GODS
COVENANT
with
his
People
,
the
ground
of
their
security
.
SERMON
I.
Isaiah
41.
Vers.
10.
Feare
not
,
for
I
am
with
thee
;
be
not
dismayed
,
for
I
am
thy
God
:
I
will
strengthen
thee
;
yea
,
I
will
helpe
thee
;
yea
,
I
will
uphold
thee
with
the
right
hand
of
my
righteousnesse
.
IN
the
former
part
of
this
Chapter
,
(
which
we
will
speake
a
little
of
,
because
it
will
make
way
to
the
discovery
of
the
true
scope
of
this
Text
)
you
shall
finde
the
Lord
graciously
acquainting
his
people
,
concerning
his
minde
,
in
sending
Christ
into
the
world
,
and
what
tumults
this
sending
of
Christ
should
raise
;
how
the
Lord
repell'd
that
out-cry
;
what
sucecsse
he
giveth
unto
this
Christ
raised
up
in
spite
of
all
the
malignity
and
force
raised
against
his
power
and
glory
.
And
it
is
worth
your
observation
,
beloved
to
consider
how
the
Lord
doth
manifest
this
a●
a
Preamble
to
this
very
Text.
In
the
first
verse
of
this
Chapter
,
the
Lord
seems
to
represent
unto
us
the
malignity
of
the
world
,
under
th●
name
of
Ilands
and
the
people
;
and
to
presen●
them
in
such
like
posture
,
as
Demetrius
and
his
fellows
stood
in
,
in
his
time
,
in
the
19th
.
of
the
Acts
of
the
Apostles
,
upon
Pauls
setting
up
o●
Christ
,
there
was
a
horrible
tumult
raised
it
that
particular
against
the
Doctrine
of
Christ
so
is
seems
,
the
Ilands
and
the
people
,
were
it
such
a
kinde
of
posture
here
;
therefore
the
Lord
is
pleased
to
call
for
silence
:
Keepe
silen●●
before
mee
,
yee
Ilands
;
such
a
noyse
there
was
as
I
may
say
,
that
God
could
not
be
heard
;
and
therefore
first
hee
requires
silence
,
and
then
,
i●
stead
of
that
confusion
that
was
among
them
in
respect
of
their
madnesse
;
hee
desires
them
to
deale
somewhat
rationally
with
him
,
hee
chargeth
the
world
to
put
out
all
the
strength
it
hath
,
Bring
forth
your
strongest
reasons
,
Le●
them
come
neere
,
and
let
us
reason
together
in
judgement
.
Now
,
that
which
the
Lord
speakes
,
is
a●
intending
to
heare
what
they
could
say
for
themselves
in
their
opposition
of
Christ
;
for
so
you
see
plainly
in
the
second
verse
there
,
when
the
Lord
had
got
silence
,
hee
pleads
the
cause
of
Christ
,
by
way
of
expostulation
,
as
if
hee
had
said
:
what
madnesse
is
it
in
you
,
to
set
your
faces
against
this
setting
up
of
Christ
?
For
who
hath
raised
up
the
righteous
man
,
and
called
him
to
his
feete
,
and
given
him
to
rule
over
Kings
?
Why
doe
you
contend
in
this
manner
?
can
you
tell
who
it
is
that
sets
him
up
?
If
yee
did
but
know
against
whom
ye
rise
up
,
it
would
appeare
to
your selves
to
be
a
vain
contention
;
And
therefore
in
the
fourth
verse
of
this
Chapter
,
he
answers
the
question
himselfe
,
and
therein
shewes
the
vanity
of
their
opposing
him
.
For
,
saith
he
,
the
Lord
hath
done
it
,
who
is
the
first
,
and
who
is
the
last
.
If
you
fight
with
me
,
what
will
you
get
by
it
?
Be
ye
sure
,
I
will
manage
the
thing
,
it
is
the
worke
of
mine
owne
hands
,
and
it
is
I
that
raise
him
up
,
even
to
rule
over
Kings
.
and
therefore
you
doe
but
kick
against
the
pricks
,
in
your
contending
with
me
.
The
Lord
proceeds
further
,
to
shew
the
certainty
of
the
prevalency
of
Christ
,
in
the
latter
end
of
the
second
verse
,
and
in
the
third
verse
,
he
goes
on
,
to
let
us
see
the
fac●●lity
of
Christs
prevalency
,
and
not
onely
the
facillity
,
but
also
the
extent
of
the
prevalency
of
Christ
,
both
how
easily
,
and
how
far
he
should
prevaile
.
This
matter
is
of
excellent
consideration
,
He
shall
pursue
,
saith
the
Text
,
and
he
shall
passe
on
safely
,
or
,
as
it
is
in
the
margent
,
he
shall
passe
on
in
peace
,
as
much
as
to
say
,
when
Christ
takes
upon
him
to
set
up
his
owne
Kingdome
and
glory
in
the
world
,
every
one
that
sets
his
face
against
him
,
shall
flye
before
him
,
and
Christ
will
be
the
pursuer
,
and
in
the
pursuit
,
he
will
so
overtake
them
in
the
flight
,
that
they
shall
be
easily
destroyed
.
Therefore
Christ
shall
run
quietly
and
softly
,
he
shall
not
run
after
them
too
hastily
,
there
shall
be
such
softnesse
in
the
pursuit
of
Christ
,
that
the
overcomming
of
the
opposers
shall
seem
to
be
a
time
of
peace
,
there
shall
be
such
little
opposition
of
him
.
In
the
fifth
verse
,
the
Lord
goes
on
,
and
tells
of
the
fruit
of
this
conquest
,
and
the
victory
Christ
shall
have
when
he
comes
to
reign
in
his
.
Church
:
the
first
fruit
of
it
,
is
terror
to
them
that
set
their
faces
against
the
Kingdome
of
Christ
,
the
Ilands
were
afraid
:
Secondly
,
the
Lord
shewes
what
an
ill
use
they
made
of
this
feare
,
whereas
it
should
make
them
stoop
to
the
Scepter
of
Christ
that
was
too
hard
for
them
:
like
malefactors
indeed
,
when
they
saw
themselves
overmastered
,
they
assembled
,
and
gathered
themselves
together
,
they
hoped
to
raise
up
more
forces
,
and
then
they
will
try
it
out
once
more
againe
with
Christ
.
Besides
,
you
may
observe
,
what
a
politike
,
devillish
practice
they
use
,
to
bring
downe
Christ
againe
when
he
was
raised
,
that
which
hath
been
the
main
and
grand
plot
of
Satan
,
even
to
raise
up
Idols
,
and
set
them
up
by
Christ
,
to
steale
away
the
hearts
of
people
.
It
was
the
policy
of
Balaam
,
counselling
Balak
to
lay
stumbling
blockes
before
Israel
,
to
intice
them
unto
the
Idols
of
Moab
;
and
it
was
the
counsell
of
Jeroboam
to
overthrow
the
Kingdome
of
Christ
,
to
set
up
Calves
in
Dan
and
Bethel
,
that
so
there
may
not
be
a
going
unto
Christ
.
So
you
have
it
in
the
seventh
verse
;
The
Carpenter
incouraged
the
Goldsmith
,
&c.
Well
,
the
Lord
having
thus
discovered
what
opposition
there
would
be
,
at
the
setting
up
of
Christ
;
begins
to
speake
somewhat
comfortably
unto
his
owne
,
giving
incouragement
to
his
own
people
:
the
opposition
indeed
of
the
world
never
stirs
,
nor
moves
God
;
because
he
know
well
enough
how
he
can
blast
every
attempt
:
yet
,
because
he
knowes
that
his
people
have
some
flesh
remaining
still
in
them
,
the
appearance
of
a
tumult
,
and
the
opposition
of
the
Gospell
may
,
peradventure
,
put
them
into
an
affright
.
The
Lord
therefore
endeavours
to
hearten
his
own
people
,
against
the
frights
that
they
might
take
,
in
regard
of
the
outward
appearance
of
opposition
;
and
this
he
doth
in
the
words
of
the
Text
:
Feare
thou
not
,
for
I
am
with
thee
:
bee
not
dismayed
,
for
I
am
thy
God
.
Now
,
lest
there
should
be
a
mistake
to
whom
the
Lord
directs
this
speech
;
for
the
intent
of
the
Lord
may
be
mistaken
in
the
extent
of
the
people
to
whom
hee
speakes
;
and
therefore
in
the
8.
and
9.
verses
,
the
Lord
shews
to
whom
he
speaks
such
incouragements
:
But
thou
Israel
art
my
servant
,
and
Jacob
,
whom
I
have
chosen
,
the
seed
of
Abraham
my
friend
.
Object
.
Why
some
will
say
,
It
seemes
then
that
in
this
Text
,
Gods
speaking
of
comfort
,
and
encouragement
,
is
confined
onely
unto
the
people
of
the
Jews
that
are
the
children
of
Jacob
,
and
the
seede
of
Abraham
,
and
therefore
what
ever
comfort
there
is
in
the
Text
,
there
is
little
comfort
belongs
unto
us
?
Answ.
Consider
the
ninth
verse
,
and
then
it
will
appear
,
that
though
God
speakes
of
Jacob
,
Israel
,
and
the
seed
of
Abraham
,
yet
he
doth
not
speak
of
the
seed
according
to
the
flesh
,
but
according
to
the
Spirit
;
for
in
the
ninth
verse
,
you
read
the
words
thus
:
Thou
whom
I
have
chosen
,
and
taken
from
the
ends
of
the
earth
.
That
Jacob
then
,
and
Israel
,
to
whom
the
Lord
speakes
these
comfortable
words
,
is
the
Jacob
and
Israel
that
is
called
from
the
ends
of
the
earth
.
Now
,
if
you
would
know
what
is
meant
by
the
ends
of
the
earth
,
the
Prophet
will
tell
you
,
in
chap.
43.
of
Isaiah
and
the
5,6,7
.
verses
,
Feare
not
,
for
I
am
with
thee
,
I
will
bring
thy
seed
from
the
East
,
and
gather
thee
from
the
West
;
I
will
say
to
the
North
,
Give
up
,
and
to
the
South
,
Keepe
not
back
:
bring
my
Sonnes
from
farre
,
and
my
Daughters
from
the
ends
of
the
earth
,
even
every
one
that
is
called
by
my
name
.
As
much
as
to
say
,
this
Israel
and
Jacob
,
to
whom
the
Lord
speaks
,
not
to
feare
,
is
a
people
gathered
from
the
East
,
and
from
the
North
,
and
from
the
South
,
and
from
the
West
;
now
the
seed
of
Jacob
naturally
considered
,
is
not
of
that
extent
,
as
to
over-spread
the
World
every
way
,
however
,
the
last
clause
,
that
it
is
,
even
every
one
that
is
called
by
his
name
,
puts
it
out
of
doubt
,
that
it
extends
also
to
us
Gentiles
.
This
I
note
,
beloved
,
that
so
we
may
not
only
have
a
guesse
that
the
comfortable
language
frequently
mentioned
by
the
Prophet
,
belongeth
unto
us
,
as
wel
as
the
Jews
:
but
that
we
may
see
that
it
is
the
mind
of
the
Lord
,
that
he
hath
revealed
it
himself
,
that
it
doth
indeed
extend
it self
unto
us
;
for
,
by
the
way
,
solid
comfort
wil
not
be
raised
upon
meer
guesses
or
presumptions
,
taking
things
for
granted
,
without
the
sense
of
a
good
foundation
to
bear
up
such
comforts
.
All
the
comfort
people
have
,
when
they
runne
upon
guesses
,
is
onely
abiding
with
them
so
long
as
there
is
not
administred
an
occasion
of
discomfort
.
But
all
the
comforts
in
the
world
will
vanish
that
have
not
some
firme
foundation
when
they
are
struck
at
,
and
when
some
tempest
beats
against
them
,
to
cast
them
downe
.
And
therefore
it
is
good
to
bee
established
in
every
truth
wherein
comfort
may
be
received
.
Now
,
from
this
passage
,
as
it
hath
reference
to
the
coherence
,
I
may
observe
unto
you
,
that
,
When
ever
the
Lord
Jesus
Christ
is
set
up
in
freshnesse
,
and
glory
,
and
beauty
,
he
doth
alwayes
meet
with
strong
opposition
:
I
say
,
the
Lord
Christ
,
that
righteous
Man
,
was
never
raised
up
,
but
a
storme
was
raised
with
him
;
there
is
an
everlasting
fighting
against
the
glorious
light
of
Christs
Gospel
,
when
ever
it
breakes
out
.
You
may
see
the
truth
of
this
,
beloved
,
especially
since
Christs
personall
coming
at
all
times
;
no
sooner
did
the
Apostles
begin
to
preach
Christ
,
as
raised
from
the
dead
,
but
a
madnesse
and
a
fury
grew
upon
those
that
thought
themselves
in
authority
,
as
the
Scribes
and
Pharisees
;
their
swords
were
presently
drawn
,
their
prisons
set
open
to
clap
up
those
that
preached
Christ
;
Herod
killed
one
,
imprisoned
another
,
intending
to
kill
him
too
.
Beloved
I
need
say
little
of
this
,
your
owne
experience
may
now
be
a
sufficient
witnesse
of
that
which
,
perhaps
,
you
feared
long
before
.
Now
is
come
the
time
of
reformation
,
and
purging
of
the
Church
,
the
time
is
come
of
setting
up
the
Ark
,
and
bringing
Dagon
down
:
you
see
the
fruit
of
this
,
you
see
what
combustions
this
hath
raised
in
the
world
:
let
Christ
himself
be
never
so
peaceable
,
yet
when
he
comes
,
men
will
picke
a
quarrell
with
him
;
therefore
by
the
way
,
as
it
is
a
truth
in
generall
,
so
is
it
in
particular
cases
too
:
When
ever
we
the
Ministers
of
the
Gospel
,
devote
our selves
only
to
set
up
Christ
,
and
labour
might
and
maine
upon
this
worke
,
we
must
expect
to
have
the
world
about
our
cares
.
And
for
you
,
beloved
,
if
you
dreame
of
peace
and
rest
in
the
world
,
if
you
dreame
of
finding
of
friendship
and
amity
,
and
applause
with
men
,
while
you
endeavour
to
set
up
the
Lord
Christ
,
you
mistake
your selves
exceedingly
.
You
must
looke
for
uproars
,
and
tumults
,
and
clamours
from
the
world
,
and
there
will
be
these
continually
attending
you
.
In
the
second
place
,
from
the
coherence
,
you
may
observe
,
As
mad
and
desperate
as
the
world
is
,
and
the
enemies
of
Christ
are
in
fighting
and
making
opposition
against
Christ
;
yet
no
weapons
formed
in
this
kinde
shall
prosper
.
The
Lord
hath
raised
him
up
,
saith
the
Text
,
and
he
shall
rule
over
the
Heathen
,
and
they
shall
bee
as
dust
before
his
sword
,
and
as
driven
stubble
before
his
bow
.
I
say
,
this
shall
come
to
passe
,
and
therefore
it
is
no
great
matter
how
majestically
the
world
lookes
,
and
how
mighty
it
makes
it selfe
,
for
,
beloved
,
if
all
the
World
should
combine
against
one
person
,
that
stands
for
the
cause
of
Christ
,
rather
than
Christ
should
sinke
,
this
person
should
bee
able
to
withstand
even
the
whole
World
.
But
however
,
let
tha●
person
bee
borne
downe
to
the
ground
,
or
over-borne
with
the
World
,
Christ
shall
never
be
over-borne
,
Christ
shall
reign
in
glory
,
and
triumph
,
not
onely
in
Heaven
,
but
also
in
his
Church
too
.
When
all
comes
to
all
,
let
them
fight
never
so
desperately
,
Christ
shall
bee
the
conqueror
,
he
shall
puriue
,
nay
,
he
shall
passe
on●
softly
;
hee
shall
not
neede
to
take
any
great
pains
,
nor
toile
,
to
maintaine
himself
thus
set
up
,
and
destroy
his
enemies
,
hee
shall
doe
i●
with
ease
.
But
this
is
not
that
I
meane
neither
;
I
come
therefore
to
the
Text
it selfe
:
The
Text
is
a
word
of
incouragement
,
or
a
word
of
heartening
,
held
forth
to
those
spirits
that
are
subject
to
faint
and
droop
,
in
respect
of
the
affliction●
that
are
likely
,
or
at
least
seeme
to
be
likely
to
grow
upon
the
Church
of
Christ
;
Feare
not
,
be
not
dismayed
,
I
am
thy
God
,
I
am
with
thee
.
In
the
words
,
there
are
two
generalls
very
remarkable
and
observable
:
First
,
the
temper
of
the
spirit
that
the
Lord
aimes
to
reduce
his
people
unto
.
Secondly
,
the
course
the
Lord
takes
to
reduce
them
thereunto
.
The
temper
of
spirit
that
the
Lord
desires
to
reduce
his
people
unto
,
is
delivered
in
a
double
expression
;
Feare
not
;
bee
not
dismayed
.
They
are
both
one
,
saving
that
dismayednesse
is
the
highest
extremity
of
feare
;
so
then
the
temper
that
he
endeavours
to
reduce
them
unto
,
is
a
quietnesse
,
and
settlednesse
,
and
undauntednesse
of
spirit
.
Secondly
,
the
course
that
God
takes
to
bring
them
to
this
temper
of
spirit
,
is
a
proposall
of
motives
and
arguments
of
sufficient
effect
,
and
prevalency
to
pull
down
vain
feare
out
of
the
heart
;
Feare
not
,
for
I
am
thy
God
;
I
am
with
thee
,
and
so
forth
.
The
result
of
the
Text
is
briefly
this
:
They
need
never
to
be
affraid
,
nor
dismayed
at
any
thing
,
though
it
appeare
never
so
hideous
,
who
have
God
for
their
God
,
and
present
with
them
,
and
a
help
unto
them
.
Beloved
,
these
are
times
,
as
I
hinted
before
unto
you
,
that
require
such
a
cordial
as
this
,
now
mentioned
unto
you
:
For
now
in
a
more
eminent
way
then
ever
before
,
is
the
glory
of
the
Kingdome
of
Christ
contested
against
,
and
attempted
to
be
thrown
down
to
the
dust
.
Now
,
when
wee
heare
of
evills
,
our
hearts
are
subject
to
be
dismayed
,
and
especially
when
wee
see
them
with
our
eyes
;
the
sword
is
drawne
,
nay
,
blood
is
drawne
,
the
hearts
of
men
are
full
of
faintings
,
and
many
almost
at
their
wits
ends
;
many
begin
to
suspect
what
will
become
of
things
,
out
of
the
fainting
&
suspicion
of
their
spirits
.
And
therefore
now
,
now
it
is
time
to
bring
forth
,
out
of
the
treasures
of
the
Lord
,
that
,
that
may
stay
the
spirits
of
the
people
of
God
;
that
is
,
such
an
incouragement
as
the
Lord
himselfe
gives
,
which
will
be
the
best
way
in
the
world
to
establish
our
hearts
;
namely
,
when
God
will
say
to
a
soule
,
Feare
not
,
be
not
dismayed
;
for
I
am
thy
God
:
it
is
a
cup
of
consolation
indeed
.
And
that
wee
may
draw
it
forth
to
you
,
with
the
better
advantage
for
you
to
drinke
deepe
of
it
,
let
us
take
these
particulars
into
consideration
:
First
,
what
it
is
,
not
to
feare
,
nor
to
be
dismayed
.
Secondly
,
what
it
is
,
that
wee
must
not
feare
and
be
dismayed
at
.
Thirdly
,
what
the
fruite
of
fear
,
or
dismayednesse
is
,
or
what
prejudice
or
disadvantage
feare
,
or
dismayednesse
brings
along
with
them
.
Fourthly
,
wee
shall
then
consider
the
motives
of
the
Lord
,
to
take
us
off
from
these
distempers
of
feare
,
and
dismayednesse
;
namely
,
because
God
is
our
God
;
and
in
that
wee
shall
consider
.
First
,
what
it
is
for
God
to
be
thy
God
.
Secondly
,
we
shall
consider
,
what
strength
there
is
in
this
Argument
,
God
being
thy
God
,
how
this
takes
off
fear
and
dismayednesse
.
And
,
Thirdly
,
seeing
there
is
such
strength
in
this
Argument
,
we
shall
consider
how
God
doth
become
the
God
of
persons
and
people
,
that
so
you
may
see
the
way
to
enter
into
this
priviledge
to
have
God
for
your
God
,
and
so
to
bee
secured
from
fear
and
dismayednesse
.
To
begin
with
the
first
,
what
it
is
for
a
person
not
to
feare
,
nor
be
dismayed
.
I
have
observed
concerning
all
the
passions
and
affections
of
men
,
that
the
sense
of
them
far
better
open
their
nature
,
then
any
discourse
possibly
can
.
When
a
fit
of
feare
,
especially
when
the
height
of
dismayednesse
it selfe
seizes
upon
a
spirit
,
that
spirit
may
read
a
playner
lecture
to
it self
of
that
Passion
,
then
all
the
Rhetorick
of
men
in
the
world
can
expresse
;
I
mean
,
fear
is
such
a
passion
,
as
every
one
knowes
better
by
those
experiments
they
have
of
it
,
what
it
is
,
then
another
is
possible
able
to
discribe
.
It
is
a
very
distracting
,
disturbing
,
confounding
passion
;
it
is
a
kinde
of
besotting
passion
,
that
makes
men
lose
themselves
,
especially
,
if
it
be
in
the
extremity
of
feare
,
It
arises
from
an
apprehension
of
some
unavoidable
,
insupportable
evill
growing
upon
a
person
,
and
occasioned
either
by
some
symptomes
of
that
evill
,
or
by
some
messenger
or
other
relating
it
,
or
by
some
foresight
of
the
evill
in
the
eye
.
Now
,
as
evill
appears
greater
or
lesser
,
and
more
or
lesse
tolerable
,
so
the
passion
of
feare
,
is
more
or
lesse
in
persons
.
In
brief
,
I
will
give
you
but
a
touch
of
the
nature
of
this
passion
,
and
you
shall
have
it
delivered
to
you
in
the
words
of
the
Psalmist
,
where
he
sets
it
forth
by
its
contrary
,
by
what
it
is
not
to
be
afraid
,
or
not
to
be
dismayed
,
in
112
Psalme
the
7.
and
8.
verses
,
the
Psalmist
hath
divers
expressions
,
that
plainly
shew
,
what
it
is
for
a
person
not
to
bee
affraid
,
Hee
shall
not
bee
moved
,
saith
hee
,
his
heart
is
fixed
,
hee
shall
not
be
affraid
;
his
heart
is
established
.
Marke
the
phrases
,
and
in
them
you
shall
have
a
full
Lecture
read
to
you
of
a
heart
not
affraid
nor
dismayed
.
First
,
it
is
a
heart
that
is
not
moved
nor
stirred
:
suppose
evill
grows
on
,
it
may
bee
the
sword
,
the
enemy
appeares
bigger
and
bigger
;
still
the
dangers
are
greater
and
greater
;
what
is
it
now
not
to
be
affraid
?
It
is
not
to
be
moved
at
all
at
any
time
;
so
farre
forth
as
the
appearance
of
danger
moves
the
heart
,
or
turnes
it
,
so
farre
hee
is
affraid
.
So
the
other
phrase
doth
import
,
His
heart
is
fixed
.
You
know
,
that
feare
in
the
heart
,
is
oftentimes
expressed
by
the
shaking
and
trembling
of
it
;
and
therefore
the
Holy
Ghost
expresseth
it
also
by
the
shaking
of
the
tops
of
trees
,
so
it
causeth
an
unstedfastnesse
of
spirit
.
Now
saith
the
Psalmist
,
they
shall
not
be
affraid
,
whose
hearts
are
fixed
,
that
is
,
as
a
post
that
is
set
deep
in
the
ground
,
and
rammed
in
,
stands
fast
,
so
that
if
you
thrust
against
it
,
it
stirs
not
,
it
is
fixed
:
so
when
any
thing
beats
against
the
heart
to
shake
it
,
and
to
overthrow
it
,
when
the
heart
of
a
man
stirs
not
at
it
,
it
is
a
fixed
heart
,
and
is
not
affraid
.
And
so
the
phrase
that
followes
;
his
heart
is
established
,
signifieth
that
it
is
made
a
stable
and
firm
heart
,
so
that
it
cannot
bee
shaken
.
In
briefe
,
to
have
a
heart
not
affraid
nor
dismayed
,
is
to
have
a
heart
calm
,
that
lookes
with
a
regardlesse
eye
,
as
I
may
say
,
upon
evills
when
they
doe
grow
out
.
You
shall
see
beloved
,
this
affection
or
temper
of
spirit
,
not
to
be
affraid
,
in
that
sense
I
mention
,
excellently
described
unto
you
in
the
third
of
Daniel
,
and
the
16.
verse
,
and
there
,
when
ever
you
would
know
whether
you
be
affraid
or
no
you
shall
find
alwayes
as
in
a
Lecture
,
the
thing
discovered
unto
you
.
You
know
what
danger
was
in
the
eies
of
those
three
children
,
Shadrach
,
Meshach
and
Abednigo
,
there
was
a
hot
fiery
furnace
prepared
for
them
,
seven
times
hotter
than
ordinary
;
the
King
proclaimes
that
what
ever
he
be
that
will
not
fall
down
and
worship
his
Image
,
should
presently
be
cast
into
this
furnace
:
This
was
enough
to
startle
a
person
,
and
make
him
tremble
.
But
how
is
the
temper
of
the
three
children
expressed
there
?
We
are
not
,
say
they
,
carefull
to
answer
thee
in
this
matter
.
These
threatnings
,
though
very
fearfull
in
the
eyes
of
others
,
seemed
but
a
matter
of
nothing
to
them
,
they
made
a
tush
at
it
,
We
are
not
carefull
to
answer
thee
in
this
matter
.
Even
so
people
are
then
free
from
feare
,
who
when
evill
is
comming
,
care
not
for
it
;
a
man
when
he
cares
not
for
any
thing
that
assailes
him
,
hee
rusheth
in
upon
it
,
and
although
it
seeme
to
threaten
unto
him
some
mischief
,
yet
he
is
confident
it
cannot
hurt
him
.
So
far
forth
as
you●
can
overlook
evills
drawing
on
upon
you
,
more
or
lesse
,
not
regarding
them
,
in
respect
of
any
hurt
they
can
doe
you
,
so
far
forth
are
you
free
from
feare
.
Object
.
You
will
say
,
none
in
the
world
can
have
such
a
temper
of
spirit
,
when
dangers
are
growing
,
especially
great
and
thick
upon
them
.
Answ.
No
:
What
say
you
of
these
three
children
?
I
speak
of
men
now
,
they
were
carelesse
.
Object
.
You
will
say
,
it
may
be
,
that
was
an
extraordinary
case
.
Answ.
Nay
,
you
shall
finde
,
that
the
very
ground
of
the
undauntednesse
of
their
spirits
was
the
same
which
the
Lord
proposeth
in
this
Text
,
to
put
us
out
of
feare
.
We
are
carelesse
to
answer
thee
in
this
matter
.
Why
?
Our
God
whom
we
serve
is
able
to
deliver
us
,
and
he
will
deliver
us
.
The
carelesnesse
of
their
spirits
was
grounded
upon
a
common
principle
of
the
whole
Church
,
and
upon
the
same
,
the
Lord
proposeth
to
all
the
rest
of
his
people
,
as
well
as
to
them
;
they
being
confident
God
was
their
God
,
neither
the
greatnesse
of
the
King
,
nor
the
violence
of
his
threatnings
,
could
stir
them
a
jot
,
they
were
all
nothing
to
God
,
who
was
their
God
,
who
was
able
to
deliver
them
,
and
would
deliver
them
.
Their
confidence
in
this
,
was
that
which
made
them
break
forth
into
this
bold
expression
,
We
are
carelesse
to
answer
thee
in
this
matter
.
But
now
let
us
consider
,
what
the
people
of
God
should
not
feare
.
Object
.
What
,
to
be
affraid
of
nothing
?
doth
not
the
Lord
himselfe
commend
feare
to
men
?
Nay
,
is
not
God
himselfe
called
the
fear
of
Isaac
?
and
yet
would
you
make
us
to
believe
,
that
we
should
have
no
fear
?
Answ.
I
answer
,
there
is
a
threefold
feare
;
here
is
a
naturall
feare
,
a
religious
feare
;
and
here
is
a
turbulent
feare
:
A
naturall
feare
is
●othing
else
,
but
such
an
affection
,
as
is
in
men
●y
nature
that
they
cannot
be
freed
from
;
such
feare
was
in
Christ
himselfe
,
without
sinne
.
There
is
a
religious
and
godly
feare
,
and
that
is
nothing
but
an
awfull
reverence
,
whereby
people
keepe
a
fit
distance
between
the
gloriou●
Majesty
of
God
,
and
the
meannesse
of
a
creature
,
and
it
is
opposed
to
saucinesse
:
And
the●
there
is
a
turbulent
feare
,
and
that
is
a
feare
〈◊〉
disquietnesse
;
now
all
disquieting
feare
,
is
tha●
which
the
Lord
endeavours
to
take
off
fro●
his
people
.
Well
,
but
what
are
the
things
,
you
will
say
,
we
should
not
bee
affraid
,
nor
dismayed
at●
Perhaps
I
shall
pitch
upon
things
people
are
much
affraid
of
,
and
will
thinke
strange
the●
should
not
be
affraid
of
them
.
First
,
I
must
tell
you
,
the
people
of
Go●
his
owne
people
,
they
need
not
be
affraid
〈◊〉
their
sins
;
And
yet
let
me
not
be
mistaken
,
〈◊〉
doe
not
say
,
we
must
not
be
affraid
to
sinne
,
b●
they
need
not
be
affraid
of
their
sins
,
they
th●
have
God
for
their
God
,
there
is
no
sin
th●
ever
they
commit
,
can
possibly
doe
them
an●
hurt
.
Therefore
,
as
their
sins
cannot
hu●
them
,
so
there
is
no
cause
of
feare
in
their
sin●
they
have
committed
.
Object
.
Some
will
be
ready
to
say
,
This
〈◊〉
strange
;
All
the
evils
in
the
world
that
com●
they
grow
up
from
the
sinfulnesse
of
men
.
If
man
be
affraid
of
any
thing
,
he
should
bee
a●fraid
of
sin
,
from
whence
all
evils
do
flow
.
Answ.
I
answer
,
beloved
,
it
is
true
,
sin
nat●rally
is
a
root
bringing
forth
all
manner
of
evill
fruit
,
The
wages
of
sinne
is
death
;
but
yet
I
say
,
what
ever
sin
in
its
owne
nature
brings
forth
,
yet
the
sins
of
Gods
peculiar
people
,
they
that
have
God
for
their
owne
God
,
their
sins
can
doe
them
no
hurt
at
all
,
and
in
that
regard
,
there
is
no
cause
of
feare
from
any
of
their
sins
,
that
ever
they
have
committed
.
Beloved
,
I
conceive
this
may
seeme
somewhat
harsh
to
some
spirits
,
touching
the
truth
of
it
,
especially
to
such
as
misconceive
the
drift
at
which
I
aim
,
which
is
not
to
incourage
any
one
unto
sin
,
but
to
ease
the
consciences
of
the
distressed
:
I
desire
you
to
resolve
with
your selves
this
one
thing
,
so
far
forth
,
as
the
Lord
reveals
it
,
so
far
you
will
sit
downe
contented
with
the
minde
of
the
Lord
revealed
to
you
;
and
I
beseech
you
,
kicke
not
against
the
truth
.
There
is
not
one
sin
,
not
all
the
sins
together
of
●ny
one
believer
,
that
can
possibly
do
that
belie●er
any
hurt
,
real
hurt
I
mean
:
and
therefore
he
●ught
not
to
●e
affraid
of
them
.
How
will
that
●e
made
good
,
you
will
say
?
I
will
make
it
ap●eare
out
of
the
seventh
to
the
Romans
,
from
●he
midst
of
the
Chapter
,
to
the
end
,
you
see
●ow
the
Apostle
carries
it
along
,
especially
●bout
the
15.
and
19.
verses
,
where
it
is
true
,
the
●postle
expresseth
himself
in
heavy
complaints
●gainst
such
sins
as
befall
believers
:
The
good
that
I
would
doe
,
that
doe
I
not
,
and
the
evill
th●
I
would
not
do
,
that
doe
I
;
insomuch
;
that
in
t●
last
verse
but
one
,
the
Apostle
with
much
veh●
mency
,
puts
the
question
thus
:
O
wret●hed
m●
that
I
am
,
who
shall
deliver
me
from
the
body
of
th●
death
?
Some
will
be
ready
presently
to
sa●
here
you
see
plainly
is
a
fear
of
sin
,
or
ought
〈◊〉
be
,
here
is
a
body
of
death
in
men
to
be
affra●
of
.
But
give
me
leave
to
tell
you
,
that
th●
Apostle
in
this
Chapter
,
as
I
conceive
,
do●
personate
a
scrupulous
spirit
,
and
doth
n●
speak
out
his
owne
present
case
as
it
was
at
th●
time
when
he
speaks
it
,
but
speaks
in
the
pers●
of
another
,
yet
a
Believer
;
and
my
reason
〈◊〉
this
:
Because
the
Apostle
,
in
respect
of
h●
owne
person
,
what
was
become
of
sins
,
w●
already
resolved
;
therefore
I
conceive
he
do●
act
the
part
of
a
troubled
spirit
,
that
in
respe●
of
the
multitude
and
prevalency
of
corruption
was
ready
to
cry
out
,
O
wretched
man
,
who
sh●
deliver
mee
from
the
body
of
this
death
?
But
ma●●
how
the
Apostle
answers
this
question
,
wh●ther
it
bee
his
owne
case
or
anothers
,
fo●
will
not
stand
upon
that
,
and
you
shall
plain●
see
the
Apostle
concludes
,
though
there
〈◊〉
such
marvellous
filthinesse
and
prevalency
〈◊〉
sin
,
yet
it
cannot
do
any
hurt
at
all
.
But
,
sa●
he
,
I
thanke
God
,
through
our
Lord
Jesus
Chri●●
who
will
deliver
me
from
this
body
of
death
As
much
as
to
say
,
Indeed
,
till
a
man
looke
to
Christ
,
there
is
nothing
but
matter
of
bitternesse
and
evill
to
be
seen
as
the
certain
fruits
of
sin
,
and
there
can
be
nothing
but
bitternesse
in
sin
,
in
regard
of
the
evill
that
is
like
to
follow
it
.
But
when
persons
can
once
looke
to
Christ
,
the
case
is
altered
.
What
doth
he
thanke
God
for
?
He
thanks
God
,
that
though
naturally
a
body
of
death
grew
up
by
sin
;
yet
there
is
no
prejudice
in
this
kinde
can
come
to
him
,
through
Christ
.
Now
,
that
the
Apostle
doth
plainly
mean
,
that
he
thanks
God
,
in
that
sin
could
not
doe
him
,
or
others
any
hurt
:
mark
how
in
his
thankfulnesse
he
expresseth
himself
in
the
beginning
of
the
8.
Chapter
;
There
is
now
no
condemnation
to
them
that
are
in
Christ
,
that
walke
not
after
the
fl●sh
,
but
after
the
Spirit
.
There
you
see
the
ground
of
the
Apostles
thanksgiving
;
namely
,
that
now
there
is
no
condemnation
to
those
that
are
in
Christ
.
No
,
you
will
say
no
condemnation
in
Hell
,
but
yet
,
as
there
is
remainders
of
sinne
in
Gods
owne
people
,
so
there
will
some
evill
or
other
fall
upon
the
commission
of
sin
;
marke
what
the
Apostle
speakes
of
it
in
the
2.
and
4.
ver●●
;
Would
you
have
the
clear
minde
of
the
Spirit
●in
it
.
There
it
is
held
forth
;
The
Law
of
the
Spirit
of
life
which
is
in
Christ
,
hath
freed
mee
from
the
law
of
sinne
and
death
:
for
what
the
Law
could
not
doe
,
in
that
it
was
weake
through
the
flesh
,
God
sent
forth
his
Son
in
the
similitude
of
sinfull
flesh
,
and
for
sin
condemned
sin
in
the
flesh
.
The
Law
of
the
Spirit
of
life
in
Christ
,
hath
freed
mee
from
the
Law
of
sinne
,
and
death
.
Here
Christ
stands
for
the
deliverance
of
his
people
from
condemnation
,
from
eternall
wrath
,
say
some
;
yea
,
but
saith
the
Apostle
,
wee
are
delivered
from
the
Law
of
sin
and
death
;
what
is
the
Law
of
sin
,
but
what
the
Law
may
do
to
persons
,
for
those
sins
which
are
committed
by
them
?
Now
what
can
sin
do
when
it
is
condemned
?
It
is
true
,
take
a
Traytor
,
as
he
is
at
liberty
,
hee
may
do
mischief
,
but
take
him
as
he
is
arraigned
,
and
condemned
,
and
as
he
is
bound
and
manacled
,
he
can
doe
no
hurt
.
Now
sinne
is
condemned
to
the
Believer
,
it
can
do
no
hurt
at
all
to
him
;
for
what
hurt
can
that
doe
unto
a
man
which
is
carried
into
a
Land
of
forgetfulnesse
,
to
avoid
further
prejudice
of
such
persons
that
are
indangered
by
it
?
When
men
have
been
found
dangerous
unto
the
State
,
〈◊〉
hath
been
a
common
practice
to
banish
them
the
Kingdome
,
into
a
place
far
remote
,
when
they
cannot
have
any
opportunity
of
doing
any
mischief
,
and
when
they
are
banished
,
the●
are
not
to
returne
againe
,
upon
paine
of
death
.
Now
,
beloved
,
our
Scape
Goat
hath
carri●
our
sins
into
a
Land
of
forgetfulnesse
.
Consider
further
;
suppose
a
man
be
entered
into
many
bonds
,
and
they
are
for
great
summes
;
It
is
true
,
while
they
remaine
bonds
in
force
,
such
a
man
is
subject
to
feare
arrests
;
but
put
the
case
these
bonds
are
all
cancelled
,
that
the
debt
in
the
Creditors
book
be
blotted
out
,
what
hurt
then
can
these
bonds
do
unto
a
man
,
when
the
seal
is
torn
off
,
and
all
the
writing
in
the
bond
is
blotted
out
?
If
a
man
saw
a
thousand
such
bonds
,
in
which
he
were
obliged
,
it
would
affright
him
no
more
then
if
he
saw
none
at
all
.
True
indeed
,
every
sin
is
a
great
debt
,
and
wee
commit
sins
daily
and
hourly
against
the
Lord
,
and
the
torments
of
Hel
is
the
merit
of
the
least
sin
in
the
world
;
for
,
I
speake
not
this
to
extenuate
any
sin
,
but
to
shew
the
greatnes
of
Gods
Grace
,
and
to
ease
,
upon
good
grounds
,
distressed
consciences
.
Therefore
,
such
as
look
upon
these
sins
,
as
uncancelled
,
and
these
debts
,
as
true
debts
;
it
is
true
,
so
long
these
sins
may
work
a
horror
and
trembling
in
persons
,
but
for
Believers
that
are
the
members
of
Christ
,
they
may
read
fairly
all
the
sins
that
ever
they
have
committed
,
they
may
read
also
the
desert
of
these
transgressions
,
which
should
be
executed
and
inflicted
upon
them
,
if
they
were
not
cancelled
and
blotted
out
.
But
marke
what
the
Lord
speaks
,
in
the
43.
of
Isaiah
,
I
,
even
I
am
he
that
blotteth
out
thy
transgressions
,
for
mine
owne
name
sake
,
and
will
not
remember
thy
sins
.
Now
,
what
prejudice
can
that
do
,
that
is
blotted
out
?
I
say
,
every
debt
of
a
Believer
is
a
cancelled
debt
,
so
that
the
Lord
himselfe
hath
nothing
at
all
to
lay
to
a
Believers
charge
:
For
,
how
can
that
Scorpion
do
hurt
,
that
hath
lost
his
sting
,
and
spent
his
venome
in
the
sides
of
Christ
,
and
left
it
there
?
It
was
Christ
that
was
wounded
for
the
transgressions
of
his
people
,
he
was
bruised
for
the
iniquities
of
the
faithfull
,
the
chastisements
of
their
peace
was
upon
him
,
saith
the
Holy
Ghost
,
in
the
53.
of
Isaiah
,
and
the
5.
verse
.
What
hurt
can
there
be
to
whom
there
is
peace
from
God
,
and
nothing
but
peace
?
It
is
true
,
our
sins
themselves
do
not
speak
peace
,
but
Christ
bearing
the
sinne
and
the
wrath
that
these
sins
doe
deserve
,
his
chastisement
,
or
the
wrath
hee
sustained
,
speaks
peace
to
every
Believer
,
whose
transgressions
be
did
beare
.
Therefore
,
beloved
,
be
not
affraid
,
ye
that
are
Believers
,
and
members
of
Christ
,
for
fear
of
wrath
breaking
down
from
heaven
upon
you
for
such
and
such
sins
,
which
you
have
committed
,
for
they
can
do
you
no
hurt
,
all
your
sins
together
can
do
you
no
harme
,
all
the
sting
and
poyson
of
your
sins
were
spent
upon
the
backe
of
Christ
.
Marke
that
excellent
expression
of
the
Apostle
in
the
1
Cor.
15.56
,
57.
he
tels
us
there
indeed
,
that
the
sting
of
death
is
sin
,
and
the
strength
of
sinne
is
the
Law
;
so
that
here
seems
to
be
a
sting
in
sin
even
to
death
it selfe
.
But
mark
what
follows
,
thanks
be
to
God
through
our
Lord
Jesus
Christ
.
,
that
hath
given
us
the
victory
.
What
doth
he
meane
?
even
the
victory
of
overcoming
of
sinne
,
and
death
,
that
is
his
true
meaning
.
Though
naturally
sin
hath
a
sting
,
yet
there
is
a
victory
over
this
sting
.
Christ
is
the
death
of
it
,
as
he
tooke
away
the
sting
of
it
,
so
that
the
sins
of
Believers
set
up
to
affright
them
by
Satan
,
or
his
instruments
,
they
are
but
Scare-crows
and
Bugbears
,
things
to
fright
ignorant
children
indeed
,
but
men
of
insight
and
understanding
,
are
able
to
see
that
they
are
counterfeit
things
.
It
is
true
,
before
men
come
to
see
the
light
of
the
Gospel
of
Christ
,
their
sins
stare
in
their
faces
,
seeming
to
spit
fire
at
them
:
but
just
as
you
shall
have
children
,
it
may
be
,
put
one
of
their
company
into
hideous
postures
,
and
a
fearfull
and
terrible
representation
,
causing
every
one
that
knowes
it
not
,
to
run
from
him
:
so
sinne
,
as
it
is
set
up
by
Satan
with
a
terrible
visage
,
as
it
were
to
spit
fire
in
the
faces
of
the
godly
,
and
faithfull
,
seems
very
threatning
and
dreadfull
.
But
they
are
to
know
for
certaine
,
it
is
but
a
made
thing
,
there
is
no
feare
from
the
sins
of
Believers
,
all
the
terror
and
fearfulnesse
of
sin
Christ
himselfe
hath
drunk
it
,
and
in
the
drinking
of
it
,
Christ
himselfe
our
life
,
was
crucified
,
and
in
that
regard
,
I
say
,
all
the
terror
and
gastlinesse
,
and
hideousnesse
of
sin
,
as
it
is
represented
by
Satan
,
is
spent
,
and
●n
it self
is
dead
.
It
is
true
,
indeed
a
living
roaring
Lion
is
a
terrible
creature
,
but
in
a
dead
Lion
there
is
no
more
feare
then
is
in
a
stick
,
or
a
stone
,
to
him
that
knows
he
is
dead
.
While
sin
is
alive
,
it
is
fearfull
and
corrible
,
and
deadly
;
but
when
sin
it self
is
dead
,
then
there
is
no
more
terror
in
it
then
is
in
a
dead
Lion
.
Thus
I
speak
concerning
sin
,
not
as
it
smiles
upon
a
man
,
with
a
promi●ing
countenance
before
it
be
committed
,
for
so
it
is
most
dreadfull
and
odious
to
the
faithfull
,
as
that
which
crucified
their
sweetest
Lord
:
but
as
committed
,
and
lying
upon
the
conscience
of
a
Believer
,
indeavouring
to
drive
him
to
deny
the
love
and
free
Grace
of
God
to
him
,
and
the
all
sufficiency
of
Christ
:
For
in
this
regard
it
is
crucified
by
Christ
,
and
so
a
Believer
need
not
be
affraid
of
sin
.
Indeed
,
terrible
it
ma●
seem
to
be
at
first
,
but
there
is
no
just
cause
of
terriblenesse
in
it
,
for
it
can
doe
no
hurt
.
Therefore
the
Apostle
telling
us
of
the
Hand-writing
of
Ordinances
that
was
against
us
,
and
contrary
to
us
,
saith
,
that
Christ
hath
nailed
them
to
his
Crosse
.
So
that
the
sins
of
Believers
are
crucified
with
Christ
;
they
that
are
Christs
,
have
crucified
,
the
flesh
,
with
the
affections
,
and
lusts
thereof
.
We
commonly
understand
this
,
as
if
our
mortification
and
denying
of
sin
,
were
the
crucifying
of
the
flesh
:
but
the
Apostle
speaks
otherwise
there
,
and
you
may
see
,
he
intends
,
that
they
that
are
Christ
are
crucified
with
him
,
as
much
as
to
say
,
Christs
dying
upon
the
crosse
for
Beleevers
,
his
death
became
the
death
,
that
is
,
the
expiation
of
sin
for
them
,
that
it
should
be
no
more
terrible
unto
them
,
nor
affright
the
people
of
God
.
I
have
insisted
the
more
upon
this
,
because
indeed
,
it
is
the
root
from
whence
all
other
feares
spring
:
For
,
from
crosses
and
afflictions
,
which
come
upon
persons
(
of
which
we
shall
speake
presently
)
they
run
immediately
to
their
sins
,
and
conceive
that
it
is
their
sins
that
have
put
stings
into
them
,
and
makes
them
so
bitter
;
still
therefore
they
are
perplexed
with
fears
,
as
long
as
sin
is
upon
them
;
Certainly
,
some
fearfull
thing
wil
come
upon
them
,
Why
?
they
have
committed
such
and
such
sins
,
these
be
the
cause
of
their
fear
.
But
beloved
,
either
deny
plainly
that
Christ
dyed
for
your
sins
,
and
that
he
hath
borne
the
whole
wrath
of
God
,
that
sin
hath
deserved
,
or
sit
down
by
this
truth
that
sin
did
hurt
Christ
so
much
,
that
it
cannot
hurt
the
Believer
for
whom
Christ
did
die
.
Secondly
,
as
we
should
not
fear
our
own
sins
,
being
Believers
,
and
members
of
Christ
;
so
neither
ought
we
to
fear
the
sins
of
others
.
Object
.
You
will
say
,
supposing
there
be
no
sins
of
our
own
to
pull
downe
judgement
,
yet
the
world
is
full
of
iniquity
,
and
abundance
of
sins
there
are
upon
the
times
that
bring
downe
wrath
from
Heaven
.
Answ.
Though
it
be
true
,
that
Nationall
sins
bring
downe
Nationall
judgements
and
wrath
;
yet
all
the
sins
of
the
times
cannot
do
a
member
of
Christ
a
lot
of
hurt
.
And
therefore
,
as
they
cannot
do
him
any
hurt
,
so
he
need
not
be
affraid
of
them
.
I
will
make
it
appeare
,
that
the
sins
of
the
world
,
the
crying
sins
of
the
times
,
can
do
a
Believer
no
hurt
at
all
:
Marke
the
plea
of
the
Lord
,
often
mentioned
in
Ezekiel
,
against
the
people
that
hit
him
in
the
teeth
,
as
if
he
were
unjust
,
The
fathers
say
they
,
have
eaten
sowre
grapes
,
and
the
childrens
teeth
are
set
on
edge
.
He
pleads
his
owne
innocency
in
it
,
and
directly
answers
,
that
the
soule
that
sinneth
shall
dye
;
As
much
as
to
say
,
he
that
doth
commit
the
fault
,
shall
bear
the
burthen
of
it
;
thou
that
art
not
the
committer
of
the
fault
,
thou
shalt
not
bear
the
burthen
of
it
.
Therefore
the
sins
of
the
times
that
are
committed
by
the
wicked
,
they
cannot
do
Gods
people
any
hurt
.
The
childrens
teeth
shall
not
be
set
on
edge
.
Object
.
I
,
but
,
some
will
say
,
I
have
had
some
hand
in
these
sins
,
I
did
not
reprove
these
sins
,
or
,
I
did
not
seperate
my selfe
from
them
.
Answ.
I
answer
,
suppose
that
the
members
of
Christ
are
in
some
sort
accessary
to
these
sins
yet
,
so
far
as
you
in
your
owne
persons
,
have
been
actors
,
or
partakers
of
these
transgressions
,
Christ
hath
borne
these
transgressions
,
and
suffered
for
them
.
It
is
not
some
sins
that
Christ
bears
,
and
leaves
some
sins
for
Believers
to
bear
,
and
so
also
leaves
some
punishment
for
Believers
to
suffer
;
for
it
is
the
Lamb
of
God
that
taketh
away
the
sins
of
the
world
;
and
that
he
doth
take
them
all
away
,
appeareth
,
1
John
1.7
.
The
blood
of
Christ
his
Sonne
,
cleanseth
us
from
all
sins
.
Whether
then
you
consider
every
elect
person
,
as
he
sinneth
by
himselfe
,
or
as
he
shareth
with
others
,
all
these
sinnes
the
blood
of
Christ
cleanseth
him
from
;
and
therefore
,
I
say
,
the
sins
of
other
people
,
they
shall
not
,
they
cannot
be
imputed
to
him
that
is
a
Believer
.
Object
.
But
,
you
will
say
,
surely
the
Lord
doth
send
crosses
and
afflictions
upon
his
owne
people
,
as
well
as
upon
the
people
of
the
world
many
times
,
and
should
we
not
therefore
bee
affraid
of
them
?
Answ.
Therefore
in
the
third
place
,
let
mee
tell
you
,
as
there
is
no
occasion
nor
need
;
nay
,
as
people
ought
not
to
be
affraid
for
the
sins
of
others
,
so
ought
not
they
to
be
affraid
for
the
chastisements
of
the
Lord
upon
them
.
Consider
but
the
true
nature
of
feare
,
looke
upon
things
as
they
are
in
themselves
.
If
there
bee
occasion
of
feare
in
any
thing
that
may
come
,
there
must
be
evill
in
these
afflictions
,
or
else
there
need
not
be
feare
:
now
there
is
no
evill
in
them
,
but
all
are
exceeding
good
,
and
they
work
for
good
,
and
that
that
works
for
good
,
is
not
evill
;
every
agent
produceth
effects
answerable
to
its
owne
nature
:
an
evill
tree
brings
forth
no
good
fruit
,
no
more
doth
a
good
tree
bring
forth
evill
fruit
;
so
then
,
if
there
be
nothing
but
good
in
all
the
afflictions
of
the
people
of
God
,
then
there
is
no
cause
of
feare
,
there
is
an
apprehension
of
evill
in
a
thing
,
if
there
be
feare
,
but
there
is
not
a
just
apprehension
of
evill
in
a
thing
that
is
good
;
be
assured
of
this
,
there
is
no
feare
to
be
had
of
afflictions
,
let
them
be
never
so
tart
,
let
them
be
never
so
great
or
many
.
Oh
,
saith
one
,
I
shall
be
undone
,
as
others
are
,
that
are
plundered
,
here
the
heart
is
disturbed
and
distracted
.
But
beloved
,
suppose
you
lose
all
that
you
have
,
even
the
wife
out
of
your
bosomes
,
and
your
children
out
of
your
arms
,
&
so
you
be
deprived
of
all
,
yet
there
is
no
evill
in
them
,
and
therefore
you
ought
not
to
be
affraid
.
There
is
nothing
but
good
a
them
:
the
Apostle
in
the
12.
Hebr.
tells
us
,
that
it
is
true
,
for
the
present
,
no
affliction
seems
joyous
,
but
grievous
;
yet
he
takes
away
all
occasions
of
feare
,
though
for
the
present
they
seem
evill
,
yet
afterwards
,
saith
he
,
they
bring
forth
the
peaceable
fruits
of
righteousnesse
to
those
that
are
exercised
therewith
.
What
hurt
is
in
them
,
when
they
bring
forth
the
peaceable
fruits
of
righteousnesse
?
In
afflictions
,
they
are
refined
as
Silver
,
and
as
Gold
.
What
hurt
is
there
to
Silver
in
the
fire
,
when
nothing
is
intended
but
the
seperation
of
the
drosse
from
the
Silver
?
When
the
Lord
afflicts
his
people
,
he
sits
as
a
Refiner
to
take
away
the
drosse
.
The
afflictions
of
Gods
people
are
nothing
but
the
refinings
of
God
,
to
take
away
the
rust
.
What
hurt
is
there
in
Physick
,
especially
in
good
physick
,
when
the
body
is
distempered
?
They
that
know
the
benefit
of
it
,
will
they
be
affraid
of
it
,
though
it
make
them
sicke
for
a
time
?
It
is
true
,
ignorance
and
suspition
of
the
operation
will
make
men
affraid
,
but
the
Lord
hath
made
it
known
to
us
,
that
all
his
chastisements
are
the
fruits
of
his
love
,
and
this
is
the
end
of
all
,
to
take
away
their
sins
.
It
is
true
,
men
need
not
feare
that
the
sins
they
commit
shall
do
them
hurt
,
but
the
Lord
makes
use
of
afflictions
,
to
purge
out
sin
from
the
conversation
,
where
it
is
a
trouble
and
burthen
,
both
to
the
faithfull
and
Brethren
,
though
hee
doth
not
revenge
himselfe
of
any
before
committed
.
Thirdly
,
as
wee
ought
not
to
be
affraid
of
sin
and
afflictions
in
generall
,
so
for
the
present
we
should
take
notice
,
that
they
that
have
Go●
for
their
God
,
must
not
be
affraid
of
men
.
The
enemies
of
God
,
they
that
fight
against
God
,
there
needs
no
feare
,
either
of
their
wrath
,
o●
of
their
policy
,
nor
of
their
meances
,
nor
o●
their
cruelty
.
There
is
no
cause
of
feare
of
an●
of
these
.
It
is
true
,
there
is
doubtlesse
,
an
implacablenesse
of
rage
,
and
an
unchangeable
resolution
of
revenge
,
if
possibly
they
could
,
eve●
to
bring
fire
from
Heaven
to
devour
the
servants
of
the
living
God
:
But
if
their
rage
were
more
desperate
then
it
is
,
there
is
no
cause
at
all
to
feare
,
in
as
much
as
God
is
the
God
of
such
a
people
.
In
the
120.
Psalme
,
you
shall
see
that
there
is
no
cause
to
feare
,
though
there
bee
never
so
much
evill
approaching
.
This
Psalme
was
made
of
purpose
,
to
set
forth
this
thing
,
that
the
godly
need
not
feare
the
fury
of
the
oppressor
:
If
the
Lord
had
not
been
on
our
side
when
men
rose
up
against
us
,
they
had
swallowe●
us
up
,
when
their
fierce
wrath
was
kindled
against
us
;
but
blessed
be
the
Lord
,
saith
the
Psalmist
,
that
hath
not
given
us
as
a
prey
to
their
teeth
;
ou●
soule
escaped
as
a
Bird
out
of
the
snare
of
the
Fowler
,
the
snare
is
broken
,
and
wee
are
delivered
.
Here
is
fierce
wrath
,
but
yet
here
is
escaping
as
a
Bird
out
of
the
snare
of
a
Fowler
,
and
how
comes
this
to
passe
?
the
Lord
is
their
help
,
and
hee
is
on
their
side
:
If
the
Lord
had
not
been
on
their
side
,
they
had
been
swallowed
up
quick
;
and
if
so
be
the
Lord
be
on
our
side
,
what
need
of
fear
is
there
at
all
of
their
wrath
?
The
Psalmist
tells
us
,
that
surely
the
wrath
of
man
shall
praise
thee
,
and
the
remainder
of
wrath
thou
shalt
restrain
,
Psal.
76.10
.
See
what
little
cause
,
there
is
of
fear
from
the
wrath
and
rage
of
men
there
shall
nothing
but
matter
of
praise
come
forth
to
the
Lord
out
of
it
.
Wilt
thou
be
afraid
of
that
by
which
the
Lord
shall
bee
praised
?
The
Lord
is
praised
by
the
wrath
of
men
,
and
all
the
superfluity
of
wrath
,
all
that
is
over
and
above
,
more
then
is
for
the
glory
of
God
,
the
Lord
will
restraine
that
,
The
wrath
of
man
shall
praise
thee
,
and
the
remainder
of
wrath
thou
shalt
restraine
.
The
wrath
that
is
more
then
for
his
praise
,
the
Lord
will
be
sure
to
keep
it
in
,
and
the
wrath
that
is
for
the
glory
of
God
,
wilt
thou
be
afraid
of
it
?
Moreover
,
as
you
ought
not
to
feare
the
wrath
of
men
,
so
you
ought
not
to
fear
the
policy
of
the
enemies
of
God
.
Though
hell
it self
combine
with
them
,
to
lay
snares
to
entrap
the
people
of
God
,
there
is
no
cause
of
fear
of
them
;
●et
there
be
Achitephels
among
them
,
whose
counsell
is
as
an
Oracle
of
God
,
yet
the
Lord
will
turn
their
counsell
into
foolishnesse
.
The
Lord
of
such
a
people
,
he
confounds
the
wisdome
of
the
wise
,
and
brings
to
nought
the
counsell
of
the
prudent
,
where
is
the
Wiseman
where
is
the
Scribe
?
Where
is
the
Disputer
of
this
world
?
He
hath
chosen
the
foolish
things
of
this
world
to
confound
the
wise
,
as
well
as
the
weak
things
of
the
world
to
confound
the
strong
.
Now
,
if
the
Lord
choose
foolish
things
to
confound
the
wise
,
or
the
wise
things
of
the
world
to
confound
themselves
;
why
oughtess
thou
to
be
affraid
?
Thirdly
,
there
is
no
occasion
of
fear
(
to
them
that
have
God
for
their
God
)
of
the
instruments
of
cruelty
.
Let
them
have
all
the
instruments
that
cruelty
it selfe
can
invent
,
fear
the●
not
;
fear
not
their
swords
,
fear
not
their
guns
fear
not
their
engines
of
war
.
No
weapons
formed
against
the
Church
of
Christ
shall
prosper
.
What
need
we
to
be
affraid
of
that
which
shall
not
prosper
?
Now
,
the
Lord
saith
plainly
,
that
no
weapon
formed
against
the
Church
shall
prosper
.
You
know
indeed
,
that
unto
a
naked
breast
,
a
sword
is
terrible
,
but
where
then
is
a
coat
of
male
to
sence
off
a
sword
,
he
tha●
hath
on
this
coat
,
is
,
or
need
be
no
more
affraid
of
the
thrust
of
a
sword
,
then
when
the●
is
no
sword
at
all
thrust
against
him
,
especially
when
he
knowes
his
coat
of
male
is
sword
proof
,
that
a
sword
cannot
pierce
it
.
Armo●●
of
proofe
,
you
know
will
keep
out
a
bullet
when
a
man
knowes
his
armour
is
of
proof
indeed
,
he
cares
not
whether
he
hath
a
dagger
thrust
at
it
,
or
a
pistoll
shot
against
it
or
no
,
he
fears
not
,
he
cares
not
:
The
armour
of
believers
,
is
pistoll-proof
,
it
cannot
be
shot
through
.
Object
.
But
you
will
say
,
many
are
slaine
,
will
you
condemne
all
that
are
killed
by
their
enemy
,
as
not
Believers
?
Answ.
Mistake
me
not
,
I
doe
not
say
they
are
sword-proof
,
so
that
the
same
thing
may
not
befall
unto
them
,
as
unto
others
;
but
only
so
,
that
nothing
that
befalls
them
,
can
be
truly
evill
unto
them
and
in
respect
of
the
soule
,
all
that
the
enemy
can
do
,
cannot
destroy
the
souls
of
Believers
.
Object
.
Do
you
not
see
them
dead
,
you
will
say
?
Answ.
But
marke
what
the
Apostle
saith
,
Our
life
is
hid
with
Christ
in
God
.
It
is
true
,
there
is
a
naturall
life
,
and
that
life
may
be
destroyed
as
well
as
the
life
of
a
wicked
man
,
but
yet
the
soule
of
a
Believer
is
not
destroyed
,
the
soul
is
cannon-proof
,
all
the
devills
in
hell
cannot
destroy
it
;
The
life
that
I
now
live
,
I
live
by
the
faith
of
the
Some
of
God
;
Christ
himselfe
is
our
life
.
Now
,
when
Christ
,
who
is
our
life
,
shall
appeare
,
then
shall
wee
appeare
with
him
in
glory
.
So
that
Christ
himselfe
may
be
killed
before
our
lives
shall
bee
destroyed
by
the
enemies
.
You
that
are
Believers
have
this
advantage
of
your
enemies
the
unbelievers
,
you
may
take
away
their
lives
,
but
they
cannot
take
away
your
lives
.
They
have
but
one
life
,
a
naturall
life
,
but
they
that
are
Believers
,
have
a
life
in
Christ
;
nay
,
Christ
is
their
life
,
he
himself
shall
be
annihilated
before
they
shal
.
All
the
power
of
the
sword
cannot
take
away
that
life
from
you
;
it
is
true
,
they
may
take
you
out
of
this
world
,
and
the
comforts
of
it
;
but
know
,
this
world
,
when
the
Lord
will
have
the
soule
separated
from
it
,
is
a
comfortlesse
world
.
If
the
Lord
himself
should
answer
a
person
to
give
him
life
in
the
world
,
when
himself
hath
purposed
to
take
him
out
of
the
world
,
the
world
and
life
it self
would
be
a
hell
to
him
.
Beloved
,
know
this
,
that
the
Lord
intends
only
your
good
in
all
your
changes
,
and
that
which
is
best
,
the
Lord
provides
for
you
.
Though
your
life
be
taken
away
from
you
,
where
is
the
losse
?
where
is
the
hurt
?
Consider
it
well
,
beloved
,
death
is
but
the
opening
of
the
prison
doors
,
to
let
you
out
of
prison
;
it
is
but
the
arriving
of
a
vessell
into
the
haven
of
rest
.
What
doth
the
sword
do
when
it
enters
into
a
Believer
?
it
makes
but
a
change
of
immortality
for
mortality
,
of
life
for
death
,
of
strength
for
weaknesse
,
of
glory
for
shame
,
of
holinesse
for
sin
.
It
doth
but
pull
down
a
rotten
house
of
clay
,
to
give
possession
of
mansions
of
glory
.
It
doth
but
take
persons
from
a
cottage
at
will
,
to
enter
into
a
Lordship
of
inheritance
:
for
it
gives
full
possession
of
an
eternall
inheritance
.
The
sword
,
that
enters
into
the
breast
of
a
Believer
,
it
doth
but
put
him
into
the
chamber
of
the
Bridegroome
,
and
consummates
the
marriage
of
the
Lamb
to
that
person
.
It
is
the
fulfilling
of
the
great
cry
of
the
Saints
,
Come
Lord
Jesus
,
come
quickly
:
and
,
I
desire
to
be
dissolved
,
and
to
be
with
Christ
:
It
takes
the
Bride
into
communion
,
and
fellowship
with
her
long-looked
for
Beloved
,
and
gives
her
possession
of
those
things
that
take
up
her
longing
.
While
we
are
in
the
flesh
,
we
are
absent
from
the
Lord
;
we
enjoy
the
vision
of
Christ
now
but
in
hope
,
and
we
enjoy
it
but
darkly
:
but
when
this
earthly
tabernacle
shall
bee
dissolved
,
we
have
an
house
not
made
with
hands
;
saith
the
Apostle
.
It
doth
but
carry
the
Believer
out
of
a
barren
,
blustering
,
troublesome
wildernesse
,
unto
his
home
,
to
sit
downe
with
Abraham
,
Isaac
and
Jacob
,
in
the
Kingdome
of
glory
.
What
hurt
is
there
in
all
this
?
Consider
this
,
that
when
the
worst
comes
to
the
worst
,
if
ye
should
be
brought
into
the
greatest
strait
that
ever
man
was
in
,
when
cruelty
shall
rage
and
swell
to
the
very
top
,
and
to
its
utmost
bounds
.
This
is
that
which
stayes
up
the
heart
,
and
makes
the
weakest
spirits
strong
;
and
the
want
of
this
,
makes
the
strongest
run
away
.
When
a
man
shall
thinke
with
himselfe
,
if
I
should
be
now
thrust
through
by
the
sword
of
the
enemy
,
what
will
become
of
me
?
If
I
be
not
a
member
of
Christ
,
I
shall
go
to
Hell
for
ever
.
Oh
,
how
will
this
startle
him
.
This
in
the
heart
of
the
stoutest
souldier
,
is
enough
to
make
him
run
away
,
have
he
never
so
much
courage
;
but
when
a
man
shall
stand
in
the
face
of
an
enemy
,
and
the
bullets
flye
about
him
on
every
●ide
;
if
when
he
shall
thus
think
with
himself
,
What
if
one
of
these
should
hit
me
,
what
shall
become
of
me
?
whither
should
I
goe
?
If
he
can
but
say
in
true
faith
,
Heaven
is
mine
,
and
Christ
is
mine
,
I
shall
goe
presently
unto
God
my
Father
,
at
whose
right
hand
are
ioyes
for
evermore
;
I
cannot
have
a
better
turne
done
unto
me
,
then
by
one
of
these
messengers
,
to
be
sent
presently
thither
.
It
is
recorded
,
that
there
was
a
man
had
a
spear
run
at
him
,
by
one
that
sought
his
life
,
and
entring
,
it
happened
to
lance
an
ulcer
,
that
all
the
Physitians
could
never
cure
;
that
thrust
of
the
spear
,
cured
the
ulcer
.
Oh
,
beloved
,
all
the
world
is
not
able
to
cure
the
ulcers
that
are
in
Believers
,
in
respect
of
the
cohabitation
and
practice
of
sin
;
for
sin
will
arise
,
and
breake
forth
in
spite
of
all
the
world
,
and
they
shall
not
cease
to
sin
,
till
they
shall
cease
to
be
here
below
:
Now
the
sword
that
enters
into
the
hearts
of
the
Believers
,
and
members
of
Christ
,
that
sword
at
one
thrust
perfectly
cures
all
the
ulcers
of
sinfulnesse
,
that
there
shall
never
arise
any
more
after
that
:
Now
what
hurt
is
there
in
that
spear
,
that
cures
in
stead
of
killing
?
This
,
beloved
,
I
speake
by
way
of
encouragement
,
to
all
the
faithfull
;
when
the
enemy
looks
big
upon
you
,
and
your
hearts
are
ready
to
faint
,
consider
what
the
Lord
saith
,
I
am
your
God
,
be
not
affraid
,
nor
dismayed
:
Sometimes
I
observe
people
looke
upon
Believers
with
an
evill
eye
,
because
they
doe
not
see
them
of
such
dejected
countenances
,
and
so
full
of
fearful
expressions
as
are
in
themselves
,
or
are
in
others
:
Thereupon
they
presently
censure
them
to
bee
such
as
are
void
of
sense
,
and
full
of
security
.
But
consider
,
hath
not
the
Lord
promised
,
that
they
shall
not
be
moved
with
evill
tydings
?
Is
there
nothing
in
all
the
promises
of
God
?
Will
you
say
there
is
no
strength
,
nor
truth
in
him
,
in
whom
is
the
fulnesse
of
all
,
that
when
you
finde
such
an
undauntednesse
of
spirit
in
any
man
,
that
when
men
speake
of
fire
and
sword
,
and
the
cruelty
of
the
enemy
,
shall
say
,
we
are
carelesse
,
as
touching
this
matter
,
you
shall
say
they
are
stupified
,
or
carnally
secure
?
Do
you
not
therein
charge
the
three
children
for
the
same
?
Shall
the
people
of
God
,
who●ut
of
the
apprehension
of
God
being
their
God
,
and
being
out
of
the
gun-shot
of
sin
,
say
,
we
fear
not
touching
this
matter
,
shall
they
be
condemned
for
it
?
They
know
:
wherein
pain
is
,
and
misery
is
,
and
death
is
,
which
thou
art
not
sensible
of
.
Do
not
then
condemn
God
therefore
.
Is
thine
eye
evill
,
because
Gods
is
good
?
Now
,
what
are
the
disadvantages
by
this
dismayednesse
of
spirit
?
there
are
three
sorts
of
them
:
First
,
fearfulnesse
and
dismayednesse
of
spirit
doth
produce
a
great
deal
of
prejudice
unto
God
,
not
simply
to
the
being
of
God
,
but
to
the
glory
and
honour
of
God
;
fearfulnesse
and
dismayednesse
,
cast
many
slanders
upon
him
.
1.
Slanders
upon
his
power
.
2.
Slanders
upon
his
faithfulnesse
.
3.
Slanders
upon
his
care
and
providence
.
4.
Slanders
upon
the
freenesse
of
his
grace
.
5.
Slanders
upon
the
efficacy
of
the
sufferings
of
Christ
.
To
touch
of
these
a
little
,
which
by
the
grace
of
God
,
may
quit
your
hearts
of
these
feares
.
First
,
it
casts
a
slander
upon
the
power
of
God
:
If
you
lend
a
man
an
hundred
pounds
,
and
he
give
you
a
bond
to
pay
it
you
againe
,
it
may
be
you
feare
you
shall
not
have
it
againe
;
What
is
the
ground
of
it
?
I
doubt
,
say
you
,
he
will
not
be
able
to
pay
me
.
When
fear
ariseth
from
such
a
Principle
,
now
doth
not
this
cast
an
aspersion
upon
the
ability
and
sufficiency
of
the
man
?
If
you
did
think
he
were
an
able
man
indeed
,
you
would
not
suspect
him
:
so
when
you
see
such
and
such
evills
growing
towards
you
,
and
you
begin
to
be
afraid
,
and
to
cry
out
,
Doubtlesse
,
I
shall
sink
under
them
,
God
is
not
able
to
deliver
me
,
at
such
a
time
;
I
say
,
Unbelief
of
the
power
of
God
being
the
occasion
of
such
fear
,
it
thereby
casts
an
heavy
slander
upon
God
.
Object
.
But
some
may
say
,
I
did
never
doubt
of
the
ability
of
God
.
Answ.
If
you
doe
not
,
yet
Israel
did
,
Can
God
,
say
they
,
give
flesh
in
the
wildernesse
?
And
consider
with
your selves
how
often
it
hath
been
in
the
hearts
of
people
,
when
they
have
been
in
any
great
extremity
;
How
shall
we
escape
?
there
is
no
possibility
for
us
to
avoid
this
evill
.
Is
not
this
now
a
calling
in
question
the
power
of
God
,
in
such
fears
as
these
are
:
If
so
,
then
is
there
a
great
scandall
cast
upon
the
power
of
God
.
Secondly
,
it
likewise
brings
a
scandall
to
the
faithfulnesse
and
truth
of
God
.
Some
will
say
,
I
do
not
question
whether
God
can
do
this
,
but
all
my
fear
is
,
whether
he
will
doe
it
or
no.
This
fear
ariseth
from
hence
;
there
is
a
suspicion
that
God
will
not
do
it
.
Now
,
I
ask
this
question
,
Hath
God
said
he
will
doe
it
?
Hath
he
said
,
I
will
never
faile
thee
,
nor
forsake
thee
?
Hath
he
said
,
that
all
things
shall
worke
together
for
our
good
?
Hath
he
said
it
?
and
doe
you
feare
he
will
not
do
it
?
What
do
you
make
of
God
?
Is
not
God
as
good
as
his
word
?
Is
God
and
his
faithfulnesse
out
of
credit
with
you
?
Hath
God
said
,
and
will
he
not
perform
?
If
a
man
hath
promised
to
give
you
a
hundred
pound
,
and
when
he
is
gone
,
you
fear
you
shall
never
have
it
,
doe
you
not
call
in
que●●ion
the
honesty
of
this
man
?
doe
you
not
make
him
a
lier
?
Hath
not
God
promi●ed
to
save
you
and
defend
you
?
to
be
your
shield
and
buckler
?
now
you
by
fear
calling
this
in
question
,
is
this
any
better
,
then
to
charge
God
with
dishonesty
?
and
to
make
him
a
lyer
,
that
he
hath
said
,
and
will
not
make
good
what
hee
hath
said
?
Thirdly
,
you
charge
the
providence
and
care
of
God
;
you
know
what
God
hath
said
,
Be
carefull
for
nothing
,
but
in
all
things
make
your
requests
knowne
to
him
;
and
bids
cast
your
care
upon
him
,
for
he
careth
for
you
;
doe
you
thinke
God
is
mindfull
of
you
,
and
cares
for
you
when
extremity
of
danger
comes
upon
you
,
and
you
feare
you
shall
miscarry
in
such
a
danger
,
either
you
must
thinke
that
he
doth
not
mind
you
nor
regard
you
,
or
if
he
doth
,
he
is
not
able
to
helpe
you
.
This
was
Davids
fault
,
he
runs
on
in
this
manner
:
Hath
he
so
gotten
to
be
gracious
,
hath
he
shut
up
his
loving
ki●dnes●e
in
displeasure
:
will
be
be
mercifull
no
mere
?
hee
charged
God
with
forgetfulnesse
.
Fourthly
,
you
cast
a
scandall
upon
the
free
grace
of
God
.
When
thou
art
thus
afraid
thy
fear
is
that
such
an
evill
will
overtake
thee
,
and
withall
,
thou
lookest
upon
thy
deserts
,
and
thou
sayst
this
may
well
come
upon
me
,
I
have
deserved
it
;
I
have
committed
such
and
such
sins
,
and
they
will
certainly
provoke
the
Lord
to
send
all
these
evills
I
feare
upon
me
;
because
thou
hast
sinned
,
thou
dost
feare
such
punishments
will
come
upon
thee
,
con●●der
how
thou
scandallest
the
freenesse
of
the
grace
of
God
;
there
is
no
avoiding
of
evill
,
sayst
thou
,
because
sin
hath
been
committed
,
yet
herein
doth
grace
indeed
consist
,
that
though
sin
be
committed
,
yet
there
shall
no
wrath
be
provoked
,
nor
punishment
in●●icted
.
So
often
as
men
fear
afflictions
from
●ins
committed
,
so
often
they
slander
the
grace
of
God
There
is
no
way
for
me
to
escape
,
for
I
have
sinned
,
will
men
think
.
When
a
scholar
shall
come
home
to
his
father
,
and
cry
.
I
have
committed
a
fault
,
there
is
no
escaping
the
rod
,
for
every
fault
I
commit
,
I
shall
〈◊〉
whipped
,
is
not
this
to
cast
a
scandall
upon
the
clemency
of
the
Master
?
as
if
he
were
so
rigid
that
he
would
passe
by
no
fault
.
If
you
upon
sin
committed
,
fear
the
falling
of
wrath
and
judgement
,
what
doe
you
thinke
of
God
?
doe
you
not
plainly
declare
,
that
there
is
no
clemency
in
him
?
Lastly
,
you
cast
a
slander
upon
the
suffering
of
Christ
,
you
that
fear
wrath
,
because
you
have
committed
such
and
such
a
sin
;
Beloved
,
to
what
purpose
tend
the
sufferings
of
Christ
?
was
it
not
for
the
sins
of
men
?
did
the
Lord
behold
the
travell
of
his
soule
,
and
was
he
satisfied
?
and
when
he
is
satisfied
,
will
he
come
and
exact
a
new
payment
,
after
that
satisfaction
given
and
acknowledged
?
either
God
must
be
dishonest
,
to
exact
payment
twice
for
one
debt
,
or
Christs
satisfaction
was
insufficient
?
If
Christ
did
not
beare
all
the
wrath
of
God
,
but
you
must
bear
some
of
it
your selves
,
where
is
the
efficacy
of
the
suffering
of
Christ
?
If
the
sufferings
of
Christ
were
sufficient
,
wherefore
should
you
then
feare
any
wrath
at
all
?
Certainly
,
you
must
either
say
,
Christ
hath
not
born
all
indignation
,
and
so
make
the
Scripture
a
lyer
,
which
●aith
,
he
beheld
the
travell
of
his
soul
,
and
was
satisfied
,
and
the
suffering
of
Christ
of
none
effect
;
or
else
,
though
sin
hath
been
committed
,
you
cannot
feare
wrath
,
or
any
evill
,
as
the
effect
of
wrath
to
be
afflicted
.
The
second
prejudice
of
feare
is
,
as
it
respects
Gods
service
;
it
may
appeare
divers
wayes
to
you
:
First
,
so
far
forth
as
fear
possesses
the
heart
,
so
far
forth
is
faith
suppressed
;
this
fear
is
the
cut-throat
of
believing
;
In
quietnesse
and
confidence
,
shall
be
your
rest
;
where
there
is
rest
,
there
is
confidence
,
and
where
there
is
no
rest
,
there
can
be
no
considence
;
there
fore
as
far
as
you
fear
the
afflictions
of
the
world
,
in
respect
of
your
sins
,
so
far
are
you
weak
in
faith
;
Faith
makes
men
sit
downe
satisfied
and
setled
in
spirit
,
whereas
fear
fills
men
full
of
questioning
and
doubtings
of
things
:
when
things
are
dark
,
and
not
clear
,
there
are
disputings
,
but
faith
,
that
puts
an
end
to
all
doubts
and
fears
;
wherefore
,
so
long
as
there
is
fear
,
there
is
unbelief
.
Secondly
,
fear
and
dismayednesse
is
prejudiciall
to
all
religious
duties
:
first
,
it
is
a
damper
of
prayer
;
Beloved
,
you
know
,
that
the
life
of
prayer
lies
in
faith
,
If
any
man
pray
,
let
him
aske
in
faith
,
saith
St.
James
,
Faith
is
the
wing
of
prayer
,
and
carries
it
up
to
heaven
;
clip
the
wings
of
prayer
,
and
the
motions
of
it
must
be
slow
.
Beloved
,
you
that
are
afraid
,
doth
seal
and
dismayednesse
take
hold
of
your
spirits
?
marke
in
such
a
fit
,
what
hearts
you
have
to
pray
.
In
brief
,
there
is
this
great
prejudice
in
fear
,
it
makes
all
the
duties
that
persons
perform
,
meerly
selfish
.
You
know
that
a
servant
is
very
diligent
for
his
master
,
when
no
danger
cometh
,
but
let
the
servant
be
in
fear
of
any
danger
,
he
will
leave
his
masters
businesse
to
shift
for
himselfe
,
and
seek
for
his
own
safety
:
So
consider
it
well
,
whether
your
hearts
are
not
for
your selves
in
your
services
,
when
there
is
a
strong
passion
of
feare
in
your
spirits
:
when
a
man
is
in
prayer
against
some
evill
he
fears
is
approaching
unto
him
,
what
prayer
is
it
?
He
is
altogether
for
himselfe
,
that
he
may
be
delivered
from
his
present
feare
;
there
is
not
a
thought
(
so
far
as
this
fear
prevails
)
that
God
may
be
glorified
all
the
while
,
but
only
of
the
evill
that
is
upon
him
,
or
that
is
like
to
fall
upon
him
whereas
the
Believer
should
serve
with
sincerity
and
singlenesse
of
spirit
;
he
should
do
that
which
he
doth
as
unto
the
Lord
,
(
saith
the
Apostle
)
Do
not
mistake
,
it
is
not
the
spiritualnesse
,
nor
the
fervency
in
the
performance
of
duties
that
carries
it
;
duties
are
not
expiatory
helpers
with
Christ
:
But
,
I
say
,
when
duties
are
performed
as
to
the
Lord
,
and
for
the
Lord
,
and
not
to
,
and
for
himself
,
then
are
they
right
as
services
.
But
all
our
hope
that
we
must
have
in
any
condition
,
must
be
only
from
the
grace
of
God
,
and
all
our
performances
that
we
do
act
,
must
be
to
the
Lord
for
what
he
hath
done
for
us
.
Therefore
,
seeing
it
is
the
Lord
himself
that
calls
upon
you
,
and
claps
you
on
the
back
,
and
bids
you
be
not
affraid
,
take
courage
from
the
Lord
,
and
quit
your selves
like
men
.
In
danger
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
:
There
is
this
difference
between
Gods
call
and
mans
call
,
to
do
any
thing
;
men
call
men
to
services
and
employments
,
but
cannot
give
them
power
&
ability
to
perform
that
which
they
are
called
unto
;
but
God
calls
and
gives
influence
of
his
owne
to
make
men
doe
such
things
as
he
calls
them
unto
.
The
Lord
saith
,
Feare
not
,
and
in
the
voyce
of
the
Lord
there
is
life
,
to
frame
the
same
temper
in
your
hearts
.
Christ
,
he
shall
stand
over
your
dead
hearts
as
he
did
over
the
dead
body
of
Lazarus
,
saying
,
Lazarus
,
arise
,
who
immediatly
arose
:
the
word
of
his
mouth
carried
life
into
it
,
and
with
it
:
So
it
saith
,
Fear
not
,
and
immediately
it
takes
away
all
feare
from
the
spirit
of
that
man
he
speaks
inwardly
unto
;
other
men
may
speak
,
and
speak
their
hearts
out
,
and
never
the
better
,
but
when
God
calls
upon
you
not
to
be
afraid
,
he
is
present
in
his
Ordinances
,
meerly
for
his
owne
sake
,
to
hold
out
this
undauntednesse
of
spirit
to
you
,
it
is
now
with
you
if
you
imbrace
it
:
it
is
at
your
dores
,
he
wil
make
you
of
a
strong
and
undaunted
spirit
,
he
shal
strengthen
you
as
that
Leviathan
the
Lord
speakes
of
in
the
41.
of
Job
,
which
esteemed
Iron
as
straw
,
and
brasse
as
rotten
wood
,
because
his
scales
were
so
strong
:
know
this
,
that
Believers
are
the
Leviathans
of
God
,
hee
will
so
steel
their
spirits
,
that
they
shall
cut
Iron
as
straw
,
and
Brasse
as
rotten
wood
.
The
Lord
is
able
to
put
such
a
spirit
into
you
,
and
he
will
make
good
his
promise
,
wherein
he
hath
ingaged
himselfe
,
that
his
strength
shall
be
made
perfect
in
weaknesse
;
therefore
,
though
you
have
said
,
My
strength
faileth
me
〈◊〉
yet
the
Lord
shall
be
the
strength
of
your
hea●ts
,
and
your
portion
for
ever
;
thus
you
shall
give
that
to
the
Lord
that
fearfull
men
rob
him
of
,
that
is
,
the
glory
of
his
power
,
of
his
faithfulnesse
,
of
the
freenes
and
riches
of
his
grace
,
and
care
of
his
peoples
welfare
,
and
Christ
of
his
sufficiency
,
wherein
he
hath
promised
plentifully
to
supply
you
with
all
spirituall
strength
and
vigor
,
that
you
shall
run
and
not
be
weary
,
that
you
shall
walk
,
and
not
be
faint
.
In
a
word
,
there
are
a
few
civill
respects
that
I
will
mention
as
motives
against
this
fear
,
I
will
but
touch
them
.
First
,
know
,
fear
,
especially
dismayednesse
,
puts
a
man
besides
his
wits
,
that
while
he
is
in
such
a
passion
,
he
is
to
seek
for
common
wayes
of
safety
;
so
that
whereas
men
thinke
that
fear
will
h●lpe
them
to
avoid
danger
,
commonly
in
amazednesse
,
you
shall
have
people
stand
still
,
not
able
to
stir
or
slip
aside
,
to
save
themselves
.
Besides
,
this
fear
is
such
a
rack
and
torment
,
that
commonly
those
evills
so
much
feared
,
prove
not
so
hurtfull
nor
evill
to
a
person
as
the
present
fears
;
and
besides
this
,
feare
many
times
,
it
doth
not
only
daunt
the
spirit
of
a
man
in
himself
,
but
proves
very
dangerous
to
others
:
you
already
have
had
sufficient
experience
not
long
since
,
of
the
evill
and
mischiese
this
fear
had
like
to
have
occasioned
in
the
Army
,
a
thousand
to
one
it
was
,
that
the
fear
of
some
had
not
made
all
the
rest
to
flye
;
and
it
was
a
miracle
of
mercy
,
that
there
should
be
so
great
a
feare
in
the
Army
,
and
the
Army
yet
stand
so
to
it
;
feare
at
such
a
time
,
is
of
a
wonderfull
spreading
and
dangerous
nature
;
fearfulnesse
in
one
,
kindles
fearfulnesse
in
many
,
and
so
not
only
mens
persons
,
but
also
the
Cause
it selfe
is
hazarded
,
but
these
are
but
low
things
in
respect
of
the
prejudice
God
himselfe
sustains
in
the
feare
of
men
;
therefore
,
for
your
encouragement
,
consider
what
the
Lord
hath
in
store
for
you
,
nothing
he
hath
,
nothing
he
is
,
or
can
give
,
doth
he
think
too
good
for
you
,
but
he
is
willing
to
part
with
it
to
make
you
happy
;
he
parts
not
with
his
goods
,
but
with
his
Son
for
you
;
nay
,
beloved
,
he
parts
with
that
which
is
more
,
if
any
thing
can
be
more
then
his
Son
,
that
is
,
himselfe
:
Will
you
now
deprive
your selves
of
the
sweet
enjoyment
of
all
these
,
by
your
base
and
unbelieving
and
fearfull
hearts
?
Nay
,
rather
let
us
freely
receive
,
let
us
thankfully
acknowledge
,
and
confidently
rest
upon
our
Fathers
abundant
mercy
,
expressed
in
so
many
blessings
;
but
especially
in
the
gift
of
his
only
Son
,
given
unto
us
,
that
we
might
serve
him
,
without
feare
,
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
,
Luke
1.74
,
75.
SERMON
.
II.
Isaiah
41.
vers.
10.
Feare
thou
not
,
for
I
am
with
thee
;
be
not
dismayed
,
for
I
am
thy
God
:
I
will
strengthen
thee
;
yea
,
I
will
help
thee
;
yea
,
I
will
uphold
thee
with
the
right
hand
of
my
righteousnesse
.
VPon
the
like
occasion
that
is
now
offered
unto
us
,
I
have
(
peradventure
,
in
the
hearing
of
some
present
)
made
entrance
into
these
words
I
have
read
now
unto
you
;
I
shall
give
you
but
a
taste
of
what
I
have
formerly
spoken
,
so
much
as
may
serve
by
way
of
introduction
to
that
,
in
which
I
mean
to
spend
the
remainder
of
this
time
.
The
occasion
of
these
words
,
you
may
see
in
the
former
passage
of
this
Chapter
.
At
this
present
instant
,
a
great
tumult
and
uproar
was
raised
,
upon
the
raising
of
the
righteous
Man
,
from
the
East
,
that
is
,
the
setting
up
of
Christ
:
Such
a
noyse
there
was
,
that
God
was
fain
to
call
for
silence
,
vers.
1.
and
for
their
plea
,
at
the
latter
end
of
the
verse
.
If
they
have
any
thing
to
say
against
this
businesse
of
setting
up
of
Christ
,
let
them
bring
their
strongest
reasons
,
(
saith
the
Lord.
)
Having
thus
obtained
silence
,
the
Lord
makes
his
plea
against
their
tumultuous
opposition
,
vers.
2.
Who
is
he
that
hath
raised
him
up
,
and
hath
given
Nations
to
him
,
and
made
him
to
rule
over
Kings
?
I
the
Lord
did
it
,
saith
he
,
vers.
4.
What
have
you
to
say
to
me
?
He
shall
prosper
,
and
he
shall
prosper
with
facility
,
and
ease
,
he
shall
go
softly
,
he
shall
never
run
for
fear
of
being
circumvented
;
Hee
shall
go
in
a
way
that
his
foot
hath
not
trode
before
,
he
shall
go
further
then
he
hath
gone
;
and
what
say
they
to
this
,
when
God
speaks
?
Yet
the
tumultuous
men
will
not
be
quiet
,
they
lay
their
heads
together
,
as
you
finde
,
they
consult
to
finde
out
helpe
:
nay
they
conspire
,
the
Carpenter
and
the
Smith
have
laid
their
heads
together
.
Now
,
because
there
is
such
a
combustion
when
Christ
is
set
up
,
lest
the
people
of
the
Lord
should
be
possessed
with
dismayednesse
and
feare
of
miscarriage
,
the
Lord
turnes
his
speech
to
these
opposed
:
Fear
not
,
I
am
with
thee
,
be
not
dismayed
,
I
am
thy
God
.
Christ
,
when
ever
he
is
exalted
,
did
,
doth
,
and
will
,
finde
great
opposition
,
but
in
spite
of
all
opposition
Christs
exaltation
shall
prosper
,
all
their
opposition
shal
not
hinder
;
nay
,
he
wil
go
softly
,
that
the
world
may
see
that
he
is
not
afraid
of
all
opposition
whatsoever
.
First
,
in
this
Text
,
the
Lord
is
pleased
to
provide
a
pillow
,
as
for
a
King
,
for
the
heads
of
his
people
,
or
a
staffe
for
their
trembling
hand
:
a
pillow
to
support
their
sinking
spirits
they
are
apt
to
be
discouraged
,
it
seems
the
Lord
is
pleased
to
take
their
condition
into
his
hand
,
to
speak
to
the
occasion
of
their
trembling
,
and
to
give
out
such
words
that
may
be
a
stay
,
that
they
may
stand
fast
,
though
blustrings
grow
greater
then
they
are
.
The
Textis
nothing
else
but
a
gracious
incouragement
,
or
a
comfortable
support
of
a
sinking
spirit
.
The
incouragement
is
in
these
words
;
Fear
not
,
be
not
dismayed
:
the
grounds
and
arguments
by
which
he
would
prevaile
with
them
not
to
fear
,
nor
be
dismayed
,
are
in
these
words
:
I
am
with
thee
;
I
am
thy
God
;
I
will
helpe
thee
;
I
will
up
hold
thee
with
the
right
hand
of
my
righteousnesse
.
The
point
is
this
;
That
they
that
have
God
for
their
God
,
need
never
fear
,
nor
be
dismayed
,
seeing
this
their
God
is
with
them
,
will
helpe
them
,
strengthen
them
,
and
uphold
them
with
the
right
hand
of
his
righteousnesse
.
Concerning
this
feare
and
dismayednesse
,
we
spake
largely
the
last
time
we
spake
upon
this
occasion
.
1.
What
it
is
,
not
to
be
afraid
.
2.
What
we
are
not
to
be
afraid
of
.
3.
What
the
inconveniences
of
such
feare
are
.
In
brief
,
not
to
feare
,
is
no
more
but
a
composednesse
,
and
setlednesse
of
spirit
,
against
any
evill
that
commeth
Excellent
is
that
expression
in
the
112.
Psalme
,
vers
.
8.
They
shall
not
be
afraid
of
evill
tidings
.
What
is
that
?
Their
heart
is
fixed
,
their
heart
is
established
,
they
shall
not
be
removed
.
Here
is
the
expression
of
a
fearlesse
heart
,
a
heart
fixed
,
a
heart
established
,
a
heart
not
moved
.
You
have
it
likewise
excellently
set
out
in
Daniel
3.
in
an
example
,
the
16.
vers.
in
the
story
of
the
three
children
,
being
sentenced
to
be
cast
into
the
fiery
furnace
;
they
came
before
the
great
King
Nebuchadnezzar
,
and
hee
spake
big
to
them
,
and
tells
them
what
they
must
trust
unto
,
if
they
will
not
fall
down
and
worship
his
Gods
.
Mark
now
,
how
their
fearlesnesse
and
dismayednesse
is
expressed
:
We
are
not
carefull
to
answer
thee
in
this
matter
,
our
God
whom
we
serve
,
be
will
deliver
us
.
See
what
a
disposition
this
fearlesnesse
is
,
and
then
what
is
the
ground
of
it
.
We
are
not
carefull
to
answer
thee
in
this
matter
;
here
is
a
true
fearlesnesse
if
when
ever
evill
comes
,
men
can
say
,
it
matters
not
,
we
are
ready
for
it
:
And
look
into
the
root
of
it
,
and
you
shall
finde
it
in
their
answer
;
our
God
is
able
to
deliver
us
,
that
made
them
so
carelesse
in
so
weighty
a
thing
;
Our
God
whom
wee
serve
,
he
will
deliver
us
.
Secondly
,
what
it
is
we
should
not
fear
.
I
answer
,
first
,
we
should
not
fear
God
himself
,
as
to
do
us
any
hurt
;
fear
him
with
awfull
reverence
we
must
A
Believer
that
is
the
servant
and
chosen
of
God
,
need
not
fear
that
God
will
do
him
any
hurt
.
It
is
God
that
justifieth
,
therefore
it
is
not
God
that
will
harm
thee
.
The
heart
of
God
is
to
his
people
;
My
bowells
are
troubled
for
thee
,
saith
God
to
Ephraim
.
Can
he
hurt
them
while
he
is
troubled
for
them
?
Secondly
,
they
must
not
fear
their
own
sins
,
I
do
not
say
,
they
ought
not
to
fear
to
commit
sinne
,
but
they
ought
not
to
feare
what
hurt
their
sinnes
can
doe
them
,
seeing
they
are
blotted
out
.
If
a
man
have
subscribed
unto
,
and
sealed
a
hundred
Bonds
,
and
all
these
Bonds
be
quite
cancelled
,
and
blotted
out
,
he
need
not
fear
no
hurt
these
Bonds
can
do
him
:
Paul
in
the
7.
of
Rom.
complaineth
indeed
of
a
body
of
death
,
and
the
power
of
sin
;
but
in
the
closure
of
the
Chapter
,
he
shews
how
little
he
fears
any
thing
that
sin
could
doe
:
Thanks
be
unto
God
,
through
our
Lord
Jesus
Christ
.
What
doth
he
thank
the
Lord
for
?
that
though
his
firts
were
so
great
,
yet
they
could
not
do
him
any
hurt
,
nor
any
of
Gods
people
.
Look
into
the
beginning
of
the
8.
Chapter
,
it
is
plaine
:
There
is
no
condemnation
to
them
that
are
in
Christ
,
who
walke
not
after
the
flesh
,
but
after
the
Spirit
:
For
the
Law
of
the
Spirit
of
life
that
is
in
Christ
,
hath
freed
me
from
the
Law
of
sin
and
death
:
For
,
what
the
Law
could
not
do
,
in
that
it
was
weake
through
the
flesh
,
God
sending
his
owne
Son
in
the
likenesse
of
sinfull
flesh
,
and
for
sin
,
condemned
sin
in
the
flesh
.
What
hurt
can
this
do
?
Now
,
beloved
,
give
me
leave
to
tell
you
,
if
you
be
Believers
,
and
weak
in
faith
,
I
dare
bee
bold
to
say
,
nothing
cuts
the
heart
so
much
,
in
respect
of
fear
of
evill
,
as
the
sins
you
do
commit
:
these
will
be
swords
to
your
hearts
.
But
if
you
be
Believers
indeed
,
the
sword
is
broken
,
the
sting
is
gone
;
The
sting
of
death
is
sinne
,
the
strength
of
sinne
is
the
Law
,
1
Cor.
15.
but
thanks
be
to
God
,
saith
the
Apostle
,
that
hath
given
us
the
victory
over
sinne
and
death
:
so
that
we
may
boldly
say
,
Oh
death
!
where
is
thy
sting
?
Oh
grave
!
where
is
thy
victory
?
If
you
be
the
Lords
,
and
the
Lord
be
yours
,
if
you
be
Believers
,
you
may
triumph
as
the
Apostle
doth
,
Oh
death
!
where
is
thy
sting
?
It
is
gone
;
nay
,
Oh
death
!
(
saith
the
Lord
in
the
Prophesie
of
Hosea
)
I
will
be
thy
destruction
.
I
beseech
you
,
give
not
care
,
either
to
Satan
,
or
to
whatsoever
instrument
he
hath
,
that
would
possesse
you
,
that
though
Christ
dyed
for
you
,
and
hath
borne
your
sins
himselfe
upon
the
Crosse
,
or
upon
the
tree
,
(
as
the
Apostle
Peter
expresseth
)
yet
those
same
sins
will
doe
you
hurt
,
and
prove
a
mischief
and
bane
to
you
.
I
say
,
there
cannot
bee
greater
despite
done
,
nor
affront
offered
unto
Christ
,
then
to
make
the
Believer
conceive
that
he
was
not
able
to
beare
their
sinnes
,
nor
the
wrath
of
God
sufficiently
for
them
,
but
that
they
must
be
wounded
,
notwithstanding
all
that
Christ
hath
done
.
If
Christ
be
hurt
,
as
much
as
sin
can
hurt
him
,
how
can
any
man
be
hurt
by
it
,
for
whom
Christ
suffered
?
If
Christ
upon
the
Crosse
took
the
sting
out
of
it
and
carried
it
to
his
own
grave
,
how
commeth
it
to
have
a
new
sting
?
or
did
Christ
dye
in
vain
?
If
he
took
away
the
sting
of
one
sin
,
and
not
the
sting
of
another
,
there
were
need
of
another
Christ
,
it
seems
,
to
take
away
that
sting
that
is
behind
,
and
so
Christ
hath
not
perfected
for
ever
them
that
are
sanctified
.
I
desire
you
to
heare
with
patience
;
this
is
the
first
ground
of
all
your
comfort
in
affliction
,
that
sin
is
gone
,
for
then
all
afflictions
in
the
world
cannot
discomfort
,
seeing
all
discomfort
ariseth
from
sin
,
which
is
the
sting
of
affliction
.
Hereupon
the
Apostle
triumpheth
,
Who
can
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifieth
,
who
can
condemne
?
Contrariwise
,
the
soul
is
in
the
greatest
bitternesse
,
when
sin
remains
,
and
the
sting
of
it
is
not
taken
away
,
but
when
God
is
reconciled
,
as
he
is
to
the
faithfull
;
for
,
God
was
in
Christ
,
reconciling
the
world
unto
himselfe
,
not
imputing
their
trespasses
unto
them
;
how
then
can
finne
do
hurt
?
when
it
is
not
to
be
imputed
?
God
doth
use
to
reckon
when
he
doth
take
payment
.
If
God
doth
not
reckon
with
men
,
he
will
never
smite
them
with
wrath
;
as
is
the
wrath
,
so
must
be
the
smart
,
and
harm
,
and
hurt
,
that
person
is
to
sustain
,
in
respect
of
the
sins
committed
.
Chastise
he
doth
indeed
,
for
speciall
ends
,
but
the
sin
doth
not
at
all
hurt
:
And
though
the
Lord
doth
afflict
,
that
will
do
you
no
hurt
neither
;
afflictions
are
the
physicke
of
God
,
to
purge
and
sanctifie
the
conversation
:
Will
a
man
thinke
,
that
is
ready
to
dye
of
the
stone
,
or
wind-cholick
,
or
stoppage
in
the
fromach
,
if
a
Physitian
comes
,
and
gives
him
a
bitter
potion
,
that
he
doth
do
him
any
hurt
,
when
he
knoweth
it
is
to
recover
his
life
,
and
save
it
?
he
knowes
he
dyes
if
he
heals
not
the
infirmity
;
God
useth
no
physick
,
no
chastisement
and
affliction
,
but
it
shall
worke
for
good
:
so
the
Apostie
expresseth
it
,
in
Hebr.
12.
No
affliction
for
the
present
is
joyous
,
but
grievous
;
yet
afterwards
it
bringeth
forth
the
peaceable
fruits
of
righteousnesse
,
to
them
that
are
exercised
therewith
.
It
bring●th
forth
the
peaceable
fruits
of
righteousnesse
,
what
hurt
is
there
in
all
this
?
But
I
must
go
on
,
and
come
to
that
which
I
have
more
particularly
to
deliver
to
you
,
and
that
is
upon
the
consideration
of
Gods
motives
,
by
which
he
doth
attempt
to
prevail
over
the
spirits
of
his
people
,
not
to
be
afraid
,
or
dismayed
,
come
what
can
,
or
may
come
:
you
know
God
is
best
able
to
perswade
;
God
best
knows
what
Rhetorick
will
take
with
his
own
people
:
A
man
that
hath
had
the
breeding
of
a
childe
,
and
so
comes
to
observe
the
temper
of
it
,
can
better
tell
then
any
other
,
which
way
to
win
him
:
God
hath
the
breeding
of
his
own
children
;
nay
,
God
goeth
further
,
he
hath
the
spirits
of
his
children
at
his
own
beck
,
and
therefore
can
best
tell
which
way
to
work
upon
their
spirits
,
and
to
beget
that
in
them
which
he
calls
for
of
them
.
The
Lord
would
have
them
not
to
be
afraid
,
nor
dismayed
:
Let
the
Lord
propose
his
way
to
bring
them
to
this
composednesse
,
and
fixednesse
of
spirit
,
it
is
but
presumption
in
any
creature
to
conceive
,
there
may
be
better
wayes
to
work
upon
the
spirits
of
men
,
then
that
which
God
prescribes
.
And
it
is
worth
your
observation
to
consider
,
that
when
the
Lord
puts
his
people
upon
a
composednesse
,
and
fixednesse
of
spirit
,
he
doth
not
say
,
Fear
not
,
for
you
have
fasted
,
for
you
have
prayed
,
for
you
have
forsaken
your
sins
,
and
denied
your selves
,
and
walked
holily
with
me
,
and
therefore
,
because
you
have
done
this
and
that
,
Feare
you
not
.
The
Lord
doth
not
say
so
here
,
he
hath
higher
Propositions
that
he
proposeth
,
that
have
more
excellent
vertue
to
move
his
people
:
He
saith
,
Feare
not
,
I
am
toy
God
;
I
will
helpe
thee
,
and
uphold
thee
with
the
right
hand
of
my
righteousnesse
.
The
prop
for
the
upholding
of
spirits
against
feare
,
when
evill
cometh
,
it
is
without
a
mans
selfe
,
in
him
that
is
a
rock
,
and
unchangeable
:
The
Lord
doth
not
say
,
You
change
not
,
therefore
you
are
not
consumed
,
you
continually
proceeded
in
holines
,
you
waver
not
,
therefore
you
are
not
consumed
:
but
,
I
am
God
,
and
change
not
,
therefore
ye
sons
of
Jacob
are
not
consumed
.
I
say
therefore
again
,
If
you
would
have
setlednesse
of
spirit
,
you
must
go
out
of
your selves
,
and
fetch
peace
of
spirit
out
of
God
himselfe
;
and
I
dare
be
bold
to
say
,
take
all
the
sweetnesse
and
comfort
of
all
the
world
,
of
all
the
creatures
mixed
together
,
extract
the
quintessence
of
their
own
excellencies
,
all
these
together
shall
never
settle
a
heart
,
nor
make
it
secure
and
free
from
fear
,
but
only
this
proposition
,
that
God
is
their
God
.
And
by
the
fruit
of
this
principle
,
a
poor
tottering
spirit
is
under-propped
,
and
under-set
here
with
four
pillars
,
at
every
corner
one
,
as
I
may
so
say
,
I
am
thy
God
,
I
am
with
thee
;
I
will
helpe
thee
,
I
will
uphold
the
with
the
right
hand
of
my
righteousnesse
:
or
rather
,
there
is
one
main
principle
,
and
three
subordinate
supporters
affixed
unto
the
main
principle
,
for
sometimes
you
shall
see
great
weights
laid
upon
some
great
pillar
,
and
for
the
better
securing
of
that
which
is
laid
upon
it
;
you
shall
have
some
short
pillars
branching
out
from
the
main
,
spread
out
wide
,
and
so
upholding
.
This
present
discourse
seems
to
be
such
a
main
principle
,
that
is
,
Gods
being
a
God
to
such
a
people
,
I
am
thy
God
,
this
is
the
foundation
,
this
is
the
great
pillar
:
I
am
with
thee
,
I
will
helpe
thee
,
I
will
uphold
thee
with
the
right
hand
of
my
righteousnesse
;
they
are
the
three
supporters
that
do
issue
out
of
this
main
principle
;
for
they
are
all
but
branches
flowing
from
this
priviledge
of
Gods
being
your
God
.
These
I
say
are
sufficient
to
keep
the
most
tottering
spirit
in
the
world
immovable
,
like
Mount
Sion
,
never
to
be
removed
.
I
shall
take
the
Principle
,
the
main
support
,
into
task
,
at
this
present
,
and
therein
consider
what
excellency
of
support
there
is
in
it
:
Fear
not
,
I
am
with
thee
;
be
not
dismayed
,
I
am
thy
God
.
In
the
handling
of
this
,
that
you
may
the
better
see
what
stability
there
is
for
a
tottering
spirit
in
this
support
,
let
us
consider
:
First
,
what
it
is
for
God
to
be
thy
God
.
Secondly
,
what
a
person
hath
in
this
,
who
hath
God
for
his
God
.
Thirdly
,
by
way
of
answering
objections
,
shew
how
it
is
so
well
with
those
that
are
the
Lords
,
if
this
be
true
,
that
God
himself
is
their
God
.
Fourthly
,
how
God
doth
become
their
God
,
and
upon
what
terms
.
Fifthly
,
how
God
will
be
found
of
them
to
be
so
as
he
is
become
.
There
are
excellent
usefulnesses
if
the
truth
be
well
sifted
,
and
dived
into
.
I
will
begin
with
the
first
,
what
it
is
for
God
to
be
thy
God
.
There
is
much
in
it
;
nay
,
I
will
say
more
,
there
is
more
in
it
then
is
in
any
one
thing
,
delivered
in
Scripture
.
I
will
go
yet
further
,
there
is
all
in
it
that
doth
concerne
the
present
and
future
wel-being
and
happinesse
of
a
Believer
,
I
say
,
all
is
in
this
one
thing
,
I
am
thy
God
.
While
you
have
all
things
else
but
this
,
you
have
but
the
rayes
of
the
Sun
;
while
you
have
this
,
you
have
the
Sun
it self
in
his
brightnesse
,
and
glory
,
and
lustre
.
But
to
cleer
this
thing
a
little
,
what
it
is
for
God
to
be
thy
God
,
or
my
God
,
you
must
not
understand
,
that
the
Holy
Ghost
speaks
here
in
the
full
collection
of
all
,
nor
that
he
is
to
be
understood
as
speaking
in
the
plurall
number
,
because
he
takes
in
the
whole
world
,
but
he
is
to
be
understood
,
of
all
the
members
of
Christ
as
one
body
,
and
also
the
passage
is
to
be
understood
distributively
,
of
every
such
particular
person
,
and
so
he
is
thy
God
,
and
my
God
,
and
their
God
,
I
am
their
God
,
is
all
one
with
,
I
am
thy
God
.
In
the
Scriptures
you
shall
finde
a
most
vast
difference
betweene
God
simply
and
abstractively
considered
,
and
God
relatively
considered
;
and
that
we
must
note
beforehand
,
that
you
may
know
wherein
the
strength
and
comfort
of
this
passage
lyeth
.
For
God
to
say
,
Fear
not
,
I
am
thy
God
,
is
ten
thousand
times
more
comfortable
,
and
hath
more
in
it
,
then
simply
for
God
to
have
said
,
Feare
not
,
I
am
God
.
I
say
,
there
is
farre
more
stability
and
support
in
this
expression
of
God
,
considered
as
our
God
,
then
as
he
is
considered
simply
and
abstractively
without
relation
to
us
,
for
so
it
imports
only
to
us
the
incomprehensible
,
perfect
and
compleat
being
of
God
,
as
he
is
in
himself
.
But
God
considered
in
relation
here
,
as
he
is
thy
God
,
imports
to
us
,
not
only
what
God
is
in
respect
of
his
absolute
perfection
and
compleatnesse
,
but
what
he
is
to
those
persons
whose
he
is
,
so
that
the
phrase
doth
import
,
not
only
what
God
simply
is
,
but
also
,
that
whatever
he
is
,
in
and
from
himself
,
the
same
he
is
to
those
persons
whose
hee
is
.
It
is
worth
the
observation
,
that
the
Scriptures
plainly
hold
out
,
that
when
ever
the
Lord
is
spoken
of
in
reference
to
wicked
persons
,
God
is
never
mentioned
in
way
of
relation
of
propriety
unto
them
,
but
only
as
he
is
spoken
of
in
reference
to
his
owne
people
.
You
shall
not
finde
in
all
the
Scripture
,
God
said
to
be
the
God
of
any
person
that
is
a
wicked
man
.
But
,
lest
there
be
a
mistake
,
you
must
know
that
this
relation
of
God
to
people
,
may
be
considered
,
either
as
common
,
or
as
speciall
and
peculiar
.
It
is
true
,
take
a
Church
,
as
it
is
mixed
,
so
sometimes
the
Lord
is
spoken
of
in
relation
to
them
:
as
for
example
,
in
the
20.
Chapter
of
Exodus
,
I
am
the
Lord
thy
God
,
that
brought
thee
out
of
the
Land
of
Egypt
,
and
out
of
the
house
of
bondage
.
Here
is
God
spoken
of
in
relation
,
I
am
the
Lord
thy
God
;
and
this
seems
to
be
spoken
collectively
to
the
whole
body
of
the
Church
,
one
with
another
;
but
alwayes
observe
this
rule
,
Where
the
Lord
is
mentioned
in
relation
to
a
mixed
people
,
that
is
,
a
Church
consisting
of
mixed
persons
,
all
the
priviledges
from
such
a
relation
of
God
,
in
reference
to
such
persons
,
are
but
common
priviledges
:
So
in
that
very
Text
,
I
am
the
Lord
thy
God
,
that
brought
thee
out
of
the
Land
of
Egypt
;
Observe
,
he
calls
himself
indeed
,
their
God
,
take
them
conjunctively
,
one
with
another
.
But
wherein
their
greatest
priviledge
was
,
which
they
had
,
in
having
him
their
God
,
he
expresseth
thus
:
I
am
the
Lord
thy
God
,
that
brought
thee
out
of
the
Land
of
Egypt
,
which
was
but
a
common
priviledge
,
and
therefore
,
though
God
be
said
to
be
the
God
of
people
,
being
mixed
,
yet
he
is
not
so
their
God
,
as
he
is
the
God
of
his
own
people
,
the
living
members
of
Christ
:
those
that
are
mixed
,
they
receive
some
common
propriety
,
or
common
things
in
that
propriety
;
but
they
partake
not
of
the
whole
propriety
.
Usually
in
Scripture
,
the
phrase
,
I
am
thy
God
,
is
spoken
only
to
the
Lords
servants
,
his
chosen
,
that
he
will
not
cast
off
,
and
so
it
is
to
be
under●o●d
in
this
Text
,
as
it
is
in
the
words
immediatly
before
the
text
:
For
you
shall
see
that
God
speak●
peculiarly
of
his
own
elect
people
,
and
faith
of
them
,
and
to
them
;
Feare
not
,
be
not
〈◊〉
,
I
am
thy
God
,
&c.
You
shall
finde
,
beloved
,
that
the
Lord
doth
frequently
expresse
himselfe
,
when
he
doth
comfort
and
stay
up
his
people
,
in
this
relation
as
being
the
best
motive
that
can
be
to
uphold
their
spirits
.
In
Isa.
50.10
.
Who
is
among
you
that
feareth
the
Lord
,
that
walke
in
dar●nesse
,
and
seeth
no
light
?
let
him
rest
in
the
name
of
the
Lord
,
and
stay
himselfe
upon
his
God
.
Here
is
the
very
basis
,
the
great
pillar
to
bear
up
even
in
a
state
of
darknesse
,
God
is
his
God
,
let
him
stay
himself
upon
him
,
because
of
this
relation
,
He
is
his
God
.
Beloved
,
a
man
that
doth
trust
to
another
mans
estate
,
he
trusts
to
a
broken
staff
,
as
we
say
,
and
may
be
deceived
,
except
that
estate
be
made
his
owne
:
a
childe
of
light
can
never
be
able
to
walke
in
darknesse
,
except
hee
have
assurance
that
God
is
his
God
,
by
whom
he
stands
:
God
is
my
rock
and
my
salvation
,
saith
the
Ps●lmi●
,
Psal.
62.2
.
Who
is
a
recke
save
our
God
?
Psal.
18
31.
So
Thomas
not
being
present
when
Christ
did
make
it
appear
to
the
rest
,
that
he
it
was
that
suffered
,
and
rose
againe
,
because
he
would
not
beleeve
Christ
was
risen
,
he
received
this
checke
,
Because
thou
hast
seen
thou
believest
,
blessed
are
th●y
that
have
not
seen
,
and
y●
have
believed
.
Now
,
Thomas
having
such
a
checke
what
had
he
to
rest
upon
but
this
:
My
Lords
and
my
God
?
When
Christ
seemed
to
be
angry
he
closed
with
this
,
O
God
,
thou
a●●
my
God
,
thou
canst
not
forsake
me
,
thou
canst
not
be
wanting
to
me
,
thou
art
my
own
.
It
will
be
worth
the
while
to
consider
,
what
the
Lords
being
a
mans
owne
God
is
:
I
am
t●●
God
.
The
best
way
to
set
this
out
unto
you
,
is
to
speake
as
plainly
as
may
be
,
even
in
the
familiarest
way
,
by
which
you
may
reach
some
of
the
depth
of
this
mystery
.
I
am
thy
God
,
is
a●
much
as
to
say
,
thou
hast
a
propriety
in
me
:
or
I
am
thine
owne
,
even
as
much
thine
owne
as
any
goods
,
or
any
thing
else
in
the
world
is
thine
;
looke
therefore
what
difference
you
may
observe
between
these
two
things
;
Much
treasure
,
great
revenews
in
generall
,
and
thus
much
treasure
is
mine
,
and
this
great
revenew
is
mine
and
this
land
is
mine
,
I
say
,
what
difference
you
observe
between
these
two
particulars
,
things
simply
considered
,
and
things
considered
as
yours
;
the
same
difference
there
is
between
God
simply
considered
,
and
God
considered
as
thine
.
You
know
what
difference
there
is
in
the
spirits
of
men
,
looking
upon
things
in
these
two
considerations
.
There
is
this
difference
in
outward
things
,
a
poor
man
looks
upon
the
riches
and
honours
of
great
men
with
a
wan
heart
,
and
un●omfortable
spirit
:
Now
the
ground
of
it
is
this
,
he
looks
upon
them
as
none
of
his
own
.
Two
malefactors
are
condemned
to
die
,
one
hath
a
pardon
sent
him
,
the
other
hath
none
now
look
how
these
two
persons
do
differ
,
looking
upon
this
one
pardon
,
so
are
you
to
conceive
of
the
difference
between
God
simply
being
God
,
and
God
being
their
God
.
Hee
whose
the
pardon
is
,
can
say
,
It
is
my
pardon
,
Oh
,
his
heart
leaps
within
him
,
conceiting
he
hath
found
a
ransome
,
he
hath
received
his
life
again
,
his
heart
is
taken
up
infinitly
in
the
consideration
of
his
pardon
;
But
look
upon
the
other
man
,
he
seeth
the
same
pardon
,
and
looks
upon
it
with
a
trembling
heart
,
and
sad
spirit
.
Now
all
the
difference
of
the
case
of
these
two
persons
,
depends
upon
the
propriety
in
the
one
,
and
want
of
propriety
in
the
other
:
A
wicked
man
may
think
of
God
simply
as
God
,
but
he
can
never
say
,
(
til
God
reveal
unto
him
that
he
is
an
elect
person
)
that
God
is
his
God
,
and
think
upon
him
as
his
own
God
,
see
then
how
much
thy
case
is
better
for
thee
to
consider
God
as
thire
then
to
consider
him
in
himself
,
and
how
great
thy
priviledge
in
of
having
God
to
be
thy
God
.
But
what
kinde
of
propriety
is
it
?
I
answer
,
thus
much
it
imports
,
as
much
as
when
thou
sayest
,
that
such
money
is
thy
money
,
or
such
land
is
thy
land
.
If
you
will
have
the
nature
of
propriety
,
in
the
5
,
of
the
Acts
and
4.
verse
,
the
Apo●le
will
tell
you
in
generall
,
what
propriety
is
:
The
land
(
speaking
of
that
which
was
sold
by
Ananias
)
was
it
not
thine
own
?
When
it
was
sold
,
was
not
the
money
in
thine
owne
fower
?
So
then
,
for
a
man
to
have
a
thing
as
his
owne
,
is
to
have
it
in
his
own
power
,
to
do
with
it
as
it
is
b●st
,
and
most
prositable
for
his
own
advantage
,
to
the
utmost
extent
of
the
worth
of
the
thing
:
As
for
example
,
suppose
a
man
hath
money
in
his
purse
,
he
wants
bread
,
he
hath
this
mony
in
his
owne
power
to
dispose
of
it
for
the
supply
of
this
want
,
and
so
in
generall
he
may
make
use
of
all
his
money
for
the
supplying
of
all
his
wants
:
So
Gods
being
a
mans
own
God
,
imports
,
that
so
far
as
God
will
go
,
as
I
may
so
say
,
for
a
mans
use
,
and
for
the
supply
of
all
his
necessities
;
so
far
he
hath
power
with
him
,
God
himself
is
ingaged
to
give
forth
himself
to
the
utmost
for
such
a
mans
good
.
Now
,
Gods
All-sufficiency
reaches
beyond
all
wants
;
so
that
he
that
hath
God
for
his
God
,
he
hath
him
for
all
the
uses
,
that
can
be
for
his
good
.
If
a
man
be
many
hundred
pounds
in
debt
,
and
hath
land
that
is
his
owne
,
he
may
make
use
of
it
for
the
best
to
make
him
a
free
man
again
,
ingaged
to
none
:
He
may
sell
it
,
and
dispose
of
it
as
far
as
it
will
reach
,
to
pay
his
debts
,
and
to
procure
his
discharge
.
But
if
it
be
another
mans
land
,
and
not
his
own
,
then
he
cannot
make
use
of
it
to
pay
his
own
debts
,
but
must
remain
as
he
was
before
:
So
the
Lord
is
able
to
make
up
every
thing
that
is
defective
or
wanting
,
to
all
that
have
propriety
in
him
;
I
do
not
say
that
a
man
can
sell
the
Lord
,
but
I
say
,
so
far
as
God
can
reach
,
with
his
All-sufficiency
,
so
far
may
I
draw
up
from
him
,
as
from
a
well
of
salvation
,
whatsoever
I
stand
in
need
of
;
The
believer
hath
as
free
and
uncontrollable
right
in
God
,
being
his
owne
,
as
hee
hath
in
the
money
in
his
purse
,
and
the
land
that
is
his
owne
.
The
one
is
not
more
in
his
power
then
the
other
.
It
is
true
indeed
,
a
man
may
abuse
his
land
or
moneys
,
and
so
he
may
abuse
God
too
,
but
using
things
as
men
use
things
that
are
their
own
,
that
is
,
for
their
best
advantage
,
they
have
as
much
use
and
interest
in
God
for
the
uses
they
have
occasion
to
use
him
in
,
they
have
as
much
power
with
him
as
any
thing
in
the
world
they
conceive
to
be
in
their
own
power
.
When
God
gives
gold
and
silver
to
men
,
he
gives
but
some
thick
clay
from
himself
,
but
when
God
communicates
himselfe
,
he
gives
all
that
he
is
;
and
he
that
hath
God
for
his
God
,
hath
every
thing
that
God
is
,
or
can
doe
.
God
can
doe
nothing
in
the
world
by
his
Omnipotent
power
,
hee
can
devise
nothing
in
the
world
by
his
infinite
wisdome
,
but
all
this
is
as
much
in
propriety
his
,
who
hath
God
for
his
God
,
as
it
is
Gods
own
.
Gods
propriety
in
himself
,
is
but
that
he
is
his
own
;
Gods
peoples
propriety
in
him
is
,
that
he
is
theirs
.
All
the
difference
will
be
this
:
God
in
respect
of
himselfe
,
hath
the
disposing
of
himself
by
himself
,
and
no
other
disposeth
of
him
,
but
himself
:
As
for
the
people
of
God
,
because
they
know
not
how
to
dispose
of
him
,
as
I
may
say
,
to
their
best
advantage
;
therefore
hee
is
pleased
to
give
out
himself
according
to
their
severall
occasions
,
as
he
in
his
wisdome
seeth
most
conducing
to
their
good
,
and
so
doth
it
for
them
:
As
for
example
,
a
father
hath
an
Inheritance
of
his
own
,
the
childe
of
this
father
hath
land
by
inheritance
too
;
now
during
minority
,
the
childe
is
not
capable
to
manage
it
,
now
the
one
hath
as
much
propriety
in
his
land
as
the
other
,
all
the
difference
is
this
;
the
father
disposeth
of
his
land
for
his
own
use
himselfe
,
the
childe
hath
his
land
disposed
for
his
use
by
the
father
;
but
I
say
,
the
propriety
is
the
same
.
So
far
as
God
may
be
usefull
for
a
creature
,
so
far
God
is
the
creatures
to
doe
good
to
the
creature
;
I
doe
not
speak
here
according
to
the
foolish
fantasie
of
some
,
nor
conceive
as
if
there
were
a
transmutation
of
the
creature
into
God
,
but
I
speake
of
God
in
respect
of
his
usefulnesse
for
accommodation
,
so
far
as
it
is
possible
for
a
creature
to
have
him
.
He
hath
made
over
himselfe
in
particular
:
man
may
have
a
propriety
in
God
p●●sed
over
unto
him
,
as
those
good
things
of
God
that
we
injoy
are
not
transmuted
into
mans
nature
,
nor
is
mans
nature
changed
into
that
good
;
but
so
far
as
they
may
be
usefull
to
him
,
or
so
far
as
they
may
conduce
to
his
welfare
,
so
far
he
may
make
use
of
them
:
So
when
God
is
thy
God
,
so
far
as
he
may
be
usefull
to
thy
good
,
so
far
he
is
as
much
thine
,
as
any
one
thing
in
the
world
is
thine
.
Be
it
far
from
thee
therefore
,
to
think
that
God
is
able
to
do
thus
and
thus
,
and
to
do
good
in
such
and
such
a
case
,
and
yet
I
cannot
,
I
shall
not
have
God
for
such
a
good
to
may
selfe
;
this
man
that
so
thinketh
must
needs
conclude
,
God
is
not
his
God
.
Was
it
ever
heard
,
that
a
man
had
money
in
his
purse
,
and
yet
wanted
bread
,
and
did
perish
for
want
of
bread
,
except
there
were
no
bread
to
be
had
,
to
be
bought
for
money
?
So
this
is
to
deny
the
All-sufficiency
of
God
to
think
that
he
cannot
,
that
he
will
not
supply
us
with
all
needful
blessings
;
Assure
your selves
as
God
is
your
owne
,
so
as
far
as
may
be
for
your
good
,
you
have
him
as
much
as
any
thing
that
is
yours
;
only
you
have
not
the
dispo●ng
of
him
to
your selves
and
for
your selves
,
but
that
he
hath
in
trust
for
you
.
And
this
will
serve
to
give
a
hint
by
way
of
answer
to
some
questions
by
and
by
.
Thus
considering
what
men
have
,
in
having
God
let
us
now
take
it
into
our
consideration
,
what
the
stock
and
treasure
is
,
in
having
him
to
be
our
God
.
It
is
true
,
there
are
some
things
,
in
which
creatures
have
propriety
,
and
yet
are
little
the
better
for
them
,
in
that
the
things
they
have
propriety
in
,
are
not
of
sufficiency
:
A
woman
may
have
propriety
in
a
Husband
,
and
yet
she
may
be
a
b●gger
,
if
he
be
a
begger
;
she
can
have
no
more
then
he
hath
;
therefore
propriety
simply
is
no
comfort
,
but
the
nature
of
the
thing
wherein
there
is
propriety
:
If
God
bee
an
empty
and
scant
propriety
,
then
there
were
but
little
comfort
in
having
God
himselfe
but
mark
,
God
that
doth
make
himself
over
in
covenant
,
the
God
of
such
a
people
,
is
the
greatest
,
richest
,
most
incomprehensible
treasure
that
can
be
.
You
have
heard
of
some
,
that
have
been
raised
from
beggers
,
to
huge
and
mighty
estates
,
they
have
been
had
in
admiration
,
that
they
should
be
made
so
rich
.
What
should
the
sons
of
men
do
,
if
they
were
able
to
apprehend
what
infinite
superlative
treasure
they
have
all
at
once
cast
upon
them
,
when
God
casts
himself
upon
them
.
Beloved
,
I
do
conceive
it
a
matchlesse
mercy
of
God
,
that
he
doth
reveal
but
glimmeringly
for
the
present
,
and
some
smatch
of
the
trcasure
that
we
have
in
him
for
cortainly
the
over-brightnes
,
&
the
over-excellency
of
that
fulnes
,
he
gives
unto
us
in
himselfe
,
would
swallow
us
up
,
we
should
not
b●
able
to
endure
the
glory
of
it
,
if
the
Lord
should
reveal
all
unto
us
;
and
that
is
the
reason
wherefore
we
know
but
in
part
now
,
because
we
should
be
confounded
in
the
knowledge
of
all
that
is
to
be
known
,
and
all
what
God
is
to
his
own
people
.
There
are
three
particulars
whereby
specially
you
may
observe
what
great
treasure
people
have
in
having
God
to
be
their
God
.
1.
In
regard
of
the
quality
of
the
treasure
.
2.
In
regard
of
the
vertue
of
this
treasure
.
3.
In
regard
of
the
soveraignty
and
the
universality
and
variety
of
helpfulnesse
in
this
treasure
.
First
,
in
regard
of
the
quality
of
the
treasure
:
men
may
have
many
things
,
which
may
be
of
little
worth
,
for
want
of
excellency
of
quality
:
There
is
a
great
deal
of
difference
between
a
heap
of
Dust
in
propriety
,
and
a
heap
of
Diamonds
;
he
that
hath
one
,
may
be
a
begger
,
and
the
others
having
the
same
quantire
,
is
the
richest
man
in
the
world
:
So
we
having
propriety
in
God
,
are
the
richest
persons
in
heaven
or
earth
,
by
reason
of
the
excellencies
that
are
in
him
.
Some
men
have
not
many
acres
of
land
,
but
those
few
acres
they
have
,
in
regard
of
the
riches
of
them
,
are
more
worth
then
many
millions
of
other
acres
:
One
acre
,
as
I
may
say
,
of
propriety
in
the
Lord
,
is
worth
a
thousand
of
the
richest
proprieties
in
the
world
.
I
say
,
so
rich
is
God
,
and
every
thing
that
is
in
him
.
All
things
that
are
given
to
in●oy
,
they
are
but
beams
of
this
Sun
of
righteousnesse
,
and
if
there
be
so
much
glory
in
the
beams
,
what
is
there
in
the
body
of
the
Sun
it self
?
David
,
when
he
considered
the
countenance
of
the
Lord
,
and
the
superlative
excellencies
that
are
therein
,
he
breaks
out
into
admiration
of
the
excellency
of
it
:
There
be
many
(
saith
he
in
the
4
Psal.
)
which
say
,
Who
will
shew
us
any
good
?
but
Lord
lift
thou
up
the
light
of
thy
countenance
upon
us
;
and
thou
shalt
put
more
gladnesse
into
my
heart
,
then
when
their
corne
,
and
wine
,
and
oyle
increase
.
Marke
,
while
others
look
for
good
,
he
looks
for
the
light
of
Gods
countenance
;
when
others
looke
for
wine
,
and
oyle
,
he
looks
for
Gods
gracious
countenance
,
and
having
that
,
he
lyes
downe
and
sleeps
,
as
one
filled
and
satiated
.
There
is
abundance
of
treasure
and
superlative
excellency
in
God
;
silver
and
gold
are
not
to
be
compared
untohim
;
Nay
,
the
Apostle
Peter
comparing
of
silver
and
gold
unto
Christ
,
saith
,
they
are
but
corruptible
things
in
respect
of
Christs
blood
:
how
much
more
is
God
himselfe
,
whereunto
Christs
blood
is
but
the
means
?
now
the
means
is
subordinate
unto
the
end
for
which
it
is
a
means
.
If
then
the
blood
of
Christ
be
so
precious
,
that
silver
and
gold
are
but
corruptible
things
in
comparison
of
it
,
what
is
God
,
that
the
blood
of
Christ
brings
us
unto
?
Secondly
,
consider
the
vertue
of
it
:
for
God
to
be
the
God
of
people
.
Many
things
are
of
worth
in
the
world
,
that
are
of
little
vertue
in
themselves
;
many
things
are
worth
a
thousand
pound
in
respect
of
their
value
,
but
when
they
come
to
use
,
and
to
afford
vertue
,
they
are
but
dry
things
,
and
unprofitable
,
they
can
never
cure
the
sick
,
nor
warm
the
cold
,
nor
recover
the
weak
;
such
are
gold
and
silver
in
themselves
,
they
can
afford
the
weak
heart
no
nourishment
,
they
have
none
in
them
.
A
little
bread
in
the
house
,
in
a
famine
,
is
worth
a
house
full
of
silver
;
so
God
,
being
your
God
,
if
there
were
no
operation
&
suitablenes
in
him
,
and
a
kinde
of
fulnesse
to
supply
your
wants
,
then
your
propriety
in
him
were
much
the
lesse
con●derable
.
But
you
shall
finde
the
Lord
is
not
more
rich
then
he
is
sull
of
vertue
unto
all
tho●●
to
whom
he
is
a
God
:
The
quintessence
of
a
vertues
are
in
him
,
all
the
vertues
of
the
world
are
but
beams
that
proceed
from
him
,
they
are
bu●
fruit
that
drops
from
him
,
he
is
the
root
,
from
which
all
vertue
is
derived
.
The
vertue
of
〈…〉
is
more
eminent
in
God
that
gives
power
〈◊〉
the
Phylicke
,
therefore
God
must
needs
be
in
●●ad
of
all
these
,
and
in
the
room
of
them
,
and
abundantly
supply
the
want
of
all
.
It
was
an
excellent
speech
of
a
woman
which
lived
in
Queene
Maries
dayes
,
from
whom
,
because
of
her
courage
for
the
truth
,
they
would
take
away
her
bread
,
to
whom
she
answered
,
That
if
they
took
away
her
broad
,
God
wou'd
take
away
her
stomach
.
There
is
such
an
usefulnesse
in
God
,
that
hee
serves
for
all
the
necesities
in
the
world
:
And
consider
this
more
fully
,
observe
the
variety
of
uses
that
there
are
in
God
,
to
all
that
he
is
a
God
unto
all
;
all
manner
of
plenty
,
all
sorts
of
plenty
and
variety
are
comprised
in
him
.
Reckon
up
all
the
wants
men
are
subject
unto
,
many
Physitians
and
Chirurgions
have
dived
into
the
severall
and
various
kindes
of
diseases
incident
unto
the
body
of
man
;
but
suppose
every
creature
should
●t
down
,
to
ca●
up
every
particular
di●ease
,
or
want
that
it
is
subject
to
,
or
any
one
of
his
kind
,
it
would
make
up
more
Volumes
then
are
ye●
in
the
world
,
by
setting
down
particularly
every
defect
that
is
incident
to
the
whole
creation
one
time
or
other●
yea
,
were
the
wants
multiplied
to
infinite
millions
more
then
they
are
indeed
,
yet
there
is
such
variety
of
help
and
supply
in
God
and
such
plenty
in
all
those
severall
varieties
,
as
that
there
is
no
infirmity
,
no
disease
,
no
lack
,
but
there
is
a
fulnesse
of
〈◊〉
for
it
in
God
,
especially
to
his
people
,
after
he
is
become
their
God
;
for
all
this
vertue
he
puts
forth
in
their
behalf
who
are
his
,
and
whose
he
is
,
so
far
as
it
may
be
for
their
good
.
As
for
the
quantity
of
goodnesse
and
treasure
that
is
in
God
,
the
truth
is
,
beloved
,
it
is
nor
to
be
expressed
:
the
word
quantity
,
is
but
a
representative
word
,
to
set
out
how
much
usefulnesse
and
helpe
there
is
in
God
to
our
apprehension
;
for
quantity
hath
dimensions
and
bounds
,
and
are
,
and
may
bee
compassed
,
but
there
is
no
bounds
of
helpfulnesse
in
God
,
there
is
no
want
upon
you
,
but
we
may
say
of
you
as
of
a
Map
,
the
Map
may
be
but
the
bredth
of
a
mans
hand
,
and
yet
it
describes
countreys
that
are
of
vast
circumference
.
Beloved
,
you
are
the
Image
of
God
,
it
is
true
;
but
yet
you
are
the
Image
of
God
as
in
a
little
Map
,
that
hath
the
world
inclosed
in
it
:
God
is
an
infinite
vastnesse
,
far
above
your
capacity
,
be
you
as
empty
as
the
creature
may
be
,
you
are
but
as
a
Nut-shell
,
to
be
filled
with
the
waters
of
the
whole
Ocean
.
God
is
an
Ocean
of
treasure
and
goodnesse
,
to
fill
you
up
with
this
treasure
,
is
to
fill
a
Nut-shell
with
the
Sea
;
the
truth
is
beloved
,
the
Lord
is
so
full
,
that
much
of
this
fulnes
goes
by
a
flood-gate
,
as
I
may
so
speak
,
because
there
is
more
then
will
run
through
thy
Mill
,
but
still
there
is
as
much
as
will
fill
it
,
and
keep
it
in
a
perpetuall
motion
,
never
to
stand
still
:
Art
thou
sick
?
God
hath
health
in
him
art
thou
poor
?
God
hath
wealth
in
him
▪
Art
thou
in
any
extremity
?
God
is
a
Comforter
,
he
is
the
God
of
all
consolation
;
Art
thou
at
thy
wits
ends
?
his
wisdome
is
infinite
;
Art
thou
weak
?
he
is
omnipotent
;
there
is
no
disease
nor
infirmity
,
but
remedy
is
most
plentifully
with
him
.
Object
.
But
some
will
say
,
Is
the
propriety
such
in
God
,
and
is
God
so
abundant
to
those
that
have
propriety
in
him
?
How
commeth
it
then
to
passe
,
that
those
whose
God
he
is
,
are
so
far
to
seek
as
they
are
,
for
many
things
that
their
God
can
supply
them
with
,
having
many
things
in
himselfe
that
they
want
?
How
many
are
the
complaints
?
How
many
are
the
things
that
they
want
,
that
God
could
supply
?
It
seems
therefore
,
that
there
is
not
such
propriety
as
that
he
is
,
or
may
be
so
usefull
to
his
people
,
and
that
they
may
have
power
of
it
.
Answ.
For
answer
to
that
,
let
me
tell
you
,
that
there
is
nothing
in
God
,
wherein
he
may
be
usefull
for
the
good
of
a
person
,
but
the
Lord
doth
pou●e
out
himselfe
into
this
person
,
and
is
never
wanting
nor
lacking
to
him
there
is
nothing
thou
complainest
of
,
that
God
doth
not
afford
thee
out
of
himself
:
but
it
is
not
good
for
thee
,
that
thou
shouldest
alwayes
have
those
things
which
thou
thinkest
thou
wantest
〈◊〉
it
is
no
infringing
of
propriety
,
to
with-hold
from
a
man
some
things
,
at
some
times
,
that
are
his
owne
:
As
for
instance
,
suppose
a
man
b●
in
a
desperate
humour
to
kill
himself
,
and
draw
his
owne
sword
to
run
himself
thorow
,
he
is
but
a
ferry
friend
,
that
will
let
a
man
have
his
owne
sword
to
do
himself
a
mischief
▪
Suppose
a
father
of
an
unthrifty
son
hath
an
estate
of
this
childs
in
his
hands
,
because
the
estate
is
the
childes
,
were
it
wisdome
in
the
father
to
let
him
have
the
ordering
and
disposing
of
this
estate
,
to
waste
it
unthriftily
and
unprofitably
?
were
it
not
the
property
of
a
wise
father
,
to
keep
it
for
better
uses
and
purposes
for
his
son
?
There
is
nothing
that
the
Lord
doth
hold
from
his
owne
people
,
to
whom
he
gave
up
himselfe
,
but
that
which
in
the
use
thereof
would
do
them
more
hurt
then
good
.
Object
.
Yea
,
but
peradventure
you
will
say
,
you
doe
not
speake
of
such
things
that
God
might
afford
that
will
do
us
hurt
,
but
to
those
that
God
hath
given
himself
unto
,
there
are
wanting
many
things
that
would
be
very
good
for
them
,
they
are
very
much
distressed
,
and
God
hath
in
him
that
which
will
case
them
;
they
seek
to
God
for
it
,
and
they
cannot
finde
redresse
,
though
it
be
in
God
.
If
God
be
so
beneficiall
,
then
why
cannot
they
have
that
is
good
for
them
out
of
him
?
Answ.
I
an●wer
,
there
is
nothing
that
is
good
,
but
you
have
it
out
of
him
:
●●t
me
tell
you
,
beloved
,
you
are
not
alwayes
●it
to
bee
judges
what
is
good
for
you
,
of
those
things
that
God
hath
in
store
for
his
people
.
A
man
may
be
in
a
distemper
,
and
may
judge
amisse
:
You
know
when
a
man
is
sick
of
an
Ague
,
hee
may
exceedingly
crave
and
desire
drink
,
he
may
shake
,
and
he
may
ask
for
that
that
is
his
owne
in
his
●●cknesse
,
and
yet
for
all
this
greedinesse
of
his
〈◊〉
it
is
a
loving
wifes
duty
to
keep
this
drink
from
him
,
till
the
wise
Physitian
permit
;
thus
would
it
be
with
us
.
If
the
Lord
should
give
us
those
things
that
we
think
good
we
should
soon
bring
an
old
house
over
our
heads
,
as
they
say
.
Object
.
But
some
will
be
ready
to
say
,
There
are
some
things
that
are
good
for
me
,
and
I
have
them
not
.
Answ.
Let
them
be
what
you
can
imagine
,
let
others
judge
so
as
well
as
you
,
yet
I
shall
stand
to
this
,
as
I
said
before
,
and
make
it
good
,
that
there
is
nothing
in
the
world
that
is
truly
good
for
the
faithfull
,
that
God
with-holds
from
them
to
whom
he
hath
given
himself
,
let
it
be
never
so
speciall
a
gift
,
it
is
not
good
at
that
time
,
for
that
person
from
whom
it
is
with-held
:
For
instance
,
some
will
be
ready
to
say
,
the
thing
that
I
want
is
this
,
I
have
a
stony
and
hard
heart
,
and
fain
would
I
have
a
heart
of
flesh
.
I
●●de
I
have
a
dead
and
wandering
spirit
in
Gods
service
,
and
fain
would
I
have
a
setled
spirit
,
fain
would
I
have
a
cheerfull
heart
,
and
free
spirit
,
are
not
these
good
for
me
,
will
you
say
?
And
yet
I
seek
God
for
these
many
times
,
and
having
Gid
,
they
are
mine
owne
it
seems
,
because
they
are
in
God
,
and
he
himself
is
mine
.
How
can
God
be
said
to
be
my
God
,
and
all
he
is
,
and
hath
,
to
be
mine
,
and
I
cannot
come
at
these
good
things
which
are
in
him
,
and
are
so
needfull
for
me
?
I
answer
:
First
,
that
God
in
giving
himself
unto
persons
,
gives
himself
to
be
communicated
unto
them
at
sundry
seasons
,
and
in
divers
kindes
and
measures
,
and
yet
so
,
that
he
will
be
Judge
of
,
the
fitnesse
of
the
time
.
The
question
then
will
be
this
;
Is
it
softnesse
,
or
more
softnesse
of
heart
you
seek
for
?
Is
it
a
largenesse
,
or
more
largenesse
of
heart
you
seek
?
I
mean
this
,
that
which
you
seek
and
inquire
after
from
God
as
your
God
;
is
it
something
you
have
nothing
of
?
or
,
is
it
for
more
of
something
you
have
already
?
If
you
say
,
it
is
something
I
have
nothing
at
all
of
:
I
have
a
stony
heart
,
and
I
have
no
softnesse
at
all
in
it
.
That
is
false
,
there
can
be
no
seeking
of
God
,
where
there
is
no
softnesse
,
and
all
hardnesse
;
for
the
Lord
must
first
soften
the
heart
to
seek
him
.
But
you
conceive
there
is
no
softnesse
at
all
,
because
the
apprehension
of
that
which
is
wanting
,
swallows
up
that
which
is
injoyed
,
and
the
want
of
that
which
you
have
not
,
swallows
up
that
you
have
.
Is
it
more
that
you
would
have
in
respect
of
measure
?
But
you
will
say
,
Is
it
not
good
for
me
,
though
I
have
a
little
softnesse
,
to
have
more
;
and
when
I
have
a
little
spirituality
,
to
have
more
enlargednesse
of
spirit
then
I
have
?
Is
not
this
good
for
me
?
I
answer
:
You
must
distinguish
of
time
,
God
doth
not
see
it
better
at
this
instant
,
that
thou
shouldest
have
more
softnesse
of
heart
then
thou
hast
,
and
this
I
am
bold
to
affirm
,
if
the
Lord
did
himselfe
judge
it
were
better
thou
shouldest
be
more
spirituall
at
this
instant
,
beloved
,
I
speake
of
a
person
to
whom
God
gives
himself
,
he
would
not
detaine
nor
with-hold
it
at
all
from
thee
:
Mark
it
well
,
you
shall
find
,
that
all
the
spirituality
belonging
to
a
Christian
,
is
the
meer
gift
of
God
to
him
,
and
onely
at
the
disposing
of
God
upon
him
,
and
without
the
leave
of
the
creature
,
hee
may
make
whom
he
will
partaker
of
it
,
and
in
what
measure
he
thinks
meet
;
so
that
the
creature
can
enjoy
no
more
of
spirituality
then
God
will
give
him
,
so
runs
the
Covenant
,
that
you
may
not
think
that
your
spirituality
depends
upon
your selves
,
and
the
putting
forth
of
your selves
for
it
:
A
new
spirit
will
I
put
within
thee
,
and
a
new
heart
will
I
give
thee
;
and
I
will
take
away
thy
stony
heart
,
and
give
thee
a
heart
of
flesh
;
and
I
will
write
my
Law
in
thy
inward
parts
,
and
I
will
put
my
feare
into
thy
heart
;
and
I
will
be
their
God
,
and
they
shall
be
my
people
,
and
I
will
remember
their
sinnes
no
more
:
here
is
the
conclusion
,
now
how
shall
men
come
by
it
?
must
it
not
be
of
his
own
good
pleasure
,
and
is
it
not
as
he
hath
freely
passed
the
donation
of
it
?
he
gives
it
,
and
he
gives
it
freely
;
he
doth
not
in
this
Covenant
condition
with
men
in
any
one
particle
,
as
a
condition
to
get
any
thing
to
our selves
.
Marke
the
Covenant
well
,
where
ever
it
is
,
whether
in
the
33.
of
Jeremiah
,
and
the
31.
verse
,
or
in
the
36.
of
Ezekiel
,
or
in
the
8.
to
the
Hebrews
,
where
the
Covenant
is
again
and
again
recited
marke
it
,
there
is
not
one
clause
of
the
Covenant
,
that
God
will
have
men
doe
this
and
that
good
▪
God
doth
not
put
them
upon
the
bringing
of
any
one
thing
in
all
the
world
to
make
up
the
Covenant
,
but
all
that
is
required
of
the
person
covenanted
withall
,
the
Lord
is
bound
to
make
good
all
those
things
to
that
person
.
Now
,
if
so
be
the
Lord
did
see
more
of
these
spirituall
enlargements
requisite
for
thy
use
,
he
that
hath
made
such
a
solemne
engagement
of
himselfe
for
the
performance
of
all
that
is
to
be
wrought
in
thee
in
the
Covenant
,
would
not
with-hold
that
at
this
instant
from
thee
;
thou
knowest
not
what
a
corrupt
use
thou
at
such
a
time
mightest
make
of
them
;
for
some
through
more
abundance
of
spirituality
and
spirituall
enlargements
have
abused
them
,
to
grow
more
proud
and
scornfull
;
Paul
met
with
such
,
to
whom
being
puffed
up
with
pride
,
saith
he
,
What
hast
thou
that
thou
hast
not
received
?
wherefore
then
boastest
thou
?
Beloved
,
your
owne
experience
may
witnesse
:
Look
into
the
world
,
you
shall
finde
some
persons
more
eminent
in
spiritualnesse
,
there
is
more
abundance
of
pride
in
those
persons
:
As
for
example
,
you
shall
finde
some
more
excellent
in
prayer
,
some
more
excellent
in
other
gifts
,
what
follows
?
The
corruption
in
the
heart
of
man
gathers
such
corrupt
in
ferences
from
hence
,
that
pride
riseth
in
the
heart
from
such
parts
,
that
another
Saint
,
because
he
hath
a
stammering
tongue
,
though
equally
sound
hearted
with
himself
,
yet
is
not
fit
for
such
a
ones
company
.
God
is
a
wise
God
,
he
knowes
the
measure
and
proportion
that
is
fit
for
every
member
of
Jesus
Christ
,
and
that
proportion
hee
doth
not
with-hold
.
I
speake
not
this
with
any
intent
,
but
that
people
should
still
rise
to
as
much
as
can
be
attained
,
but
that
people
still
presse
hard
to
the
marke
of
the
price
of
the
high
calling
of
God
in
Jesus
Christ
.
Beloved
,
when
we
seeke
God
in
his
owne
way
for
increase
of
any
good
,
for
soul
or
body
,
let
us
stand
to
Gods
good
pleasure
;
and
,
beloved
,
for
incouragement
,
let
mee
tell
you
,
if
ever
the
Lord
would
have
with-held
any
thing
for
the
sinfulnesse
of
his
creatures
,
he
would
have
with-held
the
gift
of
his
owne
Son
,
but
while
we
were
enemies
,
Christ
dyed
for
us
,
would
not
God
spare
his
owne
Son
,
but
deliver
him
up
for
us
all
,
while
wee
were
enemies
:
seeing
the
delivering
up
of
his
Christ
,
was
for
the
good
of
his
people
,
will
he
now
detaine
small
things
,
in
comparison
of
him
,
in
consideration
of
weaknesses
in
us
?
Marke
the
Apostles
words
,
he
that
spared
not
his
owne
Son
,
but
delivered
him
up
to
death
for
us
,
how
will
he
not
with
him
give
us
all
things
that
are
good
for
us
?
as
if
he
had
said
,
Thou
poore
wretch
,
wantest
such
and
such
spirituality
,
thou
seekest
them
,
and
thou
canst
not
find
them
,
and
by
and
by
thou
cryest
out
,
that
such
and
such
sins
hinder
God
,
that
he
will
not
give
thee
such
grace
as
thou
needest
,
and
at
last
,
thou
questionest
,
whether
God
did
give
thee
Christ
,
or
no
;
Nay
,
when
thou
wert
viler
then
now
thou
art
,
thy
vilenesse
then
did
not
hinder
,
but
that
hee
freely
gave
his
Son
for
thee
,
thy
vilenesse
much
lesse
shall
hinder
thee
now
,
to
bar
from
thee
those
spirituall
gifts
that
God
intends
to
give
to
thee
.
Here
objections
start
up
,
this
is
the
way
to
make
persons
slack
duties
,
and
to
bee
carelesse
:
but
if
we
would
preach
that
God
will
not
give
till
we
mend
our selves
,
and
leave
our
sins
,
were
not
this
a
far
better
way
to
put
men
upon
it
then
thus
to
preach
?
let
me
tel
you
,
we
must
not
be
more
wise
then
God
,
that
all
that
the
creature
hath
,
might
appear
to
be
from
the
grace
of
God
,
and
so
he
have
the
praise
of
the
glory
of
his
owne
grace
;
I
say
again
,
it
is
no
sinfulnesse
in
the
creature
shall
hinder
Gods
communicating
so
much
of
his
Spirit
as
hee
seeth
usefull
to
creatures
,
and
he
will
take
order
that
they
shall
not
take
a
licentious
liberty
to
go
on
in
sin
,
or
neglect
seeking
God
,
because
they
know
it
is
not
their
seeking
makes
God
answer
for
what
they
want
;
for
it
is
not
your
amending
nor
reforming
,
that
gets
God
to
communicate
more
to
you
,
but
that
he
doth
it
,
is
meerly
for
his
own
sake
,
from
his
meer
motion
,
out
of
his
meer
compassion
,
the
riches
of
which
was
purchased
by
the
blood
of
Christ
,
this
is
the
only
spring
and
fountain
that
brings
forth
to
you
the
fulnesse
of
God
in
such
measure
as
you
have
;
as
he
is
yours
,
so
whatsoever
in
him
is
fit
for
you
in
season
,
he
shall
cease
to
be
his
owne
,
when
he
ceases
to
be
yours
,
and
therefore
,
beloved
,
I
shall
beseech
you
,
that
you
will
not
stumble
at
God
himselfe
,
as
if
he
were
so
humourous
and
peevish
,
that
every
little
thing
,
not
that
any
sin
is
in
its
owne
nature
little
,
but
comparatively
,
every
infirmity
and
failing
,
should
make
him
pull
his
hands
into
his
bosome
,
and
refuse
to
give
his
grace
;
the
Lord
from
all
eternity
,
determined
what
to
give
to
every
Saint
,
and
had
every
act
of
every
Believer
before
his
eyes
;
so
that
if
they
would
have
been
provocations
to
him
to
keep
his
gifts
he
should
never
have
bestowed
any
upon
him
.
But
I
must
tell
you
,
it
is
the
foundation
of
all
our
comfort
in
all
our
failings
in
this
life
,
that
there
is
nothing
that
we
enjoy
from
God
,
but
what
was
appointed
us
before
,
and
no
sin
〈◊〉
committed
,
but
what
was
from
eternity
before
God
,
and
if
any
sin
should
have
hindered
God
,
he
would
never
have
set
down
so
fully
and
graciously
what
he
would
do
;
so
that
if
the
Lord
hath
already
manifested
the
greatnesse
of
his
purpose
and
love
,
by
communicating
himselfe
to
you
,
assure
your selfe
,
this
being
established
,
nothing
in
the
world
shall
hinder
the
communication
of
any
thing
whatsoever
,
that
may
make
for
your
good
.
Well
,
let
us
go
a
little
further
,
and
counder
how
God
doth
become
the
God
of
people
.
I
must
tell
you
,
that
for
lack
of
cleer
distinguishing
between
these
two
things
,
how
he
doth
become
theirs
,
and
how
he
is
to
be
theirs
,
the
confounding
of
these
that
are
so
distinct
,
occasions
a
great
deal
of
confusion
in
the
minds
of
men
,
for
these
two
go
al
for
one
but
you
shall
see
the
difference
of
them
,
and
the
different
principle
from
whence
they
flow
.
First
,
how
doth
God
come
to
bee
the
God
of
people
?
You
will
say
this
is
of
great
use
,
it
is
worth
the
hearing
,
let
it
cost
what
it
will
,
to
have
God
for
my
owne
:
but
I
say
,
there
is
no
more
treasure
in
God
to
be
for
our
use
,
then
it
is
free
to
;
I
say
,
the
gift
of
God
for
our
own
God
,
is
as
cheap
as
it
is
rich
.
God
rever
looks
the
creature
should
bring
any
thing
that
he
might
procure
of
God
to
be
his
God
,
but
we
do
partake
of
this
mearly
and
properly
from
the
pleasure
of
his
own
will
.
I
say
,
there
is
originally
and
efficiently
,
no
other
motive
,
nor
nothing
concurring
to
make
him
our
God
,
but
only
the
good
pleasure
of
his
owne
will
,
he
would
do
,
and
he
would
do
it
simply
for
his
own
sake
;
and
therefore
it
is
so
.
Beloved
,
look
but
upon
the
creatures
,
God
communicates
and
gives
his
Image
only
to
the
sons
of
men
,
Let
us
make
man
after
our
own
Image
:
How
doth
man
thus
become
partaker
of
the
Image
of
God
,
more
then
the
rest
of
the
creatures
?
You
may
plainly
see
,
there
is
nothing
in
man
himself
,
nor
in
any
other
creature
,
that
procures
this
priviledge
to
him
.
Man
was
made
but
of
one
common
lump
with
other
creatures
,
he
was
made
of
the
same
materials
,
even
that
Toads
and
Spiders
were
.
Now
,
that
which
was
the
cause
,
why
man
had
the
Image
of
God
,
and
no
other
creature
,
the
same
is
the
cause
why
Believers
have
God
given
up
,
and
God
given
up
to
bee
their
God
,
and
the
reason
of
both
is
from
the
good
pleasure
of
God
.
It
is
true
,
there
is
a
propriety
of
land
many
times
made
over
unto
persons
,
in
respect
of
amiablenes
or
desert
conceived
to
be
in
these
persons
,
&
so
it
is
conferred
unto
them
;
but
in
Gods
conferring
himselfe
to
the
sons
of
men
,
there
could
not
be
such
motives
in
these
creatures
.
The
ground
is
this
:
if
any
thing
could
be
a
motive
to
the
Lord
,
it
must
be
the
most
excellent
thing
the
creature
hath
since
the
fall
,
their
fasting
,
and
prayer
,
and
mourning
,
and
weeping
,
and
self-deniall
,
and
mortification
,
and
cleansing
of
themselves
,
and
amending
,
and
the
like
;
but
it
was
impossible
,
beloved
,
there
should
be
any
motive
,
out
of
any
of
all
these
things
,
for
God
to
communicate
himself
,
and
to
give
himselfe
over
to
people
;
for
all
these
performances
,
and
what
ever
else
are
in
man
,
they
are
but
branches
that
issue
from
this
main
root
,
Gods
being
their
God
.
If
they
be
spirituall
gifts
,
they
issue
out
of
this
principle
[
God
is
our
God
]
;
there
is
no
man
that
believeth
,
that
fasteth
,
that
prayeth
,
that
mourneth
in
a
truly
gracious
manner
,
but
God
is
first
his
God
,
and
being
his
God
,
doth
communicate
these
things
to
him
.
How
can
that
then
be
a
motive
to
God
,
to
communicate
himself
to
men
,
that
is
not
in
man
till
he
hath
communicated
himselfe
?
And
indeed
,
is
but
the
issue
of
that
communion
that
he
hath
afforded
unto
men
?
So
then
,
I
say
,
it
is
impossible
that
God
should
fetch
any
argument
,
or
any
motive
to
make
himselfe
our
God
,
from
what
wee
do
.
And
if
wee
could
do
any
such
thing
,
yet
there
cannot
be
any
moving
power
in
such
performances
,
to
obtaine
God
for
our
God
;
for
in
the
very
best
of
our
performances
,
there
is
unrighteousnesse
,
there
is
filthinesse
;
any
,
the
Prophet
saith
,
that
all
our
righteousnesses
are
as
filthy
rags
,
sweet
motives
to
prevail
with
God
,
for
such
a
gift
as
to
communicate
himself
.
No
,
beloved
,
it
is
not
what
we
do
,
but
what
he
in
his
own
thoughts
hath
freely
determined
to
do
for
us
.
Object
.
But
you
will
say
,
Christ
makes
God
to
be
our
God
.
Ans.
I
answer
,
beloved
,
in
some
sense
,
that
is
true
,
but
as
I
said
before
,
originally
,
Christ
doth
not
make
God
to
be
our
God
Give
me
leave
to
open
this
clearly
unto
you
,
for
I
must
tell
you
,
that
Christ
himself
is
marvellous
chary
,
and
wary
,
not
to
assume
,
or
take
to
himself
that
which
belongs
unto
his
Father
,
nor
should
wee
give
to
Christ
himself
that
which
belongs
unto
God
peculiarly
,
as
giving
Christ
himself
unto
us
.
Christ
saith
,
Give
to
Cesar
the
things
that
are
Cesars
,
and
to
God
the
things
that
are
Gods
;
and
this
holds
as
true
between
God
and
Christ
,
as
Mediator
,
Give
unto
God
the
things
that
are
his
,
and
to
Christ
the
things
that
are
his
:
For
our
Saviour
,
in
John
17.
at
the
beginning
of
the
Chapter
saith
,
speaking
to
the
Father
in
prayer
,
I
have
finished
the
worke
that
thou
hast
given
me
to
doe
:
What
worke
was
that
?
towards
the
latter
end
of
the
Chapter
you
shall
finde
:
As
thou
Father
art
one
in
mee
,
and
I
in
thee
:
so
also
they
may
bee
one
in
us
;
as
much
as
to
say
,
that
thou
mightest
communicate
thy selfe
to
them
:
observe
it
,
Christ
doth
professe
,
that
it
is
the
work
that
his
Father
hath
given
him
to
do
,
that
he
did
not
put
himselfe
upon
it
originally
,
but
the
Father
did
put
him
upon
it
.
The
truth
is
,
the
meer
good
pleasure
of
God
,
contriving
,
determining
,
and
ordaining
this
communicating
of
himselfe
,
was
the
first
originall
and
ground
that
Christ
was
sent
into
the
world
,
that
hee
was
conceived
in
the
womb
of
a
Virgin
,
&c.
And
the
Lord
by
the
obedience
and
righteousnesse
of
Christ
,
hath
actually
brought
all
the
benefits
of
the
Gospel
upon
us
,
to
which
end
Christ
hath
done
this
work
:
But
the
first
conception
of
it
,
and
the
foundation
of
it
,
was
the
thing
by
which
he
was
Christ
and
Mediator
;
and
therefore
Christ
could
not
be
the
originall
of
that
eternall
decree
and
purpose
of
God
to
communicate
himself
to
us
,
for
the
execution
whereof
Christ
was
sent
into
the
world
.
The
Schooles
have
a
rule
,
that
the
end
of
a
thing
is
first
intended
,
though
it
be
last
in
execution
;
so
this
,
that
God
would
communicate
himself
to
the
sons
of
men
,
being
the
end
for
which
Christ
was
sent
,
though
till
Christ
had
by
vertue
of
his
death
made
way
,
there
was
no
actuall
communion
,
yet
still
it
was
the
end
of
Christs
coming
into
the
world
,
it
was
in
the
mind
of
God
before
the
means
was
in
being
.
Therefore
if
you
will
have
God
to
be
your
God
,
you
must
not
thinke
that
such
and
such
things
will
make
God
to
be
yours
.
Nothing
will
get
God
to
be
yours
,
but
his
owne
free
motion
from
himselfe
by
his
Son
.
Secondly
,
there
is
a
way
by
which
God
is
found
to
be
the
God
of
such
people●
now
these
things
being
confounded
together
,
put
people
into
a
labyrinth
,
thinking
the
way
to
find
God
,
and
to
get
God
,
is
all
one
;
now
,
although
it
is
the
meer
good
pleasure
of
God
himself
,
that
doth
bestow
himselfe
upon
us
;
yet
he
is
pleased
to
chalk
out
a
way
,
whereby
he
may
be
found
to
be
our
God
,
and
that
we
may
find
him
to
be
so
,
we
must
meet
God
in
those
wayes
he
useth
to
be
met
in
.
But
you
will
say
,
How
doth
God
usually
manifest
himselfe
,
and
how
is
he
found
of
his
people
to
be
theirs
?
I
answer
,
there
is
an
efficient
of
our
finding
out
of
God
,
or
a
passive
instrument
of
finding
him
out
;
the
way
of
finding
out
of
God
efficiently
to
be
our
God
,
is
the
Spirit
of
the
Lord
,
acquainting
the
spirits
of
men
with
the
minde
of
the
Lord
.
I
say
,
he
is
the
efficient
.
All
the
world
is
not
able
to
work
any
impression
upon
the
spirit
of
a
man
,
that
the
Lord
is
his
God
,
but
only
the
Spirit
of
the
Lord
,
must
perswade
the
spirit
of
man
,
that
he
may
receive
this
principle
.
It
is
true
indeed
,
the
Spirit
of
the
Lord
doth
it
according
to
the
word
of
Grace
,
and
speaks
no
more
to
the
spirit
of
a
man
,
but
what
is
in
the
word
of
Grace
;
but
the
word
of
Grace
it selfe
doth
not
of
it selfe
work
this
impression
,
that
God
is
my
God
,
or
thy
God
,
but
the
impression
is
wrought
by
the
Spirit
of
the
Lord
.
Object
.
What
serve
all
the
Ordinances
for
,
will
you
say
?
is
not
here
a
crying
down
of
Ordinances
?
There
will
bee
still
this
scandall
cast
upon
us
:
But
let
me
tell
you
,
there
is
a
most
comfortable
use
of
Ordinances
,
though
they
●erve
not
to
such
high
purposes
as
these
are
:
I
say
,
though
they
are
not
efficient
to
beget
,
and
finde
out
,
and
reveale
to
the
spirits
of
men
the
things
that
concerne
God
:
yet
besides
the
efficient
revelation
of
God
to
be
our
God
from
the
Spirit
alone
,
there
is
a
passive
in●●rument
,
by
which
the
Lord
doth
make
himself
●nowne
to
be
the
God
of
his
people
,
but
that
way
is
meerly
passive
,
and
not
active
.
First
,
passively
God
makes
himself
knowne
to
be
the
God
of
his
people
,
by
the
word
of
his
Grace
,
and
Faith
laying
hold
upon
the
word
of
Grace
revealed
,
and
more
subordinately
in
Prayer
,
Fasting
,
receiving
of
the
Lords
Supper
,
and
such
Ordinances
,
so
far
as
they
are
mixed
with
faith
.
Now
give
me
leave
in
a
few
words
to
communicate
unto
you
the
full
use
and
utmost
extent
of
Gods
thoughts
,
concerning
the
Ordinances
that
he
hath
propounded
,
how
far
forth
he
would
have
the
creature
look
upon
the
Ordinances
,
and
as
much
as
may
be
,
put
upon
the
use
of
them
,
so
farre
forth
as
they
are
usefull
.
Know
therefore
,
as
I
said
before
,
that
all
these
Ordinances
are
but
passive
wayes
of
conveying
this
great
Gift
,
the
knowledge
of
God
to
bee
our
God
.
I
mean
more
plainly
thus
:
These
Ordinances
,
are
only
of
,
and
in
themselves
,
empty
dry
chanels
,
or
pipes
,
through
which
the
Spirit
of
the
Lord
brings
from
God
himselfe
the
Spring
,
these
riches
,
and
conveyes
the
same
into
the
spirit
of
a
man
:
Look
as
a
chanell
digged
in
a
dry
ground
,
is
the
way
through
which
the
Spring
conveyes
his
water
into
a
Cisterne
,
the
chanell
it selfe
communicates
none
of
its
own
,
only
it
is
a
passage
,
through
which
the
Spring
conveys
his
water
:
so
are
all
the
Ordinances
,
even
Faith
it self
,
Prayer
,
and
all
other
services
,
they
are
but
chanels
,
through
which
the
Spirit
of
the
Lord
passeth
,
and
bringeth
from
the
Lord
himselfe
(
the
Spring
and
Fountain
)
the
revelation
of
God
to
be
our
God
.
In
all
the
rest
of
the
gifts
of
God
,
which
hee
hath
so
freely
bestowed
,
never
a
gift
of
Gods
Spirit
procures
any
thing
of
its
own
,
our
faith
hath
nothing
of
its
own
,
fasting
,
and
prayer
have
nothing
of
their
owne
,
but
as
the
Lord
hath
been
pleased
to
make
these
Ordinances
to
be
passages
to
convey
himself
to
the
sons
of
men
,
and
so
they
are
to
bee
made
use
of
by
the
sonnes
of
men
:
Faith
,
as
it
apprehendeth
the
Lord
Jesus
,
and
other
Ordinances
as
therein
true
faith
is
exercised
,
and
no
●therwise
.
And
indeed
,
beloved
,
this
is
the
load-stone
to
provoke
persons
to
the
use
of
all
Ordinances
,
God
hath
ranked
them
together
,
that
the
Lord
hath
so
much
,
and
so
often
promised
through
them
,
to
convey
himselfe
:
You
are
kept
by
the
power
of
God
through
faith
(
saith
the
Apostle
)
unto
salvation
.
As
if
he
should
have
said
,
The
Lord
doth
convey
himself
,
and
the
manifestation
of
his
owne
salvation
through
our
beleeving
.
The
Spirit
of
the
Lord
passing
through
the
Ministery
of
the
Gospel
,
as
the
breath
of
man
passeth
through
a
Trumpet
;
the
Trumpet
is
the
instrument
,
the
breath
is
the
Spirit
of
the
Lord
,
the
Trumpet
addes
nothing
to
the
breath
.
Now
know
,
beloved
,
so
far
as
you
will
attend
the
Ordinances
,
because
God
calls
out
to
Ordinances
,
and
because
you
have
heard
the
Lord
promise
to
bestow
such
things
upon
you
in
the
Ordinances
,
so
far
you
shall
attend
the
Ordinances
according
to
his
pleasure
;
but
when
you
ascend
so
high
,
that
the
Ordinance
doth
get
things
,
then
you
rob
the
Lord
,
and
give
more
to
Ordinances
than
God
hath
given
;
now
,
though
the
Ordinances
have
no
efficiency
of
their
own
,
in
that
nature
I
have
spoken
,
yet
there
is
good
cause
for
all
Gods
own
people
to
esteem
very
highly
of
Ordinances
,
and
to
be
joyfull
of
Ordinances
,
and
to
long
much
after
Ordinances
,
to
make
much
of
them
:
For
why
?
the
Lord
hath
made
his
promises
to
be
found
of
them
,
and
to
be
with
them
in
Ordinances
.
In
the
day
of
adversity
,
call
thou
upon
me
;
and
I
will
deliver
thee
.
And
here
by
the
way
,
know
from
hence
what
is
the
exspectatio
of
Believers
themselves
,
which
they
ought
to
have
of
the
Lord
,
for
such
things
,
when
they
come
to
such
Ordinances
:
that
so
,
when
wee
attend
the
Lord
in
his
Ordinances
,
we
may
find
him
in
them
.
In
Ezekiel
you
shall
find
,
there
was
a
constant
motion
,
but
it
was
because
there
was
a
spirit
stirring
in
the
wheels
;
there
s
no
motion
in
the
heart
of
man
nor
ordinances
in
the
world
,
but
as
the
Spirit
of
the
Lord
is
in
them
.
The
Lord
hath
promised
to
meet
with
us
in
these
Ordinances
,
or
else
they
would
be
as
dry
as
any
thing
in
the
world
.
Therefore
as
the
poor
man
lay
at
the
beautifull
gate
of
the
Temple
,
not
because
the
gate
would
relieve
him
,
but
because
it
was
a
place
of
concourse
,
where
honourable
men
resorted
,
from
whom
he
might
have
almes
:
So
in
the
Ministery
,
in
Fasting
,
and
Prayer
,
and
all
other
services
,
there
is
the
gate
of
the
Temple
of
the
Lord
,
there
is
the
place
G●d
makes
usually
his
concourse
and
resort
,
there
is
the
place
God
appoints
to
give
the
meeting
;
therefore
,
in
expectation
from
the
word
of
his
grace
,
that
wee
may
finde
him
in
Ordinances
we
do
refort
to
them
.
Now
,
what
derogation
is
there
all
this
while
to
the
Ordinances
,
while
wee
make
them
but
thus
passive
?
The
richest
treasure
in
the
world
may
come
to
a
man
,
through
the
poorest
vessell
;
the
treasure
is
never
the
farther
off
,
nor
never
the
worse
,
because
the
vessell
is
poor
.
It
is
no
matter
of
what
price
the
means
of
conveyance
is
,
so
that
the
thing
wee
desire
be
conveyed
to
us
by
i●
,
only
w●
must
no●
give
i●
that
which
is
abovaits
due
.
To
a●c●ibe
the
obtaining
of
these
things
t●
Prayer
,
and
Ordinances
,
that
is
,
to
make
gods
of
them
,
if
wee
think
anything
sh●
move
the
Lord
,
but
hi●
bowels
in
Christ
,
you
invert
the
course
of
the
Gospel
.
The
Lord
saith
,
I
am
he
that
blotte●
out
thy
transgressions
for
my
name
sake
.
Tha●
which
God
d●th
to
m●n
,
is
done
to
them
fo●
his
own
sake
.
He
will
not
be
so
much
bound
t●
any
creature
,
as
to
ferch
the
least
motive
fro●
the
creature
,
to
do
good
to
it
.
Look
therefor●
as
you
would
speed
,
wa●t
●pon
the
Lord
,
where
he
saith
,
you
shall
speed
.
And
this
shall
be
encouragement
sufficient
,
to
wait
upon
all
Ordinances
,
of
all
sorts
,
where
the
Lord
appoints
;
that
he
will
for
his
own
sake
give
you
a
gracious
an
we●
,
and
bestow
all
good
things
upon
you
,
that
you
stand
in
need
of
,
in
Ordinances
;
this
is
motive
sufficient
,
I
say
,
to
stir
you
up
to
attend
upon
Ordinances
,
and
yet
not
to
make
gods
of
them
,
to
ascribe
that
to
them
,
which
belongs
alone
to
God
,
who
doth
all
ordinarily
through
Ordinances
,
which
is
the
only
way
to
disappoint
you
of
your
hope
,
when
you
exspect
help
from
them
.
Object
.
But
what
is
all
this
to
fasting
,
will
you
say
?
Answ.
This
is
a
day
of
fasting
,
why
do
you
fast
,
you
stand
in
need
of
other
things
?
If
you
consider
the
nature
of
fasting
aright
,
you
shall
find
there
is
nothing
more
proper
for
this
day
,
then
this
thing
,
God
to
be
thy
God
,
to
keep
thee
from
feare
,
What
is
the
end
of
fasting
but
this
,
to
get
a
prop
and
support
from
sinking
,
by
reason
of
approaching
evills
?
Who
knowes
,
whether
the
Lord
will
repent
and
leave
a
blessing
behinde
,
saith
Joel
,
when
he
proclaimed
the
day
of
a
fast
?
then
to
finde
the
Lord
with
his
hands
full
of
blessings
,
is
the
end
of
a
Fast
.
Now
,
if
you
will
finde
the
Lord
your
God
,
you
shall
finde
the
utmost
that
you
can
in
fasting
,
for
in
him
you
will
finde
that
which
will
stay
,
and
support
you
,
when
greatest
extremities
grow
upon
you
.
Therefore
I
have
no
more
to
say
to
you
,
beloved
,
but
only
to
commend
this
work
to
the
Grace
of
God
,
and
to
the
power
of
his
Spirit
,
that
is
able
to
fasten
it
upon
your
spirits
for
your
everlasting
comfort
.
SERMON
III.
1
John
2.
vers.
1
,
2.
My
little
children
,
these
things
I
write
unto
you
,
that
you
sin
not
:
And
if
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
,
and
not
for
our
sins
only
,
but
for
the
sins
of
the
whole
world
.
OF
all
the
Prophets
,
Daniel
alone
had
this
prerogative
,
to
be
called
,
The
greatly
beloved
of
the
Lord
;
you
may
finde
it
in
the
9th
of
Daniel
.
And
this
greatnesse
of
his
indearednesse
was
expressed
in
the
manifestation
of
the
greatness
of
the
riches
of
the
Gospel
unto
him
in
a
more
singular
manner
than
to
others
.
So
the
Lord
doth
expresse
it
by
his
Angel
:
Thou
art
greatly
beloved
of
the
Lord
,
therefore
am
I
come
to
tell
thee
,
that
seventy
weeks
are
determined
upon
thy
people
,
and
〈◊〉
City
to
finish
transgressions
,
and
to
put
an
end
t●●●n
,
and
to
make
reconciliation
for
iniquitty
,
and
〈◊〉
bring
in
everlasting
righteousness
.
And
among
all
the
A●●stles
and
D●●cipies
that
conversed
with
Christ
,
his
D●●ciple
John
had
the
priviledge
which
Daniel
had
among
the
Prop●ets
,
to
be
called
The
beloved
of
the
Lord
;
the
beloved
Disciple
.
And
as
an
argument
of
that
he
is
admitted
〈◊〉
in
the
bosome
of
Christ
.
And
of
all
the
Apostles
that
conversed
with
Christ
,
you
shall
finde
none
of
them
hit
so
upon
the
great
G●●ce
of
God
to
the
sons
of
men
,
as
this
Apostle
doth
,
compare
the
Gospel
which
he
wrote
with
other
Ev●●gelists
writings
,
you
shall
finde
a
vast
difference
between
the
manifestation
of
the
free
grace
of
God
to
them
and
to
this
〈…〉
also
writing
this
Epistle
,
follows
the
same
strain
therein
;
in
●he
former
Chapter
,
he
delivers
not●
us
two
admirable
pass●ges
,
the
one
is
,
The
bl●ud
of
Jesus
Christ
cleanseth
us
from
all
sins
;
and
the
other
is
,
He
is
faithfull
and
just
to
fo
give
us
one
sins
:
two
great
manifestions
of
the
●hsolute
freenesse
of
the
Grace
of
G●d
to
the
sons
of
men
.
Now
,
this
Apostle
,
in
the
4.
verse
of
the
first
Chapter
declares
one
main
end
,
for
which
he
doth
publish
this
free
grace
of
God
:
I
write
these
things
,
saith
he
,
that
your
joy
may
be
full
:
implying
,
that
there
is
fulnesse
of
joy
in
the
Grace
here
revealed
,
and
it
is
fit
,
that
little
children
that
have
fellowship
with
the
Father
,
and
the
Son
,
should
have
the
knowledge
of
this
excellent
Grace
of
God
,
that
their
joy●
m●y
he
full
.
Now
,
whereas
he
speaks
of
Gods
forgiving
freely
,
he
would
not
have
people
mistake
,
as
if
his
revealing
of
pardon
of
sin
,
did
intimate
,
that
people
did
not
sin
any
more
.
And
therefore
he
anticipates
it
in
the
8.
verse
,
If
any
man
say
he
hath
no
sin
,
he
deceiveth
himselfe
,
and
there
is
no
truth
in
him
.
S●n
we
do
,
but
the
grace
of
God
stands
in
this
,
that
when
wee
sin
,
sin
is
forgiven
,
and
it
is
an
act
of
justice
for
God
to
forgive
these
sins
that
are
committed
.
Beloved
,
I
●●●ceive
the
world
clamou●s
extremely
against
that
,
in
consideration
of
the
fearfull
fruits
(
as
they
conceive
)
of
such
publishing
the
Grace
of
God
to
men
.
Tell
men
their
sins
are
forgiven
,
tell
them
whatsoever
sins
they
do
commit
,
being
Believers
,
their
si●s
shall
do
them
no
hurt
:
This
is
the
way
,
say
they
,
to
all
manner
of
licentiousnesse
,
this
brings
Libertinisme
into
the
world
,
this
opens
the
floud
gates
for
flouds
of
sins
to
overflow
the
Church
.
But
the
Apostle
prevents
this
great
objection
,
and
he
doth
not
only
prevent
it
,
but
he
establishes
the
direct
contrary
to
the
infrence
men
make
from
the
free
Grace
of
God
.
And
this
he
doth
in
the
words
of
my
Text.
And
observe
it
well
,
were
it
not
an
Apostle
of
Christ
that
spake
these
words
,
there
are
many
Zelots
in
the
Church
would
condemnit
,
not
only
for
Heresie
,
but
for
the
greatest
absurdity
in
the
world
.
This
appears
plain
,
for
there
are
two
things
the
Apostle
drives
at
,
in
these
two
verses
.
First
,
an
inforcement
of
something
that
he
would
work
upon
little
children
,
as
he
calls
them
,
that
have
fellowship
with
the
Father
and
the
Son
.
Secondly
,
the
great
argument
the
Apostle
useth
to
prevaile
with
them
to
entertain
and
imbrace
that
which
hee
would
fasten
upon
them
.
The
thing
that
the
Apostle
would
fasten
upon
believers
was
,
that
they
would
not
sin
.
For
which
cause
he
writes
these
things
to
them
.
The
argument
by
which
he
would
prevail
with
them
to
do
this
he
calls
upon
them
for
,
is
a
strange
one
in
the
opinion
of
most
men
.
Observe
the
argument
:
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
&c.
Put
them
together
,
and
it
amounts
to
this
;
I
would
have
you
not
to
sin
.
Now
,
the
only
way
,
and
the
best
way
,
to
prevail
with
you
not
to
sin
,
is
this
,
I
will
acquaint
you
with
this
truth
,
that
if
you
do
commit
sin
,
there
is
an
advocate
with
the
Father
,
that
shal
take
order
that
the
sin
you
commit
shal
do
you
no
hurt
at
all
.
Though
you
do
sin
,
he
is
become
the
propitiation
for
your
sins
;
therefore
feare
not
,
though
you
doe
sin
,
of
any
hurt
that
can
come
to
you
by
these
sins
.
So
that
this
is
the
argument
by
which
he
would
prevail
with
them
,
and
us
against
the
commission
of
sin
.
Now
,
what
an
absurd
argument
seems
this
to
be
,
not
only
to
the
world
,
but
even
to
zealous
professors
also
,
to
prevail
with
men
to
the
forbearance
of
sin
,
to
tell
them
before
hand
,
that
if
they
sin
,
there
is
an
advocate
for
them
,
and
he
is
the
propitiation
for
their
sins
?
That
this
is
an
argument
for
men
to
forbeare
sin
,
is
such
a
Paradox
,
not
only
to
the
world
,
but
even
to
professors
themselves
,
that
for
ought
I
see
,
in
matters
of
Religion
,
at
this
day
,
there
is
nothing
so
vilely
calumniated
,
as
the
publishing
of
this
free
grace
of
God
to
men
,
in
this
way
,
as
being
the
high
way
to
break
out
into
all
manner
of
sinfulness
whatsoever
.
This
,
say
men
,
is
that
which
lets
go
the
reins
into
the
neck
of
Libertisme
;
this
is
that
which
makes
men
take
liberty
without
controule
,
freely
to
commit
any
sin
in
the
world
.
Who
ever
is
of
this
mind
,
I
must
tell
him
,
before
I
go
on
,
he
doth
directly
crosse
the
wisdome
of
God
,
and
directly
give
the
lie
to
the
Apostle
here
,
that
expresseth
with
much
infallibility
to
the
world
,
how
little
hurt
the
knowledge
of
the
pardon
of
sin
can
do
do
to
persons
in
Jesus
Christ
,
in
that
he
passeth
it
as
an
argument
to
prevail
from
sin
.
I
shall
beseech
you
,
beloved
,
not
to
have
any
regard
to
any
words
I
shall
say
of
my selfe
to
you
,
but
as
I
shal
speak
the
full
mind
of
the
Holy
Ghost
;
And
I
shall
give
you
one
point
first
in
generall
,
which
is
the
main
scope
of
the
Apostle
here
,
and
afterwards
handle
the
severall
branches
of
it
particularly
.
First
,
I
say
,
take
the
generall
scope
of
the
Apostle
here
,
and
then
,
as
the
Scripture
will
evince
the
truth
,
so
for
the
truths
sake
receive
that
which
shall
be
delivered
,
though
for
the
present
it
may
seem
otherwise
then
ordinary
.
The
point
that
ariseth
out
of
the
words
is
this
;
observe
how
naturally
it
●riseth
out
of
the
words
:
For
a
person
,
who
hath
fellowship
with
the
Father
and
the
Sonne
,
one
of
the
little
children
,
which
the
Apostle
speaks
of
here
;
for
such
a
person
to
know
before
hand
,
before
he
doth
commit
sin
,
that
there
is
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
who
is
the
pr●pitiation
for
sin
;
to
know
this
,
I
say
,
i●
so
far
from
being
a
spur
to
provoke
him
to
the
commission
of
sin
,
that
it
is
one
of
the
strongest
arguments
,
and
the
best
motives
toprevail
with
such
persons
to
refrain
from
the
commission
f
sin
.
First
,
see
how
naturally
it
lieth
in
the
Text
;
that
you
may
see
the
Doctrine
is
no
fanc●
,
not
opinion
of
men
,
but
the
cleer
truth
.
It
appears
plainly
,
that
the
Apostles
business
,
here
,
is
to
take
men
off
from
sinning
,
&
that
appears
in
the
beginning
of
the
tex
:
These
things
I
write
unto
you
,
that
you
sin
not
.
And
the●
immediately
follows
these
words
,
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
.
To
what
purpose
doth
he
bring
in
these
words
,
if
he
doth
not
bring
them
in
as
a
motive
to
prevail
with
them
to
the
thing
hee
perswades
them
unto
.
Nay
,
he
tels
us
plainly
,
he
doth
write
these
words
on
purpose
to
them
,
that
they
do
not
si●
.
What
was
it
that
he
wrote
to
them
before
?
First
,
I
say
,
he
writes
this
,
that
the
blood
of
Christ
cleanseth
us
from
all
sin
;
and
then
againe
,
I●
we
confesse
our
sins
,
he
is
faithfull
and
just
to
f●rgive
us
our
sins
.
And
now
saith
he
,
These
things
I
write
unto
you
,
that
you
sin
not
;
If
any
man
sin
,
wee
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
.
Here
,
saith
the
Apostle
,
these
things
I
write
unto
you
,
that
you
sin
not
.
Suppose
one
man
should
come
unto
another
,
and
tell
him
,
there
is
such
a
friend
of
yours
will
do
such
and
such
things
for
you
,
for
he
hath
told
me
he
intends
such
good
things
to
you
,
and
I
tell
you
these
things
,
that
you
may
comply
with
this
man
,
that
will
do
all
this
for
you
.
Beloved
,
is
not
here
compliance
to
this
man
provoked
by
the
graciousnesse
and
kindnesse
revealed
from
such
a
man
,
that
he
will
shew
?
Yea
,
this
mercy
and
favour
revealed
,
is
the
spur
to
cause
him
to
comply
.
So
the
Apostle
saith
here
:
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
.
These
things
I
write
unto
you
,
that
you
sin
not
.
It
is
plain
therefore
,
that
the
knowing
what
shall
become
of
our
sins
;
namely
,
that
they
shall
do
us
no
hurt
;
the
knowing
of
this
before
hand
,
is
not
the
opening
a
sluce
or
a
floud-gate
to
provoke
to
sinfulnesse
,
but
a
bridle
to
restrain
men
from
sin
:
For
you
shall
finde
by
consulting
with
the
Scripture
,
that
the
Holy
Ghost
is
not
rare
,
but
very
plentifull
in
opening
of
this
very
truth
,
that
the
free
Grace
of
God
,
and
the
security
of
a
believer
from
sin
,
is
therefore
made
maifest
,
that
believers
might
not
sin
.
Look
in
the
third
Chapter
of
the
Epistle
to
the
Romans
,
see
how
fully
the
Apostle
Paul
manifests
this
very
business
we
have
now
in
hand
.
In
the
23.
&
24.
verses
of
that
Chapter
,
he
beginneth
to
re●ate
,
(
after
he
had
shewed
the
desperate
condition
of
man
by
nature
,
in
respect
of
what
he
himself
could
do
)
he
begins
to
relate
the
admirable
free
Grace
of
God
to
men
,
even
while
they
are
enemies
,
while
they
can
do
nothing
that
is
good
;
therein
establishing
of
free
Grace
;
and
then
he
comes
to
shew
,
that
this
revelation
of
grace
,
thus
,
is
a
way
to
put
them
upon
more
obedience
,
than
if
it
should
be
hidden
from
them
.
Observe
the
words
:
But
now
the
righteousness
of
God
,
saith
he
,
in
the
21.
ver.
without
the
Law
is
manifested
,
being
witnessed
by
the
Law
&
the
Prophets
,
even
the
righteousnes
of
God
,
which
is
by
the
faith
of
Jesus
Christ
,
unto
all
,
and
upon
all
that
do
believe
:
for
there
is
no
difference
,
for
all
have
sinned
,
and
havecome
short
of
the
glory
of
God
,
being
justified
freely
by
his
grace
through
the
redemption
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
the
propitiation
through
faith
in
his
bloud
,
to
declare
his
righteousnes
for
the
remission
of
sins
.
Mark
how
sweetly
&
excellently
he
preacheth
the
free
grace
of
God
,
concluding
all
under
sin
;
and
in
a
desperate
condition
in
respect
of
sin
,
and
then
he
brings
in
the
righteousnes
of
Christ
;
naēly
,
free
justification
by
him
that
is
the
propitiation
for
our
sins
.
But
now
,
what
s
the
fruit
of
all
this
?
The
Apostle
in
his
time
found
,
that
the
preaching
of
this
free
grace
unto
men
as
they
are
sinners
,
raised
this
very
objection
that
is
on
foot
to
this
day
,
&
I
believe
,
will
be
to
the
end
of
the
world
;
and
therefore
mark
the
last
ver.
of
that
Chapter
,
after
he
had
ended
this
great
discourse
,
and
laid
down
his
foundation
&
ground
,
that
a
man
is
justified
by
faith
,
without
the
works
of
the
Law
;
The
object
.
that
comes
in
is
this
:
Do
we
make
void
the
Law
through
faith
?
God
forbid
,
nay
,
rather
we
establish
it
.
Marke
the
expression
,
few
will
subscribe
to
this
sentence
which
the
Apostle
delivers
:
That
to
preach
to
men
(
though
the
desper●test
sinners
under
heaven
)
there
may
be
as
free
justification
as
for
the
righteousest
and
holiest
man
in
the
world
,
though
by
the
deeds
of
the
Law
there
be
no
justification
,
though
there
be
nothing
but
condemnation
by
the
Law
pro●●unced
against
him
;
yet
notwithstanding
there
is
justification
for
such
men
,
and
that
this
is
the
means
to
restrain
from
sin
.
Why
,
say
some
,
this
gives
liberty
to
all
uncleannesse
,
for
a
man
to
know
,
that
notwithstanding
his
wicked
estate
,
he
shall
be
justified
freely
,
and
he
shall
be
saved
,
it
is
impossible
he
should
miscarry
.
Who
will
not
take
liberty
to
sin
,
when
he
knows
,
that
though
he
doth
sin
,
though
his
sins
be
never
so
great
,
all
his
sins
shall
be
done
away
,
he
shall
not
receive
any
hart
at
all
by
them
,
though
he
doth
commit
them
?
is
not
this
to
make
void
the
Law
,
you
will
say
?
Mark
the
Apostles
answer
,
God
forbid
;
nay
,
rather
we
establish
the
Law
.
that
is
,
the
preaching
of
this
doctrine
to
you
that
are
Believers
,
little
children
,
that
have
fellowship
with
the
Fath●r
and
the
Son
,
will
not
make
void
the
Law
:
You
cannot
take
liberty
from
this
free
Grace
revealed
.
The
preaching
and
publishing
of
this
free
Grace
of
God
,
doth
more
effectually
win
believers
to
obedienceand
forbearance
of
sin
,
then
any
other
course
in
the
world
that
can
be
taken
.
This
saith
the
Apostle
is
a
doctrine
that
doth
establish
the
Law
,
and
not
make
it
void
,
that
is
,
it
doth
establish
men
in
obedience
to
the
will
of
God
,
and
bring
them
neerer
in
conformity
to
the
Law
,
and
doth
not
set
men
loose
to
the
breaking
,
and
violating
,
&
frustrating
of
the
Law
,
and
to
prophaness
.
And
so
the
same
Apostle
,
in
the
self-same
Epistle
,
having
in
the
4.
and
5.
Chap●res
gone
on
in
an
unparallel'd
way
,
in
the
revelatino
of
the
admirable
Grace
of
God
,
speaking
of
Abraham
,
that
he
was
justified
,
being
yet
uncircumcised
,
to
shew
that
we
are
justified
when
we
are
in
the
worst
of
sinfulnesse
;
and
sweetly
speaking
in
the
5.
Chapter
,
when
yet
we
had
no
strength
Christ
died
for
us
;
and
while
we
were
yet
sinners
Christ
died
for
us
;
and
when
wee
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Sonne
:
and
in
the
latter
end
of
the
5.
Chapter
,
having
shewed
the
free
gift
and
Grace
〈◊〉
God
to
us
,
being
considered
as
lost
persons
in
Adam
,
at
the
beginning
of
the
6.
Chapter
,
at
vers.
1.
the
Apostle
meets
with
the
same
objection
in
substance
,
and
answers
it
more
fully
then
he
did
before
:
The
objection
is
this
;
Shall
we
continue
in
sin
that
grace
may
abound
?
God
forbid
,
saith
he
,
How
shall
we
that
are
dead
to
sin
,
live
any
longer
therein
?
The
summe
and
substance
of
the
objection
is
this
:
Is
there
so
much
Grace
,
that
where
sin
hath
abounded
,
Grace
aboundeth
much
more
?
then
it
seems
,
that
the
more
sin
a
man
doth
commit
the
more
will
the
glory
of
the
Grace
of
God
appear
in
the
pardoning
of
these
sins
,
and
so
I
shall
glorisie
God
best
,
when
I
commit
sin
most
,
will
some
say
.
So
that
the
preaching
of
the
abundance
of
grace
where
sin
hath
abounded
,
seems
to
let
men
loose
to
the
commission
of
sin
as
much
as
possibly
.
The
Apostle
answers
this
with
,
God
forbid
:
as
if
he
had
said
,
God
will
never
suffer
any
Believer
,
though
never
so
weak
,
through
any
such
truth
reveal'd
,
to
break
out
into
any
sin
,
because
wher
sin
hath
abounded
grace
hath
abounded
much
more
,
God
will
never
have
them
to
make
any
such
abominable
inference
from
such
truths
:
And
he
also
gives
the
reason
why
they
cannot
make
such
use
of
the
grace
of
God
.
How
shall
we
that
are
dead
unto
sin
,
live
any
longer
therein
?
to
the
Apostle
,
the
inference
of
the
objectors
from
this
argument
,
seems
so
absurd
,
that
he
doth
appeal
to
the
adversaries
themselves
,
how
such
an
inference
as
this
can
follow
such
a
Proposition
.
He
doth
not
say
positively
,
that
they
cannot
live
in
sin
that
are
dead
to
it
,
but
he
puts
the
question
to
them
how
it
can
be
?
And
whereas
some
may
answer
;
yea
,
they
may
easily
do
it
.
No
,
saith
the
Apostle
,
they
that
are
partakers
of
this
Grace
,
are
dead
unto
sin
,
and
how
can
they
live
in
it
,
when
they
are
dead
to
it
?
The
glorious
power
of
this
Grace
revealed
,
strikes
sinne
dead
in
men
,
or
rather
strikes
men
dead
to
sin
.
Sinne
shall
not
have
dominion
over
you
,
saith
the
Apostle
,
for
you
are
not
under
the
Law
,
but
under
Grace
.
And
as
you
shall
heare
by
and
by
,
the
Apostle
makes
the
very
Grace
of
God
to
have
that
power
in
it
,
as
to
breake
the
neck
of
sin
in
the
Believer
.
This
is
the
most
certaine
truth
of
the
Text
,
and
springs
directly
from
it
.
There
is
a
death
unto
sin
,
where
there
is
a
revelation
,
effectually
of
the
Grace
of
God
to
persons
to
whom
it
doth
belong
.
It
brings
a
dart
with
it
to
slay
sin
.
The
law
of
the
Spirit
of
life
that
is
in
Christ
,
hath
freed
mee
from
the
law
of
sin
,
and
death
;
and
what
the
law
could
not
doe
,
in
that
it
was
weake
through
the
flesh
,
God
sent
forth
his
Son
in
the
similitude
of
sinfull
flesh
,
and
for
sin
condemned
sin
in
the
flesh
;
so
that
although
to
reason
and
sense
,
the
preaching
of
the
free
Grace
of
God
to
men
,
and
to
publish
what
the
Lord
,
hath
done
for
them
for
his
own
sake
,
and
that
before-hand
,
may
seem
to
be
a
doctrine
that
gives
liberty
to
sin
,
and
so
to
be
a
licentious
doctrine
;
yet
it
seems
to
the
Apostle
,
that
there
is
nothing
that
doth
more
establish
a
restraint
from
sin
,
then
the
manifestation
hereof
.
In
the
11.
to
the
Romans
,
towards
the
latter
end
of
the
Chapter
,
the
Apostle
tells
us
,
that
God
hath
concluded
all
men
under
sinne
that
hee
might
shew
mercy
upon
all
:
and
therefore
he
falls
out
into
admiration
,
O
the
depth
of
the
riches
both
of
the
Wisdome
and
Knowledge
of
God!
how
unsearchable
are
his
judgements
,
and
his
wayes
ast
finding
out
!
Now
,
what
follows
?
Having
prevealed
this
unsearchable
Grace
,
see
how
hee
begins
in
the
12.
Chapter
and
1.
verse
:
I
beseech
you
therefore
,
brethren
,
by
the
mercies
of
God
,
that
you
present
your
bodies
a
living
sacrifice
,
acceptable
to
God
,
which
is
your
reasonable
service
.
And
be
not
conformed
to
this
world
;
but
bee
transformed
by
the
renewing
of
your
mindes
,
that
is
,
I
beseech
you
by
the
mercies
of
God
,
that
you
refraine
from
sinne
.
What
mercy
doth
he
meane
?
Even
the
mercies
of
God
concerning
the
freenesse
of
his
Grace
,
manifested
before
in
all
the
11.
Chapter
.
Now
,
if
the
Apostle
had
beene
of
some
mens
mindes
,
that
the
preaching
of
the
free
Grace
of
God
were
a
dangerous
doctrine
to
set
men
loose
to
sin
,
he
would
never
have
used
the
mercies
of
God
as
an
argument
to
prevail
with
men
to
refrain
from
sin
.
Hee
would
not
have
published
that
which
should
have
been
of
such
dangerous
consequence
,
but
he
would
rather
have
been
filent
,
so
far
would
hee
have
been
from
revealing
of
it
as
an
argument
to
the
contrary
,
were
the
revelation
of
it
the
way
to
bring
men
to
loosenesse
and
licentiousnesse
,
it
had
been
the
wisdome
of
Paul
,
and
the
other
Apostles
,
to
have
concealed
it
,
which
certainly
he
would
have
done
,
had
it
been
so
.
But
the
Apostle
was
not
of
that
judgement
;
and
therfore
,
in
1
Corinth
.
chap.
6.
and
towards
the
latter
end
,
he
draws
his
argument
after
the
same
manner
:
You
are
not
your
owne
,
you
are
bought
with
a
price
,
therefore
glorifie
God
in
your
bodies
,
and
spirits
,
for
they
are
Gods
.
Observe
here
,
that
the
injunction
which
the
Apostle
gives
the
Corinthians
,
is
,
that
they
should
glorifie
God
in
their
bodies
and
spirits
;
and
what
is
the
argument
by
which
he
would
perswade
them
to
it
?
You
are
bought
with
a
price
:
But
,
will
some
say
,
it
seems
I
am
bought
,
and
the
price
is
laid
downe
for
me
now
,
I
am
sure
enough
,
I
am
safe
,
the
gates
of
hell
cannot
prevail
against
me
,
I
may
live
as
I
list
,
for
no
danger
will
follow
now
,
I
may
take
liberty
to
sin
.
Now
,
if
the
Apostle
had
known
that
this
consequence
would
justly
have
followed
upon
the
preaching
of
this
Crace
,
he
had
dealt
very
discourteously
with
the
people
of
God
,
and
absurdly
by
inforcing
a
conclusion
from
a
ground
contrary
to
it
,
by
revealing
such
a
doctrine
as
this
is
.
Therefore
surely
the
Apostle
would
never
have
used
this
expression
of
being
bought
with
a
price
,
if
he
had
knowne
that
this
would
follow
:
but
contrariwise
,
he
knew
that
there
is
no
way
in
the
world
,
will
so
much
prevaile
with
Gods
people
to
leave
their
sins
,
as
by
telling
them
before
hand
,
that
their
sins
are
forgiven
them
,
and
that
they
are
bought
with
a
price
.
In
2
Titus
,
from
the
beginning
to
the
12.
v.
you
shall
finde
how
the
Apostle
urgeth
Titus
,
that
hee
presse
a
holy
conversation
answerable
to
old
men
and
old
women
,
as
also
to
young
women
,
and
young
men
;
and
also
a
conversation
suitable
to
servants
:
and
especially
he
writes
concerning
them
,
that
they
should
not
purloin
from
their
masters
,
but
shew
all
faithfulnesse
.
But
what
is
the
argument
now
,
by
which
the
Apostle
urgeth
all
these
things
upon
these
men
?
See
in
the
12.
and
13.
verses
,
and
you
shall
finde
,
that
the
argument
is
the
same
we
have
now
in
hand
:
For
the
Grace
of
God
,
saith
he
,
that
brings
salvation
hath
appeared
,
teaching
us
to
deny
all
ungodlinesse
and
worldly
lusts
,
and
that
we
should
live
righteously
,
soberly
,
and
godly
in
this
present
world
.
As
much
as
to
say
,
The
Lord
hath
made
known
,
and
revealed
his
salvation
to
you
,
and
you
see
it
before
you
,
Salvation
is
brought
unto
you
;
and
not
your
well-doing
,
but
the
Grace
of
God
is
that
which
brings
this
salvation
to
you
.
Then
may
I
doe
what
I
list
,
will
some
say
:
No
,
saith
the
Apostle
,
This
Grace
of
God
that
brings
salvation
,
brings
this
too
;
It
teacheth
us
to
deny
al
ungodlinesse
and
worldly
lusts
;
and
that
we
should
live
godlily
;
soberly
,
and
righteously
in
this
present
world
.
I
say
,
it
is
blasphemy
against
the
truth
of
the
Holy
Ghost
in
these
severall
passages
of
Scripture
,
to
say
,
or
to
maintaine
,
that
this
is
a
necessary
inference
from
the
revelation
of
the
free
Grace
of
God
to
men
before-hand
,
that
thereby
men
will
breake
out
into
sin
and
uncleannesse
,
and
give
up
themselves
thereto
,
and
that
this
is
the
way
to
give
up
the
reines
into
the
neck
of
vice
and
licentiousnesse
.
I
will
give
you
but
one
passage
more
,
although
I
confesse
,
I
have
gone
further
in
the
cleering
of
this
businesse
by
Scripture
,
then
I
intended
:
because
.
I
know
it
sticks
so
in
the
hearts
of
opposers
and
quarrellers
,
and
cavillers
that
are
ready
to
spit
fire
into
the
faces
of
those
persons
that
are
assertors
and
maintainers
of
the
free
grace
of
God
,
and
the
publishers
thereof
to
the
people
of
God
.
I
will
give
,
I
say
,
but
one
place
more
in
confirmation
hereof
;
namely
,
that
which
the
Apostle
delivers
in
1
John
3.9
.
the
words
are
these
,
He
that
is
borne
of
God
sinneth
not
(
saith
hee
)
because
the
seede
of
God
abides
in
him
,
and
he
cannot
sin
,
because
hee
is
borne
of
God
.
Hee
that
is
borne
of
God
;
What
is
that
?
It
is
no
more
but
this
,
he
that
is
received
into
Grace
by
Christ
,
becomes
one
with
Christ
in
respect
of
the
spirituall
union
between
Christ
and
such
a
person
.
To
bee
borne
of
God
,
and
to
be
a
new
creature
,
is
all
one
.
To
be
new
creatures
,
is
to
be
such
as
wee
were
not
before
.
More
fully
,
a
new
creature
is
a
person
that
is
translated
from
himselfe
into
Christ
,
and
he
stands
before
God
as
Christ
himself
,
and
not
as
he
is
in
,
or
of
himselfe
.
Now
,
such
a
person
,
saith
the
Apostle
,
sinnes
not
;
because
the
seede
of
God
abides
in
him
;
nay
,
he
cannot
sin
,
because
he
is
born
of
God
.
There
may
bee
some
difficulty
in
the
expression
,
but
you
must
know
,
the
intention
of
the
Apostle
John
here
,
is
to
take
off
the
objection
against
the
Doctrine
of
the
free
Grace
of
God
,
that
it
is
a
licencious
Doctrine
,
to
take
off
,
I
say
,
the
reproach
that
is
unjustly
cast
upon
it
.
And
so
the
meaning
of
the
Apostle
John
is
this
,
Hee
that
is
borne
of
God
sinnes
not
,
that
is
,
hee
cannot
take
such
liberty
to
sinne
,
he
cannot
make
such
licentious
uses
of
the
Grace
of
God
,
as
to
walk
in
sinfull
courses
,
though
his
sins
shall
not
hurt
him
.
I
say
,
this
Licentious
living
in
sin
,
is
the
thing
the
Apostle
speakes
of
here
:
Hee
that
is
borne
of
God
sins
not
.
And
the
reason
is
,
because
the
seed
of
God
abide●
in
him
,
that
is
,
there
is
an
over-ruling
power
planted
in
him
,
to
over-match
the
propensity
of
the
flesh
that
remains
still
in
Beleevers
,
that
it
should
not
have
that
liberty
and
power
that
naturally
it
would
have
,
by
vertue
of
such
a
Principle
implanted
;
Not
that
the
Apostle
speakes
absolutely
of
sin
,
that
a
childe
of
God
shall
sinne
no
more
;
for
that
were
to
make
the
Apostle
John
himselfe
the
lier
,
and
that
by
his
owne
words
;
and
to
speak
against
himselfe
:
For
he
saith
in
another
place
;
Hee
that
saith
hee
hath
no
sin
,
deceives
himselfe
,
and
is
a
lier
:
And
King
Solomon
also
,
who
saith
,
that
there
is
not
a
just
man
upon
earth
that
doeth
good
,
and
sinneth
not
,
Eceles
.
7.20
.
Therefore
by
sinne
in
this
place
,
he
must
needs
mean
a
licentious
liberty
taken
unto
sin
.
Beloved
,
I
know
there
are
many
objections
raised
against
this
truth
;
I
shall
briefly
run
through
some
of
them
to
you
,
and
if
it
be
possible
,
clear
this
truth
unto
you
at
this
time
,
and
vindicate
the
Gospell
from
those
abominable
untruths
cast
upon
it
;
and
that
I
will
do
the
rather
,
because
thousands
in
the
world
turne
away
from
the
Grace
of
God
,
and
dare
not
venture
themselves
upon
it
:
Because
they
fear
,
if
they
should
adventure
themselves
upon
these
principles
of
free
Grace
,
they
should
presently
take
liberty
to
sin
,
and
so
fall
away
and
apostatize
:
Oh!
how
many
have
miscarried
and
refused
their
owne
mercies
,
and
have
not
received
the
Gospell
to
this
day
upon
such
conceits
,
that
the
receiving
of
it
should
make
them
break
out
into
ungodlinesse
.
I
know
here
are
many
here
present
,
cannot
but
witnesse
,
they
are
affraid
to
close
with
free
Grace
,
though
never
so
fully
proved
and
manifested
in
Scripture
upon
this
consideration
,
that
it
will
make
them
live
loosely
.
Object
.
1.
First
,
some
will
object
and
say
,
we
know
many
Beleevers
,
that
do
take
liberty
to
themselves
,
when
once
they
have
beene
acquainted
with
such
free
Grace
that
hath
beene
preached
.
Answ.
For
answer
to
this
:
First
,
I
say
,
that
if
Beleevers
from
this
Grace
published
,
doe
take
liberty
,
they
take
but
what
God
giveth
them
.
The
end
of
Christs
coming
,
and
preaching
the
free
grace
of
God
to
men
,
is
this
very
thing
,
that
in
it
the
Lord
might
proclaime
liberty
to
the
captives
,
which
are
Christs
owne
people
.
Christ
came
of
purpose
,
as
you
shall
finde
in
Heb.
2.15
.
to
deliver
those
,
who
through
feare
of
death
,
are
subject
to
bondage
all
their
lives
long
.
And
therefore
,
saith
Christ
,
If
the
Son
shall
make
you
free
,
you
shall
bee
free
in●e●d
,
that
is
,
if
the
Son
give
you
liberty
,
then
you
shall
have
liberty
indeed
.
So
that
it
Believers
do
take
this
liberty
upon
this
ground
,
they
take
but
that
which
is
their
owne
,
purchased
unto
them
by
the
blood
of
Christ
,
and
given
unto
them
freely
by
God
their
Father
.
Object
.
2
But
some
will
say
,
It
is
a
true
Christian
liberty
that
Christ
allows
,
and
this
indeed
is
a
liberty
that
Christ
gives
men
to
be
delivered
from
the
captivity
and
bondage
of
sin
,
which
they
were
under
before
:
But
many
that
professe
this
doctrine
,
are
knowne
to
be
more
slack
in
the
performance
of
duties
,
and
to
grow
more
and
more
cold
in
their
zeale
,
and
carelesse
in
the
practice
of
Religion
,
and
are
more
regardlesse
of
sin
;
and
in
a
word
,
take
more
liberty
to
sinne
since
such
Grace
hath
been
revealed
.
Answ.
For
answer
to
this
,
Beloved
,
first
you
are
not
to
expect
perfection
of
works
from
Believers
in
this
life
,
and
that
they
should
be
free
from
all
manner
of
sin
.
I
know
none
of
those
that
have
the
most
indignation
against
this
doctrine
of
the
free
grace
of
God
to
men
,
but
will
yeeld
,
that
they
themselves
are
not
without
failings
,
they
ought
not
therefore
to
aggravate
the
weaknesse
of
their
brethren
,
much
lesse
ought
the
truth
of
God
to
bee
charged
with
the
failings
of
men
.
But
suppose
some
do
make
evill
uses
of
the
free
Grace
of
God
sometimes
,
&
are
therby
encouraged
to
be
more
bold
with
sin
;
as
they
are
not
to
be
upheld
in
it
,
nor
allowed
,
so
ought
not
their
fault
to
be
laid
upon
the
free
Grace
of
God
,
which
effectually
teacheth
us
the
contrary
:
For
,
though
Beleevers
in
infirmity
may
happen
,
at
some
times
or
other
,
to
be
overcome
with
strength
of
passion
and
corruption
,
to
fall
into
sin
,
upon
consideration
that
the
free
Grace
of
God
will
save
them
;
yet
shall
we
therefore
conceal
this
Grace
of
God
,
because
men
take
that
liberty
which
it
doth
not
give
?
I
say
,
beloved
,
if
this
should
be
a
standing
rule
,
God
should
never
have
revealed
the
Gospell
to
the
sons
of
men
.
I
know
no
Beleever
so
perfect
in
a
course
of
sanctification
and
obedience
,
and
abstinence
from
sin
,
but
his
corruption
may
occasion
him
to
take
advantage
,
even
from
the
Gospell
it selfe
,
to
sin
.
But
certainly
,
I
dare
be
bold
to
affirm
,
there
is
not
any
Believer
,
that
is
a
true
Beleever
indeed
,
that
doth
maintain
this
Principle
,
that
he
may
sin
without
controule
,
because
the
free
Grace
of
God
hath
abounded
.
I
dare
say
further
,
that
it
is
a
bold
slander
,
and
that
no
man
is
able
to
make
it
good
from
true
evidence
,
that
there
is
any
that
doth
take
constant
and
frequent
liberty
to
break
out
into
sinfullnesse
,
because
he
knows
what
shall
become
of
him
,
and
that
his
sins
are
done
away
by
the
blood
of
Christ
,
so
that
they
shall
do
him
no
hurt
.
For
the
beliefe
of
this
,
doth
certainly
and
effectually
teach
and
produce
an
hatred
of
sin
,
and
a
love
of
holinesse
;
So
that
certainly
,
this
is
more
then
can
bee
proved
against
any
true
Beleever
,
that
he
should
approve
himself
in
any
sin
upon
this
ground
.
If
indeed
Beleevers
were
in
their
owne
keeping
,
then
what
sinne
might
they
not
fall
into
?
But
they
doe
not
stand
upon
their
own
legs
,
they
do
not
go
in
their
own
strength
,
they
do
not
walk
by
their
own
principles
;
for
,
saith
the
Apostle
,
You
are
kept
by
the
mighty
power
of
God
through
faith
unto
salvation
,
1
Pet.
1.5
.
And
againe
,
saith
the
Apostle
Paul
,
The
life
that
I
now
live
,
is
by
the
faith
of
the
Son
of
God
that
loved
me
,
and
gave
himself
for
me
,
and
I
live
,
yet
not
I
,
but
Christ
lives
in
me
.
It
is
not
a
Believer
now
that
lives
,
but
it
is
Christ
that
lives
in
him
,
and
he
is
the
predominant
principle
whereby
his
actions
are
swayed
:
And
as
the
Beleever
is
carried
along
according
to
the
principles
of
Christ
he
cannot
fall
into
sin
.
It
is
true
indeed
,
Christ
for
reasons
best
knowne
to
him
,
may
let
loose
the
reins
and
the
cords
wherewith
hee
holds
a
Beleever
for
a
while
,
and
then
he
may
fall
into
sin
;
but
this
comes
to
passe
,
because
the
Grace
of
God
is
hid
,
and
not
because
it
is
manifested
unto
him
,
and
beleeved
by
him
;
and
at
length
the
power
of
Christ
shall
pul
them
in
againe
,
and
restrain
them
,
even
by
those
cords
of
love
,
whereby
they
were
first
drawn
unto
him
.
And
the
Beleever
hath
the
ingagement
of
Christ
himself
,
that
hee
will
never
,
faile
him
,
nor
forsake
him
;
and
hee
hath
promised
,
that
his
strength
shall
be
made
perfect
in
weaknesse
,
and
his
grace
shall
be
sufficient
for
him
.
And
that
〈◊〉
they
are
not
under
the
Law
,
but
under
G●●●●
,
therefore
sinne
shall
not
have
dominion
over
them
,
as
the
Apostle
speakes
,
Rom.
6.14
.
So
that
except
Christ
will
give
up
one
of
his
own
members
to
make
it
his
constant
practice
to
abuse
and
turne
the
Grace
of
God
to
sin
,
he
shall
not
do
it
But
Christ
hath
undertaken
that
sin
shall
not
have
dominion
over
that
person
,
that
is
a
member
of
his
.
Object
.
3.
But
some
will
say
,
There
are
many
that
doe
admire
and
adore
the
Doctrine
of
the
free
Grace
of
God
,
that
yet
are
notoriously
known
to
live
in
all
manner
of
lewdnesse
and
licentiousnesse
,
and
that
upon
this
ground
,
because
their
sins
are
laid
upon
Christ
;
and
they
say
,
we
may
live
in
sin
,
and
do
what
we
list
,
and
what
is
their
argument
?
Oh
,
say
they
!
our
sins
are
laid
upon
Christ
,
and
Christ
died
for
them
.
Answ.
For
answer
to
this
,
I
professe
,
I
never
heard
from
any
person
of
credit
,
that
there
are
any
such
monsters
as
these
are
,
that
dare
presume
to
make
it
their
practice
to
be
drunk
,
and
to
break
the
Sabbath
,
and
to
curse
,
and
to
swear
,
and
to
live
in
uncleannesse
,
and
all
manner
of
vilenesse
and
abomination
,
because
all
their
sins
are
laid
upon
Christ
,
that
say
,
they
are
Beleevers
,
and
they
shall
doe
well
enough
.
There
are
many
that
are
taxed
for
such
;
but
for
mine
owne
part
,
I
cannot
say
any
thing
to
the
truth
of
this
charge
,
by
mine
owne
experience
,
of
any
man
in
the
world
:
But
it
may
bee
there
are
such
monsters
as
these
are
,
in
the
world
:
And
the
Apostle
Paul
said
there
were
such
in
his
time
,
that
because
the
Grace
of
God
did
abound
,
therefore
would
make
sinne
to
abound
,
and
turne
the
Grace
of
God
into
wantonnesse
;
and
therefore
it
is
probable
there
are
such
now
.
And
if
there
be
any
such
,
let
me
deal
plainly
with
them
,
for
my
part
,
I
must
account
them
the
greatest
monsters
upon
the
face
of
the
earth
,
the
greatest
enemies
to
the
Church
that
ever
were
;
and
I
say
of
such
dishonourers
of
the
Church
,
and
disturbers
of
the
consciences
of
Gods
people
,
that
they
are
carnall
,
sensuall
,
and
devillish
.
They
are
the
greatest
enemies
to
the
free
Grace
of
God
,
and
the
greatest
subverters
of
the
power
and
purity
of
the
Gospel
,
and
the
greatest
hinderers
of
the
course
of
it
,
that
are
under
heaven
:
And
I
dare
be
bold
to
say
,
open
Drunkards
and
Harlots
,
and
Murtherers
,
that
professe
not
the
Gospel
of
Jesus
Christ
,
come
infinitly
short
of
those
persons
in
abomination
.
No
persons
in
the
world
,
do
so
wound
the
sides
of
Christ
,
as
he
that
doth
professe
the
Gospel
,
and
yet
live
wickedly
.
And
if
there
be
any
such
here
,
let
me
tell
them
,
their
faith
is
no
better
then
the
faith
of
devils
;
for
they
believe
and
tremble
,
and
that
Christ
will
have
a
heavier
reckoning
and
account
for
such
when
they
come
to
judgment
,
then
for
any
persons
under
heaven
besides
.
How
many
thousands
have
forsaken
their
own
mercy
,
and
despised
the
free
Grace
of
God
,
accounting
it
a
licentious
doctrine
,
and
a
doctrine
giving
liberty
to
sin
,
and
all
because
of
the
occasion
that
such
persons
as
these
do
give
by
their
vile
conversation
?
Well
,
beloved
,
admit
that
the
free
Grace
of
God
hath
been
thus
abused
by
such
wretches
,
look
over
the
whole
Scripture
,
hath
not
the
whole
Scripture
,
both
Law
and
Gospel
,
been
abused
,
as
well
as
this
particular
Grace
?
Is
not
Christ
set
up
and
appointed
for
the
rising
and
falling
of
many
in
Israel
?
Is
not
he
appointed
as
well
to
be
a
stumbling
stone
for
the
falling
of
many
,
as
to
be
a
corner
stone
for
the
rising
of
many
?
Is
not
Christ
set
up
as
a
Rocke
for
some
to
build
upon
,
but
to
dash
others
in
pieces
?
Is
not
he
set
up
for
a
stone
of
offence
to
grinde
many
to
powder
,
as
well
as
to
be
a
foundation
stone
to
others
?
Assure
your selves
,
the
Gospel
of
Christ
,
as
it
shall
make
Believers
far
more
holy
then
they
can
bee
that
receive
not
the
Gospel
:
So
there
are
some
that
shall
grow
far
more
filthy
,
and
take
occasion
from
the
Gospel
and
Grace
of
God
to
this
filthinesse
.
But
in
the
mean
time
,
shall
the
children
want
their
bread
,
because
Dogs
catch
at
it
?
Will
not
you
give
your
child
a
bit
of
food
all
the
day
,
and
all
the
week
,
because
when
you
give
it
them
the
Dogs
snatch
at
it
,
and
it
may
be
pull
some
of
it
out
of
their
hands
?
Shall
the
children
starve
for
want
of
bread
,
because
Dogs
abuse
it
?
Nay
,
beloved
,
the
children
must
not
want
their
bread
,
because
Dogs
abuse
it
;
neither
must
we
make
that
bitter
and
sowre
which
God
hath
made
sweet
:
Because
wicked
men
abuse
the
Gospel
and
free
Grace
of
God
,
shall
the
people
of
God
be
deprived
of
that
which
God
hath
appointed
and
provided
for
them
?
Let
me
aske
this
question
of
you
:
Did
not
the
Lord
himself
,
from
everlasting
,
as
cleerly
see
and
know
,
even
long
before
he
did
reveal
it
,
how
his
free
Grace
should
be
abused
,
when
it
should
bee
preached
,
as
wee
our selves
see
it
abused
?
If
it
be
such
a
dangerous
and
pernicious
thing
to
preach
the
free
Grace
of
God
,
why
did
hee
give
such
a
large
commission
,
and
such
a
strait
charge
to
his
Apostles
and
Ministers
to
preach
it
to
every
creature
?
If
the
publication
of
it
be
so
dangerous
,
who
must
be
blamed
for
it
?
must
not
God
himselfe
that
hath
commanded
us
to
preach
it
?
Beloved
,
if
the
Ministers
●f
the
Gospel
preach
the
minde
of
Christ
unto
his
people
,
shall
they
be
traduced
and
opposed
for
it
?
Do
ye
not
through
us
wound
the
sides
of
Christ
,
and
God
himself
?
Is
not
this
to
charge
him
that
is
wisdome
it self
with
folly
?
For
if
Ministers
do
declare
this
doctrine
,
it
is
no
more
then
that
which
God
hath
before
revealed
unto
them
,
and
given
them
commission
for
.
But
if
Ministers
out
of
a
carnall
and
needlesse
fear
of
liberty
,
instead
of
preaching
the
mind
of
God
,
shall
preach
themselves
;
(
let
it
be
never
so
specious
and
well
liked
of
by
men
)
they
shall
bee
judged
of
God
as
coming
in
their
own
names
,
as
being
not
sent
by
him
.
Object
.
But
you
will
say
,
it
may
be
done
with
caution
and
limitation
.
Answ.
I
answer
,
let
us
not
be
more
wary
and
cautious
then
God
would
have
us
be
,
to
put
mixtures
of
mens
doings
to
the
obtaining
of
the
Grace
of
God
,
while
the
Lord
himself
doth
poure
out
his
grace
to
men
simply
for
his
owne
sake
,
without
consideration
of
any
thing
in
them
.
The
children
being
yet
unborne
,
speaking
of
Jacob
and
Esau
,
when
yet
they
had
done
neither
good
nor
evill
,
it
was
said
unto
Rele●ah
,
The
elder
shall
serve
the
younger
,
as
it
is
written
,
Jacob
have
I
loved
,
and
Esau
have
I
hated
;
men
will
be
a
mincing
of
this
truth
,
and
they
will
tell
you
,
if
you
will
keep
close
unto
God
and
if
you
refraine
from
sin
,
especially
from
grosse
sin
,
God
will
love
you
,
and
then
you
may
apply
these
and
these
promises
to
your selves
;
but
God
speakes
plainly
and
expresly
here
,
Before
they
had
done
either
good
or
evill
,
Jacob
have
I
loved
.
The
Grace
of
God
is
passed
over
to
men
as
they
are
ungodly
,
while
they
are
yet
enemies
and
sinners
;
men
being
yet
unborne
,
when
there
is
nothing
in
them
considered
,
but
pollution
in
blood
and
menstruousnesse
,
God
casts
his
loving
kindnesse
,
and
establishes
it
:
before
Jacob
had
done
any
thing
,
before
he
had
any
good
intention
in
him
,
God
loved
him
,
and
had
appointed
this
Grace
for
him
.
This
is
the
Grace
of
God
revealed
,
and
he
hath
revealed
it
,
and
exhibited
it
thus
freely
to
men
.
Now
,
is
this
the
Lord
himselfe
that
speaks
it
?
Hath
the
Lord
given
us
commission
and
charge
to
preach
this
Gospel
and
Grace
of
his
,
and
shall
we
be
blamed
and
opposed
,
and
scandalized
for
speaking
those
things
that
God
hath
commanded
us
to
speak
,
and
hath
put
into
our
mouths
,
saying
,
we
preach
a
doctrine
of
loosnesse
and
licentiousnesse
,
and
give
men
leave
to
do
what
they
list
?
And
yet
all
this
is
but
grounded
upon
carnall
fear
,
and
needlesse
jealousie
of
a
licentious
liberty
.
Obj.
4.
But
some
will
say
,
the
preaching
of
the
terrors
of
the
Law
,
and
the
wrath
of
God
,
and
damnation
,
and
hell
fire
unto
men
,
is
a
safer
way
to
take
men
off
from
sinne
,
then
to
preach
Grace
and
forgivenesse
of
sins
before
hand
.
It
is
better
to
lay
the
foundation
first
in
the
preaching
of
wrath
and
damnation
.
Answ.
For
answer
to
this
,
I
say
,
if
we
preach
wrath
and
damnation
,
wee
must
either
make
them
beleeve
they
lie
under
that
wrath
,
and
that
wrath
shall
come
upon
them
,
or
we
must
make
them
believe
,
that
though
there
be
wrath
,
yet
i●
shall
not
fall
upon
them
.
Now
,
if
we
tell
them
of
wrath
and
damnation
,
and
the
terrors
of
the
Law
,
and
say
they
are
secure
from
them
,
they
belong
not
to
them
,
to
what
purpose
doe
wee
tell
them
of
wrath
,
wee
had
as
good
hold
our
rongues
and
say
nothing
:
If
wee
should
terrifie
them
,
and
make
them
to
beleeve
,
being
Beleevers
,
for
of
those
I
speake
,
if
they
commit
these
and
these
sins
,
they
shall
be
damned
,
and
so
come
under
the
wrath
of
God
;
and
except
they
performe
such
and
such
duties
,
except
they
walke
thus
and
thus
holily
,
and
doe
these
and
these
good
workes
,
they
shall
come
under
the
wrath
of
God
,
or
at
least
,
God
will
be
angry
with
them
;
what
do
we
in
this
,
but
abuse
the
Seriptures
?
we
undoe
all
that
Christ
that
done
,
we
in●ure
and
wrong
the
Believers
themselves
,
we
tell
God
that
he
lies
to
his
face
:
For
,
if
we
tell
Believers
,
that
except
they
doe
these
and
these
good
workes
,
they
shall
come
under
the
wrath
of
God
;
what
is
this
,
but
to
tell
God
that
he
lies
,
and
to
bring
the
faithfull
under
a
covenant
of
Works
?
Look
into
the
54.
of
Isaiah
,
and
the
9.
verse
,
and
you
shall
see
how
it
is
a
belying
of
God
,
to
say
,
that
Believers
may
come
under
wrath
and
damnation
,
except
they
doe
thus
and
thus
;
the
Holy
Ghost
speaks
there
of
the
time
when
the
seed
of
Jacob
shall
inherit
the
Gentiles
,
that
is
,
the
time
of
the
Gospel
.
In
the
beginning
,
the
Lord
tells
us
of
an
everlasting
kindnesse
,
that
should
never
depart
,
nor
be
made
void
,
and
he
confirms
it
thus
:
This
is
as
the
water
of
Noah
unto
mee
,
saith
the
Lord
,
for
as
I
have
sworne
that
the
waters
of
Noah
shall
never
goe
over
the
earth
againe
,
so
have
I
sworne
,
that
I
will
not
be
wroth
with
thee
,
nor
rebuke
thee
:
The
mountaines
shall
depart
,
and
the
hills
shall
bee
removed
,
but
my
loving
kindnesse
shall
not
depart
from
thee
;
neither
shall
the
covenant
of
my
peace
be
removed
,
saith
the
Lord
.
Observe
it
well
;
hath
God
made
such
an
oath
concerning
these
very
times
so
firme
,
and
so
stable
,
that
the
earth
shall
be
drowned
againe
with
water
,
before
it
shall
be
broken
;
That
hee
will
not
be
wroth
with
his
people
,
nor
rebuke
them
any
more
;
and
shall
wee
say
to
the
people
of
God
,
shall
we
tell
Believers
,
if
they
sinne
,
they
shall
come
under
Gods
wrath
,
and
except
they
do
such
and
such
good
works
,
God
will
be
angry
with
them
,
and
that
after
he
hath
so
sworn
and
ingaged
himself
,
that
he
will
not
be
wroth
with
his
people
any
more
?
Is
not
this
to
make
God
a
lier
?
Againe
wee
doe
not
only
so
much
as
lies
in
us
,
make
God
a
lier
,
but
we
offer
an
insufferable
affront
unto
Jesus
Christ
,
and
strike
at
the
very
heart
of
the
whole
office
of
Christs
Mediatorship
.
If
wee
say
that
God
is
wroth
with
Beleevers
for
whom
Christ
died
;
for
what
end
did
Christ
suffer
death
?
I
say
,
if
this
principle
bee
a
truth
,
that
God
will
bee
wroth
with
his
people
,
and
angry
with
them
,
then
Christ
died
in
vaine
:
For
God
could
have
been
but
wroth
,
hee
could
have
been
but
angry
with
his
people
,
if
Christ
had
never
died
And
to
bring
the
people
of
God
under
wrath
and
vengeance
againe
for
their
sins
,
is
to
take
away
all
the
vertue
of
the
death
of
Christ
,
and
to
make
it
of
none
effect
:
And
how
will
this
principle
stand
with
that
in
the
53.
of
Isaiah
,
where
it
is
said
,
that
he
beheld
the
travell
of
his
soul
,
and
was
satisfied
?
Was
God
satisfied
with
sufrerings
of
Christ
,
having
the
sinnes
of
men
laid
upon
him
,
and
yet
is
God
wroth
and
angry
with
Beleevers
for
those
very
sins
again
,
which
before
hee
acknowledged
satisfaction
for
?
If
so
be
a
man
be
indebted
unto
another
,
and
the
creditor
be
willing
to
take
a
surety
for
the
debt
,
and
this
surety
comes
in
and
payes
this
debt
for
the
man
hee
was
bound
for
,
and
hee
thereupon
gives
a
generall
discharge
under
hand
and
seal
,
shal
he
yet
by
&
by
after
take
the
debter
by
the
throat
,
and
clap
him
up
in
Gaol
,
when
the
surety
hath
answered
for
the
debt
before
,
and
after
hee
hath
delivered
under
hand
and
seal
that
he
was
satisfied
,
and
that
his
book
was
crost
?
Who
but
must
say
it
is
injustice
in
the
highest
degree
?
What
justice
,
what
equity
is
in
this
?
Beloved
,
Christ
became
our
surety
,
God
accepted
of
him
for
our
debt
,
he
clapt
up
Christ
in
Gaol
,
as
I
may
so
say
,
for
the
debt
:
God
tooke
every
farthing
of
Christ
that
hee
could
demand
of
us
;
he
is
now
reconciled
unto
us
,
he
will
not
now
impute
our
sins
to
us
,
he
hath
acknowledged
satisfaction
,
it
is
upon
record
;
And
now
shall
he
come
upon
them
again
with
fresh
wrath
,
for
whom
Christ
hath
done
all
this
?
Shall
hee
charge
the
debt
upon
them
againe
?
He
hath
forgotten
the
death
of
Christ
,
it
seems
,
if
this
be
true
.
Therefore
know
thus
much
,
that
it
is
against
the
death
of
Christ
;
it
is
a
making
of
it
of
none
effect
;
it
makes
the
coming
of
Christ
to
be
in
vaine
,
to
say
that
the
wrath
of
God
will
breake
out
upon
Beleevers
,
if
they
commit
such
and
such
sinnes
.
And
for
this
that
I
have
said
,
If
any
man
can
produce
one
Scripture
against
it
;
if
any
man
can
shew
in
all
the
Booke
of
God
,
that
it
is
any
otherwise
then
I
have
delivered
,
for
my
part
,
I
shall
be
of
another
minde
,
and
willingly
recant
my
opinion
.
But
I
see
the
Scripture
runs
wholly
in
this
strain
,
and
is
so
full
in
nothing
as
in
this
,
that
God
hath
generally
discharged
the
sins
of
Beleevers
.
Oh
then
,
take
heed
of
falling
into
that
error
of
the
Papists
,
that
say
,
that
God
hath
taken
away
the
sinne
,
but
not
the
wrath
of
God
due
to
sinne
;
that
he
hath
forgiven
our
sins
,
but
not
the
punishment
of
sin
:
But
I
beseech
you
consider
,
that
as
our
sinnes
were
then
upon
Christ
,
he
was
so
bruised
for
our
iniquity
,
that
by
his
stripes
we
are
healed
,
and
the
chastisement
of
our
peace
was
so
upon
him
,
that
he
being
chastifed
for
our
sins
,
there
is
nothing
else
but
peace
belongs
to
us
:
And
the
chastisement
of
our
peace
was
so
upon
him
,
that
he
beheld
the
travell
of
his
soule
,
and
was
satisfied
.
Christ
was
so
chastised
,
as
I
have
often
said
,
with
the
rod
of
Gods
wrath
,
that
it
was
quite
worne
out
,
and
wholly
spent
it selfe
upon
him
.
This
is
apparent
in
the
very
tenor
of
the
new
Covenant
it self
:
It
runs
altogether
upon
free
Gift
and
Grace
.
God
takes
upon
himself
to
do
all
that
shall
be
in
Believers
,
asking
and
requiring
nothing
at
all
of
us
.
It
is
true
,
he
saith
there
shall
be
the
new
heart
,
and
a
new
spirit
,
and
that
there
shall
bee
a
new
Law
written
in
the
inward
parts
:
But
hee
requires
it
not
of
the
Believer
,
but
hee
himselfe
hath
undertaken
to
doe
all
,
and
bestow
upon
the
Beleever
.
A
new
heart
will
I
give
thee
,
and
a
new
spirit
will
I
put
into
thee
;
and
I
will
take
away
thy
stony
heart
,
and
I
will
give
thee
a
heart
of
flesh
.
Hee
doth
not
say
,
you
must
get
you
new
hearts
,
and
new
spirits
,
and
you
must
get
your
stony
hearts
taken
away
;
and
you
must
get
you
hearts
of
flesh
.
But
I
will
take
the
worke
in
hand
,
and
I
will
see
all
done
my self
.
All
runs
freely
upon
Gods
undertaking
for
his
people
.
Seeing
therefore
God
doth
all
things
freely
of
his
own
accord
in
us
,
then
,
beloved
,
see
how
the
Grace
of
God
is
abused
by
those
that
would
make
men
beleeve
,
that
the
Grace
of
God
depends
upon
mens
doings
and
performances
,
upon
actions
in
the
creature
,
and
tell
men
,
if
they
doe
it
not
,
the
wrath
of
God
will
follow
thereupon
.
This
likewise
batters
down
to
the
ground
that
way
of
urging
men
to
holinesse
,
which
some
men
hold
forth
;
that
if
men
doe
not
these
and
these
good
workes
,
and
leave
these
and
these
sins
,
then
they
must
come
under
the
wrath
of
God
,
and
that
the
wrath
of
God
is
but
hidden
all
this
while
they
doe
these
and
these
good
works
,
but
if
they
faile
in
any
of
these
,
then
the
wrath
of
God
will
breake
out
upon
them
;
whereas
they
ought
rather
after
the
example
of
the
Apostle
,
to
excite
them
to
these
good
workes
,
because
they
are
already
freed
from
wrath
.
Certainly
,
this
that
I
have
delivered
proves
this
sufficiently
,
that
the
appearing
of
the
Grace
of
God
doth
teach
men
to
doe
the
will
of
God
effectually
,
the
love
of
God
constrains
the
faithfull
,
and
not
the
feare
of
wrath
.
But
to
conclude
,
do
not
mistake
me
,
in
the
mean
while
,
I
have
no
thoughts
,
as
if
wrath
and
vengeance
were
not
to
be
preached
,
and
made
known
even
to
Believers
;
yea
,
beloved
,
wrath
and
vengeance
is
to
be
made
known
to
them
,
and
that
as
the
deserts
of
sin
,
and
as
the
means
to
keep
men
from
sin
.
Obj.
But
now
,
some
may
say
,
this
seems
to
be
against
all
that
you
have
said
before
,
this
seems
to
overthrow
all
that
you
have
delivered
.
Answ.
Observe
me
well
,
do
not
mistake
me
,
You
must
know
,
that
wrath
and
vengeance
must
be
revealed
to
Believers
,
and
it
must
bee
known
to
the
end
to
restraine
them
from
sin
,
but
not
in
that
way
men
doe
ordinarily
think
;
I
mean
thus
:
Wrath
and
vengeance
is
not
to
be
revealed
,
as
if
Beleevers
were
to
fear
them
,
or
as
if
Believers
should
come
under
them
;
but
wrath
and
vengeance
is
to
be
revealed
,
as
Believers
are
secured
and
freed
from
them
,
that
so
they
should
fear
to
commit
and
fall
into
sin
,
not
for
feare
of
coming
under
wrath
,
but
out
of
love
,
because
God
hath
beene
so
gracious
to
them
,
as
to
deliver
them
from
the
weight
of
so
heavie
wrath
and
displeasure
,
that
otherwise
must
of
necessity
have
fallen
upon
them
,
and
so
their
walking
with
God
in
a
holy
conversation
,
is
a
fruit
of
the
mercy
already
shewne
,
and
doth
not
goe
before
,
as
a
thing
by
which
the
mercy
should
be
obtained
and
procured
.
They
serve
God
,
because
they
are
delivered
from
wrath
,
and
not
because
they
might
receive
deliverance
from
under
wrath
.
It
proceeded
from
joy
,
in
consideration
of
wrath
already
past
,
and
not
from
feare
of
wrath
to
come
;
so
that
the
wrath
of
God
is
preached
unto
them
,
not
that
they
are
to
come
under
it
,
or
that
they
are
in
that
way
to
fear
it
;
but
that
they
may
see
what
they
are
delivered
from
,
that
they
may
see
what
they
did
,
and
should
,
and
others
must
lie
under
;
that
they
may
see
Gods
love
unto
them
therein
,
that
this
may
draw
them
to
obedience
,
and
that
this
might
restraine
them
from
sin
.
And
now
they
say
,
because
I
have
been
delivered
from
so
great
a
wrath
,
therefore
will
I
sing
and
rejoyce
,
and
I
will
walke
before
the
Lord
in
the
Land
of
the
living
,
and
I
will
triumph
in
the
Lord
my
deliverer
,
leading
a
life
answerable
to
the
love
of
God
,
bestowing
such
a
deliverance
upon
me
;
and
so
by
this
preaching
of
the
wrath
of
God
,
as
being
freed
from
it
;
the
more
one
seeth
what
he
is
freed
from
;
the
more
he
seeth
what
Christ
hath
done
in
bearing
that
wrath
for
him
and
consequently
,
the
more
hee
is
stirred
up
to
walke
before
God
in
more
cheerfull
and
com●ortable
obedience
,
and
the
more
thankfull
hee
will
bee
.
And
the
more
hee
seeth
what
God
hath
done
for
him
,
the
more
obedience
hee
seeth
hee
oweth
unto
God
.
And
now
,
if
any
persons
here
present
,
have
an
evill
opinion
of
the
Grace
of
God
as
a
thing
of
dangerous
consequence
as
a
licentious
doctrine
and
that
it
is
a
meanes
to
make
men
take
liberty
to
sin
;
let
them
learn
from
that
which
hath
been
said
,
to
mende
their
mindes
,
and
to
correct
their
judgements
,
knowing
that
the
Holy
Ghost
is
of
another
minde●
that
the
revealing
of
the
Grace
of
God
,
is
the
best
way
in
the
world
to
take
men
off
from
sinne
;
so
farre
is
it
from
letting
loose
the
reines
for
persons
to
break
out
into
all
manner
of
sinfulnesse
.
SERMON
.
IV.
1
John
2.
vers.
1
,
2.
My
little
children
,
these
things
I
write
unto
you
,
that
you
sinne
not
:
And
if
any
man
sinne
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sinnes
,
and
not
for
our
sinnes
only
,
but
for
the
sinnes
of
the
whole
world
.
I
Have
elsewhere
made
an
entrance
,
in
respect
of
some
generalls
these
words
afford
;
time
being
precious
,
we
shall
be
as
thriving
of
it
as
possible
may
be
;
only
a
few
words
,
so
far
as
may
serve
to
bring
us
where
we
were
,
and
then
we
shall
bring
you
on
(
through
Gods
assistance
)
through
the
particulars
this
Text
holds
forth
unto
us
.
The
main
scope
of
the
Apossle
in
this
place
,
is
to
endeavour
to
take
the
people
of
God
off
from
running
into
sin
.
But
,
first
,
he
useth
an
argument
to
prevail
with
them
which
seems
absurd
unto
the
world
,
and
doubtlesse
goes
for
little
lesse
then
foolishnesse
among
men
,
if
not
worse
then
foolishnesse
:
I
write
to
you
that
you
fin
not
.
Well
,
but
how
will
he
prevail
with
them
?
If
any
man
sinne
we
have
an
Advocate
with
the
Father
,
and
he
is
the
propitiation
for
our
sinnes
:
As
much
as
to
say
,
this
is
the
best
way
to
prevail
with
you
,
that
you
sinne
not
,
to
know
before
hand
,
that
if
you
do
sinne
,
you
have
an
Advocate
with
the
Father
that
will
take
away
your
faults
,
and
save
you
harmlesse
.
Indeed
,
it
is
accounted
absurd
;
but
this
is
the
common
strain
of
the
Gospell
,
to
make
this
the
best
argument
that
can
be
imagined
,
to
prevaile
over
people
from
the
committing
of
sin
,
to
let
them
know
how
gracious
God
is
unto
them
,
even
to
the
forgiving
of
their
sins
they
shall
commit
;
and
that
which
wee
noted
as
the
main
body
of
the
Discourse
was
this
:
For
such
persons
,
who
have
fellowship
with
the
Father
and
the
Son
,
to
know
before
hand
that
they
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
who
is
the
propitiation
for
their
sins
,
I
say
,
to
know
this
before
hand
,
before
they
do
commit
sin
,
is
so
far
from
being
the
opening
of
the
flood-gates
to
sinne
,
that
it
is
a
shutting
down
thereof
,
to
stop
the
course
of
sinfulnesse
.
The
Holy
Ghost
is
very
plentifull
in
this
very
way
of
arguing
to
prevail
with
people
not
to
sinne
,
shewing
clearly
thereby
,
that
the
proclaiming
of
the
free
grace
of
God
to
men
in
the
pardon
of
their
sins
,
and
letting
them
know
it
before
they
doe
sin
,
doth
not
destroy
obedience
to
the
Law
of
God
,
but
doth
establish
it
better
than
any
other
arguments
can
doe
You
may
see
it
clearly
in
the
3.
to
the
Romens
23.
&
24.
verses
compared
with
vers
31.
For
all
have
sinned
,
and
have
come
short
of
the
glory
of
God
,
being
justified
freely
by
his
Grace
,
through
the
redemption
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
hee
the
propitiation
through
faith
in
his
blood
,
to
declare
his
righteousnesse
for
the
remission
of
their
sinnes
the●
are
past
through
the
forbearance
of
God
.
In
these
verses
,
the
Apostle
preacheth
free
Grace
,
in
the
absolute
freenesse
of
it
,
even
to
persons
that
are
utterly
undon
,
and
know
not
what
to
doe
,
and
in
the
last
verse
of
that
Chapter
,
the
Apostle
brings
in
an
objection
:
Doe
wee
make
void
the
Law
through
faith
?
God
forbid
,
we
rather
establish
the
Law
.
The
Apostle
making
his
conclusion
,
we
are
justified
by
faith
without
the
deeds
of
the
Law
;
this
,
saith
he
,
doth
establish
the
Law
,
and
doth
not
make
it
void
,
to
know
,
that
from
all
the
sins
we
doe
commit
,
we
are
freely
justified
by
his
Grace
;
this
doth
establish
obedience
,
and
doth
not
make
void
the
Law
:
So
in
the
6th
Chapter
of
the
same
Epistle
to
the
Romans
,
the
1.
and
2.
verses
,
the
Apostle
having
gone
on
to
declare
the
exceeding
riches
of
the
Grace
of
God
in
the
4.
&
5.
Chapters
,
he
makes
the
same
objection
in
substance
that
he
did
before
:
Shall
wee
continue
in
sinne
that
Grace
may
abound
?
God
forbid
;
how
shall
wee
that
are
deaunto
sinne
,
live
any
longer
therein
?
Wherein
hee
shews
plainly
,
that
though
some
may
collect
that
this
is
a
way
to
make
men
continue
in
sin
,
to
preach
the
exceeding
riches
of
the
Grace
of
God
;
yet
he
saith
,
there
can
be
no
such
conclusion
drawne
there-from
by
just
inference
:
How
shall
we
that
are
dead
unto
sinne
,
live
any
longer
therein
?
Wherein
he
puts
it
to
the
Objectors
themselves
,
whether
they
can
make
it
out
,
how
it
is
possible
it
should
bee
so
.
Therefore
the
Apostle
doth
make
use
of
it
,
as
the
strength
of
his
argument
to
prevaile
with
people
:
In
the
12.
to
the
Romans
,
I
beseech
you
by
the
mercies
of
God
,
that
you
present
your
bodies
a
living
sacrifice
.
You
see
hee
makes
use
of
mercy
,
and
what
mercy
is
it
?
In
the
latter
part
of
Chap.
11.
he
seems
to
intimate
what
that
mercy
is
:
O
the
depth
and
the
exceeding
riches
,
both
of
the
Wisdome
and
Knowledge
of
God!
Why
wherein
?
It
follows
,
in
that
he
hath
concluded
all
under
sinne
,
that
he
might
have
mercy
upon
all
.
I
beseeeh
you
by
these
mercies
,
(
saith
he
)
and
all
other
mercies
of
free
Grace
,
present
your
bodies
a
living
sacrifice
,
holy
and
acceptable
unto
God
,
not
conforming
your selves
to
this
world
:
as
if
hee
had
said
,
mercy
is
that
which
wil
prevail
with
you
most
of
al
,
to
present
your
bodies
a
living
sacrifice
,
and
not
conform
your selves
to
the
world
,
but
I
must
go
on
to
that
we
have
yet
to
consider
.
I
have
spent
some
time
in
Obiections
and
Answers
,
but
wee
cannot
now
dwell
upon
them
.
We
are
to
consider
now
the
specialties
of
the
argument
the
Apostle
useth
here
to
prevail
with
people
that
they
sin
not
.
Beloved
,
this
very
Text
is
the
opening
of
the
fountaine
that
is
set
open
for●●ne
,
and
for
uncleannes
;
it
is
a
spring
of
strong
water
to
revive
a
fainting
&
swooning
spirit
;
it
is
the
prop
of
a
sinking
&
tottering
soule
,
to
keep
it
from
sinking
and
perishing
:
In
it
the
Lord
Christ
is
revealed
unto
us
,
an
All-sufficient
succour
to
all
his
own
,
notwithstanding
all
their
sins
that
ever
they
do
commit
.
Herein
we
are
to
consider
:
1.
The
matter
of
this
argument
.
2.
The
force
and
strength
of
it
,
in
reference
to
the
thing
the
Apostle
would
argue
from
hence
.
First
,
concerning
the
matter
of
the
argument
it selfe
that
is
contained
in
these
words
:
If
any
man
sin
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
.
The
force
of
it
lies
in
the
reference
of
it
to
the
thing
the
Apostle
calls
for
,
wherein
we
may
consider
what
prevalency
this
Position
hath
to
keep
from
sin
;
namely
,
for
persons
to
know
,
that
when
they
doe
sin
,
they
have
an
Advocate
with
the
Father
.
We
will
begin
with
the
matter
of
the
Argument
first
,
and
in
this
Proposition
there
are
two
things
observable
.
First
,
a
Supposition
.
Secondly
,
a
Provision
of
indemnity
against
the
mischiefe
of
the
thing
supposed
.
The
Supposition
laid
downe
,
is
in
these
words
;
If
any
man
sin
:
or
,
If
any
man
do
sin
.
The
Provision
of
indemnity
is
in
these
words
;
We
have
an
Advocate
with
the
Father
,
&c.
In
the
supposition
you
may
note
,
First
,
the
thing
supposed
,
and
that
is
Sin
.
Secondly
,
note
the
time
which
doth
illustrate
it
;
hee
doth
speak
of
present
and
future
sins
.
Note
,
I
say
,
the
time
whereunto
the
Apostle
doth
refer
the
thing
supposed
;
he
doth
not
say
,
If
any
man
hath
sinned
heretofore
,
in
the
Pretertense
,
but
he
speakes
of
the
time
present
,
If
any
man
sin
,
that
is
,
if
any
man
doe
sin
;
there
are
some
things
that
are
spoken
of
the
present
time
that
are
in
force
but
onely
that
very
instant
in
which
they
are
spoken
;
and
that
in
stant
being
past
,
the
thing
it selfe
is
also
past
.
But
for
this
exptession
,
If
any
man
doe
sinne
,
it
is
not
a
transient
,
but
a
permanet
expression
:
The
Apostle
speakes
not
only
of
his
time
,
and
of
the
people
of
his
time
,
If
any
man
sin
now
;
the
words
are
not
to
be
understood
of
that
very
instant
onely
,
and
exclusively
,
as
having
reference
onely
to
those
that
did
sin
in
his
time
,
then
these
words
should
have
been
transient
:
But
the
meaning
of
the
Apostle
is
,
that
the
present
of
which
hee
spake
,
should
bee
a
standing
present
time
,
and
the
words
should
be
of
force
for
present
,
even
as
long
as
the
Word
of
God
should
remain
upon
record
.
If
any
man
sin
.
So
that
the
words
are
to
bee
understood
of
this
present
time
,
and
all
present
times
that
shall
bee
in
the
next
age
that
shall
succeed
:
If
any
man
sinne
now
,
or
if
any
man
sin
in
the
next
age
;
so
that
there
is
to
be
understood
a
perpetuity
of
present
time
,
to
bee
included
in
this
expression
(
If
any
man
do
sinne
)
.
It
is
of
great
concernment
,
beloved
,
that
you
receive
this
truth
,
unlesse
you
exclude
your selves
from
the
benest
of
the
Advocateship
of
Christ
:
For
,
if
the
words
were
spoken
of
the
present
time
,
and
intended
only
for
that
time
wherein
they
were
expressed
,
what
should
become
of
us
,
that
live
so
many
ages
after
that
time
?
They
must
therefore
be
of
a
perpetuall
and
permanent
being
.
Thirdly
,
note
in
the
supposition
,
the
nature
of
it
,
if
any
man
sinne
,
saith
the
Apostle
;
this
word
[
If
]
here
admits
of
a
double
construction
;
either
the
Supposition
imports
a
thing
possible
,
but
not
likely
,
or
a
thing
that
may
be
likely
to
come
to
passe
,
or
rather
a
thing
that
may
,
and
will
come
to
passe
.
Either
it
is
a
supposition
,
in
case
a
thing
is
,
which
it
may
bee
,
will
not
,
or
a
supposition
by
way
of
confession
and
granting
of
the
thing
supposed
.
In
this
place
,
John
puts
not
the
word
If
by
way
of
supposition
,
as
if
it
were
onely
likely
there
should
bee
a
sinning
?
and
if
there
were
a
sinning
,
there
were
an
Advocate
;
but
he
puts
the
word
here
by
way
of
concession
,
as
if
hee
had
said
,
there
must
and
will
be
sinning
;
We
Gods
own
people
,
shall
fall
into
sin
,
it
cannot
be
denied
.
But
for
refuge
,
when
there
is
such
sinnes
committed
,
know
that
there
is
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
.
Thus
you
have
the
first
part
of
the
Text
branched
out
unto
you
;
namely
the
Apostles
Supposition
.
Secondly
,
consider
the
Provision
that
the
Lord
by
the
Apostle
holds
forth
unto
persons
that
are
Beleevers
,
the
Members
of
Christ
.
I
say
,
the
provision
the
Lord
holds
out
by
the
Apostle
for
their
indempnity
against
these
sins
that
they
do
,
or
shall
commit
;
namely
We
have
an
Advocate
with
the
Father
.
In
this
Provision
observe
,
First
,
the
office
assigned
for
the
making
good
of
such
provision
.
The
office
assigned
here
,
is
mentioned
in
these
words
,
We
have
an
Advocate
with
the
Father
.
Secondly
,
note
in
this
provision
,
the
person
to
whom
this
office
of
Advocateship
is
given
,
and
therein
the
ability
and
qualification
of
this
person
to
this
office
to
manage
it
effectually
,
in
these
words
,
Jesus
Christ
the
righteous
.
Thirdly
,
the
issue
and
the
event
of
the
execution
of
this
office
,
in
these
words
,
He
is
the
propitiation
for
our
sins
.
In
the
office
that
the
Lord
sets
on
foot
for
the
provision
of
indemnity
against
sin
,
being
committed
,
you
may
observe
in
it
:
1.
The
office
it selfe
,
and
that
is
an
Advocateship
.
2.
The
propriety
of
this
office
,
or
the
relation
of
it
to
the
persons
that
are
the
members
of
Christ
.
The
Apostle
doth
not
say
simply
and
abstractively
,
there
is
an
Advocate
,
but
he
speaks
relatively
,
we
have
an
Advocate
,
that
is
,
our
Advocate
,
&c.
Thirdly
,
this
Advocate
is
set
forth
,
not
only
in
his
relation
to
men
,
as
he
is
their
advocate
,
but
he
is
declared
also
,
and
set
forth
as
he
hath
relation
unto
God
:
Hee
doth
not
say
simply
,
we
have
an
Advocate
;
but
I
say
,
the
Apostle
doth
declare
the
excellency
of
this
office
of
advocateship
in
respect
of
this
circumstance
,
With
the
Father
,
we
have
an
Advocate
,
and
that
with
the
Father
,
we
have
an
Advocate
he
is
ours
,
and
not
only
so
,
but
he
is
an
Advocate
of
ours
which
the
Father
,
which
notes
unto
us
,
that
the
plea
of
Christ
for
indemnity
from
sin
,
is
not
in
any
inferiour
Court
,
where
,
if
there
bee
a
sentence
of
acquittance
,
procured
,
there
may
be
a
charge
from
an
higher
Court
:
But
the
Advocateship
of
Christ
is
managed
for
our
good
,
in
the
highest
Court
of
all
,
with
the
highest
Judge
;
that
when
hee
gets
a
sentence
,
it
is
definitive
and
determinative
,
and
there
is
no
other
Court
that
can
take
upon
it
the
determination
of
the
case
,
or
call
in
question
the
triall
of
that
which
hath
been
determined
there
.
Lastly
,
the
provision
in
respect
of
the
office
assigned
,
is
excellently
illustrated
by
the
circumstance
of
time
,
when
the
office
is
on
foot
,
or
when
the
officer
doth
manage
it
.
The
Text
doth
not
say
,
we
had
an
Advocate
,
or
we
shall
have
one
hereafter
,
but
he
speaks
in
the
Present
Tense
,
We
have
an
Advocate
,
that
now
is
to
agitate
it
.
It
is
but
a
cold
comfort
for
a
man
to
say
,
being
now
a
begger
,
he
had
abundance
of
wealth
,
neither
doth
it
give
him
fulnesse
of
comfort
,
to
say
that
he
shall
have
abundance
of
wealth
hereafter
;
but
herein
lyes
his
comfort
and
happinesse
,
that
he
can
say
in
truth
,
I
am
rich
,
I
have
abundance
of
all
things
.
It
is
but
cold
comfort
for
a
man
,
to
say
,
I
had
a
friend
in
Court
once
,
but
he
is
dead
now
;
If
he
had
been
alive
now
,
it
had
been
better
with
me
then
it
is
,
I
should
have
sped
well
,
I
had
then
carried
the
cause
on
my
side
,
hee
would
have
done
so
and
so
for
me
.
I
,
but
here
lies
a
mans
comfort
,
that
he
hath
a
friend
at
Court
that
will
doe
him
a
good
office
at
his
need
:
The
Apostle
saith
here
,
we
have
an
Advocate
.
As
therefore
I
said
of
the
present
being
of
sin
committed
;
so
I
say
of
the
present
being
of
our
Advocate
.
It
must
not
be
understood
to
be
a
transient
,
but
a
permanent
sentence
,
it
was
in
force
in
the
Apostles
time
,
it
is
as
full
in
force
in
our
time
;
and
we
may
as
well
and
truly
say
,
Wee
have
an
Advocate
;
and
in
after
ages
,
the
Church
of
God
shall
say
,
to
the
end
of
the
world
,
in
their
times
,
as
truly
as
we
now
,
and
the
Apostle
in
his
time
said
,
We
have
an
Advocate
with
the
Father
.
Secondly
,
consider
here
the
person
managing
this
office
of
Advocateship
,
who
is
described
unto
us
by
three
admirable
and
notable
titles
,
that
are
proper
and
full
for
the
comfort
and
incouragement
of
those
whose
Advocate
he
is
:
He
is
Jesus
Christ
the
righteous
,
saith
the
Text
,
this
is
our
Advocate
.
First
,
he
is
Jesus
;
and
that
is
a
word
that
imports
a
Saviour
,
as
the
Angel
expounded
it
,
Luke
1.
And
they
shall
call
his
name
Jesus
,
for
hee
shall
save
his
people
from
their
sins
.
An
admirable
encouragement
to
lift
up
the
heads
of
dejected
and
drooping
spirits
,
when
the
Advocate
comes
to
plead
:
this
Advocate
is
their
Saviour
,
that
is
,
his
plea
is
of
such
force
and
prevalency
,
that
he
saves
his
client
.
Object
.
But
some
may
say
,
many
times
in
suits
of
Law
,
men
have
skilfull
Lawyers
to
plead
for
them
,
which
are
able
to
save
them
who
are
not
admitted
to
plead
for
them
,
because
they
are
not
called
to
the
Bar.
Answ.
Yea
,
but
this
Jesus
is
Christ
too
,
this
Advocate
doth
not
rush
into
this
office
of
his
own
head
,
without
warrant
,
but
is
called
to
it
:
For
,
as
you
shall
heare
afterwards
,
the
word
Christ
imports
anointing
to
the
office
.
Many
a
good
Lawyer
indeed
,
may
not
be
admitted
to
come
to
the
bar
of
Common
pleas
,
although
he
can
plead
the
cause
of
his
client
the
best
of
all
,
he
must
be
authorized
and
called
unto
the
bar
,
or
else
he
may
not
speak
.
But
the
Advocate
provided
for
the
indemnity
against
sin
,
is
Christ
,
he
is
called
to
it
.
Thirdly
,
it
is
Jesus
Christ
the
righteus
,
and
that
imports
the
strength
of
the
plea
hee
hath
,
by
which
he
becomes
a
propitiation
for
sin
,
it
is
his
righteousnesse
that
prevails
in
heaven
,
to
get
the
sentence
to
go
on
the
side
of
his
client
.
Lastly
,
you
may
observe
here
,
the
issue
what
will
become
of
this
Advocateship
,
what
effect
it
will
have
at
the
last
.
Many
men
,
who
have
causes
in
suit
,
are
restlesse
to
know
how
their
cause
will
goe
,
when
they
come
to
triall
,
fain
they
would
know
on
which
side
the
verdict
will
be
given
:
and
it
is
a
great
refreshing
to
persons
,
to
know
before-hand
,
that
the
cause
will
goe
on
their
side
.
Now
,
the
Apostle
doth
here
intimate
unto
us
,
what
will
become
of
the
cause
before
it
is
tried
.
He
is
such
an
Advocate
with
the
Father
(
saith
hee
)
that
hee
is
become
the
propitiation
for
all
the
sins
of
Gods
people
,
and
what
that
is
,
we
shall
shew
hereafter
.
Beloved
,
this
is
a
large
field
of
excellent
variety
of
sweetnesse
and
fatnesse
,
we
must
take
the
particulars
into
consideration
,
that
wee
may
discusse
them
the
more
orderly
;
and
I
hope
it
will
be
no
difficulty
to
gather
some
of
the
flowers
in
this
garden
,
and
the
Spirit
of
the
Lord
assisting
,
there
may
be
sucking
,
yea
sucking
so
,
that
persons
may
be
satisfied
that
they
may
suck
and
bee
satisfied
at
the
brests
of
consolation
.
That
wee
may
the
better
lay
our
mouthes
to
this
breast
,
and
draw
more
easily
the
milke
thereof
,
let
us
briefly
consider
these
particulars
.
First
,
concerning
the
office
here
spoken
of
,
we
are
first
to
consider
,
what
it
is
to
be
an
Advocate
,
and
how
Christ
doth
manage
this
office
being
in
heaven
.
I
say
,
first
,
what
it
is
to
be
an
Advocate
with
the
Father
,
and
how
Christ
doth
manage
it
.
Secondly
,
whose
cause
it
is
that
Christ
doth
undertake
to
be
an
Advocate
for
.
Thirdly
,
how
Christ
is
gifted
and
qualified
for
the
comfortable
managing
of
this
office
of
Advocateship
.
Fourthly
,
what
it
is
to
have
Christ
to
be
the
propitiation
for
the
sinnes
of
his
people
;
this
I
conceive
contains
the
sum
of
the
whole
drift
of
the
Apostle
in
these
words
.
To
begin
with
the
first
,
what
the
office
of
Advocateship
is
,
and
what
it
is
for
Christ
to
be
an
Advocate
,
and
how
hee
doth
now
manage
it
in
heaven
for
his
elect
.
First
,
this
office
to
bee
an
Advocate
,
as
it
is
appropriated
unto
Christ
,
I
doe
not
finde
that
it
is
once
more
mentioned
in
all
the
Scripture
besides
this
place
.
Of
an
Intercessor
and
Redeemer
,
and
the
atonement
we
reade
frequently
in
Scripture
,
that
Christ
is
all
these
,
but
that
Christ
is
an
Advocate
,
we
cannot
finde
where
it
is
mentioned
in
all
the
Scripture
but
in
this
place
,
and
therefore
it
will
be
the
more
difficult
to
finde
out
the
intention
of
the
Holy
Ghost
,
what
he
means
by
this
office
of
Advocateship
.
The
word
Advocate
in
the
originall
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
some
word
is
used
by
John
in
the
1
of
John
and
the
26.
verse
,
and
attributed
unto
the
Holy
Ghost
,
and
is
there
translated
the
Comforter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Text
,
The
Comforter
will
come
.
Now
,
the
same
word
that
we
have
here
Advocate
,
is
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
indeed
,
the
proper
singification
of
the
word
is
,
A
Comfortable
Advocate
.
But
the
thing
it self
,
What
is
this
Advocateship
,
will
you
say
?
It
is
a
borrowed
expression
,
and
an
allusion
,
opening
the
prevalency
of
Christ
with
the
Father
,
for
his
owne
people
;
it
is
taken
from
an
office
among
men
.
Advocates
in
the
Common
Law
,
you
call
them
Counsellors
,
but
in
the
Civill
Law
,
they
have
this
very
title
of
Advocate
.
The
office
is
this
;
namely
,
being
well
experienced
in
the
nature
of
the
Law
,
and
the
Rules
and
Principles
of
Justice
;
when
ever
a
cause
comes
to
be
tried
,
they
are
to
make
clear
the
Principles
of
Justice
,
and
so
to
plead
out
Justice
on
the
behalfe
of
the
client
,
for
whom
they
plead
.
I
say
,
the
office
of
an
Advocate
is
,
to
plead
the
cause
of
a
person
as
it
stands
in
equity
and
justice
,
and
to
demand
and
require
a
sentence
of
acquittance
and
discharge
from
Justice
and
equity
it selfe
.
Herein
an
Advocate
differs
from
a
Suppliant
;
a
Suppliant
makes
only
requests
,
and
depends
altogether
upon
favour
alone
,
so
as
if
hee
should
stand
to
the
rigor
of
Justice
,
he
must
bee
gone
,
and
his
cause
must
miscarry
:
I
say
,
this
is
the
proper
office
of
a
Suppliant
or
Petitioner
;
but
an
Advocate
,
hee
stands
to
the
justice
of
a
person
,
whose
cause
hee
doth
plead
,
and
puts
the
issue
of
the
triall
even
to
Justice
it selfe
;
that
as
the
cause
can
bee
cleared
to
bee
a
just
cause
,
so
the
Judge
would
passe
a
sentence
upon
the
cause
:
just
so
,
I
say
,
is
it
with
Christ
pleading
the
cause
of
his
own
people
with
the
Father
,
in
respect
of
indempnity
from
sin
;
for
his
Advocateship
is
this
,
namely
,
to
lay
the
Law
to
the
Father
,
to
plead
justice
in
the
discharge
of
the
sinner
that
doth
commit
sinne
,
that
it
is
but
right
and
justice
to
discharge
him
:
and
it
were
an
unrighteous
thing
,
and
in
justice
,
if
he
should
not
;
I
say
,
it
is
most
certainly
true
that
Christ
stands
here
upon
justice
,
and
he
will
in
righteousnesse
have
God
to
discharge
his
own
people
from
all
the
sins
that
they
do
commit
;
and
hee
pleads
that
it
is
an
unrighteous
thing
,
to
charge
them
with
them
,
or
to
plague
or
punish
them
for
them
.
Object
.
But
some
peradventure
,
will
be
ready
to
say
,
this
cannot
be
,
that
Christ
as
an
Advocate
,
should
plead
for
indempnity
upon
terms
of
justice
,
for
in
the
strictnesse
,
and
the
rigor
of
justice
,
the
soule
that
sinneth
must
die
:
And
the
Gospel
seems
to
say
,
it
is
onely
and
solely
Grace
that
any
person
is
discharged
from
sin
:
For
in
justice
there
cannot
be
a
claime
made
of
pardon
and
discharge
from
sin
,
but
all
the
plea
must
be
meerly
bounty
and
favour
.
Answ.
This
objection
seems
to
have
a
great
deale
of
strength
in
it
.
How
may
these
two
things
stand
together
,
that
Christ
pleading
justice
,
God
must
forgive
;
and
yet
notwithstanding
justice
doth
sentence
a
person
unto
death
,
if
he
sins
?
For
answer
to
this
,
you
must
learn
to
distinguish
,
and
I
desire
you
warily
to
observe
this
distinction
,
that
so
you
may
plainly
see
a
reconciliation
of
that
which
seems
impossible
to
be
reconciled
:
I
say
,
observe
this
distinction
,
namely
,
first
,
consider
the
pardon
or
discharge
from
sin
,
in
regard
of
any
thing
laid
down
in
consideration
of
the
sin
committed
by
the
person
who
doth
partake
of
this
pardon
.
And
secondly
,
consider
this
pardon
,
or
indemnity
and
discharge
from
sin
in
reference
unto
Christ
who
gets
this
discharge
.
Now
,
I
say
,
in
the
former
consideration
,
that
is
,
in
respect
of
us
that
do
partake
of
this
discharge
from
sin
,
and
in
regard
of
any
thing
that
we
can
bring
in
recompence
for
that
sin
,
or
satisfie
,
in
this
regard
it
is
meerly
and
only
Grace
,
that
sinners
being
the
members
of
Christ
are
discharged
.
When
you
,
or
I
commit
sin
,
that
God
doth
discharge
us
,
that
God
doth
not
lay
our
sins
to
us
,
that
God
doth
not
give
sentence
of
damnation
upon
us
for
such
and
such
sins
as
we
do
commit
.
I
say
,
it
is
an
act
of
meer
Grace
alone
,
Justice
cannot
〈◊〉
pleaded
in
this
case
.
But
,
secondly
,
consider
the
indemnity
from
sin
,
in
respect
of
Christ
,
who
doth
get
this
discharge
,
and
doth
purchase
it
of
the
Father
.
Then
Christ
is
to
bee
considered
two
wayes
:
First
,
as
Christ
is
allowed
by
the
Father
to
stand
in
the
room
of
such
persons
,
whose
cause
he
pleads
:
Or
,
secondly
,
Christ
is
to
be
considered
,
as
he
hath
actually
made
full
payment
unto
the
Father
,
his
satisfaction
being
allowed
and
admitted
before
thereunto
.
Now
,
I
answer
,
considering
Christ
in
his
being
allowed
by
the
Father
,
to
stand
in
the
room
of
the
persons
whose
cause
he
pleads
;
so
this
discharge
from
sin
by
Christ
,
it
is
an
act
of
Grace
;
Christ
cannot
plead
justice
,
that
he
should
be
allowed
.
There
was
not
a
tye
upon
the
Father
,
that
Christ
should
bee
in
mans
room
,
and
that
the
Father
should
be
unrighteous
,
if
hee
did
not
ordain
him
to
bee
so
;
it
was
an
act
of
free
Grace
in
God
,
when
men
were
under
the
curse
,
and
became
miserable
bankrupts
,
that
Christ
should
make
satisfaction
for
them
:
When
one
man
doth
owe
another
money
,
it
is
not
an
unrighteous
act
in
this
creditor
to
refuse
a
surety
,
he
may
make
the
debtor
pay
the
debt
himselfe
,
if
he
will
;
it
is
matter
of
grace
,
it
is
meer
courtesie
so
to
doe
:
Even
so
it
is
matter
of
grace
,
that
Christ
is
admitted
to
come
in
the
roome
of
man
,
and
to
stand
in
the
stead
of
man
〈◊〉
to
beare
the
sins
of
man
.
For
him
to
be
〈◊〉
to
beare
the
wrath
of
God
for
these
sins
that
another
hath
committed
,
this
is
an
act
of
grace
;
and
in
regard
of
these
particulars
,
is
the
Scripture
so
frequent
in
these
expressions
of
the
free
Grace
of
God
,
in
communicating
this
discharge
,
and
pardon
of
sin
unto
sinners
.
But
,
secondly
,
consider
,
Christ
allowed
of
the
Father
to
stand
in
the
room
of
men
,
as
he
hath
come
forth
,
and
paid
down
the
utmost
farthing
that
God
in
justice
could
demand
for
,
or
in
consideration
of
these
sins
that
are
committed
by
his
people
:
I
say
,
when
Christ
hath
deposited
,
or
delivered
up
into
the
hands
of
his
Father
the
utmost
farthing
that
hee
could
charge
upon
Believers
,
or
demand
on
their
behalfe
;
this
being
received
by
the
Father
,
acknowledgement
being
made
by
him
,
upon
the
receipt
of
what
Christ
hath
paid
,
this
,
I
say
,
considered
,
it
is
an
act
of
justice
and
righteousnesse
,
that
the
Father
should
justifie
and
acquit
these
persons
,
for
whom
he
hath
received
of
Christ
this
satisfaction
,
and
accordingly
hath
acknowledged
satisfaction
under
his
own
hand
and
acquitted
them
.
You
know
,
though
it
bee
in
a
mans
power
and
liberty
whether
hee
will
take
a
surety
,
or
the
principall
for
his
money
,
yet
when
he
hath
taken
a
surety
,
and
he
hath
made
payment
,
it
is
an
act
of
unrighteousnesse
in
the
creditor
,
after
the
acknowledgement
of
full
satisfaction
,
to
come
upon
the
principall
again
,
and
to
make
him
pay
the
money
.
And
it
is
a
plea
grounded
in
Law
,
that
if
that
cause
come
in
triall
again
,
the
Judge
ought
to
acquit
the
principall
,
if
it
bee
proved
that
the
debt
is
paid
by
the
surety
.
Now
,
Christ
hath
paid
all
that
the
Father
could
ask
,
and
God
hath
acknowledged
full
satisfaction
for
all
:
He
beheld
the
travell
of
his
soule
,
and
was
satisfied
.
Now
,
being
satisfied
,
it
is
an
act
of
justice
and
righteousnesse
,
that
the
Father
should
acquit
a
person
in
this
kind
:
Suppose
a
person
should
bee
brought
before
a
Judge
in
a
cause
wherein
hee
oweth
the
Judge
himself
such
a
summe
of
moneyes
,
and
borrowed
it
of
the
Judge
himself
,
an
Advocate
comes
and
pleads
the
cause
before
the
Judge
,
that
it
is
true
,
there
was
so
much
money
lent
,
and
borrowed
,
but
,
saith
the
Advocate
,
I
my selfe
became
the
surety
for
that
man
,
I
paid
every
farthing
,
there
is
the
acquittance
you
gave
under
your
own
hand
.
Now
,
I
ask
this
question
,
the
Judge
being
convinced
,
and
a
righteous
Judge
too
,
of
the
truth
of
the
plea
,
whether
in
judgement
he
ought
not
to
acquit
that
person
,
whose
cause
is
pleaded
before
him
?
He
tooke
saits
faction
,
he
acknowledged
satisfaction
,
he
could
have
but
satisfaction
of
him
,
therefore
in
justice
he
must
discharge
him
.
The
same
case
is
betweene
God
and
us
;
it
is
true
indeed
,
Beleevers
doe
commit
those
things
that
are
in
their
own
nature
debts
:
Forgive
us
our
debts
,
as
the
word
is
:
but
when
this
cause
came
to
be
agitated
,
and
pleaded
before
God
the
Judge
himselfe
,
to
whom
the
debt
was
owing
,
Christ
the
Advocate
came
,
and
stood
up
and
pleaded
,
that
he
himselfe
being
become
the
surety
of
a
better
testament
,
upon
it
he
came
,
and
paid
the
whole
debt
,
and
hee
having
satisfied
his
Father
,
hee
received
under
his
Fathers
hand
,
that
he
had
paid
every
farthing
,
and
that
he
was
satisfied
,
and
that
upon
that
satisfaction
his
people
should
be
discharged
.
Now
,
this
plea
is
grounded
upon
iustice
it selfe
;
Observe
but
how
fully
and
clearly
the
Apostle
speakes
the
same
things
in
the
1.
of
John
1.7
.
the
Apostle
tels
us
expresly
,
that
the
blood
of
Christ
his
Son
,
cleanseth
from
all
sins
;
and
here
,
If
any
man
sinne
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
hee
is
the
propitiation
for
our
sins
;
and
againe
,
in
the
former
Chapter
,
If
we
confesse
our
sinnes
,
God
is
faithfull
and
just
to
forgive
us
our
sins
.
Mark
well
that
the
Apostle
grounds
himself
upon
Christs
satisfaction
;
namely
,
his
blood
that
doth
cleanse
us
from
all
sin
.
Upon
this
ground
hee
doth
conclude
,
that
it
is
an
act
of
faithfulnesse
and
justice
in
God
,
to
forgive
sinne
.
I
dare
say
,
none
are
so
ignorant
in
these
daies
of
light
,
as
to
thinke
there
is
such
a
proportion
between
confession
of
sin
,
and
forgivenesse
of
sinne
,
that
confession
can
ballance
forgivenesse
,
and
so
consequently
,
make
it
an
act
of
justice
.
No
,
the
Apostle
doth
ground
the
force
of
justice
upon
the
blood
of
Christ
that
is
shed
.
Therfore
,
if
you
do
observe
it
well
,
you
shall
find
that
the
Apostle
speakes
of
confession
,
by
way
of
anticipation
,
or
prevention
of
fear
;
you
know
the
common
Proverb
in
the
world
concerning
a
Malefactor
apprehended
,
is
,
Let
him
confesse
,
say
wee
,
and
he
shall
be
hanged
.
Why
so
?
because
,
if
it
be
disclosed
,
the
Law
lays
hold
upon
him
,
and
hee
shall
be
sure
to
die
for
it
;
and
therefore
,
in
naturall
policy
,
his
safety
lies
in
concealing
of
it
.
But
now
,
if
satisfaction
hath
beene
made
by
a
friend
of
his
to
the
Law
,
and
accordingly
a
pardon
sued
out
for
him
,
there
is
no
danger
in
his
confession
at
all
.
Now
,
the
Apostle
in
this
place
,
having
before
said
,
that
the
blood
of
Christ
his
Sonne
cleanseth
us
from
all
our
sinnes
,
from
hence
he
gathers
incouragement
unto
the
people
of
Christ
,
that
they
should
not
fear
,
so
as
to
conceal
their
sins
,
lest
being
known
,
they
should
do
them
a
mischief
.
But
saith
he
,
lay
all
open
before
the
Lord
,
there
is
nodanger
to
be
supected
now
:
For
God
is
faithfull
and
just
to
forgive
them
;
therefore
the
hiding
of
them
should
prevent
no
evill
,
because
no
evill
should
come
upon
them
for
them
,
though
they
were
laid
open
never
so
naked
.
Therefore
was
this
spoken
by
the
Apostle
,
to
take
away
fear
;
and
this
is
the
●rue
meaning
of
the
Holy
Ghost
therein
:
I
say
,
to
take
away
fear
from
the
damage
that
would
ensue
,
if
we
should
confesse
our
sins
what
they
are
.
Paul
writing
to
Timothy
,
mark
what
he
ascribes
to
participating
of
the
excellencies
of
Christ
,
even
of
righteousnesse
and
justice
:
I
have
fought
the
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
,
henceforth
is
laid
up
for
me
a
crown
of
righteousnesse
:
Marke
,
a
crown
of
righteousnesse
is
laid
up
,
in
which
is
included
the
discharge
from
sin
,
and
participating
of
glory
,
and
a
crown
of
righteousnesse
prepared
and
laid
up
:
But
mark
the
foundation
of
his
confidence
,
that
he
shall
partake
of
it
,
It
is
a
righteous
Judge
that
shall
give
it
,
he
shall
give
it
out
of
righteousnesse
it self
,
justice
shall
prevail
with
him
to
do
this
thing
for
him
.
Whence
it
is
,
that
Christ
is
called
so
frequently
,
Righteousnesse
,
The
Lord
our
righteousnesse
,
as
you
have
it
in
the
33.
of
Jeremiah
,
a
Prophesie
concerning
the
righteous
Branch
,
and
his
name
shall
be
called
,
The
Lord
our
righteousnesse
,
that
is
,
the
Lord
that
is
righteous
,
makes
us
one
with
God
,
and
doth
communicate
his
own
righteousnesse
unto
us
,
that
we
may
be
the
delight
of
the
Father
.
Give
me
leave
to
tell
you
,
beloved
,
that
God
is
so
unchangeable
in
all
his
Attributes
,
that
even
Christ
himself
is
not
able
to
obtain
any
thing
of
the
Father
that
may
be
any
wayes
prejudiciall
to
the
nullifying
of
any
attribute
whatsoever
;
I
say
,
Christ
himself
can
get
nothing
of
the
Father
,
whereby
his
justice
may
suffer
,
or
be
violated
.
Christ
must
make
it
clear
,
that
justice
shall
have
its
full
due
,
and
God
shall
not
need
to
bate
one
grain
of
what
justice
doth
expect
,
or
else
Christ
himselfe
can
have
nothing
of
the
Father
:
For
Christ
came
not
to
destroy
the
Law
,
and
so
he
saith
himself
,
much
lesse
did
Christ
come
to
destroy
that
which
is
essentiall
unto
God
.
Gods
justice
is
essentiall
unto
him
,
:
If
Christ
violate
justice
,
he
should
destroy
the
very
being
of
God
himselfe
.
Therefore
without
giving
justice
satisfaction
,
this
would
be
a
derogation
to
the
Father
;
therfore
when
Christ
doth
plead
with
the
Father
for
the
sons
of
men
,
that
they
might
have
discharge
from
sin
,
he
doth
make
it
manifest
that
all
he
doth
aske
of
the
Father
he
doth
ask
according
unto
justice
;
nay
,
Christ
makes
it
to
appear
that
justice
is
as
much
satisfied
in
discharging
of
Believere
from
their
sins
,
as
it
is
in
the
damnation
of
the
Reprobates
in
hell
,
for
their
sins
.
Justice
〈◊〉
no
more
right
in
their
damnation
,
then
it
hath
in
the
others
acquittance
and
discharge
.
In
the
damnation
of
the
Reprobates
in
Hell
,
to
satisfie
justice
,
there
is
no
more
but
the
wrath
of
God
revealed
from
Heaven
,
and
executed
upon
them
.
Now
for
those
Believers
that
are
the
members
of
Christ
,
and
are
discharged
by
Christ
from
their
sins
,
the
wrath
of
God
is
revealed
from
Heaven
,
and
poured
out
upon
his
Son
in
their
behalf
,
who
sustained
in
respect
of
the
proportion
of
justce
equivalently
to
all
the
torments
the
Repriobates
in
Hell
do
sustain
.
So
that
Christ
hath
as
fully
satisfied
the
justice
of
God
for
his
elect
,
as
it
is
satisfied
in
the
damned
in
Hell
,
who
suffer
in
their
own
persons
.
Surely
there
had
been
no
need
of
Christs
coming
into
the
world
,
if
Believers
might
have
been
saved
,
and
justice
violated
without
satisfaction
:
But
now
justice
had
been
violated
,
had
not
a
proportionable
recompence
been
made
before
the
sin
had
been
discharged
from
off
the
person
committing
the
same
.
Therefore
the
Psalmist
speake
admirably
,
when
he
saith
,
M●rey
and
Truth
hath
met
together
,
and
Righteousnesse
and
Peace
have
kissed
each
other
:
This
place
is
appropriated
unto
Christ
,
shewing
,
that
in
managing
the
work
of
Redemption
of
the
sons
of
men
,
as
he
doth
ex●●
M●●cy
,
so
he
doth
not
diminish
Justice
and
Righteousnesse
,
but
carries
the
businesse
so
,
that
they
both
of
them
have
their
due
,
and
both
of
them
have
so
their
due
,
that
they
agree
one
with
another
;
nay
,
they
do
imbrace
and
kisse
each
other
:
they
come
to
rejoyce
and
triumph
in
the
satisfaction
of
each
other
.
And
therefore
it
is
but
an
ignorant
imagination
in
the
hearts
of
some
men
,
that
God
will
grow
more
remisse
,
in
respect
of
the
sins
of
his
own
people
;
that
God
is
not
so
much
offended
with
the
nature
of
sin
,
after
Christ
died
,
as
before
:
For
God
hath
all
the
abhorring
,
detesting
thoughts
of
sin
in
the
nature
of
it
,
since
Christ
is
dead
,
as
he
had
before
he
died
.
It
is
altogether
as
abominable
unto
him
as
before
it
was
:
Christ
did
not
come
to
make
sin
lesse
fil●●●
to
the
Lord
,
or
to
make
a
person
,
where
sin
is
,
more
lovely
,
or
lesse
hatefull
before
God
but
rather
declares
,
and
sets
forth
the
wrath
of
God
〈◊〉
sin
in
the
highest
degree
.
Where
eve●
th●
Lord
seeth
sin
,
and
not
Christ
upon
the
pers●n
taking
away
that
sin
,
the
Lord
cannot
but
hate
both
the
sin
,
and
the
sinner
.
All
the
pleasure
the
〈◊〉
takes
in
the
sons
of
men
,
proceeds
from
a
purity
Christ
put
upon
them
,
and
the
taking
away
of
that
sinfulnesse
from
them
which
otherwise
could
not
but
stir
up
indignation
and
wrath
in
the
Lord
against
the
per●●ns
where
he
findes
it
.
I
say
,
this
is
the
ground
upon
which
Christ
plead●
justice
,
that
so
it
might
appear
there
is
no
violation
of
it
,
but
the
Lord
is
as
well
satisfied
as
if
the
person
transgressing
had
lain
under
the
wrath
deserved
,
in
his
own
person
.
I
could
wish
I
were
able
to
speak
to
you
in
so
sull
and
clear
language
,
that
not
one
dram
of
this
glorious
mysterie
of
this
Gospel
of
Christ
might
be
hid
for
the
comforting
and
refreshing
of
your
spirits
.
The
thing
I
drive
at
,
being
,
that
all
the
people
of
Christ
might
know
wherein
lies
their
strong
consolation
,
not
in
themselves
,
as
if
they
did
not
sin
;
nor
in
themselves
,
as
if
they
could
m●ke
amends
for
their
sins
;
but
in
him
who
hath
made
perfect
amends
for
them
,
and
in
whom
they
are
accepted
with
the
Father
,
(
as
if
they
themselves
in
their
own
persons
had
made
this
amends
)
who
hath
presented
them
so
compleat
in
himself
unto
the
Fathers
eye
,
that
the
Lord
is
pleased
to
looke
upon
them
as
upon
his
own
innocent
Son
,
and
to
take
pleasure
in
them
with
the
same
pleasure
that
he
takes
in
his
Beloved
.
And
if
ever
you
mean
to
have
your
consciences
and
your
consolations
established
,
and
well
grounded
,
concerning
the
pardon
of
your
sins
,
you
must
see
that
Christ
hath
onely
pleaded
,
and
doth
plead
out
your
acquittance
and
discharge
,
and
this
your
indemnity
,
even
to
the
sans●
〈◊〉
of
justice
it self
.
For
if
justice
be
not
yet
〈◊〉
if
the
Lord
hath
yet
a
plea
against
your
●ouis
,
&
if
Christ
hath
not
fully
answered
it
,
but
lef●●
us
plea
with
God
,
who
shall
stand
up
before
him
;
Christ
being
silent
to
plead
for
you
?
Gods
jur●ce
comes
in
and
pleads
terribly
against
you
,
and
will
exact
satisfaction
of
you
;
therefore
you
must
receive
this
principle
,
if
you
will
be
established
in
consolation
;
that
as
there
is
mercy
in
respect
of
us
,
who
bring
nothing
in
consideration
of
our
sins
:
so
there
is
righteousnesse
and
justice
in
forgiving
of
sin
,
in
respect
of
Christ
our
Advocate
,
that
doth
manage
his
office
,
and
makes
it
known
for
this
very
end
,
that
in
knowledge
thereof
we
might
have
the
stronger
consolation
.
SERMON
V.
1
John
2.
vers.
1
,
2.
My
little
children
,
these
things
I
write
unto
you
,
that
you
sin
not
:
And
if
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
.
WE
have
formerly
(
as
some
of
you
may
remember
)
entered
upon
these
words
;
wherein
the
Apostle
makes
the
proposall
of
the
Grace
of
God
in
Christ
,
the
encouragement
unto
people
to
forbear
sin
.
The
first
thing
we
noted
therefore
from
hence
,
was
this
:
That
the
knowledge
of
an
Advocate
that
becomes
a
propitiation
for
sin
,
even
for
such
as
do
commit
sin
;
I
say
,
the
knowledge
of
this
Grace
is
so
far
from
opening
a
gap
unto
a
licentious
life
,
that
indeed
,
it
is
the
best
means
and
help
in
the
world
to
keep
us
from
sinning
.
The
last
day
we
fell
upon
the
matter
of
the
Argument
which
the
Apostle
useth
,
to
disswade
little
children
from
sin
:
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
Herein
we
proposed
to
be
considered
,
First
,
what
this
Advocateship
of
Christ
is
,
and
how
Christ
doth
manage
this
office
of
Advocateship
.
Secondly
,
whose
cause
it
is
that
Christ
doth
here
plead
.
Thirdly
,
how
Christ
is
gifted
and
qualified
for
this
office
of
Advocateship
.
Lastly
,
what
the
issue
of
this
Advocateship
of
Christ
is
,
proposed
in
the
last
words
of
the
Text
;
He
is
the
propitiation
for
our
sins
.
Concerning
the
first
,
what
this
office
of
Advocateship
is
;
the
summe
is
briefly
this
.
The
office
of
an
Advocate
is
to
plead
out
the
cause
of
a
man
,
as
it
is
in
justice
and
right
;
so
that
the
Advocateship
of
Christ
consists
in
pleading
forth
the
discharge
of
his
people
,
even
from
the
principle
of
right
and
justice
.
Whereas
it
is
objected
and
indeed
seems
a
thing
unreconcilable
;
namely
,
that
this
discharge
from
sin
,
goes
all
along
under
the
notion
of
Grace
,
and
free
Grace
,
and
pardon
,
how
can
this
be
,
if
it
be
meerly
an
act
of
justice
,
for
God
to
forgive
sins
?
This
may
easily
be
reconciled
with
a
distinction
;
discharge
from
sin
,
in
respect
of
us
,
or
what
we
can
bring
by
way
of
recompence
for
the
sin
committed
,
is
meerly
free
Grace
.
Wee
can
bring
nothing
at
all
.
Also
in
respect
of
Christ
as
he
is
allowed
to
stand
in
the
room
of
us
,
it
is
Grace
too
.
But
,
thirdly
,
Christ
being
allowed
and
admitted
,
and
the
Lord
having
taken
the
full
payment
he
could
ask
at
the
hands
of
Christ
,
and
acknowledging
satisfaction
upon
such
payment
;
this
act
of
Christ
makes
it
an
act
of
justice
and
right
,
that
God
should
forgive
sins
;
and
therefore
the
Apostle
in
the
first
Chapter
of
this
Epistle
of
John
,
tells
us
,
That
the
blood
of
Jesus
Christ
,
the
Son
of
God
,
cleanseth
us
from
all
our
sins
:
And
therefore
he
concludes
,
that
he
is
faithfull
and
just
to
forgive
us
our
sins
.
But
I
cannot
insist
upon
what
I
have
formerly
delivered
.
Now
,
peradventure
some
(
though
I
confesse
a
little
over-curious
)
desire
to
understand
how
Christ
,
being
now
in
Heaven
,
doth
execute
this
office
of
Advocateship
,
or
in
what
sense
he
is
said
to
plead
the
cause
of
his
people
.
I
call
it
a
curious
querie
,
because
the
Scriptures
are
very
sparing
in
declaring
the
manner
of
Christs
managing
this
office
.
That
he
is
an
Advocate
,
is
cleer
enough
;
how
he
doth
deale
with
God
in
the
execution
of
it
,
is
more
obscure
.
Frequent
mention
is
made
indeed
of
Christs
intercession
in
Heaven
;
be
ever
liveth
to
make
intercession
for
us
,
as
the
Apostle
testifieth
,
he
doth
intercede
for
the
Saints
,
saith
the
holy
Gost
,
yet
though
this
be
so
frequently
mentioned
,
and
the
comfort
of
Gods
people
much
laid
upon
this
;
n●●ely
,
this
intercession
:
yet
the
Scriptures
are
very
sparing
what
kind
of
intercession
he
makes
whether
he
prays
to
his
Father
in
heaven
,
as
he
did
upon
earth
,
or
no
?
The
like
I
say
o●
this
businesse
of
Advocateship
.
Some
few
passages
of
Scripture
there
are
,
that
will
give
some
●int
,
at
least
to
have
some
glimmerings
of
the
very
manner
of
Christs
Advocateship
,
and
the
ex●cution
of
it
.
In
Heb.
11.4
.
there
is
something
that
wil
give
us
some
light
:
B●
faith
,
saith
the
Apostle
,
Abel
offered
a
more
excellent
sacrifice
then
Cain
,
whereby
he
received
,
or
obtained
witnesse
of
God
,
that
he
was
righteous
,
by
which
,
he
being
dead
,
et
speaketh
;
that
is
,
by
which
sacrifice
,
he
being
dead
,
yet
speaketh
.
The
sacrifices
,
you
know
,
they
were
Christ
in
the
Antitype
:
for
all
the
life
of
sacrifices
from
which
persons
obtain
testimony
of
God
,
that
they
are
righteous
;
is
Christ
himself
.
And
it
is
Christ
in
sacrifice
that
speaks
,
even
when
the
sacrifice
it selfe
is
offered
.
I
conceive
therefore
,
beloved
,
as
sacrifices
speak
in
respect
of
a
prevailing
power
they
have
with
God
,
when
he
sits
in
judgement
:
we
are
to
conceive
likewise
of
the
Advocateship
of
Christ
,
which
i●
nothing
else
but
the
speaking
of
Christ
,
is
in
such
a
kinde
managed
after
such
a
manner
:
Christ
speaks
as
sacrifice
speaks
;
for
indeed
,
Christ
as
Advocate
,
pleads
only
as
a
sacrifice
form
an
.
In
the
12th
Chapter
of
the
same
Epistle
,
and
the
14.
verse
,
you
have
another
expression
,
having
a
little
more
cleernesse
in
it
.
We
are
come
,
saith
the
Apostle
,
to
Mount
Sion
,
the
City
of
the
living
God
,
to
an
innumerable
company
of
Angels
;
and
to
Jesus
the
Mediator
of
the
new
Covenant
,
and
to
the
blood
of
sprinkling
that
speaks
better
things
then
the
blood
of
Abel
.
Here
you
see
whereas
the
Apostl
in
the
former
Chapter
imports
a
voyce
,
or
a
plea
in
the
mouth
of
sacrifices
,
in
this
Chapter
and
verse
,
he
speaks
more
plainly
,
and
puts
a
voyce
or
plea
to
that
which
is
the
life
of
sacrifices
;
namely
,
the
blood
of
sprinkling
,
the
blood
of
Jesus
Christ
:
Wee
are
come
unto
the
blood
of
sprinking
.
And
this
blood
is
that
which
speaks
better
things
then
the
blood
of
Abel
.
You
know
that
there
was
a
strong
plea
in
the
blood
of
Abel
,
which
cryed
from
earth
to
heaven
,
till
it
brought
vengance
upon
the
head
of
Cain
.
The
blood
of
Christ
hath
a
stronger
plea
,
and
hath
a
stronger
cry
,
and
is
for
better
purposes
:
So
that
under
favour
(
for
in
this
I
shall
not
contend
much
)
so
far
as
I
can
see
,
the
value
,
and
working
,
and
desert
and
preciousnesse
of
the
bloodshed
of
Christ
,
that
is
the
plea
that
Christ
makes
as
Advocate
in
heaven
;
that
when
a
Believer
doth
commit
sin
,
the
efficacy
of
this
blood-shed
is
fresh
in
the
pretence
of
the
Lord
,
in
the
behalfe
of
that
poore
wretch
that
hath
thus
sinned
;
I
say
,
the
blood
is
present
,
and
the
whole
efficacy
,
power
and
vertue
of
that
blood
is
fresh
in
the
thoughts
of
the
Lord
.
And
as
it
is
thus
effectuall
and
powerfull
,
it
procures
the
discharge
,
and
brings
the
discharge
and
acknowledgement
of
the
Lord
to
his
thoughts
too
,
(
if
I
may
so
speak
)
whereby
he
is
pacified
towards
them
,
and
pleased
with
them
.
This
is
alwayes
before
him
,
and
present
with
him
;
yea
;
present
before
him
,
when
the
sins
that
a
Believer
commits
are
present
;
and
the
counterplea
of
the
value
of
the
blood
of
Christ
,
overcomes
the
naturall
plea
of
the
sin
it selfe
.
But
I
will
not
dwell
upon
this
,
but
rather
hasten
to
a
second
thing
very
considerable
,
which
is
,
Whose
cause
it
is
that
Christ
doth
plead
with
the
Father
:
or
,
for
whom
the
value
and
vertue
of
his
blood
doth
plead
.
I
remember
the
Disciples
when
Christ
spake
generally
concerning
his
betraving
,
were
very
inquisitive
.
Is
it
I
,
saith
one
?
Is
it
I
,
saith
another
?
I
doubt
not
,
but
in
regard
of
the
prevalency
,
of
the
plea
of
the
blood
of
Christ
,
many
persons
present
will
fal
upon
this
inquiry
:
Is
it
I
that
he
means
?
is
he
my
Advocate
?
Am
I
his
client
to
plead
my
cause
?
I
shall
endeavour
to
make
it
cleer
,
and
to
resolve
it
,
is
the
Apostle
doth
here
propose
it
.
The
plea
that
Christ
puts
up
for
the
persons
whose
c●use
he
doth
undertake
,
are
first
,
all
sorts
of
Believers
whatsoever
,
high
or
low
,
rich
or
poor
;
●ay
,
strong
or
weak
;
Christ
,
I
say
,
pleads
their
cause
,
he
is
the
Advocate
of
the
weakest
Believer
i●
the
world
;
Nay
,
more
,
he
is
the
Advocate
of
the
weakest
Believer
,
when
he
is
the
greatest
sinner
,
I
mean
,
when
he
falls
foulely
,
when
he
falls
,
it
may
be
,
through
the
weaknesse
of
his
faith
,
making
him
suspect
that
Christ
will
be
silent
in
his
cause
,
in
regard
of
such
failings
and
sinfulnesse
;
I
say
,
he
is
then
as
properly
the
Advocate
of
such
a
person
a
Believer
,
who
,
peradventure
,
falls
into
some
scandalous
evill
,
at
that
very
time
when
this
person
that
is
a
Believer
falls
thus
:
Mark
but
the
Apostle
,
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
;
he
makes
no
exception
,
neither
in
respect
of
persons
,
nor
in
respect
of
sins
.
If
any
man
sin
,
he
doth
not
say
,
if
any
man
sin
meerly
of
infirmity
and
common
frailty
;
but
in
generall
,
If
any
man
sin
;
as
if
he
had
said
,
there
must
something
be
done
by
Believers
,
that
goes
beyond
the
being
of
sin
,
before
they
can
be
excluded
from
having
interest
in
the
Advocateship
of
Christ
.
Here
the
Apostle
speaks
expresly
,
there
is
an
Advocateship
of
Christ
for
Believers
finning
,
without
exception
.
I
know
it
is
too
frequent
among
many
,
that
more
grosse
sins
then
ordinary
in
a
Believe●
,
do
not
only
waste
the
conscience
,
but
do
also
interpose
between
such
a
person
and
Christ
,
of
which
we
shall
have
occasion
to
speak
else-where
:
For
present
there
is
a
co●●eit
,
that
if
a
Believer
sine
more
then
ordinarily
,
presently
there
is
just
c●use
for
him
to
suspect
Christ
will
not
sufficiently
manage
his
office
for
him
,
an
least
Christ
hath
not
sufficiently
managed
it
already
;
so
that
there
is
ju●t
cause
of
feare
.
But
let
me
tell
you
,
to
the
everlasting
consolation
of
Gods
people
,
that
there
is
no
sin
which
a
Believer
can
commit
,
which
can
exclude
him
from
the
benifit
of
this
Advocateship
,
or
bring
him
beyond
the
bounds
of
this
large
grant
:
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
.
And
if
it
be
any
man
,
you
will
say
,
it
extends
to
all
men
in
the
world
,
as
well
as
Believers
,
if
any
man
sin
.
Nay
,
there
is
a
restraint
in
the
words
,
and
you
shall
easily
see
it
:
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
.
If
any
of
us
that
have
fellowship
with
the
Father
and
the
Son
:
it
is
not
every
one
that
hath
Christ
for
an
Advocate
,
but
those
that
are
Believers
.
Those
that
have
right
to
fellowship
with
the
Father
and
the
Son
,
are
only
spoken
of
in
this
place
.
I
speak
this
,
to
the
end
that
those
,
who
〈…〉
fear
of
death
,
are
subject
unto
bondage
all
their
lives
long
,
●ay
know
that
Christ
is
co●●e
to
deliver
them
,
and
reveales
this
truth
on
purpose
to
deliver
them
from
the
feare
of
death
,
and
bondage
,
by
being
their
Advocate
for
their
sins
.
He
is
an
Advocate
,
he
is
a
propitiation
for
every
sin
of
his
.
The
words
run
in
the
generall
to
the
end
:
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
and
he
is
the
propitiation
for
our
sins
.
The
Apostle
doth
not
say
,
he
is
not
an
Advocate
for
such
and
such
,
but
for
such
and
such
Believers
,
that
sin
so
,
and
so
;
if
they
commit
sin
so
and
so
agravated
,
and
if
their
sins
rise
to
such
an
height
,
there
is
no
propitiation
for
them
.
But
the
Apostle
speaks
in
the
generall
style
;
If
any
man
sin
,
and
he
is
the
propitiation
for
our
sins
;
and
yet
,
beloved
,
I
must
be
bold
to
goe
a
little
further
in
respect
of
the
persons
whose
cause
Christ
doth
plead
,
and
in
whose
behalf
Christ
is
an
Advocate
;
I
say
,
it
is
for
all
sorts
of
Believers
;
nay
,
I
go
further
,
it
is
for
more
then
present
Believers
,
even
for
some
who
are
not
for
the
present
Believers
,
but
remaine
as
yet
in
a
state
of
unbelief
.
In
brief
,
Christ
is
the
Advocate
of
the
cause
of
euery
person
in
the
world
,
for
whom
he
paid
the
price
of
redemption
,
whether
they
be
persons
already
called
,
or
persons
not
yet
acquainted
with
the
Grace
of
God
:
for
every
Elect
person
,
as
well
unconverted
,
as
converted
,
Christ
doth
equalty
,
in
respect
of
the
substance
of
his
plea
,
interpose
;
but
when
I
say
he
plead
;
as
well
for
the
unconverted
,
as
for
the
converted
,
I
mean
for
such
unconverted
persons
,
as
do
belong
unto
the
election
of
Grace
,
and
have
their
portion
in
the
price
of
his
blood
.
Beloved
,
for
mine
own
part
,
I
cannot
yet
conceive
any
other
considerable
difference
,
between
the
plea
of
Christ
for
the
converted
persons
,
and
the
Elect
unconverted
,
but
this
circumstantiall
difference
;
namely
,
that
the
value
of
his
blood
is
equally
of
force
,
to
Believers
and
unbelievers
,
being
elected
,
saving
that
the
Belevers
have
this
priviledge
,
that
the
Lord
Christ
pleads
for
the
manifestation
of
this
discharge
unto
this
converted
person
,
but
pleads
not
for
the
present
manifestation
there
of
unto
the
unconverted
elect
person
,
tell
such
time
as
he
shall
be
called
to
the
faith
,
and
by
that
faith
,
that
thing
be
made
evident
which
before
was
hid
:
I
say
,
the
pardon
of
sin
by
the
blood
of
C●rist
,
is
〈◊〉
full
for
the
unconverted
elect
person
,
as
fully
passed
over
in
grant
,
I
mean
,
to
that
person
,
as
to
the
Believer
himself
.
God
doth
add
never
a
tittle
of
pardon
it self
more
to
him
that
is
a
Believer
,
then
to
that
person
not
yet
converted
to
the
faith
,
in
regard
of
the
substance
of
the
pardon
it self
.
For
the
cleering
of
this
to
you
;
I
beseech
you
note
what
is
the
rise
or
ground-work
of
the
pardon
of
sin
.
Secondly
,
note
when
this
pardon
of
sin
is
compleat
with
God
.
These
two
things
considered
,
you
shal
perceive
that
all
the
pardon
,
in
respect
of
the
substance
of
it
,
that
God
passeth
over
unto
men
,
he
doth
passe
it
over
before
their
conversion
.
Look
,
I
say
,
upon
the
rise
;
the
true
rise
,
or
originall
of
the
pardon
of
sin
,
is
the
gracious
grant
of
God
,
upon
the
blood
of
Christ
shed
.
This
is
the
onely
foundation
of
pardon
;
I
say
,
Gods
gracious
grant
upon
the
sheding
of
the
blood
of
Christ
,
there
is
no
pardon
appliable
to
any
person
in
the
world
,
but
what
pardon
is
to
be
found
in
the
word
of
Grace
.
Thou
that
art
a
Believer
at
present
,
thou
hast
the
pardon
of
thy
sins
in
thy
spirit
,
thou
art
assured
of
it
;
Where
hadst
thou
this
pardon
?
Didst
thou
not
fetch
it
out
of
the
word
of
Grace
?
Then
as
soon
as
the
word
of
Gods
Grace
was
first
published
,
this
Grace
of
the
pardon
of
sin
was
held
forth
.
If
thou
foundest
it
not
here
,
thou
found'st
it
some
where
else
;
but
tell
me
,
where
will
you
have
this
Grant
of
God
to
build
upon
,
if
you
will
not
have
it
in
the
word
of
Grace
?
You
will
say
,
the
Spirit
of
God
will
reveale
it
unto
you
.
It
is
true
indeed
;
but
if
the
Spirit
of
the
Lord
doth
reveal
a
grant
to
you
of
Grace
,
it
is
according
to
his
Word
.
The
Spirit
speaking
out
of
the
word
o●
Grace
to
men
,
speakes
no
otherwise
but
according
to
this
word
of
Grace
in
men
;
and
if
that
there
be
a
contradiction
between
the
inward
voyce
,
and
this
word
of
Grace
,
that
is
enough
to
give
you
cause
of
suspicion
;
yea
,
you
may
be
confident
,
that
that
voice
within
you
,
in
respect
of
such
contradiction
,
is
a
false
voyce
;
I
say
,
that
the
Lord
Christ
sends
us
unto
his
Word
,
and
from
the
word
we
take
out
the
pardon
of
sin
we
have
.
Now
,
beloved
,
I
beseech
you
consider
,
if
all
pardon
to
all
the
Elect
to
the
end
of
the
world
be
contained
in
this
word
of
Grace
,
there
is
no
more
pardon
then
what
is
written
there
;
then
it
must
needs
follow
,
that
God
passed
over
his
act
of
pardon
of
sin
at
that
instant
,
when
he
entred
this
pardon
in
the
volume
of
his
Book
.
Is
there
no
pardon
till
thou
art
converted
and
called
?
then
the
pardon
of
all
thy
sins
are
not
to
be
found
in
this
word
of
Grace
,
because
this
word
of
Grace
was
written
before
thy
conversion
:
So
that
either
you
must
deny
the
pardon
that
is
properly
and
truly
revealed
in
the
word
of
Grace
and
must
seek
out
some
newer
then
is
revealed
,
or
you
must
acknowledge
the
pardon
that
is
granted
unto
men
,
is
in
regard
of
the
substance
of
it
,
as
I
said
,
as
soon
as
he
had
left
it
in
the
volume
of
his
Book
.
So
that
it
is
plain
,
that
as
Believers
coming
to
believe
,
fetch
out
of
this
word
of
Grace
their
pardon
;
so
unconverted
persons
elected
,
have
their
Grace
equally
in
this
word
,
only
the
Lord
hides
the
publication
of
it
to
them
,
till
such
time
as
he
is
pleased
to
call
them
,
and
give
them
faith
to
read
their
portion
here
,
as
other
Believers
have
read
theirs
before
.
It
s
true
indeed
,
though
the
pardon
of
every
unconverted
elect
person
be
equally
passed
over
by
the
Lord
,
yet
till
the
conversion
of
such
persons
,
he
gives
no
more
hint
of
it
to
such
persons
than
he
gives
to
the
Reprobates
themselves
.
This
is
that
wil
take
away
the
suspected
inconveniencies
that
may
follow
upon
the
pardon
already
granted
before
conversion
:
For
whereas
men
may
think
this
will
make
unconverted
men
presume
,
to
know
their
pardon
before
conversion
:
I
say
,
it
is
true
,
there
is
such
a
pardon
for
him
,
but
he
knowes
it
not
,
nor
ever
shall
he
know
it
,
till
he
be
brought
out
of
darknesse
to
the
glorious
light
of
the
Lord
Jesus
Christ
.
Otherwise
how
can
it
be
true
,
that
all
the
sins
of
Gods
people
,
past
,
present
,
and
to
come
,
are
all
of
them
at
once
pardoned
,
as
the
godly
learned
Protestants
say
?
I
say
,
how
can
this
be
true
,
except
there
be
pardon
passed
before
conversion
?
Whence
shall
a
Believer
coming
to
believe
,
fetch
all
his
comfort
,
that
all
his
sins
,
while
he
was
in
rebellion
were
pardoned
,
if
there
were
not
a
grant
of
this
pardon
extant
before
;
upon
which
,
as
upon
a
●●e
foundation
,
his
believing
might
stay
it self
?
How
comes
it
to
passe
,
that
persons
are
not
cut
off
before
they
are
called
;
if
their
sins
are
not
pardoned
,
which
stand
between
the
wrath
of
God
and
them
?
Nothing
else
but
the
blood
of
Christ
stands
between
them
,
even
between
the
destroying
wrath
of
God
,
and
Gods
people
that
do
commit
sin
,
even
before
conversion
.
In
a
word
,
where
will
you
finde
a
new
act
of
God
since
the
grants
that
are
registered
here
in
the
Book
of
God
?
Certain
I
am
,
that
the
persons
pardoned
were
not
converted
,
when
this
was
made
:
And
if
there
be
,
or
come
after
this
was
first
made
,
a
new
grant
.
either
it
must
be
entred
a
new
here
,
or
it
must
be
in
a
new
book
by
it self
.
If
therefore
all
the
pardons
are
as
ancient
as
this
record
is
,
then
all
pardons
whatsoever
are
ancienter
then
the
present
believing
of
any
person
that
now
liveth
.
Hence
we
may
let
persons
know
,
that
it
is
but
a
rash
expression
to
say
that
such
and
such
a
person
is
in
the
state
of
damnation
(
if
it
be
meant
he
is
so
before
God
)
while
he
remains
in
the
state
of
unconversion
,
and
the
wrath
of
God
abides
upon
that
person
,
though
elected
,
till
he
be
called
.
Beloved
,
let
me
tell
you
,
the
state
of
the
unconverted
elected
person
,
is
as
sure
from
danger
of
finall
miscarriages
as
the
estate
of
a
Saint
in
glory
;
Saints
in
glory
stands
in
glory
by
the
blood
of
Christ
alone
,
the
same
blood
hath
purchased
the
pardon
of
sin
for
the
unconverted
,
elect
person
;
so
that
the
same
dicharging
of
them
,
by
the
blood
of
Christ
,
concerns
the
one
as
much
as
it
doth
another
.
But
I
say
,
still
the
unconverted
person
cannot
make
any
conclusions
from
all
this
,
because
he
cannot
know
his
portion
till
he
come
to
believe
.
The
third
thing
I
proposed
,
is
to
know
how
Christ
is
qualified
and
gifted
to
such
a
vocation
as
this
is
:
His
office
is
of
admirable
use
to
men
.
To
be
a
propitiation
for
the
sins
of
men
,
and
to
get
the
discharge
of
God
manifested
to
a
person
for
whom
he
doth
plead
,
it
is
of
great
consolation
.
So
then
it
must
needs
be
that
the
Counsel
or
Advocate
that
is
to
plead
the
cause
be
wel
gifted
for
that
imployment
.
It
is
too
wel
known
,
that
a
righteous
cause
many
a
time
miscarries
in
the
world
through
the
deceitfulnesse
or
simplicity
of
the
Counsel
.
When
mon
come
upon
life
and
death
,
it
concerns
them
much
to
have
a
skilfull
Lawyer
to
plead
for
them
,
or
else
for
lack
of
urging
that
which
is
most
necessary
to
be
pleaded
,
the
men
miscarry
and
perish
.
The
Holy
Ghost
therefore
,
beloved
,
is
pleased
to
import
unto
us
,
not
onely
that
Christ
is
an
Advocate
,
and
whose
cause
it
is
that
Christ
doth
plead
;
but
also
doth
communicate
unto
us
the
largenesse
of
the
gifts
of
Christ
,
for
the
managing
of
this
●ffice
.
I
will
not
go
beyond
the
Text
it selfe
,
to
communicate
to
you
the
fulnesse
of
the
gifts
of
Christ
,
to
manage
this
Advocateship
of
his
,
even
to
that
effect
and
issue
that
is
heart
can
desire
,
that
is
,
more
then
thy
heart
can
desire
.
There
are
three
titles
,
appropriated
in
this
place
unto
Christ
,
all
of
them
very
aptly
and
sweetly
manifesting
,
the
excellent
gifts
of
Christ
,
as
Mediator
,
or
as
advocate
for
,
or
on
the
behalf
of
poore
believers
,
to
wit
,
Christ
Jesus
the
righteous
;
We
have
an
Advocate
with
the
Father
Jesus
Christ
the
righteous
;
every
title
shews
how
he
is
gifted
.
First
,
the
title
Christ
,
contains
much
in
it
to
strengthen
our
confidence
in
this
our
counsell
that
is
to
plead
our
cause
Christ
is
a
word
that
properly
signifies
anointed
,
and
is
derived
from
a
word
which
hath
the
same
signification
in
it
.
Now
,
anointing
,
if
you
remember
well
,
carries
two
things
along
with
it
:
The
first
is
,
the
separation
or
calling
of
such
a
person
anointed
to
some
speciall
office
.
The
second
thing
imported
by
it
is
,
the
abilities
and
gifts
of
the
person
for
the
office
he
is
called
unto
.
So
that
our
Advocate
being
Christ
and
called
Christ
here
,
this
imports
unto
us
:
first
,
the
lawfull
authorizing
and
calling
of
Christ
unto
it
,
by
him
that
doth
indeed
,
authorize
him
:
Secondly
,
the
full
and
large
abilities
Christ
hath
to
manage
it
.
First
,
I
say
,
the
title
Christ
doth
import
unto
us
,
Christs
lawfull
call
to
plead
:
You
know
what
the
Apostle
saith
in
the
Epistle
to
the
Hebrews
,
No
man
taketh
this
honour
unto
himself
,
but
he
that
is
called
of
God
,
as
was
Aaron
.
Where
he
further
cleers
up
,
how
Christ
was
called
,
and
lawfully
called
unto
it
:
The
Lord
hath
sworn
,
saith
the
same
Apostle
,
and
will
not
repent
,
Thou
art
a
Priest
for
ever
after
the
order
of
Melchisedec
;
Here
is
his
calling
.
O●
what
moment
is
this
,
will
you
say
?
I
answer
,
of
great
moment
,
Let
Christ
be
never
so
able
to
plead
,
except
the
Lord
admit
him
to
plead
,
he
must
hold
his
tongue
:
You
know
in
the
common
Law
it self
,
there
are
Students
in
the
Law
,
and
there
are
Counsellors
;
then
Sergeants
at
Law
;
the
Students
in
the
Law
,
it
may
be
,
are
more
able
to
plead
a
cause
,
and
can
doe
it
better
then
some
Sergeant
at
Law
,
or
some
others
that
are
called
;
but
yet
because
he
is
not
called
,
he
,
must
hold
his
tongue
.
Beloved
,
were
Christ
our
Advocate
a
Novice
,
and
not
graduated
,
if
he
were
not
called
to
the
Bar
,
though
he
can
plead
never
so
excellently
with
God
,
he
could
not
be
heard
,
God
will
give
a
call
before
he
heare
.
So
Christ
is
called
.
Yet
again
,
when
men
are
called
to
be
Counsellors
,
yet
they
cannot
plead
at
every
Bar.
At
the
Common-pleas
,
none
plead
but
a
Sergeant
at
law
;
though
many
Counsellors
be
able
Lawyers
,
&
better
gifted
then
some
Sergeants
,
yet
this
will
not
suffice
,
he
is
not
called
to
that
Bar
in
speciall
,
and
therefore
they
must
not
come
till
they
have
the
cal
as
the
Sergeants
have
.
The
Lord
doth
not
bid
us
to
seek
his
face
without
a
Mediator
,
but
he
that
is
the
Advocate
at
the
Court
of
Heaven
is
the
Lord
Jesus
Christ
,
that
is
,
one
Man
,
the
Man
Christ
.
He
that
hath
the
best
Rethoricke
in
the
world
to
plead
his
cause
must
have
him
as
a
Sergeant
to
plead
for
him
;
he
cannot
be
admitted
into
this
Court
to
plead
for
himself
.
The
Ministers
of
God
are
in
some
sort
the
pleaders
of
our
cause
,
yet
they
themselves
must
have
this
Sergeant
to
plead
for
them
when
they
come
to
this
tribunall
of
God
,
and
he
alone
is
admitted
to
it
.
And
it
is
a
great
matter
to
know
what
kinde
of
Christ
he
is
,
that
is
singled
out
;
and
then
you
must
know
,
that
if
all
the
world
offer
this
service
unto
you
to
plead
your
cause
before
God
,
it
would
not
avail
,
if
this
Man
Christ
were
not
freely
assign'd
and
called
to
plead
your
cause
;
you
are
gone
for
ever
,
nothing
in
the
world
can
be
heard
but
Christ
.
Obj.
You
will
say
,
the
servants
of
God
are
heard
when
they
pray
.
Answ.
I
say
,
Christ
is
onely
heard
when
he
Prayes
;
you
must
pray
in
faith
,
saith
James
,
Let
him
not
think
that
he
shall
obtaine
any
thing
at
the
hand
of
the
Lord
that
wavers
;
he
must
ask
in
faith
,
that
is
,
he
must
ask
in
Christ
,
for
faith
rests
not
upon
it self
,
but
upon
Christ
.
It
is
Christ
gets
every
thing
for
men
,
it
is
not
they
themselves
,
nor
their
prayers
,
but
it
is
Christ
that
prevails
.
Now
,
this
Advocate
Christ
,
he
speaks
his
minde
,
and
is
admitted
to
speak
his
minde
to
the
full
:
But
this
is
not
all
,
Christ
is
gifted
and
qualified
that
he
may
plead
effectually
:
There
may
be
some
unrighteous
Judge
in
the
world
,
that
may
call
men
for
favour
,
as
a
father
calls
his
son
,
whether
he
be
gifted
and
qualified
or
no
,
that
is
not
regarded
.
This
man
for
some
by-respects
,
shall
come
to
the
Bar
,
but
God
is
a
righteous
Judge
,
a
Judge
that
hath
no
partiality
:
Christ
indeed
is
his
Son
,
but
Christ
his
Son
is
not
called
meerly
for
favour
,
but
as
he
calls
his
Son
,
so
he
breeds
his
Son
:
You
know
,
beloved
,
that
at
the
Inns
of
Court
,
the
Judges
,
and
primest
Lawyers
,
are
teachers
of
Students
,
and
when
they
finde
them
to
be
proficients
,
then
they
call
them
,
and
admit
them
to
the
Bar.
So
Christ
is
the
Student
,
and
the
Father
,
he
doth
instruct
and
tutor
him
,
he
breeds
him
up
,
if
I
may
so
speak
,
after
the
manner
of
men
,
to
be
fit
for
the
Advocateship
,
and
then
when
he
was
fit
,
he
put
him
out
unto
it
.
You
shall
find
anointing
,
as
in
the
word
Christ
to
import
gifting
of
men
,
when
they
are
called
out
:
Aaron
,
he
was
anointed
,
he
was
gifted
to
make
atonement
:
and
so
of
Saul
,
when
Samuel
anointed
him
,
the
Text
saith
,
God
gave
him
another
,
he
gave
him
a
regall
heart
,
and
when
hee
made
him
a
King
,
he
gave
him
the
heart
of
a
King
,
he
gave
him
a
kingly
spirit
.
And
this
was
that
which
Solomon
prayed
for
,
when
the
crown
was
set
upon
his
head
,
that
God
would
give
him
a
wise
and
understanding
heart
,
to
goe
in
and
out
before
his
great
people
,
and
the
Lord
answered
him
,
and
gave
him
wisdome
;
so
that
there
was
none
before
him
,
nor
after
him
like
unto
him
:
Even
so
God
did
with
Christ
,
he
was
anointed
to
be
our
Advocate
,
and
as
he
anointed
him
,
he
gifted
him
for
it
,
as
he
saith
,
I
have
laid
help
upon
one
that
is
mighty
.
Christ
is
the
person
that
must
bring
help
,
and
therefore
his
person
shall
be
mighty
.
In
Psal.
68.
vers.
18.
you
shall
see
there
,
that
God
did
gift
Christ
,
when
he
called
him
forth
:
Thou
art
ascended
up
on
high
,
thou
hast
led
captivity
captive
,
and
received
gifts
for
men
.
Here
the
office
of
Christ
is
to
deliver
captives
,
and
for
this
purpose
must
be
gifted
,
if
he
be
not
qualified
unto
it
,
he
will
fail
in
the
execution
of
it
.
The
Apostle
recites
the
same
passage
,
but
above
all
,
that
place
in
Isaiah
42.
and
the
2
,
3
,
4
,
5.
verses
,
doth
manifestly
cleer
this
matter
,
Behold
my
servant
,
saith
the
Lord
,
mine
elect
,
in
whom
my
soule
delighteth
,
hee
shall
not
fail
,
neither
shall
he
be
discouraged
;
I
will
hold
him
with
my
right
hand
,
he
shall
not
be
dismayed
,
(
saith
the
Text
)
.
Here
you
see
in
the
words
,
how
many
expressions
the
Lord
useth
,
to
shew
how
he
qualifieth
his
Son
Christ
,
that
so
he
may
be
fit
to
manage
his
businesse
.
But
further
,
in
the
second
place
,
he
is
not
only
called
Christ
,
but
he
is
Christ
Jesus
,
saith
the
Text
,
and
the
title
doth
further
illustrate
the
excellency
of
Christs
qualifications
to
be
an
Advocate
;
Here
is
Christ
Jesus
.
Jesus
,
is
a
name
importing
the
effectuall
prevalency
of
Christ
in
his
plea.
I
will
not
stand
to
cleer
the
signification
of
it
by
the
Etymologie
of
the
word
,
but
for
a
more
sensible
understanding
of
it
,
the
word
is
taken
up
,
and
examined
by
the
Holy
Ghost
himself
,
in
Mat
1.
verse
21.
when
the
Angel
brings
the
tidings
of
his
birth
,
he
gave
his
name
,
They
shall
call
his
name
Jesus
;
for
hee
shall
save
his
people
from
their
sins
.
Jesus
is
as
much
as
to
say
,
a
Saviour
of
people
from
sin
.
Now
,
see
how
admirably
our
Saviour
is
qualified
:
hee
hath
not
only
Rethorick
&
Law
at
his
fingers
ends
,
as
we
say
,
but
he
hath
an
admirable
prevalency
in
his
Rethorick
.
There
is
not
any
cause
that
Christ
yet
took
in
hand
,
that
miscarried
;
not
any
client
that
ever
Christ
pleaded
for
,
that
at
any
time
was
cast
,
but
he
that
pleads
is
still
the
Saviour
of
his
people
.
This
Jesus
pleads
so
,
that
he
saves
them
from
their
sins
.
It
is
admirable
to
consider
;
let
the
sins
produced
against
a
person
be
never
so
many
,
never
so
hainous
;
let
the
witnesses
come
in
,
and
swear
never
so
punctually
,
and
prove
never
so
fully
the
crimes
committed
against
such
a
Law
;
yet
such
is
the
faculty
of
this
Advocate
with
the
Father
,
that
he
is
Jesus
,
that
hee
stops
the
judgement
,
the
sentence
cannot
goe
forth
.
This
Christ
as
he
is
Jesus
,
is
first
the
baile
of
mens
persons
,
till
the
day
of
payment
.
You
know
the
nature
of
bailing
,
persons
should
go
to
prison
presently
upon
the
trespasse
,
but
bail
takes
men
off
till
judgement
be
given
,
or
perfect
satisfaction
be
made
:
As
wee
have
sinned
,
so
in
legality
wee
ought
to
lie
by
it
presently
;
but
Christ
comes
before
hand
,
even
the
Advocate
,
and
passeth
his
word
for
these
persons
,
that
there
shall
be
currant
payment
in
due
time
,
binding
himself
body
for
body
,
that
there
shall
be
appearance
at
the
day
;
but
that
is
not
all
,
when
the
day
is
come
,
though
most
witnesses
prove
point-blanck
the
crime
objected
,
and
the
Law
pleads
the
just
desert
of
the
punishment
provided
in
that
behalf
,
yet
this
Advocate
steps
in
,
and
payes
all
the
Law
can
demand
:
I
my self
have
satisfied
the
Law
on
their
behalf
,
saith
he
,
therefore
there
can
be
no
more
asked
of
them
.
This
you
know
,
that
if
a
man
have
borrowed
an
hundred
pounds
,
and
he
be
sued
never
so
violently
,
and
witnesses
come
in
,
and
prove
the
debt
never
so
cleerly
,
yet
if
a
surety
comes
in
,
and
enters
bond
for
him
,
yea
and
payes
the
debt
for
him
,
if
he
hath
been
discharged
,
&
hath
an
acknowledgement
of
satisfaction
made
on
the
behalf
of
that
person
,
then
there
is
no
judgement
comes
out
against
that
person
that
borrowed
the
mony
,
though
the
thing
be
proved
.
This
is
the
case
with
our
Advocate
,
he
is
the
Surety
of
a
better
Testament
,
and
pleading
,
when
matter
of
fact
is
proved
,
and
the
Law
speakes
directly
against
it
,
and
justice
pleads
for
such
a
penalty
to
be
inflicted
;
yet
then
is
the
Saviour
produced
that
makes
currant
and
full
payment
.
There
could
not
be
expected
any
stopping
of
the
sentence
for
the
client
,
by
pleading
for
them
,
but
there
must
first
be
a
satisfying
of
all
:
This
is
the
Saviours
office
,
and
as
a
Saviour
,
so
he
is
the
satisfier
.
Thirdly
,
this
Advocate
is
Jesus
Christ
the
righteous
;
and
this
title
imports
two
things
to
us
,
and
they
are
very
considerable
;
and
they
have
either
respect
unto
us
,
or
they
have
respect
unto
God
,
and
both
of
them
shew
,
how
admirably
Christ
is
gifted
,
how
sufficiently
he
is
qualified
:
For
this
office
of
Advocateship
,
as
it
hath
reference
unto
us
,
he
is
Christ
Jesus
the
righteous
;
as
much
as
to
say
,
the
true
and
faithfull
.
Faithfulness
and
righteousness
are
taken
for
one
and
the
same
thing
,
for
dealing
truly
with
persons
.
Many
a
one
loseth
a
goodcause
for
the
unfaithfulnesse
of
his
Counsel
,
they
make
against
their
clients
for
bribes
,
and
play
on
both
sides
;
they
deal
not
honestly
with
men
,
they
carry
the
business
in
a
dilative
way
,
they
will
not
dispatch
the
suit
,
they
have
all
the
arguments
of
delay
:
But
this
your
Advocate
,
and
our
Advocate
,
is
the
righteous
Advocate
,
the
faithfull
and
true
witness
,
he
dealeth
ingenuously
and
uprightly
;
this
one
you
may
trust
,
and
put
all
things
into
his
hand
.
Many
times
men
put
their
whole
business
into
their
Counsels
hands
,
to
sink
or
swim
.
But
here
is
an
Advocate
that
is
faithfull
,
here
is
no
danger
of
sinking
,
you
may
put
all
into
his
hands
,
you
need
not
fear
at
all
,
he
is
the
righteous
and
faithful
Christ
,
the
faithfull
Advocate
.
But
the
principal
thing
I
intended
in
this
righteousness
,
is
that
wherein
the
strength
of
his
argument
lieth
,
that
he
doth
plead
in
the
behalf
of
his
client
,
that
is
,
the
Advocate
Christ
is
so
righteous
,
that
this
very
righteousness
of
his
shall
carry
the
cause
on
your
side
,
even
to
a
full
dicharge
,
even
from
all
sins
whatsoever
Beloved
,
the
whole
security
of
persons
from
wrath
and
Hell
,
from
sin
and
death
,
hangs
upon
this
one
hinge
of
his
righteousnesse
.
As
there
is
force
enough
in
his
righteousnesse
,
so
the
cause
prospers
on
the
clients
side
;
if
that
should
fail
,
nothing
in
the
world
can
uphold
the
cause
.
It
will
be
therefore
of
mighty
concernment
to
consider
First
,
how
cleere
the
Scripture
is
,
that
layes
all
the
burthen
of
the
task
in
pleading
upon
his
righteousnesse
,
and
further
,
to
consider
what
kind
of
righteousnesse
of
Christ
that
is
,
that
carries
such
a
strength
in
Christs
pleading
for
his
people
.
Both
of
them
need
to
be
cleered
,
especially
the
latter
passage
.
For
the
first
,
the
Scriptures
will
be
cleer
of
themselves
,
only
the
latter
passage
,
what
kinde
of
righteousnes
it
is
that
hath
that
prevalency
,
is
to
be
made
apparent
.
A
righteousnesse
,
and
his
righteousnesse
most
grant
;
but
some
mistake
there
is
in
the
mindes
of
some
people
,
that
reach
not
the
height
of
the
Gospel
,
what
that
righteousness
is
,
that
hath
such
a
prevalency
.
The
present
time
will
not
give
me
leave
to
handle
it
fully
;
and
I
will
not
doe
it
by
halves
,
and
therefore
I
will
leave
it
to
another
time
.
SERMON
IV.
1
John
2.
verse
1
,
2.
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
,
&c.
IN
these
words
,
you
have
the
Apostles
conclusion
,
and
his
Argument
to
inforce
it
:
his
conclusion
is
,
that
he
would
not
have
them
to
sin
;
his
argument
is
,
If
any
man
doe
sin
&c.
The
first
thing
that
we
have
observed
out
of
these
words
,
is
this
;
That
it
is
a
powerfull
argument
to
prevaile
with
persons
,
such
as
John
writes
unto
,
not
to
sin
,
to
let
them
know
,
that
though
they
do
sin
,
yet
they
have
an
Advocate
with
the
Father
.
We
are
fallen
upon
the
consideration
of
the
Argument
it self
.
-
First
,
in
the
matter
of
it
.
-
Secondly
,
in
the
for●e
of
it
.
Every
Argument
hath
some
firmnesse
in
it self
,
from
whence
is
produced
some
good
inference
:
That
which
hath
not
a
power
in
it self
,
is
not
able
to
make
good
another
thing
.
Concerning
the
matter
of
this
Argument
,
you
have
,
First
,
the
Apostles
Supposition
.
Secondly
,
a
Provision
against
that
which
this
Suppesition
might
doe
;
or
,
against
that
which
he
doth
suppose
a
man
might
do
.
First
,
I
say
,
here
is
a
Supposition
:
You
may
sin
,
though
you
be
little
children
.
The
Provision
against
the
evill
that
sin
might
doe
,
is
in
the
following
words
.
Though
we
do
sin
,
yet
we
have
an
Advocate
with
the
Father
.
'
And
concerning
this
matter
of
the
Argument
,
we
have
these
things
proposed
considerable
:
First
,
what
the
office
is
,
that
is
here
ascribed
unto
Christ
,
in
that
he
is
called
Advocate
,
We
have
an
Advocate
;
and
how
Christ
in
Heaven
doth
exercise
this
office
.
Secondly
,
whose
cause
it
is
that
Christ
doth
plead
by
ver●●e
of
this
his
office
.
Thirdly
,
how
this
Advocate
is
qualified
unto
this
office
.
Lastly
,
the
issue
and
the
event
of
the
execution
of
this
office
.
Concerning
the
first
;
this
Advocateship
o●
Christ
,
is
a
plea
founded
,
or
grounded
upon
Justice
;
Christ
doth
not
appeal
in
his
plea
to
meere
mercy
,
but
his
client
shall
stand
or
fall
,
as
Justice
it self
shall
pronounce
a
sentence
.
And
,
concerning
the
second
clause
of
this
first
part
,
Christ
doth
exercise
this
his
office
in
Heaven
,
rather
virtually
then
vocally
:
He
speaks
as
his
blood
doth
speak
,
We
are
come
to
the
blood
of
sprinkling
,
saith
the
Apostle
,
in
the
12th
Chapter
to
the
Hebrews
,
that
speaks
better
things
then
the
blood
of
Abel
.
We
came
further
to
consider
,
whose
cause
it
is
that
Christ
doth
maintain
and
plead
.
First
,
I
say
,
of
all
Believers
,
he
calls
them
little
children
,
as
well
as
strong
men
,
even
the
cause
of
little
children
,
even
when
they
have
sinned
without
limitation
of
this
sin
,
they
shall
commit
:
For
he
doth
expresse
himself
in
generall
terms
,
it
is
the
cause
of
those
that
do
sin
:
If
any
man
sin
.
Secondly
,
the
cause
,
not
only
of
present
Believers
,
but
also
the
cause
of
all
the
Elect
,
Believers
or
unbelievers
,
if
they
be
elected
.
It
is
true
,
they
shall
believe
in
time
,
but
yet
,
I
say
,
Christ
is
an
Advocate
of
them
,
while
unbelievers
,
if
they
be
elected
.
There
is
not
a
sin
in
the
world
,
but
as
it
is
damnable
in
its
own
nature
,
in
the
rigour
of
justice
,
so
it
doth
not
allow
of
any
forbearance
;
it
is
only
Christ
that
makes
the
forbearance
,
evun
untill
they
are
called
.
Then
we
came
to
consider
how
Christ
our
Advocate
is
qualified
to
manage
this
office
with
that
efficaciousness
and
successe
to
the
comfort
of
those
whose
cause
he
doth
maintain
.
The
qualifications
of
Christ
are
expressed
in
three
things
in
the
Text.
First
,
for
the
title
,
he
is
anointed
to
be
an
Advocate
,
he
hath
a
lawfull
call
to
the
Bar
;
nay
,
he
is
priviledged
,
there
is
none
to
plead
but
himself
.
Secondly
,
it
is
Christ
,
anointed
,
that
is
,
gifted
,
and
made
an
able
Minister
:
in
the
42.
of
Isaiah
,
and
the
beginning
of
the
Chapter
:
in
the
1.
v.
the
Lord
tells
us
,
how
he
shall
not
be
dismayed
,
he
will
hold
him
up
,
and
,
saith
the
Text
,
There
the
Isles
shall
wait
for
his
Law
;
we
must
understand
it
two
wayes
:
The
Isles
shall
wait
for
his
Law
,
that
is
,
the
Isles
shall
now
be
directed
and
guided
by
him
as
their
Law-giver
:
or
,
we
may
understand
it
thus
,
he
shall
be
so
good
a
Lawyer
,
that
the
Isles
shall
waite
for
his
Law
,
as
much
as
to
say
:
If
a
man
have
a
cause
to
be
tried
,
he
heares
of
a
good
Counsell
,
and
a
Lawyer
very
expert
in
the
Law
,
such
a
man
waits
for
such
a
mans
Law
,
he
waits
for
the
Law
out
of
his
mouth
,
he
hopes
he
will
plead
his
cause
so
well
,
that
it
shal
go
well
with
him
.
God
makes
Christ
so
good
a
Lawyer
,
that
when
he
comes
to
plead
his
Law
,
he
shall
carry
the
sentence
on
his
clients
〈◊〉
.
Secondly
,
he
is
Jesus
,
〈◊〉
the
Text
,
and
in
that
is
imported
〈…〉
equalification
of
Christ
,
to
exercise
his
●ffice
of
Advocateship
,
Jesus
,
as
much
as
a
Saviour
;
and
it
shews
the
efficacie
of
his
ple●
,
he
pleads
the
cause
of
his
clients
so
strongly
,
that
he
sayes
.
Thirdly
,
the
qualifications
of
Christ
unto
his
Advocateship
,
s●mported
in
the
third
title
,
he
is
Jesus
Christ
the
righteous
,
saith
the
Text
,
He
is
Jesus
Christ
the
righteous
,
in
a
double
sense
,
and
in
both
of
them
is
declared
the
excellent
qualifications
of
Christ
to
Advocate
for
us
.
First
,
he
is
Jesus
Christ
the
righteous
,
that
is
,
the
raithfull
,
a
Con●sellor
that
will
deal
truly
with
his
client
;
A
Counsell
that
will
deal
uprightly
,
a
Cou●e●
that
will
not
fall
.
Secondly
,
this
Advocate
is
Jesus
Christ
the
righteous
,
〈◊〉
Christ
who
hath
such
a
righteousness●
,
as
●●at
the
whole
strength
of
his
plea
,
the
force
●f
his
Argumen●
that
he
doth
●●●e
in
his
〈…〉
together
in
his
righteousnesse
.
The
〈◊〉
expression
imports
what
Christ
himse●●
is
,
this
imports
what
his
Argument
is
;
I
say
,
the
only
argument
that
hath
the
carrying
power
,
to
leade
the
cause
,
to
state
the
conclusion
for
the
client
,
the
only
force
of
the
argument
lies
in
the
righteousnesse
of
Christ
;
this
is
that
〈…〉
is
that
〈…〉
this
is
that
which
makes
〈…〉
thing
with
God
to
so
give
and
to
〈…〉
I
say
,
his
righteousnes
,
this
is
〈…〉
which
the
whole
〈…〉
which
all
our
〈…〉
that
keeps
us
from
〈…〉
,
nothing
else
could
be
〈…〉
,
of
all
things
in
the
world
,
〈…〉
be
more
searched
into
and
〈…〉
,
then
this
one
truth
;
nam●ly
,
that
it
is
the
righteousnesse
of
Christ
that
prevailes
in
plea
with
God
for
a
person
that
d●th
sin
,
and
this
righteousnesse
of
Christ
only
.
I
shall
therefore
endeavour
for
the
cleering
up
of
this
thing
;
that
the
strength
of
Christs
〈…〉
God
,
doth
lie
in
his
righteousnesse
.
Here
〈◊〉
I
shall
endeavour
to
shew
you
,
First
,
evidently
on●
of
Scripture
,
that
it
is
this
righteousnesse
of
his
,
and
only
this
righteousnesse
of
his
,
that
prevails
with
God
for
the
discharge
of
a
member
of
Christ
when
he
doth
sin
.
Secondly
,
we
shall
consider
what
this
righteousness
is
that
doth
so
pr●vail
with
him
.
First
,
I
say
,
the
Scripture
,
or
rather
the
Holy
Ghost
,
in
the
word
of
Grace
,
holds
forth
this
truth
frequently
unto
us
,
that
all
the
strength
of
the
plea
with
God
,
and
consequently
all
the
ground
of
solid
comfort
unto
us
,
doth
wholy
depend
upon
the
righteousnes
of
Christ
and
nothing
else
:
Look
into
Psal.
50.5
.
&
6.
verses
;
for
David
even
in
his
time
,
was
marvellous
cleer
in
this
truth
:
Gather
my
Saints
,
saith
the
Lord
in
that
Psalm
,
such
as
have
made
a
covenant
with
me
by
sacrifice
,
and
the
heavens
shall
declare
his
righteousnesse
.
Gather
them
together
,
that
is
,
bring
them
to
judgement
,
such
as
have
made
a
covenant
with
me
by
sacrifice
,
and
then
when
they
stand
in
Judgement
,
The
heavens
shall
declare
his
righteousnesse
.
The
Text
doth
not
say
,
the
heavens
shall
declare
my
righteousnesse
,
though
that
also
is
a
truth
,
that
the
heavens
do
declare
both
Gods
and
Christs
righteousnesse
:
Gods
in
passing
sentence
of
absolution
,
Christs
pleading
so
for
this
sentence
that
God
in
justice
cannot
but
passe
,
the
sentence
:
The
heavens
shall
declare
his
righteousnes
,
saith
the
Text.
Either
understand
it
thus
,
the
righteousnesse
that
shall
be
pleaded
,
is
the
righteousness
that
comes
down
from
heaven
,
of
which
wee
shall
speak
more
hereafter
:
or
thus
,
the
righteousnesse
which
Christ
shall
plead
,
shall
be
so
cleer
and
evident
in
the
prevalency
of
it
,
that
the
Sun
in
the
Firmament
,
the
Sun
in
Heaven
hath
not
a
cleerer
brightnesse
in
it
,
then
this
righteousnesse
shall
have
to
cleer
up
the
business
:
Gather
my
Saints
together
that
have
made
a
covenant
with
me
by
sacrifice
,
saith
the
Text.
What
sacrifice
,
will
you
say
,
or
what
is
there
in
sacrifice
,
that
the
Lord
should
be
in
covenant
with
his
people
?
Look
into
the
51.
Psalme
,
and
verse
19.
you
shall
there
see
what
there
is
in
sacrifice
that
makes
a
covenant
between
God
and
his
people
:
Then
shalt
thou
be
pleased
,
saith
David
,
with
the
sacrifice
of
righteousnesse
;
righteousnesse
in
the
sacrifice
,
is
that
which
doth
procure
a
pleasedness
in
God
unto
those
persons
,
unto
whom
sacrifice
doth
belong
,
or
for
whose
use
sacrifice
doth
serve
;
I
say
,
righteousnesse
in
the
sacrifice
,
not
an
inherent
righteousnesse
in
the
typicall
sacrifice
it self
:
For
,
saith
the
Apostle
,
it
is
impossible
that
the
blood
of
Buls
and
Goats
should
take
away
sin
.
But
there
is
a
righteousnesse
that
is
declared
from
Heaven
,
and
annexed
to
the
sacrifice
,
the
righteousness
of
Christ
,
this
is
that
which
puts
an
end
to
the
quarrel
,
this
is
that
which
makes
an
agreement
between
those
that
are
at
difference
:
And
in
the
51.
Psalme
,
and
the
14.
verse
,
you
shall
see
,
beloved
,
David
hath
such
a
confidence
in
the
righteousnesse
of
Christ
,
and
doth
so
make
it
his
refuge
,
as
that
in
the
greatest
of
sins
as
he
was
ever
overtaken
with
,
he
betakes
himself
unto
that
,
Deliver
me
,
O
Lord
,
from
blood-guiltinesse
;
and
there
you
shall
finde
he
doth
expresse
himself
thus
,
namely
,
The
God
of
my
righteousnesse
;
these
you
shall
plainly
see
deliverance
from
blood-guiltinesse
,
is
ascribad
〈◊〉
the
righteousnesse
of
God
;
and
he
wai●s
for
his
deliverance
,
even
out
of
the
power
which
that
rightcousness
hath
with
God
:
For
that
purp
of
in
the
71.
Psilme
,
and
the
●
vers.
and
in
the
19.
verse
.
or
there
abouts
.
First
,
you
〈…〉
here
makes
the
〈◊〉
hereus●●●
〈…〉
●●emity
,
Deliver
me
O
Lord
in
thy
righteousnesse
;
and
afterwards
you
shall
〈…〉
this
righteousnesse
〈…〉
not
leave
it
:
My
mouth
shall
shew
forth
thy
right
〈◊〉
:
And
I
will
make
mention
of
thy
righteousnesse
,
and
thine
only
,
s●●th
th●
Tex●
there
,
v.
16.
Mark
the
expression
well
,
set
David
be
in
what
condition
be
will
,
he
veilmake
no
other
pl●a
in
the
world
,
but
this
,
I
will
make
mention
of
thy
righteousnesse
,
and
thine
only
.
Whether
you
will
understand
it
of
Gods
righteousnesse
s●●ply
,
as
Judge
,
or
of
Christs
righteousnesse
,
as
he
is
the
Advocate
,
they
come
all
to
one
reckoning
:
For
,
i●
God
d●●●eliver
in
a
righteoussentance
,
or
according
to
righteousnesse
,
deliverance
doth
proceed
from
righteousnesse
plended
.
So
that
,
I
say
,
if
you
understand
of
the
Lord
,
then
you
must
conceive
the
righteousnesse
of
Christ
is
the
ground
,
why
God
pronounceth
a
sentence
of
righteousnesse
:
And
in
the
143
:
Psalme
,
and
the
11.
verse
,
you
shall
set
David
doth
there
againe
ascribe
his
deliverance
unto
righteousness
still
:
Quicken
thou
mee
,
O
Lord
,
for
thy
names
sake
;
and
for
thy
righteousnesse
sake
,
saith
he
,
bring
my
soule
out
of
trouble
.
The
Prophet
Isaiah
coures
behind
none
in
Evangelicall
sweet
〈…〉
comfort
of
Gods
people
,
he
is
marvelous
full
concerning
this
thing
;
namely
,
the
〈…〉
of
the
people
of
God
by
the
righteousnesse
of
Christ
.
Look
into
Isaiah
,
Chap.
1.
verse
27.
Sion
,
saith
the
Lord
there
,
shall
be
redeemed
with
judgement
,
&c.
and
the
converts
with
righteousnesse
:
Here
you
see
,
beloved
,
that
the
Church
of
God
shal
be
brought
to
judgemens
.
Judgement
,
you
know
,
is
a
sentence
passed
by
a
Judge
;
and
there
shall
be
redemption
unto
Sion
,
even
by
judgement
;
and
this
sentence
of
a
Judge
must
be
pronounced
,
for
the
deliverance
of
the
client
:
This
is
our
comfort
,
we
shall
be
saved
by
righteousnesse
,
saith
the
Text.
In
Isaiah
41.
you
shall
fee
how
the
Lord
sets
out
Christ
in
this
very
term
,
Who
hath
raised
up
the
righteous
man
,
saith
the
Text
,
in
vers.
2.
and
hath
set
him
as
his
feet
?
I
the
first
and
the
last
,
saith
the
Lord
,
in
ver.
4.
Christ
,
I
say
,
is
held
forth
unto
men
,
as
the
righteous
man
raised
up
for
the
good
of
the
sons
of
men
.
In
the
51.
of
Isaiah
,
the
Holy
Ghost
tells
us
,
about
the
5.
&
6.
verses
,
that
God
will
make
judgement
to
rest
as
a
light
upon
the
people
,
that
is
,
when
the
Lord
brings
his
people
unto
judgement
,
it
shal
be
a
lightsome
day
unto
them
,
and
though
a
lightsome
day
,
yet
who
can
stand
before
his
Judgement
?
Mark
the
ground
of
the
lightsomness
of
the
day
,
when
they
shall
come
unto
their
trial
;
My
righteousness
is
neer
,
saith
the
Lord
,
my
judgement
is
gone
forth
,
my
salvation
is
gone
forth
;
therefore
it
should
be
a
lightsome
day
,
because
there
shall
be
righteousness
in
that
day
to
plead
out
that
judgement
that
shall
be
given
on
the
behalf
of
the
clients
of
Christ
:
In
Isaiah
53.
vers.
11.
He
shall
see
of
the
travel
of
his
soul
,
and
he
shall
be
satisfied
;
that
is
,
God
shall
see
the
travell
of
the
soul
of
Christ
,
and
God
shall
be
satisfied
.
But
how
comes
it
to
passe
,
that
God
is
pacified
by
beholding
the
righteousnesse
,
the
travel
of
the
soul
of
Christ
?
By
his
knowledge
,
saith
the
next
words
,
shal
my
righteous
servant
justifie
many
.
There
is
a
great
deal
of
difference
to
understand
the
meaning
of
the
phrase
righteous
servant
;
By
his
knowledge
shall
my
righteous
servant
just
ifie
many
.
For
my
own
part
,
I
think
,
the
plain
sense
doth
carry
much
light
in
it
,
as
much
as
to
say
,
Christ
knows
so
much
concerning
the
prevalency
of
his
own
righteousnesse
,
that
he
pleads
so
with
the
Father
by
it
,
that
he
shall
be
sure
to
carry
the
cause
in
the
behalf
of
his
client
,
when
he
pleads
it
;
he
knows
so
much
,
I
say
,
of
the
prevalency
of
his
righteousnesse
,
that
he
is
sure
he
shall
carry
the
cause
for
their
justification
,
when
they
come
to
their
triall
.
In
the
59.
of
Isaiah
,
and
16.
verse
,
you
have
an
excellent
expression
;
there
the
Lord
,
saith
the
Text
,
wondered
that
there
were
none
,
that
he
could
finde
never
an
Intercessor
,
therefore
,
as
it
follows
,
my
arm
hath
brought
salvation
.
But
how
doth
his
arm
bring
salvation
?
my
righteousnesse
,
so
it
follows
,
it
sustained
me
.
Observe
it
well
,
there
is
none
in
the
world
to
deal
with
God
on
the
behalf
of
men
,
but
the
Son
of
God
,
Christ
himself
,
there
could
not
one
come
in
to
help
him
.
There
is
a
mighty
charge
laid
against
poor
Believers
,
containing
such
a
bulk
of
transgressions
,
with
so
many
aggravations
,
that
Christ
himself
had
sunk
under
them
,
being
alone
,
had
not
his
righteousnesse
sustained
him
;
this
was
that
which
held
him
up
in
the
whole
plea
,
till
the
sentence
was
given
,
on
the
behalf
of
his
clients
;
for
be
put
on
righteousnesse
as
a
brest-plate
,
In
the
51.
of
Ieremiah
,
and
the
5.
&
6.
verses
.
of
that
Chapter
:
Behold
,
the
dayes
come
:
or
,
In
those
dayes
I
will
raise
up
a
righteous
branch
unto
David
;
In
those
dayes
Judah
shall
be
saved
,
and
Israel
shall
dwell
safely
,
and
the
name
wherewith
he
shall
be
called
,
is
,
The
Lord
our
righteousnesse
.
Here
is
a
righteous
branch
raised
up
,
this
follows
next
,
th●●
shall
be
sav●d
.
How
to
?
In
that
there
is
a
righteous
branch
〈…〉
for
it
.
Israel
shall
〈…〉
shall
be
saved
,
in
the
word
and
from
〈…〉
;
but
in
that
〈…〉
up
,
Judab
that
be
〈…〉
himself
,
that
〈…〉
Judah
when
the
〈…〉
.
God
himself
〈…〉
not
only
〈…〉
Jerusalem
,
〈…〉
shal
not
cast
our
〈…〉
is
raised
no
,
which
shal
in
〈…〉
Judah
to
dwel
safely
.
And
the
reation
of
all
this
is
not
abley
rendered
;
nam●●y
,
in
that
this
righteousness
is
become
our
〈◊〉
,
and
he
is
so
become
our
righteousnes
,
that
his
very
name
is
,
The
Lord
our
righteousnes
.
It
is
very
well
worth
your
observation
,
how
still
the
last
refuge
is
fastened
upon
this
eighteousnesse
of
Christ
.
In
the
9.
of
Daniel
,
and
the
24.
verse
,
Yet
seventy
weeks
are
determined
unto
thy
holy
City
;
to
what
purpose
?
to
sinish
transgression
,
to
put
an
end
to
sin
,
to
make
reconciliation
for
iniquity
and
to
bring
in
everlasting
righteousnesse
.
Mark
it
well
;
this
sealing
up
or
the
Vision
,
that
is
,
the
establishment
or
the
forgivenesse
of
sins
,
and
the
finishing
of
transgression
;
I
say
this
sealing
up
follows
after
the
bringing
in
of
everlasting
righteousnesse
,
and
this
everlasting
righteousnesse
is
the
righteousnesse
of
Christ
.
Therefore
in
the
4.
of
Malachi
and
the
2.
verse
,
you
shall
find
,
there
is
heath
apprep●●ated
unto
Christ
,
and
there
you
shall
finde
where
the
●●tue
lies
,
that
Christ
hath
such
a
bealing
:
Vnto
them
,
saith
the
Text
,
that
feare
my
name
,
shall
the
Sun
of
righteousuesse
arise
with
healing
in
his
wings
;
therefore
a
healing
Sun
,
because
he
is
the
Sun
of
righteousnesse
;
and
the
v●tue
in
the
wing
of
Christ
to
heale
,
is
the
righteousnesse
of
Christ
.
I
have
been
more
copiou
in
these
passages
of
Scripture
,
before
the
coming
of
Christ
,
that
people
may
not
think
,
that
to
depend
only
and
〈◊〉
upon
the
righteousnes
of
Christ
for
security
and
comfort
,
is
a
new
thing
,
but
was
knows
,
and
was
a
refuge
from
the
beginning
.
The
Apostle
Paul
speaks
more
clearly
then
any
of
the
rest
,
I
shall
instance
but
in
two
passages
,
for
the
truth
is
,
all
the
Epistles
of
the
Apostles
are
full
of
the
thing
.
The
strength
of
the
plea
of
Christ
in
the
behalf
of
his
people
sinning
doth
stand
in
his
righteousnesse
:
For
this
purpose
,
look
into
the
3.
Chapter
to
the
Remans
,
in
the
begioning
of
which
Chap.
you
shall
see
how
mightily
the
Spostl
pleads
to
the
convincing
of
all
the
world
of
sin
,
and
the
fruit
of
that
sinfulnesse
,
you
shall
finde
from
the
13.
verse
forwards
,
a
description
of
the
sins
of
men
.
In
the
20.
verse
he
makes
a
conclusion
:
Therefore
by
the
deeds
of
ehe
Law
shal
no
flesh
be
justified
in
his
sight
.
Now
,
after
he
had
taken
off
all
that
might
possibly
be
in
man
towards
his
remedy
,
and
refuge
,
all
that
possible
might
be
in
the
Law
for
the
people
to
rest
in
,
he
begins
to
establish
the
foundation
,
upon
which
the
safety
&
deliverance
,
and
security
of
Gods
people
,
doth
indeed
depend
:
But
now
,
saith
the
Apostle
in
v.
21.
The
righteousnesse
of
God
without
the
Law
,
is
manifest
,
being
witnessed
by
the
Law
and
the
Prophets
even
the
righteousnesse
of
God
,
which
is
by
faith
in
Iesus
Christ
unto
all
,
and
upon
all
that
doe
believe
;
for
there
is
no
difference
,
for
all
have
sinned
,
and
come
short
of
the
glory
of
God
,
being
justified
freely
by
his
Grace
,
through
the
redemption
that
is
in
Iesus
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
through
faith
in
his
blood
,
to
declare
his
righteousnesse
for
the
remission
of
sins
,
to
declare
his
righteousnesse
at
this
time
,
that
he
might
be
just
,
and
the
justifier
of
those
that
doe
believe
in
Iesus
.
You
see
here
is
an
inculcating
again
and
again
,
that
it
is
a
righteousnesse
;
namely
,
his
righteousnesse
,
which
God
hath
set
forth
to
be
a
propitiation
,
that
is
,
the
righteousnesse
of
Christ
,
to
declare
his
righteousnesse
,
saith
the
Apostl
,
upon
all
,
imports
unto
us
the
sole
refuge
for
the
remission
of
sins
,
is
only
the
righteousnesse
of
Christ
:
Look
also
into
the
5.
of
the
Romans
18.
&
19.
verses
,
As
by
one
mans
disobedience
manywere
made
sinners
,
so
by
the
obedience
of
one
,
many
shall
be
made
righteous
Our
transgressions
are
the
issue
which
Adams
disobedience
brought
forth
,
that
obedience
of
one
man
is
our
security
,
and
deliverance
from
Hell
,
and
death
,
which
one
mans
disobedience
brought
into
the
world
;
all
of
it
is
frustrated
and
evacuated
by
the
obedience
of
one
,
and
by
the
righteousnesse
of
that
one
:
Nothing
but
the
obedience
and
righteousnesse
of
Christ
setting
persons
free
from
the
fruits
of
unrighteousnesse
and
disobedience
in
Adam
,
is
able
to
make
them
righteous
.
I
hope
,
by
this
time
,
the
truth
is
cleered
enough
,
that
there
is
nothing
to
be
mentioned
but
only
his
righteousness
,
nothing
can
hold
water
,
nothing
can
hold
plea
but
this
righteousnesse
of
Christ
.
You
shall
therefore
consider
out
of
all
these
passages
what
that
righteousnesse
is
that
hath
efficacy
and
prevalency
with
the
Father
,
for
the
discharge
of
a
member
of
Christ
when
he
sins
.
First
,
you
shall
see
this
negatively
.
Secondly
,
positively
;
and
therein
we
shall
endeavour
to
declare
what
righteousnesse
of
Christ
that
is
that
doth
relieve
us
.
First
,
negatively
;
there
is
not
any
righteonsnesse
of
a
Believer
which
he
acts
,
which
can
possibly
have
any
force
in
plea
with
the
Father
for
the
discharge
of
a
person
that
hath
committed
a
sin
;
I
say
,
no
righteousness
of
a
Believer
which
he
acts
,
and
I
mention
that
righteousnesse
which
he
doth
act
,
because
the
very
righteousnesse
of
Christ
it self
,
is
indeed
the
righteousnesse
of
a
Believer
:
For
,
he
is
our
righteousnesse
,
The
Lord
our
righteousnesse
,
as
you
have
heard
.
As
he
was
made
sin
for
us
,
and
became
our
sin
by
impuration
,
so
we
are
made
the
righteousnesse
of
God
in
him
,
that
is
,
Christs
righteousnesse
is
as
much
become
our
own
righteousnesse
,
as
our
sins
became
Christs
sins
:
And
as
Christ
bare
the
whole
fruit
of
our
sins
,
by
being
made
sin
for
us
;
so
we
enjoy
the
whole
fruit
of
Christs
righteousness
by
being
made
righteous
in
him
;
therefore
I
say
not
simply
no
righteousnesse
of
a
Believer
,
but
no
righteousness
of
a
Believer
which
himself
doth
act
,
hath
the
least
force
in
plea
to
prevaile
for
the
discharge
of
〈◊〉
.
I
must
●ell
you
,
there
is
no
divine
Rethoricke
,
there
is
no
omnipotent
excellency
in
any
righteousnesse
whatsoever
,
which
a
Believer
can
put
up
unto
God
.
It
is
not
your
turning
from
your
evill
wayes
,
it
is
not
your
repentance
,
though
never
so
cordiall
and
large
;
it
is
not
your
departing
from
iniquity
;
it
is
not
your
doing
good
hath
the
least
force
or
power
of
plea
with
the
Father
to
prevail
with
him
for
your
righteousnesse
,
for
your
discharge
,
or
to
move
him
to
give
the
sentence
upon
you
,
that
you
are
discharged
.
No
righteousnesse
,
I
say
,
whatsoever
you
can
doe
:
For
the
best
righteousnesse
that
ever
man
did
performe
,
Christ
only
excepted
,
hath
more
in
it
to
make
against
the
person
that
did
it
,
then
it
hath
to
make
for
him
to
obtain
a
sentence
of
discharge
;
and
my
reason
is
this
:
In
the
best
righteousnesse
of
man
,
in
turning
from
sin
,
or
in
repenting
or
mourning
,
or
what
ever
else
there
is
to
be
thought
of
,
there
is
abundance
of
sin
,
even
in
the
very
best
actions
that
are
performed
.
And
where
there
is
sinfulnesse
,
there
is
a
plea
against
the
person
;
so
that
if
you
bring
that
righteousnesse
to
plead
with
God
,
to
prevail
with
him
,
you
bring
that
which
may
be
objected
against
you
,
and
may
prove
a
strong
plea
to
mar
the
cause
that
is
in
hand
.
I
beseech
you
,
beloved
,
observe
the
Apostle
in
the
7th
Chapter
to
the
Romans
,
where
,
I
think
,
I
shall
meet
with
these
things
,
which
most
people
in
ignorance
do
most
commonly
make
their
chiefest
plea
,
whereon
they
build
their
own
comforts
,
and
their
whole
comforts
,
as
if
all
were
well
between
God
and
them
thereby
;
yet
you
shall
their
finde
,
how
the
Apostle
,
though
qualified
in
that
manner
,
as
he
was
,
doth
both
renounce
any
such
plea
,
and
also
doth
betake
himself
to
that
plea
we
are
now
in
hand
with
:
The
Apostle
saith
there
expresly
,
To
will
is
present
with
me
,
but
how
to
perform
that
which
is
good
,
I
finde
not
:
I
delight
in
the
Law
of
God
,
in
the
inner
man
,
but
in
the
mean
while
,
there
is
a
law
in
my
members
,
rebelling
against
the
law
of
my
minde
,
and
leading
me
captive
to
the
law
of
sin
;
out
of
all
which
principles
,
observe
,
I
beseech
you
,
these
particulars
:
First
,
the
Apostle
,
though
he
did
see
he
fell
through
infirmitie
,
yet
he
cleerly
perceived
his
heart
was
upright
towards
God
;
so
that
he
said
,
To
will
is
present
with
me
,
the
good
that
I
would
doe
,
that
doe
I
not
;
and
the
evill
that
I
would
not
doe
,
that
do
I.
Though
the
Apostle
was
overtaken
,
yet
his
heart
was
towards
God
still
:
when
he
did
evill
,
his
heart
said
plainly
,
It
is
not
with
my
consent
;
when
he
could
not
do
good
,
his
heart
told
him
,
it
was
for
lack
of
power
,
and
not
because
he
did
not
desire
it
.
Now
,
come
to
persons
that
walk
exactly
,
as
the
Apostle
did
,
they
are
overtaken
with
a
sin
;
what
is
there
comfort
when
they
do
sin
?
though
I
be
overtaken
,
the
frame
of
my
heart
is
right
still
,
my
heart
is
sincere
towards
God
,
my
heart
is
right
,
it
is
directly
contrary
to
my
disposition
,
I
do
not
do
that
evill
I
do
with
a
full
bent
of
my
spirit
;
and
in
regard
my
heart
is
thus
right
,
there
is
comfort
to
me
,
though
I
have
sinned
:
Suppose
your
spirits
were
in
that
frame
the
Apostles
was
in
at
that
time
,
I
ask
but
this
,
Do
you
not
draw
comfort
still
from
the
plea
of
this
disposition
your
spirits
do
make
?
When
you
have
committed
a
sin
,
do
you
not
fetch
comfort
from
thence
?
Ask
your
hearts
,
and
they
will
answer
,
yea
,
we
have
done
so
,
and
we
may
do
so
.
I
beseech
you
consider
it
well
,
when
the
Apostle
had
argued
the
case
thus
,
what
was
the
finall
conclusion
,
and
the
sole
refuge
that
he
doth
flie
unto
,
or
the
plea
that
he
would
trust
unto
for
his
deliverance
and
comfort
?
He
doth
not
say
in
the
conclusion
,
I
thank
God
,
to
will
is
present
with
me
,
I
thank
God
,
my
heart
is
in
a
good
frame
and
temper
,
though
I
was
overtaken
;
I
say
,
Paul
doth
not
make
use
of
this
plea
,
but
he
betakes
himself
to
this
,
I
thank
G●d
through
Jesus
Christ
;
and
there
is
no
condemnation
to
them
that
are
in
Christ
;
and
it
is
the
law
of
the
Spirit
of
life
that
is
in
Christ
hath
freed
mee
from
the
law
of
sinne
and
death
.
So
that
the
whole
refuge
of
the
Apostle
,
was
not
any
inward
disposition
,
as
if
he
could
plead
out
comfort
unto
himselfe
there-from
;
but
the
plea
was
without
himselfe
,
even
in
Christ
,
and
therefore
he
gives
thanks
unto
Christ
for
deliverance
:
So
in
the
2.
Chapter
to
the
Philippians
,
you
shall
heare
the
Apostle
,
towards
the
beginning
of
the
Chapter
,
pleading
the
same
thing
there
,
as
he
did
here
;
namely
,
that
it
is
not
any
righteousnesse
that
he
can
reach
unto
,
that
he
dare
venture
the
plea
upon
,
or
his
own
comfort
upon
:
First
,
he
tells
us
,
that
touching
the
righteousnesse
of
the
Law
,
he
was
blamelesse
.
This
was
before
his
conversion
,
you
will
say
?
It
is
true
;
but
after
his
conversion
,
he
tells
us
also
of
a
righteousness
he
had
then
:
But
beloved
,
doth
Paul
put
out
his
own
righteousnesse
to
plead
for
him
?
Doth
he
expect
his
comfort
,
or
the
Answer
of
Heaven
for
discharge
upon
the
plea
of
that
righteousnesse
of
his
?
Nothing
last
;
for
,
saith
the
Apostle
there
I
account
all
things
but
losse
and
dung
,
that
I
may
be
found
in
him
;
not
having
mine
own
righteousnesse
which
is
of
the
Law
,
but
the
righteousnesse
of
God
,
which
is
by
faith
in
Jesus
Christ
.
Surely
,
beloved
,
if
the
Apostle
had
reckoned
that
his
righteousness
could
have
had
any
force
in
plea
,
he
would
never
have
rejected
it
as
dung
:
That
man
that
thinketh
he
hath
strength
in
an
argument
,
will
not
fling
that
argument
away
,
and
not
make
mention
of
it
for
the
triall
of
his
cause
,
if
he
thought
there
were
any
power
in
it
.
But
this
the
Apostle
did
,
hee
accounted
his
righteousnesse
dung
,
even
the
righteousnesse
of
his
,
after
he
was
converted
;
and
in
that
regard
,
he
durst
not
be
found
in
that
,
but
only
in
the
righteousnes
of
God
,
which
is
by
faith
in
Christ
.
He
doth
not
simply
say
,
he
would
not
be
found
in
the
righteousness
of
the
Law
,
but
exclusively
also
;
he
would
not
be
found
in
his
own
righteousnesse
;
so
that
he
b●●s
out
his
own
righteousnesse
quite
,
there
shall
no
plea
at
all
go
along
through
his
own
righteousnesse
:
The
righteousness
of
Christ
shall
speak
for
his
plea
,
or
else
he
would
look
for
no
good
issue
at
all
;
this
,
beloved
,
is
the
way
.
Let
me
give
one
touch
by
way
of
application
;
you
may
easily
perceive
,
how
mightily
people
are
mistaken
,
and
therefore
no
marvell
they
do
live
so
uncomfortably
;
no
marvell
they
are
in
fear
of
death
,
and
thereby
in
bondage
all
their
life
long
,
while
they
run
for
the
refreshment
of
their
spirits
to
their
own
righteousnesse
,
to
the
plea
of
their
own
works
;
and
will
have
their
hearts
eased
upon
that
righteousnesse
that
they
themselves
do
,
whereas
nothing
gets
a
gracious
discharge
from
their
Father
,
but
only
Christ
,
and
his
righteousnesse
.
Therefore
,
beloved
,
how
ever
it
may
go
with
some
for
a
harsh
thing
,
to
take
men
off
from
their
own
righteousnesse
,
in
respect
of
speaking
comfort
unto
them
,
and
to
lead
them
to
the
righteousnesse
of
Christ
revealed
in
the
Gospel
,
as
that
from
which
they
may
draw
all
their
comfort
,
though
this
may
found
harsh
to
some
people
,
that
have
not
been
trained
up
in
the
way
of
the
grace
of
God
,
and
in
the
freenesse
,
of
it
revealed
in
the
Gospel
;
yet
I
doubt
not
but
in
time
,
the
Lord
will
be
pleased
to
reveale
to
us
,
that
running
to
Christ
out
of
our selves
,
and
disclaiming
of
our
owne
righteousnesse
,
and
seeking
of
comfort
from
it
;
that
leaving
our
own
actions
,
and
all
that
can
be
imagined
to
be
in
us
,
or
can
be
done
by
us
,
will
be
the
thing
that
in
the
end
will
establish
our
hearts
and
spirits
,
yea
,
and
fill
them
with
joy
and
peace
in
believeing
.
It
remains
,
that
we
should
further
conf●ler
one
thing
,
that
I
know
startles
some
persons
,
or
at
least
lays
blocks
in
their
way
,
before
I
can
possibly
come
unto
the
righteousnesse
of
Christ
it self
,
that
makes
up
the
strength
of
plea
with
God
for
poor
creatures
.
Object
.
Some
will
object
,
Though
all
that
we
do
of
our
own
will
not
hold
plea
,
yet
there
is
a
righteousnesse
of
faith
,
will
some
say
,
and
that
pleads
with
the
Father
,
and
that
gets
the
discharge
of
sin
from
the
Father
;
Beloved
,
there
is
some
dispute
about
this
point
,
and
I
shall
not
desire
to
enter
into
it
;
I
shall
onely
in
a
few
things
,
endeavour
to
cleer
up
the
truth
as
cleer
as
possibly
I
may
,
that
I
may
goe
on
.
Answ.
I
answer
in
generall
,
so
far
forth
as
the
righteousness
of
faith
is
the
righteousness
of
Christ
,
there
is
strength
in
the
plea
of
that
righteousness
,
but
the
righteousness
of
faith
must
be
considered
meerly
&
only
,
as
it
is
Christ
alone
,
and
not
as
it
is
any
righteousnesse
of
faith
it self
,
as
I
may
so
speak
:
If
any
strength
of
faith
be
brought
in
,
as
concurrent
to
that
righteousnesse
that
pleads
out
the
discharge
of
a
sinner
,
over
and
above
what
is
simply
and
only
Christs
own
righteousnesse
;
I
say
,
that
is
no
righteousnesse
to
be
pleaded
,
nor
hath
power
,
nor
force
in
plea
at
all
.
I
shall
give
two
or
three
passages
by
way
of
hint
:
It
is
true
,
the
Apostle
in
the
10.
to
the
Romans
tells
us
,
The
righteousnesse
of
faith
speaks
on
this
wise
;
importing
a
righteousnesse
of
faith
,
which
indeed
before
was
called
the
righteousnesse
of
God
himself
,
they
submitted
not
themselves
to
the
righteousnesse
of
God
;
but
,
beloved
,
I
take
it
the
righteousnesse
here
,
is
called
the
righteousnesse
of
faith
,
as
faith
is
the
hand
that
doth
close
with
the
righteousnesse
of
God
;
not
as
if
this
righteousnesse
were
properly
faith
,
but
meerly
objective
,
as
we
say
,
Faith
,
as
it
lays
hold
upon
that
righteousnesse
which
is
onely
Christ
the
object
thereof
,
in
1.
Rom.
verse
16.
the
Apostle
saith
there
,
I
am
not
ashamed
of
the
Gospel
of
Christ
;
for
it
is
the
power
of
God
to
salvation
,
to
every
one
that
believeth
.
Mark
it
well
,
here
is
the
power
of
God
to
salvation
revealed
.
In
what
is
the
power
of
God
to
salvation
?
It
is
in
it
,
saith
the
Apostle
,
that
is
,
in
the
Gospel
,
of
which
hee
was
not
ashamed
;
so
it
is
the
power
of
God
to
salvation
to
every
one
that
believeth
,
but
the
power
of
God
to
salvation
is
not
in
believing
,
but
,
in
it
,
that
is
,
in
the
Gospel
.
And
what
is
the
Gospel
of
Christ
there
?
Certainly
,
the
Gospel
of
Christ
there
,
is
not
faith
,
but
the
object
of
it●
For
it
is
said
to
be
revealed
from
faith
to
faith
.
But
,
if
you
looke
into
the
2.
or
Luke
,
and
the
10.
verse
,
there
you
shall
see
plainly
,
what
the
Gospel
of
Christ
is
:
An
Angel
came
from
Heaven
to
the
Shepherds
,
and
speaks
thus
:
Behold
,
I
bring
you
glad
tidings
,
that
is
,
I
Evangeliz●
,
so
the
word
is
in
the
originall
;
●●ring
you
glad
ridings
of
exceeding
great
joy
;
for
unto
you
is
born
this
any
in
the
City
of
David
,
a
Saviour
,
that
is
Christ
the
Lord
.
The
word
Gospel
in
the
Romans
,
is
the
very
same
word
drawn
from
the
same
theame
with
that
in
the
2.
of
Luke
,
verse
10.
It
is
as
much
as
to
say
,
the
Gospel
is
glad
ridings
of
great
joy
,
and
what
are
these
glad
tidings
?
A
Saviour
is
born
unto
you
.
So
Christ
a
Saviour
born
to
men
,
is
the
Gospel
;
and
saith
the
Apostle
,
I
am
not
ashamed
of
it
,
that
is
,
I
am
not
ashamed
of
Christ
borne
a
Saviour
,
for
this
reason
;
Christ
is
the
power
of
God
to
salvation
,
to
every
one
that
believeth
.
In
the
1.
of
Peter
,
and
the
1.
Chapter
,
the
Apostle
tells
us
,
Wee
are
kept
by
the
power
of
God
through
faith
,
unto
salvation
;
where
it
is
plainly
imported
,
that
faith
unto
salvation
is
the
thorrow
fare
,
it
is
but
a
meer
chanell
,
through
which
the
righteousnesse
of
Christ
doth
run
,
not
communicating
any
righteousnesse
it self
,
by
which
a
person
may
stand
righteous
before
God
,
or
have
discharge
by
the
Lord
,
or
from
the
Lord
.
This
I
would
fain
know
,
beloved
,
in
every
act
,
or
in
any
act
of
believing
,
is
the
act
of
believing
absolutely
perfect
,
and
compleat
in
all
things
,
without
any
defect
at
all
,
or
weaknesse
?
Or
,
Is
there
some
imperfection
?
There
is
some
imperfection
you
must
say
.
If
then
there
be
imperfection
,
this
I
would
fain
known
,
how
that
thing
that
hath
imperfection
,
that
hath
unrighteousnesse
in
it self
,
can
constitute
a
person
by
it self
righteous
;
Can
Faith
chargeable
with
unrighteousnesse
,
make
a
person
unrighteous
in
himself
,
stand
righteous
before
God
?
The
Apostle
in
the
7.
to
the
Hebrews
,
telling
us
of
Christ
,
saith
,
It
behoveth
us
to
have
such
an
high
Priest
,
harmlesse
,
holy
,
undefiled
,
and
separate
from
sinners
;
if
Christ
himself
had
had
finfulnesse
with
his
righteousnesse
,
that
very
righteousnesse
of
Christ
it self
would
not
have
served
the
turn
;
and
therefore
it
behoved
him
to
be
holy
,
harmlesse
,
and
undefiled
,
and
withou●
offence
.
Beloved
,
Christ
himself
could
not
constitute
us
righteous
before
the
Father
if
he
himself
had
not
been
holy
,
and
without
sin
;
and
can
it
be
imagined
,
that
faith
that
hath
unrighteousnesse
in
it self
can
make
us
righteous
▪
This
is
the
summe
of
that
I
shall
speake
at
this
time
.
I
hope
,
the
things
that
I
have
spoken
will
not
be
offensive
to
any
;
for
I
desire
freely
that
this
,
and
all
that
I
have
,
or
shall
deliver
unto
you
,
may
be
received
as
they
agree
with
the
light
of
the
Gospel
,
that
is
to
be
the
rule
to
measure
all
truths
by
,
and
the
rest
that
remain●
I
shall
come
to
the
next
day
.
SERMON
VII
.
1
John
2.
vers.
1
,
2.
My
little
children
,
these
things
I
write
unto
you
,
that
you
sin
not
:
And
if
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
.
WE
have
observed
already
:
First
,
from
the
connexion
of
both
verses
together
(
the
latter
containing
an
Argument
in
it
,
to
inforce
a
charge
in
the
former
)
That
the
making
known
of
this
discharge
from
sin
,
before
sin
be
committed
,
is
so
far
from
opening
a
gap
unto
licentiousness
,
that
it
is
one
of
the
best
means
in
the
world
to
restrain
men
from
licentiousnesse
.
Secondly
,
we
came
to
consider
the
Argument
,
and
in
the
Argument
,
the
matter
of
it
and
the
force
of
it
.
The
Argument
that
prevails
with
men
not
to
sin
,
is
:
That
if
any
ma●
sin
,
he
hath
an
Advocate
with
the
Father
.
Wee
have
considered
what
this
Advocateship
is
,
and
I
shewed
●is
a
plea
,
grounded
upon
Justice
:
We
have
●●●er
considered
for
whose
cause
it
is
.
First
,
it
is
the
cause
of
Believers
,
and
the
cause
of
Believers
when
they
sin
;
and
not
only
the
cause
of
present
Believers
,
but
of
the
Elect
,
although
not
yet
Believers
,
which
yet
in
time
shall
be
such
.
We
came
also
to
consider
,
how
Christ
this
Advocate
is
qualified
unto
this
office
of
Advocateship
.
The
qualifications
of
Christ
are
intimated
in
the
three
titles
here
attributed
unto
him
.
First
,
he
is
Christ
:
that
imports
,
-
1.
A
lawfull
call
to
plead
.
-
2.
A
sufficient
furnishing
him
with
skill
to
plead
.
Secondly
,
he
is
Jesus
importing
the
efficaciousnesse
of
his
plea
:
He
pleads
so
well
,
that
he
saves
his
people
from
their
sins
,
he
carries
the
cause
.
Thirdly
,
Christs
qualification
to
his
office
of
Advocateship
,
is
imported
in
that
attribute
of
Righteousnesse
:
Jesus
Christ
the
righteous
,
and
that
contains
in
it
,
the
strengh
of
his
plea
whereby
he
doth
attain
to
the
salvation
of
those
persons
whose
cause
be
doth
plead
.
Concerning
this
last
attribute
we
have
observed
,
that
the
righteousnesse
of
Christ
contains
in
it
the
strength
o●
Christs
plea
,
as
Advocate
whereby
he
doth
become
the
propitiation
for
the
sins
of
his
clients
;
I
say
,
the
strength
of
his
plea
lies
in
this
,
that
he
is
Jesus
Christ
the
righteous
;
we
have
therefore
proposed
to
be
considered
,
First
,
how
cleer
the
Scripture
is
in
this
truth
,
that
it
is
his
righteousnesse
that
carries
the
cause
of
a
poor
Believer
when
he
hath
sinned
,
and
gets
the
discharge
for
his
sin
,
after
it
is
committed
;
I
say
,
the
plea
lies
in
his
righteousness
.
I
cannot
insist
upon
the
Scriptures
mentioned
,
they
are
very
plentifull
.
We
came
further
,
to
consider
what
this
righteousnesse
of
his
is
,
that
hath
such
a
strength
of
plea
in
it
;
the
resolution
of
this
I
distributed
into
two
heads
:
-
First
,
Negative
,
-
Secondly
,
Affirmative
.
First
,
the
righteousnesse
which
carries
away
the
cause
,
and
obtains
the
discharge
of
a
Believers
sin
,
is
no
righteousnesse
of
our
own
,
no
,
not
so
much
as
the
righteousnesse
of
faith
,
as
it
is
our
act
of
believing
.
Here
we
left
the
last
day
.
I
will
give
you
a
touch
of
the
impossibility
that
faith
should
so
plead
for
the
discharge
from
sin
in
its
own
name
or
strength
,
as
to
carry
away
the
cause
on
the
side
of
this
person
sinning
.
It
is
true
,
the
Apostle
speaks
of
the
righteousnesse
of
faith
in
the
10.
to
the
Romans
,
about
the
4.
verse
.
A
righteousnesse
of
faith
there
is
indeed
,
but
that
righteousnesse
which
is
here
given
and
ascribed
unto
faith
,
is
afterwards
appropriated
to
the
Word
,
that
is
,
unto
the
Gospel
,
that
is
the
righteousnesse
of
faith
speaks
on
this
wise
;
say
not
in
thine
heart
,
who
shall
ascend
up
into
Heaven
?
that
is
to
bring
Christ
from
thence
;
or
,
who
shall
descend
into
the
deep
?
But
what
saith
it
?
The
Word
is
nigh
thee
in
thy
heart
,
&
in
thy
mouth
.
That
is
,
in
the
word
,
in
the
heart
,
and
in
the
mouth
,
that
is
,
the
word
of
Faith
,
and
so
not
,
the
righteousnesse
of
a
mans
own
act
of
believing
I
cannot
dwell
upon
what
I
have
delivered
before
.
There
are
some
things
briefly
to
be
considered
,
even
about
our
believing
,
as
it
hath
a
stroke
in
the
discharge
from
sin
,
or
in
the
pardon
of
sin
.
The
truth
is
,
beloved
,
some
hand
faith
hath
in
this
businesse
;
but
it
is
not
any
righteousnesse
in
the
act
of
believing
that
carries
any
stroke
in
it
.
If
you
will
consider
it
well
,
you
shall
easily
see
,
there
is
no
more
righteousnesse
in
our
believing
,
as
we
do
act
believing
,
then
there
is
in
any
other
gracious
act
whatsoever
we
do
;
there
is
no
more
righteousnesse
in
the
act
of
our
beleving
,
then
is
in
our
love
of
God
:
nay
more
,
there
is
as
much
sinfulnesse
in
our
act
of
believing
,
as
in
our
acting
of
other
gifts
.
There
is
no
man
under
Heaven
hath
attained
unto
that
height
of
believing
,
or
that
strength
of
faith
,
but
there
is
still
something
wanting
,
some
imperfection
and
sinfulnesse
in
it
:
And
as
there
is
weaknesse
and
imperfection
in
believing
;
so
it
is
not
possible
that
this
believing
should
give
forth
such
a
righteousnesse
,
as
to
constitute
a
person
who
is
unrighteous
in
himself
,
to
be
righteous
before
God
.
That
which
cannot
set
it self
compleat
and
righteous
before
God
,
can
never
set
another
righteous
before
God
,
Faith
must
be
first
just
it self
,
or
else
it
is
not
possible
it
should
be
imagined
it
can
ever
by
the
righteousnesse
of
its
own
act
justifie
another
.
Beloved
,
what
ever
the
Scriptures
speak
concerning
faith
justifying
,
it
must
of
necessity
be
understood
objectively
,
or
declaratively
,
one
of
these
two
wayes
:
Either
faith
is
said
to
be
our
righteousnesse
,
in
respect
of
Christ
onely
,
who
is
believed
on
,
and
so
it
is
not
the
righteousnesse
of
his
own
act
of
believing
,
but
the
righteousnesse
of
him
that
is
apprehended
by
that
act
of
believing
:
Or
,
else
you
must
understand
it
declaratively
,
that
is
,
whereas
all
our
righteousnesse
,
and
all
our
discharge
from
sin
,
flowing
only
from
the
righteousness
of
Christ
alone
,
is
an
hidden
thing
;
that
which
in
it self
is
hid
to
men
,
doth
become
evident
by
believing
.
And
as
faith
doth
make
the
righteousnesse
of
Christ
evident
to
the
Believer
;
so
it
is
said
to
justifie
by
its
own
act
declaratively
,
and
no
otherwise
.
And
whereas
in
the
5.
Chapter
to
the
Romans
,
and
the
1.
verse
,
the
Apostle
there
saith
,
being
justified
by
faith
,
we
have
peace
with
God
.
In
Rom.
8.
vers.
33.
the
Apostle
saith
,
It
is
God
that
justifieth
.
Now
,
I
beseech
you
compare
these
Texts
together
,
then
tell
mee
whether
the
act
of
believing
,
except
it
hath
reference
to
the
object
,
which
is
Christ
,
of
it self
doth
justifie
.
whether
or
no
these
two
places
cāpossibly
be
reconciled
without
contradiction
.
It
is
God
that
justifieth
,
and
it
is
Faith
that
justifieth
;
Faith
is
not
God
,
neither
is
God
Faith
.
If
therefore
it
be
faith
in
justification
,
in
respect
of
its
own
act
that
justifieth
,
it
is
not
God
that
justifieth
us
;
and
if
it
be
God
that
justifieth
,
then
it
is
not
Faith
in
respect
of
its
own
act
.
How
will
you
reconcile
it
?
When
therefore
the
holy
Ghost
speaks
of
faith
justifying
,
it
speaks
of
faith
as
laying
hold
upon
God
for
our
justification
,
and
therefore
though
faith
doth
here
appeare
as
that
which
doth
lay
hold
upon
the
righteousnesse
of
God
,
yet
faith
here
cannot
be
said
to
be
that
righteousnesse
that
doth
justifie
us
.
Ob.
But
I
know
some
will
be
ready
to
say
,
it
is
not
to
be
understood
,
as
if
saith
had
any
innate
power
of
its
owne
to
procure
the
discharge
or
pardon
from
sin
;
but
saith
is
to
bee
understood
as
the
Instrumentall
cause
,
that
laies
hold
upon
that
justification
,
and
so
it
goes
before
the
justification
of
a
person
,
and
it
is
to
be
understood
no
otherwise
.
Answ.
I
shall
desire
to
keep
in
the
plain
path
for
the
cleering
up
of
this
truth
,
and
so
far
as
possible
may
be
,
I
abhor
to
walk
in
the
clouds
,
in
a
truth
that
so
highly
concerns
the
comfort
and
establishing
the
consciences
and
spirits
of
men
;
and
therefore
,
I
say
,
that
faith
,
as
it
layes
hold
upon
the
righteousness
of
Christ
,
it
doth
not
bring
this
righteousnesse
of
Christ
to
the
soul
,
but
only
doth
declare
the
presence
of
this
righteousnesse
in
the
〈◊〉
that
was
there
,
even
before
faith
was
.
I
beseech
you
mark
me
wel
,
I
know
,
beloved
,
I
have
many
very
catching
ears
about
me
;
I
speak
it
the
rather
,
that
there
may
be
the
more
warines
,
because
there
are
frequent
mis-understandings
&
mis●●●ings
of
the
things
I
deliver
,
especially
by
those
that
come
to
catch
I
say
again
,
there
is
no
p●●son
under
Heaven
,
reconciled
unto
God
,
justified
by
God
,
through
●he
righteousnesse
of
Christ
,
but
this
person
is
justified
and
reconciled
unto
God
before
hee
doth
believe
.
And
therefore
faith
is
not
the
instrument
radically
to
unite
Christ
and
the
soul
together
:
but
rather
is
the
fruit
that
follows
&
flows
from
Christ
the
root
,
being
united
before
hand
to
the
persons
that
doe
believe
;
so
that
the
efficacy
and
power
of
believing
,
is
to
be
instrumentall
for
the
declaration
of
an
act
that
was
done
before
,
only
it
was
hid
.
For
the
cleering
up
of
this
to
you
,
beloved
,
consider
that
expression
in
the
12.
Chapter
to
the
Hebrews
,
vers.
1.
Faith
,
saith
the
Apostle
,
is
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seene
.
Faith
is
the
evidence
,
saith
the
Text
,
of
things
not
seen
.
The
Apostle
here
doth
not
give
any
efficacy
to
faith
to
procure
or
bring
forth
a
new
thing
,
but
he
gives
to
faith
only
an
evidencing
power
,
and
that
not
to
evidence
any
new
thing
,
but
to
be
an
evidence
of
things
not
seen
,
that
is
,
of
things
that
were
before
in
being
,
but
were
hid
:
but
by
faith
come
to
be
apparent
,
and
cease
to
be
hid
,
and
are
manifest
and
open
when
the
evidence
of
faith
doth
bring
them
forth
to
light
:
Either
you
must
say
it
is
not
in
being
till
faith
is
come
,
and
so
faith
doth
more
then
evidence
,
even
beget
,
and
give
being
to
the
very
thing
,
or
you
must
confesse
the
thing
indeed
was
:
but
faith
makes
it
evident
that
before
was
hid
and
obscure
.
Now
,
though
faith
be
honoured
with
the
greatest
businesse
of
all
the
gifts
of
the
Spirit
of
God
,
yet
that
Christ
may
not
be
robbed
of
that
which
is
peculiar
unto
him
,
and
properly
his
own
,
that
is
,
to
give
compleat
being
to
our
justification
,
that
it
should
be
given
unto
faith
it self
:
I
say
,
give
me
leave
to
propose
to
you
some
particulars
,
wherein
it
is
as
cleer
as
the
day-light
,
that
it
is
impossible
for
any
person
under
Heaven
to
believe
,
till
such
time
as
this
person
be
first
united
unto
Christ
,
and
become
one
with
him
,
and
that
faith
it self
being
but
a
fruit
that
flows
from
our
union
with
him
,
is
not
the
uniter
that
knits
Christ
and
a
person
together
,
I
shall
not
need
to
insist
upon
that
place
I
have
often
made
mention
of
in
the
16.
of
Ezekiel
:
But
,
beloved
,
when
you
take
this
point
into
consideration
,
I
beseech
you
remember
that
passage
in
the
8.
and
9.
verses
.
The
time
when
God
fastened
his
love
upon
the
Church
,
was
the
time
of
the
blood
of
the
Church
;
When
I
saw
thee
polluted
in
thy
●lood
,
I
said
unto
thee
,
Live
.
In
vers.
7.
it
is
three
mes
repeated
,
When
thou
wast
in
thy
blood
,
I
said
unto
thee
,
Live
;
and
in
vers.
8.
Thy
time
was
be
time
of
love
,
that
is
,
the
time
of
thy
blood
that
he
spake
of
before
,
this
time
was
the
time
of
love
;
And
I
spread
my
skirt
over
thee
,
saith
the
Text
,
and
I
sware
unto
thee
,
and
entered
into
covenant
with
thee
,
and
thou
becamest
mine
;
then
washed
I
thee
with
water
;
yea
,
I
throughly
washed
thee
from
thy
blood
.
Here
is
first
loving
and
spreading
the
sk●●t
over
the
Church
,
before
the
Church
is
washed
:
Here
is
not
first
washing
,
and
then
loving
and
spreading
the
skirt
over
them
;
but
here
is
first
a
spreading
of
the
skirt
in
blood
,
and
after
that
comes
washing
,
and
throughly
washing
from
blood
.
If
any
man
do
think
that
this
washing
is
to
be
understood
of
sanctification
,
let
them
but
consider
,
whether
or
no
there
be
a
through-washing
from
bloud
,
a
perfect
washing
from
bloud
,
such
a
washing
from
bloud
,
as
that
the
person
so
washed
,
is
presently
all
fair
;
or
,
as
the
Prophet
speaks
expresly
in
that
Chapter
,
compleat
in
beauty
,
that
is
,
perfect
,
and
that
through
his
comeliness
put
upon
this
person
.
But
to
go
on
,
consider
,
I
beseech
you
,
beloved
,
that
expression
in
Isa.
43.22
,
23.
the
Lord
there
is
pleased
,
first
,
to
deciare
himself
concerning
his
people
,
in
what
a
condition
they
were
,
their
condition
was
this
:
Thou
hast
not
called
upon
me
,
but
thou
hast
been
weary
of
me
:
yea
,
thou
hast
wearied
me
with
thy
sins
,
and
thou
hast
made
mee
to
serve
with
thy
transgeessions
,
saith
the
Lord
.
And
mark
what
follows
;
I
,
even
I
am
hee
that
blotteth
out
thy
transgressions
for
mine
owne
sake
,
and
will
not
remember
thy
sins
;
Here
the
people
whose
sins
God
blotted
out
,
are
not
considered
as
believing
people
,
but
are
considered
as
a
people
that
wearied
God
with
their
sins
,
and
people
that
made
him
serve
with
their
transgressions
:
they
are
considered
as
a
people
that
had
not
so
much
as
an
heart
to
call
upon
God
,
but
were
quite
weary
of
God
,
for
so
he
doth
expresse
himself
,
concerning
this
people
;
and
even
while
he
doth
consider
them
thus
,
even
then
,
he
for
his
owne
sake
blotteth
out
their
transgressions
.
And
in
the
53.
of
Isaiah
,
whereof
I
spake
so
largely
heretofore
,
if
you
marke
well
,
in
the
6.
verse
,
you
shall
see
plainly
,
there
is
nothing
but
sin
considered
in
the
person
,
whose
iniquitles
the
Lord
laid
upon
Christ
:
All
wee
,
like
sheep
,
have
gone
astray
,
we
have
turned
every
one
of
us
to
our
own
way
,
and
hee
hath
laid
on
him
the
iniquity
of
us
all
.
Here
is
not
a
consideration
of
people
as
believing
people
,
as
though
there
must
be
a
believing
,
before
there
can
be
a
discharge
from
sin
;
but
there
is
a
consideration
of
people
before
they
are
believing
people
,
even
while
they
are
a
people
going
astray
,
and
turning
every
one
to
their
owne
way
.
But
the
most
notable
expression
of
all
to
this
purpose
,
is
in
the
15.
of
John
.
I
desire
you
that
you
would
seriously
consider
the
strength
of
Christs
plea
in
that
place
,
about
the
4.
&
5.
ver.
you
see
Christ
comparing
himself
,
in
the
beginning
of
the
Chapter
,
saith
,
I
am
the
Vine
,
and
my
Father
is
the
Husbandman
;
every
branch
in
me
that
beareth
fruit
,
my
Father
purgeth
it
,
that
it
may
bring
forth
more
fruit
:
every
branch
in
me
that
beareth
not
fruit
,
is
cast
forth
as
a
branch
,
and
withereth
.
But
the
main
thing
that
I
defire
to
be
observed
,
is
this
:
Abide
in
me
,
as
the
branch
abideth
in
the
Vine
;
for
,
as
the
branch
that
abideth
not
in
the
Vine
,
cannot
bring
forth
fruit
,
no
more
can
yee
except
yee
abide
in
me
.
Out
of
which
passage
of
Scripture
,
I
shall
desire
you
to
observe
briefly
these
particulars
,
;
wherein
,
I
hope
,
it
will
be
cleer
and
plain
unto
you
,
that
it
is
impossible
a
person
should
believe
,
till
Christ
hath
united
himself
to
this
person
.
I
know
,
beloved
,
there
is
none
,
or
at
least
I
cannot
meet
with
any
yet
,
that
will
deny
,
but
that
faith
or
believing
is
a
fruit
of
the
branch
that
groweth
upon
the
Vine
,
that
is
,
one
of
the
fruits
of
the
Spirit
,
that
are
wrought
by
the
Spirit
of
Christ
in
those
that
are
Christs
:
For
in
the
5th
Chapter
of
the
Epistle
to
the
Galatians
,
towards
the
end
of
the
Chapter
,
you
shall
finde
the
Apostle
reckon
up
the
fruits
of
the
Spirit
,
and
he
takes
up
faith
for
one
of
those
fruits
amongst
the
rest
.
If
therefore
believing
be
a
fruit
that
persons
beare
by
vertue
of
union
to
the
Vine
Christ
,
then
it
must
needs
follow
,
men
must
first
be
in
Christ
,
then
believe
;
For
,
if
persons
do
believe
before
they
are
vnited
,
and
their
union
by
by
a
faith
that
they
do
act
,
then
surely
the
branch
must
beare
this
fruit
,
before
it
be
in
the
Vine
,
before
there
be
union
.
And
,
if
faith
be
the
uniter
,
it
is
present
before
the
union
be
made
,
and
so
the
branch
doth
bear
fruit
before
it
doth
abide
in
the
Vine
,
contrary
to
Christs
words
:
For
it
is
maintained
and
affirmed
,
that
it
is
faith
that
doth
make
the
union
,
and
therefore
cannot
be
a
fruit
of
that
union
.
Beloved
,
this
I
would
fain
know
of
any
person
,
Is
faith
the
gift
of
Christ
,
or
no
?
Is
it
Christ
that
workes
faith
in
those
that
do
believe
in
Christ
,
or
no
?
The
Apostle
in
the
12.
Chapter
to
the
Hebrewes
,
and
the
2.
verse
,
saith
expresly
,
that
Christ
is
the
Author
of
our
faith
.
Is
Christ
then
the
Author
of
our
faith
,
and
yet
is
that
faith
the
Author
of
our
union
unto
Christ
?
Can
a
father
beget
a
childe
,
and
yet
this
childe
beget
his
own
father
?
Doth
Christ
beget
faith
in
us
by
vertue
of
our
being
united
unto
him
?
and
shall
this
faith
beget
that
union
of
which
it
was
but
a
fruit
?
From
whence
shall
persons
that
do
believe
before
they
are
united
unto
Christ
,
receive
this
faith
of
theirs
?
They
are
not
yet
united
unto
Christ
,
and
therefore
it
cannot
come
from
him
,
for
we
can
have
nothing
of
Christ
but
by
vertue
of
union
,
and
then
it
proceeds
not
from
the
Spirit
of
Christ
neither
,
for
we
partake
of
that
only
by
vertue
of
union
with
him
too
From
whence
should
it
come
then
?
If
you
have
it
not
from
him
by
vertue
of
union
,
it
is
not
from
the
V●ne
that
his
person
is
incorporated
into
already
,
because
there
must
be
union
before
there
can
be
communion
:
All
communion
with
Christ
,
all
participating
of
any
thing
of
Christ
,
proceeds
from
the
union
persons
first
have
with
him
;
he
is
the
root
,
&
as
the
branch
is
incorporated
into
the
body
and
root
,
so
sap
and
i●fluence
it
communicated
and
floweth
out
into
the
branch
from
the
root
.
But
this
,
you
will
says
is
but
a
parabolicall
expression
,
and
Parables
preve
nothing
.
I
answer
,
whereas
Christ
is
pleased
to
apply
the
Parabie
,
his
application
of
the
Parable
hath
as
full
a
proofe
in
it selfe
,
as
any
Scripture
whatsoever
.
Now
,
in
this
place
you
shall
finde
,
that
Christ
doth
make
exact
application
of
it
himselfe
to
the
purpose
we
now
speake
of
,
as
wee
finde
in
these
words
:
As
the
branch
cannot
bring
forth
fruit
,
except
it
abide
in
the
Vine
,
no
more
can
ye
,
exceptye
abide
in
me
:
I
am
the
Vine
,
ye
are
the
branches
,
&c.
Ye
cannot
bring
forth
fruit
,
except
ye
abide
in
the
Vine
;
and
doe
you
abide
in
the
Vine
,
when
you
are
not
unitted
unto
Christ
?
No
man
can
say
it
.
Can
you
bring
forth
fruit
before
you
are
in
the
Vine
?
Can
you
believe
before
you
are
in
Christ
?
Beloved
,
it
is
as
great
an
absurdity
to
say
you
can
,
as
to
say
a
branch
can
bring
forth
fruit
without
a
roote
.
So
that
,
beloved
,
you
must
hold
this
for
an
undenyable
truth
,
you
cannot
bring
forth
fruit
,
except
you
abide
in
the
Vine
.
I
can
bring
many
other
passages
for
the
further
proof
of
this
thing
,
but
this
will
suffice
.
Mistake
me
not
,
I
do
not
any
way
aim
at
any
derogation
to
believing
,
but
my
desire
is
,
that
believing
might
have
its
proper
office
,
and
may
not
encroach
upon
the
office
of
Christ
himself
.
It
is
the
Lord
himself
,
of
his
own
meer
Grace
,
without
respect
to
any
thing
in
the
world
,
in
men
,
that
makes
him
give
his
Son
Christ
unto
persons
,
that
hee
might
be
the
justification
of
them
.
In
the
42.
of
Isaiah
,
and
the
6.
verse
,
you
shall
see
there
expresly
,
Christ
is
given
of
the
Father
,
and
hee
is
given
as
a
covenant
by
the
Father
,
before
ever
men
have
eyes
to
see
,
before
ever
they
have
faith
to
behold
Christ
:
I
will
give
thee
for
a
covenant
to
the
people
to
open
the
blind
eyes
.
He
himself
as
the
Covenant
,
and
as
given
,
must
open
the
blind
eyes
,
or
else
they
shall
never
be
operted
.
Wee
must
not
have
our
eyes
opened
,
and
than
have
Christ
given
to
us
,
but
Christ
is
first
given
,
and
then
our
eyes
are
opened
:
We
must
not
believe
,
that
so
we
may
be
in
convenant
with
Christ
:
but
wee
must
first
be
in
covenant
with
him
,
and
then
believing
that
must
follow
as
the
fruite
of
the
covenant
.
If
wee
have
faith
before
wee
bee
united
unto
Christ
,
if
our
eyes
be
opened
before
Christ
be
given
to
be
the
covenant
,
then
Christ
is
anticipated
and
prevented
:
For
,
whereas
he
comes
of
purpose
to
open
the
blind
eyes
,
and
is
given
for
this
very
thing
,
to
open
the
blind
eyes
,
the
eyes
are
opened
already
,
and
this
work
is
done
before
he
comes
;
and
so
his
coming
,
and
the
end
thereof
,
is
made
frustrate
,
&
in
vain
in
that
respect
.
In
briefe
,
suppose
that
our
faith
doth
act
towards
the
discharge
of
our
transgressions
,
then
it
must
follow
,
it
is
not
only
the
righteousnesse
of
Christ
that
pleads
by
way
of
Advocateship
with
the
Father
for
this
discharge
.
If
thou
come
to
the
Lord
,
&
plead
out
that
for
thy self
by
vertue
of
thy
faith
,
which
his
righteousnesse
alone
was
appointed
for
to
do
,
and
dost
not
wholly
cast
thy self
upon
that
,
as
that
which
will
bear
thee
out
in
all
thy
approaches
to
God
;
but
joyn
thy
faith
withall
in
the
manner
I
have
spoken
,
and
say
in
thy
heart
,
I
believe
,
and
in
that
plead
thy
discharge
;
if
you
put
this
into
your
plea
for
the
discharge
of
sin
,
Christ
only
is
not
your
sole
Advocate
,
but
your
faith
also
doth
concur
with
Christ
in
this
office
of
Advocateship
,
and
so
you
make
it
your
Saviour
,
then
which
,
what
can
be
more
dishonourable
and
more
derogatory
unto
this
glorious
office
of
his
?
For
if
wee
must
believe
before
God
will
justifie
us
,
then
the
simple
and
only
plea
of
Christs
righteousness
alone
is
not
all-sufficient
for
God
to
pardon
or
to
discharge
sin
:
For
,
suppose
I
have
not
yet
believed
,
now
the
righteousnesse
of
Christ
,
it
seems
,
hath
not
strength
enough
,
till
my
believeing
come
in
,
and
joyn
with
that
righteousness
:
But
it
is
only
the
righteousness
of
Christ
that
pleads
out
the
justification
of
a
person
,
and
not
the
concurrence
of
our
believing
that
pleads
it
out
;
our
believing
,
I
confesse
,
gives
comfortable
testimony
that
God
hath
freely
justified
persons
,
in
and
through
the
alone
righteousness
of
his
Son
Christ
,
our
believing
doth
conduce
to
the
declaration
and
manifestation
of
that
which
God
for
Christs
righteousness
sake
did
doe
.
By
faith
wee
have
evidence
of
this
thing
,
but
it
is
not
our
believing
that
works
the
thing
it self
.
Now
,
it
remains
we
goe
on
,
and
consider
further
affirmatively
,
what
this
righteousnes
of
his
is
,
that
carries
the
whole
strength
of
the
plea
,
for
the
discharge
of
the
people
of
God
from
their
sins
which
they
have
committed
;
I
say
,
it
is
his
righteousness
,
and
his
alone
.
Now
,
this
righteousness
is
to
be
considered
in
the
quality
,
quantity
,
and
nature
of
it
:
concerning
the
quality
and
quantity
of
it
in
brief
;
that
righteousness
that
hath
the
strength
of
plea
for
the
discharge
charge
of
the
sins
of
Gods
owne
people
,
both
for
quantity
and
quality
,
it
must
be
so
powerfull
,
and
so
large
and
spacious
,
that
it
may
serve
to
cover
the
whole
nakednesse
of
the
person
whom
it
doth
concer●●
;
I
●ay
,
this
righteousnesse
of
his
hath
so
much
power
and
extent
,
and
spaciousness●
in
it
,
that
it
will
serve
to
cover
all
:
As
large
as
the
necessity
and
want
is
,
so
far
it
can
cover
.
See
how
the
Lord
taxes
the
Chu●ch
of
L●odice●
,
Revelat.
3.17
,
18.
Behold
,
thou
sayest
thou
art
rich
,
and
art
sul●
of
goods
,
and
hast
need
of
zothing
;
well
,
not
withstanding
her
high
conceit
of
her self
,
that
she
was
rich
,
yet
she
was
poor
,
saith
the
Text
,
and
naked
,
and
lacked
all
things
;
and
my
councell
is
,
saith
he
,
that
thou
buy
of
me
gold
,
that
thou
mayest
he
rich
,
and
that
thou
buy
white
raiment
of
me
,
that
the
shame
of
thy
nakednesse
may
not
appeare
.
Here
Christ
puts
the
Church
upon
the
way
by
which
shee
may
be
secured
from
that
hee
charges
her
withall
.
That
he
charges
her
with
,
is
poverty
,
and
wretchednesse
,
blindnesse
and
nakednesse
;
the
course
hee
puts
her
upon
,
is
to
receive
of
him
gold
and
white
raiment
:
it
is
white
,
there
is
the
excellent
purity
of
it
;
and
this
rayment
is
so
large
and
spacious
,
that
if
she
should
be
covered
therewith
,
not
a
jot
of
the
shame
of
her
nakednesse
shall
appear
.
And
in
the
19.
of
the
Revelations
,
and
the
8.
verse
,
you
shall
plainly
see
,
that
this
white
rayme●t
is
nothing
else
,
but
the
righteousnesse
of
the
Saints
:
and
it
was
granted
unto
her
,
saith
the
Text
,
that
shee
should
be
arrayed
in
fine
linnen
,
clean
and
white
;
for
this
clean
linnen
,
saith
the
Tex●
,
is
the
righteousnesse
of
the
Saints
.
The
righteousnesse
of
the
S●●uts
not
the
righteousnesse
acted
by
the
Saints
,
but
the
righteousnesse
or
Christ
,
imputed
to
the
Saints
,
and
that
is
the
pure
,
cleane
,
and
white
linnen
:
So
in
that
text
I
mentioned
unto
you
in
Ezek.
16.
vers.
8.
you
shall
find
there
this
righteousnesse
expressed
,
by
a
●kirt
spread
over
a
person
to
cover
the
shame
of
his
nakednesse
.
The
summe
is
only
this
;
the
righteousness
of
Christ
is
such
a
kind
of
righteousnesse
,
that
there
is
an
ample
compleat
fulnesse
in
it
to
serve
for
every
purpose
to
extend
it selfe
to
the
u●most
of
every
transgression
;
That
there
is
not
so
large
a
spreading
of
sinfulnesse
;
but
this
righteousnesse
spreads
it selfe
perfectly
over
all
,
that
none
of
this
sinfulnesse
doth
appear
.
But
all
the
difficulty
still
lies
,
what
righteousnesse
this
is
of
Christ
,
that
is
expressed
to
be
so
full
and
large
,
and
pu●e
.
For
answer
to
this
,
you
know
there
are
two
distinct
natures
in
Christ
;
hee
is
perfect
God
,
and
compleate
man
,
and
answerably
there
are
two
distinct
righteousnesses
in
Christ
:
there
is
the
essentiall
righteousnesse
of
Christ
;
the
inseparable
righteousness
of
his
God-head
;
and
there
is
also
the
qualitative
righteousness
of
the
humanity
.
Now
,
although
it
be
true
,
that
in
respect
of
the
ineffectable
union
of
these
two
natures
,
both
these
righteousnesses
areinseparable
to
the
person
of
Christ
;
yet
it
is
as
true
,
there
is
no
more
confounding
of
the
righteousnesses
of
these
two
natures
,
then
there
is
of
the
natures
in
the
person
;
but
we
must
consider
as
distinctly
the
one
as
the
other
.
Now
,
the
question
lieth
mainly
in
this
,
whether
of
the
righteousnesses
it
is
,
which
pleads
the
discharge
of
a
sinner
,
whether
the
righteousness
of
God
,
simply
as
God
,
or
the
righteousness
of
the
humane
nature
.
I
answer
,
it
is
the
righteousness
of
Jesus
Christ
;
God
simply
considered
is
not
Christ
,
nor
the
human
nature
simply
considered
is
not
Christ
neither
:
But
it
is
Christ
God
and
man
,
ineffably
knit
&
united
in
one
,
that
makes
up
Christ
.
Accordingly
I
say
,
as
Christ
doth
confist
of
God
and
man
joyntly
;
so
the
righteousness
that
becomes
the
righteousnesss
of
Christs
people
,
is
the
righteousness
of
both
united
,
and
not
the
righteousness
of
each
severally
.
The
simple
righteousnesse
of
the
humanity
of
Christ
alone
,
is
too
short
,
is
too
narrow
to
cover
all
the
filth
of
all
the
sins
of
all
the
members
of
Christ
:
the
simple
essentiall
righteousnesse
of
the
God-head
alone
is
not
communicable
to
the
persons
of
men
;
but
it
is
a
righte●usnesse
of
God-man
that
carries
the
strength
●f
plea
for
the
discharge
of
a
sinner
,
and
some●●ing
from
both
natures
must
necessarily
con●ur
to
the
discharge
of
sin
.
First
,
for
the
righteousnesse
of
the
humane
●ature
of
Christ
,
it
consists
of
two
things
.
-
1.
In
active
obedience
.
-
2.
In
passive
obedience
.
In
doing
the
will
of
God
commanded
.
In
suffering
the
will
of
God
imposed
upon
●im
.
This
I
say
,
is
the
righteousnesse
of
his
hu●ane
nature
.
God
,
as
he
is
simply
considered
,
〈◊〉
not
capable
of
either
of
these
two
qualitative
●ighteousnesses
:
The
Divine
nature
is
not
ca●able
of
them
;
God
is
not
capable
of
obedi●nce
,
because
there
is
no
supreame
above
him
,
●o
whom
he
should
yeeld
obedience
;
and
God
●s
not
capable
of
passion
,
hee
is
not
subject
to
●uffer
;
therefore
this
obedience
and
suffering
are
properly
the
actions
&
passions
of
the
hu●mane
nature
,
yet
both
of
these
do
concur
necessarily
toward
the
discharge
of
a
Believer
from
sin
:
His
active
obedience
,
that
is
in
doing
the
will
of
God
;
his
passive
obedience
,
in
suffering
the
Will
of
God
.
Compare
these
things
together
,
as
they
stand
together
in
the
5.
Chapter
of
the
Epistle
to
the
Romans
,
18
,
19.
verses
,
you
shall
plainly
there
perceive
,
that
the
obedience
,
the
doing
of
the
will
of
God
,
is
one
branch
of
righteousness
requisite
in
Christ
towards
the
discharge
of
persons
from
their
sins
;
As
by
the
offence
of
one
man
judgment
cam●
upon
all
men
to
condemnation
,
saith
the
Apostle
,
so
by
the
righteousnesse
of
one
,
the
free
gift
came
upon
al●o
the
justification
of
life
;
here
is
a
comparison
,
or
rather
an
opposi●ion
,
set
between
Adam
offence
,
and
Christs
righteousness
;
as
Adams
offence
brought
judgment
,
so
the
righteousnesse
of
Christ
brings
justification
and
life
to
men
.
Yea
,
but
what
is
that
righteousnesse
that
is
there
spoken
of
,
will
you
say
?
the
Apostles
own
words
will
tell
you
plainly
:
For
,
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
,
many
are
made
righteous
.
Observe
it
well
,
We
are
made
righteous
;
How
?
It
is
by
the
obedience
of
one
,
that
one
is
Christ
.
Well
,
but
what
is
this
obedience
?
It
is
an
obedience
set
in
opposition
to
Adams
disobedienc●
.
What
was
Adams
dis●bedience
?
the
breach
of
the
Law
.
What
must
Christs
obedience
be
then
,
but
the
fulfilling
of
it
?
So
it
must
be
certainly
true
.
It
is
directly
against
the
Gospel
of
Christ
to
exclude
the
active
obedience
of
Christ
from
power
and
share
to
plead
out
the
cause
of
those
that
do
believe
;
I
say
,
the
active
obedience
of
Christ
comes
in
to
make
the
plea
for
this
discharge
;
and
as
the
active
,
so
likewise
the
passive
obedience
of
Christ
too
;
the
Scripture
is
more
full
in
this
,
then
in
the
other
,
because
it
is
the
compleatēnt
of
all
,
the
lastthings
Christ
went
through
for
the
discharge
of
the
sins
of
men
:
You
shall
see
there
is
no
fruit
that
doth
illustrate
the
discharge
of
a
person
from
sin
,
but
it
is
appropriated
unto
Christ
suffering
.
If
you
speak
of
reconciliation
,
which
consists
of
Gods
exceptance
of
persons
,
and
his
agreeing
with
persons
in
the
death
of
all
controversie
between
God
and
a
person
;
for
that
is
reconciliation
,
when
persons
that
were
at
variāce
,
are
now
made
friends
,
&
all
things
that
were
objected
between
them
areanfwered
,
and
no
more
for
one
to
say
against
another
;
I
say
,
if
you
speak
of
this
reconciliation
to
God
,
it
is
appropriated
to
the
blood
of
Christ
:
God
was
in
Christ
,
reconciling
the
world
unto
himself
;
not
imputing
their
trespasses
unto
them
:
But
how
,
will
you
say
,
and
by
what
means
comes
in
this
reconciliation
?
In
the
5.
Chapter
of
the
Epistle
to
the
Romans
,
and
the
6.
verse
,
you
shall
see
how
they
come
to
that
reconciliation
:
If
when
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Son
;
now
much
more
being
reconciled
,
shall
we
be
saved
by
his
life
.
So
that
reconciliation
you
see
,
is
attributed
unto
the
death
of
Christ
,
that
was
the
last
act
of
the
●on
of
God
for
man
:
So
againe
,
You
who
were
afarre
off
,
are
made
nigh
by
the
blood
of
Christ
.
Here
you
see
the
same
thing
in
substance
,
given
unto
the
blood
of
Christ
,
though
in
other
words
:
Men
that
were
afarre
off
;
men
that
God
was
at
controversie
with
;
men
who
were
at
great
distance
from
God
,
by
the
blood
of
Christ
are
made
nigh
againe
:
So
likewise
,
the
satisfaction
that
God
takes
for
the
discharge
of
sin
,
which
God
hath
acknowledged
,
is
said
to
be
the
travell
of
the
soul
of
Christ
:
He
shall
see
of
the
travell
of
his
soule
,
and
he
shall
be
satisfied
with
it
.
The
Apostle
speaks
in
the
generall
in
his
Epistle
to
the
Hebrews
,
without
blood
there
is
no
remission
of
sins
;
Christ
entred
with
his
blood
once
,
into
the
holy
of
holies
,
and
thereby
hee
hath
perfected
for
ever
them
that
are
sanctified
.
Infinite
it
were
to
quote
Scripture
for
the
illustration
of
this
,
that
to
the
sufferings
of
Christ
,
(
which
are
indeed
all
summed
up
in
his
blood
,
in
the
sheeding
of
blood
,
because
that
was
the
last
of
all
,
and
the
chiefe
of
all
,
)
all
blessings
are
attenbu●ed
,
●s
reconciliation
,
adoption
,
&c.
Thirdly
,
beloved
,
although
it
be
most
true
,
that
the
active
and
passive
obedience
of
Christs
humane
nature
must
concu●
,
to
make
up
a
righteousnesse
,
yet
both
these
together
,
are
not
enough
,
●here
must
be
something
more
then
all
this
.
That
is
strange
,
will
some
say
,
what
can
there
be
more
required
,
then
the
active
and
passive
obedience
of
Christ
,
to
make
up
the
righteousnesse
of
a
person
?
Is
not
that
sufficient
?
Let
me
tell
you
,
beloved
,
what
the
Holy
Ghost
speaks
of
the
righteousnesse
whereby
we
come
to
be
righteous
,
and
discharged
from
sin
;
he
speaks
in
a
higher
strain
then
to
app●opriate
it
to
the
active
and
passive
obedience
of
Christs
humane
nature
only
.
In
the
10.
to
the
Romans
,
and
verse
3.
when
the
Apostle
taxeth
the
Jews
for
going
about
to
establish
their
own
righteousnesse
,
that
which
hee
taxeth
them
withall
,
is
,
that
they
did
not
submit
themselves
to
the
righteousnesse
of
God
:
Now
the
righteousnesse
of
God
is
manifested
,
saith
the
same
Apostle
;
and
in
the
5.
Chapter
of
the
2.
Epistle
to
the
Corinthians
,
and
the
last
verse
;
He
was
made
sin
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
I
say
,
therefore
,
beloved
,
that
the
righteousnesse
by
which
we
attain
to
our
discharge
from
sin
,
and
the
pleading
out
of
that
discharge
is
the
righteousnesse
of
God
.
The
righteousnesse
that
doth
give
the
full
discharge
to
persons
from
sin
,
must
have
something
that
is
proper
to
God
himself
,
conferred
or
added
to
the
humane
righteousnesse
of
Christ
,
as
giving
dignity
to
it
;
I
say
,
something
that
is
proper
to
God
himself
,
must
concur
with
the
active
and
passive
obedience
of
Christ
to
make
up
a
compleat
righteousness
for
the
discharge
of
a
sinner
It
is
a
known
rule
,
nothing
can
give
more
to
another
,
then
it
hath
it self
;
the
very
active
and
passive
humane
obedience
of
Christ
can
give
no
more
to
man
then
that
active
and
passive
obedience
hath
in
it self
.
Now
,
man
considered
as
a
sinner
,
hath
need
of
more
then
barely
the
humane
active
and
passive
obedience
of
Christ
to
make
him
righteous
;
the
sin
that
man
doth
commit
,
hath
its
extent
according
to
the
dignity
of
the
person
against
whom
the
sin
is
committed
.
You
know
,
beloved
,
that
crimes
against
Magistrates
,
have
a
deeper
tincture
in
them
then
any
ordinary
crime
:
The
self-same
offence
committed
against
a
Prince
,
that
is
committed
against
an
inferiour
person
,
hath
its
additions
of
extent
and
hainousnesse
according
to
the
person
of
the
Prince
offended
.
Now
,
sin
is
committed
against
an
infinite
Majesty
,
against
an
Infinite
God
,
and
so
hath
a
more
deepnesse
of
tincture
and
filthinesse
in
proportion
to
the
injury
done
to
such
a
Majesty
;
in
that
respect
sin
indeed
becomes
an
infinite
crime
:
For
,
still
according
to
the
injury
done
,
in
respect
of
the
person
injured
,
so
is
the
offence
;
you
know
the
difference
in
slanders
:
slander
a
poore
man
,
and
it
may
be
the
action
will
not
heare
above
ten
pounds
for
it
;
but
slander
a
rich
merchant
,
whose
credit
goes
far
,
there
men
lay
an
action
of
a
thousand
pounds
for
the
slander
of
such
a
man
in
regard
of
his
degree
,
the
richman
being
greater
then
others
,
and
his
credit
being
of
greater
value
,
the
offence
in
taking
away
his
credit
is
so
much
the
more
hainous
and
higher
.
Now
,
by
how
much
God
is
greater
then
man
by
so
much
is
the
hainousness
of
transg●ession
committed
against
God
beyond
all
other
transgressions
whatsoever
.
Now
,
beloved
,
that
righteousnesse
that
must
save
a
person
harmlesse
,
must
have
an
extent
in
it
that
may
reach
as
far
as
the
transgression
branches
it self
forth
.
Take
unto
your
consideration
the
transgression
committed
against
a
Divine
Majesty
,
take
the
active
and
passive
obedience
of
Christ
,
as
it
is
acted
by
his
human
nature
only
,
it
〈◊〉
but
a
created
thing
,
it
is
but
a
fi●ite
thing
〈◊〉
cannot
extend
to
such
a
height
as
to
an●●●●●n
proportion
with
the
offence
of
the
divine
Majesty
.
Beloved
,
let
it
not
seem
strange
,
that
the
very
Godhead
it self
must
confer
something
of
its
own
to
the
active
and
passive
righteousnesse
of
Christ
to
make
it
a
compleat
righteousness
.
The
divine
nature
doth
give
value
and
vertue
to
the
obedience
and
sufferings
of
the
human
nature
.
The
divine
nature
addeth
so
much
,
as
to
raise
up
that
created
obedience
to
an
infinite
value
and
height
of
worth
.
All
that
I
contend
for
at
this
time
,
is
but
this
very
thing
;
namely
,
that
the
divine
nature
must
give
worth
,
and
that
simply
the
active
and
passive
obedience
of
the
humane
nature
of
Christ
is
not
sufficient
of
it selfe
,
without
something
of
Gods
own
be
communicated
unto
it
to
discharge
a
Believer
from
an
infinite
fault
or
guilt
.
But
what
it
is
that
God
doth
communicate
(
more
then
this
,
that
he
gives
value
to
the
humane
righteousnesse
)
and
how
he
doth
communicate
it
,
is
a
secret
we
know
not
.
But
this
we
are
sure
of
,
we
are
made
the
righteousnesse
of
God
in
Christ
,
and
that
righteousnesse
of
God
is
the
righteousnesse
by
which
we
come
to
have
our
discharge
from
sin
.
The
Apostle
tells
us
in
the
2.
Chap.
of
the
Epistle
to
the
Collos.
In
him
,
speaking
of
Christ
,
dwel●
the
fulnesse
of
the
God
head
bodily
;
and
wee
are
compleat
in
him
,
saith
the
Text
,
the
fulnesse
of
the
God-head
dwells
in
Christ
,
and
we
are
compleat
in
that
fulnesse
of
his
,
our
compleatnesse
consists
in
,
and
springs
from
the
fulnesse
of
the
God-head
in
Christ
,
as
from
its
fountaine
:
There
is
certainly
something
in
it
worth
our
obseruation
,
that
the
Holy
Ghost
should
take
notice
of
a
fulnesse
of
the
God-head
in
Christ
,
before
he
speaks
of
a
compleatnesse
which
we
have
in
Christ
.
Surely
it
doth
import
that
Christ
doth
communicate
something
that
is
Gods
own
unto
us
;
and
yet
this
will
not
import
any
essentiall
thing
that
is
wrought
in
our
persons
,
as
if
Christ
did
substantially
change
our
natures
into
Gods
nature
,
or
Gods
into
ours
,
which
were
a
grosse
absurdity
.
But
this
there
is
,
there
is
a
communication
of
an
infinite
value
and
vertue
to
the
active
and
passive
obedience
of
Christ
:
For
the
righteousnesse
that
becomes
ours
by
which
we
stand
compleat
with
God
,
it
must
have
so
much
value
,
as
I
said
,
as
may
stand
in
proportion
to
the
breach
of
the
Law
of
God
.
Now
,
if
there
be
but
a
righteousnesse
of
Christs
humane
nature
consisting
in
his
active
conformity
to
the
Law
,
and
suffering
for
the
breach
of
the
Law
,
and
we
to
stand
in
this
righteousness
,
this
righteousnesse
will
not
make
us
compleat
:
For
,
mark
,
he
that
is
compleat
,
by
the
righteousnesse
of
Christ
,
that
righteousnesse
must
serve
for
every
purpose
whatsoever
;
if
there
should
be
some
defect
,
which
the
righteousnesse
of
Christ
,
as
it
is
acted
by
him
in
his
human
nature
doth
not
make
up
,
in
respect
of
such
defect
,
we
could
not
be
compleat
by
it
,
although
,
that
even
as
it
is
humane
,
it
is
absolutely
compleat
in
his
kinde
,
and
without
defect
.
This
righteousnesse
of
a
man
doth
consist
in
a
conformity
to
the
will
of
God
revealed
,
and
that
in
all
relations
whatsoever
,
and
in
all
actions
of
those
relations
:
Suppose
a
Magistrate
(
besides
his
common
duties
he
is
to
perform
,
as
he
〈◊〉
man
,
or
a
Christian
)
must
perform
the
〈…〉
his
publike
relation
,
he
must
do
justice
in
judg●ment
,
and
the
like
.
Now
,
〈◊〉
he
should
be
exact
in
all
the
common
〈◊〉
,
as
he
is
a
Christian
,
and
should
still
fail
in
〈◊〉
duties
o●
this
publike
relation
,
he
is
not
compleatly
righteous
,
because
there
is
a
want
of
a
Mag●●●rares
righteousnesse
.
Now
,
what
is
it
that
makes
this
man
compleat
in
Christ
?
it
must
be
the
fi●●ing
up
that
which
is
empty
in
him
;
there
must
be
that
found
in
Christs
righteousnesse
that
may
fill
up
this
deffect
,
or
else
there
cannot
be
compleatnesse
in
this
person
:
So
likewise
,
if
a
father
,
or
a
mother
doe
fa●l
in
the
duties
of
their
relation
,
they
must
go
to
Christ
for
a
righteousnesse
to
supply
this
and
all
other
defects
.
Now
,
where
will
you
finde
it
in
Christ
?
He
never
was
a
Father
,
nor
a
mother
;
Christ
did
never
perform
these
severall
offices
requisite
to
the
severall
relations
;
Christ
never
brought
up
children
;
Christ
was
never
a
Magistrate
.
When
a
father
failes
in
the
duties
of
his
re●ation
,
where
can
he
finde
out
a
righteousnesse
fit
for
him
to
make
it
up
in
Christ
?
Now
therefore
the
divine
nature
either
must
adde
some
eminency
of
worth
that
must
serve
in
the
stead
thereof
,
unto
that
the
humane
righteousnesse
of
Christ
,
which
his
active
and
passive
obedience
,
as
humane
did
not
particularly
effect
,
or
else
there
cannot
be
a
compleat
righteousnesse
given
by
Christ
unto
this
person
;
and
therefore
,
whereas
it
is
objected
against
the
active
obedience
of
Christ
;
for
as
much
as
it
doth
not
serve
for
us
inregard
it
is
not
every
way
answerable
unto
the
unrighteousnesse
done
by
man
,
therefore
there
must
come
a
righteousnesse
of
faith
in
stead
of
that
righteousnesse
.
I
say
,
the
remedy
is
worse
then
the
disease
,
and
my
ground
is
this
;
I●
Christs
active
obedience
through
non-performance
of
some
particulars
required
of
us
,
be
not
a
compleat
righteousnesse
for
every
circumstance
required
,
much
lesse
faith
,
wherein
as
acted
by
us
,
there
is
both
omission
of
good
,
and
commission
of
evil
,
which
simply
is
sin
,
whereas
the
active
obedience
of
Christ
could
not
be
charged
with
the
least
sin
in
any
kinde
;
I
say
,
much
lesse
can
faith
fill
up
this
emptiness
,
being
it self
sinfull
,
seeing
the
active
obedience
of
Christ
,
being
free
from
the
least
spot
of
sin
,
only
through
not-performance
of
these
severall
duties
of
these
severall
relations
;
and
being
but
a
created
righteousnesse
,
could
not
fill
it
up
;
and
therefore
I
collect
from
hence
rather
,
that
a
supply
here
is
from
the
dignity
of
the
God
head
,
which
could
not
be
in
the
active
and
passive
obedience
of
Christ
,
and
this
shall
be
in
the
stead
of
every
particular
circumstance
which
ought
to
have
been
in
the
perfect
accomplishment
thereof
.
So
that
though
we
faile
in
our
relations
,
as
of
fathers
and
mothers
and
Magistrates
.
And
the
active
obedience
of
Christ
hath
not
these
particulars
in
it
;
yet
this
is
supplyed
by
the
eminency
of
worth
of
the
person
being
God
himself
,
and
it
cannot
possibly
be
any
otherwise
supplyed
,
but
by
the
giving
such
infinite
value
and
vertue
to
that
which
Christ
did
,
that
though
Christ
did
not
every
particular
circumstance
which
is
wanting
in
us
,
yet
notwithstanding
it
doth
amount
in
value
to
all
particulars
which
we
should
have
done
.
Now
,
it
remaineth
that
we
should
onely
consider
wherein
the
strength
of
the
plea
of
that
righteousnesse
doth
consist
;
we
have
considered
what
that
righteousness
is
;
namely
,
the
active
and
passive
obedience
of
Christ
,
made
of
infinite
value
,
by
a
supply
of
worth
from
the
dignity
of
the
person
super-added
thereunto
;
we
should
now
,
I
say
,
have
considered
wherein
the
strength
of
the
plea
of
that
righteousness
doth
consist
.
There
are
but
two
wayes
by
which
persons
may
be
acquitted
in
judgement
,
being
charged
with
any
crime
:
Either
by
pleading
and
proving
not
guilty
,
or
by
pleading
and
proving
ful
satisfaction
made
,
though
there
be
guilt
;
either
of
these
two
wayes
are
enough
to
plead
out
a
full
discharge
.
As
for
the
first
way
of
plea
,
Christ
manages
it
not
,
that
is
,
Christ
doth
not
plead
non
factum
,
Christ
doth
acknowledge
this
and
that
person
did
commit
such
and
such
transgression
.
It
is
true
,
this
he
doth
not
deny
;
but
the
strength
of
the
plea
of
Christ
doth
consist
in
the
latter
,
that
though
the
fact
be
done
,
yet
Christ
by
vertue
of
this
righteousnesse
pleads
out
a
satisfaction
,
and
by
vertue
of
that
satisfaction
,
hee
pleads
out
a
ful
discharge
for
those
that
are
his
members
SERMON
VIII
.
1
John
2.
vers.
1
,
2.
Wee
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
,
&c.
YOu
have
heard
from
these
word
:
First
,
an
Argument
to
prevaile
over
the
people
of
God
,
to
abstain
from
sinning
:
My
little
children
,
I
write
these
things
to
you
,
that
you
sin
not
,
in
the
words
before
:
This
is
urged
as
an
Argument
to
perswade
them
;
namely
,
Wee
have
an
Advocate
with
the
Father
.
We
have
considered
already
the
force
of
this
Argument
to
prevaile
to
this
thing
required
;
and
we
have
considered
something
concerning
the
nature
of
the
Argument
it self
.
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
.
Here
we
considered
what
the
Advocateship
of
Christ
is
;
namely
,
to
plead
a
sentence
for
his
peoples
discharge
according
to
the
rules
of
justice
and
equity
.
Secondly
,
whose
cause
it
is
that
Christ
doth
advocate
or
plead
.
Thirdly
,
how
Christ
is
qualified
and
gifted
unto
this
office
of
Advocateship
:
He
is
first
Christ
that
is
called
of
God
,
and
furnished
by
the
Lord
unto
it
.
Secondly
,
he
is
Jesus
Christ
,
an
effectuall
,
and
prevailing
Advocate
,
an
Advocate
that
saves
every
client
harmlesse
,
whose
cause
hee
doth
plead
.
Jesus
is
as
much
as
a
Saviour
of
his
people
from
their
sins
.
We
have
considered
thirdly
,
further
,
that
Christ
is
qualified
with
righteousnesse
;
and
herein
also
the
strength
of
the
plea
of
Christ
,
or
the
Argument
of
his
plea
:
He
pleads
discharge
from
sinne
by
vertue
of
his
own
righteousnesse
.
Now
,
because
this
discharge
doth
depend
upon
this
righteousnesse
of
his
:
We
have
proposed
to
your
consideration
what
this
righteousnesse
is
,
that
hath
such
strength
of
plea
,
as
to
obtain
discharge
from
sin
to
the
members
of
Christ
after
they
have
committed
sin
;
wee
have
proposed
it
first
negatively
,
secondly
affirmatively
.
The
righteousnesse
that
obtains
discharge
from
sin
,
is
no
righteousnesse
of
our
own
,
nothing
we
do
hath
prevalency
in
the
Court
of
Heaven
with
God
for
our
discharg●
.
It
is
not
our
tears
,
our
prayers
,
or
our
fasting●
that
do
prevaile
with
God
,
but
the
righteousnesse
of
Christ
only
;
by
the
way
a
word
o●
two
before
I
go
on
:
Let
none
think
that
th●
denying
efficacy
unto
our
performances
for
th●
procuring
of
our
discharge
from
sinne
,
doth
wholy
take
away
or
derogate
,
or
eclypse
these
performances
,
which
are
the
things
God
himselfe
calleth
for
at
our
hands
.
I
am
not
ignorant
,
what
an
aspersion
is
rather
by
men
collected
,
then
what
can
be
justly
raised
out
of
what
I
have
delivered
;
as
if
there
should
be
a
slighting
and
a
derogating
from
the
performances
that
are
the
businesse
of
a
Christians
conversation
;
as
if
denying
efficacy
to
prevaile
for
discharge
,
should
be
the
overthrowing
of
these
performances
in
Gods
people
.
You
know
what
is
said
of
fire
,
It
is
a
good
servant
,
but
a
bad
master
,
usefull
in
the
harth
,
dangerous
i●
the
top
of
a
house
:
I
say
,
the
like
of
all
performances
whatsoever
;
keep
them
within
their
due
bounds
they
are
for
excellent
uses
,
and
for
excellent
purposes
;
Let
them
break
out
of
their
bounds
,
and
they
are
dangerous
:
Rivers
are
usefull
,
but
when
they
overflow
their
banks
they
drown
all
,
they
are
good
creatures
within
the
banks
,
and
water
is
usefull
and
necessary
for
many
purposes
,
but
nothing
more
dangerous
and
destructive
when
it
rieseth
too
high
.
Exact
performances
once
into
the
Throne
of
Christ
,
give
performances
the
peculiar
priviledges
of
Christ
;
and
they
deny
Christ
,
keep
them
in
subordination
to
Christ
,
they
are
usefull
in
their
kinde
:
Pr●yer
,
and
fasting
,
and
circumspect
walking
,
and
holinesse
of
conversation
,
so
farre
as
they
are
kept
within
these
bounds
;
namely
,
the
glorifying
of
God
,
the
manifestation
of
thankfulnesse
,
and
our
due
obedience
to
divine
Majesty
,
doing
good
to
others
,
and
as
they
are
looked
upon
as
the
Ordinances
of
God
in
the
performances
of
which
,
the
Lord
will
be
graciously
pleased
to
meet
with
his
people
,
and
in
them
make
good
to
them
,
things
that
are
freely
given
by
him
before
in
Christ
,
so
farre
they
are
exceeding
usefull
:
As
for
instance
,
God
calls
forth
unto
prayer
,
he
calls
forth
unto
fasting
,
what
is
the
encouragement
of
men
to
performe
these
services
,
not
a
prevalency
that
these
services
themselves
have
with
God
,
but
because
that
he
hath
promised
,
that
when
his
people
call
,
he
will
answer
:
So
for
the
promise
sake
,
we
are
encouraged
in
the
expectation
that
the
Lord
will
be
as
good
as
his
word
,
when
we
meet
with
him
where
he
calls
us
forth
to
meet
with
him
,
so
far
we
are
encouraged
:
These
things
will
I
doe
,
saith
the
Lord
,
yet
for
all
this
,
I
will
be
inquired
of
by
the
house
of
Israel
.
Observe
it
well
,
and
in
it
you
shall
see
the
usefulnesse
in
seeking
God
in
any
way
that
the
Lord
will
be
sought
in
.
First
,
the
Lord
saith
,
These
things
will
I
do
;
the
Lord
hath
bound
himself
,
he
cannot
alter
it
,
the
word
is
gone
out
of
his
mouth
,
the
thing
shall
come
to
passe
,
when
it
is
once
gone
out
of
his
mouth
,
he
will
make
that
good
for
his
own
sake
,
and
I
will
be
sought
unto
by
the
house
of
Israel
:
I
will
doe
it
,
you
shall
seeke
mee
;
and
when
you
seek
me
,
I
will
make
it
good
.
So
when
we
come
to
the
Ordinances
,
wee
look
to
what
God
hath
promised
,
and
upon
what
God
hath
ingaged
himself
to
make
good
to
us
:
And
when
we
are
upon
the
Ordinances
,
our
eye
is
,
or
ought
to
be
,
upon
the
promises
,
not
upon
our
performances
,
and
the
Ordinances
,
as
if
these
our
qualifications
,
and
doing
this
or
that
were
the
procurers
of
that
we
desire
,
but
the
procurer
of
that
,
is
that
which
moved
the
Lord
to
make
a
promise
.
Secondly
,
as
our
righteousnesse
hath
not
plea
in
it
to
prevaile
of
it selfe
for
discharge
of
sin
after
commission
,
so
neither
hath
faith
it self
any
prevalency
for
the
discharge
of
sin
.
I
say
,
the
plea
of
saith
it self
,
hath
no
efficacy
and
strength
in
it
to
get
discharge
from
sin
.
Faith
improperly
is
called
the
righteousnesse
of
God
.
Look
into
the
10.
of
the
Romans
,
the
Apostle
expresseth
himselft
us
:
The
righteousnes
of
faith
speaks
on
this
wise
.
&c.
Here
by
the
righteousnes
of
faith
there
cannot
be
meant
the
righteousnesse
of
the
act
of
believing
,
but
the
righteousnesse
of
Christ
believed
on
.
I
came
to
this
assertion
,
that
faith
hath
not
such
prevalency
of
plea
to
discharge
from
sin
;
I
say
not
a
prevalency
of
plea
,
as
to
obtain
the
discharge
from
sin
;
Nay
,
saith
hath
not
this
prevalency
,
so
much
as
to
be
an
instrument
to
unite
a
soul
unto
Christ
in
its
first
union
.
I
shall
desire
,
beloved
,
in
this
case
,
yet
once
more
to
be
marked
and
heeded
,
both
attentively
and
spiritually
,
and
ingenuously
,
and
candidly
.
The
assertion
I
delivered
was
this
,
and
the
reason
why
I
deliver
it
again
,
I
will
tell
you
by
and
by
.
There
is
,
I
say
,
not
such
a
thing
as
an
uniting
and
cementing
,
nor
knitting
power
in
faith
,
as
that
faith
doth
,
or
should
become
the
instrument
to
unite
a
soul
in
its
first
union
unto
Christ
:
For
,
before
such
believing
,
a
soul
is
united
unto
Christ
,
and
a
soul
must
be
united
unto
Christ
before
it
doth
,
or
can
believe
:
I
said
this
of
elect
persons
still
,
and
so
carried
it
along
to
the
end
of
the
discourse
:
That
an
elect
person
is
united
unto
Christ
before
he
can
believe
on
Christ
.
Something
I
said
before
for
the
cleering
up
of
this
truth
,
that
a
soul
must
be
united
unto
Christ
by
Christs
own
power
,
before
can
there
be
believing
on
him
.
But
,
beloved
,
whereas
we
had
thought
the
truth
had
been
cleered
up
sufficiently
,
I
have
found
it
otherwise
;
I
find
that
many
stick
and
stumble
at
this
assertion
,
there
must
be
believing
,
fa●
some
,
before
there
can
be
union
with
Christ
and
it
is
believing
it self
that
makes
up
the
fir●●
union
with
him
.
Since
the
last
time
I
spake
unto
you
,
I
have
received
,
and
I
suppose
,
from
an
ingenuous
spirit
,
for
under
such
a
stile
it
comes
,
an
objection
against
this
assertion
,
and
weighing
the
objection
,
I
finde
it
of
weight
enough
to
require
an
answer
.
Besides
,
I
finde
that
divers
other
persons
,
exceedingly
stick
and
stumble
at
it
;
and
therefore
I
shall
desire
to
cleer
up
this
one
thing
,
both
by
answering
such
objections
that
may
be
made
against
it
,
as
also
by
letting
you
see
what
dangers
necessarily
follow
upon
the
contrary
.
I
shall
,
and
do
commend
the
candidnesse
and
ingenuity
of
those
that
seek
to
be
informed
in
things
they
not
yet
so
cleerly
understand
,
while
they
do
it
with
a
spirit
,
rather
seeking
satisfaction
,
then
to
maintain
contention
.
Object
.
The
objection
proposed
is
briefly
this
:
Our
Saviour
very
frequently
in
the
Scripture
holds
forth
believing
,
or
faith
,
under
the
notion
of
coming
unto
him
.
The
inference
i●
this
,
coming
doth
imply
,
or
suppose
a
distance
between
the
person
and
Christ
,
till
there
be
coming
.
The
effect
seems
to
be
,
that
he
that
comes
to
another
is
at
distance
from
him
till
he
be
come
.
The
upshot
or
conclusion
is
this
:
If
believing
be
a
coming
to
Christ
then
those
persons
that
do
thus
come
by
believing
,
before
their
believing
are
at
distance
from
Christ
;
and
if
at
distance
from
Christ
,
then
there
can
be
no
union
between
Christ
and
them
till
their
coming
drawes
them
,
and
makes
them
neerer
,
and
so
their
coming
doth
unite
them
.
The
ground
of
this
objection
is
taken
out
of
some
portions
of
Scripture
,
divers
are
objected
for
it
,
and
one
seems
to
have
some
strength
with
it
,
and
that
is
in
Iohn
,
5.
chap.
and
the
40.
verse●
You
will
not
come
to
me
that
you
might
have
life
▪
Whence
it
is
inferred
,
that
there
is
no
life
till
there
be
coming
,
and
this
coming
is
believing
,
and
so
consequently
there
can
be
no
union
till
there
be
this
believing
.
The
Argument
indeed
is
laid
as
strong
as
may
be
,
and
peradventure
,
may
seem
to
have
an
undeniable
strength
in
it
.
Now
,
I
shall
desire
and
endeavour
to
answer
this
objection
as
candidly
as
it
was
made
,
and
it
may
be
,
other
objections
that
may
be
made
like
unto
this
shall
be
answered
in
the
answer
of
this
.
And
,
that
you
may
better
understand
the
answer
unto
it
,
and
the
truth
cleared
,
I
shall
answer
two
wayes
,
and
it
shall
be
,
1.
In
respect
of
the
matter
of
the
Argument
.
2.
In
respect
of
the
proof
of
it
.
First
,
in
respect
of
the
matter
of
the
Argument
;
The
matter
of
it
is
this
:
before
coming
there
must
be
a
distance
,
and
coming
is
believing
,
and
therefore
before
believing
,
there
must
be
necessarily
a
distance
,
and
so
consequently
there
must
be
no
union
.
Answ.
For
answer
to
this
,
beloved
,
we
are
to
take
into
consideration
:
First
,
what
is
meant
by
distance
,
and
then
what
by
coming
.
If
by
distance
in
this
place
be
meant
dis-union
,
as
it
seems
it
is
,
(
because
the
thing
urged
in
the
objection
,
is
that
there
is
not
a
union
)
then
we
shall
proceed
on
accordingly
.
First
,
for
this
word
coming
;
you
know
full
well
,
that
coming
is
but
an
Allegoricall
expression
;
and
you
must
know
,
that
all
coming
will
not
necessarily
infer
a
distance
before
coming
:
Mark
the
expression
in
the
7.
chapter
to
the
Hebrews
,
He
is
able
to
save
to
the
utmost
,
all
them
that
come
to
God
by
him
;
here
is
mention
made
of
coming
to
God
,
and
of
Christ
ability
to
save
them
that
come
.
Now
,
consider
this
with
your selves
:
Suppose
a
Believer
hath
been
a
Believer
many
years
together
,
and
so
also
as
long
united
unto
Christ
,
Whether
or
no
doth
not
such
a
Believer
still
come
to
God
by
Jesus
Christ
?
Certainly
,
Believers
,
after
they
are
Believers
,
do
frequently
come
unto
God
.
Now
,
doth
coming
import
a
distance
before
there
be
a
coming
?
then
there
is
a
distance
,
even
a
dis-union
(
for
such
a
distance
we
are
speaking
of
,
)
between
Christ
and
Believers
themselves
,
as
oft
as
ever
they
do
come
.
Observe
that
in
the
17.
chapter
of
Iohn
,
where
Christ
speaks
to
the
Father
himself
.
And
now
,
Father
,
I
come
to
thee
;
Here
Christ
comes
to
the
Father
.
I
ask
this
question
,
Was
Christ
at
a
distance
,
or
was
Christ
dis-united
from
the
Father
before
he
did
come
to
the
Father
?
For
he
saith
,
now
I
come
to
thee
;
it
seems
,
before
this
coming
,
Christ
was
dis-united
,
if
the
Argument
be
good
,
that
where
is
coming
,
there
is
a
distance
,
and
this
coming
makes
up
union
that
was
not
before
.
It
seems
by
this
,
there
was
no
union
,
but
a
distance
between
Christ
himself
and
his
Father
till
now
at
this
very
time
that
he
doth
come
:
But
Christ
himself
,
in
that
very
same
place
,
testifieth
the
contrary
,
saying
,
Thou
Father
art
in
me
,
and
I
in
thee
.
In
a
word
,
coming
,
it
seems
,
must
import
believing
:
Suppose
it
be
so
,
must
there
be
distance
,
or
dis-union
alwayes
before
such
a
coming
?
then
consider
this
,
that
Believers
,
even
to
the
end
of
their
dayes
,
have
occasion
ever
and
anon
to
renew
their
acts
of
believing
,
that
is
,
to
renew
their
act
of
coming
to
Christ
:
For
,
still
take
this
along
with
you
,
that
coming
and
believing
are
all
one
,
for
so
faith
the
Objector
.
Well
,
is
coming
and
believing
all
one
?
then
Believers
have
cause
every
day
,
and
every
hour
,
to
believe
a
fresh
,
that
is
,
to
renew
acts
of
believing
and
is
there
distance
of
dis-union
,
before
there
be
such
coming
?
then
it
must
follow
,
there
must
be
union
and
dis-union
,
and
union
again
,
and
dis-union
again
,
and
this
as
frequent
at
there
is
the
renewing
of
the
acts
of
faith
.
Object
.
But
some
will
say
,
peradventure
the
first
act
of
coming
to
Christ
,
or
the
first
act
of
believing
,
doth
import
dis-union
;
but
all
after
acts
of
believing
do
not
import
dis-union
.
Answ.
To
this
I
answer
:
Mark
where
the
strength
of
the
Argument
lyeth
,
and
you
shall
plainly
see
,
there
is
the
very
same
reason
for
after
believing
,
as
there
is
for
the
first
act
of
believing
:
The
first
act
of
believing
is
coming
,
and
is
not
two
,
three
,
or
four
acts
of
believing
coming
too
?
What
coming
is
there
more
in
one
act
of
believing
then
in
other
acts
of
believing
?
If
this
be
a
generall
rule
,
that
believing
is
a
coming
,
and
coming
argues
a
distance
,
and
distance
must
necessarily
be
before
coming
,
hence
it
must
follow
in
brief
,
that
it
is
no
solid
Argument
,
persons
are
dis-united
,
or
not
united
unto
Christ
before
the
act
of
believing
,
because
believing
is
a
coming
unto
him
:
For
,
you
say
and
grant
,
that
there
may
be
,
and
often
is
,
a
coming
unto
Christ
by
faith
,
and
yet
there
may
be
union
before
such
coming
.
But
now
,
to
come
to
the
proofes
,
to
the
texts
of
Scripture
that
are
brought
in
for
the
confirmation
of
it
:
You
will
not
come
to
me
,
that
you
might
have
life
.
The
strength
of
the
Argument
it
seems
,
lies
in
this
;
there
is
no
life
till
there
be
coming
,
and
coming
is
for
life
it self
;
there
fore
there
is
no
union
,
till
there
be
coming
by
way
of
believing
.
For
answer
to
this
,
and
so
to
cleer
up
the
meaning
of
the
Holy
Ghost
:
In
this
text
of
Scripture
,
we
are
,
first
,
to
consider
,
what
our
Saviour
means
by
coming
in
this
place
;
You
will
not
come
to
me
:
And
secondly
,
we
shall
consider
,
what
this
life
is
that
Christ
speaks
of
which
they
should
have
in
coming
to
him
.
And
to
begin
with
the
first
,
what
that
coming
is
our
Saviour
speaks
of
in
in
this
place
;
You
will
not
come
to
me
,
that
you
might
have
life
.
I
will
not
insist
upon
this
,
that
Christ
did
speak
to
the
opposers
,
men
that
did
contest
with
him
,
and
so
that
he
doth
speak
to
persons
with
reference
and
relation
unto
others
:
For
,
I
verily
believe
,
though
our
Saviour
speaks
this
to
the
Pharisces
,
who
certainly
never
should
come
to
〈◊〉
Christ
,
nor
have
life
by
Christ
;
yet
his
intent
was
to
speak
to
them
to
whom
the
life
of
Christ
did
belong
,
and
who
should
come
to
him
.
Let
us
therefore
I
say
,
consider
what
he
means
by
coming
in
this
place
.
In
Iohn
6.
vers.
44.
there
you
shall
have
our
saviour
plainly
expounding
unto
you
,
what
he
doth
mean
by
coming
unto
him
:
No
man
,
saith
he
there
,
cometh
unto
me
,
except
the
Father
which
hath
sent
me
draw
him
.
Mark
the
expression
well
,
and
therein
you
shall
perceive
what
Christ
means
by
first
coming
unto
him
:
For
,
in
that
place
,
You
will
not
come
to
me
that
you
might
have
life
,
Christ
speaks
of
first
coming
,
and
not
of
after
coming
:
No
wan
cometh
unto
me
,
except
the
Father
which
hath
sent
me
draw
him
.
In
which
words
you
may
perceive
the
act
of
first
coming
to
Christ
,
is
rather
by
,
and
from
the
Father
,
then
by
any
activity
in
the
person
that
comes
:
For
,
coming
there
,
is
plainly
attributed
unto
a
drawing
act
of
the
Father
.
So
that
the
first
coming
to
Christ
,
is
just
like
the
coming
of
a
froward
childe
to
meet
the
mother
;
the
childe
hath
taken
a
stomach
,
and
is
sullen
and
dogged
,
the
childe
will
not
stir
;
if
the
childe
be
carried
,
it
strives
and
strugles
,
wherefore
the
Father
of
this
childe
is
fain
to
take
up
this
childe
,
and
by
a
kinde
of
force
to
carry
it
with
an
overmastering
strength
where
meat
is
.
The
childe
comes
to
his
meat
,
but
how
?
not
by
any
act
of
the
childe
,
as
if
he
did
come
of
himself
,
but
by
the
power
and
over-mastering
of
him
that
brings
the
childe
:
A
coach
we
say
comes
to
town
;
when
it
is
but
drawn
to
town
,
and
yet
it
is
said
to
come
.
The
Coach
is
wholly
passive
,
the
childe
is
passive
in
coming
to
meat
;
and
so
every
elect
person
at
his
first
coming
to
Christ
;
the
coming
of
this
elect
person
to
Christ
is
a
passive
coming
:
And
the
coming
of
this
person
is
nothing
else
but
the
Fathers
over-mastering
and
drawing
of
this
person
elected
unto
Christ
.
In
the
31.
of
Ieremiah
,
the
Lord
speaking
there
of
the
conversion
of
Ephraim
,
Thou
hast
chastised
me
,
saith
Ephraim
,
&
I
was
chastised
as
a
bullock
unacquainted
to
the
yoak
;
convert
thou
me
,
and
I
shall
be
converted
.
Ephraim
here
appropriates
the
act
of
his
conversion
,
not
to
any
coming
of
his
own
,
but
only
to
the
Lord
himself
,
acknowledging
,
that
the
work
of
bringing
unto
Christ
is
the
work
of
Gods
own
drawing
;
nay
,
he
sheweth
,
that
he
himself
was
so
far
from
coming
,
that
he
did
confesse
,
that
when
God
took
him
first
in
hand
,
to
bring
him
to
Christ
,
he
was
as
a
bullock
unaccustomed
to
the
yoak
.
It
is
true
,
in
a
common
speech
the
bullock
is
said
to
come
unto
the
yoak
,
even
a
bullock
unaccustomed
,
but
how
?
by
meer
force
he
is
brought
to
it
,
and
not
that
he
is
brought
willingly
to
it
.
Beloved
,
you
must
either
establish
the
rotten
Principle
of
Free-will
,
that
is
,
a
pervious
principle
of
a
mans
own
spirit
to
come
to
Christ
,
or
you
must
confesse
that
persons
at
their
first
coming
unto
Christ
,
are
meerly
passive
.
It
is
a
known
principle
:
we
are
first
acted
,
or
actuated
,
before
we
do
,
or
can
act
;
there
is
not
only
a
weaknesse
simply
before
calling
,
but
there
is
a
deadnesse
,
and
therefore
there
cannot
be
coming
;
and
if
there
be
,
it
is
meerly
passive
,
and
the
whole
businesse
must
be
the
Fathers
own
drawing
.
In
the
110.
Psalme
,
and
about
the
3.
verse
,
the
Lord
speaks
to
Christ
thus
:
Thy
people
shall
be
a
willing
people
in
the
day
of
thy
power
.
There
is
no
willingnesse
till
the
over-ruling
and
overcoming
power
of
Christ
comes
in
to
make
and
frame
a
willingnesse
even
contrary
to
the
naturall
will
.
The
summe
then
briefly
is
this
,
and
so
to
apply
it
to
the
Text
objected
,
You
will
not
come
to
me
,
that
you
might
have
life
,
that
is
,
it
hath
not
pleased
the
Father
to
draw
you
unto
me
,
that
you
might
have
life
.
I
cannot
conceive
how
there
can
be
any
other
sense
given
to
the
Text
,
but
that
it
is
the
Fathers
sole
and
only
power
,
and
the
overcoming
act
of
his
,
to
bring
to
Christ
,
that
there
may
be
life
.
Now
,
what
will
be
the
sense
of
the
words
?
it
will
be
only
his
,
there
is
no
principle
of
life
from
Christ
,
●ill
the
Father
by
his
over-ruling
and
over●nastering
power
,
do
bring
unruly
and
crosse
spirits
unto
Christ
.
Object
.
But
it
may
be
some
will
say
,
though
this
coming
to
Christ
be
the
act
of
the
Fathers
drawing
,
yet
there
is
an
act
of
believing
when
the
Father
doth
draw
.
Answ.
I
answer
,
it
is
not
possible
there
●hould
be
an
act
of
our
believing
while
the
Father
is
first
drawing
;
mark
what
believing
is
in
summe
and
substance
,
it
is
but
a
yeelding
to
●he
minde
of
the
Lord
revealed
;
I
say
,
the
yeelding
of
mans
spirits
to
the
minde
or
God
;
while
persons
are
contradicting
persons
,
they
are
not
believing
persons
in
respect
of
those
things
that
they
do
contradict
:
To
believe
,
and
to
contradict
the
same
thing
,
is
a
contradiction
:
For
,
to
believe
,
is
to
sit
down
satisfied
with
the
thing
that
is
related
and
reported
;
as
long
therefore
,
as
persons
are
contradicting
persons
;
as
long
as
their
spirits
are
crosse
spirits
,
as
long
as
they
do
kick
against
that
which
God
doth
propose
unto
them
,
so
long
do
they
not
believe
.
Now
,
while
the
Father
is
drawing
,
that
very
drawing
is
an
argument
of
resisting
,
and
a
kinde
of
kicking
against
that
which
the
Father
doth
aim
at
:
For
,
if
there
were
yeelding
;
if
there
were
a
submitting
;
if
there
were
a
willing
coming
on
to
the
truth
reveald
,
what
need
there
any
drawing
?
men
do
not
draw
those
things
that
do
come
of
themselves
,
And
therefore
I
say
,
during
the
Fathers
first
act
of
drawing
,
the
Father
laying
violent
hold
,
as
it
were
,
upon
the
person
,
there
is
no
act
of
believing
.
The
truth
is
this
,
the
Father
gives
his
elect
to
Christ
his
Son
:
Thi●e
they
were
,
saith
Christ
,
in
the
17.
of
Iohn
,
and
thou
gavest
them
me
;
and
the
Father
that
gave
the
elect
unto
Christ
,
he
gives
unto
Christ
also
power
,
both
in
heaven
and
in
earth
:
so
saith
Christ
in
the
28.
of
Matthew
,
and
in
the
latter
end
,
All
power
,
saith
he
,
both
in
heaven
&
earth
,
is
given
me
:
Go
teach
all
nations
,
as
much
as
to
say
,
I
give
you
Apostles
,
and
Ministers
,
that
follow
you
,
a
commission
from
my self
,
a
commission
to
preach
,
and
in
preaching
to
convert
;
and
how
so
?
All
power
in
heaven
and
earth
is
mine
.
So
that
,
beloved
,
the
Lord
takes
his
elect
as
they
are
self-willed
,
and
as
they
are
untamed
,
he
brings
them
as
they
are
self-willed
and
untamed
to
his
Son
,
and
by
vertue
of
all
power
that
is
given
to
that
Son
,
when
they
are
brought
unto
him
,
he
himself
doth
break
,
tame
,
and
bring
them
to
his
own
bent
:
The
Father
,
saith
Christ
,
judgeth
no
man
but
hath
committed
all
judgement
to
the
Son
.
Take
notice
of
it
,
that
now
,
as
Christ
is
ordained
the
Mediator
of
the
covenant
,
the
Father
doth
nothing
towards
,
or
concerning
his
elect
people
,
but
what
he
doth
by
his
Son
,
it
is
the
Son
doth
all
;
so
that
all
that
the
Father
doth
,
is
to
deliver
up
elect
persons
,
such
as
they
are
in
blood
,
enemies
,
and
rebellious
,
he
delivers
them
up
to
his
Son
:
and
the
framing
of
their
spirits
to
his
own
bent
,
is
the
sole
work
of
Christ
himself
;
Christ
is
become
by
the
donation
of
the
Father
,
the
life
and
the
soule
of
every
elect
person
.
Now
,
the
Philosophers
do
observe
of
the
naturall
soul
,
that
it
is
the
framer
of
its
own
body
,
and
the
maker
of
its
own
organs
,
that
so
they
may
be
fitted
for
it
to
act
its
own
will
:
so
may
I
say
,
is
it
with
Christ
,
Christ
hath
the
framing
and
the
disposing
of
the
whole
man
,
to
bring
every
thing
in
this
man
to
his
own
bent
:
The
Father
bringing
the
creature
,
as
he
is
a
stubborn
and
stiff-necked
creature
,
so
delivers
him
up
to
his
Son
;
so
that
,
I
say
,
there
is
not
a
pevious
foregoing
act
wrought
by
the
Father
without
Christ
;
I
say
,
no
previous
act
of
believing
wrought
by
the
Father
,
or
by
the
Spirit
,
without
Christ
,
by
which
a
person
comes
,
and
doth
close
with
Christ
,
but
the
Father
doth
give
that
person
without
any
faith
at
all
,
or
any
qualifications
whatsoever
,
to
his
Son
;
and
his
Son
,
Christ
himself
,
he
frames
and
creates
that
very
faith
in
persons
to
come
to
him
;
and
therefore
in
the
42.
of
Isai
.
v.
6.
you
shall
plainly
see
,
there
is
not
an
opening
of
blind
eyes
,
a
giving
of
believing
eyes
,
to
close
with
Christ
before
Christ
himself
be
given
,
and
given
as
a
covenant
to
persons
:
So
saith
the
Text
,
I
will
give
thee
for
a
covenant
;
Here
you
see
Christ
passed
to
persons
,
not
with
a
supposition
,
that
when
persons
do
believe
he
shall
be
theirs
,
and
they
his
,
but
,
I
will
give
thee
for
a
covenant
to
open
the
blind
eyes
;
Here
is
not
the
eyes
opened
before
Christ
comes
,
but
Christ
comes
when
the
ey●
are
blind
,
and
when
he
comes
,
he
opens
the
eyes
that
are
blind
.
But
to
go
further
;
Let
us
suppose
,
that
coming
into
this
place
,
is
spoken
of
believing
:
Ye
will
not
come
to
me
,
that
ye
might
have
life
;
it
cannot
follow
,
that
although
there
be
no
life
till
believing
,
therefore
there
can
be
no
union
till
believing
:
I
say
,
if
it
possibly
might
be
imagined
,
that
there
may
not
be
life
from
Christ
,
till
believing
,
yet
it
follows
not
,
that
there
must
be
believing
before
there
is
union
.
Nay
,
beloved
,
there
is
nothing
cleerer
in
all
the
world
then
this
principle
;
namely
,
Suppose
there
cannot
be
life
before
there
be
believing
,
yet
there
must
be
union
before
there
can
be
life
fetched
from
Christ
;
I
say
,
there
must
be
union
before
believing
can
fetch
life
from
Christ
:
For
,
suppose
that
the
fruit
upon
a
branch
should
have
such
a
faculty
to
draw
life
into
the
branch
from
the
root
;
though
this
would
be
a
strange
conceit
,
that
the
fruit
growing
upon
a
tree
,
should
have
a
faculty
to
draw
life
from
the
root
to
the
branch
,
whereas
the
root
communicates
life
to
the
branch
,
and
the
branch
by
vertue
of
that
life
communicated
,
brings
forth
fruit
.
But
yet
,
suppose
the
fruit
should
draw
life
into
the
branch
from
the
root
,
that
is
,
suppose
that
faith
which
is
a
fruit
,
growing
upon
a
member
of
Christ
,
that
is
a
Believer
,
and
a
branch
of
that
body
;
suppose
that
faith
this
fruit
should
have
such
a
faculty
to
draw
life
from
Christ
the
root
into
the
branch
,
yet
it
is
impossible
that
faith
should
draw
life
into
the
branch
,
till
the
branch
be
united
unto
the
stock
▪
For
,
beloved
,
that
is
Christs
comparison
:
I
am
the
Vine
,
ye
are
the
branches
;
Now
,
take
this
comparison
;
suppose
a
branch
growing
upon
a
wilde
Olive
,
is
cut
off
from
the
wilde
Olive
,
and
for
the
present
it
is
not
united
to
the
good
Olive
tree
;
Now
,
can
a
wilde
Olive
,
or
suppose
it
to
be
a
good
Olive
upon
this
branch
of
the
wilde
tree
,
can
this
fruit
upon
the
branch
draw
life
from
the
root
of
the
good
Olive
tree
,
while
it
is
separated
and
laid
aside
,
and
is
not
united
to
the
good
Olive
,
from
which
root
it
must
draw
life
?
It
is
known
to
all
men
,
that
communion
is
the
fruit
of
union
;
there
is
no
participation
nor
communion
of
any
thing
that
is
Christs
,
but
as
it
doth
flow
from
union
with
Christ
;
so
that
either
you
must
say
,
that
faith
which
you
speak
of
,
is
not
of
Christ
the
root
,
but
hath
some
other
root
and
fountain
from
whence
it
hath
its
being
and
essence
;
or
else
you
must
confesse
,
if
Christ
be
the
root
,
then
it
must
come
from
Christ
by
vertue
of
union
of
a
Believer
to
Christ
first
.
Finally
,
suppose
it
should
be
,
that
coming
is
believing
;
suppose
that
this
life
spoken
of
here
,
is
not
in
persons
till
they
do
believe
:
What
is
meant
by
life
here
?
Beloved
,
I
beseech
you
consider
,
the
Apostle
tells
us
,
our
life
is
hid
with
Christ
in
God
;
and
Christ
is
the
life
of
the
world
,
that
is
,
of
the
elect
.
It
seems
then
that
the
life
of
every
elect
person
hath
a
being
in
Christ
,
before
he
doth
believe
;
believing
therefore
doth
not
produce
a
new
life
that
was
not
before
,
only
it
manifests
that
life
which
was
before
;
and
it
makes
that
life
which
was
before
,
an
active
life
;
or
is
an
instrument
by
which
that
life
that
is
hid
in
Christ
,
doth
now
after
believing
,
become
an
active
and
appearing
life
in
this
person
.
So
that
all
that
can
be
made
of
this
,
is
but
this
;
till
believing
,
there
is
no
activenesse
of
the
life
of
Christ
in
the
person
that
is
elected
,
his
life
is
in
Christ
,
and
was
in
Christ
,
and
reserved
in
Christ
,
till
the
time
of
believing
for
him
;
and
then
doth
he
the
elect
person
,
become
active
in
life
,
when
Christ
doth
give
him
to
believe
actually
.
But
to
say
that
this
believing
should
give
the
first
being
of
that
life
that
should
be
in
persons
,
is
to
say
,
there
is
not
the
life
of
the
elect
persons
in
Christ
before
they
do
believe
.
In
a
word
,
beloved
,
I
shall
seriously
desire
you
,
that
with
candidness
and
ingenuity
of
spirit
,
you
would
take
into
your
consideration
,
those
dangerous
consequences
that
must
of
necessity
follow
,
if
you
will
receive
this
for
a
Principle
,
that
there
is
no
justification
and
union
at
all
belonging
unto
elect
persons
,
till
they
do
actually
believe
in
Christ
,
;
I
say
,
If
this
be
maintained
,
dangerous
consequences
must
needs
follow
upon
it
;
if
persons
are
not
united
unto
Christ
,
and
doe
not
partake
of
justification
before
they
doe
believe
,
but
that
believing
is
the
instrument
by
which
they
are
first
united
,
then
mark
what
will
follow
upon
it
.
First
this
,
that
in
some
respect
there
will
be
a
bringing
to
life
again
the
covenant
of
works
.
How
will
that
be
,
will
you
say
?
I
beseech
you
consider
it
well
;
The
Apostle
will
tell
you
so
as
well
as
I
:
The
Lord
told
Adam
at
first
,
Doe
this
and
live
;
If
thou
wilt
enter
into
life
,
keep
the
Commandements
,
saith
Christ
to
the
rich
man
:
And
the
Apostle
in
the
10.
Chap.
to
the
Romans
,
about
the
4.
and
5.
verses
,
tells
us
of
the
covenant
of
Works
cleerly
:
Moses
,
saith
he
,
describing
the
righteousnesse
of
the
Law
,
saith
thus
:
He
that
doth
these
things
,
shall
even
live
in
them
;
mark
here
the
covenant
of
Works
,
out
of
these
expressions
,
is
this
;
namely
,
for
persons
to
do
,
that
they
may
live
:
The
covenant
of
Grace
runs
upon
contrary
terms
;
men
must
first
live
,
that
they
may
doe
:
God
in
his
covenant
of
Grace
,
gives
life
first
,
and
from
life
comes
doing
.
In
the
covenant
of
Works
,
there
must
be
first
doing
for
life
.
Object
.
But
you
will
say
,
how
doth
this
follow
out
of
this
conceit
,
that
men
must
believe
,
before
they
shall
live
in
Christ
.
Answ.
I
answer
,
thus
;
you
must
of
necessity
presse
upon
your selves
these
terms
,
or
such
like
,
I
must
do
,
that
I
may
have
life
in
Christ
,
I
must
believe
,
there
is
no
life
till
I
do
believe
;
now
,
if
there
must
be
living
first
,
then
there
is
doing
before
living
.
Object
.
But
it
may
be
you
will
say
,
Faith
is
opposed
to
Works
and
doing
.
Ans.
I
answer
,
when
it
is
opposed
to
Works
,
it
be
understood
objectively
,
that
is
,
it
is
understood
of
Christ
believed
on
,
and
not
of
the
act
it self
of
believing
;
for
it
is
certain
,
beloved
,
our
act
of
believing
,
is
as
much
our
doing
,
as
our
acts
of
love
,
or
our
acts
of
charity
,
even
as
much
our
doing
as
any
of
these
.
So
that
here
must
first
be
doing
before
life
be
obtained
;
if
persons
must
first
believe
before
they
have
union
with
Christ
.
Secondly
,
if
there
must
be
our
act
of
believing
before
there
be
participating
in
Christ
,
then
mark
what
will
follow
;
those
sins
which
were
once
laid
upon
Christ
,
and
taken
away
from
the
elect
;
for
they
could
not
be
laid
upon
him
,
unlesse
they
were
taken
from
them
,
they
are
,
it
seems
,
returned
back
again
,
upon
this
Believer
,
whereas
they
were
charged
upon
Christ
,
whereas
Christ
once
paid
the
full
price
,
whereas
upon
the
paiment
of
this
price
,
there
was
acknowledged
full
satisfaction
;
so
that
those
sins
were
once
blotted
out
;
I
say
,
if
there
must
be
believing
before
there
be
union
with
,
or
interest
in
Christ
,
it
must
necessarily
follow
,
that
till
such
believing
,
the
person
of
that
elect
,
doth
beare
his
own
transgression
,
and
is
chargeable
for
his
owne
transgressions
,
and
his
transgressions
are
imputed
unto
him
.
But
how
can
it
stand
with
the
glory
of
the
Redemption
of
Christ
,
that
Christ
should
have
all
iniquity
laid
upon
himself
,
carring
all
iniquity
like
the
Scape
Goat
into
the
Land
of
forgetfulnesse
,
and
yet
till
the
time
of
that
elect
,
persons
believing
these
sins
are
returned
from
the
Land
of
forgetfulness
whither
they
were
once
carryed
,
and
they
are
afresh
charged
upon
this
person
agine
.
Did
Christ
bear
them
away
?
and
did
Christ
return
them
back
again
?
Where
did
you
ever
finde
,
that
sin
once
taken
away
,
and
carryed
away
by
Christ
from
the
person
offending
,
did
returne
back
again
upon
the
person
from
whom
Christ
took
it
way
?
Thirdly
,
suppose
this
,
that
men
have
no
interest
in
Christ
till
actually
they
do
believe
in
him
,
then
it
must
follow
,
that
these
persons
,
till
they
are
actually
believers
,
are
under
the
hatred
of
God
:
For
,
if
they
bear
their
own
transgressions
themselves
,
then
God
being
a
jealous
God
,
his
holy
and
pure
nature
everlastingly
hating
iniquity
,
and
also
the
person
upon
whom
iniquity
is
charged
;
there
must
be
a
hatred
of
God
upon
these
persons
till
they
do
believe
;
and
to
conceive
that
God
doth
hate
these
persons
,
is
to
conceive
that
God
may
love
and
hate
the
same
person
,
whereas
he
saith
,
in
the
19.
Chap.
to
the
Romans
,
concerning
Jacob
,
that
being
yet
unborn
,
Jacob
have
I
loved
;
here
you
see
love
is
communicated
to
Jacob
,
being
yet
unborn
.
Now
mark
,
Jacob
when
he
was
not
yet
born
,
was
not
an
actuall
believer
,
till
after
times
,
Jacob
was
not
come
to
believe
.
Well
,
had
Jacob
no
interest
in
Christ
and
the
love
of
God
till
such
time
as
he
did
believe
?
Yea
,
bee
had
so
saith
the
Text.
I
,
but
yet
Iacob
must
be
hated
till
he
doth
believe
,
because
Jacob
,
till
he
doth
believe
,
must
bear
his
own
transgressions
;
so
that
here
must
be
at
the
●ame
time
,
upon
the
same
person
,
both
the
love
and
hatred
of
God
,
and
how
can
these
contraries
stand
together
?
Yet
again
;
Suppose
persons
have
no
interest
in
Christ
untill
they
d●e
actually
believe
,
it
must
follow
from
thence
necessarily
,
that
there
is
a
believing
in
such
persons
before
they
have
union
with
Christ
,
and
then
you
must
make
some
other
root
from
whence
this
believing
of
persons
must
spring
;
as
for
Christ
,
it
hath
nothing
to
do
with
him
,
for
he
hath
nothing
in
regard
of
communicating
his
Grace
&
Spirit
to
do
with
them
;
but
they
are
Beuevers
,
and
their
believing
is
that
which
knits
the
knot
between
Christ
and
them
;
Whence
comes
this
believing
?
where
is
the
root
of
it
?
Is
Christ
the
root
?
then
have
they
first
union
with
Christ
,
that
they
may
receive
it
from
him
;
then
must
they
first
be
united
unto
Christ
,
and
made
one
with
him
,
and
live
in
him
,
and
by
vertue
of
union
with
him
,
receive
this
faith
as
a
fruit
of
that
union
.
If
it
proceed
from
some
other
root
,
I
beseech
you
consider
how
it
can
be
,
and
how
can
this
be
avoided
,
but
that
this
conceit
must
needs
be
exceeding
derogatory
to
Christ
,
to
make
another
foundation
besides
Christ
,
whereas
in
Heb.
12.
it
is
expresly
said
there
,
Christ
is
the
author
as
well
as
the
finisher
of
faith
?
Beloved
,
upon
these
confiderations
,
for
my
own
part
,
I
have
receiv'd
this
principle
that
I
have
delivered
unto
you
,
and
meerly
the
vindication
of
the
glorious
priviledges
which
are
proper
&
peculiar
unto
Christ
alone
,
is
the
occasion
that
I
do
refer
the
being
of
faith
it self
unto
Christ
,
and
to
nothing
else
in
the
world
,
and
that
I
may
uphold
these
particular
and
glorious
prerogatives
that
are
proper
to
Christ
,
that
he
may
not
be
robbed
of
any
of
them
.
To
this
end
,
I
deliver
it
to
you
,
that
elect
persons
have
a
participation
and
share
in
Christ
himself
,
even
before
they
do
beleive
,
&
let
none
conceive
that
this
takes
away
or
diminisheth
from
the
prerogative
of
believing
neither
.
For
there
are
glorious
things
done
by
faith
unto
believers
,
God
hath
honoured
it
above
all
meer
creaturs
in
the
world
;
he
hath
made
it
the
conduit
pipe
for
the
conveyance
of
all
that
peace
and
comfort
;
nay
,
of
al
that
strength
which
believers
have
all
their
lives
;
no
faith
,
no
comfort
;
no
faith
,
no
peace
of
conscience
;
no
faith
,
no
plesure
to
walk
with
God
:
through
faith
Christ
conveys
himself
in
speaking
peace
to
the
foul
,
in
bidding
the
soul
be
of
good
cheer
;
the
soul
lies
in
darknes
,
while
it
lies
in
unbelief
.
But
still
that
which
is
proper
&
peculiar
to
Christ
alone
,
is
not
to
be
ascribed
unto
believing
.
I
should
now
proceed
(
having
as
well
as
I
can
,
taken
away
the
rubs
)
to
that
which
I
purpose
to
follow
.
But
the
time
is
past
.
SERMON
IX
1
John
2.
vers.
1
,
2.
If
any
man
sin
,
wee
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
&c.
WEe
have
considered
already
the
Office
of
Christ
here
spoken
of
;
his
Advocateship
:
We
have
considered
the
cause
he
manages
,
&
also
the
persons
whose
cause
it
is
that
he
doth
manage
.
The
cause
he
manageth
,
is
in
behalfe
of
the
sinnes
of
his
people
,
and
the
persons
are
not
present
Believers
,
but
all
elected
persons
,
though
yet
unbelievers
:
Wee
further
considered
,
the
indowments
and
qualifications
of
Christ
unto
this
Office
.
First
,
he
is
Christ
that
is
called
of
God
unto
it
,
and
furnished
by
God
for
it
.
Secondly
,
he
is
Jesus
,
he
takes
no
cause
in
hand
,
but
he
saves
his
client
.
Thirdly
,
he
is
Christ
Jesus
the
Righteous
,
the
efficacy
of
the
plea
of
Christ
lyeth
in
this
righteousness
of
his
,
that
being
the
soule
hinge
upon
which
the
doore
turneth
.
In
the
large
opening
of
this
righteousness
unto
you
,
I
spake
first
,
negatively
.
The
plea
that
prevails
for
the
discharge
of
●in
,
is
not
our
works
;
no
,
not
our
faith
;
but
it
is
the
righteousness
of
Christ
himself
that
onlyserves
to
make
up
the
strength
of
this
plea
:
Secondly
,
affirmatively
;
There
is
,
First
,
an
active
righteousness
of
Christ
;
For
,
by
the
obedience
of
one
man
,
many
shall
be
made
righteous
,
Rom.
5.19
.
Secondly
,
the
passive
righteousness
of
Christ
:
The
blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
sin
,
1
Joh.
1.7
.
But
it
is
the
divine
righteousness
,
or
dignity
of
the
divine
God-head
that
adds
an
efficacy
and
life
,
and
vertue
,
making
the
active
and
passive
righteousness
of
Christ
a
compleat
righteousnesse
,
that
wee
might
be
compleat
in
him
;
and
we
gave
a
touch
to
you
,
wherein
the
efficacy
of
the
plea
of
this
righteousness
stands
.
The
efficacy
of
it
stands
in
the
satisfaction
that
righteousness
hath
made
to
the
justice
of
God
.
In
judgment
there
are
but
two
wayes
to
be
acquitted
,
either
just
proof
,
that
the
person
upon
triall
is
not
guilty
,
or
being
guilty
,
the
Law
is
already
satisfied
.
The
strength
of
the
plea
of
the
righteousnesse
of
Christ
,
insists
not
upon
the
first
way
,
he●
grants
the
persons
whose
cause
he
pleads
,
had
for
matter
of
fact
,
done
the
thing
that
is
charged
;
but
the
strength
of
his
plea
is
,
that
the
Law
on
their
behalf
is
satisfied
already
.
This
latter
plea
being
good
,
hath
the
like
force
for
acquittance
and
discharge
as
the
former
hath
;
So
that
the
sentence
of
judgement
can
no
more
passe
upon
the
person
for
whom
the
Law
is
satisfied
,
then
it
can
upon
persons
that
never
transgressed
the
Law
.
Now
it
remains
to
be
considered
by
way
of
objection
out
of
the
premises
,
how
this
can
be
,
that
the
justice
of
God
should
be
satisfied
,
seeing
the
satisfaction
of
justice
is
the
bringing
of
a
recompence
to
answer
in
proportion
for
the
offence
that
is
committed
.
The
ground
of
the
objection
is
this
,
all
that
Christ
,
as
man
,
brings
unto
God
,
comes
short
to
make
a
full
recompence
.
I
told
you
before
,
that
the
divine
righteousness
is
that
that
makes
the
righteousnesse
compleat
,
and
that
a
meer
humane
righteousnesse
is
not
able
to
effect
,
till
it
be
infinite
,
or
be
made
infinite
by
the
divine
righteousnesse
.
Now
,
when
Christ
brings
a
recompence
to
the
Father
for
the
transgressions
of
men
,
that
that
he
brings
to
him
by
way
of
recompence
,
should
not
be
that
which
was
his
own
before
.
Now
,
what
ever
the
divine
righteousness
is
,
that
i●
Gods
own
,
the
active
and
passive
obedience
of
Christs
human
nature
,
that
is
brought
to
him
,
but
the
divine
righteousness
is
not
brought
.
You
will
say
,
this
is
just
as
one
man
oweth
another
an
hundred
pounds
,
and
he
sueth
this
man
for
it
;
now
,
the
debtor
,
he
cannot
raise
above
ten
pounds
of
this
money
:
but
the
creditor
must
make
it
up
out
of
his
own
purse
.
So
then
here
is
the
ground
of
the
objection
,
and
the
truth
is
,
this
matter
contains
in
it
,
the
depth
of
the
mysterie
of
the
Gospel
,
that
justice
should
be
satisfied
by
bringing
a
recompence
for
transgression
,
and
yet
the
recompence
,
as
it
is
brought
,
is
not
so
much
as
will
answer
the
injury
that
is
done
of
it self
.
It
is
true
,
there
is
enough
in
the
divine
Righteousnesse
to
make
the
satisfaction
for
the
injury
done
;
But
how
is
this
divine
Righteousnesse
brought
?
It
is
most
certainly
true
,
therefore
,
even
where
there
is
satisfaction
of
justice
in
this
case
,
there
is
also
mercy
too
:
For
,
although
God
be
just
to
forgive
sin
,
yet
observe
the
phrase
well
,
you
shall
finde
,
that
where
the
Apostle
speaks
of
justice
in
this
act
of
forgiveness
of
sinz
,
he
speaks
of
mercy
too
:
You
know
,
to
forgive
a
thing
is
an
act
of
grace
and
mercy
;
yet
,
even
while
there
is
forgivenes
there
is
manifested
the
act
of
justice
,
Justice
it selfe
takes
its
course
,
even
while
there
is
forgivness
.
But
this
,
you
will
say
,
doth
not
resolve
the
question
:
Where
can
there
be
a
satisfaction
of
justice
,
seeing
there
is
not
brought
by
way
of
recompence
,
that
which
might
be
proportionable
to
the
injury
done
?
Answ.
1.
First
of
all
,
justice
is
satisfied
in
the
strictest
sense
,
when
there
is
such
a
plenary
and
equivalent
recompence
given
,
that
the
person
injured
thereby
,
is
in
as
good
estate
every
way
,
as
he
was
before
the
injury
done
:
When
a
man
is
trespassed
against
,
and
doth
sue
the
man
for
this
trespasse
,
and
when
the
man
doth
make
up
,
and
bring
in
as
much
recompence
as
the
injury
commeth
to
;
so
that
the
party
trespassed
is
worth
as
much
as
he
was
before
,
here
is
a
plenary
satisfaction
of
justice
.
Now
comes
in
the
objection
,
and
sayes
,
that
the
justice
of
God
cannot
be
said
to
be
so
satisfied
,
because
the
active
and
passive
obedience
of
Christ
,
as
humane
,
bring
not
in
so
much
to
God
as
the
injury
comes
to
,
and
what
is
from
the
Godhead
,
is
Gods
own
before
.
Secondly
,
therefore
some
say
,
that
there
is
a
satisfying
justice
properly
,
though
there
be
not
a
full
recompence
,
as
in
every
point
to
answer
the
injury
done
;
I
will
but
give
you
a
familiar
illustration
of
it
,
that
you
may
not
say
,
it
is
not
unknown
,
and
an
unheard
of
thing
,
that
justice
is
satisfied
,
although
no
plenary
recompence
in
the
former
sense
for
satisfaction
be
brought
.
Suppose
one
man
murther
another
,
an
ordinary
case
;
now
,
for
a
plenary
recompence
to
the
injury
done
,
he
that
is
slain
must
be
in
statu
quo
prius
,
that
is
,
he
that
is
slain
must
be
made
alive
again
;
and
till
that
person
slain
be
restored
to
life
,
here
is
not
a
compleat
recompence
made
.
But
how
is
it
possible
,
that
any
man
that
hath
committed
murther
,
should
make
this
full
and
plenary
recompence
to
the
person
that
is
injured
?
He
cannot
restore
life
to
him
again
;
and
yet
for
all
this
,
although
he
cannot
bring
in
a
full
recompence
in
this
way
,
this
man
may
properly
satisfie
justice
:
For
,
if
life
answer
for
life
,
if
the
murtherer
be
executed
,
the
Law
and
Justice
may
truly
be
said
to
be
satisfied
.
Here
then
they
say
,
that
there
may
be
satisfaction
of
justice
,
and
yet
not
the
fulnes
of
recompence
in
the
strictest
sense
brought
in
.
Justice
,
I
say
,
is
satisfied
in
this
respect
,
because
here
is
as
much
brought
in
by
way
of
recompence
,
as
is
possible
to
be
had
.
You
know
,
beloved
,
you
have
a
Proverb
,
Where
there
is
nothing
to
be
had
,
the
King
must
lose
his
right
:
when
a
man
payes
all
that
ever
he
hath
,
he
can
pay
no
more
,
he
doth
satisfie
justice
.
In
this
sense
justice
is
said
to
be
satisfied
,
when
the
Law
of
justice
is
satisfied
;
and
so
the
satisfying
of
justice
doth
not
necessarily
imply
the
fulness
of
recompence
in
the
strictest
sense
,
according
to
the
injury
done
.
How
cometh
it
to
passe
,
when
a
murtherer
is
executed
,
that
upon
this
execution
of
the
murtherer
onely
,
the
Law
doth
esteem
this
tobe
a
recompence
,
and
justice
to
be
satisfied
,
though
it
be
not
a
plenary
recompence
answering
the
injury
that
is
done
;
but
onely
as
it
answers
to
the
Law
,
that
is
the
rule
of
justice
,
so
it
is
satisfaction
:
Even
so
,
say
they
,
the
justice
of
God
is
truly
satisfied
,
when
the
will
and
pleasure
of
God
is
fulfilled
,
whether
or
no
there
be
a
bringing
in
a
full
and
plenary
recompence
.
If
the
will
and
pleasure
of
God
be
satisfied
,
concerning
transgression
,
that
satisfaction
of
the
will
of
God
,
is
the
satisfaction
of
the
justice
of
God
.
Now
,
what
is
the
will
of
God
?
It
is
this
,
that
in
the
day
that
man
sins
,
man
must
die
;
either
he
must
doe
it
in
person
,
or
he
must
do
it
by
deputation
,
for
among
men
the
satisfaction
of
the
Law
is
made
,
either
in
the
mans
own
person
that
is
the
debtor
,
or
his
surety
that
will
pay
the
debt
for
him
.
The
Law
in
some
cases
,
looks
more
upon
the
thing
that
is
brought
in
to
answer
to
it
,
than
it
doth
upon
the
person
that
doth
bring
the
thing
in
.
The
justice
of
God
looks
upon
the
fulfilling
of
his
will
,
although
it
be
not
by
the
same
person
that
sinned
;
this
alters
not
the
nature
of
〈◊〉
thing
,
whether
I
my self
pay
the
debt
,
or
an●
ther
for
me
pay
my
debt
,
the
payment
is
sat●
factory
,
so
in
that
the
will
of
God
hath
〈◊〉
utmost
bounds
for
the
satisfying
of
justi●
whereas
transgression
must
be
recompence
with
death
.
Now
,
Christ
the
surety
of
〈◊〉
people
,
going
under
the
punishment
,
and
〈◊〉
filling
the
punishment
,
the
Law
is
satisfied
,
be
cause
every
tittle
of
the
Law
is
fulfilled
,
an●
there
is
nothing
in
the
Law
remaines
to
〈◊〉
answered
.
But
yet
,
thirdly
,
I
say
,
further
,
that
the
satisfaction
of
Christ
is
compleat
,
even
in
th●
strictest
sense
,
although
it
be
granted
that
the
bare
sufferings
and
righteousness
of
the
humane
nature
cannot
effect
it
without
the
divine
nature
,
and
the
righteousnesse
thereof
and
whereas
it
is
urged
,
that
the
righteousness
of
the
divine
nature
is
Gods
own
already
,
it
is
granted
,
and
that
both
because
it
is
essentiall
unto
God
,
and
incommunicable
unto
the
creature
;
therefore
,
and
also
for
the
reasons
alledged
before
in
the
objection
,
it
cannot
be
formally
,
either
the
whole
,
or
any
part
of
our
righteousnesse
;
yet
notwithstanding
the
divine
nature
,
and
so
the
divine
righteousness
doth
so
by
the
Hypostaticall
Union
fit
and
furnish
Christ
to
be
an
All-sufficient
Saviour
,
and
satisfier
,
that
thereby
the
person
of
Christ
is
so
glorious
,
that
his
active
and
passive
obedience
is
thereby
made
of
infinite
worth
and
●alue
,
that
so
he
might
give
satisfaction
for
●s
,
compleat
&
perfect
;
and
that
in
the
strictest
sense
,
making
a
full
reparation
and
restauration
of
all
things
in
the
behalfe
of
the
elect
,
for
whom
he
undertakes
,
and
brings
upon
them
salvation
to
the
uttermost
.
In
brief
,
beloved
,
and
so
to
conclude
this
businesse
,
though
there
may
be
some
hint
given
for
your
better
understanding
,
by
way
of
illustration
,
how
justice
may
be
satisfied
yet
the
truth
is
,
the
fullest
and
most
satisfying
resolution
wherewith
persons
ought
sit
down
without
further
dispute
,
is
not
by
argumentation
,
but
by
divine
faith
.
Suppose
wee
could
not
sound
the
bottome
of
this
Principle
,
that
Gods
justice
should
be
satisfyed
,
yet
we
may
sit
down
as
fully
resolved
that
it
is
satisfyed
,
though
we
know
not
how
it
should
be
so
,
in
that
the
Lord
reveales
to
us
he
is
satisfied
,
whose
word
must
be
more
to
us
then
all
the
evidences
and
demonstrations
in
the
world
can
be
by
way
of
Argument
,
that
here
Christ
is
said
to
be
the
propitiation
for
our
sins
,
that
God
himself
doth
acknowledge
else-where
,
that
he
is
satisfied
.
What
matter
is
it
to
me
how
he
is
satisfied
;
I
mean
,
in
respect
of
resolving
me
by
way
of
Argument
,
how
he
should
be
satisfied
,
his
own●
Word
speaking
it
,
and
resolving
it
to
us
,
is
that
with
which
we
should
sit
down
withall
,
without
any
further
dispute
.
If
therefore
all
this
while
you
cannot
know
how
he
is
satisfied
,
your
believing
upon
the
testimony
of
God●
Word
that
it
is
so
,
may
be
as
full
a
satifaction
to
you
;
yea
may
be
,
a
more
full
resolution
to
your
spirits
,
then
all
the
arguments
and
demonstrations
in
the
world
can
be
.
And
so
I
come
in
brief
,
to
the
last
clause
of
the
Text
;
namely
,
the
issue
of
this
Advocateship
of
Christ
,
in
the
behalf
of
his
people
when
they
sin
.
The
issue
is
this
,
He
is
the
propitiation
for
our
sins
;
I
say
,
the
words
containe
in
them
the
upshot
,
or
the
conclusion
of
the
pleading
of
Christ
,
telling
us
what
this
pleading
of
Christ
comes
to
at
the
last
;
it
comes
to
this
,
that
by
this
pleading
of
his
,
Christ
becomes
the
propitiation
for
our
sins
.
The
main
thing
to
be
considered
here
,
that
wee
may
understand
aright
our
portion
in
this
Grace
,
is
to
know
what
this
propitiation
meaneth
,
or
what
it
is
for
Christ
to
be
a
propitiation
.
Beloved
,
there
is
abundance
of
marrow
and
fatnesse
in
this
very
word
,
and
I
doubt
much
of
it
is
lost
,
in
respect
of
sense
and
comfort
,
for
lack
of
understanding
the
extent
of
the
word
:
That
you
may
the
better
therefore
dive
into
the
mysterie
of
this
Propitiation
,
you
must
understand
,
that
the
word
in
the
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
of
the
same
originall
and
signification
with
the
word
the
Septuagint
translation
doth
use
,
when
they
do
interpret
the
Hebrew
word
that
is
rendred
by
Mercy-seat
,
for
Mercy-seat
is
here
Propitiation
,
he
is
our
Propitiation
,
that
is
,
he
is
our
Mercy-seat
.
And
if
you
would
know
in
Scripture
what
it
is
for
Christ
to
be
our
Mercy-seat
,
look
into
the
16.
Chapter
of
Leviticus
,
and
the
14.
and
15.
verses
,
you
shall
there
finde
the
main
end
,
for
which
this
was
erected
by
the
Lord
;
For
of
all
those
Ordinances
that
the
Lord
did
establish
among
the
Jews
this
Mercy-seat
was
the
uppermost
.
Now
,
if
you
mark
in
the
16.
Chapter
of
Leviticus
,
you
shall
finde
three
things
especially
appropriated
unto
the
Mercy-seat
.
The
first
is
the
sweet
incense
that
none
ought
to
make
upon
pain
of
death
,
but
Aaron
alone
,
that
incense
must
burn
upon
the
Golden
Altar
every
morning
before
the
Mercy-seat
.
Secondly
,
you
shall
finde
that
the
most
notable
of
all
the
Rites
and
Types
of
the
Jews
,
was
to
be
prepared
before
the
Mercy-seat
,
the
Type
of
the
Scape
Goat
with
the
Live
Geat
,
as
you
may
finde
it
registered
there
,
and
handled
at
large
in
that
Chapter
.
The
Live
Goat
must
be
brought
before
the
Mercy-seat
,
and
Aaron
must
lay
his
hand
upon
the
head
of
it
,
and
,
then
the
Scape
Goat
must
be
sent
into
the
Wildernesle
,
and
carry
the
sins
of
the
people
into
a
land
of
forgetfulnesse
.
Thirdly
,
at
this
Mercy-seat
,
as
it
is
in
Exod.
30.
chap.
vers.
6.
the
Lord
did
appoint
to
meet
with
Moses
,
and
there
to
speak
graciously
unto
him
;
and
there
God
will
hear
him
speak
,
and
God
will
be
heard
to
speak
,
and
will
return
his
gracious
answer
at
the
Mercy-seat
.
Well
then
,
to
come
to
the
businesse
in
hand
,
that
I
may
cleer
it
the
better
;
Christ
is
our
Mercy-seat
,
that
is
,
the
incense
,
or
the
sweet
savour
that
smells
with
acceptance
and
delight
in
the
nostrils
of
the
Lord
,
as
I
may
so
speak
;
I
say
,
that
which
makes
a
sweet
savour
,
is
the
Mercy-seat
.
Incense
,
had
it
been
burned
any
where
else
,
(
but
here
according
to
the
appointment
and
commission
of
the
Lord
every
morning
)
the
very
place
it self
,
being
changed
,
would
have
taken
away
the
savour
of
the
Incense
before
the
Lord
,
therefore
the
Mercy-seat
is
that
for
which
the
incense
becomes
a
sweet
savour
;
as
much
as
to
say
,
all
our
prayers
,
and
all
our
duties
and
services
(
notwithstanding
our
sins
,
being
believers
(
become
as
a
sweet
savour
to
the
Lord
,
as
they
are
presented
up
before
the
Mercy-seat
by
Christ
;
he
is
the
Propitiation
then
,
that
is
,
it
is
he
by
whom
our
persons
and
performances
become
a
sweet
savour
to
the
Lord
,
a
sweet
incense
.
Again
,
the
Scape
Goat
and
the
Live
Goat
to
be
slain
,
were
to
be
prepared
before
the
Mercy-seat
,
as
much
as
to
say
,
our
sins
●re
carryed
away
into
a
land
of
forgetfulnesse
by
vertue
of
Christ
;
as
the
Scape
Goat
being
presented
before
the
Mercy-seat
was
made
a
type
capable
to
carry
away
the
sins
of
the
people
in
〈◊〉
a
Land
of
forgetfulnesse
;
So
that
as
we
are
presented
unto
God
,
in
and
through
Christ
,
〈◊〉
our
sins
are
carryed
by
Christ
into
a
land
of
●rgetfulnesse
.
Lastly
,
before
this
Mercy-seat
the
Lord
appeared
,
and
at
the
Mercy-seat
God
will
return
his
gracious
answer
;
as
much
as
to
say
,
in
Christ
,
and
through
Christ
,
the
Lord
returns
●ll
the
gracious
answers
that
are
returned
to
●is
people
upon
earth
;
Not
a
voyce
of
grace
,
●ot
a
voyce
of
peace
,
not
a
voyce
of
comfort
is
●o
be
heard
,
but
at
the
Mercy-seat
:
For
mark
●t
well
,
you
shall
finde
God
hath
made
over
all
●hat
gracious
language
of
heaven
unto
his
Son
Christ
,
and
only
unto
his
Son
Christ
there
●ame
this
voyce
from
heaven
when
he
was
bap●ized
:
This
is
my
beloved
Son
,
in
whom
I
am
●ell
pleased
.
But
upon
the
Mount
the
voyce
was
〈◊〉
little
more
plain
;
for
upon
the
Mount
it
●ith
:
This
is
my
beloved
Son
,
in
whom
I
am
well
●leased
,
hear
him
;
as
much
as
to
say
;
all
the
grace
I
have
to
speak
to
men
,
I
have
put
it
into
the
mouth
of
Christ
my
Son
,
and
not
a
voyce
is
to
be
expected
of
grace
from
me
,
but
as
〈◊〉
cometh
out
of
the
mouth
of
my
Son
;
there
is
not
a
word
of
comfort
to
be
heard
,
but
as
it
is
spoken
from
the
Mercy-seat
;
so
that
putting
these
three
things
together
,
in
respect
of
the
sacrifice
of
the
Scape
Goat
(
the
Text
in
Leviticus
telling
us
of
an
atonement
that
is
made
by
the
presenting
of
this
sacrifice
before
the
Mercy-seat
.
)
In
a
word
,
the
sum
of
all
is
this
:
1.
In
and
through
Christ
our
Advocate
,
we
become
a
sweet
favour
to
the
Lord
.
2.
There
is
an
atonement
made
with
the
Lord
for
us
,
our
sins
being
carryed
into
a
land
of
forgetfulnesse
.
3.
And
in
Christ
,
the
Lord
doth
speak
all
the
gracious
language
of
heaven
,
to
us
.
Now
,
whereas
at
this
Mercy-seat
the
speciall
thing
intimated
unto
us
,
is
the
atonement
that
is
made
.
It
seems
that
propitiation
hath
reference
in
the
signification
of
it
,
to
atonement
,
as
when
a
man
desires
one
that
is
at
variance
with
him
,
that
he
would
be
propitious
,
that
is
to
say
,
he
would
admit
of
a
propitiation
,
or
atonement
,
Now
,
that
you
may
know
what
atonement
is
,
and
so
propitiation
likewise
,
Look
into
the
5.
of
the
Romans
,
and
the
9.
and
10.
verses
,
there
saith
the
Apostle
,
If
when
we
were
enemies
,
we
were
reconciled
to
God
,
●y
the
death
of
his
Son
,
much
more
being
reconci●ed
shall
we
be
saved
by
his
life
.
Reconciliation
,
What
is
that
?
Mark
what
follows
,
and
not
only
so
but
we
rejoyce
in
God
through
our
Lord
Iesus
Christ
,
by
whom
we
have
received
atonement
:
First
,
you
see
he
makes
a
Proposition
hypothetically
,
by
way
of
supposition
:
If
when
we
were
e●emies
we
were
reconciled
,
much
more
being
reconciled
shall
we
be
saved
by
his
life
.
And
in
the
next
words
,
the
Apostle
proves
that
there
is
reconciliation
,
or
rather
shews
the
fruits
of
it
,
being
obtained
:
We
rejoyce
,
saith
he
,
In
what
?
We
rejoyce
in
him
by
whom
we
have
received
the
atonement
.
What
is
atonement
?
Atonement
in
this
place
is
but
the
reconciliation
which
Christ
makes
between
God
and
persons
;
So
that
th●
upshot
is
,
Propitiation
indeed
,
comes
at
the
last
,
or
runs
at
the
last
into
this
cistern
;
namely
,
reconciliation
with
God
;
herein
lyeth
the
efficacy
of
the
plea
of
Christ
for
his
people
committing
sin
:
Christ
is
the
Mercy-seat
,
the
Propitiation
,
the
Atonement
,
or
Reconciliation
.
This
is
the
issue
of
the
plea
of
Christ
;
when
Christ
doth
plead
for
discharge
,
this
pleading
produceth
reconciliation
between
God
and
this
person
.
If
we
could
but
dive
into
the
mysterie
of
reconciliation
between
God
and
us
,
wee
should
then
finde
the
comfort
of
this
Office
of
Christ
to
be
a
propitiation
for
us
.
Now
,
if
you
will
know
what
this
reconciliation
is
,
which
is
indeed
an
interpretation
of
propitiation
:
observe
,
I
pray
you
,
beloved
,
how
the
Apostle
doth
illustrate
it
in
the
2.
chapter
of
the
Epistle
to
the
Ephesians
.
and
the
13.
verse
:
You
that
were
sometimes
afar
off
,
hath
he
made
nigh
by
the
blood
of
Christ
.
Reconciliation
is
making
nigh
those
persons
who
were
sometimes
afarre
off
;
and
that
you
may
the
better
understand
this
being
afarre
off
,
look
into
the
1.
chapter
of
the
Epistle
to
the
Colossians
,
the
21
,
and
22.
verses
,
the
Apostle
there
will
tell
you
,
in
what
respect
the
members
of
Christ
,
the
elect
are
said
to
be
afarre
off
:
You
who
were
sometimes
alienated
,
&
strangers
,
&
enemies
in
your
minds
by
wicked
works
,
hath
he
now
reconciled
.
So
then
to
be
afarre
off
,
and
of
afarre
off
to
be
made
,
nigh
,
is
as
much
as
to
say
,
that
persons
who
were
alienated
in
respect
of
enmitie
,
in
their
mindes
,
in
regard
of
wicked
works
,
these
persons
,
notwithstanding
all
that
enmity
,
in
respect
of
wicked
works
,
they
are
made
nigh
,
they
are
reconciled
.
You
know
well
,
in
respect
of
the
persons
of
men
,
who
are
elected
persons
,
they
are
from
all
eternity
in
the
purpose
of
God
,
made
nigh
by
the
vertue
of
the
blood
of
Christ
,
that
in
time
should
be
shed
,
which
vertue
of
that
blood
is
effectuall
in
the
eyes
and
thoughts
of
God
from
all
eternity
,
so
that
although
in
respect
of
the
nature
of
wicked
works
there
be
a
separating
and
an
alienating
nature
and
quality
,
yet
in
regard
of
the
efficacy
of
the
blood
of
Christ
,
being
in
force
with
God
,
the
persons
who
are
elected
in
the
thoughts
of
God
,
are
nigh
to
him
in
purpose
,
from
eternity
.
So
that
alienation
and
estrangement
,
in
respect
of
eternity
against
God
,
is
not
to
be
understood
,
as
if
elect
persons
were
in
very
deed
,
and
properly
at
any
time
decreed
to
be
separated
absolutely
from
God
;
no
,
God
had
them
in
his
thoughts
,
as
the
objects
of
his
love
from
eternity
,
and
these
thoughts
of
being
nigh
were
intended
to
be
executed
through
that
blood
that
was
continually
in
his
eye
:
But
,
saith
the
Apostle
,
you
that
were
alienated
in
your
mindes
through
wicked
works
;
that
is
,
you
who
so
far
forth
as
you
wrought
wicked
works
,
had
that
in
you
,
which
in
its
own
nature
was
the
cause
of
alienation
,
and
could
not
admit
of
your
being
neer
,
and
being
in
the
thoughts
of
Gods
love
,
till
there
were
reconciliation
made
:
by
Christ
hath
he
made
nigh
;
that
is
,
whereas
these
wicked
works
were
those
things
that
did
in
their
own
nature
actually
and
for
the
present
,
make
you
walk
at
a
distance
from
God
,
and
so
in
respect
of
wicked
works
you
were
afarre
off
,
you
are
now
made
nigh
by
the
blood
of
Christ
,
that
is
,
Christ
hath
taken
away
sin
,
the
cause
of
that
distance
between
God
and
you
,
and
also
hath
revealed
himself
unto
you
,
being
Believers
;
and
in
revealing
himself
to
you
,
he
hath
made
known
to
you
the
eternall
counsel
of
God
concerning
your
reconciliation
,
and
that
now
you
are
actually
and
really
in
the
very
bowels
of
God
,
and
also
he
doth
in
some
measure
subdue
and
destroy
the
power
of
Satan
in
those
wicked
works
;
so
that
there
is
now
a
neernesse
;
I
say
,
there
is
a
more
neernesse
even
in
conversation
with
God
,
after
calling
and
believing
,
then
there
was
before
calling
;
and
the
blood
of
Christ
is
that
that
make
persons
who
were
far
off
,
nigh
again
to
God
.
And
this
is
the
reconciliation
;
namely
,
where
as
there
was
a
distance
before
,
there
is
now
a
neernesse
;
and
this
neernes
is
by
the
blood
of
Christ
,
as
by
a
sacrifice
of
propitiation
.
That
you
may
the
better
understand
the
nature
of
reconciliation
with
God
,
you
must
know
,
that
reconciliation
properly
imports
thus
much
,
that
whereas
there
is
variance
,
●●●angement
,
and
a
controversie
between
person
and
person
,
a
person
is
then
said
to
bee
reconciled
,
when
the
breach
is
made
up
,
and
the
controversie
is
ended
,
and
the
quarrell
is
done
,
and
the
persons
at
variance
are
become
friends
again
.
You
know
,
as
long
as
there
is
hitting
in
the
teeth
,
as
long
as
there
is
secret
grudges
,
as
long
as
there
is
objectings
one
against
another
,
and
prosecuting
one
another
in
respect
of
injuries
done
,
so
long
there
is
not
reconciliation
;
When
men
are
reconciled
they
lay
down
the
bucklers
,
they
quarrell
no
more
,
they
fight
no
more
,
but
walk
as
friends
together
.
And
if
they
should
walk
as
friends
in
outward
semblance
,
and
yet
should
bear
rancor
in
their
spirits
one
against
another
,
this
were
but
an
hypocriticall
reconciliation
.
In●cconciliation
,
the
very
heart
it self
is
made
friends
with
persons
reconciled
.
All
this
imports
unto
us
this
much
,
Christ
is
become
to
beleevers
the
atonement
,
one
that
makes
a
peace
with
God
,
he
is
he
that
ends
the
controversie
,
and
the
quarrell
,
between
God
and
them
;
whereas
God
was
injured
,
and
might
have
prosecuted
the
Law
with
violence
upon
us
,
Christ
doth
bring
to
passe
,
that
the
Lord
layes
down
the
buckler
,
to
have
no
more
to
say
against
a
person
,
but
to
become
friends
with
him
.
You
know
,
that
reconciliation
is
such
a
thing
,
as
is
not
only
a
making
friends
to
day
,
but
a
making
friends
so
,
that
there
may
be
a
continuation
of
this
amity
.
You
cannot
call
this
reconciliation
,
when
men
are
brought
together
,
and
their
controversies
are
ended
now
to
day
,
but
upon
the
same
controversie
they
will
fall
out
again
to
morrow
,
here
is
not
reconciliation
;
for
,
in
reconciliation
,
there
must
be
a
burying
of
all
that
which
was
the
subject
&
matter
of
the
quarrel
.
So
Christ
being
our
reconciliation
,
he
making
our
peace
with
God
,
doth
not
bring
God
to
be
friends
with
us
to
day
,
so
as
to
fall
out
with
us
to
morrow
again
;
but
to
be
friends
with
us
for
ever
.
Therefore
by
the
way
know
,
that
every
person
reconciled
unto
God
by
Christ
,
is
not
only
a
person
becoming
a
friend
of
God
now
,
but
a
friend
of
God
for
ever
:
And
as
Christ
doth
take
away
the
present
anger
of
God
against
him
to
day
,
so
he
takes
away
all
quarrels
and
controversies
for
ever
:
So
that
a
person
reconciled
shall
never
have
God
at
controversie
any
more
with
him
.
Some
,
it
may
be
,
do
conceive
,
Christ
doth
reconcile
God
and
us
in
respect
of
sins
that
are
past
;
but
if
I
sin
anew
,
say
they
,
God
must
have
new
controversies
,
and
new
quarrels
.
But
,
beloved
,
remember
this
,
he
did
bear
all
the
iniquitie
at
once
upon
him
;
and
when
he
made
the
reconciliation
with
God
,
he
brought
in
all
the
trangressions
of
men
,
from
first
to
last
,
and
so
ended
the
quarrel
with
God
,
in
respect
of
every
transgression
,
even
for
sins
future
,
as
well
as
for
those
that
are
past
.
He
dealt
so
with
God
,
that
he
did
reconcile
him
to
you
in
respect
of
them
.
So
that
Christ
must
either
leave
out
those
sins
you
think
breaks
the
peace
with
God
in
the
agreement
he
made
;
or
,
if
he
did
not
leave
them
out
,
then
that
reconciliation
doth
as
much
concern
those
sins
,
as
other
transgressions
already
committed
.
Now
,
think
whether
of
these
be
true
doctrine
,
either
that
Christ
should
leave
some
sins
out
,
that
are
brought
now
again
into
controversie
,
and
so
God
be
again
at
controversie
,
and
begin
to
fall
out
with
persons
for
them
;
or
whether
he
make
agreement
for
all
,
and
all
comes
into
reconciliation
.
Therefore
,
I
say
,
suppose
two
men
are
at
variance
,
they
have
a
hundred
actions
one
against
another
;
a
friend
comes
in
and
agitates
to
make
up
the
businesse
between
them
,
he
brings
in
every
one
of
these
hundred
actions
to
this
agreement
,
he
dealeth
so
with
them
,
that
all
the
controversie
between
them
in
respect
of
these
actions
shall
die
;
and
so
he
makes
them
friends
.
Now
,
I
ask
,
when
all
the
trespasses
and
actions
are
brought
into
the
agreement
,
may
these
men
fall
to
quarrelling
and
suits
of
Law
for
any
of
these
particulars
brought
into
the
agreement
?
They
cannot
do
it
,
beloved
,
if
Christ
brought
in
all
the
transgressions
of
his
people
into
the
agreement
,
and
they
were
all
satisfied
for
,
by
him
,
every
one
of
them
:
His
blood
cleanseth
from
all
sin
,
as
saith
the
Apostle
:
I
say
,
if
all
were
brought
into
agreement
at
once
,
how
cometh
it
to
passe
,
that
God
should
again
fall
out
,
and
be
at
controversie
with
men
for
any
of
these
sins
that
were
in
the
agreement
before
in
that
reconciliation
made
?
Therefore
,
know
for
certain
,
for
your
everlasting
and
eternall
consolation
,
that
there
is
nothing
shall
be
able
to
separate
you
from
the
love
of
God
in
Christ
,
nothing
shall
make
a
breach
between
God
and
you
,
who
are
the
people
of
God
.
Every
sin
which
in
its
own
nature
indeed
makes
a
breach
,
is
taken
into
the
agreement
that
Christ
makes
with
the
Father
;
and
if
there
should
be
such
an
objection
rising
in
your
hearts
when
you
haue
committed
a
sin
,
now
God
is
at
controversie
with
me
for
this
.
A●k
your
he
arts
this
question
:
Was
this
sin
brought
into
the
agreement
of
reconciliation
,
or
was
it
left
out
?
Did
God
accept
of
the
reconciliation
when
this
transgression
was
in
the
agreement
?
how
can
he
then
fall
out
again
for
this
that
was
in
his
thoughts
when
reconciliation
was
made
?
But
this
may
seem
to
be
but
discourse
only
,
and
therefore
take
a
view
of
some
passages
of
Scripture
,
whereby
you
shall
see
as
cleer
as
the
light
,
that
Gods
reconciliation
to
men
,
is
one
entire
and
simple
act
.
This
reconciliation
being
once
made
,
there
is
no
more
quarrell
and
controversie
that
God
should
prosecute
these
persons
reconciled
.
Look
into
the
9.
Chapter
of
Daniel
,
and
the
24.
verse
,
there
is
a
time
mentioned
of
making
reconciliation
;
if
you
look
into
the
Prophesie
,
you
shall
therein
see
the
effects
that
do
accompany
the
reconciliation
made
.
I
have
heretofore
recited
other
effects
unto
you
,
but
not
this
:
Seventy
weeks
saith
he
,
shall
be
determined
upon
thy
people
and
holy
City
;
for
what
?
for
the
finishing
of
transgression
,
for
the
making
an
end
of
sin
,
and
making
reconciliation
for
iniquity
,
and
bringing
in
of
everlasting
righteousnes
.
Observe
it
well
,
when
reconciliation
is
made
,
then
there
is
an
end
of
the
matter
that
did
breed
and
feed
the
controversie
and
quarrell
.
When
there
is
a
controversie
of
God
against
a
person
,
the
controversie
must
spring
from
the
sins
of
that
person
;
but
when
there
is
reconciliation
made
,
there
is
a
finishing
of
transgression
,
and
a
putting
an
end
to
sin
.
Take
away
the
cause
and
the
effect
vanisheth
of
it self
;
but
observe
the
Text
a
little
more
yet
to
shew
the
unchangeablenesse
of
this
reconciliation
,
when
reconciliation
is
made
,
there
is
,
saith
he
,
in
the
next
word
,
brought
in
everlasting
righteousnes
.
Righteousnesse
,
as
you
have
heard
before
,
is
that
that
doth
both
beget
,
and
feed
,
and
preserve
peace
and
reconciliation
with
God
.
So
then
,
this
fountain
of
righteousnesse
must
bee
drawn
dry
,
before
the
peace
that
is
made
by
this
fountain
can
be
wasted
.
How
comes
it
to
passe
a
Lamp
goeth
out
,
but
because
the
oyl
is
wast●d
that
feeds
the
Lamp
:
so
the
righteousnesse
of
Christ
is
the
oy●
that
feeds
the
reconciliation
made
:
Either
this
righteousnesse
must
be
spent
,
or
the
Lamp
of
peace
cannot
go
out
.
But
,
saith
the
Holy
Ghost
,
there
is
brought
in
upon
reconciliation
,
everlasting
righteousnesse
;
So
that
it
is
cleer
,
when
God
reconciles
himself
to
persons
,
they
are
reconciled
for
ever
to
him
.
Consider
also
that
excellent
expression
in
54.
of
Isa.
in
the
9.
and
10.
verses
:
This
is
to
me
,
saith
the
Lord
,
as
the
waters
of
Noah
:
For
,
as
I
have
sworn
that
the
waters
of
Noah
shal
no
more
go
over
the
earth
;
so
have
I
sworn
that
I
wil
not
be
wroth
with
thee
,
nor
rebuke
thee
any
more
;
the
mountains
shal
depart
,
and
the
hils
shal
be
removed
,
but
my
loving
kindnes
shal
not
depart
from
thee
,
saith
the
Lord
,
that
hath
mercy
on
thee
.
The
very
expresse
words
shew
the
excellent
qualities
of
that
reconciliation
that
is
produced
by
the
bringing
in
o●
a
better
covenant
there
spoken
of
.
Mark
it
well
,
I
beseech
you
,
for
there
are
admirable
expressions
in
it
:
The
thing
God
proclaims
is
this
,
That
he
will
not
be
wroth
;
that
he
will
not
fall
out
any
more
with
his
people
;
and
this
thing
the
Lord
confirms
by
an
oath
:
as
I
have
sworn
that
the
waters
of
Noah
shall
be
no
more
upon
the
earth
:
so
have
I
sworn
I
will
not
he
wroth
with
thee
,
nor
rebuke
thee
any
more
.
You
see
here
the
confirmation
of
it
by
an
oath
,
and
what
can
be
more
binding
then
the
oath
of
God
?
Well
,
secondly
,
take
notice
of
the
continuance
of
this
:
He
hath
sworn
,
and
will
not
be
wroth
,
nor
rebuke
,
but
how
long
will
not
he
be
wroth
,
nor
rebuke
?
Even
so
long
as
flouds
shall
cease
to
drown
the
world
.
God
hath
sworn
,
that
till
the
world
shall
be
drowned
with
water
again
,
God
will
not
be
wroth
with
his
people
;
so
saith
the
Text
:
As
long
as
water
shall
not
come
upon
the
earth
,
nay
longer
,
if
longer
may
be
,
The
mountains
shall
depart
,
and
the
hills
shall
be
removed
,
but
my
loving
kindnes
shall
not
depart
from
thee
as
much
as
to
say
,
the
loving
kindnesse
of
God
shall
remain
stedfast
to
the
people
reconciled
to
him
,
even
longer
then
the
mountains
shall
stand
fast
,
and
the
hills
unremoved
.
This
I
say
is
established
by
such
a
firm
covenant
,
by
such
an
oath
,
and
out
of
the
mouth
of
so
glorious
a
Lord
,
that
the
hearts
of
Gods
people
may
be
established
and
secure
,
that
God
will
not
be
wroth
with
them
.
Object
.
But
where
as
some
may
say
the
Lord
speaks
in
this
place
,
in
the
17.
verse
,
In
a
little
wrath
have
I
hid
my
face
for
a
moment
;
therefore
it
seems
it
is
not
to
be
taken
for
such
a
perpetuall
forbearance
of
wrath
.
Answ.
Consider
,
that
all
along
this
Chapter
the
Prophet
speaks
of
the
Church
of
God
,
in
a
two-fold
estate
:
he
speaks
to
it
one
while
as
it
is
a
wife
of
youth
;
and
another
while
,
as
her
breasts
are
grown
:
As
a
wife
of
youth
;
so
the
Lord
for
a
moment
hid
his
face
;
but
as
a
wise
that
is
grown
up
,
so
the
Lord
will
not
be
wroth
with
her
,
nor
rebuke
her
any
more
.
The
Apostle
Paul
doth
most
excellently
expound
this
different
estate
of
the
Church
,
in
the
time
before
and
after
Christ
:
In
the
3.
Chapter
of
the
Epistle
to
the
Galatians
,
and
the
latter
end
of
that
Chapter
,
and
the
beginning
of
the
4.
Chapter
,
There
was
,
saith
he
,
a
time
of
minority
,
wherein
,
even
an
heir
,
being
but
a
childe
,
differeth
nothing
at
all
,
in
respect
of
outward
carriage
from
a
servant
,
though
even
then
he
be
Lord
of
all
.
In
the
4.
Chap.
and
verse
1.
to
the
Galatians
,
and
this
time
of
being
a
servant
,
is
not
for
ever
,
saith
the
Apostle
,
but
till
the
time
appointed
of
the
Father
.
Here
,
in
respect
of
outward
usage
,
during
this
minority
,
there
is
no
difference
between
such
a
person
,
and
him
that
is
not
an
heir
at
all
,
but
he
is
under
Tutors
,
and
Governours
,
that
is
,
he
feels
alike
of
the
rod
,
and
still
this
is
till
the
time
appointed
of
the
Father
:
See
how
the
Apostle
expounds
the
words
,
even
so
we
saith
he
,
while
we
were
children
in
our
non-age
,
were
in
bondage
under
the
elements
of
the
world
;
we
did
partake
of
the
common
calamities
of
the
world
,
but
how
long
was
this
?
When
the
fulnesse
of
time
was
come
,
God
sent
forth
his
Son
,
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
adoption
of
sons
.
There
was
a
redemption
,
even
in
the
minority
of
the
Church
,
when
the
Church
was
at
the
youngest
age
,
there
was
redemption
,
but
not
a
redemption
in
respect
of
that
which
he
speakes
of
here
,
that
was
a
redemption
from
that
condition
wherein
the
heire
did
not
differ
from
a
servant
;
therefore
,
most
properly
,
according
to
the
coherence
of
the
words
,
the
redemption
most
properly
and
specially
spoken
of
here
,
was
a
redemption
from
a
condition
wherein
they
did
not
differ
from
servants
,
into
a
condition
wherein
they
should
differ
.
So
in
the
54.
Chap.
of
Isaiah
,
verse
8.
there
is
such
a
difference
in
this
two
-
fold
estate
of
the
Church
,
as
is
between
a
wife
of
youth
,
and
a
wife
grown
up
;
What
is
that
,
you
will
say
?
I
answer
,
you
know
,
even
among
men
,
they
marry
children
when
they
are
but
two
or
three
yeares
of
age
;
the
childe
,
she
is
a
married
wife
,
and
yet
for
all
this
,
while
she
is
foure
or
five
,
yea
,
six
or
seven
yeers
of
age
,
she
is
used
as
one
that
is
not
married
,
there
is
no
difference
between
this
childe
and
one
that
is
not
married
,
both
are
corrected
,
and
both
are
whipped
;
but
when
she
cometh
to
riper
yeers
of
age
,
and
hath
the
actuall
fruition
of
her
husband
,
then
she
cometh
to
be
freed
from
the
rod
,
and
receiveth
all
the
immunities
and
priviledges
of
a
wife
,
which
she
,
though
a
wife
,
did
not
enjoy
before
:
And
so
in
this
Text
,
the
Church
as
a
childe
under
age
,
and
wife
of
youth
,
is
visited
for
a
moment
,
and
there
is
a
kind
of
hiding
the
face
of
God
while
she
is
as
the
wife
of
youth
;
but
when
the
time
of
riper
age
is
come
,
then
this
shall
be
as
the
waters
of
Noah
to
me
;
as
I
have
sworn
that
the
waters
of
Noah
shall
no
more
drown
the
earth
;
so
have
I
sworn
that
I
will
not
be
worth
with
thee
,
nor
rebuke
thee
.
Thus
beloved
,
you
see
,
that
God
once
reconciled
,
he
never
falls
out
with
his
people
any
more
.
It
is
true
indeed
,
he
doth
chastise
them
,
hee
doth
correct
them
,
but
he
never
doth
it
in
wrath
,
he
never
doth
it
in
fury
.
In
the
27.
of
Isaiah
,
and
the
4.
verse
,
speaking
of
his
Church
,
that
he
would
watch
it
night
and
day
,
he
saith
,
fury
is
not
in
me
;
he
hath
no
acquaintance
with
fury
,
in
reference
unto
such
persons
.
And
therefore
,
although
it
be
true
,
there
may
be
afflictions
,
and
these
afflictions
may
be
exceeding
tart
to
the
flesh
;
even
when
a
person
is
grown
,
and
when
a
Church
is
grown
up
;
yet
notwithstanding
there
is
not
wrath
in
these
afflictions
:
Every
sonne
,
saith
God
,
I
love
,
I
rebuke
and
chasten
:
There
is
love
even
in
chastisements
,
and
the
fruit
of
it
is
love
,
to
take
away
sinne
.
The
end
why
God
sends
these
afflictions
,
is
not
in
wrath
for
sinne
,
but
to
purge
them
from
their
filth
.
God
takes
occasion
when
his
people
doe
sinne
,
to
chastise
them
in
love
;
but
that
chastisement
is
no
fruit
of
the
wrath
of
God
,
it
is
no
fruit
of
the
curse
of
God
,
nor
sentence
of
the
Law
,
but
the
tender
compassions
of
a
loving
Father
,
that
makes
use
of
them
for
his
childrens
good
:
There
is
as
much
reconciliation
with
God
under
the
rod
,
as
when
persons
are
not
under
the
rod
:
A
father
may
love
a
childe
as
dearely
when
hee
corrects
him
,
as
when
he
gives
him
plums
.
It
is
thus
with
God
,
children
reconciled
to
him
,
as
he
corrects
a
child
committing
a
fault
,
he
never
whips
him
but
there
is
feare
he
will
commit
it
againe
;
and
therefore
he
doth
chastise
him
to
prevent
a
fault
;
He
doth
not
punish
him
to
pacifie
his
anger
for
the
fault
committed
.
So
God
,
in
respect
of
the
Church
,
for
the
purging
of
his
Church
,
and
for
triall
in
these
respects
,
he
will
chastise
,
and
in
chastising
he
will
convey
the
Spirit
of
amendment
to
them
;
but
in
respect
of
what
is
done
,
were
it
not
to
have
them
purged
for
the
future
,
he
would
never
afflict
his
people
for
that
which
is
past
.
So
that
,
I
say
,
though
this
be
the
great
Objection
that
troubles
mens
spirits
,
they
fall
daily
into
troubles
and
afflictions
,
here
is
wrath
and
enmity
,
reconciliation
is
not
firm
,
God
is
now
fallen
out
;
yet
,
beloved
,
know
,
that
God
is
not
fallen
out
with
his
people
when
he
chastiseth
them
.
No
man
under
Heaven
can
suffer
under
afflictions
,
more
then
Christ
himself
did
;
yet
,
saith
God
,
hee
is
my
beloved
Son
,
not
my
hated
Son
,
but
my
beloved
Son
,
I
afflict
.
It
is
true
indeed
,
as
the
Apostle
Paul
speaks
:
No
affliction
at
first
seems
joyous
,
but
grievous
;
yet
,
afterwards
it
bringeth
forth
the
pleasant
fruits
of
righteousnesse
to
those
that
are
exercised
therewith
.
Consider
this
one
thing
;
Can
God
poure
wrath
when
he
intends
onely
the
good
of
his
people
,
to
purge
his
people
,
to
bring
them
as
gold
out
of
the
fire
?
Certainly
,
what
David
had
experience
of
,
shall
be
the
fruit
of
all
the
afflictions
of
all
the
members
of
Christ
,
though
they
be
never
so
many
,
and
great
:
Before
I
was
afflicted
,
I
went
astray
,
but
now
I
have
learned
to
keep
thy
Laws
.
Whereupon
hee
saith
,
that
it
was
good
for
him
he
was
afflicted
.
God
afflicts
to
teach
,
God
afflicts
to
draw
home
,
God
afflicts
to
refine
and
purge
:
You
know
,
the
Merchant
doth
not
in
wrath
fling
away
his
gold
,
when
he
puts
it
into
the
refining
pot
;
it
is
no
argument
of
lesse
love
,
onely
he
would
have
his
gold
tried
and
refined
,
and
the
drosse
taken
away
out
of
it
:
It
is
so
with
God
;
all
the
members
of
Christ
,
all
that
Christ
hath
prevailed
for
with
the
Father
,
they
are
the
beloved
of
the
Father
,
and
the
darlings
of
his
soule
,
and
his
love
ceaseth
not
;
nay
,
his
love
diminisheth
not
to
them
when
they
are
under
the
rod.
One
word
of
application
,
and
so
I
shall
have
done
:
Is
it
so
,
beloved
,
that
Christ
is
such
an
Advocate
,
that
having
such
a
strength
of
plea
in
his
righteousnesse
,
he
produceth
such
a
good
issue
,
as
to
bring
at
the
last
,
reconciliation
?
In
a
word
then
,
you
know
what
to
trust
unto
for
your
soules
discharge
and
comfort
:
In
many
things
wee
sin
all
;
what
should
uphold
your
spirits
,
that
your
sinnes
should
not
sink
your
soules
?
Here
is
held
out
unto
you
the
great
Supporter
,
the
Righteousnesse
of
Christ
,
the
Righteousnesse
of
God
:
I
will
uphold
thee
with
the
right
hand
of
thy
righteousnesse
,
Isaiah
41.
vers.
10.
feare
not
,
be
not
discouraged
;
and
why
?
the
close
of
all
is
this
;
I
will
uphold
thee
with
the
right
hand
of
my
righteousnesse
:
If
you
goe
any
where
else
for
support
,
when
sin
is
committed
,
your
sins
will
sink
you
,
and
swallow
you
up
,
nothing
can
beare
you
up
in
respect
of
the
weight
of
sin
,
but
the
right
hand
of
his
righteousnesse
;
that
alone
is
the
thing
that
must
uphold
your
spirits
;
or
nothing
at
all
can
doe
it
;
O
that
the
Lord
would
be
pleased
to
work
upon
your
spirits
,
to
betake
your selves
to
this
support
,
and
to
fix
your
spirits
upon
the
fulnesse
of
support
and
strength
,
that
is
,
in
this
righteousnesse
of
his
.
When
the
Israelites
were
stung
by
the
fiery
Serpents
,
it
was
not
the
applying
of
a
plaister
could
heal
them
,
only
the
brazen
Serpent
could
heal
them
,
and
nothing
but
the
brazen
Serpent
.
Oh
,
look
upon
the
brazen
Serpent
,
the
Lord
Jesus
;
look
not
upon
any
other
plaister
in
the
world
,
but
him
,
to
heal
your
wounded
soules
stung
with
the
Serpent
of
your
sins
;
though
they
may
serve
for
other
uses
,
yet
they
have
not
so
much
vertue
in
them
,
as
to
heale
the
sting
of
sin
:
Fix
your
eyes
here
,
cast
your selves
here
,
rest
here
,
let
the
weight
of
your
souls
lean
here
:
Hee
that
believeth
shall
be
saved
;
hee
that
believeth
not
shall
be
damned
;
He
that
believeth
shall
be
established
;
hee
that
believeth
not
,
shall
not
be
established
.
Oh
,
go
not
to
Christ
,
as
if
there
were
not
enough
in
him
to
answer
your
transgressions
,
that
you
must
carry
something
else
with
you
to
him
,
that
may
be
a
help
to
your
discharge
;
if
ever
discharge
from
heaven
come
unto
your
spirits
,
it
is
onely
the
hand
of
Christ
by
his
Spirit
,
that
must
bring
it
down
to
you
;
and
nothing
in
the
world
can
doe
it
,
but
that
discharge
,
as
it
is
recorded
in
the
Word
of
Grace
,
in
things
that
come
by
relation
unto
men
,
and
so
are
opened
unto
them
.
How
can
men
be
satisfied
concerning
the
thing
reported
,
but
upon
the
credit
of
him
that
is
the
reporter
,
thereof
to
sit
down
satisfied
by
faith
concerning
the
truth
thereof
?
Let
a
man
tell
me
never
so
good
news
,
if
I
doe
not
believe
him
,
my
spirit
is
not
satisfied
.
So
,
concerning
the
discharge
from
sin
,
beloved
,
you
heare
it
related
from
heaven
:
Wee
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
.
Now
,
there
is
no
way
in
the
world
to
know
that
there
is
such
a
thing
as
an
Advocate
and
Propitiation
,
but
as
it
is
revealed
from
heaven
.
The
Apostle
Iohn
:
hee
indeed
reveales
it
here
;
if
hee
had
delivered
it
meerly
as
hee
is
man
,
so
it
had
occasioned
suspicion
and
doubting
,
but
as
it
is
the
revelation
of
the
Holy
Ghost
,
and
of
Christ
himselfe
by
the
Apostle
,
so
wee
are
to
stick
close
unto
it
,
and
wee
shall
finde
rest
unto
our
soules
,
as
wee
can
credit
the
report
of
it
;
therefore
as
the
Lord
will
work
upon
your
spirits
,
take
up
your
rest
where
rest
is
to
be
found
;
so
your
souls
shall
rest
,
you
shall
lie
down
and
sleep
in
peace
and
safety
,
you
shall
sing
and
leap
for
joy
;
and
you
shall
have
all
peace
,
and
joy
in
believing
.
O
that
men
would
keep
up
the
dying
language
of
a
Martyr
:
None
but
Christ
,
none
but
Christ
,
in
matters
of
faith
,
and
stability
of
spirit
;
in
matters
of
peace
of
conscience
,
as
well
as
in
matters
of
salvation
,
And
so
I
shall
commend
this
word
to
the
grace
of
God
,
in
respect
of
the
issue
thereof
upon
your
spirits
.
SERMON
X
SOLOMONS
SONG
,
4.10
.
Thou
art
all
fair
,
my
Love
,
and
there
is
no
spot
in
thee
.
THe
Gospel
of
Christ
being
the
great
and
invaluable
treasure
of
the
Church
,
the
Helena
for
which
the
Church
should
contend
;
yea
,
the
Sanctuary
and
refuge
thereof
;
It
hath
pleased
the
Holy
Ghost
to
present
and
hold
forth
this
Gospel
in
variety
,
or
change
of
rayment
,
as
I
may
so
speak
;
sometimes
presenting
the
Gospel
,
as
it
were
in
a
cloud
,
more
darkly
by
Visions
and
dreams
,
when
deep
sleep
was
fallen
upon
Gods
people
.
Thus
the
Lord
in
former
ages
frequently
held
out
the
Gospel
,
especially
in
that
notable
example
of
Jacob
,
who
,
while
he
slept
,
had
the
Gospel
preached
unto
him
,
in
the
vision
of
a
ladder
,
that
reached
from
earth
unto
heaven
,
by
which
the
Angels
ascended
and
descended
;
which
Ladder
was
nothing
else
but
Christ
,
by
whom
alone
the
sons
of
men
doe
mount
,
from
the
lowest
condition
of
Sin
and
Misery
,
to
the
highest
condition
of
Grace
and
Glory
.
Sometimes
the
Gospel
was
brought
forth
to
the
Church
with
a
mask
upon
the
face
of
it
,
I
mean
,
in
hard
Riddles
,
and
dark
Sentences
,
to
exercise
the
wits
of
Gods
people
;
and
thus
among
other
times
,
the
Gospel
was
presented
unto
Sampson
.
You
know
the
Riddle
that
was
put
forth
,
occasioned
by
a
Lion
shine
by
him
,
which
being
dead
,
there
was
a
stocke
of
honey
in
the
Lion
,
which
represented
unto
his
thoughts
,
the
admirable
benefit
and
priviledge
of
the
preaching
of
the
Gospel
:
Out
of
the
eater
came
meat
,
and
out
of
the
strong
came
sweetnesse
.
It
was
nothing
else
but
this
;
Jesus
Christ
the
Lion
of
the
Tribe
of
Judah
,
by
death
had
a
stock
of
honey
,
not
only
nourishing
,
but
sweet
to
the
eater
.
Sometimes
again
,
the
Gospel
was
presented
,
though
not
with
so
darke
masks
,
yet
with
a
vail
over
the
visage
and
face
of
it
,
that
though
some
of
the
beauty
of
it
might
be
seen
,
yet
in
respect
of
the
glory
of
it
,
in
an
obscure
way
;
and
thus
the
Gospel
was
exhibited
unto
the
Jewes
in
their
types
and
shadowes
,
and
thus
the
Gospel
was
held
forth
in
their
Sacrifices
,
Temples
,
Tabernacles
,
Altars
,
Mercy-seat
,
and
Incense
,
and
the
like
:
In
all
of
which
there
was
a
generall
darknesse
;
namely
,
a
puting
over
the
face
of
Moses
a
vail
,
who
in
that
represented
Christ
the
Mediator
,
as
he
was
to
be
exhibited
unto
the
people
in
those
times
;
and
yet
,
although
for
royalty
and
honours
sake
,
the
Gospel
was
vailed
;
yet
sometimes
the
Holy
Ghost
was
pleased
to
lift
up
the
vail
for
a
moment
,
as
it
were
,
that
there
might
some
glance
of
the
beauty
of
it
appeare
;
Even
in
those
times
,
now
and
then
,
a
Prophet
would
out
with
some
admirable
expression
of
the
Gospel
:
But
this
was
but
as
the
breaking
forth
of
light
in
a
darke
night
.
Sometimes
again
,
the
Gospel
was
presented
in
a
Propheticall
habit
,
and
so
it
was
held
out
,
as
it
were
,
at
a
remote
distance
,
that
even
an
elevated
and
supernaturall
eye
had
as
much
as
it
could
do
to
see
it
in
the
proportion
of
the
Gospel
.
And
this
was
the
dispensation
of
the
Gospel
in
the
Prophets
.
Sometimes
also
the
Gospel
was
presented
under
a
parabolicall
habit
;
and
thus
it
pleased
our
Saviour
to
exhibit
it
in
his
time
,
delighting
much
to
see
it
in
this
dresse
:
in
so
much
,
that
all
the
Gospel
he
spake
,
almost
,
was
clothed
in
that
habit
;
and
so
the
kingdome
of
heaven
was
likened
unto
Leaven
,
hid
in
three
measures
of
meal
,
and
unto
Mustard-seed
,
and
unto
Treasure
hid
in
a
field
,
and
so
he
goeth
on
,
setting
of
it
forth
under
all
sorts
of
comparisons
to
illustrate
it
.
Finally
,
the
Gospel
is
presented
sometimes
without
either
vail
or
mask
over
it
,
in
its
owne
proper
beauty
,
shining
forth
from
the
face
of
it
,
nothing
at
all
hindering
the
prospect
of
it
,
in
its
own
proportion
;
and
thus
was
the
Gospel
presented
unto
the
Disciples
,
when
they
said
unto
Christ
:
Now
thou
speakest
unto
us
plainly
,
and
not
by
Parables
.
Unto
us
that
live
now
,
at
this
present
the
Gospel
of
Christ
is
represented
in
all
these
variety
of
dresses
together
to
administer
the
more
delight
.
It
is
accounted
one
of
the
greatest
pieces
of
honour
in
a
State
for
a
Prince
to
have
changes
of
rayment
every
day
.
Now
,
the
Lord
will
put
so
much
state
upon
his
Gospel
,
that
it
shal
not
always
go
in
one
dresse
or
habit
Now
,
the
Text
that
I
have
read
unto
you
,
holds
out
the
Gospel
in
Christs
owne
way
,
which
was
so
much
affected
by
him
,
I
mean
,
in
a
parabolicall
habit
.
The
most
glorious
excellencies
of
the
Gospel
,
as
it
doth
pertain
to
the
Church
of
God
,
are
composed
in
this
Text
:
Thou
art
all
fair
my
Love
,
there
is
no
spot
in
thee
.
This
text
,
as
the
whole
song
throughout
,
is
nothing
else
but
an
elevated
strain
of
discourse
between
Christ
and
his
Church
,
or
a
song
tuned
to
the
highest
note
that
ever
song
was
sung
;
which
discourse
is
an
interchangeable
speech
between
Christ
and
his
Church
;
the
Church
acting
her
part
first
,
in
the
second
verse
of
the
first
Chapter
:
Let
him
kisse
me
with
the
kisses
of
his
mouth
;
being
amiable
sweet
discourse
indeed
:
then
she
falls
upon
the
high
commendation
of
this
love
of
hers
,
exalting
the
praise
of
her
husband
Christ
above
the
skie
,
which
kindled
such
a
strong
affection
in
her
,
that
she
seemed
to
be
far
from
him
,
that
she
was
not
neere
enough
unto
him
;
she
called
unto
him
therefore
,
that
hee
would
draw
her
neerer
unto
him
:
Draw
me
,
and
wee
will
run
after
thee
,
saith
the
Church
.
And
that
she
may
come
the
neerer
,
she
begs
of
him
,
to
tell
her
where
she
may
finde
him
in
a
neerer
communion
with
him
than
yet
she
had
.
Hereupon
,
her
part
being
ended
,
Christ
he
begins
to
tune
his
note
to
an
higher
strain
,
in
answering
the
Church
,
than
the
Church
began
to
him
:
If
thou
knowest
not
,
O
thou
fairest
among
women
,
saith
Christ
;
here
after
his
commendation
of
her
,
he
directs
her
where
she
may
meet
with
him
;
by
the
footsteps
of
the
flocks
;
by
the
tents
of
the
shepherds
,
there
she
shall
have
him
.
And
then
he
falls
again
upon
the
exalting
and
commending
of
her
excellent
perfections
,
by
many
and
severall
comparisons
:
the
Church
by
and
by
in
the
16.
verse
,
retorts
the
commendation
that
Christ
gives
unto
her
,
upon
Christ
againe
:
My
Beloved
is
fair
;
Behold
,
my
Beloved
is
all
fair
,
and
pleasant
.
Thus
you
see
,
here
is
a
making
forth
of
the
praises
of
each
others
excellency
,
and
of
the
high
esteem
each
hath
of
other
,
each
to
other
in
their
mutuall
discourse
:
Christ
saith
of
the
Church
,
Thou
art
the
fairest
among
women
;
the
Church
she
replies
againe
,
Behold
,
thou
art
fair
;
and
thus
they
go
on
in
admirable
expressions
of
the
praises
of
each
other
.
I
would
be
too
large
to
run
over
all
the
particulars
of
the
sweet
intercourse
between
Christ
and
his
Church
Now
in
the
Text
,
Christ
retorts
that
commendation
back
againe
unto
the
Church
,
that
the
Church
before
had
given
unto
him
:
Thus
she
having
begun
to
fall
into
the
high
commendation
of
her
love
,
he
afterwards
follows
,
O
thou
fairest
among
women
;
she
retorts
it
upon
him
,
Thou
art
fair
my
Love
,
thou
art
all
fair
.
Well
,
Christ
will
not
have
it
rest
there
,
he
will
have
the
last
word
,
as
I
may
say
,
he
retorts
it
back
againe
to
her
,
saying
,
in
the
words
of
the
Text
:
Thou
art
all
fair
my
Love
,
there
is
no
spot
in
thee
:
So
that
here
is
an
out-vying
,
as
it
were
,
between
Christ
and
his
Church
,
which
should
mount
highest
in
the
praise
of
each
other
,
extolling
the
excellency
of
each
other
unto
the
skies
;
the
burthen
of
the
song
being
this
still
:
Thou
art
fair
;
thou
art
all
fair
my
Love
.
In
the
words
themselves
,
you
may
observe
in
generall
,
the
high
commendation
that
Christ
gives
of
his
Church
,
and
unto
the
Church
her self
;
in
which
commendation
,
you
may
note
:
First
,
the
most
gracious
amiable
title
that
Christ
gives
unto
her
,
he
calls
her
Love
,
the
sweetest
title
a
Husband
can
give
a
Wife
;
but
there
is
an
addition
of
one
Article
that
doth
mightily
advance
the
indearednesse
of
Christ
,
in
respect
of
the
specialty
thereof
;
namely
,
MY
LOVE
;
thou
art
all
fair
,
MY
LOVE
.
Secondly
,
note
here
in
the
words
,
the
matter
of
the
praise
,
and
commendation
that
Christ
gives
to
his
Church
,
it
is
expressed
in
that
which
is
accounted
most
desireable
;
fairnesse
;
thou
art
fair
;
but
in
this
matter
of
praise
there
is
a
double
addition
that
doth
exceed
the
praise
the
Church
gives
unto
Christ
before
.
The
Church
is
not
only
fair
,
but
all
fair
;
Thou
art
all
fair
,
my
Love
.
Secondly
,
for
the
further
illustration
of
this
beauty
,
there
is
a
second
addition
;
Thou
art
all
fair
,
thou
hast
no
spot
in
thee
.
Finally
,
in
the
words
you
may
note
the
time
of
which
Christ
speaks
:
Every
man
receives
this
Principle
,
that
in
glory
in
Heaven
,
there
shall
be
perfection
of
beauty
,
in
which
the
Church
shall
stand
.
But
if
Christ
had
spoken
of
the
state
of
glory
,
he
would
have
declared
himself
in
the
future
Tense
,
Thou
shalt
be
all
fair
my
Love
.
But
it
is
observeable
,
Christ
speakes
here
in
the
present
Tense
,
of
the
present
time
of
the
Church
,
as
he
hath
communion
with
her
here
in
this
world
:
Thou
art
all
fair
.
There
is
a
great
deale
of
difference
between
the
Tenses
.
It
is
one
thing
to
say
of
a
man
,
Thou
shalt
be
rich
,
and
another
thing
to
say
,
Thou
art
rich
.
It
is
true
,
the
Church
shall
be
all
fair
in
glory
,
and
it
is
as
true
,
the
Church
is
all
fair
now
:
Thou
art
all
fair
my
Love
,
there
is
no
spot
in
thee
.
That
these
words
are
the
language
of
Christ
unto
his
Church
,
may
appear
to
you
,
if
you
will
consider
.
First
,
what
is
spoken
before
;
there
is
the
commendation
of
the
breasts
.
Now
,
commendation
of
breasts
hath
reference
to
the
Spouse
;
but
most
plainly
it
appeares
in
the
words
that
follow
the
Text
,
in
the
8.
verse
,
Come
with
me
from
Lebanon
my
Spouse
,
saith
Christ
;
either
they
must
be
the
words
of
Christ
to
the
Church
,
or
they
must
be
the
words
of
the
Church
to
Christ
;
but
they
cannot
be
the
words
of
the
Church
to
Christ
,
for
the
Church
doth
not
call
Christ
the
Spouse
;
for
the
word
Spouse
is
spoken
in
reference
to
the
woman
,
and
not
to
the
man
.
You
shall
have
it
further
cleered
in
the
contents
of
the
chapter
,
which
shew
the
drift
of
the
whole
chapter
,
the
Author
of
the
contents
holds
forth
according
to
the
Hebrew
,
where
the
Genders
are
more
distinct
then
in
our
English
;
that
these
very
words
are
the
expressions
of
Christ
unto
his
Church
.
Whereby
you
see
that
this
is
no
new
doctrine
,
neither
is
it
set
forth
by
any
obscure
person
,
being
delivered
by
Solomon
,
or
rather
by
Christ
personated
by
Solomon
,
that
the
Church
should
be
all
fair
and
without
spot
.
The
Proposition
is
briefly
this
:
That
the
Love
of
Christ
is
all
fair
,
and
without
spot
,
You
may
remember
,
beloved
,
that
I
have
hitherto
at
large
indeavoured
to
set
forth
the
Gospel
of
our
blessed
Saviour
to
you
,
in
the
first
great
part
thereof
(
the
Gospel
consisting
principally
in
two
things
,
the
negative
and
the
affirmative
priviledges
of
the
members
of
Christ
their
great
priviledge
,
and
invaluable
benefit
,
being
,
first
,
exemption
from
evill
;
and
secondly
,
a
participating
of
all
good
things
.
)
All
the
discourse
I
have
had
with
you
hitherto
,
hath
had
reference
principally
to
the
former
branch
of
the
Gospel
,
setting
forth
to
you
the
gracious
discharge
of
the
members
of
Christ
from
all
miquity
;
and
so
consequently
from
all
the
fruits
of
iniquity
in
these
words
:
And
the
Lord
bath
laid
on
him
the
iniquity
of
us
all
;
and
I
have
further
shewed
you
,
how
the
people
of
God
,
and
members
of
Christ
,
do
partake
of
such
discharge
as
this
is
,
which
is
the
way
of
God
,
by
which
the
sons
of
men
,
Believers
,
can
have
their
portion
,
and
their
possession
of
this
immunity
:
and
that
out
of
the
Text
of
Iohn
:
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
.
It
was
in
my
thoughts
,
beloved
,
to
have
made
present
progresse
into
the
Text
that
I
have
〈◊〉
unto
you
;
but
yet
in
some
respect
a
necessary
lies
upon
me
to
give
you
a
brief
touch
of
some
things
I
have
formerly
delivered
,
by
way
of
acquitting
my self
from
injurious
slanders
.
It
is
,
and
hath
been
my
portion
,
and
I
know
,
not
unknown
to
many
of
you
,
that
while
I
have
laboured
freely
,
and
by
the
assistance
of
the
Spirit
of
the
Lord
,
indeavoured
to
make
known
the
minde
of
the
Lord
to
the
comfort
and
rest
of
the
weary
and
heavy
laden
,
I
my self
have
not
wanted
my
burthen
;
yet
,
were
it
not
for
the
Gospels
sake
,
lest
that
should
receive
prejudice
,
I
should
never
open
my
mouth
to
vindicate
a
truth
,
as
it
doth
concern
my self
,
in
so
publick
a
way
.
But
as
there
hath
been
most
false
imputations
laid
upon
me
,
in
respect
of
the
Gospel
;
so
for
the
Gospels
sake
only
,
I
shall
acquit
my self
publikely
before
you
of
such
things
as
are
most
injuriously
charge
upon
me
.
It
hath
been
affirmed
,
and
that
by
persons
,
who
have
gone
for
persons
of
credit
,
(
and
consequently
the
wound
must
strike
the
deeper
,
and
the
report
must
take
the
greater
impression
)
it
hath
been
given
forth
,
I
say
,
that
in
my
discourse
among
you
,
I
should
deliver
to
you
,
that
the
active
and
passive
obedience
of
Christ
considered
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
Christ
considered
both
as
〈◊〉
and
man
,
that
the
active
and
passive
obedience
of
Christ
,
in
reserence
to
both
his
natures
,
hath
not
a
sufficiency
in
it
to
make
up
a
compleat
righteousnesse
for
us
;
and
further
,
that
the
ground
of
it
should
be
this
;
Namely
,
that
Christ
did
not
perform
the
severall
duties
of
the
severall
relations
wherein
many
persons
stand
;
as
the
office
of
a
Magistrate
,
and
the
relation
of
a
Husband
,
&c.
For
the
vindicating
of
my self
herein
,
I
shall
repeat
the
matter
I
delivered
before
,
and
you
shall
also
know
the
truth
of
what
my
judgement
is
in
this
thing
;
and
then
leave
it
to
the
Church
of
God
,
whether
it
be
a
slander
or
no.
This
I
then
said
;
that
the
active
and
passive
obedience
of
Christ
properly
,
are
the
actions
and
passions
of
the
humane
nature
;
for
the
divine
nature
is
not
subject
to
obedience
,
because
there
is
not
any
superiour
to
whom
the
divine
nature
should
obey
;
neither
is
it
subject
to
passion
,
God
cannot
suffer
,
and
therefore
doing
the
commands
,
and
suffering
the
punishments
,
are
more
proper
to
the
actions
of
the
humane
nature
.
And
this
humane
nature
is
but
a
meer
creature
,
and
therefore
the
actions
of
it
as
a
creature
,
cannot
extend
to
a
proportion
answerable
to
the
injurie
done
by
sin
to
God
:
For
this
cause
,
I
say
,
as
I
said
before
,
there
must
be
an
addition
of
vertue
from
the
divine
nature
of
Christ
to
make
the
active
and
passive
obedience
of
the
humane
nature
a
compleat
righteousnesse
.
So
that
all
I
said
is
this
:
That
the
actions
and
passions
of
the
humane
nature
,
are
not
sufficient
to
make
up
our
righteousnesse
a
compleat
righteousnesse
,
but
there
must
be
something
of
the
divine
nature
superadded
to
raise
up
a
righteousnesse
proportionable
to
the
transgressions
we
commit
.
And
that
expression
concerning
the
not
performing
of
duties
of
these
several
relations
;
I
spake
it
only
to
this
purpose
,
to
shew
wherein
the
humane
nature
of
Christ
in
obedience
,
did
not
fulfill
every
thing
in
particular
,
which
is
the
duty
of
a
man
;
and
that
therefore
the
divine
nature
of
Christ
by
the
eminent
dignity
thereof
,
is
,
as
I
said
before
,
to
make
up
that
righteousnesse
a
compleat
righteousnesse
.
Concerning
this
,
whether
it
be
truth
or
no
,
let
the
Church
judge
,
according
to
the
word
:
As
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Christ
as
God
and
man
,
it
is
well
known
,
I
used
not
the
word
,
neither
had
I
the
thing
in
my
minde
,
nor
in
my
tongue
to
the
purpose
they
alledge
it
against
me
.
In
a
word
,
this
I
say
,
that
Christ
as
God
and
man
,
hath
in
himself
an
absolute
compleatnesse
of
righteousnesse
,
for
all
the
elect
persons
.
There
need
not
be
a
going
forth
from
Christ
to
any
thing
in
the
world
besides
for
a
perfect
righteousnesse
.
Secondly
,
there
is
another
charge
deep
indeed
,
and
I
appeal
to
you
that
have
frequently
heard
me
,
whether
ever
you
have
heard
any
such
thing
from
me
;
Namely
,
that
by
way
of
inference
I
should
deny
Christ
,
How
true
this
is
,
let
the
whole
course
of
my
Ministery
witnesse
,
which
altogether
aimed
and
endeavoured
the
exalting
of
Christ
above
all
the
creatures
in
the
world
,
and
except
my
being
so
busie
with
this
truth
be
become
an
occasion
of
so
manifest
slanders
and
false
aspersions
that
are
raised
,
I
know
not
what
should
be
the
cause
of
them
.
But
,
beloved
,
how
is
it
,
that
I
should
deny
Christ
?
In
that
,
say
they
,
I
deny
repentance
unto
life
.
Now
,
whether
ever
I
did
so
,
I
appeal
to
you
that
heard
me
:
This
I
say
,
concerning
faith
and
repentance
unto
life
,
in
brief
that
neither
faith
nor
repentance
hath
any
efficacy
of
their
own
to
produce
life
,
but
those
that
attain
to
life
,
in
time
the
Lord
giveth
them
to
beleeve
and
repent
indeed
.
But
a
third
charge
is
●
more
strange
then
all
the
rest
,
this
I
must
touch
also
.
I
will
name
no
persons
,
nor
hint
them
;
but
my
scope
is
to
deliver
plainly
unto
you
,
the
truth
of
my
own
thoughts
,
and
so
lie
under
censure
,
or
be
acquitted
.
The
charge
is
this
,
that
I
should
affirm
that
an
elect
person
should
live
and
die
a
whoremonger
,
and
an
adulterer
;
and
in
all
kinde
of
propitanenesse
;
and
,
though
living
and
dying
in
this
kinde
of
prophanenesse
,
he
shall
be
saved
.
Which
,
how
contrary
it
is
unto
the
whole
course
of
my
ministery
,
ye
are
witnesse
.
I
dare
be
bold
to
say
,
you
all
know
it
to
be
a
grosse
,
notorious
,
and
groundlesse
slander
.
You
know
,
concerning
this
thing
;
an
elect
perso
being
an
elect
person
,
it
is
impossible
that
such
an
one
should
mis-carry
,
and
not
be
saved
.
He
that
is
elected
unto
salvation
,
either
Gods
election
must
be
frustrated
,
which
is
impossible
,
or
this
person
must
attain
unto
salvation
.
I
think
no
man
of
those
that
have
cast
this
impuntion
upon
me
will
deny
it
;
but
withall
,
this
I
said
before
,
and
so
I
say
still
.
There
is
no
elect
person
,
suppose
him
to
be
capable
,
and
come
to
yeers
,
shall
die
before
he
be
called
,
that
is
,
before
the
Lord
give
faith
to
this
person
to
beleeve
,
and
in
some
mea●ure
frame
this
elect
person
to
walk
by
the
Spirit
according
to
the
ruse
of
the
Sp●it
.
In
a
word
,
this
person
is
changed
in
conversation
.
The
principle
is
this
:
He
that
beleeveth
shall
be
saved
;
and
he
that
beleeveth
not
shall
be
damned
:
and
,
No●unclera
thing
shall
enter
into
the
Kingdom
of
heaven
;
every
soul
therefore
,
being
elected
,
as
it
shall
be
saved
at
last
,
so
is
it
,
or
shall
in
time
be
called
and
inabled
to
beleeve
and
walk
as
a
child
of
light
,
If
this
be
not
true
doctrine
,
then
I
desire
my
mouth
may
be
stopped
.
Having
thus
endeavoured
to
take
off
those
aspersions
,
though
not
in
respect
of
my self
;
yet
in
respect
of
some
of
you
,
who
peradventure
may
receive
such
things
for
truth
,
especially
coming
out
of
the
mouths
of
such
persons
as
those
from
whom
the
charge
comes
.
Now
,
to
the
Text
that
I
have
taken
to
my self
to
handle
;
namely
,
Thou
art
all
fair
my
Love
,
there
is
no
spot
in
thee
.
I
shall
say
but
little
concerning
this
latter
branch
of
the
Text
,
it
having
been
all
my
work
heretofore
to
set
forth
this
immunity
we
have
by
the
blood
of
Christ
,
the
cleansing
from
all
sin
.
I
shall
keep
my self
to
the
former
branch
:
Then
art
all
fair
my
Love
.
Let
us
therefore
take
into
consideration
these
particulars
,
that
will
give
some
hint
of
the
grace
revealed
here
.
The
first
is
,
who
this
Love
is
,
of
whom
Christ
speaks
.
Secondly
,
why
this
person
that
is
so
fair
is
here
called
my
Love
.
Thirdly
,
what
this
fairnesse
is
that
is
appropriated
to
the
love
of
Christ
.
Fourthly
,
what
it
is
for
the
love
of
Christ
to
be
all
fair
.
Fifthly
,
when
this
time
is
,
that
this
love
of
Christ
is
all
fair
:
Thou
art
all
fair
my
Love
.
I
will
begin
here
with
the
first
;
namely
,
who
this
is
here
,
that
is
called
the
Love
of
Christ
.
The
next
words
will
unriddle
the
question
,
Come
with
me
from
Lebanon
my
Spouse
.
The
love
of
Christ
then
here
,
is
the
Spouse
of
Christ
.
And
,
beloved
,
if
you
knew
all
,
you
would
soon
see
what
glorious
,
unspeakable
and
unsearchable
excellencies
are
contained
in
this
Grace
,
that
the
Church
should
be
admitted
into
the
bosome
of
Christ
to
be
the
very
Spouse
of
Christ
.
There
are
two
things
very
considerable
by
which
you
may
perceive
at
the
least
some
of
the
glory
and
excellency
of
this
priviledge
,
to
be
the
Spouse
of
Christ
.
First
,
if
you
consider
the
inequality
of
the
persons
that
are
matched
.
Secondly
,
if
you
will
consider
the
great
priviledge
that
will
issue
from
such
a
match
as
this
is
.
The
word
Spouse
,
you
know
,
is
nothing
else
,
but
a
title
of
relation
,
in
reference
to
a
Husband
.
Now
,
I
say
,
first
consider
the
inequality
of
the
persons
matched
,
and
therein
you
shall
see
an
admirable
condeseending
and
grace
.
I
remember
,
in
the
first
book
of
Samuel
,
when
the
servants
of
Saul
came
to
David
,
to
make
mention
of
Sauls
mind
concerning
Davids
marrying
Sauls
daughter
,
David
was
in
a
kind
of
astonishment
,
and
amazement
.
And
when
they
spake
to
him
of
the
matter
,
David
replied
:
Seemeth
it
a
light
matter
unto
you
,
to
be
the
kings
son
in
law
,
seeing
I
am
a
poor
man
,
and
my
father
of
a
small
house
in
Israel
.
This
was
strange
news
to
poor
‛
David
;
What
?
presently
to
marry
the
Kings
daughter
,
and
to
be
the
son
in
law
to
a
King
,
being
a
poor
man
as
I
am
,
is
this
a
small
matter
in
your
eyes
?
Much
more
may
we
be
astonished
,
that
we
poor
miserable
wretches
should
marry
the
son
and
heir
of
the
world
;
nay
,
the
Son
and
Heir
of
Glory
.
Shall
this
seem
a
light
matter
to
you
to
be
the
Spouse
of
a
King
,
to
be
the
sons
and
daughters
of
the
King
of
kings
?
It
was
an
admirable
witty
expression
of
Abigail
in
the
25.
Chapter
of
the
first
book
of
Samuel
,
vers.
41.
when
David
sent
messengers
unto
her
,
to
commune
with
her
,
to
take
her
to
be
his
wife
,
Abigail
in
humility
,
replied
to
the
messengers
thus
:
Let
thy
hand-maid
be
a
servant
to
wash
the
feet
of
the
servants
of
my
Lord
;
a
high
strained
complement
,
if
it
had
been
a
meer
complement
:
But
it
was
reall
,
so
it
doth
expresse
the
great
distance
she
conceived
there
was
between
her self
and
David
;
and
therefore
doth
not
spare
to
shew
her
thoughts
of
her
great
unworthinesse
to
be
matched
with
Davi●k
Let
thy
hand
maid
be
a
servant
to
wash
the
feet
of
the
servants
of
my
Lord
.
This
is
an
office
good
enough
for
me
,
to
wash
the
servants
feet
,
and
not
to
lie
in
the
bosome
of
David
;
Why
,
what
a
great
matter
was
this
?
she
was
as
rich
as
Davil
was
;
and
you
may
manifestly
see
,
she
was
very
beautifull
,
and
her
stock
and
parentage
was
of
as
good
a
stock
as
Davids
;
There
was
but
this
difference
,
a
kingdom
was
promised
to
David
,
and
he
was
anointed
king
,
but
yet
,
for
the
present
,
a
persecuted
anointed
;
but
yet
,
notwithstanding
,
she
admires
the
great
condescending
of
David
,
that
he
should
take
her
to
be
his
wife
.
Oh
then
,
beloved
,
what
must
be
the
condescending
of
the
Son
of
God
,
the
Heir
of
the
world
,
and
the
expresse
Image
of
the
Father
,
and
the
brightnesse
of
his
glory
,
as
you
have
it
in
the
3.
verse
of
the
first
Chaprer
of
the
Epistle
to
the
Hebrews
;
I
say
,
for
this
great
Heir
,
this
mirror
of
Beauty
,
the
brightnesle
of
the
glory
of
the
Father
,
to
stoop
to
match
himself
to
a
creature
;
surely
,
I
say
it
were
a
great
condescending
.
But
since
he
was
so
pleased
to
condescend
so
low
,
as
to
match
himself
to
a
creature
,
he
might
well
have
chosen
the
highest
linage
of
the
creatures
,
the
highest
and
most
noble
stock
of
creatures
,
he
might
have
matched
himself
with
Angels
,
but
this
makes
his
condesent
more
admitable
;
he
descended
lower
,
he
took
not
upon
him
,
saith
the
Apostle
,
the
nature
of
Angels
,
but
the
seed
of
Abraham
.
And
,
beloved
,
were
it
to
creatures
,
and
the
lowest
of
creatures
simply
,
the
condescent
had
not
been
so
great
,
there
may
be
some
beauty
in
a
countrey
maid
,
though
homely
attired
,
as
well
as
there
may
be
in
a
great
personage
in
richest
apparrell
,
being
of
great
stock
,
and
portion
.
Had
there
been
beauty
,
though
there
had
been
no
linage
nor
noble
blood
,
this
were
something
;
but
as
this
blood
became
ignoble
and
traiterous
blood
,
in
respect
of
the
first
fathers
rebellions
,
and
treason
,
so
this
traiterous
blood
could
not
contain
it self
within
its
bounds
;
but
,
as
the
Prophet
Isaiah
speaks
,
from
the
crown
of
the
head
,
to
the
sole
of
the
feet
,
there
is
nothing
else
but
wounds
,
&
bruises-swellings
,
and
soars
,
and
loathsomnesse
in
blood
,
even
such
a
blood
,
as
that
person
is
cast
out
to
the
loathing
of
its
person
,
that
no
ey
can
pitty
:
That
Christ
should
take
such
a
nasty
beggar
,
such
a
beggar
,
as
stinks
above
ground
,
as
we
may
well
say
,
in
regard
of
its
filthinesse
,
that
hath
no
sound
part
,
but
being
full
of
botches
and
soares
,
and
putrifactions
,
running
over
all
parts
,
from
head
to
foot
;
I
say
,
that
Christ
should
take
such
a
creature
,
and
no
place
should
serve
this
creature
but
his
bosome
,
his
bed
;
and
no
communion
,
no
fellowship
serve
,
but
the
neerest
communion
and
fellowship
that
possible
may
or
can
be
imagined
,
even
a
communion
and
fellowship
that
extends
it self
to
a
kind
of
onenesse
,
and
highest
degree
of
unity
.
Oh
the
astonishing
greatnesse
of
the
love
of
Christ
!
They
are
said
to
be
one
flesh
,
as
Christ
and
his
Church
are
set
forth
by
the
Holy
Ghost
,
in
the
union
between
man
and
wife
;
so
that
,
beloved
,
the
Church
as
she
is
the
Spouse
of
Christ
,
so
she
is
made
one
flesh
with
Christ
.
You
have
some
monstrous
births
in
the
world
sometimes
,
that
have
had
some
deformed
parts
growing
unto
them
,
as
you
may
see
at
this
time
in
some
place
about
this
town
,
a
young
man
with
another
youth
,
as
I
may
say
,
united
in
him
at
his
belly
,
whereby
he
is
evceedingy
〈◊〉
,
and
very
〈…〉
of
it
.
and
〈…〉
by
the
anysomnesse
of
it
;
when
,
by
that
lise
of
him
that
bears
it
,
becomes
worse
then
death
to
him
.
Beloved
,
such
were
some
of
us
;
nay
,
such
were
all
of
us
by
nature
,
I
,
when
Curist
first
took
us
we
were
such
monsters
,
we
were
thus
silthy
,
loathsome
,
nasty
,
ugly
things
.
And
though
we
were
thus
by
nature
;
yet
Christ
hath
admitted
us
,
not
onely
into
his
house
,
and
now
and
then
into
his
presence
,
but
to
sit
continually
before
him
;
yea
,
to
be
his
Spouse
:
He
makes
us
flesh
of
his
flesh
,
and
bone
of
his
bone
;
what
a
condescending
is
this
?
It
is
true
,
beloved
,
Christ
he
covenants
,
and
accordingly
he
hath
done
this
;
namely
,
cleansed
this
person
,
after
he
had
coupled
himself
to
this
person
:
But
,
I
say
,
to
take
persons
before
this
change
,
to
take
them
in
such
a
loathsome
abhorred
filthy
condition
,
and
make
them
one
with
himself
,
is
so
strange
a
condescending
,
that
all
the
world
is
not
able
to
purallel
it
,
shall
I
say
?
no
,
not
come
neer
this
act
of
Christ
:
A
king
may
,
peradventute
,
sancy
some
worthiness
,
some
beauty
,
something
or
other
that
may
be
pleasing
to
him
in
a
beggat
,
and
marry
the
beggar
for
that
he
fancieth
to
be
of
worth
,
and
delight
in
het
;
but
,
beloved
,
hoy
,
could
Christ
cast
his
love
on
such
persons
.
Whom
he
knew
were
〈…〉
when
Christ
〈…〉
them
,
then
they
〈…〉
in
the
face
of
Christ
,
being
full
of
enmity
,
〈◊〉
and
rebellion
,
even
bitter
enmitie
against
,
〈◊〉
,
flinging
from
him
as
the
greatest
enemy
in
the
world
?
Beloved
,
by
nature
,
every
person
,
till
Christ
himself
tame
that
person
,
hath
a
spight
against
Christ
,
and
sights
against
him
,
and
is
so
full
of
malignity
against
him
,
as
to
cast
dirt
even
in
the
face
of
Christ
;
and
yet
for
all
this
inequality
and
disproportion
between
Christ
and
the
Spouse
,
Christ
makes
this
person
,
this
loathsome
wretched
person
,
this
rebell
and
traitor
,
his
Spouse
.
Now
,
beloved
,
if
the
Lord
will
but
open
your
spirits
,
to
look
into
this
inequality
,
and
disproportion
,
and
see
not
only
the
distance
,
but
even
the
extream
contrariety
between
Christ
considered
as
he
is
in
himself
,
and
you
in
your selves
,
how
can
you
but
break
forth
into
admiration
and
amazement
,
even
to
astonishment
?
It
was
a
notable
expression
of
Iohn
,
in
the
1.
Epist.
Chap.
3.
as
I
take
it
,
vers.
1.
Behold
,
saith
he
,
what
manner
of
love
this
is
,
that
the
Father
hath
snewed
unto
us
,
that
we
should
be
called
the
sons
of
God
?
Now
we
are
the
sons
of
God
;
and
yet
doth
it
not
yet
appear
what
we
shall
be
.
He
begins
with
this
note
of
admiration
,
Behold
,
and
he
follows
it
with
an
interrogation
,
as
not
being
able
to
answer
it
himself
,
What
manner
of
love
is
this
?
why
,
wherein
expressed
?
That
we
should
be
called
the
sons
of
God
.
This
is
a
great
love
,
and
yet
ye
know
that
son-ship
is
a
relation
below
a
Spouse
;
How
then
should
we
break
forth
,
if
it
were
possible
,
into
a
higher
admiration
then
ever
Iohn
did
,
and
say
:
Behold
,
what
a
manner
of
love
is
this
,
that
we
,
poor
miserable
creatures
,
should
be
called
the
Spouse
of
Christ
!
Now
we
are
the
Spouse
of
Christ
;
yet
doth
it
not
yet
appear
what
we
shall
be
.
It
remains
we
should
consider
,
secondly
,
the
priviledges
of
this
relation
,
and
therein
see
the
great
loving
kindnesse
,
and
unsearchable
goodnesse
of
our
God
,
that
is
pleased
to
match
his
own
Son
unto
us
,
and
by
such
a
match
to
make
us
partakers
of
such
excelient
and
glorious
priviledges
and
immunities
.
I
will
but
name
them
:
First
,
as
we
are
the
Spouse
of
Christ
,
so
we
are
the
children
of
God
;
he
that
marrieth
the
kings
daughter
,
becometh
the
kings
son
by
that
match
:
but
that
is
not
all
.
Secondly
,
by
this
match
we
become
heirs
;
if
sons
,
then
heirs
,
heirs
of
glory
,
co-heirs
,
and
joynt-heirs
with
Christ
;
a
great
priviledge
,
if
you
consider
of
all
the
wealth
and
siches
you
have
by
Christ
.
Thirdly
,
this
Spouseship
intitles
the
Spouse
of
Christ
,
to
all
that
ever
Christ
hath
;
it
intitles
her
to
all
the
honours
of
Christ
;
it
intitles
her
to
all
the
communicable
titles
of
Christ
.
Fourthly
,
this
Spouseship
secures
the
Church
the
Spouse
of
Christ
,
from
all
arrest
,
from
actions
,
and
all
suits
,
let
the
debt
be
never
so
great
,
the
creditors
cannot
come
neer
her
for
one
farthing
;
I
say
,
the
consideration
of
this
will
adde
also
to
the
exalting
and
magnifying
of
the
exceeding
riches
of
the
grace
of
God
in
Christ
to
men
,
to
shew
what
a
blessed
condition
this
Spouseship
is
to
those
that
are
strangers
unto
both
;
hearing
the
Love
of
the
Church
to
be
the
chiefest
of
ten
thousands
,
may
by
the
power
of
the
Spirit
of
the
Lord
,
be
won
to
seek
after-him
;
it
was
the
very
same
case
in
the
Canticles
,
The
daughters
of
the
world
say
unto
the
Spouse
of
Christ
,
hearing
her
so
extoll
her
love
,
What
is
thy
beloved
more
then
other
beloveds
,
that
thou
chargest
us
?
Oh
,
saith
the
Church
,
My
Beloved
is
white
and
ruddy
;
my
beloved
is
the
chiefest
of
ten
thousands
;
now
,
when
they
had
heard
of
the
excellencies
of
Christ
,
they
began
as
last
to
have
their
affections
taken
too
,
and
to
say
,
Whiterh
is
thy
Beloved
gone
,
that
we
may
seek
him
with
thee
?
Even
so
it
may
pleave
God
,
when
by
my
endeavour
the
excellencies
of
the
priviledges
of
the
Spouse
of
Christ
are
set
forth
,
and
the
gloriousnesse
of
the
priviledges
of
the
Gospel
manifested
;
I
say
,
when
these
appear
,
and
when
Christ
as
the
chief
of
ten
thousands
,
is
declared
,
some
may
seek
after
him
,
yea
,
and
imbrace
him
with
joy
.
But
I
cannot
stand
now
to
speak
of
them
;
but
hereafter
,
God
willing
,
if
I
shall
have
further
opportunity
.
SERMON
XI
.
COLOSSIANS
1.18
.
And
he
is
the
head
of
his
body
the
Church
the
beginning
.
THE
Apostle
,
after
his
supersciption
and
direction
of
his
Epistle
,
wherein
he
makes
mention
of
his
commission
for
the
exercise
of
his
Apostolicall
office
,
and
after
his
Apostolicall
benediction
given
unto
them
,
comes
to
give
an
account
of
the
cause
of
the
writing
of
this
Epistle
.
It
was
this
;
namely
,
he
had
received
comfortable
intelligence
and
information
from
Epaphroditus
,
a
Minister
of
the
Gospel
,
that
had
loboured
among
these
Colossians
of
their
receiving
the
faith
,
and
of
their
love
to
the
brethren
.
This
was
glad
news
to
the
Apostle
;
and
therefore
he
tells
them
,
that
he
was
not
unmindfull
or
backward
to
return
thanks
and
praise
to
the
Lord
for
so
good
a
work
begun
in
them
,
and
for
the
joy
he
had
received
by
the
work
among
them
,
and
also
to
pray
for
them
,
making
mention
of
many
particulars
he
sought
of
God
on
their
behalf
;
namely
,
That
they
may
be
filled
with
the
knowledge
of
his
wil
in
all
wisdom
and
spirituall
understanding
;
closing
up
in
thankfulness
,
in
remembrance
and
rehersall
of
the
fountain
and
rise
from
whence
all
that
grace
and
goodnesse
received
,
flowed
and
sprung
,
and
that
is
the
dear
Son
of
God
,
in
the
13.
verse
.
Having
thus
let
himself
into
his
own
way
;
namely
,
the
mentioning
of
the
dear
Son
of
God
;
he
takes
the
oppertunity
from
an
apt
connexion
,
to
go
on
according
to
the
main
discourse
of
this
Epistle
,
wherein
the
Apostle
first
sorts
his
materials
,
and
then
he
falls
upon
his
businesse
.
The
two
main
matters
he
deals
upon
,
are
,
first
the
foundation
,
and
that
is
the
Sonne
of
God
,
expressed
in
the
13.
verse
:
Secondly
,
the
structure
raised
upon
this
foundation
,
and
that
is
redemption
through
his
blood
,
even
the
forgiveness
of
sins
.
Here
is
the
distribution
of
his
matter
.
Now
,
by
and
by
,
having
sorted
his
materialls
,
he
falls
to
work
;
beginning
first
with
the
foundation
,
which
he
polisheth
,
that
he
puts
such
a
lustre
upon
it
,
that
it
shines
even
like
the
Sun
;
yea
,
more
glorious
then
the
Sun
in
beauty
:
He
sets
forth
Christ
the
foundation
,
in
so
many
aimable
considerations
,
as
to
ravish
the
world
.
And
the
Apostle
at
the
15.
and
16.
verses
,
begins
to
shew
his
faculty
and
expertnesse
in
this
gret
work
,
that
Christ
did
entrust
him
withall
;
namely
,
to
be
a
wooer
in
the
behalf
of
Christ
,
to
win
people
to
him
,
as
in
a
former
discourse
upon
this
place
I
have
told
you
;
and
therein
,
I
say
,
the
Apostle
doth
most
Rhetorically
hold
forth
every
thing
that
is
of
a
winning
and
desirable
nature
to
draw
forth
the
love
of
people
unto
Christ
.
If
people
look
for
beauty
,
and
that
catch
men
,
the
Apostle
tells
us
here
,
that
Christ
is
an
admirable
peece
of
beauty
,
there
is
none
like
to
him
,
saith
the
Church
in
the
Canticles
:
He
is
the
chief
of
ten
thousands
;
but
,
behold
,
the
beauty
the
Apostle
mentions
here
:
He
is
the
Image
of
the
invisible
God
.
In
the
Epistle
to
the
Hebrews
,
in
the
1.
chapter
,
and
the
3.
verse
,
he
speaks
more
fully
to
the
businesse
:
He
is
the
expresse
Image
of
his
person
,
and
the
brightnes
of
his
glory
.
Here
is
a
face
for
you
,
if
you
be
enamored
with
beauty
,
there
is
none
like
him
.
Yea
,
but
some
they
look
for
parentage
,
one
of
Noble
blood
,
and
of
a
great
House
.
As
they
would
have
beauty
,
so
they
would
marry
into
an
honourable
Family
.
Well
,
the
Apostle
will
tell
you
here
is
a
match
for
you
with
a
witnesse
:
Here
is
beauty
,
and
a
good
race
too
.
He
is
not
only
the
expresse
Image
of
God
,
but
he
is
the
first
born
of
God
:
The
first
begotten
of
every
creature
;
nay
,
the
dear
Son
of
God
.
In
the
15.
verse
of
this
chapter
,
here
is
a
stock
for
you
of
the
highest
kindred
in
the
world
;
hee
is
,
the
heir
of
glory
,
the
heir
apparant
,
that
if
you
will
match
for
honour
,
if
you
will
match
into
a
great
House
,
here
is
beauty
and
honour
too
.
Yea
,
but
you
will
vay
,
it
may
be
,
he
may
be
in
disgrace
,
it
may
be
he
hath
no
authority
and
power
,
and
ability
;
we
would
have
one
that
hath
authority
and
power
,
and
bears
rule
.
Christ
,
he
is
called
such
a
one
too
;
the
whole
soveraignty
of
the
world
is
at
his
command
and
disposall
:
as
you
would
have
it
to
be
,
so
you
have
it
,
in
the
next
verse
.
In
vers.
16.
All
things
were
made
by
him
,
saith
the
Apostle
,
whether
things
in
heaven
,
or
things
in
earth
,
visible
,
or
invisible
,
principalities
and
powers
,
thrones
or
dominions
,
all
things
were
made
by
him
,
&
for
him
;
as
much
as
to
say
,
every
thing
is
subject
unto
him
,
every
thing
bows
their
knees
to
him
:
And
in
2
Philip.
he
hath
a
name
given
to
him
above
every
name
;
that
,
at
the
name
of
Iesus
every
knee
should
bow
,
whether
things
in
heaven
,
or
things
i●
earth
,
or
things
under
the
earth
.
Tell
me
one
that
hath
greater
power
and
authority
then
this
i●
If
you
will
therefore
match
with
advantage
to
the
purpose
,
here
is
a
match
for
you
,
saith
the
Apostle
.
I
,
but
some
will
say
,
He
may
have
honour
enough
himself
,
but
it
may
be
he
is
a
niggard
,
I
may
be
kept
hard
enough
,
and
poore
enough
;
Is
he
bountifull
and
free
?
Beloved
,
the
Apostle
tells
us
in
Colos.
2.10
.
First
,
what
he
hath
;
he
is
not
only
honourable
,
but
rich
also
:
In
him
dwelleth
the
fulnes
of
the
Godhead
bodily
,
saith
he
.
What
is
that
to
me
,
some
will
say
,
he
may
hoard
it
all
up
,
I
may
have
little
enough
of
it
.
No
,
saith
the
Apostle
,
we
are
compleat
in
him
.
Here
is
the
fulness
of
the
Godhead
,
and
ye
are
compleat
in
him
;
he
cannot
abide
to
keep
any
thing
to
himself
:
In
this
he
is
a
Housholder
with
a
witnesse
;
he
cannot
eat
his
morsels
alone
,
he
must
impart
that
he
hath
.
The
tender
mother
,
if
she
have
but
a
bit
,
the
childe
must
have
half
with
her
,
and
participate
thereof
.
And
therefore
,
in
the
1.
of
Iohn
,
he
is
full
of
grace
and
truth
,
saith
the
Holy
Ghost
,
and
of
his
fulnes
we
have
received
grace
for
grace
.
What
better
Husband
can
you
desire
in
the
world
,
then
to
have
his
whole
purse
at
your
command
?
You
are
not
at
stint
and
allowance
,
you
may
draw
till
you
are
weary
,
there
is
no
shutting
up
of
the
chest
of
his
treasure
;
he
is
a
Fountain
set
open
for
you
.
But
to
draw
towards
our
purpose
:
There
are
two
offices
the
Holy
Ghost
is
pleased
to
acquaint
us
withall
,
proper
unto
Christ
as
an
encouragement
to
win
people
unto
him
.
The
first
is
generall
,
in
respect
of
creation
and
providence
over
the
whole
world
;
the
second
is
peculiar
and
speciall
,
over
the
Church
alone
,
that
is
the
office
mentioned
in
the
Text
:
He
is
the
head
of
the
body
,
the
Church
the
beginning
.
In
the
words
you
may
observe
with
me
,
a
Proposition
,
and
an
Eposition
,
and
Interpretation
;
or
an
Allegoricall
Proposition
,
and
the
exposition
of
the
Allegory
.
The
Allegoricall
Proposition
is
,
He
is
the
head
of
the
body
.
The
interpretation
of
it
is
,
He
is
the
beginning
of
the
Church
.
In
the
words
,
note
whose
office
this
is
,
that
is
here
spoken
of
;
it
is
he
that
is
the
Head
,
even
the
Image
of
the
invisible
God
,
the
deare
Son
of
God
.
Secondly
,
note
the
office
it self
,
what
that
is
.
It
is
Headship
;
He
is
the
Head
of
the
Church
;
He
is
the
beginning
.
Thirdly
,
note
among
whom
this
office
is
executed
,
and
for
whose
use
he
doth
execute
this
office
,
that
is
,
the
body
,
interpreted
to
be
the
Church
,
the
severall
members
of
Christ
.
I
will
not
set
down
any
other
Proposition
,
but
what
the
Apostle
hath
stated
in
the
Text
,
using
his
own
words
,
Christ
is
the
head
of
the
body
,
the
Church
the
beginning
.
A
head
,
and
so
consequently
a
body
,
admits
of
a
threefold
consideration
:
Sometimes
it
is
taken
naturally
,
and
so
proportionably
it
hath
a
body
consisting
of
naturall
members
.
Sometimes
a
head
is
taken
politically
,
and
so
proportionably
it
hath
a
body
politique
.
But
here
it
is
taken
spiritually
for
a
spirituall
head
,
and
a
spirituall
body
:
Christ
is
the
head
,
and
the
Church
you
see
,
is
the
body
,
so
that
this
is
here
a
mysticall
body
.
And
the
Church
is
called
a
body
,
not
that
it
hath
a
compleatnesse
without
a
head
;
but
in
reference
to
the
head
,
it
is
called
a
part
of
the
whole
.
A
body
and
a
head
is
but
a
compleat
body
indeed
.
Sometimes
the
body
goes
for
a
part
,
and
sometimes
for
the
whole
.
Here
it
is
taken
for
a
part
only
:
But
that
we
are
to
insist
upon
is
this
.
First
,
to
take
into
consideration
,
who
this
is
that
is
the
head
.
Secondly
,
what
this
office
of
Headship
doth
import
unto
us
.
Thirdly
,
how
this
Head
is
furnished
to
the
office
that
is
proper
for
a
head
to
a
body
.
Fourthly
,
and
then
,
as
time
will
give
leave
,
we
will
have
a
word
or
two
of
application
.
First
,
who
this
Head
is
;
You
will
say
,
we
need
not
ask
the
question
,
it
is
confest
by
all
it
is
Christ
.
It
is
true
,
it
is
so
;
but
yet
there
is
a
mystery
in
it
,
and
peradventure
,
the
thoughts
of
many
persons
are
something
more
confused
in
the
apprehension
of
Christ
,
as
he
is
Head
,
then
haply
they
might
be
.
And
it
may
be
there
might
be
a
more
cleer
apprehension
of
Christ
considered
as
he
is
Head
,
then
yet
there
is
among
us
.
I
will
therefore
as
cleerly
as
possibly
I
may
,
state
unto
you
,
under
what
confideration
Christ
is
to
be
considered
,
being
head
of
his
Church
,
or
of
his
members
.
Note
,
for
the
making
way
to
this
,
that
there
are
five
very
distinct
things
in
Chrirst
;
I
say
,
all
five
distinct
one
from
another
,
and
all
of
them
,
as
you
shall
hear
in
the
closure
,
concurre
together
in
Christ
as
head
of
the
Church
.
First
,
in
Christ
the●
is
the
one
only
divine
nature
and
Godhead
;
there
is
no
God
in
the
world
,
but
the
God
that
Christ
is
:
This
is
worth
your
consideration
,
for
the
mindes
of
men
are
apt
,
frequenty
to
〈…〉
so
between
God
and
Christ
,
as
if
God
were
one
,
and
Christ
distinctly
another
〈…〉
Gods
when
as
the
truth
is
,
there
is
no
other
God
〈◊〉
the
world
,
but
what
Christ
himself
〈◊〉
My
Lord
and
my
God
,
said
Thomas
,
speaking
to
●hrist
.
And
in
the
2.
chap.
or
this
〈◊〉
to
the
Colossians
,
vers.
9.
the
Apostle
saith
th●●
in
〈◊〉
dwels
the
fulnes
of
the
Godhead
bodily
:
In
the
begining
was
the
Word
,
and
the
〈◊〉
was
with
God
,
and
the
Word
was
God
.
In
〈◊〉
1.
chapter
of
Iohn
:
and
the
1.
vers.
Christ
is
God
,
there
is
but
one
God
in
all
the
world
,
and
therefore
you
must
know
,
that
you
are
never
to
separate
in
your
thoughts
God
from
Christ
.
Alwaies
as
you
look
upon
Christ
,
so
look
upon
God
;
or
,
as
you
look
upon
God
,
look
upon
God
no
otherwise
then
as
he
is
in
Christ
,
as
if
there
were
another
God
,
besides
what
Christ
is
;
for
there
is
no
such
thing
.
Secondly
,
besides
the
Godhead
,
there
is
the
eternall
,
ineffable
personality
in
Christ
,
as
he
is
God
,
so
he
is
the
Son
.
And
in
this
,
though
we
cannot
fathome
the
difference
,
yet
certainly
there
is
a
personall
difference
between
the
Fatherhood
and
the
person
of
the
Son
:
There
is
but
one
God
,
as
I
said
before
,
but
the
persons
are
three
;
the
Father
is
one
,
the
Son
is
another
,
and
the
Holy
Ghost
is
another
:
There
are
three
that
bear
record
in
heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
.
Now
,
the
Father
and
the
Son
and
the
Holy
Ghost
,
are
not
all
one
personally
,
but
the
Son
is
the
Son
,
and
the
Father
is
the
Father
.
But
the
Godhead
of
the
Father
,
and
of
the
Son
is
one
,
that
is
the
true
meaning
;
there
is
a
difference
between
the
person
of
the
Father
,
and
the
person
of
the
Son
;
but
this
matter
is
not
to
be
pryed
into
by
humane
wit
:
For
this
of
all
the
mysteries
in
Scripture
,
is
the
pure
object
of
meer
faith
;
there
is
no
humane
way
to
illustrate
the
difference
between
the
eternall
Fatherhood
and
the
eternall
Sonship
.
Thirdly
,
in
Christ
there
is
a
distinct
human
nature
,
that
is
,
as
this
man
is
not
that
man
,
such
a
distinct
individuall
human
nature
Christ
hath
,
having
a
peculiar
soul
and
body
of
his
own
;
that
which
was
born
of
the
Virgin
Mary
,
and
suffered
upon
the
crosse
:
distinct
,
I
say
,
from
our
individuall
souls
and
bodies
.
Fourthly
,
in
Christ
there
is
to
be
considered
an
ineffable
and
incomprehensible
hypostaticall
Vnion
of
the
divine
nature
of
the
second
person
in
the
Trinity
,
and
humane
nature
in
one
person
.
There
is
difference
between
the
being
of
God
,
and
man
,
considered
severally
,
and
the
being
of
Christ
as
Mediator
.
The
Godhead
of
Christ
is
not
the
Mediator
simply
;
the
Manhood
of
Christ
is
not
the
Mediator
simply
considered
:
But
God
and
man
in
one
person
,
as
we
call
it
,
is
the
Mediator
.
Finally
,
Christ
is
to
be
considered
not
only
personally
,
as
he
is
God
and
man
being
one
individuall
person
by
himself
;
but
Christ
is
to
be
considered
collectively
,
that
is
,
he
is
not
only
Christ
as
he
is
one
person
of
himself
;
but
he
is
Christ
,
as
he
himself
in
that
one
person
is
●nited
to
the
persons
of
all
the
elect
in
the
world
.
He
and
they
make
up
but
one
collective
body
.
In
brief
,
there
is
a
kinde
of
trin-union
in
Christ
,
The
divine
union
which
makes
the
Father
and
the
Son
one
.
The
personall
union
,
which
makes
the
divine
nature
,
and
the
human
nature
one
.
The
mysticall
union
which
makes
Christ
the
Mediator
,
God
and
man
,
one
with
all
the
members
of
Christ
joyntly
.
You
know
,
that
in
respect
of
the
last
consideration
,
Christ
,
as
he
is
collectively
considered
,
consists
of
his
own
person
as
head
,
and
of
all
the
elect
as
members
;
so
that
in
some
sense
Christ
cannot
be
said
to
be
separated
,
but
hath
his
members
knit
unto
him
.
A
headlesse
body
,
or
a
bodylesse
head
,
are
equally
both
of
them
imperfect
.
If
the
Church
be
separated
from
Christ
,
or
Christ
separated
from
the
Church
,
he
should
in
the
last
consideration
be
imperfect
.
Now
in
this
Text
,
the
Apostle
speaking
of
Christ
,
doth
understand
him
in
the
last
consideration
I
have
spoken
of
;
namely
,
as
God
the
Son
united
to
the
humane
nature
,
or
rather
uniting
the
humane
nature
unto
himself
;
as
these
two
natures
in
one
person
are
united
unto
the
Church
or
members
of
Christ
;
so
Christ
is
the
head
.
It
is
true
,
sometimes
you
have
expressions
of
Christs
own
speaking
,
by
way
of
subjection
:
My
Father
is
greater
then
I
:
And
,
I
came
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
;
which
phrase
of
Christ
,
being
not
rightly
understood
,
doth
occasion
in
the
thoughts
of
men
,
some
conceits
,
as
if
God
were
a
distinct
being
from
Christ
;
that
Christ
makes
God
here
greater
then
himself
,
whereas
the
truth
is
,
there
is
,
as
I
said
before
,
no
God
but
what
Christ
is
.
Christ
doth
never
acknowledge
that
the
Godhead
of
his
Father
is
greater
then
his
own
Godhead
:
For
,
the
Father
and
the
Sonne
is
but
one
in
the
Godhead
and
divine
nature
;
and
therefore
,
when
Christ
in
his
●peech
hath
reference
unto
God
,
he
hath
but
reference
unto
the
divine
nature
that
is
un●●ed
unto
his
humanity
,
and
the
very
nature
of
God
is
within
himself
;
and
there
is
no
other
but
what
is
within
himself
.
Therefore
there
is
no
distinct
God
in
the
world
,
but
〈◊〉
God
that
is
become
man
,
and
is
now
called
Christ
.
Therefore
you
are
never
to
look
upon
Christ
,
but
as
he
is
the
compleat
only
true
God
.
What
need
all
this
discourse
,
you
will
say
?
I
answer
,
You
must
have
Christ
set
forth
in
this
consideration
,
or
else
you
shall
never
be
able
to
reach
that
he
is
the
head
.
Therefore
the
consideration
of
the
second
thing
will
c●●er
the
usefulness
of
the
first
.
What
this
Headship
is
the
Text
saith
:
He
is
the
beginning
,
that
is
,
the
root
and
spring
from
whence
things
have
their
first
being
.
Now
,
mark
,
beloved
,
either
the
Apostle
must
speake
false
,
when
he
saith
,
he
is
the
beginning
;
or
else
you
must
consider
Christ
,
as
the
only
God
.
All
the
world
grants
God
to
be
the
beginning
of
all
things
;
therefore
,
if
there
be
any
thing
in
the
world
that
should
be
the
beginning
of
being
besides
Christ
,
he
himself
cannot
be
the
beginning
of
all
things
;
therefore
for
the
maintenance
of
this
prerogative
of
Christ
being
the
beginning
and
fountain
,
he
is
to
be
considered
alwayes
as
the
only
God
.
Now
,
this
word
,
beginning
,
doth
import
unto
us
,
that
Christ
is
first
the
beginning
of
being
:
and
secondly
,
the
beginning
of
well
being
:
He
is
the
beginning
of
being
in
generall
;
All
things
were
made
by
him
,
and
without
him
there
was
nothing
made
that
was
made
,
John
the
1.
As
●ere
in
this
1.
of
the
Colos.
All
things
were
created
by
him
,
Whether
visible
or
invisible
;
principalities
&
powers
,
thrones
or
dominions
.
The
main
thing
the
Apostle
drives
at
is
this
:
that
Christ
is
the
beginning
of
the
Church
,
that
is
,
Christ
is
the
beginning
of
them
being
members
of
himself
.
Every
member
of
the
Church
of
Christ
received
his
first
being
from
him
,
and
only
from
him
,
and
from
none
other
.
Consider
the
originall
beginning
of
them
,
even
in
eternity
it self
,
if
it
may
be
properly
called
a
beginning
,
it
hath
its
being
from
Christ
himself
.
Mark
the
Apostle
in
the
1.
chapter
of
the
Epistle
to
the
Ephesians
,
2.
and
3.
verses
:
Blessed
be
God
the
Father
of
our
Lord
Iesus
Christ
,
who
hath
blessed
us
with
all
spirituall
blessings
in
heavenly
places
in
Christ
,
according
as
he
hath
chosen
us
in
him
,
before
the
foundations
of
the
world
were
laid
.
This
expression
may
seem
to
some
,
to
import
a
difference
between
God
and
Christ
or
something
distinct
one
from
the
other
,
as
if
Christ
were
the
subject
in
whom
persons
are
chosen
,
and
God
the
Author
,
by
whom
persons
are
chosen
.
But
,
beloved
,
properly
there
is
no
such
thing
as
Christ
distinct
from
God
,
so
as
if
he
were
not
God
.
If
God
be
in
Christ
,
then
it
is
Christ
himself
,
as
he
is
God
that
doth
it
.
And
therefore
,
if
you
will
mark
the
expression
well
,
it
may
be
,
you
shall
see
that
it
is
Christ
himself
hath
chosen
us
.
I
confesse
,
the
words
may
have
a
double
reference
,
either
to
the
Father
,
or
to
Christ
;
and
according
to
this
second
reference
,
Christ
may
be
conceived
both
the
object
,
and
the
fountain
too
,
in
whom
you
are
chosen
;
and
the
expression
,
perhaps
,
will
bear
both
:
According
as
he
hath
chosen
us
in
him
;
that
is
,
according
as
he
in
him
chose
us
.
But
howsoever
,
all
comes
to
one
effect
,
the
Father
and
the
Son
being
one
God
.
Secondly
,
to
come
down
to
particulars
:
Christ
is
the
beginning
of
a
present
possessive
being
,
as
persons
are
members
of
him
.
He
is
the
beginning
of
a
possessive
being
,
or
being
in
possession
.
Consider
the
first
thing
in
the
being
of
a
member
,
that
is
life
;
life
,
as
it
is
spirituall
,
and
so
peculiar
to
a
member
,
hath
its
first
rise
from
Christ
himself
:
mark
the
expression
in
the
2.
chapter
of
the
Epistle
to
the
Ephesians
;
He
hath
created
us
in
Christ
Iesus
,
unto
good
works
,
whereto
he
hath
ordained
us
,
that
we
should
walk
in
them
.
You
are
created
of
God
in
Christ
Iesus
to
good
works
:
or
,
God
in
Christ
hath
done
it
.
The
very
self-same
phrase
and
expression
that
the
Apostle
useth
there
to
the
Ephesians
,
he
useth
again
in
the
2.
Epistle
to
the
Corinthians
,
chap.
5.
and
verse
19.
Namely
,
that
God
was
in
Christ
,
reconciling
the
world
unto
himself
.
The
truth
is
,
It
pleased
the
divine
nature
to
unite
the
humane
nature
to
it self
,
and
so
to
mannage
the
affairs
of
the
Church
in
those
two
natures
so
united
;
not
as
if
God
gave
out
some
of
himself
to
the
humane
nature
,
and
reserved
some
of
it self
to
it self
;
but
the
whole
divine
nature
gave
up
it self
,
though
only
in
the
second
Person
:
God
was
in
Christ
,
as
much
as
to
say
,
whole
God
,
the
divine
nature
assumed
a
humane
nature
,
and
so
makes
up
a
Christ
.
And
thus
God
is
in
Christ
,
reconciling
the
world
unto
himself
:
You
shall
see
in
the
Apostles
expression
elsewhere
,
that
the
beginning
of
life
in
a
member
of
Christ
flows
from
Christ
:
Your
life
is
hid
with
Christ
in
God
.
It
is
such
another
phrase
as
the
two
former
:
It
is
hid
with
Christ
in
God
;
that
is
,
it
is
hid
in
that
God
,
who
by
being
man
,
is
become
Christ
:
For
that
is
all
the
difference
,
between
God
and
Christ
;
all
the
difference
,
I
say
,
is
between
God
simply
and
absolutely
considered
in
himself
,
and
God
considered
as
ineffably
united
to
the
humane
nature
.
God
,
I
say
,
thus
united
,
becomes
Christ
;
and
so
in
such
a
union
is
reconciling
the
world
unto
himself
,
and
takes
the
Church
,
who
is
his
body
.
The
Apostle
tells
us
further
,
Now
I
live
,
but
he
presently
checks
himself
;
yet
not
I
,
but
Christ
lives
in
me
.
Christ
is
the
soul
of
the
body
,
and
as
the
body
without
a
soul
is
dead
,
so
a
person
without
Christ
is
dead
.
I
will
not
dispute
that
needlesse
dispute
of
the
Philosophers
,
whether
the
soul
be
seated
in
the
head
principally
,
or
in
the
heart
,
but
this
I
am
sure
of
,
the
life
and
soul
of
the
Church
is
in
the
head
of
the
Church
:
I
am
the
way
,
the
truth
and
the
life
;
he
is
the
life
of
the
soul
of
man
:
as
the
body
without
the
soul
is
dead
;
even
so
,
if
there
could
be
such
a
thing
,
as
the
body
of
the
Church
without
Christ
,
that
body
were
but
a
dead
thing
.
It
hath
all
animal
vertue
from
him
alone
:
It
hath
all
life
in
all
respects
from
him
.
Take
life
in
the
first
fruits
,
in
its
sence
or
motion
,
all
spirituall
sence
,
all
spirituall
motion
,
all
spirituall
actions
,
and
activenesse
for
action
,
receives
being
and
beginning
only
from
Christ
:
Hee
is
given
for
a
covenant
to
open
the
blind
eyes
.
All
eyes
are
blind
till
Christ
opens
them
;
there
is
no
seeing
till
the
body
receive
sight
and
seeing
from
the
head
.
The
head
causeth
us
also
to
sinell
;
as
wel
as
to
see
,
the
sweet
savour
of
the
ointment
of
Christ
,
that
makes
the
Virgins
love
him
:
Because
of
the
sweet
savour
of
thy
oyntments
,
therefore
do
the
Virgins
love
thee
.
Now
,
this
savour
,
the
smell
thereof
,
being
as
the
smel
of
a
field
that
the
Lord
hath
blessed
,
to
smel
this
,
is
the
sole
work
of
Christ
himselfe
:
So
also
the
spiritual
taste
,
to
tast
how
good
God
is
,
to
relish
the
fatnesse
,
and
marrow
,
and
sweetnesse
of
the
spirituall
wine
well
refined
upon
the
lees
,
is
all
by
the
power
of
Christ
,
and
hath
its
being
from
Christ
:
So
all
our
feeling
,
to
feel
comfort
,
joy
unspeakable
,
and
glorious
,
all
is
from
Christ
;
Christ
opens
our
eyes
,
he
boars
the
eares
,
he
causeth
us
to
smell
.
You
will
say
,
all
this
is
the
worke
of
the
Spirit
;
why
doe
you
say
it
is
the
work
of
Christ
?
Mark
what
John
saith
in
the
16.
chapter
,
the
words
are
these
:
He
,
that
is
,
the
spirit
shal
glorifie
me
:
For
he
shall
receive
of
mine
,
and
he
shall
shew
it
unto
you
.
The
Spirit
himselfe
,
as
he
dealeth
with
the
members
of
Christ
,
is
the
agent
of
Christ
proceeding
from
Christ
,
communicating
that
that
is
Christs
to
those
members
.
So
that
the
Spirit
is
,
as
it
were
,
the
conduit-pipe
,
through
whom
the
fulnesse
of
the
fountaine
conveyes
it selfe
,
and
runs
forth
to
every
member
.
The
Spirit
is
as
the
veins
and
nerves
in
the
naturall
body
.
The
blood
,
you
know
,
hath
its
fountain
from
the
liver
:
but
the
veins
carry
it
into
every
part
of
the
body
:
And
as
the
naturall
eye
cannot
see
,
except
the
nerves
feed
it
with
visive
spirits
;
so
neither
can
any
eye
behold
the
secrets
of
the
Lord
,
the
hidden
things
of
Christ
,
such
as
he
thanks
his
Father
,
hee
reveales
unto
babes
,
while
he
hides
them
from
the
wise
of
the
world
,
except
the
Lord
Christ
do
feed
the
members
with
his
own
Spirit
.
It
is
not
the
eye
that
doth
discerne
and
see
of
it selfe
,
but
the
spirits
that
do
come
from
the
head
,
cause
sight
by
the
eye
:
For
there
may
be
an
eye
,
and
no
sight
;
where
a
want
of
these
spirits
are
.
Looke
over
all
the
Book
of
God
,
and
you
shall
finde
,
that
there
is
no
action
that
comes
from
the
Spirit
,
but
Christ
is
the
head
and
spring
of
it
.
You
shall
finde
the
strength
and
hearts
of
people
faile
when
hee
withdrawes
himselfe
.
It
is
hee
that
is
the
strength
of
them
for
ever
:
Feare
not
,
saith
the
Text
,
be
not
dismayed
;
I
will
uphold
thee
,
I
will
strengthen
thee
.
There
must
needs
be
miscarriage
for
want
of
power
,
except
Christ
come
with
his
strength
and
power
to
uphold
.
Therefore
,
when
Paul
exhorts
those
to
whom
he
writes
,
to
worke
the
workes
of
the
Lord
,
hee
gives
them
this
counsel
:
Be
strong
in
the
Lord
,
and
in
the
power
of
his
might
:
and
again
,
saith
hee
,
Put
on
the
whole
armour
of
God
.
Now
it
is
a
vain
thing
to
think
of
taking
up
of
arms
,
except
there
be
strength
to
manage
them
.
Saul
thought
David
to
be
a
puny
,
when
he
was
to
sight
with
Goliah
,
and
had
no
regard
to
him
,
although
hee
might
have
good
armour
on
;
hee
was
too
little
a
man
;
What
Saul
thought
of
David
,
is
true
of
all
the
whole
armour
of
God
,
it
is
to
no
purpose
,
except
men
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
And
therefore
,
when
Paul
was
in
a
strait
,
hee
begged
,
and
begged
again
,
to
have
strength
given
,
though
hee
had
not
an
answer
to
his
mind
,
yet
God
told
him
:
My
grace
is
sufficient
for
thee
;
My
strength
is
made
perfect
in
weaknesse
.
All
persons
are
weak
,
but
as
they
have
strength
in
Christ
.
Yea
,
there
is
no
strength
but
what
is
his
,
and
is
sent
by
him
.
Let
me
tell
you
this
,
and
I
beseech
you
consider
,
they
that
have
Christ
for
their
head
,
they
have
an
infinite
advantage
above
the
closest
hypocrite
in
the
world
,
although
he
goe
never
so
farre
:
All
he
doth
is
but
from
a
weake
principle
;
Christ
is
not
the
principle
of
that
hee
doth
:
but
hee
that
hath
Christ
for
his
head
,
hee
hath
a
spring
of
fulnesse
.
The
Holy
Ghost
tells
us
;
He
is
full
of
Grace
and
Truth
;
and
,
in
him
dwells
the
fulnesse
of
the
God-head
bodily
:
and
,
It
pleased
the
Father
,
that
in
him
all
fulnesse
should
dwell
:
So
that
you
may
plainely
see
,
that
the
preaching
of
Christ
as
head
,
and
setting
up
of
all
the
glory
of
Christ
,
is
not
the
preaching
of
licentious
liberty
to
men
.
Hee
that
can
win
a
person
to
be
a
true
member
of
this
head
,
that
is
Christ
,
hee
brings
that
person
into
a
fat
soile
;
hee
transplants
him
from
a
barren
soile
,
from
a
rocky
soil
,
into
a
rich
soile
;
whereby
he
come
to
abound
in
all
manner
of
fruitfulnesse
.
And
certainly
,
beloved
,
fruitfulnesse
will
be
more
abundant
,
as
the
soule
can
apprehend
it selfe
by
true
faith
to
be
a
part
of
this
head
:
For
,
the
head
will
communicate
that
the
soule
it selfe
cannot
contain
it selfe
in
its
own
bounds
:
The
love
of
Christ
constraines
me
saith
Paul
,
hee
can
doe
no
otherwise
;
hee
that
is
driven
must
needs
goe
:
Christ
he
drives
,
and
makes
himselfe
a
way
into
his
members
;
hee
breakes
his
own
way
into
them
,
and
so
sets
them
on
,
and
puts
them
forwards
.
Then
again
,
Christ
being
the
beginning
of
all
our
being
,
he
is
the
beginning
also
of
all
prerogatives
&
priviledges
whatsoever
the
Church
of
Christ
hath
;
they
have
no
priviledge
but
as
it
flows
from
the
grant
of
Christ
:
As
first
of
all
,
Justification
;
even
Justification
it selfe
comes
from
Christ
.
It
may
be
that
you
will
object
,
that
the
Text
saith
,
that
God
justifies
the
ungodly
,
and
how
then
doth
Christ
justifie
them
?
I
say
still
as
I
said
before
:
That
which
God
doth
,
Christ
doth
;
God
is
still
in
Christ
;
God
doth
nothing
,
but
Christ
doth
all
things
.
All
the
Father
hath
,
he
hath
given
to
the
Son
:
The
Father
judgeth
no
man
,
but
hath
committed
all
judgment
to
the
Son
.
The
meaning
,
I
take
it
,
is
this
:
God
,
as
hee
is
simply
one
divine
essence
in
himself
,
he
doth
in
this
simple
consideration
of
himself
,
not
manage
any
thing
in
this
kind
:
but
all
that
ever
he
manageth
,
he
manageth
in
his
Son
;
and
this
Son
,
as
he
is
become
man
.
So
that
whosoever
they
are
that
are
justified
,
they
are
justified
by
the
Sonne
;
and
whosoever
come
to
the
knowledge
of
Justification
,
they
attaine
to
the
knowledg
of
Justification
also
by
Christ
:
We
have
not
received
the
spirit
of
the
world
,
but
wee
have
received
the
Spirit
that
is
of
God
;
that
wee
may
know
the
things
that
are
freely
given
us
of
God
.
Now
,
this
Spirit
of
God
,
is
the
Spirit
of
Christ
:
So
then
,
the
knowledge
of
the
things
freely
given
us
of
God
,
is
by
the
Spirit
of
Christ
.
Nothing
can
acquaint
the
soule
,
and
satisfie
it
of
a
portion
and
interest
in
Christ
,
and
being
a
member
of
Christ
,
but
by
the
Spirit
of
God
;
that
must
resolve
the
case
at
last
,
do
what
you
can
.
Every
thing
is
dumb
and
silent
:
but
as
the
Spirit
of
God
doth
speak
.
The
Word
of
God
,
and
even
the
word
of
grace
,
is
a
dumb
letter
,
but
as
the
Spirit
of
the
Lord
doth
speak
in
it
,
or
with
it
;
and
so
of
all
things
in
the
world
.
And
therefore
,
beloved
,
know
,
you
run
into
those
two
great
evills
the
Holy
Ghost
speakes
of
in
Jeremiah
;
the
forsaking
the
fountaine
of
living
water
,
and
,
the
digging
to
your selves
cisterns
that
can
hold
no
water
;
while
you
forsake
Christ
the
spring
&
fountain
,
and
go
to
pump
and
fetch
any
thing
you
take
from
any
thing
besides
him
:
If
you
run
to
creatures
,
you
make
not
Christ
the
beginning
.
You
will
say
,
you
suppose
Christ
to
be
the
beginning
in
all
,
and
you
believe
him
so
to
be
.
But
,
I
say
,
Is
this
a
good
supposition
of
Christ
,
when
he
is
not
thought
of
,
shall
he
be
but
supposed
?
and
shall
services
be
set
up
to
take
up
all
the
affections
,
and
all
the
suits
and
pleadings
of
your
hearts
?
How
hath
Christ
all
the
priority
?
In
the
18.
verse
of
the
1.
chapter
to
the
Colossians
,
hee
is
said
to
be
the
head
of
the
body
of
the
Church
:
That
hee
might
have
the
pre-eminence
in
all
things
.
Why
do
people
then
run
to
other
things
,
and
magnifie
,
and
extoll
,
and
exalt
other
things
,
while
Christ
shall
not
have
a
good
word
?
Nay
,
people
are
affraid
to
speake
out
of
things
that
are
Christs
,
for
fear
of
giving
liberty
to
people
to
sin
,
and
charge
people
to
take
heed
of
the
setting
forth
of
Christ
and
Grace
by
him
,
as
a
dangerous
Doctrine
:
So
seldome
daring
to
speake
of
the
excellencies
of
Christ
,
and
of
the
excellent
priviledges
and
benefits
that
come
by
and
from
Christ
;
nor
of
the
freenesse
of
those
things
that
are
conveyed
to
us
,
in
,
and
through
Christ
.
And
why
?
Oh!
this
will
make
men
run
out
into
all
manner
of
licentiousnesse
and
prophanenesse
,
without
controll
;
and
so
Christ
shall
be
suppressed
,
for
feare
of
giving
liberty
,
and
in
the
meane
while
other
things
shall
bee
set
up
above
Christ
:
the
divine
Rhetorick
of
Repentance
,
and
Humiliation
;
the
prevalency
of
teares
to
wash
away
sin
,
and
our
conscionable
walking
will
commend
us
to
GOD
at
the
last
day
.
Here
must
bee
a
magnifying
of
mans
righteousnesse
,
and
when
these
things
come
to
be
examined
,
they
are
but
rhetoricall
expressions
.
Beloved
,
God
grant
that
our
Rhetorick
may
advance
him
,
that
is
to
bee
advanced
,
and
keepe
all
other
things
in
their
own
places
,
that
are
to
be
kept
low
,
that
nothing
may
have
the
preeminence
of
Christ
,
Christ
being
the
head
and
the
beginning
of
all
things
;
that
the
people
of
God
may
go
with
their
buckets
to
the
wells
of
salvation
,
and
draw
waters
of
life
from
thence
,
and
not
runne
to
muddy
puddles
.
The
zeale
of
the
Lord
,
I
meane
of
the
Lord
Christ
,
who
hath
so
magnified
the
riches
of
his
grace
to
the
Sons
of
men
,
should
eat
up
your
spirits
,
&
raise
up
your
soules
against
every
thing
that
doth
raise
it selfe
up
,
to
exalt
it self
above
Christ
.
If
Christ
be
not
the
beginning
,
but
somthing
else
,
let
that
have
the
preeminence
;
but
if
Christ
be
the
beginning
let
him
have
the
preeminence
:
as
Eliah
once
said
to
the
Idolatrous
Israelites
that
had
fortaken
the
Lord
,
&
had
set
up
the
works
of
their
own
hands
instead
of
him
;
If
Baal
be
God
,
then
worship
him
;
but
if
God
be
God
,
then
serve
and
worship
him
:
So
I
say
,
at
this
present
unto
you
:
If
you
will
acknowledge
Christ
to
be
the
beginning
,
let
it
appear
in
the
setting
of
him
up
above
all
other
things
in
your
hearts
and
thoughts
.
Make
him
your
sanctuary
,
make
him
your
refuge
,
wait
upon
him
for
all
things
.
Why
are
your
hearts
so
cast
downe
?
It
may
be
corruptions
prevail
within
you
;
fear
not
,
Is
not
there
enough
in
the
fountaine
to
refresh
thee
,
and
supply
thee
with
strength
against
them
?
Doth
Satan
seek
to
overcome
you
by
his
temptations
,
&
like
a
roaring
Lion
,
seek
to
devour
you
?
he
is
able
to
tread
down
Satan
under
your
feet
.
Beloved
,
will
you
starve
in
a
Cooks
shop
,
as
they
say
?
Is
there
such
plenty
in
Christ
,
&
will
you
perish
for
hunger
?
You
wil
answer
,
it
may
be
,
you
would
close
with
Christ
,
you
would
goe
to
Christ
for
supply
with
all
your
hearts
,
but
you
dare
not
,
you
are
afraid
Christ
will
reject
you
,
if
you
come
to
him
.
Beloved
,
come
to
Christ
,
&
Christ
will
not
cast
you
off
.
Is
there
any
thing
in
the
world
you
would
have
?
would
you
have
joy
and
peace
?
come
to
him
,
and
the
God
of
peace
wil
ful
you
with
all
peace
and
joy
in
believing
.
Would
you
have
your
iniquities
subdued
?
come
to
him
,
and
sin
shall
not
have
dominion
over
you
,
saith
the
Apostle
:
for
,
Ye
are
not
under
the
Law
,
but
under
Grace
:
For
it
is
the
grace
of
God
that
brings
salvation
:
salvation
from
sin
,
as
well
as
salvation
from
wrath
:
And
,
this
Grace
of
God
,
saith
the
Apostle
,
will
teach
you
to
deny
all
ungodlinesse
,
and
worldly
●usts
.
There
is
no
greater
motive
in
the
world
to
encourage
man
to
venture
upon
any
thing
that
Christ
puts
him
upon
then
this
;
That
he
hath
Christ
to
inable
and
to
lead
him
through
it
.
In
the
mean
time
give
me
leave
to
●ut
one
caution
to
you
:
Christ
,
I
say
,
being
the
head
,
and
as
the
head
being
the
beginning
,
the
supplier
of
all
things
pertaining
to
life
&
godlinesse
;
if
there
bee
any
person
that
either
now
,
or
at
any
other
time
make
these
most
despera●●
conclusions
from
any
thing
that
they
have
heard
,
as
that
they
may
continue
in
sin
,
and
that
they
may
go
on
in
iniquity
,
Christ
hath
dyed
for
them
,
let
them
sin
as
much
as
they
can
,
they
cannot
out-sin
the
death
of
Christ
.
If
there
be
any
person
that
doe
charge
any
such
untruth
upon
any
Minister
,
and
will
collect
such
blasphemies
from
the
Doctrine
of
the
Gospel
o●
Christ
,
let
them
know
,
that
God
will
eithe●
bring
them
to
see
the
greatnes
of
their
folly
,
〈◊〉
to
be
ashamed
of
it
;
or
,
for
ought
I
know
,
the●
may
have
their
deserved
portion
in
the
lowe●
part
of
hell
.
I
dare
be
bold
to
say
,
there
is
no●
people
under
heaven
,
who
are
so
prejudiciall
〈◊〉
the
Gospel
of
Christ
,
as
such
stumbling
blocks
are
;
nor
unto
trembling
hearts
that
would
fai●
close
with
the
free
grace
of
God
in
Christ
,
a●
such
persons
that
take
liberty
to
sin
,
that
grac●
may
abound
,
causing
the
Gospel
to
be
evill
spoken
of
,
and
detested
,
causing
that
scandalou●
name
to
be
raised
upon
the
Gospel
,
that
it
is
a
doctrine
of
liberty
.
Beloved
,
as
hee
that
hath
called
you
is
holy
;
so
you
that
are
called
,
〈◊〉
ye
holy
in
all
manner
of
conversation
;
and
〈◊〉
he
that
hath
called
you
,
will
make
you
holy
〈◊〉
he
is
holy
.
First
,
in
a
word
,
here
is
matter
of
exhortati●●
;
if
Christ
be
the
head
and
the
beginning
of
●●l
things
,
look
up
to
the
head
,
suck
at
the
head
,
raw
from
the
he●
let
nothing
draw
you
●om
the
head
.
2ly
.
Here
is
matter
of
consolation
to
all
the
●embers
of
Christ
,
as
long
as
the
head
hath
in
self
,
the
body
shall
never
want
.
Such
a
head
●hrist
is
,
that
hath
al
fulnes
in
him
,
he
can
ne●●r
be
drawn
dry
;
Christ
is
not
as
the
springs
●●b
speaks
of
,
brooks
that
fail
in
summer
,
but
●is
spring
is
of
such
an
excellent
nature
,
that
he
●akes
an
everlasting
spring
in
the
heart
,
where●to
he
pours
himself
:
so
saith
he
,
He
that
drin●●th
of
the
waters
that
I
will
give
him
,
shall
never
●irst
again
,
but
the
waters
shall
be
in
him
a
well
,
●ith
Christ
,
bubling
up
unto
eternall
life
.
Know
●ssuredly
,
&
be
consident
of
it
,
God
must
cease
〈◊〉
be
God
,
before
there
can
be
a
lack
of
supply
〈◊〉
what
is
useful
for
you
.
Christ
is
head
,
&
as
he
〈◊〉
head
,
he
is
God
as
wel
as
man
.
God
himselfe
●en
must
be
drawn
dry
,
before
you
shal
want
●ny
thing
that
is
good
for
you
.
Therfore
let
Sa●●n
&
all
the
world
set
themselves
against
you
,
●●u
shall
never
have
cause
to
say
,
all
the
springs
●e
dried
up
,
now
there
is
no
hope
of
any
more
●pply
;
for
certainly
the
Lord
will
maintain
&
●●ntinue
that
which
he
hath
undertaken
:
I
am
●d
and
change
not
,
therefore
ye
sons
of
Jacob
are
consumed
.
FINIS
.