
jewels
:
Summe
all
up
,
they
are
all
but
Ciphers
,
without
a
figure
,
they
come
all
to
nothing
,
nothing
but
vanity
and
winde
;
all
earthly
treasure
is
but
trash
and
dirt
from
beneath
;
the
treasure
of
our
text
is
from
above
,
that
may
be
lost
,
stolen
,
this
no
thief
can
break
thorow
and
steal
;
that
is
but
corruptible
at
the
best
,
this
incorruptible
and
fadeth
not
away
.
5.
'T
is
an
hidden
[
](A93771-e46040-b)d
d
Thesaurus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aurum
repositum
,
Isid.
orig.
treasure
;
the
more
hid
,
the
more
precious
;
wise
men
,
much
more
the
most
wise
God
laies
up
only
things
of
worth
,
and
hides
them
from
the
notice
of
all
.
There
is
more
then
yet
can
be
found
,
and
that
which
is
found
,
is
more
then
can
be
told
over
;
't
is
the
love
of
Christ
that
passeth
knowledge
,
and
the
merit
of
Christ
,
that
passeth
all
price
and
worth
in
the
creature
;
and
surpasseth
all
the
valuation
and
esteem
you
can
give
it
;
set
it
as
high
●s
you
can
,
Christ
and
his
grace
cannot
of
any
mortall
,
of
any
Saint
,
be
too
high-prized
.
6.
All
this
treasure
is
made
up
in
one
Pearl
of
great
price
,
and
that
with
God
,
why
should
it
not
be
so
with
us
?
The
richest
Pearl
that
ever
I
read
of
,
was
that
which
Cleopatra
dissolved
and
drunk
in
a
health
to
Antonius
her
friend
,
worth
a
hundred
thousand
gold
pieces
;
What
if
the
price
had
been
a
hundred
millions
,
or
a
million
of
millions
?
this
is
but
mans
price
,
and
in
mans
market
,
who
value
things
,
especially
jewels
and
pearls
,
more
according
to
fancy
,
then
true
worth
;
but
God
himself
here
sets
the
price
,
beyond
what
you
can
reckon
it
at
;
yet
if
you
like
it
,
you
shall
have
it
at
an
under-rate
;
have
but
these
thoughts
of
it
;
it
is
surely
worth
all
that
I
have
,
or
that
any
man
hath
of
his
own
;
and
that
the
merchant
man
was
no
fool
to
go
and
sell
all
that
he
had
to
buy
it
;
of
which
in
it's
due
place
.
Thirdly
,
Pity
we
those
who
know
nothing
of
it
,
and
it
's
worth
,
and
make
we
the
best
discovery
of
it
we
can
:
Let
the
Ministers
of
the
Lord
,
and
people
of
God
;
let
all
Christs
factours
,
who
have
any
trading
and
commerce
with
heaven
,
set
forth
the
excellency
and
the
worth
hereof
(
after
Pauls
patern
in
every
Epistle
of
his
)
to
the
life
,
and
to
the
lustre
and
glory
of
it
,
that
poor
earth
wormes
,
and
ignorant
soules
may
may
be
taken
with
it's
commendations
,
and
drawn
to
dig
and
search
for
it
,
where
it
is
to
be
found
.
Fourthly
,
Seek
we
for
it
,
and
more
of
it
,
where
it
is
hidden
,
in
Scripture-promises
,
and
Gospel-Sermons
;
give
that
choice
field
its
due
account
,
and
wait
for
the
opening
of
the
field
,
the
treasure
,
and
your
hearts
together
;
to
understand
more
of
the
mystery
of
Jesus
Christ
;
Suspect
those
who
would
lead
you
from
the
Field
,
where
you
may
finde
the
Treasure
;
yea
,
conclude
they
are
deceivers
,
who
call
into
Question
the
whole
written
text
of
Scripture
.
And
take
but
this
Antidote
or
two
along
with
you
,
when
you
are
tempted
to
sip
of
such
a
cup
of
poison
.
1.
Those
are
the
Scriptures
,
and
written
Word
of
God
,
where
Christ
and
his
grace
is
to
be
sought
and
found
,
Joh.
5.
39.
in
the
present
Scriptures
Christ
is
found
,
and
eternall
life
is
found
in
his
words
,
by
us
Gentiles
,
and
when
the
Iew
shall
turn
to
the
Lord
,
the
vail
shall
be
taken
away
(
which
now
is
upon
their
heart
in
the
reading
of
the
old
Testament
)
and
they
shall
finde
this
treasure
also
with
us
.
2.
They
are
the
true
Expositours
of
Scripture
,
and
the
right
Expositions
,
which
hold
forth
Christ
and
Gods
free
grace
in
him
,
Yesterday
,
to
day
,
and
for
ever
,
so
as
they
give
nothing
to
nature
,
or
the
creature
at
all
;
which
they
doe
,
who
lay
all
the
ground
of
Baptisme
upon
mans
act
,
not
Gods
promise
,
and
who
by
preaching
Christs
death
for
all
,
leave
it
to
the
contingency
of
the
creatures
slippery-slavish
will
,
to
vote
it
,
whether
this
or
that
man
,
or
any
man
shall
be
saved
or
no
?
I
come
to
a
second
observation
,
2.
Even
Gods
elect
(
as
others
)
for
a
time
,
they
wander
Doct.
2
after
some
or
other
imaginary
mediums
,
and
waies
of
soul-enrichment
Gods
elect
are
but
common
seekers
for
a
time
.
and
contentment
.
So
much
,
I
conceive
is
taught
us
by
our
Lord
,
in
that
he
saith
,
the
merchant
man
who
at
last
findes
the
true
pearl
of
the
Kingdome
,
is
in
his
first
seekings
busied
(
with
other
men
)
Proved
.
about
supposed
specious
pearls
,
which
men
may
set
a
price
upon
,
but
here
is
no
price
put
upon
them
by
Christ
.
[
](A93771-e46340-b)e
e
Psal.
4.
6.
Many
(
even
the
elect
a
while
,
with
others
,
till
their
hearts
be
touched
,
as
Davids
was
)
are
enquiring
,
Who
will
shew
us
any
good
?
If
it
be
but
a
shew
of
good
,
it
shall
they
think
,
content
them
.
[
](A93771-e46390-b)f
f
Mat.
6.
32.
After
these
things
doe
the
Gentiles
(
even
every
one
in
natural
state
)
seek
.
[
](A93771-e46420-b)g
g
Luk.
14.
18.
One
follows
his
form
,
and
seeks
a
pearl
there
,
another
his
merchandize
,
&c.
and
seeks
a
pearl
or
two
there
.
I
shall
further
make
out
the
truth
hereof
in
a
few
Demonstrations
,
that
it
is
so
,
and
why
it
is
so
.
First
,
that
it
is
so
,
is
evident
three
waies
:
First
,
That
it
is
so
.
1.
All
men
have
a
natural
aim
at
happinesse
;
and
they
who
live
under
the
preaching
of
the
Word
,
they
aim
at
such
a
place
as
is
called
heaven
;
for
the
will
naturally
hath
good
for
its
object
,
and
enclines
to
chuse
a
sum●um
bonum
,
some
chief
good
;
to
make
the
soul
happy
by
;
And
when
any
conscience
is
a
wakened
,
it
presently
asketh
,
What
shall
I
do
to
be
saved
?
Miserable
it
would
not
be
.
2.
Mediums
and
waies
men
have
(
though
false
)
as
so
many
pearls
in
their
eye
,
fair
and
goodly
possibilities
to
keep
them
from
misery
,
and
to
make
them
happy
:
such
a
carnal
pleasure
,
as
the
Epicure
,
or
such
a
portion
of
estate
,
as
the
rich
fool
in
the
Gospel
;
such
honour
at
Court
,
or
preferment
at
,
or
by
the
Parliament
;
some
are
for
profound
learning
,
and
travels
in
the
writings
of
the
Ancients
;
others
for
common
parts
,
or
trades
and
imploiments
in
the
City
or
Countrey
;
some
for
Philosophy
and
physick
,
others
for
Rhetorick
or
musick
;
some
for
common
graces
,
others
for
religious
duties
and
offices
in
the
Church
,
by
some
or
any
of
these
,
men
take
their
aim
at
a
blessed
state
for
present
and
future
too
.
3.
These
and
such
like
mediums
and
waies
not
attaining
their
end
proposed
;
they
are
ever
seeking
,
and
never
finding
;
they
are
ever
at
a
losse
,
and
in
a
wildernesse
,
and
[
](A93771-e46550-b)h
h
Isa.
57.
10.
are
wearied
in
the
greatnesse
of
their
way
,
would
fain
set
down
,
and
meet
with
something
sutable
to
the
vastnesse
of
their
desires
,
but
cannot
,
nor
will
they
be
taken
off
the
pursuite
,
by
a
bare
proposal
of
what
may
(
not
more
probably
,
but
)
most
certainly
give
them
better
satisfaction
,
and
content
,
if
they
would
close
with
it
.
The
Reasons
hereof
are
these
that
follow
,
Secondly
,
Why
so
?
1.
The
grosse
ignorance
of
the
true
medium
,
(
the
treasure
and
pearl
indeed
)
of
all
true
happinesse
,
and
soul-enriching
contentment
,
the
Lord
Jesus
Christ
.
Plato
of
all
the
wise
Heathens
came
nearest
the
knowledge
of
God
,
as
the
chief
good
;
for
he
placed
the
summum
bonum
,
in
that
which
he
called
the
Idea
boni
,
&
ipsa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Alpha
and
Omega
of
all
good
;
and
yet
was
at
a
losse
,
through
his
ignorance
of
the
right
medium
and
way
unto
God
,
Christ
Jesus
;
Though
he
judged
well
of
happinesse
,
that
it
consisted
in
a
mixture
of
wisdome
and
pleasure
,
which
men
had
from
their
communicating
with
the
absolute
chief
good
,
which
was
God
himself
,
yet
how
to
come
to
this
God
,
or
to
communion
with
the
chief
and
absolute
good
,
he
knew
not
.
The
wisest
Philosophers
at
Athens
(
that
famous
Heathen
University
)
might
happily
feel
and
grope
after
God
,
as
men
in
the
dark
,
but
higher
and
nearer
they
could
not
come
,
then
to
dedicate
an
Altar
,
[
](A93771-e46710-b)i
i
Act.
17.
23.
To
the
unknown
God
;
And
why
was
God
unknown
?
because
Christ
was
unknown
;
Now
while
the
elect
at
Athens
(
as
elswhere
)
are
ignorant
of
Christ
,
they
seek
,
but
finde
not
;
something
they
would
have
(
like
children
)
but
they
know
not
what
,
or
by
what
way
and
mean
to
compasse
their
desires
.
2.
The
deceit
of
mens
understandings
which
represent
an
apparent
and
seeming
good
for
the
will
to
fasten
upon
;
any
thing
rather
then
the
right
mean
and
way
of
happinesse
;
pleasures
,
lusts
,
rather
then
Christ
.
The
[
](A93771-e46760-b)k
k
Ephes.
4.
22.
old
man
is
full
of
deceitfull
lusts
,
and
the
old
mans
reasonings
are
very
subtle
and
crafty
,
which
,
for
a
long
time
(
and
if
God
be
not
mercifull
,
for
ever
)
do
keep
the
soul
in
pursuit
of
that
which
is
imaginary
.
3.
The
pride
of
the
will
is
such
,
that
every
one
would
be
happy
in
himself
,
Men
are
naturally
poor
and
proud
;
every
one
will
be
a
Merchant
(
without
a
stock
)
trading
and
dealing
,
and
doing
(
a
supposed
)
something
to
contribute
to
his
own
happinesse
.
As
it
was
an
ingredient
in
the
first
sinne
,
that
we
would
be
as
Gods
;
to
when
Christ
is
discovered
(
as
well
,
yea
more
,
as
when
he
is
not
)
we
would
be
as
Christs
:
We
would
finde
that
in
self
and
creature
,
which
is
not
to
be
found
,
but
in
Christ
;
And
if
Christ
be
a
Pearl
,
we
will
have
a
pearl
or
two
besides
him
,
or
with
him
;
As
very
Papists
,
we
would
have
our
goodly
Saviours
and
Mediatours
,
besides
,
and
with
him
,
and
so
we
misse
of
him
altogether
at
the
last
,
and
finde
him
not
savingly
at
all
,
while
we
are
of
that
minde
,
and
be
determin'd
by
the
casting
vote
of
our
own
will
.
4.
The
vanity
of
the
creature
,
which
affords
nothing
but
restlesse
disappointments
;
when
one
pearl
is
needfull
and
sufficient
,
the
vain
minde
of
man
,
not
content
with
one
thing
,
desirous
of
many
,
runs
out
upon
the
creature
,
flutters
here
there
,
findes
unsatisfactorinesse
in
all
things
here
below
,
is
baffled
and
confounded
;
still
is
seeking
,
but
cannot
finde
a
happinesse
where
it
is
not
to
be
had
.
Solomon
is
a
famous
instance
of
making
this
search
,
and
his
whole
book
of
Ecclesiastas
,
gives
full
demonstration
of
the
sequell
and
issue
;
that
the
soul
which
seeks
for
satisfaction
in
and
from
the
creature
,
doth
not
only
shoot
at
rovers
,
but
when
he
pricks
down
his
whites
,
he
ever
misseth
,
and
never
hit
the
mark
.
For
Application
.
Vse
1
1.
Remember
this
,
thou
that
hast
found
Christ
,
and
be
humbled
for
thy
wanderings
before
Gods
effectuall
call
:
and
yet
admire
the
riches
of
mercy
,
that
met
with
thee
,
when
thou
went
minding
of
other
matters
;
Pearls
they
might
be
,
but
nothing
to
the
purpose
;
all
counterfeits
and
trifles
,
in
comparison
of
what
now
thou
hast
lit
upon
;
what
a
fool
hadst
thou
been
,
if
God
had
left
thee
to
thy
old
ignorance
,
self
,
deceit
,
and
pride
,
thou
wert
,
and
hadst
been
lost
and
wilder'd
in
the
vanity
of
thy
own
minde
,
and
of
creature-ensnarements
.
Vse
2
2.
Let
all
examine
what
they
are
now
a
seeking
;
A
treasure
it
may
be
,
but
is
it
the
true
treasure
?
A
Pearl
,
many
a
fair
pearl
,
but
it
is
not
the
onely
one
of
my
Text
,
is
it
?
Every
one
as
his
fancy
leads
him
,
and
as
his
minde
gives
him
,
that
he
seeketh
.
Had
he
that
,
and
t'
other
accommodation
,
he
were
well
and
happy
.
All
the
goodly
pearls
in
mens
natural
eye
,
may
be
reduced
to
three
heads
,
the
goods
of
estate
,
of
body
,
of
minde
.
Bona
fortunae
,
corporis
,
animi
.
1.
There
are
the
goods
of
estate
(
which
have
in
the
worlds
language
and
notion
carried
away
the
name
from
the
two
other
;
for
they
call
wealth
and
riches
,
money
and
houshold-stuff
,
goods
,
not
health
,
knowledge
so
)
Is
this
thy
pearl
?
a
goodly
farme
,
and
some
competent
purchase
for
the
yeoman
,
a
goodly
inheritance
for
the
Gentleman
,
a
goodly
cottage
for
the
poor
man
with
such
and
such
conveniences
,
some
goodly
gardens
,
lands
and
fields
,
without
doors
,
and
warm
provision
within
,
and
Peace
;
A
goodly
pearl
all
men
conclude
,
and
very
desirable
all
over
the
countreyes
and
Kingdoms
of
the
world
;
be
it
little
or
much
,
so
thou
mayest
peaceably
enjoy
it
,
that
is
it
thou
seekest
after
,
is
it
?
2.
Of
the
body
,
health
,
comelinesse
,
beauty
,
strength
,
and
ornament
for
that
,
yea
children
and
posterity
(
more
lovely
pearls
then
riches
and
large
possessions
)
are
these
in
thy
desires
and
aims
daily
?
3.
Of
the
minde
,
wisdome
,
knowledge
(
the
choicest
pearls
the
world
can
afford
)
such
a
goodly
library
,
variety
of
learning
in
Arts
,
Tongues
,
and
History
,
seek
you
these
above
the
former
?
Yea
,
Are
you
among
the
seekers
of
the
times
,
and
flie
higher
,
looking
for
miracles
,
extraordinary
gifts
of
prophecying
and
singing
?
Or
doe
you
hunt
after
some
[
](A93771-e47080-b)*
*
For
the
essence
and
being
,
I
mean
,
not
the
beauty
and
well-being
which
we
all
seek
,
who
seek
the
Lord
in
his
Temple
,
Mat.
1.
1.
new
Baptisme
,
Church
and
Ministery
?
why
,
you
will
say
all
,
these
are
goodly
,
amiable
,
desirable
things
;
wherein
now
lies
mens
folly
and
weaknesse
?
I
answer
,
in
seeking
after
these
true
,
or
imaginary
good
things
,
but
as
natural
men
,
and
with
a
natural
minde
and
fancy
.
How
shall
that
appear
?
Thus
,
1.
In
that
you
aim
at
a
happinesse
,
and
souls
rest
(
if
but
temporall
)
and
could
wish
such
a
condition
were
lengthened
out
to
eternity
,
riches
must
not
be
lost
,
children
must
not
die
,
parts
of
minde
must
not
decay
,
you
are
undone
then
.
2.
In
that
you
rest
in
these
things
,
●s
the
sole
and
only
mediums
and
waies
to
a
compleat
and
full
happinesse
,
looking
no
further
,
but
for
more
of
such
goodly
pearls
,
and
for
more
content
in
them
:
Christ
is
not
in
all
mens
thoughts
,
all
this
time
,
or
if
he
be
,
3.
These
things
are
thought
to
be
,
and
so
sought
after
,
as
of
equal
necessity
with
Jesus
Christ
,
if
not
more
necessary
:
I
have
heard
many
a
natural
man
say
,
why
,
we
must
have
food
and
raiment
,
and
accommodations
to
our
estate
,
place
and
rank
amongst
them
,
when
I
never
heard
him
say
,
we
must
have
Christ
.
Whereas
there
is
no
absolute
necessity
of
food
and
raiment
,
much
lesse
is
it
necessary
that
we
have
more
.
It
is
not
necessary
that
I
have
such
accommodations
as
another
Minister
,
for
estate
,
maintenance
,
books
,
portion
or
provision
for
wise
and
children
;
't
is
not
necessary
that
you
doe
vie
with
other
Gentlemen
and
Farmers
,
and
have
,
in
every
respect
,
what
they
have
:
no
man
is
to
seek
great
things
for
himself
,
but
the
great
things
of
Christ
and
heaven
.
4.
When
Christ
is
not
a
Pearl
in
thy
eye
,
in
comparison
of
these
,
Thou
makest
a
tush
of
Christ
,
and
art
angry
,
that
we
hold
forth
heavenly
treasure
before
you
,
or
art
sad
and
mesancholy
(
as
the
young
man
,
Matth.
19.
)
when
we
chalk
out
the
way
to
happinesse
by
Christ
alone
,
or
by
self-denial
,
and
denial
of
all
the
world
for
Christ
;
this
evidence
(
with
the
former
)
discovers
sufficiently
the
carnality
and
natural
temper
of
mens
hearts
;
and
know
you
may
of
what
strain
,
you
are
of
,
if
you
will
suffer
the
Word
to
divide
between
the
joynt
and
the
marrow
,
and
to
discover
the
thoughts
and
in●●ts
of
the
heart
.
5.
See
the
necessity
,
the
absolute
necessity
of
higher
light
,
Vse
3
about
the
true
medium
and
way
of
happinesse
,
then
what
is
left
in
men
,
or
given
back
(
upon
Adams
forfei●
)
to
the
most
of
mankinde
(
for
some
are
born
Idiots
)
yea
,
then
all
common
supernatural
light
,
given
as
an
overplus
to
natural
light
.
By
the
re●nan●s
of
the
first
light
of
creation
,
forfeited
and
given
back
,
〈◊〉
have
[
](A93771-e47300-b)l
l
Rom.
1.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
which
may
be
known
of
God
,
in
the
heavens
and
the
earth
,
as
touching
his
eter●●●
wisdom
,
goodnesse
,
&c.
But
have
they
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Indeed
it
is
not
there
to
be
had
,
neither
in
the
natural
●ans
〈◊〉
,
n●●
in
the
natural
mans
book
(
the
great
〈◊〉
of
〈…〉
)
Th●●
which
is
knowable
of
Christ
,
is
not
found
in
the
wisdome
of
the
world
(
no
not
the
saving
knowledge●●f
God
)
〈◊〉
these
be
had
▪
but
[
](A93771-e47360-b)m
m
1
Cor.
1
21.
in
the
foolishnesse
of
〈◊〉
;
in
the
field
of
Gospel-ministery
,
there
is
the
doctrine
and
discovery
of
the
Lord
Jesus
;
yet
,
lead
men
over
all
this
field
,
and
that
with
Scripture-light
;
except
the
Spirit
co●eth
and
convince●●
,
and
openeth
mens
eyes
,
and
gives
a
light
and
dis●er●ing
,
beyond
his
own
common
workings
,
we
shall
but
grope
after
Christ
,
nay
,
misse
o●
him
;
catch
at
shadows
of
a
Pearl
,
in
stead
of
the
substance
,
and
be
ever
learning
,
never
coming
to
the
right
knowledge
of
him
.
The
third
Observation
fellows
.
Doct.
3
3.
In
Gods
〈◊〉
his
elect
prev●●ted
with
his
love
and
light
,
〈◊〉
drawn
to
beleeve
the
certain
attainablenes
of
Christ
Gods
elect
better
finders
then
seekers
.
and
his
grace
for
themselves
.
The
treasure
is
not
so
hid
,
but
found
it
is
,
nor
the
Pearl
so
fine
off
,
but
found
it
is
of
the
man
,
the
merchant
man
,
no
other
but
the
elect
of
God
:
And
that
at
some
certain
time
,
when
he
had
found
;
even
upon
Gods
preventing
or
finding
of
the
man
,
and
the
merchant
,
he
findes
the
treasure
and
pearl
.
For
the
further
illustration
and
confirmation
of
which
truth
,
-
1.
I
shall
shew
what
the
finding
of
this
treasure
is
?
that
it
is
a
Christians
beleeving
,
&c.
-
2.
Where
Christ
is
found
,
even
in
the
field
of
Scripture
promises
,
Sermons
,
&c.
-
3.
When
this
treasure
and
pearl
is
found
,
at
Gods
time
of
effectual
calling
.
-
4.
Why
some
finde
Christ
,
not
others
;
even
Gods
free
preventing
love
,
and
powerfull
discovery
and
drawing
of
the
soul
upon
that
discovery
,
&c.
First
,
The
finding
of
the
treasure
and
pearl
,
is
nothing
else
1.
How
finders
?
but
beleeving
;
Christ
is
found
by
the
light
and
apprehension
of
faith
;
for
what
is
faith
but
a
perswasion
or
apprehension
of
Christ
,
to
be
certainly
attainable
,
by
him
that
receiveth
him
,
and
resteth
upon
him
?
1.
In
faith
,
there
is
a
light
and
sight
of
Christ
,
in
his
fulnes
,
and
●●tablenesse
for
the
souls
necessities
,
brought
home
to
the
minde
and
understanding
;
the
Father
teacheth
and
revealeth
Christ
to
the
heart
;
and
[
](A93771-e47710-b)n
n
Joh.
4.
45.
every
one
that
hath
heard
,
and
hath
learned
of
the
Father
,
cometh
to
Christ
:
[
](A93771-e47730-b)o
o
Mar.
16.
17.
Flesh
and
bloud
makes
not
such
a
discovery
,
as
the
Lord
said
to
Peter
,
but
God
himself
,
and
that
not
only
to
a
soul
,
but
in
the
soul
,
[
](A93771-e47780-b)p
p
Gal.
1.
16.
〈◊〉
saith
St
Paul
,
He
revealed
his
sonne
in
me
;
he
brings
the
light
into
the
heart
,
and
gives
the
eye
of
faith
,
to
see
and
behold
the
treasure
,
within
the
mines
,
&c.
2.
The
soul
is
convinced
that
he
may
have
it
,
if
he
will
take
it
,
or
make
out
for
it
.
Christ
is
offered
to
every
soul
,
and
to
his
,
to
thy
,
to
my
particular
;
[
](A93771-e47840-b)q
q
Act.
16.
31.
Beleeve
and
thou
shalt
be
saved
,
and
thy
house
.
[
](A93771-e47870-b)r
r
Rom.
10.
9.
If
thou
shalt
beleeve
with
,
or
in
thine
heart
,
&c.
he
is
thine
,
his
,
mine
;
whereof
,
upon
such
a
conviction
,
the
Prodigall
makes
no
Question
,
but
that
in
his
[
](A93771-e47910-b)s
s
Luk.
15.
17.
Fathers
house
there
was
bread
enough
;
and
that
if
he
went
to
his
father
he
might
get
in
among
the
hired
servants
,
&c.
3.
When
the
minde
apprehends
what
is
discovered
,
and
the
conscience
is
convinc't
,
that
it
is
for
him
,
as
for
others
,
the
will
is
drawn
to
receive
and
rest
upon
it
for
his
;
He
hath
found
it
,
why
should
it
not
be
his
?
The
heart
is
concluded
by
faith
,
that
he
will
seek
no
where
else
for
treasure
,
but
pitch
and
rest
,
live
and
die
there
;
whither
?
To
whom
should
we
goe
?
Here
are
the
[
](A93771-e47980-b)t
t
Joh.
6.
48
,
49.
words
,
here
is
the
Treasure
of
eternal
life
:
The
clear
knowledge
of
Christ
draws
the
heart
to
beleeve
,
as
it
followeth
,
And
we
beleeve
that
thou
art
Christ
,
&c.
And
the
heart
beleeving
this
,
beleeveth
in
him
,
there
the
soul
rests
,
and
will
not
away
,
nor
look
any
where
else
,
but
there
;
nor
any
way
else
,
but
by
beleeving
;
which
further
appears
by
these
three
Demonstrations
.
1.
Faith
is
the
first
seeking
grace
,
and
therefore
the
first
Faith
the
great
finding
grace
.
finding
grace
:
They
that
seek
by
works
before
faith
,
lose
the
Treasure
,
as
the
Jews
did
Rom.
9.
31.
,
Israel
which
followed
after
the
law
of
righteousnes
,
hath
not
attained
to
the
law
of
righteousnes
:
wherefore
?
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
.
2.
Christ
being
had
in
a
mystery
,
Faith
is
the
only
grace
that
can
deal
with
mysteries
,
and
discover
them
,
and
understand
them
,
being
the
[
](A93771-e48140-b)x
x
Heb.
11.
1.
vers.
3.
evidence
of
things
not
seen
,
and
through
faith
we
understand
that
the
worlds
were
framed
by
the
word
of
God
,
&c.
so
through
faith
we
understand
that
there
is
a
treasure
,
in
such
a
field
,
&c.
3.
Faith
is
the
grace
,
which
laieth
a
ground
for
interest
and
propriety
,
as
finding
of
the
treasure
and
pearl
doth
:
He
that
beleeveth
gets
something
in
hand
,
as
[
](A93771-e48240-b)a
a
1
Cor.
1.
30.
to
be
united
to
the
treasure
,
to
be
partaker
of
Christs
righteousnesse
,
with
friendship
,
liberty
,
adoption
,
and
the
spirit
of
adoption
and
sanctification
;
and
the
rest
in
hopes
,
and
[
](A93771-e48260-b)*
*
Joh.
6.
47.
with
Tit.
3.
7
,
8
hopes
he
could
not
have
,
but
by
beleeving
;
therefore
the
Apostle
to
Titus
having
made
mention
of
hope
,
presently
speaks
of
such
who
have
that
hope
of
eternal
life
,
as
of
those
who
have
beleeved
in
God
.
2.
Where
?
In
Scripture
▪
promises
.
Secondly
,
Where
Christ
the
treasure
is
found
?
even
where
hid
:
In
the
field
,
which
we
have
interpreted
to
be
the
holy
Scripture
,
Scripture-promises
[
](A93771-e48320-b)*
*
In
quibus
reposita
est
notitia
salvatoris
.
Hier.
and
Evangelizing
,
or
Gospel-tidings
:
In
a
word
,
The
Word
of
God
in
it's
severall
Gospel-dispensations
,
is
the
place
where
the
treasure
and
pearl
is
found
;
[
](A93771-e48360-b)b
b
Rom.
16.
25
,
26.
The
mystery
of
Christ
(
in
whom
are
hid
the
treasures
of
wisdome
and
knowledge
,
Col.
2.
3.
)
kept
secret
(
from
us
Gentiles
)
since
the
world
begaen
,
is
(
from
the
Apostles
times
)
made
manifest
there
where
it
was
hid
,
in
the
Scriptures
of
the
Prophets
;
and
to
us
,
since
the
Apostles
times
,
in
their
Scriptures
,
or
writings
and
openings
of
the
Gospel
(
in
old
and
new
Testament
)
promises
.
Life
and
immortality
[
](A93771-e48460-b)c
c
2
Tim.
1.
10
,
11.
(
saith
Paul
)
is
brought
to
light
by
the
Gospel
,
whereunto
he
was
appointed
a
Preacher
,
and
an
Apostle
and
teacher
of
the
Gentiles
;
in
and
by
whose
preaching
the
Gentiles
did
indeed
finde
all
Gospel-treasure
.
For
the
Gospel
is
the
Covenant
and
bundle
of
the
Promises
of
Christ
and
his
grace
,
and
in
every
promise
something
or
other
of
Christ
is
found
,
so
as
when
the
Gospel
and
Promise
is
beleeved
,
Christ
is
beleeved
and
obtained
;
for
[
](A93771-e48490-b)d
d
Rom.
10
17.
faith
comes
by
hearing
,
and
hearing
by
the
Word
of
God
(
preached
in
the
Promises
.
)
When
Jesus
walked
by
John
Baptist
,
[
](A93771-e48540-b)e
e
Joh
11.
36
,
37
John
Baptist
said
in
the
hearing
of
two
of
his
Disciples
,
Behold
the
lamb
of
God
;
they
knew
him
not
before
then
;
when
John
hath
by
a
Gospel
word
and
finger
,
pointed
him
out
,
they
finde
and
follow
him
.
[
](A93771-e48580-b)f
f
vers.
40.
Andrew
being
one
of
the
two
,
he
findes
his
brother
Peter
,
and
[
](A93771-e48610-b)g
g
vers.
45.
Philip
found
of
Christ
,
findes
Nathaneel
,
and
discovers
him
to
be
the
Messias
,
out
of
the
Scriptures
,
We
have
found
him
,
of
whom
Moses
and
the
Prophets
did
write
,
Iesus
of
Nazareth
,
the
sonne
of
Ioseph
.
So
,
my
beloved
,
we
tell
you
of
this
Treasure
and
Pearl
,
where
?
in
this
Bible
,
in
our
Sermons
upon
Gospel-texts
;
and
that
the
Word
of
the
Gospel
,
is
the
field
,
where
Christ
and
his
grace
is
found
,
appears
further
,
by
these
three
Demonstrations
,
1.
That
is
the
true
Treasure
,
he
is
the
true
Jesus
,
that
the
Word
discovers
:
as
it
contains
him
,
so
he
is
found
there
;
if
any
say
,
[
](A93771-e48730-b)h
h
●●t
.
24.
23
,
24
Loe
here
is
Christ
,
or
there
,
and
holds
him
not
forth
in
Scripture
,
and
as
the
Scripture
describes
him
,
Beleeve
him
not
,
saith
Christ
,
for
there
shall
arise
false
Christs
,
and
false
Prophets
,
&c.
2.
When
Christ
and
grace
is
lost
,
to
sense
and
feeling
,
he
is
found
in
the
Scripture-field
again
,
and
no
where
else
;
and
where
he
is
found
at
last
,
he
is
found
at
first
.
3.
Where
the
Gospel
never
was
preached
,
and
the
Scriptures
concerning
him
,
never
opened
;
in
that
corner
or
quarter
of
the
world
,
Christ
was
never
known
and
beleeved
on
;
[
](A93771-e48820-b)i
i
Rom.
10.
24.
How
shall
they
beleeve
in
him
,
of
whom
they
have
not
heard
?
Where
the
Gospel
comes
,
there
some
or
other
doe
finde
him
.
Thirdly
,
The
time
when
this
treasure
is
found
,
is
Gods
3.
When
?
own
time
;
[
](A93771-e48860-b)k
k
Gal.
1.
15
,
16.
When
it
pleased
God
(
saith
Paul
)
to
reveal
his
Sonne
in
me
:
So
when
it
pleaseth
God
to
call
a
sinner
from
his
wanderings
,
and
fancies
of
finding
pearls
of
happinesse
elswhere
;
when
is
that
?
you
will
say
still
:
1.
Sometimes
,
when
the
soul
is
in
a
full
career●
of
sinning
against
Christ
,
as
Paul
was
called
,
and
he
found
the
Treasure
,
when
he
did
ignorantly
persecute
all
those
that
had
found
it
.
2.
Sometimes
,
when
men
are
farre
off
from
such
a
treasure
or
happy
tidings
;
and
their
mindes
imployed
only
about
worldly
matters
;
as
Matthew
,
at
the
receit
of
custome
,
Chap.
9.
9.
3.
Sometimes
,
When
a
man
hath
some
common
,
or
curious
thoughts
of
seeing
and
knowing
Christ
;
Zaccheus
,
but
carnal
in
such
thoughts
,
yet
carnally-curious
and
solicitous
▪
see
he
must
Christs
out-side
,
or
shadow
,
as
he
passeth
by
,
and
then
is
he
caught
;
[
](A93771-e48970-b)l
l
Luk.
19.
5
,
6.
Make
haste
and
come
down
(
saith
Christ
)
for
to
day
I
must
abide
at
thy
house
,
&c.
4.
Sometimes
,
when
men
hear
the
Word
,
but
with
a
common
,
carnally-curious
ear
:
so
some
at
Athens
,
[
](A93771-e49020-b)m
m
Act.
17.
19.
with
34.
May
we
know
what
this
new
Doctrine
whereof
thou
speakest
is
?
yet
afterward
certain
clave
unto
Paul
,
and
beleeved
that
new
Doctrine
.
Various
is
the
Lord
in
his
cals
,
for
manner
and
time
,
it
is
enough
,
that
he
takes
his
own
way
,
and
time
to
present
Christ
to
the
●oul
;
and
to
prevent
the
soul
with
light
enough
to
finde
him
.
Reason
,
Generall
,
Why
some
finde
Christ
;
others
not
?
Fourthly
,
Why
?
The
main
reason
,
why
some
finde
Christ
,
not
others
;
a
man
,
a
merchant
or
two
,
not
many
,
but
here
and
there
one
,
is
,
Gods
free-love
and
favour
,
to
give
the
clear
light
,
and
eye
of
faith
for
discovery
of
Christ
the
treasure
,
and
of
a
treasure
in
Christ
;
a
lively
apprehension
to
fasten
upon
Christ
,
●s
,
and
when
he
is
set
forth
in
the
promises
,
it
is
the
gift
of
Gods
speciall
love
,
Ephes.
2.
8.
Which
is
a
preventing
love
two
waies
;
1.
As
it
is
everlasting
;
in
,
and
from
his
free
choice
of
such
a
soul
,
I
have
loved
thee
with
an
everlasting
love
,
therefore
have
I
drawn
thee
,
Jer.
31.
3.
or
I
have
extended
loving
kindenesse
unto
thee
.
And
as
Gods
temporall
prevention
comes
from
this
eternall
prevention
,
[
](A93771-e49170-b)n
n
Rom.
9.
20.
I
am
found
of
those
that
sought
me
not
;
I
was
made
manifest
to
those
that
asked
not
after
me
;
so
2.
Gods
prevention
,
before
,
and
in
time
,
is
the
cause
of
mans
invention
or
finding
:
they
,
so
many
(
and
no
more
)
as
were
ordained
to
eternal
life
,
beleeved
,
Act.
13.
48.
And
therefore
,
Tit.
1.
1.
saving
faith
,
which
findeth
Christ
,
is
called
,
The
faith
of
Gods
elect
.
And
[
](A93771-e49250-b)o
o
Joh.
6.
37.
all
that
God
giveth
Christ
(
in
his
preventing
love
and
call
)
shall
come
to
Christ
;
observe
it
in
John
,
they
are
given
before
they
come
,
as
well
as
when
they
come
;
and
because
given
before
all
time
,
they
shall
come
in
time
unto
him
.
Reasons
special
And
that
faith
is
a
fruit
of
election
,
and
finding
this
treasure
a
fruit
of
Gods
speciall
love
,
appeareth
by
two
Reasons
among
many
.
1.
The
treasure
of
and
in
Christ
is
a
great
secret
,
it
is
for
Gods
friends
,
and
children
,
that
he
loveth
to
finde
it
;
and
to
have
the
speciall
grace
of
faith
,
to
apprehend
it
for
theirs
;
it
is
the
childrens
bread
and
portion
,
To
you
it
is
given
,
to
know
the
mysteries
of
the
Kingdom
,
&c.
2.
God
who
elects
to
the
end
,
elects
to
the
means
;
he
did
not
elect
all
to
the
end
,
therefore
not
to
the
means
:
some
are
left
to
a
losing
faith
,
others
chosen
to
salvation
,
have
a
finding
,
and
a
saving
faith
given
them
,
as
the
proper
and
choice
means
of
getting
an
interest
in
Christ
,
and
all
that
they
are
chosen
to
in
him
,
before
the
foundation
of
the
world
,
Ephes.
1.
1.
to
the
4.
the
faithfull
in
Christ
Jesus
are
blessed
with
all
spirituall
blessings
,
according
as
God
hath
chosen
,
&c.
For
Application
;
and
first
to
your
understandings
;
First
,
From
hence
,
see
the
necessity
of
true
faith
;
if
it
be
1.
Use
of
Instruction
three
waies
.
necessary
thou
findest
this
treasure
;
and
truly
that
is
needfull
enough
,
for
thou
art
a
merchant-bankrupt
in
Adam
;
till
Christ
stocks
thee
,
and
sets
thee
up
,
by
Gospel-riches
and
wealth
;
and
except
thou
beleevest
,
thou
wilt
never
see
,
not
understand
any
thing
of
this
mystery
of
Christ
,
and
of
Gods
love
;
Christ
will
never
have
any
dealings
with
thee
,
he
will
not
trust
thee
;
nay
,
unlesse
thou
beleevest
sincerely
,
he
will
not
commit
himself
unto
thee
,
nor
trust
thee
with
this
true
treasure
.
Secondly
,
See
what
effectuall
faith
is
,
that
which
is
the
●ffect
and
fruit
of
Gods
free
,
everlastin
,
ever-preventing
love
;
that
which
brings
home
a
discovery
of
Christ
in
a
promise
,
to
the
soul
,
with
some
certainty
of
apprehension
for
a
mans
self
,
that
it
is
the
will
of
God
,
Christ
should
be
his
,
mine
,
thine
;
Hast
thou
by
the
light
and
conviction
of
the
Gospel
,
been
drawn
to
this
apprehension
of
a
possibility
,
yea
a
certaincy
of
attaining
to
true
treasure
?
surely
,
thou
hast
been
prevented
by
the
love
of
God
,
and
hast
found
,
that
which
thou
beleevest
;
and
maist
know
thy
faith
and
beleeving
is
no●
in
vain
,
when
as
by
the
very
first
act
of
it
,
thou
hast
hold
of
a
Treasure
,
a
Pearl
,
which
will
make
thee
for
ever
.
Thirdly
,
See
the
riches
of
a
beleever
,
and
his
happinesse
;
by
faith
he
findes
a
treasure
,
that
make
him
,
what
?
a
man
of
this
world
?
a
merchant
of
small
wares
?
No
,
but
a
Merchant-venturer
for
heaven
,
a
venturer
,
said
I
,
no
a
merchant
finder
and
possessour
;
he
findes
all
at
once
;
by
faith
,
that
ever
any
Saint
was
or
shall
be
worth
;
he
findes
the
treasure
of
the
Kingdom
of
heaven
,
and
all
that
the
King
and
Kingdom
of
heaven
is
worth
,
this
he
findes
by
beleeving
,
ô
that
you
would
beleeve
how
great
his
findings
are
,
th●●
you
may
grow
great
by
beleeving
also
with
him
.
Use
.
2
Exhortation
three
waies
.
Secondly
,
To
come
to
what
is
yet
more
practicall
;
let
●●
caution
and
counsell
you
about
the
great
work
of
beleeving
.
First
,
Bewere
of
an
evil
heart
of
unbelief
;
thou
wilt
ever
be
●t
●
lesse
(
for
Christ
)
till
thou
beleevest
:
thou
wilt
lose
Christ
;
and
lose
thy
soul
by
unbelief
.
Consid.
1.
Unbelief
is
a
sin
against
Gospel
light
,
which
brings
condemnation
with
a
witnes
,
Ioh.
3.
19.
The
sinfulnes
of
unbelief
.
2.
'T
is
a
same
against
Gospel-love
,
it
hinders
the
ex●●●tion
of
Gods-election
(
in
these
that
are
chosen
)
then
maist
be
among
the
chosen
of
God
;
beleeve
and
thou
shalt
below
it
.
3.
'T
is
a
sin
against
the
person
,
offices
,
worth
,
efficacy
of
Jesus
Christ
;
he
will
not
,
he
cannot
do
,
what
he
would
〈◊〉
hee
in
thee
,
because
of
thy
unbelief
.
4.
It
hath
more
evil
in
it
then
all
the
sins
against
the
〈…〉
called
(
by
a
more
eminent
disparagement
)
an
p
Heb.
3.
12.
an
〈…〉
of
unbelief
;
a
proud
heart
is
〈…〉
heart
,
is
an
evil
heart
,
and
an
unclean
heart
,
an
evil
heart
,
yet
not
〈◊〉
,
in
Scripture
(
that
I
remember
)
as
an
unbeleeving
〈◊〉
;
in
〈…〉
that
●ame
,
more
then
all
other
〈◊〉
of
spirit
(
which
yet
are
bad
enough
)
upon
these
grounds
.
1.
〈…〉
are
in
this
virtually
and
actually
:
pride
is
in
all
unbelief
,
and
acted
with
it
;
and
the
worst
pride
of
all
;
exaltings
and
liftings
up
of
the
heart
against
God
;
pollution
and
uncleannesse
is
in
and
with
unbelief
;
they
are
never
separated
;
hypocrisie
and
unbelief
,
unthankfulnesse
and
unbelief
,
are
linked
inseparably
together
.
2.
It
brings
more
mischief
to
the
soul
then
all
other
sinnes
,
more
griefs
,
cares
,
vexations
,
despairs
,
and
deeper
damnation
for
ever
.
3.
It
keeps
the
heart
under
the
guilt
and
power
of
all
sinne
whatsoever
;
thy
heart
will
never
be
better
,
but
worse
and
worse
while
unbeleeving
.
Secondly
,
Wouldst
finde
Christ
,
get
rid
of
this
evil
heart
of
unbelief
:
Beleeve
,
and
thou
hast
found
Christ
righteousnesse
,
and
a
treasure
of
all
grace
in
him
:
Hast
found
thy self
empty
?
By
faith
thou
shalt
see
and
share
in
Christs
fulnesse
.
Hast
found
thy self
bankrupt
?
Beleeve
,
and
thou
shalt
have
riches
,
and
stock
enough
in
Christ
.
Hast
found
thy self
foolish
?
in
Christ
are
treasures
of
wisdome
and
knowledge
:
Beleeve
,
and
thou
shalt
finde
thy self
Gods
,
by
election
,
Christs
,
by
redemption
and
purchase
,
and
the
Spirits
by
his
in
d●velling
,
sanctifying
presence
.
Say
,
and
conclude
it
,
if
God
hath
discovered
Christ
,
it
is
that
I
should
beleeve
,
it
is
for
obedience
of
faith
;
I
beleeve
,
I
beleeve
,
then
m●st
thou
say
,
I
have
found
,
I
have
found
;
What
?
The
Gospel-treasure
,
and
the
Gospel-pearl
.
Thirdly
,
Would
you
beleeve
,
walke
up
and
down
the
field
where
the
Treasure
is
hidden
,
and
revealed
;
reade
and
search
the
Scriptures
,
hearken
after
the
promises
,
attend
to
the
Sermons
of
Christ
,
to
the
Word
of
the
Kingdom
;
and
to
this
end
,
1.
Give
not
over
hearing
,
and
hearing
again
(
upon
all
occasions
)
of
those
that
preach
Jesus
Christ
purely
and
sincerely
.
2.
Meditate
,
turn
over
Christ
and
the
promises
,
in
thy
thoughts
,
oft
in
a
day
;
and
as
oft
,
or
oftener
in
the
night
season
.
3.
Enquire
,
and
make
out
for
knowledge
,
more
light
into
the
mystery
of
the
unsearchable
riches
of
Christ
.
And
you
that
have
beleeved
,
and
found
something
,
hear
,
meditate
,
pray
,
and
pray
in
faith
for
more
understanding
:
they
use
to
dig
for
hid
treasures
,
Jo●
3.
21.
[
](A93771-e49840-b)q
q
Prov.
2.
2
,
3
,
&c.
If
thou
encline
thine
ear
,
and
apply
thy
heart
,
criest
and
liftest
up
thy
voice
for
wisdome
,
if
thou
seekest
her
as
silver
,
and
searchest
for
her
as
for
hid
treasures
then
shalt
thou
understand
,
and
finde
the
knowledge
of
God
,
of
God
in
Christ
,
of
Christ
in
a
promise
and
Covenant
of
grace
;
Amen
.
We
have
dispatcht
three
of
the
Doctrines
,
the
other
four
(
drawn
from
the
effects
of
finding
Christ
by
faith
)
doe
follow
;
and
the
fourth
in
order
,
is
from
the
first
of
the
general
effects
here
mentioned
,
Hiding
,
Which
when
a
man
hath
found
,
he
hideth
.
Some
,
as
I
told
you
(
in
the
breaking
up
of
the
true
and
full
sense
of
the
Parables
)
think
it
respects
only
the
elegancy
of
the
Parable
,
and
is
not
necessarily
to
be
applied
to
any
part
of
the
mystery
hidden
,
or
illustrated
in
these
Parables
.
For
the
meer
necessity
I
will
not
plead
;
and
I
remember
Calvins
rule
;
we
must
not
weigh
every
scruple
Non
semper
singula
per
se
in
in
parabolis
consideranda
sunt
,
Cal.
in
a
Parable
,
by
it self
:
I
desire
to
observe
it
here
,
and
elsewhere
,
and
not
take
the
words
as
they
sound
:
But
the
reason
why
that
most
learned
Interpreter
(
as
Beza
every
where
stileth
him
)
〈…〉
Exposition
upon
,
or
observation
from
this
passage
,
〈…〉
,
was
(
as
we
may
,
pace
tanti
viri
,
collect
)
beca●●●●t
that
time
,
when
he
commented
upon
these
words
,
he
had
no
other
abscontion
or
hiding
in
his
eye
,
then
a
sinfull
hiding
,
or
what
is
unsutable
to
such
as
are
called
by
the
Gospel
;
who
ought
not
(
as
he
saith
truly
)
to
hide
(
I
adde
so
to
hide
)
the
treasure
found
,
but
to
call
others
into
the
fellowship
of
it
.
And
,
keeping
my self
to
the
scope
Quod
autem
abscondit
,
non
de
invidia
facit
,
sed
more
servantis
,
&
●olentis
perdere
abscondit
in
corde
.
Hien
of
the
Parables
,
I
conceive
as
faith
is
the
finding
grace
,
so
there
are
gracious
hidings
,
or
hiding
graces
(
the
effects
of
faith
)
as
humility
,
hope
,
&c.
Let
him
therefore
who
hath
heard
remember
(
and
he
that
readeth
let
him
understand
)
and
to
that
end
look
back
to
the
Exposition
of
the
words
;
and
I
hope
with
the
consent
of
the
spirits
of
the
Prophets
,
we
shall
have
warrant
and
encouragement
to
open
●nd
apply
that
which
followeth
in
order
,
4.
Every
true
beleever
(
having
found
Christ
in
a
promise
)
Doct.
4
doth
in
a
gracious
manner
hide
him
and
lay
him
up
:
True
b●leevers
in
a
gracious
manner
hide
Christ
.
That
is
,
He
doth
humbly
,
hopefully
,
and
with
loving
and
high
esteem
,
resolve
to
keep
safe
,
and
make
sure
of
Christ
,
and
of
all
his
riches
and
treasure
.
Here
are
severall
gracious
acts
(
as
so
many
effects
and
characters
of
a
true
beleevers
finding
of
Christ
)
worthy
our
consideration
;
in
the
opening
whereof
we
shall
clear
,
and
confirm
the
truth
of
the
Doctrine
.
1.
An
act
of
humility
;
the
beleever
doth
neither
simply
1.
By
humility
.
conceal
,
nor
proudly
boast
of
what
he
hath
found
,
but
humbly
entertains
Christ
,
and
all
that
is
Christs
,
in
the
promises
,
in
the
hidden
man
of
his
heart
;
he
hath
many
humble
thoughts
and
meditations
of
what
is
discovered
to
him
in
the
Gospel
,
with
the
Prodigal
[
](A93771-e50110-b)a
a
Luk.
15.
ver.
17.
&
11.
,
he
considereth
that
in
his
fathers
house
there
is
bread
enough
,
yea
,
and
with
him
also
,
he
addresseth
himself
to
the
throne
of
grace
,
in
all
humble
confessions
;
Father
,
I
have
sinned
,
&c.
Thus
the
[
](A93771-e50130-b)b
b
Act.
1●
.
18.
Ephesians
,
who
had
beleeved
,
they
came
and
confessed
,
and
shewed
their
deeds
.
And
what
humble
expressions
finde
we
i●●hat
woman
,
Luk.
7.
There
is
one
,
who
had
found
Christ
〈…〉
vers.
ult.
she
comes
to
the
house
where
the
Lord
〈…〉
s●te
down
to
meat
[
](A93771-e50180-b)c
c
Luk.
7.
37
,
38.
;
she
there
upbraids
not
the
Phar●●●
,
that
invited
Christ
or
others
,
with
what
they
wanted
,
and
she
had
obtained
,
but
she
stands
at
Christs
feet
,
not
at
his
side
,
as
boldly
〈◊〉
with
him
;
behinde
him
,
not
per●ly
before
him
;
weeping
,
not
●ondly
laughing
,
and
began
to
wash
his
feet
with
tears
,
o
gracious
hiding
▪
and
did
wipe
them
with
the
hair●
of
her
head
;
she
doth
not
shew
her self
in
proud
dresses
and
addresses
upon
her
beleeving
,
but
rather
in
the
humblest
posture
,
vesture
and
gesture
,
she
demeans
her self
,
and
takes
revenge
of
her self
,
for
abuse
of
her
hair
,
in
the
former
〈◊〉
of
it
[
](A93771-e50280-b)*
*
No
doubt
she
thought
basely
of
her self
,
and
her
hair
,
〈◊〉
.
Triall
and
triumph
of
faith
,
p.
1●6
.
.
So
the
woman
of
Canaan
[
](A93771-e50310-b)a
a
Mat.
15.
27.
,
Truth
Lord
,
she
puts
up
the
name
of
a
dog
,
and
a
despised
Gentile
,
so
she
be
one
of
Christs
dogs
she
c●res
not
,
so
she
may
but
have
crums
and
the
meanest
share
in
the
Pearl
and
Treasure
,
she
is
humbly
contented
.
The
special
Reasons
hereof
are
two
among
other
.
1.
Grace
is
free
,
the
treasure
is
free
;
therefore
in
such
who
are
partakers
of
it
,
no
room
left
for
boasting
or
vain
ostentation
,
but
cause
of
hiding
a
mans
self
,
and
his
grace
also
from
being
boasted
of
:
A
borrowed
garment
(
as
one
*
of
high
and
Rutherf
.
ibid.
holy
learning
hinteth
)
will
make
a
wise
man
humble
;
and
he
that
by
faith
findes
the
garment
of
Christs
imputed
righteousnesse
to
cover
his
nakednesse
;
being
justified
freely
by
Gods
grace
,
cannot
but
be
humble
,
to
thinke
that
God
should
borrow
his
owne
Sonnes
Garments
to
cover
and
beauti●●e
;
yea
,
beatifie
,
make
rich
and
happy
his
poor
soul
for
ever
.
2.
The
more
worth
and
excellency
a
beleever
seeth
in
the
Treasure
,
the
more
the
soul
is
humbled
in
it self
.
When
that
blessed
Apostle
called
to
minde
,
what
he
was
before
calling
,
a
persecutour
of
the
Church
of
God
[
](A93771-e50460-b)e
e
1
Cor.
15.
●
,
20.
;
and
what
now
,
by
the
grace
of
God
,
he
is
that
he
is
,
no
better
,
no
higher
,
in
his
own
thoughts
;
what
ever
he
did
,
or
laboured
,
it
was
not
he
,
but
the
grace
of
God
with
him
.
And
when
he
is
preaching
and
writing
about
the
unsearchable
riches
of
Christ
,
at
that
instant
,
he
reckons
himself
[
](A93771-e50470-b)f
f
Ephes.
3
8.
Psal:
8.
,
Lesse
then
the
least
of
all
Saints
.
When
David
looks
upon
Gods
excellency
in
his
works
of
Creation
,
Providence
,
Redemption
especially
by
God-man
,
What
is
man
?
or
the
sonne
of
man
?
that
is
the
next
part
of
the
Song
:
So
when
a
poor
creature
findes
,
and
views
again
and
again
,
The
rich
treasure
in
Christ
;
What
am
I
?
that
's
the
next
thought
;
What
am
I
,
Lord
?
to
be
prevented
with
such
love
,
to
have
a
share
in
such
riches
?
●
.
An
act
of
hope
;
There
is
an
hiding
of
the
treasure
that
2.
By
hope
.
way
;
When
a
soul
findes
Christ
in
the
promise
by
faith
,
he
doth
hope
fully
hold
the
promise
,
and
reckons
upon
it
;
he
doth
not
despair
that
he
shall
never
have
it
,
or
make
it
his
own
;
but
he
lives
in
expectation
to
have
the
possession
and
good
of
it
.
F●ith
is
[
](A93771-e50580-b)g
g
Heb.
11.
1.
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
subsistence
of
things
hoped
for
:
And
(
as
the
Apostle
[
](A93771-e50620-b)h
h
Rom.
8.
24.
)
we
are
saved
by
hope
;
the
compleating
of
our
salvation
(
after
by
faith
it
is
begun
)
is
laid
up
in
hope
:
But
hope
that
is
seen
is
not
hope
,
for
what
a
man
seeth
,
why
doth
he
hope
for
it
?
But
if
we
hope
for
that
we
see
not
,
then
doe
we
with
patience
wait
for
it
:
A
Christians
treasure
you
see
is
much
hidden
,
and
laid
up
in
hope
;
hence
Christ
is
called
,
our
hope
[
](A93771-e50660-b)*
*
1
Tim.
1.
1.
,
not
only
as
he
is
the
ground
and
foundation
of
it
,
but
the
further
and
full
enjoyment
of
Christ
,
is
yet
to
come
;
and
Gal.
5.
5.
We
through
the
Spirit
doe
wait
for
the
hope
of
righteousnesse
by
faith
.
Your
life
is
hid
with
Christ
in
God
,
Col.
3
3.
that
is
,
a
Beleevers
glorious
life
is
hid
in
hope
.
And
therefore
they
are
said
,
to
look
for
that
blessed
hope
,
Tit.
2.
13.
The
act
of
hope
,
set
upon
the
object
of
hope
,
keeps
all
close
to
a
Christian
,
as
if
he
were
really
possessed
of
all
.
A
beleever
hideth
up
all
in
hopes
,
upon
these
grounds
,
1.
The
sufficiency
of
the
treasure
and
worth
of
the
Pearl
,
affords
enough
for
the
future
expences
,
as
for
a
present
stock
,
[
](A93771-e50730-b)k
k
Psal.
31.
19.
Oh
how
great
is
thy
goodnesse
,
which
thou
hast
laid
up
for
them
that
fear
thee
?
If
God
hath
laid
it
up
in
promises
,
the
beleever
will
lay
it
up
in
hopes
,
that
the
Lord
is
his
shepherd
,
his
treasure
,
and
he
shall
not
want
.
2.
The
firm
faithfulnesse
of
the
promise
:
There
are
no
boggs
,
nor
marishes
,
no
quick-sands
,
nor
quagmires
in
the
field
,
or
ground
of
promises
;
they
are
the
promises
[
](A93771-e50760-b)l
l
Tit.
1.
2.
of
God
that
cannot
lie
;
hence
sure
ground
for
hope
,
and
assurance
of
hope
,
Heb.
6.
11.
to
19.
3.
The
riches
,
worth
and
wealth
of
a
Christian
,
doth
not
3.
By
love
.
yet
appear
,
1
Joh.
3.
2
,
3.
But
he
is
an
heir
,
according
to
the
hope
of
eternall
life
,
Tit.
3.
8.
He
is
the
richest
man
(
in
hidden
hopes
)
of
any
under
heaven
.
3.
An
act
of
love
.
Beleeving
,
he
loveth
,
and
as
that
which
men
love
,
they
will
keep
close
to
them
;
so
from
faith
working
by
love
,
Gal.
5.
6.
Love
to
Christ
,
and
to
his
word
in
speciall
,
he
hideth
what
he
loveth
;
How
sweet
were
the
words
of
God
,
to
Davids
palate
,
sweeter
then
honey
to
his
●●st●
,
therefore
he
hid
them
in
his
heart
,
Psal.
119.
103.
with
11.
sweet
meats
,
preserves
of
fruits
,
&c.
are
lockt
up
in
boxes
and
closets
:
and
the
beleever
finding
such
sweetnesse
in
Christ
,
cannot
but
hide
it
,
in
the
closet
of
his
dearest
love
;
for
1.
The
treasure
comes
in
love
,
he
is
prevented
with
the
Cos
amoris
amor
;
&
magnes
amoris
amor
.
love
of
God
,
in
the
discovery
of
it
;
which
is
both
the
whetstone
and
loadstone
to
love
again
;
We
love
him
,
because
he
loved
us
first
,
1
Joh.
4.
19.
2.
It
is
peculiar
and
choice
love
,
wherewith
God
preventeth
and
draweth
a
sinner
to
beleeve
,
and
finde
the
Pearl
:
where
one
findes
the
Pearl
,
God
knoweth
how
many
thousands
mi●le
of
it
;
which
constrains
the
soul
to
set
a
special
and
peculiar
affection
upon
it
.
3.
Love
(
though
it
is
communicative
,
yet
)
it
begins
at
home
,
and
looks
to
one
(
though
it
hath
no
thoughts
but
to
walk
abroad
,
and
discover-Gospel-provision
to
others
,
yet
)
it
will
be
wise
for
it's
self
;
as
the
[
](A93771-e50990-b)m
m
2
King
.
7.
8.
Lepers
were
,
Who
came
to
the
uttermost
part
of
the
camp
;
and
went
into
one
tent
,
and
did
eat
and
drink
,
and
carried
thence
silver
and
gold
,
and
raiment
,
and
went
and
hid
it
,
and
came
again
,
and
went
into
another
tent
,
and
carried
thence
also
,
and
went
and
hid
it
;
And
then
they
gave
out
the
report
,
for
others
supply
and
succour
:
Love
hath
it's
wise
concealements
,
as
well
as
mercifull
revealings
.
4.
An
act
of
high
esteem
;
it
is
the
property
of
every
true
4.
By
high
estimations
.
beleever
to
carry
secretly
in
his
bosome
,
more
high
thoughts
of
Christ
,
then
he
is
able
to
utter
.
St
Paul
expresseth
something
of
these
high-prizings
,
Phil.
3.
7
,
8.
What
things
were
gain
to
me
,
those
I
counted
losse
for
Christ
;
yea
doubtlesse
,
and
I
count
all
things
but
lesse
,
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
&c.
Yet
when
he
cries
out
,
Oh
the
depth
!
and
when
he
calleth
the
riches
of
Christ
unsearchable
;
and
when
he
praieth
,
that
the
faithfull
in
Ephesus
,
might
be
able
to
comprehend
,
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
:
and
might
know
the
love
of
Christ
,
which
passeth
knowledge
;
it
plainly
argueth
,
that
his
esteem
of
Christ
was
beyond
his
expression
;
yet
his
expressions
are
as
high
about
the
Gospel-treasure
;
as
the
holy
Ghost
ever
furnisht
any
earthen
vessel
withall
;
since
Solomons
song
was
penned
:
And
when
every
ordinary
beleever
comes
short
of
such
expressions
,
he
must
needs
hide
Christ
in
many
a
silent
admiration
.
And
why
is
Christ
more
admired
and
hidden
,
in
silent
wonderings
,
yea
,
the
heart
filled
with
admiration
at
the
knowledge
of
him
?
1.
Nothing
can
be
found
worthy
,
meet
or
sit
to
be
laid
in
the
balance
with
him
;
not
men
,
not
Princes
;
he
is
[
](A93771-e51150-b)n
n
Psal.
45.
2.
fairer
then
the
children
of
men
;
not
money
,
not
wealth
;
[
](A93771-e51170-b)o
o
Rev.
3.
17
,
18.
all
riches
is
poverty
,
miserable
poverty
without
him
;
not
learning
&
knowledge
;
all
knowledge
is
ignorance
,
&
all
learning
is
duncery
,
without
the
knowledge
of
him
,
and
his
heights
,
and
depths
of
wisdom
,
&c.
2.
With
worth
and
excellency
,
a
beleever
hath
a
certain
propriety
in
this
hoped
for
possession
;
this
alwaies
raiseth
the
price
of
any
small
matter
,
house
,
childe
,
or
what
else
〈◊〉
below
;
't
is
thy
house
,
if
but
a
cortage
,
therefore
pri●ed
,
't
is
my
childe
,
therefore
esteemed
and
look't
after
;
't
is
my
promise
,
thinks
the
Christian
,
therefore
I
will
lay
it
up
;
Christ
is
mine
,
and
shall
be
mine
,
if
I
look
well
to
it
.
5.
An
act
of
holy
purpose
:
to
keep
the
treasure
safe
,
and
5.
By
holy
resolutions
.
make
●●●e
of
it
;
I
found
him
(
saith
the
Spouse
)
I
hold
him
,
and
would
not
let
him
goe
,
untill
I
had
brought
him
in
i●
my
p
Cant.
3.
4.
mothers
house
,
and
into
the
chamber
of
her
that
conceived
〈◊〉
.
None
shall
take
away
Christ
,
or
a
Christians
treasure
from
him
.
He
is
resolved
of
that
:
And
such
a
secret
resolution
he
carrieth
;
and
cherisheth
in
his
bosome
daily
;
[
](A93771-e51270-b)q
q
Phil.
3.
12.
I
follow
after
(
saith
Paul
)
if
that
I
may
approhend
that
for
which
also
I
am
approhended
of
Christ
Iesus
.
So
the
beleeves
holds
to
his
resolution
,
as
Christ
hath
prevented
him
,
and
he
hath
found
the
Pearl
,
he
will
not
lose
it
,
but
study
the
nature
and
vertue
of
it
,
enquire
more
into
the
mystery
of
it
;
this
is
his
purpose
,
to
know
,
and
make
sure
of
it
;
for
himself
;
and
well
may
it
be
so
:
For
1.
He
never
mee
with
the
like
Treasure
before
;
all
other
pe●i●●
〈◊〉
di●●
and
dogs
meat
to
this
;
as
now
he
〈◊〉
very
well
,
and
can
make
a
vaste
difference
'tween
this
and
them
.
2.
He
will
never
meet
with
the
like
again
,
if
he
misse
of
this
;
there
is
but
one
of
these
Pearls
to
be
found
in
all
the
earth
,
and
the
Heavens
;
and
this
is
that
only-one
.
3.
There
are
those
that
would
beguile
him
of
it
;
Satan
and
the
cheating
heart
,
and
false
teachers
,
jugling
sophisters
and
base
companions
,
therefore
he
taketh
care
,
that
he
may
not
be
deprived
of
it
;
he
hideth
it
,
and
holdeth
it
close
,
in
renewed
resolutions
never
to
part
with
it
;
but
to
make
it
more
his
own
by
all
means
possible
.
Use
1
Of
trial
.
1.
This
hiding
carriage
of
a
beleeving
soul
,
will
give
certain
evidence
for
or
against
men
,
whether
they
have
truly
found
the
treasure
of
the
Gospel
,
yea
,
or
no
:
Whether
they
have
truly
beleeved
and
apprehended
Christ
in
the
Gospel-promises
,
to
be
discovered
,
as
theirs
,
and
for
them
and
their
salvation
.
First
,
It
will
make
against
all
those
,
who
say
they
beleeve
the
Gospel
,
and
have
found
,
&c.
but
1.
are
never
the
more
humble
,
nay
,
they
are
proud
of
their
knowledge
,
and
look
who
should
extoll
and
commend
them
for
it
:
if
none
will
,
they
can
make
a
shift
with
the
Pharisee
,
to
commend
themselves
;
they
thank
God
,
they
are
not
so
,
and
so
bad
as
the
Minister
and
others
would
make
them
:
And
so
proud
are
many
,
upon
profession
of
faith
,
that
they
will
not
be
admonished
,
must
not
be
reproved
,
need
not
be
humbled
,
need
no
more
repentance
,
after
they
have
tasted
of
the
promise
,
and
the
sweetnesse
of
mercy
held
out
to
sinners
;
this
is
an
ill
sign
I
Pride
of
opinion
,
pride
of
parts
and
gifts
,
and
priviledges
with
Gods
people
,
doe
usually
follow
a
misapprehension
of
Christ
,
and
mis-application
of
the
promises
.
2.
If
upon
apprehension
of
Christ
,
and
Gospel-promises
,
the
soul
fals
into
a
despondency
,
and
a
kinde
of
despair
,
ever
to
have
it
made
sure
unto
it's
self
;
if
there
be
no
hope
,
there
is
certainly
no
faith
.
As
hope
before
faith
is
a
presumptuous
carriage
of
a
mans
spirit
,
so
despairing
after
faith
is
an
odde
and
crosse
evidence
,
a
contradiction
indeed
unto
the
Gospel
,
and
all
Gospel-beleeving
.
3.
If
no
love
be
stirring
and
working
towards
Christ
,
what
faith
or
finding
of
Christ
is
there
,
in
that
heart
?
Now
God
knows
many
talk
and
dream
of
faith
,
but
the
love
of
Christ
and
his
Word
,
is
not
in
them
.
4.
If
men
beleeve
(
as
they
thinke
)
and
yet
have
as
mean
and
undervaluing
thoughts
of
Christ
as
ever
,
and
prize
the
Gospel
at
as
low
a
rate
as
ever
;
they
can
see
no
beauty
in
Christ
,
nor
excellency
in
the
treasure
and
pearl
,
not
they
,
I
wonder
how
they
can
see
their
faith
,
and
themselves
beleevers
;
men
of
God
cannot
,
God
himself
doth
not
.
5.
If
such
be
loose
and
slippery
in
their
purposes
of
making
out
for
Christ
,
where
is
thy
faith
?
There
is
no
faith
in
that
heart
,
where
there
is
not
a
desire
of
more
;
no
finding
of
Christ
where
you
are
not
resolved
to
buy
,
and
get
him
in
for
your
own
,
more
certainly
and
comfortably
,
then
at
the
first
.
Secondly
,
On
the
contrary
,
by
the
light
of
this
truth
,
as
the
Spirit
of
God
assisteth
,
evidence
may
be
given
in
for
thee
,
who
art
a
true
beleever
;
If
1.
Upon
beleeving
,
sense
of
thy
unworthinesse
doth
not
weaken
thy
confidence
;
but
thy
apprehensions
of
Christ
(
as
discovered
for
thee
)
doth
more
abase
and
humble
thy
soul
,
and
melt
and
break
thy
heart
;
and
when
thou
fallest
a
beleeving
,
thou
fallest
a
mourning
for
sin
,
and
confessing
of
thy
sins
;
and
thy
faith
is
hidden
and
drencht
in
tears
;
oh
blessed
art
thou
,
&c.
2.
This
evidenceth
for
thee
,
that
thy
hopes
are
bred
and
built
upon
Gospel-apprehensions
,
that
though
the
things
promised
appear
not
to
sense
,
yet
they
are
certainly
and
partiently
waited
for
.
3.
This
also
,
that
a
first-love
comes
forth
,
from
and
with
a
first-faith
,
and
Christ
is
entertain'd
and
welcom'd
in
the
heart
,
by
the
one
,
as
by
the
other
,
so
as
thou
canst
say
with
Peter
,
Lord
,
thou
knowest
that
I
love
thee
.
4.
If
thou
carriest
in
thy
bosome
those
high
thoughts
of
Christ
and
his
grace
daily
;
which
the
world
knows
not
of
,
and
are
strangers
unto
,
till
it
come
to
the
trial
;
and
then
it
shall
,
and
doth
appear
what
a
price
thou
setst
upon
him
,
whom
thou
hast
found
,
that
nothing
,
nothing
shall
be
thought
too
dear
or
costly
for
him
.
5.
If
thou
art
firm
and
setled
in
resolutions
to
keep
what
thou
knowest
and
beleevest
,
and
to
give
diligence
to
know
and
beleeve
further
,
and
to
have
more
discoveries
and
assurances
of
all
Christs
wealth
and
worth
,
as
thine
,
and
for
thy
salvation
;
In
a
word
,
by
the
secret
workings
of
humility
and
hope
,
of
love
and
high
esteem
of
Christ
,
and
holy
purposes
to
make
sure
of
Christ
,
thou
maist
(
by
the
fortifying
evidence
of
the
Spirit
,
shining
upon
his
own
graces
)
know
the
secret
workings
of
faith
in
,
and
after
this
hidden
and
secret
treasure
,
which
no
man
knoweth
,
saving
he
that
findes
,
and
hideth
it
.
Use
2
Of
caution
.
For
Caution
and
Counsell
;
to
all
true
beleevers
,
1.
Beware
of
a
bad
hiding
of
Christ
(
while
you
take
care
to
expresse
your
faith
in
this
humble
,
hopefull
,
loving
and
wise
way
of
hiding
him
)
take
heed
of
smoothering
or
concealing
what
God
hath
discovered
to
you
of
Christ
and
his
promises
,
and
free-grace
,
for
so
you
may
dishonour
God
,
and
wrong
your
soul
,
and
quench
and
hinder
that
good
in
others
,
which
you
are
bound
to
seek
,
when
you
have
found
the
treasure
;
when
the
Disciples
[
](A93771-e51570-b)a
a
Joh.
1
41
,
43
,
45.
had
found
Christ
,
they
went
and
told
it
one
another
;
when
the
woman
of
Samaria
[
](A93771-e51590-b)b
b
Joh.
4.
28
,
29.
had
found
Christ
,
she
went
and
told
it
her
neighbours
;
when
Zacheus
[
](A93771-e51610-b)c
c
Luk.
19.
8.
had
found
Christ
,
he
stood
forth
,
in
the
profession
of
his
faith
and
repentance
,
and
in
the
proof
of
that
profession
;
when
Paul
[
](A93771-e51630-b)d
d
Act.
9.
20.
had
found
Christ
,
he
went
and
preached
him
to
others
(
as
he
was
called
to
it
)
so
let
every
one
,
as
he
hath
been
prevented
by
grace
,
prevent
others
,
and
tell
them
what
God
hath
taught
him
;
but
in
thy
knowledge
or
discovery
of
Christ
,
2.
Beware
of
boasting
in
thy self
,
or
of
being
lifted
up
in
desires
of
thy
own
glory
or
worth
;
beware
of
a
proud
profession
,
or
of
proud
exceptions
against
Christ
;
take
heed
,
when
Christs
worth
is
discovered
to
thee
,
thou
dost
not
look
out
for
worth
in
thy self
,
to
apply
the
promises
,
as
too
many
weak
souls
doe
,
and
will
not
,
dare
not
beleeve
,
because
of
unworthinesse
;
they
are
not
rich
enough
to
buy
the
pearl
,
nor
good
enough
to
purchasers
of
the
treasure
:
what
pride
is
here
under
a
beggars
coat
?
Cherish
thou
shouldst
all
mean
and
low
thoughts
of
thy self
,
the
more
freely
God
doth
manifest
his
grace
unto
thee
;
but
attribute
all
the
worth
to
the
treasure
;
there
is
worth
enough
in
that
,
thou
shalt
need
none
of
thy
own
,
God
requires
it
not
.
3.
Beware
of
entertaining
doubts
and
questions
,
whether
you
may
have
Christ
,
after
you
have
found
him
.
Wherefore
did
God
discover
him
?
was
it
not
that
you
should
beleeve
?
and
beleeve
yet
further
in
his
name
,
upon
new
discoveries
?
Let
not
the
subtle
serpent
,
and
the
deceitfull
heart
together
,
cherish
a
subtle-humble-pride
,
in
questioning
and
complaining
,
to
weaken
thy
hopes
of
obtaining
that
which
is
revealed
in
the
promise
to
thee
.
4.
Beware
of
losing
your
first-love
of
the
Gospel
;
and
your
first
esteem
of
this
Treasure
and
Pearl
,
with
the
field
of
precious
promises
:
't
is
not
so
easily
recovered
again
,
when
but
left
,
or
decaied
.
Why
should
not
our
loves
and
esteems
be
more
now
,
then
at
first
,
seeing
more
of
Christs
worth
and
and
sufficiency
is
discovered
daily
?
And
yet
thou
nor
I
did
ever
hear
or
know
of
half
his
worth
,
which
is
further
to
be
revealed
.
Get
we
therefore
more
high
and
capacious
apprehensions
of
his
excellency
,
and
hide
we
him
in
our
bosome
,
with
dearer
affections
then
ever
;
he
is
worthy
of
all
our
love
,
of
all
our
estimations
and
highest
value
,
we
can
prize
him
at
;
he
is
above
all
we
can
love
,
or
beleeve
,
or
esteem
,
or
thinke
of
him
:
Get
we
an
estimation
of
him
,
and
affection
to
him
,
beyond
expression
,
that
still
there
may
be
more
hidden
in
our
hearts
,
then
can
be
uttered
by
our
tongues
,
or
published
by
our
pens
.
5.
Having
found
Christ
,
hold
him
fast
;
hide
him
in
your
purposes
,
yet
more
closely
and
strongly
;
it
was
Barnabas
exhortation
[
](A93771-e51720-b)e
e
Act.
1●
.
23.
,
and
it
shall
be
mine
,
that
you
would
all
with
purpose
of
heart
cleave
unto
the
Lord
.
Christ
knows
from
the
beginning
,
who
have
,
who
have
not
beleeved
;
who
sticketh
to
him
,
who
departeth
from
him
,
by
an
evil
heart
of
unbelief
;
an
heart
that
purposeth
not
to
live
and
die
beleeving
;
beware
of
it
,
it
is
the
first
step
of
Apostacy
;
be
not
fickle
,
for
fits
and
moods
of
beleeving
,
let
but
there
be
the
hidden
frame
of
beleeving
,
set
and
resolved
to
keep
the
heart
close
to
Christ
,
and
Christ
close
to
the
heart
,
daily
,
hourly
,
constantly
.
Lay
him
and
the
promises
up
in
the
heart
for
use
;
for
a
treasure
of
such
worth
,
a
pearl
of
such
price
,
is
much
more
worthy
and
precious
to
the
soul
,
as
it
is
used
and
improved
for
it's
spirituall
advantage
.
It
followeth
,
And
for
joy
thereof
,
&c.
These
words
have
a
two-fold
connexion
and
dependance
,
on
the
words
before
,
When
he
had
found
;
and
on
those
that
follow
,
goeth
and
selleth
,
&c.
From
the
first
connexion
ariseth
our
5.
Observation
,
Every
true
beleever
hath
some
joy
(
yea
Doct.
5
the
conceptions
of
great
joy
)
in
the
finding
of
the
Lord
Jesus
A
beleever
is
a
joyfull
man
.
Christ
.
What
man
ever
found
a
treasure
,
and
hid
it
for
himself
,
and
as
his
own
,
and
joyed
not
at
the
very
thoughts
of
it
?
Beleeving
thoughts
are
joyous
thoughts
,
and
acts
of
beleeving
,
bring
in
habits
of
joy
,
or
joyfull
impressions
,
at
least
;
till
they
break
forth
in
gladsome
expressions
.
There
be
instances
,
not
a
few
,
to
clear
this
truth
.
When
Christ
hath
prevented
Zacheus
,
and
Zacheus
at
that
instant
is
called
effectually
to
beleeve
in
the
Lord
,
He
receiveth
Christ
joyfully
(
saith
the
Text
[
](A93771-e51940-b)f
f
Luk.
19.
6.
)
both
into
his
heart
,
and
into
his
house
.
The
converts
(
at
Peters
Sermon
[
](A93771-e51960-b)g
g
Act.
2.
41.
)
gladly
receive
the
Word
of
salvation
,
and
of
the
promise
to
them
and
theirs
.
A
treasure
,
a
pearl
in
the
field
of
the
promise
,
for
them
and
their
children
,
this
they
rejoyced
in
,
and
this
doe
beleevers
(
that
have
right
evangelicall
apprehensions
in
our
daies
)
rejoyce
in
also
.
When
this
Treasure
is
discovered
to
the
people
of
Samaria
[
](A93771-e52000-b)h
h
Act.
8.
8.
&
12
,
and
many
beleeved
what
Philip
preached
of
the
Kingdome
of
God
,
and
the
name
of
Iesus
Christ
,
there
was
great
joy
in
that
City
:
so
was
there
in
the
Jailours
heart
and
house
[
](A93771-e52040-b)i
i
Act
16.
31
,
34
.
The
Apostle
Paul
tels
the
Philippians
,
for
his
part
,
and
Timothies
[
](A93771-e52080-b)k
k
Phil.
3.
3.
(
whom
he
joyns
with
himself
in
the
inscription
of
the
Epistle
,
cap.
1.
1.
)
We
rejoyce
in
Iesus
Christ
;
and
he
speaks
in
the
name
of
all
beleevers
,
if
not
there
,
I
am
sure
in
his
Epistle
to
the
Romans
[
](A93771-e52100-b)l
l
Rom
,
5.
11.
,
We
joy
in
God
(
reconciled
)
through
our
Lord
Iesus
Christ
.
Saint
Peter
also
tels
the
Christians
he
writes
to
,
that
beleeving
,
they
doe
rejoyce
(
in
Christ
)
with
joy
unspeakable
,
and
full
of
glory
.
Reason
1
1.
It
is
an
unspeakable
and
glorious
treasure
that
is
found
by
every
true
beleever
,
the
very
sight
of
it
by
faith
,
cannot
but
ravish
the
heart
,
and
might
(
were
it
narrowly
viewed
)
transport
it
into
an
extasie
of
joy
:
't
is
no
common
favour
,
nor
ordinary
,
but
rare
and
extraordinary
,
to
finde
a
treasure
hid
in
a
field
;
And
as
for
this
treasure
,
few
there
be
that
finde
it
:
As
there
is
no
other
pearl
of
pearls
,
but
Jesus
Christ
;
so
none
but
elect
vessels
of
mercy
doe
finde
him
,
contain
or
hold
him
;
Well
may
every
such
soul
rejoyce
;
He
that
findes
a
treasure
,
out
of
which
he
hath
sufficient
to
pay
all
his
debts
,
and
to
stock
him
for
trading
,
with
the
be●t
of
merchants
and
merchandize
,
may
well
rejoyce
,
and
rejoyce
again
.
The
Christian
here
(
a
bankrupt
before
he
findes
this
Pearl
,
this
Treasure
)
he
findeth
that
in
Christ
his
righteousnesse
,
which
satisfies
Gods
justice
,
and
justifies
his
person
,
dischargeth
him
of
all
debts
and
trespasses
,
and
that
,
in
Christs
spirituall
graces
,
which
affords
him
a
sufficient
stock
,
to
be
trading
with
heaven
,
and
to
fit
him
for
commerce
and
communion
with
Saints
,
and
with
the
King
of
Saints
in
earth
and
heaven
.
Hath
not
he
cause
to
be
glad
,
who
findes
a
pearl
,
that
affords
a
rich
dowry
for
the
soul
,
and
prefers
him
to
a
marriage
with
the
King
of
heaven
?
That
which
brings
him
into
sonship
presently
to
God
,
and
heirship
to
a
Kingdome
,
and
which
gives
him
title
to
the
crown
of
heaven
;
and
stores
him
with
money
to
maintain
warres
against
the
spirituall
enemies
of
his
soul
,
sinne
,
world
,
Satan
,
Antichrist
(
who
would
deprive
him
of
his
inheritance
,
and
take
away
his
Crown
,
Title
and
Dignity
)
over
whom
the
Christian
combitant
,
is
made
more
then
Conquerour
,
through
him
that
loved
us
?
2.
As
the
worth
so
the
propriety
,
which
comes
by
finding
of
it
,
joyes
the
heart
:
a
man
may
finde
that
which
he
must
go
cry
in
the
market-place
,
and
part
with
it
,
when
the
right
owner
is
found
out
;
which
brings
but
little
recompence
and
comfort
to
the
finder
:
But
here
is
a
treasure
,
who
so
findes
it
,
hath
it
for
the
finding
;
Who
so
findeth
me
,
findeth
life
,
saith
the
wisdome
of
God
[
](A93771-e52230-b)m
m
Prov.
8.
35.
,
He
that
beleeveth
in
me
(
saith
Christ
[
](A93771-e52250-b)n
n
Joh
6.
47.
)
hath
everlasting
life
;
He
that
hath
the
Sonne
(
saith
the
holy
Ghost
in
Iohn
[
](A93771-e52280-b)o
o
1
Joh.
5.
12.
)
hath
life
.
He
hath
it
for
his
own
,
for
his
use
,
for
his
comfort
,
for
his
rejoycing
:
Ioy
cannot
but
rise
out
of
faith
,
which
instrumentally
doth
bring
home
all
Gospel-treasure
to
the
soul
;
therefore
called
the
joy
of
faith
[
](A93771-e52320-b)p
p
Phil.
1.
25.
,
being
the
proper
right-bred
childe
of
faith
,
conceived
and
brought
forth
by
faith
,
nursed
and
maintained
by
faith
,
till
faith
ends
in
vision
,
and
hope
in
fruition
of
what
is
found
.
3.
The
beleever
hath
hope
,
or
certain
expectation
,
of
the
sure
and
full
possession
,
and
of
the
pleasure
that
he
shall
have
in
such
a
purchase
and
possession
;
and
in
hope
of
all
this
,
and
of
the
glory
of
God
,
he
doth
and
will
rejoyce
.
Men
of
great
and
sure
hopes
,
cannot
but
be
men
of
great
joyes
;
and
this
treasure
and
pearl
,
bringing
so
much
in
hand
at
present
,
and
reaching
forth
so
much
in
hopes
for
the
future
(
as
we
heard
in
the
first
Doctrine
)
gives
out
withall
no
little
ground
of
joy
and
rejoycing
to
a
Christians
heart
.
Obj.
But
he
hid
his
treasure
,
and
that
partly
(
as
was
opened
in
the
4.
Doctrine
)
under
mourning
and
tears
:
How
comes
he
to
rejoyce
withall
?
Answ.
1.
The
Gospel-treasure
is
a
secret
,
and
the
finding
of
it
by
faith
,
and
hiding
of
it
by
repentance
,
humility
,
&c.
are
secrets
to
the
world
,
and
so
is
joy
,
The
heart
knoweth
his
own
bitternesse
,
and
a
stranger
doth
not
intermeddle
with
his
joy
[
](A93771-e52390-b)q
q
Prov.
14
10.
.
If
he
seeth
the
outward
expression
,
he
knoweth
not
the
inward
impression
.
2.
A
beleevers
tears
are
tears
of
joy
,
or
the
seed
of
joy
,
Light
is
sowen
for
the
righteous
[
](A93771-e52420-b)r
r
Psal.
97.
11.
(
in
tears
and
troubles
)
and
joy
for
the
upright
in
heart
.
3.
Hiding
of
the
treasure
under
humble
tears
,
was
not
all
the
hiding
,
we
spake
of
;
there
is
(
as
we
heard
)
an
hiding
of
hope
,
and
there
is
joy
hidden
under
hope
;
We
rejoyce
in
hope
of
the
glory
of
God
[
](A93771-e52480-b)s
s
Rom.
5.
2.
;
and
there
is
a
hiding
of
love
,
and
joy
is
hidden
with
love
,
Whom
having
not
seen
,
ye
love
,
ye
rejoyce
,
&c.
[
](A93771-e52510-b)t
t
1
Pet.
1.
8.
Which
in
the
Use
may
serve
,
Use
1
Of
reproof
.
1.
To
reprove
those
that
bring
an
evil
report
upon
Christ
,
and
Gospel-grace
,
that
no
sooner
,
think
some
(
and
others
speak
it
out
)
shall
a
man
be
converted
,
but
farewell
joy
,
you
must
bid
adieu
to
all
mirth
and
chearfulnes
,
and
entertain
nothing
but
mopish
melancholy
,
and
dumpish
sadnes
;
which
is
a
clamour
both
false
and
impossible
.
1.
False
,
for
you
hear
(
if
you
will
beleeve
what
you
hear
from
Christs
mouth
)
he
is
a
joyfull
man
that
findes
the
treasure
.
Finding
the
treasure
of
the
Kingdome
,
he
findes
that
joy
,
and
sweetnes
,
as
he
never
felt
,
or
had
experience
of
before
.
Oh
the
sweet
taste
of
every
promise
,
and
delicious
dainties
that
he
daily
doth
,
or
may
feed
upon
at
the
Gospel
feast
!
2.
Impossible
,
for
the
faculties
of
the
soul
doe
act
and
put
forth
according
to
their
represented
object
;
Now
a
Treasure
and
Pearl
,
is
the
object
,
a
present
good
,
and
a
future
good
,
as
sure
as
present
;
And
where
there
is
an
apprehension
of
a
present
good
,
yea
,
and
a
hopefull
,
assured
,
future
good
,
there
is
,
and
cannot
but
be
joy
;
and
the
greater
that
good
,
the
greater
that
joy
;
the
higher
and
richer
that
good
,
the
higher
and
richer
that
joy
.
Now
here
is
the
summum
bonum
,
the
chiefest
good
,
and
it
cannot
but
produce
in
the
heart
,
a
summum
gaudium
,
the
chiefest
joy
;
and
it
being
bonum
aeternum
,
an
eternall
good
,
here
is
gaudium
aeternum
,
Everlasting
joy
upon
their
heads
[
](A93771-e52660-b)u
u
Isa.
35.
10.
The
Kingdome
of
God
consisteth
in
it
,
Rom.
14.
17.
't
is
true
the
poor
sinner
upon
his
finding
of
Christ
,
bids
farewell
to
joy
in
sinne
,
but
that
proceeds
from
this
true
and
greater
joy
,
which
banisheth
and
puts
out
the
false
appearances
of
sinfull
joyes
;
of
which
in
the
next
point
.
Let
none
therefore
belie
the
Scripture
,
and
blaspheme
or
speak
evil
of
Christ
and
his
grace
,
or
of
a
true
Christians
estate
.
What
though
the
beleevers
joy
makes
not
such
a
noise
as
the
carnall
mans
,
in
the
ears
of
the
world
?
A
fire
of
thorns
will
make
a
louder
noise
and
crackling
,
then
a
fire
of
the
best
wood
;
and
carnall
mirth
will
sooner
be
heard
of
then
spirituall
joy
▪
which
is
better
apprehended
in
the
heart
,
then
outwardly
exprest
;
when
the
countenance
is
sober
and
humble
,
doth
it
follow
he
is
melancholy
and
sullen
?
Alas
,
poor
blinde
worldlings
,
who
cannot
judge
of
loo●s
and
colours
,
much
lesse
of
hearts
,
and
the
frame
of
a
beleevers
heart
especially
,
which
so
far
as
it
is
beleeving
,
it
is
chearfull
,
&c.
Use
2
Of
Examination
.
For
triall
;
it
is
an
evidence
against
such
as
say
they
have
faith
,
and
have
found
Christ
,
and
yet
never
took
any
pleasure
in
him
,
in
thoughts
or
speeches
of
him
;
rather
are
ever
and
anon
excepting
against
those
who
rejoyce
in
him
;
such
murmuring
and
grumbling
at
the
Gospel
pearl
,
is
an
evident
note
of
unbelief
;
Behold
this
pearl
is
tr●mpled
upon
by
Swinish
Gadarens
;
and
it
puts
a
poor
,
rich
worldling
into
a
fit
of
melancholy
.
That
poor
young
man
(
rich
enough
in
the
world
)
Matth.
19.
When
he
is
offered
treasure
in
heaven
,
be
a
sad
at
that
saying
;
if
he
cannot
have
it
upon
better
terms
,
then
were
propounded
;
had
the
Word
taken
place
in
his
heart
,
as
it
did
in
Zacheus
,
he
had
presently
rejoyced
,
and
not
gone
away
sorrowfull
,
but
where
Christ
is
not
beleeved
on
,
he
is
not
rejoyced
in
;
and
upon
this
very
reason
,
because
Christ
comes
to
take
away
the
pleasures
of
sinne
that
last
but
for
a
season
,
although
he
would
give
eternall
pleasures
in
exchange
,
the
heart
will
neither
rejoyce
,
nor
beleeve
in
him
.
Ob.
But
there
are
those
who
beleeve
but
for
a
time
,
and
yet
rejoyce
,
as
the
stony
ground
,
Mat.
13.
20.
Answ.
Such
a
faith
,
such
a
joy
;
God
will
go
on
with
carnall
men
,
as
farre
as
they
will
go
with
him
,
where
faith
is
temporary
,
there
joy
will
be
a
flash
and
●way
;
it
continueth
not
when
triall
cometh
,
no
more
than
their
faith
;
nor
doth
that
joy
ever
produce
right
self-deniall
;
of
which
anon
.
2.
On
the
contrary
,
Hast
truly
beleeved
?
Thou
dost
and
will
joy
in
the
Lord
,
in
whom
thou
hast
beleeved
:
Hast
found
the
first
discovery
of
Christ
to
bring
in
some
sweetnesse
,
the
second
more
,
&c.
'T
is
a
true
issue
of
a
right-bred
faith
,
〈◊〉
you
may
know
it
to
be
so
(
through
the
assisting
light
of
〈◊〉
Spirit
)
by
this
,
1.
It
is
pure
joy
,
meerly
arising
from
〈◊〉
sight
of
the
treasure
.
2.
It
will
hold
out
in
triall
and
tentation
;
And
though
joy
be
but
an
accessory
grace
,
it
comes
and
goes
,
ebbs
and
flows
,
yet
it
radically
continueth
,
of
●●ideth
in
the
root
,
and
cause
of
it
;
and
all
objects
of
faith
are
objects
of
joy
;
what
feeds
the
one
,
will
cherish
the
〈◊〉
;
and
if
thou
findest
it
so
with
thee
,
happy
thou
?
Object
,
But
some
poor
soul
will
say
,
I
dare
not
deny
but
I
have
found
the
pearl
,
yet
cannot
rejoyce
.
Answ.
1.
Is
it
not
thy
desire
?
and
dost
not
price
a
little
joy
in
the
Lord
,
above
all
worldly
joy
?
2.
What
is
that
which
upholds
thee
against
despair
:
in
some
promise
or
Gospel-truth
,
thou
hast
some
secret
joy
,
●r
sin
would
presse
thee
down
,
and
swallow
thee
up
with
sorrow
.
3.
Measures
of
joy
will
encrease
upon
beleeving
;
study
but
to
grow
in
faith
,
and
thou
wilt
encrease
in
joy
.
Vse
3.
Phil.
4.
4.
For
Exhortation
to
the
true
beleever
;
Rejoyce
in
the
Lord
,
and
again
I
say
,
not
I
but
the
Apostle
,
not
the
Apostle
,
but
the
Lord
himself
,
rejoyce
thou
Christian
,
that
hast
found
the
pearl
and
treasure
;
rejoyce
in
thy
treasure
;
be
glad
and
joyfull
all
thy
daies
,
for
this
pearl
of
great
price
.
Earthly
affections
,
worldly
sorrows
,
carnall
joyes
will
come
alone
,
of
themselves
,
unsent
for
,
unsought
;
but
we
must
send
for
;
and
call
for
,
and
provoke
these
heavenly
affections
,
and
glad
when
we
can
have
them
active
,
and
coming
;
and
especially
this
of
joy
;
Let
me
stir
up
my self
and
you
to
joy
in
the
Lord
our
treasure
,
and
in
the
knowledge
of
Christ
,
our
Pearl
,
by
these
following
considerations
;
Motives
to
joy
.
1.
There
is
joy
in
heaven
,
when
a
lost
sinner
is
found
,
and
should
there
hot
be
so
in
thy
heart
,
when
the
hidden
treasure
is
found
?
they
both
are
found
together
,
heaven
findes
the
sinner
,
and
the
beleeving
sinner
findes
the
Pearl
o●
heaven
,
at
one
and
the
same
time
;
Why
should
not
heaven
and
earth
meet
in
their
rejoycings
,
as
in
their
findings
.
2.
Thou
maiest
rejoyce
,
'T
is
thy
portion
,
not
allowed
to
others
,
but
to
thee
,
Rejoyce
in
the
Lord
ye
righteous
,
&c.
[
](A93771-e53070-b)a
a
Psal.
97.
12.
The
wicked
and
unbeleeving
are
never
welcom'd
to
the
feast
of
joy
,
if
invited
;
nor
shall
they
taste
of
this
supper
of
joy
,
while
they
refuse
to
come
to
the
dinner
of
grace
.
If
God
saith
to
the
young
man
in
the
heat
of
his
lusts
,
Rejoyce
,
Eccles.
11.
it
is
but
ironically
spoken
,
with
a
salt
check
and
serious
threatning
;
in
plain
English
it
is
,
Repent
;
and
his
message
to
secure
sinners
is
,
Be
afflicted
,
mourn
and
weep
;
or
,
Woe
to
them
that
have
their
consolation
here
,
for
they
shall
weep
,
but
blessed
are
they
that
weep
now
,
for
they
shall
laugh
and
leap
for
joy
.
3.
Thou
art
not
wise
,
no
more
then
obedient
(
in
this
)
if
thou
dost
not
take
thy
fill
of
joy
;
nay
,
't
is
a
sinne
not
to
rejoyce
upon
beleeving
,
as
,
not
to
beleeve
upon
a
discovery
of
Christ
.
4.
How
many
passe
over
the
field
,
and
stumble
at
the
Word
,
where
the
Treasure
is
hid
,
and
finde
it
not
;
thou
hast
it
discovered
before
others
,
while
others
are
left
in
their
blindenesse
,
and
given
up
to
their
blinde
and
wilfull
stumblings
.
5.
God
loves
a
chearfull
beleever
,
and
receiver
of
his
Sonne
,
and
a
chearfull
giver
of
the
heart
to
his
Sonne
;
and
how
canst
thou
give
thy
heart
acceptably
,
if
not
chearfully
?
Take
Christ
therefore
and
be
thankfull
,
receive
him
and
be
joyfull
.
How
shall
I
joy
,
saith
the
weak
heart
?
Ans.
1.
Give
not
way
to
doubting
whether
the
treasure
be
Means
of
joy
.
in
the
field
,
or
no
;
or
whether
the
Pearl
be
of
such
great
worth
or
no
,
or
whether
it
●as
hid
,
and
is
now
revealed
for
thee
or
no
,
beleeve
that
God
hath
discovered
it
,
and
that
for
thee
;
take
it
for
thy
own
,
and
rejoyce
:
't
is
nothing
but
this
unbelief
that
hinders
thy
joy
.
2.
Walk
in
this
field
of
the
Gospel
;
take
a
turn
or
two
every
morning
,
and
at
best
leisure
,
in
th●
meditation
of
the
promises
;
't
is
a
very
pleasant
field
and
walk
,
you
have
none
such
in
all
your
grounds
,
orchards
,
or
gardens
:
the
poor-rich
peny-father
;
comforts
himself
in
telling
over
,
and
but
looking
upon
his
bags
of
gold
in
his
hutch
,
or
coffer
:
C●●st
Nummos
contemplor
in
arca
,
&c.
not
thou
be
as
wise
to
muse
and
thinke
upon
these
hidden
riches
of
Christ
?
The
devil
,
an
old
enemy
of
mans
continued
comfort
,
will
interrupt
thee
,
and
scare
thee
,
it
may
be
off
the
ground
;
but
regard
him
not
,
resist
him
,
stedfast
in
a
beleeving
meditation
,
in
the
strength
of
a
promise
,
and
he
will
flee
,
and
thou
maist
keep
the
field
;
and
keep
but
the
field
,
the
Treasure
is
there
,
't
is
thine
,
it
will
glad
thy
heart
but
to
thinke
it
is
there
,
and
there
for
thee
.
3.
Quench
not
the
Spirit
of
faith
and
hope
,
and
the
Spirit
of
joy
will
come
,
and
will
not
depart
;
apply
thy self
in
praier
upon
the
promise
of
joy
;
there
is
a
filling
up
of
the
soul
to
the
brim
,
with
joy
and
peace
in
beleeving
,
to
be
obtained
;
neglect
not
the
ordinances
of
comfort
,
Word
,
Sacraments
,
conference
;
sin
not
against
the
light
of
a
promise
,
no
more
then
of
a
precept
;
live
by
faith
,
without
,
beyond
feelings
;
and
he
that
shall
come
,
will
come
,
and
will
not
tarry
beyond
the
fittest
season
,
wherein
he
will
speak
peace
,
and
quicken
thee
with
joyfull
consolation
.
Use
4
Of
Admonition
.
For
admonition
,
in
a
word
,
to
them
that
be
yet
in
unbelief
,
strangers
to
true
joy
,
because
strangers
to
true
faith
.
I
do
not
wonder
you
are
so
sad
and
melancholy
in
these
times
,
these
have
been
losing
times
,
and
yet
they
are
reforming
times
,
both
these
considerations
damp
the
carnal
mans
heart
,
and
almost
strike
him
dead
.
The
world
goes
away
from
them
they
see
,
and
mens
goodly
pearls
that
they
have
sought
after
can
give
them
no
content
;
and
comfort
they
thinke
there
is
none
in
a
work
of
Reformation
:
Amidst
such
kinde
of
thoughts
,
my
word
of
warning
is
,
that
men
would
be
wise
,
come
to
themselves
(
with
the
Prodigal
)
look
after
this
Treasure
in
the
Gospel
,
't
is
very
good
Treasure
in
these
chargeable
times
to
stock
you
,
and
enrich
you
,
and
bear
your
charges
to
heaven
,
yea
,
and
make
you
chearfully
fruitfull
in
all
good
works
;
my
counsel
is
,
you
would
get
among
beleevers
,
they
can
(
though
their
commons
fall
short
)
eat
their
bread
with
singlenesse
,
and
gladnesse
of
heart
,
with
leaping
joyes
,
as
the
word
[
](A93771-e53530-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
imports
,
Act.
2.
46.
Would
you
beleeve
,
upon
the
credit
of
my
Text
,
and
the
merchants
experience
,
that
there
are
joyes
upon
joyes
coming
in
with
the
adventures
and
merchandize
of
faith
,
you
would
perhaps
embrace
the
profer
of
Christ
in
the
Gospel
,
and
come
in
to
him
,
who
will
be
a
Pearl
of
invaluable
price
to
you
:
till
then
,
we
cannot
speak
a
word
of
peace
to
you
;
for
you
have
nothing
to
rejoyce
in
,
till
you
have
found
what
the
merchant
here
found
,
a
Pearl
,
his
joy
was
the
joy
thereof
,
Now
take
these
words
in
,
with
those
that
follow
,
he
goeth
and
selleth
all
that
he
hath
.
And
thence
ariseth
our
Doct.
6
6.
Observation
,
The
joy
of
a
beleever
,
it
workes
him
to
utmost
self-denial
;
or
,
A
joyfull
Christian
indeed
,
will
part
Joy
breeds
self-deniall
.
with
all
he
hath
for
Gospel-treasure
.
We
have
the
Doctrine
and
Reason
both
in
the
point
;
the
Doctrine
by
it self
is
this
,
Christ-finders
are
self-losers
.
And
the
Reason
is
this
,
Gospel
joyes
doe
bring
a
soul
to
utter
self-deniall
,
and
extreme
poverty
of
spirit
.
First
,
We
shall
open
this
affair
of
the
Kingdom
,
a
Christians
selling
all
.
Secondly
,
Discover
the
strength
of
the
Reason
,
for
joy
.
For
the
first
,
in
the
kingdom
of
heaven
,
or
Gospel-state
,
there
is
that
done
,
which
amongst
men
,
you
call
trading
,
buying
,
selling
,
and
here
is
a
selling
first
,
and
buying
afterwards
.
In
selling
,
two
things
are
considerable
;
-
1.
The
sale
it self
.
-
2.
The
matters
vendible
,
and
to
be
sold
.
1.
The
sale
it self
,
and
there
we
have
consent
to
part
with
.
1.
A
Christian
sale
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aliq●id
amplius
videtur
significare
,
quam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beza
in
locum
.
actuall
putting
off
.
First
,
Here
is
the
beleevers
consent
to
part
with
what
should
be
parted
with
for
Christ
;
implied
in
the
mans
going
,
he
goeth
,
vers
.
44.
And
vers.
46.
in
that
't
is
said
of
the
merchant
,
he
went
.
The
word
in
v.
44.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
subducit
sese
,
he
withdrew
himself
,
Clam
discedit
,
as
Beza
noteth
,
he
went
away
secretly
,
which
can
hold
forth
nothing
better
,
nothing
else
then
the
tacite
consent
of
the
minde
and
will
,
to
be
at
any
〈◊〉
for
the
purchase
of
what
was
found
;
he
goeth
,
he
is
not
thrust
on
,
and
forc't
,
he
went
of
his
own
accord
,
he
is
not
driven
●
Such
an
expression
we
have
at
Zacheus
conversion
,
He
stood
forth
[
](A93771-e54060-b)c
c
Luk.
19.
8.
,
which
showed
his
consent
and
willingnesse
,
before
he
fell
upon
action
:
And
St
Paul
no
sooner
hath
Christ
met
with
him
,
and
he
with
Christ
(
upon
the
way
to
Damascus
)
but
he
is
at
that
point
of
consent
,
[
](A93771-e54100-b)d
d
Act.
9.
6.
Lord
,
what
wilt
thou
have
me
to
doe
?
Secondly
,
This
consent
is
brought
into
act
,
the
man
and
the
Christian
Merchant
here
,
he
revoketh
not
his
consent
,
or
steps
back
when
a
going
,
but
he
gooth
and
selleth
,
viz.
●●●ally
p●●teth
with
(
as
God
calleth
and
enableth
)
what
is
to
be
parted
with
.
This
actuall
sale
,
is
actuall
self-deniall
,
and
soul-impoverishing
,
or
soul-emptying
;
and
the
liberty
and
limits
,
or
the
free
bounds
of
this
mart
,
is
as
God
proclaims
it
,
and
cals
to
it
,
and
strengthens
in
it
;
which
in
some
things
that
a
Christian
hath
is
presently
done
,
and
in
other
things
,
at
certain
times
,
and
by
certain
steps
and
degrees
,
as
opportunity
is
offered
;
which
better
will
be
understood
by
opening
.
Secondly
,
The
matters
vendible
,
or
things
here
to
be
sold
;
●
.
Matters
vendible
,
or
,
to
be
sold
.
that
a
man
hath
,
and
all
that
a
man
hath
,
He
went
and
sold
all
that
he
had
;
all
that
a
man
hath
,
is
either
that
which
is
his
own
,
from
his
own
workings
and
earnings
;
and
that
is
sinne
and
the
effects
of
it
;
or
that
which
is
given
him
of
God
,
which
is
no
part
of
the
Treasure
or
Pearl
;
or
if
it
be
,
it
is
but
by
way
of
evidence
and
sign
,
which
he
lets
go
,
in
some
respe●●
for
the
thing
it self
;
especially
,
when
that
which
he
hath
,
●●
but
in
supposition
,
he
put
's
off
all
for
Christ
,
for
whom
I
have
suffered
(
[
](A93771-e54240-b)e
e
Phil.
3.
8.
saith
Paul
)
the
losse
of
all
things
,
&c.
that
is
,
all
things
,
which
stand
in
direct
opposition
to
,
or
comparative
competition
with
the
Lord
Jesus
Christ
;
So
the
merchant
here
sets
upon
selling
.
1.
All
his
sinnes
,
he
consents
to
let
them
goe
,
would
be
rid
of
originall
,
inherent
corruption
,
and
is
willing
to
part
with
all
actuall
iniquity
,
whether
open
or
secret
,
of
thought
,
word
,
or
deed
;
and
he
doth
endeavour
hereunto
(
because
God
presently
cals
for
it
.
)
1.
By
inward
mortification
of
the
old
man
,
from
the
power
or
Christs
death
,
through
faith
applied
;
and
by
grief
,
hatred
,
and
self-judging
improved
.
2.
By
outward
cestation
and
forsaking
of
those
sinfull
waies
and
courses
,
wherein
formerly
he
lived
and
traded
;
as
●●
clear
in
Paul
,
who
was
a
persecutour
is
no
more
so
,
1
Tim.
1.
and
in
the
Corinthians
,
they
wer●
so
and
so
[
](A93771-e54360-b)f
f
1
Cor.
6
9
,
11
,
but
are
washed
sanctified
,
&c.
And
in
the
Colossians
,
who
had
put
off
the
body
of
the
sinnes
of
the
flesh
[
](A93771-e54390-b)*
*
Col.
2.
11.
inward
habits
in
their
regency
and
strength
,
and
for
outward
acts
,
they
sometimes
had
walked
[
](A93771-e54410-b)g
g
Col.
3.
7.
with
in
fornication
,
uncleannesse
,
inordinate
affection
,
evil
concuplscence
and
covetousnesse
[
](A93771-e54430-b)h
h
vers
.
●
.
and
;
But
now
you
[
](A93771-e54450-b)i
i
vers.
8.
and
9.
also
put
off
all
these
(
saith
the
Apostle
)
anger
,
wrath
,
malice
,
blasphemy
,
filthy
communication
,
lying
,
seeing
ye
have
put
off
the
old
man
with
his
deeds
;
what
they
had
done
already
in
part
,
about
some
sinnes
more
eminently
,
he
exhorts
them
to
go
on
in
this
work
of
repentance
,
as
touching
all
sin
whatsoever
;
yea
,
and
they
are
resolved
upon
it
,
For
they
have
put
on
the
new
man
[
](A93771-e54490-b)k
k
vers.
10.
,
which
being
acted
and
set
on
work
,
will
further
mortifie
and
disable
the
old
man
.
In
every
true
Christian
,
the
purpose
,
love
,
and
practice
of
sinne
is
laid
a
side
,
he
trades
not
in
it
,
but
by
putting
off
,
off
,
as
last
as
he
can
;
he
laies
not
in
provision
for
the
flesh
to
fulfill
the
lusts
of
it
,
as
his
consent
holds
on
,
so
his
endeavours
hold
out
to
be
selling
,
selling
,
all
this
old
lumber
to
his
dying
day
.
3.
All
his
gifts
of
nature
and
morality
;
wit
and
parts
,
learning
and
knowledge
,
in
nature
,
civil
,
or
humane
affaires
;
yea
,
whatsoever
is
beneath
the
knowledge
of
Christ
.
1.
From
these
his
heart
it
removed
,
in
case
of
love
,
confidence
,
or
high
esteem
;
he
do●es
not
upon
them
,
affects
them
not
,
confides
not
in
them
,
for
one
piece
of
his
happinesse
,
or
that
which
will
contribute
in
the
least
to
help
to
Christ
,
or
his
knowledge
,
but
as
denied
and
subordinated
to
him
,
and
it
.
2.
He
is
farre
from
using
them
against
the
Lord
,
or
against
his
Scripture
,
and
the
understanding
thereof
;
nay
,
3.
He
is
willing
that
their
property
and
use
should
be
●ltered
and
converted
from
himself
to
the
Lord
,
and
for
the
Lord
;
and
the
best
service
he
can
doe
him
;
with
such
parts
and
gifts
as
he
hath
,
now
receiving
a
new
stamp
,
by
sanctifying
grace
.
St
Paul
is
a
most
eminent
example
for
us
;
He
was
brought
up
at
the
feet
of
Gamaliel
,
and
taught
according
to
the
perfect
manner
of
the
law
of
the
fathers
,
emploied
before
his
conversion
(
as
a
man
of
parts
)
against
Christ
;
but
after
he
hath
found
that
Pearl
,
he
fels
all
his
parts
and
abilities
to
,
and
for
Christ
,
denies
his
wisdome
and
learning
,
where
it
opposeth
the
knowledge
and
spreading
of
the
Gospel
:
When
be
came
to
the
Corinthians
,
He
came
not
with
excellency
of
speech
,
or
of
wisdome
[
](A93771-e54600-b)l
l
1
Cor.
2.
1.
,
His
speech
and
his
preaching
was
not
with
the
entising
words
of
man●
wisdome
,
but
in
demonstration
of
the
Spirit
,
and
power
[
](A93771-e54620-b)m
m
vers.
4.
He
preached
Christ
crucified
in
a
crucified
phrase
;
he
preached
,
not
to
shew
himself
,
but
the
Spirit
:
Although
when
there
was
some
fruitfull
and
necessary
use
of
it
,
he
could
and
did
(
to
convince
the
ignorant
,
erring
and
gain-saying
hearer
,
or
inform
the
teachable
)
produce
the
testimonies
of
forraign
Authours
;
as
of
Aratus
[
](A93771-e54640-b)n
n
Act.
17.
●8
.
,
Menander
[
](A93771-e54660-b)o
o
1
Cor.
15.
33.
,
and
Epimenid●s
[
](A93771-e54680-b)p
p
Tit.
1.
12.
;
yet
he
is
very
rare
in
such
quotations
;
and
when
any
other
way
men
would
set
up
their
humane
parts
and
abilities
in
competition
with
the
plain
preaching
of
the
Gospel
,
he
did
wholly
cry
them
down
,
1
Cor.
1.
19
,
20.
Yea
,
and
as
touching
spirituall
gifts
of
tongues
and
miracles
,
&c.
when
among
the
Corinthians
some
used
their
knowledge
,
and
gift
of
tongues
,
in
an
unedifying
way
,
he
reproveth
them
for
it
,
1
Cor.
14
,
26.
And
when
some
with
their
working
of
miracles
among
the
Galatians
,
would
being
in
another
Gospel
(
then
that
of
justification
by
faith
)
he
speaks
of
the
man
and
his
miracles
with
a
holy
disdain
,
He
that
ministreth
,
&c.
[
](A93771-e54750-b)q
q
Gal.
3.
5.
as
not
owning
the
man
,
nor
his
gifts
:
For
his
part
,
he
would
have
all
common
gifts
to
vale
and
stoop
to
the
exalting
and
lifting
up
of
the
knowledge
of
Christ
,
and
him
crucified
.
3.
All
his
own
righteousnesse
;
which
men
have
an
opinion
of
,
and
confidence
in
,
for
their
acceptation
before
God
,
either
as
it
lieth
in
outward
conformity
to
the
commands
of
first
or
second
Table
,
or
in
the
inward
frame
of
the
heart
,
by
inherent
qualifications
,
before
,
or
after
faith
:
All
these
(
when
God
cals
a
man
to
beleeve
in
Christ
alone
,
for
justification
and
life
)
a
true
beleever
(
finding
this
treasure
in
Christ
)
renounceth
and
disclaimeth
as
any
piece
of
his
justifying
righteousnesse
before
the
Lord
.
St
Paul
was
most
eminent
in
this
also
,
Touching
the
righteousnesse
of
the
Law
,
he
was
blamelesse
[
](A93771-e54810-b)r
r
Phil.
3.
6.
,
before
men
;
and
for
his
inward
conscience
,
he
did
not
sin
against
the
common
light
of
it
[
](A93771-e54830-b)s
s
Act.
23.
1.
▪
what
he
did
against
Christ
,
he
did
it
ignorantly
[
](A93771-e54850-b)t
t
1
Tim.
1.
13.
:
And
after
his
conversion
,
he
walked
in
his
calling
of
the
Ministery
,
most
innocently
and
uprightly
,
and
was
not
conscious
to
himself
of
base
ends
,
&c.
yet
did
he
sell
away
and
suffer
the
losse
of
all
his
Pharisaicall
blamelesse
life
,
and
renounced
his
innocent
conscience
,
yea
and
sanctified
conversation
,
and
gracious
frame
of
heart
,
in
the
point
of
his
justification
;
I
know
nothing
by
my self
,
yet
am
I
not
hereby
justified
[
](A93771-e54880-b)u
u
1
Cor.
4.
4.
,
I
have
suffered
the
losse
of
all
,
and
doe
count
them
but
dung
,
that
I
may
win
Christ
;
and
be
found
in
him
,
not
having
on
mine
own
righteousnesse
,
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
[
](A93771-e54900-b)x
x
Phil.
3.
8
,
9.
.
From
which
Scriptures
you
may
observe
,
he
did
not
throw
away
his
blamelesse
civility
,
but
the
Pharisaicall
pride
of
it
;
nor
did
he
pack
up
his
sanctification
,
and
send
it
beyond
sea
,
as
a
commodity
he
would
(
in
no
case
)
have
any
dealings
with
;
but
in
comparison
of
Christs
inherent
righteousnes
(
imputed
to
him
by
faith
to
his
sole
and
perfect
justification
)
he
will
own
none
of
his
own
adherent
moralities
,
or
inherent
graces
;
nor
,
in
the
least
confide
therein
,
or
admit
thereof
as
a
co-partner
with
Christ
,
&c.
The
best
frame
of
heart
or
life
,
is
but
for
evidence
to
a
soul
,
that
he
is
justified
,
not
any
ground
of
beleeving
,
as
in
any
piece
of
the
cause
,
why
he
is
justified
.
4.
All
worldly
comforts
and
advantages
,
and
creature-engagements
;
they
are
likewise
by
consent
put
away
,
sit
loose
from
,
and
as
God
cals
parted
with
,
to
instance
1.
In
worldly
profits
;
no
sooner
doth
the
Lord
call
Matthew
,
(
not
only
to
a
Christian
estate
,
but
to
the
Ministery
of
the
Gospel
)
but
he
riseth
up
from
the
receit
of
custome
,
where
he
had
sweet
gains
and
comings
in
,
and
followeth
Christ
[
](A93771-e54970-b)a
a
Mat.
9
9.
.
No
sooner
doth
Christ
call
Simon
,
and
Andrew
his
brother
,
with
this
promise
,
to
make
them
fishers
of
men
,
but
straightway
they
forsook
their
nets
and
followed
him
[
](A93771-e55020-b)b
b
Mar.
1.
17
,
18
.
The
like
did
James
and
John
,
Mark
1.
16
,
20.
Not
that
all
who
finde
Christ
,
must
presently
forsake
their
particular
lawfull
vocations
and
imploiments
,
but
when
such
a
vocation
and
imploiment
will
be
a
distraction
,
let
,
and
hinderance
to
Christianity
,
and
much
more
to
the
service
and
work
of
the
Ministery
;
then
all
such
shackling
profits
,
and
profitable
imploiments
are
laid
aside
.
If
Peter
or
any
of
the
Apostles
did
afterwards
goe
a
fishing
upon
the
sea
,
it
was
not
as
their
particular
calling
,
but
upon
the
by
(
as
we
say
)
and
but
occasionally
.
Take
another
instance
or
two
of
parting
with
worldly
advantages
,
upon
the
finding
of
the
Gospel-treasure
.
Zacheus
you
know
gave
away
half
of
his
goods
to
the
poor
,
and
if
he
had
taken
any
thing
from
any
man
,
by
false
accusation
,
he
restored
him
four-fold
[
](A93771-e55100-b)c
c
Luk.
19.
8.
:
here
is
but
half
,
you
will
say
,
of
his
estate
,
but
that
half
is
freely
offered
,
and
given
before
an
explicite
call
;
And
again
,
a
four-fold
restitution
of
what
was
snatcht
by
forged
cavillation
(
if
he
had
much
plaid
the
Sycophant
)
would
take
away
a
good
share
of
the
other
half
of
his
estate
;
and
for
the
remainder
,
he
that
prevented
the
poor
before
they
askt
a
part
,
to
give
the
half
,
and
those
he
had
wronged
,
to
offer
so
fair
and
full
a
restitution
,
was
prepared
to
let
goe
all
the
rest
of
his
estate
,
when
God
called
for
it
.
As
the
members
of
the
prime
Church
at
Jerusalem
,
came
up
to
this
fale
of
worldly
estates
and
profits
in
the
very
letter
,
by
the
power
of
the
Spirit
[
](A93771-e55170-b)d
d
Act.
2.
44
,
45.
4
,
34
,
35.
;
they
gave
,
as
if
others
had
interest
and
right
in
their
goods
with
themselves
,
and
sold
to
that
end
,
that
they
might
put
the
propriety
out
of
their
hands
to
the
common
stock
,
for
the
Church
it
's
maintenance
;
which
upon
such
a
speciall
call
,
and
extraordinary
occasion
,
by
the
grace
of
self-deniall
,
the
true
Christian
merchant
consents
still
unto
,
and
would
bring
into
act
.
2.
As
for
pleasures
of
the
world
,
and
even
lawfull
recreations
,
he
sels
them
away
also
;
consents
to
none
which
prove
a
bait
and
a
snare
to
sin
,
and
useth
none
,
but
with
an
indifferent
minde
,
as
the
Apostle
exhorteth
[
](A93771-e55200-b)e
e
Cor.
7.
30.
,
He
rejoyceth
,
as
if
he
rejoyced
not
.
3.
As
for
honour
,
credit
,
favour
;
this
also
with
Moses
[
](A93771-e55240-b)f
f
Heb.
11.
25
,
26.
,
is
lightly
set
by
;
and
the
afflictions
with
Gods
people
,
and
the
reproach
of
Christ
,
esteemed
and
chosen
before
it
.
When
both
these
,
Christs
favour
and
the
worlds
;
Gods
honour
,
and
esteem
with
the
creature
,
cannot
actually
be
held
together
;
the
later
is
both
actually
and
affectionately
forsaken
,
and
the
former
cleaved
unto
.
4.
As
for
relative
engagements
to
friends
,
parents
,
children
,
wives
,
husbands
,
kinred
,
house
and
family
;
these
are
set
by
,
and
not
known
in
Christs
cause
;
yea
,
there
is
a
kinde
of
comparative
hatred
of
them
,
in
respect
of
the
Pearl
and
Treasure
.
'T
is
remarkable
,
that
when
John
and
Iames
were
called
by
Christ
to
follow
him
,
and
to
take
up
a
new
profession
;
They
left
their
father
Zebedee
in
the
ship
with
the
hired
servants
[
](A93771-e55360-b)g
g
Mar.
1.
20.
:
Yea
,
Paul
,
though
of
the
stock
of
Israel
,
and
of
the
tribe
of
Benjamin
[
](A93771-e55390-b)h
h
Phil.
3.
5.
,
yet
forsakes
his
kinred
and
fathers
tribe
and
family
,
where
they
forsook
Christ
and
the
Gospel
.
Eminent
is
the
story
of
that
noble
Marquesse
of
France
,
Galeacius
Caracciolus
,
who
did
dis-engage
himself
from
estate
,
friends
,
wife
,
children
,
and
all
for
the
Gospel
sake
;
and
how
many
such
self-denying
Merchants
(
some
of
them
noble
and
great
)
have
we
among
the
Martyrs
?
In
the
Martyrology
[
](A93771-e55440-b)i
i
M.
Fox
,
vol.
2.
p.
178.
,
there
is
mention
of
one
Galeazius
Trecius
,
who
was
bound
to
a
stake
,
and
stood
as
a
gazing
stock
for
half
the
day
,
during
which
time
,
many
came
and
perswaded
him
to
recant
the
truth
,
and
if
he
regarded
not
life
and
countrey
,
goods
nor
possessions
,
yet
he
should
somewhat
respect
his
wife
,
that
he
loved
so
well
,
and
his
young
children
,
but
nothing
could
stirre
his
setled
minde
,
he
knew
he
was
not
to
know
,
nor
own
a
wife
in
Christs
cause
,
nor
children
smiling
or
crying
;
all
is
one
,
when
the
creature
is
laid
in
one
scale
,
and
Christ
in
the
other
;
which
,
thinke
you
,
must
weigh
down
the
judgement
,
and
sway
the
affections
of
a
Christian
?
He
can
,
with
Mr
Rogers
his
self-deniall
,
[
](A93771-e55490-b)k
k
M.
Fox
.
vol.
3.
131.
passe
by
his
wife
,
and
eleven
children
(
one
whereof
was
sucking
on
the
mothers
brest
)
and
be
more
unmoveable
then
the
stake
to
which
he
was
fastned
,
till
consumed
to
ashes
.
5.
All
self-sufficiency
and
strength
for
service
or
sufferings
.
When
once
God
hath
enlightned
a
soul
where
his
strength
lieth
,
not
in
himself
,
but
in
Christ
;
and
as
habits
are
infused
,
so
acts
of
grace
must
be
had
from
him
alone
;
and
that
strength
enough
there
is
in
Christ
;
away
then
with
conceits
of
self-strength
;
for
duty
,
or
against
since
:
When
he
is
weak
,
he
is
strong
(
as
Paul
[
](A93771-e55550-b)l
l
2
Cor.
12.
10
,
11.
)
and
a
very
nothing
he
is
in
,
and
of
himself
;
I
laboured
,
yet
not
I
[
](A93771-e55580-b)m
m
1
Cor.
15.
10
,
I
live
,
yet
not
I
[
](A93771-e55600-b)n
n
Gal.
2.
20.
,
but
Christ
;
this
is
his
language
,
and
this
is
the
account
he
hath
of
himself
,
even
as
it
was
prophecied
of
one
and
another
,
of
all
the
seed
of
Israel
;
who
should
shame
themselves
and
glory
in
the
Lord
;
Surely
,
in
the
Lord
is
all
righteousnesse
and
strength
[
](A93771-e55650-b)o
o
Isa.
15.
24.
,
and
in
him
I
have
what
I
have
,
and
am
what
I
am
,
in
point
of
strength
,
as
righteousnesse
.
6.
All
externall
Church-priviledges
,
as
Pauls
being
circumcised
the
eighth
day
,
an
Hebrew
of
the
Hebrews
[
](A93771-e55760-b)p
p
Phil.
3.
7.
;
and
in
his
zeal
for
the
Jewish-Nationall-Church
(
persecuting
the
Christian
)
he
was
,
and
might
have
been
more
advantaged
;
but
what
was
gain
(
in
that
as
other
cases
)
and
might
have
been
gain
to
him
,
he
counted
losse
for
Christ
.
So
,
if
descent
from
religious
parents
,
and
birth-priviledge
,
as
the
seed
of
beleevers
,
hath
been
rested
on
,
when
Christ
is
discovered
,
all
confidence
in
this
and
any
other
Church-priviledge
,
is
rejected
and
put
away
;
And
if
a
man
hath
upon
such
relations
,
thought
himself
to
be
some-body
,
he
comes
now
in
his
ownesteem
to
be
a
no-body
,
a
nothing
.
7.
All
self-ends
and
aims
,
in
profession
of
Christ
and
the
Gospel
,
in
duties
and
undertakings
;
these
are
denied
and
laid
aside
;
yea
,
abhorred
,
when
they
offer
to
step
into
Gods
place
,
and
would
put
by
his
glory
,
and
the
publike
good
,
and
are
ever
made
underlings
to
what
is
for
God
,
and
the
publike
.
A
beleever
now
seeks
himself
no
further
,
nor
any
other
way
then
God
allows
it
,
that
is
(
as
one
sweetly
expresseth
it
[
](A93771-e55840-b)q
q
M.
Reynolds
Serm.
of
self-denial
.
)
seeking
our selves
out
of
our selves
in
Christ
,
and
in
the
prosecution
of
his
(
not
our
own
)
glorious
designs
;
Paul
was
excellent
at
this
,
1
Thess.
2.
4
,
5
,
6.
1
Cor.
9.
22
,
23.
&
chap.
10.
ult.
And
such
a
self-denying
spirit
he
found
and
discovered
to
the
Philippians
to
be
in
Timothy
(
his
naturall
,
true
born
Sonne
in
mortification
,
as
in
the
faith
)
For
I
have
no
man
like-minded
,
who
will
naturally
care
for
your
state
[
](A93771-e55930-b)r
r
Phil.
2.
20.
.
While
every
man
was
seeking
himself
and
his
own
things
to
compasse
his
own
ends
,
Timothy
,
is
caring
for
the
publike
,
and
seeking
the
things
of
Iesus
Christ
,
and
his
Masters
honour
and
advancement
;
And
the
Apostle
to
the
Corinthians
[
](A93771-e55970-b)s
s
2
Cor.
5.
14
,
25.
professeth
there
is
a
principle
for
it
,
in
all
true
Christians
;
Christs
death
(
for
us
that
were
as
dead
,
as
others
)
will
teach
us
to
die
to
self
,
and
self-ends
,
that
we
may
live
to
him
which
died
to
us
.
All
a
beleevers
ends
(
when
he
comes
rightly
to
know
Christ
)
are
,
that
he
may
be
to
the
praise
of
the
glory
of
free
grace
.
8.
Life
and
all
,
&c.
That
is
not
esteemed
,
or
thought
dear
[
](A93771-e56030-b)t
t
Act.
10.
24.
,
even
that
a
Christian
is
prepared
,
with
some
free
consent
to
lay
down
for
Christ
and
Gospel-treasure
:
I
am
ready
(
said
that
eminent
patern
of
self-deniall
)
not
to
be
bound
only
,
but
also
to
die
at
Ierusalem
for
the
name
of
the
Lord
Iesus
.
How
many
thousands
and
millions
,
I
may
say
,
of
the
Martyrs
of
Iesus
have
(
not
only
consented
,
but
)
actually
parted
with
their
lives
for
the
treasure
of
the
Kingdom
of
heaven
;
Christ
and
eternall
life
?
Besides
all
that
suffered
in
the
Apostles
times
,
and
in
the
nine
first
persecutions
;
in
the
10th
persecution
,
[
](A93771-e56120-b)v
v
Martyr-book
vol.
1.
p.
10●
.
there
were
certain
thousands
burnt
together
in
one
Church
;
a
hundred
in
one
day
,
seventeen
thousand
in
one
moneth
;
three
hundred
at
another
time
in
Alexandria
,
And
p.
104.
six
thousand
six
hundred
sixty
six
at
another
time
;
a
hundred
and
twenty
at
another
;
three
hundred
sixty
at
another
time
;
when
as
the
tormentours
were
wearied
,
and
the
persecutours
tired
out
;
And
Christians
with
more
greedy
desire
,
pressed
and
sought
for
martyrdome
,
then
others
did
for
Bishopricks
;
And
what
a
cloud
of
such
Witnesses
have
been
in
the
firmament
of
the
Church
,
since
Antichrist
acted
his
Tragedies
,
the
Histories
of
the
German
,
French
,
Spanish
,
Italian
and
English
Martyrs
,
doe
sufficiently
evidence
;
that
all
such
merchants
,
have
not
loved
,
but
sold
away
their
lives
,
unto
the
death
.
Reason
generall
.
Reason
,
In
generall
;
is
that
in
the
Text
,
and
Observation
,
for
joy
thereof
;
the
joy
of
finding
the
treasure
,
and
of
the
Treasure
found
,
and
the
joy
of
the
Pearl
of
great
price
,
once
truly
found
,
this
brings
the
man
and
merchant
,
to
consent
to
the
selling
of
all
,
and
this
brings
his
consent
into
act
;
For
joy
,
he
parts
with
his
sins
,
one
and
another
,
one
as
another
,
in
an
absolute-hatred
of
them
,
never
to
have
to
doe
with
them
again
.
For
joy
of
the
treasure
,
he
parts
with
his
parts
and
gifts
,
so
,
as
they
shall
be
new
molded
and
cast
,
and
have
a
new
stamp
out
of
the
mint
and
treasury
of
Christs
holinesse
;
For
joy
of
the
riches
of
Christs
righteousnesse
,
he
lets
goe
his
own
;
and
for
joy
of
greater
profits
,
sweeter
pleasures
,
higher
honours
,
and
better
friends
,
which
come
in
by
the
Gospel-pearl
;
he
fits
loose
from
all
worldly
advantages
,
and
creature-engagements
;
and
for
joy
of
inward
spirituall
priviledges
,
he
lets
go
confidence
in
outward
.
For
joy
of
Christ
the
root
of
all
spirituall
life
,
strength
and
activenesse
,
he
renounceth
his
own
supposed
sufficiencies
:
For
joy
of
the
glory
of
free-grace
,
he
hates
his
own
ends
,
and
for
joy
of
an
eternall
life
(
which
is
begun
in
the
right
knowledge
of
God
in
Christ
)
he
gives
up
this
temporall
life
.
Observe
it
in
Paul
,
if
upon
rejoycing
in
Iesus
Christ
,
he
doth
not
renounce
confidence
in
the
flesh
[
](A93771-e56370-b)a
a
Phil
,
3.
3.
,
and
in
the
Ephesians
,
when
the
name
of
the
Lord
was
magnified
[
](A93771-e56400-b)b
b
Act.
19.
17.
(
with
joyfull
admiration
of
free-grace
)
what
followed
?
They
came
and
confest
their
deeds
[
](A93771-e56420-b)c
c
ver.
18.
,
and
parted
with
their
curious
gainfull
arts
;
and
though
they
counted
the
price
of
their
books
worth
fifty
thousand
peeces
of
silver
[
](A93771-e56440-b)d
d
ver.
19
,
,
yet
that
was
no
price
to
the
Pearl
and
Treasure
of
the
Gospel
;
their
joy
of
that
,
which
was
so
transcendently
above
any
reckoning
or
arithmeticall
accounts
among
men
,
constrains
them
to
undervalue
their
old
profession
and
magicall
practices
,
and
burn
all
their
books
to
ashes
.
Reasons
speciall
.
Now
the
joy
of
the
treasure
,
&c.
constrains
to
self-selling
three
waies
.
First
,
From
it's
strength
;
The
joy
of
the
Lord
is
his
servants
strength
;
to
deny
their
sins
,
to
mortifie
their
lusts
,
to
cashiere
their
corruptions
,
and
abandon
all
wicked
inclinations
and
acts
;
Spirituall
joy
,
as
it
is
a
preservative
from
false
,
carnall
,
sinfull
pleasures
;
so
it
hath
a
purgative
and
expulsive
faculty
,
to
banish
that
which
will
damp
and
hinder
it's
exercise
;
where
joy
of
the
Gospel
and
a
sinfull
lust
meet
together
in
one
heart
,
there
will
be
a
conflict
;
in
which
conflict
spirituall
joy
will
be
too
hard
for
carnall
corruption
,
and
must
give
way
to
it
.
I
protest
(
saith
Paul
)
that
by
the
rejoycing
which
I
have
in
Christ
Iesus
,
I
die
daily
;
that
is
(
as
worthy
Dr
Preston
opens
the
place
[
](A93771-e56630-b)e
e
Preston
of
mortif
.
p.
41.
)
"
That
spirituall
joy
which
he
had
in
Christ
,
of
justification
and
remission
of
sins
,
and
that
sight
of
glory
which
he
saw
by
faith
,
mortified
sin
in
him
,
made
him
basely
to
esteem
of
his
corruptions
.
He
that
findeth
the
Treasure
and
Pearl
,
joyeth
so
,
in
the
excellency
and
worth
thereof
,
that
he
gathers
and
grows
in
a
strong
hatred
of
what
would
deprive
him
of
it
;
what
ever
,
in
self
,
or
creature
,
of
parts
,
profits
,
honours
,
&c.
would
stand
as
competitour
for
a
room
in
his
heart
,
therewith
;
this
heart
the
more
riseth
up
against
it
,
and
is
alienated
and
weaned
the
more
from
it
;
for
nothing
(
it
knows
)
doth
or
can
minister
that
joy
,
that
peace
,
that
comfort
to
the
soul
,
which
Gospel-treasure
doth
;
it
must
needs
therefore
bid
farewell
to
all
which
shall
hinder
,
or
interrupt
this
joy
;
In
a
word
,
there
is
strength
from
this
joy
to
doe
the
will
of
God
in
all
points
of
self-deniall
,
if
there
were
a
1000
lives
to
part
with
for
Christs
sake
,
or
would
the
soul
go
through
a
1000
deaths
to
enter
into
more
joy
.
Secondly
,
From
it's
free
and
royal
nature
;
when
the
treasure
is
found
,
and
rejoyced
in
,
the
man
is
truly
enabled
,
and
elevated
to
a
holy
magnanimity
,
or
greatnesse
of
spirit
,
whereby
he
is
carried
above
,
not
only
base
lusts
,
but
all
the
royalties
in
the
world
,
which
he
esteemed
out
of
a
pure
judgement
,
and
now
from
a
pure
joy
much
more
reckons
,
but
as
drosse
and
dung
,
and
can
most
willingly
resign
up
for
this
one
pearl
;
you
heard
of
Zacheus
free
and
noble
spirit
before
,
whence
came
it
?
from
his
joyfull
[
](A93771-e56770-b)f
f
Luk.
19.
6
,
8.
entertainment
of
Christ
.
The
Primitive
Christians
were
full
of
joy
,
this
made
them
empty
their
purses
,
and
sell
their
lands
;
and
the
Primitive
Martyrs
,
yea
,
all
of
them
,
for
these
sixteen
hundred
years
,
have
out
of
their
royall
spirits
(
filled
with
joy
)
parted
with
husbands
,
wives
,
children
,
lives
and
all
.
As
the
Jews
when
they
rejoyced
they
could
offer
up
more
then
Hecatombes
,
even
multiplied
Myriads
(
in
Solomons
[
](A93771-e56850-b)g
g
1
King
8.
63.
,
Hezekiah's
[
](A93771-e56870-b)h
h
2
Chron.
30.
24.
,
and
Josiahs
[
](A93771-e56890-b)i
i
&
35.
7
,
8.
time
)
so
Christians
feasted
with
the
joy
of
the
Lord
,
can
willingly
sacrifice
up
multiplied
and
dear
contentments
;
as
God
cals
for
them
,
he
shall
be
honoured
with
wit
,
learning
,
goods
and
priviledges
;
and
with
whatsoever
is
naturally
,
morally
,
spiritually
dear
;
it
is
all
dedicated
to
him
,
and
set
apart
for
him
.
Thirdly
,
From
it's
sincerity
,
purity
and
holinesse
;
which
makes
the
soul
willingly
active
and
passive
in
any
thing
,
to
please
him
,
whose
Treasure
it
is
,
whose
Kingdome
and
pearl
it
is
originally
,
Gods
and
Christs
.
The
soul
who
findes
Christ
hath
faith
and
hope
to
have
the
treasure
sure
his
own
,
upon
agreement
with
the
owner
of
the
field
,
the
God
and
Father
of
Christ
,
who
sets
out
this
treasure
in
precious
promises
,
yea
and
amen
in
Christ
,
to
such
as
come
up
to
his
terms
of
assuring
it
further
to
the
soul
;
Joy
,
I
say
,
would
please
him
that
hath
pleased
the
soul
.
God
hath
discovered
that
which
gives
the
beleever
full
content
,
and
the
beleever
being
contented
,
would
give
God
the
owner
of
the
treasure
and
field
content
;
and
that
is
,
by
coming
into
the
possession
lawfully
:
steal
he
must
not
this
treasure
,
the
field
is
not
his
,
but
the
Lords
of
the
Mannour
;
And
this
Lord
of
the
Mannour
is
well
pleased
,
if
he
will
but
sell
all
that
stands
in
opposition
to
,
or
competition
with
this
purchase
,
he
shall
have
it
:
Why
(
saith
the
soul
)
if
that
be
all
,
I
agree
and
consent
;
all
that
I
have
,
or
can
have
as
mine
,
what
is
it
to
the
worth
of
this
Pearl
,
this
Treasure
and
field
?
All
my
sins
are
worse
then
nothing
;
all
my
duties
and
qualifications
(
be
they
for
duties
and
qualifications
never
so
good
and
usefull
)
in
relation
to
a
sinners
justifying
righteousnesse
they
are
just
nothing
;
all
my
parts
and
gifts
,
they
will
stand
me
in
no
stead
at
all
,
but
as
refined
and
spiritualized
;
All
my
advantages
in
the
world
,
so
farre
as
they
are
hinderances
to
Christ
,
or
baits
to
sin
,
they
are
vanity
and
vexation
;
All
my
priviledges
in
profession
are
(
without
Christ
)
empty
things
;
my
glory
with
men
vain-glory
;
my
strength
is
weaknesse
,
my
wisdome
folly
,
my
end
and
self
an
idol
,
and
I
know
that
an
idol
is
nothing
;
my
life
is
but
a
vapour
,
a
breath
,
a
shadow
;
I
surrender
up
[
](A93771-e57070-b)*
*
Non
quod
tātum
valet
,
sed
quod
plus
dare
non
possumus
.
Aug.
all
to
thy
dispose
and
use
,
O
Lord
;
I
am
willing
thou
shouldst
take
my
sins
,
to
kill
and
destroy
them
;
Doe
justice
upon
them
with
all
speed
,
and
for
all
supposed
worth
or
excellency
,
't
is
none
at
all
;
I
have
found
Christ
,
and
desire
only
to
be
found
in
his
righteousnesse
,
in
his
strength
,
wisdome
,
humility
,
&c.
If
any
doubts
arise
;
why
,
but
is
this
all
?
God
requires
that
a
man
deny
himself
,
and
take
up
his
crosse
,
sell
all
,
and
follow
Iesus
Christ
?
'T
is
answered
,
All
,
All
;
why
then
't
is
done
,
the
bargain
is
concluded
,
as
from
the
strength
and
liberty
;
so
the
sincerity
and
purity
of
a
Christians
joy
;
I
will
be
nothing
,
that
Christ
may
be
all
;
I
will
be
poor
,
that
Christs
riches
may
appear
in
me
;
I
will
be
foolish
,
that
Christs
wisdome
may
shine
in
me
;
I
will
be
weake
,
that
Christs
strength
may
be
perfected
in
me
;
I
will
lose
in
temporals
,
that
I
may
gain
in
spirituals
and
eternals
.
Vse
1.
Use
1
Of
Instruction
two
waies
.
For
information
two
waies
;
First
,
See
from
hence
one
reason
,
why
Satan
is
such
an
enemy
to
true
joy
:
He
knows
well
enough
it
would
put
thee
upon
mortification
,
and
heavenly-mindednesse
,
and
holy-reformation
,
and
poverty
of
spirit
;
he
keeps
Christians
therefore
,
what
he
can
,
and
as
long
as
he
can
,
from
rejoycing
in
Jesus
Christ
,
and
from
taking
out
the
sweet
of
that
they
have
found
,
because
he
would
keepe
their
corruptions
the
stronger
,
and
stave
them
off
from
a
more
assured
purchase
of
the
pearl
and
treasure
the
longer
time
.
Secondly
,
we
may
hence
learn
in
what
order
mortification
and
full
self-deniall
comes
forth
,
and
is
acted
and
encreased
,
upon
,
and
after
the
joy
of
faith
;
after
a
soul
hath
found
Christ
,
and
conceived
some
sweetnesse
in
him
,
by
beleeving
:
There
are
many
who
thinke
,
they
must
first
sell
all
,
mortifie
their
lusts
,
&c.
and
then
come
to
Christ
by
faith
:
no
warrant
have
they
to
beleeve
,
no
ground
of
applying
a
promise
,
till
they
have
got
such
mastery
,
and
victory
over
their
lusts
,
as
they
desire
.
And
it
may
be
,
this
is
the
ground
and
reason
why
some
have
put
forth
such
an
ignorant
Question
as
this
,
what
have
we
(
even
we
beleevers
)
to
sell
?
as
if
all
were
done
before
faith
,
not
after
;
whereas
all
is
done
(
in
true
self-deniall
)
with
,
and
after
the
first
beleeving
;
nothing
before
.
Use
2
Of
trial
For
Examination
,
and
discovery
of
the
truth
or
falsenesse
of
mens
joyes
at
the
hearing
of
the
Gospel
,
and
upon
any
discovery
made
of
the
Pearl
and
Treasure
,
First
,
Let
me
give
the
true
Christian
his
portion
;
it
is
more
comfort
to
finde
thy
joy
to
be
true
joy
,
then
to
finde
thy
heart
meerly
joyfull
.
Now
then
it
is
true
,
when
it
hath
such
strength
as
to
bring
in
universall
self-deniall
;
when
it
hath
that
free
royall
nature
,
as
to
deny
God
nothing
that
he
cals
for
;
when
it
hath
that
purity
,
as
to
make
thee
studious
and
carefull
to
please
God
,
and
come
up
to
terms
of
agreement
and
commerce
with
him
;
If
it
be
a
means
to
mortifie
sinne
,
to
crucifie
thee
to
the
world
,
and
the
world
to
thee
(
as
it
was
to
Paul
[
](A93771-e57450-b)m
m
Gal
6.
14.
,
his
glorying
and
rejoycing
in
the
crosse
of
Christ
,
brought
him
to
such
a
frame
)
then
is
it
a
true
joy
,
and
a
sanctified
fruit
of
the
Spirit
;
The
fruit
of
the
Spirit
is
love
,
joy
,
peace
,
&c.
And
when
goodnesse
,
meeknesse
,
temperance
,
and
other
gracious
acts
,
are
the
results
of
joy
,
it
cannot
be
questioned
,
but
thy
joy
is
sound
,
and
thy
saith
sound
,
and
thou
hast
truly
found
the
Treasure
;
the
Treasure
is
thine
,
the
Pearl
thine
,
Christ
,
and
all
his
excellencies
are
for
thee
,
&c.
But
Secondly
,
If
thy
joyes
and
enlargements
of
heart
,
have
no
other
fruit
,
but
self-indulgence
,
and
favour
to
thy
lust
,
and
base
yeelding
to
the
next
temptation
;
they
are
too
weak
to
be
the
birth
and
of-spring
of
the
Spirit
;
Self-seeking
joy
is
too
low
and
too
base
,
to
be
born
from
on
high
;
now
to
be
sure
,
all
a
worldlings
joy
is
no
other
,
all
a
carnall
and
formall
professours
joy
is
no
other
.
Herod
heard
Iohn
Baptist
gladly
,
but
could
not
deny
himself
in
his
Herodias
;
the
temporary
beleever
,
set
out
by
the
stony
ground
,
heard
with
joy
,
but
when
it
came
to
the
point
of
self
and
world-denial
,
he
fals
away
.
Thirdly
,
If
self-denial
be
but
small
,
't
is
a
signe
a
Christians
joy
is
small
,
and
faith
is
but
weak
,
at
the
best
;
yea
,
it
witnesseth
against
some
professours
,
that
they
have
lost
their
first
joy
,
and
their
first
love
;
time
was
when
they
consented
to
sell
a
husband
,
a
wife
,
a
childe
,
&c.
Now
such
self-relations
are
too
near
,
too
dear
;
Oh
,
the
troubles
of
a
wives
or
husbands
losse
must
not
be
spoken
of
,
nor
the
parting
with
a
childe
thought
of
;
what
is
the
reason
?
The
creature
is
a
Pearl
in
their
eye
,
above
and
before
Christ
,
and
his
truth
.
Fourthly
,
If
thy
joy
be
in
thy
parts
and
gifts
,
and
outward
duties
,
thy
enlargements
and
priviledges
among
Gods
people
,
as
matter
of
justification
and
righteousnesse
before
God
;
this
joy
would
be
turned
into
sorrow
and
humiliation
;
repentance
for
such
a
joy
,
will
be
a
better
evidence
for
thee
(
in
it's
proper
place
)
then
the
cherishing
of
that
,
which
is
but
a
Pharisees
,
and
a
carnal
mars
joy
:
And
although
there
is
a
proper
comfort
which
flowes
from
true
sanctification
,
or
inherent
graces
and
duties
of
new
obedience
(
as
evidences
of
justification
,
and
union
with
Christ
)
yet
no
further
doe
they
comfort
,
or
are
they
evidences
,
but
as
fruits
of
faith
,
and
influences
from
the
life
and
strength
of
Christ
.
Look
to
it
,
that
thy
joy
in
duties
,
&c.
be
not
a
joy
in
thy self
;
but
a
joy
of
the
Pearl
and
Treasure
,
and
the
faith
thereof
;
Joy
in
self
,
and
joy
in
Christ
,
are
heterogeneall
,
and
of
a
contrary
root
and
principle
;
And
the
later
will
and
must
(
if
the
heart
be
upright
)
eat
out
,
and
consume
the
former
.
Use
3
Of
Exhortation
.
3.
For
Exhortation
,
Labour
to
finde
,
cherish
and
maintain
such
a
joyfull
finding
of
the
Treasure
,
as
may
worke
thee
to
utter
self-denial
,
soul-emptyings
,
and
creaturerenouncings
in
Christs
cause
,
and
upon
Gods
call
;
to
encourage
whereunto
,
take
along
with
thee
these
three
Considerations
.
First
,
It
is
most
straightly
commanded
that
you
do
fell
all
,
hate
all
(
for
Christ
)
under
pain
of
Christs
high
displeasure
,
Mat.
16.
24.
Luk.
14.
26.
As
you
would
not
be
cashier'd
from
his
souldiers
and
followers
,
as
you
would
be
meet
to
be
accounted
one
of
his
:
Doe
it
you
must
,
and
yet
doe
it
you
will
not
freely
,
thorowly
,
except
you
make
much
of
the
joy
of
the
Lord
.
Secondly
,
In
this
thou
shalt
be
conformable
to
Christ
,
who
denied
all
,
parted
with
all
(
though
that
be
not
the
selling
in
the
Text
)
he
emptied
himselfe
[
](A93771-e57770-b)n
n
Phil.
2.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
glory
,
of
comfort
;
denied
his
fame
,
his
friends
,
his
wealth
,
his
honour
,
life
and
all
,
and
that
out
of
joy
,
or
,
For
the
joy
set
before
him
he
endured
the
crosse
,
despising
the
shame
,
&c.
And
indeed
the
joy
of
faith
is
more
the
joy
set
before
a
Christian
,
then
that
which
is
in
him
for
the
present
:
If
the
little
joy
thou
hast
,
puts
thee
upon
sorrow
for
sinne
,
mortification
,
self-abhorring
,
subjection
to
the
crosse
;
more
will
come
in
;
which
may
be
a
Third
consideration
,
the
comfort
of
a
chearfull
,
self-denying
Christian
,
is
doubled
and
trebled
,
after
acts
of
self-denial
,
Consult
the
Scriptures
and
experiences
of
the
Saints
;
and
you
will
finde
it
a
truth
,
made
good
to
all
that
ever
acted
the
part
of
wise
Merchants
;
The
Apostles
suffering
blows
and
stripes
,
come
off
rejoycing
[
](A93771-e57830-b)o
o
Act.
5.
40
,
41.
;
Paul
and
Barnabas
persecuted
and
expelled
the
coasts
of
Pisidia
,
are
filled
with
joy
,
and
with
the
holy
Ghost
[
](A93771-e57880-b)p
p
Act.
13
50
,
51
;
Paul
and
Silas
shut
up
in
the
prison
and
stocks
are
singing
praises
at
midnight
[
](A93771-e57920-b)q
q
Cap.
16.
25.
;
such
was
this
grace
,
and
high
favour
of
God
bestowed
on
the
Churches
of
Macedonia
[
](A93771-e57950-b)r
r
2
Cor.
8.
1
,
2.
;
that
in
a
great
triall
of
affliction
,
the
abundance
of
their
joy
,
and
their
deep
poverty
abounded
to
the
riches
of
their
liberality
;
hereis
precious
and
choice
checkwork
,
joy
and
self-deniall
,
self-deniall
and
joy
,
egging
on
,
and
backing
each
other
:
And
St
Paul
in
his
sufferings
will
not
rejoyce
alone
,
but
will
have
the
Philippians
joy
and
rejoyce
with
him
[
](A93771-e58010-b)s
s
Phil
2.
18.
;
If
self-deniall
with
joy
for
it's
antecedent
,
it
shall
have
it
,
for
it
's
concomitant
and
consequent
:
The
Thessalonians
[
](A93771-e58030-b)t
t
1
Thess.
1.
6.
,
and
the
Hebrews
[
](A93771-e58050-b)u
u
Heb.
10.
34.
had
abundant
experience
of
joy
for
their
companion
and
attendant
,
in
all
that
they
sold
away
for
Christ
and
the
Gospel
;
so
many
Martyrs
of
Jesus
(
as
we
read
of
)
so
many
Witnesses
to
this
truth
.
Call
we
to
minde
,
but
that
one
instance
[
](A93771-e58060-b)a
a
M.
Fox
vol.
3
71●
.
of
Iohn
Carelesse
,
who
was
resolved
to
cast
all
care
away
upon
the
Lord
;
had
his
water
turned
into
wine
,
and
that
of
the
best
,
filled
out
by
the
master
of
the
feast
,
that
he
was
become
drunken
in
the
joy
of
the
Spirit
,
&c.
And
that
other
of
Pomponius
Algerius
(
an
Italian
Martyr
[
](A93771-e58110-b)b
b
Vol.
3.
181
,
182
,
183.
)
who
stiled
his
Leonine
prison
,
a
delectable
Orchard
;
where
dropped
the
delectable
dew
,
where
flowed
the
pleasant
Nectar
,
where
was
milk
of
consolation
,
and
plenty
of
all
good
things
;
And
how
doth
he
(
from
the
joy
which
himself
felt
and
beleeved
)
call
upon
his
dear
brethren
and
fellow-servants
,
to
rejoycing
,
rejoycing
,
in
the
midst
of
their
fals
into
divers
tentations
(
according
to
that
of
the
Apostle
Iam.
1.
2.
Let
us
take
up
his
resolution
)
I
will
not
set
more
by
my
life
,
then
by
my
soul
;
deny
we
our selves
to
the
utmost
,
and
we
shall
have
joy
to
the
utmost
,
lay
down
the
price
,
and
you
shall
have
a
joyfull
possession
;
as
it
followeth
in
the
next
and
last
Doctrine
.
But
a
word
of
Direction
,
for
the
close
of
this
,
Would
we
cherish
our
joy
of
the
Treasure
,
and
deniall
of
Means
of
self-denying
joy
.
our
trash
;
1.
Be
much
in
beleeving
;
strength
on
faith
(
as
one
of
our
Worthies
in
the
faith
[
](A93771-e58260-b)e
e
M.
Ward
,
Life
of
faith
.
)
and
strengthen
joy
;
and
joy
strengthened
will
fortifie
the
spirit
against
fears
,
or
loves
inordinate
,
will
more
carry
us
off
from
self
and
creature
.
2.
Pray
,
and
pray
earnestly
for
that
joy
which
will
strengthen
us
in
the
inner
man
;
and
for
that
Almighty
,
glorious
power
,
which
will
strengthen
unto
all
patience
and
long
suffering
with
joyfulnesse
,
as
the
Apostle
,
for
the
Eph.
3.
16.
and
for
the
Col.
1.
9
,
11.
3.
Attend
upon
your
sealing
daies
;
we
have
every
Sacrament
,
Sabbath
enough
assured
,
to
make
us
say
with
the
Disciple
,
Let
us
also
goe
that
we
may
die
with
him
;
or
with
that
heroick
Saint
,
Volemus
in
Coelum
,
Let
us
flee
into
heaven
:
or
with
the
Apostle
,
Let
us
live
to
him
that
died
for
us
,
and
be
no
more
our
own
,
but
his
,
living
,
dying
,
And
with
that
Italian
preacher
,
Let
Montalchin
die
,
and
live
thou
,
O
Lord
Iesus
.
7.
Thorow
self-deniall
brings
forth
such
diligence
,
●●
Doct.
7
whereby
the
true
Christian
groweth
up
to
a
firm
assurance
Self-denial
brings
diligence
and
assurance
.
and
clear
evidence
of
the
Kingdom-treasure
,
and
pearl
of
heaven
,
Christ
and
Gospel-grace
.
For
the
clearing
and
proving
whereof
,
how
it
is
grounded
and
raised
upon
these
Parables
of
selling
and
buying
,
and
how
consonant
to
the
truth
of
Scripture
and
reason
;
I
shall
open
the
similitude
that
doth
illustrate
this
truth
,
and
so
farre
as
it
is
the
scope
of
the
Parables
,
prove
it
;
and
then
by
demonstrations
shew
and
confirm
that
it
is
so
,
and
why
it
must
needs
be
so
.
In
the
metaphor
of
buying
,
we
have
Cleared
from
the
metaphor
of
buying
.
considerable
,
1.
The
act.
2.
The
object
.
First
,
In
the
act
of
buying
there
are
four
things
obvious
,
whereby
it
will
appear
,
that
as
the
merchant
mans
buying
is
here
set
forth
as
a
consequent
of
his
selling
,
so
diligence
unto
more
full
assurance
,
and
clear
evidence
of
Christ
,
is
a
consequent
and
fruit
of
self-denial
.
1.
In
buying
,
men
lay
out
with
cost
of
money
,
much
pains
and
diligence
;
it
cost
the
former
and
trades-man
many
a
trudging
journey
to
fairs
and
markets
;
and
the
merchant
many
a
walk
up
and
down
the
City
,
and
riding
from
town
to
town
in
the
Countrey
,
yea
,
many
a
hazardable
voyage
by
,
and
beyond
the
Seas
:
So
the
self-denying
Christian
,
he
laieth
out
much
cost
of
pains
and
diligence
to
make
his
calling
and
his
election
sure
.
A
sure
interest
is
that
the
earthly
and
heavenly
merchant
labours
for
.
There
is
a
two-fold
interest
in
,
and
to
the
Kingdom
of
heaven
.
1.
That
which
comes
in
by
calling
,
this
is
the
finding
of
the
treasure
and
pearl
.
2.
That
which
was
given
the
elect
from
all
eternity
,
the
knowledge
whereof
is
the
effect
of
calling
,
according
to
purpose
;
Now
by
thorow-self-denial
a
soul
is
put
to
diligence
,
and
by
diligence
seeks
the
knowledge
of
both
these
interests
.
But
here
is
the
difference
between
worldly
and
spirituall
merchandizing
;
the
more
money
a
man
hath
,
the
more
he
can
carry
on
his
trade
,
and
merchandize
in
the
world
;
but
the
lesse
worth
a
Christian
man
hath
,
the
more
rich
the
merchant
;
when
he
comes
without
money
or
moneys
price
,
he
laieth
out
the
more
cost
:
The
more
self-denial
in
the
heart
,
and
the
more
empty
the
purse
of
the
soul
is
,
the
more
diligence
the
Christian
giveth
to
attain
what
he
beleeveth
and
hopeth
for
.
And
that
a
self-denying
soul
,
is
such
a
painfull
diligent
soul
,
is
implied
in
that
precept
,
Isa.
55.
1.
compared
with
ver.
2
,
3.
&
6.
Buying
with
an
empty
purse
,
is
labouring
,
using
the
means
,
seeking
in
the
Ordinances
,
by
faith
,
hope
,
humility
,
&c.
in
the
sense
of
our
nothingnesse
,
to
trust
into
God
,
and
wait
upon
him
for
all
in
Christ
.
And
it
is
so
expressely
found
true
in
the
practice
of
beleevers
,
Matth.
19.
27.
Behold
,
we
have
forsaken
all
,
and
have
followed
thee
;
here
is
diligent
following
of
Christ
,
after
negligent
forsaking
of
a
mans
self
,
and
of
all
he
hath
;
So
St
Paul
having
suffered
the
losse
of
all
to
winne
Christ
,
what
are
his
desires
?
Phil.
3.
10.
That
I
may
know
him
more
experimentally
;
and
his
diligence
,
what
is
it
?
vers.
11.
If
by
any
means
I
might
attain
,
&c.
And
ver.
12.
I
follow
after
,
and
vers.
13.
reaching
forwards
,
and
vers.
14.
I
presse
toward
the
mark
;
the
like
diligence
he
exhorteth
the
Philippians
unto
,
v.
17.
Brethren
,
be
followers
together
of
me
,
as
in
selling
,
so
in
buying
,
as
in
parting
with
your selves
,
and
own
righteousnesse
,
&c.
So
in
the
endeavours
of
a
more
sure
,
and
full
possession
of
Christ
,
and
what
is
his
.
2.
The
Merchant
by
his
buying
and
trafficking
,
obtains
what
he
laieth
out
his
cost
for
:
He
that
buyeth
land
,
takes
up
land
:
He
that
buyeth
a
house
takes
livery
and
seisin
;
't
is
delivered
up
to
him
by
waies
of
strong
assurance
;
he
that
buyeth
a
commodity
at
market
,
carrieth
it
away
with
him
from
the
shop
,
and
brings
it
home
:
So
he
that
by
self
denyal
gives
diligence
,
in
the
way
of
diligence
,
obtaineth
what
he
seeketh
for
,
the
Treasure
,
the
Pearl
Christ
and
Gospel-grace
;
he
gets
sure
hold
of
it
,
and
surer
hopes
of
the
enjoyment
of
it
;
in
a
graduall
way
,
or
by
certain
degrees
;
now
some
assurance
,
anon
more
,
Matth.
19.
29.
Every
one
that
hath
forsaken
houses
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
for
my
names
sake
,
shall
receive
a
hundred
fold
,
of
heavenly
assurance
,
and
shall
inherit
,
what
he
is
assured
of
,
everlasting
life
,
Heb.
6.
12.
with
10.
and
11.
v.
They
that
laboured
with
faith
and
patience
inherit
the
promises
,
and
such
as
are
followers
of
them
,
in
the
same
diligence
come
to
the
same
full
assurance
of
hope
,
that
they
shall
have
the
same
inheritance
.
3.
When
the
field
,
treasure
and
pearl
is
bought
,
there
is
a
knowledge
of
the
mans
and
merchants
propriety
,
and
title
to
be
good
,
having
bought
it
in
a
legall
way
:
So
the
self-denying
diligent
Christian
,
obtaining
in
a
Gospel-way
of
assurance
,
what
he
gives
diligence
for
,
can
say
,
this
is
mine
,
for
I
bought
it
upon
such
and
such
lawfull
terms
.
St
Paul
is
able
to
say
,
upon
crucifying
himself
with
Christ
,
Gal.
2.
20.
and
denying
a
life
in
himself
,
for
the
life
of
Christ
in
him
,
that
Christ
loved
him
,
and
gave
himself
for
him
.
4.
What
is
lawfully
bought
,
may
be
,
and
is
lawfully
held
,
kept
,
and
for
ever
possest
,
against
all
the
cheats
and
challenges
of
others
:
So
the
Christian
merchant
,
hath
,
by
this
his
self-denying
diligence
,
such
a
strong
and
firm
title
given
him
,
that
none
shall
cheat
him
,
or
deprive
him
of
it
.
Thus
the
holy
Ghost
exhorteth
,
Revel.
3.
11.
Hold
that
fast
which
thou
hast
,
that
no
man
take
thy
crown
;
and
thus
he
assureth
,
1
Pet.
1
3.
and
5.
They
that
are
begotten
to
a
lively
hope
,
are
kept
by
the
power
of
God
through
faith
unto
salvation
;
and
vers.
4.
The
inheritance
is
reserved
in
heaven
for
them
.
Secondly
,
In
respect
of
the
Object
,
what
is
bought
,
the
field
and
treasure
in
it
,
the
same
with
the
Pearl
;
you
will
have
an
illustration
and
evidence
,
that
self-denial
brings
in
assurance
.
1.
The
field
being
bought
(
which
is
the
summe
of
all
Gospel-promises
,
set
forth
in
Gospel-ministery
,
and
sealed
up
in
Gospel-Sacraments
)
all
the
treasure
hid
in
that
field
,
is
a
mans
own
,
and
by
self-denying
diligence
made
sure
to
him
:
Having
the
promises
,
he
is
so
farre
sure
of
what
is
promised
,
as
he
is
sure
the
promises
are
his
,
Heb.
11.
33.
through
faith
in
sufferings
,
they
obtained
promises
,
that
is
,
in
some
good
accomplishment
.
And
2
Pet.
1.
4.
By
great
and
precious
promises
,
participation
of
the
divine
nature
comes
in
,
and
all
things
(
ver.
3.
)
that
pertain
to
life
and
godlinesse
.
And
2
Cor.
1.
20.
all
the
promises
,
yea
and
amen
in
Christ
;
we
are
established
and
sealed
by
the
spirit
given
,
as
an
earnest
of
that
which
is
behinde
,
ver.
22.
Nothing
is
more
clear
in
Scripture
then
this
,
that
a
beleeving
,
self-denying
Christian
is
in
Covenant
with
God
,
and
in
constant
dealings
and
transactions
between
heaven
and
his
soul
,
who
taking
all
upon
Gods
Word
of
promise
,
he
hath
all
made
sure
to
him
,
upon
Gods
Word
and
seal
.
2.
The
Treasure
and
Pearl
being
bought
with
the
field
,
as
what
the
man
and
merchant
buyeth
he
makes
use
of
,
so
the
Christian
hath
the
use
of
that
grace
,
made
over
to
him
in
the
promise
,
and
by
the
use
of
it
,
he
comes
to
be
more
sure
of
it
;
and
hath
further
evidence
of
Christ
as
his
,
by
the
experience
of
the
workings
of
God
upon
his
soul
,
according
to
promise
;
hence
after
much
self-denial
and
sufferings
,
he
comes
with
Paul
,
Rom.
5.
3
,
4
,
5.
to
glory
in
tribulation
,
knowing
and
finding
,
that
tribulation
worketh
patience
,
and
patience
more
experience
,
and
experience
still
more
hope
,
and
hope
maketh
not
ashamed
,
because
the
love
of
God
is
shed
abroad
in
the
heart
,
&c.
Assurance
,
at
last
,
comes
to
be
a
great
part
of
the
treasure
and
pearl
;
And
the
Christian
buying
all
of
Christ
,
as
he
sold
all
of
himself
,
he
must
needs
have
all
.
Which
yet
will
further
be
confirmed
by
these
Demonstrations
.
Proved
:
1
That
it
is
so
.
First
,
That
it
is
so
,
1.
That
which
cleareth
a
mans
right
,
assures
it
,
amongst
men
,
by
the
confession
and
experience
of
all
;
so
that
which
cleareth
the
right
of
a
Christian
to
Christ
,
doth
assure
his
right
unto
him
:
Now
this
self
denial
and
diligence
therein
,
cleares
his
right
,
Matth.
5.
3.
Poverty
of
spirit
is
a
clear
evidence
of
a
blessed
state
,
and
of
our
right
to
the
Kingdome
of
heaven
,
and
so
to
all
the
treasure
in
it
;
and
being
such
an
evidence
,
it
is
a
means
of
great
assurance
.
2.
Additions
of
grace
to
grace
in
their
diligent
acts
and
exercises
,
bring
forth
assurance
,
as
is
plain
,
2
Pet.
1.
from
ver.
5.
to
10.
Now
self-denying
acts
,
bring
on
these
additions
,
and
steps
of
grace
;
when
a
Christian
comes
off
to
soul-emptyings
,
he
hath
the
more
fillings
from
God
,
Luk.
1.
53.
He
hath
filled
the
hungry
with
good
things
,
when
the
rich
he
sends
empty
away
;
He
that
laboureth
to
see
himself
,
and
all
he
doth
to
be
a
Cypher
;
Christ
will
be
to
him
a
figure
:
and
the
more
such
Cyphers
we
make
,
the
more
will
be
our
value
and
treasure
,
when
Christ
puts
to
himself
,
as
our
figure
;
as
to
three
Cyphers
prefix
but
a
figure
of
one
,
and
't
is
one
thousand
,
to
four
't
is
ten
thousand
,
to
five
't
is
a
hundred
thousand
:
He
that
shall
more
annihilate
himself
,
shall
finde
more
the
creatures
all
in
Christ
;
Christs
all
in
him
,
for
him
,
to
him
;
If
we
be
Sceletons
,
he
will
put
flesh
and
substance
upon
us
,
when
naked
,
he
will
clothe
us
,
when
blinde
he
will
give
eye-salve
,
when
poor
,
he
will
put
money
in
our
purse
,
very
good
gold
tried
in
the
fire
,
and
stampt
with
his
own
image
and
superscription
.
Secondly
,
Why
it
must
needs
be
so
;
2.
Why
so
.
Reason
1
1.
God
is
most
free
and
bountifull
,
intending
all
the
Kingdome
and
treasure
of
it
,
of
free
gift
,
to
bestow
it
,
and
assure
it
upon
those
who
labour
to
be
emptied
of
themselves
,
and
are
most
willing
to
take
all
of
free-gift
;
Buying
,
according
Emere
quod
nunc
est
mer●●ri
,
antiqui
accipiebant
pro
sumere
.
Fest
de
verb.
signif
.
to
an
old
acception
of
the
Word
in
the
Latine
Authours
,
is
nothing
else
but
receiving
,
and
diligent
self-denial
doth
but
make
the
heart
capacious
to
receive
the
glorious
fillings
of
heaven
;
and
if
the
Christian
Merchant
be
free
and
bountifull
to
part
with
all
,
God
assuredly
will
be
as
free
and
infinitely
more
free
and
liberall
to
give
him
all
again
,
upon
a
blessed
and
glorious
exchange
,
of
eternals
for
temporals
,
Ioh.
12.
25
,
26.
He
that
hateth
his
life
in
this
world
,
shall
keep
it
unto
life
eternall
;
And
if
any
man
serve
me
,
him
will
my
Father
honour
.
2.
God
is
faithfull
and
just
in
his
promises
and
dealings
,
when
men
come
up
to
his
price
,
to
let
them
have
what
is
worth
their
money
,
that
is
,
to
recompence
all
their
diligence
with
full
assurance
of
hope
unto
the
end
,
Heb.
6.
11.
The
Heathen
could
say
,
That
the
gods
sold
all
for
sweat
;
and
we
can
say
most
truly
of
our
God
,
That
when
a
Christian
sweats
in
self-denial
,
mortification
,
sufferings
,
&c.
he
shall
have
from
him
(
as
sure
as
he
is
just
and
faithfull
)
what
he
sweats
for
.
3.
God
is
able
to
put
a
soul
into
possession
,
and
that
everlastingly
,
of
what
it
laies
out
pains
and
diligence
for
,
Ioh.
10.
28
,
29
,
30.
Christs
and
his
Fathers
power
is
united
for
the
assurance
of
life
to
his
sheep
,
and
for
their
preservation
unto
life
.
Use
1
Aword
of
confutation
.
Hence
we
inferre
the
certainty
of
salvation
by
Christ
and
Gospel-grace
,
against
all
that
doubting
Doctours
,
or
doubting
hearts
can
say
to
the
contrary
;
for
it
is
as
sure
,
as
any
thing
here
can
be
made
sure
,
and
more
sure
then
any
earthly
purchase
;
there
being
more
in
the
substance
of
this
parabolicall
merchandize
then
in
the
shadow
:
yet
every
expression
in
the
shadowy
resemblance
,
speaks
assurance
;
a
treasure
found
,
a
treasure
hidden
,
a
treasure
joyed
in
,
and
a
treasure
bought
;
a
pearl
found
and
bought
.
That
the
treasure
was
found
hidden
by
God
,
and
is
hidden
by
God
,
and
is
hidden
again
by
the
finder
,
and
joyed
in
;
all
this
makes
towards
assurance
;
but
when
that
field
for
the
treasures
sake
,
and
the
treasure
with
the
field
,
and
the
pearl
and
all
is
bought
,
and
all
sold
,
that
all
might
be
bought
;
here
is
assurance
upon
assurance
.
Then
is
Christ
surely
a
mans
own
,
the
propriety
known
,
enjoyed
and
used
.
Are
not
you
sure
of
that
which
you
have
bought
and
purchased
,
and
have
deeds
and
evidences
to
shew
for
it
,
after
the
true
title
is
tried
and
proved
,
and
the
false
claim
disproved
?
The
true
beleever
you
see
is
a
great
purchaser
;
he
hath
deeds
and
evidences
in
the
promises
to
shew
,
and
he
hath
the
witnesse
in
himself
:
Our
Gospel
1
Joh.
5.
10.
(
saith
the
Apostle
to
the
Thessalonians
)
came
not
unto
you
in
word
only
,
but
in
power
,
and
in
the
holy
Ghost
,
and
in
●
Thess.
1.
5.
much
assurance
;
And
when
the
tempter
came
to
tempt
them
(
though
cap.
3.
10.
there
was
something
lacking
in
their
faith
,
in
regard
of
degrees
)
yet
sensible
they
were
,
and
sure
of
what
they
had
,
as
of
what
they
lacked
and
wanted
.
The
same
Apostle
to
the
Romans
speaks
of
a
double
witnesse
;
Rom.
8.
15.
Gods
Spirit
,
witnessing
with
the
Spirit
,
or
renewed
conscience
of
a
beleever
.
Yea
,
the
Apostle
Iohn
makes
report
of
●
Joh.
5.
7
,
8.
three
Witnesses
in
heaven
,
and
of
three
upon
earth
,
in
the
heart
:
The
Spirit
equall
with
the
Father
and
Son
in
heaven
,
and
above
bloud
and
water
on
earth
;
ratifying
the
acts
and
reflections
of
faith
about
our
justification
shining
upon
his
own
work
,
of
sanctification
,
and
ever
teaching
the
soul
,
in
and
after
self-denying
diligence
to
be
assured
(
never
to
doubt
)
of
what
they
have
found
,
as
theirs
.
Object
.
1
But
some
doubting
Doctour
will
say
,
There
can
be
no
assurance
without
extraordinary
revelation
,
Familists
and
Libertines
say
the
like
with
the
Papists
,
in
effect
;
who
are
all
for
an
immediate
Testimony
of
the
Spirit
,
without
evidence
of
grace
within
them
,
or
a
life-testimony
without
them
,
or
without
Scripture-evidence
and
verdict
upon
them
.
Answ.
1
1.
Assurance
is
first
found
,
where
it
is
founded
,
without
us
,
in
Gospel-grace
,
Gods
free-love
,
giving
Christ
,
&c.
2.
Faith
finding
assurance
in
it's
object
,
more
then
in
it's
own
acts
and
reflections
;
by
closing
with
a
sure
word
of
promise
,
an
unchangable
Covenant
,
becomes
sure
in
it's
acts
and
reflexions
,
through
the
Spirit
.
3.
More
firm
and
full
assurance
comes
daily
in
,
by
this
Christian
selling
and
buying
;
As
the
experience
of
thousands
speak
it
.
By
self-denial
and
diligent
use
of
the
ordinances
and
meanes
of
salvation
,
they
have
ordinarily
obtained
sure
hold
,
possession
,
and
use
of
Christ
;
have
known
they
have
had
him
,
and
shall
be
saved
eternally
by
him
.
But
with
the
tenets
of
Rome
,
the
Doctrine
of
doubting
agreeth
well
enough
,
viz.
That
a
man
is
not
justified
by
imputation
of
Christs
righteousnesse
,
but
by
inherent
holinesse
.
That
a
man
must
make
some
temporal
satisfaction
to
Gods
justice
here
,
and
the
rest
in
Purgatory
.
That
his
general
faith
,
resolved
into
the
testimony
of
the
Church
virtuall
the
Popes
brest
,
is
enough
to
salvation
.
That
by
the
power
of
free-will
and
nature
he
may
and
must
concur
with
Gods
grace
in
conversion
,
&c.
The
Roman
faith
of
these
and
such
like
tenets
,
will
never
assure
a
man
,
that
he
is
in
the
state
of
grace
,
or
shall
be
in
the
state
of
glory
.
Nor
will
Arminian
grounds
bring
home
assurance
,
viz.
That
Christ
died
for
all
,
as
for
one
.
That
God
hath
not
absolutely
elected
any
.
That
all
things
put
into
the
balance
,
which
may
be
considered
in
Christs
death
,
yet
none
may
be
saved
.
That
all
operations
put
,
which
may
be
put
in
,
as
ingredients
to
conversion
,
yet
grace
may
be
resisted
,
and
if
gotten
,
yet
lost
it
may
be
at
last
,
and
put
away
.
But
from
the
true
Gospel-faith
preached
,
and
the
true
Gospel-treasure
in
Christ
discovered
,
infallible
and
absolute
promises
,
Christs
righteousnesse
imputed
to
justification
;
Faith
and
holinesse
wrought
irresistably
by
the
Spirit
,
who
is
given
to
discover
and
seal
up
grace
given
,
and
glory
promised
,
and
who
carrieth
on
the
beleever
in
the
means
and
ordinances
,
keepeth
him
to
them
,
and
makes
them
effectuall
for
the
obtaining
of
what
he
seeks
after
,
Assurance
and
evidence
unquestionable
,
may
be
,
is
,
and
shall
be
had
and
enjoyed
,
for
ever
.
Object
.
2
But
saith
the
doubting
heart
,
mans
heart
is
deceitfull
above
all
things
,
and
I
cannot
finde
such
and
such
evidences
,
as
you
speak
of
,
by
all
the
diligence
,
and
self-denying
pains
,
that
I
have
yet
laid
out
for
the
Gospel-pearl
and
Treasure
.
Answ.
1.
I
am
very
jealous
,
whether
thou
hast
denied
that
deceitfull
heart
,
from
bearing
any
witnesse
at
all
about
thy
estate
.
If
the
heart
be
deceitfull
(
as
it
is
in
the
best
,
so
farre
as
unregenerate
)
good
reason
it
should
not
be
heard
speak
at
all
:
't
is
a
false
witnesse
,
and
will
give
in
false
evidence
:
I
agree
with
thee
,
the
old
deceitfull
heart
,
and
every
piece
of
it
must
be
sold
away
,
denied
.
2.
The
heart
,
so
farre
as
beleeving
a
faithfull
promise
;
Conscience
,
as
justified
by
Christs
bloud
,
and
sanctified
by
the
Spirit
,
is
not
deceitfull
,
The
Spirit
is
truth
,
and
too
holy
to
deceive
,
1
Joh.
5.
6
,
and
too
wise
to
be
deceived
in
this
great
point
of
a
Christians
assurance
,
when
he
certifieth
Gods
love
,
and
love-tokens
to
the
soul
.
3.
It
is
,
and
will
be
more
sure
then
any
earthly
purchase
;
if
that
may
be
wrangled
away
,
this
cannot
,
if
an
heir
may
be
cheated
of
his
inheritance
in
his
minority
,
the
childe
of
God
cannot
.
He
who
selleth
all
,
sels
all
his
deceitfull
heart
away
,
and
all
false
evidences
and
dictates
,
to
consult
with
the
Word
and
Spirit
of
truth
,
to
hearken
to
Gods
bargain
,
to
read
his
writings
,
to
view
,
and
hold
out
to
view
his
seal
;
And
when
he
seeth
all
is
currant
and
good
,
to
buy
the
truth
of
the
Gospel-doctrine
and
promises
,
and
of
the
Spirits
evidences
;
by
which
he
and
his
brethren
come
to
know
within
themselves
,
that
they
have
in
heaven
an
enduring
substance
.
Plundred
Heb.
10.
34.
and
spoiled
they
may
be
of
what
they
buy
in
this
world
,
or
of
all
purchased
treasures
here
they
may
be
cheated
,
disappointed
;
but
as
for
the
treasure
in
our
Text
,
it
can
neither
be
taken
from
them
,
being
in
Gods
keeping
and
Christs
keeping
,
not
they
be
taken
from
it
,
because
when
they
die
,
they
goe
to
it
,
where
it
is
reserved
for
them
.
As
they
have
Christ
,
and
Gospel-grace
here
,
they
goe
thither
to
enjoy
Christ
and
Gospel-glory
.
Use
2
A
note
of
discovery
,
why
some
want
assurance
2.
See
the
reason
why
some
want
evidence
and
assurance
,
because
with
self-denial
and
diligence
they
doe
not
seek
it
.
Of
those
that
are
uncertain
of
the
Gospel-treasure
,
of
Christ
the
pearl
of
the
Kingdom
,
and
the
promises
,
as
theirs
,
there
be
two
sorts
.
First
,
Some
who
want
evidence
,
and
will
never
have
it
,
nor
come
by
it
,
because
they
will
not
buy
it
,
with
that
wherewith
they
should
buy
it
,
all
they
have
set
to
sale
:
they
will
not
so
much
as
consent
to
the
letting
go
of
self-righteousnesse
,
sin
,
or
the
creature
,
&c.
Now
such
as
will
not
yeeld
to
a
parting
with
what
stands
in
opposition
to
,
or
in
competition
with
the
Lord
Jesus
,
neither
will
agree
to
an
absolute
hatred
of
sin
,
nor
a
comparative
hatred
of
the
creature
for
him
,
are
not
worthy
,
meet
,
or
fit
,
to
have
any
Christ
or
heaven
assured
to
them
.
Secondly
,
Others
,
who
want
evidence
,
and
will
want
it
a
while
,
because
they
hickle
and
dally
,
and
do
not
set
roundly
to
the
work
,
either
they
are
not
faithfull
in
selling
,
or
not
diligent
in
buying
.
1.
Not
faithfull
in
self-sale
:
1.
Some
lust
is
indulged
,
and
that
keeps
the
soul
in
the
dark
;
't
is
deservedly
haunted
with
doubtings
,
whether
Christ
be
theirs
,
while
there
is
a
favouring
of
any
sin
.
Or
,
2.
Some
parts
and
common
gifts
are
preferr'd
before
sanctification
,
and
a
mortified
,
crucified
use
of
them
;
the
pin-dust
before
the
writing
,
the
varnish
before
the
picture
or
post
;
beware
there
of
a
rotten
post
,
which
may
be
varnish't
over
as
well
as
a
sound
.
Or
,
3.
The
man
seeks
his
comfort
in
his
duties
and
enlargements
,
or
in
some
frames
of
heart
,
and
will
only
then
beleeve
,
and
be
confident
,
when
the
heart
is
in
such
a
frame
.
Many
weak
souls
would
make
poverty
of
spirit
,
hungring
and
mourning
,
the
cause
and
ground
of
their
faith
,
and
not
the
evidence
and
fruit
of
it
.
Or
,
4.
The
creature
steals
away
their
affection
;
some
profits
,
pleasures
or
advancements
,
relations
and
respects
,
this
and
that
way
take
up
the
room
,
that
comfortable
assurance
cannot
dwell
there
,
scarce
lodge
a
night
in
such
a
common
Inne
.
Or
,
5.
The
priviledges
in
and
with
the
Church
visible
,
are
built
upon
more
then
promises
to
the
Church-mysticall
,
and
true
members
of
Christ
the
head
of
the
Church
.
Or
,
6.
The
mans
ends
are
not
only
stickling
with
Gods
,
but
indulged
very
farre
,
and
his
own
things
sought
,
not
Christs
,
or
before
the
things
of
Christ
.
Or
,
7.
The
poor
soul
goeth
about
self-denial
in
self-strength
,
and
would
mortifie
and
sell
all
by
his
own
power
;
This
is
as
main
a
let
to
assurance
,
as
the
rest
.
2.
Not
diligent
in
buying
of
treasure
.
Ordinances
and
means
of
assurance
are
neglected
,
graces
are
not
acted
;
assurance
is
not
prized
;
the
man
resteth
in
the
finding
of
the
treasure
,
is
bidding
and
cheapning
,
and
endeavouring
to
draw
it
down
to
a
lower
price
,
then
God
hath
propounded
;
he
is
tempted
to
repent
of
the
full
bargain
;
and
so
God
will
not
let
him
have
it
,
as
yet
,
but
upon
the
just
,
free
and
honourable
terms
,
as
was
at
first
agreed
.
Hence
,
hence
so
many
doubting
,
staggering
Christians
,
because
so
much
slothfulnesse
,
and
indifferency
in
the
matter
of
further
and
stronger
assurance
.
Use
3
A
word
of
Exhortatiō
.
Now
let
me
addresse
my self
to
such
,
and
such
only
who
have
beleeved
,
and
prized
Christ
and
Gospel-grace
,
and
had
some
joy
therein
,
and
have
begun
to
deny
something
,
ye●
consented
to
let
goe
all
for
Christ
;
here
is
,
I
may
say
,
as
the
Apostle
to
the
Hebrews
,
That
which
accompanieth
Heb.
6.
9
,
11.
salvation
,
but
we
desire
that
every
one
of
you
may
shew
the
same
diligence
to
the
full
assurance
of
hope
unto
the
end
.
-
1.
Be
diligent
from
first
to
last
.
-
2.
Shew
it
as
well
as
use
it
.
First
,
Be
diligent
in
all
acts
of
selling
,
that
you
may
buy
and
come
in
to
the
evidence
and
assured
possession
of
Christ
,
and
all
Gospel-treasure
,
and
here
let
me
present
most
needfull
helps
,
and
waies
of
diligence
before
you
,
1.
Let
there
be
diligence
in
the
meditation
of
promises
,
and
remembrance
of
Scripture-grounds
of
Assurance
;
is
God
free
,
bountifull
,
willing
,
able
,
faithfull
and
unchangeable
?
Is
Christs
intercession
,
and
the
spirits
presence
perpetuall
?
Let
your
thoughts
be
frequently
fixt
hereupon
;
think
not
how
able
you
are
to
keep
your selves
in
his
love
,
but
how
able
God
is
to
keep
you
,
not
how
willing
you
are
to
be
Christs
,
but
how
willing
he
is
to
be
yours
;
not
how
faithfull
you
are
,
but
how
faithfull
he
is
,
&c.
2.
Let
there
be
diligence
in
actings
of
Faith
,
and
renouncings
of
self-righteousnesse
,
and
all
priviledges
(
short
of
Christ
,
and
him
crucified
)
which
the
heart
would
build
and
rest
upon
for
acceptance
;
that
Christ
for
your
justification
may
be
your
sure
,
your
only
treasure
and
pearl
,
your
all
in
all
.
By
faith
2
Cor.
1.
ult.
Phil.
4
1
ye
stand
,
Stand
fast
in
the
Lord
.
3.
Let
there
be
diligence
in
all
departure
from
iniquity
.
You
must
not
think
to
be
as
the
women
,
Isa.
4.
1.
to
be
called
by
Christs
name
,
and
eat
your
own
bread
,
wear
your
own
apparel
,
still
live
upon
your
lusts
,
and
goe
in
your
rags
,
2
Tim.
2.
19.
Let
him
that
nameth
the
name
of
Christ
,
depart
from
iniquity
.
God
will
have
his
people
stand
at
a
distance
from
the
waies
of
sin
,
who
would
be
sealed
as
his
;
God
can
endure
no
Hab
1.
13.
Tit.
1.
14.
iniquity
.
Christ
came
to
redeem
us
from
all
iniquity
.
It
is
his
will
we
should
be
holy
.
He
hath
a
privy
seal
,
a
seal
of
secrecy
,
He
knoweth
who
are
his
;
but
this
is
his
open
seal
,
impressions
of
holinesse
upon
the
hearts
and
fore-heads
of
all
professours
of
faith
.
If
you
would
have
your
assurance
of
Christ
,
and
hold
it
to
the
end
,
beware
of
sins
against
light
,
and
sins
against
profession
.
Let
carelesse
Christians
thinke
or
boast
what
they
will
of
assurance
.
He
that
shall
fall
,
and
fall
again
into
sinne
carelesly
:
So
many
acts
of
sin
,
so
many
steps
down
to
hell
,
so
many
degrees
of
Apostacy
,
all
which
will
weaken
and
darken
assurance
;
for
,
1.
Though
sin
will
not
weaken
Gods
grounds
,
yet
it
will
weaken
our
apprehension
of
those
grounds
.
2.
Though
the
light
be
clear
in
the
Word
,
yet
there
is
something
before
our
eye
,
the
mist
of
sin
,
that
we
cannot
see
the
Sun-beams
of
assurance
.
3.
Although
these
Sun-beams
can
,
and
will
dispell
these
mists
,
yet
God
hath
not
promised
to
let
them
break
forth
,
but
as
the
heart
breaketh
for
and
from
iniquity
.
4.
Let
there
be
diligent
circumspection
and
watchfulnesse
against
creature
ensnarements
,
baits
and
traps
of
profits
,
pleasures
,
honours
,
interests
,
and
relations
here
below
:
these
are
no
part
of
the
Gospel-treasure
or
Pearl
.
Keep
up
and
maintain
a
weaned
affection
from
the
creature
.
Let
them
that
1
Cor.
7.
29
,
30
,
31.
have
wives
,
be
as
though
they
had
none
,
and
they
that
weep
(
for
the
losse
of
wife
,
husband
,
childe
,
estate
,
friend
)
be
as
though
they
wept
not
;
and
they
that
rejoyce
(
in
any
earthly
comfort
)
as
though
they
rejoyced
not
,
and
they
that
buy
(
any
thing
but
the
Gospel-treasure
and
pearl
)
as
though
they
possessed
not
;
And
they
that
use
this
world
,
as
not
abusing
it
,
to
hinder
them
of
the
enjoyments
of
the
world
to
come
.
If
ye
be
risen
with
Christ
,
by
the
faith
of
the
operation
of
God
,
Set
your
affection
Col
3.
1
,
2.
on
things
above
,
not
on
things
on
the
earth
.
5.
Let
there
be
diligence
in
all
acts
of
grace
,
or
in
the
actings
of
every
grace
,
and
in
all
good
works
,
which
are
the
2
P●t
.
1.
5
,
&c.
fruits
of
faith
and
fore-runners
of
glory
.
The
more
acts
and
actings
of
every
grace
,
the
more
fruitfulnesse
,
and
the
more
fruitfulnesse
,
the
more
evidence
;
And
he
that
wanteth
these
things
(
through
carelessenesse
)
is
blinde
,
and
cannot
see
afarre
off
,
so
farre
as
heaven
;
nay
,
saith
the
Apostle
,
He
hath
〈◊〉
.
9.
forgotten
that
he
was
purged
from
his
old
sins
;
he
hath
lost
his
old
evidences
,
of
a
share
in
Gospel-treasure
;
and
he
that
is
not
assured
for
what
is
past
and
present
,
cannot
in
that
condition
,
be
assured
for
the
future
;
But
if
you
give
diligence
to
hold
fast
what
you
have
already
,
Revel.
3.
3
,
11.
and
to
know
your
calling
and
election
,
for
what
is
past
and
present
,
you
shall
be
sure
for
the
future
(
in
the
same
endeavours
)
never
vers.
10.
to
fall
,
nor
lose
what
you
have
and
hope
for
,
but
heaven
stands
open
for
you
,
an
abundant
entrance
shall
be
ministred
unto
you
,
into
the
everlasting
kingdome
of
our
Lord
and
Saviour
vers.
11.
Jesus
Christ
,
no
bar
,
nor
obstacle
,
nor
cloud
in
your
way
.
6.
Let
there
be
diligence
in
heart-examination
and
hearty
trial
,
and
that
in
,
and
about
these
three
things
,
1.
What
you
have
of
Christ
,
whereto
you
have
attained
.
2.
What
you
have
sold
,
and
are
yet
to
sell
,
of
self
and
creature
.
3.
What
you
are
yet
to
buy
;
what
cost
to
lay
out
for
more
assurance
,
evidence
and
peace
.
Secondly
,
Shew
your
diligence
,
as
well
as
use
it
.
The
word
there
in
Heb.
6.
11.
is
emphatical
;
display
your
banner
,
your
colours
;
let
your
diligence
be
such
as
may
break
out
and
manifest
it self
;
and
according
to
the
metaphor
in
the
Text
,
Doe
as
buyers
,
goe
to
the
owner
,
goe
to
the
Market
.
1.
Goe
to
the
owner
,
own
the
owner
of
the
field
,
treasure
and
pearl
professedly
;
the
Lord
Jesus
Christ
,
the
great
Jeweller
,
and
Master
of
the
Jewel-house
in
heaven
;
who
dealeth
,
who
selleth
for
himself
and
his
Father
too
;
Stand
forth
,
as
Zacheus
did
;
take
him
into
your
Families
,
speak
,
act
for
him
.
2.
Goe
to
the
mart
and
market
of
ordinances
,
private
,
publike
.
Your
most
common
markets
for
buying
more
of
the
treasure
and
pearl
,
will
be
praier
,
the
Word
,
Sacraments
,
converse
and
traffique
with
the
Saints
,
those
that
are
known
merchants
,
experimentall
Christians
;
Begging
of
assurance
is
good
buying
with
God
,
and
of
him
,
so
you
be
fervent
and
instant
in
it
;
Hearing
,
reading
and
other
exercises
of
the
Word
,
will
deliver
over
more
knowledge
and
power
of
Christ
;
The
Sacraments
for
beleevers
and
their
seed
,
will
to
them
(
and
to
such
I
now
speak
)
minister
strong
evidence
and
consolation
,
the
immutable
things
of
God
(
his
counsel
and
oath
)
are
there
;
See
Heb.
6.
17
,
18.
and
experimental
Saints
will
tell
you
they
never
repented
of
their
bargain
,
God
never
falsified
his
oath
,
or
promise
with
them
;
Frequent
,
forsake
not
your
assemblings
together
,
as
the
manner
of
some
(
too
many
)
Christians
now
adaies
is
,
I
shall
leave
with
you
some
quickning
spurs
to
diligence
,
after
more
assurance
of
Christ
,
and
so
winde
up
my
work
,
for
this
Quickning
spurs
to
Christian
diligence
.
time
and
text
.
1.
You
may
make
your
eyes
your
chapmen
;
you
have
found
a
treasure
,
a
pearl
;
you
have
seen
it
choice
and
precious
,
you
have
joyed
in
it
;
as
being
well
worth
all
the
price
that
is
called
for
;
with
the
eye
of
faith
you
found
it
,
and
with
that
,
in
the
acts
and
operations
of
it
,
you
may
buy
in
all
the
possession
.
O
stir
up
the
gift
that
is
in
you
.
2.
You
have
to
deal
with
a
faithfull
God
,
who
will
not
,
cannot
deceive
;
with
a
mercifull
and
bountifull
God
,
who
,
if
you
seek
his
Kingdom
and
righteousnesse
,
will
cast
in
brown
paper
and
thred
,
all
outward
necessaries
,
and
when
ever
these
things
shall
be
taken
from
you
,
or
you
from
them
,
you
shall
have
your
stock
entire
,
your
treasure
sure
.
3.
The
more
cost
you
lay
out
,
the
more
you
will
buy
.
The
more
you
deny
,
lose
of
self
,
sinne
,
creature
,
and
life
for
Christ
,
the
more
you
will
gain
of
him
,
and
from
him
.
It
is
incredible
,
but
to
those
to
whom
it
is
experimentall
,
what
comings
in
they
have
,
who
are
selling
,
and
selling
every
day
,
and
in
full
trading
.
They
who
doe
honestly
but
turn
the
peny
,
make
a
shift
to
live
,
but
great
merchants
are
enriched
to
thousands
,
and
ten
thousands
of
pounds
.
Nothing
venture
(
't
is
most
true
here
)
nothing
have
;
and
yet
in
a
true
sense
I
may
say
,
you
that
are
selling
all
,
with
the
greatest
diligence
,
you
venture
but
just
nothing
,
you
have
,
and
shall
have
all
for
it
.
4.
Consider
't
is
no
adventure
beyond
sea
(
though
above
sea
)
but
a
sure
exchange
,
and
a
certain
return
,
between
heaven
and
earth
:
when
you
first
found
the
Gospel-treasure
in
the
field
of
promises
,
it
may
be
you
ventured
upon
the
promise
,
as
upon
ice
;
but
I
have
told
you
often
,
and
now
tell
you
it
again
,
there
is
good
and
sure
footing
,
and
no
slippery
ground
in
a
promise
of
Jesus
Christ
:
't
is
sure
to
all
the
seed
.
And
now
is
your
salvation
neerer
,
and
(
to
every
Christian
merchant
,
who
holds
on
his
commerce
with
heaven
)
surer
,
then
when
you
first
beleeved
.
Rom.
4.
16.
&
13.
11.
5.
Diligence
is
as
commendable
as
gainfull
;
slothfulnesse
and
selfishnesse
shamefull
.
Seest
thou
a
man
diligent
in
his
businesse
(
saith
Solomon
)
he
shall
stand
before
Kings
:
he
shall
not
stand
before
mean
men
.
If
diligence
raiseth
a
man
to
assured
preferment
amongst
men
,
what
honour
,
what
entertainment
,
preferment
shall
the
diligent
Christian
have
with
God
?
Doth
he
not
,
shall
he
not
stand
before
the
King
of
heaven
,
the
King
of
Kings
?
be
known
as
his
favourite
,
have
more
testimonies
of
his
love
?
whereas
on
the
contrary
?
what
folly
and
shame
in
remissenesse
?
Are
ye
so
foolish
?
having
Gal.
3.
3.
begun
in
the
Spirit
,
are
ye
now
made
perfect
by
the
flesh
?
And
again
saith
the
Apostle
,
Ye
did
run
well
,
who
did
hinder
you
?
So
as
to
drive
you
backwards
.
Slothfulnesse
makes
up
the
mouths
of
Papists
and
Arminians
,
who
cast
shame
upon
the
doctrine
of
assurance
,
because
of
some
lazy
Christians
.
6.
Do
something
the
more
for
example
sake
.
Buy
you
,
and
others
will
be
bidding
and
buying
too
;
Sell
you
,
and
others
Phil.
1.
14.
2
Cor.
9.
2.
will
be
selling
also
.
Many
of
the
Brethren
in
the
Lord
,
waxed
confident
by
Pauls
bonds
.
And
the
zeal
of
the
Corinthians
,
provoked
very
many
.
So
have
the
zeal
of
the
Martyrs
without
number
.
7.
How
many
have
gotten
the
start
of
you
?
are
assured
,
and
assuredly
possessed
,
while
you
are
cast
behinde
?
Be
provoked
by
others
forwardnesse
and
stedfastnesse
,
if
you
will
not
provoke
others
by
yours
.
And
in
that
so
many
have
made
sure
of
Christ
,
still
the
more
sure
,
as
they
have
sit
loose
from
the
creature
,
and
stuck
to
a
promise
of
a
purchased
possession
:
faint
not
in
your
mindes
,
flag
not
in
your
hopes
,
fall
not
off
from
your
endeavours
;
double
rather
and
treble
your
diligence
;
So
run
,
that
ye
may
obtain
.
And
if
you
run
but
so
as
1
Cor.
9.
24.
Paul
,
as
primitive
Christians
,
as
late
Martyrs
and
Confessours
of
the
truth
,
you
shall
obtain
;
and
what
greater
encouragement
,
then
to
have
such
fore-runners
and
companions
,
and
to
be
sure
of
the
prize
.
8.
Remember
't
is
for
a
treasure
,
a
pearl
of
great
price
,
a
Crown
,
a
Kingdome
.
Be
faithfull
unto
death
,
and
I
will
Revel.
3.
10.
1
Cor.
15.
ult.
give
thee
a
crown
of
life
.
Be
stedfast
in
faith
,
and
unmoveable
,
in
self-denial
,
alwaies
abounding
in
good
works
,
and
diligent
use
of
Ordinances
,
your
labour
shall
not
be
in
vain
in
the
Lord
;
you
know
it
shall
not
be
in
vain
,
you
have
evidence
before
hand
,
that
you
shall
have
a
plentifull
reward
of
all
your
pains
.
9.
To
close
up
all
,
You
are
called
to
doe
nothing
,
but
in
the
strength
of
him
,
who
is
a
treasure
of
strength
to
you
.
By
Gospel-grace
,
we
come
to
get
Gospel-treasure
.
By
Gospel-grace
we
come
to
Gospel-glory
.
All
the
money
is
put
into
our
purse
to
buy
with
,
to
deny
with
,
to
live
,
to
die
with
.
Our
selling
is
an
act
of
grace
,
and
our
buying
is
a
fruit
of
grace
,
and
the
fulnesse
of
glory
attends
it
.
There
is
enough
in
this
Gospel-treasure
and
pearl
to
stock
us
,
to
trade
with
,
and
to
spend
upon
to
all
eternity
.
Tibi
Domine
Gloria
.