Mans
legall
righteousnesse
,
is
no
cause
or
part
of
his
justification
.
EPHES.
2.8
,
9.
For
by
grace
are
yee
saved
,
through
faith
;
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
Not
of
works
,
lest
any
man
should
boast
.
THERE
are
two
things
which
men
ought
chiefly
to
know
;
Their
misery
by
sin
;
and
their
happinesse
by
the
grace
of
God
in
Christ
.
And
by
the
wicked
unfaithfulnesse
of
our
memories
wee
are
more
apt
to
forget
these
two
things
,
then
to
forget
any
other
points
whatsoever
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Know
thy selfe
,
is
a
lesson
as
difficult
,
as
it
is
old
and
common
.
How
hard
a
matter
is
it
for
a
man
to
remember
himselfe
,
as
to
know
what
he
is
in
himselfe
?
The
King
of
Macedonia
thought
it
needfull
,
that
his
Page
should
every
morning
put
him
in
remembrance
,
that
he
was
a
mortall
man
.
And
every
spirituall
man
doth
finde
it
necessary
,
that
the
Spirit
daily
should
become
his
remembrancer
,
to
put
him
in
mind
that
he
is
a
sinful
man
.
So
likewise
it
is
a
hard
matter
,
without
the
power
,
&
assistance
of
the
Spirit
,
alwayes
to
know
,
the
rich
,
full
,
and
free
grace
of
God
,
as
it
is
held
forth
in
the
Gospel
to
poore
sinners
.
The
last
of
these
,
as
it
is
the
most
sweet
and
excellent
lesson
,
so
with
the
greater
difficultie
it
is
retained
in
our
memories
.
This
is
a
Doctrine
,
which
if
it
were
preached
unto
us
every
day
,
wee
should
forget
it
every
day
.
The
daily
teaching
and
hourely
learning
of
it
,
cannot
wholly
free
us
from
the
ignorance
of
this
truth
.
But
as
farre
as
we
are
carnall
and
fleshly
,
wee
are
strangers
to
the
knowledge
of
it
.
So
that
he
that
thinkes
he
perfectly
knowes
the
doctrine
of
justification
by
faith
alone
,
I
dare
professe
to
that
man
,
that
he
knows
nothing
of
this
doctrine
of
justification
as
he
ought
to
know
.
As
long
as
we
live
upon
the
earth
,
we
may
be
learners
of
this
doctrine
.
Paul
after
he
had
been
a
scholler
,
and
an
aged
teacher
in
the
schoole
of
Christ
many
yeares
,
did
then
professe
,
that
he
endeavoured
to
forget
his
own
workes
,
and
legall
righteousnesse
,
in
reference
to
his
justification
,
and
pressed
forward
to
know
more
of
the
mystery
of
Christ
,
labouring
to
be
found
in
the
righteousnesse
which
is
of
God
by
faith
,
Phil.
3.10
.
Therefore
though
I
have
formerly
spoken
of
the
chiefe
point
that
lieth
in
these
verses
;
yet
I
know
it
is
needfull
and
necessary
for
mee
to
speake
of
it
againe
,
that
you
that
have
heard
it
opened
,
may
heare
more
of
it
,
as
well
as
for
those
,
who
have
not
heard
the
point
so
clearly
&
fully
unfolded
unto
them
;
to
whom
God
may
make
my
discourse
beneficiall
,
if
he
accompany
mee
with
his
presence
.
Wherefore
I
have
pitched
upon
this
subject
at
this
present
:
in
which
,
the
summe
of
all
divinitie
is
comprized
.
For
faith
and
love
is
the
summe
of
all
that
we
preach
:
Faith
towards
the
Lord
Jesus
,
and
love
towards
God
,
and
all
those
that
are
united
to
him
in
the
same
Spirit
with
our selves
.
And
the
Apostle
layeth
down
both
these
in
these
verses
:
shewing
first
clearly
the
doctrine
of
justification
through
faith
alone
without
works
;
and
then
shewing
that
though
we
are
justified
without
workes
,
yet
how
in
the
Spirit
wee
are
carried
forth
to
performe
all
good
works
;
for
,
he
saith
,
Wee
are
created
the
workmanship
of
God
unto
good
works
,
ver.
10.
In
these
words
,
these
particulars
present
themselves
to
your
best
attentions
.
First
,
that
salvation
and
justification
is
by
grace
,
that
is
,
by
the
free
favour
of
God
;
Tee
are
saved
by
grace
.
Secondly
,
He
sheweth
how
we
are
saved
by
grace
;
in
a
way
of
beleeving
,
not
working
;
Yee
are
saved
by
grace
through
faith
.
Many
pretend
that
they
look
on
grace
,
but
it
is
thorough
the
spectacles
of
their
own
works
:
but
he
that
doth
truly
eye
grace
,
he
looks
on
grace
in
an
act
of
beleeving
,
and
not
through
working
.
Thirdly
,
The
Apostle
discovers
the
nature
of
true
faith
,
which
is
the
unfained
faith
of
the
Elect.
First
,
negatively
he
informeth
us
,
that
this
faith
is
not
of
our selves
;
There
is
not
a
fountain
in
our selves
,
from
whence
a
true
and
lively
faith
springs
;
it
floweth
not
from
the
naturall
,
carnall
,
or
rationall
principles
of
the
first
Adam
,
but
from
the
power
of
the
Spirit
of
grace
.
Secondly
,
affirmatively
he
informeth
us
concerning
the
nature
and
originall
of
it
;
it
proceedeth
from
God
,
and
is
bestowed
upon
the
creature
as
a
free
gift
:
It
is
not
of
our selves
,
it
is
the
gift
of
God
.
Fourthly
,
He
shews
that
as
it
is
by
grace
,
so
it
is
not
by
works
;
as
it
is
by
beleeving
,
so
it
is
not
by
working
:
Not
of
works
.
Fiftly
,
He
gives
the
reason
why
it
is
not
by
works
;
Least
any
man
should
boast
.
If
a
man
could
say
,
that
God
hath
justified
,
and
saved
him
for
his
endeavours
,
labours
,
paines
,
or
good
workes
,
then
a
man
might
boast
.
When
he
meeteth
with
one
that
is
without
Christ
,
he
may
say
,
I
have
done
this
good
worke
,
and
the
other
good
worke
for
Christ
,
I
shall
be
saved
,
and
thou
shalt
be
damned
.
But
the
true
childe
of
God
,
if
he
meet
with
a
reprobate
,
he
sees
no
cause
to
boast
;
it
is
by
the
grace
of
God
that
he
is
saved
,
when
the
other
is
damned
.
Not
by
works
,
least
any
man
should
boast
.
It
is
the
designe
and
intention
of
God
,
in
justifying
a
sinner
by
grace
without
works
,
to
keepe
men
from
pride
and
boasting
.
Man
did
fall
from
happinesse
by
pride
;
there
is
no
way
to
attaine
happinesse
,
but
by
humilitie
,
and
faith
;
the
true
way
to
humilitie
is
by
beleeving
;
for
beleeving
empties
the
creature
of
all
works
,
and
righteousnesse
,
and
shewes
that
he
is
nothing
in
himselfe
,
and
that
all
his
treasure
,
glory
,
happinesse
,
riches
,
and
perfection
,
lies
treasured
,
and
laid
up
in
another
.
(
Fides
hominem
vacuum
Deo
adducit
,
ut
Christi
bonis
impleatur
)
Faith
bringeth
a
man
in
a
poore
and
beggerly
condition
to
Christ
,
that
he
may
be
enriched
by
Christ
.
Lastly
,
The
Apostle
declareth
,
that
though
we
are
saved
by
faith
without
works
,
yet
wee
shall
not
be
unfruitfull
,
in
bringing
forth
good
works
.
Wee
are
the
workmanship
of
God
by
a
new
creation
.
And
the
end
of
our
creation
in
Christ
,
is
this
,
that
being
in
him
we
may
be
active
to
love
and
good
works
.
First
,
I
shall
endeavour
to
prove
negatively
,
that
there
is
no
justification
by
works
.
And
then
shew
how
it
is
by
grace
;
and
then
how
it
is
in
a
way
of
beleeving
;
and
so
come
to
distinguish
true
faith
,
which
is
given
by
the
Spirit
,
from
the
false
faith
of
hypocrites
,
and
Libertines
,
which
floweth
onely
from
a
principle
of
humane
wisdome
,
and
not
from
the
powerfull
operation
of
the
Spirit
of
God
.
At
this
present
,
I
shall
observe
this
method
.
First
,
I
will
shew
that
we
are
not
saved
by
works
,
I
meane
,
by
the
works
of
the
Law
.
Then
I
shall
shew
,
that
wee
are
not
saved
,
and
justified
by
works
,
which
are
the
fruits
of
faith
,
or
done
under
the
Covenant
of
grace
.
Thirdly
,
I
shall
shew
,
that
we
are
not
saved
by
works
,
in
which
wee
yeeld
obedience
to
any
Gospel
Ordinances
,
though
they
be
Ordinances
appointed
by
the
Lord
Jesus
Christ
himselfe
to
be
practised
by
the
Saints
.
I
take
in
this
,
because
I
have
found
in
my
own
spirit
,
and
in
many
that
I
have
dealt
with
,
a
secret
and
subtle
kinde
of
Poperie
,
by
which
wee
are
apt
to
attribute
something
to
the
practise
of
Ordinances
,
in
reference
to
our
justification
.
And
hence
it
is
that
people
are
so
ready
to
run
into
every
new
way
of
worship
,
which
is
brought
to
light
,
thinking
that
unlesse
they
finde
out
the
right
discipline
,
and
government
of
Jesus
Christ
,
the
right
Baptisme
,
and
Ordinances
,
they
are
not
true
Saints
,
nor
sufficiently
justified
.
Therefore
I
shall
take
in
this
too
,
to
shew
,
that
as
wee
are
not
justified
by
more
inward
,
and
spirituall
works
;
so
neither
are
wee
justified
by
any
outward
observation
of
Ordinances
,
or
submitting
to
any
command
of
the
Lord
Jesus
Christ
,
but
onely
by
our
obedience
to
the
first
and
principall
command
of
the
Gospel
,
by
which
we
beleeve
justification
by
grace
through
Christ
without
works
.
For
the
first
of
these
heads
,
I
shall
briefly
shew
,
how
it
is
not
by
works
,
passing
by
many
things
that
I
have
formerly
spoken
of
,
and
I
shall
onely
lay
down
foure
or
five
considerations
for
the
confirming
of
this
,
that
wee
are
saved
,
and
justified
before
God
,
and
in
the
Court
of
our
own
conscience
,
without
any
works
whatsoever
.
The
first
consideration
may
be
this
;
Wee
cannot
be
justified
by
works
,
or
by
the
Law
:
because
there
was
never
any
man
had
a
legall
righteousnesse
,
but
the
man
Christ
Jesus
.
This
is
Pauls
undeniable
conclusion
,
laid
down
in
Rom.
3.23
.
All
have
sinned
,
and
come
short
of
the
glory
of
God
.
The
devout
Jew
as
well
as
the
prophane
Gentile
,
is
brought
in
,
before
the
tribunall
of
God
,
as
a
guiltie
finner
,
coming
short
of
such
a
glorious
righteousnesse
,
which
the
Law
doth
require
of
him
,
that
he
may
be
justified
under
it
.
The
Gentile
never
walked
according
to
the
written
Law
of
nature
,
which
is
written
in
his
heart
,
nor
the
Jew
,
according
to
the
Law
of
his
Maker
,
written
in
Tables
of
stone
.
All
the
works
of
the
Law
may
be
reduced
to
two
heads
.
The
first
are
those
works
that
wee
doe
in
obedience
to
God
,
to
shew
our
love
to
him
.
Secondly
,
The
works
that
we
doe
,
to
shew
our
love
to
our
neighbour
.
Now
if
we
take
works
,
in
either
of
these
two
respects
,
I
shall
shew
,
that
all
the
men
and
women
in
the
world
,
come
short
of
such
a
legall
righteousnesse
,
and
perfection
,
that
the
holy
,
just
,
and
pure
Law
of
God
requires
.
It
will
be
cleare
,
that
no
man
ever
loved
God
as
he
ought
.
God
doth
command
us
,
that
wee
should
love
him
with
all
our
heart
,
and
with
all
our
strength
,
with
the
whole
streame
of
our
affections
.
But
what
man
did
ever
love
God
in
that
manner
?
Suppose
a
wife
should
entertaine
many
thousand
lovers
besides
her
husband
,
could
any
say
,
that
that
wife
loved
her
husband
?
So
many
fins
as
wee
have
,
so
many
lovers
we
have
,
so
the
Scripture
cals
them
,
Jer.
3.1
.
Thou
hastplayed
the
harlot
with
many
lovers
:
that
is
,
thou
hast
followed
many
sins
and
lusts
,
base
and
vile
corruptions
.
Now
it
is
thus
with
all
the
men
in
the
world
;
wee
have
all
gone
a
whoring
from
our
God
;
so
that
though
all
men
,
yea
even
Turks
and
Heathens
pretend
to
love
God
,
the
great
God
that
made
them
,
yet
there
is
no
man
that
ever
loved
God
as
he
ought
.
That
man
that
thinks
that
he
ever
loved
God
as
he
ought
,
and
as
the
Law
requires
,
he
is
very
blind
,
and
not
enlightned
to
this
day
,
to
see
the
puritie
,
and
spiritualitie
of
the
righteous
Law
of
the
just
and
high
God
.
Suppose
a
Subject
should
alway
contrive
rebellion
,
and
conspire
against
the
person
of
his
King
,
as
desirous
to
take
away
his
life
,
and
to
pull
the
Crowne
from
his
head
;
will
any
say
,
that
this
Subject
loves
the
King
,
Thus
it
is
with
all
men
;
wee
are
all
traytors
and
rebells
against
the
King
of
Heaven
;
if
we
had
strength
,
we
would
take
the
Crowne
from
the
head
of
God
,
and
set
it
upon
the
head
of
the
Devill
.
If
it
were
in
our
power
,
God
should
not
reigne
,
and
be
King
in
the
world
,
but
the
Devill
.
This
is
in
the
heart
of
wicked
flesh
,
it
brings
forth
nothing
else
;
it
loves
it self
,
and
the
devill
,
but
hates
,
loaths
,
and
abhorres
God
,
and
had
rather
that
the
Devill
should
sit
on
the
throne
,
then
God
the
Father
,
and
the
Lambe
at
his
right
hand
.
So
that
a
man
being
unable
to
obey
the
Law
of
God
,
God
cannot
justifie
him
by
his
Law
,
but
must
pronounce
him
a
rebell
;
for
sin
is
rebellion
,
and
spirituall
high
treason
against
God
.
In
Ezek.
2.
when
God
sent
the
Prophet
to
teach
the
people
,
he
tells
him
what
people
he
should
meet
with
,
he
saith
they
were
such
as
would
not
heare
him
,
such
as
would
sleight
him
,
and
would
not
indure
to
heare
sound
and
good
doctrine
,
and
calleth
them
rebells
.
And
he
said
unto
me
,
Son
of
man
,
I
send
thee
to
the
children
of
Israel
,
to
a
rebellious
Nation
,
that
have
rebelled
against
me
,
even
to
this
very
day
.
You
see
,
sinne
is
called
rebellion
in
the
Word
of
God
.
But
some
will
say
,
certainly
,
I
was
never
such
a
rebell
as
you
make
me
;
I
apprehend
not
that
I
ever
hated
God
in
such
a
manner
.
Answ.
If
thou
dost
not
see
how
thou
abhorrest
God
,
and
how
in
the
flesh
thou
lovest
the
Devill
more
then
God
,
thou
hast
not
to
this
day
,
a
sight
of
the
just
and
pure
will
of
God
.
For
it
is
not
enough
that
thou
abstaine
from
grosse
sins
and
prophanenesse
,
that
makes
a
man
scandalous
to
the
eye
of
the
world
;
but
thou
must
abstaine
from
every
sin
,
from
every
vaine
thought
,
or
else
the
Law
will
passe
the
sentence
of
condemnation
on
thee
as
a
rebell
.
If
it
were
possible
that
a
man
could
so
live
on
earth
,
that
he
should
never
dishonour
God
in
any
action
;
that
he
should
never
dishonour
God
by
any
word
of
his
mouth
;
but
all
his
words
should
be
to
the
glory
of
that
God
that
made
him
,
and
to
the
glory
of
that
wisdome
of
the
Father
,
by
which
he
made
all
things
:
yet
if
this
man
should
have
but
a
sinfull
ungodly
rising
in
his
heart
against
God
,
the
Law
would
take
no
notice
of
all
the
good
deeds
of
this
man
,
&
all
the
good
words
that
he
hath
spoken
to
the
glory
of
God
,
but
the
Law
would
condemne
him
for
that
sinfull
thought
in
his
spirit
.
Therefore
you
shall
finde
that
not
onely
sinfull
words
and
actions
,
are
called
trayterous
words
,
and
rebellious
actions
in
Scripture
,
but
evill
thoughts
concerning
God
,
are
treason
against
God
;
the
Law
of
God
reacheth
the
heart
&
spirit
of
a
man
,
so
that
if
there
be
a
sinfull
thought
,
the
spirituall
,
and
holy
Law
of
God
condemnes
a
man
as
a
rebell
for
that
thought
.
Jer.
5.23
.
This
people
hath
a
revolting
,
and
rebellious
heart
.
The
Law
doth
not
condemne
a
man
onely
for
rebellion
in
words
and
actions
,
but
for
rebellion
in
the
heart
.
It
is
not
enough
for
us
outwardly
to
conform
to
what
the
Law
requires
,
but
we
must
have
obedient
hearts
;
if
there
be
any
rebellion
in
the
heart
,
we
are
condemned
,
as
though
wee
had
sinned
against
God
in
words
and
actions
.
The
Law
doth
not
only
condemn
a
man
for
adultery
,
by
which
he
defiles
his
neighbours
wife
.
A
man
may
be
an
adulterer
,
and
yet
an
Eunuch
;
if
a
man
have
but
an
adulterous
glance
with
his
eye
at
the
sight
of
a
woman
,
if
he
have
but
a
sinfull
thought
arising
in
his
heart
,
the
glorious
Law
of
God
thunders
in
the
face
of
that
man
,
and
lightens
in
the
countenance
of
that
man
,
and
will
utterly
destroy
him
for
his
sin
.
The
Law
is
like
the
Priest
and
Levite
,
Luk.
10.
that
past
by
the
man
which
was
robbed
and
wounded
by
theeves
.
It
is
Christ
alone
who
powreth
in
the
oyle
of
his
Gospel
into
the
wounds
of
sinners
,
for
to
heale
and
refresh
them
.
The
Law
rightly
and
spiritually
understood
,
is
a
Ministery
of
death
(
Languorem
ostendi
,
non
aufert
,
Aug.
)
It
is
the
Gospel
which
is
the
Ministery
of
life
and
salvation
.
And
if
we
thus
look
upon
the
Law
of
God
,
&
rightly
understand
it
,
it
is
cleare
and
evident
,
that
there
was
never
any
man
that
loved
God
.
Sin
is
a
hatred
of
God
,
so
many
sins
as
thou
committest
,
so
much
hatred
of
God
thou
discoverest
.
Our
love
is
shewed
by
keeping
the
Commandements
of
God
;
so
by
breaking
the
commandements
of
God
,
we
discover
and
manifest
that
hatred
that
is
in
us
against
the
most
holy
God
.
So
that
if
you
consider
this
,
that
you
never
loved
God
yet
;
you
cannot
comfort
your selves
in
your
love
to
God
;
but
must
abase
your selves
for
your
neglecting
of
the
doctrine
of
justification
.
When
God
shall
give
you
light
to
see
himself
,
and
his
Son
,
you
will
find
,
that
that
which
you
call
love
to
God
,
(
in
your
blind
ignorance
,
)
is
hatred
of
God
,
and
rebellion
against
him
.
Secondly
,
Consider
,
that
there
is
no
man
that
ever
loved
his
neighbour
as
he
ought
.
The
Law
of
nature
,
and
the
written
Law
of
God
require
,
that
every
man
should
doe
to
others
,
as
he
would
that
they
should
do
to
him
:
But
there
was
never
any
man
that
did
so
.
If
it
were
possible
for
a
man
to
live
so
,
as
that
he
should
never
wrong
his
neighbour
,
or
his
brother
,
by
any
unjust
action
,
or
by
any
word
spoken
against
his
brother
.
But
where
is
the
man
that
can
stand
forth
,
and
truly
affirme
it
?
yet
he
may
be
charged
by
the
Law
,
if
he
hath
had
any
evil
thoughts
against
him
in
his
heart
.
For
the
Law
is
spirituall
,
the
Law
reacheth
the
heart
;
and
the
Law
will
condemne
this
man
,
as
a
man
that
hates
his
brother
;
for
the
Law
takes
notice
of
this
,
in
this
particular
:
As
you
shall
find
,
Zech.
7.10
.
Oppresse
not
the
widdow
,
nor
the
fatherlesse
,
nor
the
poore
,
and
let
none
of
you
imagine
evill
in
your
hearts
against
his
brother
.
The
Law
forbids
imagining
evill
against
our
brother
in
our
hearts
.
So
that
if
once
in
all
the
dayes
of
thy
life
,
thou
hast
had
but
one
uncharitable
thought
of
any
man
,
when
thou
hadst
no
ground
at
all
for
it
,
thou
hast
imagined
evill
in
thy
heart
against
thy
brother
,
and
art
a
transgressor
of
the
Law
;
for
thou
walkest
contrary
to
thy
rule
and
light
.
I
appeale
to
thee
,
wouldest
thou
have
a
man
think
evill
of
thee
,
when
he
hath
no
just
cause
?
Thou
wilt
say
,
I
would
have
no
man
thinke
evill
of
me
,
or
harbour
an
uncharitable
thought
in
his
breast
against
me
:
so
then
if
thou
have
an
uncharitable
rising
in
thy
spirit
against
any
man
or
woman
in
the
world
,
thou
comest
short
of
the
righteousnesse
,
holinesse
,
and
perfection
of
the
Law
,
and
so
there
is
no
salvation
for
thee
by
the
Law
:
If
a
man
consider
what
the
Law
is
,
he
shall
find
no
comfort
in
the
world
by
looking
upon
himselfe
,
and
his
best
performances
in
the
glasse
of
the
Law
;
but
he
shall
find
that
all
have
sinned
,
are
haters
of
God
,
fighters
against
God
,
haters
of
his
children
,
and
enemies
to
their
neighbours
.
That
as
Christ
said
to
the
Scribes
and
Pharisees
,
Joh.
7.19
.
Did
not
Moses
give
you
a
Law
,
and
none
of
you
keepe
it
?
So
I
may
speake
to
all
men
and
women
in
the
world
;
the
just
and
righteous
God
,
as
the
creator
that
may
require
obedience
from
his
creature
,
hath
given
us
a
just
and
holy
Law
;
all
that
he
commands
is
consonant
to
reason
and
equitie
.
Thou
canst
not
deny
,
but
that
it
is
equall
that
thou
shouldest
doe
to
all
men
,
as
thou
wouldest
that
they
should
doe
to
thee
.
But
we
have
all
sinned
,
and
have
broken
this
just
and
righteous
Law
of
God
;
therefore
by
this
it
appeares
,
that
there
is
no
justification
for
a
man
by
the
Law
,
or
his
own
works
.
Thirdly
,
Another
Consideration
may
be
drawne
from
this
;
it
is
not
any
whit
necessary
,
that
any
man
should
have
any
works
at
all
,
to
bring
with
him
unto
God
for
his
justification
.
There
is
a
fulnesse
and
sufficiency
in
the
grace
of
God
,
and
in
Jesus
Christ
,
so
that
there
is
no
need
of
any
works
that
we
should
bring
for
our
justification
.
The
robe
of
Christs
righteousnesse
,
is
such
a
compleat
garment
,
that
there
needs
no
patches
of
our
own
to
be
sowed
to
it
.
You
shall
find
God
speaking
of
his
own
grace
in
Isaiah
,
Isa
.
43.
For
mine
own
Names
sake
,
I
will
forgive
thy
sinnes
,
and
will
remember
thy
iniquities
no
more
.
It
is
not
for
our
works
sake
,
if
it
be
onely
of
his
grace
.
He
saith
,
His
arme
is
mightie
and
strong
.
As
the
arme
of
Gods
justice
,
is
a
mightie
arme
,
by
which
he
crushes
,
and
breaks
in
pieces
all
wicked
,
and
ungodly
men
;
so
his
arme
is
mightie
to
bring
salvation
.
And
he
hath
laid
help
upon
one
that
is
mightie
,
Psal.
89.
Seeing
the
mightinesse
of
Gods
arme
is
to
bring
salvation
to
his
people
,
he
is
mightie
to
save
,
Zeph.
3.17
.
and
he
will
save
to
the
utmost
,
the
worst
,
and
chiefe
of
sinners
,
without
any
righteousnesse
,
or
holinesse
of
their
owne
.
Therefore
it
followes
,
that
it
is
not
needfull
,
nor
necessary
,
that
a
man
doe
good
works
,
that
he
may
be
justified
,
and
saved
.
We
have
a
rule
in
Philosophy
,
that
it
is
vaine
&
frivolous
to
doe
that
by
many
things
,
that
may
be
done
by
few
;
seeing
God
hath
discovered
an
alsufficiency
in
his
own
grace
,
it
is
vaine
therefore
to
seek
justification
by
many
things
.
Psal.
130.7
.
There
is
mercy
with
God
,
and
plenteous
redemption
:
No
need
therefore
of
mans
righteousnesse
.
If
thou
hast
been
a
slave
to
many
sinnes
,
to
vile
lusts
,
and
base
corruptions
;
pride
,
vaine-glory
,
hypocrisie
,
swearing
,
and
uncleannesse
,
&c.
There
is
plenteous
redemption
.
God
can
redeeme
thee
from
all
thy
sinnes
,
that
thou
hast
been
accustomed
unto
many
yeares
.
He
is
able
to
redeeme
thee
out
of
the
hands
of
all
thy
corruptions
,
that
hold
thee
fast
in
bondage
and
slavery
.
Wherefore
there
being
such
a
sufficiency
in
grace
,
it
is
not
needfull
or
necessary
,
that
a
man
doe
good
works
,
that
he
may
be
justified
.
The
fourth
consideration
may
be
this
;
Almightie
God
doth
not
require
us
to
doe
good
works
that
they
should
justifie
or
save
us
.
I
confesse
in
the
letter
of
the
Word
,
God
seemes
to
require
them
.
When
he
speaks
in
the
language
of
the
Law
,
he
saith
,
Doe
this
,
and
live
,
&c.
But
in
the
Ministery
of
the
Gospel
,
which
is
the
only
Ministery
of
salvation
,
God
doth
not
require
thee
to
do
any
thing
that
thou
maist
be
saved
,
or
justified
.
The
Law
sets
thee
to
work
,
and
is
never
satisfied
;
but
the
Gospel
bids
thee
doe
nothing
at
all
.
This
is
the
tenour
of
the
Gospel
,
Beleeve
in
the
Name
of
the
Lord
Jesus
,
and
be
confident
to
be
justified
onely
by
his
Name
.
The
Apostles
when
they
preached
,
endeavoured
to
beat
men
off
,
from
their
own
works
and
performances
,
in
the
point
of
justification
.
When
the
Gaoler
said
;
What
shall
I
do
to
be
saved
?
Paul
bids
him
not
to
work
,
but
to
beleeve
in
the
Lord
Jesus
.
So
in
Isai
.
55.3
.
God
reprehends
men
that
spend
their
time
for
that
,
which
is
worth
nothing
,
laying
out
so
much
time
in
acting
,
&
doing
,
for
justification
,
and
salvation
,
&
in
the
mean
while
,
neglecting
the
glorious
and
precious
Gospel
of
grace
by
his
Son
.
Wherefore
doe
yee
spend
money
for
that
which
is
not
bread
?
Wherefore
doe
yee
spend
the
strength
of
your
bodies
&
spirits
in
working
,
labouring
and
tyring
out
your
dayes
under
the
spirit
of
bondage
,
that
yee
may
be
justified
,
and
saved
?
You
spend
your
money
for
that
that
is
not
bread
;
you
shall
never
have
a
piece
of
bread
from
the
Law
for
this
;
you
shall
never
satisfie
the
Law
,
it
will
not
give
you
a
crumb
of
comfort
,
worke
,
and
doe
what
you
can
.
Hearken
unto
me
,
and
eat
that
which
is
good
,
and
let
your
soule
delight
it selfe
in
fatnesse
.
Foolish
,
and
ignorant
people
,
they
take
paines
to
satisfie
their
spirits
,
and
to
get
comfort
,
by
making
long
prayers
,
and
observing
fasting
dayes
,
and
giving
almes
to
the
poore
,
endeavouring
to
love
God
and
Saints
,
that
they
may
be
saved
;
but
they
labour
for
that
that
will
not
profit
,
for
that
,
that
is
not
bread
.
If
duties
could
satisfie
,
why
did
Christ
die
?
If
we
could
be
saved
by
the
Law
,
why
was
the
Gospel
made
knowne
?
Therefore
he
points
them
to
the
Gospel
;
Heare
,
and
your
soule
shall
live
.
That
is
,
heare
the
Word
of
Gods
grace
,
beleeve
that
God
will
pardon
your
sinnes
for
his
Name
sake
,
and
not
for
any
works
or
righteousnesse
in
your selves
.
Beleeve
that
Christ
came
to
save
sinners
,
ungodly
sinners
,
the
worst
of
sinners
,
the
chiefe
of
them
:
beleeve
this
,
and
your
soules
shall
live
.
If
any
bid
thee
worke
,
that
thou
maist
be
justified
;
to
get
love
to
the
brethren
,
to
get
a
good
conscience
to
God
,
and
men
;
he
setteth
you
upon
a
labour
that
will
not
profit
you
.
The
voyce
of
God
is
,
Heare
,
and
your
soules
shall
live
;
Beleeve
that
which
is
reported
concerning
this
Christ
,
who
was
borne
of
a
woman
,
though
the
eternall
Son
of
God
,
and
was
manifested
in
the
flesh
,
and
hath
borne
the
sinnes
of
sinfull
flesh
;
and
hath
made
an
end
of
all
iniquitie
,
and
brought
in
,
everlasting
righteousnesse
.
In
beleeving
this
doctrine
,
we
are
assured
of
his
love
.
And
this
God
bids
us
preach
,
and
nothing
else
for
justification
,
ceasing
from
our selves
,
our
works
,
our
righteousnesse
,
our
performances
,
resting
on
his
love
,
setting
foot
on
his
grace
,
disclaiming
our
doings
,
not
coming
to
him
in
the
sight
of
our
works
,
and
our
love
,
but
of
his
goodnesse
,
as
it
is
displayed
in
Christ
.
Fifthly
,
It
is
positively
forbidden
,
and
God
reproves
men
for
it
;
he
shews
them
that
they
undoe
their
soules
to
eternitie
,
if
in
a
secret
way
they
rest
upon
their
owne
works
.
Israd
which
followed
after
the
Law
of
righteousnesse
,
hath
not
attained
to
the
Law
of
righteousnesse
.
Wherefore
?
Because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
Law
,
Rom.
9.31
,
32.
He
doth
not
say
,
that
they
did
directly
seek
salvation
by
the
Law
,
but
indirectly
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sed
tanquam
operibus
legis
,
)
as
it
were
by
the
works
of
the
Law
.
Works
are
not
onely
not
required
,
but
forbidden
.
God
doth
not
bid
us
to
worke
,
but
he
forbids
us
to
worke
for
justification
.
It
is
not
he
that
worketh
,
that
is
justified
,
but
he
that
worketh
not
,
but
beleeveth
in
him
that
justifieth
the
ungodly
,
his
faith
is
accounted
for
righteousnesse
,
Rom.
4.5
.
When
the
Apostle
presseth
men
to
beleeve
,
and
perswadeth
them
to
entertaine
the
doctrine
of
grace
that
he
preached
;
in
those
Exhortations
there
is
a
vertuall
forbidding
of
working
for
life
.
When
he
bids
them
onely
to
beleeve
,
Act.
16.3
.
it
is
as
much
as
if
he
had
bid
them
not
to
work
.
Consonant
to
that
speech
of
his
;
A
man
is
not
justified
by
the
works
of
the
Law
,
but
by
the
faith
of
Christ
,
Gal.
2.16
.
He
excludeth
works
,
that
he
may
establish
men
in
the
doctrine
of
faith
,
and
prohibiteth
working
for
justification
.
Lastly
,
We
are
not
to
desire
the
presence
of
good
works
that
we
may
be
justified
.
A
man
is
not
onely
to
goe
thus
farre
,
to
be
convinced
that
he
is
not
justified
by
works
;
but
he
is
to
be
convinced
of
this
,
that
the
presence
of
good
works
are
not
needfull
and
necessary
to
him
when
he
comes
to
God
for
justification
.
I
am
not
onely
to
professe
,
that
my
works
have
no
influence
into
my
justification
,
or
are
the
cause
of
it
,
but
that
good
works
in
the
presence
of
them
,
are
not
needfull
and
necessary
to
justification
.
Good
works
are
inefficatious
to
justification
,
and
not
needfull
to
be
present
,
in
the
person
that
is
to
be
justified
.
Here
some
flie
off
from
the
truth
,
they
acknowledge
that
we
are
not
justified
by
works
,
yet
they
require
the
presence
of
good
works
in
the
person
who
is
to
be
justified
.
But
God
when
he
efficatiously
works
upon
us
,
convinceth
us
,
that
not
onely
our
good
works
have
no
causalitie
in
justification
,
but
likewise
convinceth
us
,
that
there
is
no
necessitie
for
the
presence
of
good
works
in
us
before
justification
.
And
this
is
cleare
,
because
when
the
Spirit
comes
,
he
shews
us
that
we
are
to
come
to
the
throne
of
grace
,
not
as
men
already
made
righteous
,
and
holy
,
but
as
men
unrighteous
,
and
unholy
,
to
be
made
holy
by
Jesus
Christ
.
So
that
good
works
are
not
necessary
as
a
qualification
,
or
disposition
in
the
person
to
be
justified
.
This
is
that
glorious
Gospel
,
which
carnall
reason
cannot
apprehend
,
mans
learning
cannot
reach
,
which
the
worlds
wisdome
accounteth
foolishnesse
,
and
which
the
Devill
and
worldly
men
will
alwayes
oppose
,
and
persecute
.
What
saith
the
zealous
Pharisee
,
Will
the
God
of
love
justifie
him
that
hates
him
?
Will
the
God
of
justice
sitting
upon
the
throne
pronounce
the
sinner
guiltlesse
?
Yea
Pharisee
he
will
.
What
saith
the
Scripture
,
He
justifieth
the
ungodly
.
What
is
an
ungodly
man
,
but
he
that
hates
God
,
that
is
an
enemy
to
God
,
that
doth
not
for
the
present
love
God
?
And
when
a
man
looks
to
his
grace
,
he
must
looke
on
himselfe
as
an
unrighteous
,
as
an
unholy
,
ungodly
man
;
He
is
not
bound
to
come
as
the
Pharisee
,
but
as
the
Publicane
;
He
is
not
to
come
thus
qualified
,
I
love
God
,
and
the
people
of
God
,
I
desire
to
obey
God
,
I
am
thus
qualified
,
therefore
I
shall
be
justified
,
and
no
sinfull
man
,
that
hath
not
these
qualifications
to
fit
him
for
justification
.
God
bids
sinners
while
they
are
in
their
bloud
to
live
,
Ezek.
16.6
.
Christ
cometh
to
call
sinners
to
repentance
,
or
changednesse
of
heart
by
the
discoveries
of
grace
.
For
God
doth
not
command
us
,
to
come
as
men
loving
him
,
or
loving
his
people
,
that
we
may
be
justified
;
but
when
we
see
our selves
sinners
,
ungodly
,
and
the
chiefe
of
sinners
,
then
he
commands
us
to
come
to
the
throne
of
grace
,
and
offers
justification
,
and
salvation
to
us
freely
without
works
:
as
Paul
saith
;
This
is
a
faithfull
saying
,
and
worthy
of
all
acceptation
,
that
Jesus
Christ
came
into
the
world
to
save
sinners
,
of
whom
I
am
chiefe
,
1
Tim.
1.15
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
I
am
the
first
of
sinners
;
so
it
is
in
the
Greek
(
Primus
non
tempore
,
sed
malignitate
)
The
first
not
in
time
,
but
in
sin
and
malignitie
.
This
is
the
truth
,
which
Paul
preached
,
and
which
he
accounted
,
not
onely
worthy
of
acceptation
,
but
all
acceptation
,
for
the
sweetnesse
and
excellency
of
it
.
If
other
truths
are
worthy
of
acceptation
,
this
is
worthy
of
all
acceptation
.
If
a
man
seeth
that
he
hath
a
heart
that
will
not
suffer
him
to
love
God
,
that
he
hates
the
people
of
God
,
yet
heareth
the
Gospel
preached
,
that
there
is
grace
offered
to
sinners
,
to
the
chiefe
of
sinners
;
if
this
man
beleeve
,
if
he
come
and
trust
the
grace
of
God
,
he
hath
as
good
an
assurauce
for
heaven
,
as
heaven
can
give
,
as
God
gives
to
any
that
he
intends
to
save
,
and
make
happy
with
himselfe
to
eternitie
.
By
this
wee
see
,
that
wee
are
not
to
bring
good
works
,
because
their
presence
is
not
necessarily
required
.
Though
wee
see
all
evill
present
with
us
,
and
all
good
absent
,
wee
may
rest
upon
the
promises
of
grace
for
justification
,
which
is
the
plaine
direct
way
to
true
and
perfect
holinesse
.
Now
in
the
next
place
,
I
shall
give
you
considerations
,
to
prove
that
wee
are
not
justified
by
works
that
are
done
after
conversion
.
This
will
appeare
as
clearly
as
that
which
I
have
delivered
concerning
the
needlesnesse
of
the
works
of
the
Law
,
for
our
justification
before
our
justification
.
The
first
reason
which
I
shall
lay
down
is
this
;
Those
things
are
not
the
cause
of
justification
which
follow
justification
and
true
faith
:
but
good
works
follow
justification
and
true
faith
;
therefore
good
works
are
not
the
causes
of
justification
.
The
cause
precedes
the
effect
;
good
works
are
the
effect
of
justification
;
right
reason
therefore
will
teach
us
,
that
they
cannot
precede
justification
.
The
worke
of
the
justification
of
a
sinner
,
is
done
&
compleated
,
before
works
are
done
,
and
therefore
works
can
have
no
hand
in
our
justification
.
That
old
rule
is
as
old
as
the
doctrine
of
justification
,
and
as
true
as
it
is
old
,
(
Bona
operanon
praecedunt
justificandū
,
sed
sequuntur
justificatū
;
)
Good
works
doe
not
precede
in
the
person
who
is
to
be
justified
,
but
follow
the
person
that
is
justified
.
From
which
it
will
follow
,
that
a
man
is
not
justified
for
good
works
that
follow
faith
,
because
he
is
justified
before
he
hath
those
good
works
:
good
works
in
order
of
nature
,
following
true
faith
;
true
faith
working
by
love
,
Gal.
5.6
.
I
am
not
to
love
that
I
may
beleeve
,
but
I
must
beleeve
Gods
love
,
that
I
may
love
God
.
Joh.
4.19
.
Wee
love
him
,
because
he
first
loved
us
.
Wee
are
first
purged
from
dead
works
by
beleeving
,
and
then
wee
serve
the
living
God
,
Heb.
9.14
.
God
hath
sworn
that
justification
shall
goe
before
sanctification
,
Luk.
1.73
.
He
first
delivereth
us
from
our
sinnes
,
our
soules
deadly
enemies
,
and
then
wee
serve
him
without
feare
in
holinesse
and
righteousnesse
,
as
Zachariah
being
filled
with
the
holy
Spirit
,
doth
sweetly
powre
forth
the
holy
water
of
this
soule-refreshing
truth
.
Luk.
1.74
,
75.
Redemption
doth
antecede
purification
:
He
hath
redeemed
us
from
all
iniquitie
,
to
purifie
us
to
himselfe
a
peculiar
people
,
zealous
of
good
works
.
Faith
which
looketh
upon
the
grace
of
him
who
is
invisible
,
is
the
mother-grace
,
(
Radix
bonorum
operum
fides
,
)
Faith
is
the
roote
,
good
works
are
the
fruit
,
there
must
be
the
roote
before
the
fruit
.
But
some
man
may
say
,
may
wee
not
see
the
fruit
before
wee
see
the
roote
?
as
wee
see
some
fruit
upon
trees
,
while
the
root
lies
hid
;
and
from
the
beholding
of
the
fruit
,
may
wee
not
very
rationally
conclude
,
that
there
is
a
root
:
so
from
the
beholding
of
our
good
works
,
the
fruit
of
true
faith
,
may
wee
not
conclude
,
that
there
is
faith
,
though
it
be
not
in
it selfe
visible
unto
us
.
To
this
I
answer
;
That
this
similitude
proves
not
the
thing
;
for
though
it
be
a
truth
,
that
good
works
may
appeare
first
to
men
,
yet
faith
is
first
visible
to
us
in
our
own
spirits
;
and
it
is
impossible
that
I
should
see
the
truth
of
good
works
,
except
I
first
see
the
truth
of
faith
.
Evident
sanctification
doth
evidence
unto
us
the
truth
of
our
justification
,
but
sanctification
is
not
evident
,
our
justification
being
not
evidenced
to
us
in
the
first
place
.
If
it
be
manifested
in
our
spirits
to
us
,
that
our
works
are
good
,
it
will
presently
be
manifested
unto
us
,
that
we
have
true
faith
.
But
this
is
not
manifested
in
our
spirits
,
that
our
works
are
truly
good
works
,
and
such
which
cannot
be
done
by
an
hypocrite
,
untill
the
truth
of
our
faith
be
manifested
unto
us
.
I
will
make
this
evident
by
this
reason
;
A
man
must
see
his
good
works
,
as
done
either
under
the
Law
,
or
under
the
Gospel
,
and
look
upon
them
,
either
in
the
glasse
of
the
Law
,
or
the
glasse
of
the
Gospel
;
if
a
man
look
upon
them
in
the
glasse
of
the
Law
,
and
doe
rightly
and
spiritually
understand
the
Law
,
he
shall
be
so
farre
from
drawing
an
assurance
of
his
justification
from
them
,
that
he
shall
behold
himself
cursed
and
damned
,
with
all
his
good
works
.
For
the
Law
curseth
every
man
that
cōtinueth
not
in
the
doing
of
all
things
which
are
commanded
by
God
.
It
is
indeed
a
divine
looking-glasse
,
in
which
things
to
be
done
,
or
avoyded
,
are
discovered
.
(
Lex
est
divinum
speculū
in
quo
facienda
&
fugienda
refulgent
,
Aug.
)
but
it
will
sentence
us
to
death
for
the
least
spot
or
wrinkle
which
it
doth
discover
;
so
that
it
is
impossible
,
that
a
man
should
see
himselfe
justified
in
the
glasse
of
the
Law
.
But
thou
wilt
say
,
he
may
look
upon
his
love
,
sinceritie
,
and
works
,
in
the
glasse
of
the
Gospel
.
And
to
this
I
answer
,
that
if
he
look
upon
them
in
the
glasse
of
the
Gospel
,
which
is
Jesus
Christ
,
then
he
must
put
himselfe
under
the
Gospel
,
and
look
upon
himselfe
,
as
a
man
in
Christ
,
that
so
he
may
see
his
works
good
by
Jesus
Christ
;
which
he
will
never
be
able
to
see
without
the
eye
of
faith
,
which
seeth
things
invisible
,
Heb.
11.
and
by
which
wee
look
upon
Christ
,
1
Joh.
2.1
.
dwell
in
Christ
,
Ephes.
3.17
.
Live
in
Christ
,
Gal.
2.19
.
And
doe
living
works
,
acceptable
to
God
by
the
life
of
Christ
in
us
,
Heb.
11.4
.
By
faith
with
open
face
wee
behold
as
in
a
glasse
the
glory
of
the
Lord
,
and
are
changed
into
the
same
Image
,
from
glory
to
glory
,
2
Cor.
3.18
.
and
see
that
our
good
works
are
the
effects
of
Christs
love
,
discovered
in
himselfe
and
in
his
Gospel
to
our
soules
.
And
therefore
when
John
doth
informe
us
,
that
we
shall
know
that
wee
know
him
,
if
we
keep
his
Commandement
.
He
doth
propose
beleeving
,
as
the
first
Commandement
of
God
,
without
which
we
cannot
assure
our selves
,
that
we
are
obedient
to
his
other
commands
,
1
Joh.
3.23
.
This
is
his
commandement
,
that
we
beleeve
in
him
whom
he
hath
sent
.
Good
works
after
a
man
hath
faith
,
are
not
the
cause
of
justification
,
but
the
consequent
;
they
follow
a
mans
justification
;
they
doe
not
precede
the
act
of
justification
;
they
neither
precede
the
act
of
Gods
grace
,
by
which
he
justifieth
a
sinner
,
neither
doe
they
precede
justification
in
the
Court
of
Conscience
:
But
being
justified
by
faith
,
we
have
peace
(
Rom.
5.1
.
)
in
our
Consciences
.
This
was
the
doctrine
which
was
frequently
preached
by
those
heavenly
Carpenters
,
which
did
first
strike
at
the
hornes
of
the
beast
,
Vt
dilectio
oriatur
,
necesse
est
praecedere
fidem
hoc
est
fiducia
misericordiae
)
It
is
necessary
,
saith
Melancthon
,
that
faith
,
which
is
a
confidence
of
Gods
morcy
,
doe
precede
love
.
And
in
another
place
,
(
Non
nititur
fides
nostra
dilectione
,
sed
tantum
misericordia
promissa
,
ut
constat
,
nec
existere
dilectio
potest
nisi
sit
apprehensa
remissio
)
Faith
is
not
grounded
upon
our
love
,
but
the
promised
mercy
of
God
,
so
that
it
is
manifest
,
that
there
cannot
be
true
love
,
unlesse
remission
of
sinnes
be
first
apprehended
.
Another
reason
is
from
the
imperfection
of
workes
wrought
by
a
man
after
he
is
justified
;
If
any
man
that
is
justified
,
look
on
his
works
,
and
doe
not
behold
them
in
the
glasse
of
the
Gospel
,
he
shall
reade
his
own
condemnation
for
his
works
.
There
is
an
imperfection
in
our
works
,
seeing
wee
doe
not
love
God
so
perfectly
as
we
should
,
with
all
our
heart
,
all
our
minde
,
and
all
our
spirit
:
but
while
the
regenerate
part
,
through
the
power
of
the
Spirit
runs
after
God
,
and
loves
God
;
the
fleshly
part
runneth
after
sinne
,
and
hates
God
.
Therefore
seeing
there
is
such
imperfection
in
the
works
that
we
performe
,
that
the
best
of
us
are
unprofitable
servants
,
and
that
the
most
holy
amongst
us
,
doe
that
for
which
he
may
be
damned
every
day
,
if
God
should
not
deale
with
us
in
the
Gospel
,
but
in
the
Law
;
it
will
follow
,
that
a
man
cannot
be
justified
by
the
works
that
he
doth
after
he
hath
faith
,
and
is
converted
,
&
doth
works
which
are
wrought
by
the
Spirit
of
grace
.
It
may
here
be
objected
,
that
the
good
works
of
Saints
are
perfect
.
For
an
answer
to
this
,
I
referre
the
Reader
to
what
shall
be
delivered
from
those
words
;
That
he
which
is
borne
of
God
sinneth
not
.
I
come
now
to
the
next
Consideration
,
which
is
this
;
That
wee
are
not
justified
by
the
practise
of
any
Gospel-Ordinances
,
which
are
commanded
by
the
Lord
Jesus
Christ
.
There
are
some
,
who
it
may
be
,
are
convinced
that
they
are
not
justified
by
works
,
yet
I
know
not
what
new
kinde
of
Popery
they
have
found
out
;
for
they
thinke
to
please
God
by
submitting
to
Ordinances
,
and
finding
out
the
true
Discipline
and
government
of
Christs
Church
;
therefore
you
shall
finde
a
kinde
of
spirit
of
bondage
in
them
,
if
they
be
not
satisfied
concerning
the
true
discipline
,
government
,
&
Ordinances
of
the
Lord
Jesus
Christ
.
Wherefore
I
shall
endeavour
to
demonstrate
this
,
and
shew
clearly
,
that
as
we
are
not
justified
by
works
before
,
or
after
conversion
,
so
we
are
not
justified
,
and
saved
,
by
the
submitting
to
any
Ordinance
of
the
Lord
Jesus
Christ
.
Salvation
is
not
in
these
,
there
is
nothing
to
be
found
in
these
availeable
to
justification
.
Formes
of
government
and
Ordinances
,
doe
not
make
men
Christians
,
but
a
lively
faith
in
the
Lord
Jesus
.
When
Caius
Marius
Victorinus
told
Simplicianus
,
that
he
was
turned
from
Heathenisme
to
Christianisme
,
and
he
replyed
,
that
he
would
not
beleeve
him
,
unlesse
he
saw
him
in
the
Congregation
of
Christians
:
He
wittily
thus
reprehended
the
rashnesse
of
his
speech
,
(
Ergone
parietes
faciunt
Christianos
?
)
Doe
your
walls
then
make
Christians
?
So
to
those
that
say
,
men
are
of
the
world
,
until
they
are
under
this
or
that
forme
of
government
,
and
ordinance
,
I
may
thus
speak
;
do
these
things
make
Christians
?
Presbytery
(
all
government
)
is
nothing
,
Independency
is
nothing
,
dipping
is
nothing
,
but
faith
which
worketh
by
love
.
The
Apostle
clearly
proves
this
poynt
,
Gal.
5.3
.
I
testifie
againe
to
every
man
that
is
circumcised
,
that
he
is
a
debtor
to
do
the
whole
Law
:
Christ
is
become
of
none
effect
to
you
;
he
shall
profit
you
nothing
.
Wee
know
that
Paul
circumcised
Timothy
;
after
he
was
a
preacher
of
the
Gospel
,
and
submitted
himselfe
to
many
of
the
rites
&
Ceremonies
of
the
Jewes
;
shaved
his
head
,
&
put
himselfe
under
a
Jewish
vow
,
yet
here
he
saith
,
if
a
man
be
circumcised
,
he
is
a
debtor
to
the
whole
Law
.
His
meaning
is
this
;
that
if
a
man
submit
to
circumcision
,
as
thinking
it
will
any
whit
availe
him
to
his
justisication
,
and
salvation
,
that
man
shall
not
be
saved
by
Jesus
Christ
,
but
he
is
a
debtor
to
the
whole
Law
;
he
is
not
under
grace
,
but
under
the
curse
of
the
Law
.
Act.
15.1
.
When
some
preached
that
there
was
a
necessitie
for
men
to
be
circumcised
,
and
keepe
the
Law
of
Moses
,
that
they
might
be
justified
;
see
how
the
doctrine
was
disrellished
by
the
Apostles
;
Peter
calleth
it
a
tempting
of
God
,
and
laying
a
yoke
upon
the
necks
of
the
disciples
,
which
they
nor
their
fathers
were
able
to
beare
.
Paul
,
though
as
a
spiritual
man
,
he
could
become
all
things
to
all
men
,
to
the
Jew
,
as
a
Jew
,
to
the
Gentile
as
a
Gentile
,
1
Cor.
9.20
,
21
,
22.
That
by
all
means
he
might
save
some
,
yet
how
doth
he
thunder
and
lighten
in
the
face
of
those
that
laid
too
much
upon
the
practise
of
outward
things
,
denying
unto
them
any
salvation
by
Christ
.
And
as
he
said
,
If
yee
be
circumcised
,
Christ
shall
profit
you
nothing
;
so
if
any
man
be
baptized
,
I
may
say
,
Christ
shall
profit
him
nothing
.
If
any
man
to
satisfie
his
conscience
,
desire
one
to
dip
him
,
or
joyne
himselfe
as
a
member
to
any
Congregation
,
thinking
by
pleasing
God
,
and
Christ
,
to
further
his
salvation
in
this
way
,
he
is
a
stranger
to
Christ
,
and
unacquainted
with
his
Gospel
.
Faith
is
inconsistent
with
any
thing
in
this
sense
;
faith
will
not
suffer
any
thing
to
be
joyned
with
it
in
point
of
justification
;
and
if
we
will
joyne
any
thing
with
faith
for
justification
,
that
faith
is
nothing
worth
at
all
.
If
we
will
doe
one
thing
that
wee
may
be
justified
,
wee
must
doe
every
thing
.
If
thou
wilt
be
a
member
of
a
Church
,
as
they
speake
,
that
thou
maist
be
comforted
,
justified
,
and
saved
,
thou
art
bound
to
fulfill
the
whole
Law
.
The
Law
is
well
compared
by
one
to
a
chaine
,
which
is
linked
together
,
and
if
we
take
one
linck
of
it
,
the
weight
of
the
whole
chaine
will
be
upon
us
:
So
,
if
wee
doe
any
thing
that
wee
may
be
justified
,
wee
lay
our selves
under
all
the
bondage
and
slavery
of
the
Law
,
and
are
tyed
to
doe
every
thing
in
the
Law
,
that
wee
may
be
justified
.
He
that
is
circumcised
,
is
a
debtor
to
doe
the
whole
Law
,
Gal.
5.3
.
But
in
Christ
Jesus
,
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
faith
which
worketh
by
love
,
ver.
6.
By
Circumcision
,
he
means
all
the
outward
priviledges
of
the
Jewes
;
these
doe
nothing
availe
to
salvation
;
and
by
uncircumeision
,
the
priviledges
of
the
Gentiles
,
Baptisme
,
and
the
Supper
.
All
outward
priviledges
and
prerogatives
,
doe
nothing
availe
to
justification
.
The
kingdome
of
Heaven
is
not
in
these
things
,
not
circumcision
,
or
uncircumcision
,
or
any
outward
Ordinances
.
The
Kingdome
of
Heaven
is
within
you
.
Another
reason
may
be
drawn
from
the
consideration
of
the
nature
of
Ordinances
,
&
our
submitting
our selves
to
them
.
There
is
not
so
much
in
that
outward
obedience
that
is
given
to
outward
Ordinances
,
as
in
that
obedience
that
is
given
to
the
morall
precepts
of
the
Law
,
Mark
.
10.19
.
Our
Saviour
commends
the
Young
man
for
acknowledging
that
obedience
to
God
,
loving
God
and
his
neighbour
,
were
more
then
all
burnt
Offerings
and
Sacrifice
;
There
is
more
in
internall
obedience
,
then
in
obedience
to
externall
Ordinances
.
From
which
Conclusion
thus
I
argue
;
If
those
things
that
are
of
a
more
excellent
nature
,
as
,
love
to
God
,
and
love
to
our
neighbour
,
and
relieving
the
poore
,
be
altogether
unprofitable
,
inefficatious
,
and
unavaileable
to
justification
,
and
salvation
;
then
these
outward
works
of
obedience
,
in
submitting
to
outward
Ordinances
,
are
much
lesse
availeable
.
This
is
an
argument
à
majore
ad
minus
,
from
the
greater
to
the
lesse
.
If
the
greatest
works
advantage
nothing
for
justification
,
and
salvation
,
then
certainly
the
doing
of
inferiour
works
,
the
suffering
a
man
to
dip
mee
,
and
to
make
mee
a
member
of
his
Church
,
cannot
advantage
me
:
These
things
are
works
in
their
own
nature
farre
inferiour
to
the
great
works
of
the
Law
,
love
to
God
,
and
to
the
people
of
God
,
and
to
the
poore
Saints
of
the
Lord
Jesus
Christ
:
Therefore
if
these
works
be
altogether
unavaileable
,
if
they
can
nothing
further
my
justification
;
nay
,
if
they
hinder
mee
in
point
of
justification
,
if
May
any
weight
upon
them
;
then
certainly
these
inferiour
works
can
nothing
further
my
justification
,
and
salvation
.
And
if
a
man
doe
not
practise
them
,
according
to
the
Command
of
Christ
,
through
ignorance
,
it
is
no
way
prejudiciall
to
his
justification
,
and
salvation
.
It
did
not
prejudice
the
thiefe
that
he
dyed
without
Baptisme
,
that
he
did
not
receive
the
Supper
of
the
Lord
,
that
he
was
not
admitted
a
member
of
a
visible
Church
;
it
did
not
prejudice
him
that
he
had
no
fellowship
with
the
Saints
.
A
man
may
be
justified
and
saved
,
not
onely
without
the
works
of
the
Law
,
and
works
after
conversion
,
but
he
may
be
saved
,
though
he
doe
not
submit
himselfe
to
the
practise
of
outward
Ordinances
.
Therefore
if
any
say
unto
you
,
you
must
be
baptized
,
or
you
cannot
be
saved
,
I
cannot
look
on
you
as
a
Saint
,
except
you
be
baptized
,
you
must
be
members
of
a
Church
,
or
else
you
cannot
be
members
of
Christ
,
I
cannot
acknowledge
you
as
a
brother
,
rather
pity
their
ignorance
,
then
yeeld
to
their
exhortations
.
What
a
sad
thing
is
it
for
men
to
place
Saintship
and
Religion
in
these
things
,
when
the
Scripture
plainly
and
punctually
in
this
respect
overthroweth
them
?
Rom.
14.15
.
The
Kingdome
of
God
is
not
in
meats
and
drinks
,
(
concerning
which
there
were
many
controversies
and
janglings
in
those
times
)
but
in
righteousnesse
,
and
peace
,
and
joy
in
the
Holy
Ghost
.
Since
the
Scripture
requires
nothing
to
make
a
man
an
heire
with
Christ
,
but
faith
.
What
abominable
Popery
is
it
to
say
,
that
a
man
cannot
be
a
Saint
,
if
he
doe
not
submit
to
outward
Ordinances
.
I
cannot
but
commend
what
I
finde
in
Luther
,
who
was
zealously
carried
forth
against
some
in
his
time
,
that
made
a
rent
from
him
in
a
Legall
way
,
because
they
differed
from
him
about
externall
things
and
Ordinances
,
which
are
no
just
ground
why
Saints
should
divide
themselves
from
one
another
;
who
saith
,
That
they
had
brought
in
another
kinde
of
Popery
,
and
more
dangerous
then
that
which
he
bad
overthrowne
by
his
preaching
;
for
as
for
grosse
Popery
,
saith
he
,
mens
eyes
begin
to
be
enlightned
,
to
see
the
absurdities
of
it
.
But
these
men
come
in
a
subtle
way
,
and
pretending
a
necessitie
of
submitting
to
formes
,
institutions
,
and
Ordinances
,
doe
pervert
the
pure
and
simple
Gospel
of
Christ
,
labouring
to
perswade
men
,
that
if
they
doe
not
submit
to
the
Ordinances
of
the
Lord
Jesus
,
he
would
not
acknowledge
,
and
confesse
them
before
his
Father
,
and
that
unlesse
they
were
under
his
government
,
they
should
not
be
under
him
for
justification
.
Therefore
wee
are
to
be
rightly
informed
concerning
these
things
,
and
if
wee
doe
submit
to
outward
Ordinances
,
wee
should
not
doe
it
from
legall
principles
,
for
it
were
better
not
to
practise
them
,
then
to
practise
them
from
these
principles
,
to
the
ruining
of
our
soules
.
And
they
that
draw
Disciples
after
them
by
such
rigid
and
Gospel
destroying
principles
,
will
finde
,
to
their
shame
,
that
those
that
they
have
brought
in
by
these
principles
,
will
fall
away
from
them
to
their
shame
and
infamy
;
For
God
is
dishonoured
,
Christ
is
robbed
of
his
Grace
,
and
the
free
Spirit
looseth
his
glory
.
Suffer
mee
now
to
make
a
little
use
,
and
so
I
shall
commend
you
,
and
what
hath
been
delivered
to
the
blessing
of
God
.
You
have
seene
that
wee
are
saved
by
believing
the
Gospel
,
without
any
works
going
before
justification
,
or
any
submission
to
the
Ordinances
of
the
Gospel
,
which
may
follow
it
.
This
doth
bring
foure
sorts
of
people
under
a
just
reproofe
.
First
,
Such
as
are
grossly
Popish
,
maintaining
justification
by
their
own
works
and
righteousnesse
,
or
affirming
that
a
man
is
not
justified
by
faith
onely
,
but
by
faith
and
works
together
.
These
deny
justification
by
the
Grace
of
God
,
and
the
righteousnesse
of
the
Lord
Jesus
Christ
through
faith
,
and
set
up
a
justification
by
inherent
righteousnesse
in
themselves
,
holding
that
wee
are
then
justified
from
sinne
,
when
it
is
removed
out
of
our
sight
,
sence
,
feeling
,
lives
,
spirits
and
conversations
.
The
strongest
Argument
,
which
they
bring
for
the
confirming
of
their
assertion
,
and
in
which
they
doe
most
triumph
,
as
though
they
had
obtained
a
victory
over
the
truth
of
Gods
Grace
;
is
in
the
2
Jam.
24.
Yee
see
then
bow
that
by
works
a
man
is
justified
,
and
not
by
faith
onely
.
Doth
not
James
,
say
they
,
lay
down
our
assertion
in
so
many
words
,
joyning
faith
and
good
workes
as
con-causes
of
justification
.
Some
to
escape
the
edge
of
this
Argument
have
denied
this
Epistle
to
be
Canonicall
,
like
him
who
being
unable
to
unty
the
Gordian
knott
,
did
cut
it
in
pieces
.
Thus
Lucius
Osiander
proposing
this
objection
of
his
Antagonists
doth
thinke
that
he
hath
for
ever
cut
it
to
pieces
by
their
answer
.
But
secondly
,
others
,
yea
most
of
those
,
whom
wee
call
Protestant
writers
,
for
the
reconciling
of
James
to
Paul
,
and
his
fellow-Apostles
,
with
one
consent
give
in
,
this
answer
to
this
objection
;
distinguishing
of
a
twofold
justification
:
First
,
a
justification
before
God
;
secondly
,
a
justification
before
men
.
Paul
,
as
they
apprehend
,
doth
speake
of
the
former
of
these
,
James
of
the
latter
;
supposing
this
to
be
the
genuine
sence
and
meaning
of
James
,
that
wee
are
justified
by
works
,
that
is
,
declaratively
before
men
.
But
with
respect
and
due
reverence
to
the
piety
and
learning
of
these
men
who
give
in
this
answer
,
give
me
leave
,
being
not
sworn
(
in
verba
magistri
)
or
obliged
to
justifie
what
any
man
,
or
many
men
,
though
godly
and
learned
,
have
apprehended
to
be
the
meaning
of
a
place
,
to
shew
my
reasons
,
why
I
dissent
from
them
;
and
secondly
,
to
give
in
mine
own
answer
to
the
place
.
First
,
I
apprehend
that
James
doth
not
speake
of
a
justification
before
men
,
because
his
proofe
is
from
Abrahams
being
justified
by
works
,
when
he
offered
up
his
sonne
Isaac
,
as
it
is
evident
by
the
preceding
words
;
which
action
of
Abrahams
would
not
have
justified
him
before
men
.
They
would
have
looked
upon
him
rather
as
a
cruell
malefactor
,
then
a
Saint
in
offering
up
his
onely
Sonne
.
Secondly
,
This
businesse
was
so
transacted
between
God
and
Abraham
,
that
it
was
not
visible
to
men
,
that
they
should
justifie
him
for
it
;
When
he
went
to
performe
this
act
of
obedience
to
his
God
,
he
left
his
servants
behind
him
,
and
carried
no
man
with
him
,
but
his
Sonne
who
was
to
be
sacrificed
.
Thirdly
,
If
wee
view
the
place
,
Ger.
22.11
,
12.
out
of
which
James
doth
prove
his
Argument
,
it
will
be
evident
,
that
it
proveth
not
a
justification
towards
men
,
but
towards
God
.
And
the
Angel
said
,
Lay
not
thy
hand
upon
the
Lad
,
for
now
I
know
that
thou
fearest
God
,
seeing
thou
hast
not
withheld
thy
sonne
,
thine
onely
sonne
from
mee
.
This
Angel
was
Christ
,
as
it
doth
appeare
by
his
calling
of
himselfe
God
;
and
he
is
justified
by
him
,
as
a
man
that
feared
him
.
And
in
the
16
,
17
,
and
18.
verses
;
By
my selfe
have
I
sworn
,
saith
the
Lord
,
because
thou
hast
done
this
thing
,
that
in
blessing
I
will
blesse
thee
,
and
in
thy
seed
shall
all
the
Nations
of
the
Earth
be
blessed
.
It
is
cleare
by
this
,
that
the
justisication
spoken
of
,
is
not
a
justification
before
men
,
but
before
God
.
Lastly
,
I
shall
therefore
give
in
what
I
doe
conceive
to
be
the
meaning
of
the
holy
Spirit
in
these
words
:
James
doth
not
speake
of
justification
,
as
it
is
taken
properly
,
and
used
by
Paul
,
but
doth
speake
of
justification
as
it
is
taken
improperly
.
He
speaketh
not
of
it
as
an
act
by
which
wee
are
reconciled
,
and
our
iniquities
pardoned
,
but
he
speaketh
of
it
as
an
act
by
which
God
doth
approve
a
man
to
be
justified
by
his
works
which
he
doth
after
his
justification
.
Abraham
was
a
justified
man
by
faith
,
before
Isaac
was
borne
;
now
God
doth
beare
witnesse
to
the
works
and
fruits
of
his
faith
,
and
doth
justifie
him
by
his
works
in
this
sence
,
that
is
,
he
doth
approve
him
,
to
be
a
man
that
feareth
and
loveth
him
.
And
this
is
the
Answer
which
is
given
by
the
learned
Melancthon
,
[
Non
intelligatur
verbum
justificari
pro
reconciliari
,
sed
ut
alias
saepe
dicitur
,
pro
approbari
.
Justificatur
homo
ex
operibus
:
id
est
;
habens
justitiam
operum
,
approbatur
,
placet
Deo
]
The
word
justification
is
not
to
be
taken
for
reconciliation
,
but
approbation
:
man
is
justified
by
his
works
,
that
is
,
having
a
righteousnesse
of
works
(
or
sanctification
)
God
doth
approve
him
,
his
works
doe
please
God
.
And
as
when
wee
see
good
fruit
upon
a
tree
,
we
use
to
say
,
this
is
a
good
tree
.
Not
that
the
good
fruit
doth
make
the
tree
good
,
but
the
tree
being
good
doth
bring
forth
the
good
fruit
:
So
God
,
having
made
us
good
trees
by
justifying
of
us
by
his
Grace
,
doth
enable
us
to
bring
forth
good
fruit
,
and
speaking
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
after
the
manner
of
men
to
us
men
,
doth
approve
us
to
be
good
trees
,
bringing
forth
good
fruit
.
And
thus
much
for
the
reproofe
of
these
men
,
and
in
answer
to
their
objection
.
Secondly
,
This
doth
serve
to
discover
and
reprove
such
,
who
would
seeme
to
be
no
Papists
,
who
yet
in
a
more
refined
and
subtle
way
,
do
preach
forth
the
same
doctrine
which
the
others
doe
maintaine
,
and
preferre
some
Popish
bookes
,
which
are
wrought
with
a
fine
and
curious
thread
,
before
any
bookes
which
have
been
published
,
by
any
who
have
been
eminent
for
the
knowledge
of
Gods
Grace
in
Christ
through
faith
for
justification
.
These
are
they
who
,
if
it
were
possible
,
would
deceive
the
very
Elect
;
laying
siege
against
the
Gospel
,
and
the
doctrine
of
justification
,
while
they
pretend
that
they
are
fighters
for
it
.
And
these
preach
that
wee
are
not
to
locke
so
much
upon
a
Christ
without
us
for
justification
,
as
a
Christ
within
us
.
And
that
we
are
not
justified
by
a
Christ
that
is
in
heaven
,
but
by
Christ
within
us
;
which
Christ
of
theirs
is
nothing
else
,
when
yee
are
well
acquainted
with
him
,
but
the
workings
of
their
own
spirits
in
zeale
and
love
to
God
,
and
when
they
have
high
thoughts
of
God
,
their
will
is
conformable
to
the
will
of
God
,
and
they
thinke
the
same
things
that
God
thinkes
,
and
submit
to
God
in
their
wayes
.
They
looke
upon
these
workings
as
their
perfection
and
justification
;
and
this
is
Christ
within
them
.
Such
kinde
of
Doctrines
as
this
is
,
are
the
first
rudiments
and
principles
by
which
the
Politique
and
Civilized
Familists
doe
leaven
their
pupills
,
leading
them
from
the
plaine
and
simple
doctrine
of
the
Gospel
.
The
spirit
of
error
and
delusion
which
was
in
H.
N.
(
the
first
father
of
the
Familists
,
which
have
lived
of
late
,
or
are
yet
living
)
did
worke
mightily
in
him
to
pervert
the
Gospel
,
and
to
bring
in
Antichristianisme
in
this
way
of
flaming
zeale
,
love
,
and
holinesse
.
And
if
he
were
now
alive
,
he
would
wonder
at
his
numerous
off-spring
,
and
progeny
,
which
he
hath
now
amongst
us
.
But
that
you
may
avoid
this
first
rock
,
before
yee
be
engulfed
into
the
deepe
and
bottomlesse
pit
of
Familisticall
Atheisme
,
and
Antichristianisme
,
let
what
hath
been
spoken
to
reprove
them
,
establish
you
in
the
truth
of
the
Gospel
,
and
looke
upon
the
best
piece
of
Familisme
but
as
upon
refined
Popery
.
For
wee
are
not
saved
by
Christ
working
in
us
,
and
making
us
obedient
to
his
Fathers
holy
will
:
but
wee
are
saved
by
the
righteousnesse
of
Christ
,
who
hath
shed
his
bloud
for
us
.
And
though
we
deny
not
,
but
that
wee
have
Christ
within
us
,
and
the
Spirit
of
Grace
to
subdue
our
sinnes
.
Yet
this
is
denied
,
that
the
workings
of
the
Spirit
are
our
justification
;
for
wee
are
justified
before
wee
have
these
workings
:
which
wee
feele
within
us
.
Wee
are
not
justified
because
we
love
God
and
Christ
,
and
desire
to
walke
in
sinceritie
to
glorifie
God
:
but
because
wee
apprehend
the
Grace
of
God
in
Christ
;
and
therefore
we
love
God
and
Christ
,
and
desire
in
sincerity
,
to
walke
in
all
the
wayes
that
God
hath
made
knowne
to
us
in
Christ
.
Wee
are
not
justified
by
the
conformitie
of
our
will
to
Gods
will
,
or
the
onenesse
of
our
will
with
his
;
but
wee
are
justified
by
faith
,
before
any
of
those
works
are
wrought
in
our
hearts
by
the
Spirit
of
Grace
.
He
that
denies
this
is
ignorant
of
Christ
and
the
Gospel
,
and
is
not
an
honourer
of
Christ
,
but
a
Minister
of
Satan
and
Antichrist
,
and
a
deluder
of
the
people
.
Thirdly
,
This
is
for
the
reproofe
of
the
hypocriticall
Protestant
,
who
professeth
the
doctrine
of
justification
by
faith
without
works
with
his
tongue
,
but
denieth
it
with
his
heart
;
not
daring
to
trust
his
soule
in
the
armes
of
a
Saviour
,
unlesse
he
brings
good
works
along
with
him
to
procure
his
welcome
and
entertainment
.
This
man
stumbles
at
the
thresh-hold
of
the
doore
of
Grace
,
being
never
able
to
enter
into
the
house
of
love
;
because
he
will
not
adventure
his
salvation
upon
the
promises
of
Grace
which
are
made
to
sinners
,
that
have
no
workes
,
or
righteousnesse
inherently
in
themselves
.
He
will
not
goe
to
God
,
or
close
with
a
promise
of
Grace
,
unlesse
he
have
the
sight
of
righteousnesse
in
himselfe
in
the
first
place
.
He
will
tell
you
,
that
good
works
are
not
the
matter
of
our
justification
,
and
yet
he
will
not
conclude
that
he
is
a
justified
man
,
untill
he
see
good
works
in
himselfe
.
This
man
following
the
law
of
righteousnesse
,
doth
not
attaine
to
the
law
of
righteousnesse
,
because
he
seeketh
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
Law
,
Rom.
9.31
,
32.
The
Apostle
speaks
against
this
pharisaicall
opinion
,
when
he
saith
,
Wee
are
justified
by
Grace
through
beleeving
;
not
through
working
.
I
am
not
bound
to
love
God
,
and
the
brethren
,
that
I
may
be
beloved
of
God
:
but
I
must
beleeve
,
that
I
may
love
God
,
and
my
brother
.
The
preposterous
preaching
of
sanctification
before
justification
for
the
evidencing
of
justification
,
is
that
which
keepeth
many
poore
creatures
in
bondage
for
many
yeares
,
and
ruines
many
soules
.
How
many
are
gone
to
Hell
,
who
thought
they
were
going
to
Heaven
?
deceiving
themselves
with
false
and
unsound
assurances
.
And
fetching
their
comforts
from
the
sight
of
their
own
works
,
and
not
from
the
Grace
of
God
in
Christ
,
by
a
pure
act
of
beleeving
.
If
this
were
the
right
path
to
justification
,
we
should
not
be
justified
in
beleeving
,
but
in
loving
,
and
working
.
For
I
seeing
my
love
to
God
,
should
conclude
Gods
love
to
me
;
But
,
herein
is
love
,
not
that
wee
loved
God
,
but
that
God
loved
us
,
and
sent
his
Sonne
to
be
the
propitiation
for
our
sinnes
,
1
Joh.
4.10
.
And
true
love
is
wrought
in
us
by
the
sight
of
Gods
free
love
to
us
,
in
an
act
of
beleeving
.
Therefore
if
thou
hast
no
assurance
of
the
love
of
God
,
but
that
which
thou
hast
gotten
from
the
sight
of
thine
own
works
,
and
from
the
conclusions
of
thine
own
base
and
deceitfull
heart
;
as
the
ordinary
way
of
some
hath
been
,
thou
hast
no
assurance
at
all
.
When
thou
shalt
lie
under
a
great
temptation
,
thou
wilt
finde
no
comfort
in
this
assurance
:
And
thou
shalt
finde
at
the
great
day
,
when
thou
shalt
appeare
before
God
and
Christ
,
that
this
assurance
will
not
be
worth
a
Rush
.
This
building
upon
thy
love
to
God
,
and
not
upon
Gods
free
love
to
thee
,
is
to
build
upon
a
sandy
foundation
;
and
not
upon
Christ
by
faith
.
And
if
the
Lord
convince
thee
of
thy
folly
,
thou
wilt
lay
a
better
foundation
of
joy
and
comfort
then
this
can
be
unto
thee
.
For
other
foundation
can
no
man
lay
then
that
which
is
laid
,
which
is
Jesus
Christ
,
1
Cor.
3.
Though
a
spirituall
man
can
make
a
good
use
of
marks
and
signes
,
as
of
love
to
God
and
Saints
,
when
he
seeth
them
in
the
light
of
the
Spirit
,
as
fruits
proceeding
from
faith
,
as
the
roote
;
yet
by
drawing
a
conclusion
from
the
sight
of
such
things
,
which
we
apprehend
to
be
in
our selves
,
of
our
happinesse
and
good
estate
before
God
,
wee
shall
not
so
truely
comfort
,
as
certainly
deceive
our selves
.
Fourthly
,
This
is
for
the
reprehension
,
of
blind
,
&
ignorant
Formalists
,
who
place
Religion
rather
in
conformity
to
outward
formes
of
Government
,
and
submission
to
externall
Ordinances
,
then
in
the
faith
of
the
Gospel
,
which
is
operative
by
love
.
Justification
doth
not
lye
in
our
obedience
to
the
Ordinances
of
Jesus
Christ
,
but
in
Jesus
Christ
.
Wee
are
not
made
Saints
,
by
being
made
members
of
any
Church
or
Congregation
,
but
by
faith
in
the
head
of
the
Church
.
Woe
to
him
that
maketh
his
obedience
and
submission
to
any
Ordinance
the
ground
of
his
comfort
,
as
too
many
zealous
Formalists
do
,
who
run
from
Congregation
to
Congregation
,
from
one
Ordinance
to
another
,
to
get
solid
comfort
to
their
soules
,
apprehending
that
they
are
undone
creatures
,
and
cannot
be
true
Saints
,
unlesse
they
be
under
the
true
practise
of
all
Ordinances
:
whereas
it
is
a
plaine
truth
,
revealed
in
the
Gospel
of
truth
,
that
neither
submitting
to
an
Ordinance
can
make
a
true
Saint
,
nor
the
want
of
Ordinances
un-saint
any
man
that
is
made
one
with
Christ
in
beleeving
.
He
is
not
a
Jew
which
is
one
outwardly
,
neither
is
that
Circumcision
,
which
is
outward
in
the
flesh
.
But
he
is
a
Jew
which
is
one
inwardly
,
and
Circumcision
is
that
of
the
heart
,
in
the
Spirit
,
and
not
in
the
Letter
,
whose
praise
is
not
of
men
,
but
of
God
,
Rom.
2.28
,
29.
So
he
is
a
true
Saint
,
who
is
not
a
visible
member
of
a
Congregation
;
but
he
whose
life
of
faith
is
hidden
in
Jesus
Christ
.
He
is
baptized
,
not
whose
body
is
washed
with
water
;
but
,
whose
soule
is
washed
in
the
bloud
of
Christ
,
1
Pet.
3.21
.
He
is
a
good
Communicant
,
and
breaks
bread
,
who
doth
not
breake
bread
outwardly
,
but
by
faith
doth
inwardly
feed
upon
the
bread
of
life
.
Wee
are
not
justified
by
works
of
the
Law
done
before
or
after
justification
,
nor
by
yeelding
obedience
to
any
command
concerning
outward
Ordinances
,
but
by
our
submitting
in
our
Judgements
to
the
truth
of
Gods
Grace
in
Jesus
Christ
for
justification
without
these
.
I
would
not
here
be
mistaken
,
as
though
I
did
speake
against
any
Saints
,
or
any
who
are
spirituall
and
faithfull
in
the
observation
of
any
externall
Ordinances
;
But
against
zealous
Formalists
,
who
doe
make
Saintship
and
fellowship
to
depend
upon
these
things
,
and
are
not
spiritually
acquainted
with
the
truth
of
Gods
Grace
,
but
are
perverters
of
the
Gospel
.
In
the
next
place
,
here
lyeth
Consolation
for
all
that
heare
me
this
day
,
in
that
which
I
have
delivered
,
if
God
shall
give
unto
them
beleeving
hearts
.
Hast
thou
never
done
any
good
worke
?
hast
thou
hated
the
wayes
of
God
,
and
his
people
?
hast
thou
never
looked
after
the
discipline
,
government
,
and
ordinances
of
Christ
?
Yet
here
is
a
ground
for
thee
to
come
in
unto
Christ
:
we
are
justified
by
grace
through
believing
,
not
through
working
.
Therefore
let
it
be
supposed
,
that
thou
art
without
works
,
yet
thou
hast
good
ground
to
take
comfort
in
that
which
hath
bin
delivered
;
believe
and
thou
art
in
a
happy
condition
,
though
thou
hast
never
done
a
good
worke
.
Thou
art
not
to
come
to
Jesus
Christ
as
a
righteous
man
:
But
thou
are
to
come
unto
him
,
that
thou
maist
be
made
a
righteous
man
.
If
thou
seest
thy selfe
a
vile
sinner
,
cast
thy selfe
into
the
armes
of
the
grace
of
the
Father
by
Jesus
Christ
,
and
thou
shalt
be
made
the
righteousnesse
of
God
in
him
2
Cor.
5.
Promises
of
Grace
are
left
by
God
upon
record
in
the
Scripture
of
truth
for
sinners
,
for
ignorant
sinners
Isa.
29.24
.
They
that
erred
in
Spirit
shall
come
to
understanding
;
For
sinners
that
murmure
against
him
,
his
wayes
,
truths
,
&
Prophets
,
as
it
followeth
in
the
same
verse
.
They
that
murmured
shall
learne
Doctrine
.
For
backsliding
sinners
Hosea
14.4
.
I
will
heale
their
back
flidings
,
I
will
love
them
freely
.
Him
that
cometh
unto
him
he
will
in
nowise
cast
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Here
are
two
Negatives
in
the
Greeke
,
which
doe
strengthen
the
Negation
.
Iohn
6.37
.
By
which
speech
our
Saviour
doth
assure
poore
sinfull
creatures
,
that
if
in
truth
they
come
unto
him
,
they
shall
not
be
rejected
by
him
;
or
ejected
from
the
armes
of
his
love
and
mercy
.
Christ's
invitation
is
to
all
sinners
,
All
that
will
,
may
lay
hold
of
him
,
not
only
the
righteous
,
but
the
unrighteous
.
If
thou
canst
not
love
God
,
thou
maist
looke
on
the
Grace
of
God
,
and
take
comfort
that
God
loves
thee
,
Christ
came
not
to
call
the
righteous
,
but
sinners
,
the
cheifest
and
vilest
of
sinners
to
repentance
.
Therefore
come
as
a
sinner
,
as
the
cheifest
of
sinners
,
come
I
say
,
and
welcome
.
The
Lord
Jesus
keeps
open-house
for
all
commers
,
the
blinde
,
the
lame
,
shall
not
finde
the
doores
shut
upon
them
.
They
shall
be
wellcome
as
sinners
,
that
cannot
be
entertained
as
Saints
.
It
is
reported
of
Romes
first
Founder
,
that
wanting
Subjects
,
he
sent
forth
some
,
to
make
known
his
will
to
all
people
,
who
lived
about
him
,
that
if
any
malefactors
,
or
such
who
were
oppressed
in
the
places
where
they
lived
,
did
come
in
unto
him
,
they
should
live
peaceably
in
his
Kingdome
,
and
he
would
protect
them
against
any
that
should
pursue
them
,
and
by
this
meanes
he
became
suddenly
the
King
of
a
numerous
people
.
So
Christ
doth
send
forth
his
Proclamations
to
assure
sinners
,
and
vile
malefactors
,
that
if
they
will
come
under
his
Scepter
,
they
shall
live
peaceably
under
his
Government
,
and
that
hee
will
safe-guard
them
from
all
their
enemies
,
which
shall
pursue
them
,
and
by
this
meanes
his
dominions
are
enlarged
from
Sea
,
to
Sea
,
and
sinners
doe
rejoyce
in
the
King
of
Sion
.
This
doctrine
if
it
were
received
,
would
answer
all
the
objections
which
are
raised
in
the
hearts
of
men
,
against
their
happinesse
by
Jesus
Christ
.
Is
there
any
sad
,
comfortlesse
soule
,
which
would
not
be
comforted
if
this
truth
were
received
?
What
canst
thou
object
against
thy selfe
to
bereave
thy selfe
of
peace
,
which
would
not
be
removed
if
this
were
throughly
believed
.
Art
thou
a
sinner
?
Christ
offereth
himselfe
to
sinners
.
Art
thou
an
old
sinner
?
An
old
sinner
is
but
a
sinner
.
Hast
thou
bin
a
Pharisee
like
Paul
,
persecuting
Christ
and
the
doctrine
of
Grace
?
A
persecuting
Pharisee
is
but
a
sinner
.
And
Paul
was
received
to
mercy
,
that
such
might
not
be
without
hope
of
mercy
,
1
Tim.
1.16
.
Art
thou
an
Hypocrite
?
An
Hypocrite
may
come
as
a
sinner
to
Christ
.
Bring
what
objection
thou
canst
,
and
a
perswasion
concerning
the
truth
of
Gods
grace
shall
answer
it
,
and
if
thou
doest
believe
,
thou
hast
as
good
an
assurance
as
any
is
in
Heaven
,
&
which
will
hold
good
,
when
the
hope
of
the
Hypocrite
will
come
to
nothing
.
Let
no
objection
keepe
thee
from
comfort
,
but
believe
what
thou
hast
heard
:
if
thou
art
a
sinner
conclude
not
,
that
Christ
belongs
not
to
thee
,
because
thou
art
a
sinner
:
but
say
,
I
am
a
sinner
,
therfore
Christ
belongs
to
me
,
Christ
came
to
save
sinners
.
As
the
bright
beames
of
the
Sun
dispell
all
mists
,
and
clouds
:
so
the
truth
of
this
doctrine
,
if
thou
understand
it
in
the
light
of
the
Spirit
,
will
dispell
all
thy
doubts
and
objections
of
unbeliefe
.
They
will
vanish
,
and
thou
that
camest
hether
under
a
spirit
of
bondage
,
shalt
goe
away
with
a
spirit
of
adoption
,
and
assurance
.
The
true
Gospel
believed
will
quickly
bring
true
comfort
to
thy
soule
.
If
any
of
you
want
comfort
and
assurance
,
it
is
because
you
believe
not
.
Christ
doth
knock
at
the
doore
of
our
hearts
,
and
if
by
believing
the
doore
be
opened
,
He
will
feast
with
us
.
It
is
unbeliefe
which
doth
bolt
the
doore
,
doth
keepe
him
out
,
and
doth
keepe
joy
from
us
.
The
gates
of
Heaven
are
shut
upon
workers
,
and
open
to
believers
:
shut
to
those
who
come
with
money
in
their
hands
;
but
open
to
those
who
are
content
to
enter
without
paying
any
thing
for
their
entrance
:
The
gift
of
God
is
eternall
life
through
Jesus
Christ
our
Lord
,
Rom.
6.
ult.
Whosoever
will
,
may
drinke
of
the
waters
of
life
freely
,
Rev
22.21
.
But
if
wee
will
not
drinke
without
money
,
wee
shall
not
drinke
one
drop
of
the
water
of
life
.
We
see
that
at
a
play-house
they
will
not
open
the
doore
and
let
people
in
without
they
give
mony
.
But
it
were
a
disgrace
for
a
King
,
if
none
should
see
his
Pallace
but
such
who
would
give
money
.
If
wee
thinke
to
enter
into
heaven
by
doing
good
workes
,
that
wee
may
be
saved
by
what
we
doe
,
wee
make
heaven
like
a
play-house
:
but
if
wee
looke
on
heaven
as
the
Pallace
of
the
great
King
of
heaven
and
earth
,
let
us
know
that
wee
may
enter
without
money
.
It
were
a
disgrace
to
the
King
of
heaven
if
he
should
suffer
none
to
come
within
his
doores
,
to
come
into
his
Pallace
,
but
those
that
would
give
something
to
come
into
it
:
if
wee
have
nothing
to
give
for
heaven
,
wee
have
as
much
as
God
demands
,
if
wee
doe
nothing
,
wee
doe
as
much
as
God
requires
.
(
Manifestè
beati
sunt
quibus
sine
labore
,
vel
opere
aliquo
remittuntur
iniquitates
,
et
peccata
teguntur
.
Nulla
ab
his
requiruntur
paenitentiae
opera
,
nisi
tantum
ut
credant
,
Ambrose
)
It
is
plaine
that
they
are
blessed
,
unto
whom
without
any
labour
or
paines
,
sinnes
are
remitted
,
and
iniquities
covered
.
No
workes
of
repentance
are
required
of
these
,
this
is
onely
required
of
them
,
that
they
doe
believe
.
For
he
that
worketh
not
,
but
beliveth
in
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousnesse
Rom.
4.5
.
So
much
for
this
time
.
Salvation
is
only
by
Gods
grace
.
SERMON
.
II.
Ephesians
1.8
.
For
by
grace
are
yee
saved
through
faith
,
and
that
not
of
your selves
&c.
I
proved
the
last
day
that
there
is
no
salvation
for
any
man
by
any
workes
,
or
righteousnesse
of
his
owne
,
I
shall
now
proceed
in
the
next
place
to
prove
;
that
Wee
are
saved
by
grace
onely
.
By
grace
,
in
this
place
wee
are
to
understand
the
free
favour
of
God
to
his
poore
undeserving
creatures
.
That
which
is
translated
grace
here
,
in
other
places
is
translated
ravour
;
So
it
is
said
that
our
blessed
Lord
and
Saviour
increased
in
wisdome
,
and
stature
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
favour
with
God
and
men
,
Luke
2.
ult.
So
it
is
said
that
Joseph
found
favour
in
the
sight
of
Pharaoh
King
of
Egypt
,
Act.
7.10
.
And
it
is
said
that
David
found
favour
before
God
,
ver.
46.
The
grace
of
God
is
the
same
with
his
favour
,
This
grace
,
or
free
favour
of
God
to
poore
creatures
,
is
held
forth
to
us
in
Scripture
.
First
,
as
it
is
in
God
;
and
so
it
is
set
forth
to
us
,
as
that
grace
,
and
favour
of
his
which
is
as
eternall
,
as
himselfe
.
And
in
this
respect
we
are
said
to
be
saved
from
eternitie
,
in
this
eternall
grace
,
and
favour
of
his
as
the
Apostle
sets
it
forth
,
2
Tim.
1.9
.
where
he
saith
that
wee
are
saved
not
according
to
our
works
;
but
according
to
his
owne
purpose
and
grace
,
which
was
given
us
in
Christ
Jesus
before
the
world
began
.
This
grace
is
the
primary
cause
of
our
justification
.
God
justifies
,
and
saves
none
in
time
;
but
those
who
were
justified
and
saved
before
him
from
eternity
.
It
is
said
of
Abraham
,
that
hee
was
the
Father
of
many
Nations
,
Rom.
4.17
.
He
was
not
then
the
father
of
many
nations
,
if
we
look
upon
his
progenie
,
&
posteritie
:
for
he
had
not
a
grand-child
then
:
but
he
was
the
Father
of
many
Nations
before
him
whom
he
believed
,
even
God
that
quickenth
the
dead
,
and
calleth
things
that
are
not
as
if
they
were
.
So
wee
were
saved
before
God
in
the
eternall
grace
of
God
,
before
we
had
a
being
among
the
creatures
.
In
the
same
sense
that
God
is
said
to
determine
the
times
,
and
the
bounds
of
all
mens
habitations
from
eternity
,
Act.
17.26
.
So
wee
are
said
to
be
saved
by
the
grace
of
God
.
Because
God
from
eternity
loved
us
in
Christ
,
and
saw
us
in
his
own
eternall
grace
and
favour
.
Otherwise
wee
should
make
God
like
unto
the
creature
,
which
seeth
things
when
they
are
done
,
and
are
visible
among
the
creatures
:
but
God
hee
foresaw
things
from
eternity
:
He
speakes
of
things
as
being
,
when
indeed
they
have
not
a
being
among
the
creatures
,
but
have
a
being
in
his
owne
eye
.
And
so
wee
had
a
being
in
the
grace
of
God
,
and
in
the
eye
,
and
sight
of
God
,
before
wee
had
a
being
in
our selves
,
and
a
being
among
the
creatures
.
And
we
are
in
this
grace
of
God
from
eternity
,
not
for
any
works
that
God
foresaw
would
be
done
by
us
:
God
did
not
love
us
from
eternity
because
he
foresaw
,
that
wee
would
be
industrious
,
painfull
,
and
zealous
to
glorify
his
name
.
There
was
nothing
at
all
in
the
eye
of
God
from
eternity
that
moved
God
to
set
his
grace
,
and
favour
upon
us
but
his
grace
.
It
is
contrary
to
truth
which
is
affirmed
by
some
,
that
God
foreseeing
that
some
men
would
be
industrious
,
painefull
,
doe
good
workes
,
and
live
holily
and
righteously
,
did
therefore
make
choice
of
them
,
and
set
his
grace
on
them
.
And
that
foreseeing
,
the
idlenesse
,
sloath
,
prophanenesse
,
ungodlinesse
and
impenitencie
of
others
,
he
rejected
them
.
God
,
as
hee
loves
us
in
his
grace
from
eternity
:
so
this
grace
was
placed
upon
us
without
any
foresight
or
prevision
of
our
own
workes
.
The
Apostle
doth
clear
this
plainly
to
us
in
the
forementioned
place
,
where
he
saith
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
;
intimating
thus
much
to
us
,
that
it
was
onely
the
eternall
grace
of
God
,
which
moved
God
to
be
good
and
gracious
to
us
in
Christ
.
And
so
the
Apostle
saith
,
Tit.
3.5
.
Not
by
workes
of
righteousnesse
which
wee
have
done
,
but
according
to
his
mercy
he
saved
us
;
that
is
,
according
to
his
eternall
mercy
,
and
grace
,
he
shewed
favour
and
compassion
to
us
,
and
pardoned
our
sins
.
And
the
expression
of
the
Apostle
is
worth
observing
,
Epes
.
1.4
.
where
speaking
of
the
eternall
grace
of
God
,
hee
saith
,
That
God
placed
his
grace
upon
us
that
wee
should
be
holy
,
and
without
blame
before
him
,
in
love
.
He
doth
not
say
that
God
elected
us
,
because
wee
would
be
holy
,
and
without
blame
;
but
He
elected
us
that
wee
might
be
holy
,
and
without
blame
before
him
in
love
:
good
workes
are
not
the
cause
but
the
consequents
of
Grace
.
Nay
,
I
add
more
,
that
as
God
did
not
foresee
our
good
workes
;
so
,
not
our
faith
neither
:
faith
is
not
the
cause
of
grace
,
but
grace
is
the
cause
of
faith
.
God
therefore
enables
us
to
believe
in
time
,
because
God
loved
us
from
eternity
.
The
Apostle
speaking
of
them
of
Achaia
saith
,
that
they
believed
through
grace
,
and
Apollos
helped
them
much
that
believed
through
grace
Acts
18.27
.
It
is
by
grace
that
we
beleeve
,
it
is
not
by
faith
that
we
are
made
partakers
of
Grace
.
Thus
we
are
saved
by
grace
in
the
purpose
of
God
,
from
eternity
in
the
eye
and
sight
of
God
,
who
seeth
all
things
absent
as
if
they
were
present
,
and
speakes
of
things
before
they
are
done
,
as
if
they
were
done
.
In
the
next
place
,
grace
in
Scripture
is
confidered
,
not
onely
as
it
is
in
God
,
and
as
it
is
as
eternall
as
God
himselfe
;
but
the
Scripture
speaks
of
the
grace
of
God
,
as
it
is
manifested
forth
to
us
in
Jesus
Christ
;
and
so
wee
are
saved
by
Grace
;
God
discovering
his
grace
to
us
in
his
Sonne
Jesus
Christ
.
So
the
Apostle
speaking
of
grace
,
2
Tim.
1.10
.
saith
:
But
now
is
manifested
to
us
by
the
appearing
of
our
Saviour
Jesus
Christ
,
who
hath
abolished
death
,
and
hath
brought
life
,
and
immortality
to
light
through
the
Gospel
.
Hee
speakes
first
of
grace
,
as
it
is
in
God
,
and
as
it
is
as
eternall
,
as
God
himselfe
:
then
he
speakes
of
eternall
grace
,
manifested
to
us
in
the
Gospel
of
his
deare
Sonne
.
It
is
by
the
preaching
of
the
Gospel
that
the
eternall
grace
of
the
Father
,
in
the
Sonne
,
is
made
known
to
us
.
And
this
grace
is
called
sometimes
the
Grace
of
God
the
Father
,
Rom.
1.7
.
Sometimes
it
is
called
the
grace
of
Jesus
Christ
;
and
sometimes
the
grace
of
them
both
:
because
Jesus
Christ
is
God
,
one
God
,
in
one
divine
essence
with
his
Father
.
And
as
God
in
his
grace
is
said
to
forgive
sinnes
,
Mica
.
7.
who
is
a
God
like
unto
thee
that
pardoneth
sin
?
saith
the
Prophet
.
So
Jesus
Christ
is
said
to
forgive
sinnes
:
the
Apostle
bids
us
to
forgive
one
another
,
as
Christ
hath
forgiven
us
,
Col.
3.13
.
As
there
is
grace
in
the
Father
to
forgive
sinnes
;
so
there
is
the
same
grace
in
the
Sonne
.
The
Apostles
doubted
not
but
that
they
should
be
saved
by
the
grace
of
Christ
,
as
well
as
those
that
were
circumcised
,
Act.
15.7
.
And
by
this
grace
we
are
saved
.
God
discovering
now
his
grace
to
us
in
his
Sonne
Jesus
Christ
,
the
eternall
Sonne
of
the
eternall
Father
.
This
grace
in
Scripture
is
made
known
to
us
,
as
the
sole
cause
of
our
justification
and
salvation
.
Grace
is
so
held
forth
for
justification
,
that
all
things
,
besides
grace
are
excluded
.
Wee
are
justified
by
grace
,
exclusively
;
all
other
things
being
shut
out
.
When
God
justifieth
a
man
,
he
eyes
that
man
,
onely
in
his
owne
grace
:
and
when
God
justifieth
a
man
in
the
Court
of
his
owne
Conscience
,
he
strips
him
of
all
his
own
workes
,
of
his
owne
love
to
him
,
and
to
the
brethren
,
and
gives
him
onely
a
sight
of
owne
grace
.
This
grace
doth
exclude
all
merit
:
if
there
were
any
merit
in
the
creature
,
man
could
not
be
saved
by
Grace
;
the
Apostle
cleares
it
to
us
by
that
passage
Rom.
4.4
.
To
him
that
worketh
the
reward
is
not
reckoned
of
grace
,
but
of
debt
.
If
a
man
could
worke
,
or
merit
any
thing
toward
his
justification
,
and
salvation
,
then
it
were
not
of
grace
,
saith
the
Apostle
:
the
reward
is
not
of
grace
,
but
of
debt
.
If
a
man
worke
,
then
he
expects
wages
as
due
to
him
,
he
may
by
right
,
and
justice
clayme
what
he
deserves
:
so
if
wee
did
worke
for
salvation
wee
might
require
God
to
bestow
,
and
give
us
what
wee
had
wrought
for
.
But
true
grace
shuts
out
all
merit
,
and
workes
in
the
creature
:
if
we
could
bring
any
merit
of
the
creature
to
joyne
with
his
grace
,
grace
should
be
no
more
grace
,
as
the
Apostle
,
Rom.
11.6
.
If
wee
looke
upon
Grace
as
it
is
in
God
;
so
,
before
God
wee
were
saved
in
his
eternall
thoughts
;
he
in
his
own
purpose
and
Grace
,
having
elected
us
to
justification
,
and
eternall
salvation
in
Glory
by
his
Sonne
Jesus
Christ
.
Yet
he
never
holds
forth
his
Grace
to
us
;
but
in
the
countenance
of
his
Sonne
Jesus
Christ
;
in
whom
the
glory
of
his
justice
shines
bright
,
with
the
glory
of
his
grace
.
He
shewes
us
that
he
hath
laid
all
our
sins
on
his
Sonne
:
that
his
justice
hath
received
full
satisfaction
from
the
sufferings
of
his
Sonne
for
all
our
sinnes
,
and
so
comes
to
discover
his
grace
to
us
in
the
pardon
and
forgivenesse
of
our
sinnes
.
Thus
Christ
,
and
the
Apostles
constantly
in
their
preaching
,
discovered
the
grace
of
the
Father
in
the
Son
.
As
our
Saviour
to
Nicodemus
:
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Sonne
,
that
whosoever
beleeveth
on
him
should
not
perish
,
Joh.
3.
And
the
Apostle
to
his
Corinthians
;
God
was
in
Christ
,
reconciling
the
world
to
himselfe
,
2
Cor.
5.
God
doth
not
make
knowne
his
love
for
the
forgivenesse
of
sinne
,
but
by
Jesus
Christ
.
I
confesse
that
wee
are
saved
by
grace
in
respect
of
God
,
before
wee
know
the
Grace
of
God
in
Jeius
Christ
.
But
wee
cannot
see
this
grace
,
untill
wee
behold
it
in
the
face
of
the
Lord
Jesus
.
Wee
behold
the
love
of
God
in
giving
the
Lord
Jesus
to
be
the
atonement
,
sacrifice
,
and
propitiation
for
our
sins
,
before
wee
can
read
the
everlasting
love
and
favour
of
the
Father
to
us
in
his
Sonne
.
Eternall
love
is
the
primarie
cause
of
our
salvation
and
justification
;
but
it
cannot
be
apprehended
by
us
,
untill
we
apprehend
,
in
the
first
place
our
Redemption
in
Jesus
Christ
.
And
when
Christ
is
embraced
as
a
Saviour
in
the
Armes
of
Faith
,
wee
rise
higher
in
our
thoughts
,
by
the
power
of
the
Spirit
,
and
are
brought
to
look
upon
the
eternity
of
love
.
And
have
liberty
to
read
every
line
in
his
eternall
volume
,
which
doth
concerne
our
eternall
life
and
salvation
:
and
are
fully
confirmed
in
the
point
of
Gods
eternall
election
,
without
the
prevision
of
good
works
,
which
should
be
wrought
by
the
Creature
.
As
the
Apostle
doth
prove
at
large
in
the
9th
to
the
Romans
:
And
if
any
man
will
dispute
or
rather
cavill
against
this
truth
:
I
shall
say
with
the
Apostle
,
Rom.
9.20
.
O
man
!
who
art
thou
that
repliest
against
God
:
who
hath
mercy
on
whom
be
will
have
mercy
,
and
whom
he
will
he
hardeneth
.
And
though
men
,
unacquainted
with
this
truth
,
may
account
this
rather
a
shift
or
evasion
,
then
an
answer
to
their
carnall
objections
against
election
,
and
reprobation
,
yet
I
shall
not
be
ashamed
of
my
answer
.
It
is
an
excellent
Speech
of
Augustine
(
Christs
great
Champion
against
Antigratians
in
his
time
)
Absit
ut
pudeat
nos
hoc
respondere
,
quod
respondisse
videmus
Apostolum
.
Far
be
it
from
us
to
be
ashamed
to
give
the
same
answer
,
which
was
given
by
the
Apostle
:
Who
art
thou
that
repliest
against
God
,
&c.
In
the
next
place
wee
are
to
consider
,
that
in
Scripture
,
salvation
is
taken
either
negatively
or
affirmatively
.
And
take
salvation
in
either
of
these
acceptions
.
And
it
will
be
evident
,
that
wee
are
saved
by
grace
.
In
the
first
place
,
if
we
take
salvation
negatively
;
as
it
is
a
deliverance
or
freedome
from
all
evill
;
and
in
this
sence
wee
are
freed
from
evill
,
onely
by
grace
.
It
is
a
true
rule
:
Gratiam
Christi
nihil
praecedit
humani
:
Nothing
in
man
doth
precede
,
or
prevent
the
Grace
of
God
.
The
light
and
beames
of
Grace
,
do
dispell
the
clouds
of
our
sins
.
Not
for
our
sakes
,
but
for
his
Name
sake
,
he
covereth
our
sins
.
It
is
Gods
prerogative
to
free
us
from
sin
by
Grace
,
and
to
remove
them
far
from
us
,
Psal.
103.12
.
As
far
as
the
East
is
from
the
West
,
so
far
he
removed
our
transgressions
from
us
.
He
onely
can
remove
sin
against
whom
it
is
committed
.
He
onely
can
cast
sin
into
the
depths
of
the
Sea
,
who
hath
an
Ocean
of
Grace
in
himselfe
,
in
which
he
swalloweth
them
up
.
Micah
is
spiritually
transported
beyond
himselfe
,
in
admiring
this
incommunicable
prerogative
of
the
God
of
Grace
.
Micah
7.18
.
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
,
&
c
?
And
who
can
think
that
he
will
part
with
this
priviledge
,
which
is
his
delight
?
For
so
it
followeth
in
the
same
verse
:
He
retaineth
not
his
anger
for
ever
,
because
he
delighteth
in
mercy
.
Secondly
,
If
wee
take
salvation
affirmatively
,
for
the
instating
of
men
into
a
condition
and
enjoyment
of
all
happiness
,
and
felicity
,
so
wee
are
saved
by
grace
.
Wee
are
made
happy
,
brought
from
a
cursed
condition
,
into
a
blissfull
condition
,
from
horror
to
joy
,
from
hell
to
heaven
,
from
the
state
of
nature
,
to
the
state
of
Glory
,
onely
by
the
grace
of
God
.
It
is
onely
by
Grace
that
wee
are
what
wee
are
.
By
Grace
our
sins
are
pardoned
:
by
Grace
wee
have
an
inheritance
with
the
Saints
:
by
Grace
wee
are
the
high
born
sonnes
of
the
great
King
of
heaven
and
earth
:
by
Grace
wee
are
blessed
and
loaded
with
all
spirituall
and
temporall
blessings
in
Jesus
Christ
,
and
are
brought
to
the
enjoyment
of
eternall
felicity
,
happinesse
,
and
blissfulnesse
.
Thus
wee
are
saved
by
grace
,
and
by
grace
alone
.
One
of
the
Ancients
doth
speake
excellently
to
this
purpose
;
(
Nemo
se
palpet
,
de
suo
Satanas
est
,
de
deo
beatus
est
,
quid
est
enim
de
suo
nisi
peccatum
suum
?
)
Let
no
man
boast
of
himselfe
,
for
of
a
mans
selfe
he
is
a
Devill
;
by
God
a
man
is
made
happy
.
What
is
a
man
of
himselfe
,
but
sin
?
Yee
are
saved
by
grace
.
Againe
,
salvation
in
Scripture
is
taken
for
salvation
before
God
in
the
Court
of
heaven
.
And
it
is
taken
for
the
saving
of
a
partie
,
in
his
own
spirit
and
conscience
:
if
wee
take
it
in
the
first
sence
,
a
man
is
saved
in
the
Court
of
heaven
,
onely
by
grace
.
What
is
the
Reason
that
(
the
accusing
mouth
of
the
Law
being
stopped
)
no
Bill
,
no
enditement
can
be
brought
against
the
Elect
in
the
Court
of
Heaven
?
Is
it
not
this
,
because
God
in
his
grace
justifieth
them
?
This
is
the
Apostles
argument
,
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
justifieth
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
who
can
implead
,
or
bring
an
action
against
them
before
God
for
breaking
his
Law
?
He
that
is
the
Judge
of
the
Elect
is
their
justifier
.
Grace
hath
cast
out
of
Heaven
the
accuser
of
the
Brethren
,
which
accused
them
before
God
night
and
day
,
Rev.
12.10
.
The
accuser
can
bring
no
enditement
,
complaint
,
or
accusation
against
the
Saints
there
.
There
is
no
sin
in
our
consciences
that
can
be
heard
to
accuse
us
in
heaven
,
because
there
is
grace
for
our
justification
:
God
beholds
his
Sonne
Jesus
Christ
before
his
eye
,
upon
whom
he
hath
laid
all
our
sins
.
The
bloud
of
Christ
doth
,
with
powerfull
and
undeniable
arguments
,
plead
for
those
for
whom
it
was
shed
.
The
straying
and
stragling
sheep
,
which
are
within
the
reach
of
Gods
eternall
Grace
,
cannot
be
condemned
;
because
the
good
Shepheard
hath
given
his
life
for
the
sheep
.
Joh.
10.11
.
God
knoweth
that
he
hath
received
satisfaction
before
hand
for
their
sins
,
by
the
hand
of
the
Lord
Jesus
,
who
is
not
now
to
pay
any
thing
,
but
hath
already
made
payment
for
all
their
debts
:
and
is
become
the
Mediator
of
the
new
Covenant
of
Grace
,
which
is
sealed
in
his
own
bloud
:
under
which
Covenant
upon
this
consideration
,
there
can
be
no
remembrance
of
sin
,
Heb.
10.14
.
God
beholding
his
Elect
in
their
propitiation
;
and
alwayes
hearing
the
sweet
voice
of
their
wrath-appeasing
advocate
,
making
an
heavenly
melody
in
his
eares
.
And
alwayes
beholding
our
happinesse
before
himselfe
in
heaven
,
lying
wrapt
up
in
his
own
grace
;
doth
acquaint
us
in
his
word
of
truth
;
That
wee
are
saved
by
grace
.
Secondly
:
If
we
take
salvation
in
the
other
sence
;
for
salvation
in
our
spirits
and
consciences
;
and
in
this
sence
we
are
saved
by
grace
.
There
can
be
no
salvation
brought
home
to
our
hearts
,
but
by
the
sight
of
grace
.
If
wee
had
the
sanctification
of
all
the
Saints
which
have
lived
since
the
fall
of
Man
,
and
should
looke
upon
it
all
as
ours
,
to
give
comfort
to
our
soules
,
and
to
assure
us
that
wee
are
in
a
state
of
salvation
;
and
should
not
looke
above
it
,
to
behold
Gods
grace
,
and
our
sanctification
in
it
,
and
from
it
,
it
would
not
give
us
any
solid
comfort
,
or
assurance
of
our
falvation
.
Nothing
can
shine
in
the
heart
to
give
it
any
comfort
,
but
what
doth
shine
and
give
light
,
in
the
light
and
beames
of
this
grace
.
Wee
never
come
to
see
our selves
in
a
condition
of
safety
,
till
wee
see
the
grace
of
God
.
Looke
unto
mee
and
be
saved
,
all
the
ends
of
the
earth
;
for
I
am
God
,
and
there
is
none
else
,
Isaiah
45.22
.
None
but
God
can
save
us
,
and
nothing
but
the
sight
of
God
can
bring
salvation
to
us
.
Still
wee
have
some
objection
or
other
against
salvation
,
and
justification
,
till
God
silence
all
objections
by
the
sight
of
his
own
grace
.
There
is
that
onely
in
God
,
and
in
Jesus
Christ
,
that
will
silence
all
objections
.
If
our
conscience
flie
in
our
faces
,
and
tell
us
that
wee
have
committed
many
thousands
of
sins
more
then
wee
can
reckon
or
number
up
,
yet
when
God
gives
us
a
sight
of
himselfe
,
his
sonne
,
and
grace
,
the
mouth
of
conscience
is
stopped
,
and
wee
see
all
our
sins
swallowed
up
in
his
love
.
Shew
us
the
Father
,
and
it
sufficeth
us
,
saith
Philip.
Joh.
14.8
.
When
God
sheweth
us
himselfe
,
our
spirits
are
at
rest
.
When
Grace
is
discovered
,
and
Gods
light
doth
shine
upon
the
soule
,
Sin
,
death
,
&
damnation
cannot
terrifie
the
soule
.
But
they
are
filled
with
a
spirit
of
joy
,
in
beleeving
their
free
justification
;
who
before
through
feare
of
death
were
subject
to
bondage
,
Heb.
2.15
.
Grace
appeareth
greater
and
stronger
to
bring
salvation
,
then
sinne
powerfull
to
bring
damnation
.
Our
sins
,
&
the
sins
of
all
the
man
of
the
world
,
being
the
acts
of
creatures
are
finite
;
but
grace
that
justifieth
us
,
is
the
grace
of
an
infinite
God
,
and
is
boundlesse
and
infinite
.
Men
are
unassured
of
their
salvation
,
unlesse
this
Grace
be
presented
to
the
eye
of
their
spirits
.
And
men
and
Devills
cannot
prevaile
against
us
,
to
enforce
us
to
question
our
justification
,
and
salvation
,
when
wee
looke
upon
it
.
That
peace
which
the
world
cannot
take
from
us
,
nor
give
unto
us
;
that
joy
which
neither
the
Law
,
nor
the
workes
of
the
Law
can
convery
unto
us
,
nor
bereave
us
off
:
that
salvation
which
damned
Feinds
can
never
rob
us
of
;
is
communicated
to
us
by
the
beholding
of
Gods
grace
in
the
face
of
the
Lord
Jesus
.
The
soule
,
when
it
hath
a
sight
of
this
grace
,
it
stands
with
boldnesse
at
the
Throne
of
Grace
,
and
though
it
feele
hellish
sin
in
it selfe
,
yet
,
it
is
able
to
dispute
with
all
the
Divels
in
Hell
,
and
to
maintaine
the
freenesse
,
fulnesse
,
and
compleatnesse
,
of
its
own
justification
from
all
sin
,
by
the
grace
of
God
in
Jesus
Christ
.
If
the
Divell
shall
then
suggest
this
to
a
man
,
that
he
is
a
sinner
.
The
beleeving
soule
will
make
this
answer
.
It
is
true
,
I
am
a
sinner
;
but
I
am
not
terrified
to
desparation
,
because
I
am
ungodly
;
but
I
rejoyce
in
this
that
God
justifieth
the
ungodly
by
his
grace
;
Rom.
4.5
.
If
the
Divell
shall
reply
:
But
thou
art
a
great
sinner
,
and
there
is
a
great
damnation
.
The
believing
soule
will
returne
,
I
am
not
tormented
by
the
great
damnation
prepared
for
great
sinners
,
but
comforted
by
the
great
salvation
;
(
Heb.
2.3
.
)
which
is
for
the
greatest
and
cheifest
of
sinners
by
Gods
grace
in
Jesus
Christ
(
1
Tim.
1.15
.
)
If
the
Divell
shall
still
assault
a
man
,
to
perswade
him
that
he
is
a
damned
soule
,
having
mispent
his
time
and
strength
in
the
service
of
sin
,
having
no
good
workes
to
commend
him
unto
God
,
that
he
may
finde
favour
from
him
.
The
beleeving
soule
will
be
easily
able
in
the
strength
of
God
,
when
it
is
upon
the
mountaine
of
his
Grace
,
to
silence
the
Accuser
,
by
lying
downe
in
the
lap
of
that
God
,
who
maketh
him
the
object
of
his
Grace
,
who
worketh
not
for
justification
(
Rom.
4.
)
but
beleiveth
in
God
who
justifieth
sinners
in
his
Grace
,
without
workes
.
And
because
wee
are
justified
and
comforted
in
the
Court
of
our
owne
Consciences
by
grace
:
The
spirit
which
is
given
forth
in
the
Ministry
of
the
Gospel
is
called
a
spirit
of
grace
:
It
being
the
worke
of
the
Spirit
to
reveale
the
grace
of
the
Father
for
the
comfort
of
his
children
;
according
to
that
of
the
Apostle
,
2
Thess.
2.16
,
17.
Our
Lord
Iesus
Christ
himselfe
,
and
God
even
our
Father
,
which
hath
loved
us
,
and
given
us
everlasting
consolation
,
and
good
hope
through
grace
,
comfort
your
hearts
.
Heere
the
Apostle
sheweth
us
that
the
Saints
have
consolation
,
and
that
this
consolation
is
everlasting
,
and
that
this
everlasting
consolation
is
only
by
grace
.
Goe
to
all
the
true
Saints
in
the
world
,
and
aske
them
how
they
received
the
Comforter
,
whether
by
the
observation
of
moral
precepts
,
or
by
the
doctrine
of
grace
,
&
they
will
informe
you
that
they
received
him
,
by
the
Gospel
of
grace
,
and
not
by
the
law
of
works
:
Some
Saints
are
able
to
acquaint
you
with
their
own
experience
,
&
can
tell
you
,
how
they
laboured
for
holiness
,
to
bring
them
to
happinesse
;
to
love
God
,
that
they
might
assure
themselves
,
that
they
were
in
the
love
of
God
,
and
that
they
found
darknesse
instead
of
expected
light
,
death
instead
of
life
,
horrour
&
bondage
instead
of
joy
and
liberty
,
untill
they
were
enabled
to
come
unto
God
as
sinners
,
without
workes
,
disclaming
their
owne
righteousnesse
,
deserts
and
endeavours
,
and
laying
the
head-stone
of
their
peace
and
happinesse
in
the
free
favour
of
God
,
crying
Grace
,
Grace
,
Zech:
4
:
7.
Exalting
the
free
grace
of
God
in
their
justification
,
and
overthrowing
&
overturning
their
own
works
and
legal
righteousnesse
.
It
is
grace
,
and
grace
alone
,
which
bringeth
salvation
.
Tit:
2.11
.
and
therefore
not
our
workes
.
Grace
and
workes
are
inconsistent
in
this
point
of
justification
:
they
can
no
more
stand
together
,
then
the
Arke
of
God
and
Dagon
.
Let
grace
stand
up
in
its
glory
,
&
workes
will
quickly
be
overthrown
,
and
set
up
works
,
and
yee
destroy
the
doctrine
of
grace
.
By
eternall
grace
wee
were
elected
,
and
made
vessells
of
mercy
from
eternitie
;
by
grace
we
were
saved
before
God
in
heaven
,
in
the
presence
of
the
Lord
Iesus
:
by
grace
wee
were
saved
in
the
person
of
Christ
before
faith
.
By
the
revelation
of
grace
unto
us
through
faith
wee
are
saved
(
in
foro
conscientiae
)
in
the
Court
of
our
owne
consciences
.
By
grace
salvation
is
inchoated
here
,
and
compleated
,
and
perfected
hereafter
.
Rom.
6.
ult:
The
gift
of
God
is
cternall
life
through
Jesu
Christ
our
Lord
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
a
gift
flowing
from
Grace
,
or
free
favour
.
In
these
severall
acceptations
of
the
word
grace
,
we
are
saved
by
grace
.
I
might
now
lay
downe
many
reasons
,
for
the
proofe
of
this
poynt
,
but
those
,
which
I
gave
to
proove
,
that
wee
are
not
justified
by
workes
,
will
bee
sufficient
for
the
confirmation
of
this
.
And
when
I
shall
handle
the
doctrine
of
beleiving
some
reasons
will
fall
in
which
will
more
fully
illustrate
this
truth
.
I
shall
therefore
for
the
present
onely
present
unto
you
a
reason
or
two
,
and
hasten
to
the
use
.
1
Reason
.
First
,
it
being
supposed
that
man
is
a
sinner
,
it
is
impossible
that
man
should
bee
saved
by
any
thing
,
but
by
the
knowledge
of
Grace
.
The
Law
in
this
particular
,
would
not
deale
with
us
,
considering
what
good
hath
bin
done
by
us
,
but
what
evill
.
And
therefore
when
the
Apostle
had
proved
,
Bom.
3.23
.
that
devout
Jews
,
as
well
as
prophane
Gentiles
,
had
sinned
,
and
come
short
of
the
glory
of
God
:
he
takes
it
for
granted
,
as
a
thing
undeniable
and
unquestionable
,
that
wee
are
justified
freely
by
his
grace
,
through
the
redemption
that
is
in
Iesus
Christ
.
And
if
we
could
bring
our selves
into
a
state
of
perfection
,
after
we
have
once
sinned
,
wee
could
not
be
justified
by
that
perfection
in
us
,
which
is
required
by
the
Law
,
but
should
be
condemned
for
our
sinnes
,
and
imperfections
in
breaking
of
the
Law
.
If
a
man
have
done
good
service
for
the
Common-wealth
;
and
yet
be
found
guilty
of
high
Treason
against
the
State
,
the
Law
will
condemne
him
for
the
Treason
,
his
good
service
not
being
availeable
to
make
satisfaction
,
to
the
justice
of
the
Law
for
this
Treason
.
So
if
it
were
possible
for
us
to
keepe
the
Law
for
a
time
,
wee
should
be
condemned
,
if
it
can
be
proved
that
wee
have
broken
it
at
any
time
.
Acts
of
obedience
will
not
make
satisfaction
for
acts
of
disobedience
.
We
cannot
satisfie
the
justice
of
the
Law
,
by
doing
what
the
Law
requires
,
if
we
have
once
broken
it
.
If
we
could
sometimes
doe
what
the
Law
requires
us
,
we
should
not
be
able
to
free
our selves
from
the
guilt
and
punishment
for
doing
that
,
which
it
forbiddeth
us
at
all
times
;
because
it
requireth
obedience
from
us
,
at
all
times
.
And
it
is
unreasonable
to
thinke
that
God
,
if
he
deale
with
us
as
under
the
Law
,
and
not
under
Grace
,
should
give
us
a
pardon
of
our
disobedience
,
in
consideration
of
our
obedience
.
If
a
wife
live
honestly
,
as
becomes
a
wife
,
some
few
yeares
;
if
her
huband
finde
that
she
committed
Adultery
some
yeares
before
the
time
of
her
honesty
&
obedience
,
the
Law
takes
no
notice
at
all
,
that
she
hath
lived
in
her
latter
time
as
became
a
wife
:
but
condemnes
her
;
&
she
must
be
divourced
from
her
husband
for
her
adultrous
act
committed
before
her
obedience
.
So
if
it
were
possible
that
wee
could
keepe
the
Law
,
and
doe
what
is
required
in
it
,
and
live
under
the
obedience
of
it
,
in
every
branch
and
point
of
it
,
yet
if
we
have
once
broken
the
Law
,
the
Law
,
taking
no
notice
of
our
obedience
would
condemne
us
for
our
disobedience
.
What
the
Roman
hystorian
saith
of
the
Roman
Law
,
that
it
is
(
dura
et
inexorabilis
)
severe
and
inexorable
,
it
is
true
of
Gods
Law
.
The
Law
heareth
no
cry
or
begging
for
mercy
.
No
man
shall
finde
favour
or
pardon
from
the
Law
,
by
any
acts
of
obedience
to
the
Law
,
who
hath
once
disobeyed
the
Law
.
The
paying
of
a
new
debt
will
not
make
satisfaction
to
a
man
to
whom
an
old
debt
is
owing
:
so
if
wee
could
pay
the
debt
that
the
Law
requires
for
the
present
,
it
makes
no
satisfaction
at
all
for
our
breaking
it
before
,
for
our
old
debt
.
By
this
consideration
,
in
the
first
place
,
it
will
be
evident
to
every
man
who
hath
any
spirituall
knowledge
of
the
purity
,
and
justice
of
the
Law
,
that
it
is
impossible
for
sinfull
man
to
finde
out
any
way
,
but
the
good
old
way
of
Grace
,
to
happinesse
and
salvation
.
Secondly
,
wee
are
justified
by
grace
;
that
God
may
have
the
glory
of
his
grace
.
Man
fell
by
pride
,
therefore
God
will
not
estate
him
in
happinesse
but
by
humbling
him
,
by
bringing
him
upon
his
knees
to
the
Throne
of
Grace
,
that
he
may
have
the
glory
of
his
grace
.
Naturally
we
are
full
of
pride
,
and
would
rise
by
that
,
by
which
wee
fell
:
wee
would
be
made
happy
by
workes
,
as
wee
are
made
unhappy
by
workes
.
Every
man
that
sees
himselfe
,
sees
how
that
the
whole
streame
of
corrupt
nature
runs
this
way
:
man
will
be
doing
,
working
,
and
acting
that
he
may
be
justified
.
But
God
will
not
suffer
sinfull
man
to
glory
,
before
him
in
his
owne
workes
,
least
he
should
loose
the
glory
of
grace
,
Rom.
4.2
.
and
therefore
there
is
no
salvation
for
us
,
untill
wee
lie
downe
at
the
doore
of
grace
.
If
God
enter
into
judgement
no
man
living
shall
be
justified
in
his
sight
,
Psal.
143.2
.
God
doth
stop
up
all
other
waies
to
salvation
,
but
the
way
of
grace
,
that
he
may
have
the
glory
of
his
grace
in
justifing
the
objects
and
vessells
of
his
grace
.
God
doth
not
so
much
intend
mans
salvation
by
grace
,
as
his
owne
glory
and
praise
.
He
formeth
his
people
for
himselfe
,
that
they
may
be
happy
in
himselfe
,
and
with
himselfe
,
and
they
may
shew
forth
his
praise
,
Psal.
43.21
.
It
is
the
minde
and
pleasure
of
God
that
every
man
should
glory
in
himselfe
;
therefore
he
justifies
and
saves
us
onely
by
that
Grace
which
is
in
himselfe
.
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
.
And
the
Apostle
when
he
had
dicoursed
of
the
grace
of
God
in
our
election
predestination
,
and
adoption
,
doth
sweetly
acknowledge
that
grace
doth
streame
forth
unto
us
in
all
these
particulars
,
that
it
may
be
to
the
praise
of
the
glory
of
his
grace
,
Ephes.
1.5
,
6.
He
maketh
us
objects
of
grace
that
he
may
receive
from
us
,
and
wee
be
enabled
to
give
unto
him
,
the
glory
of
his
grace
.
All
the
Saints
are
brought
forth
standing
before
the
Throne
,
and
singing
forth
this
truth
,
Rev.
7.10
.
Salvation
to
our
God
which
sitteth
upon
the
Throne
,
and
to
the
Lambe
.
They
ascribe
salvation
not
to
their
owne
workes
,
merits
,
deservings
,
or
worthynesse
,
but
to
the
grace
of
God
and
blood
of
the
Lambe
.
As
earthly
and
grose
bodies
cannot
mount
up
to
Heaven
,
which
is
a
place
of
puritie
and
perfection
,
but
they
fall
downe
by
their
owne
weight
to
the
earth
,
unable
to
ascend
thether
.
So
our
works
,
fall
downe
to
the
ground
,
as
unable
to
ascend
up
to
the
place
of
Gods
purity
and
glory
to
justifie
us
in
his
sight
;
that
salvation
may
be
attributed
onely
to
his
owne
grace
.
And
he
will
not
justifie
us
in
the
court
of
our
owne
consciences
,
wee
shall
not
read
our
names
written
in
heaven
,
till
hee
bring
us
from
our
owne
workes
,
righteousnesse
,
performances
,
and
endeavours
,
to
rest
upon
the
strong
arme
of
his
grace
that
we
may
give
him
the
glory
of
his
grace
,
in
our
free
justification
and
salvation
.
Thirdly
,
God
saves
us
by
Grace
,
because
if
it
were
not
by
grace
,
it
had
beene
needlesse
that
the
Lord
Iesus
Christ
should
have
beene
given
to
us
:
If
it
had
been
possible
for
man
to
have
wrought
out
his
owne
salvation
by
his
own
workes
,
there
had
been
no
need
that
the
Son
of
God
should
have
disroabed
himselfe
of
his
glory
,
and
been
made
man
like
us
.
Why
should
he
have
lived
a
life
of
sorrow
,
and
died
a
death
of
shame
,
had
it
been
possible
for
us
to
have
gotten
salvation
by
our
own
works
?
Therefore
the
Apostle
concludes
,
that
if
righteousnesse
had
been
by
the
Law
,
then
Christ
had
dyed
in
vaine
.
And
thus
have
I
opened
to
you
,
and
shewed
you
the
reasons
why
wee
are
saved
by
grace
.
In
aword
now
to
make
a
little
use
of
it
,
and
so
I
shall
conclude
for
the
present
.
In
the
first
place
,
that
which
I
have
delivered
concerning
the
eternall
grace
of
God
,
sufficiently
confutes
that
error
which
is
in
the
spirits
of
many
men
,
who
thinke
that
workes
and
actings
of
the
creature
is
the
cause
of
Gods
love
to
the
creature
.
God
doth
not
love
us
,
because
wee
love
him
,
but
we
love
God
,
because
he
first
loved
us
from
eternity
.
God
doth
not
begin
to
love
us
,
when
wee
are
made
new
creatures
,
but
God
loveth
us
that
we
may
be
new
creatures
.
Faith
is
not
the
Antecedent
cause
,
but
consequent
of
election
,
Tit.
3.5
.
Not
by
workes
of
righteousnesse
which
wee
have
done
,
but
according
to
his
mercy
he
saved
us
,
by
the
washing
of
regeneration
and
renewing
of
the
holy
Spirit
.
By
this
passage
it
is
evident
,
that
mercy
doth
precede
regeneration
,
and
is
the
cause
of
spirituall
renovation
.
Vocation
and
justification
by
faith
doe
follow
predestination
,
if
Paul
speake
the
truth
,
Rom.
8.30
.
Whom
he
did
predestinate
,
them
he
also
called
:
and
whom
he
called
them
he
also
justified
,
and
whom
he
justfied
them
he
also
glorified
.
God
loved
us
when
wee
had
no
beings
in
our selves
,
or
among
any
creatures
,
to
assure
us
that
he
did
not
love
us
for
any
thing
in
us
,
there
being
nothing
at
all
in
us
when
God
first
loved
us
.
The
love
of
God
is
not
like
the
love
of
man
,
man
loves
something
which
he
sees
lovely
but
God
sees
nothing
in
the
object
which
he
loves
,
but
all
the
motives
and
arguments
lie
in
the
bosome
and
breast
of
God
,
which
move
him
to
love
his
creature
.
Man
cannot
love
before
he
have
some
lovely
object
proposed
to
him
,
but
God
loves
before
we
have
either
being
or
holinesse
:
Wee
beleive
in
God
,
love
him
,
and
are
made
lovely
before
him
in
time
,
because
he
loved
us
before
all
time
.
The
man
spiritually
wise
doth
see
his
happynesse
wrapt
up
in
the
eternall
bowells
of
Grace
,
and
laid
up
in
the
everlasting
bosome
of
unchangeable
love
for
him
.
Fond
therefore
is
there
conceit
,
shallow
there
apprehension
,
and
understandings
dull
,
who
beleeve
that
any
thing
done
,
or
beleeved
by
the
creature
in
time
,
can
be
the
primary
cause
of
the
creatures
salvation
,
to
whom
grace
was
given
for
salvation
from
eternity
2
Tim.
1.2
.
&c.
This
doctrine
of
free
grace
doth
overthrow
and
annihilate
the
wisdome
of
the
wise
,
the
learning
of
the
learned
,
the
righteousnesse
of
him
who
is
most
righteous
,
and
a
stranger
to
grace
.
The
naturall
man
with
his
best
sight
seeth
not
a
righteousnesse
beyond
the
righteousnesse
of
his
own
righteousnesse
.
As
the
wisdome
of
the
spirit
,
is
foolishnesse
to
the
naturall
man
;
so
the
wisdome
of
the
flesh
is
foolishnesse
with
God
.
Though
there
be
a
spirit
in
a
man
by
which
he
may
have
great
knowledge
and
understanding
in
the
things
of
nature
and
reason
,
yet
it
is
the
spirit
of
the
Almighty
which
giveth
understanding
,
Job
.
32.8
.
Untill
this
spirit
and
power
from
above
come
upon
us
,
wee
call
light
darknesse
,
and
darknesse
light
;
sinfulnesse
purity
,
purity
imperfection
.
But
when
this
doth
enter
into
us
,
all
our
righteousnesses
appeare
as
filthy
raggs
,
and
we
are
made
willing
to
rest
upon
that
grace
for
righteousnesse
,
which
was
given
us
in
Christ
Jesus
,
before
the
world
began
.
2
Tim.
1.9
.
Then
wee
clearly
see
the
wisdome
of
God
in
shewing
mercy
on
whom
he
will
shew
mercy
,
and
having
compassion
on
whome
he
will
have
compassion
:
Then
we
cannot
but
acknowledge
,
that
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
Then
the
objections
of
camall
reason
are
fully
answered
,
the
acute
arguments
of
the
wordly
wise
and
learned
,
against
free
grace
,
are
dissolved
,
the
Sophismes
of
the
Antigratians
are
sufficiently
confuted
,
and
we
are
saved
and
satisfied
with
the
glorious
discoveries
of
Gods
eternall
grace
in
Christ
Jesus
.
Againe
,
this
should
engage
us
all
,
that
know
this
saving
grace
to
exalt
and
extoll
this
grace
of
our
heavenly
Father
.
Grace
apprehended
by
us
doth
oblige
us
unto
thankfulnesse
.
It
is
fit
that
they
should
glorifie
God
for
his
grace
,
who
see
themselves
glorified
by
grace
.
The
Prophet
Isaiah
setteth
forth
this
unto
us
Isa.
45.
last
,
In
Jehovah
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
.
He
that
is
justified
in
the
grace
of
Jehovah
will
certainly
glory
in
the
grace
of
Jehovah
.
Let
us
therefore
glory
,
not
in
our selves
,
not
in
our
labours
,
sufferings
,
actings
or
endeavours
,
but
in
this
grace
of
the
Father
,
according
to
the
advice
of
the
Prophet
Jeremiah
,
9.23
,
24.
Thus
saith
the
Lord
;
Let
not
the
wise
man
glory
in
his
wisdome
,
neither
let
the
mighty
man
glory
in
his
might
:
Let
not
the
rich
man
glory
in
his
riches
:
But
let
him
that
glorieth
glory
in
this
,
that
he
understandeth
and
knoweth
me
;
that
I
am
the
Lord
,
which
exercise
loving
kindnesse
,
judgement
and
righteousnesse
in
the
earth
.
Let
our
holy
boasting
be
in
this
righteousnesse
;
Let
the
resolution
of
the
sweet
Singer
of
Israel
be
the
resolution
of
every
one
of
us
Psal.
71.16
.
I
will
make
mention
of
thy
righteousnesse
,
even
of
thine
onely
.
God
forbid
,
saith
Paul
,
that
I
should
glory
in
any
thing
,
save
in
the
Crosse
of
the
Lord
Jesus
Christ
.
So
let
every
good
Christian
say
,
God
forbid
that
I
should
glory
save
in
the
grace
of
God
;
Let
Pharisees
and
Hypocriter
boast
of
their
owne
workes
and
legall
righteousnesse
.
But
let
true
Saints
boast
onely
of
the
grace
of
the
mercifull
and
favourable
Jebovah
.
What
is
ingenuously
acknowledged
concerning
himselfe
,
by
Paul
,
1
Cor.
15.10
.
By
the
grace
of
God
I
am
what
I
am
;
may
be
acknowledged
by
all
Saints
.
By
grace
wee
are
what
we
are
,
and
therefore
glory
is
to
be
given
to
grace
.
Gods
gracious
love
was
placed
upon
us
before
wee
were
lovely
,
Jer.
31.3
.
He
loved
us
with
an
everlasting
love
.
He
loved
us
when
we
were
unlovely
,
when
he
saw
us
polluted
in
our
blood
,
then
was
the
time
of
his
love
,
Ezek.
16.6.8
.
His
grace
and
love
hath
made
us
lovely
:
what
cause
then
is
there
,
that
wee
should
glory
in
this
grace
and
love
?
It
is
an
excellent
speech
of
Bernard
to
this
purpose
(
Tibi
illibata
maneat
gloria
,
meum
benè
agitur
si
pacem
habuero
.
)
Take
thou
all
the
glory
,
it
is
enough
for
us
,
that
wee
have
the
peace
.
In
Psal.
130.3
.
the
Psalmist
professeth
that
if
the
Lord
should
marke
iniquities
,
no
man
should
be
able
to
stand
before
him
.
If
thou
Lord
shouldest
marke
iniquities
:
O
Lord
who
shall
stand
?
The
interrogation
is
equivalent
to
a
negation
,
who
shall
stand
?
that
is
,
no
man
shall
stand
.
Wee
,
that
should
quickly
fall
to
ruine
,
had
wee
no
better
ground
to
stand
upon
then
our
owne
workes
,
what
reason
have
we
to
blesse
God
for
grace
,
who
onely
stand
by
grace
?
If
we
could
stand
before
the
judgement
Seate
of
God
,
standing
cloathed
in
the
menstruous
raggs
of
our
owne
workes
,
righteousnesse
&
performances
,
there
were
some
ground
for
us
to
glory
in
our
owne
works
:
but
seeing
it
is
thus
,
that
if
God
enter
into
Judgement
,
and
deale
with
us
by
the
Law
,
we
cannot
stand
before
him
,
therefore
,
let
us
glory
onely
in
him
.
With
heart
and
tongue
give
him
praise
for
what
he
hath
done
for
thee
by
his
grace
,
who
hast
cause
to
be
ashamed
for
what
thou
hast
done
against
his
grace
.
A
King
of
France
thought
himself
bound
to
praise
God
,
that
God
had
made
him
a
King
and
not
a
begger
.
What
cause
have
wee
to
praise
him
for
his
grace
,
who
of
sinners
hath
made
us
Saints
.
If
devout
Bradford
,
when
he
saw
a
blinde
or
a
lame
man
,
did
take
occasion
to
blesse
God
for
the
use
of
his
limbes
,
&
eye-sight
,
is
it
not
consonant
to
reason
,
that
wee
should
publish
forth
the
praises
of
Gods
grace
,
who
hath
bestowed
spirituall
life
,
light
,
and
operations
upon
us
.
The
Apostle
hath
an
high
expression
to
raise
our
spirits
,
to
this
purpose
,
2
Cor.
2.14
.
Now
thanks
be
to
God
,
which
alwayes
causeth
us
to
triumph
in
Christ
.
When
men
triumph
there
is
great
joy
,
rejoycing
and
show●ing
.
Wee
are
not
onely
to
rejoyce
,
in
his
Grace
,
but
wee
should
triumph
in
it
.
A
Christian
may
ride
in
a
Chariott
of
triumph
every
day
;
he
may
see
his
sinnes
,
curse
,
hell
,
and
damnation
subdued
,
and
overcome
,
when
he
beholds
God
,
in
the
looking
glasse
of
his
owne
grace
.
What
though
we
have
many
sinnes
?
yet
for
all
this
wee
may
triumph
,
because
the
grace
of
God
hath
saved
us
from
our
sinnes
by
Christ
.
What
though
wee
have
no
works
?
yet
wee
may
triumph
if
wee
know
grace
,
there
is
enough
for
us
in
the
fulnesse
of
grace
.
There
is
no
way
to
peace
here
,
or
glory
hereafter
,
but
by
grace
.
Let
grace
therefore
be
thy
glory
.
As
the
Apostle
doth
double
his
exhortation
when
he
exhorteth
them
to
rejoyce
,
that
they
might
double
their
diligence
and
care
in
practise
of
their
duty
,
Phil.
4.4
.
Rejoyce
in
the
Lord
alway
:
and
againe
,
I
say
rejoyce
.
So
suffer
me
to
double
and
treble
my
exhortation
.
Yee
have
nothing
to
boast
in
but
grace
,
boast
therefore
:
and
againe
I
say
boast
in
the
grace
of
God
.
God
seemes
,
in
the
Prophet
Isaiah
,
to
speake
to
an
Hypocriticall
proud
people
,
and
he
bids
them
bring
forth
their
arguments
,
and
put
him
in
Remembrance
,
if
there
were
any
thing
to
be
brought
before
him
,
for
which
they
should
be
justified
,
Isa.
43.26
.
Let
us
plead
together
,
declare
thou
that
thou
mayest
be
justified
:
As
if
he
should
have
said
.
If
you
have
any
works
;
bring
them
out
?
use
all
your
arguments
,
skill
and
Rhetoricke
,
say
what
you
can
for
your selves
to
plead
your
justification
.
But
,
to
convince
them
that
they
could
not
stand
before
him
with
their
workes
for
justification
,
he
puts
them
in
minde
of
their
sinnes
,
Thy
first
Father
hath
sinned
,
and
thy
Teachers
have
transgressed
against
me
,
ver.
27.
to
this
end
and
purpose
,
that
they
should
believe
what
was
promised
in
the
25th
verse
,
that
he
would
blot
out
their
sinnes
for
his
own
sake
.
So
it
is
with
us
(
Brethren
)
as
we
have
heard
.
Wee
cannot
bring
forth
sufficient
reasons
and
arguments
to
make
good
our
salvation
by
our
works
.
If
we
have
nothing
to
comfort
us
but
our
owne
works
,
wee
shall
have
no
comfort
at
all
in
his
presence
.
Let
us
therefore
as
we
are
ingaged
,
Trumpet
out
the
praise
of
God
,
for
the
manifestation
of
his
rich
and
precious
grace
to
us
in
the
face
of
Jesus
,
for
justification
and
salvation
.
Thirdly
,
Let
me
exhort
you
to
abide
in
the.
profession
of
grace
to
the
end
of
your
dayes
Hypocrites
may
professe
grace
for
a
time
,
but
true
Saints
shall
hold
fast
the
doctrine
of
grace
to
the
end
,
Joh.
8.31
.
If
yee
continue
in
my
word
then
are
yee
my
Disciples
indeed
.
Paul
and
Barnabas
exhorted
the
religious
Proselites
of
Antioch
,
Acts
13.43
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
continue
,
or
abide
in
Grace
,
Looke
up
to
God
for
grace
and
power
according
to
his
promise
to
enable
you
,
to
hold
fast
the
truth
of
his
grace
.
Let
not
the
wise
and
learned
of
the
world
,
cryed
up
for
godlinesse
,
Religion
,
and
devotion
,
draw
you
from
this
grace
of
God
.
We
live
in
dangerous
,
in
perilous
times
,
and
there
were
never
such
underminers
of
grace
,
as
have
appeared
in
these
sinfull
dayes
,
some
that
deny
the
Lord
that
bought
them
:
But
let
us
not
be
discouraged
,
because
some
,
who
have
professed
grace
,
have
fallen
from
their
profession
,
to
fancy
frothy
Notions
,
Anti-Christian
absurdities
,
and
Familisticall
speculations
.
Consider
rather
what
the
Apostle
affirmeth
1
Cor.
11.19
.
that
there
must
be
Hersies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
needfull
that
there
should
be
such
,
that
they
which
are
approved
may
be
made
manifest
.
The
Divell
hath
his
Chapalines
,
as
well
as
God
his
Ministers
and
Embassadors
.
As
some
shall
bee
sent
of
God
to
hold
forth
grace
for
the
conversion
of
sinners
,
to
the
righteousnesse
of
the
just
:
So
some
will
vent
there
blasphemous
conceits
and
cursed
impostures
to
pervert
men
to
destruction
.
If
the
good
God
sow
good
seed
,
the
wicked
one
will
sow
Tares
among
the
wheate
.
Mat.
13.24
.
When
the
Gospel
is
preached
with
,
power
there
are
multitudes
come
to
the
profession
of
it
,
but
after
a
while
many
of
these
fall
to
philosophicall
fancies
,
foolish
dreames
,
vaine
fables
,
and
idle
speculations
,
loathing
the
plain
Gospel
,
the
heavenly
Manna
,
as
the
Israelites
did
the
Manna
that
came
downe
from
Heaven
,
this
wee
begin
to
finde
by
experience
:
But
let
not
this
shake
us
from
our
stedfastnesse
in
the
profession
of
the
Gospel
.
God
hath
appointed
it
to
be
so
.
Paul
was
confident
that
after
his
departure
from
the
Congregation
in
Miletus
,
grievous
wolves
would
enter
in
among
them
,
not
sparing
the
flock
,
and
that
of
their
own
selves
should
men
arise
,
speaking
perverse
things
,
to
draw
away
disciples
after
them
.
Act.
20.29
.
If
the
Apostle
were
confident
in
his
time
that
it
would
be
so
,
when
he
saw
them
under
the
pure
Discipline
and
Government
of
Christ
,
under
the
charge
of
those
Ministers
,
Teachers
,
and
Officers
,
whom
the
Lord
Jesus
Christ
appointed
over
them
,
filled
with
those
gifts
of
the
Spirit
,
which
were
the
fruit
of
his
Ascension
;
what
wonder
is
it
,
if
wee
meet
with
the
Devills
,
Hee-Apostles
,
and
She-Apostles
in
these
sinfull
times
;
who
vomit
forth
boldly
to
their
own
shame
,
and
Gods
dishonor
,
hellish
and
pestiferous
Doctrines
;
for
the
most
high
spirituall
Truths
of
the
Lord
Jesus
?
if
wee
consider
what
confusion
and
disorder
is
among
the
best
of
Saints
now
,
and
are
enlightned
to
see
our
want
of
many
spirituall
gifts
,
and
favours
which
they
enjoyed
,
which
for
the
present
God
doth
not
bestow
upon
us
?
Againe
,
Let
not
the
Abusers
of
grace
cause
you
to
dislike
grace
,
or
the
Doctrine
of
grace
.
By
this
the
Divell
may
take
great
advantage
against
thee
for
thy
hurt
,
thou
maist
have
injurious
thoughts
of
the
grace
of
God
,
when
thou
eyest
some
who
abuse
grace
:
but
continue
thou
in
grace
,
fall
not
from
thy
profession
,
nor
dislike
the
preaching
of
it
,
because
thou
observest
some
who
abuse
the
grace
of
God
,
turning
it
into
wantonnesse
.
Remember
that
in
the
times
of
the
Apostle
,
some
Gospel
Professors
did
walke
so
contrary
to
the
Gospel
,
that
tender-eyed
Paul
could
not
speake
of
them
without
teares
in
his
eyes
,
whose
end
was
destruction
,
whose
God
was
their
belly
,
whose
glory
was
there
shame
,
who
minded
earthly
things
:
Phil.
3.
Yet
these
vile
wretches
would
talke
of
grace
,
and
the
Doctrine
of
Christ
,
knowing
nothing
rightly
of
grace
,
or
Christ
;
And
Jude
doth
acquaint
us
with
some
in
his
time
,
that
were
crept
in
unawares
,
turning
the
grace
of
our
God
into
lasciviousnesse
.
And
he
saith
that
they
,
were
ordained
to
this
condemnation
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
written
downe
long
before
to
this
condemnation
,
so
the
word
signifieth
:
for
as
God
hath
appointed
some
to
salvation
,
so
he
hath
appointed
some
to
damnation
;
and
these
urgodly
men
are
of
the
number
of
the
damned
.
We
wonder
to
see
a
generation
of
men
sprung
up
among
us
,
that
make
nothing
of
Christ
or
the
Father
:
wee
wonder
to
see
men
undervaluing
and
vilifying
the
grace
of
God
,
neglecting
all
Christian
duties
,
and
denying
the
word
of
God
to
be
the
word
of
God
.
But
it
was
so
in
the
Apostles
times
,
there
were
such
crept
into
their
Congregations
:
and
why
should
it
seeme
a
strange
thing
unto
us
,
that
it
is
so
now
in
these
dayes
of
Babylonish
confusion
and
Egyptian-darknesse
,
seeing
it
was
so
in
the
bright
dayes
of
light
,
in
which
the
Apostles
lived
,
who
Prophecyed
that
in
these
latter
dayes
perilous
times
should
come
,
and
men
should
depart
from
the
faith
?
That
wee
may
not
stumble
in
our
Christian
race
at
these
abusers
and
scandalizers
of
grace
,
let
us
know
that
grace
is
grace
though
men
abuse
it
:
think
not
,
that
grace
is
not
grace
because
it
is
abused
:
but
know
that
the
true
doctrine
of
grace
may
and
must
be
abused
by
wicked
and
ungodly
men
.
As
the
spider
sucks
poyson
where
the
Bee
sucks
honey
:
So
where
the
Saints
suck
sweetnesse
and
honey
,
the
wicked
and
ungodly
men
suck
poyson
.
Where
the
godly
fetch
all
their
joy
and
comfort
,
delight
and
refreshment
,
there
wicked
men
meet
with
their
ruine
and
destruction
.
The
wayes
of
Gods
truth
and
grace
are
right
,
and
the
just
and
faithfull
shall
walke
safely
in
them
but
the
transgressors
shall
fall
therein
,
Hosea
.
14.9
.
Marke
the
place
and
what
God
speaketh
.
In
the
same
way
in
which
the
Saint
doth
walke
to
salvation
the
wicked
shall
stumble
and
fall
into
condemnation
.
A
Libertine
hearing
the
doctrine
of
Grace
sucks
nothing
but
his
bane
from
it
.
Though
the
word
be
the
savour
of
life
unto
life
to
them
that
believe
;
yet
is
it
the
savour
of
death
unto
death
to
some
,
2
Cor.
2.16
.
I
remember
one
saith
of
Medicaments
,
that
if
they
be
given
by
a
skilfull
Physitian
,
they
are
the
helpfull
hands
of
God
(
auxiliares
dei
manus
)
but
if
by
one
that
is
unskilfull
,
they
are
poyson
.
So
the
doctrine
of
grace
,
when
it
is
skilfully
applyed
,
when
the
Spirit
of
God
teacheth
us
to
make
a
right
use
of
it
,
it
is
the
power
of
God
to
salvation
,
as
the
Apostle
saith
,
I
am
not
ashamed
of
the
Gospel
of
Christ
,
which
is
the
power
of
God
to
salvation
,
to
every
one
that
believeth
,
Rom.
1.16
.
But
when
it
is
unskilfully
applyed
,
when
the
flesh
only
makes
use
of
this
doctrine
of
grace
,
and
there
is
not
the
spirit
of
God
to
teach
us
to
make
a
right
use
of
it
,
wee
turne
it
into
venome
and
wee
are
poysoned
to
our
destruction
.
But
let
us
not
be
offended
at
the
doctrine
of
Christ
for
this
.
It
hath
bin
so
formerly
,
it
is
so
and
will
be
so
.
Neverthelesse
let
us
continue
in
the
grace
of
God
,
and
looke
up
to
God
that
wee
may
continue
in
it
.
I
have
one
worde
now
to
speake
unto
those
,
who
for
the
present
are
not
apprehendors
and
partakers
of
this
grace
,
and
shall
conclude
for
this
present
:
You
see
it
is
onely
by
grace
that
you
are
saved
;
it
is
only
grace
that
brings
salvation
to
the
sonnes
and
daughters
of
men
:
Therefore
,
if
God
hath
convinced
you
that
you
are
sinners
;
now
is
the
day
of
grace
:
now
is
the
day
of
salvation
.
I
will
shew
a
short
and
compendious
but
a
true
way
to
happinesse
,
happy
are
all
you
that
beleeve
what
is
brought
to
your
eares
this
day
concerning
Gods
free
grace
.
God
promised
to
meet
his
people
at
the
mercy-Seate
Exod.
25.
which
was
a
type
of
Christ
,
and
wee
can
never
meet
with
God
to
the
salvation
of
our
soules
,
but
by
meeting
with
his
grace
in
the
Lord
Jesus
.
The
Law
is
the
ministery
of
death
,
it
is
the
Gospel
of
grace
which
is
the
ministery
of
life
and
salvation
;
Looke
therefore
beyond
the
Law
,
which
is
a
ministery
of
condemnation
,
2
Cor.
beyond
thy
own
righteousnesse
,
which
is
impurity
to
the
eye
of
Justice
,
beholding
thee
under
the
Law
:
beyond
thy selfe
,
who
art
an
object
of
misery
,
horrour
and
confusion
,
and
by
a
spirituall
eye
of
Gods
owne
making
,
behold
his
grace
in
Christ
for
lost
and
undone
sinners
.
Hearken
to
what
God
speakes
to
thee
,
he
invites
thee
,
exhorts
thee
,
and
beseecheth
thee
to
be
reconciled
:
he
tells
thee
that
thou
canst
not
be
justified
by
thine
owne
workes
,
but
by
his
free
grace
,
that
thou
art
not
to
be
saved
by
what
thou
hast
done
,
but
by
what
Christ
hath
done
and
suffered
.
Though
thou
hast
broaken
the
Law
:
Jesus
Christ
hath
kept
it
.
He
is
the
end
of
the
Law
for
righteousnesse
,
for
every
one
that
beleeveth
in
and
by
the
grace
of
God
.
Behold
God
standing
at
the
doore
of
thy
heart
in
the
Ministery
of
the
Gospel
of
grace
and
salvation
,
let
the
doore
of
thy
hears
fly
open
unto
him
by
beleeving
,
and
he
will
feast
thy
soule
.
As
Christ
said
to
Zacheus
,
so
I
may
say
to
thee
,
who
beleevest
what
I
speake
,
this
day
salvation
is
come
into
thine
house
.
God
is
the
God
of
grace
,
therefore
thinke
not
to
please
him
by
any
thing
but
by
eyeing
of
his
grace
:
Christ
is
the
Sonne
of
grace
,
he
came
to
reveale
the
grace
of
his
Father
:
If
thou
wouldest
with
Simeon
take
Christ
and
salvation
in
thine
armes
,
graspe
not
thine
owne
workes
for
justification
,
but
beleeve
what
is
proclaymed
forth
to
the
world
concerning
salvation
onely
by
grace
.
The
Spirit
is
the
Spirit
of
grace
,
and
if
thou
beleeve
thou
shalt
be
assured
of
,
&
sealed
to
redemption
by
grace
.
There
is
no
salvation
but
by
grace
,
and
no
apprehension
of
grace
but
by
beleeving
,
which
is
the
next
thing
presented
in
the
Text
to
our
consideration
.
Salvation
is
not
by
working
but
beleeving
:
yee
are
saved
by
grace
through
faith
.
But
wee
must
be
enforced
to
let
alone
the
fuller
enlarging
of
this
point
,
untill
God
shall
give
us
another
opportunity
.
For
the
present
I
have
done
.
*
⁎
*
Salvation
onely
by
Beleeving
.
SERMON
.
III.
Ephesians
2.8
,
9.
&c.
For
by
grace
yee
are
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
IT
hath
allready
been
proved
unto
us
;
that
good
workes
cannot
save
us
.
And
likewise
,
the
grace
of
God
,
for
the
salvation
of
sinners
without
works
hath
presented
it selfe
,
unto
us
,
with
the
strength
,
sufficiency
,
and
glory
of
it
.
It
may
now
be
questioned
by
some
,
by
what
meanes
the
Grace
of
God
in
Christ
may
bee
applyed
unto
our selves
,
and
apprehended
by
us
?
Our
Apostle
doth
fully
satisfie
us
concerning
this
,
affirming
that
it
is
not
through
working
,
but
beleiving
:
Yee
are
saved
by
grace
through
faith
.
The
Apostle
doth
not
affirme
that
wee
are
saved
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
propter
fidem
)
for
our
faith
;
for
the
worth
,
merit
,
dignity
,
or
excellency
of
it
:
But
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
per
fidem
)
through
faith
;
faith
being
the
gift
of
grace
,
by
which
grace
is
revealed
,
and
applyed
unto
us
.
Grace
is
the
principall
cause
of
our
justification
,
faith
is
the
Organ
or
instrument
,
given
unto
us
by
God
,
for
the
discovery
and
application
of
his
grace
unto
our
own
souls
.
As
no
rational
man
(
when
he
readeth
those
words
of
our
Saviour
to
the
woman
,
who
was
diseased
with
an
issue
of
blood
,
Mat.
9.22
.
Daughter
be
of
good
comfort
,
thy
faith
hath
made
thee
whole
;
)
would
conclude
,
that
because
our
Saviour
saith
that
her
faith
did
make
her
whole
,
that
therefore
she
was
not
made
whole
by
Jesus
Christ
as
the
principall
cause
.
So
no
spirituall
man
should
conclude
,
that
we
are
not
saved
by
grace
as
the
principall
cause
,
because
the
Apostle
saith
,
wee
are
saved
through
faith
.
Desireing
therefore
that
that
crowne
may
stand
fast
,
which
God
hath
set
upon
the
head
of
his
owne
grace
.
I
shall
endeavour
to
shew
you
,
that
wee
are
saved
by
faith
,
or
through
faith
.
Wee
are
not
saved
in
a
way
of
working
but
beleeving
.
Thus
God
saved
and
justified
,
the
Father
of
the
faithfull
;
to
teach
his
sonnes
in
what
way
they
are
to
expect
salvation
.
God
in
a
vision
informeth
Abraham
that
he
was
his
shield
,
and
exceeding
great
reward
Gen.
15.6
.
And
he
beleeved
in
the
Lord
and
he
counted
it
to
him
for
righteousnesse
.
This
was
the
Oracle
of
truth
which
Habakkuk
,
standing
upon
his
watch
,
received
from
the
Lord
,
Hab.
2.4
.
Behold
his
soule
,
who
is
lifted
up
in
him
,
is
not
upright
,
but
the
just
shall
live
by
faith
.
It
is
by
beleeving
,
and
not
by
working
,
that
wee
are
made
just
.
(
Fides
justos
ab
injustis
,
non
operum
sed
ipsa
fidei
lege
,
discernit
.
Aug.
)
Truth
doth
make
a
difference
betwixt
the
just
and
the
unjust
,
not
by
the
Law
of
workes
,
but
by
the
law
of
faith
.
The
naturall
man
knoweth
no
righteousnesse
but
what
is
by
his
own
workes
.
The
spirituall
man
doth
see
himselfe
righteous
in
beleeving
.
Thus
our
Saviour
directed
the
ignorant
Jewes
to
the
right
way
of
righteousnesse
when
they
asked
him
what
they
should
do
that
they
might
work
the
works
of
God
,
Io.
6.28
This
is
the
work
of
God
,
saith
he
,
that
ye
beleeve
on
him
whom
he
hath
sent
.
If
any
enquire
after
salvation
let
him
know
it
is
not
by
works
.
The
plaine
way
to
salvation
and
justification
,
is
only
by
beleeving
.
Tit.
2.
The
grace
of
God
bringeth
salvation
,
teaching
us
to
deny
all
ungodlinesse
,
&
wordly
lusts
.
He
doth
not
say
that
grace
in
the
first
place
,
teaches
us
to
deny
ungodlines
&
worldly
lusts
:
but
in
the
first
place
it
brings
justification
&
salvation
through
beleeving
,
&
then
secondarily
the
same
grace
teacheth
us
,
to
deny
ungodlines
&
worldly
lusts
.
After
we
have
believed
for
salvation
,
the
holy
spirit
is
given
Ephes.
1.13
.
In
beleeving
we
enter
into
our
rest
,
Heb.
4.3
.
keep
the
yeare
of
Iubile
,
&
see
our selves
unstated
in
happines
,
and
keep
a
christian
Sabbath
.
It
is
only
in
beleeving
that
wee
are
brought
to
the
enjoyment
of
that
felicity
,
which
is
by
the
grace
of
God
,
in
Jesus
Christ
.
The
Apostles
,
in
their
Epistles
,
doe
not
hold
forth
any
truth
more
frequently
then
this
.
Gal
5.6
.
In
Jesus
Christ
,
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
faith
which
worketh
by
Love
.
And
Ro.
5.1
.
Being
justified
by
faith
,
we
have
peace
with
God
,
through
Jesus
Christ
our
Lord
.
When
the
Keeper
of
the
Prison
asked
Paul
&
Silas
,
what
they
should
doe
to
be
saved
,
supposing
salvation
was
only
attainable
by
working
,
they
did
at
one
discover
unto
him
,
his
error
,
&
blindnesse
;
&
acquainted
him
with
the
soul-saving
truth
of
the
Gospel
,
assuring
him
,
that
if
he
beleeved
on
the
Lord
Jesus
,
he
should
be
saved
Acts
16.31
.
We
find
not
rest
in
our
spirits
by
the
sight
of
our
works
,
love
,
sincerity
,
labours
,
&
endeavours
;
but
by
the
sight
of
Gods
grace
in
Christ
Having
by
these
places
of
Scripture
,
confirmed
to
you
this
truth
:
I
shall
now
amplyfie
it
,
by
shewing
unto
you
more
fully
,
how
it
may
be
in
truth
affirmed
,
that
we
are
saved
through
faith
.
In
the
first
place
,
it
is
by
faith
,
and
by
faith
alone
,
not
by
faith
joyned
with
workes
,
but
by
faith
without
workes
.
I
deny
not
,
but
where
true
faith
is
,
workes
will
follow
:
yet
salvation
is
through
faith
without
workes
.
When
wee
are
brought
into
the
bosome
of
the
Lord
Iesus
,
wee
enter
not
into
the
bosome
of
his
love
,
by
our
love
and
faith
together
,
but
by
faith
which
produceth
Love
.
Our
eyes
are
shut
to
the
beholding
all
things
in
our selves
,
and
the
eyes
of
our
spirits
are
enlightned
,
to
behold
what
is
in
Gods
Grace
,
and
the
Lord
Iesus
.
Consonant
to
this
,
is
Pauls
sweete
and
comfortable
conclusion
Rom.
3.28
.
Wee
conclude
that
a
man
is
justified
by
faith
,
without
the
deeds
of
the
Law
.
Love
to
God
and
his
people
,
is
a
worke
commanded
by
the
Law
;
but
according
to
Pauls
conclusion
of
truth
,
wee
are
justified
by
faith
,
without
the
deedes
of
the
Law
:
therefore
we
are
justified
by
faith
,
without
love
to
God
,
or
his
people
.
When
God
discovers
his
Grace
to
a
man
,
for
his
justification
,
hee
shewes
him
,
that
,
as
his
evill
workes
,
cannot
bring
damnation
unto
him
,
so
his
good
workes
cannot
bee
availeable
for
his
justification
.
That
assurance
of
Gods
love
,
which
some
professors
have
got
,
by
the
sight
of
their
owne
workes
,
being
never
illuminated
in
their
understandings
,
to
behold
Gods
Grace
,
in
the
light
and
beames
of
Grace
;
is
not
the
true
assurance
of
the
gospell
,
but
the
deceit
,
and
lying
divination
of
their
owne
spirits
,
concerning
their
owne
happinesse
;
for
salvation
is
by
faith
without
workes
.
God
doth
not
require
us
to
doe
good
workes
for
salvation
in
the
conscience
,
but
doth
positively
and
absolutely
exclude
them
,
as
things
,
which
have
no
influence
at
al
upon
that
first
assurance
,
which
he
doth
give
unto
his
people
of
his
love
,
which
is
by
a
pure
simple
unmixed
act
of
faith
.
The
spirit
of
Grace
is
never
given
to
comfort
us
,
untill
God
hath
stripped
us
of
our
owne
righteousnesse
,
workes
,
and
performances
,
and
hath
brought
us
to
the
Throne
of
Grace
,
to
bee
justified
by
free
Grace
,
without
any
thing
in
our selves
,
that
may
make
us
fit
for
justification
,
and
salvation
.
The
Apostle
doth
lay
downe
this
,
as
a
truth
seconded
by
his
owne
experience
,
and
the
experience
of
all
true
Saints
,
Gal.
2.16
.
asserting
,
that
,
a
man
is
not
justified
by
the
workes
of
the
Law
,
but
by
the
faith
of
Iesus
Christ
:
even
wee
(
saith
he
)
have
beleeved
in
Iesus
Christ
,
that
we
might
bee
justified
by
the
faith
of
Christ
,
and
not
by
the
workes
of
the
Law
,
for
by
the
workes
of
the
Law
shall
no
flesh
bee
justified
.
It
is
not
(
as
the
Papists
say
)
that
faith
,
which
hath
love
joyned
with
it
,
which
they
make
the
forme
of
faith
,
by
which
wee
are
justified
,
but
it
is
by
faith
without
any
workes
at
all
,
by
which
wee
are
justified
and
have
peace
of
conscience
.
Augustine
doth
plainely
lay
downe
his
judgement
in
this
point
according
to
truth
(
Noli
presumere
de
operibus
ante
fidem
,
quia
peccatorem
te
fides
invenit
:
etsi
te
fides
data
,
facit
justum
,
impium
invenit
,
quem
faceret
justum
.
)
Presume
not
upon
thy
workes
done
before
faith
,
because
faith
findeth
thee
a
sinner
,
faith
hath
made
thee
just
,
it
found
thee
wicked
,
whom
it
should
make
just
.
The
second
reason
why
it
is
thus
by
faith
alone
,
is
,
because
it
is
by
grace
:
unlesse
we
were
justified
by
faith
,
we
were
not
,
we
could
not
be
justified
by
Grace
This
reason
the
Apostle
lays
downe
Rom.
4.16
.
Therefore
it
is
of
faith
,
that
it
might
bee
by
Grace
:
As
if
he
should
have
said
,
unlesse
you
hold
,
that
there
is
a
justification
by
faith
alone
without
workes
,
you
deny
Grace
:
if
you
will
bee
justified
by
faith
and
workes
conjoyned
,
you
destroy
Grace
.
Therefore
it
is
by
faith
alone
that
it
may
be
by
Grace
.
When
we
have
a
true
sight
of
Grace
,
wee
see
a
sufficiency
in
that
Grace
,
to
doe
us
good
for
our
justification
,
and
salvation
,
soe
that
there
is
nothing
needfull
,
&
necessary
besides
grace
.
In
which
respect
Luther
saith
,
that
workes
are
not
necessary
to
justification
,
but
pernitious
to
salvation
:
the
gospell
requiring
faith
only
;
according
to
that
of
the
Apostle
Gal.
3.12
.
The
Law
is
not
of
faith
:
the
law
hath
nothing
to
doe
with
beleeving
,
that
doctrine
which
bids
a
man
to
beleeve
that
he
may
bee
saved
,
that
is
the
doctrine
of
the
gospell
,
the
law
biddeth
us
not
to
beleeve
,
but
the
man
that
doth
it
,
shall
live
in
it
.
The
law
bids
us
worke
,
but
the
Gospell
bids
us
beleeve
,
not
worke
,
and
beleive
,
but
beleive
only
.
We
confound
the
Covenant
of
workes
,
and
the
Covenant
of
Grace
,
if
wee
presse
an
absolute
necessity
of
doing
good
workes
for
justification
.
This
was
the
Divinity
of
the
blood-sucker
,
Bishop
Bonner
,
who
in
a
Sermon
propounding
this
quest.
How
grace
is
to
be
applyed
to
us
for
justification
,
doth
answer
,
by
beleeving
rightly
,
and
living
uprightly
,
joyning
faith
and
holinesse
,
for
justification
by
grace
:
whereas
by
the
Scripture
of
truth
,
it
is
manifest
that
faith
alone
doth
lay
hold
of
Christ
,
and
doth
appropriate
him
unto
us
:
And
that
holinesse
doth
flow
and
streame
from
the
apprehension
of
our
free
justification
by
grace
,
through
faith
alone
;
though
faith
is
not
alone
,
but
is
accompanyed
with
other
fruits
of
the
Spirit
which
follow
it
.
This
must
be
well
understood
,
or
else
we
shall
nullifie
the
grace
of
God
:
wherefore
God
enableth
true
beleevers
to
see
this
truth
plainly
,
and
clearly
.
(
Vilesceret
redemptio
sanguinis
Christi
nec
miserecordiae
dei
humanorum
operum
praerogativa
succumberet
,
si
justificatio
,
quae
sit
per
gratiam
,
meretis
precedentibus
deberetur
.
Ambros
:
)
Redemption
by
the
blood
of
Christ
would
be
vilified
,
the
prerogative
of
mans
workes
would
not
stoop
to
Gods
mercy
,
if
justification
,
which
is
by
grace
,
were
due
to
preceding
workes
.
A
man
that
truely
beleives
,
he
sees
not
any
holinesse
,
or
qualification
in
himselfe
,
that
makes
him
more
worthy
of
salvation
then
another
man
,
he
sees
that
he
hath
deserved
damnation
as
well
as
any
one
,
who
is
now
in
the
place
of
torment
,
and
yet
,
hee
sees
that
such
is
the
Grace
,
the
unspeakeable
grace
of
God
to
his
poore
sou●●
,
that
though
he
deserve
to
lye
as
low
in
hell
as
Iudas
,
for
his
sin
,
yet
he
shall
be
raised
as
high
as
heaven
,
by
the
grace
of
the
father
,
made
knowne
to
him
in
Iesus
Christ
.
Brethren
,
if
upon
examination
,
you
finde
that
your
joy
,
comfort
and
assurance
,
have
,
in
the
first
place
,
proceeded
from
any
workes
,
which
you
have
in
your selves
,
which
make
you
conclude
that
you
shall
rather
be
saved
then
another
man
,
your
assurance
is
not
a
right
assurance
:
But
if
your
assurance
be
right
,
it
is
by
beleeving
that
which
is
reported
concerning
the
grace
of
God
;
that
so
salvation
may
be
by
grace
.
It
is
possible
for
men
to
deceive
themselves
,
in
obtaining
an
assurance
of
Gods
love
,
and
their
happinesse
,
(
therefore
I
will
a
little
digresse
to
open
this
to
the
ignorant
.
)
It
may
be
thou
takest
comfort
to
thy selfe
,
by
looking
on
workes
wrought
by
thy selfe
,
and
not
by
looking
on
Christ
:
it
may
be
thou
conceivest
,
that
thou
lovest
God
,
and
from
thence
concludest
,
that
God
loveth
thee
,
though
thou
hast
not
seen
his
free
love
to
sinners
,
this
is
a
bastardly
assurance
,
brought
forth
by
thine
owne
lying
spirit
,
and
not
the
true
assurance
of
the
Spirit
of
grace
in
beleeving
.
In
a
true
assurance
by
faith
,
God
hath
the
glory
of
his
grace
.
But
in
this
kind
of
assurance
,
God
hath
not
the
glory
of
his
grace
,
therefore
it
is
not
a
true
assurance
.
Another
deceiveth
his
soule
,
and
thinketh
hee
is
in
a
good
condition
,
because
he
resteth
upon
a
promise
of
God
.
Christ
saith
Mat.
11.28
.
Come
unto
me
all
ye
that
labour
,
and
are
heavy
laden
,
and
I
will
give
you
rest
.
A
man
doth
apprehend
himselfe
to
be
heavy
laden
,
and
from
the
sight
of
his
burthen
,
doth
conclude
hee
hath
rest
,
and
is
in
a
good
condition
:
but
hee
deceiveth
himselfe
with
a
false
perswasion
;
for
the
promise
is
not
made
to
the
qualification
of
wearinesse
,
but
the
promise
is
made
to
the
commers
to
Jesus
Christ
.
Cain
was
heavy
laden
with
his
sin
,
and
it
lay
so
heavy
on
him
that
he
concluded
that
the
punishment
was
greater
then
he
was
able
to
beare
,
or
else
that
his
sin
was
greater
then
it
could
be
forgiven
,
and
yet
died
miserable
without
mercy
.
Wee
find
that
the
sin
of
Judas
lay
so
heavy
on
him
,
that
he
repented
that
he
had
shed
innocent
blood
,
yet
for
all
this
hee
went
to
his
owne
place
.
Therefore
if
thy
comfort
,
and
assurance
come
from
a
sight
of
what
is
in
thy selfe
,
and
not
from
the
discovery
of
grace
,
as
it
is
layd
forth
in
the
Spirit
of
grace
,
thy
assurance
will
not
advantage
thee
in
the
day
of
wrath
.
Though
God
hath
convinced
thee
of
sin
,
and
there
may
be
some
legall
repentance
,
&
reformetion
wrought
in
thee
,
and
something
which
thou
mayst
miscall
a
true
love
to
God
,
thou
canst
not
from
the
sight
of
these
things
rightly
conclude
that
thou
art
in
the
love
of
God
;
before
a
discovery
of
free
love
be
made
forth
to
thee
a
sinner
.
For
God
doth
not
apply
his
grace
or
his
Sonne
to
any
man
for
justification
but
through
beleeving
,
that
justification
may
evidently
appeare
to
the
sons
of
men
to
bee
by
his
owne
grace
.
Which
will
appeare
,
if
in
the
third
place
,
we
doe
more
fully
consider
,
that
God
doth
save
us
through
beleeving
,
that
hee
may
have
the
glory
of
his
grace
.
God
,
as
hee
is
glorious
in
his
grace
,
by
which
hee
justifies
sinners
,
so
he
will
be
glorified
in
the
hearts
and
consciences
of
those
who
are
justified
by
grace
,
that
he
may
have
the
ful
glory
of
his
grace
,
when
he
hath
justified
them
.
(
Non
est
quò
gratia
intret
,
ubi
jam
meritum
occupavit
.
Bern.
)
There
is
no
roome
for
the
glory
of
Gods
grace
,
where
the
worthinesse
of
our
workes
hath
filled
up
the
place
.
Where
the
creature
may
have
glory
in
his
owne
workes
;
there
God
loseth
the
glory
of
his
grace
.
Where
God
doth
any
thing
for
the
creature
by
grace
,
there
it
is
not
of
our
works
,
otherwise
grace
is
no
more
grace
.
If
it
be
of
workes
,
then
it
is
no
more
of
grace
,
otherwise
work
is
no
more
work
.
Rom.
11.6
.
Therefore
God
,
will
not
justifie
us
in
doing
the
workes
of
the
Law
,
in
giving
us
a
sight
of
any
thing
,
that
may
make
us
more
worthy
of
justification
then
other
men
;
but
he
makes
knowne
his
grace
to
us
in
a
way
of
beleeving
.
The
property
of
faith
is
to
emptie
the
creature
,
and
to
discover
the
fulnesse
of
the
Creator
.
Our
owne
workes
,
they
puff
us
up
,
but
faith
empties
us
.
It
wee
could
be
justified
and
saved
by
that
which
we
have
done
,
we
might
boast
and
rejoyce
in
it
before
God
Rom.
4.2
.
But
because
God
will
humble
us
,
bring
us
low
,
lay
us
upon
our
backs
,
and
tumble
us
in
the
dust
,
that
we
may
see
our selves
nothing
,
and
see
his
grace
all
in
all
to
us
for
our
justification
,
therefore
God
justifies
us
onely
in
beleeving
.
Faith
layes
the
creature
low
,
and
sets
the
grace
of
God
on
high
;
that
wee
may
goe
to
heaven
admiring
the
grace
of
God
to
such
sinners
,
such
base
and
vile
wretches
as
wee
are
:
therefore
God
will
not
justifie
and
save
us
in
the
court
of
our
owne
Consciences
,
by
the
sight
of
our
owne
workes
,
but
onely
by
the
sight
of
his
owne
grace
:
thus
it
is
said
of
Abraham
,
that
he
staggered
not
at
the
promise
of
God
by
unbeliefe
,
but
being
strong
in
faith
,
he
gave
glory
to
God
Rom.
4.20
.
When
God
comes
downe
upon
us
,
and
works
faith
in
our
hearts
,
and
wee
stagger
not
at
the
promises
of
Grace
by
unbeliefe
;
but
give
credit
to
what
he
hath
spoken
and
promised
:
God
hath
that
glory
from
us
,
that
he
will
have
from
all
those
,
whom
he
intends
to
save
.
Unbeleife
robs
man
of
his
comfort
,
&
God
of
his
glory
.
By
faith
the
creature
is
comforted
,
and
the
Creator
exalted
:
through
faith
man
is
emptied
of
selfe-confidences
,
and
filled
with
God
and
his
praises
;
therefore
for
this
reason
are
wee
saved
through
faith
.
Againe
,
Fourthly
it
is
by
faith
,
because
it
is
onely
by
beleeving
that
wee
behold
the
grace
that
is
in
God
,
by
which
he
forgives
sin
.
Mans
happinesse
for
the
present
doth
not
lye
in
the
not
having
of
sin
,
but
in
the
grace
of
God
not
imputing
sin
.
(
Nostra
justicia
est
dei
indulgentia
)
Gods
favour
and
indulgence
is
our
righteousnesse
.
Thus
the
Psalmist
doth
describe
the
Blessed
man
,
Psal.
32
Blessed
is
the
man
,
whose
iniquities
are
paraoned
,
and
whose
sinnes
are
covered
.
Hierome
doth
sweetly
paraphrase't
upon
those
words
(
Quod
tegitur
non
videtur
,
quod
non
videtur
non
imputatur
,
quod
non
imputatur
non
punietur
)
that
which
is
covered
is
not
seen
,
that
which
is
not
seen
is
not
imputed
,
that
which
is
not
imputed
,
shall
not
be
punished
.
But
by
what
is
it
,
that
man
beholdeth
himselfe
in
this
happinesse
?
It
is
onely
by
beleeving
,
and
therefore
wee
are
saved
through
faith
.
Wee
cannot
see
a
nonimputation
of
sin
by
the
grace
of
God
,
but
by
the
work
of
the
spirit
,
in
an
act
of
beleeving
;
by
which
wee
are
assured
,
that
it
shall
goe
well
with
our
soules
to
all
eternity
.
And
the
great
controversie
is
decided
and
determined
in
the
spirit
of
a
man
,
whether
he
shall
be
saved
,
or
whether
he
shall
be
damned
.
No
other
foundation
can
be
laid
,
then
the
grace
of
God
in
Jesus
Christ
our
Lord
,
1
Cor.
3.11
.
And
we
cannot
see
this
foundation
,
that
wee
may
be
built
upon
it
,
but
by
beleiving
.
Moses
by
faith
saw
him
that
was
invisible
.
Abraham
by
faith
saw
the
day
of
Christ
,
and
was
glad
.
As
by
the
eye
of
the
body
wee
see
materiall
objects
;
so
by
the
eye
of
faith
,
wee
see
spirituall
objects
.
The
Philosopher
saith
,
that
prudence
is
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
the
eye
of
the
Morall
man
,
so
faith
is
the
eye
of
the
spirituall
man
.
By
which
alone
God
,
and
the
things
of
God
,
are
beheld
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
.
Martyr
.
)
The
Sun
was
not
changed
when
the
blinde
man
in
the
Gospel
,
that
never
saw
before
,
received
his
sight
,
and
beheld
it
.
It
was
the
same
before
,
and
after
his
blindnesse
:
so
Jesus
Christ
,
the
Sun
of
righteousnesse
,
is
the
same
:
yesterday
and
to
day
and
for
ever
in
himself
,
and
unchangeable
in
his
love
,
in
reference
unto
us
.
The
change
is
onely
in
us
by
faith
,
whom
now
we
see
,
though
formerly
wee
beheld
not
his
beauty
,
and
because
the
righteousnesse
and
salvation
of
God
is
revealed
by
faith
,
Rom.
1.17
.
therefore
wee
are
saved
by
faith
.
Fiftly
,
wee
are
saved
by
grace
,
through
a
worke
of
beleeving
:
because
if
it
were
not
onely
in
an
act
of
beleeving
,
the
people
of
God
could
not
have
that
firme
,
constant
,
and
unquestionable
assurance
of
their
salvation
which
now
they
enjoy
in
a
way
of
beleeving
.
When
a
man
is
to
goe
unto
a
place
by
many
severall
wayes
,
which
are
not
found
out
,
without
some
difficulty
,
he
doth
often
doubt
whether
he
is
in
the
right
way
,
or
whether
hee
is
out
of
his
way
;
but
when
he
is
to
goe
in
one
plaine
way
,
he
is
confident
that
he
is
not
out
of
his
way
:
So
when
a
man
goeth
by
the
way
of
the
Law
,
and
workes
for
justification
,
he
is
in
doubt
,
whether
he
is
in
his
right
way
for
justification
,
the
Law
pointing
out
many
wayes
,
and
requiring
many
duties
of
him
,
that
would
be
justified
under
it
,
but
the
Gospel
pointeth
onely
at
Christ
,
and
faith
in
him
,
for
jusification
,
so
that
those
who
walke
in
this
way
for
justification
,
are
confident
that
they
are
in
the
right
way
.
The
Apostle
doth
lay
downe
this
plainly
,
Rom.
4.16
.
where
he
saith
,
it
is
by
grace
,
and
that
by
faith
,
to
the
end
the
promise
might
be
sure
to
all
the
seed
,
not
to
that
onely
which
is
of
the
Law
,
but
to
that
that
is
of
the
faith
of
Abraham
,
the
Father
of
us
all
.
God
hath
not
made
the
promise
of
salvation
to
the
seed
under
the
Law
,
or
that
doe
any
workes
of
the
Law
:
But
he
hath
made
the
promise
to
be
gracious
to
poore
sinners
,
in
beleeving
without
the
workes
of
the
Law
,
to
the
end
the
promise
might
be
sure
.
If
there
had
been
any
thing
else
required
beside
faith
,
the
soule
would
be
alwayes
restlesse
and
unsatisfied
.
If
God
should
tie
justification
to
workes
,
men
would
be
unsatisfied
,
because
they
would
doubt
whether
some
workes
were
not
undone
,
and
then
they
would
doubt
of
their
justification
;
Therefore
God
hath
not
promised
justification
to
any
man
,
who
doth
good
workes
,
or
submitts
to
any
outward
Ordinance
,
but
onely
unto
him
who
closeth
with
his
grace
,
in
a
pure
act
of
beleeving
.
For
God
knowes
,
that
,
so
long
as
there
is
any
thing
joyned
with
faith
for
justification
,
wee
shall
be
ready
to
question
our
justification
:
wee
may
observe
that
such
professors
who
are
not
acquainted
with
the
Gospel
,
are
unsetled
in
their
spirits
,
when
they
doubt
which
is
the
true
Government
,
or
externall
Ordinances
of
the
Lord
Jesus
.
If
they
doubt
whether
they
are
baptized
in
a
right
way
,
or
manner
,
they
doubt
whether
they
are
justified
;
their
comforts
and
assurance
doe
vanish
away
,
when
they
are
not
fully
assured
,
that
they
know
,
and
are
obedient
unto
all
the
Commandements
of
the
Lord
Jesus
.
The
cause
of
this
legallnesse
in
their
spirits
is
,
because
they
doe
not
see
salvation
firmly
setled
upon
him
that
beleeveth
.
The
spirituall
man
beholdeth
justifing
grace
in
beleeving
,
without
his
obedience
to
commands
for
externall
worship
,
and
good
workes
:
and
doth
live
joyfully
and
comfortably
in
the
sight
of
his
justification
,
though
he
knoweth
that
it
is
possible
,
that
he
may
be
ignorant
of
many
things
;
which
other
Christians
may
have
the
knowledge
of
.
And
in
these
dayes
of
darkenesse
,
contention
,
confusion
,
and
disorder
,
what
man
can
have
solid
,
and
lasting
joy
,
who
is
ignorant
of
free
grace
for
justification
?
If
it
were
necessary
to
the
assurance
of
justification
,
to
know
whether
the
Episcopall
,
Presbyteriall
,
or
Independent
Government
,
were
the
Ordinance
of
the
Lord
Jesus
?
whether
sprinckling
of
Children
,
or
dipping
of
professing
beleevers
,
were
the
institution
of
Christ
,
in
the
Labyrinth
of
the
controversies
of
our
times
?
how
few
would
attaine
to
an
assurance
of
their
justification
?
How
would
poore
creatures
be
perplexed
,
and
disquieted
in
their
consciences
?
not
certainly
knowing
in
which
of
these
wayes
they
should
walke
for
their
justification
and
salvation
.
But
that
the
promise
might
be
sure
to
all
the
seed
,
Rom.
4.16
.
to
those
,
who
lived
in
the
times
of
the
Law
,
as
well
as
to
those
,
who
live
in
these
times
of
the
Gospel
,
salvation
is
promised
not
to
workers
,
but
beleevers
,
to
all
true
beleevers
in
all
ages
,
and
places
,
to
us
who
live
in
the
time
of
the
Babylonish-Apostacy
,
as
well
as
to
those
who
were
hearers
of
the
Apostles
,
and
Members
of
those
Congregations
which
were
gathered
and
governed
by
them
.
Sixtly
,
By
faith
the
grace
of
God
in
Christ
,
is
applyed
unto
us
,
and
we
are
justified
by
it
,
as
the
spirituall
instrument
,
formed
by
God
in
the
Spirit
,
for
the
application
of
Christs
benefits
to
our
consciences
.
A
man
that
lived
in
the
time
of
the
Law
,
looking
upon
the
blood
of
his
sacrifices
,
did
behold
himselfe
purged
,
purified
,
and
sanctified
in
his
flesh
by
it
,
Heb.
9.13
.
So
a
sinner
looking
upon
the
blood
of
the
Lord
Jesus
Christ
is
applyed
unto
him
,
and
his
conscience
is
purged
from
dead
workes
,
to
serve
the
living
God
.
ver.
14.
Faith
though
it
be
called
a
worke
2
Thess.
1.11
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
yet
wee
are
not
justified
by
it
,
as
it
is
a
worke
,
or
gracious
quality
,
but
as
it
is
the
hand
of
the
Spirit
,
by
which
wee
receive
,
and
are
made
partakers
of
those
treasures
of
grace
,
which
are
freely
given
unto
us
in
Christ
Jesus
.
Christ
bath
already
done
,
what
is
to
be
done
by
way
of
satisfaction
to
the
justice
of
his
Father
,
and
hath
already
,
made
peace
by
the
blood
of
his
Crosse
Col.
1.20
.
what
he
doth
in
us
now
,
is
to
satisfie
our
consciences
concerning
our
full
redemption
by
him
,
that
you
in
beleeving
may
be
filled
with
peace
of
Conscience
;
being
perswaded
that
wee
are
of
the
Father
in
the
Son
,
who
by
the
Father
is
made
unto
us
,
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
,
1
Cor.
1.30
.
Faith
being
nothing
but
a
light
,
comming
from
God
&
Christ
,
discovering
God
and
Christ
to
our
spirits
,
and
uniting
our
spirits
to
God
in
Christ
.
By
faith
we
beleeve
what
is
recorded
concerning
the
grace
of
God
in
Christ
;
As
the
Prophet
,
to
my
apprehension
holdeth
it
forth
,
in
those
expressions
of
his
Isa.
53.1
.
Who
hath
beleeved
our
report
?
and
to
whom
is
the
arme
of
the
Lord
revealed
?
In
the
latter
part
of
these
words
,
the
Prophet
doth
interpret
the
former
part
,
he
beleeveth
the
report
of
God
,
to
whom
the
arme
of
God
,
that
is
,
his
Sonne
Jesus
,
is
revealed
:
And
when
a
man
beleeveth
in
Christ
,
Christ
is
revealed
to
that
man
;
Faith
being
the
first
thing
that
is
wrought
in
the
spirit
of
a
man
,
whom
God
doth
justifie
in
his
owne
conscience
,
by
which
the
grace
of
God
in
Christ
,
is
revealed
unto
him
for
his
justification
:
Justifying
faith
,
when
it
is
wrought
by
the
powerfull
operation
of
the
Spirit
in
the
heart
,
doth
remove
prevailing
doubts
concerning
our
justification
;
the
faithfull
beholding
the
all-righteousnesse
of
free
grace
,
&
applying
to
his
conscience
the
clensing
vertue
of
the
blood
of
the
Lord
Jesus
.
Faith
is
a
gift
of
the
Spirit
establishing
the
soule
,
Isa.
7.9
.
If
ye
will
not
beleeve
,
surely
ye
shal
not
be
established
.
The
soule
can
never
be
firmely
setled
and
quieted
,
but
by
beleeving
.
Unbeleife
doth
question
and
doubt
of
the
promises
of
free
grace
for
justification
:
But
when
,
in
the
power
of
faith
,
we
are
carried
above
it
,
with
Abraham
Rom.
4.20
.
we
stagger
not
at
the
promise
through
unbeleife
:
but
the
spirit
is
fixed
,
and
stands
immoveably
upon
the
truth
of
grace
:
God
saith
in
the
Covenant
of
his
grace
,
Heb.
8.12
.
I
will
be
mercifull
to
their
unrighteousnesse
,
and
their
sins
,
and
their
iniquities
will
I
remember
no
more
.
Hee
that
beleeveth
doth
set
his
Seale
to
the
truth
of
God
,
in
beleeving
,
the
promise
,
Iohn
3.33
.
He
is
confident
that
God
is
faithful
,
who
hath
made
this
promise
to
the
children
of
men
;
and
by
beleeving
the
great
and
precious
promises
of
grace
,
he
is
made
partaker
of
the
Divine
Nature
,
2
Pet.
1.4
.
By
an
heart
of
unbeleefe
,
wee
depart
from
the
living
God
,
Heb.
3.12
.
but
by
faith
wee
draw
neere
to
God
,
and
apply
Christ
to
our selves
,
(
Faith
being
contrary
to
unbeleife
,
as
in
the
nature
of
it
,
so
in
its
operations
)
An
unbeleever
doth
not
give
credit
to
the
truth
of
the
generall
promises
of
Gods
grace
,
and
so
remaineth
unjustified
in
his
conscience
;
A
beleever
in
faith
,
nothing
wavering
James
1.6
.
doth
give
credit
to
what
is
reported
.
And
the
Gospel
commeth
to
him
not
in
word
only
,
but
in
power
,
and
the
holy
Spirit
,
and
in
much
assurance
,
1.
Thessalonians
1.5
.
Object
.
But
some
may
be
ready
here
to
object
this
,
against
what
I
have
delivered
,
that
though
I
doe
acknowledge
that
by
faith
,
grace
in
Christ
is
applyed
unto
us
,
yet
in
effect
I
say
no
more
,
then
what
I
delivered
before
,
when
I
proved
,
that
by
faith
,
the
grace
of
God
in
Christ
is
first
manifested
,
and
made
over
unto
us
.
Answ.
They
misapprehend
me
,
when
they
conclude
that
I
make
faith
,
onely
an
assurance
of
,
because
I
doe
maintaine
that
it
is
the
first
evidence
and
witnesse
of
our
justification
.
Faith
doth
assure
,
but
it
doth
not
onely
assure
us
of
Christ
,
but
doth
apply
Christ
,
and
makes
a
difference
between
assurance
and
application
,
which
I
illustrate
by
this
similitude
.
Suppose
one
should
lye
in
Prison
for
debt
,
his
debts
being
paid
and
he
not
knowing
it
,
and
afterwards
knowing
that
his
debts
were
paid
,
hee
should
rejoyce
in
the
newes
and
enjoy
his
liberty
:
this
man
doth
not
by
the
newes
,
which
he
heareth
,
enjoy
only
comfort
,
but
his
liberty
:
so
it
is
with
us
,
before
we
beleeve
,
we
lie
in
prison
,
and
yet
our
debts
are
paid
by
Iesus
Christ
,
when
the
newes
is
brought
by
the
spirit
to
the
eare
of
the
soule
,
wee
rejoyce
in
hearing
the
newes
,
but
besides
this
presently
wee
enjoy
our
liberty
,
and
all
those
riches
which
our
surety
,
who
hath
paid
our
debts
,
hath
bestowed
upon
us
,
so
that
by
faith
,
though
wee
are
assured
of
Gods
love
in
the
first
place
,
yet
wee
are
not
only
assured
,
but
likewise
,
Christ
is
applied
unto
us
,
we
are
united
unto
him
,
and
doe
enjoy
all
things
in
him
,
and
receive
all
good
things
from
him
.
Seventhly
.
We
are
saved
by
faith
.
which
is
so
to
be
understood
,
that
by
the
mis-vnderstanding
of
it
,
wee
may
not
detract
from
the
glory
of
Gods
grace
,
and
from
that
everlasting
righteousnesse
which
we
have
in
Iesus
Christ
,
who
is
Jehovah
our
righteousnesse
.
Ier.
23.6
.
Abraham
when
he
beleeved
,
and
his
faith
was
counted
unto
him
for
righteousnesse
,
had
a
vision
of
God
,
and
his
word
did
inwardly
appeare
unto
him
Gen.
15.1
.
and
he
beheld
God
as
his
shield
and
exceeding
great
reward
,
and
supreme
righteousnesse
;
so
a
beleeving
man
doth
so
looke
upon
faith
,
as
his
righteousnesse
that
he
doth
then
behold
God
in
Christ
,
as
his
supreme
righteousnesse
,
for
his
justification
.
Isa.
45.25.1
Cor:
1.30
.
As
Adam
when
hee
was
Justified
by
his
righteousnesse
,
and
true
holinesse
,
did
so
looke
upon
his
owne
righteousnesse
for
justification
,
that
hee
did
at
the
same
time
,
behold
God
as
his
chiefe
good
and
righteousnesse
:
so
a
beleeving
man
doth
so
looke
upon
faith
as
his
righteousnesse
,
by
which
hee
is
saved
,
that
hee
doth
at
the
same
time
,
behold
God
in
Christ
as
his
cheife
righteousnesse
:
Though
hee
acknowledgeth
faith
his
righteousnesse
in
its
place
,
yet
he
accounteth
it
as
nothing
in
comparison
of
that
righteousnesse
which
hee
hath
in
God
,
and
his
Son
Jesus
Christ
;
And
saith
with
the
psalmist
,
Psal.
71.16
.
I
will
goe
in
the
strength
of
the
Lord
God
:
I
will
make
mention
of
thy
righteousnesse
even
of
thine
onely
.
Hee
doth
not
by
this
undervalue
the
righteousnesse
of
faith
,
hee
prizeth
it
above
the
world
and
all
things
in
it
;
which
carnall
men
doe
value
at
so
high
a
rate
.
But
according
to
the
minde
of
him
whose
gift
faith
is
,
hee
sets
the
gist
in
his
heart
,
and
esteeme
belowe
him
,
who
is
the
giver
of
it
.
Hee
seeth
salvation
to
bee
more
from
the
giver
of
faith
,
then
faith
it selfe
.
Hee
looketh
upon
faith
,
not
as
the
cause
of
justifiing
grace
,
but
looketh
upon
justifiing
grace
through
Christ
,
as
the
cause
of
that
faith
by
which
he
is
justified
and
saved
;
And
doth
know
,
that
his
juificaticaon
is
perfected
by
grace
,
and
in
the
person
of
the
Lord
Jesus
,
before
it
is
completed
and
effected
in
him
by
faith
.
Hee
well
understandeth
that
Christ
and
the
soule
are
betrothed
by
faith
,
and
yet
he
is
not
ignorant
that
he
is
betrothed
to
God
for
ever
,
in
righteousnesse
,
and
in
loving
kindnesse
,
and
in
mercy
.
Hosea
2.19
.
He
is
enlightned
to
see
a
reconciliation
by
grace
in
the
person
of
Christ
before
God
,
before
his
reconciliation
by
faith
in
his
spirit
.
He
considereth
that
when
he
was
an
enemie
,
he
was
reconciled
to
God
by
the
death
of
his
Son
.
Rom:
5.10
.
Which
reconciliation
was
before
his
faith
,
and
yet
denyeth
not
reconciliation
by
faith
.
He
knoweth
that
what
he
beleeveth
concerning
Gods
grace
and
his
redemption
,
and
justification
by
the
blood
of
Christ
was
true
before
hee
beleeved
it
,
and
yet
hee
beleeveth
that
faith
is
his
righteousnesse
for
justification
.
Hee
confoundeth
not
the
righteousnesse
of
faith
,
with
the
righteousnes
of
God
in
Christ
,
by
whom
he
is
justified
.
But
giveth
unto
God
&
Christ
what
is
to
be
attributed
to
God
&
Christ
,
for
justification
;
&
likewise
attributeth
to
faith
what
is
due
to
faith
:
not
looking
up
on
faith
as
his
righteousnes
without
the
object
of
it
,
but
alwayes
looketh
upon
faith
for
his
justification
,
as
it
hath
reference
&
relation
to
its
object
;
which
is
the
favour
of
God
in
Jesus
Christ
.
And
if
he
shall
be
asked
,
whether
hee
bee
more
righteous
by
grace
and
Christ
,
or
by
faith
?
He
will
acknowledge
,
that
hee
is
rather
justified
by
grace
,
and
the
blood
of
Christ
.
Ro.
5.19
;
Seeing
more
righteousnesse
for
him
,
in
the
object
of
faith
,
then
in
faith
,
by
which
he
beholdeth
the
object
,
and
yet
still
maintaineth
that
faith
is
his
righteousnesse
for
justification
,
according
to
the
mind
of
the
Apostle
,
We
are
saved
by
faith
.
Eightly
,
We
are
saved
by
faith
,
not
for
the
purity
,
and
holynesse
of
it
,
as
it
is
a
gift
of
the
sanctifiing
spirit
.
For
then
,
upon
the
same
ground
,
we
should
take
in
Love
,
and
other
fruits
of
the
spirit
,
which
the
Apostle
doth
shut
out
,
as
having
no
influence
upon
us
,
for
our
justification
.
which
the
Apohle
doth
prove
in
the
following
words
,
where
he
saith
that
we
are
saved
,
not
of
workes
;
Because
we
are
Gods
workemanship
,
created
to
good
workes
Good
workes
are
not
the
causes
of
our
new
creation
,
and
justification
,
but
the
consequents
of
our
new
creation
through
faith
;
So
that
it
is
clear
,
that
we
are
justified
before
sanctification
is
wrought
in
us
,
or
good
workes
done
by
us
.
We
are
justified
by
faith
without
them
.
By
which
it
is
evident
,
that
faith
,
as
an
holy
gift
or
quality
,
doth
not
save
us
.
We
are
saved
therfore
by
faith
,
as
that
righteousnesse
by
which
we
do
at
the
first
lay
hold
upon
his
grace
in
his
Son
for
justification
,
by
which
wee
are
united
unto
God
,
and
are
made
one
with
him
.
Ioh.
17.21
.
are
puryfied
from
the
guilt
of
sinne
in
our
hearts
.
Act.
15.9
;
And
have
peace
with
him
through
our
Lord
Iesus
.
Rom.
5.1
.
Whom
we
see
&
imbrace
by
faith
,
as
the
Apostle
setteh
forth
the
nature
of
faith
,
Heb.
12.13
.
And
he
that
thus
beleeveth
,
shall
be
saved
,
he
that
beleeveth
not
shall
be
damned
.
Ninthly
,
We
are
saved
by
faith
;
Because
by
faith
we
are
not
onely
enabled
to
beleeve
the
generall
truth
of
the
gospell
,
concerning
his
grace
to
those
who
beleeve
in
him
;
but
because
through
faith
we
are
enabled
,
to
give
credit
to
Gods
truth
,
and
to
rest
upon
it
,
in
reference
and
relation
to
our selves
:
Thus
Abraham
,
who
for
the
excellency
and
examplarinesse
of
his
faith
,
is
worthily
stiled
the
father
of
the
faithfull
,
did
beleeve
what
God
did
speake
unto
him
,
not
onely
as
a
truth
which
might
be
beneficiall
unto
others
,
but
hee
looked
upon
Christ
in
reference
to
himselfe
Gen:
15.
And
saw
his
day
,
and
seeing
of
it
was
glad
:
Hee
looked
upon
God
not
onely
as
a
shield
and
great
reward
,
but
his
shield
and
great
reward
.
By
true
faith
we
receive
Chrst
,
and
his
benefits
for
our selves
.
Paul
doth
informe
us
,
that
his
life
in
the
flesh
was
by
faith
in
the
Lord
Jesus
,
who
loved
him
and
gave
himselfe
for
him
.
Faiths
sweetenesse
doth
lye
in
this
,
that
by
it
we
doe
not
beleeve
Christ
to
be
a
Saviour
,
and
righteousnesse
,
but
our
Saviour
,
and
righteousnesse
:
Therefore
Luther
affirmed
that
the
sweetnesse
of
Christianity
lay
in
pronounes
.
When
a
man
can
say
my
Lord
and
my
God
,
and
my
blessed
Iesus
.
This
was
the
faith
which
the
Apostles
preached
,
which
will
be
manifest
unto
us
,
if
we
consider
their
intentions
,
when
they
exhorted
men
to
beleeve
.
They
did
not
intend
that
their
hearers
should
beleeve
in
generall
,
that
Christ
was
the
Saviour
of
the
world
,
but
that
hee
was
a
Saviour
to
them
.
Thus
Paul
preached
to
the
keeper
of
the
prison
.
Act.
16.31
.
Beleeve
on
the
Lord
Jesus
,
and
thou
shalt
be
saved
,
and
thy
house
.
As
when
they
preached
the
doctrine
of
repentance
(
or
changednesse
of
the
mind
)
their
meaning
was
,
that
every
man
ought
to
be
changed
;
so
when
they
urge
beleeving
for
salvation
,
their
meaning
is
that
wee
should
beleeve
for
our
owne
salvation
in
particular
.
The
generall
truth
of
faith
and
repentance
is
to
beleeve
,
by
a
power
enabling
us
in
particular
for
our selves
,
to
beleeve
and
repent
.
Lastly
,
We
are
saved
through
faith
.
Because
by
faith
we
heare
the
inward
word
of
salvation
.
The
word
which
soundeth
to
the
outward
eare
,
without
this
inward
word
,
bringeth
no
salvation
.
As
the
Philosopher
told
him
,
who
reprehended
him
for
publishing
and
divulging
a
booke
of
philosophy
,
that
he
had
published
it
,
and
he
had
not
published
it
,
his
meaning
was
this
,
that
it
was
so
darke
and
mysticall
,
that
though
it
were
published
,
yet
it
was
not
published
to
the
ignorant
,
and
unlearned
:
so
the
Gospel
in
the
letter
is
published
to
men
,
and
not
published
;
they
heare
,
and
doe
not
heare
,
they
see
and
doe
not
see
:
But
by
faith
wee
so
heare
,
that
our
soules
live
by
hearing
,
Isa.
55.3
.
The
dead
,
saith
our
Saviour
,
shall
heare
the
voyce
of
the
Sonne
of
God
:
and
they
that
heare
shall
live
:
Fidei
oculi
sunt
spiritus
,
per
quem
spiritualia
videntur
,
Cypr
:
)
The
Spirit
is
an
eye
to
a
beleeving
man
,
by
which
he
seeth
,
and
enjoyeth
spirituall
things
:
wee
receive
not
the
Spirit
,
by
hearing
the
Law
,
or
doing
the
workes
of
the
Law
,
but
by
the
hearing
of
faith
,
Gal.
3.2
.
Eternall
life
,
and
Salvation
is
by
hearing
the
inward
word
of
life
,
salvation
,
and
grace
:
God
bids
the
Prophet
Ezech:
38.5
.
to
prophesie
over
the
drie
bones
,
that
they
might
live
:
The
Lord
Jesus
is
the
great
invisible
Prophet
,
who
prophesieth
over
drie
bones
,
and
dead-hearted
sinners
,
and
by
hearing
inwardly
the
inward
word
of
this
Prophet
,
they
live
in
hearing
,
and
believing
:
And
therefore
it
is
said
,
that
wee
are
saved
by
faith
.
Having
by
these
particulars
,
acquainted
you
with
my
Judgement
,
concerning
our
salvation
,
through
faith
;
I
shall
now
by
the
same
assistance
of
Gods
grace
,
draw
some
usefull
conclusions
,
from
the
premises
,
and
so
put
a
period
to
my
discourse
for
the
present
.
First
,
this
doth
discover
unto
us
the
usefulnesse
,
and
excellency
of
the
unfained
faith
of
the
elect
:
As
Noah
was
preserved
from
the
destruction
which
came
upon
the
old
world
,
by
going
for
his
safety
into
the
Arke
,
so
by
the
foot
of
faith
wee
walke
into
our
Arke
,
Christ
Jesus
,
for
the
Salvation
of
our
soules
.
The
world
of
sin
is
a
dismall
wildernesse
,
full
of
fierie
Serpents
;
by
faith
we
eye
Jesus
Christ
,
as
our
brasen
Serpent
,
and
set
footing
in
the
heavenly
Canaan
of
gods
grace
,
while
the
sinfull
Sodome
of
the
world
,
is
destroyed
with
the
raine
of
fire
and
brimstone
;
by
faith
like
Righteous
Lot
,
wee
escape
out
of
it
:
when
with
Peter
,
wee
are
readie
to
sinke
and
perish
in
the
Sea
of
sinne
,
by
Faith
we
touch
the
saving
arme
of
the
Lord
Jesus
,
and
are
preserved
,
when
wee
drinke
the
deadly
poyson
of
sinne
;
by
faith
we
take
in
Jesus
Christ
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
antidote
,
and
the
deadly
poyson
doth
not
hurt
us
;
but
we
are
miraculously
preserved
.
Faith
beholdeth
Christ
crucified
before
us
,
Gal.
3.2
.
and
evidently
set
forth
,
who
hath
nailed
the
Law
of
workes
,
our
sinne
and
death
to
his
owne
crosse
,
and
wee
who
deserved
damnation
,
are
saved
through
grace
.
Christ
is
the
man
,
who
is
an
hiding
place
from
the
wind
,
and
a
covert
from
the
tempest
.
Isa.
32.2
.
sin
is
a
noxious
and
a
destroying
wind
;
as
wind
in
the
cavernes
of
the
earth
,
is
a
cause
of
an
Earth-quake
;
so
sinne
is
the
cause
of
destroying
Earthquakes
in
the
earthly
hearts
of
men
,
but
Christ
is
our
hiding
place
,
in
which
through
beleeving
wee
are
safe
.
The
Devills
infernall
windes
and
blastes
destroy
many
a
soule
,
with
which
he
filleth
it
with
hellish
errours
,
and
impieties
to
its
destruction
,
Acts
5.3
.
Christ
filleth
his
people
,
by
breathing
upon
them
in
the
Spirit
of
grace
for
their
salvation
;
but
Christ
is
a
shelter
from
the
infernall
blastes
of
Satan
:
And
while
carnall
,
and
unbeleeving
men
are
,
as
a
ship
under
sayle
,
and
the
Devill
unto
them
,
is
as
a
powerfull
winde
,
violently
blowing
them
to
destruction
,
Acts
26.18
.
Christ
by
enabling
his
people
to
beleeve
,
doth
blow
them
with
the
pleasant
gales
of
his
sweet
spirit
,
to
the
havens
of
peace
and
safetie
.
Though
there
are
infectious
,
and
destroying
windes
upon
earth
,
yet
there
are
none
in
Heaven
,
so
though
the
men
of
the
earth
,
are
infected
with
the
winds
of
sinne
,
and
Satan
,
to
their
ruine
;
yet
they
who
live
in
the
Heaven
of
Gods
grace
by
faith
,
Jesus
Christ
is
a
defence
unto
them
.
When
darknesse
and
tempests
are
in
the
Spirits
of
men
,
from
the
Law
,
which
they
have
broken
,
Christ
,
who
rebuked
the
tempests
of
the
Sea
,
Mat.
8.2
.
doth
rebuke
(
tempestates
mentis
,
Hier:
)
the
tempests
of
our
troubled
minds
,
and
consciences
;
and
by
beleeving
there
is
a
great
calme
in
the
soule
.
Sinne
in
the
soule
is
like
Jonah
in
the
ship
,
which
bringeth
a
tempest
with
it
,
but
Christ
through
faith
,
doth
cast
this
Tempest-raiser
into
the
sea
of
his
Fathers
grace
,
and
the
soule
is
quieted
,
and
filled
with
joy
,
and
peace
in
beleeving
.
The
Philosopher
saith
,
that
Logick
to
a
rationall
and
learned
man
,
is
the
instrument
of
instruments
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
without
which
he
shall
make
little
proficiencie
,
in
other
Arts
,
and
Sciences
.
So
faith
is
the
Organ
,
or
instrument
to
the
spirituall
man
,
by
which
hee
is
made
partaker
of
the
wisdome
and
spirit
of
the
Lord
,
in
which
he
is
to
doe
all
things
,
and
without
which
he
can
doe
nothing
.
Secondly
,
this
discovers
the
reason
,
why
the
Devill
and
his
agents
doe
so
much
oppose
the
Doctrine
of
faith
,
and
the
preaching
of
it
.
He
is
an
enemie
to
mans
salvation
,
and
therefore
he
is
an
enemy
to
the
Doctrine
of
faith
,
through
which
wee
are
saved
.
The
Devill
doth
what
hee
pleaseth
to
those
,
who
are
without
faith
,
as
being
unable
to
resist
him
.
Unbeleeving
men
are
like
the
Israelites
,
without
a
shield
,
or
Speare
to
defend
themselves
.
Jude
5.7
.
And
the
Devill
doth
lead
them
captive
at
his
will
,
2
Tim.
2.26
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
as
wild
beasts
are
mastered
,
and
ruled
by
those
,
who
have
taken
them
in
a
snare
,
or
net
,
(
so
the
word
fignifieth
)
but
when
wee
beleeve
to
Salvation
,
we
are
furnished
with
power
to
oppose
him
,
who
seeketh
our
damnation
;
when
we
beleeve
we
are
armed
against
his
encounters
,
and
fitted
against
his
opposition
.
Faith
is
the
soules
defensive
Shield
,
by
wich
all
his
fierie
darts
are
quenched
,
Eph.
6.16
.
and
therefore
it
is
that
he
doth
alwayes
raise
opposition
,
persecution
,
and
reproaches
against
the
Doctrine
,
and
professors
of
Faith
.
Thirdly
,
seeing
salvation
is
by
faith
,
examine
thy selfe
concerning
thy
salvation
,
by
trying
thy
faith
.
Men
that
are
not
in
the
faith
,
who
have
not
Christ
in
them
,
are
not
approved
Christians
.
2
Cor.
13.5
.
Know
yee
not
your
owne
selves
,
how
that
Jesus
Christ
is
in
you
,
except
yee
bee
reprobates
;
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
except
yee
be
unapproved
.
It
is
possible
that
a
man
may
be
in
a
state
of
unbeliefe
,
and
yet
no
reprobate
:
But
he
,
that
cannot
prove
that
he
hath
faith
,
cannot
prove
himselfe
to
be
a
Christian
;
or
in
a
state
of
Salvation
.
Querie
it
in
thy
soule
,
whether
thou
hast
such
a
faith
,
as
we
have
spoken
of
.
Yee
have
heard
that
wee
are
saved
through
faith
,
which
is
a
supernaturall
gift
of
the
Spirit
,
by
which
those
things
,
which
the
naturall
man
cannot
apprehend
concerning
salvation
,
are
made
plaine
to
the
soule
.
Supernaturall
things
cannot
be
knowne
,
but
by
something
which
is
supernaturall
:
As
the
things
of
nature
are
knowne
by
the
light
of
nature
,
things
of
reason
by
the
light
of
reason
:
So
the
things
of
eternall
life
and
salvation
,
by
the
supernaturall
gift
of
faith
,
which
is
the
evidence
,
of
the
supernaturall
things
of
the
Gospel
,
which
are
invisible
,
Heb
11.1
.
Abraham
beleeved
against
hope
,
Rom.
4.18
:
So
a
spirituall
man
beleeveth
the
things
of
Glory
,
and
eternall
life
,
which
the
short
line
of
naturall
reason
cannot
reach
,
or
fathome
,
and
which
naturally
he
cannot
hope
for
,
or
expect
.
Is
thy
faith
,
who
dost
Professe
thy selfe
a
child
of
Abraham
,
such
a
faith
as
Abrahams
faith
was
,
who
is
the
Father
of
the
faithfull
.
Secondly
,
true
beleevers
see
their
salvation
by
faith
alone
.
Though
a
man
have
many
seeds
together
in
his
hand
,
yet
hee
may
know
the
various
,
and
diverse
natures
of
those
severall
seeds
:
So
though
a
justified
man
have
many
precious
seeds
of
the
Holy
Spirit
in
his
heart
,
yet
he
knoweth
the
severall
natures
of
them
all
.
Though
he
hath
love
to
God
in
his
heart
,
as
well
as
faith
in
God
,
yet
hee
knoweth
the
nature
of
Faith
,
which
alone
is
avaylable
to
Justification
.
Trie
whether
thou
hast
been
enabled
to
flie
to
the
strong
Tower
of
Gods
grace
for
safety
,
against
Hell
,
sinne
,
and
Devills
,
by
the
silver
wings
of
Faith
,
without
the
helpe
of
workes
for
Justification
.
Thirdly
,
a
beleever
seeth
justification
cannot
be
by
grace
,
if
workes
and
faith
were
to
be
conjoyned
for
justification
:
Gratia
non
est
gratia
ullo
modo
,
si
non
sit
gratuita
omni
modo
.
)
Grace
is
not
Grace
in
any
way
,
unlesse
it
be
free
and
undeserved
;
every
way
Grace
is
not
free
and
undeserved
,
unlesse
it
be
reached
forth
,
without
any
consideration
of
our
owne
workes
,
which
is
onely
through
faith
:
trye
whether
God
hath
taught
thee
this
lesson
of
truth
.
Fourthly
,
faith
doth
take
the
glory
of
justistification
from
the
creature
,
and
giveth
it
unto
grace
.
Hast
thou
learned
to
sing
the
new
song
of
the
Saints
,
and
redeemed
ones
before
the
Throne
;
crying
,
Salvation
onely
to
God
,
who
sitteth
upon
the
Throne
of
grace
,
and
to
the
Lamb.
Fifthly
,
art
thou
fully
perswaded
of
Gods
power
,
and
faithfulnesse
,
who
hath
left
Promises
of
grace
upon
record
,
for
the
salvation
of
poore
sinners
?
Art
thou
with
Abraham
suily
perswaded
of
the
truth
of
Gods
Promises
of
grace
,
in
reference
to
thy selfe
?
I
remember
what
one
of
the
Ancients
saith
.
That
to
professe
Christ
without
assurance
,
is
to
be
without
faith
,
living
in
the
houshold
of
faith
.
(
Fidem
in
domo
fidei
non
habere
,
Cypr.
)
A
spirituall
man
is
that
which
he
believeth
himselfe
to
be
.
(
Id
esse
incipit
,
quod
se
esse
credit
.
)
He
beleeves
that
he
is
positively
and
negatively
righteous
in
Christ
,
freed
from
sinne
,
and
made
a
partaker
of
a
glorious
righteousnesse
for
his
justification
;
and
so
he
is
of
a
Leper
,
by
believing
in
an
instant
made
whole
.
Hee
believeth
that
he
oweth
nothing
to
his
creditour
,
and
his
creditour
believeth
so
too
.
Sixthly
,
A
believing
man
is
bone
of
the
bone
,
flesh
of
the
flesh
,
and
one
spirit
with
the
Lord
Jesus
.
There
is
a
close
&
neere
union
&
application
of
Christ
to
the
soule
by
faith
.
Dost
thou
in
believing
see
thy selfe
a
member
of
Christ
,
as
thy
hand
or
foot
is
a
part
of
thy
body
.
Is
Christ
the
quickning
spirit
of
thy
spirit
?
to
enliven
that
as
thy
spirit
,
is
the
spirit
which
doth
enliven
thy
body
,
7
ly
.
Dost
thou
so
live
by
faith
,
that
thou
lookest
upon
Christ
as
thy
life
,
and
righteousnesse
more
then
faith
?
Not
suffering
any
perswasion
which
thou
callest
thy
righteousnesse
,
to
sit
in
the
uppermost
roome
of
thy
heart
,
to
the
prejudice
of
Gods
glory
in
Christ
?
A
spirituall
heart
is
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mac
:
)
the
throne
of
the
Deity
,
where
God
in
Christ
is
exalted
as
the
chiefe
righteousnesse
of
the
soule
,
is
it
so
in
thine
?
Iohn
14.1
.
8
ly
.
Hast
thou
by
faith
as
an
instrument
touched
the
hem
of
Christs
garment
,
for
the
healing
of
the
bloudy
issue
of
thy
own
soule
?
Hee
that
is
wise
and
good
,
is
wise
and
good
for
himselfe
.
And
if
thou
art
truly
wise
and
good
,
thou
art
wise
in
applying
Christ
to
make
thy selfe
wise
and
good
.
Lastly
,
Is
thy
faith
such
a
faith
,
through
which
Christ
hath
inwardly
discovered
himselfe
unto
thee
,
formed
and
created
himselfe
in
thee
,
Job
32.8
?
The
inspiration
of
the
Almighty
giveth
understanding
.
If
thy
faith
be
true
,
it
is
by
inward
inspiration
.
Quer.
But
must
we
have
such
a
faith
,
if
wee
will
be
the
children
of
believing
Abraham
?
Answ.
Every
true
believer
hath
such
a
faith
,
for
the
nature
of
it
,
though
not
for
the
perfection
of
the
degrees
of
it
:
There
is
a
perfect
&
faire
copy
of
faith
,
in
those
who
have
beene
presented
unto
thee
.
Thou
art
to
have
the
same
copy
written
forth
upon
thy
heart
,
though
it
may
not
be
so
fairly
written
forth
at
the
first
:
But
if
it
be
a
true
copy
of
faith
,
thou
hast
no
cause
to
question
thy
assurance
,
though
thou
dost
finde
it
very
weake
at
the
present
.
A
palsey-shaken
hand
may
receive
a
gift
;
and
a
weake
faith
may
receive
the
grace
of
God
in
Jesus
Christ
.
A
Dwarfe
is
a
man
as
well
as
a
Giant
,
though
not
so
tall
,
and
one
who
is
but
a
dwarfe
,
and
low
in
Christianity
,
by
the
weakenesse
of
his
faith
,
may
be
a
Christian
as
well
as
those
who
are
of
a
taller
stature
in
the
Schoole
of
Christ
.
Thirdly
,
this
which
hath
been
delivered
,
may
be
for
the
strengthning
of
the
faith
,
and
the
encreasing
the
comforts
of
those
who
have
laid
hold
of
salvation
by
a
lively
faith
on
Jesus
Christ
.
Comforts
are
encreased
by
the
same
meanes
,
by
which
they
are
wrought
at
the
first
.
And
therefore
the
Apostle
prayeth
for
the
Romans
,
that
the
Lord
would
fill
them
with
all
joy
and
peace
in
believing
,
Rom.
15.13
.
Our
comforts
are
low
,
because
our
faith
is
weake
.
Comfort
floweth
in
,
by
renewed
acts
of
faith
.
Sathan
would
rob
us
of
our
comfort
,
by
wresting
faith
,
which
is
our
shield
from
us
,
Ephes.
6.16
.
And
this
is
one
way
in
which
he
doth
labour
to
weaken
the
faith
of
the
Saints
,
by
suggesting
this
unto
the
Saints
,
that
Salvation
is
not
only
through
faith
.
But
against
this
temptation
,
and
all
his
other
fierie
darts
;
we
may
hold
forth
this
buckler
of
truth
:
That
wee
are
saved
by
grace
through
faith
.
Answer
him
therefore
from
this
truth
,
and
he
will
be
silenced
;
Resist
him
in
believing
this
trueth
,
and
hec
will
flee
from
thee
,
Jam.
4.7
.
And
the
spirit
will
flie
into
thy
soule
to
comfort
thee
.
So
long
as
Abraham
lived
,
he
lived
as
a
justified
man
by
faith
.
So
long
as
Paul
lived
,
he
lived
by
faith
in
the
Son
of
God
,
Gal.
2.
We
dye
rather
then
live
,
when
we
are
not
under
the
power
of
the
spirit
,
enabling
us
to
beleeve
.
We
lye
downe
either
in
the
bed
of
carnall
security
,
or
Familisticall
Antichristianisme
,
or
fal
under
the
bondage
of
the
Law
,
when
we
step
aside
from
the
plaine
Doctrine
of
salvation
by
faith
in
our
Lord
Jesus
.
And
therefore
the
flesh
and
the
Devill
,
the
great
enemies
to
a
Saints
comfort
,
doe
joyne
themselves
together
to
oppose
the
doctrine
of
faith
.
Sathan
knoweth
that
faith
and
works
are
inconsistent
in
point
of
justification
.
And
when
hee
observeth
that
we
are
in
some
measure
convinced
,
that
salvation
is
by
faith
;
he
endeavours
to
perswade
us
,
that
it
is
by
faith
and
workes
.
And
would
divide
our
Justification
between
faith
and
works
.
As
the
harlet
cryed
out
,
1
King
.
3.26
.
concerning
the
child
,
Neither
mine
nor
thine
,
but
divide
it
:
So
the
Devill
would
have
us
divide
our
Justification
,
&
attribute
halfe
of
it
to
faith
,
and
give
the
other
part
to
workes
.
But
the
beleeving
man
seeth
that
there
is
salvation
in
Christ
,
and
not
in
any
other
,
and
that
no
other
name
under
heaven
is
given
among
men
whereby
they
must
be
saved
,
Acts
4.12
.
And
that
we
rest
upon
this
name
for
salvation
only
by
faith
.
In
Christ
we
have
boldness
&
accesse
with
confidence
by
the
faith
of
him
,
Ephesians
3.12
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Wee
are
manuduced
and
lead
by
the
hand
,
as
it
were
,
with
perswasion
of
Christs
goodness
to
us
by
faith
in
Christ
.
Continue
in
that
faith
by
which
Paul
was
justified
,
who
believed
that
Christ
loved
him
,
and
gave
himselfe
for
him
,
and
thy
comforts
and
peace
shall
be
continued
unto
the.
It
it
Melancthons
observation
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
translate
faith
,
doth
most
usually
signifie
a
firme
assent
unto
a
thing
(
usitatissimum
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
firma
ascensione
dicere
)
doubting
is
that
which
is
contrary
to
faith
,
Jam.
1.6
.
Believe
therefore
strongly
,
and
thou
shalt
have
a
strong
peace
,
Rom.
5.
Beleeve
that
there
is
no
remission
of
sinne
but
by
Gods
indulgence
,
but
beleeve
this
withall
,
that
by
him
thy
sins
are
forgiven
thee
(
sed
adde
ut
credas
et
hoc
,
quod
per
ipsum
peccata
tibi
donantur
.
Bern.
)
This
is
the
faith
which
bringeth
peace
and
consolation
to
the
soule
.
By
this
we
are
brought
from
fin
,
to
Christs
righteousnesse
,
from
mount
Sanai
,
to
mount
Sion
,
from
the
dominion
of
the
Law
,
to
the
region
of
grace
,
from
bondage
to
liberty
,
from
death
to
life
,
from
the
feare
of
hell
,
to
the
assurance
of
heaven
and
happinesse
.
Archimedes
was
so
delighted
in
the
study
of
the
Mathematiques
,
that
when
the
enemie
who
besieged
the
place
where
he
lived
,
broke
in
unto
it
,
he
heard
not
the
noyse
and
shouting
of
the
souldiers
,
nor
the
cries
of
the
people
.
So
the
soule
that
by
faith
liveth
in
Jesus
Christ
,
shall
be
carryed
above
the
noise
and
troubles
of
the
world
,
and
shall
enjoy
peace
in
Jesus
Christ
.
Let
us
therefore
waite
in
the
heavenly
Hierusalem
for
more
of
the
spirit
by
faith
.
This
lesson
will
appeare
to
be
very
necessary
for
the
Saints
,
if
wee
consider
that
the
spirit
of
grace
may
be
so
quenched
in
Saints
,
that
they
may
not
for
the
present
be
able
to
goe
into
the
presence
of
God
as
Saints
,
but
as
poore
sinners
.
And
by
the
beliefe
of
this
Doctrine
a
Saint
doth
easily
get
out
of
temptation
.
For
hee
is
taught
of
God
in
the
Gospell
,
to
come
unto
him
as
a
sinner
without
works
,
when
he
cannot
come
as
a
Saint
.
And
in
this
way
his
joy
,
with
all
the
gifts
of
Gods
grace
are
restored
unto
him
.
And
when
they
are
restored
hee
doth
keepe
them
,
by
the
resting
upon
God
,
who
saveth
sinners
by
grace
through
faith
.
And
therefore
the
Apostle
Peter
,
when
hee
exhorted
Saints
to
grow
in
grace
,
doth
adde
,
and
in
the
knowledge
of
Jesus
Christ
,
2
Pet.
3.18
.
By
which
he
doth
seem
to
inform
them
that
there
can
be
no
growing
in
grace
,
unlesse
there
be
a
growing
in
faith
,
which
is
the
knowledge
of
Christ
,
and
the
love
of
his
Father
in
him
.
In
the
last
place
,
here
is
a
foundation
of
Salvation
,
for
all
that
have
eares
to
heare
,
and
hearts
to
entertaine
the
report
,
which
you
have
heard
of
Gods
grace
,
which
is
manifested
to
sinners
through
faith
.
Let
not
any
man
goe
away
with
a
heart
of
unbeliefe
:
but
the
Lord
open
your
eares
and
hearts
as
he
did
Lydia's
,
that
you
may
believe
what
is
reported
:
For
truly
if
you
believe
what
I
have
delivered
,
you
may
goe
away
rejoycing
,
and
assured
of
Gods
grace
,
beholding
your
names
written
in
the
booke
of
life
.
The
true
Gospell
believed
will
remove
all
objections
against
your
peace
,
and
all
doubtings
out
of
your
spirit
.
If
as
children
of
Abraham
,
ye
believe
as
he
did
:
Salvation
will
lye
down
in
your
bosomes
,
and
the
true
God
in
Jesus
Christ
will
give
you
an
answer
to
whatsoever
you
can
object
&
bring
against
your
own
salvation
and
justification
.
It
is
not
the
sight
of
sinne
that
shall
take
away
your
comfort
:
but
you
shall
rejoyce
that
Iesus
Christ
did
dye
for
sinners
:
It
is
not
the
want
of
works
that
shall
send
you
away
without
assurance
or
justification
,
but
you
shall
see
,
that
you
have
good
right
,
to
lay
hold
upon
Jesus
Christ
,
though
you
have
no
works
:
because
hee
justifies
none
but
those
that
have
no
works
before
justification
.
The
true
God
is
not
a
justifier
of
the
holy
and
righteous
,
but
of
the
ungodly
.
God
knoweth
that
the
wisdome
of
the
proud
flesh
,
doth
strongly
perswade
sinners
,
to
seeke
salvation
in
themselves
,
and
their
own
works
.
The
Jaylors
question
,
Acts
16.
What
shall
I
doe
to
be
saved
:
and
the
Rulers
quaere
,
Luke
18.18
.
What
shall
I
doe
to
inherit
eternall
life
;
is
in
the
heart
of
every
naturall
man
,
who
is
perswaded
that
there
is
an
eternall
life
.
Man
thinketh
that
as
he
became
miserable
by
his
evill
works
,
that
so
hee
must
be
made
happy
by
his
good
works
.
And
therefore
God
hath
given
his
Law
which
requireth
perfection
,
to
bring
downe
the
pride
of
the
flesh
(
ad
domandam
Superbiam
,
Aug.
)
and
confidence
in
our
own
works
;
and
discovered
his
free
favour
to
the
worst
of
sinners
in
the
Gospel
.
God
hath
blocked
and
stopped
up
all
other
ways
to
life
,
besides
the
way
of
his
grace
in
Christ
:
and
hath
left
this
way
open
for
the
worst
of
sinners
to
turne
in
unto
it
for
salvation
.
So
that
as
good
works
cannot
save
us
without
Christ
,
(
being
but
glittering
and
gilded
sins
)
so
evill
works
cannot
prejudice
the
salvation
of
him
who
commeth
to
Jesus
Christ
:
as
David
in
the
cave
Adullam
,
1
Sam.
22.2
.
Entertained
all
such
who
were
in
distresse
,
and
every
one
that
was
in
debt
,
and
every
one
that
was
discontented
,
and
became
a
Captaine
over
them
.
So
Jesus
Christ
,
of
whom
David
was
a
type
,
doth
entertaine
all
distressed
consciences
,
indebted
sinners
,
discontented
malefactors
,
and
becommeth
the
Captaine
of
their
Salvation
,
Heb.
2.
He
knoweth
how
unwilling
impurity
is
to
come
to
him
,
who
is
purity
:
what
enemies
we
are
to
our
owne
salvation
:
what
fooles
we
are
to
run
to
those
who
cannot
help
us
;
like
Ephraim
,
who
when
he
saw
his
sicknesse
,
went
to
the
Assyrian
who
could
not
heale
him
,
Hos.
5.13
.
and
therefore
hee
publisheth
proclamations
of
his
Fathers
grace
to
poor
helplesse
sinners
:
And
bringeth
sinne-wounded
miscreants
out
of
the
wildernesse
of
sin
and
misery
,
to
the
heavenly
Canaan
of
peace
and
holinesse
through
faith
in
his
Name
.
He
seeth
that
we
are
ready
to
catch
hold
of
the
Law
and
our
own
works
,
like
unto
men
who
are
ready
to
sinke
in
the
water
,
who
will
get
hold
of
rushes
or
strawes
or
any
thing
upon
the
surface
of
the
water
,
which
cannot
save
them
:
and
therefore
he
reacheth
forth
his
strong
arme
of
salvation
for
to
help
us
,
and
bids
us
to
hold
fast
by
him
,
and
assureth
us
of
life
and
salvation
.
Hee
keepeth
open
House
,
and
inviteth
all
sorts
of
sinners
so
lay
hold
of
the
grace
of
his
Father
in
him
.
He
beseecheth
us
to
be
reconciled
to
his
Father
,
1
Corinthians
5.20
.
He
assureth
sinners
,
that
whosoever
will
,
may
drinke
of
the
waters
of
life
freely
,
Rev.
22.17
.
He
compareth
himselfe
to
a
running
River
,
out
of
which
every
poore
Traveller
may
drinke
freely
,
no
man
demanding
or
requiring
any
thing
for
what
he
takes
.
He
doth
set
Captives
sree
,
not
for
price
or
reward
,
Isa.
45.13
.
not
for
their
works
.
Though
wee
have
sold
our selves
for
nought
,
yet
he
assureth
us
that
we
shall
be
redeemed
without
money
or
price
,
Isa.
52.3
.
He
having
paid
(
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
price
or
money
for
our
redemption
:
and
assuring
us
now
in
his
word
of
trueth
,
that
there
is
salvation
for
us
without
our
merits
by
faith
in
him
.
Therefore
let
those
who
want
joy
and
comfort
,
come
to
the
promises
,
and
take
Christ
in
a
promise
:
such
who
have
been
mislead
,
and
not
set
in
the
right
way
to
salvation
and
justification
;
let
them
be
convinced
that
this
is
the
right
way
:
be
assured
of
salvation
by
grace
,
Christ
dying
not
for
the
righteous
,
but
for
the
ungodly
:
be
perswaded
that
Jesus
is
not
a
Physician
for
the
whole
,
but
for
the
sick
,
Mat.
9.12
.
Sin
is
the
souls
sickness
;
thou
art
a
sinner
,
art
sick
,
and
maist
come
to
Christ
not
as
one
that
is
well
,
but
as
one
that
is
sick
.
Christ
is
a
Chyrurgion
that
is
able
to
cure
the
greatest
wounds
:
therefore
he
hath
set
up
his
bills
,
and
bids
all
to
come
,
and
hee
will
reject
none
.
Wee
may
with
the
woman
in
the
Gospell
,
spend
all
that
wee
have
upon
other
Physicians
,
and
be
nothing
profited
.
There
is
health
for
us
,
onely
by
comming
to
Jesus
Christ
.
Therefore
if
other
Physitians
have
been
Physicians
of
no
value
,
while
they
have
bid
you
seeke
Justification
and
assurance
in
the
sight
of
your
own
works
,
and
not
in
the
sight
of
Gods
grace
:
heare
this
day
what
the
Lord
Christ
saith
to
your
soules
,
he
professeth
that
he
calleth
not
the
righteous
,
but
sinners
to
repentance
.
Hear
him
:
Heare
I
say
,
and
thy
soule
shall
live
,
Isa.
55.3
.
I
remember
that
some
Physitians
have
been
highly
commended
that
have
beene
able
to
cure
their
Patients
speedily
and
safely
,
and
without
any
great
torment
.
Now
the
Lord
Jesus
Christ
is
a
most
admirable
Physitian
in
these
three
respects
.
1.
He
can
speedily
cure
and
heal
us
,
whatsoever
our
wounds
are
:
if
there
were
but
one
wound
and
sore
,
from
the
crown
of
the
head
to
the
sole
of
the
soote
,
if
we
were
made
up
of
nothing
but
sin
,
the
Lord
Jesus
Christ
is
able
to
cure
us
speedily
;
hee
is
excellent
in
this
respect
.
Touch
him
,
and
the
bloody
issue
of
thy
soule
is
immediately
cured
.
He
can
say
to
thee
as
once
he
said
to
Zacheus
:
This
day
salvation
is
come
to
thy
soule
.
If
he
lay
the
plaister
of
his
Fathers
grace
upon
thy
sinfull
soule
,
thou
shalt
be
immediately
cured
.
Secondly
,
Christ
cures
safely
,
there
is
no
danger
in
taking
that
which
Christ
prescribes
.
If
Christ
tell
you
that
his
Father
justifies
ungodly
ones
;
and
that
he
is
the
Saviour
of
sinners
;
you
may
believe
him
,
and
put
your
life
in
his
hand
:
hee
will
not
cozen
and
cheate
as
some
Mountebanks
,
that
give
that
which
kils
,
when
they
confidently
promise
health
.
If
Christ
promise
to
heale
,
he
will
give
that
physick
which
shall
effectually
help
us
.
He
wil
not
give
that
unto
us
which
shall
hurt
us
.
If
hee
had
thought
the
doctrine
of
grace
would
have
hurt
men
,
he
would
never
have
commanded
the
Doctrine
of
grace
to
have
beene
preached
.
If
hee
had
thought
that
the
Doctrine
of
grace
would
onely
have
opened
a
doore
to
Libertinisme
and
licentiousnesse
,
he
would
not
have
given
his
Apostles
commission
to
preach
the
Gospell
to
every
creature
.
Though
men
in
their
carnall
apprehensions
thinke
there
is
danger
in
the
medicines
of
Christ
.
Those
who
have
had
experience
of
him
,
can
assure
you
that
hee
is
a
matchles
Physitian
:
there
is
no
danger
in
that
which
he
gives
:
there
is
no
way
to
salvation
but
by
believing
without
working
,
Use
this
physicke
of
his
,
apply
this
plaister
to
thy
soul
,
&
thou
needest
not
to
fear
,
whom
he
cures
,
hee
cures
with
abundance
of
safety
:
I
dare
assure
thee
,
that
he
will
heale
thee
.
In
the
third
place
,
Physitians
are
commended
,
that
cure
without
tormenting
their
Patients
much
:
and
such
a
physitian
as
Jesus
Christ
.
He
comforts
our
hearts
with
Gospell
Cordialls
while
he
cures
us
.
There
is
sweet
comfort
in
the
healing
of
the
Lord
Jesus
Christ
:
he
so
heales
thy
wounds
and
diseases
,
that
thou
shalt
have
delight
and
comfort
while
he
heales
thy
soule
,
and
gives
a
plaister
to
thy
putrified
rotten
spirit
.
The
Lord
Jesus
Christ
doth
not
prescribe
a
tormenting
remedie
that
is
worse
then
the
disease
:
but
when
Christ
heales
,
he
comforts
,
he
so
cures
,
that
hee
ravisheth
the
soule
with
joy
unspeakable
,
and
full
of
glory
.
Wherefore
come
to
Christ
,
you
who
have
spent
all
,
and
suffered
much
;
and
have
lain
under
a
spirit
of
bondage
20.
or
30.
yeares
,
here
is
healing
,
looke
to
the
Physitian
the
Lord
Jesus
Christ
;
he
will
cure
you
speedily
and
safely
,
and
with
delight
to
you
.
In
brief
:
it
is
an
easie
and
compendious
way
to
heaven
,
when
God
gives
you
believing
hearts
,
and
yet
the
hardest
thing
in
the
world
to
believe
without
him
:
but
when
God
enables
us
,
the
work
is
easie
.
When
Christ
resolveth
to
be
the
Physician
,
health
quickly
will
be
given
in
.
Some
affirme
that
generation
is
(
in
instanti
)
in
a
moment
:
It
is
unquestionable
concerning
spirituall
regeneration
by
faith
in
Christ
.
Therefore
looke
up
to
the
Father
,
and
to
the
Son
,
that
this
work
may
be
wrought
in
us
.
Thinke
not
that
the
worke
of
faith
can
be
wrought
by
any
power
which
is
in
our selves
,
it
is
given
to
us
to
believe
by
the
grace
of
God
communicated
,
and
extended
to
us
in
the
Lord
Jesus
Christ
:
And
this
is
the
next
thing
that
lies
in
the
words
to
be
handled
.
Ye
are
saved
by
grace
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
But
I
must
leave
that
to
some
other
time
.
In
the
mean
while
look
unto
the
Father
of
Lights
,
for
it
is
his
gift
,
wee
cannot
bestow
it
upon
our selves
.
Faith
is
not
from
our SELVES
.
SERMON
.
IIII.
EPHES.
2.8
.
By
grace
ye
are
saved
through
faith
,
not
of
your selves
,
it
is
the
gift
of
God
.
FAith
is
a
work
as
difficult
as
it
is
glorious
;
and
as
much
beyond
the
creatures
strength
,
to
worke
it
in
himselfe
,
as
his
merits
to
deserve
it
,
of
himselfe
.
Therefore
the
Apostle
having
acquainted
us
with
the
excellency
of
faith
,
through
which
we
are
saved
,
doth
now
inform
us
concerning
the
power
by
which
it
is
wrought
in
us
.
It
is
not
of
our selves
,
but
it
is
the
gift
of
God
.
First
,
he
shewes
negatively
that
it
is
not
of
our selves
.
And
then
2ly
affirmatively
,
that
it
is
the
gift
of
God
.
When
God
doth
effectually
worke
upon
a
man
,
to
make
him
happy
in
his
Son
;
he
worketh
two
things
in
a
man
;
hee
doth
take
him
from
himselfe
,
and
considence
in
his
owne
strength
,
and
doth
carry
him
into
his
owne
strength
,
and
goodnesse
,
from
whence
hee
receiveth
all
strength
.
And
this
is
expressed
here
by
Paul
,
who
when
he
saith
,
that
faith
is
not
of
our selves
,
but
that
it
is
the
gift
of
God
.
I
shall
by
the
assistance
of
grace
,
speak
of
the
first
of
these
,
and
endeavour
to
prove
this
Proposition
:
That
true
saving
faith
is
not
of
our selves
.
When
the
Apostle
Peter
made
a
glorious
profession
of
the
Lord
,
acknowledging
him
to
be
the
Son
of
God
;
Jesus
answered
and
said
unto
him
:
Blessed
art
thou
Simon
Bar-jona
,
for
flesh
and
blood
hath
not
revealed
it
to
thee
,
but
my
Father
which
is
in
heaven
,
Mat.
16.17
.
Here
our
Saviour
beares
witnesse
to
the
trueth
of
his
faith
:
and
to
shew
him
that
hee
professed
not
this
only
in
word
and
in
tongue
,
but
that
hee
professed
it
from
the
truth
of
faith
which
was
in
him
:
therefore
hee
acknowledgeth
that
it
was
not
from
flesh
and
blood
,
but
by
the
Father
,
which
had
revealed
it
to
him
.
Where
we
may
finde
our
position
clearely
confirmed
to
you
;
that
those
that
truely
believe
,
who
have
the
unfained
faith
of
the
people
of
God
,
it
is
not
a
faith
wrought
in
them
by
themselves
,
it
doth
not
flow
from
any
naturall
principle
:
but
it
is
the
immediate
work
of
the
power
of
God
in
their
hearts
.
As
wee
did
not
,
nor
could
not
make
our
owne
hearts
:
so
wee
cannot
make
our
heart
new
hearts
,
Jerem.
13.23
.
Can
the
Ethiopian
change
his
skin
,
or
the
Leopard
his
spots
?
then
may
ye
also
doe
good
,
who
are
accustomed
to
doe
evill
.
By
which
the
Prophet
doth
clearly
hold
forth
this
truth
;
that
sinners
can
no
more
by
their
own
strength
make
themselves
saints
,
which
is
by
faith
,
then
a
Blackmore
can
change
the
colour
of
his
skin
,
or
the
Leopard
his
spots
.
An
Ethiopian
may
be
painted
white
,
so
an
hypocriticall
sinner
may
bee
a
painted
Sepulchre
,
appearing
righteous
and
sound
to
men
,
when
hee
is
full
of
rottennesse
within
.
But
God
alone
doth
change
and
purifie
our
hearts
by
his
gift
of
faith
,
which
is
not
of
our selves
.
For
the
amplifying
of
this
point
to
you
.
I
shal
lay
down
some
subsequent
considerations
,
by
which
I
shall
prove
this
to
you
;
that
he
,
that
truely
believes
,
doth
not
believe
by
any
power
,
strength
,
or
ability
in
himselfe
,
by
which
he
is
in
any
measure
sitted
and
enabled
for
this
great
work
of
true
justifying
faith
.
The
first
consideration
shall
be
drawn
from
the
nature
of
faith
,
as
it
is
held
forth
to
us
in
the
word
of
God
,
which
faith
is
the
worke
of
God
upon
the
spirit
of
a
Saint
,
by
which
the
grace
of
God
in
the
Lord
Jesus
Christ
is
discovered
to
him
;
and
by
which
he
in
his
heart
(
Rom.
10.9
.
)
is
made
willing
to
receive
Christ
,
and
to
rest
upon
him
and
his
righteousnesse
alone
for
his
Justification
,
Rom.
10.4
.
Thus
the
Scripture
speaks
of
faith
.
First
,
it
speakes
of
faith
as
it
is
a
light
of
God
in
the
understanding
:
so
wee
are
bid
to
look
to
the
Lord
Jesus
,
and
we
shall
be
saved
,
Isa.
45.22
.
And
it
is
said
of
the
faithfull
,
that
by
faith
they
saw
the
promises
afar
off
,
Heb.
11.13
.
They
saw
Christ
,
not
as
we
see
him
,
who
behold
him
as
hee
hath
been
offered
up
as
our
sacrifice
,
and
hath
made
an
end
of
our
sins
,
Dan.
9.
But
they
beheld
him
as
one
that
was
to
come
,
and
was
to
make
a
propitiation
for
the
sins
of
the
world
:
And
if
wee
thus
look
upon
faith
as
it
is
a
beam
from
God
,
enlightning
us
in
our
understandings
,
to
see
Gods
grace
in
his
Son
;
we
shall
find
that
faith
is
not
of
our selves
.
Which
will
appeare
if
wee
consider
what
our
owne
understandings
are
,
before
God
doth
give
us
the
true
knowledge
of
the
Lord
Jesus
.
I
shall
acquaint
you
here
with
Scripture
expressions
,
which
doe
sufficiently
and
clearly
hold
forth
this
unto
us
.
The
first
expression
is
,
that
men
without
the
Lord
Jesus
Christ
are
darkened
in
their
understandings
.
The
Apostle
speaking
of
the
Gentiles
that
knew
not
Christ
,
he
saith
,
Ephes.
4.18
.
That
they
have
their
understandings
darkned
,
being
alienated
from
the
life
of
God
through
the
ignorance
that
is
in
them
.
There
is
a
mist
,
and
cloud
of
darkenesse
upon
the
understandings
of
all
carnall
and
unbelieving
men
.
As
the
Apostle
Paul
when
he
had
scales
before
his
eyes
,
was
not
able
to
behold
the
light
of
the
Sun
:
so
while
the
scales
of
naturall
darkenesse
and
ignorance
are
upon
the
hearts
and
spirits
of
men
,
they
are
not
able
to
behold
the
sun
of
righteousnesse
.
They
may
heare
Christ
preached
:
they
may
heare
the
Doctrine
of
justification
freely
and
fully
handled
:
but
they
are
not
able
to
behold
any
thing
of
God
or
Christ
,
because
they
have
their
understandings
darkened
,
being
not
enlightned
by
the
spirit
of
Christ
to
see
Christ
.
2dly
.
The
Scripture
doth
not
onely
tell
us
that
they
are
darkened
in
their
understandings
:
but
it
tells
us
,
that
they
sit
in
darknesse
,
Matth.
4.16
.
The
people
which
sate
in
darkenesse
saw
great
light
.
Here
is
the
condition
of
all
men
without
Christ
set
forth
to
us
;
they
are
men
that
sit
in
darknesse
.
And
Zacharias
in
his
Song
,
speaking
of
the
Lord
Jesus
,
saith
,
Luke
1.79
.
That
he
is
the
day
spring
from
on
high
,
to
give
light
to
them
that
sit
in
darknesse
,
and
in
the
shadow
of
death
.
Though
a
man
have
eyes
,
yet
if
he
sit
in
a
dark
dungeon
,
he
can
see
no
visible
object
.
It
will
therefore
be
evident
,
that
carnall
men
cannot
see
of
themselves
,
because
they
are
not
only
darkned
in
their
understandings
,
but
they
sit
in
the
dark
dungeons
of
their
own
spirits
,
being
not
able
to
behold
the
invisible
things
of
Gods
grace
,
which
are
not
discovered
and
made
visible
unto
us
,
untill
we
believe
in
Jesus
Christ
.
But
in
the
3d
place
,
the
holy
spirit
speaking
of
naturall
men
without
Christ
,
doth
not
only
inform
us
,
that
they
are
darkened
,
and
have
their
seates
in
darknesse
,
but
they
love
darknes
,
they
are
pleased
with
their
present
state
and
condition
of
darknesse
;
they
are
unwilling
to
have
any
light
break
forth
upon
them
.
So
our
Saviour
saith
,
John
3.19
.
This
is
the
condemnation
,
that
light
is
come
into
the
world
:
but
men
love
darknesse
.
They
love
unbeliefe
and
ignorance
:
they
had
rather
be
the
Devils
prisoners
in
dungeons
of
darknesse
,
then
enjoy
their
liberty
in
Christs
marvellous
light
.
They
are
so
far
from
being
unable
to
make
themselves
happy
in
believing
,
that
they
are
in
love
with
their
owne
unhappinesse
.
They
will
not
come
to
Christ
,
that
they
may
have
life
;
they
are
unwilling
that
Christ
should
reign
over
them
,
though
hee
doth
offer
salvation
unto
them
.
They
say
unto
God
,
depart
from
us
,
for
wee
will
not
have
the
knowledge
of
thy
wayes
,
Job
21.14
.
Like
the
Gadarens
,
they
doe
desire
Jesus
to
depart
out
of
their
Coasts
.
They
are
the
slaves
of
sinne
,
and
free
from
righteousnesse
,
Rom.
6.20
.
When
they
are
disobedient
to
the
commands
of
righteousnesse
,
they
do
account
it
their
liberty
and
freedome
.
As
the
service
of
Christ
is
liberty
to
a
Saint
(
cui
servire
regnare
est
,
Aug.
)
so
the
service
of
sinne
is
accounted
liberty
by
a
carnall
man
.
They
are
like
the
servant
that
was
to
be
bored
through
the
eare
,
upon
his
profession
that
he
loved
his
Master
,
and
would
not
goe
out
free
,
Exod.
21.5
.
This
is
the
condition
of
every
man
out
of
Christ
;
he
professeth
that
he
loves
his
Master
,
he
loves
the
Devil
,
&
the
works
of
the
flesh
,
are
sweet
and
pleasing
to
him
:
he
had
rather
live
as
a
Swine
,
and
wallow
in
the
filth
and
mire
of
sinne
,
then
taste
of
those
joyes
and
pleasures
which
are
at
Gods
right
hand
:
he
had
rather
doe
the
Devills
drudgery
,
then
enjoy
that
perfect
freedome
that
the
Lord
Jesus
Christ
hath
purchased
for
the
Saints
.
It
is
against
his
heart
,
and
the
whole
bent
,
frame
,
streame
,
strength
,
and
current
of
his
spirit
to
be
desired
,
entreated
,
and
beseeched
to
give
entertainement
to
Christ
.
He
is
rather
contented
to
live
as
a
slave
with
Satan
,
then
to
rule
as
a
King
with
Christ
.
He
is
an
evill
tree
,
and
cannot
bring
forth
fruit
to
make
himself
good
.
(
Homo
extra
Christumest
mala
arbor
,
Hier.
)
As
an
evill
tree
cannot
bring
forth
good
fruit
to
make
it selfe
good
,
so
an
evil
man
,
being
an
evill
tree
,
all
his
thoughts
,
words
and
actions
are
evill
fruits
,
by
which
he
cannot
make
himselfe
good
.
He
cannot
therefore
of
himselfe
bring
forth
the
good
fruit
of
faith
.
Again
,
the
Scripture
riseth
higher
in
spirituall
expressions
,
to
set
forth
unto
us
the
sad
and
wofull
condition
of
an
unbelieving
man
.
He
is
not
only
a
lover
of
darknesse
,
and
seated
in
darknesse
:
but
he
is
darkenesse
it selfe
in
the
abstract
.
The
Apostle
speaking
of
the
Ephesians
before
their
conversion
,
saith
,
Ephes.
5.8
.
Yee
were
sometimes
darknesse
.
Consonant
to
which
words
is
that
speech
of
John
,
John
1.5
.
The
light
shined
in
darkenesse
:
that
is
,
in
the
dark
hearts
of
unbelieving
men
,
but
the
darknesse
comprehended
it
not
.
There
doth
lye
more
in
this
expression
then
in
the
former
;
It
is
more
to
be
darknesse
,
then
to
be
darkned
;
now
wee
are
not
only
darkened
in
our
understandings
,
but
our
understandings
are
nothing
else
but
darknesse
.
Men
without
Christ
may
think
that
they
have
a
great
deale
of
knowledge
&
wisedo●e
;
but
truely
the
holy
Ghost
tells
us
that
all
their
light
and
understanding
is
nothing
but
darknesse
;
There
is
as
much
contrariety
betweene
the
spirit
of
God
and
the
spirit
of
a
naturall
man
,
as
there
is
betweene
light
and
darknesse
.
By
reason
of
which
the
naturall
mancannot
of
himselfeobtaine
the
knowledg
of
Christ
,
Rom.
8.7
.
The
carnall
mind
is
enmity
against
God
:
for
it
is
not
subject
to
the
Law
of
God
,
neither
can
be
.
The
Apostle
doth
not
only
say
that
it
is
not
subject
:
but
he
saith
that
it
cannot
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Hee
maketh
it
a
thing
impossible
.
According
to
that
which
he
himselfe
delivereth
,
1
Cor.
2.14
.
The
naturall
man
receiveth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishnesse
to
him
.
The
word
is
very
emphaticall
in
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
man
that
hath
a
soule
,
looke
upon
him
in
his
best
part
,
in
his
ration
all
soul
,
which
he
hath
as
a
man
,
and
in
that
and
by
that
he
cannot
receive
the
things
of
God
.
Look
upon
the
rational
man
with
his
morality
,
with
humane
learning
,
Arts
&
Sciences
:
with
his
literall
knowledg
of
the
Law
&
Gospel
;
look
upon
him
as
he
is
sublimated
in
his
intellectualls
,
and
as
he
hath
made
the
highest
improvement
of
his
learning
,
parts
,
gifts
,
and
endowments
,
as
hee
is
the
worlds
delight
for
his
worldly
wisedome
,
as
he
is
admired
by
men
for
his
prudence
and
eloquence
;
with
all
this
,
he
is
blinde
to
the
all-seeing
eye
of
God
,
and
cannot
receive
or
aprehend
the
glorious
things
of
Gods
grace
in
Jesus
Christ
.
Hee
is
a
foole
with
his
wisedome
,
&
an
ignorant
man
with
his
learning
:
a
wretched
sinner
with
all
his
good
works
&
morall
vertues
.
And
no
more
able
to
open
the
blind
eyes
of
his
soule
,
that
he
may
see
the
sun
of
the
Gospell
,
which
shineth
in
the
spirits
of
the
Saints
;
then
a
man
who
is
borne
blind
,
is
able
to
give
himself
fight
and
bodily
eyes
to
behold
the
Sun
which
shineth
in
the
world
.
He
is
not
able
by
the
acutenesse
of
his
reason
,
the
sharpenesse
of
his
understanding
,
nor
the
largenesse
of
his
parts
,
gifts
,
endowments
,
naturall
or
acquired
,
to
attaine
unto
the
saving
knowledge
of
things
of
the
Gospell
:
but
they
are
meer
foolishnesse
unto
him
.
So
that
by
this
consideration
it
will
be
evident
,
that
if
we
looke
on
saith
as
it
is
a
light
in
the
understanding
,
that
then
a
man
is
not
able
to
bring
this
light
into
his
owne
understanding
:
but
whatsoever
is
in
his
understanding
opposeth
the
glorious
light
of
Gods
grace
,
and
that
therefore
it
is
impossible
upon
this
account
,
for
a
man
to
beleeve
of
himselfe
.
But
i●
the
second
place
if
we
looke
on
faith
,
not
only
as
it
is
the
light
of
God
in
the
understanding
:
but
if
we
look
on
it
as
it
is
the
work
of
God
upon
the
will
,
so
we
shall
find
that
we
believe
not
of
our selves
;
and
that
no
man
ever
in
his
owne
power
and
strength
,
or
improvement
of
his
free
will
,
was
ever
able
to
believe
what
God
hath
reported
concerning
his
owne
grace
in
his
Sonne
Jesus
.
For
as
a
man
is
darknesse
in
his
understanding
,
so
hee
is
nothing
but
rebellion
in
his
will
.
As
the
darknesse
in
his
understanding
opposeth
the
light
of
Christ
,
and
the
beames
of
Gospell-truths
;
so
likewise
the
strength
,
force
,
&
prevalency
of
the
rebellion
in
his
will
,
fights
against
all
the
discoveries
,
that
may
be
made
of
Jesus
Christ
to
him
.
This
is
set
forth
most
plainly
to
us
by
John
,
John
1.13
.
where
speaking
of
the
Saints
,
he
saith
,
They
are
borne
,
not
of
blood
,
nor
of
the
will
of
flesh
:
not
of
the
will
of
man
,
but
of
God
.
It
is
not
of
the
will
of
the
rationall
man
,
spiritually
&
truely
,
to
wil
his
owne
regeneration
.
Let
a
man
make
the
best
use
he
can
of
his
will
;
let
him
put
forth
himselfe
to
the
best
resolutions
he
can
make
;
let
him
resolve
to
doe
nothing
but
seeke
Christ
,
and
study
to
know
him
:
yet
if
a
man
be
only
in
the
strength
of
his
own
resolutions
,
he
shall
never
be
able
to
find
out
the
Lord
Jesus
Christ
.
The
Apostle
Paul
is
plaine
in
this
point
,
Rom.
9.16
.
It
is
not
of
him
that
willeth
,
or
of
him
that
runneth
:
but
of
God
that
sheweth
mercy
.
A
man
may
have
some
weake
resolutions
of
himselfe
,
and
to
seeke
Christ
,
and
the
things
of
Gods
Kingdom
:
but
unlesse
hee
be
carryed
out
with
a
higher
principle
,
and
a
greater
power
then
his
own
wil
,
to
Christ
,
he
will
never
be
able
to
effect
,
what
he
seemes
to
desireto
have
effected
and
wrought
in
him
.
In
libero
arbitrio
nulla
est
libertas
sed
servitus
)
Free
wil
is
not
free
,
but
a
slave
;
there
is
nofreedome
,
but
slavery
in
it
.
It
is
not
free
to
good
,
unlesse
it
be
freed
from
sin
by
grace
(
si
stare
non
potuit
humana
natura
adhuc
integra
,
quomedo
potest
resurgere
,
jam
corrupta
,
Bern.
)
If
man
in
the
state
of
integrity
,
could
not
stand
of
himselfe
,
how
shall
hee
of
himselfe
in
his
state
of
corruption
,
be
able
to
rise
now
hee
is
fallen
.
Unlesse
God
come
downe
with
a
mighty
power
and
force
us
against
our
naturall
will
to
receive
Christ
,
wee
shall
never
bee
made
partakers
of
Christ
.
No
man
(
saith
Christ
)
can
come
to
mee
except
the
Father
draw
him
,
Joh.
6.44
.
(
Nolentes
trahimur
)
you
know
when
a
man
is
drawn
,
he
is
drawn
against
his
will
.
I
need
not
draw
a
man
that
is
willing
to
come
after
me
.
If
we
were
willing
to
goe
after
God
in
our
conversion
,
wee
should
stand
in
need
of
no
drawing
:
But
ye
see
that
God
must
compell
us
to
come
in
to
Jesus
,
or
else
wee
will
never
come
in
unto
him
,
nor
submit
unto
his
will
.
I
would
not
here
be
mistaken
;
I
do
not
think
that
when
a
man
doth
take
Christ
,
that
he
is
unwilling
to
take
him
:
but
hee
receiveth
him
willingly
.
Yet
it
is
not
by
the
strength
of
the
naturall
will
,
that
a
man
is
made
willing
,
but
by
the
power
of
grace
.
(
Ex
nolentibus
volentes
facit
)
God
maketh
us
,
who
are
unwilling
to
entertaine
his
Sonne
by
nature
,
willing
to
entertaine
him
by
grace
:
and
the
will
acted
by
the
strength
of
supernaturall
grace
,
doth
act
in
a
contrary
way
to
it selfe
,
when
it
acteth
in
the
strength
of
corrupt
nature
.
By
which
it
is
plainly
proved
,
that
the
will
of
a
naturall
man
is
insufficient
of
it selfe
,
to
bring
about
the
salvation
of
a
naturall
man
.
We
are
changed
into
the
Image
of
the
Lord
by
the
Spirit
of
the
Lord
,
2
Cor.
3.18
.
From
whence
one
doth
draw
this
rationall
conclusion
;
that
if
we
are
changed
by
the
strength
of
the
spirit
,
that
then
it
is
not
by
the
strength
of
free
will
.
(
Si
a
domini
spiritu
,
jam
non
a
libero
arbitrio
.
)
And
we
may
draw
the
same
conclusion
from
the
words
of
Paul
,
Phil.
2.13
:
where
he
affirmeth
that
it
is
God
that
worketh
in
us
both
to
will
and
to
doe
,
of
his
owne
good
pleasure
.
If
God
doth
work
in
us
to
will
what
is
good
,
then
we
doe
not
work
it
in
our selves
.
By
which
it
is
clearely
demonstrated
,
that
if
faith
be
looked
upon
as
a
work
in
the
will
,
by
which
it
is
made
willing
to
receive
Christ
and
his
righteousnesse
for
Justification
;
that
then
faith
cannot
be
looked
upon
as
from
our selves
,
but
it
is
the
gift
of
God
.
A
second
argument
,
for
the
confirmation
of
this
may
be
drawn
from
the
considering
the
disability
of
men
,
already
converted
,
to
doe
any
good
of
themselves
:
And
thus
I
frame
my
argument
.
If
men
already
converted
,
are
not
able
to
think
a
good
thought
,
or
to
put
forth
one
act
of
faith
of
themselves
;
then
men
unconverted
are
not
able
to
believe
of
themselves
before
conversion
:
But
men
already
converted
are
not
able
to
think
one
good
thought
,
or
to
put
forth
one
act
of
faith
of
themselves
:
Therefore
unconverted
men
are
not
able
to
believe
of
themselves
.
There
is
that
strength
in
the
first
proposition
,
that
I
suppose
no
man
pretending
to
bee
a
Schollar
in
the
Schoole
of
the
spirit
,
will
question
the
truth
of
it
.
For
should
a
man
question
it
,
he
should
by
his
questioning
of
it
,
attribute
a
greater
strength
to
unconverted
then
converted
men
,
which
is
such
an
absurdity
in
Divinity
,
that
I
think
no
spiritual
man
would
be
guilty
of
it
.
And
for
the
minor
,
or
second
Proposition
,
it
is
backed
with
such
plaine
authority
of
Scripture
,
that
it
is
in
vaine
for
any
man
to
deny
it
.
How
plainly
doth
Paul
deliver
himselfe
in
this
point
,
2
Cor.
3.5
.
Where
speaking
of
Saints
,
he
saith
,
That
wee
are
not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
:
but
our
sufficiency
is
of
God
.
What
spirituall
act
is
more
easie
then
to
thinke
a
good
thought
?
It
is
easier
to
thinke
well
,
then
to
speake
well
,
or
doe
well
:
we
often
think
good
thoughts
,
that
never
come
out
upon
the
tongue
,
or
appeare
in
the
action
.
Yet
holy
Paul
is
not
affraid
to
professe
,
that
the
best
of
us
all
cannot
thinke
any
thing
as
of
our selves
.
Which
may
be
a
sufficient
proof
of
that
which
followeth
in
the
same
proposition
,
where
wee
say
that
he
cannot
put
forth
one
act
of
faith
.
In
believing
our
spirits
are
placed
and
fixed
upon
God
,
and
we
are
filled
with
high
thoughts
of
his
grace
in
his
Sonne
,
to
his
glory
;
and
therefore
if
we
cannot
think
well
,
certainly
we
cannot
believe
well
.
And
that
wee
cannot
believe
of
our selves
after
we
do
believe
;
will
be
evident
by
the
Petition
of
the
Apostles
,
Luke
17.5
.
Lord
encrease
our
Faith
.
What
necessity
was
there
,
that
they
should
have
prayed
to
their
Mr.
for
the
increasing
of
their
faith
,
if
by
their
owne
strength
they
could
have
believed
when
they
had
pleased
?
And
thus
I
have
at
once
both
proved
my
argument
,
and
the
point
in
hand
,
that
true
faith
is
not
of
our selves
.
This
argument
is
(
a
majore
ad
minus
,
as
we
speake
in
Logicke
)
from
the
greater
to
the
lesse
:
if
the
greater
can
doe
nothing
,
the
lesse
cannot
;
if
converted
men
be
able
to
do
nothing
toward
this
excellent
work
of
faith
,
then
unconverted
men
are
able
to
doe
nothing
.
Men
who
have
a
life
in
Christ
,
can
do
nothing
of
themselves
;
therefore
such
who
are
dead
in
sins
and
trespasses
can
doe
nothing
of
themselves
,
but
God
must
doe
all
in
us
by
his
grace
.
The
third
argument
may
be
drawne
from
this
consideration
,
that
if
there
were
any
thing
in
the
reason
or
understanding
of
man
which
might
further
him
in
this
work
of
faith
;
then
it
would
follow
,
that
those
men
who
are
the
most
acute
men
,
the
most
learned
men
,
the
wisest
and
most
rationall
men
,
would
prove
the
best
Christians
,
and
the
most
faithful
men
:
but
we
finde
it
quite
contrary
.
There
are
none
commonly
more
ignorant
of
Christ
then
they
who
are
most
learned
.
The
worlds
wise-man
is
Gods
foole
.
It
were
an
easie
matter
to
prove
this
,
by
running
over
the
severall
ages
of
the
world
.
It
was
the
complaint
of
a
good
man
long
since
.
The
unlearned
(
saith
hee
)
doe
arise
and
take
●eaven
by
force
,
while
we
learned
men
are
cast
〈◊〉
hell
,
(
surgunt
indocti
&
rapiunt
coelum
,
●um
nos
docti
detrudimur
ad
gehennam
)
but
I
snail
confine
my selfe
to
Scripture
.
This
is
proved
,
1
Cor.
1.26
,
27.
You
see
your
calling
brethren
,
how
that
not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
.
But
God
hath
chosen
the
foolish
things
of
the
world
,
to
confound
the
wise
,
and
the
weake
things
of
the
world
,
to
confound
the
things
which
are
mighty
.
The
wise
men
and
great
men
of
the
world
have
not
generally
embraced
Christ
:
but
rather
the
worlds
fools
have
been
made
wise
by
the
knowledge
of
him
.
The
learned
Pharisees
did
reproach
Christ
and
his
Doctrine
with
this
,
Ioh.
7.48
.
Have
any
of
the
Rulers
or
Pharisees
beleeved
on
him
?
but
this
people
who
knoweth
not
the
Law
are
cursed
.
They
looked
upon
his
followers
as
a
cursed
company
of
ignorant
people
,
unacquainted
with
the
Law
,
which
they
taught
for
Justification
;
and
supposed
that
the
Rulers
and
Pharisees
had
so
much
wit
,
wisedome
and
learning
,
that
they
would
give
no
credite
to
his
Doctrine
.
Therefore
seeing
those
who
are
most
learned
,
wise
,
and
acute
by
rationall
parts
,
gifts
,
and
abilities
,
are
commonly
most
averse
and
opposite
to
the
knowledge
of
the
Gospell
,
it
follows
,
that
it
is
not
by
any
thing
that
is
in
the
reason
,
or
understanding
of
man
,
by
which
one
man
is
made
more
capable
of
faith
then
any
other
man
;
but
God
giveth
the
gift
of
faith
freely
to
whom
hee
pleaseth
.
The
fourth
may
be
drawne
from
the
consideration
of
persons
before
their
conversion
,
as
they
are
descyphered
to
us
,
and
characterized
forth
in
the
word
of
truth
.
The
Scripture
calls
them
dead
men
;
they
are
rather
Carkasses
then
men
;
they
have
the
shapes
of
living
men
:
but
they
are
but
dead
men
.
No
more
then
a
Carkasse
is
a
man
,
no
more
is
an
unconverted
man
a
man
in
the
scriptures
sence
.
As
a
dead
man
is
able
to
do
nothing
to
regain
life
,
so
we
,
who
are
dead
in
sins
and
trespasses
,
are
able
to
doe
nothing
towards
our
own
conversion
.
This
phrase
we
have
in
the
precedent
words
,
Eph.
2.1
.
You
hath
he
quickned
that
were
dead
in
sins
and
trespasses
.
And
the
same
Apostle
saith
,
Coll.
2.13
.
That
when
we
were
dead
in
sins
and
the
uncircumcision
of
our
flesh
,
that
then
God
quickned
us
with
his
Son
,
having
forgiven
us
all
our
trespasses
.
A
dead
man
heares
nothing
,
sees
nothing
,
there
is
no
motion
in
him
at
all
:
so
it
is
with
a
man
that
is
dead
in
sins
,
he
heares
not
the
things
of
grace
;
hee
heares
,
but
he
heares
not
:
hee
sees
not
the
things
of
grace
;
he
sees
and
he
sees
not
:
hee
is
not
able
to
move
one
foote
by
faith
toward
heaven
and
happinesse
.
Unbelieving
men
are
dead
,
if
wee
view
them
in
reference
to
the
principle
of
life
,
or
the
faculties
of
a
living
man
,
or
the
operations
of
life
.
Christ
is
the
principle
of
life
,
Colos.
3.3
.
When
Christ
,
who
is
your
life
,
shall
appeare
,
then
yee
also
shall
appeare
with
him
in
glory
.
They
are
without
Christ
,
and
therefore
without
a
principle
of
life
.
2ly
.
In
reference
to
faculties
which
are
in
living
men
,
they
are
dead
.
Faculties
are
known
and
distinguished
by
their
acts
&
operations
.
(
Potentiae
distinguuntur
,
et
cognoscuntur
per
actus
.
)
And
therefore
wee
may
speak
of
these
two
joyntly
,
and
together
.
As
in
a
living
man
there
are
faculties
and
operations
of
life
;
So
there
are
faculties
and
operations
of
life
in
a
man
who
is
spiritually
alive
.
Hee
is
nourished
,
1
Pet.
2.2
.
groweth
,
Psal.
22.6
.
heareth
,
seeth
,
smelleth
,
Cant.
1.3
.
tasieth
the
sweetnesse
of
Christ
,
and
the
like
:
but
it
is
not
so
with
one
dead
in
sin
and
unbeliefe
:
hee
hath
no
spirituall
faculties
and
operations
of
life
:
he
lyeth
rotting
in
the
grave
of
sin
without
these
.
If
wee
play
upon
Instruments
of
Musicke
,
or
shoot
off
guns
in
his
eares
,
he
heareth
it
not
.
If
God
thunders
from
sin
in
the
Law
,
or
commeth
from
Zion
with
the
musicke
of
the
Gospell
,
he
heareth
it
not
:
Refusing
to
live
to
God
by
faith
in
Christ
,
he
is
dead
.
(
Qui
titi
recusat
vivere
mortuus
est
,
August
.
)
Men
without
Christ
,
take
them
in
their
best
estate
,
and
thus
it
is
with
them
:
with
his
morall
embellishments
,
and
ornaments
,
he
is
but
like
a
dead
body
stuck
with
flowers
,
or
an
embalmed
carkasse
.
The
whole
world
of
unbelievers
is
but
a
Golgotha
,
or
Charnel-house
of
drye
bones
.
The
man
that
wandreth
out
of
the
way
of
understanding
,
shall
remaine
in
the
Congregation
of
the
dead
,
Pro.
2.6
.
Though
thou
art
a
professor
of
Christ
,
yet
without
Christ
thou
art
dead
,
1
Tim.
5.6
.
The
Widow
that
professeth
Christ
,
living
in
pleasure
,
is
dead
while
she
liveth
.
As
Seneca
passing
by
the
house
of
an
Epicure
,
said
(
Hic
situs
est
)
He
that
liveth
here
,
is
dead
,
and
buryed
here
.
So
we
may
say
of
all
prophane
men
,
ignorant
men
,
civilized
men
without
Christ
,
formalized
professors
,
they
are
there
dead
where
they
live
.
And
being
dead
,
who
will
so
far
lay
aside
his
reason
,
to
affirme
,
that
they
are
able
to
quicken
themselves
to
a
spirituall
life
.
Againe
as
the
Scripture
sets
them
out
to
us
as
dead
men
;
so
the
Scripture
presents
them
to
us
as
men
that
are
in
a
sleep
.
Wee
have
this
expression
,
Ephes.
5.14
.
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
.
The
knowledge
that
a
man
hath
of
Jesus
Christ
before
his
conversion
,
it
is
rather
as
the
dreame
and
fancy
of
a
sleeping
man
,
then
the
true
knowledge
of
a
waking
man
.
A
man
may
dream
he
is
a
King
,
&
thinkes
that
he
hath
all
the
riches
in
the
world
:
but
when
he
awakes
he
hath
nothing
,
because
he
did
but
dreame
that
hee
was
rich
.
So
it
is
with
men
that
have
a
knowledge
of
Christ
,
but
not
wrought
in
their
hearts
by
the
operation
of
the
spirit
;
they
may
be
in
a
dreame
,
and
have
false
perswasions
that
Christ
is
theirs
,
&
that
heaven
is
theirs
,
with
all
the
glorious
things
of
eternity
:
but
they
are
but
beggars
and
poor
slaves
all
the
while
.
They
are
likewise
compared
to
mad
men
,
who
may
think
that
they
are
Monarchs
,
and
in
a
Palace
,
when
they
are
miserable
creatures
chained
in
a
Bedlam
.
So
carnal
men
may
have
false
perswasions
concerning
their
happinesse
:
but
true
faith
is
only
wrought
by
the
spirit
of
truth
.
And
as
men
out
of
their
wits
cannot
restore
to
themselves
the
use
of
reason
,
so
men
spiritually
mad
cannot
bring
themselves
to
the
light
of
grace
.
By
which
expressioons
it
is
plain
that
faith
is
not
of
our selves
.
My
last
argument
to
prove
that
true
faith
is
not
of
our selves
,
is
derived
from
the
Word
,
in
which
it
doth
acquaint
us
with
the
wickednesse
and
deceitfulnesse
of
mans
naturall
heart
.
Our
hearts
are
deceitfull
and
hypocriticall
,
and
therfore
unfeigned
faith
cannot
come
from
them
,
and
no
credite
is
to
be
given
to
the
perswasions
of
them
:
our
spirits
they
will
deceive
us
,
therefore
we
are
not
to
give
any
credite
to
any
perswasion
that
comes
from
them
;
a
perswasion
that
is
a
perswasion
meerely
of
our
owne
spirit
,
is
not
a
true
faith
or
perswasion
.
Who
will
believe
a
common
cheater
,
cozener
,
lyar
,
or
impostor
,
that
cares
not
what
he
saith
or
speaks
.
The
heart
naturally
is
like
unto
such
an
impostor
or
deceiver
,
according
to
that
of
Jeremiah
,
Ier.
17.9
.
The
heart
is
deceitfull
above
all
things
,
and
desperately
wicked
,
who
can
know
it
.
That
faith
therefore
cannot
be
true
which
proceedeth
from
a
naturall
heart
;
and
that
comfort
cannot
be
sound
which
springeth
from
such
a
faith
.
By
which
,
and
the
preceding
arguments
,
it
doth
appeare
,
that
the
true
faith
of
the
Gospell
is
not
of
our selves
.
Give
mee
leave
now
in
a
few
words
to
make
some
deductions
from
this
,
and
so
I
shall
commend
what
I
have
delivered
,
and
you
to
the
blessing
of
she
Almighty
.
In
the
first
place
,
this
may
confute
the
Doctrine
of
Papists
,
Arminians
,
and
Popish
protestants
,
that
conceive
that
a
man
is
able
to
do
something
to
the
furtherance
of
his
owne
justification
and
salvation
.
This
that
hath
been
delivered
being
seriously
weighed
in
our
spirits
,
is
sufficient
to
overthrow
this
lying
Doctrine
,
which
would
attribute
any
thing
to
man
,
or
to
the
strength
,
wisdome
,
understanding
,
will
or
affections
of
the
naturall
man
,
in
point
of
conversion
,
justification
,
and
spirituall
renovation
.
One
of
the
Ancients
,
who
was
more
enlightned
by
the
spirit
then
any
of
his
fellowes
,
for
the
beholding
of
the
truth
of
GODS
grace
,
doth
as
boldly
,
as
truly
assert
,
that
whosoever
shall
pull
downe
the
Doctrine
of
free
grace
,
by
exalting
mans
free
will
,
is
deceived
with
an
haereticall
spirit
,
(
Haeretico
fallitur
spiritu
.
Aug.
)
And
who
will
suffer
himselfe
to
be
so
farre
blinded
,
as
not
to
see
that
magnifiers
of
free-will
doe
overthrow
the
Doctrine
of
Gods
grace
and
mercy
,
which
Paul
preached
;
when
they
shall
hear
him
plainly
concluding
against
all
the
free
willers
in
the
world
,
Rom.
9.16
.
That
it
is
not
in
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
The
free
grace
and
mercy
which
the
Scripture
acquainteth
us
with
,
is
inconsistent
with
mans
free
will
to
doe
good
of
himselfe
.
As
Dagon
was
tumbled
down
,
when
the
Arke
,
which
was
a
type
of
Christ
,
and
Gods
grace
in
him
,
was
brought
into
the
place
where
Dagon
was
set
up
;
so
when
Gods
grace
by
the
power
of
the
spirit
appeareth
,
it
tumbleth
downe
,
and
overthroweth
the
dagonish
conceits
,
&
Idolatrous
apprehensions
,
which
men
have
of
the
strength
which
is
of
themselves
,
to
make
themselves
happy
.
The
spirits
of
men
truly
perswaded
of
the
strength
of
grace
,
and
their
owne
weakenesse
,
disclaime
their
owne
strength
,
and
selfe-confidences
,
for
the
making
of
themselves
good
.
And
crye
out
with
those
in
the
Prophet
,
Lam.
5.2
.
Turne
thou
us
unto
thee
O
Lord
,
and
we
shall
be
turned
.
But
that
these
men
may
not
say
that
wee
deale
unjustly
with
them
in
condemning
them
and
not
hearing
what
they
can
say
for
themselves
;
let
us
heare
what
they
doe
usually
thinke
for
themselves
,
that
so
their
mouths
may
be
stopped
by
the
truth
of
God
.
And
thus
light
may
shine
more
gloriously
by
the
dispelling
those
mists
,
foggs
,
and
clouds
of
errour
,
which
would
darken
it
.
The
Scripture
that
some
of
them
object
against
this
truth
,
is
,
Revel.
22.17
.
The
spirit
and
the
Bride
say
,
come
.
And
let
him
that
heareth
,
say
,
come
.
And
let
him
that
is
a
thirst
come
.
And
whosoever
will
,
let
him
take
the
water
of
life
freely
.
From
whence
they
conclude
,
that
there
is
a
power
in
free
will
to
take
Christ
,
and
that
if
a
man
will
he
may
take
the
water
of
life
freely
.
To
this
I
thus
answer
,
that
they
draw
more
from
the
words
,
then
the
words
do
hold
forth
:
The
words
say
,
whosoever
will
,
may
take
the
water
of
life
freely
:
but
the
word
doth
not
tell
us
,
that
any
man
is
able
to
will
this
of
himselfe
.
It
is
true
,
whosoever
will
may
take
the
water
of
life
freely
:
but
it
is
as
true
,
that
a
man
of
himselfe
is
not
willing
.
God
alone
enabling
us
to
be
willing
to
take
this
water
of
life
freely
,
Phil.
2.13
.
And
thus
yee
see
,
that
if
this
argument
be
well
weighed
in
the
ballance
of
the
Sanctuary
,
it
will
be
found
too
light
to
prove
that
for
which
it
is
alleadged
.
But
they
are
ready
to
reply
againe
,
and
to
demand
of
us
the
reason
why
God
doth
finde
fault
with
men
for
unbeliefe
,
reproving
them
for
not
comming
unto
Christ
,
if
they
are
not
able
of
themselves
to
believe
,
and
come
to
Christ
?
Answ.
Why
should
these
men
thus
cavil
against
the
goodnesse
of
God
?
May
not
God
with
good
reason
,
and
without
offence
,
inform
us
of
our
sinne
,
though
we
are
not
able
of
our selves
to
forsake
it
;
It
is
a
conclusion
spiritually
irrationall
,
to
say
that
we
have
power
to
amend
our
fault
,
because
God
doth
reprove
us
for
our
fault
.
In
these
reproofes
and
the
like
,
God
sheweth
unto
us
his
goodnesse
,
in
reproving
us
for
our
conviction
;
he
doth
not
inform
us
of
our
ability
,
savingly
to
believe
for
our
conversion
.
But
me-thinkes
I
see
them
returning
upon
us
againe
,
and
making
a
new
assault
by
another
argument
,
with
which
they
thus
oppose
us
,
or
rather
the
truth
and
power
of
Gods
grace
.
Why
doth
God
command
,
entreat
,
&
beseech
the
creature
to
beleeve
,
if
the
creature
have
no
power
of
himselfe
to
beleeve
?
Ans.
Passages
to
this
purpose
which
wee
fiind
in
Scripture
,
do
acquaint
us
with
Gods
goodnesse
to
the
creature
in
his
revealed
will
,
and
the
creatures
duty
towards
God
;
they
do
not
acquaint
us
with
the
secret
,
effectuall
,
and
irrectable
,
Rev.
9.19
.
will
of
God
concerning
the
salvation
of
a
creature
,
nor
of
the
creatures
power
in
himselfe
,
to
believe
of
himselfe
.
The
conclusions
of
these
men
from
such
precepts
,
exhortations
,
and
entreaties
,
are
very
absurd
and
irrationall
;
If
wee
shall
seriously
weigh
them
in
the
scales
of
right
and
sanctified
reason
.
God
say
they
,
doth
command
,
exhort
,
and
entreat
men
to
believe
,
therefore
men
are
able
of
themselves
,
by
some
power
in
themselves
,
to
believe
.
May
they
not
upon
as
good
grounds
conclude
that
a
carnall
man
may
fulfill
the
whole
Law
,
and
be
saved
by
doing
of
the
Law
,
seeing
hee
is
commanded
in
Scripture
to
fulfill
the
whole
Law
,
and
exhorted
,
and
intreated
to
doe
it
.
I
shall
shut
up
this
use
with
a
sweet
speech
of
a
devout
and
spirituall
man
;
seeing
man
without
the
grace
of
God
could
not
keep
that
salvation
which
hee
received
,
how
shall
he
be
able
without
grace
to
regaine
that
salvation
which
he
hath
lost
.
(
Cum
igitur
sine
gratiâ
dei
salutem
non
posset
Custodire
quam
accepit
,
quomodo
sine
gratiâ
dei
potest
reparare
quam
perdidit
.
Aug.
in
Epist.
Secondly
,
It
may
be
for
the
convincing
of
men
of
their
disability
to
will
their
own
justification
and
salvation
.
What
God
accounts
wisdome
,
that
when
man
lookes
on
it
by
the
eye
of
reason
,
he
acccounts
it
nothing
but
folly
and
madnesse
.
How
can
a
man
be
desirous
of
Christ
,
who
apprehends
that
the
things
of
Christ
are
nothing
but
foolishnesse
?
A
prophane
Pope
sporting
himselfe
,
and
rejoycing
in
the
great
riches
he
had
gotten
by
professing
the
Gospell
in
a
carnall
way
,
uttered
these
words
;
What
great
riches
have
wee
gotten
to
our selves
by
this
fable
of
Iesus
Christ
.
(
Quantus
divitias
lucrati
sumus
ex
hac
fabulâ
Christi
.
)
So
men
that
are
not
enlightned
by
the
spirit
of
truth
,
to
behold
the
world
of
truth
,
doe
conalve
the
truths
which
men
preach
concerning
Christ
are
meere
fancies
,
fables
,
madnesse
and
that
foolishnesse
;
and
that
there
is
no
truth
at
all
in
which
is
spoken
in
the
word
of
truth
.
I
will
instance
but
in
one
or
two
particulars
to
shew
you
how
carnall
reason
opposeth
grace
.
Grace
telleth
us
,
that
God
will
have
mercie
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
,
Rom.
9.18
.
Consider
how
carnall
reason
opposeth
this
truth
of
God
;
suppose
,
saith
carnall
reason
,
that
a
King
would
hate
some
of
his
Subjects
,
because
hee
would
hate
them
,
and
love
others
,
because
he
would
love
them
,
and
should
give
no
other
reason
of
his
actions
,
but
his
owne
will
:
were
not
such
a
King
more
fit
to
live
among
beasts
,
then
to
reigne
over
men
.
And
shall
wee
then
thinke
that
the
wise
God
doth
love
and
elect
some
because
he
will
love
them
,
and
hate
and
reprobate
others
,
because
he
will
hate
them
.
Thus
carnall
men
measuring
the
actions
of
God
by
the
rule
of
their
own
reason
,
they
see
nothing
but
folly
and
madnesse
in
that
,
by
which
God
discovers
his
greatest
wisdome
to
those
that
are
enlightned
to
behold
the
riches
of
his
grace
.
Secondly
,
God
in
Christ
doth
present
himselfe
as
having
a
sufficiency
of
grace
for
the
salvation
of
the
greatest
of
sinners
without
workes
:
but
how
doth
carnall
reason
strongly
and
vigorously
fight
against
Gods
goodnesse
,
concluding
that
if
there
were
any
truth
in
this
Doctrine
,
that
the
law
and
good
workes
would
presenly
be
destroyed
.
A
natural
man
cannot
believe
that
God
is
so
gracious
as
Gospel-Ministers
would
perswade
the
world
that
he
is
.
As
the
unbelieving
Lord
,
when
the
Prophet
told
him
of
the
great
plenty
in
Samaria
,
said
,
If
God
should
open
windowes
in
Heaven
could
this
this
thing
be
?
1
King
.
7.
So
a
naturall
man
,
when
Christ
is
offered
to
sinners
without
any
works
(
unlesse
God
give
grace
to
believe
)
hee
is
ready
to
say
,
If
the
windowes
of
Heaven
were
opened
,
and
all
the
grace
and
mercie
in
Heaven
should
come
downe
upon
us
,
if
God
should
let
out
all
the
bowells
of
his
pitty
and
compassion
to
poore
sinners
,
it
cannot
be
so
as
you
say
,
and
speak
concerning
free
grace
to
sinners
,
and
ungodly
ones
.
So
that
if
a
naturall
man
should
do
nothing
,
but
heare
Sermons
,
and
although
Angells
or
Christ
himselfe
should
come
downe
from
heaven
to
preach
unto
him
,
hee
would
be
as
able
of
himselfe
to
keepe
the
whole
Law
for
justification
,
as
to
beleeve
truly
and
savingly
in
the
Lord
Jesus
.
But
some
will
say
,
that
if
it
be
thus
that
a
man
may
as
easily
in
his
owne
strength
,
keepe
the
Law
as
beleeve
the
Gospell
;
why
doth
not
God
then
rather
enable
us
to
keepe
the
Law
that
wee
may
be
saved
,
then
bid
us
to
beleeve
the
Gospel
?
To
this
I
answer
;
that
God
saves
us
,
by
enabling
us
to
beleeve
the
Gospel
,
and
not
by
enabling
us
to
keepe
the
Law
for
Justification
,
because
God
will
have
the
glory
of
his
grace
in
our
Salvation
.
God
will
not
save
us
in
a
way
of
working
,
but
in
a
way
of
beleeving
,
that
all
the
glory
may
be
given
to
him
.
The
Apostle
gives
this
as
a
reason
,
why
it
is
by
faith
and
not
by
workes
,
that
no
man
might
boast
,
ver.
9.
Not
of
workes
,
lest
any
man
should
boast
.
By
which
argument
he
proveth
that
the
Father
of
the
faithfull
was
not
justified
by
workes
,
Rom.
4.2
.
If
Abraham
were
justified
by
workes
(
saith
hee
)
he
hath
whereof
to
glory
.
As
we
may
observe
it
in
some
people
,
who
are
built
upon
legal
principles
like
the
Pharisee
,
Luke
18.11
.
They
are
boasting
,
that
they
are
not
as
other
men
,
as
though
their
good
workes
had
made
the
difference
betweene
them
and
others
.
This
frame
of
spirit
doth
rob
God
of
the
glory
of
his
grace
,
who
will
not
that
any
flesh
should
glory
in
his
presence
:
but
that
he
that
glorieth
should
glory
in
the
Lord
,
1
Cor.
1.29.3
.
And
therefore
wee
are
saved
by
grace
through
faith
in
the
word
made
flesh
,
and
not
by
the
workes
of
the
Law
.
But
secondly
,
some
will
object
,
why
doth
God
take
this
paines
with
men
in
the
Ministery
of
the
Word
?
if
they
are
able
to
doe
no
more
to
their
owne
conversion
,
then
a
dead
man
to
his
owne
resurrection
.
To
this
objection
I
have
already
given
an
answer
,
yet
give
me
leave
to
adde
this
to
what
hath
been
already
spoken
,
for
the
fuller
satisfaction
of
those
that
are
weak
.
Though
we
are
able
to
doe
nothing
of
our selves
,
yet
God
entreates
,
exhorts
,
and
beseecheth
us
to
be
reconciled
to
him
in
Jesus
Christ
,
because
in
exhorting
,
intreating
,
and
beseeching
of
us
to
beleeve
,
he
puts
forth
his
power
and
his
owne
strength
to
enable
us
to
beleeve
;
while
Paul
exhorted
the
Gaoler
to
believe
in
the
Lord
Jesus
that
hee
might
be
saved
,
God
enabled
the
Gaoler
to
beleeve
.
Life
and
power
is
conveyed
to
the
soule
in
Gospel
commands
and
exhortations
.
When
Christ
raised
the
sonne
of
the
Widow
of
Naim
to
life
,
Luke
7.14
.
he
speakes
to
him
;
Young
man
I
say
to
thee
,
arise
.
No
man
who
hath
not
lost
his
reason
,
will
conclude
from
hence
,
that
it
was
by
the
power
of
the
young
man
that
was
dead
,
by
which
hee
was
raised
from
the
dead
,
but
by
the
power
of
the
Lord
Jesus
,
who
did
bid
him
arise
.
So
,
though
God
speak
in
the
Ministry
of
the
word
to
those
that
are
dead
in
sinnes
and
trespasses
,
and
bids
them
arise
from
the
dead
that
hee
may
give
them
light
;
yet
we
cannot
conclude
from
thence
,
that
it
is
by
the
power
of
men
by
which
they
doe
believe
:
but
it
is
by
the
power
of
the
spirit
conveyed
in
the
preaching
of
the
Word
.
Christ
commanded
Lazarus
to
come
forth
,
but
he
came
not
forth
in
his
owne
strength
,
but
in
the
power
and
strength
of
him
that
commanded
him
out
of
the
grave
;
So
wee
command
men
to
come
forth
out
of
the
grave
of
sinne
:
but
they
come
not
forth
in
their
owne
strength
,
but
in
the
power
and
strength
of
that
spirit
that
commands
them
from
the
grave
of
sinne
to
the
land
of
the
living
.
While
Ezekiel
prophesied
over
the
dead
bones
,
breath
came
into
them
,
and
they
lived
,
Ezek.
37.10
.
So
while
the
Prophets
of
the
Lord
do
preach
over
their
sinfull
impenitent
hearers
,
who
are
like
the
Prophets
drye
bones
;
the
breath
of
Heaven
,
the
spirit
of
the
most
High
in
the
Ministery
of
the
Gospell
,
enters
in
into
them
,
and
not
by
working
,
but
believing
they
are
made
new
creatures
,
and
see
the
Kingdome
of
God
.
In
the
next
place
,
you
see
faith
is
not
of
our selves
,
it
is
not
in
any
thing
in
man
,
or
in
mans
wisdome
that
man
is
enabled
to
believe
what
is
reported
concerning
Gods
grace
in
Jesus
Christ
.
Therefore
this
may
convince
us
that
that
faith
which
is
of
our selves
is
a
false
faith
,
and
not
the
true
justifying
faith
of
the
Saints
.
The
good
fruit
of
faith
cannot
grow
out
of
a
wicked
heart
.
And
the
heart
of
a
man
naturally
,
is
wickednesse
,
and
every
imagination
of
the
thoughts
of
his
heart
is
vanity
,
and
only
evill
continually
,
Gen.
6.5
.
Psalm
.
94.11
.
When
God
lookes
downe
from
Heaven
upon
the
children
of
the
first
Adam
,
hee
seeth
that
there
are
not
any
that
doe
understand
and
seek
God
.
They
are
all
gone
aside
,
they
are
all
become
filthy
,
there
is
none
that
doth
good
,
no
not
one
,
Psal.
14.2.3
.
And
the
Lord
Jesus
dyed
for
us
when
wee
were
enemies
unto
him
,
and
without
strength
to
do
any
thing
for
our
owne
salvation
,
Rom.
5.6
.
That
faith
therefore
which
is
wrought
by
the
strength
of
nature
,
is
not
that
true
faith
of
the
Gospel
which
is
only
wrought
by
the
spirit
of
the
Gospel
.
According
to
that
of
the
Apostle
,
where
he
affirmeth
,
that
the
Saints
are
justified
by
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
,
1
Cor.
6.11
.
Therefore
if
thy
faith
be
a
working
or
perswasion
of
thine
own
spirit
;
If
it
be
framed
and
hammered
by
thy selfe
upon
the
anvile
of
thy
owne
spirit
,
it
is
a
counterfet
perswasion
,
and
will
not
be
able
to
advantage
thee
in
the
great
day
of
the
Lord
Jesus
.
As
wee
read
in
the
Prophet
Jeremiah
of
the
visions
of
a
mans
owne
heart
,
and
the
visions
of
God
.
So
there
is
a
two-fold
faith
;
there
is
the
faith
or
perswasion
of
a
mans
own
heart
,
and
a
perswasion
of
the
Spirit
of
God
.
And
as
the
visions
of
a
mans
owne
heart
are
false
dreames
,
lies
and
deceits
,
and
are
justly
reprehended
by
the
Prophet
,
Jerem.
23.26
.
So
the
perswasions
of
a
mans
owne
heart
,
they
are
false
dreames
and
lying
perswasions
,
we
are
to
give
no
credite
to
them
.
As
we
should
not
believe
a
common
lyer
:
So
we
are
not
to
believe
the
perswasions
of
our
own
hearts
.
The
same
Prophet
in
the
28.
ver.
compareth
lying
Prophesies
to
chaffe
,
and
the
Prophesies
of
truth
to
wheat
,
what
(
saith
he
)
is
the
chaffe
to
the
wheat
.
So
true
faith
is
like
unto
wheat
,
and
faith
of
our selves
is
like
unto
chaffe
.
As
the
winde
driveth
away
the
chaffe
,
Psalm
1.4
.
So
the
blasts
of
Gods
wrath
,
and
the
winds
of
temptation
will
blow
away
the
chaff
of
a
false
faith
,
while
true
faith
shall
be
preserved
by
God
,
and
we
through
it
shall
be
preserved
unto
the
day
of
redemption
.
Wherefore
brethren
,
we
are
to
try
whether
or
no
we
doe
truly
believe
.
Examine
your selves
saith
the
Apostle
,
2
Cor.
13.5
.
Whether
ye
bee
in
the
Faith
.
As
we
have
a
touch-stone
to
trye
gold
,
so
God
hath
left
a
spirituall
touch-stone
by
which
true
faith
may
be
tryed
.
As
there
are
counterfet
pieces
of
gold
,
which
can
bee
hardly
distinguished
from
true
gold
,
until
they
are
brought
to
the
touch-stone
;
so
there
is
a
counterfeit
faith
,
which
can
hardly
be
distinguished
from
true
faith
,
untill
it
be
brought
unto
the
spiritual
touch-stone
.
Therefore
it
will
be
the
wisedome
of
every
one
of
you
,
to
try
what
faith
you
have
.
It
is
not
enough
to
be
perswaded
that
you
shall
be
saved
,
and
that
Christ
is
yours
,
and
that
your
names
are
written
in
heaven
.
Alas
,
there
are
false
perswasions
as
well
as
true
.
There
are
multitudes
of
Libertines
,
who
turne
the
grace
of
God
into
wantonnesse
,
and
make
their
bellies
their
Gods
,
and
minde
earthly
things
,
Phil.
3.
And
yet
have
strong
perswasions
that
they
are
in
the
grace
and
favour
of
God
.
There
are
Pharisees
who
are
perswaded
that
they
are
in
the
love
of
God
the
Pharisee
had
an
assurance
,
and
gave
God
thankes
for
it
too
,
Luke
18.11
.
God
I
thanke
thee
I
am
not
as
other
men
are
.
And
yet
hee
was
but
an
hypocrite
all
the
while
,
deluded
with
the
proud
conceits
of
his
owne
righteousnesse
.
The
unbelieving
Jewes
professed
with
a
great
deale
of
boldnesse
and
confidence
that
God
was
their
Father
,
John
8.41
.
We
have
one
Father
,
even
God
.
And
yet
our
Saviour
tells
them
plainely
,
that
though
they
had
these
strong
perswasions
that
God
was
their
Father
,
yet
in
truth
the
Devill
was
their
Father
.
Ye
are
(
saith
he
)
vers.
44.
of
your
Father
the
Devill
.
A
man
may
be
perswaded
that
Christ
will
save
him
,
and
goe
to
hell
and
be
damned
with
that
perswasion
.
We
see
by
experience
,
that
many
Apostates
,
who
have
made
a
profession
of
Christ
,
&
have
had
strong
perswasions
of
the
love
of
God
,
have
fallen
from
the
Gospell
to
prophanenesse
,
Arminianisme
,
and
diabolicall
Familisme
.
Our
blessed
Emanuel
doth
plainly
prove
this
truth
unto
us
,
by
acquainting
us
with
some
,
who
,
when
they
shall
be
brought
before
his
judgement-seate
,
shall
be
confident
of
their
interest
in
him
,
whom
neverthelesse
hee
will
not
own
to
be
his
,
Matth.
7.21
,
22.
Not
every
on
that
saith
,
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
which
is
in
heaven
.
Many
shall
say
unto
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
Name
?
and
in
thy
Name
have
cast
out
Devills
?
and
in
thy
Name
done
many
wonderfull
workes
?
Yet
you
see
what
Christ
will
professe
unto
them
;
I
never
knew
you
,
depart
from
me
yee
workers
of
iniquity
.
As
if
he
had
said
,
It
is
true
,
you
had
a
strong
perswasion
that
you
should
be
heires
in
my
Kingdome
;
it
is
true
,
you
thought
that
you
should
be
saved
if
any
in
the
world
were
saved
,
but
I
tell
you
for
all
that
,
I
know
you
not
,
depart
ye
workers
of
iniquity
.
Wherfore
it
concerns
all
men
to
know
whether
their
faith
be
a
right
faith
.
Self-ish
faith
is
no
right
faith
:
if
it
arise
from
no
higher
a
fountaine
,
then
our
own
natural
reasons
,
wisdomes
,
and
understandings
;
our
faith
is
from
our selves
;
and
we
may
carry
it
to
hell
with
us
,
and
find
as
good
faith
there
in
the
Devills
,
as
this
is
.
Though
this
which
I
have
spoken
concerning
the
tryall
of
faith
,
doth
chiefly
concerne
such
who
are
deceived
with
a
false
faith
,
of
their
owne
making
:
yet
it
will
be
very
advantagious
for
the
true
Saints
likewise
to
try
their
faith
.
Wherefore
before
I
presse
this
farther
upon
such
who
are
under
a
spirit
of
delusion
,
I
shall
speak
a
word
unto
the
Saints
unto
this
purpose
.
Consider
that
that
man
who
hath
true
faith
,
may
likewise
have
much
false
faith
.
There
may
bee
a
great
deale
of
dead
faith
in
him
,
who
hath
a
living
faith
.
Where
there
is
true
gold
,
there
may
be
much
drosse
;
and
in
that
Professor
in
whom
there
is
the
golden
faith
of
the
Gospell
,
there
may
be
a
great
deal
of
drossie
faith
,
which
is
nothing
worth
.
A
Christian
hath
two
contrary
natures
in
him
.
Hee
hath
flesh
as
well
as
spirit
.
And
as
there
are
perswasions
in
him
flowing
from
the
spirit
,
so
there
may
be
perswasions
flowing
from
the
flesh
.
Saints
sometimes
,
when
they
are
in
a
luke-warm
and
back-sliding
condition
,
are
apt
to
please
and
content
themselves
with
the
workings
and
perswasions
of
their
owne
spirits
.
And
they
may
finde
that
much
of
their
joy
and
comfort
doth
not
proceed
from
true
faith
wrought
by
the
operation
of
God
,
but
from
the
lying
,
cheating
,
counterfeit
working
,
and
operation
of
their
owne
spirits
.
Will
you
know
one
principall
ground
and
reason
why
some
true
Saints
are
so
unfruitfull
,
dead-hearted
,
formall
and
luke-warm
in
the
profession
of
the
Gospell
?
it
is
because
the
Devil
cheats
them
with
the
workings
and
perswasions
of
their
own
spirits
.
When
God
perswades
the
heart
of
his
love
,
our
hearts
are
inflamed
with
an
holy
love
to
God
,
and
are
willing
to
doe
or
suffer
for
the
glory
of
God
:
but
when
wee
content
our selves
with
the
working
of
our
owne
spirits
,
there
is
idlenesse
,
sloath
,
neglect
of
Christian
duties
,
coldnesse
,
formality
,
and
lukewarmness
;
so
that
there
is
little
difference
between
us
&
others
.
Again
it
concerns
you
all
to
try
your
perswasions
:
For
if
any
of
you
cozen
and
cheate
your selves
with
the
perswasions
of
your
owne
spirits
,
the
time
will
come
that
you
,
who
kindle
these
sparks
,
and
walke
in
the
light
of
your
owne
fire
,
and
in
the
sparks
that
ye
have
kindled
;
This
shall
ye
receive
from
the
hand
of
the
Lord
,
ye
shall
lye
down
in
sorrow
,
Isa.
50.11
.
When
you
expect
heaven
,
you
will
be
cast
downe
to
hell
;
when
you
shall
be
confident
that
Christ
is
yours
,
and
shall
bee
ready
to
plead
the
goodnesse
of
your
cause
in
the
face
of
Jesus
,
you
shall
finde
that
you
were
deceived
by
the
false
perswasions
and
workings
of
your
owne
humane
spirits
.
A
faith
of
your selves
,
by
which
ye
have
been
perswaded
of
those
things
,
which
ye
have
received
by
the
relation
of
things
to
the
eare
,
will
not
save
you
;
but
that
faith
which
is
wrought
by
the
Spirit
,
giving
an
heavenly
revelation
of
Christ
to
the
heart
.
Therefore
try
whether
your
faith
be
from
your
owne
humane
spirits
and
naturall
understandings
,
or
whether
it
proceed
from
the
power
and
spirit
of
the
most
high
God
mightily
working
in
you
for
the
salvation
of
your
soules
.
But
you
will
say
,
How
shall
we
be
resolved
in
our
spirits
that
our
faith
hath
not
proceeded
from
our
owne
spirits
,
but
that
it
is
a
work
of
God
in
us
?
1.
When
God
works
faith
,
he
gives
an
evident
light
by
which
wee
see
the
truth
of
our
faith
:
and
thus
the
faithfull
are
in
the
first
place
assured
of
salvation
in
believing
.
The
just
doth
live
by
faith
,
Heb.
2.4
.
and
hath
his
life
and
righteousnesse
by
faith
.
If
any
man
be
in
Christ
,
he
is
a
new
creature
,
2
Cor.
5.17
.
The
speciall
presence
of
Christ
in
the
soule
doth
make
a
man
a
new
creature
,
and
by
faith
the
new
creation
in
us
is
discovered
unto
us
,
and
therefore
Christ
is
said
to
bee
formed
in
us
by
faith
,
Gal.
4.19
.
So
many
as
receive
him
by
faith
,
are
born
not
of
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
and
have
power
to
be
the
sons
of
God
,
1
John
12
,
13.
By
faith
wee
are
the
children
of
God
,
Gal.
3.26
.
and
know
that
we
are
the
children
of
God
,
1
John
5.10
.
Hee
that
believeth
on
the
Sonne
of
God
hath
the
witnesse
in
himselfe
.
By
which
words
it
appeareth
how
true
faith
differeth
from
a
wavering
opinion
(
unde
apparet
quantum
differat
à
fide
fluxa
opinio
;
Marlor
.
)
It
is
the
office
of
faith
to
beare
witnesse
to
the
certainty
of
our
salvation
,
and
to
give
in
a
testimony
of
our
happinesse
by
Christ
Jesus
.
The
blood
of
Christ
doth
purge
the
conscience
from
dead
workes
,
Heb.
9.14
.
By
faith
we
drink
this
blood
of
the
Sonne
of
God
,
Iohn
6.53
.
and
look
upon
him
who
is
invisible
to
the
eye
of
reason
,
by
this
eye
of
faith
which
is
the
evidence
of
things
not
seene
,
Heb.
11.1
.
Christ
is
set
forth
as
a
propitiation
and
object
of
our
justification
by
the
Father
,
Rom.
3.25
.
And
by
faith
wee
looke
upon
him
who
is
set
forth
unto
us
to
be
looked
upon
.
It
is
life
eternall
to
know
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
,
John
17.3
.
And
true
faith
is
nothing
else
but
the
true
knowledge
of
God
in
the
face
of
Jesus
Christ
.
(
Fides
quid
aliud
est
quam
vera
de
deo
cognitio
?
Cyr.
)
Hee
that
believeth
on
the
Son
hath
everlasting
life
,
and
he
that
believeth
not
shall
not
see
life
,
John
3.36
.
In
which
words
our
Saviour
doth
seeme
to
put
a
difference
between
a
believer
,
and
an
unbeliever
.
The
unbelieving
man
seeth
not
eternall
life
:
but
the
believing
man
seeth
eternall
life
,
and
hath
eternall
life
abiding
in
him
,
by
which
he
knoweth
that
he
is
freed
from
the
death
of
sin
,
and
from
the
temporall
and
eternall
death
for
sin
,
and
shall
not
come
into
condemnation
:
For
when
a
man
truly
believeth
,
heaven
is
opened
unto
him
,
and
he
hath
a
spirituall
discovery
of
Christ
made
unto
his
soule
.
But
it
is
not
so
with
a
man
,
who
hath
a
perswasion
formed
in
himselfe
by
himselfe
.
As
John
said
,
that
what
hee
had
seene
;
hee
declared
unto
them
,
1
John
1.
so
every
spirituall
man
may
say
that
he
hath
seene
Jesus
Christ
.
With
Stephen
by
faith
he
seeth
God
,
and
his
Son
Jesus
standing
on
his
right
hand
.
Christ
is
so
perfectly
presented
to
the
eye
of
faith
,
that
the
believer
doth
by
faith
looke
upon
a
crucified
Christ
,
as
though
he
were
present
before
him
,
Gal.
3.
The
Apostle
to
prove
the
effectuall
calling
,
&
justification
of
the
Thessalonians
,
doth
affirm
,
that
the
Gospell
came
unto
them
in
much
assurance
,
2
Thes.
1.5
.
Enquire
now
in
thy
owne
spirit
,
whether
thy
faith
is
such
a
faith
as
this
,
which
the
Scripture
doth
call
the
unfeigned
faith
of
the
elect
;
and
if
it
be
such
a
faith
,
it
is
not
of
thy selfe
,
but
it
is
the
gift
of
God
.
2ly
.
The
Kingdome
of
God
being
not
in
word
,
but
in
power
,
thou
that
dost
truly
believe
hast
found
the
word
of
salvation
to
come
unto
thee
with
a
mighty
power
.
This
was
an
evidence
to
Paul
of
the
truth
of
the
conversion
of
the
Thessalonians
,
because
the
Word
came
in
power
unto
them
,
1
Thes.
1.5
.
Thou
that
hast
trusted
to
a
perswasion
of
the
grace
and
favour
of
God
to
thee
in
Christ
,
wrought
in
thee
by
thy
own
spirit
,
thou
hast
had
no
heavenly
power
in
this
perswasion
:
But
he
that
hath
faith
wrought
by
the
spirit
of
God
,
there
is
a
mighty
power
of
God
comes
downe
upon
him
when
hee
is
enabled
to
believe
.
Thou
that
hast
a
false
faith
apprehendest
it
an
easie
thing
to
believe
,
because
thou
didst
never
feel
a
power
from
above
comming
upon
thee
to
enable
thee
to
believe
.
Whereas
the
true
believer
knoweth
that
it
is
a
difficult
thing
to
believe
.
Because
the
work
of
faith
is
the
work
of
●m●ipotency
;
According
to
that
of
our
Savior
,
Io.
6
,
29.
This
is
the
worke
of
God
,
that
ye
believe
in
him
whom
he
hath
sent
.
Therefore
if
upon
examination
thou
dost
find
that
thou
art
only
pertwaded
concerning
the
mysteries
of
Christ
,
and
the
grace
of
God
as
thou
art
perswaded
of
naturall
things
in
a
naturall
way
,
and
hast
not
felt
the
power
of
heaven
enabling
thee
to
believe
,
thy
faith
is
a
false
faith
.
For
where
there
is
true
faith
,
a
man
feeles
the
power
of
God
enabling
him
to
believe
the
testimony
that
God
gives
of
his
Son
Christ
.
I
will
give
you
a
plain
place
to
confirm
this
,
Ephes
1.19
,
20.
where
hee
praying
for
them
that
they
might
see
the
mighty
power
,
by
which
they
were
enabled
to
believe
,
doth
make
use
of
many
very
emphaticall
expressions
;
that
ye
may
know
saith
he
what
is
the
exceeding
greatnesse
of
his
power
to
us-ward
who
believe
:
according
to
the
working
of
his
mighty
power
,
which
he
wrought
in
Christ
when
he
raised
him
from
the
dead
.
There
hee
speakes
not
only
of
a
power
,
but
the
greatnesse
of
power
,
and
not
only
the
greatnesse
of
power
,
but
the
supereminent
greatnes
of
his
power
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
And
as
though
hee
had
not
spoken
enough
to
set
out
the
Almightinesse
of
the
power
by
which
we
are
enabled
to
believe
;
hee
doth
inform
us
that
such
an
operation
of
the
power
of
the
vertue
of
God
,
(
for
so
the
words
may
be
translated
)
by
which
Jesus
Christ
was
raised
from
the
dead
,
and
declared
to
be
the
Sonne
of
God
,
is
put
forth
for
the
enabling
of
us
to
believe
.
Thou
that
hast
not
this
power
in
thy
soule
,
thy
perswasion
is
wrought
in
thy
spirit
,
not
by
the
spirit
of
grace
&
truth
,
but
it
flowes
from
thy
own
naturall
and
carnall
spirit
;
and
it
is
a
perswasion
that
will
never
doe
thee
good
:
it
will
never
bring
thee
true
comfort
:
A
man
that
hath
not
a
better
perswasion
than
this
,
shall
never
see
the
face
of
God
with
joy
.
3dly
.
Faith
which
is
not
of
our selves
,
doth
carry
us
out
of
our selves
.
A
faithful
man
hat
his
life
not
in
himselfe
,
but
in
Jesus
Christ
.
He
liveth
not
by
the
principles
of
the
first
,
but
second
Adam
.
He
hath
his
spirituall
being
in
the
Father
,
and
in
his
Sonne
Jesus
Christ
.
He
is
joyned
to
the
Lord
,
and
is
one
spirit
.
Hee
seeth
the
Father
in
the
Son
,
and
the
Sonne
in
him
,
and
the
Father
in
him
through
his
Son
.
According
to
the
promise
of
our
Saviour
,
John
14.20
.
Ye
shall
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
.
Paul
speaking
of
the
spirituall
Thessalonians
,
affirmeth
that
they
are
in
the
Father
,
and
in
the
Lord
Jesus
Christ
,
1
Thes.
1.1
.
By
faith
we
enjoy
the
glory
of
union
.
The
glory
which
thou
hast
given
me
,
I
have
given
them
,
that
they
be
one
,
even
as
we
are
one
,
John
17.
Though
we
have
not
the
glory
of
equality
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
yet
we
have
the
glory
of
likenesse
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Though
we
are
not
united
to
the
Father
to
immediately
as
Christ
is
,
by
himselfe
,
and
in
himselfe
;
yet
we
are
united
to
him
(
mediante
Christo
)
by
the
meanes
and
mediation
of
Christ
Jesus
.
This
is
the
honour
which
is
given
to
those
who
trust
by
a
lively
faith
,
in
the
name
of
the
Sonne
of
God
.
4
ly
.
Faith
which
is
not
of
our selves
,
doth
carry
us
beyond
the
world
.
A
believer
looking
upon
Christ
overcomming
the
world
for
him
,
doth
through
faith
overcome
the
world
by
him
,
1
John
5.4
.
Whatsoever
is
born
of
God
,
overcommeth
the
world
:
and
this
is
the
victory
that
overcommeth
the
world
,
even
your
faith
.
Therefore
the
Saints
are
said
to
be
cloathed
with
the
Sun
,
and
to
have
the
Moon
under
their
feet
,
Rev.
12.
Because
being
through
saith
cloathed
with
the
righteousnesse
of
Christ
who
is
called
the
Sun
of
righteousnesse
,
Mal.
4.2
.
They
trample
upon
all
sublunary
things
as
worth
nothing
in
comparison
of
Jesus
Christ
.
Fifthly
,
He
that
truly
believeth
in
Christ
,
is
anointed
with
the
spirit
of
Christ
,
and
assured
of
his
abiding
for
ever
in
Christ
,
1
John
2.27
.
The
anointing
which
ye
have
received
of
him
,
abideth
in
you
,
and
as
it
hath
taught
you
,
ye
shall
abide
in
him
.
God
should
lose
his
earnest
if
it
were
possible
for
us
,
to
miscarry
to
the
losing
of
our
soules
after
wee
have
this
earnest
from
him
,
which
bindeth
him
to
bring
us
to
heaven
and
happinesse
.
This
spirit
perswades
us
that
we
are
the
sons
of
God
,
&
that
God
will
lose
none
of
his
sons
.
Hee
that
hath
this
spirit
,
knoweth
that
no
man
that
hath
the
spirit
can
speake
what
he
feeles
from
the
work
of
the
spirit
of
adoption
in
his
owne
heart
.
Hee
admires
grace
when
hee
lookes
on
God
reconciled
in
Christ
to
sinners
,
&
lookes
on
himselfe
reconciled
to
God
in
believing
;
and
when
he
feeleth
the
spirit
of
God
witnessing
with
his
spirit
that
he
is
the
childe
of
God
:
hee
can
goe
boldly
to
the
Throne
of
grace
,
knowing
Christ
as
his
elder
brother
,
&
God
his
Father
in
him
.
Selfe-deceiving
hypocrite
,
dost
thou
not
begin
to
be
convinced
,
that
thy
faith
is
not
the
true
faith
of
the
Gospell
,
by
that
which
hath
been
spoken
concerning
this
faith
which
is
not
of
our selves
,
but
the
gift
of
God
?
6.
As
I
told
you
even
now
,
There
is
never
true
faith
,
but
true
love
follows
it
.
Love
is
an
ndividual
companion
of
faith
.
Therefore
such
as
have
faith
,
andnever
have
love
accompanying
of
it
,
may
be
confident
that
their
perswasion
concerning
the
grace
and
goodnesse
God
in
Christ
,
is
but
a
carnal
,
and
not
a
spirituall
perswasion
.
True
faith
worketh
by
love
;
therefore
if
mine
work
not
by
love
,
it
is
a
false
faith
:
this
is
an
undenyable
argument
.
Brethren
,
mistake
me
not
in
this
point
unto
which
I
now
am
speaking
,
mis-apprehending
my
meaning
,
as
if
Ibid
you
love
God
,
&
the
brethren
,
that
you
may
believe
,
&
be
justified
;
no
,
but
I
tell
you
now
that
where
true
,
lively
,
and
justifying
faith
is
,
there
love
will
follow
.
When
we
doe
in
the
light
of
the
spirit
apprehend
Gods
love
to
us
,
and
the
love
of
Christ
in
giving
himselfe
for
us
,
wee
cannot
but
love
God
againe
,
and
love
Christ
who
hath
loved
us
,
and
given
himselfe
for
us
.
So
that
where
there
is
no
true
love
,
there
is
no
true
faith
.
If
it
be
truth
,
that
where
fire
is
,
there
will
be
heat
:
it
will
necessarily
follow
,
that
where
there
is
no
heat
,
there
is
no
fire
:
So
if
where
true
faith
is
,
love
will
follow
,
it
will
necessarily
follow
,
that
where
true
love
doth
not
follow
,
there
true
faith
did
not
precede
,
1
John
4.19
.
Wee
love
him
,
because
he
first
loved
us
.
He
that
loveth
not
God
,
hath
not
apprehended
Gods
love
to
him
.
As
farre
as
thou
believest
in
a
spirituall
way
,
the
love
of
God
shall
constrain
thee
to
love
God
.
(
Tantum
diligimus
,
quantum
scimus
)
love
is
answerable
to
the
measure
of
our
faith
or
knowledge
.
Hee
that
hath
Pauls
faith
,
shall
have
his
love
.
We
say
that
love
is
the
load
stone
of
love
(
magnes
amoris
amor
.
)
So
Gods
love
doth
draw
forth
our
hearts
in
love
to
God
.
God
in
Christ
,
when
he
is
presented
unto
us
for
our
justhification
,
doth
appeare
to
us
as
such
a
lovely
object
,
that
we
cannot
but
love
him
.
The
greek
proverb
is
,
that
loving
is
wrought
by
seeing
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
so
when
by
faith
we
see
the
love
of
God
in
Jesus
,
wee
cannot
but
love
God
.
And
therefore
John
saith
,
1
John
4.8
.
That
he
that
loveth
not
,
knoweth
not
God
,
for
God
is
love
.
Wherefore
that
faith
,
by
which
thou
art
perswaded
of
the
love
of
God
to
thy
soul
,
which
carries
thee
not
back
again
in
love
to
God
.
I
dare
speak
it
in
the
presence
of
God
,
that
that
perswasion
is
not
wrought
by
the
spirit
of
grace
,
but
is
the
worke
of
thine
owne
carnall
and
naturall
heart
.
If
any
man
,
saith
the
Apostle
,
love
not
the
Lord
Jesus
Christ
,
let
him
be
Anathema
Maranatha
,
1
Cor.
16.22
Let
him
not
be
accounted
as
one
(
inalbo
fidelium
)
in
the
list
of
the
faithfull
.
Let
him
be
excommunicated
,
look
not
upon
him
as
a
true
Christian
.
Peter
though
hee
had
denyed
Christ
not
long
before
,
yet
he
was
confident
that
he
loved
that
Christ
whom
he
had
denyed
,
when
Christ
asked
him
,
Simon
,
sonne
of
Jonas
lovest
thou
me
?
he
saith
unto
him
,
yea
Lord
thou
knowest
that
I
love
thee
,
John
24.15
.
When
Christ
the
second
and
third
time
proposed
the
same
question
unto
him
,
he
remained
still
confident
of
his
love
:
And
appeals
to
Christ
the
searcher
of
all
hearts
,
as
to
one
who
knew
the
truth
of
his
love
,
v.
17.
Hee
said
unto
him
,
Lord
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
I
shall
but
adde
one
thing
more
,
because
I
shall
(
God
willing
)
have
an
opportunity
to
enlarge
my self
in
this
point
,
when
I
shall
prove
unto
you
affirmatively
,
that
true
faith
is
the
gift
of
God
.
Lastly
,
where
the
grace
of
the
Father
in
the
blood
of
his
Son
,
is
apprehended
;
for
the
covering
of
sin
,
there
is
a
forsaking
of
sin
.
When
God
doth
discover
this
,
that
he
will
heale
back-sliding
,
love
freely
,
and
turne
away
his
anger
.
Ephraim
shall
say
,
what
have
I
to
doe
any
more
with
Idols
,
Hos.
14.8
.
When
God
pardoneth
sin
by
his
grace
,
he
will
subdue
sin
by
his
grace
,
Mic.
7.18
,
19.
That
man
who
hath
true
faith
wrought
in
his
heart
,
he
shall
seele
the
power
of
grace
apprehended
for
his
justification
,
ingaging
his
spirit
to
deny
ungodlinesse
,
according
to
that
of
the
Apostle
,
Tit.
2
11
,
12.
The
grace
of
God
that
bringeth
salvation
hath
appeared
to
all
men
,
teaching
us
,
that
denying
ungodlinesse
and
wordly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
soberly
,
in
reference
to
our selves
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
justly
,
in
our
relation
towards
men
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
piously
or
religiously
in
reference
to
God
.
Grace
will
not
suffer
us
to
live
gracelesly
,
because
we
are
justified
by
grace
:
but
will
throughly
acquaint
us
with
our
duty
towards
God
,
towards
men
,
and
towards
our selves
.
If
the
grace
that
thou
professest
teach
thee
not
to
deny
ungodliness
,
but
thou
livest
in
a
gracelesse
way
,
dishonouring
Christ
,
discrediting
the
Gospell
by
thy
wicked
,
scandalous
,
and
evill
life
,
thou
dost
not
in
deed
,
and
in
truth
apprehend
the
Gospell
.
If
God
discovers
himself
to
Abraham
as
Alsufficient
,
he
will
command
him
to
walke
before
him
,
and
be
upright
,
Gen.
17.
Sin
shall
not
have
dominion
over
us
,
if
we
are
not
under
the
law
,
but
under
grace
,
Rom.
6.
Christ
will
present
himselfe
unto
us
as
the
pattern
for
sanctification
,
if
hee
reveale
himselfe
as
the
object
of
our
justification
.
Every
man
who
hath
a
sure
and
lively
hope
of
salvation
by
Jesus
Christ
,
purifieth
himselfe
as
he
is
pure
,
1
John
3.3
.
He
that
truly
expects
happinesse
hereafter
,
studies
purity
here
.
True
Saints
do
desire
,
not
only
to
know
,
but
to
doe
the
will
of
God
,
Psal.
143.10
.
Teach
mee
to
doe
thy
will
O
Lord
(
saith
the
man
after
Gods
own
heart
)
thy
spirit
is
good
lead
me
into
the
land
of
uprightnesse
.
The
spirit
of
the
Gospell
will
not
lead
us
into
the
land
of
prophanenesse
,
but
into
the
land
of
uprightnesse
.
Gods
goodnesse
to
us
will
make
us
in
love
with
holinesse
.
They
shall
feare
and
tremble
for
all
the
goodnesse
,
and
for
all
the
prosperity
that
I
procure
unto
them
,
saith
the
Lord
,
Jer.
33.9
.
The
golden
chaine
of
mercy
,
let
down
from
heaven
to
draw
us
up
unto
God
,
doth
binde
us
and
oblige
us
to
the
service
and
obedience
of
God
.
If
thou
art
an
old
professor
of
the
Gospel
and
doctrine
of
grace
,
and
livest
gracelesly
,
unacquainted
with
the
sanctifying
spirit
,
&
yet
hast
a
strong
perswasion
that
God
is
thy
Father
,
and
Christ
thy
Saviour
:
thy
perswasion
is
not
worth
one
farthing
,
it
will
doe
thee
no
good
:
Where
there
is
no
desire
of
purity
,
there
is
no
work
of
true
faith
:
for
when
thou
hast
a
true
,
and
a
lively
faith
,
and
thou
seest
God
gracious
,
loving
,
and
merciful
,
believe
it
,
thy
spirit
will
be
carried
forth
in
desires
to
be
made
like
unto
Christ
in
holinesse
.
Wee
all
(
saith
the
Apostle
)
with
open
face
,
beholding
as
in
a
glass
the
glory
of
the
Lord
;
are
changed
into
the
same
image
from
glory
to
glory
,
2
Cor.
3.18
.
If
thou
by
the
lively
operation
of
the
spirit
hast
seene
the
glory
,
grace
,
beauty
and
holinesse
in
Christ
,
for
thy
Justification
,
thy
spirit
will
be
so
enamourd
with
the
beauty
of
holiness
&
perfection
in
Christ
,
thou
wilt
desire
to
see
the
image
,
and
picture
of
holinesse
,
&
perfection
which
is
in
Christ
,
to
be
drawne
forth
upon
thy
own
heart
and
spirit
.
There
may
bee
some
that
may
thinke
that
this
is
strange
Doctrine
which
I
have
delivered
,
to
wit
,
that
a
man
may
have
strong
perswasions
concerning
his
interest
in
God
and
Christ
,
and
boast
much
of
it
,
and
yet
be
but
a
hypocrite
and
reprobate
all
the
while
.
I
shall
therfore
adde
one
place
of
Scripture
to
those
which
I
have
delivered
for
the
proofe
of
this
,
and
so
for
the
present
I
shall
conclude
.
Yes
shall
find
it
in
Micah
.
3.11
.
The
heads
judge
for
reward
,
and
the
Priests
teach
for
hire
,
and
the
Prophets
divine
for
money
;
yet
for
all
this
will
they
leane
upon
the
Lord
,
and
say
,
is
not
the
Lord
among
us
?
none
evill
can
come
upon
us
.
See
here
a
base
,
vicious
,
and
covetous
people
,
that
sell
Justice
,
and
the
Word
of
God
;
and
yet
are
confident
that
they
belong
to
God
;
they
would
not
preach
without
money
in
their
hand
;
like
many
of
our
Priests
,
no
penny
,
no
pater-noster
;
no
money
in
hand
,
no
Sermon
,
no
preaching
,
that
will
not
open
their
mouths
further
then
it
is
opened
with
a
key
of
gold
or
silver
,
yet
they
professe
they
are
the
people
of
God
,
and
make
a
great
shew
of
Religion
,
and
blinde
the
eyes
of
poor
ignorant
people
that
conclude
they
are
the
only
zealous
holy
men
in
the
world
,
though
their
covetousnesse
,
basenesse
,
and
vilenesse
in
running
after
Livings
and
great
preferments
,
may
appear
evidently
to
children
.
Ye
see
by
this
that
people
may
lean
upon
God
,
desire
to
be
accounted
his
people
,
and
be
confident
that
he
is
their
Father
,
Ioh.
8.
And
yet
may
have
no
true
faith
,
but
may
be
self-imposters
,
deceiving
themselves
with
the
perswasions
of
their
own
spirits
,
whereas
true
faith
is
onely
from
God
,
bestowed
upon
us
by
him
as
a
free
gift
,
which
let
the
good
God
worke
in
our
hearts
by
his
grace
through
Christ
,
Amen
.
SERMON
.
V.
Faith
is
the
gift
of
God
.
EPHES.
2.8
.
By
grace
ye
are
saved
through
faith
,
not
of
your selves
,
it
is
the
gift
of
God
.
THere
is
nothing
doth
lay
the
creature
lower
in
the
presence
of
God
,
then
a
cleare
apprehension
of
the
Creators
favour
,
and
goodnesse
,
in
giving
all
things
freely
to
the
creature
.
The
Apostle
to
beat
down
the
pride
of
man
in
spirituall
gifts
,
doth
make
use
of
this
quaere
,
1
Cor.
4.7
.
What
hast
thou
,
that
thou
hast
not
received
.
As
if
he
had
said
,
if
thou
dost
but
seriously
consider
,
that
thou
enjoyest
no
spirituall
gift
,
but
it
hath
been
freely
given
unto
to
thee
,
thou
wilt
not
see
any
cause
why
thou
shouldst
be
proud
of
it
.
And
in
these
words
,
for
the
humbling
and
abasing
of
man
,
and
for
the
exalting
of
Gods
grace
in
Jesus
Christ
,
he
doth
set
downe
this
in
the
last
place
,
That
true
faith
is
the
gift
of
God
.
I
shall
illustrate
this
two
manner
of
wayes
.
First
,
I
will
shew
you
that
it
is
the
gift
of
Gods
power
:
For
this
the
Apostle
drives
at
here
;
when
he
opposeth
faith
,
as
the
gift
of
God
,
to
what
he
had
said
before
,
maintaining
that
it
was
not
of
our
seves
.
Man
being
not
able
to
believe
of
himselfe
,
it
will
necessarily
follow
,
that
it
is
onely
the
power
of
Almighty
God
,
that
is
able
to
enable
a
man
truly
to
believe
in
his
grace
through
Christ
.
In
the
second
place
I
shall
shew
you
,
that
faith
is
the
gift
of
Gods
grace
.
As
God
alone
by
his
almighty
power
is
able
to
enable
a
man
to
believe
:
so
God
alone
can
give
us
this
excellent
and
precious
gift
of
faith
,
by
which
we
are
made
partakers
of
the
divine
nature
,
and
carried
to
heaven
,
to
behold
the
glory
of
our
God
,
in
the
face
of
Jesus
Christ
.
First
,
faith
is
the
gift
of
the
power
of
God
,
and
therefore
Isaiah
53.1
.
we
read
of
the
arm
of
God
,
which
is
to
be
put
forth
,
for
the
enabling
of
men
to
believe
the
Gospell
.
Who
hath
believed
our
report
?
and
to
whom
is
the
arme
of
the
Lord
revealed
.
The
strength
of
a
man
doth
usually
lye
in
his
arme
,
wherefore
God
to
shew
that
few
doe
believe
,
John
12.38
.
doth
prove
it
by
this
,
because
his
arme
or
strength
●s
revealed
to
few
.
The
arm
,
power
,
&
strength
of
God
must
be
put
forth
and
revealed
to
men
,
or
else
men
will
never
be
able
indeed
,
and
in
truth
to
believe
what
God
hath
related
,
and
reported
concerning
his
glorious
grace
in
Jesus
Christ
.
This
will
appeare
by
some
few
considerations
.
First
,
it
is
the
prerogative
of
Gods
powerful
will
to
shew
mercy
,
by
giving
faith
for
salvation
,
to
whom
he
will
,
and
therefore
it
is
not
●n
the
power
of
sinfull
man
;
effectually
to
will
his
owne
salvation
,
Rom.
9.18
.
Jam.
1.18
.
Of
his
owne
will
he
begot
us
.
God
is
the
God
of
salvation
,
and
therefore
the
creature
cannot
be
a
Saviour
to
himselfe
.
Save
me
,
saith
the
Psalmist
,
for
thy
mercy
sake
,
Psal.
31.16
.
Why
should
the
Psalmist
have
prayed
unto
God
,
to
save
him
,
if
hee
had
beene
able
to
save
himselfe
,
by
working
faith
in
his
owne
heart
,
wee
are
all
sinners
,
saved
by
obtaining
a
Psalme
of
mercy
.
And
it
is
God
that
granteth
us
a
psalm
of
mercy
for
the
saving
of
our
lives
,
and
giveth
us
learning
,
by
which
wee
are
enabled
for
to
●ead
it
.
The
will
of
God
is
the
supream
ruler
,
and
governour
in
all
things
,
and
therefore
in
this
,
for
the
giving
of
faith
unto
whom
hee
pleaseth
,
for
salvation
.
Man
lies
under
unbelief
many
yeares
,
when
God
once
comes
and
speakes
the
word
to
command
light
to
shine
,
then
presently
we
are
enlightned
.
He
created
light
by
the
word
of
his
power
,
and
made
the
heavens
;
so
by
the
same
omnipotent
word
,
and
power
of
his
,
he
is
pleased
to
create
,
and
set
up
new
light
in
the
understandings
of
those
whom
hee
intends
to
save
,
giving
to
them
the
knowledge
of
the
sweetnesse
of
his
grace
and
glory
in
the
countenance
of
Jesus
Christ
.
Secondly
,
It
is
the
gift
of
his
irresistable
power
.
His
will
and
power
cannot
be
resisted
,
Rom.
9.
If
there
were
not
such
an
irresistable
power
in
grace
,
no
man
could
ever
be
made
a
partaker
of
grace
.
All
the
strength
of
the
naturall
man
doth
fight
against
grace
,
and
taketh
up
armes
against
Jesus
Christ
;
so
that
if
God
did
not
work
irresistably
,
there
would
never
bee
wrought
the
work
of
grace
in
the
heart
of
any
man
.
If
God
will
perswade
Japhet
hee
shall
dwell
in
the
tents
of
Shem
,
Gen.
9.27
.
will
worke
,
saith
God
,
and
who
shall
let
it
,
Isa
43.13
.
That
is
,
none
shall
let
it
.
All
the
Devils
in
hell
cannot
hinder
the
worke
of
faith
when
God
intendeth
to
work
it
.
As
many
a●
are
ordained
unto
eternall
life
shall
believe
,
Acts
13.48
.
All
Christs
sheep
shall
hear
his
voyce
,
Ioh.
10.16
.
The
gathering
of
the
people
shall
be
unto
Shilo
,
Gen.
49.10
.
God
hath
determined
the
thing
to
be
done
,
before
it
is
done
.
And
all
his
counsells
of
olde
are
faithfulnesse
and
truth
,
Isa
25.1
.
He
should
be
unfaithfull
,
if
his
determinations
should
not
come
to
passe
.
The
Apostle
in
the
Ephes.
1.11
.
saith
,
that
the
Saints
have
obtained
an
inheritance
,
being
predestinated
according
to
the
purpose
of
God
,
who
worketh
all
things
according
to
his
owne
will
.
And
if
we
consider
the
eternall
Counsell
and
determination
,
forgiving
faith
to
some
particular
person
,
we
shall
finde
,
that
it
is
impossible
,
that
these
men
should
not
believe
,
in
that
moment
in
which
God
hath
appointed
to
worke
faith
in
their
heart
,
and
therefore
the
Apostle
doth
acquaint
us
with
the
immutability
of
this
counsell
,
Heb.
16.17
.
And
James
saith
,
Jam.
1.17
.
That
with
God
there
is
no
variablenesse
,
nor
shadow
of
turning
.
Wherefore
seeing
God
doth
dispense
the
gifts
of
his
grace
unto
his
people
,
according
to
his
unalterable
decrees
,
and
unchangeable
counsells
,
it
will
be
evident
,
that
he
worketh
upon
men
irresistably
.
God
should
erre
in
his
prescience
or
fore-knowledge
of
things
,
if
he
should
fore-see
and
determine
,
that
a
man
should
believe
,
and
that
man
at
the
same
time
should
remaine
in
unbeliefe
.
As
an
Astrologer
would
be
deceived
,
if
he
should
fore-see
and
fore-tell
,
that
a
thing
should
come
to
passe
,
and
the
thing
foretold
should
not
come
to
passe
.
It
must
be
granted
therefore
,
that
Gods
decrees
are
certaine
irrevocable
,
and
immutable
,
and
that
God
working
according
to
these
decrees
,
doth
worke
irresistably
,
and
therefore
faith
is
his
gift
,
because
it
proceedeth
from
his
irresistable
power
according
to
that
of
our
Apostle
,
It
is
the
gift
of
God
.
Thirdly
,
Darknesse
cannot
create
light
.
Faith
is
a
spirituall
light
,
and
therefore
it
cannot
come
from
our
darknesse
,
but
must
have
its
birth
and
beginning
from
some
heavenly
light
.
And
God
is
the
powerfull
light
,
from
whom
faith
is
beamed
into
our
hearts
.
Five
things
are
required
to
seeing
,
1.
A
visible
object
.
2.
The
organ
of
fight
.
3.
A
light
to
discover
this
object
.
4.
A
medium
through
which
this
object
is
to
be
seene
.
5.
That
the
organ
be
in
a
living
and
waking
creature
.
And
these
things
are
likewise
requisite
to
seeing
a
thing
spiritually
by
faith
,
which
all
are
from
the
power
of
God
.
1.
It
is
God
doth
present
doth
us
the
spirituall
object
,
which
is
to
be
looked
upon
for
salvation
.
2.
It
is
God
giveth
us
spirituall
organs
or
eyes
.
3.
Spirituall
light
to
discover
spirituall
things
.
4.
A
medium
,
Iesus
Christ
,
through
whom
wee
looke
upon
him
.
5.
A
spirituall
life
and
being
.
It
is
a
thing
proper
and
peculiar
to
God
,
to
create
a
thing
out
of
nothing
,
and
it
is
his
prerogative
and
power
in
believing
,
to
make
us
new
creatures
.
By
which
it
will
appear
,
that
true
faith
cannot
be
of
our selves
,
but
it
is
the
gift
of
God
.
Fourthly
,
That
which
stablisheth
Saints
in
the
faith
,
that
power
doth
at
the
first
,
worke
faith
in
them
:
but
God
by
his
power
doth
stablish
Saints
,
Rom.
16.25
.
The
Apostle
doth
make
it
a
priviledge
proper
to
the
power
of
God
to
stablish
Saints
in
the
faith
,
and
therefore
it
is
proper
to
his
power
to
bring
us
to
the
faith
.
Fifthly
,
The
promises
of
God
in
giving
Christ
to
open
the
blinde
eyes
,
Isa
42.6
,
7.
His
engagements
to
teach
us
to
know
him
,
according
to
that
of
the
Prophet
,
All
thy
children
shall
be
taught
of
God
.
His
covenant
in
Christ
,
that
we
shall
know
him
,
Heb.
8.
doth
sufficiently
demonstrate
,
that
nothing
below
the
omnipotent
power
of
God
,
insufficient
for
the
enabling
of
us
to
rest
upon
his
owne
grace
for
salvation
.
I
need
not
spend
many
words
in
proving
this
,
because
the
argument
laid
downe
to
prove
the
negative
part
of
the
Text
,
wil
reach
the
affirmative
.
For
if
not
of
our selves
,
it
will
unquestionably
follow
,
that
it
is
of
God
that
we
are
enabled
to
believe
.
In
the
next
place
I
shall
prove
,
that
as
it
is
the
work
of
his
power
,
so
it
is
the
worke
of
his
owne
free
grace
.
When
he
enableth
a
man
to
believe
,
he
puts
forth
not
only
the
power
of
his
omnipotency
,
but
the
power
of
his
grace
:
he
doth
not
looke
upon
any
thing
in
the
creature
to
move
him
to
give
faith
to
the
creature
:
but
he
lookes
upon
his
own
grace
,
and
he
sees
no
other
motive
or
argument
to
move
him
to
give
faith
to
men
,
but
those
that
lye
in
the
bosome
of
his
owne
grace
from
the
dayes
of
eternity
.
I
shall
prove
this
first
by
Scripture
,
and
then
by
some
considerations
.
First
,
you
have
it
proved
by
Scripture
,
Phil.
1.29
.
To
you
it
is
given
not
only
to
believe
,
but
to
suffer
.
Hence
I
gather
,
that
it
is
the
gift
of
Gods
grace
to
enable
a
man
to
believe
:
As
it
is
the
free
gift
of
Gods
grace
to
call
forth
a
man
to
suffer
for
him
.
So
in
2
Tim.
2.25
.
The
Apostle
bids
Timothy
with
meekeness
of
spirit
to
endeavour
to
recover
those
that
opposed
the
doctrine
and
truth
which
he
held
forth
and
preached
.
If
peradventure
God
will
give
them
repentance
for
the
acknowledging
of
the
truth
.
You
see
then
God
must
give
repentance
,
or
changednesse
of
minde
,
by
which
he
is
enabled
to
believe
truth
to
the
glory
of
God
.
Now
as
I
have
cleared
it
by
Scripture
,
so
I
shal
cleare
it
by
some
considerations
;
The
first
shall
be
drawne
from
the
promises
of
God
.
The
promises
as
they
do
prove
,
that
man
cannot
doe
any
thing
by
his
owne
power
,
but
that
all
is
done
for
us
by
the
power
of
God
,
so
they
prove
that
all
is
done
for
our
spirituall
good
by
grace
.
For
promises
of
the
new
Covenant
doe
not
only
acquaint
us
with
the
power
,
but
grace
of
God
.
If
Adam
had
beene
preserved
in
his
obedience
,
and
never
had
fallen
,
he
had
been
preserved
by
the
power
of
God
;
but
not
by
the
grace
of
God
;
as
grace
is
strictly
taken
in
the
Covenant
of
grace
:
so
that
as
we
have
proved
,
that
faith
is
not
of
our selves
,
but
from
the
power
of
God
by
leading
you
to
the
promise
;
so
,
now
we
shal
prove
,
that
we
are
saved
by
grace
through
faith
,
by
bringing
you
back
again
,
to
look
upon
promises
,
as
they
are
the
stream
;
&
flowings
forth
of
Gods
grace
unto
us
.
What
need
God
promise
to
do
that
which
we
are
able
to
do
of
our selves
?
Therefore
seeing
we
have
the
promise
of
grace
for
it
,
wee
may
conclude
that
it
is
by
grace
,
&
not
by
any
power
in
our selves
.
Rom.
15.12
,
wee
have
a
promise
for
faith
,
In
him
(
speaking
of
Christ
)
shall
the
Gentiles
trust
.
So
likewise
in
Jerem.
24.7
.
We
have
a
promise
of
God
,
that
hee
will
give
us
the
knowledge
of
himselfe
.
I
will
give
them
an
heart
to
know
mee
,
that
I
am
the
Lord
,
and
they
shall
be
my
people
,
and
I
will
be
their
God
:
and
they
shall
return
unto
mee
with
their
whole
heart
.
Here
God
hath
promised
to
give
us
a
heart
that
we
shall
know
him
.
Now
seeing
God
hath
promised
to
give
us
a
heart
to
know
him
:
therefore
I
conclude
wee
are
not
able
to
give
such
a
heart
to
our selves
.
God
hath
promised
to
circumcise
our
hearts
,
to
take
away
the
fore-skin
of
our
spirits
,
therefore
wee
are
not
able
to
circumcise
our selves
.
God
hath
promised
to
turne
us
,
therefore
wee
are
not
able
to
turns
our selves
.
Turn
us
O
Lord
and
we
shall
be
turned
,
Lam.
5.21
.
Intimating
thus
much
,
that
we
cannot
come
towards
him
,
till
hee
turne
the
face
and
countenance
of
his
favour
toward
us
,
answering
to
that
in
Jer.
31.18
.
I
have
surely
heard
Ephraim
bemoaning
himselfe
,
thou
hast
chastised
me
,
and
I
was
chastised
,
as
a
bullocke
unaccustomed
to
the
yoake
:
turne
thou
me
,
and
I
shall
he
turned
.
And
therefore
God
doth
usually
mixe
promises
with
exhortations
,
that
man
should
not
conclude
from
Gods
exhortations
unto
him
,
that
there
is
a
sufficient
power
in
him
to
doe
what
hee
is
exhorted
to
doe
,
as
in
Hosea
14.
when
he
had
exhorted
Israel
to
returne
unto
the
Lord
,
he
presently
addeth
,
vers.
4.
I
will
heale
their
backesliding
.
All
the
Prophets
doe
subscribe
to
this
truth
,
Jona
2.9
.
Salvation
is
of
the
Lord
by
promise
.
He
will
teach
us
his
wayes
,
and
we
will
walke
in
his
paths
,
saith
Micab
,
Mic.
4.2
.
and
Zeph.
3.12
.
I
will
leave
in
the
midst
of
thee
an
afflicted
and
poore
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
God
will
fill
his
spirituall
house
or
Temple
with
glory
;
And
I
will
give
peace
,
saith
the
Lord
of
hosts
,
Hag.
2.9
.
God
will
be
the
glory
in
the
middest
of
the
spirituall
Jerusalem
,
Zech.
2.9
.
And
hee
will
remove
the
iniquity
of
the
land
in
one
day
,
v.
3.9
.
All
these
promises
are
plaine
demonstrations
of
Gods
powerfull
grace
,
and
mans
weakness
.
Secondly
,
we
have
not
only
the
bare
promise
,
but
the
Covenant
of
God
,
and
this
Covenant
confirmed
and
bound
by
an
oath
,
Mic.
7.20
.
Thou
wilt
performe
the
truth
to
Jacob
,
and
the
mercy
to
Abraham
,
which
thou
hast
sworn
unto
our
Fathers
;
therefore
it
is
not
by
any
power
or
worke
in
our selves
.
If
it
be
the
fruit
of
the
covenant
of
grace
,
and
God
hath
covenanted
in
his
grace
to
doe
it
for
us
,
then
certainly
wee
are
not
able
to
doe
it
our selves
.
But
God
hath
covenanted
to
doe
it
for
us
;
he
hath
covenanted
to
write
his
law
in
our
hearts
:
The
law
of
faith
,
as
the
Apostle
calls
it
,
Rom.
5.
Therefore
we
are
not
able
to
work
faith
in
our
own
spirits
.
Why
should
God
tye
himselfe
in
a
Covenant
,
and
binde
this
Covenant
with
an
oath
to
doe
this
for
us
:
if
we
were
able
to
doe
it
our selves
,
why
should
God
doe
any
thing
for
his
owne
names
sake
,
if
the
creature
can
do
enough
to
make
it selfe
happy
by
his
owne
strength
.
In
vaine
is
a
Covenant
of
grace
promulgated
for
mans
salvation
,
and
for
discovery
of
this
salvation
;
If
man
can
finde
out
the
way
of
salvation
by
his
owne
wisdome
,
why
must
Christ
guide
our
seete
into
the
wayes
of
peace
,
Luke
1.
if
of
our selves
we
can
find
out
these
ways
of
life
&
peace
.
God
hath
made
it
his
work
,
&
therfore
it
is
not
our
work
wrought
by
our
owne
strength
.
God
hath
promised
faith
as
a
gift
freely
to
be
bestowed
upon
undeserving
man
,
therfore
man
by
the
improvement
of
his
parts
and
labour
,
cannot
purchase
it
as
the
reward
of
his
endeavours
.
Thirdly
,
God
worketh
faith
in
time
according
to
his
eternall
purpose
,
and
decree
before
time
.
But
the
eternall
purpose
of
God
,
is
the
purpose
of
his
grace
,
therefore
God
worketh
faith
according
to
his
purpose
of
grace
.
The
first
of
these
propositions
hath
beene
already
proved
,
the
second
is
evident
from
2
Tim.
1.9
.
So
that
it
is
evident
that
faith
floweth
from
eternall
grace
;
and
therefore
it
is
not
of
ourselves
,
but
it
is
the
gift
of
God
.
Fourthly
,
There
is
nothing
can
merit
or
deserve
faith
in
man
,
before
faith
is
wrought
,
and
therefore
it
is
given
as
a
free
gift
.
This
is
plaine
by
Rom.
9.16
.
It
is
not
of
him
that
willeth
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
John
1.13
.
There
may
be
as
much
in
one
that
shall
be
damned
,
as
in
him
that
shall
be
saved
before
his
conversion
.
Peter
did
no
more
to
merit
,
or
deserve
his
first
faith
,
then
Iudas
did
.
Gods
grace
is
his
rule
by
which
he
worketh
,
in
giving
faith
unto
any
man
,
and
therefore
faith
is
the
gift
of
God
.
Fifthly
,
Gods
designe
in
justifying
a
sinner
through
faith
,
as
hath
beene
formerly
proved
,
is
the
magnifying
of
his
owne
free
love
unto
the
creature
in
Christ
;
and
therfore
hee
doth
acquaint
us
,
that
faith
is
the
free
gift
of
his
grace
,
that
so
hee
may
devest
the
creature
of
glorying
in
himself
,
or
in
any
thing
from
himselfe
.
If
the
Father
should
justifie
us
by
grace
through
faith
,
and
wee
should
apprehend
that
our
faith
were
of
our selves
,
there
would
bee
some
glorying
in
our selves
.
And
therefore
he
doth
justifie
by
grace
,
through
faith
,
as
a
fruit
,
effect
,
and
free
gift
of
his
owne
grace
.
So
proud
we
are
naturally
,
that
though
wee
were
convinced
that
we
were
saved
by
grace
,
as
a
gift
given
unto
us
;
(
as
almes
unto
a
beggar
)
yet
we
should
be
proud
,
if
wee
knew
that
of
our selves
we
had
an
hand
to
receive
it
,
and
therefore
God
doth
not
only
in
his
grace
give
us
the
gift
of
eternall
life
,
but
the
hand
by
which
we
receive
it
.
Thus
wee
are
saved
by
grace
through
faith
,
which
is
the
gift
of
God
.
Sixthly
,
The
Apostle
saith
,
that
no
man
can
say
that
Jesus
is
the
Christ
,
but
by
the
holy
Spirit
,
1
Cor.
12.3
.
But
by
faith
we
confesse
that
Jesus
is
the
Christ
,
and
therefore
it
doth
plainly
follow
,
that
it
is
from
the
holy
Spirit
of
grace
.
The
Spirit
doth
shew
,
that
all
things
are
freely
given
us
of
God
,
2
Cor.
3.12
.
And
therefore
faith
is
freely
given
us
of
God
.
If
every
thing
,
then
faith
.
Every
good
and
perfect
gift
commeth
downe
from
the
Father
of
lights
,
if
we
will
believe
James
,
Jam.
1.17
.
And
therefore
we
must
grant
that
faith
is
given
unto
us
of
God
,
or
else
deny
it
to
be
a
good
and
perfect
gift
.
Obj:
But
some
may
say
,
if
faith
be
a
gift
,
why
doth
our
Saviour
bid
us
to
buy
gold
tryed
in
the
fire
,
that
we
may
be
cloathed
,
that
the
shame
of
our
nakednesse
may
not
appeare
,
Rev.
3.18
.
Answ.
This
word
buying
is
taken
properly
,
and
so
it
signifieth
the
purchasing
of
something
,
by
some
considerable
price
which
is
given
for
it
.
There
can
be
no
buying
of
a
thing
without
some
price
.
(
Nulla
exemptio
sine
pretio
esse
potest
.
Justinian
in
stit
.
lib.
3
Tit.
24.
)
And
in
this
sence
wee
cannot
buy
faith
or
Christ
,
having
no
considerable
price
to
pay
for
Christ
,
before
we
enjoy
Christ
.
2
ly
.
Buying
is
taken
improperly
,
Isa.
55.1
.
Buy
wine
and
milke
without
money
,
and
without
price
.
And
if
faith
be
to
be
bought
,
it
must
be
thus
bought
by
us
,
we
have
no
money
or
price
to
part
with
for
faith
.
And
what
is
thus
bought
by
us
,
is
freely
given
unto
us
;
So
that
this
objection
is
too
weake
to
weaken
the
truth
which
hath
beene
delivered
.
It
standeth
still
unshaken
,
and
unmoveable
upon
its
owne
Basis
,
Faith
is
the
gift
of
God
.
Having
proved
it
sufficiently
by
these
considerations
,
that
faith
is
a
gift
,
I
shall
draw
some
usefull
conclusions
from
them
,
and
put
a
period
to
my
discourse
.
First
,
This
overthroweth
the
meritoriousnesse
of
the
righteousnesse
of
our
owne
works
qualifications
or
preparations
before
faith
for
the
deserving
any
thing
at
the
hand
of
God
to
ingage
him
to
give
us
faith
.
What
we
receive
as
a
free
gift
,
cannot
be
given
us
in
consideration
of
our
merits
or
deservings
.
I
shall
but
touch
this
,
because
I
have
formerly
taken
paines
to
beate
downe
the
Antichristian
monster
of
Free-will
,
and
merit
of
workes
:
which
like
two
twinnes
of
the
same
wombe
,
doe
live
and
dye
in
the
same
moment
.
It
is
the
Lord
Jesus
must
seeke
us
,
before
ever
we
can
finde
him
.
And
we
cannot
as
we
ought
desire
faith
,
untill
faith
be
freely
bestowed
upon
us
.
Gods
free
grace
doth
prevent
mans
free
will
.
And
if
God
leave
us
to
our selves
,
and
to
our
owne
labours
,
endeavours
,
actings
,
duties
,
and
performances
,
and
doe
not
come
in
by
the
power
of
his
grace
upon
us
,
we
shall
never
be
able
truly
,
and
spiritually
to
understand
any
thing
of
free
grace
.
Away
then
with
the
foolish
conceite
of
those
who
cry
up
the
strength
of
mans
will
,
and
his
precedent
qualifications
of
righteousnesse
and
holinesse
,
for
the
making
of
some
men
worthy
to
close
with
Christ
in
a
promise
of
free
grace
,
rather
then
great
sinners
.
2ly
.
This
may
informe
us
,
that
such
shall
certainly
believe
,
whom
God
will
enable
to
believe
through
grace
,
Acts
18.27
.
An
infinite
power
is
of
such
strength
,
that
a
finite
power
is
not
able
to
resist
it
:
but
whatsoever
power
there
i●
in
the
creature
,
by
which
it
may
resist
th●
worke
of
Gods
grace
,
it
is
but
finite
,
and
th●
grace
whereby
we
are
enabled
to
believe
,
i●
infinite
,
therefore
we
are
not
able
to
resist
th●
infinite
power
of
the
grace
of
God
,
by
which
we
are
enabled
to
believe
.
Take
the
Devill
and
all
the
powers
of
hell
,
with
all
that
is
i●
the
heart
of
man
,
all
his
sinnes
,
ignorances
and
corruptions
,
conjoyning
their
forces
t●
hinder
the
worke
of
faith
in
the
spirit
of
man
,
all
these
together
are
but
a
finite
power
:
but
when
God
comes
,
hee
comes
with
an
infinite
power
,
to
enable
us
to
believe
.
Therfore
I
conclude
,
that
wee
are
not
able
to
resist
the
power
of
God
,
when
hee
is
determined
to
give
us
faith
.
Faith
being
the
gift
of
his
Almighty
power
.
But
some
may
here
object
with
the
Arminiaus
that
place
of
Stephen
,
Acts
7.51
.
Ye
stiffe-necked
,
and
uncircumcised
in
heart
and
eares
,
yee
have
alway
resisted
the
holy
Spiri
.
Here
(
say
they
)
you
see
that
men
have
resisted
the
holy
Spirit
;
therefore
God
doth
not
so
worke
upon
men
by
the
power
of
his
grace
,
that
he
leaves
them
altogether
unable
to
resist
.
To
this
I
answer
,
that
there
is
a
two-fold
power
that
God
puts
forth
.
An
ordinary
power
in
the
preaching
of
his
Word
;
when
by
intreaties
,
beseeching
,
and
promises
,
and
the
like
,
he
allures
,
and
enticeth
men
in
the
preaching
of
the
Word
,
and
knocking
at
the
doores
of
their
hearts
for
entrance
.
This
common
worke
of
the
spirit
may
be
resisted
,
and
so
all
wicked
and
ungodly
men
in
this
sense
resist
the
Spirit
of
God
,
and
reject
the
Lord
Jesus
Christ
.
But
there
is
another
power
of
the
spirit
,
and
that
is
that
inward
spirituall
power
,
by
which
God
comes
on
those
whom
he
intends
to
save
;
thus
he
comes
,
not
only
in
the
preaching
of
the
Word
in
the
language
of
man
,
but
in
the
power
of
heaven
.
And
though
the
former
worke
of
the
Spirit
may
be
resisted
,
this
latter
cannot
be
resisted
.
Though
wee
may
reject
the
Word
of
God
preached
in
the
letter
,
and
some
common
workings
of
the
spirit
in
our
owne
hearts
,
and
not
give
entertainement
to
Jesus
Christ
when
hee
knockes
at
the
doore
of
our
hearts
in
the
preaching
of
the
Word
;
yet
when
it
comes
downe
with
power
to
open
the
heart
as
he
did
Lydia's
;
we
are
not
able
to
prevail
against
him
,
when
God
intends
powerfully
to
open
the
doore
of
our
spirits
,
we
are
not
able
to
keepe
it
lockt
:
he
will
sweetly
force
us
to
open
the
door
,
and
by
his
spirit
and
grace
brea●
in
upon
us
,
and
not
suffer
us
to
shut
him
out
〈◊〉
our
hearts
:
and
wee
are
bound
to
blesse
Go●
that
it
is
so
;
for
unlesse
it
were
so
,
no
man
i●
the
world
should
ever
be
saved
,
no
man
in
the
world
should
ever
receive
Christ
,
unlesse
God
did
come
with
an
infinite
power
,
and
pleas●●●●
violence
force
him
to
believe
.
If
it
were
not
thus
that
God
did
wor●
this
unresistable
way
in
those
whom
he
inten●
to
save
,
there
must
of
necessity
be
an
uncertainty
whether
ever
any
man
or
woman
should
ver
be
saved
by
Jesus
Christ
:
For
if
every
m●
and
woman
in
the
world
had
power
to
re●●
grace
offered
,
&
not
to
believe
at
all
,
then
〈◊〉
must
follow
,
that
it
might
be
impossible
a●●●
the
fall
,
that
never
a
man
or
woman
in
the
world
should
ever
be
saved
by
Christ
.
And
this
absurdity
will
follow
from
it
,
that
God
after
mans
fall
,
could
not
be
certaine
that
any
man
should
be
saved
by
Christ
,
and
so
it
would
take
away
the
fore-knowledge
of
God
,
because
he
could
not
know
,
but
that
every
man
in
the
world
might
resist
&
reject
Jefus
Christ
.
Thirdly
,
This
may
give
in
some
support
to
some
trembling
hearers
,
who
are
convinced
by
the
spirit
of
unbeliefe
,
and
are
not
able
to
believe
in
Jesus
Christ
.
Thou
art
ready
to
despaire
,
when
thou
apprehendest
,
that
it
is
impossible
for
thee
truly
to
believe
of
thy selfe
,
but
let
thy
spirit
be
upheld
with
this
consideration
,
that
God
is
able
to
give
thee
faith
while
I
am
speaking
of
faith
,
and
shewing
thee
the
worker
of
it
.
It
may
be
thou
thinkest
that
thou
shalt
never
have
joy
,
comfort
,
and
assurance
of
salvation
,
but
by
believing
,
and
yet
thou
are
not
able
to
believe
,
and
therefore
comfort
thy selfe
in
this
,
though
thou
canst
doe
nothing
,
God
is
able
to
enable
thee
to
doe
all
things
,
Phil.
4.13
.
As
the
Martyr
when
some
told
him
that
when
he
came
to
suffer
,
he
wold
rather
deny
his
tenets
,
then
burn
.
It
is
true
,
said
he
,
I
of
my selfe
should
doe
so
:
but
God
is
able
to
enable
me
.
So
though
thou
knowest
that
thou
of
thy selfe
canst
not
believe
,
know
that
God
is
able
to
enable
thee
presently
to
believe
.
Thou
that
hast
had
experience
of
thy
unbelieving
heart
,
and
of
that
mountaine
of
infidelity
that
lies
upon
thy
spirit
,
and
that
thou
art
able
to
say
,
I
shall
never
be
able
to
believe
of
my selfe
while
the
world
stands
:
know
that
God
is
ablde
in
this
momentt
to
give
thee
faith
.
Fourthly
,
This
may
informe
us
concerning
the
nature
of
true
faith
;
by
which
it
may
bee
distinguished
from
the
faith
of
hypocriticall
Formalists
.
The
hypocrite
not
being
acquainted
with
his
owne
disability
,
for
the
working
of
saving
faith
in
his
owne
heart
,
doth
apprehend
that
he
can
doe
the
worke
of
God
by
himselfe
in
his
own
strength
;
(
like
the
carnall
hearers
of
our
Saviour
,
John
6.28
.
What
shall
wee
doe
,
that
wee
may
worke
the
worke
of
God
)
And
when
he
apprehendeth
,
that
he
doth
believe
he
gloryeth
more
in
his
owne
actings
,
labourings
,
and
endeavours
,
(
by
which
hee
conceiveth
that
he
hath
obtainned
faith
)
then
in
the
grace
of
the
Lord
Jesus
;
having
no
spiritual
knowledg
of
that
faith
which
is
wrought
by
the
Almightines
of
Gods
powerful
&
irresistable
grace
.
But
if
it
is
otherwise
with
a
true
sonne
of
Abraham
,
his
faith
is
of
another
nature
,
having
a
spirituall
,
and
heavenly
tincture
in
it
,
from
that
spirit
,
by
whom
it
●●
wrought
.
He
prizeth
not
his
faith
of
the
naturall
spirit
,
but
the
faith
of
his
heavenly
spirit
.
He
can
set
his
seale
to
that
truth
,
of
our
Saviour
,
John
6.65
.
That
no
man
can
come
unto
him
,
except
it
were
give
a
unto
him
of
his
Father
;
he
is
not
proud
of
his
faith
,
because
hee
looking
upon
it
in
the
glasse
of
Gods
free
grace
,
doth
account
it
rather
Gods
worke
then
his
owne
.
According
to
that
of
our
Saviour
,
John
6.
This
is
the
worke
of
God
,
that
ye
believe
.
Vpon
which
words
one
of
the
Ancients
hath
this
observation
.
(
Non
dixit
hoc
est
opus
vestrum
,
sed
hoc
est
opus
Dei
.
)
He
said
not
,
this
is
your
worke
,
but
the
worke
of
God
.
Our
Saviour
speaking
to
his
Disciples
,
Mar.
4.11
.
To
you
(
saith
he
)
it
is
given
to
know
the
mysteries
of
the
kingdom
of
God
;
but
unto
them
that
are
without
,
all
those
things
are
done
in
parables
.
The
Gospell
of
the
Lord
Jesus
is
a
mystery
and
parable
unto
many
,
untill
the
Lord
doth
give
us
the
precious
gift
of
faith
,
by
which
we
understand
these
mysteries
of
God
:
so
that
he
that
truly
understands
the
mysterie
of
the
Kingdome
,
doth
look
upon
his
spirituall
knowledge
as
a
gift
.
What
is
compleat
and
perfect
faith
?
but
the
gift
of
God
,
by
which
we
believe
,
that
all
our
spirituall
good
things
,
and
faith
it selfe
is
freely
given
unto
us
by
God
.
(
Quae
est
plena
et
perfect
a
fides
?
Quae
credit
ex
Deo
et
omnia
bona
nostra
,
et
ipsam
fidem
.
Aug.
)
Fifthly
,
This
may
convince
those
of
their
errour
,
who
being
convinced
of
sinne
,
do
refuse
to
turne
into
the
true
way
of
salvation
by
believing
,
supposing
in
the
pride
and
ignorance
of
their
hearts
,
that
this
is
too
short
and
neare
a
way
to
Justification
and
happinesse
.
These
will
first
doe
good
workes
,
get
strength
against
all
their
corruptions
,
be
made
holy
&
sanctified
men
,
and
then
they
thinke
that
they
may
safely
make
bold
to
lay
hold
of
some
promise
of
grace
for
justification
and
salvation
.
It
was
thus
with
me
,
when
God
did
at
first
begin
to
awaken
my
conscience
with
the
dreadfull
fight
of
my
sins
,
and
course
of
prophanenesse
,
in
which
I
had
lived
,
and
some
months
I
went
in
this
way
;
never
in
the
spirit
,
considering
that
the
object
of
Gods
justifying
grace
was
an
ungodly
man
and
a
sinner
,
and
not
knowing
that
spirituall
regeneration
is
not
by
the
workes
of
the
Law
,
but
the
doctrine
of
the
Gospel
,
though
I
could
then
in
a
carnall
way
(
as
many
blind
Protestants
now
can
)
have
spoken
and
preached
more
gloriously
with
rhetoricall
words
and
flourishing
expressions
of
justification
by
faith
,
without
workes
,
then
now
I
can
,
or
will
.
But
as
God
,
who
from
all
eternity
,
had
singled
me
out
unto
salvation
by
Jesus
Christ
,
was
pleased
to
convince
mee
of
my
ignorance
,
and
to
bring
mee
to
rest
upon
his
grace
in
his
sonne
,
as
a
poore
wretched
sinner
,
enabling
me
to
believe
that
my
sins
were
blotted
out
for
his
owne
Names
sake
,
though
my
sins
did
testifie
against
me
.
So
these
who
are
in
the
same
condition
,
in
which
I
then
was
,
if
they
are
in
the
number
of
those
,
whom
God
hath
given
unto
his
sonne
Jesus
Christ
,
shall
be
convinced
,
that
by
faith
through
Christ
wee
have
accesse
to
the
Throne
of
grace
with
boldnesse
,
and
that
faith
is
not
given
in
consideration
of
any
preceding
acts
of
holinesse
,
or
sanctification
,
but
as
the
free
gift
of
our
heavenly
Father
.
That
they
who
have
thus
erred
in
spirit
,
Isa.
29.24
.
may
come
unto
understanding
,
and
such
who
have
murmured
against
the
truth
of
Gods
grace
,
may
learn
doctrine
.
Give
me
leave
briefly
to
lay
downe
some
convincing
considerations
,
which
may
bring
to
your
remembrance
those
things
which
we
have
more
fully
handled
.
1
Consi
.
The
word
and
promises
which
we
doe
enjoy
,
are
fre
gifts
of
Gods
favour
.
What
reason
can
we
give
,
why
we
should
enjoy
the
outward
meanes
of
grace
,
rather
then
Americans
,
but
his
owne
free
grace
,
Psalm
.
147.19
.
He
sheweth
his
word
unto
Jacob
,
his
statutes
and
his
judgements
unto
Israel
.
It
is
the
Lord
that
bringeth
the
externall
meanes
and
word
of
grace
as
a
gift
(
more
worth
then
the
whole
world
)
unto
a
people
.
According
to
that
sweet
promi●e
of
God
,
Ezek.
29
21.
I
will
give
thee
the
opening
of
the
mouth
in
the
midst
of
them
.
The
great
and
precious
promises
by
the
believing
of
which
,
we
are
made
partakers
of
the
divine
nature
,
are
freely
given
unto
us
,
2
Pet.
1.4
.
2
Consi
.
The
power
of
God
doth
make
the
difference
between
men
who
doe
enjoy
the
outward
means
,
2
Pe.
1.3
.
His
divine
power
hath
given
us
all
things
,
that
pertaine
unto
life
and
godlinsse
,
through
the
knowledge
of
him
who
hath
called
us
to
glory
and
vertue
.
If
God
did
put
forth
that
omnipotent
power
in
all
,
which
he
doth
in
some
,
who
heare
the
Gospell
,
all
as
well
as
some
should
believe
,
1
Cor.
3.7
Neither
he
that
planteth
is
any
thing
,
neither
he
that
watereth
:
but
God
that
giveth
the
encaease
.
Upon
which
words
one
giveth
us
this
observation
.
As
all
things
which
are
planted
and
watered
,
do
not
spring
up
,
th●●●
,
and
prosper
,
but
those
whom
God
doth
blesse
;
So
all
men
who
are
planted
in
the
Church
of
Ghrist
,
and
watered
by
the
preaching
or
the
Word
,
doe
not
truly
believe
,
but
those
upon
whom
God
bestoweth
faith
.
(
Nec
omnium
est
〈◊〉
,
qu●
〈◊〉
verbum
,
sed
quibus
deus
part●●
m●nsuram
●idei
,
sicut
nec
omnia
germinant
quae
plantamu
,
●t
rigantur
.
)
But
I
have
touched
upon
this
before
.
3
Consi
.
Gods
good
grace
doth
prevent
mans
good
workes
in
his
justification
.
God
in
his
grace
must
give
us
a
new
creation
&
heavenly
being
in
his
word
made
flesh
,
1
Joh.
before
good
workes
can
be
wrought
by
us
.
(
Sicut
creatore
opus
habemus
ut
essemus
,
sic
salvatore
,
ut
revivisceremus
.
Aug.
)
As
it
was
necessary
that
wee
should
have
a
Creator
to
give
us
beings
,
as
creatures
,
so
it
is
necessary
that
wee
should
have
a
Saviour
to
make
us
new
creatures
through
faith
.
4
Consi
.
Gods
grace
doth
not
only
prevent
our
works
,
but
faith
it self
:
Faith
is
an
effect
of
Gods
grace
,
and
therefore
God
is
gravious
before
we
beleeve
.
It
is
a
blessing
of
the
new
Covenant
,
and
therefore
in
this
respect
it
may
be
truly
said
,
that
we
are
under
the
new
Covenant
before
we
do
believe
.
By
which
we
may
plainly
see
that
faith
is
a
free
gift
.
Mercy
is
shewed
unto
the
faithfull
,
and
it
is
shewed
unto
us
to
make
us
faithfull
.
(
Fideli
datur
quidem
miserecordia
,
sed
data
est
etiam
,
ut
esset
fidelis
.
Aug.
)
One
saith
that
mercy
was
shewed
unto
Paul
,
not
only
because
he
was
faithfull
,
but
that
he
might
be
faithfufull
.
The
Apostle
to
prove
the
freenesse
of
grace
in
bestowing
faith
as
a
gift
upon
us
,
hath
these
three
expressions
within
the
limits
of
three
verses
,
Rom.
5.15
,
16
,
17.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
calling
faith
a
gift
,
and
a
gift
of
grace
,
and
a
gift
of
grace
for
righteousnesse
.
5.
Consi
.
There
is
no
way
to
happinesse
for
thee
,
but
by
grace
,
and
no
closing
in
any
sure
or
comfortable
way
with
grace
,
but
through
faith
.
We
are
all
condemned
by
the
Law
,
and
there
is
no
escaping
for
us
,
but
by
that
pardon
which
the
King
of
Heaven
in
the
prerogative
of
his
grace
doth
give
unto
us
,
and
no
way
for
us
to
be
able
to
read
our
pardon
,
unlesse
God
teach
us
.
And
therefore
God
hath
promised
,
Isa.
14.3
.
To
give
us
rest
from
our
sorrow
,
feare
and
hard
bondage
,
with
grace
,
Psal.
84.11
.
knowledge
,
Ezek.
29.21
.
Faith
,
Rom.
11.26
.
Strength
and
peace
,
Psalm
.
29.11
.
Wherefore
let
us
be
willing
to
receive
Christ
by
faith
,
and
to
receive
faith
as
a
gift
.
God
must
cloath
thee
with
his
Sonne
,
and
give
thee
faith
to
put
him
on
.
Refuse
not
this
glorious
garment
,
because
God
will
give
it
thee
freely
.
But
bee
contented
to
be
made
partaker
of
Christ
and
faith
,
according
to
Gods
own
pleasure
.
Think
not
with
Simon
Magus
,
to
buy
the
gifts
of
the
Spirit
,
faith
is
a
free
gift
.
God
will
not
sell
a
Diamond
for
dung
.
Faith
is
a
precious
Diamond
in
a
Christians
crown
,
workes
before
faith
,
but
dung
,
Phil.
3.
Cease
then
from
thinking
by
thine
owne
workes
to
purchase
that
faith
,
which
God
doth
intend
freely
to
give
unto
men
,
because
men
can
give
no
considerable
price
for
it
.
Make
no
more
words
in
bargaining
with
God
for
faith
.
He
will
give
unto
him
that
is
athirst
,
of
the
fountain
of
the
water
of
life
freely
,
Rev.
21.6
.
Let
no
man
be
kept
back
by
his
old
age
,
or
sinnes
,
from
hoping
to
obtaine
salvation
through
faith
.
While
we
are
in
this
world
,
no
repentance
is
too
late
;
there
is
a
way
to
mercy
.
(
Nec
quisquam
aut
peccatis
retardebitur
aut
annis
ad
salutem
consequendam
.
In
isto
adhuc
mundo
manenti
,
paenitentia
nulla
sera
est
.
Patet
ad
indulgentiam
additus
.
Ciprian
.
)
Object
.
But
if
faith
be
such
a
free
gift
,
why
doth
not
God
give
the
same
measure
of
faith
unto
all
believers
.
Answ.
Hee
may
doe
what
hee
will
with
his
owne
.
He
may
give
him
the
greatest
measure
of
faith
,
who
deserves
faith
lest
,
Ephes.
4.7
.
Vnto
every
one
of
us
is
given
faith
,
according
to
the
measure
of
the
gift
of
Christ
.
As
a
man
that
giveth
measures
of
wheate
freely
to
beggars
,
may
give
one
more
,
and
another
lesse
,
without
doing
any
wrong
.
So
God
may
measure
forth
faith
unto
us
largely
,
according
to
his
owne
will
,
wlthout
wronging
those
who
have
done
more
for
him
,
and
receive
lesse
.
We
have
no
cause
to
complaine
or
murmure
against
God
,
because
hee
is
abundantly
gracious
to
whom
he
pleaseth
;
but
should
rather
admire
his
free
grace
.
And
seeing
faith
,
with
every
act
and
degree
of
it
,
is
a
gift
of
unmerited
grace
,
let
us
who
doe
believe
,
waite
for
the
encrease
of
faith
,
as
a
gift
,
ceasing
from
our
own
workes
,
understanding
,
and
abilities
.
Yet
here
lest
I
should
be
mistaken
,
let
me
adde
this
caution
.
That
we
should
not
neglect
Gospel-duties
,
by
hearing
of
Gospel-promises
.
Promises
should
not
prove
occasions
of
sloth
to
to
the
faithfull
,
but
should
be
arguments
and
incentives
to
spirituall
activity
,
2
Cor.
7.1
.
Having
these
promises
,
let
us
clense
our selves
from
all
filthiuesse
,
&c.
Seventhly
,
Let
us
prize
faith
as
a
gift
;
wee
prize
gifts
,
because
there
is
usually
some
preciousnesse
and
goodnesse
in
them
,
or
else
for
the
givers
sake
.
Faith
is
precious
in
it selfe
,
1
Pet.
1.1
.
Gods
gifts
have
something
of
his
owne
goodnesse
in
them
,
and
faith
is
to
be
prized
because
it
is
from
him
.
It
is
said
of
Elkanah
that
he
gave
portions
to
Peninnah
,
and
her
sonnes
and
daughteas
:
but
unto
Hannah
he
gave
a
worthy
portion
,
for
he
loved
her
,
1
Sam.
1.4
,
5.
So
God
doth
give
portions
to
the
men
of
the
world
,
but
his
worthy
portion
of
love
to
his
Saints
,
through
faith
,
and
therefore
prize
it
.
Imitate
those
blessed
soules
,
who
have
shewed
unto
us
by
their
good
examples
,
how
they
prized
faith
,
who
were
contented
to
part
rather
with
their
honours
,
pleasures
,
riches
,
preserments
,
yea
their
owne
lives
then
the
faith
of
the
glorious
Gospel
of
Christ
.
They
loved
not
their
lives
unto
the
death
,
Rev.
8ly
.
Faith
is
a
great
gift
,
which
if
thou
hast
it
,
thou
knowest
that
thou
hast
freely
received
it
.
(
Fides
magnum
aliquid
est
,
quam
si
habes
profecto
,
accepisti
.
Aug.
)
And
therefore
look
up
unto
God
,
for
wretched
,
unbelieving
creatures
think
that
they
may
rec●ve
faith
as
a
gift
which
they
will
never
be
able
to
deserve
as
a
reward
.
This
may
strengthen
faith
much
when
we
are
before
the
Throne
of
grace
,
begging
faith
for
poore
sinners
,
if
wee
consider
that
faith
is
a
free
gift
.
Jeremiah
made
use
of
such
an
argument
to
strengthen
his
faith
,
Jer.
14.7
.
Though
our
iniquities
doe
testifie
against
us
,
doe
for
thy
Names
sake
.
O
the
happinesse
of
those
who
are
acquainted
with
free
grace
,
they
may
expect
all
things
for
themselves
and
others
,
as
free
gifts
to
be
given
unto
them
,
though
they
can
expect
nothing
as
deserved
wages
.
Lastly
,
Give
glory
to
God
for
his
unspcakable
grace
in
giving
faith
unto
thee
.
My
faith
O
Lord
,
saith
one
,
hath
called
upon
thee
,
which
thou
hast
given
unto
mee
,
and
which
thou
hast
inspired
into
me
.
(
Invoeavit
te
demine
,
fides
mea
quam
dedisti
mihi
,
quam
inspirasti
mihi
.
Aug.
Cons.
)
So
blesse
God
with
that
faith
,
and
for
that
faith
which
God
hath
freely
given
thee
.
The
Sonne
of
God
hath
given
us
an
understanding
to
know
God
,
1
Joh.
5.20
.
And
this
knowledg
is
the
gift
of
faith
.
(
Quid
aliud
est
fides
,
quam
vera
de
Deo
cognitio
.
Cyp.
)
And
therefore
blesse
God
in
the
Sonne
for
this
faith
.
Thou
mightest
have
laine
in
the
darke
dungeon
of
an
unbelieving
heart
to
this
day
,
and
thou
art
brought
into
the
wonderful
light
of
the
liberty
of
the
Gospell
through
faith
.
The
Soune
hath
made
thee
free
,
and
thou
art
free
indeed
by
believing
.
Be
free
in
rendring
largely
the
tribute
of
praise
to
him
,
who
through
faith
hath
knocked
off
the
shackles
&
setters
of
bondage
from
thy
soule
.
Give
thy selfe
to
him
who
hath
given
himselfe
and
his
Sonne
to
thee
through
faith
.
And
begin
to
live
the
heavenly
life
of
glory
,
in
giving
glory
and
praise
to
him
,
who
hath
given
thee
the
glory
of
union
with
himselfe
in
his
Sonne
,
through
faith
,
Joh.
17.
Give
praise
to
the
King
of
Zion
,
who
hath
redeemed
thee
to
God
by
his
own
blood
,
and
made
thee
a
King
and
Priest
,
and
hath
assured
thee
that
thou
shalt
reigne
upon
the
earth
.
Say
of
faith
,
and
all
the
gifts
of
his
Spirit
,
as
Iacob
of
his
children
,
these
are
children
which
God
hath
graciously
given
unto
his
servant
.
Ascribe
nothing
to
thy selfe
,
but
all
to
him
from
whom
are
all
things
.
Crye
with
a
loud
voyce
;
Salvation
to
our
God
which
sitteth
upon
the
Throne
,
and
to
the
Lambe
;
and
sing
in
faith
with
all
Saints
who
love
Christ
in
sincerity
,
Revel.
6.12
.
Blessing
,
and
Glory
,
and
Wisedome
,
and
Thankes
giving
,
and
Honour
,
and
Power
,
and
Might
,
be
unto
our
God
for
ever
and
ever
,
Amen
.
SERMON
VI.
The
Heaven-borne
man
sinneth
not
.
1
JOHN
3.9
.
Whosoever
is
born
of
God
doth
not
commit
sin
:
for
his
seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
.
GOd
in
his
grace
hath
shined
into
my
spirit
,
by
reading
of
these
words
,
which
hath
inclined
my
spirit
to
speake
from
these
words
.
The
truths
of
Christ
are
likely
to
prove
powerfull
upon
the
hearts
of
the
hearers
,
when
they
are
seconded
with
the
experience
of
the
speaker
.
I
am
therefore
emboldned
to
acquaint
you
with
the
truth
,
which
is
wrapt
up
in
these
words
:
though
I
know
that
there
are
many
adversaries
and
opposers
of
this
truth
,
2
Cor.
4.13
.
We
believe
,
&
therefore
we
speak
,
saith
the
Apostle
.
So
I
doe
in
spirit
belive
what
I
shall
speake
,
and
therefore
I
am
resolved
to
speake
it
forth
plainly
,
and
you
are
engaged
to
heare
me
patiently
.
The
words
are
a
conclusion
drawn
from
preceding
premises
.
In
the
precedent
words
the
Apostle
delivered
two
propositions
.
First
,
That
hee
,
that
committeth
sinne
is
of
the
Devill
.
Secondly
,
That
Christ
hath
appeared
to
destroy
the
workes
of
the
Devill
;
from
whence
he
concludeth
,
that
he
which
is
born
of
God
cannot
sin
,
not
having
his
being
in
the
Devill
;
but
in
Christ
,
who
destroyeth
sin
.
In
this
verse
,
there
are
these
particular
observations
,
which
at
the
first
view
may
present
themselves
unto
us
.
-
1.
A
character
of
a
true
Christian
.
He
is
one
who
is
borne
of
God
.
-
2.
The
property
of
this
man
who
is
borne
of
God
.
He
doth
not
commit
sin
.
-
3.
A
reason
why
he
cannot
commit
sin
,
to
wit
,
because
his
seed
remaineth
in
him
.
-
4.
His
purity
.
He
doth
not
only
,
not
commit
sinne
,
but
he
sinneth
not
at
all
.
-
5.
This
asserted
by
laying
down
the
impossibility
of
his
sinning
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
cannot
possibly
sinne
.
-
6.
This
is
further
proved
by
his
excellent
&
glorious
condition
.
He
cannot
sin
,
because
he
is
borne
of
God
.
First
.
From
the
person
who
is
here
spoken
of
,
The
man
who
is
borne
of
God
.
We
may
take
notice
of
the
folly
and
Bedlam-madnesse
of
some
,
who
would
be
accounted
professors
and
Preachers
of
a
spirituall
Gospel
,
whose
Gospel
and
mystery
of
error
doth
make
the
man
born
of
God
,
to
be
God
.
Confounding
the
glorious
nature
of
the
Father
,
Word
,
and
Spirit
,
with
the
new
Creature
.
The
Apostle
doth
plainly
overthrow
this
Bedlam-Divinity
by
these
expressions
.
In
which
hee
doth
make
a
difference
between
God
,
and
the
man
who
is
born
of
him
.
That
which
is
born
of
God
,
is
borne
in
time
.
But
God
is
from
eternity
.
And
therefore
that
which
is
born
of
God
cannot
be
God
.
The
place
which
they
pervert
is
in
the
1
Cor.
6.17
.
He
which
is
joyned
to
the
Lord
is
one
spirit
.
Answ.
Christ
,
and
the
man
joyned
unto
him
are
one
,
not
by
confounding
of
the
person
of
Christ
,
with
the
person
of
a
Believer
,
but
by
the
union
of
these
two
in
the
Spirit
.
As
the
members
are
one
with
the
head
,
and
yet
the
head
is
not
the
members
,
nor
the
members
the
head
.
Secondly
,
In
this
objection
as
they
destroy
the
personall
being
of
a
Believer
,
so
they
destroy
the
personall
being
of
Christ
;
as
he
is
the
Word
made
flesh
.
There
Christ
is
nothing
but
God
;
they
apprehending
that
Christ
hath
offered
up
his
humane
nature
,
wisedome
and
righteousnesse
,
as
things
of
the
first
creation
;
and
that
hee
hath
no
being
now
but
in
spirit
,
which
they
call
Christ
in
the
Spirit
,
the
spirituall
man
,
or
God
.
I
shall
therefore
in
few
words
deliver
the
truth
of
God
,
concerning
the
man
who
is
born
of
God
.
This
phrase
is
taken
first
largely
,
and
so
every
Creature
may
be
said
to
be
of
God
,
because
every
creature
is
the
workmanship
of
God
,
and
hath
its
being
from
God
.
And
in
this
sence
all
wicked
men
are
called
the
Off-spring
of
God
,
Acts
17.28
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Secondly
,
It
is
taken
strictly
.
And
so
it
is
to
be
understood
not
of
those
who
have
their
being
from
God
by
creation
,
but
by
spirituall
regeneration
.
And
thus
it
is
here
taken
,
and
in
other
places
,
John
3.5
.
Except
a
man
be
borne
of
water
&
the
Spirit
,
he
cannot
enter
into
the
kingdome
of
God
.
John
1
13.
In
this
sence
neither
God
,
Christ
,
or
the
Spirit
are
the
new
man
,
or
the
man
born
of
God
.
But
the
speciall
and
gracious
presence
of
God
through
Christ
by
the
spirit
doth
make
a
man
a
new
Creature
,
1
Cor.
1.30
.
John
1.13
.
2
Cor.
5.17
.
If
any
man
is
in
Christ
,
he
is
a
new
Creature
.
He
doth
not
say
that
if
any
man
is
in
Christ
,
that
then
hee
is
Christ
,
or
that
Christ
is
the
new
creature
,
but
that
man
who
is
in
Christ
,
he
is
the
new
creature
.
Having
shewed
you
who
the
new
man
,
or
the
man
born
of
God
,
is
,
who
is
here
spoken
of
,
and
freed
the
Text
from
famelisticall
blasphemies
.
I
shall
desire
that
you
may
be
acquainted
with
this
truth
.
Every
true
Saint
is
a
man
born
of
God
.
1
Consid.
It
will
not
advantage
a
man
to
make
a
profession
of
Christ
,
and
to
submit
to
all
the
outward
Ordinances
of
Christ
,
unlesse
a
man
be
made
a
new
creature
by
Christ
,
Gal.
6.15
.
In
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
uncir
cumcision
,
but
a
new
creature
.
We
must
be
borne
againe
,
or
else
it
had
been
better
for
us
never
to
have
been
borne
.
Christ
will
not
own
any
for
his
,
or
approve
them
as
his
Disciples
,
whatsoever
prosession
they
doe
make
of
him
,
unlesse
he
be
formed
in
them
,
2
Cor.
13.5
.
Know
ye
not
that
Jesus
Christ
is
in
you
,
except
ye
be
unapproved
.
They
are
the
Devils
children
,
who
are
not
borne
of
God
,
John
8.44
.
2
Consid.
God
hath
engaged
himselfe
in
the
Covenant
of
grace
,
that
those
who
are
his
,
shall
be
borne
of
him
,
Ezek.
36.26
.
A
new
heart
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
and
will
take
away
the
stony
heart
out
of
your
flesh
,
and
give
you
an
heart
of
flesh
.
As
a
Carver
when
he
maketh
an
Image
,
doth
begin
at
the
outside
of
the
Timber
,
and
cuts
&
shaves
and
smooths
that
.
So
hypocrites
doe
begin
at
the
outside
,
and
doe
smooth
themselves
in
their
outward
conversation
to
men-ward
.
And
so
there
is
but
an
image
insteed
of
a
new
creature
.
But
true
Saints
are
made
new
inwardly
.
Some
say
that
the
heart
is
the
first
thing
which
hath
life
.
(
Cor
est
primum
vivens
.
)
It
is
true
,
in
the
new
creation
,
God
doth
give
unto
the
vessels
of
his
grace
new
hearts
,
Rom.
10.10
.
With
the
heart
man
believeth
unto
righteousnesse
.
Jer.
32.39
.
3.
Consid.
Men
who
are
not
borne
of
God
,
cannot
haue
fellowship
with
God
.
If
we
say
that
we
have
fellow
ship
with
him
,
and
walk
in
darknesse
,
we
lye
,
1
John
1.6
.
But
true
Saints
have
fellowship
with
the
Father
,
and
his
Sonne
Jesus
Christ
,
1
John
1.3
.
And
therefore
they
are
borne
of
God
.
4
Consid.
God
is
to
be
known
,
served
,
and
worshipped
by
true
Saints
:
but
we
cannot
truly
know
him
,
serve
or
worship
him
,
so
long
as
we
are
old
creatures
,
in
the
state
of
nature
,
and
therefore
it
cannot
be
denyed
,
that
true
Saints
are
borne
of
him
.
An
old
creature
is
spiritually
dead
,
and
cannot
see
God
.
A
dead
creature
cannot
performe
the
actions
of
a
living
creature
.
And
a
sinner
cannot
serve
the
living
God
,
and
performe
that
spirituall
worship
which
God
doth
require
of
those
who
are
quickned
to
spirituall
worship
by
Jesus
Christ
.
5.
Consid.
The
new
Heaven
and
the
new
Earth
is
only
provided
for
new
creatures
:
but
it
is
provided
for
Saints
,
and
they
expect
it
,
2
Pet.
3.13
.
And
therefore
they
are
borne
of
God
.
Mat.
19.28
.
Our
Saviour
saith
,
that
such
who
have
followed
him
in
the
regeneration
,
shall
sit
upon
Thrones
.
The
Saints
are
translated
out
of
the
Kingdome
of
the
world
into
the
kingdome
of
grace
,
by
spirituall
regeneration
,
and
therefore
they
shall
be
translated
from
the
Kingdome
of
grace
,
into
the
Kingdome
of
glory
.
By
these
considerations
it
is
evident
,
that
true
Saints
are
borne
of
God
.
Vse
.
Let
us
not
try
our
Saint-ship
by
our
large
professions
of
Christ
,
and
subjection
to
such
things
which
we
apprehend
to
be
his
Ordinances
for
externall
worship
;
but
by
our
new
creation
.
It
concerneth
every
man
to
be
thorowly
assured
of
his
heavenly
birth
,
who
would
make
his
claime
good
for
heaven
and
glory
;
and
be
assured
that
he
shall
escape
the
damnation
of
Hell
.
As
our
Saviour
said
of
Judas
,
Mat.
26.24
.
That
it
had
been
good
for
him
,
he
had
not
been
borne
.
So
it
had
been
good
for
us
that
we
had
never
been
borne
,
if
wee
shall
live
and
dye
professors
of
the
knowledge
of
God
in
Christ
,
and
not
dye
possessors
of
God
in
Christ
by
the
new
creation
.
Consider
therefore
1.
That
every
change
or
alteration
which
may
be
wrought
in
a
man
,
doth
not
make
him
a
Sonne
of
God
by
spirituall
regeneration
.
Morall
principles
may
make
a
great
change
in
a
man
.
And
Pharisaicall
principles
may
make
a
man
seeme
to
be
very
religious
,
to
himselfe
and
others
.
But
the
Pharisees
proselite
is
farre
enough
from
a
true
Convert
.
And
except
our
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
we
cannot
enter
into
the
Kingdome
of
God
.
We
may
walke
farre
in
the
way
of
the
Law
,
and
performance
of
duties
,
to
make
our selves
new
creatures
,
and
the
Sonnes
of
God
by
our
own
righteousnesse
and
legall
reformation
,
and
may
at
last
stumble
at
Christ
,
and
never
come
to
know
what
it
is
to
be
borne
of
God
.
2.
A
man
may
take
a
long
walke
in
the
path
of
the
Gospell
,
and
may
after
a
sort
escape
the
pollutions
of
the
world
by
Gospel-principles
and
may
taste
of
the
powers
of
the
world
to
come
,
&
in
the
conclusion
may
sit
down
short
of
a
new
creation
here
,
and
glory
hereafter
,
2
Pet.
2.20
.
Hebr.
6.
Never
truly
knowing
what
it
is
to
have
the
Spirit
in
him
,
and
himselfe
in
the
Spirit
,
God
in
him
,
and
himselfe
in
God
,
Christ
in
him
,
and
himselfe
in
Christ
.
Quer.
But
by
what
meanes
is
a
man
born
of
God
may
some
one
say
,
seeing
it
concerneth
us
to
know
that
we
are
born
of
God
,
and
it
is
so
easie
to
be
mistaken
.
It
is
not
by
the
law
,
by
that
thou
maist
have
a
knowledge
of
sin
,
Rom.
7.
but
canst
never
receive
a
new
life
.
The
law
bringeth
forth
servants
,
not
sons
,
Ishmaelites
,
not
true
Israelites
,
Gal.
4.
Secondly
,
Those
who
are
borne
of
God
,
are
children
of
the
Gospell
,
not
by
the
workes
of
the
law
,
but
by
the
hearing
of
faith
wee
are
made
new
creatures
.
In
this
Ministery
God
by
his
Spirit
through
faith
in
his
Sonne
maketh
new
creatures
.
Nothing
in
nature
can
beethe
cause
of
it selfe
,
so
nothing
in
the
new
creation
can
be
the
cause
of
it selfe
.
There
must
be
a
Father
before
there
can
be
a
Sonne
.
God
therefore
through
faith
in
his
Sonne
is
the
cause
of
this
new
creation
.
In
this
Ministery
God
doth
not
speak
only
by
letters
and
syllables
,
but
by
his
eternall
Word
and
Spirit
.
Our
soules
are
purified
in
the
obedience
of
the
truth
of
the
Gospel
,
unto
unfeigned
love
of
the
Brethren
,
1
Pet.
1.22
,
23.
And
are
borne
againe
not
of
corruptible
seed
,
but
of
incorruptible
,
by
the
Word
of
God
which
liveth
and
abideth
for
ever
.
In
this
Ministry
of
life
and
salvation
,
we
have
an
eye
to
see
the
olde
man
crucified
in
the
suffering
of
Christ
,
Rom.
6.6
.
That
henceforth
we
should
not
serve
sin
.
In
this
Ministery
wee
see
Christ
as
that
new
man
which
maketh
all
things
new
,
2
Corin.
5.
The
olde
Adam
stood
as
a
publique
person
to
bring
shame
,
sinne
,
and
sorrow
upon
his
posterity
;
so
Christ
the
second
Adam
,
publique
person
,
and
new
man
,
by
whom
we
are
renewed
,
doth
bring
holy
boldnesse
,
righteousnesse
,
and
joy
.
Adam
communicated
his
sinfull
nature
to
us
,
so
Christ
doth
communicate
his
divine
nature
unto
us
,
with
those
fruits
and
effects
of
the
spirit
,
which
are
contrary
to
the
nature
of
the
old
man
;
Uniting
us
unto
himselfe
,
and
becomming
a
principle
of
life
to
us
and
in
us
.
And
as
one
saith
of
generation
,
that
it
doth
not
consist
in
the
production
of
a
new
form
,
but
in
the
union
of
the
form
to
the
matter
.
(
Generatie
non
consistit
in
productione
sed
unitione
formae
,
cummateria
.
)
So
spiritual
regeneration
is
not
by
the
production
of
a
new
forme
,
but
by
the
union
of
the
forme
to
the
matter
.
By
uniting
Christ
,
who
is
as
the
forme
to
man
who
is
the
matter
of
the
new
creature
.
And
as
wee
say
that
the
generation
of
one
thing
is
the
corruption
or
destruction
of
another
thing
;
so
in
spirituall
regeneration
the
old
man
is
destroyed
,
Gal.
5.24
.
They
that
are
Christs
,
have
crucified
the
flesh
with
the
affections
and
lusts
.
O
how
is
the
man
placed
in
the
uppermost
roome
of
honour
,
and
highest
seat
of
happinesse
,
who
is
spiritually
acquainted
with
this
truth
.
Hee
overcommeth
the
world
by
believing
that
Jesus
is
the
Sonne
of
God
,
1
John
5.1
.
He
admireth
the
inexpressible
love
of
God
,
by
which
hee
is
become
the
Sonne
of
God
,
1
John
3.1
.
He
is
borne
to
possesse
the
unsearcheable
riches
of
Gods
grace
.
He
is
born
to
inherit
large
possessions
,
&
a
golrious
inheritance
,
being
joynt
heir
with
Christ
,
Ro.
8.17
.
Hee
is
higher
by
his
birth
,
then
the
Sons
of
Kings
and
Emperours
.
Christ
&
he
are
of
one
,
&
therfore
he
is
not
ashamed
to
cal
him
Brother
,
Heb.
2.11
.
And
now
hee
begins
to
resolve
to
live
like
himselfe
,
to
live
answerable
to
his
condition
of
glory
and
honour
,
unto
which
God
of
his
grace
hath
brought
him
.
He
wil
live
as
one
who
hath
hopes
full
of
immortality
.
He
wil
put
on
Christ
in
his
conversation
,
as
he
hath
put
him
on
in
his
free
justification
.
A
King
will
not
stoope
to
the
earth
to
take
up
farthings
,
as
a
beggar
will
,
nor
meddle
with
such
mean
businesses
and
employments
,
in
which
men
of
meane
condition
doe
exercise
themselves
.
So
hee
will
not
stoop
in
spirit
to
the
love
of
the
things
of
the
world
,
which
are
but
as
a
farthing
to
the
things
of
glory
and
eternity
.
Hee
will
not
follow
worldly
businesse
,
as
though
hee
had
no
other
employment
.
His
conversation
is
in
Heaven
,
Phil.
3.
He
is
one
of
the
Chosen
generation
,
and
royall
Priesthood
,
holy
Nation
,
and
peculiar
People
,
and
therefore
is
resolved
to
shew
forth
the
praises
of
him
who
hath
called
him
out
of
darknesse
,
into
his
marvellous
light
,
1
Pet.
2.9
.
from
impurity
to
holinesse
,
from
a
disgracefull
and
reproachfull
condition
,
to
honour
and
favour
;
from
vassalage
to
a
kingdome
;
from
feare
of
death
,
to
assurance
of
eternall
life
;
from
hell
to
heaven
;
from
horror
of
conscience
,
to
joy
in
believing
;
from
a
dunghill
,
to
a
Throne
;
from
everlasting
wrath
,
to
never-ending
glory
,
and
immortality
.
I
might
speak
more
fully
of
this
,
concerning
which
no
man
can
speak
sufficiently
.
But
my
intention
was
not
to
speak
of
this
,
but
rather
of
that
which
is
principally
intended
in
the
words
,
to
shew
you
the
sinlesse
condition
of
the
man
which
is
borne
of
God
.
And
therefore
give
me
leave
,
to
leave
this
point
,
that
I
may
briefly
open
the
words
which
follow
in
the
Text
,
that
so
I
may
draw
the
marrow
and
substance
of
them
into
a
short
conclusion
,
the
illustration
,
confirmation
,
and
amplification
of
which
,
by
the
grace
of
God
shall
be
the
subject
of
my
ensuing
discourse
.
I
doe
finde
that
the
godly-learned
doe
not
agree
in
their
expositions
of
these
words
.
I
shall
therefore
acquaint
you
with
their
severall
expositions
,
and
shall
enlarge
my
thoughts
in
the
amplifying
of
that
which
I
doe
apprehend
in
truth
,
to
be
the
meaning
of
the
Apostle
in
these
words
.
First
,
Some
say
that
he
cannot
commit
sin
.
That
is
(
Non
potest
operam
dare
peceate
.
)
He
cannot
make
sin
his
work
,
trade
,
or
employment
,
and
this
is
a
truth
.
The
rode
of
prophanesse
and
wilfull
sinning
,
hath
never
been
the
way
in
the
which
the
Saints
have
walked
.
Their
path
is
the
path
of
purity
and
uprightnesse
.
But
this
doth
not
seeme
to
be
the
meaning
of
the
Spirit
in
this
place
.
For
the
Apostle
doth
not
only
say
,
that
he
cannot
commit
sin
;
but
hee
cannot
sin
.
Secondly
,
Others
say
,
that
he
cannot
commit
sin
,
as
a
servant
of
sin
.
As
though
our
Saviours
words
were
a
sufficient
exposition
of
these
,
Joh.
8.34
.
Whosoever
committeth
sinne
,
is
a
servant
of
sin
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
He
doth
not
doe
sin
as
his
worke
,
as
a
servant
doth
work
by
the
appointment
and
commandement
of
his
Master
.
I
question
not
the
truth
of
this
.
Sinne
shall
not
have
dominion
,
where
Christ
is
Lord
and
Master
in
the
soule
.
He
taketh
our
soules
in
unto
himselfe
by
conquest
,
and
will
not
suffer
those
who
commanded
us
before
his
conquest
to
rule
over
us
,
now
he
hath
subdued
them
.
As
a
conquering
King
will
not
suffer
conquered
Rebels
to
command
his
Subjects
.
But
the
Apostle
doth
not
seeme
to
drive
only
at
this
,
because
as
it
hath
been
observed
,
he
saith
afterwards
,
that
he
cannot
sin
.
Thirdly
,
Some
say
that
he
cannot
sinne
,
because
he
cannot
commit
the
unpardonable
sin
.
And
these
goe
as
far
as
the
end
of
the
Epistle
,
for
an
exposition
,
Chap.
5.17.18
.
All
iniquity
is
sinne
,
and
there
is
a
sinne
not
unto
death
.
Wee
know
that
whosoever
is
borne
of
God
sinneth
not
,
But
hee
that
is
borne
of
God
keepeth
himselfe
and
the
wicked
one
toucheth
him
not
.
Thus
they
affirme
that
he
finneth
not
,
because
hee
sinneth
not
unto
death
.
This
which
they
say
is
likewise
an
undenyable
truth
in
it selfe
:
but
not
all
,
that
the
Apostle
intendeth
in
these
words
.
Which
will
evidently
appear
if
we
look
seriously
upon
the
precedent
words
.
Where
the
Apostle
doth
set
downe
the
Antithesis
and
opposition
,
between
the
man
borne
of
God
,
and
the
naturall
man
.
And
doth
make
this
the
characteristical
difference
between
the
man
borne
of
God
,
and
the
man
of
the
Devill
,
vers.
6
,
7
,
8.
That
the
one
doth
sinne
,
and
the
other
doth
not
sinne
.
Every
one
that
abideth
in
him
sinneth
not
;
&
he
that
sinneth
hath
not
known
him
,
or
seene
him
.
And
as
no
man
will
say
that
the
difference
in
this
place
between
the
carnall
and
spirituall
man
is
this
.
That
the
one
doth
not
commit
the
unpardonable
sinne
,
and
the
other
doth
.
For
then
this
absurdity
will
necessarily
follow
,
that
every
carnall
man
doth
commit
the
unpardonable
sin
.
For
the
Apostle
saith
,
that
every
carnal
man
is
of
the
Devill
,
and
sinneth
,
(
that
is
,
against
the
holy
Ghost
,
if
we
take
their
exposition
.
)
So
no
man
may
affirme
that
this
is
the
meaning
of
these
words
(
which
are
laid
downe
in
way
of
opposition
to
the
precedent
)
that
he
that
committeth
not
sin
,
doth
not
commit
the
unpardonable
sin
,
for
then
this
absurdity
will
follow
that
every
man
who
committeth
not
the
unpardonable
sin
,
is
born
of
God
.
And
this
is
evident
by
the
subsequent
words
,
where
he
saith
,
vers.
10.
That
in
this
the
children
of
God
,
and
the
children
of
the
Devill
are
manifested
.
To
wit
,
that
the
one
doth
not
commit
sin
,
and
the
other
doth
commit
sin
.
Take
the
words
according
to
their
exposition
,
and
this
is
the
sence
of
them
.
In
this
the
Saints
and
carnall
men
are
distinguished
,
that
the
Saints
doe
not
commit
the
unpardonable
sin
,
and
that
all
carnall
men
doe
commit
the
unpardonable
sin
.
Of
the
absurdity
of
which
tenet
,
contrariety
to
Scripture
and
daily
experience
.
I
leave
the
spirituall
man
a
judge
.
4.
Others
say
that
he
sinneth
not
.
That
is
in
his
justified
state
and
condition
he
sinneth
not
.
Because
he
is
free
from
sin
,
and
the
condemnation
of
the
Law
.
And
this
is
a
truth
likewise
full
of
comfort
and
sweetnesse
.
That
the
believer
or
man
borne
of
God
doth
not
sin
in
reference
to
justification
.
Their
meaning
is
,
that
there
is
no
sin
from
which
a
believer
is
not
justified
.
But
the
Apostle
doth
not
speake
only
of
this
,
for
he
speaketh
of
his
working
of
righteousnesse
by
love
,
in
this
place
,
and
through
the
whole
Epistle
,
as
well
as
of
believing
.
And
of
such
workes
which
Saints
are
to
doe
,
by
which
they
may
be
justified
before
men
;
as
these
men
doe
grant
themselves
,
and
therefore
this
is
not
to
be
taken
so
strictly
in
reference
to
our
justification
through
faith
only
.
As
these
words
do
declare
it
sufficiently
.
Every
one
that
worketh
not
righteousnesse
,
is
not
of
God
,
and
hee
that
loveth
not
his
brother
,
vers.
10.
Doth
he
pray
for
such
,
whom
he
thought
were
no
where
to
be
found
,
or
for
all
true
Saints
whom
he
did
know
did
love
the
Lord
Jesus
in
corruption
.
Reply
.
If
they
be
considered
as
they
ought
to
be
done
,
so
they
are
not
evill
:
but
as
they
be
done
by
us
.
So
the
holy
Ghost
is
not
affraid
to
call
them
menstruous
rags
,
even
our
very
righteousnesse
,
not
our
old
man
only
,
Isa.
64.6
.
from
the
better
part
.
And
therefore
the
Scripture
doth
call
us
Saints
,
or
holy
men
,
Ephes.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
we
are
spiritually
regenerated
or
made
new
creatures
,
though
much
of
the
flesh
doth
remaine
in
the
best
of
us
.
And
this
I
doe
apprehend
to
be
the
meaning
of
God
in
this
place
.
So
Cajetan
upon
the
words
:
Hee
doth
(
saith
he
)
understand
it
formally
,
that
is
in
as
much
as
he
is
borne
of
God
;
for
our
new
creation
from
God
doth
not
suffer
us
to
sin
.
(
Intelligit
formaliter
,
hoc
est
,
quatenus
ex
Deo
natus
.
Nativitas
enim
ex
Deo
non
dat
peccare
.
)
So
likewise
that
faithfull
Martyr
Tyndall
speaketh
in
the
opening
of
these
words
.
God
and
the
Devill
are
two
contrary
Fathers
,
two
contrary
fountaines
,
two
contrary
causes
;
the
one
of
all
goodnesse
,
the
other
of
all
evill
.
And
they
that
doe
evill
are
borne
of
the
Devill
,
and
are
first
evill
by
that
birth
,
before
they
doe
evill
.
And
on
the
other
side
,
they
that
doe
good
,
are
first
borne
of
God
,
and
receive
of
his
nature
and
seed
,
and
by
the
reason
of
that
nature
and
seed
,
are
first
good
,
before
they
doe
good
by
the
same
rule
.
And
Christ
who
is
contrary
to
the
Devill
,
came
to
destroy
the
works
of
the
Devill
in
us
,
and
to
give
us
a
new
birth
,
a
new
nature
,
and
to
sow
new
seed
in
us
,
that
we
should
by
reason
of
that
birth
sinne
no
more
.
And
he
hath
a
paralell
place
to
this
in
the
same
exposition
of
this
Epistle
.
As
there
is
no
sin
(
saith
he
)
in
Christ
the
stock
,
so
can
there
be
none
in
the
quicke
members
that
live
and
grow
in
him
by
faith
.
Calvin
in
his
instruction
against
the
Libertines
,
bringing
in
this
place
of
John
as
an
argument
of
theirs
,
to
prove
that
they
doe
never
sin
,
doth
answer
them
by
this
exposition
of
the
words
.
Johns
words
doe
signifie
nothing
else
but
this
;
That
a
man
as
farre
as
he
is
regenerated
of
God
,
cannot
sin
.
(
Johannis
verba
nihil
aliud
significant
,
quam
hominem
,
quatenus
regeneratus
est
a
Deo
,
non
peccare
.
)
I
might
multiply
Authors
,
speaking
sometimes
to
this
purpose
:
but
for
my
part
I
doe
not
approve
this
way
of
Preaching
,
or
frequent
quoting
of
Authors
in
Sermons
(
yet
sometimes
I
am
necessitated
unto
it
:
and
for
the
hardnesse
of
hearts
of
hearers
,
doe
thinke
that
something
may
be
done
in
this
way
for
the
gaining
of
them
in
unto
truth
.
As
Amesius
doth
deliver
his
judgment
in
his
cases
of
conscience
.
But
secondly
,
I
must
professe
ingenuously
,
that
most
men
whom
I
might
bring
in
,
to
speake
to
this
truth
,
doe
seeme
to
contradict
in
other
places
of
their
writings
,
what
they
have
delivered
concerning
this
truth
.
And
therefore
I
shall
only
bring
Scripture
to
prove
what
I
doe
desire
to
desend
for
the
truth
of
God
,
knowing
that
Scripture
is
sufficient
of
it self
for
the
confirmation
of
truth
.
And
that
the
judgements
and
opinions
of
all
the
learned
men
that
ever
were
,
or
shall
be
,
are
nothing
at
all
without
it
.
As
David
said
of
the
sword
of
Goliah
,
1
Sam.
21.9
.
There
is
none
like
that
.
So
no
sword
or
bow
of
men
is
like
unto
the
Scripture
,
by
which
errour
is
hewen
down
,
and
truth
exalted
.
Wherfore
I
shall
give
you
more
fully
my
plaine
and
naked
meaning
in
this
point
,
and
then
shall
shew
you
what
Scripture
will
come
in
,
to
beare
witnesse
to
the
truth
which
I
have
received
from
the
Lord
.
First
,
We
are
to
take
notice
,
that
man
in
Scripture
is
considered
physically
,
as
he
hath
a
rationall
spirit
joyned
to
an
humane
body
.
And
when
we
thus
speake
of
man
,
wee
doe
acknowledge
that
every
man
sinneth
,
Lot
,
David
,
Peter
,
Paul
,
and
the
like
;
according
to
that
of
James
,
Jam.
3.2
.
In
many
things
we
offend
all
.
Secondly
,
We
may
looke
upon
man
theologically
.
And
if
we
thus
consider
him
,
wee
shall
finde
that
in
a
spirituall
sense
;
every
Christian
man
hath
two
men
in
him
,
a
new
man
,
and
and
an
olde
man
:
and
these
two
of
contrary
natures
and
operations
.
And
as
sometimes
we
speake
of
a
man
as
having
two
physicall
beings
in
him
,
and
doe
attribute
unto
him
what
is
proper
to
his
corporall
and
spirituall
part
,
as
when
we
say
a
man
heareth
,
seeth
,
walketh
,
understandeth
,
and
the
like
,
And
then
again
,
doe
distinguish
these
two
,
attributing
to
the
body
what
is
proper
to
the
body
,
and
to
the
soule
what
is
proper
to
the
soule
.
So
somtimes
the
Scripture
doth
speak
of
man
as
having
two
contrary
natures
,
and
then
doth
againe
attribute
that
to
the
new
or
divine
nature
,
which
is
proper
unto
that
,
and
that
unto
the
sinfull
and
fleshly
nature
which
is
proper
unto
it
.
In
the
olde
and
unregenerated
nature
there
is
nothing
but
sin
,
and
the
seed
and
spawn
of
all
filthinesse
and
uncleannesse
.
And
in
the
regenerated
part
or
new
man
,
there
is
nothing
but
purity
and
holinesse
.
In
this
nature
he
doth
no
sin
,
nor
cannot
sin
,
as
he
cannot
doe
good
it
the
other
nature
.
So
that
I
apprehend
that
the
man
borne
of
God
is
not
sinfull
in
his
nature
,
or
in
any
of
his
actings
,
workings
,
or
operations
.
Hee
is
light
in
his
understanding
holy
in
his
will
,
pure
in
his
thoughts
,
sanctified
in
his
affections
.
It
is
well
observed
by
Bullinger
,
That
God
doth
allude
to
the
nature
of
seede
;
the
nature
of
which
is
retained
by
those
things
which
spring
out
of
it
.
(
Alludit
ad
seminis
naturam
,
quamea
referunt
,
quae
ex
eo
nascuntur
.
)
The
seed
being
holy
,
that
which
ariseth
from
it
is
likewise
holy
,
as
our
Saviour
doth
informe
us
,
John
3.6
.
That
which
is
borne
of
the
flesh
,
is
flesh
,
and
that
which
is
borne
of
the
spirit
i●
spirit
.
Not
that
the
new-born
man
is
wholly
turned
into
the
eternall
spirit
,
and
is
nothing
else
but
the
spirit
,
as
some
deluded
,
and
deluding
spirits
have
affirmed
:
but
the
abstract
is
taken
for
the
concrete
,
which
manner
of
speech
is
very
frequent
in
Scripture
.
That
which
is
borne
of
the
Spirit
,
is
said
to
be
spirit
,
because
it
is
made
spirituall
by
the
presence
of
the
holy
Spirit
in
it
.
Having
acquainted
you
with
my
meaning
,
and
given
you
the
spirituall
interpretation
of
the
words
.
I
shall
draw
the
marrow
and
substance
of
the
particulars
which
I
named
,
into
one
Conclusion
,
which
I
shall
endeavour
to
make
good
by
spirituall
arguments
which
I
shall
draw
from
Scripture
and
spirituall
reason
.
The
conclusion
is
this
.
The
spiritual
man
,
or
the
man
born
of
God
,
in
his
spirituall
and
godly
nature
,
motions
,
&
actings
towards
God
in
Christ
,
doth
not
,
nor
cannot
sin
.
Arg.
1.
His
seed
is
holy
in
him
,
therefore
his
fruit
is
holy
;
this
is
the
argument
of
the
Apostle
.
His
seed
abideth
in
him
,
and
therefore
he
cannot
sin
.
Christ
is
the
seed
in
us
,
1
Pet.
1.23
.
Every
true
Christian
can
say
with
Paul
,
Gal.
2.20
.
That
Christ
liveth
in
him
;
and
Christ
in
us
doth
not
suffer
us
to
live
sinfully
,
but
maketh
us
to
live
holily
,
he
becomming
the
principle
of
an
holy
life
and
sanctification
in
us
.
A
Christian
is
powerfully
acted
by
an
holy
principle
,
and
therefore
his
actings
are
holy
.
Christ
is
a
pure
fountaine
of
holinesse
in
us
,
as
well
to
fill
our
souls
with
the
streames
of
holinesse
by
the
Spirit
,
as
to
wash
away
the
uncleaness
of
our
souls
in
our
Justification
.
And
this
sountaine
cannot
send
forth
at
the
same
place
sweet
water
and
bitter
,
Jam.
3.11
.
The
streames
doe
retaine
the
pure
nature
of
the
fountain
from
whence
they
flow
.
(
Reader
,
I
must
inform
thee
,
that
since
I
Preached
this
Sermon
,
I
received
objections
from
my
learned
friend
Mr.
R.
L.
against
my
arguments
,
which
I
thought
good
to
print
with
my
Arguments
.
)
Ob.
Against
this
argument
this
is
objected
.
The
argument
from
the
seed
to
the
fruit
wil
not
follow
,
unlesse
the
soyl
be
also
answerable
,
otherwise
sorry
fruit
may
come
from
good
seed
.
Answ.
As
there
is
good
seed
,
so
there
is
a
good
soile
,
the
spirituall
heart
,
and
therefore
the
argument
will
follow
.
This
I
prove
,
Ezek.
36.26
,
A
new
heart
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
;
and
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
will
give
you
an
heart
of
flesh
.
And
I
will
put
my
Spirit
within
you
;
and
cause
you
to
walke
in
my
Statutes
,
and
ye
shall
keepe
my
judgements
,
and
doe
them
.
The
new
heart
of
flesh
is
a
good
soile
.
And
because
God
doth
promise
his
Spirit
,
and
a
new
heart
,
therefore
see
what
shall
follow
?
the
good
fruit
spoken
of
:
We
shall
keep
his
judgements
,
and
doe
them
.
Arg.
2.
God
cannot
be
the
Author
&
worker
of
that
which
is
sin
:
but
God
doth
professe
himselfe
to
bee
the
Author
of
good
workes
wrought
in
the
Saints
,
and
therefore
these
workes
are
not
sin
,
Isa.
26.12
.
The
Saints
doe
profes
that
God
hath
wrought
all
their
works
in
them
.
And
this
likewise
is
the
argument
of
the
Apostle
,
who
doth
prove
that
doing
of
evill
is
sinne
,
because
it
is
of
the
Devill
;
and
that
working
of
righteousnesse
is
good
,
because
it
is
of
God
.
Object
.
These
things
are
not
sinne
in
their
whole
morall
nature
:
but
(
per
accidens
)
by
accident
through
the
defect
of
some
circumstance
.
Answ.
Every
morall
action
commanded
or
forbidden
of
God
,
is
either
good
or
evill
;
If
these
are
good
,
and
no
sinne
,
then
I
have
what
I
contend
for
;
If
evill
,
acquit
God
from
being
the
author
of
evill
,
who
doth
professe
himselfe
to
be
the
Author
of
these
things
,
in
opposition
to
Satan
,
and
his
workes
.
If
you
say
that
they
are
neither
good
nor
evill
,
or
both
good
and
evill
,
and
prove
it
by
Scipture
,
I
shall
hearken
unto
you
:
But
you
say
they
are
sin
by
accident
;
and
if
they
are
so
by
accident
,
they
are
sin
,
and
still
you
make
God
the
Author
of
sin
;
but
I
affirme
that
they
are
neither
sin
in
their
nature
,
nor
by
accident
,
but
good
,
and
therefore
untill
you
prove
what
you
say
,
I
doe
not
see
but
that
my
argument
is
unshaken
by
this
objection
.
Object
.
2.
Faith
and
love
in
their
whole
morall
abstract
nature
are
not
sin
,
but
considered
in
the
Concrete
,
and
acted
by
us
.
Answ.
The
Apostle
doth
speake
of
them
in
the
Concrete
as
acted
by
us
,
and
doth
bid
us
try
our selves
by
our
faith
,
love
,
and
working
of
righteousnesse
,
and
saith
,
vers.
19.
That
hereby
we
assure
our selves
before
God
,
therefore
this
distinction
is
of
no
validity
in
this
place
,
though
some
thinke
that
it
will
answer
all
our
arguments
.
Argu.
3.
The
olde
man
,
and
the
new
man
are
distinguished
by
their
contrary
natures
and
operations
.
But
if
the
new
man
were
sinfull
,
and
his
operations
sinfull
.
The
new
man
would
be
confounded
with
the
old
man
,
who
is
sinfull
in
himselfe
and
his
operations
:
but
this
is
contrary
to
Scripture
.
The
old
man
is
corrupt
according
to
deceitfull
lusts
:
but
the
new
man
after
God
is
created
in
righteousnesse
and
true
holinesse
,
Eph.
4.22.24
.
And
speaking
of
these
in
the
Concrete
,
as
in
us
,
Eph.
5.8
,
9.
he
saith
to
them
;
Ye
were
sometimes
darknesse
:
but
now
are
ye
light
in
the
Lord
,
walke
as
children
of
the
light
.
For
the
fruit
of
the
Spirit
is
in
all
goodnesse
,
and
righteousnesse
,
and
truth
.
Argu.
4.
Those
works
which
are
commended
by
Jesus
Christ
for
good
works
,
are
good
works
:
but
the
workes
of
the
Saints
are
commended
for
good
works
,
therefore
they
are
good
,
Revel.
2.2
.
Our
Saviour
saith
,
that
he
knoweth
the
workes
of
the
Angel
of
the
Church
of
Ephesus
,
and
his
labour
and
patience
;
that
is
,
he
approveth
or
commendeth
his
workes
,
and
so
Rev.
3.8
.
It
would
be
a
disparagement
to
the
judgment
of
Christ
to
commend
sin
or
sinfull
works
,
for
good
workes
:
And
therefore
I
conclude
,
that
they
were
good
works
.
And
by
consequence
that
the
works
which
are
wrought
by
a
man
borne
of
God
,
are
good
works
.
Obj.
They
were
washed
from
their
pollution
in
the
blood
of
the
Lamb.
Answ.
When
we
speak
of
the
new
man
and
his
works
,
we
look
not
upon
him
or
his
works
,
but
in
Jesus
Christ
.
And
thus
he
is
washed
from
all
the
sins
of
the
flesh
,
and
the
works
of
God
in
us
are
well
pleasing
unto
God
the
worker
,
through
Jesus
Christ
,
through
whom
hee
did
work
them
in
us
.
Arg.
5.
Christ
doth
not
present
that
which
is
sinne
or
sinfull
to
the
Father
to
be
accepted
:
but
he
presentech
our
workes
,
1
Pet.
2.5
.
Wee
offer
up
spirituall
sacrifice
acceptable
to
God
by
Jesus
Christ
.
If
Christ
did
present
any
work
that
were
sinfull
,
he
might
present
our
sinful
works
.
It
is
evident
therefore
,
that
there
is
something
which
is
good
which
is
presented
,
as
well
as
something
in
us
which
is
sinfull
,
which
is
forgiven
.
(
Malum
ex
quolibet
desectu
.
)
The
lesse
defect
doth
make
a
thing
evil
;
and
if
there
be
such
a
defect
in
the
work
of
the
man
who
is
born
of
God
to
make
it
sin
and
evill
;
what
reason
can
any
man
give
from
Scripture
,
why
every
sinne
should
not
be
presented
and
accepted
as
well
as
those
sins
which
they
call
good
works
.
Arg.
6.
The
Scripture
calleth
the
works
of
the
man
born
of
God
neither
sinfull
or
sinne
:
but
works
of
righteousnesse
.
Faith
is
called
righteousnesse
,
Rom.
4.
and
Rom.
5.
&
the
last
.
Paul
calleth
the
sincerity
which
was
in
him
,
speaking
of
it
in
the
Concrete
,
godly
sincerity
,
2
Cor.
1.12
.
Paul
prayeth
that
grace
may
be
with
all
them
who
love
the
Lord
Jesus
in
corruption
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Doth
he
pray
for
such
,
whom
hee
thought
were
no
where
to
be
found
,
or
for
all
true
Saints
whom
he
did
know
did
love
the
Lord
Jesus
in
incorruption
.
Reply
.
If
they
be
considered
as
they
ought
to
be
done
,
so
they
are
not
evill
:
but
as
they
be
done
by
us
;
so
the
holy
Ghost
is
not
affraid
to
call
them
menstruous
rags
,
even
our
very
righteousnesse
,
not
our
old
man
only
,
Isa.
64.6
.
Answ.
The
Prophet
doth
not
speak
here
of
the
righteousness
of
a
man
under
the
Covenant
of
grace
,
considered
under
that
Covenant
.
For
in
the
precedent
verse
,
he
doth
acknowledge
that
the
righteousnesse
of
such
a
man
is
not
as
a
menstruous
ragge
.
Thou
meetest
him
that
rejoyeth
,
and
worketh
righteousnesse
.
But
he
speaketh
of
men
as
looked
upon
under
the
olde
Covenant
,
and
of
their
works
as
done
under
,
and
to
be
judged
by
that
Covenant
which
appeareth
by
the
following
words
.
Our
iniquities
like
the
wind
have
taken
us
away
.
And
there
is
none
that
calleth
upon
thy
Name
,
that
stirreth
up
himself
to
take
hold
of
thee
.
For
thou
hast
hid
thy
face
from
us
,
and
we
are
consumed
because
of
our
iniquities
.
We
must
not
judge
of
this
truth
by
expressions
which
holy
men
have
made
use
of
in
confessing
the
sins
of
the
whole
nation
of
the
Jews
,
in
the
language
of
the
Jewish
nationall
Covenant
:
but
by
those
passages
of
Scripture
in
which
God
doth
speake
of
a
man
as
under
the
Covenant
of
grace
,
with
his
works
wrought
by
the
spirit
of
grace
.
7
Arg.
God
doth
remember
the
workes
of
his
Saints
,
Heb.
6.10
.
God
is
not
unrighteous
to
forget
your
worke
and
labour
of
love
,
saith
the
Apostle
.
He
will
remember
the
good
works
of
men
borne
of
God
,
at
the
great
day
of
judgement
.
The
good
workes
of
some
are
manifest
before-hand
,
and
they
that
are
otherwise
cannot
be
hid
,
1
Tim.
5.15
.
They
cannot
for
ever
be
hid
,
because
God
will
make
mention
of
them
at
that
day
.
But
hee
hath
engaged
himselfe
by
oath
,
to
remember
our
sins
and
sinfull
actions
,
Hebr.
8.
And
therefore
the
works
of
the
spirituall
man
are
not
sin
or
sinfull
.
Arg.
8.
There
is
no
law
against
the
workes
of
a
spirituall
man
,
or
the
fruits
of
the
spirit
of
grace
;
and
therefore
they
are
not
sin
,
because
where
there
is
no
law
,
there
is
no
transgression
.
But
there
is
no
law
against
these
.
This
is
plain
by
that
passage
of
the
Apostle
,
Gal.
5.22
.
The
fruit
of
the
spirit
is
love
,
joy
,
peace
,
long-suffering
,
gentlenesse
,
goodnesse
,
faith
,
meeknesse
,
temperance
;
against
such
there
is
no
law
.
Object
.
They
are
here
considered
as
they
are
precisely
the
fruits
of
the
spirit
,
and
as
they
ought
to
be
done
by
us
,
and
so
they
are
no
sins
:
but
consider
them
as
acted
by
us
,
even
with
the
spirits
assistance
,
and
so
they
are
defective
and
sinfull
.
Answ.
The
Apostle
doth
not
speake
of
the
fruits
of
the
spirit
,
as
Tully
of
his
Oratour
,
Plato
of
his
Common-wealth
,
&
Moor
of
his
Utopia
,
as
of
things
no where
to
be
found
.
But
be
speaks
of
the
spirit
as
in
us
,
and
the
fruits
of
it
as
in
us
.
And
doth
plainly
tell
us
,
that
if
we
are
led
by
the
spirit
,
we
are
not
under
the
law
;
and
that
there
is
no
law
against
the
fruits
of
the
spirit
.
But
I
shall
have
occasion
hereafter
to
speake
more
fully
of
some
places
where
the
Apostles
and
servants
of
God
,
doe
speak
plainly
of
these
works
as
done
in
us
,
that
so
I
may
break
the
neck
of
this
distinction
,
which
is
made
as
a
Catholicon
,
or
salve
for
every
sore
.
Arg.
9.
God
doth
give
a
testimony
concerning
his
Saints
,
that
they
are
righteous
and
holy
,
which
is
spoken
in
reference
to
their
spirituall
nature
and
actings
;
and
therefore
they
are
righteous
and
holy
.
The
judgment
of
God
is
according
to
truth
,
hee
being
the
God
of
truth
.
Doth
not
God
give
this
testimony
of
Job
,
Job
1.1
.
That
he
was
a
perfect
man
,
and
upright
,
one
that
feared
God
,
and
eschewed
evill
.
And
though
man
may
oppose
this
,
yet
it
seemeth
by
Gods
speech
to
Sathan
,
that
the
Devill
could
not
contradict
it
,
Job
2.3
.
And
the
Lord
said
unto
Sathan
,
hast
thou
considered
my
servant
Job
,
that
there
is
none
like
him
in
the
earth
,
a
perfect
man
,
&
upright
,
one
that
feareth
God
,
and
escheweth
evill
.
Did
any
thing
which
was
sin
or
sinful
procure
this
honourable
title
to
David
,
that
he
was
a
man
after
Gods
owne
heart
,
1
Sam.
13.14
?
Doth
not
the
Scripture
of
truth
inform
us
concerning
Zacharias
,
and
Elizabeth
his
wife
,
that
they
were
both
righteous
before
God
,
walking
in
all
the
Commandements
of
God
blamelesse
,
Luke
1.6
?
They
did
not
onely
walk
in
the
great
Commandement
of
God
concerning
faith
for
Justification
:
but
in
all
the
Ordinances
and
Commandements
of
God
.
Is
not
Lot
called
a
just
and
righteous
man
,
who
was
vexed
with
the
filthy
conversation
of
the
wicked
,
2
Pet.
2.7
?
And
was
his
sinfull
soule
vexed
with
their
evill
deeds
?
or
his
righteous
soul
?
speak
in
the
language
of
Gods
Word
,
and
ye
must
acknowledge
that
it
was
his
righteous
soule
,
vers.
8.
God
is
not
like
unto
some
indulgent
parents
,
who
by
their
fond
indulgency
doe
account
that
to
be
a
vertue
,
which
is
the
fault
of
their
children
,
and
them
to
be
vertuous
who
are
vile
.
God
calleth
nothing
righteousnesse
,
which
is
sin
or
sinfull
.
Nor
those
to
be
perfect
and
upright
,
which
are
not
so
indeed
;
and
therefore
seeing
God
doth
call
his
children
righteous
,
holy
,
and
perfect
;
wee
may
not
be
affraid
to
call
them
so
,
unlesse
wee
will
be
affraid
to
follow
his
judgment
.
Object
.
They
were
righteous
before
God
by
Justification
,
and
before
men
by
holy
walking
.
Ans.
We
deny
not
their
justification
before
God
by
faith
:
but
with
all
we
affirme
that
they
were
righteous
before
him
,
by
their
holy
walkings
,
As
these
places
doe
sufficiently
prove
with
others
,
which
we
shall
hereafter
speak
of
.
Let
us
not
delude
our
soules
to
think
that
righteousnesse
&
sanctification
is
to
the
eye
of
men
only
.
The
purest
sanctification
of
a
Saint
is
not
so
visible
to
men
as
unto
God
.
Pure
religion
,
and
undefiled
before
God
and
the
Father
,
is
this
,
to
visite
the
fatherlesse
and
Widowes
in
their
affliction
,
and
to
keepe
himselfe
unspotted
from
the
world
;
which
will
be
further
manifested
by
our
next
argument
.
Arg.
10.
Almighty
God
is
a
God
of
pure
eyes
,
who
cannot
behold
any
iniquity
,
any
sinfull
thing
,
or
sin
,
with
an
eye
of
approbation
.
But
this
God
,
who
cannot
approve
what
is
sin
,
and
sinfull
;
this
God
approveth
and
professeth
that
he
is
well
pleased
with
the
performances
of
his
Saints
:
therefore
the
performance
of
the
Saints
cannot
be
sin
,
or
sinfull
.
The
Apostle
in
Philip.
4.18
.
Professeth
that
the
worke
of
the
Philippians
in
sending
to
relieve
his
wants
,
was
an
odour
of
a
sweet
smell
,
a
sacrifice
acceptable
,
well
pleasing
to
God
.
God
hath
pure
eyes
,
and
pure
nostrils
,
and
therefore
if
it
had
been
sin
,
or
sinfull
,
it
could
not
have
pleased
his
eye
,
nor
have
beene
an
odour
of
a
sweete
smell
unto
his
nostrills
.
Object
.
They
are
so
,
but
not
in
their
owne
nature
.
Answ.
If
they
be
not
so
in
their
own
nature
,
they
are
filthy
and
odious
in
their
own
nature
,
and
yet
accepted
by
grace
.
If
one
thing
which
is
filthy
and
odious
in
its
owne
nature
be
accepted
,
why
should
not
other
things
which
are
filthy
and
odious
in
their
owne
nature
be
accepted
for
good
workes
.
If
this
can
be
made
good
,
Whoredome
and
Adultery
will
prove
good
works
;
which
hath
been
asserted
by
some
who
have
said
that
the
filthinesse
of
whoredome
being
done
away
,
the
action
is
well-pleasing
to
Almighty
God
as
well
as
any
good
work
.
Arg.
11.
One
end
and
intention
of
God
in
electing
of
us
,
was
,
that
he
might
make
us
holy
,
that
he
might
make
us
good
trees
to
bring
forth
good
fruit
.
Though
God
doth
not
elect
us
because
wee
doe
believe
,
or
because
wee
doe
love
;
yet
hee
hath
elected
us
that
wee
may
believe
,
and
that
we
may
love
.
So
that
wee
frustrate
one
end
that
God
hath
in
electing
us
,
if
we
doe
not
grant
that
God
gives
us
a
new
nature
,
and
new
hearts
.
According
to
that
of
the
Apostle
,
2
Thes.
2
13.
We
are
chosen
unto
salvation
through
sanctification
of
the
Spirit
,
and
belief
of
the
truth
.
And
in
Eph
1.4
.
He
hath
chosen
us
in
him
,
that
we
should
be
holy
,
and
without
blame
before
him
in
love
.
Object
.
We
doe
apprehend
our
election
imperfectly
,
which
is
the
cause
of
the
sinfulness
;
of
our
works
.
Answ.
By
reason
of
that
which
is
in
the
flesh
,
we
cannot
so
perfectly
see
our
election
,
as
wee
shall
doe
hereafter
:
Yet
in
the
spirit
for
the
present
we
doe
so
fully
apprehend
it
,
that
by
Gods
grace
in
the
apprehension
of
it
,
wee
are
made
unblameable
,
and
holy
before
him
in
love
,
which
is
all
that
I
contend
for
.
I
may
adde
this
,
that
if
God
had
chosen
us
to
love
,
joy
,
sanctification
,
and
the
like
,
which
are
sin
,
and
sinfull
,
that
then
he
had
chosen
us
to
sin
,
or
to
something
sinfull
;
which
conceit
in
my
apprehension
doth
carry
such
an
absurdity
in
the
face
of
it
,
that
it
needeth
not
a
Confutation
.
Object
.
They
are
not
sin
in
their
morall
nature
,
as
they
ought
to
be
done
,
but
they
are
so
as
done
by
us
.
Answ.
God
hath
not
chosen
us
unto
them
as
they
are
considered
onely
in
his
command
.
But
he
hath
chosen
us
unto
them
,
as
they
are
to
be
acted
and
done
by
us
,
as
it
is
plain
by
the
words
of
the
Text
,
and
therefore
this
objection
hath
no
strength
in
it
to
weaken
our
argument
.
Arg.
12.
If
the
new
creature
were
sinfull
,
&
worke
his
sinful
or
sin
,
it
would
nullifie
Gods
intention
in
our
Justification
,
who
doth
justifie
us
when
we
are
unholy
,
that
he
may
make
us
holy
,
Ephes.
2.10
.
Wee
are
his
workmanship
created
in
Christ
Jesus
unto
good
workes
,
which
God
bath
before
ordained
that
we
should
walke
in
them
.
Wee
are
not
ordained
to
walke
in
any
thing
which
is
sin
or
sinfull
;
but
to
walke
in
good
workes
.
We
are
redeemed
from
sin
,
that
we
might
be
purified
unto
himselfe
a
peculiar
people
.
And
grace
teacheth
us
to
live
soberly
,
righteously
,
and
godly
in
this
present
world
;
not
sinfully
,
but
righteously
.
God
maketh
us
good
trees
by
justification
,
and
then
enables
us
to
bring
forth
good
fruit
.
There
must
be
a
root
before
there
can
be
fruit
:
So
God
gives
us
a
roote
,
or
seed
of
holinesse
,
before
wee
can
bring
forth
holy
fruit
,
and
righteous
actions
.
And
when
the
good
seed
is
sown
in
good
ground
,
it
cannot
but
bring
forth
good
fruit
,
Mat.
13.23
.
which
place
may
give
more
light
for
the
clearing
of
that
objection
,
where
it
was
said
,
that
there
could
not
bee
good
fruit
,
though
the
seed
were
good
,
because
the
ground
is
not
good
.
Arg.
13.
God
doth
free
us
from
the
law
of
works
,
and
doth
bring
us
under
the
covenant
of
grace
,
that
we
may
by
grace
be
enabled
to
doe
those
works
,
which
we
are
not
able
to
doe
by
vertue
of
morall
commands
.
The
covenant
of
grace
and
Gospel-promises
should
be
as
ineffectuall
for
sanctification
as
the
law
,
if
all
that
were
wrought
in
us
under
that
covenant
were
sin
or
sinfull
.
And
therefore
it
will
follow
that
a
man
under
grace
hath
a
purity
of
sanctification
in
him
.
God
brings
us
from
Moses
who
was
the
Law-giver
,
and
delivers
us
from
the
Covenant
of
works
in
giving
us
to
Jesus
Christ
who
is
the
giver
of
grace
,
that
he
may
make
us
holy
in
a
gracious
life
and
conversation
.
The
Apostle
sets
this
forth
unto
us
,
Rom.
7.6
.
But
now
wee
are
delivered
from
the
law
,
that
being
dead
wherein
we
were
held
:
that
we
should
serve
in
newnesse
of
spirit
,
and
not
in
the
oldnesse
of
the
letter
.
We
are
freed
from
the
service
of
God
in
the
law
of
works
(
under
which
wee
serve
as
slaves
till
wee
be
brought
to
Christ
,
)
that
wee
may
serve
as
sonnes
in
obedience
to
all
morall
commands
,
under
the
sweet
,
gracious
,
&
glorious
government
of
the
Lord
Jesus
Christ
,
who
is
as
well
a
Law-giver
,
Isa.
33.22
.
to
write
his
lawes
of
faith
and
love
in
our
hearts
,
Hebr.
8.
As
a
Saviour
to
save
us
from
our
sins
.
And
to
cut
off
all
objections
against
this
argument
,
wee
may
take
notice
,
that
the
fruits
of
the
spirit
are
not
onely
called
good
and
holy
,
as
they
are
in
the
promise
or
command
:
but
they
are
good
and
holy
,
and
called
fruits
of
righteousnesse
,
as
they
are
wrought
in
us
and
by
us
,
with
the
omnipotent
help
and
assistance
of
the
holy
Spirit
.
We
are
called
the
trees
of
righteousnesse
,
Isa.
61.3
.
and
feare
and
love
are
fruits
of
righteousness
as
wrought
in
us
,
Jer.
31.
Hebr.
8.
The
14th
Argument
may
be
drawn
from
the
oath
of
God
.
If
God
should
not
performe
this
for
the
Saints
,
God
should
be
perjured
(
which
is
blasphemy
to
speak
.
)
The
oath
of
God
binds
him
.
God
in
his
word
(
which
is
the
character
of
his
mind
)
hath
discovered
his
hatred
of
perjury
and
false
swearing
:
we
cannot
think
that
God
who
hates
perjury
in
others
,
should
forsweare
himselfe
:
but
we
have
not
only
the
promise
,
but
the
oath
of
God
for
this
;
so
that
unlesse
we
will
say
that
God
for-sweares
himself
,
we
must
subscribe
to
this
truth
,
to
witt
,
that
God
gives
his
Saints
his
Spirit
,
and
in
the
Spirit
,
holinesse
and
righteousnesse
.
I
will
give
you
a
place
for
this
,
Lu.
1.73
,
74.
The
oath
which
be
sware
to
our
Father
Abraham
.
What
hath
he
sworne
?
That
he
would
grant
unto
us
,
that
we
being
delivered
out
of
the
hands
of
our
enemies
;
here
is
our
Justification
;
we
are
delivered
out
of
the
hands
of
sin
,
death
,
and
the
Devill
.
But
is
this
all
?
No
,
He
hath
delivered
us
out
of
the
hands
of
our
enemies
,
that
we
might
serve
him
without
fear
,
that
is
,
without
slavish
fear
,
in
holinesse
and
righteousnesse
before
him
all
the
dayes
of
our
life
.
Some
acknowledge
that
the
people
of
God
shall
live
holily
and
righteously
,
to
men-ward
,
as
they
speake
:
but
that
the
righteousnesse
of
anctification
is
not
to
God-ward
.
This
place
overthrowes
this
distinction
;
he
saith
not
that
wee
shall
walk
holily
and
righteously
before
men
only
,
as
hypocrites
may
:
but
he
●aith
that
we
shall
serve
in
holinesse
and
righteousnesse
before
him
.
We
shall
not
do
such
works
which
Luther
and
others
have
called
vices
(
vitia
)
affirming
that
all
the
works
of
the
regenerated
man
are
vices
,
nor
such
works
which
are
sinfnl
,
(
vitiata
)
as
some
others
speak
:
bu●uch
workes
which
God
who
cannot
lye
,
cals
righteous
works
,
nay
righteousnesse
in
the
abstract
;
we
shall
serve
him
without
feare
,
in
holinesse
and
righteousnesse
:
not
only
in
the
sight
of
men
:
for
oft-times
they
look
on
good
works
,
as
though
they
were
bad
,
but
good
in
the
sight
of
God
;
they
come
from
a
sweet
fountain
,
therefore
the
water
cannot
be
bitter
,
or
brackish
,
from
the
fountaine
of
his
owne
Spirit
in
his
Saints
.
If
the
works
of
the
Saints
were
nothing
but
sin
or
sinfull
,
how
could
the
Oath
of
God
be
fulfilled
that
they
shall
serve
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
?
Object
.
Before
him
in
this
place
,
as
in
other
places
,
doth
meane
under
his
protection
,
Gen.
17.1
.
Answ.
Though
it
may
be
granted
that
sometimes
before
him
,
may
signifie
under
his
protection
;
yet
it
doth
not
appear
that
it
should
be
the
meaning
of
the
holy
Ghost
in
this
place
.
But
he
doth
rather
informe
us
how
Saints
doe
approve
themselves
before
God
by
sanctification
.
As
Paul
laboured
in
godly
sincerity
,
to
have
his
conscience
void
of
offence
towards
God
and
towards
men
.
According
to
that
speech
of
Hezekiah
,
Isa.
38.3
.
Remember
O
Lord
,
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
have
done
that
which
is
good
in
thy
sight
.
But
suppose
wee
should
grant
you
this
,
it
doth
still
stand
true
,
that
our
service
is
in
holinesse
and
righteousnesse
.
And
can
any
man
be
so
blinde
,
to
thinke
that
a
man
shall
serve
in
righteousnesse
under
Gods
protection
,
&
that
hee
should
not
see
the
righteousnesse
which
i●
wrought
under
his
protection
?
and
if
it
be
righteousnesse
which
he
seeth
,
then
it
is
righteousnesse
before
him
,
or
in
his
sight
.
Arg.
15.
To
deny
the
purity
of
the
man
born
of
God
,
is
to
deny
one
end
for
which
Christ
dyed
;
for
Christ
dyed
to
bring
us
to
be
partakers
of
a
pure
&
Divine
nature
;
in
which
pure
nature
we
are
to
live
,
move
,
and
act
holily
.
The
place
by
which
I
shall
confirme
this
,
is
in
Heb.
9.14
.
The
blood
of
Christ
,
who
through
the
eternall
spirit
offered
himselfe
without
spot
God
,
shall
purge
our
consciences
from
dead
workes
to
serve
the
living
God
.
We
are
therefore
washed
from
sin
in
our
Justification
,
that
we
may
serve
God
by
Sanctification
.
And
what
spirituall
man
will
call
that
the
service
of
God
,
which
is
sin
or
sinfull
?
For
to
doe
that
which
is
sin
or
sinfull
,
is
to
doe
the
Devils
service
,
or
else
I
am
to
learne
that
which
we
need
not
be
taught
,
to
wit
,
what
it
is
to
doe
the
Devils
service
.
Arg.
16.
The
resurrection
of
Christ
doth
teach
spirituall
men
to
act
purely
in
their
new
nature
to
the
glory
of
their
Father
,
Rom.
6.4
.
As
Christ
was
raised
from
the
dead
by
the
glory
of
the
Father
;
so
we
should
walke
in
newnesse
of
life
.
To
walk
in
newnesse
of
life
,
is
it
to
walk
in
the
oldnesse
of
that
which
is
sin
or
sinfull
?
let
any
Spirituall
man
judge
.
Arg.
17.
We
may
draw
another
argument
from
the
Kingly
office
of
Christ
.
He
as
a
King
hath
a
command
over
his
Subjects
:
but
he
hath
not
the
command
over
us
,
when
we
doe
that
which
is
sin
or
sinfull
,
and
therefore
wee
doe
something
good
as
his
Subjects
in
obedience
to
his
commands
(
bona
bene
.
)
Good
things
must
be
done
well
.
And
therefore
Christ
doth
not
onely
enable
us
to
doe
that
which
is
righteous
,
but
hee
doth
enable
us
to
doe
it
righteously
.
Why
is
Christ
King
,
but
that
we
should
live
under
his
commands
?
Why
are
we
his
subjects
,
why
are
we
his
servants
,
but
because
wee
are
under
his
commands
,
and
under
his
laws
?
You
know
;
the
Jewes
said
they
would
not
have
Christ
to
be
their
King
:
but
the
voyce
of
every
Christian
is
to
cry
up
Christ
,
to
proclaime
him
King
,
and
to
owne
him
only
as
their
Ruler
.
And
Christ
being
King
,
rules
and
reigns
in
the
hearts
of
his
people
by
lawes
and
commandements
,
and
precious
statutes
,
worthy
of
such
a
King
.
Now
Christ
gives
us
not
a
law
,
as
Moses
gave
a
law
,
that
was
grievous
to
those
that
heard
it
:
but
Christ
gives
a
law
of
love
,
a
law●
of
sweetnesse
,
by
which
hee
rules
in
the
midst
of
his
enemies
in
our
hearts
;
what
is
in
the
flesh
in
us
,
is
an
enemie
to
Jesus
Christ
:
but
Christ
Jesus
sitting
upon
his
Throne
as
King
,
in
our
renewed
,
regenerated
,
and
enlightned
spirit
,
rules
in
the
midst
of
our
sins
his
enemies
which
oppose
him
.
Christ
is
not
such
a
King
as
other
Kings
;
other
Kings
make
lawes
,
and
adde
penalties
to
their
laws
for
those
that
break
them
:
but
they
have
no
power
to
enable
their
Subjects
to
keep
them
.
But
here
is
the
priviledge
and
prerogative
of
our
King
;
when
Christ
makes
lawes
,
he
doth
not
only
give
us
lawes
,
and
bid
us
keepe
them
:
but
he
hath
power
in
himselfe
by
which
he
enableth
us
to
do
that
which
he
commands
us
to
doe
.
If
Christ
should
command
us
to
love
,
&
should
not
enable
us
to
doe
that
which
he
commands
,
he
should
be
such
a
Law-giver
as
Moses
,
that
gave
a
Law
,
but
gave
no
power
to
doe
it
:
But
Christ
is
not
such
a
Law-giver
as
Moses
.
As
he
is
not
a
rigid
Law-giver
,
to
bid
Saints
doe
it
upon
penalty
of
damnation
,
or
to
worke
for
life
,
and
salvation
;
so
neither
is
he
like
Moses
,
who
could
give
them
no
power
:
but
there
is
a
power
and
strength
goes
with
Christs
commands
,
to
enable
us
to
doe
what
Christ
the
King
commands
.
Therefore
if
any
of
you
give
Christ
the
glory
of
his
grace
by
believing
that
he
hath
abolished
all
your
sins
by
his
death
,
be
not
dismayed
at
the
sight
of
your
corruptions
.
Fight
the
good
fight
of
faith
.
Greater
is
he
that
is
in
you
,
than
he
that
is
in
the
world
.
Christ
that
commands
you
to
obey
his
Father
,
will
enable
you
to
obey
his
Father
.
Christ
reignes
in
the
hearts
of
his
people
,
not
only
by
making
known
to
them
the
covenant
of
his
owne
grace
,
but
by
supplying
them
with
strength
to
doe
his
will
.
Lord
give
what
thou
commandest
said
one
,
and
command
what
thou
wilt
.
Christ
commands
us
what
to
doe
,
and
gives
us
power
to
doe
that
which
he
commands
.
Such
a
King
is
Christ
,
that
frees
his
people
not
onely
from
the
condemnation
of
sin
,
but
from
the
power
and
dominion
of
sin
in
their
spirits
,
lives
,
and
conversations
.
Blessed
be
God
(
saith
the
Apostle
)
that
ye
were
the
servants
of
sin
.
Are
they
so
still
,
now
they
are
under
grace
?
No
,
but
being
made
free
from
sin
,
ye
are
the
servants
of
righteousnesse
?
sinne
shall
not
have
dominion
over
you
;
why
?
ye
have
a
new
King
;
ye
are
under
grace
,
ye
are
under
King
Jesus
.
If
a
Tyrant
should
tyrannize
over
Subjects
,
and
depose
their
lawfull
King
;
if
this
King
afterwards
should
overthrow
this
Tyrant
,
and
deliver
his
Subjects
from
tyranny
and
bondage
,
by
overcomming
the
Tyrant
,
would
hee
suffer
this
Tyrant
to
tyrannize
over
them
,
or
his
people
to
be
under
the
lawes
of
the
Tyrant
?
We
were
under
Satan
the
Tyrant
,
under
his
lawes
and
commands
,
under
the
law
of
sinne
and
concupiscence
:
but
Christ
comes
,
and
overcomes
the
Tyrant
that
ruled
tyrannically
in
our
hearts
;
and
will
hee
suffer
that
Tyrant
still
to
rule
us
by
those
commands
,
which
he
gave
us
when
wee
were
in
bondage
to
him
?
No
,
we
shall
not
be
under
the
bondage
of
the
flesh
,
if
we
understand
the
liberty
of
grace
,
and
of
the
Spirit
.
The
Apostle
saith
,
that
we
doe
not
live
,
nor
eate
,
nor
drinke
,
nor
doe
any
shing
to
our selves
,
because
Christ
dyed
,
and
rose
and
revived
,
that
he
might
be
Lord
of
quicke
and
dead
,
Rom.
14.8
,
9.
Christ
dyed
,
and
rose
,
that
he
might
be
Lord
and
King
,
and
reigne
,
and
set
up
his
Scepter
of
holinesse
in
the
hearts
of
his
people
.
This
was
prophesied
in
Psal.
110.3
.
Thy
people
shall
be
willing
in
the
day
of
thy
power
.
When
Christ
as
King
comes
with
power
,
his
people
shall
be
willing
.
Christ
bids
them
believe
,
and
they
believe
,
he
bids
them
love
,
and
they
doe
love
;
they
run
through
fire
and
water
,
they
lay
downe
their
honours
and
riches
at
his
feet
,
and
love
not
their
lives
unto
the
death
.
Object
.
The
enabling
of
Christ
in
working
is
not
of
the
same
extent
with
his
command
.
Answ.
In
the
spirituall
and
regenerate
part
,
the
power
of
Christ
is
as
large
as
his
command
.
The
fayling
is
not
from
the
new
,
but
the
olde
man
.
The
whole
man
or
person
is
under
the
command
:
so
that
a
man
,
yea
,
every
man
doth
sin
,
because
he
doth
not
doe
in
his
person
as
he
is
a
man
,
what
is
commanded
.
Charge
the
fault
where
it
is
to
be
charged
upon
the
flesh
,
which
is
the
cause
of
a
mans
sin
,
and
then
look
upon
grace
which
hath
abolished
sin
,
and
you
shall
finde
the
new
man
conformable
to
the
will
of
God
,
and
the
man
good
and
holy
in
part
,
to
wit
,
in
his
regenerated
part
.
It
is
further
objected
,
that
Christ
biddeth
us
to
cleanse
our selves
from
all
filthinesse
of
flesh
and
spirit
,
which
no
man
doth
.
It
is
granted
,
and
therefore
we
deny
not
,
but
that
every
man
sinneth
,
if
we
take
him
physically
.
But
as
farre
as
we
are
in
the
Spirit
,
Wee
are
cleansed
from
all
filthinesse
of
flesh
and
spirit
;
so
that
the
new
man
doth
fulfill
it
,
and
Christ
doth
reign
in
him
,
though
the
flesh
prove
a
Traytor
,
and
rebellious
against
his
commands
.
Arg.
18.
Another
argument
may
be
brought
from
the
consideration
of
the
Image
of
Christ
.
If
this
were
true
,
that
all
the
works
of
the
Saints
were
in
their
formalitie
sinne
;
this
would
follow
,
that
the
Image
of
Jesus
Christ
were
an
Image
of
unholinesse
,
and
sin
.
I
ground
my
argument
upon
that
place
of
the
Apostle
,
2
Cor.
3.18
.
Wee
all
with
open
face
beholding
as
in
a
glasse
the
glory
of
the
Lord
,
are
changed
into
the
same
Image
,
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
.
Here
the
Apostle
shewes
that
the
Saints
are
changed
into
the
Image
of
Christ
.
Now
if
there
were
nothing
but
sin
and
unholinesse
&
sinfulnesse
in
those
who
are
looked
upon
as
spirituall
(
as
some
conceive
)
it
wil
follow
that
the
Image
of
Christ
into
which
they
are
changed
,
must
be
an
image
of
unholinesse
.
If
my
love
be
unholinesse
,
I
am
changed
to
that
image
of
love
which
is
in
Christ
,
and
so
it
would
follow
,
that
the
Image
of
Christ
doth
consist
in
unholinesse
.
Object
.
If
there
be
perfect
sanctification
in
the
new
man
,
then
wee
may
bee
justified
by
it
.
Answ.
I
deny
that
,
it
doth
not
follow
.
We
shall
have
perfect
sanctification
at
the
resurrection
;
and
yet
you
will
not
say
,
that
we
shall
be
acquitted
from
our
sinnes
by
it
,
which
wee
have
committed
upon
earth
:
but
by
the
grace
of
God
in
the
blood
of
Christ
2.
We
are
justified
before
sancification
,
and
therefore
it
will
not
follow
that
we
are
justified
by
it
.
Because
that
is
done
before
the
other
is
wrought
in
us
.
3.
That
a
man
may
be
justified
by
his
sanctification
.
It
is
necessary
that
a
man
should
be
so
wholy
sanctified
,
that
there
should
be
no
sin
in
the
man
.
Our
good
works
will
not
make
satisfaction
for
our
bad
works
.
A
Traytor
for
an
act
of
treason
might
be
condemned
by
his
Prince
,
though
he
hath
done
him
much
good
service
.
If
a
man
would
seeke
justification
by
the
law
,
who
is
sanctified
in
part
,
the
law
would
condemn
him
for
his
sin
,
in
his
unregenerated
part
,
taking
no
notice
of
any
sufficiency
in
his
sanctification
,
to
free
him
from
condemnation
for
his
sinne
in
the
unregenerated
part
.
Arg.
19.
This
opinion
that
the
good
works
of
the
justified
man
are
sin
,
or
sinfull
,
do
make
divers
places
of
Scripture
irreconcileable
.
Men
shall
never
be
well
able
to
reconcile
many
places
of
Scripture
who
swallow
this
as
a
trueth
;
that
whatsoever
workes
are
now
done
in
the
Saints
,
are
nothing
but
sinne
,
or
sinfull
.
For
instance
in
one
place
,
we
are
bound
to
disclaime
our
works
,
and
to
account
all
our
righteousnesses
as
filthy
ragges
,
to
believe
in
him
that
justifieth
the
ungodly
;
And
in
another
place
we
are
said
to
be
redeemed
from
all
iniquity
,
that
we
might
be
zealous
of
good
workes
,
Tit.
2.
And
we
are
the
work
manship
of
God
created
in
Christ
Jesus
to
good
workes
,
Eph.
2.
By
what
I
have
delivered
,
they
are
easily
reconcileable
.
To
wit
,
by
distinguishing
,
as
the
Scripture
doth
concerning
good
works
thus
.
That
all
the
works
of
man
under
the
Law
,
are
but
splendid
and
shining
sins
:
and
that
the
spirituall
workes
of
a
spirituall
man
,
are
good
,
and
not
sin
or
sinfull
in
their
nature
.
Not
that
the
Scripture
makes
these
good
workes
that
flow
from
the
spirituall
man
,
the
cause
,
or
the
matter
of
our
justification
:
but
the
fruits
of
the
Spirit
,
and
the
consequents
of
our
justification●
It
is
a
speech
of
Luthers
,
worthy
to
be
writte●
in
letters
of
gold
,
that
the
whole
world
,
with
all
the
riches
of
it
,
are
of
no
worth
in
comparison
of
good
works
flowing
from
faith
,
and
wrought
by
the
Spirit
of
God
in
the
hearts
of
his
people
.
Which
how
it
can
be
made
good
,
I
know
not
,
if
that
be
true
,
which
he
and
some
other
Protestant
Writers
affirme
,
that
(
Omn●
bonum
secundum
judicium
dei
est
mortale
peccatum
)
every
good
worke
of
a
regenerate
man
according
to
the
judgment
of
God
is
a
mortall
sin
.
That
which
is
morally
evill
,
is
not
so
good
as
any
thing
which
is
not
morally
evill
.
That
being
the
greatest
evill
which
is
morally
evill
.
I
have
known
some
professors
of
the
Gospel
who
have
fallen
to
Familisme
and
Atheisticall
opinions
:
and
being
asked
why
they
did
leave
the
Gospel
?
they
have
answered
,
that
they
could
never
reconcile
the
Scriptures
concerning
works
,
to
other
places
,
while
they
were
professors
of
the
Gospel
.
Their
meaning
is
,
while
they
were
professors
upon
these
principles
,
by
which
they
were
taught
to
look
upon
the
works
of
the
spirit
in
them
as
sin
,
and
sinfull
.
That
which
is
frequently
asserted
by
some
(
Mr.
Eatoon
Honycomb
and
others
)
that
they
are
good
to
men-ward
,
will
not
make
up
the
breach
.
The
Apostle
Peter
speaking
of
a
meeke
&
quiet
spirit
,
which
is
the
ornament
of
the
hidden
man
of
the
heart
,
saith
,
that
it
is
of
great
price
in
the
sight
of
God
,
1
Pet.
3.4
.
The
Apostle
speaking
of
his
sincerity
in
preaching
the
Gospel
,
is
not
affraid
to
bring
it
into
the
sight
of
God
,
2
Cor.
2.17
.
And
John
saith
,
1
Joh.
3.22
.
That
whatsoever
we
aske
we
receive
of
him
,
because
wee
keepe
his
Commandements
,
and
doe
those
things
which
are
pleasing
in
his
sight
.
And
that
he
doth
not
meane
believing
only
,
is
plain
by
the
next
verse
,
where
he
saith
,
That
this
is
his
Commandement
,
that
wee
believe
on
the
name
of
his
Sonne
Jesus
Christ
,
and
love
one
another
.
And
to
stop
the
mouth
of
the
objection
which
is
usually
brought
against
this
truth
,
to
wit
,
that
he
speaketh
of
doing
as
in
Gods
precept
,
or
command
,
and
not
as
done
by
us
.
He
saith
,
that
we
receive
what
we
aske
,
because
wee
doe
what
is
pleasing
in
his
sight
.
I
must
professe
to
the
glory
of
God
,
that
this
distinction
hath
given
me
a
great
light
in
the
understanding
of
the
Scripture
.
And
by
this
I
am
informed
,
that
I
am
justified
without
holiness
or
sanctification
,
and
yet
that
without
holiness
no
man
shall
see
the
Lord
,
Heb.
12.14
.
Arg.
20.
This
opinion
that
the
good
worke
of
a
man
born
of
God
are
sin
,
or
sinfull
,
doth
overthrow
the
distinction
which
is
warranted
by
many
thousand
places
of
Scripture
between
good
works
and
bad
works
,
and
doth
draw
a
curse
upon
the
doer
of
it
.
Can
evill
be
good
,
or
good
evill
?
Woe
unto
them
that
call
evil
good
,
and
good
evill
;
that
put
darknesse
for
light
,
and
light
for
darkenesse
;
that
put
bitter
for
sweet
,
and
sweet
for
bitter
,
Isa.
5.20
.
What
else
doe
they
doe
,
who
plainley
averre
that
every
good
work
is
evill
?
Object
.
Doe
we
deny
the
difference
betweene
white
and
blacke
,
because
we
say
that
in
most
white
bodies
,
there
is
a
mixture
of
some
blacknesse
with
the
whitenesse
,
&c.
Answ.
If
it
could
be
proved
that
there
were
a
mixture
of
that
which
is
of
the
spirit
,
and
that
which
is
of
the
flesh
,
that
that
which
is
spirituall
should
be
made
fleshly
by
it
:
there
would
seeme
to
be
some
strength
in
this
objection
.
But
untill
that
such
a
mixture
bee
proved
by
plaine
Scriptures
,
we
shall
think
it
sufficient
to
affirme
that
such
similitudes
which
have
not
their
foundation
upon
a
principle
of
truth
,
do
prove
nothing
.
Arg.
21.
It
taketh
away
the
difference
between
a
sanctified
and
unsanctified
man
,
which
is
a
distinction
which
doth
stand
firme
upon
the
basis
of
the
Scripture
of
truth
.
The
Apostle
doth
plainly
lay
downe
this
distinction
,
1
Cor.
6.11
.
Where
hee
informeth
us
of
the
condition
of
the
Corinthians
,
before
conversion
,
to
wit
,
that
they
were
thieves
,
adulteresses
,
and
the
like
,
such
were
some
of
you
;
and
then
setteth
forth
their
blessed
condition
after
conversion
.
But
ye
are
washed
,
but
ye
are
sanctified
.
And
doth
second
this
truth
with
his
owne
experience
,
acknowledging
that
there
was
a
real
change
wrought
in
himself
after
conversion
by
sanctification
,
2
Tim.
1.
I
was
(
saith
he
)
a
persecuter
,
a
blasphemer
,
injurious
:
but
the
grace
of
our
Lord
was
exceeding
abundant
with
faith
&
love
,
which
is
in
Christ
Jesus
,
not
with
faith
only
,
but
love
also
.
If
God
hath
pulled
you
out
of
the
fire
of
sinne
,
and
drawne
you
as
fire-brands
out
of
Hell
,
and
brought
you
into
the
glorious
kingdome
of
his
Son
,
ye
are
able
to
professe
the
same
sanctified
change
in
your selves
.
It
is
a
dead
faith
which
is
not
accompanied
with
sanctification
and
good
works
.
As
soon
may
a
dead
horse
carrie
a
man
,
as
a
dead
faith
save
him
.
Object
.
This
is
a
slander
,
wee
doe
not
deny
sanctification
.
Answ.
If
yee
acknowledge
sanctification
,
and
a
sanctified
change
,
yee
contradict
your selves
.
For
how
can
that
make
a
sanctified
change
in
us
,
which
is
nothing
else
but
sin
or
sinfull
.
I
shall
be
glad
if
you
will
stand
to
an
inward
change
by
love
and
sanctification
.
But
some
there
are
,
who
have
affirmed
that
the
distinction
,
between
a
regenerated
an
and
unregenerated
man
,
is
but
a
legall
distinction
.
Arg.
22.
The
holy
Spirit
which
is
promised
to
us
,
and
dwelleth
in
us
,
doth
plainly
demonstrate
this
point
.
For
as
the
Spirit
is
holy
formally
in
it selfe
,
in
its
owne
nature
,
essence
,
and
being
:
so
it
is
effectively
holy
,
because
it
makes
that
man
holy
,
who
was
formerly
sinfull
.
If
thou
be
nothing
but
darknesse
,
if
God
convert
thee
,
thou
wilt
have
a
glorious
light
in
thine
understanding
:
if
thou
have
nothing
but
unholinesse
in
thy
will
,
if
the
Spirit
of
God
live
in
thee
,
it
will
be
a
Spirit
of
holinesse
a
Spirit
that
will
shew
thee
what
is
of
the
flesh
,
and
what
is
of
the
spirit
:
a
spirit
checking
thee
,
if
thou
step
aside
into
the
way
of
the
flesh
,
and
a
spirit
leading
thee
into
the
paths
of
holiness
.
As
the
Psalmist
saith
.
Thy
Spirit
is
good
,
lead
me
into
the
land
of
holinesse
and
uprightnesse
.
Therefore
those
that
doe
not
find
that
Spirit
leading
them
into
the
paths
and
wayes
of
holinesse
,
those
men
have
received
a
counterfeit
spirit
to
delude
them
,
and
not
the
true
Spirit
of
the
Lord
Jesus
.
Object
.
The
spirit
is
good
,
but
our
actions
are
evill
by
the
adherence
of
sinne
in
us
.
That
holy
things
may
be
defiled
,
is
plaine
by
Exod.
28.36.38
.
Aaron
having
his
plate
upon
his
forehead
,
was
to
beare
the
iniquity
of
the
holy
things
.
Answ.
1.
Though
sin
and
holinesse
be
in
the
same
man
,
yet
I
deny
that
sinne
by
any
adhering
to
holinesse
in
us
,
doth
change
holinesse
into
the
nature
of
it
.
But
what
is
of
the
Spirit
in
us
,
doth
retaine
its
spirituall
nature
,
and
what
is
of
the
flesh
,
doth
retaine
its
fleshly
nature
.
2.
The
Scripture
produced
,
doth
prove
,
that
in
doing
of
holy
duties
,
we
sin
,
and
that
Jesus
Christ
doth
beare
those
sins
,
which
wee
have
granted
unto
you
before
.
But
that
the
fruits
of
the
Spirit
in
us
,
are
those
sinnes
cannot
be
proved
from
this
place
of
Scripture
,
nor
from
anyother
Scripture
which
I
know
this
still
doth
remaine
to
be
proved
.
Arg.
23.
There
may
bee
another
argument
drawne
from
that
place
of
the
Apostle
,
when
hee
saith
,
The
Spirit
beareth
witnesse
with
our
spirits
,
that
we
are
the
children
of
God
,
Rom.
8.16
.
The
Spirit
cannot
beare
witnesse
to
our
old
,
darke
,
prophane
spirits
:
for
the
naturall
man
receives
not
the
things
of
the
Spirit
,
for
they
are
foolishnesse
to
him
;
therefore
it
must
be
to
our
spirit
enlightned
,
renewed
,
and
filled
with
the
Spirit
of
God
.
And
therefore
there
is
somthing
in
a
Saint
besides
that
which
is
sinne
and
sinfull
.
Object
.
This
is
true
,
but
we
are
not
renewed
perfectly
,
which
is
the
thing
to
be
proved
.
Answ.
Perfection
in
Scripture
is
opposed
to
that
,
which
is
more
perfect
.
And
in
this
sence
wee
doe
not
affirme
that
a
man
is
so
perfectly
renewed
as
he
shall
be
,
1
Cor.
13.
2.
Perfection
is
opposed
to
that
which
is
sinfull
,
Luke
1.
And
in
this
sence
we
say
,
that
he
is
perfectly
renewed
;
that
is
,
he
is
holily
,
&
not
sinfully
renewed
.
Arg.
24.
I
doe
ground
my
next
argument
upon
the
words
of
the
Apostle
,
Rom.
14.
last
.
Whatsoever
is
not
of
faith
,
is
sinne
.
And
therefore
that
which
is
done
in
faith
,
is
not
sin
.
If
we
deny
this
we
shall
take
away
the
difference
between
doing
good
works
in
faith
,
and
doing
good
works
without
faith
,
if
both
of
them
be
alike
sinfull
or
sinne
.
And
therefore
I
conclude
that
the
work
of
the
Spirit
which
is
done
in
faith
,
is
not
sin
.
Without
faith
it
is
impossible
to
please
God
;
and
therefore
by
faith
it
is
possible
to
please
him
by
doing
good
works
.
Arg.
25.
Another
argument
may
be
drawn
from
that
place
,
2
Cor.
13.
where
the
Apostle
makes
the
comparison
betweene
faith
,
hope
,
and
love
,
and
prefers
love
before
faith
&
hope
for
this
reason
;
because
love
is
more
permanent
,
and
of
longer
continuance
than
faith
,
and
hope
;
when
a
man
comes
to
heaven
,
hee
ceaseth
to
live
the
life
of
faith
;
for
then
he
shall
live
the
life
of
sight
,
and
vision
:
he
ceaseth
to
hope
,
for
he
enjoyeth
that
,
which
he
hoped
for
:
but
love
shall
continue
.
Therefore
he
saith
,
that
love
,
(
that
is
the
fruit
of
faith
)
is
greater
than
faith
in
respect
of
its
continuance
.
That
which
remaines
and
endures
after
this
life
in
the
Saints
in
glory
,
is
not
sin
:
but
love
shall
remaine
,
and
endure
after
this
life
,
therefore
it
is
not
sin
.
Object
.
But
some
say
,
if
you
looke
on
this
place
and
take
notice
of
this
character
and
description
of
love
,
you
will
scarce
find
any
man
in
the
world
that
hath
such
a
love
;
and
by
your
argument
no
true
faith
.
For
hee
saith
that
love
suffereth
long
,
it
envieth
not
,
it
vaunteth
not
it selfe
,
it
is
not
puffed
up
,
behaveth
not
it selfe
unseemely
,
seeketh
not
her
owne
,
is
not
easily
provoked
,
thinketh
no
evill
,
rejoyceth
not
in
iniquity
,
but
rejoyceth
in
the
truth
:
beareth
all
things
,
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
.
Love
never
faileth
.
Answ.
Every
man
that
is
borne
of
God
hath
such
a
love
as
farre
as
he
is
born
of
God
.
I
say
not
that
he
hath
it
in
the
flesh
,
in
the
old
man
,
but
in
the
new
man
.
Wee
have
a
new
man
,
as
we
have
an
old
man
;
and
as
wee
are
sometimes
acted
by
the
new
man
,
so
sometimes
by
the
old
man
.
As
wee
are
acted
by
the
olde
man
,
we
doe
nothing
but
that
which
is
contrary
to
this
love
:
but
as
far
as
we
are
acted
in
the
Spirit
by
the
new
man
,
by
the
power
of
God
,
and
the
grace
of
Christ
;
so
far
we
have
such
a
love
as
is
here
set
downe
.
Therefore
if
any
man
hath
not
such
a
love
,
and
hath
beene
perswaded
that
hee
hath
true
faith
,
I
dare
preach
it
in
the
name
of
Christ
,
that
that
man
never
had
true
faith
:
for
true
faith
works
by
such
love
as
the
Apostle
describes
here
.
And
he
positively
saith
,
that
if
a
man
have
other
gifts
,
and
such
a
faith
by
which
hee
can
remove
mountaines
,
and
hath
not
this
love
,
that
he
is
nothing
.
I
would
not
trouble
weak
Christians
by
this
,
I
speak
not
of
them
in
the
flesh
,
but
in
the
spirit
;
as
farre
as
thou
art
spirituall
,
and
livest
,
and
walkest
in
the
Spirit
,
thou
hast
such
a
love
.
And
if
upon
examination
thou
shalt
finde
that
thou
hast
not
such
a
love
,
I
say
thou
art
a
stranger
to
God
:
For
hee
that
knoweth
God
walks
in
love
.
He
that
saith
he
knoweth
God
,
and
walkes
not
in
love
,
he
knoweth
not
God
.
God
is
love
,
and
he
that
dwelleth
in
God
,
dwelleth
in
love
,
1
Ep.
John
.
If
I
should
preach
the
Doctrine
of
Justification
,
and
write
volumes
of
it
,
yet
if
I
find
after
all
this
,
that
I
am
without
this
love
,
I
am
nothing
.
If
I
speake
with
the
tongue
of
men
and
Angels
;
If
I
could
prophesie
,
and
had
all
faith
to
remove
mountaines
,
yet
if
I
have
not
love
,
I
am
but
as
sounding
brasse
,
and
a
tinckling
Cymball
.
Hee
that
loves
God
,
by
apprehending
Gods
love
,
he
cannot
but
love
God
again
,
and
his
neighbour
,
yea
enemy
,
for
Gods
sake
.
Therefore
if
a
man
say
,
I
have
been
a
professor
of
the
Gospel
,
but
finde
not
love
to
God
&
Christ
,
and
my
enemies
for
Christs
sake
.
It
is
as
if
hee
should
say
,
Sir
I
have
been
a
professor
of
grace
many
yeares
,
and
have
been
looked
on
as
one
that
knowes
Christ
:
but
I
know
him
not
,
for
I
have
not
true
love
that
accompanies
true
faith
.
Arg.
26.
God
speaking
of
faith
,
love
,
fear
,
zeal
,
&
the
like
,
as
in
us
,
doth
promise
to
be
the
worker
of
them
in
us
;
and
therefore
if
these
should
be
sin
,
the
fault
would
be
chargable
upon
him
.
I
would
have
this
argument
to
be
wel
weighed
,
because
it
answereth
the
ordinary
objection
,
to
wit
,
that
these
fruits
are
good
,
and
no
way
faulty
as
in
the
precept
of
God
,
but
not
as
wrought
in
us
.
God
is
the
Author
of
them
by
promise
,
as
they
are
wrought
in
us
,
which
will
make
him
the
Author
of
sinne
,
if
they
be
sin
or
sinfull
.
If
faith
and
love
is
sinne
,
then
he
hath
Covenanted
to
work
sin
in
thee
:
for
hee
hath
covenanted
to
worke
feare
and
love
in
thee
.
But
farre
be
it
from
us
to
have
such
a
thought
of
our
holy
God
.
If
God
work
feare
in
our
hearts
,
that
feare
shall
not
be
sin
,
or
sinfull
.
We
know
the
excellency
of
the
Artificer
,
or
work-man
,
by
the
aedifice
or
building
;
and
doe
judge
what
worke-man
God
is
by
his
glorious
work
in
the
spirits
of
the
Saints
:
and
if
God
worke
onely
sinfull
things
in
us
,
what
worke-man
would
we
conclude
him
to
be
?
Paul
saith
,
by
the
grace
of
God
,
I
am
what
I
am
,
2
Cor.
15.
It
is
by
grace
that
I
love
,
it
is
by
grace
that
I
feare
with
a
filiall
feare
;
it
is
by
grace
that
I
am
zealous
for
God
:
If
this
love
were
sin
,
if
this
feare
were
sin
,
if
this
zeale
were
sinne
,
wee
might
lay
the
fault
upon
the
worke-man
;
It
is
Gods
work
,
not
ours
,
but
his
.
(
Non
mea
,
sed
tua
sunt
.
)
Aug.
speaking
of
good
workes
,
saith
,
They
are
not
mine
,
but
thine
;
Unlesse
we
will
disparage
and
undervalue
the
grace
of
God
,
wee
may
not
looke
on
these
things
as
sinne
,
or
sinfull
,
but
ought
to
looke
on
them
with
a
spirituall
eye
,
and
to
see
them
,
as
God
doth
,
to
be
spirituall
and
good
.
Object
.
Our
workes
as
they
are
from
God
,
are
good
:
but
as
they
are
from
us
,
so
are
they
sinfull
and
defiled
.
As
walking
,
as
it
comes
from
the
soule
,
it
is
upright
and
free
from
lamenesse
:
but
as
it
is
acted
by
a
lame
leg
,
so
it
is
lame
and
halting
.
Answ.
This
objection
will
appeare
to
be
a
lame
objection
,
if
it
be
made
evident
unto
us
,
that
the
holy
foote
given
unto
us
by
God
,
is
not
a
lame
foot
.
Was
it
with
a
lame
foot
that
David
will
runne
the
wayes
of
Gods
Commandements
?
Is
it
with
a
lame
legge
that
God
hath
promised
,
we
shall
runne
,
and
not
be
weary
,
and
walke
,
and
not
faint
,
Isa.
40.
last
.
Vse
1.
This
may
be
sufficient
for
the
confutation
of
those
,
who
doe
not
distinguish
betweene
the
regenerated
,
and
unregenerated
part
in
man
(
as
the
Scripture
doth
distinguish
)
laying
the
bastardly
brats
of
the
flesh
at
the
doore
of
the
Spirit
;
confounding
the
workes
of
the
flesh
,
with
the
good
and
perfect
gifts
of
the
spirit
,
Jam.
1.17
.
and
not
considering
,
that
though
,
there
is
the
flesh
,
and
the
spirit
in
the
same
man
,
that
yet
they
are
distinguished
in
their
natures
,
workings
,
and
operations
.
The
spirit
,
and
the
things
of
the
spirit
like
oyle
swimming
upon
the
surface
of
the
waters
,
doth
not
change
it selfe
into
the
nature
of
the
flesh
.
Their
usuall
similitude
doth
not
prove
what
they
would
maintaine
;
to
wit
,
that
the
worke
of
the
spirit
is
like
cleare
water
poured
into
a
dung-hill
,
which
though
it
be
clear
and
pure
in
the
bason
,
yet
running
through
the
dung-hill
,
doth
become
as
impure
and
filthy
as
the
dung-hill
it selfe
.
For
though
these
two
are
in
the
same
man
,
yet
they
doe
not
mingle
themselves
the
one
with
the
other
,
that
any
of
them
should
lose
their
own
beings
.
But
because
these
men
are
furnished
as
well
with
arguments
,
by
which
they
desire
to
prove
what
they
contend
for
,
as
with
objections
by
which
they
endeavour
to
weaken
the
strength
of
the
arguments
,
which
have
been
laid
downe
for
the
confirmation
of
the
truth
.
Give
mee
leave
to
give
an
answer
to
their
arguments
,
as
I
have
already
presented
unto
you
answers
to
their
objections
.
Arg.
1.
Paul
was
a
regenerated
man
,
yet
he
confesseth
that
he
was
not
able
to
performe
that
which
is
good
,
Rom.
7.18
.
Therefore
no
regenerate
man
is
able
to
performe
that
which
is
good
.
Answ.
Paul
doth
give
a
sufficient
answer
to
this
objection
in
the
preceding
words
of
the
same
verse
,
where
he
saith
,
in
me
(
that
is
in
my
flesh
)
dwelleth
no
good
thing
,
by
which
it
is
evident
that
he
speaketh
of
himselfe
in
reference
to
his
flesh
.
And
this
is
a
truth
,
which
with
all
the
faithfull
I
willingly
subscribe
unto
.
But
when
he
plainely
speaketh
of
a
man
in
the
spirit
,
freed
from
the
clouds
of
temptations
,
and
power
of
the
flesh
,
in
the
last
verse
of
the
same
Chapter
,
he
saith
,
With
the
minde
I
my self
serve
the
law
of
God
:
but
with
the
flesh
the
law
of
sin
.
It
is
good
to
serve
the
law
of
God
:
but
Paul
in
the
Spirit
had
attained
unto
this
,
and
therefore
Paul
was
enabled
to
performe
that
which
is
good
.
According
to
that
of
the
Apostle
,
Phil.
2.13
.
It
is
God
,
who
worketh
in
us
to
will
and
to
doe
of
his
owne
good
pleasure
.
Arg.
2.
There
is
none
that
doth
good
,
no
not
one
,
Rom.
3.9
,
10
,
11.
which
is
meant
aswell
of
the
regenerate
,
as
unregenerate
,
as
is
evident
by
vers.
23
,
24.
because
it
is
meant
of
all
who
are
justified
freely
by
his
grace
,
as
appears
further
by
the
instances
of
Abraham
and
David
,
which
were
regenerated
,
Ch.
4.2.6
.
Therefore
no
workes
of
the
regenerate
are
without
sinne
.
Answ.
It
is
plain
that
the
Apostle
speaketh
here
of
a
man
under
the
law
,
and
of
an
unregenerate
man
,
by
the
things
which
are
spoken
of
him
.
Hee
saith
,
that
none
seeketh
after
God
;
can
you
affirme
this
of
a
regenerated
man
?
when
the
same
Prophet
,
who
in
the
14.
Psame
doth
give
us
a
character
of
a
wicked
man
:
out
of
which
this
is
taken
in
the
24.
Psalme
,
doth
give
us
this
character
of
a
man
truly
godly
,
that
hee
is
one
of
the
generation
of
those
who
seeke
God
.
2.
The
Apostle
saith
,
that
there
is
none
that
understandeth
.
But
blessed
be
God
,
the
sonne
of
God
is
come
,
and
hath
given
us
an
understanding
that
we
may
know
him
,
1
John
5.20
.
3.
They
are
all
gone
out
of
the
way
.
But
we
can
blesse
God
,
who
through
Jesus
Christ
hath
brought
us
into
the
way
of
salvation
.
4.
There
is
none
that
doth
good
,
no
not
one
;
and
there
is
none
that
is
righteous
.
But
hearken
unto
the
speech
of
John
,
1
John
3.7
.
Let
no
man
deceive
you
:
hee
that
doth
righteousness
,
is
righteous
even
as
he
is
righteous
.
I
might
runne
over
all
the
other
particulars
there
laid
downe
:
but
I
shall
content
my selfe
with
what
is
spoken
in
the
17.18
.
it
s
said
,
that
the
way
of
peace
have
they
not
known
;
and
there
is
no
feare
of
God
before
their
eyes
.
Is
a
regenerate
man
an
enemie
to
the
way
of
peace
?
and
doe
not
they
feare
God
,
to
whom
God
hath
sworne
,
Jer.
32.40
.
That
he
will
put
his
feare
in
their
hearts
,
that
they
shall
not
depart
from
him
.
Again
secondly
,
you
would
prove
it
by
this
argument
,
because
hee
speaketh
of
all
those
who
are
justified
.
But
let
me
tell
you
,
that
we
must
distinguish
of
a
man
before
and
after
his
Justification
.
Every
man
is
such
a
man
before
Justification
,
and
in
this
respect
he
speaketh
of
all
men
:
but
after
justification
there
is
a
charge
wrought
in
a
man
,
as
I
have
formerly
proved
at
large
;
unto
which
I
refer
the
Reader
.
But
thirdly
you
instance
in
David
and
Abraham
,
who
were
regenerated
men
.
Answ.
Wee
are
not
to
forget
that
the
Scriprure
dosh
acquaint
us
,
that
there
is
a
two-fold
righteousnesse
of
a
regenerate
man
.
The
righteousnesse
of
Justification
,
and
the
righteousnesse
of
sanctification
.
Of
the
first
of
these
the
Prophet
speaking
,
saith
,
that
a
man
is
blessed
to
whom
sin
is
not
imputed
,
of
the
latter
where
hee
saith
of
the
same
verse
.
And
in
whose
spirit
there
is
no
guile
;
which
the
learned
Zanchius
doth
apprehend
to
be
spoken
in
reference
to
that
sanctification
which
is
in
the
unregenerated
part
,
understand
the
distinction
rightly
,
and
you
cannot
want
an
answer
to
this
Objection
.
Arg.
3.
Wee
believe
not
so
stedfastly
,
nor
love
so
perfectly
as
we
ought
,
therefore
is
our
faith
&
love
imperfect
,
and
sinfull
.
Ans.
1.
If
we
should
grant
the
antecedent
,
we
may
deny
the
consequence
.
It
is
true
,
that
if
a
man
doth
not
believe
so
stedfastly
,
and
love
so
perfectly
as
he
ought
,
that
then
the
man
doth
sin
,
consider
him
physically
.
And
this
wee
have
alwayes
granted
:
but
it
doth
not
follow
,
that
his
faith
and
love
is
sin
,
but
that
which
is
in
the
flesh
is
sin
,
which
is
the
cause
that
he
doth
not
believe
so
stedfastly
,
and
love
so
perfectly
as
he
ought
.
Amesius
doth
give
a
sufficient
answer
to
this
in
answering
an
argument
which
Bellarmine
doth
bring
against
the
Protestants
,
to
wit
,
that
sins
doe
not
please
God
in
Christ
.
It
is
true
,
saith
he
,
that
sin
doth
not
please
God
:
but
the
stain
of
sin
being
done
away
,
the
good
which
remaineth
is
pleasing
unto
God
.
(
Sane
quidem
certe
,
sedpeccati
maculâ
in
Christo
deletâ
,
bonum
substratum
placet
.
Tom.
4.
l.
6.
c.
8.
)
2ly
.
We
say
that
a
regenerate
man
looked
upon
in
the
new
Covenant
,
doth
believe
stedfastly
,
and
love
perfectly
.
His
unbeliefe
and
hatred
of
God
which
is
in
the
flesh
,
being
covered
with
the
rich
mantle
of
Gods
grace
and
mercy
:
as
far
as
he
doth
believe
truly
,
he
doth
believe
stedfastly
;
and
as
far
as
he
doth
love
,
he
doth
love
perfectly
.
Let
not
this
offend
any
man
that
I
say
he
doth
love
perfectly
.
It
is
granted
by
most
Protestant
writers
,
that
a
regenerate
man
hath
a
perfection
of
parts
,
though
not
of
degrees
.
A
childe
may
have
an
humane
nature
,
and
the
parts
of
a
man
,
as
well
as
a
man
of
forty
yeares
old
.
A
sparke
of
fire
hath
the
true
nature
of
fire
,
a
drop
of
water
hath
the
nature
of
water
in
it
,
as
wel
as
all
the
water
in
the
Sea
.
So
a
sparke
or
drop
of
love
,
hath
the
divine
nature
of
love
in
it
,
as
well
as
that
which
burnes
in
the
breasts
of
a
Seraphim
,
and
therefore
is
not
sin
or
sinfull
.
And
for
this
reason
it
is
said
that
Abraham
was
not
weak
in
faith
,
though
it
is
unquestionable
that
hee
had
his
weaknesse
in
the
flesh
,
as
well
as
other
men
,
and
that
hee
staggered
not
at
the
promise
of
God
,
through
unbelief
:
but
was
strong
in
faith
,
giving
glory
to
God
,
Rom.
4.
And
this
is
the
meaning
likewise
of
Amesius
in
the
place
formerly
cited
,
where
hee
saith
,
That
the
good
works
of
the
faithfull
are
not
only
good
by
the
object
of
them
,
but
in
reference
to
all
the
causes
of
them
,
the
efficient
,
materiall
,
formall
,
and
finall
cause
.
(
Opera
fidelium
,
non
tantum
sunt
bona
ex
objecto
,
sed
etiam
quoad
omnes
causas
efficientem
,
materiam
,
formam
et
finem
.
)
Arg.
4.
Sanctification
in
the
feare
of
God
is
alwayes
perfecting
whilest
we
live
here
in
this
life
,
2
Cor.
7.1
.
and
therefore
it
is
not
perfected
untill
the
life
to
come
.
Answ.
Sanctification
is
said
to
be
perfecting
here
,
in
reference
to
that
which
is
in
the
flesh
,
which
is
to
be
put
off
,
that
sanctificaiion
may
come
in
the
place
of
it
,
not
in
reference
unto
that
which
is
already
wrought
,
as
though
that
sanctification
were
not
already
perfect
,
if
we
take
perfection
as
it
is
opposed
to
that
which
is
sinfull
.
2.
It
is
said
,
that
our
Saviour
encreased
in
wisdome
,
Luk.
2.52
.
will
you
say
that
his
wisedome
was
sinfull
at
first
,
because
he
did
encrease
and
grow
in
it
?
You
may
as
well
say
so
,
as
conclude
that
our
sanctification
is
sinne
or
sinfull
,
because
it
doth
grow
or
increase
to
a
greater
perfection
.
Arg.
5.
If
our
workes
be
in
themselves
perfect
,
then
might
Paul
have
desired
to
have
been
found
in
them
before
God
.
Answ.
I
deny
the
consequence
.
For
these
good
workes
are
not
wrought
in
us
,
that
they
may
be
the
cause
or
matter
of
our
Justification
,
and
therefore
Paul
will
not
appeare
before
God
in
them
for
Justification
.
But
Paul
and
every
true
Saint
being
justified
by
faith
without
them
,
doth
dare
to
bring
them
in
the
presence
of
God
as
secondary
evidences
of
Gods
love
to
him
.
According
to
that
of
John
,
1
John
3.14
.
We
know
that
we
have
passed
from
death
to
life
,
because
we
love
the
Brethren
:
hee
that
loveth
not
his
brother
abideth
in
death
,
ver.
19.
And
hereby
wet
know
that
we
are
of
the
truth
,
and
shall
perswade
our
hearts
before
him
.
Which
you
,
maintaining
them
to
be
sin
and
sinful
,
doe
not
doe
.
Arg.
6.
If
the
new
man
doth
not
sinne
,
then
he
is
not
the
man
who
is
pronounced
to
bee
a
blessed
man
,
Psal.
32.
Rom.
4.
Answ.
This
is
a
plaine
fallacy
.
You
take
the
new
man
here
physically
,
whom
wee
take
according
to
Scripture
,
Spiritually
and
Theologically
.
Justification
,
to
speak
properly
,
is
neither
of
the
new
man
,
nor
old
man
,
but
of
the
person
in
whom
there
is
an
old
man
and
a
new
man
.
And
this
man
is
justified
from
the
sinnes
of
the
old
man
,
by
the
work
of
the
spirit
in
the
new
man
,
which
doth
carry
him
to
the
grace
of
God
in
Jesus
Christ
.
Arg.
7.
Pauls
best
workes
were
accounted
by
him
but
as
drosse
&
dung
,
therfore
they
were
not
perfect
,
Phil.
3.
Answ.
1.
This
may
be
very
well
understood
of
his
workes
done
under
the
Law
.
As
the
preceding
words
do
seeme
to
hold
it
forth
,
where
he
speaketh
of
his
Jewish
priviledges
and
Pharisaicall
righteousnesse
.
And
secondly
the
words
following
will
seem
to
carry
it
this
way
,
because
hee
saith
,
that
hee
accounteth
all
things
dung
for
the
excellent
knoweldg
of
Christ
,
by
which
is
evident
,
that
he
speaketh
of
all
things
,
as
they
stand
in
opposition
to
the
knowledge
of
Christ
.
3.
This
argument
maketh
nothing
for
you
because
you
account
this
knowledge
sinfull
.
But
let
us
take
it
,
as
you
do
:
and
an
answer
is
presently
at
hand
,
to
wit
,
that
the
Apostle
doth
not
speake
these
words
absolutely
,
but
comparatively
.
They
are
all
dung
in
comparison
of
Christ
,
and
in
reference
to
their
uselesnesse
to
justification
;
Dung
will
as
soone
justifie
a
man
from
sin
,
as
that
love
which
floweth
from
faith
.
Arg.
8.
This
,
that
the
new
man
sinneth
not
,
doth
in
a
very
high
measure
,
if
not
altogether
overthrow
all
the
offices
of
Christ
.
1.
His
Kingly
office
,
as
having
none
to
rule
,
not
the
old
man
,
for
hee
savoureth
not
thet
hings
of
God
;
he
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
;
not
the
new
man
,
for
he
needs
not
the
government
of
Christ
,
hee
is
already
perfect
,
and
cannot
sin
.
2.
His
Priestly
office
,
which
is
to
make
propitiation
for
the
sins
of
those
which
shall
be
saved
;
now
the
new
man
who
only
shal
be
saved
,
never
did
,
nor
could
not
commit
any
sinne
.
3.
His
Propheticall
office
;
For
whom
should
he
teach
?
the
new
man
needs
not
his
teaching
,
seeing
he
with
all
his
works
is
already
perfect
,
and
can
be
no
otherwise
.
The
olde
man
is
not
capable
of
his
teaching
.
Answ.
I
have
already
detected
the
fallaciousnesse
of
this
argument
,
in
answering
to
the
6th
Argument
.
Yet
give
mee
leave
to
prove
in
few
words
,
that
this
doctrine
doth
magnifie
Christ
in
the
glory
of
his
spirituall
offices
.
First
,
in
his
Kingly
office
,
the
glory
of
a
king
doth
lye
in
subduing
his
enemies
.
And
in
this
the
glory
of
Christ
considered
as
a
King
,
doth
appeare
that
hee
doth
vanquish
the
enemies
of
us
his
Subjects
,
by
ruling
in
our
hearts
with
his
Scepter
of
righteousnesse
.
According
to
that
of
the
Psalmist
,
that
hee
shall
rule
in
the
midst
of
his
enemies
.
By
this
wee
see
his
regall
power
over
the
old
man
.
Again
,
the
glory
of
a
King
is
wrapt
up
in
the
willing
obedience
of
his
Subjects
,
and
this
is
made
good
in
the
new
man
.
His
people
being
made
willing
in
the
day
of
his
power
.
For
what
is
here
objected
,
that
the
new
man
needs
not
the
government
of
Christ
?
It
is
as
if
one
should
say
,
that
a
man
doth
make
void
and
overthrow
royall
government
,
because
he
maintaineth
,
that
the
Kings
Subjects
are
willingly
obedient
unto
him
.
But
you
say
that
they
are
perfect
,
and
therefore
his
government
is
needlesse
.
The
spirits
of
just
men
are
made
perfect
,
Heb.
12.
And
will
you
therefore
conclude
,
that
the
government
of
Christ
over
them
is
needlesse
?
But
to
passe
this
by
.
2.
It
will
appeare
that
the
Priestly
office
of
Christ
,
is
not
overthrown
,
but
established
rather
by
this
doctrine
;
for
first
,
we
hold
that
no
man
liveth
as
a
new
man
,
who
doth
live
under
the
guilt
of
sin
,
and
therefore
by
the
eye
of
the
new
man
wee
are
daily
to
looke
upon
Christ
as
a
Priest
,
in
whom
is
no
finne
;
who
by
one
offering
hath
perfected
for
ever
them
that
are
sanctified
,
Heb.
10.14
.
Again
,
the
Priest
was
to
offer
up
the
sacrifices
of
the
people
for
them
,
and
by
this
doctrine
we
establish
Christ
in
his
Priestly
office
,
which
we
could
not
do
if
we
should
say
,
that
there
were
nothing
in
us
but
what
is
sinne
and
sinfull
in
us
.
The
people
were
to
bring
something
which
was
good
to
be
offered
up
by
the
Priest
to
God
.
The
blinde
,
lame
,
and
sicke
were
not
to
be
offered
unto
God
,
Mal.
1.8
.
Neither
is
that
which
we
doe
,
that
is
sin
or
sinfull
,
offered
up
by
Jesus
Christ
to
the
Father
,
but
that
which
is
good
.
And
thus
wee
establish
Christ
in
his
Priestly
office
,
by
affirming
that
there
is
something
good
in
the
new
man
,
which
is
the
matter
of
acceptance
.
3.
Wee
doe
not
overthrow
his
Propheticall
office
by
this
truth
.
For
he
doth
daily
teach
us
in
the
new
man
.
Whereas
you
say
that
he
needs
not
his
teaching
;
wee
say
that
the
new
man
hath
his
dependance
upon
Christ
,
for
wisedome
,
knowledg
,
and
understanding
.
And
as
a
burning
Lampe
doth
daily
stand
in
need
of
oyle
to
be
powred
into
it
for
the
maintaining
of
the
light
thereof
;
so
we
say
that
a
Christian
doth
daily
stand
in
need
of
spiritual
oyle
to
be
powred
into
his
soule
by
Jesus
Christ
,
that
he
may
shine
forth
in
the
light
of
truth
.
Will
you
dare
to
say
that
the
soules
of
the
Just
,
made
perfect
,
have
no
need
of
the
teaching
of
Christ
,
and
that
they
have
no
dependance
upon
him
,
because
they
are
perfect
?
Againe
,
it
is
necessary
in
respect
of
the
old
man
,
who
is
filled
with
hellish
darknesse
&
ignorance
,
that
Christ
be
looked
upon
as
the
great
Prophet
,
that
wee
may
put
off
the
ignorance
which
is
in
him
,
&
may
be
more
in
the
Spirit
of
Christ
,
which
will
lead
us
into
all
truth
.
It
being
the
way
of
Gods
working
to
shine
into
our
dark
hearts
,
to
enlighten
them
with
the
knowledge
of
his
grace
in
Jesus
Christ
.
You
may
begin
to
see
by
what
hath
been
delivered
,
that
this
doctrine
doth
not
overthrow
the
offices
of
Jesus
Christ
,
but
doth
sweetly
to
the
glory
of
his
Father
confirm
him
in
them
.
Arg.
9.
If
the
regenerate
man
work
perfectly
,
then
is
the
wages
reckoned
unto
him
,
not
of
grace
,
but
of
debt
,
Rom.
4.4
.
But
this
cannot
be
that
the
wages
either
of
the
blessings
of
this
life
,
or
the
life
to
come
,
should
be
of
debt
unto
him
,
and
not
of
free
grace
,
seeing
the
Apostle
testifieth
,
that
God
of
his
free
grace
gives
us
his
beloved
Sonne
,
and
together
with
him
,
all
things
,
Rom.
8.32
.
Answ.
This
first
place
which
is
alleadged
doth
not
reach
the
point
in
hand
,
because
the
Apostle
doth
there
speak
of
works
done
under
the
law
for
Justification
:
and
doth
thence
conclude
that
if
a
man
be
justified
by
those
works
which
he
doth
under
the
law
,
that
then
the
reward
is
not
of
debt
but
grace
;
because
the
law
being
not
of
faith
,
Gal.
3.12
.
doth
give
nothing
unto
us
in
a
way
of
grace
.
But
we
are
speaking
of
workes
done
and
accepted
under
a
Covenant
of
grace
.
The
principall
cause
of
mens
errour
and
mistake
in
this
controversie
,
is
,
because
they
examine
the
new
man
and
his
workes
,
by
the
law
of
works
,
and
not
by
the
law
of
sanctification
,
holinesse
and
love
in
the
new
Covenant
of
grace
.
If
wee
did
examine
his
workes
by
the
law
of
holinesse
which
is
in
the
new
covenant
,
we
should
plainly
perceive
that
it
is
by
the
Spirit
of
grace
that
his
workes
are
freely
wrought
in
him
;
and
by
this
means
all
legall
glorying
,
and
carnall
boasting
is
taken
away
.
According
to
that
of
the
Apostle
,
1
Cor.
4.7
.
Who
maketh
thee
to
differ
from
another
?
And
,
what
hast
thou
,
that
thou
didst
not
receive
?
Now
if
thou
didst
receive
it
,
why
dost
thou
glory
as
if
thou
hadst
not
received
it
.
By
which
you
may
plainly
see
,
that
the
argument
will
not
hold
good
;
to
say
that
if
a
man
work
perfectly
under
a
covenant
of
grace
,
that
his
reward
is
not
of
grace
but
of
debt
.
I
shal
therefore
give
you
a
short
answer
to
the
first
part
of
this
argument
,
by
distinguishing
of
a
two-fold
working
,
1.
under
a
law
of
works
,
and
there
it
is
true
,
that
if
a
man
worke
perfectly
,
his
reward
is
of
debt
.
2.
Under
a
covenant
of
grace
where
a
mans
sin
is
freely
forgiven
him
,
and
by
free
grace
he
is
enabled
to
worke
righteously
:
and
there
his
reward
is
not
of
debt
to
speak
properly
,
but
of
grace
.
Secondly
,
Though
we
deny
that
God
giveth
any
reward
to
a
spirituall
man
as
a
debt
due
unto
him
,
for
his
merits
and
deservings
;
yet
wee
affirme
that
God
giveth
rewards
to
a
spirituall
man
who
doth
good
works
.
And
therefore
it
is
said
that
Christ
commeth
with
his
reward
with
him
,
to
give
every
man
as
his
worke
shall
be
,
Revel.
22.12
.
And
Mose
esteemed
the
reproach
of
Christ
greater
riches
than
the
treasures
of
Aegypt
:
for
he
had
respect
unto
the
recompence
of
reward
,
Hebr.
11.26
.
And
this
reward
may
be
called
a
debt
,
not
in
reference
to
mans
merrit
,
but
in
reference
to
Gods
promise
of
grace
;
as
a
man
by
his
promise
may
make
himself
a
debter
to
a
beggar
.
And
therefore
the
Apostle
speaking
unto
the
Saints
,
Hebr.
6.10
.
saith
,
That
God
is
not
unrighteous
to
forget
the
worke
of
the
Saints
,
and
labour
of
love
.
And
John
exhorteth
us
,
that
wee
lose
not
those
things
which
we
have
wrought
,
but
that
we
receive
a
full
reward
,
2
John
.
And
in
this
sense
something
may
be
given
unto
us
as
a
reward
of
that
work
of
grace
,
which
is
given
unto
us
before
it
.
Our
confidence
in
Gods
grace
may
have
a
great
reward
in
this
respect
.
According
to
that
of
the
Apostle
,
Heb.
10.35
.
Cast
not
away
your
confidence
which
hath
great
recompence
of
reward
.
And
this
may
be
an
answer
to
the
second
part
of
this
argument
.
Arg.
10.
If
the
workes
of
the
regenerate
be
not
evill
,
because
the
holy
Ghost
worketh
them
.
Then
the
works
of
the
unregenerate
,
as
his
love
and
obedience
to
his
parents
are
not
evill
.
Answ.
There
is
a
generall
concurrence
of
God
as
the
prime
cause
in
the
doing
of
some
things
by
wicked
men
,
and
thus
God
may
concur
to
the
doing
of
a
thing
,
&
yet
the
thing
as
done
by
the
wicked
man
may
be
evill
,
because
not
done
in
faith
.
And
it
is
no
solid
argument
to
conclude
from
hence
God
did
concur
in
the
doing
of
this
thing
,
and
therefore
it
is
not
sin
or
sinfull
.
2ly
.
There
is
a
speciall
concurrence
of
Gods
grace
and
Spirit
in
the
doing
of
a
thing
,
as
hee
is
the
principall
agent
in
working
good
spiritually
in
the
Saints
who
are
under
a
covenant
of
grace
.
And
when
God
doth
concur
with
the
speciall
&
powerfull
assistance
of
his
grace
for
the
effecting
of
a
thing
in
a
Saint
,
it
is
safe
to
draw
a
conclusion
to
prove
the
goodnesse
of
the
thing
,
from
the
considering
of
the
principall
agent
which
did
concurre
in
the
doing
of
the
thing
.
As
John
doth
in
these
words
,
maintaining
that
a
spirituall
man
considered
as
a
spirituall
man
,
and
acting
as
a
spirituall
man
,
cannot
sin
,
because
his
seed
remaineth
in
him
.
By
which
distinction
you
may
see
the
weakness
of
your
argument
(
with
which
you
would
prove
the
unsoundnesse
of
my
arguing
from
God
,
considered
as
the
principal
agent
to
the
effect
.
)
And
the
disparity
of
Gods
working
in
the
regenerate
and
unregenerate
.
When
God
doth
work
in
a
spirituall
man
that
which
is
spirituall
,
it
is
not
only
good
substantially
and
materially
,
but
formally
and
circumstantially
by
the
grace
of
God
,
as
I
have
proved
at
large
.
And
therefore
this
argument
is
not
strong
enough
to
overthrow
what
hath
beene
delivered
.
Arg.
11.
Either
the
holy
Ghost
workes
the
works
of
the
regenerate
man
wholly
,
as
the
sole
cause
,
and
then
it
is
not
wee
but
the
holy
Ghost
that
believes
,
that
loves
,
that
fears
God
,
that
repents
,
that
prayes
for
the
forgivenesse
of
his
sin
,
&c.
which
were
absurd
to
imagine
,
or
else
we
also
work
with
him
in
some
kind
of
causality
to
the
producing
of
those
workes
,
that
so
the
works
may
be
said
to
be
ours
,
our
loving
,
our
fearing
,
our
rejoycing
,
our
praying
.
If
so
,
then
are
we
in
this
working
,
either
perfect
or
imperfect
Agents
.
If
perfect
agents
,
then
is
there
no
ignorance
in
our
understandings
,
no
depravation
in
our
wills
,
no
perversenesse
in
our
affections
.
The
contrary
whereof
,
all
the
truly
faithfull
find
by
experience
,
and
the
Scripture
abundantly
testifieth
.
But
if
we
be
imperfect
agents
,
then
cannot
perfection
come
out
of
imperfection
,
no
effect
can
be
better
than
its
cause
.
Ans.
1
The
efficiency
of
the
first
cause
,
doth
not
take
away
the
efficiency
of
the
second
cause
.
In
God
we
live
&
move
,
yet
it
is
not
God
that
moveth
;
he
,
though
he
moveth
all
things
,
cannot
be
moved
himself
(
immobilis
,
movens
omnia
.
Aug.
)
So
it
is
not
God
that
repenteth
,
but
we
repent
.
The
ignorance
of
which
truth
hath
been
the
cause
of
the
wicked
mistery
of
Familisme
which
my
soule
abhorreth
.
And
therefore
we
shall
agree
in
the
truth
,
which
is
implicitely
laid
down
in
the
first
part
of
your
Dilemma
.
2ly
Whereas
you
say
that
all
the
faithfull
grant
,
that
man
is
an
imperfect
agent
.
I
answer
,
that
if
we
take
perfect
here
in
this
point
,
as
it
is
opposed
to
that
which
is
sinfull
,
so
many
Saints
doe
grant
,
and
all
should
and
will
,
as
more
light
is
beamed
into
their
soules
,
grant
it
,
that
the
sanctified
and
spiritual
man
,
considered
as
farre
forth
as
he
is
a
spirituall
man
,
doth
work
as
a
perfect
Agent
,
not
as
an
unholy
,
but
an
holy
man
.
And
therefore
according
to
your
rule
,
his
action
must
be
spirituall
and
holy
.
And
this
may
give
an
answer
to
that
argument
which
is
brought
from
Job
,
Who
can
bring
a
cleane
thing
out
of
an
uncleane
,
Job
14.4
.
3ly
Whereas
you
say
,
that
no
effect
can
be
better
than
its
cause
,
&c.
This
is
not
universally
true
.
A
man
imperfect
by
the
want
of
his
armes
or
legs
may
beget
a
childe
which
is
perfect
,
and
hath
its
limbs
.
But
this
not
being
much
to
the
purpose
,
I
shall
not
contend
about
it
.
Arg.
12.
If
the
new
man
never
sin
,
Christ
came
not
to
save
the
new
man
,
for
he
came
only
to
save
sinners
.
Answ.
The
new
man
taken
in
this
spirituall
and
theologicoll
sence
is
not
the
object
of
salvation
:
but
an
elect
person
guilty
and
sinfull
in
himselfe
.
And
the
new
creation
is
a
blessed
consequent
of
our
redemption
by
Christ
:
but
I
have
sufficiently
answered
this
before
.
Arg.
13.
That
which
is
not
in
its
owne
nature
agreeable
to
the
holy
law
of
God
,
is
not
perfect
,
and
without
sin
;
for
sin
is
the
transgression
or
disagreement
with
the
law
of
God
,
1
John
3.4
.
But
the
best
of
a
regenerate
mans
actions
are
not
agreeable
to
the
law
of
God
,
being
not
done
with
all
the
heart
,
with
all
the
soule
,
with
all
the
understanding
,
and
with
all
the
strength
,
Mat.
22.37
.
Deut.
6.5
.
Ans.
1.
By
this
argument
you
would
bring
the
spirituall
man
to
judge
himselfe
by
the
law
or
old
covenant
:
but
hee
is
better
taught
by
the
Spirit
.
And
as
hee
doth
not
put
his
person
under
the
old
covenant
,
so
doth
he
not
judge
his
actions
by
the
old
covenant
,
but
by
the
new
covenant
of
grace
.
According
to
that
of
the
Apostle
,
Gal.
5.18
.
If
ye
are
led
by
the
Spirit
ye
are
not
under
the
law
.
And
thus
looking
upon
what
is
wrought
by
the
Spirit
under
the
new
covenant
,
he
seeth
it
in
its
own
nature
agreeable
to
the
law
as
it
is
delivered
unto
him
in
the
hand
of
the
Lord
Jesus
.
Not
that
Christ
doth
require
lesse
holinesse
than
is
required
in
the
old
covenant
:
but
because
he
giveth
us
more
grace
,
enabling
us
to
keepe
his
Commandements
;
by
the
keeping
of
which
,
we
known
in
the
light
of
the
Spirit
that
we
truly
know
him
.
And
the
Commandements
of
Christ
are
kept
by
the
Saints
Evangelically
two
manner
of
wayes
.
1.
By
believing
for
justification
.
2.
By
holy
walking
for
sanctification
;
not
that
we
can
keep
them
by
holy
walking
,
but
as
we
walk
in
the
light
of
our
justification
.
And
thus
he
is
as
well
able
to
keep
the
commandement
of
love
,
as
the
commandement
of
faith
.
Suppose
a
King
should
pardon
a
Traytor
,
and
should
give
him
an
assurance
of
pardon
for
all
future
Treason
which
he
might
run
into
,
and
had
power
to
enable
him
in
some
things
,
and
sometimes
to
be
obedient
unto
him
as
a
loyall
Subject
,
would
you
not
say
that
this
Subject
were
a
loyall
Subject
;
all
his
trayterous
acts
forgiven
,
and
his
loyall
obedience
to
the
command
of
his
Soveraigne
being
accepted
?
Thus
it
is
between
God
and
us
:
He
forgiveth
all
the
treasons
of
the
flesh
,
and
accepteth
of
the
obedience
of
the
spirit
.
God
doth
account
that
all
the
commands
of
the
Law
are
fulfilled
by
us
,
when
that
which
is
not
done
is
pardoned
.
(
Omnia
tunc
facta
deputantur
,
cum
id
quod
non
fit
ignoscitur
.
)
which
is
true
in
a
sense
in
reference
to
sanctification
as
well
as
to
justification
.
And
a
spirituall
man
thus
looking
upon
himselfe
in
the
glasse
of
the
covenant
of
grace
,
doth
know
that
he
is
a
keeper
of
the
Commandements
of
God
;
and
can
say
with
the
Psalmist
,
Ps.
119.10
.
With
my
whole
heart
I
have
sought
thee
:
O
let
me
not
wander
from
thy
Commandements
.
All
his
defects
and
imperfections
with
the
committing
of
evil
,
and
omitting
good
in
the
flesh
are
done
away
,
and
that
which
is
good
is
accounted
so
by
the
law
of
God
,
as
it
is
presented
unto
him
in
this
Covenant
.
So
speake
ye
,
and
so
doe
,
as
they
that
shall
be
judged
by
the
law
of
liberty
saith
James
,
Jam.
2.12
.
As
God
doth
judge
our
persons
by
the
law
of
liberty
,
or
the
law
of
the
new
Covenant
,
so
he
doth
judg
our
actions
,
and
thus
they
are
perfect
.
And
the
law
of
the
new
Covenant
is
not
only
faith
for
justification
,
but
love
for
sanctification
.
And
thus
this
place
is
expounded
by
the
learned
Paraeus
.
Arg.
14.
Paul
did
not
think
himself
to
have
fully
apprehended
,
or
to
be
already
perfect
,
but
strove
forward
,
Phil.
3.12
,
13.
which
cannot
be
said
of
the
olde
man
,
but
only
of
the
new
man
,
for
the
old
man
doth
not
strive
forward
for
the
prize
of
the
high
calling
.
Answ.
Though
Paul
had
not
attained
to
that
perfection
,
which
he
looked
for
at
the
resurrection
:
Yet
hee
had
attained
to
a
perfection
of
parts
which
is
opposed
to
sinfulnesse
.
Which
doth
appear
by
what
followeth
in
the
15.
vers.
of
the
same
Chap.
where
he
doth
acknowledg
the
Saints
in
this
sence
to
be
perfect
,
with
which
verse
I
shall
put
a
period
to
my
answers
to
your
objections
.
As
many
as
be
perfect
be
thus
minded
,
&
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveale
even
this
unto
you
.
Vse
2.
The
lessons
which
God
hath
taught
me
from
these
meditations
,
have
beene
very
powerfull
by
his
grace
for
the
convincing
mee
of
sin
in
a
Gospel-way
;
and
for
the
humbling
of
my
soule
under
his
mighty
hand
,
by
seeing
the
huge
masse
of
corruption
which
is
in
the
flesh
,
&
that
little
quantity
of
pure
gold
which
is
in
the
Spirit
.
It
was
the
speech
of
one
of
the
Ancients
,
that
grace
in
some
Saints
is
like
a
spark
in
the
Ocean
.
And
thus
I
have
apprehended
it
in
my selfe
:
Yet
I
see
that
as
it
is
wrought
by
grace
,
so
it
is
accepted
by
grace
,
being
not
under
the
law
as
delivered
in
the
first
covenant
,
and
yet
not
without
the
law
to
God
,
but
under
the
law
to
Christ
,
1
Cor.
9.21
.
And
this
hath
been
a
strong
motive
unto
mee
to
hunger
and
thirst
after
the
righteousnesse
of
sanctification
,
commanded
and
promised
in
the
new
Covenant
,
which
doth
comfort
mee
with
an
assurance
and
confidence
,
that
that
which
is
perfected
here
in
part
inchoatively
,
shall
be
perfected
in
degrees
consummatively
.
I
can
say
with
David
,
Psal.
138.8
.
The
Lord
will
perfect
that
which
concerneth
me
,
he
will
not
forsake
the
works
of
his
owne
hand
.
And
seeing
the
strength
and
power
of
the
flesh
in
mee
,
I
am
carried
up
in
spirit
,
to
admire
and
wonder
at
Gods
omnipotent
grace
,
by
which
,
through
faith
,
which
worketh
by
love
,
I
am
preserved
together
with
all
Saints
unto
the
day
of
salvation
in
Christ
Jesus
,
who
is
over
all
(
Rom.
9.5
.
)
God
blessed
for
ever
,
Amen
.
FINIS
.
SERMON
I.
ESAY
26.19
.
Thy
dead
men
shall
live
,
(
together
with
)
my
dead
body
shall
they
arise
,
awake
and
sing
yee
that
dwell
in
the
dust
:
for
thy
dew
is
as
the
dew
of
herbs
,
and
the
earth
shall
cast
forth
her
dead
.
THE
beliefe
of
the
resurrection
is
a
present
comfort
in
the
midst
of
misery
.
Resurrectio
mortuorum
,
fiducia
Christianorun
,
Tertul.
The
resurrection
of
the
dead
is
the
joy
,
confidence
,
and
boasting
of
Christians
.
And
therefore
when
the
people
of
God
had
made
a
sad
complaint
of
their
low
condition
,
in
the
words
preceding
my
Text
:
our
Evangelicall
Prophet
,
for
their
comfort
,
and
consolation
,
doth
from
the
mouth
of
God
present
them
with
this
sweet
and
precious
promise
of
a
glorious
resurrection
of
their
bodies
.
Let
poore
Saints
bee
full
of
complaints
,
let
the
billowes
of
misery
,
and
trouble
be
ready
to
overwhelme
their
soules
;
and
let
God
but
breake
in
upon
their
spirits
,
and
give
them
assurance
of
a
blessed
resurrection
by
his
grace
;
and
all
their
trouble
,
all
their
discomforts
,
all
their
miseries
,
by
the
light
of
this
Sunne
,
will
presently
vanish
away
.
You
may
read
the
complaint
in
the
precedent
verse
,
where
the
Church
complaines
that
she
had
been
like
a
woman
with
child
,
in
great
paine
,
verse
17.
Like
as
a
woman
with
Child
that
draweth
neere
the
time
of
her
delivery
,
is
in
paine
,
and
crieth
out
in
her
pangs
;
so
have
we
been
in
thy
sight
,
O
Lord
;
We
know
the
paines
of
a
woman
in
travell
,
are
the
greatest
paines
;
and
the
Church
to
set
forth
her
trouble
,
compares
it
to
the
paines
and
pangs
of
a
woman
in
travell
.
But
that
which
doth
heighten
the
trouble
and
misery
of
the
Church
is
this
,
that
though
she
were
thus
like
a
woman
in
travell
,
and
paine
;
and
expected
to
bring
forth
some
great
thing
,
and
to
doe
something
in
the
world
which
might
be
left
as
a
lasting
monument
to
the
praise
of
God
:
and
be
a
refreshment
to
her selfe
after
her
throwes
and
languishment
.
She
finds
that
all
was
a
false
conception
;
therefore
she
saith
in
the
next
verse
,
(
vers.
18.
)
We
have
been
with
child
,
we
have
been
in
paine
,
we
have
as
it
were
brought
forth
the
wind
.
She
swelled
big
with
expectation
,
and
thought
she
should
have
brought
forth
some
glorious
birth
into
the
world
:
but
alas
all
that
she
hath
brought
forth
,
hath
been
but
as
it
were
wind
;
we
see
nothing
but
a
false
conception
,
We
have
not
wrought
any
deliverance
in
the
Earth
,
neither
have
the
Inhabitants
of
the
world
fallen
,
ver.
18.
Here
wee
see
the
sad
complaint
of
the
Church
.
And
in
the
words
I
have
read
to
you
,
you
may
likewise
read
the
Prophet
laying
downe
that
which
might
comfort
,
and
cheare
the
sad
and
drouping
spirits
of
the
people
of
God
,
in
this
sad
,
and
lamentable
complaint
of
theirs
;
And
that
is
drawne
from
a
sweet
promise
,
that
God
makes
to
them
of
a
resurrection
:
as
if
the
Prophet
had
said
,
let
it
never
trouble
you
,
though
you
be
the
poorest
,
vilest
,
and
miserablest
creatures
here
upon
the
Earth
:
looke
beyond
the
Earth
,
looke
for
the
accomplishment
of
Gods
promise
beyond
this
present
life
;
and
then
you
shall
see
as
much
cause
to
rejoyce
,
as
you
apprehended
cause
of
mourning
before
;
What
though
you
doe
no
great
thing
for
the
present
on
Earth
;
what
though
your
Enemies
prevaile
over
you
;
what
though
their
cursed
devices
,
Counsells
,
and
Machinations
doe
take
effect
against
you
:
what
though
you
fall
by
their
hands
,
and
can
doe
no
great
things
to
set
up
Trophees
of
glory
below
?
remember
this
,
Thy
dead
men
shall
live
,
together
with
my
dead
body
shall
they
arise
,
&c.
Thus
you
see
what
coherence
these
words
have
with
the
context
.
In
the
words
be
pleased
to
take
notice
of
these
parts
.
First
,
here
is
a
promise
made
to
the
people
of
God
,
of
a
blessed
resurrection
.
Thy
dead
men
shall
live
.
Secondly
,
the
confirmation
of
this
,
that
is
,
(
as
some
interpret
it
)
from
the
resurrection
of
the
Lord
Jesus
.
My
dead
body
shall
rise
,
therefore
they
shall
not
lye
long
in
the
dust
:
together
with
my
dead
body
shall
they
arise
,
or
else
thus
,
if
wee
leave
out
[
together
,
and
with
,
]
which
are
not
in
the
Originall
,
then
this
is
the
meaning
.
Thy
dead
men
shall
live
,
my
dead
body
shall
they
arise
;
at
the
resurrection
,
they
shall
rise
as
my
very
dead
body
.
I
have
consulted
with
the
Hebrew
text
,
and
I
find
no
more
but
that
,
I
see
no
reason
wee
should
put
in
together
with
,
seeing
it
is
not
found
in
the
first
copy
.
Thirdly
,
the
nature
of
the
resurrection
is
expressed
to
us
,
Awake
.
The
Saints
doe
(
as
it
were
)
awake
out
of
their
sleep
:
Death
is
nothing
but
sleep
to
the
people
of
God
.
The
Prophet
here
to
take
away
the
sharpnesse
and
bitternesse
of
death
,
compares
it
to
a
bed
,
wherein
a
man
sweetly
reposeth
himselfe
,
and
after
he
is
refreshed
riseth
out
againe
:
so
after
the
Saints
have
layne
a
while
in
their
beds
,
in
their
graves
,
they
awake
,
as
the
Psalmist
saith
,
As
for
mee
,
I
will
behold
thy
face
in
righteousnesse
,
I
shall
be
satisfied
when
I
awake
with
thy
likenesse
,
Psal.
17.
ult.
that
is
,
at
the
resurrection
;
when
I
awake
,
then
I
shall
be
satisfied
with
thy
likenesse
;
I
doe
not
enjoy
so
much
of
thee
here
as
I
desire
to
doe
:
but
then
when
I
awake
,
I
shall
be
satisfied
with
thy
likenesse
.
Fourthly
,
here
is
the
great
joy
set
forth
that
shall
be
when
the
Saints
doe
arise
,
and
that
is
expressed
in
that
they
are
bid
to
Awake
and
sing
:
When
the
Saints
are
raised
,
they
are
to
have
a
song
in
their
mouthes
,
of
joy
,
and
the
glory
of
God
in
their
hearts
;
awake
,
and
sing
.
But
it
is
otherwise
with
wicked
,
and
ungodly
ones
;
they
must
awake
,
and
houle
;
they
must
awake
,
when
they
had
rather
sleepe
an
everlasting
sleep
,
and
wish
it
might
be
a
continuall
,
and
an
ever
induring
midnight
to
their
poore
soules
:
but
for
the
Saints
,
they
are
to
awake
and
sing
.
Fiftly
,
we
have
the
Saints
set
forth
to
us
in
their
low
condition
,
before
this
resurrection
;
so
they
are
called
the
Inhabitants
of
the
dust
,
Awake
and
sing
ye
that
dwell
in
the
dust
.
Sixtly
,
we
have
a
further
proofe
,
that
there
shall
be
such
a
glorious
resurrection
,
and
that
there
shall
be
such
great
joy
in
the
hearts
of
these
Inhabitants
of
the
dust
,
when
they
are
raised
by
the
power
of
Heaven
from
death
to
immortall
life
;
and
that
is
,
from
the
heavenly
dew
,
the
Lord
Jesus
Christ
,
which
shall
be
as
dew
from
the
Father
upon
them
,
to
quicken
them
to
life
after
death
:
For
as
we
see
the
dew
of
Heaven
falling
upon
the
herbs
after
they
are
withered
,
and
almost
dead
by
the
parching
heat
of
the
Sunne
,
they
againe
waxe
green
,
and
flourish
:
so
when
we
have
laine
withering
in
the
grave
,
the
Lord
Jesus
Christ
shall
be
as
the
dew
of
Heaven
upon
us
;
be
shall
come
downe
in
his
power
,
and
put
a
new
life
into
us
,
and
after
death
we
shall
be
raised
to
a
life
of
glory
:
for
thy
dew
is
as
the
dew
of
herbs
.
Then
in
the
next
place
he
proves
it
from
the
willingnesse
of
the
Earth
,
to
be
disburthened
of
her
charge
when
God
calls
for
it
,
the
Earth
shall
presently
give
up
the
carkasses
that
she
hath
received
in
.
The
earth
is
Gods
Chest
,
in
which
he
locks
up
the
dust
of
his
Saints
for
a
short
time
:
but
when
God
calls
for
this
treasure
againe
,
the
earth
shall
presently
be
willing
to
yeild
what
was
intrusted
to
her
bowells
.
And
the
Earth
shall
cast
up
her
dead
.
These
are
the
parts
of
this
text
:
which
is
as
cleare
a
promise
concerning
the
resurrection
of
the
dead
,
as
we
find
in
all
the
Old-Testament
,
though
others
doe
otherwise
expound
it
concerning
the
Jewes
deliverance
,
with
whom
I
have
not
time
now
to
contend
.
I
did
make
choice
of
this
text
for
these
Reasons
.
First
,
because
I
did
consider
,
that
though
there
be
many
that
make
profession
of
Christ
,
and
of
a
resurrection
;
yet
there
are
few
that
believe
in
Christ
,
or
that
believe
the
truth
of
the
resurrection
:
Durst
men
live
in
all
wickednesse
,
ungodlinesse
,
and
impiety
?
durst
they
venture
to
carry
the
load
of
their
sins
with
them
to
the
grave
when
they
come
to
lie
on
their
death-beds
?
and
never
be
troubled
for
their
sinnes
,
never
be
troubled
for
their
goods
unjustly
gotten
?
were
it
possible
that
men
could
livethus
,
and
die
in
this
sottish
and
senslesse
condition
,
did
they
indeed
,
and
in
truth
believe
there
were
a
resurrection
?
Secondly
,
because
I
have
met
with
perverse
people
in
the
Citie
,
who
doe
with
boldnesse
oppose
the
truth
of
the
Doctrine
of
the
resurrection
.
Truly
we
need
not
goe
to
Jerusalem
,
we
need
not
travel
to
the
holy
Land
to
find
out
a
generation
of
Sadduces
:
the
Lord
knowes
my
heart
hath
bled
within
me
,
when
I
have
considered
the
multitude
of
Sadduces
that
are
here
in
London
;
Sadduces
of
all
sorts
:
Episcopall
Sadduces
,
Presbyterian
Sadduces
;
separated
Sadduces
,
dipt
Sadduces
,
seeking
Sadduces
;
yet
all
agree
in
this
notion
,
that
it
is
a
meere
fancy
of
man
,
a
notion
of
some
idle
braine
,
that
there
shall
be
a
resurrection
of
bodies
at
the
great
day
of
the
Lord
Jesus
.
I
believe
that
the
truth
of
this
is
so
generally
knowne
,
that
there
is
not
one
thinks
that
I
speak
an
untruth
in
this
place
at
this
present
.
For
impiety
hath
gotten
such
a
brazen
face
,
that
it
comes
forth
in
the
light
,
and
though
men
have
professed
Christ
,
and
Religion
,
and
the
Doctrine
of
the
resurrection
so
long
:
yet
how
many
are
there
now
that
denie
that
ever
Christ
came
in
the
flesh
?
or
that
there
shall
be
a
resurrection
of
bodies
at
the
great
day
?
Therefore
I
thought
I
was
bound
in
Conscience
,
(
if
I
would
deale
uprightly
in
imploying
that
small
talent
God
hath
given
me
)
to
manifest
my
dislike
of
these
men
,
and
to
witnesse
against
them
in
the
behalfe
of
the
Lord
Jesus
.
Thirdly
,
considering
the
subtle
practises
,
and
indefatigable
labours
of
these
people
who
under
a
vizard
of
Religion
,
deceive
poore
,
weake
Christians
;
for
their
sakes
and
for
the
satisfying
of
the
weak
,
I
did
resolve
with
my selfe
to
speake
something
,
concerning
the
Doctrine
of
the
resurrection
:
And
seeing
God
hath
pressed
me
to
the
handling
of
this
point
;
knowing
it
may
be
for
the
good
of
diverse
poore
weak
Christians
;
I
hope
it
will
not
be
displeasing
to
any
who
are
truly
spirituall
,
and
know
the
Lord
Jesus
Christ
in
a
true
and
spirituall
way
,
and
waite
upon
him
for
the
resurrection
of
their
bodies
.
I
shall
therefore
without
any
further
Preface
addresse
my selfe
to
the
words
of
the
Text.
Thy
dead
men
shall
live
.
Where
we
are
to
take
notice
,
that
though
in
this
place
here
is
nothing
spoken
concerning
the
resurrection
of
wicked
men
,
but
onely
of
the
dead
men
of
the
Lord
Jesus
,
yet
in
other
places
it
is
sufficiently
held
forth
.
Those
that
dye
in
the
faith
,
are
in
a
speciall
manner
called
the
dead
men
of
God
and
of
Christ
,
Blessed
are
the
dead
that
die
in
the
Lord
:
and
these
are
called
in
this
respect
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luc.
20.36
.
the
sons
of
the
Resurrection
:
for
these
are
they
only
,
who
are
heirs
of
glory
,
and
the
resurrection
.
It
were
better
for
others
that
there
never
were
any
resurrection
:
it
were
better
for
them
that
the
mountaines
might
cover
them
,
and
that
they
might
sleep
in
verlasting
oblivion
,
then
to
be
brought
forth
before
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chrys.
]
the
dreadfull
Tribunall
of
the
Lord
Jesus
Christ
,
to
give
account
for
all
their
thoughts
,
words
,
and
actions
;
yet
you
shall
see
other
places
clearly
holding
forth
the
resurrection
of
the
ungodly
and
wicked
,
as
well
as
of
the
Saints
,
though
here
the
Prophet
speaks
onely
of
the
resurrection
of
those
that
die
in
the
Lord
Jesus
.
I
will
give
you
but
one
place
,
and
that
is
in
Joh.
5.28
,
29.
It
is
the
speech
of
our
Saviour
,
Marvell
not
at
this
(
saith
he
)
for
the
houre
is
comming
,
in
the
which
all
that
are
in
the
graves
shall
heare
my
voyce
,
and
shall
come
forth
;
those
that
have
done
good
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
the
resurrection
of
life
,
and
they
that
have
done
evill
unto
the
resurrection
of
damnation
,
Jo.
5.29
.
So
that
there
is
a
twofold
resurrection
,
of
life
,
and
of
damnation
,
though
the
Prophet
speak
onely
of
the
former
in
this
place
.
Secondly
,
Thy
dead
men
shall
live
,
that
is
,
all
those
Saints
who
die
,
and
whose
bodies
are
laid
in
the
dust
,
all
those
shall
rise
;
God
hath
not
appointed
,
that
all
the
Saints
shall
die
:
this
the
Apostle
shewes
,
We
shall
not
all
die
,
but
we
shall
all
be
changed
,
2
Cor.
15.51
.
And
speaking
of
those
that
shall
live
when
the
Lord
Jesus
Christ
shall
appeare
from
Heaven
,
he
saith
,
then
we
which
are
alive
and
remaine
,
shall
be
caught
up
together
with
them
in
the
clouds
to
meet
the
Lord
in
the
ayre
,
and
so
we
shall
ever
be
with
the
Lord
,
2
Thess.
4.17
.
So
that
when
he
saith
,
Thy
dead
men
shall
live
,
that
is
,
all
those
Saints
that
shall
die
,
shall
live
againe
by
the
power
of
Christ
,
who
shall
be
their
life
.
Thirdly
,
Thy
dead
men
shall
live
.
The
Prophet
doth
not
speak
here
of
a
resurrection
of
soules
:
but
when
he
saith
Thy
dead
men
,
he
meanes
onely
the
bodies
of
the
Saints
.
As
our
age
hath
been
fertile
to
bring
forth
all
monstrous
tenents
and
opinions
that
other
ages
have
exploded
;
so
it
hath
brought
forth
this
abominable
errour
which
many
Heathens
by
the
dimme
light
of
nature
have
opposed
,
that
the
soule
is
mortall
.
They
that
are
acquainted
with
people
here
in
this
City
,
will
meet
with
some
that
will
affirme
,
that
the
soule
as
well
as
the
body
is
mortall
;
and
this
is
one
of
the
places
that
they
make
use
of
,
Thy
dead
men
.
Now
they
say
man
is
a
compositum
of
soule
,
and
body
:
therefore
seeing
dead
men
must
live
,
it
followes
that
the
soule
,
or
humane
spirit
as
well
as
the
body
must
die
.
But
consider
,
this
is
against
other
places
of
Scripture
;
doth
not
the
wise
man
tell
us
of
the
body
returning
to
the
dust
,
and
the
spirit
returning
to
God
that
gave
it
?
Eccles.
12.7
.
Doth
not
Paul
desire
to
be
dissolved
,
and
to
be
with
Christ
?
Phil.
1
23.
It
is
evident
therefore
that
he
had
a
perswasion
,
that
as
soon
as
his
spirit
did
take
leave
of
his
body
,
his
Spirit
should
be
happy
in
the
enjoyment
of
the
Lord
Jesus
.
Doth
not
our
Saviour
tell
us
that
as
soone
as
Lazarus
died
,
the
Angels
carried
him
into
Abrahams
bosome
,
he
came
presently
to
the
enjoyment
of
some
happinesse
in
the
enjoyment
of
God
.
Therefore
we
are
to
know
here
in
this
place
,
that
God
speaketh
unto
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
after
the
manner
of
men
,
God
speaking
to
men
,
speaketh
unto
them
in
the
language
of
men
.
And
as
we
ordinarily
call
the
carkasse
of
the
dead
,
a
dead
man
:
so
God
when
he
saith
,
thy
dead
men
shall
live
,
his
meaning
is
not
,
that
there
shall
be
a
resurrection
of
spirits
,
as
though
the
soule
of
man
were
mortall
like
the
soule
of
a
beast
,
and
did
die
with
the
body
,
but
the
meaning
is
,
that
the
dead
bodies
of
the
Saints
shall
arise
.
Thy
dead
men
shall
live
.
For
the
proofe
of
this
I
will
present
you
with
places
taken
out
of
the
Scripture
of
truth
,
Hosea
13.14
.
there
the
Spirit
by
the
Prophet
speakes
most
plainly
of
the
resurrection
,
I
will
ransome
them
from
the
power
of
the
grave
,
I
will
redeeme
them
from
death
;
O
death
,
I
will
be
thy
plagues
;
O
grave
,
I
will
be
thy
destruction
,
&c.
which
the
Apostle
2
Cor.
15.
cites
,
and
proves
that
this
Promise
shall
be
fully
accomplished
to
the
people
of
God
at
the
generall
resurrrection
.
So
likewise
God
teacheth
his
holy
servant
Ezekiel
this
lesson
in
a
holy
vision
,
Ezek.
37.
The
hand
of
the
Lord
was
upon
mee
,
and
carryed
me
out
in
the
Spirit
of
the
Lord
,
and
set
me
downe
in
the
middest
of
the
valley
which
was
full
of
bones
,
and
caused
me
to
passe
by
them
round
about
,
and
behold
there
were
very
many
in
the
open
valley
,
and
loe
they
were
very
dry
.
And
he
said
unto
me
,
Son
of
man
can
these
bones
live
?
And
I
answered
,
O
Lord
God
thou
knowest
.
Againe
he
said
unto
me
,
Prophecie
upon
these
bones
,
and
say
unto
them
,
O
yee
drie
bones
heare
the
word
of
the
Lord
.
Thus
saith
the
Lord
God
unto
these
bones
,
Behold
,
I
will
cause
breath
to
enter
into
you
,
and
ye
shall
live
.
And
I
will
lay
sinewes
upon
you
,
and
bring
up
flesh
upon
you
,
and
cover
you
with
skin
,
and
put
breath
in
you
,
and
ye
shall
live
,
and
ye
shall
know
that
I
am
the
Lord
.
Ezek.
37.1
.
Here
the
Prophet
doth
speak
of
the
resurrection
,
and
shewes
that
a
Spirit
of
life
,
and
power
shall
come
upon
the
drie
bones
and
dust
of
the
Saints
,
and
that
they
shall
live
againe
in
the
presence
of
God
.
What
was
Jobs
Faith
and
confidence
in
the
middest
of
his
sufferings
,
but
in
the
resurrection
?
Job
.
19.25
,
26.
I
know
that
my
Redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
Earth
;
and
though
after
my
skin
wormes
shall
destroy
this
body
,
yet
in
my
flesh
I
shall
see
God
.
Here
is
a
plaine
place
,
in
which
the
Doctrine
of
the
resurrection
is
held
forth
to
us
.
He
professeth
that
he
believed
the
resurrection
of
the
dead
,
and
speaking
by
the
Spirit
of
Christ
,
who
is
eternall
life
,
the
wisdome
of
the
Father
made
flesh
,
he
saith
I
shall
see
him
;
with
what
eyes
?
with
these
eyes
and
no
other
;
with
these
very
eyes
.
I
urged
this
place
to
two
men
,
and
I
had
two
severall
Answers
from
them
.
One
that
denyed
the
resurrection
gave
this
Answer
,
(
I
might
tremble
to
speake
it
)
Job
spake
as
a
crazie
old
man
,
he
knew
not
what
;
and
therefore
this
was
no
solid
place
to
prove
the
resurrection
.
The
second
said
,
he
did
not
speak
of
the
resurrection
;
because
he
saith
in
my
flesh
I
shall
see
God
,
now
God
is
not
seene
with
fleshly
eyes
.
But
the
Answer
to
this
is
easie
:
he
speaks
of
Christ
,
as
God-man
:
so
we
are
said
to
see
God
when
we
see
God
in
Jesus
Christ
,
as
it
is
Rev.
1.7
.
Behold
he
commeth
with
clouds
,
and
every
eye
shall
see
him
,
and
they
also
which
pierced
him
:
And
all
kindreds
of
the
earth
shall
waile
because
of
him
.
With
bodily
eyes
we
may
see
the
Lord
Jesus
Christ
in
his
body
,
and
with
that
spirituall
eye
,
and
in
that
spirituall
body
which
we
shal
have
given
unto
us
at
the
resurrection
;
with
that
spirituall
eye
,
and
in
that
spiritual
body
,
we
shall
be
able
to
see
that
spirituall
body
,
that
the
Lord
Jesus
Christ
hath
;
so
seeing
Christ
,
we
see
God
:
because
Christ
is
God
manifested
in
the
flesh
as
the
Apostle
calls
him
,
1
Tim.
3.16
.
The
places
are
infinite
almost
in
the
New-Testament
,
nothing
being
so
much
preached
by
the
Apostles
as
the
Doctrine
of
the
resurrection
;
Paul
comes
to
Athens
among
the
Epicures
and
Stoicks
,
great
Schollers
,
that
were
fooles
and
ignorant
in
Religion
,
he
preacheth
the
resurrection
,
that
God
would
judge
the
world
by
the
man
Christ
Jesus
:
so
they
were
to
be
witnesses
of
the
resurrection
,
and
to
preach
Christ
risen
from
the
dead
;
to
give
evidence
and
assurance
to
men
that
they
should
rise
likewise
as
well
as
the
Lord
Jesus
.
In
the
1
Cor.
15.
there
were
men
crept
into
that
Congregation
,
that
denyed
the
resurrection
;
therefore
what
strong
Arguments
doth
Paul
lay
downe
to
prove
the
resurrection
?
He
shewes
that
Christ
dyed
in
vaine
,
and
that
all
Religion
is
in
vaine
;
that
the
Apostles
were
impostors
and
liers
,
who
preached
that
Christ
was
risen
,
and
that
the
Saints
by
the
power
of
Christ
should
rise
,
if
there
were
no
resurrection
.
So
in
1
Thess.
4.17
.
The
Apostle
speaks
of
the
same
subject
,
and
shewes
the
manner
of
the
resurrection
,
and
how
Christ
shall
come
from
Heaven
,
The
Lord
himselfe
shall
descend
from
Heaven
with
a
shout
,
with
the
voyce
of
the
Arch-angel
,
and
the
Trump
of
God
,
and
the
dead
in
Christ
shall
rise
first
,
(
verse
16.
)
Here
you
see
he
holdeth
forth
this
,
that
Christ
who
is
that
mediator
between
God
and
man
,
and
true
man
now
in
Heaven
;
this
Jesus
Christ
shall
descend
from
Heaven
,
and
that
the
Saints
shall
rise
from
the
Earth
to
meet
him
in
the
aire
.
So
the
Angels
told
the
Apostles
,
Act.
1.11
.
when
they
looked
up
to
Christ
,
when
he
ascended
,
this
same
Jesus
shal
so
come
from
Heaven
,
as
you
now
see
him
ascend
into
Heaven
:
the
same
Christ
shall
descend
from
Heaven
,
and
the
Apostles
shall
see
him
in
the
same
manner
with
the
very
same
eves
,
with
which
they
saw
him
ascend
into
Heaven
,
with
the
same
eyes
they
shall
see
him
descend
from
Heaven
.
the
Scripture
is
so
full
,
that
I
need
not
take
more
paines
to
give
you
more
places
for
the
opening
of
it
:
unlesse
you
will
please
to
take
one
place
more
out
of
the
Old
Testament
,
(
that
you
may
know
that
they
had
a
cleare
knowledge
of
this
in
the
dayes
of
the
Law
,
as
well
as
wee
have
now
in
the
dayes
of
the
Gospel
)
Dan.
12.12
.
And
at
that
time
shall
Michael
stand
up
,
the
great
Prince
which
standeth
for
the
Children
of
thy
people
,
that
is
,
the
Lord
Jesus
Christ
,
who
always
stands
for
his
people
and
there
shall
be
a
time
of
trouble
,
such
as
never
was
since
there
was
a
Nation
,
even
to
the
same
time
:
and
at
that
time
thy
people
shall
be
delivered
,
every
one
that
shall
be
found
written
in
the
booke
.
And
many
of
them
that
sleep
in
the
dust
of
the
Earth
shall
awake
,
some
to
everlasting
life
,
and
some
to
shame
,
and
everlasting
contempt
.
And
they
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
to
righteousnes
as
the
Stars
for
ever
and
ever
.
Here
you
see
the
same
thing
held
forth
.
Though
I
will
not
trouble
you
with
many
reasons
to
confirme
this
doctrine
of
the
resurrection
:
for
the
truth
is
,
it
is
a
Doctrine
above
Reason
.
I
call
here
,
not
so
much
for
reason
,
as
for
Faith
,
to
believe
what
is
above
Reason
,
and
what
seemes
contrary
to
carnall
reason
:
yet
give
me
leave
to
give
you
a
reason
or
two
drawne
from
the
sacred
truth
of
Gods
word
.
The
first
is
drawne
from
the
truth
of
God
,
God
is
true
,
therefore
there
will
be
a
resurrection
,
he
should
deceive
,
and
delude
his
people
,
were
there
not
a
resurrection
of
bodies
.
Doth
he
not
often
tell
us
of
a
resurrection
?
And
doth
not
our
Saviour
tell
us
that
hee
will
raise
those
at
the
last
day
who
are
drawn
unto
him
by
the
Father
?
(
Joh.
6.44
.
)
And
therefore
unlesse
we
will
make
the
great
God
(
which
is
blasphemy
to
think
)
a
lyer
;
and
Christ
his
Sonne
a
Preacher
of
the
resurrection
,
the
greatest
impostor
in
the
world
;
and
all
his
Ministers
,
Servants
,
and
Messengers
,
cheaters
,
juglers
,
and
deceivers
of
the
people
,
we
cannot
but
acknowledge
a
resurrection
:
for
God
hath
spoken
of
it
,
and
hath
revealed
this
to
them
that
there
shall
be
such
a
resurrection
,
and
they
preach
it
in
his
name
:
therefore
the
God
of
truth
should
be
found
a
lyer
,
if
there
should
not
be
a
resurrection
of
bodies
according
to
his
word
.
Secondly
,
the
justice
,
and
mercy
of
God
seeme
to
call
for
a
resurrection
.
If
wee
looke
upon
wicked
,
and
ungodly
men
,
so
God
in
Justice
must
send
his
Son
Jesus
Christ
to
raise
the
dead
,
and
to
judge
the
world
,
or
else
how
should
the
justice
of
God
shine
cleare
and
bright
before
the
eyes
,
and
saces
of
men
?
This
is
the
Argument
that
the
Apostle
laies
downe
,
2
Thess.
1.5
,
6.
where
he
speakes
of
the
sufferings
of
the
Saints
,
and
of
the
wickednesse
of
their
persecutors
,
who
wrong
them
for
making
profession
of
the
truth
of
the
Lord
Christ
;
which
is
(
saith
he
)
a
manifest
token
of
the
righteous
judgement
of
God
,
it
is
a
demonstration
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
evident
,
infallible
signe
,
that
there
will
be
a
judgement
day
,
and
a
resurrection
;
because
else
God
should
not
be
just
,
it
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
.
It
is
just
with
the
God
of
justice
to
punish
the
vessells
of
wrath
,
disobedient
and
wicked
men
,
who
never
did
flee
to
his
grace
for
life
,
and
salvation
:
it
is
just
with
him
to
pay
the
persecutors
of
his
people
their
wages
after
they
have
done
their
worke
.
Now
if
there
were
not
a
judgement
day
,
if
there
were
not
a
resurrection
,
where
should
God
give
them
their
wages
for
persecuting
,
and
troubling
them
that
make
profession
of
his
name
?
How
should
God
that
is
the
Judge
of
the
world
appeare
to
be
just
?
Here
is
the
first
Argument
that
God
is
just
to
wicked
,
and
ungodly
men
;
and
God
could
not
appeare
to
be
just
,
if
there
were
no
judgement
day
,
no
resnrrection
,
therefore
there
shall
be
a
resurrection
.
Now
the
same
things
fall
alike
to
the
just
and
unjust
;
we
see
wicked
,
and
ungodly
men
thrive
,
and
prosper
in
the
world
;
they
live
in
pleasure
,
there
are
no
bands
in
their
death
,
as
the
Psalmist
speakes
,
they
spend
their
dayes
in
mirth
,
and
die
upon
their
beds
without
sorrow
.
How
should
God
appeare
to
be
just
,
unlesse
there
be
another
day
,
when
God
will
call
these
men
to
a
reckning
for
all
the
sinnes
,
and
iniquities
which
they
did
commit
against
him
when
they
lived
upon
the
Earth
?
Secondly
,
if
we
looke
to
the
mercy
of
God
And
this
is
the
Argument
that
our
blessed
Saviour
makes
use
of
,
Matth.
22.31
.
When
the
Sadduces
came
to
him
,
who
said
there
was
no
resurrection
,
nor
spirit
,
nor
Devill
,
(
as
our
Sadduces
doe
)
who
say
there
is
no
Devill
but
our
owne
evill
thoughts
,
nor
good
Angels
,
but
the
good
motions
of
our
owne
spirits
,
nor
any
resurrection
of
the
body
.
See
what
Argument
he
useth
to
prove
the
resurrection
,
as
touching
the
resurrection
,
have
yee
not
read
that
which
was
spoken
to
you
by
God
saying
,
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
,
God
is
not
the
God
of
the
dead
,
but
of
the
living
:
God
professeth
himselfe
the
God
of
dead
Saints
in
a
speciall
manner
;
therefore
these
must
live
againe
and
be
made
happy
by
this
God
,
that
professeth
himselfe
to
be
their
God
,
while
their
bodies
lye
rotting
and
putrifying
in
the
earth
;
God
in
his
never
failing
faithfulnesse
ownes
them
in
the
dust
,
keepes
their
ashes
in
safety
,
by
which
Christ
doth
ascertaine
us
that
there
will
be
a
resurrection
of
bodies
at
the
last
day
.
So
that
you
see
if
this
truth
be
denyed
it
will
overthrow
the
Scriptures
,
which
acquaints
us
that
some
are
vessels
of
honour
,
some
of
dishonour
,
that
some
are
vessels
of
grace
,
and
some
are
vessels
of
Gods
furie
,
and
indignation
;
if
there
be
no
judgement
,
day
no
resurrection
;
there
cannot
be
vessels
of
wrath
,
and
vessels
of
mercy
:
If
there
be
no
resurrection
,
we
are
of
all
men
most
miserable
,
&c.
1
Cor.
15.
therefore
a
resurrection
must
be
granted
,
that
Saints
may
appeare
the
vessels
of
Gods
mercy
.
1.
Vse
.
Confut.
That
which
hath
been
spoken
consutes
the
blasphemous
and
Diabolicall
opinion
of
those
that
doe
oppose
this
Doctrine
of
the
resurrection
.
There
are
two
sorts
of
these
,
First
,
such
who
doe
plainly
deny
the
resurrection
,
as
Porphyrius
and
others
whom
we
read
of
.
And
secondly
,
such
who
will
not
seeme
to
deny
a
resurrection
,
but
will
pretend
that
they
are
risen
already
,
spiritually
risen
.
And
they
know
no
other
resurrection
.
The
first
of
these
are
like
those
that
are
mentioned
in
the
2
Cor.
15.
that
say
there
is
no
resurrection
.
The
latter
are
like
those
2
Tim.
2.18
.
Hymeneus
and
Philetus
that
said
the
resurrection
was
already
past
.
The
latter
of
these
are
the
more
dangerous
.
Come
,
and
ask
them
,
is
there
a
resurrection
?
Yes
,
we
are
risen
,
it
is
past
,
you
understand
the
Scripture
carnally
,
and
not
spiritually
;
you
looke
on
the
history
of
the
word
;
whereas
all
the
Scripture
is
mysticall
,
and
allegoricall
.
Thus
these
in
a
more
plausible
way
deny
the
truth
of
God
,
and
overthrow
the
Doctrine
of
the
resurrection
.
But
these
places
of
Scripture
,
and
sanctified
reasons
drawne
from
the
word
of
truth
,
sufficiently
confute
,
and
overthrow
this
damnable
cursed
opinion
of
theirs
,
that
strikes
at
the
very
roote
,
and
raseth
the
foundation
of
all
Religion
.
This
point
of
the
resurrection
is
so
cleerly
held
forth
in
Scripture
,
that
those
that
denie
it
,
either
deny
the
Scripture
to
be
the
word
of
the
Lord
Jesus
,
or
else
by
their
allegories
,
and
diabolicall
interpretation
of
the
word
,
they
pervert
the
truth
of
it
.
Now
the
latter
of
these
are
the
most
dangerous
:
for
they
seeme
to
carrie
a
great
deale
of
glory
,
spirituality
and
truth
with
them
,
and
make
those
that
are
not
acquainted
with
their
solecismes
believe
that
they
are
very
spirituall
,
that
they
have
some
light
,
and
knowledge
,
that
men
have
not
ordinarily
attained
to
:
Whereas
,
when
you
have
studied
well
the
depth
of
their
notions
,
you
shall
find
this
to
be
all
,
if
they
acknowledge
a
God
:
(
for
I
know
that
there
are
some
of
these
that
absolutely
deny
that
there
is
a
God
:
)
that
God
was
from
all
eternity
,
and
God
shall
indure
to
all
eternitie
;
and
that
being
that
they
had
in
God
from
all
eternitie
,
that
being
they
shall
have
in
God
to
all
eternitie
;
but
the
body
,
and
the
humane
spirit
shall
die
,
and
be
lost
,
and
come
to
nothing
.
So
all
the
happinesse
they
have
,
is
that
eternall
,
and
everlasting
being
,
concludunt
spiritum
ad
essentiam
Dei
redire
,
eique
jungi
ita
ut
unicus
spiritus
maneat
.
As
Calvin
reporteth
of
those
Libertines
which
denyed
the
resurrection
in
his
time
.
They
conclude
(
saith
he
)
that
the
Spirit
shall
returne
to
the
essence
of
God
,
and
shall
be
joyned
to
him
,
so
that
one
spirit
shall
onely
remaine
:
as
if
they
should
say
,
there
is
a
God
that
was
for
ever
,
and
shall
indure
for
ever
,
but
all
the
creatures
shall
come
to
nothing
:
when
the
body
dies
it
shall
returne
to
its
dust
never
to
be
raysed
,
and
the
spirit
shall
vanish
away
,
as
the
soft
ayre
,
as
those
miscreants
in
the
booke
of
Wisdome
speaks
,
(
Wisd.
2.3
.
)
which
if
it
were
a
truth
there
should
be
no
happinesse
for
the
humane
spirit
of
man
,
or
for
the
body
after
this
life
.
And
I
am
confident
that
this
is
all
their
new
Light
affordeth
to
us
and
glorious
spirituality
,
or
rather
infernall
spirituality
(
as
Calvin
calleth
it
,
Infernalem
spiritualitatem
,
)
they
boast
of
.
And
this
I
gather
by
their
owne
discourses
,
and
words
;
and
likewise
by
searching
their
writings
,
and
reading
their
bookes
,
that
have
formerly
been
written
,
and
that
lately
are
brought
into
the
world
.
But
me
thinks
there
is
one
objection
for
the
present
comes
to
my
mind
,
which
doth
call
for
an
answer
before
I
proceede
.
Object
.
If
there
be
such
a
generation
of
men
as
you
speak
of
,
that
denie
the
Doctrine
of
the
resurrection
,
and
pervert
the
truth
of
God
,
then
we
may
see
by
this
what
inconvenience
would
follow
,
if
liberty
should
be
granted
to
men
to
practise
according
to
their
owne
judgements
,
which
are
contrary
to
the
judgements
of
the
civill
Magistrate
in
the
worship
of
God
.
Therefore
it
seemes
there
is
a
necessity
laid
upon
Civill
powers
,
that
men
may
be
kept
from
these
errours
,
and
damnable
opinions
,
to
make
strict
Lawes
,
and
impose
them
upon
all
people
.
And
all
sorts
of
professors
to
inforce
them
to
come
in
,
and
professe
Christ
in
their
way
,
or
else
to
confiscate
their
goods
,
to
banish
them
out
of
the
Countrey
,
or
(
if
need
be
)
to
take
away
their
lives
.
Answ.
I
answer
,
this
doth
not
follow
,
there
were
such
in
the
time
of
the
Lord
Jesus
,
we
find
him
oft
disputing
with
the
Sadduces
:
yet
we
see
the
Lord
Jesus
Christ
did
not
intend
to
overthrow
the
Sadduces
(
that
denyed
the
resurrection
)
by
such
meanes
,
but
dealt
with
them
onely
by
Scripture
,
and
reason
,
as
we
see
Matth.
22.
And
when
James
and
John
producing
the
example
of
Elias
desired
Christ
to
command
fire
to
come
from
Heaven
to
destroy
the
discourteous
Samaritans
that
refused
to
entertaine
them
;
He
denyeth
their
request
with
a
reproofe
,
Luk.
9.55
.
He
rebuked
them
and
said
,
Yee
know
not
what
manner
of
spirit
ye
are
of
:
and
I
thinke
it
is
safe
for
us
to
imitate
the
Lord
Jesus
Christ
.
But
in
the
next
place
,
let
me
tell
you
that
no
Lawes
,
Statutes
,
constitutions
or
formes
imposed
by
men
,
or
Directories
,
or
any
thing
you
can
think
of
,
Discipline
,
or
Government
;
can
extirpate
this
out
of
the
hearts
of
these
men
.
For
I
assure
you
,
that
few
that
are
of
this
judgement
,
will
lose
any
thing
for
their
Conscience
.
Some
of
them
if
you
bring
in
Popery
,
before
they
will
lose
a
haire
of
their
head
for
that
which
they
maintaine
,
they
will
be
professed
Papists
.
We
may
see
the
picture
of
these
men
in
Quintinus
,
who
was
the
divells
Embassadour
in
Calvins
time
,
to
divulge
Familisticall
tenents
,
of
whom
he
thus
speakes
,
si
hodiè
Quintinus
vinctus
teneretur
,
sive
à
Christianis
,
sive
à
Papistis
,
&
staretur
ipsius
confessioni
,
non
multum
esset
anxius
.
Certus
enim
esset
de
suâ
liberatione
quod
tum
horum
,
tum
illorum
voluntati
assentiretur
.
If
Quintin
were
now
imprisoned
by
Protestants
,
or
Papists
,
and
should
be
freed
or
condemned
by
his
owne
confession
,
it
would
not
much
trouble
him
:
for
he
would
be
confident
of
his
freedome
.
Because
he
would
assent
to
the
will
of
either
of
them
.
Calv.
in
his
Instruc
:
Adver
:
Liber
:
c.
8.
If
you
threaten
them
that
they
shall
suffer
any
thing
,
they
will
presently
tell
you
that
they
were
overtaken
with
a
fault
,
and
they
will
be
of
your
mind
,
if
you
have
any
power
to
punish
them
for
what
they
professe
.
Like
him
in
the
Comedian
;
Ais
?
aio
;
negas
?
nego
.
Doe
you
assert
it
?
I
assert
it
too
;
doe
you
denie
it
?
I
deny
it
too
.
And
why
should
a
man
be
so
foolish
as
to
lose
any
thing
for
that
which
he
professeth
in
his
Conscience
,
when
he
thinkes
there
shall
be
no
resurrection
?
He
hath
no
reason
;
he
were
mad
that
would
part
with
Earth
,
and
earthly
things
,
that
is
not
sure
of
Heaven
;
he
is
a
mad-man
that
will
lay
downe
his
life
,
that
is
not
perswaded
there
will
be
a
life
after
death
.
Therefore
I
assure
the
Presbyterian
Party
if
liberty
of
Conscience
be
not
granted
to
Saints
,
most
or
all
these
will
fall
in
to
them
:
And
before
Liberty
was
thought
of
,
there
were
a
great
many
of
these
in
the
City
,
and
they
conformed
to
that
which
was
then
practised
,
and
they
will
conforme
to
any
Government
which
shall
be
set
up
by
the
power
of
man
.
It
is
not
any
Discipline
,
or
Government
that
can
extirpate
these
cursed
opinions
out
of
the
hearts
of
these
men
.
And
though
there
be
Discipline
,
Government
,
and
strict
Lawes
,
yet
in
secret
wayes
they
know
how
to
insinuate
poyson
into
the
hearts
and
spirits
of
men
,
to
corrupt
them
from
the
truth
and
simplicity
of
the
Lord
Jesus
Christ
.
I
know
some
of
these
that
doe
and
have
preached
publickly
undiscovered
,
and
some
have
now
places
,
and
are
turned
Presbyterians
,
who
professed
these
tenents
in
the
Citie
of
London
,
that
are
now
gone
from
the
Citie
,
and
have
Parochiall
Congregations
,
and
are
looked
on
as
Presbyterians
,
and
Orthodox
men
,
and
none
speake
against
them
,
they
know
how
to
cover
their
opinions
well
enough
.
This
mystery
of
iniquitie
is
not
easily
discovered
:
so
that
this
objection
makes
nothing
against
Liberty
of
Conscience
.
I
thinke
it
were
better
if
it
were
the
Lords
will
,
that
these
men
of
this
wicked
,
ungodly
spirit
might
be
knowne
,
that
so
they
may
not
draw
many
people
into
their
sinne
,
but
that
the
truth
of
God
may
be
held
forth
against
them
to
overthrow
their
errours
:
for
nothing
will
overthrow
errour
but
truth
.
It
is
not
a
prison
,
it
is
not
the
Sword
,
it
is
not
the
power
of
man
that
can
overthrow
errour
,
and
root
up
false
opinions
out
of
the
hearts
of
men
:
it
is
only
the
power
of
the
truth
of
the
Lord
Jesus
.
As
Dagon
fell
before
the
Arke
,
so
these
cursed
opinions
must
fall
before
the
Arke
of
truth
,
by
the
power
of
the
Lord
Jesus
.
For
if
you
threaten
them
that
they
shall
suffer
any
thing
,
they
will
presently
tell
you
that
they
were
overtaken
with
a
fault
,
and
they
will
be
of
your
mind
:
If
you
have
power
to
punish
them
for
what
they
professe
.
But
lastly
,
this
should
not
be
brought
as
an
Argument
to
prejudice
those
in
the
enjoyment
of
their
Libertie
,
who
are
truly
conscientious
.
For
it
will
have
no
more
force
then
this
.
Thieves
and
rogues
swarme
and
abound
in
the
Common-wealth
,
while
Liberty
,
Priviledges
and
immunities
are
granted
to
honest
men
,
and
they
are
countenanced
.
Therefore
suffer
not
honest
men
to
live
in
the
Common-wealth
.
Thus
having
removed
an
objection
which
lay
in
my
way
,
which
I
perceived
might
be
drawne
from
the
licentiousnesse
of
these
wicked
men
,
to
the
wronging
of
the
true
Saints
and
children
of
the
most
High
,
in
reference
to
their
Liberties
,
I
shall
now
come
to
answer
the
Objections
of
these
adversaries
to
the
resurrection
.
And
first
,
they
that
absolutely
deny
the
resurrection
,
doe
thus
argue
,
Doe
you
think
that
this
body
after
it
is
resolved
into
its
first
elements
,
and
that
part
of
it
is
burned
in
the
fire
,
a
part
exhaled
into
the
ayre
,
a
part
converted
into
water
,
and
a
part
of
it
turned
into
earth
,
that
the
same
numericall
body
shall
be
raised
againe
?
Let
a
man
,
one
that
you
call
a
Saint
,
be
torne
in
pieces
,
let
the
bird
have
her
prey
out
of
him
,
let
the
fish
have
her
share
,
let
the
devouring
beast
likewise
have
his
belly
full
of
his
flesh
,
let
the
Caniball
come
,
and
have
his
dinner
out
of
another
limbe
;
and
shall
we
believe
after
all
this
that
this
man
shall
rise
againe
?
What
will
you
bereave
us
of
reason
?
you
professe
to
be
rationall
men
;
how
can
you
subscribe
to
such
a
thing
,
that
a
man
should
be
burned
in
the
fire
,
his
ashes
cast
into
the
sea
,
And
after
these
changes
,
and
transmutations
,
that
this
man
,
this
same
man
,
the
same
body
of
this
man
should
be
raised
againe
?
how
can
any
man
that
hath
not
put
off
all
reason
believe
it
?
Thus
they
contend
by
their
carnall
reason
against
the
truth
of
the
resurrection
.
But
let
me
answer
,
though
I
grant
all
this
which
they
say
,
that
the
bodies
of
the
Saints
may
be
resolved
into
the
first
Elements
,
out
of
which
they
were
made
;
yet
for
all
this
there
shall
be
a
resurrection
of
the
very
same
numericall
body
.
For
looke
to
God
,
he
that
hath
promised
to
doe
this
,
he
is
omniscient
,
he
knowes
the
dust
of
his
Saints
,
though
it
be
carryed
into
the
Sea
;
if
a
piece
of
the
body
of
a
Saint
be
in
the
belly
of
a
fish
he
knowes
it
there
,
as
well
as
he
knew
his
servant
Jonas
in
the
belly
of
the
Whale
.
If
it
be
resolved
to
dust
,
and
burned
to
ashes
;
he
knowes
the
dust
of
his
Saints
.
We
know
the
Alchymist
can
convert
one
thing
to
another
,
and
afterward
reduce
it
to
the
thing
that
formerly
it
was
.
So
shall
not
God
(
though
he
suffer
the
bodies
of
his
Saints
to
undergoe
a
hundred
mutations
,
and
changes
,
into
fire
,
and
water
)
after
reduce
us
againe
to
the
same
bodies
in
which
formerly
we
were
?
God
knowes
where
the
dust
of
his
people
lies
as
well
as
the
Citizens
of
China
know
where
their
earth
lies
that
they
lay
up
for
some
hundreds
of
yeares
,
that
they
may
make
the
purer
vessels
of
it
.
God
doth
but
bury
us
a
while
in
the
earth
,
that
at
the
resurrection
he
may
bring
us
forth
as
vessells
of
his
owne
prayse
and
glory
:
and
God
knowes
where
he
hath
hid
and
laid
us
.
If
one
limbe
be
in
Affrica
,
another
in
Asia
,
another
in
Europe
,
another
in
America
,
the
Lord
knowes
how
to
bring
limb
to
limb
,
and
bone
to
bone
;
he
is
an
omniscient
God
.
And
as
he
is
omniscient
,
and
knows
every
part
of
his
people
,
and
the
dust
of
his
Saints
,
and
treasures
up
the
dust
of
his
Saints
,
and
keeps
it
in
safety
:
So
he
is
a
powerfull
God
,
and
able
to
raise
the
bodies
of
his
Saints
.
As
he
knowes
what
dust
and
bones
belong
to
a
bodie
,
so
he
is
able
to
bring
it
againe
to
the
same
body
which
it
was
;
and
to
change
it
into
a
more
glorious
body
.
He
is
able
to
change
that
same
numericall
mortall
body
into
an
immortall
body
.
And
though
we
can
find
nothing
in
nature
that
can
evidently
prove
this
truth
:
yet
we
find
many
sweet
sigures
,
shadowes
and
resemblances
of
this
in
nature
.
Doth
not
the
day
die
into
night
,
and
afterward
night
rise
againe
into
the
day
?
doth
not
Summer
die
into
Autumne
,
and
Autumne
into
Winter
,
and
then
the
Spring
brings
the
Summer
in
glory
to
us
againe
?
Are
not
some
creatures
which
lie
dead
in
Winter
,
restored
to
life
when
Summer
appeareth
?
Doe
we
not
see
the
seed
that
is
buried
in
the
earth
,
and
put
into
the
furrowes
againe
to
spring
to
a
new
life
,
and
to
come
forth
with
greater
glory
then
when
it
was
sowen
in
the
earth
:
If
you
take
notice
of
the
Gold-Smith
you
shall
find
that
he
keeps
his
fylings
,
and
his
dust
,
and
though
we
looke
on
it
as
a
heap
worth
nothing
:
yet
he
knoweth
by
the
Art
of
the
refyner
to
bring
a
choyse
and
precious
vessell
out
of
that
dust
.
So
though
the
bodies
of
the
Saints
have
laine
as
a
heape
of
dust
,
and
wee
see
no
glory
in
it
;
yet
God
the
refyner
of
Heaven
,
by
the
power
of
his
Arme
is
able
to
extract
the
filings
and
dust
of
his
Saints
out
of
the
earth
,
and
to
restore
their
dust
,
to
an
immortall
,
spirituall
,
and
glorious
body
;
Looke
to
the
power
of
God
,
nothing
will
be
impossible
.
Therefore
when
the
Sadduces
cavilled
against
the
Doctrine
of
the
resurrection
,
our
Saviour
strikes
at
the
root
of
their
errour
,
which
was
this
,
because
they
questioned
the
power
of
God
concerning
this
:
Ye
erre
,
saith
he
,
not
knowing
the
Scriptures
nor
the
power
of
God
,
(
Mat.
22.
)
Qui
potest
facere
potest
reficere
,
&c.
saith
Tertullian
,
he
that
was
able
to
make
the
bodie
out
of
nothing
,
is
able
to
remake
it
;
he
that
was
able
to
give
a
being
out
of
no
being
,
is
able
to
give
a
being
out
of
that
that
hath
a
being
:
It
is
easier
to
make
a
thing
out
of
that
that
hath
a
being
,
then
out
of
that
that
hath
no
being
,
God
hath
done
the
first
,
why
should
we
distrust
him
concerning
the
second
?
Therefore
you
shall
find
the
Apostle
when
he
preached
this
Doctrine
,
that
we
shall
be
raised
,
and
in
our
bodies
made
like
the
glorious
body
of
our
Lord
Jesus
Christ
;
and
knowing
that
there
would
be
carnall
objections
,
arise
in
the
spirits
of
men
against
this
Doctrine
,
he
presently
fits
and
shapes
an
answer
for
it
,
from
the
power
of
God
,
Phil.
3.
ult.
we
looke
for
the
Saviour
,
the
Lord
Jesus
Christ
who
shal
change
our
vile
body
,
that
it
may
be
fashioned
like
unto
his
glorious
body
,
according
to
the
working
,
whereby
he
is
able
to
subdue
even
all
things
to
himselfe
.
Here
that
the
mouth
of
unbeliefe
and
carnall
reason
may
be
stopped
,
he
tells
us
that
he
will
make
our
bodies
like
unto
his
glorious
bodie
:
and
question
not
but
he
will
doe
it
:
for
he
will
doe
it
by
his
mighty
power
,
by
which
he
is
able
to
subdue
all
things
to
himselfe
;
thus
farre
in
answer
to
the
first
sort
of
Adversaries
.
The
objections
of
the
spirituall
Enemies
,
or
rather
diabolicall
Enemies
(
though
they
pretend
to
spirituality
)
are
drawn
from
Scripture
.
And
this
is
no
wonder
,
for
their
Father
the
Devill
doth
quote
Scripture
sometimes
too
.
The
first
place
which
they
alleadge
,
is
in
the
1
Cor.
15.50
.
Flesh
and
blood
cannot
inherit
the
Kingdome
of
God
,
neither
doth
corruption
inherit
incorruption
:
from
whence
they
conclude
that
our
corruptible
and
fleshly
body
shal
not
be
raised
:
And
therefore
that
there
is
no
such
resurrection
to
be
expected
which
we
waite
for
;
But
that
the
Apostle
in
this
Chapter
and
all
other
places
speaking
of
the
resurrection
,
doth
treat
of
it
spiritually
&
allegorically
;
And
that
he
never
did
hold
forth
such
a
carnall
and
grosse
resurrection
,
as
we
in
our
muddie
braines
doe
grossely
apprehend
he
did
.
In
answer
to
which
objection
,
we
shall
grant
that
the
Apostle
in
sundry
places
,
doth
speake
of
a
resurrection
figuratively
.
As
in
the
3.
Col.
1.
If
ye
be
risen
with
Christ
,
seelie
those
things
which
are
above
,
where
he
speaketh
of
a
resurrection
to
a
new
life
in
the
spirit
by
faith
.
And
in
this
sense
we
grant
that
Saints
are
already
risen
.
There
being
no
happinesse
for
such
at
the
second
resurrection
hereafter
,
who
are
not
first
raised
here
,
and
made
partakers
of
the
first
resurrection
.
Yet
this
doth
not
weaken
our
assertion
,
nor
overthrow
our
Faith
.
And
therefore
give
me
leave
to
put
in
an
answer
to
their
objection
.
First
,
It
is
true
,
flesh
and
blood
shall
not
inherit
the
Kingdome
of
God
.
What
doth
he
meane
?
he
meanes
,
sinfull
flesh
,
and
bloud
shall
not
inherit
;
whatsoever
is
sinne
,
and
flesh
,
in
this
respect
,
shall
not
inherit
the
Kingdome
of
God
.
Secondly
,
flesh
and
blood
may
be
taken
for
the
weaknesses
,
and
infirmities
that
cleave
to
our
bodies
for
the
present
,
and
flesh
and
blood
,
our
bodies
of
flesh
and
blood
if
wee
looke
on
them
in
their
frailties
,
infirmities
,
and
weaknesses
,
so
they
shall
not
inherit
the
Kingdome
of
God
.
But
otherwise
it
is
certaine
,
these
bodies
which
are
flesh
and
blood
,
shall
inherit
the
Kingdome
of
God
.
For
as
our
Lord
Christ
is
now
in
glory
,
in
the
same
body
,
though
it
be
a
spirituall
glorious
body
in
Heaven
,
in
which
he
suffered
on
the
Crosse
,
so
we
who
believe
in
the
Lord
Jesus
Christ
,
shall
be
raised
,
goe
to
Heaven
,
and
enjoy
God
in
happinesse
in
these
very
bodies
that
we
carrie
about
us
,
we
shall
see
God
with
these
eyes
and
no
other
,
we
shall
have
the
same
feet
,
hands
and
members
,
&c.
And
though
there
shall
be
no
sinne
,
frailty
,
weaknesse
or
infirmitie
,
no
imperfection
,
lamenesse
,
deafnesse
,
or
blindnesse
,
yet
the
same
numericall
body
shall
be
raised
againe
.
And
if
God
would
but
open
their
eyes
to
read
and
understand
what
is
spoken
,
they
shall
have
an
answer
from
the
pen
of
him
whom
they
through
their
blindnesse
doe
misunderstand
in
the
53.
verse
of
the
same
chapter
,
This
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortality
.
The
same
mortall
body
,
by
him
who
is
immortall
must
be
made
immortall
and
incorruptible
.
This
was
the
confession
of
the
African
Churches
,
Credimus
resurrectionem
carnis
hujus
:
we
believe
the
resurrection
of
this
flesh
:
which
is
consonant
to
the
truth
delivered
by
Paul
,
2
Cor.
5.10
.
We
must
all
appeare
before
the
judgement
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
The
same
persons
must
appeare
,
we
that
consist
of
a
materiall
body
and
spirituall
soule
,
must
appeare
in
the
same
body
and
soule
,
or
else
it
is
not
we
that
shall
appeare
but
some
body
else
which
shall
appeare
,
which
is
contrary
to
the
mind
of
God
,
and
his
Apostle
in
this
place
.
The
second
objection
which
they
bring
is
this
,
that
we
that
professe
Christ
and
a
resurrection
by
him
,
in
this
way
are
carnall
,
and
know
Christ
after
the
flesh
,
whereas
the
Apostle
saith
in
the
2
Cor.
5.16
.
That
he
is
to
be
knowne
so
no
more
.
To
which
I
answer
,
that
this
is
one
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
of
the
things
hard
to
be
understood
in
Paul
which
Peter
speaketh
of
2
Pet.
3.16
.
which
they
being
unstable
,
wrest
as
they
doe
other
Scriptures
,
unto
their
owne
destruction
.
Paul
hath
no
such
meaning
,
which
they
carnally
draw
from
the
letter
of
the
word
,
which
will
appeare
,
if
we
consider
the
Christ
which
he
preached
,
who
was
made
of
the
seed
of
David
according
to
the
flesh
,
Rom.
1.3
.
crucified
in
the
flesh
for
our
sinnes
,
2.
Cor.
13.4
.
risen
from
the
dead
for
our
Justification
,
Rom.
4.25
.
1
Cor.
15.20
.
ascended
in
our
humane
nature
in
which
he
suffered
and
descended
into
the
lower
parts
of
the
earth
,
4.
Eph.
and
in
that
humane
nature
doth
make
Intercession
for
us
at
his
Fathers
right
hand
,
as
our
Mediatour
,
1
Tim.
2.5
.
If
he
meanes
that
which
they
draw
from
his
words
,
he
knew
Christ
after
the
flesh
in
all
his
Sermons
,
and
his
Faith
was
a
knowledge
of
Christ
after
the
flesh
.
And
therefore
that
which
they
wrest
from
his
words
is
not
his
meaning
.
Secondly
,
Pauls
meaning
is
this
,
that
Christ
is
not
to
be
knowne
after
the
flesh
.
As
though
any
men
should
conceive
that
they
should
have
any
priviledge
or
prerogative
above
another
in
Christ
,
because
they
are
his
kinsmen
or
Countrey-men
according
to
the
flesh
,
or
of
the
same
stock
with
Christ
,
being
descended
from
Abraham
or
David
according
to
the
flesh
.
Thus
Christ
is
not
to
be
knowne
after
the
flesh
.
It
will
availe
men
nothing
that
they
are
neere
to
Christ
in
the
flesh
by
their
naturall
birth
,
unlesse
they
be
neare
to
Christ
,
and
one
with
Christ
by
their
new
birth
:
So
that
the
Apostle
doth
in
this
place
take
away
the
difference
which
some
might
apprehend
,
to
be
between
the
Jew
and
the
Gentile
.
It
is
parallel
to
that
place
Gal.
3.28
.
There
is
neither
Jew
nor
Greek
,
there
is
neither
bond
nor
free
,
there
is
neither
male
nor
female
:
for
yee
are
all
one
in
Christ
Jesus
.
And
this
is
evident
by
the
precedent
verse
,
where
he
saith
that
Christ
died
for
all
,
for
Gentiles
as
well
as
for
Jewes
,
so
that
a
Jew
may
as
soone
be
saved
by
Christ
as
a
Gentile
,
if
he
rest
upon
the
grace
of
the
Father
through
the
redemption
which
is
in
Christ
Jesus
his
Sonne
for
Justification
and
Salvation
.
It
will
likewise
appeare
to
be
the
plain
and
naked
meaning
of
the
Apostle
,
if
we
consider
the
subsequent
words
,
where
he
doth
publish
forth
the
same
thing
,
and
explaineth
his
meaning
,
telling
us
that
God
was
in
Christ
reconciling
the
world
to
himselfe
,
not
imputing
their
trespasses
unto
them
.
The
sinfull
Gentiles
who
are
called
the
world
in
opposition
to
the
Jewes
,
that
were
Gods
peculiar
and
selected
people
,
gathered
out
of
the
world
from
other
Nations
.
God
is
reconciled
to
this
world
,
to
sinfull
Gentiles
,
as
well
as
to
Gods
owne
people
the
Jewes
.
And
therefore
Christ
is
not
to
be
knowne
among
Christians
in
any
carnall
or
fleshly
relations
,
as
though
he
were
a
Saviour
more
to
the
Jewes
then
to
the
Gentiles
.
This
were
to
know
Christ
after
the
flesh
,
but
we
that
know
him
spiritually
know
him
so
no
more
,
for
in
the
Spirit
we
see
the
partition
wall
which
was
between
Jewes
and
Gentiles
pulled
down
;
and
know
Christ
the
common
Saviour
both
to
Jewes
and
Gentiles
,
which
shall
believe
in
his
name
.
And
thus
I
have
given
you
an
answer
fully
satisfactory
to
their
second
objection
.
The
third
place
from
which
they
frame
an
objection
,
is
in
Eccles.
3.19
.
That
which
befalleth
unto
the
Sonnes
of
men
,
befalleth
beasts
,
even
one
thing
befalleth
them
:
as
the
one
dieth
,
so
dieth
the
other
,
yea
they
have
all
one
breath
,
so
that
a
man
hath
no
preheminence
above
a
beast
.
To
this
I
thus
answer
,
that
Solomon
here
doth
not
propose
this
as
his
owne
judgement
,
but
rather
doth
represent
unto
us
the
opinion
of
carnall
men
,
who
have
no
greater
light
then
the
dimme
eye
of
reason
.
And
doth
acquaint
us
with
their
folly
and
ignorance
,
by
communicating
his
owne
experience
unto
us
.
I
said
in
my
heart
,
ver.
18.
He
spake
this
in
his
heart
,
when
the
darknesse
of
his
spirit
did
as
a
thick
cloud
hide
the
light
of
the
Spirit
of
God
from
him
.
He
doth
not
speak
this
from
his
heart
and
spirit
inlightned
with
the
truth
of
God
.
But
from
his
heart
under
a
mist
of
errour
,
being
surrounded
with
great
temptations
.
And
this
will
appeare
by
many
passages
which
he
uttereth
in
this
booke
,
which
doe
wholly
contradict
that
which
they
would
gather
from
these
words
,
as
the
meaning
of
Solomon
,
for
the
overthrowing
of
the
Doctrine
of
the
resurrection
and
the
day
of
judgement
.
For
instance
Ecc
:
11.9
.
How
doth
he
labour
to
draw
young
men
from
the
pursuit
of
the
worlds
pleasures
and
vanities
,
by
putting
them
in
mind
that
God
will
bring
them
unto
judgement
?
And
what
a
plaine
place
is
that
against
Sadduces
,
Familists
and
Libertines
,
that
deny
a
judgement
day
and
a
resurrection
,
with
which
he
doth
put
a
period
to
this
booke
,
Ecc
:
12.
and
the
last
.
God
shall
bring
every
worke
into
judgement
with
every
secret
thing
,
whether
it
be
good
,
or
whether
it
be
evill
.
I
shall
not
trouble
you
with
any
more
of
their
Arguments
.
Because
they
are
of
the
same
nature
with
those
which
have
been
brought
already
.
And
the
same
Answers
which
have
been
given
unto
these
will
give
sufficient
satisfaction
to
any
other
objections
,
which
may
be
brought
against
this
truth
.
2.
Vse
from
this
errour
.
Againe
,
since
the
truth
of
God
appeares
so
cleare
in
Scripture
,
that
there
shall
be
a
resurrection
of
body
,
and
of
the
same
body
;
let
us
abhorre
,
and
abandon
the
grosse
fanaticall
conceits
of
all
that
we
meet
with
,
that
professe
themselves
open
enemies
to
the
Doctrine
of
the
resurrection
.
Brethren
,
I
beseech
you
,
loath
,
abhorre
,
and
detest
this
hellish
diabolicall
Doctrine
.
For
as
Christians
are
to
imbrace
the
truth
of
God
with
all
zeale
and
affection
of
spirit
:
so
we
are
to
detest
and
abhor
all
errours
that
oppose
the
truth
of
the
Lord
Jesus
Christ
,
with
all
zeale
,
and
fervency
of
spirit
:
though
these
are
much
offended
with
the
zeale
and
sharpnesse
of
the
Saints
:
supposing
that
such
heat
and
holy
anger
is
inconsistent
with
the
spirit
of
meeknesse
,
and
therefore
,
if
a
man
(
though
in
the
Spirit
)
witnesse
against
these
conceits
,
and
atheisticall
opinions
of
theirs
,
presently
they
say
,
that
though
he
pretend
to
be
the
servant
of
Christ
,
and
to
have
the
Spirit
of
Christ
;
yet
he
hath
not
the
Spirit
of
Christ
,
because
he
is
so
sharp
in
his
speech
.
But
consider
,
how
our
blessed
Saviour
oft
in
his
preaching
,
and
discourses
thunders
,
and
lightens
in
the
faces
of
men
that
opposed
the
truth
.
Did
he
not
call
the
Scribes
and
Pharisees
,
a
Generation
of
Vipers
,
and
Adulterers
to
their
faces
?
and
hath
not
Paul
,
and
Peter
expressions
to
this
purpose
?
Peter
tells
Simon
Magus
,
he
was
in
the
very
gall
of
bitternesse
?
Did
not
Paul
call
Elymas
the
child
of
the
Devill
and
enemy
of
all
righteousnesse
?
Act.
13.10
.
and
our
Saviour
tells
the
Hypocrites
that
he
preached
to
,
Joh.
8.
Ye
are
of
your
father
the
Devill
.
Therefore
know
,
that
as
Christ
,
(
though
he
had
the
holy
Spirit
in
him
,
yet
)
he
made
use
of
such
sharp
and
bitter
speeches
,
so
a
man
may
have
such
speeches
in
his
mouth
,
and
yet
he
may
be
in
the
spirit
of
God
,
and
speak
to
Gods
glory
when
he
thus
speaks
.
The
Angel
of
the
Church
of
Ephesus
is
commended
,
that
he
could
not
beare
with
those
that
were
evill
.
And
that
he
hated
the
workes
of
the
Nicolaitans
himselfe
,
and
our
Saviour
doth
professe
his
hatred
to
the
Doctrine
of
the
Nicolaitans
.
And
why
should
a
Christian
be
afraid
to
imitate
his
Saviour
,
though
these
will
censure
him
for
it
?
If
this
be
to
be
vile
and
without
love
,
to
speak
bitterly
against
such
bitter
enemies
of
Christ
,
should
not
a
zealous
Christian
say
as
David
said
to
Michal
when
she
scoffed
him
for
his
devotion
to
his
God
,
2
Sam.
6.22
.
I
will
be
yet
more
vile
then
thus
?
Therefore
let
me
desire
you
,
that
you
will
abhorre
these
tenents
and
opinions
of
theirs
,
which
doe
overthrow
the
whole
Doctrine
of
the
Lord
Jesus
Christ
.
If
this
that
they
hold
be
a
truth
,
which
we
denie
;
there
is
no
truth
in
this
booke
that
we
hold
;
if
this
be
a
truth
that
they
professe
,
there
is
no
truth
in
Jesus
Christ
that
professeth
himselfe
the
way
,
the
truth
and
the
life
.
And
as
the
Apostle
preacheth
1
Cor.
15.
The
Apostles
shall
be
found
false
witnesses
of
God
,
for
they
preached
that
Christ
,
though
he
suffered
on
the
Crosse
,
his
body
was
raised
,
and
in
it
he
ascended
into
Heaven
,
and
sits
at
the
right
hand
of
the
Father
,
and
mediates
,
and
intercedes
as
an
Advocate
for
us
.
If
Christ
be
not
risen
,
then
we
are
false
witnesses
of
God
,
1
Cor.
15.15
.
because
we
have
testified
that
he
raised
up
Christ
whom
he
raised
not
up
;
if
the
dead
rise
not
,
and
if
they
shall
be
found
false
witnesses
,
and
Imposters
,
who
then
are
the
men
that
we
must
looke
on
as
Divine
men
,
as
knowing
understanding
men
?
We
must
looke
on
these
as
a
Generation
of
liers
that
have
deceived
us
,
and
made
us
believe
that
Christ
is
risen
,
and
that
we
shall
rise
by
his
power
,
and
there
is
no
such
matter
,
who
are
to
be
eyed
as
men
of
truth
?
we
must
looke
on
Lucian
,
that
in
his
Dialogues
and
other
bookes
jeeres
those
that
expect
happinesse
after
this
life
,
or
feare
misery
;
and
calls
our
blessed
Jesus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Sophister
that
was
hanged
upon
a
Crosse
.
We
must
looke
on
him
as
an
Orthodox
man
,
as
a
Divine
writer
.
Pliny
that
writes
of
the
soules
immortality
,
and
denies
that
resurrection
of
the
body
,
we
must
looke
on
him
as
Canonicall
.
Julian
the
Apostate
must
be
admired
for
his
wisdome
.
To
throw
away
our
Bibles
,
or
burne
them
,
as
those
in
the
19.
Acts
19.
did
burne
their
Bookes
of
curious
Arts
,
will
be
a
point
of
wisdome
and
discretion
.
It
will
be
no
impiety
to
deny
the
truths
that
Peter
,
Paul
,
and
other
servants
of
the
Lord
Jesus
Christ
have
preached
and
sealed
with
their
bloods
.
O
Brethren
take
heed
of
this
hellish
,
hellish
Doctrine
,
take
heede
of
these
seducers
,
Beware
of
these
Wolves
that
come
in
sheeps
clothing
.
See
how
this
tenent
plants
its
Ordnance
to
batter
downe
all
goodnesse
,
all
the
hope
of
Christians
,
and
strength
of
Christianity
.
3.
Vse
.
The
beliefe
of
this
truth
may
bring
in
streames
of
joy
to
our
soules
,
and
spirits
in
the
middest
of
the
greatest
troubles
,
and
miseries
that
can
come
upon
us
.
Therefore
the
Apostle
when
he
had
laid
down
this
point
,
1
Thess.
4.1
.
see
what
use
he
makes
of
it
in
the
18.
ver.
for
their
consolation
,
bidding
them
to
comfort
one
another
with
those
words
.
In
your
weaknesses
and
sicknesse
consider
that
these
bodies
that
are
fraile
,
mortall
,
and
must
after
a
while
moulder
into
dust
,
shall
at
the
resurrection
be
made
like
unto
the
glorious
body
of
Christ
,
Phil.
3.
last
.
Is
death
approching
,
doth
the
King
of
feares
(
Job
18.14
.
)
knock
at
the
doores
of
your
cottages
of
clay
?
Let
the
feare
of
death
be
killed
by
the
meditation
of
this
,
that
the
Lord
Jesus
by
his
death
and
resurrection
,
hath
abolished
our
death
,
and
brought
life
and
immortality
to
light
through
his
glorious
Gospel
.
2
Tim.
1.10
.
Christ
(
cujus
victoria
nostra
est
)
whose
victory
is
ours
,
hath
overcome
sinne
,
the
grave
,
Death
,
Hell
;
and
he
arising
as
a
publick
person
,
his
glorious
resurrection
may
be
a
pledge
unto
us
of
our
future
resurrection
in
glory
.
Our
bodies
are
called
in
Scripture
the
Temples
of
God
.
Let
me
tell
you
that
God
will
not
pull
downe
his
Temples
,
unlesse
he
intended
to
build
them
up
againe
:
He
will
set
up
these
Temples
in
glory
,
which
he
puls
downe
and
layes
in
the
dust
with
dishonour
.
I
remember
what
a
divine
Poet
saith
,
speaking
of
the
resurrection
:
Pellite
corde
metum
mea
membra
,
&
credite
vosmet
,
Cum
Christo
reditura
deo
—
—
Atra
sepulcra
respuite
—
Prudentius
.
My
limbes
,
drive
away
from
you
the
feare
of
death
,
ye
shall
with
Christ
returne
to
God
.
sleight
the
blacknesse
and
horrour
of
the
grave
:
which
doth
sweetly
accord
with
the
divine
rapture
of
Paul
,
1
Cor.
15.55
,
56
,
57.
O
death
where
is
thy
sting
?
O
grave
where
is
thy
victory
?
The
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
Law
.
But
thanks
be
to
God
which
giveth
us
victory
through
Jesus
Christ
our
Lord
.
The
full
perswasion
of
this
,
is
that
which
hath
filled
the
spirits
of
Christians
with
joy
and
fortitude
in
their
sufferings
.
The
heavenly
company
of
Martyrs
that
sacrificed
their
lives
for
Christ
,
doe
deserve
rather
to
be
registred
in
the
Catalogue
of
fooles
,
then
to
be
dignified
,
or
innobled
as
Saints
with
the
Crowne
of
Martyrdome
,
had
they
suffered
and
questioned
the
truth
of
the
resurrection
.
This
hath
made
their
sufferings
comfortable
to
them
,
and
glorious
to
us
as
our
patterne
and
example
for
imitation
.
This
hath
made
them
so
willing
to
hazard
their
lives
for
the
truth
of
Christ
.
It
is
this
that
hath
made
them
so
prodigall
of
their
blood
;
that
I
remember
it
is
reported
of
one
of
the
heathen
persecutors
,
that
he
said
he
thought
the
Christians
delighted
in
torments
,
they
seemed
to
sleight
all
punishments
and
tortures
,
that
the
witty
malice
of
their
adversaries
could
invent
,
or
their
cruelty
inflict
.
This
carried
them
forth
in
that
height
of
spirit
,
that
they
rejoyced
in
the
middest
of
tortures
.
It
was
this
that
cheered
the
heart
of
a
Martyr
,
that
was
troubled
a
little
before
his
suffering
,
the
Comforter
coming
and
assuring
him
of
happinesse
at
the
resurrection
.
Gregorius
Nazianzenus
in
his
third
Oration
tells
us
of
Theclas
and
some
other
Martyrs
that
were
observed
by
the
spectators
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
be
very
merry
in
the
extremity
of
torments
.
Marcus
of
Arethusa
when
the
bloody
persecutors
had
exercised
his
Faith
and
patience
with
several
sorts
of
tortures
,
and
did
afterwards
draw
him
through
draughts
,
and
other
noysome
places
,
he
accounted
it
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
rather
his
pomp
and
glory
,
then
his
misery
and
calamity
.
Women
have
discovered
masculine
,
and
heroicall
spirits
when
they
were
called
to
suffer
for
the
Lord.
(
Nostri
pueri
&
mulierculae
tortores
suos
taciti
vincunt
&
exprimere
illis
gemitum
nec
ignis
potest
)
Lactantius
saith
,
that
the
Christian
children
and
women
did
by
their
silence
over
come
their
tormentors
,
and
the
flames
of
firt
could
not
make
them
weepe
.
Austin
tells
of
a
poore
weak
maid
that
went
to
suffer
for
Christ
(
tanquam
ad
epulas
invitata
)
a●
though
she
had
been
invited
to
a
banquet
.
We
read
of
some
,
when
they
came
to
lay
downe
their
lives
,
they
were
sorrie
that
they
had
no
more
lives
to
lose
for
the
Lord
Jesus
.
Tertullian
saith
,
that
the
Christians
were
so
ready
to
suffer
,
that
they
were
as
willing
to
be
devoured
by
the
Lions
,
as
the
people
were
desirous
of
their
destruction
by
the
Lyons
.
Eusebius
tells
us
that
when
as
the
Proconsul
exhorted
Germanicus
to
relent
,
admonishing
him
of
his
tender
yeares
,
praying
him
to
pitie
his
owne
case
,
being
now
in
the
flower
of
his
youth
:
he
without
intermission
inticed
the
beast
to
devoure
him
.
Eusebius
fourth
book
of
the
Eccl.
Hist.
What
steeled
the
spirits
of
these
men
,
and
carried
them
above
carnall
reason
,
and
the
weak
principles
of
nature
,
but
a
strong
and
powerfull
perswasion
in
their
spirits
,
that
they
should
have
a
glorious
and
joyfull
resurrection
at
the
appearing
of
the
Lord
Jesus
Christ
?
This
is
that
that
the
Apostle
proves
to
us
,
Heb.
11.35
.
Some
were
tortured
,
not
accepting
deliverance
,
that
they
might
obtaine
a
better
resurrection
.
He
informeth
us
that
when
deliverance
was
offered
,
they
would
not
accept
of
it
.
What
was
the
reason
?
they
expected
a
resurrection
;
Threatnings
could
not
terrifie
them
from
the
truth
,
nor
promises
draw
them
to
errour
,
because
they
were
without
wavering
perswaded
of
a
resurrection
.
This
was
that
that
made
Polycarpus
the
Martyr
so
willing
todie
for
the
Lord
Jesus
Christ
,
which
appeareth
by
his
speech
when
he
was
tied
at
the
stake
,
I
thanke
thee
that
thou
hast
graciously
vouchsafed
this
day
,
to
allot
me
a
portion
among
the
number
of
Martyrs
,
among
the
people
of
Christ
unto
the
resurrection
of
the
everlasting
life
,
both
of
body
and
soule
,
&c.
Euseb
:
This
was
that
likewise
that
made
the
Saints
to
be
so
merry
,
and
chearfull
upon
their
death-beds
.
When
Hilarion
lay
sick
,
and
in
his
flesh
did
feele
a
little
feare
of
death
,
he
presently
reproves
himselfe
,
and
breaketh
forth
into
these
words
.
Egredere
,
egredere
anima
,
goe
forth
,
goe
forth
my
soule
,
hast
thou
served
Christ
so
many
yeares
,
and
now
art
thou
afraid
to
die
?
What
difference
could
there
be
between
the
death
of
Saints
,
and
of
wicked
,
prophane
,
unbelieving
men
,
if
there
were
no
resurrection
of
the
dead
at
all
?
and
therefore
as
you
desire
to
live
comfortably
,
and
to
die
happily
in
the
bosome
of
Christ
,
rejoycing
upon
your
death-beds
,
live
constantly
in
the
assurance
of
the
truth
of
this
Doctrine
of
the
resurrection
;
and
while
others
that
have
seduced
ignorant
and
poore
people
,
into
Familisme
with
a
brazen
face
all
their
dayes
,
shall
tremble
upon
their
death-beds
,
being
afraid
of
death
,
and
dreading
a
judgement
day
which
they
have
denyed
,
like
the
Emperour
Hadrian
.
Animula
vagula
,
blandula
,
—
Quae
nunc
abibis
in
loca
?
—
Pallidula
,
rigida
,
nudula
.
Poore
,
wandring
,
pale
,
quivering
soule
,
whither
shalt
thou
goe
?
(
Platina
in
the
lives
of
the
Popes
.
)
You
shall
call
for
death
,
and
not
looke
on
death
,
as
a
way
to
the
infernall
prison
,
but
as
a
passage
to
immortality
in
Heaven
;
ye
shall
see
the
Lyon
death
slaine
,
and
find
nothing
but
honey
in
the
carkasse
:
you
shall
rejoyce
in
confidence
that
your
bodies
shall
be
raised
while
they
shall
tremble
for
feare
of
a
resurrection
.
For
I
would
have
you
to
take
notice
that
God
seldome
suffers
men
that
are
growne
to
this
height
of
unbeliefe
,
and
ungodlinesse
,
to
deny
the
resurrection
,
and
Christs
coming
in
the
flesh
,
to
die
without
galled
and
troubled
consciences
.
As
it
is
observed
by
some
,
of
many
that
were
professed
Atheists
,
who
when
they
came
to
their
death
beds
,
though
they
in
their
health
,
and
strength
,
swimming
in
a
world
of
pleasure
and
contentments
,
asserted
that
there
was
no
god
,
yet
when
they
came
to
lie
on
their
death-beds
,
none
seemed
to
be
more
afraid
of
a
God
,
and
to
tremble
so
much
at
his
power
as
these
men
:
so
none
are
more
afraid
of
death
,
Hell
,
and
a
resurrection
,
then
some
of
these
that
have
denyed
that
there
is
any
Hell
or
a
resurrection
.
I
remember
the
speech
of
Zeno
the
Philosopher
,
if
I
would
perswade
any
man
from
Atheisme
,
said
he
,
I
would
lead
him
to
the
death-bed
of
an
Atheist
when
he
is
gasping
out
his
last
breath
.
So
,
if
I
had
not
sufficiently
perswaded
you
that
there
shall
be
a
resurrection
of
the
body
,
by
what
I
have
brought
out
of
the
word
of
truth
,
if
I
knew
where
any
of
these
did
lie
sick
I
would
carry
you
to
their
death-beds
,
and
you
might
see
some
of
them
troubled
,
and
galled
in
their
conscience
that
have
blasphemously
professed
that
there
is
no
Christ
come
in
the
flesh
,
and
that
there
shal
be
no
resurrection
of
the
body
hereafter
.
I
shall
not
need
at
the
present
to
adde
many
more
words
,
for
I
hope
better
things
of
you
,
and
such
things
which
accompanie
salvation
,
I
hope
there
are
few
such
spirits
as
these
,
in
this
Congregation
,
yet
I
know
the
Devill
is
so
subtle
,
that
where
he
thinks
people
are
most
spirituall
,
and
know
God
most
,
and
are
acquainted
with
Christ
,
he
sends
his
imps
,
his
Sadduces
to
trouble
,
and
assault
them
:
he
doth
not
set
so
much
upon
any
people
to
draw
them
away
,
as
upon
those
that
make
profession
of
the
Gospel
of
Christ
.
The
Devill
knowes
such
whom
he
hath
safe
within
his
owne
command
,
and
many
of
these
are
not
assaulted
by
these
imps
,
but
when
men
seeme
to
be
heirs
,
and
boast
of
the
Lord
Jesus
,
and
professe
themselves
to
be
in
the
spirit
of
glory
and
adoption
,
and
to
have
their
names
written
in
Heaven
,
and
that
none
are
able
to
separate
them
from
the
love
of
God
;
the
Devill
sends
his
evill
Angells
to
such
men
as
these
.
Therefore
knowing
that
you
should
meet
with
such
spirits
,
I
thought
good
to
speake
somewhat
before
that
being
forewarned
you
might
be
fore-armed
,
(
praemoniti
praemuniti
)
that
you
may
goe
on
in
the
power
of
God
,
and
the
strength
of
his
might
:
though
the
Devill
may
buffet
you
for
a
time
by
these
wicked
instruments
,
and
cast
his
fiery
darts
into
your
hearts
,
and
spirits
to
perswade
you
that
there
is
no
resurrection
,
and
may
certainly
know
that
if
there
be
any
truth
in
the
history
of
the
Gospel
,
this
is
a
truth
,
concerning
the
resurrection
.
And
it
is
the
desire
of
my
soule
that
ye
may
live
continually
and
constantly
in
the
confidence
and
assurance
of
the
resurrection
of
your
bodies
,
which
being
joyned
with
a
lively
Faith
in
Christs
death
and
resurrection
,
will
sweeten
your
lives
and
crowne
your
deaths
with
happinesse
.
Death
which
came
in
upon
men
as
a
legall
curse
,
shall
be
turned
into
a
blessing
unto
you
,
it
shall
not
be
your
feare
,
but
desire
,
with
Paul
ye
shall
desire
to
be
dissolved
and
to
be
with
Christ
.
But
this
Doctrine
being
layd
aside
as
of
no
worth
,
or
value
,
Christ
will
appeare
unto
you
but
a
shadow
,
fancy
,
and
forged
Chymera
of
mans
braine
:
As
the
wicked
Pope
was
perswaded
,
who
did
thus
glory
in
his
riches
,
What
great
riches
have
we
gotten
by
this
fable
of
Christ
!
Wherefore
as
you
desire
to
breath
forth
your
soules
with
joy
into
the
bosome
of
the
Lord
Jesus
,
live
in
the
comforts
of
the
resurrection
through
Christ
.
That
will
make
you
say
in
the
midst
of
the
pangs
of
death
with
Simeon
,
Lord
let
thy
servant
now
depart
,
for
mine
eyes
have
seene
thy
salvation
.
Or
else
such
musick
will
bee
in
your
hearts
,
as
was
in
Stephens
when
he
prayed
,
Lord
Jesus
receive
my
spirit
;
yee
shall
have
peace
at
the
last
,
which
shall
bee
everlasting
.
The
life
of
grace
shall
be
lengthned
out
with
an
eternity
of
glory
,
which
God
and
the
Father
grant
unto
you
in
the
riches
of
his
grace
,
through
his
sonne
our
blessed
Jesus
and
Redeemer
,
Amen
.
Christs
Title
to
the
dead
bodies
of
Saints
maintained
.
SERMON
II.
CHrist
is
a
Christians
shield
and
buckler
,
so
that
none
can
strike
at
a
Christian
but
through
the
sides
and
loynes
of
his
Saviour
;
We
cannot
wrong
Saints
unlesse
we
injure
the
King
of
Saints
,
Christ
and
his
people
have
the
same
Enemies
.
This
is
evident
in
the
opposers
of
the
resurrection
,
who
as
they
are
enemies
to
Christians
,
so
they
are
to
Christ
;
and
they
doe
not
so
much
wrong
to
his
people
,
as
they
offer
violence
unto
him
:
as
they
would
bereave
his
members
of
the
happinesse
of
their
resurrection
,
so
they
would
rob
him
of
his
limbs
,
members
and
glory
.
And
therefore
as
I
have
pleaded
against
the
living
adversaries
of
dead
Saints
,
so
I
shall
now
plead
the
cause
of
Christ
against
those
enemies
of
Christ
,
who
in
denying
the
resurrection
,
deny
the
raising
of
his
mysticall
body
,
which
doth
fight
against
that
truth
which
doth
next
present
it selfe
unto
us
in
the
text
,
in
these
words
,
My
dead
body
shall
they
arise
.
I
must
speak
something
for
the
exposition
,
something
by
way
of
amplification
of
that
which
I
apprehend
to
be
the
truth
of
God
,
mainly
pointed
at
in
the
words
,
Together
with
my
dead
body
shall
they
rise
.
So
it
is
in
our
translation
,
and
those
that
carrie
it
thus
,
they
make
this
to
be
the
meaning
of
the
words
,
that
the
bodies
of
the
Saints
shall
be
raised
together
with
the
body
of
the
Lord
Jesus
.
And
if
the
Holy
Ghost
did
point
at
this
,
then
the
first
thing
that
should
be
observed
would
be
this
,
that
Christ
Jesus
had
a
body
,
a
naturall
body
.
If
it
doe
not
clearely
appeare
from
this
place
,
yet
it
doth
from
others
:
for
it
is
said
,
he
was
made
of
the
seed
of
David
according
to
the
flesh
.
And
likewise
Joh.
1.
The
word
was
made
flesh
.
And
,
great
is
the
mystery
of
godlinesse
,
God
manifested
in
the
flesh
,
1
Tim.
3.16
.
which
will
overthrow
that
which
some
Familisticall
spirits
dare
to
assert
in
our
times
,
that
the
Lord
Jesus
Christ
never
had
any
naturall
bodie
,
allegorizing
the
whole
history
of
the
incarnation
,
life
and
death
,
resurrection
and
ascension
of
the
Lord
Jesus
.
But
secondly
,
if
it
be
thus
expounded
as
some
learned
men
doe
expound
the
words
,
the
next
observation
will
be
this
,
that
This
bodie
of
Christ
was
a
dead
body
.
Revel.
1.18
.
I
am
he
that
liveth
and
was
dead
.
The
true
Christ
in
his
body
was
once
dead
;
his
body
was
a
crucified
body
;
He
his
own
self
(
saith
Peter
)
in
his
owne
body
bare
our
sinnes
upon
the
Crosse
,
1
Pet.
2.24
.
He
was
wounded
for
our
iniquities
,
his
body
was
bruised
for
our
transgressions
,
Isa.
53.
Thirdly
,
that
The
dead
body
of
the
Lord
Jesus
was
raised
,
with
my
dead
body
they
shall
rise
,
it
is
supposed
,
that
this
dead
body
spoken
of
shall
arise
,
and
this
is
that
,
that
is
so
frequently
preached
by
the
Apostles
,
who
were
witnesses
appointed
by
God
,
to
testifie
that
the
Lord
Jesus
did
rise
from
the
dead
.
The
Devill
knew
what
a
truth
this
was
,
how
much
life
,
glory
,
sweetnesse
,
and
power
there
is
in
it
;
therefore
he
imployed
his
instruments
the
Scribes
and
Pharisees
to
doe
what
they
could
to
smother
this
truth
of
the
resurrection
of
the
Lord
Jesus
:
What
lies
did
they
not
make
?
what
stones
did
they
,
not
turne
?
what
paines
did
they
not
take
that
they
might
possesse
the
people
with
this
perswasion
,
that
the
Lord
Jesus
Christ
did
never
rise
out
of
the
grave
:
but
that
his
Disciples
came
and
stole
him
away
?
But
(
brethren
)
Christ
is
risen
,
and
those
that
rightly
understand
this
,
doe
find
what
sweetnesse
,
and
consolation
comes
to
their
hearts
,
by
believing
this
point
.
There
is
so
much
in
it
,
that
Paul
professeth
,
he
desired
to
know
nothing
but
Christ
,
and
him
crucified
,
Phil.
3.10
.
the
power
of
his
resurrection
,
and
the
fellowship
of
his
sufferings
.
And
Peter
,
1.
Pet.
1.3
.
saith
,
that
God
hath
begotten
us
againe
to
a
lively
hope
through
the
resurrection
of
the
Lord
Jesus
.
The
hope
of
the
Disciples
was
almost
dead
,
and
extinguished
,
when
the
Lord
Jesus
lay
in
the
grave
;
but
now
Christ
is
risen
,
and
hath
discovered
his
power
in
vanquishing
his
,
and
all
our
enemies
,
now
we
have
a
lively
hope
in
us
that
believe
the
resurrection
of
Christ
:
for
in
the
believing
of
his
resurrection
we
have
a
sweet
,
and
comfortable
assurance
of
our
owne
resurrection
from
the
dead
.
Fourthly
,
with
my
dead
body
shall
they
rise
Christ
(
as
I
hinted
before
)
did
all
things
,
and
suffered
all
things
as
a
publick
person●
he
died
not
for
his
owne
but
for
our
sinnes
.
Q●i
non
habuit
propria
,
portavit
aliena
,
Ful●
He
that
had
no
sinnes
of
his
owne
,
did
beare●
the
sinnes
of
other
men
:
he
rose
not
so
much
for
his
owne
,
as
for
our
Justification
:
He
died
for
our
sinnes
,
Rom.
4.
the
last
,
and
he
rose
for
our
Justification
.
So
that
when
Christ
did
rise
,
we
rose
.
And
he
that
believes
this
in
the
spirit
,
sees
that
he
himselfe
is
risen
with
the
Lord
.
There
is
is
a
two-fold
resurrection
.
A
resurrection
by
Faith
,
when
we
doe
believe
that
we
are
risen
in
Christ
,
our
King
,
head
,
and
leader
;
and
there
is
a
resurrection
in
our
owne
persons
,
when
we
shall
be
raised
in
our
owne
bodies
.
Christ
did
rise
for
the
good
,
and
in
the
behalfe
of
all
his
people
,
and
Christ
keepes
possession
of
Heaven
after
his
resurrection
for
us
,
in
whose
person
we
are
already
risen
,
and
in
this
respect
it
may
be
said
,
that
together
with
his
dead
body
we
shall
arise
.
Fiftly
,
with
my
dead
body
shall
they
rise
.
Some
interpret
it
thus
:
by
the
power
of
the
Lord
Jesus
Christ
they
shall
rise
,
that
is
,
there
shall
come
at
the
last
day
,
a
power
from
the
Lord
Jesus
Christ
,
to
raise
up
the
Saints
to
enjoy
glory
with
the
Father
.
But
because
I
doe
not
find
these
two
words
in
the
Hebrew
,
Together
,
nor
with
:
therefore
be
pleased
to
let
me
passe
by
,
these
observations
,
and
to
give
you
what
I
doe
apprehend
to
be
the
plaine
meaning
of
the
text
;
and
to
read
the
words
thus
.
My
dead
body
shall
they
rise
.
They
are
the
words
of
the
Lord
Jesus
,
delivered
by
him
for
the
comfort
of
his
people
,
assuring
them
that
they
shall
be
raised
as
his
body
.
And
though
some
doe
understand
them
concerning
the
restauration
of
the
Jewes
,
and
the
bringing
in
of
them
unto
Christ
:
yet
I
apprehend
that
this
is
the
true
,
spirituall
meaning
of
God
in
the
words
which
I
have
opened
to
you
this
day
.
The
point
then
will
be
this
,
the
dead
bodies
of
the
Saints
which
shall
be
raised
,
are
the
dead
bodies
of
Christ
himselfe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cadaver
meum
resurgent
,
They
shall
arise
as
my
carkasse
or
dead
body
:
which
I
shall
enlarge
by
some
considerations
.
First
consideration
,
Christ
and
his
members
are
one
:
therefore
the
Saints
shall
be
raised
as
the
body
of
the
Lord
Jesus
Christ
.
The
members
of
the
body
,
are
the
members
of
the
head
:
Christ
Jesus
he
is
the
head
of
the
body
;
therefore
the
bodies
of
the
Saints
being
raised
,
they
are
raised
as
the
body
of
the
Lord
Christ
.
Ephes.
5.30
.
We
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
.
The
body
of
a
Saint
is
the
body
of
the
Lord
Jesus
,
the
flesh
of
a
Saint
is
the
flesh
of
the
Lord
Jesus
;
and
the
spirit
of
a
Saint
is
one
with
the
spirit
of
Jesus
.
Paul
persecuted
the
Saints
,
and
cast
their
bodies
into
prison
;
Christ
calls
to
him
from
heaven
,
Why
persecutest
thou
me
?
When
the
body
of
a
Saint
is
imprisoned
,
Christ
is
then
shut
up
in
prison
;
so
when
the
bodies
of
the
Saints
are
raised
,
the
body
of
the
Lord
Jesus
Christ
is
raised
:
As
the
Animall
spirits
lie
in
the
head
,
by
which
,
motion
is
conveyed
to
the
members
:
so
the
spirit
of
power
lies
in
the
Lord
Jesus
Christ
,
by
which
we
are
moved
,
by
which
we
are
raised
;
in
which
spirit
we
both
in
body
,
and
spirit
are
made
one
with
the
Lord
Christ
.
This
Doctrine
of
our
union
with
Christ
is
likewise
set
forth
by
Paul
,
1.
Cor.
6.15
.
Know
you
not
(
saith
the
Apostle
)
that
your
bodies
are
the
members
of
Christ
?
shall
I
then
take
the
members
of
Christ
,
and
make
them
the
members
of
a
harlot
?
As
the
hand
or
foot
of
a
man
,
may
be
said
to
be
part
of
the
man
,
so
the
bodies
of
the
Saints
may
be
said
to
be
part
of
the
Lord
Jesus
.
For
as
the
head
and
all
the
members
of
the
body
make
one
naturall
body
in
that
one
spirit
that
is
in
them
all
,
and
acts
in
them
all
;
so
Christ
and
all
believers
make
one
in
flesh
and
spirit
,
by
that
one
spirit
which
dwells
in
the
flesh
of
Christ
;
and
in
the
flesh
,
and
spirit
of
every
true
believer
.
1.
Cor.
12.12
.
As
the
body
is
one
,
and
hath
many
members
,
and
all
the
members
of
that
one
body
being
many
,
are
one
body
:
so
also
is
Christ
:
Here
you
see
that
the
Apostle
calls
the
members
of
Christ
,
Christ
mysticall
,
so
also
is
Christ
saith
he
,
he
gives
the
Church
the
name
of
Christ
,
by
reason
of
this
neare
union
which
is
between
Christ
Jesus
,
and
all
his
members
.
Againe
,
the
Saints
they
are
married
to
the
Lord
Jesus
,
&
as
the
body
of
the
wise
may
be
said
to
be
the
husbands
:
so
the
bodies
of
the
Saints
as
wel
as
their
souls
belong
to
the
Lord
Jesus
,
and
are
one
with
him
.
And
as
Adam
,
when
Eve
was
brought
to
him
,
said
,
This
is
bone
of
my
bone
,
and
flesh
of
my
flesh
:
so
Christ
when
the
dead
bodies
of
the
Saints
shall
be
raised
,
raises
his
owne
body
,
and
will
say
,
This
is
bone
of
my
bone
,
and
flesh
of
my
flesh
,
then
shall
be
the
great
marriage
of
the
Lamb
;
then
it
shall
be
solemnized
in
a
most
glorious
manner
;
and
then
Christ
shall
owne
all
those
who
were
given
to
him
by
the
Father
;
and
there
in
a
solemne
manner
shall
he
marrie
them
to
himselfe
,
he
shall
owne
them
all
for
his
own
wife
,
and
they
all
shall
be
looked
on
as
one
in
him
.
Likewise
,
the
bodies
of
the
Saints
that
are
raised
,
are
the
body
of
Christ
,
as
the
sprigs
of
a
tree
,
or
the
branches
of
a
vine
,
may
be
said
to
be
part
of
the
tree
,
or
part
of
the
vine
.
Our
Saviour
sets
forth
this
similie
to
us
,
Joh.
15.
where
he
compares
himself
to
a
vine
,
and
all
believers
to
branches
in
this
vine
:
Christ
shall
be
as
the
great
vine
in
the
resurrection
,
and
all
believers
shall
be
branches
,
and
sprigs
sprouting
out
of
this
vine
from
that
life
,
power
,
and
spirit
that
God
shall
put
forth
through
the
body
of
the
Lord
Jesus
.
This
union
is
not
by
the
confusion
of
things
which
are
united
,
as
the
ignorant
Familists
doe
fondly
conceive
,
but
by
the
union
of
things
which
are
different
in
their
personall
beings
,
and
individuall
natures
,
which
will
appeare
by
the
similitudes
,
which
God
doth
make
use
of
for
the
illustrating
of
this
truth
unto
us
.
As
of
body
and
members
:
though
all
the
members
doe
make
but
one
body
,
yet
every
member
doth
retaine
its
proper
place
,
office
and
being
in
the
body
;
so
that
the
hand
is
not
the
foot
,
nor
the
foot
the
arme
,
or
head
:
so
it
is
between
Christ
and
his
people
,
Christ
still
remaineth
in
his
owne
person
as
head
,
and
they
as
severall
members
belonging
to
that
head
.
The
spirit
and
body
make
one
man
,
yet
the
spirit
is
not
the
body
,
nor
the
body
the
spirit
.
The
vine
and
branches
are
one
,
yet
the
vine
is
not
the
branch
,
nor
the
branch
the
vine
:
The
Husband
and
wife
are
one
,
yet
the
Husband
is
not
the
wife
,
nor
the
wife
the
Husband
.
The
second
consideration
for
the
amplifying
of
this
point
may
be
this
,
because
that
whatsoever
he
did
or
suffered
,
was
that
he
might
bring
all
believers
to
an
onenesse
with
himselfe
,
and
the
Father
,
and
this
is
that
he
prayes
for
,
Joh.
17.
The
glory
that
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
,
as
we
are
one
:
Christ
did
therefore
beare
our
sinnes
,
Christ
did
therefore
put
himselfe
under
all
the
curses
due
to
us
for
our
enormities
;
he
did
therefore
manifest
himselfe
as
a
conquerour
over
all
the
Enemies
that
opposed
us
,
that
all
things
that
might
bee
any
hindrance
to
our
union
,
or
hinder
our
spirituall
communion
with
God
,
being
removed
in
him
,
Eph.
12.14
.
we
might
be
brought
to
an
onenesse
,
and
see
our selves
as
one
body
,
and
one
spirit
with
him
.
Our
happinesse
lyeth
in
our
onenesse
with
Father
,
Word
and
Spirit
,
which
are
but
one
.
Man
made
himselfe
miserable
by
disuniting
himselfe
from
God
,
who
is
but
one
,
Mar.
12.29
.
and
Christ
doth
make
him
happy
by
bringing
him
back
again
to
that
onenesse
which
he
had
with
God
.
It
was
the
office
and
employment
of
Christ
,
to
bring
all
things
from
disunion
,
to
union
and
onenesse
with
himselfe
,
and
the
Father
,
which
he
hath
effected
for
us
,
and
therefore
they
shall
be
raised
,
as
the
body
of
the
Lord
Jesus
Christ
,
My
dead
body
shall
they
rise
.
The
third
consideration
is
this
,
they
shall
rise
as
his
dead
body
,
because
they
shall
rise
as
the
proper
goods
,
possession
,
and
inheritance
of
the
Lord
Jesus
.
Ask
of
me
,
and
I
will
give
thee
the
heathen
for
thine
inheritance
,
and
the
utmost
parts
of
the
earth
for
thy
possession
;
they
shall
be
raised
as
the
body
of
Christ
;
because
Christ
shall
have
a
right
,
propriety
,
and
Interest
in
them
.
Ye
are
not
your
owne
,
yee
are
bought
with
a
price
,
your
bodies
as
well
as
your
spirits
are
Gods
,
&c.
1
Cor.
6.20
.
the
Apostle
gives
this
reason
,
why
Christ
died
,
and
revived
,
and
rose
againe
,
that
he
might
be
Lord
,
of
the
quick
and
dead
,
Rom.
14.9
.
that
as
a
servant
is
more
his
Masters
then
his
owne
:
so
Christ
being
the
Lord
of
the
resurrection
,
we
shall
be
more
his
then
our
owne
:
we
shall
be
raised
as
those
in
whom
Christ
hath
a
propriety
,
and
Interest
:
we
shall
be
looked
on
as
the
inheritance
of
the
Lord
Jesus
,
he
shall
be
King
and
Lord
over
us
all
,
and
rule
over
us
:
His
Scepter
of
glory
shall
be
set
up
in
every
heart
;
and
his
Throne
shall
be
exalted
in
every
spirit
.
Thus
;
My
dead
body
they
shall
rise
.
They
shall
rise
as
mine
:
they
are
my
dead
men
,
and
they
shall
be
my
living
men
.
Here
you
see
that
Christ
will
owne
them
for
his
when
they
are
in
the
dust
.
There
are
some
that
shall
speak
to
Christ
at
the
resurrection
,
as
though
they
were
familiarly
acquainted
with
him
,
whom
he
will
not
owne
,
saving
,
Depart
from
me
I
know
you
not
yee
workers
of
iniquitie
.
But
Christ
will
owne
his
Saints
,
Mal.
3.17
.
They
shall
be
mine
,
saith
the
Lord
of
Hosts
,
when
I
make
up
my
Jewells
or
speciall
treasure
,
and
I
will
spare
them
as
a
man
spareth
his
owne
sonne
that
serveth
him
.
As
men
will
not
part
with
their
Jewells
,
so
Christ
will
not
lose
the
bodies
of
his
Saints
,
they
are
part
of
his
speciall
treasure
.
The
fourth
consideration
is
this
;
the
bodies
of
the
Saints
that
shall
be
raised
may
be
called
the
body
of
the
Lord
Jesus
,
for
this
reason
:
because
Christ
in
the
Spirit
shall
be
the
life
,
soule
,
and
forme
that
shall
give
life
and
being
to
the
bodies
of
the
Saints
at
the
resurrection
.
As
the
body
is
called
,
the
body
of
the
Spirit
that
dwells
in
it
,
so
Christ
Jesus
dwelling
in
the
bodies
of
his
Saints
by
his
Spirit
,
their
bodies
may
be
said
to
be
his
body
.
And
as
a
man
may
say
,
this
is
my
body
,
it
belongs
to
that
humane
spirit
in
me
:
because
his
humane
spirit
moves
,
lives
in
it
,
and
doth
as
a
Divine
power
act
in
it
:
so
our
bodies
being
raised
,
may
be
said
to
be
the
bodies
of
Christ
,
because
he
shall
act
as
the
Spirit
,
forme
,
and
soule
in
them
.
Christ
shall
be
the
soule
which
shall
give
life
and
being
to
all
Saints
which
shall
be
raised
by
him
.
The
fifth
consideration
.
Death
cannot
dissolve
the
union
which
is
between
Christ
and
a
believer
.
The
love
of
the
Father
is
the
urnein●
which
the
ashes
of
dead
Saints
are
preserved
Rom.
8.38
,
39.
I
am
perswaded
,
saith
Paul
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
;
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
us
from
the
love
of
God
,
which
is
in
Christ
Jesus
our
Lord
.
Man
doth
consist
of
a
naturall
body
and
humane
spirit
.
And
death
cannot
make
a
separation
between
Gods
love
and
our
bodies
,
no
more
then
it
can
make
a
separation
between
his
love
and
our
soules
.
Among
the
things
which
God
hath
bestowed
upon
us
in
Christ
,
the
Apostle
doth
reckon
up
death
,
1
Cor.
3.22
.
which
sheweth
that
it
is
not
a
curse
,
but
a
blessing
to
Saints
.
It
would
be
a
curse
unto
us
,
did
it
bring
an
irrecoverable
ruine
and
destruction
to
our
bodies
.
Rev.
14.13
.
Blessed
are
the
dead
which
die
in
the
Lord
.
Deaths
disability
to
cast
our
bodies
out
of
Gods
love
and
protection
is
that
which
doth
convert
death
through
Christ
into
a
blessing
unto
us
.
Paul
calleth
Saints
in
respect
of
their
bodily
death
,
1
Thess.
4.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Those
that
sleep
in
Christ
.
As
leep
doth
not
bereave
men
of
life
,
so
death
doth
not
take
away
from
Saints
their
life
which
is
in
Christ
.
As
a
Philosopher
told
a
tyrant
he
might
kill
him
but
not
hurt
him
;
so
death
may
kill
but
cannot
hurt
a
Saint
,
because
the
union
between
God
and
him
is
in
dissolvible
,
Rom.
14.8
.
Whether
we
live
or
di●
we
are
the
Lords
.
And
therefore
it
may
be
truely
said
,
My
dead
body
shall
they
arise
.
Sixt
consideration
.
The
bodies
of
Saint
are
sanctified
by
Christ
,
and
therefore
he
cannot
but
owne
them
.
Sanctification
is
the
marke
or
seale
of
Christ
.
As
merchants
do●
set
their
seales
and
markes
upon
their
good
which
they
will
owne
,
so
Christ
will
for
ever
owne
that
upon
which
he
hath
set
the
sea●
and
marke
of
his
sanctifying
Spirit
.
The
spirit
of
a
Saint
,
and
Christ
will
never
cease
t●
own
his
own
house
,
and
the
place
which
〈◊〉
hath
chosen
for
his
habitation
.
God
doth
n●●
only
honour
our
bodies
by
calling
them
h●●
19.
Know
yee
not
that
your
body
is
the
Temple
〈◊〉
the
holy
Spirit
?
It
is
not
a
paradoxe
then
in
D●vinity
,
that
Christ
at
the
resurrection
should
owne
them
as
his
owne
.
Seventh
consideration
.
Christ
should
〈◊〉
incompleat
;
A
man
that
wanteth
a
membe●
is
incompleat
and
imperfect
;
so
Christ
should
be
imperfect
and
incompleat
,
were
he
defective
in
any
of
his
members
at
the
resurrection
.
And
therefore
all
the
bodies
of
the
Saints
must
be
raised
as
his
body
.
It
is
an
Argument
that
some
of
the
Schoole-men
make
use
of
,
to
prove
the
necessity
of
a
resurrection
of
bodies
,
from
the
incompleatnesse
of
the
soule
,
when
it
is
separated
from
its
proper
body
which
it
did
informe
;
and
with
which
in
union
it
made
one
compositum
.
So
the
bodies
of
Saints
must
be
raised
,
that
Christ
may
be
compleat
in
his
mysticall
body
,
as
he
is
in
his
owne
person
.
The
Church
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
fulnesse
of
Christ
,
Eph.
1.
last
,
because
as
a
body
is
not
full
and
compleat
in
his
being
that
wants
a
member
,
so
Christ
should
not
be
compleat
if
any
part
of
him
were
wanting
.
And
therefore
the
bodies
of
all
Saints
must
be
raised
,
that
Christ
may
appeare
in
his
glory
and
compleatnesse
at
the
resurrection
.
And
thus
having
opened
this
Doctrine
,
and
illustrated
it
by
these
considerations
,
I
shall
draw
some
usefull
conclusions
from
it
.
Vse
1.
Seeing
Christians
shall
be
one
body
at
the
resurrection
,
this
should
teach
us
to
be
one
here
in
the
bond
of
love
.
That
one
member
should
oppose
and
fight
against
another
member
,
is
against
nature
.
And
that
one
Christian
should
fight
against
another
,
or
take
his
fellow-member
by
the
throat
,
is
against
the
principles
of
grace
,
In
the
13.
of
Gen.
and
the
8.
ver.
Abram
doth
thus
speake
unto
his
brother
Lot
,
Let
there
be
no
strife
I
pray
thee
between
mee
and
thee
,
for
we
are
Brethren
.
Christians
should
not
strive
,
or
contend
one
against
another
,
because
they
are
fellow-members
.
It
is
reported
of
John
,
that
in
his
old
age
being
unable
by
weaknesse
to
speake
long
unto
the
Congregation
,
he
would
stand
up
,
and
in
stead
of
a
long
Sermon
ingeminate
this
Precept
,
Diligite
filioli
,
diligite
,
Litle
Children
,
love
,
love
one
another
.
There
can
be
no
stronger
Argument
to
love
then
the
consideration
of
our
union
,
Col.
3.15
.
Let
the
peace
of
God
rule
in
your
hearts
,
to
the
which
also
yee
are
called
in
one
body
.
Warre
among
members
is
unnaturall
,
that
love
and
peace
may
reigne
and
rule
in
the
hearts
of
Christians
,
God
doth
make
them
all
,
one
body
;
so
the
Apostle
in
the
third
of
the
Eph.
6.
doth
teach
us
that
Jewes
and
Gentiles
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Parts
of
the
same
body
.
One
that
desired
to
moderate
between
the
Calvinists
and
Lutherans
,
wishing
them
not
to
be
so
bitter
the
one
against
the
other
,
made
use
of
this
Argument
,
telling
them
that
Luther
and
Calvin
were
reconciled
in
love
together
in
heaven
.
Let
not
strife
,
hatred
,
malice
,
and
bitternesse
prevaile
among
you
Christians
,
for
yee
shall
sweetly
agree
together
as
one
body
in
one
Spirit
at
the
resurrection
.
Vse
2.
There
being
such
a
glorious
union
between
us
and
Christ
,
it
should
engage
the
spirits
of
Saints
to
be
much
in
the
contemplation
of
it
.
As
the
bloud
and
spirits
doe
runne
through
the
body
,
so
this
Doctrine
of
union
doth
runne
through
the
whole
body
of
Christian
Religion
.
Our
Justification
in
the
person
of
Christ
,
&
our
own
Justification
in
our
owne
persons
by
Christ
cannot
bee
clearely
understood
,
if
we
be
totally
ignorant
of
union
with
Christ
.
As
the
Philosopher
saith
,
that
all
morall
vertues
are
linck'd
together
in
justice
,
so
all
the
points
of
Christianity
are
concatenated
and
joyned
together
in
this
doctrine
of
union
.
As
the
Starre
did
lead
the
wise
men
to
Christ
,
shining
over
the
place
where
Christ
was
,
so
this
Doctrine
of
our
union
with
Christ
,
shining
among
other
truths
of
Christ
in
the
Scripture
,
doth
hold
forth
unto
us
a
light
to
direct
us
through
the
grace
of
God
,
into
a
perfect
,
and
comfortable
knowledge
of
all
other
truths
.
As
it
doth
in
an
especiall
manner
beame
forth
light
unto
us
,
to
confirme
us
in
the
Doctrine
of
the
resurrection
.
For
you
see
that
the
bodies
of
the
Saints
are
to
bee
raised
,
because
they
are
united
to
Christ
,
and
one
with
him
.
Therefore
this
may
strengthen
the
Faith
of
every
one
of
us
concerning
the
certainty
of
the
resurrection●
What
saith
the
Apostle
?
No
man
yet
ever
hated
his
owne
flesh
,
but
nourished
it
,
and
cherished
it
,
Eph.
5.29
.
The
Lord
Jesus
Christ
cannot
hate
his
owne
flesh
,
nor
forget
his
owne
body
,
the
bodies
of
the
Saints
,
but
in
love
will
raise
them
;
even
while
they
lie
in
the
dust
they
are
his
body
.
Our
propriety
in
a
thing
doth
draw
out
our
affection
to
the
thing
.
Our
bodies
belong
to
the
Lord
,
and
are
in
his
heart
and
affections
,
even
while
they
moulder
in
the
dust
;
therefore
let
this
truth
pierce
your
understandings
,
and
sinke
deepe
into
your
memories
,
and
be
fully
perswaded
that
your
bodies
shall
be
raised
:
because
they
are
not
so
much
your
bodies
as
the
body
of
the
Lord
Jesus
.
The
Scripture
,
as
you
have
heard
,
speakes
so
gloriously
of
that
union
,
which
all
the
Saints
have
with
Jesus
Christ
in
that
one
Spirit
which
is
in
Christ
,
and
in
every
Saint
,
that
it
seemes
to
hold
forth
Christ
as
incompleat
,
till
he
have
gathered
all
his
members
into
one
body
.
And
certainly
,
Christ
will
not
appeare
incompleat
in
his
body
at
the
resurrection
,
which
he
should
doe
,
should
hee
not
by
his
power
command
the
bodies
of
the
Saints
to
come
out
of
the
earth
.
Therefore
he
will
not
suffer
any
part
of
himselfe
to
lie
in
the
dust
,
he
will
not
appeare
at
the
generall
resurrection
,
without
a
limb
,
not
without
a
hand
;
not
without
a
finger
;
not
without
the
least
member
.
Thou
that
art
the
meanest
Christian
,
that
apprehendest
thy selfe
to
be
but
as
the
toe
of
Christ
,
mayst
be
strongly
perswaded
of
thy
resurrection
,
for
I
tell
thee
when
Christ
shall
appeare
at
the
great
resurrection
,
he
will
not
be
without
a
toe
;
not
without
the
lowest
,
and
most
inferiour
member
of
his
body
.
He
will
appeare
in
his
fulnesse
,
and
all
the
Saints
gathered
together
and
made
one
with
him
in
body
and
spirit
,
are
his
fulnesse
and
compleatnesse
.
The
King
when
he
rides
in
triumph
,
or
to
his
great
Counsell
,
he
rides
in
his
Royall
Robes
and
in
all
his
glory
.
When
Christ
shall
appeare
the
second
time
,
he
will
ride
in
Triumph
as
a
Conquerour
of
all
Enemies
,
and
will
ride
to
his
great
Counsell
or
Parliament
of
Saints
,
who
are
to
judge
the
Delinquents
of
the
world
.
And
the
Saints
are
his
glory
,
2
Cor.
8.23
.
and
therefore
they
must
be
raised
that
hee
may
be
in
his
full
glory
.
If
thou
looke
upon
thy selfe
,
and
thy
body
,
and
consider
how
thou
hast
dishonoured
God
in
thy
body
;
(
it
may
bee
)
thou
mayst
be
startled
in
thy
spirit
;
and
have
such
sad
thoughts
as
these
;
Will
Christ
ever
raise
this
body
as
his
,
that
I
have
abused
to
sinne
●
shall
this
body
be
glorified
which
I
have
dishonoured
by
base
and
filthy
lusts
?
but
when
thou
hast
any
such
thoughts
as
these
,
in
which
the
Devill
appeares
to
thee
as
an
Angel
of
light
,
to
make
thee
question
the
truth
of
the
glorious
resurrection
of
thy
body
then
looke
beyond
thy selfe
,
beyond
the
sinnes
that
thou
hast
committed
against
God
in
thy
body
,
and
spirit
.
And
think
thus
with
thy selfe
;
This
body
,
though
I
have
abused
it
by
lust
and
intemperance
:
though
I
have
dishonoured
God
by
the
sinnes
which
I
have
committed
,
and
acted
as
it
were
upon
a
stage
in
this
body
,
and
flesh
of
mine
;
yet
now
the
property
is
altered
;
I
am
not
now
to
looke
on
it
as
my
body
,
I
am
to
look
on
it
as
the
body
of
the
Lord
Jesus
:
it
is
that
body
,
that
he
hath
washed
from
all
sinne
in
his
owne
bloud
;
it
is
that
body
,
that
he
died
for
,
that
he
might
cleanse
it
from
filthinesse
,
and
uncleannesse
;
it
is
his
body
,
he
hath
right
to
it
,
and
a
propriety
in
it
:
it
is
his
,
and
none
of
mine
.
Christ
will
not
lose
that
which
belongs
to
himselfe
and
therefore
it
shall
be
raised
in
glory
.
We
see
how
unwilling
men
are
to
part
with
that
which
is
their
possession
,
and
inheritance
.
We
know
how
Naboth
answered
Ahab
,
who
would
have
had
his
Vineyard
,
1
King
.
21.3
.
Should
I
give
the
inheritance
of
my
Fathers
unto
thee
?
we
are
the
inheritance
,
the
possession
of
the
Lord
Jesus
;
and
he
will
not
lose
any
part
of
his
inheritance
.
This
Argument
is
of
sufficient
strength
to
silence
carnall
reason
,
if
it
were
throughly
weighed
by
us
in
the
ballance
of
the
Sanctuary
.
For
if
a
man
look
on
himselfe
as
out
,
of
himselfe
,
and
the
being
which
he
hath
in
the
first
Adam
,
and
behold
himselfe
as
one
with
the
Lord
Jesus
,
in
a
spirituall
onenesse
,
seeing
himselfe
as
such
a
part
of
Christ
,
as
a
hand
,
or
a
foote
may
be
said
to
be
a
part
of
the
bodie
;
and
knowing
Christ
hath
undertaken
to
provide
for
his
body
,
and
to
owne
it
for
his
owne
:
this
will
establish
him
in
an
unshaken
confidence
,
that
the
Lord
Jesus
Christ
intends
to
raise
his
body
,
and
to
assure
and
ascertaine
us
that
he
will
raise
us
,
he
himselfe
is
risen
in
his
own
person
:
If
the
head
be
above
the
water
,
the
whole
body
may
be
drawne
out
of
the
water
without
drowning
;
Christ
our
head
is
above
water
,
above
the
billowes
that
overwhelmed
him
;
is
above
sinne
that
was
charged
on
him
;
is
above
the
curses
of
the
Law
that
came
upon
him
,
when
he
was
made
a
sacrifice
for
sinne
;
above
the
temptations
of
Satan
;
above
the
weaknesse
of
the
flesh
.
Death
could
not
hold
him
as
her
prisoner
:
and
this
may
ascertaine
us
,
that
wee
his
members
shall
be
drawne
up
out
of
the
water
;
wee
shall
be
above
all
things
that
we
may
call
sinne
in
our selves
,
above
the
reach
of
Satans
fiery
darts
,
we
shall
be
above
Death
:
that
will
be
fulfilled
which
is
spoken
in
the
1
Cor.
15.
Death
is
swallowed
up
in
victory
:
Christ
hath
already
fully
conquered
Death
in
his
owne
person
,
and
will
conquer
it
,
in
the
person
of
all
those
that
are
his
members
,
enabling
them
to
believe
in
him
.
Christ
doth
infuse
spirit
,
and
fortitude
into
all
his
souldiers
by
enabling
them
to
looke
on
him
their
Generall
.
Respice
ad
Ducem
,
Look
unto
your
Captaine
,
was
the
old
Roman
word
of
Command
,
to
the
common
souldiers
,
to
stirre
them
up
to
imitate
the
valour
and
fortitude
of
their
Commanders
.
And
Christian
souldiers
are
made
truly
valiant
,
by
looking
upon
the
fortitude
and
conquests
of
him
who
is
the
Captaine
of
their
salvation
.
Heb.
2.10
.
And
knowing
their
union
with
him
,
they
see
their
head
&
Captaine
risen
,
whose
they
are
,
which
maketh
them
Conquerours
of
death
,
as
his
valiant
souldiers
by
a
strong
perswasion
from
him
,
and
in
him
of
a
future
resurrection
.
In
the
next
place
you
see
,
that
the
bodies
of
Saints
shal
be
raised
for
heaven
as
his
body
.
Therefore
this
may
teach
us
to
glorifie
God
in
our
bodies
and
spirits
while
wee
are
here
below
:
If
the
Lord
Jesus
Christ
will
raise
our
bodies
as
his
owne
bodie
:
it
is
consonant
to
reason
,
that
we
should
use
our
bodies
as
the
bodies
of
Christ
.
This
consideration
(
if
God
goe
along
with
it
)
will
be
marvellous
powerfull
to
teach
us
to
be
holy
,
not
only
in
our
spirits
,
but
in
our
bodies
,
considering
that
they
are
the
bodies
of
the
Lord
Jesus
.
Christ
will
raise
thy
body
at
the
last
day
as
his
owne
,
it
is
his
body
,
and
not
thine
:
his
spirit
informes
it
,
he
is
owner
,
and
possessor
of
it
,
thou
art
not
thine
owne
,
thou
art
bought
with
a
price
,
1
Cor.
6.20
.
Thererefore
glorifie
God
in
thy
body
and
in
thy
Spirit
,
which
are
Gods
.
Seeing
Christ
will
raise
thy
body
as
his
body
,
when
it
is
dead
,
therefore
behave
thy selfe
towards
thy
body
,
as
the
body
of
Christ
while
thou
art
alive
.
This
is
that
that
the
Apostle
presseth
from
this
consideration
,
1
Cor.
6.15
.
Shall
I
take
the
members
of
Christ
,
and
make
them
the
members
of
a
harlot
?
a
Christian
would
not
misdemeane
himselfe
toward
his
body
,
if
he
did
consider
what
his
body
is
,
it
is
the
house
and
Palace
of
the
Lord
Jesus
,
the
Temple
of
God
.
It
was
accounted
a
great
fault
for
any
man
to
misbehave
himselfe
in
the
Temple
of
Solomon
,
which
was
a
place
then
,
by
Gods
appointment
more
holy
then
other
places
.
Our
bodies
are
spirituall
Temples
:
therefore
defile
not
the
Temple
of
the
Lord
.
Bring
not
in
,
the
abomination
of
desolation
into
the
holy
place
:
bring
not
the
filth
of
sinne
into
it
:
suffer
not
lust
to
lie
in
thy
body
:
suffer
not
pride
in
thy
flesh
:
sinne
not
against
thy
owne
body
in
any
kind
:
take
heed
of
riot
,
and
drunkennesse
;
take
heed
of
those
sins
that
are
sinnes
against
the
body
:
because
by
them
thou
sinnest
against
the
Temple
,
and
house
of
God
,
thou
sinnest
against
that
,
that
is
not
thine
owne
,
but
is
the
Lord
Jesus
Christs
.
Our
bodies
should
not
be
like
the
Egyptian
Temples
,
that
were
stately
Edifices
and
buildings
,
but
in
them
there
was
nothing
,
but
some
noysome
,
and
filthy
beasts
.
Thy
body
is
a
stately
Edifice
:
O
set
not
up
thy
beastly
lusts
as
Idols
to
be
worshipped
there
.
Galen
that
great
Physitian
,
when
he
came
to
anatomize
mans
body
,
he
stood
in
admiration
of
the
workmanship
;
wondring
at
the
skilfull
hand
,
and
finger
of
him
that
was
the
maker
of
it
.
Thou
must
not
only
looke
on
thy
body
as
it
is
a
naturall
Edifice
:
but
as
it
is
a
building
for
the
Lord
Jesus
,
as
a
Temple
that
Christ
hath
made
choyse
of
;
a
Temple
for
the
Holy
Spirit
to
dwell
in
.
Therefore
suffer
not
Crocodiles
,
and
noysome
beasts
to
sit
there
:
stoup
not
to
lusts
:
fall
not
downe
on
thy
knees
before
thy
corruptions
;
sacrifice
not
to
uncleannesse
;
Suffer
not
any
sinne
to
reigne
in
thy
mortall
body
;
Rom.
6.
thy
body
is
the
body
of
the
Lord
,
it
is
under
the
power
of
Christ
;
therefore
●et
Christ
onely
reigne
in
it
.
Sinne
shall
not
have
dominion
over
you
;
because
you
are
not
under
the
Law
,
but
under
grace
,
Rom.
6.19
.
As
yee
have
yeelded
your
members
servants
unto
uncle
annesse
,
and
to
iniquity
unto
iniquity
:
even
so
now
yeeld
your
members
servants
to
righteousnesse
unto
holinesse
.
If
men
did
but
consider
the
glory
of
their
persons
;
the
glory
that
God
hath
put
upon
their
spirits
,
in
making
them
one
spirit
with
his
owne
;
and
the
glory
that
God
hath
put
upon
their
bodies
,
in
making
them
his
houses
,
Temples
,
and
places
of
glory
〈◊〉
dwell
in
:
through
the
goodnesse
of
God
i●
would
restraine
them
from
sinne
.
That
th●
high
and
lofty
One
that
inhabiteth
eternity
should
come
and
dwell
in
these
humble
and
low
cottages
of
ours
.
That
the
God
o●
glory
should
come
and
dwell
in
houses
o●
clay
,
in
houses
of
mud
,
in
houses
that
presently
must
be
pulled
downe
,
and
lye
in
the
dust
.
O
how
should
the
serious
and
spirituall
meditation
of
this
,
put
bounds
and
limits
,
yea
,
a
period
to
our
corruptions
.
As
Luther
doth
report
of
one
,
that
being
tempted
to
any
sinne
by
the
Devill
,
would
answer
,
that
she
was
Christian
.
Thy
body
is
Christs
by
conquest
,
he
hath
dispossessed
the
Devill
of
the
strong
hold
which
he
had
in
thy
body
,
and
therefore
suffer
not
the
Devill
to
rule
there
as
he
did
when
he
was
Lord
of
thee
.
If
the
Devill
come
,
and
tempt
thee
to
commit
any
sinne
,
which
is
a
sinne
that
thou
mayst
act
with
thy
body
:
answer
him
thus
;
Satan
away
,
my
eares
cannot
be
open
to
thy
temptations
,
I
cannot
listen
to
thee
to
commit
this
sinne
,
my
body
is
not
mine
owne
,
but
the
body
of
the
Lord
Jesus
Christ
.
And
when
thou
findest
thy selfe
in
thy
body
,
at
any
time
unwilling
for
the
service
of
Christ
,
consider
with
thy selfe
,
my
body
is
not
mine
owne
,
it
belongs
to
the
Lord
Christ
,
he
will
have
a
care
of
it
at
the
resurrection
,
he
will
not
lose
my
earth
or
ashes
,
he
will
preserve
my
dust
,
and
keep
it
as
a
precious
Diamond
in
the
casket
of
his
owne
love
.
Therefore
be
willing
to
serve
Christ
in
thy
body
;
he
ownes
the
bodies
of
Saints
here
,
and
will
owne
them
hereafter
;
he
hath
a
speciall
care
of
the
bones
of
his
Saints
,
and
though
the
limbes
of
their
bodies
be
carried
from
one
end
of
the
world
to
the
other
,
and
scattered
in
severall
places
and
climates
,
yet
by
his
power
he
will
bring
one
limb
to
another
:
therefore
glorifie
Christ
in
your
bodies
,
who
hath
promised
to
quicken
your
mortall
bodies
by
his
spirit
which
he
hath
given
unto
you
,
Rom.
8.11
.
In
the
next
place
,
another
use
may
be
this
,
to
make
us
willing
to
sacrifice
our
bodies
,
for
the
maintaining
of
the
truths
of
Christ
,
if
Christ
be
pleased
to
call
us
to
suffer
for
him
.
We
doe
not
know
but
this
point
may
be
very
seasonable
;
we
know
not
how
soone
Christ
may
call
for
our
bodies
to
lie
in
prison
,
for
some
truthes
he
hath
discovered
to
us
which
he
hath
not
made
known
to
others
;
why
should
we
be
unwilling
that
Christ
should
suffer
in
his
owne
body
?
Consider
,
that
the
body
which
shall
lie
in
prison
,
it
is
not
thy
body
,
thou
art
not
able
to
raise
it
,
it
is
the
body
of
Christ
.
Therefore
if
it
be
the
mind
of
Christ
that
this
body
shall
lie
in
prison
,
say
not
,
My
will
,
but
thy
will
be
done
;
and
if
Christ
will
lead
thee
further
,
if
he
will
not
onely
lead
thee
to
be
imprisoned
in
thy
body
for
the
profession
of
the
truth
:
but
if
he
call
thee
to
give
up
thy
life
to
loose
it
for
him
,
that
thou
mayst
find
it
again
in
him
:
let
this
consideration
make
thee
willing
to
be
a
martyr
,
and
sufferer
for
the
Lord
Christ
;
why
should
not
he
doe
what
he
will
with
his
owne
?
If
he
will
lead
thee
to
a
pillorie
,
to
an
hot
Iron
to
receive
a
marke
in
thy
body
for
him
,
to
an
halter
fire
,
and
faggot
,
be
contented
.
And
b●
confident
,
that
if
Christ
ever
call
the
to
suffer
,
he
will
give
thee
power
,
and
strength
,
for
to
suffer
in
thy
body
;
because
he
cannot
forget
to
be
mindfull
of
his
owne
body
.
We
know
how
Christ
threatneth
those
that
are
ashamed
of
him
,
and
his
word
,
in
an
adulterous
,
and
sinfull
generation
,
Mark
8.38
.
Of
him
saith
he
,
shall
the
Son
of
man
be
ashamed
when
he
shall
come
in
the
glory
of
the
Father
,
with
power
and
great
glory
.
As
Christ
will
no
owne
but
be
ashamed
of
wicked
,
ungodly
and
unbelieving
men
,
that
make
profession
of
his
name
in
words
,
without
his
power
in
their
hearts
:
so
Christ
will
owne
the
bodies
of
his
Saints
,
and
such
who
truly
believe
in
him
,
and
have
laid
downe
their
lives
for
him
,
and
they
shall
find
their
lives
againe
at
the
resurrection
of
the
dead
.
Therefore
let
this
make
us
willing
to
suffer
.
I
am
the
more
willing
to
presse
this
point
,
because
I
see
a
spirit
of
basenesse
,
and
cowardinesse
in
Christians
;
I
find
not
that
courage
in
the
hearts
and
spirits
of
Christians
that
should
be
in
them
.
The
complaint
of
Jereniah
may
justly
be
taken
up
in
our
times
;
he
saith
,
Jer.
9.3
.
None
were
valiant
for
the
truth
.
There
is
scarce
a
man
that
appeares
for
truth
in
the
height
of
zeale
.
Men
will
rather
sinne
against
Conscience
to
comply
with
the
world
,
then
oppose
themselves
against
the
corruptions
of
the
world
:
they
will
rather
wimme
down
with
the
tyde
,
and
streame
●f
the
world
,
then
oppose
the
wicked
streame
●f
worldly
corruptions
.
And
it
is
to
be
feared
,
that
many
profes●rs
have
their
eye
so
much
upon
the
Civill
●agistrate
,
from
this
corruption
and
un●undnesse
in
their
hearts
,
they
will
be
of
●e
same
Religion
with
the
Civill
Magistrate
,
because
they
will
not
suffer
any
thing
for
●e
Lord
.
They
looke
on
Christ
in
their
apprehensions
,
as
precious
:
but
when
they
are
told
of
a
crucified
Christ
,
of
a
persecuted
Christ
,
of
Christ
hanging
on
a
tree
;
a
Christ
to
be
spit
upon
,
condemned
,
and
persecuted
,
to
suffer
in
the
world
:
with
the
young
man
in
the
Gospel
,
they
goe
away
sorrowfull
from
such
a
Sermon
;
they
would
have
Christ
and
the
world
together
;
but
if
they
cannot
have
Christ
,
but
they
must
leave
the
world
,
they
had
rather
part
with
Christ
then
with
the
world
.
They
are
like
Joseph
of
Arimathea
,
that
tooke
Christ
,
and
left
the
Crosse
behind
him
;
So
,
delicate
Professors
in
our
time
,
they
will
take
Christ
,
but
they
will
be
sure
to
leave
the
Crosse
,
they
will
be
wise
in
their
way
,
they
will
professe
Religion
no
further
then
they
may
hold
the
world
,
and
Religion
together
.
One
reason
of
this
cowardise
and
basenesse
of
spirit
is
this
,
because
they
doe
not
consider
,
that
the
bodies
of
Saints
are
under
the
care
and
in
the
possession
of
Jesus
.
And
that
wee
cannot
glorifie
God
more
then
by
lying
in
prison
,
in
love
to
Christ
;
or
dying
for
him
;
if
it
be
his
pleasure
to
call
us
,
to
seale
his
truths
with
our
bloud
:
And
if
we
did
consider
,
what
a
holy
flame
,
and
Heavenly
sparke
was
in
the
hearts
and
spirits
of
primitive
Christians
,
in
believing
this
truth
,
that
they
accounted
it
their
greatest
honour
,
to
be
dishonoured
for
Christ
,
their
greatest
credit
to
be
discredited
by
the
world
for
him
,
their
Liberty
to
be
imprisoned
,
their
life
to
die
at
a
stake
,
for
professing
this
glorious
truth
of
Christ
discovered
to
their
soules
,
Phil.
1.21
.
it
would
put
fire
and
spirit
into
us
:
and
this
lethargie
that
is
upon
us
,
would
speedily
be
cured
:
Indeed
we
are
a
luke-warme
people
;
the
discretion
and
prudence
of
politick
professors
in
our
times
,
hath
swallowed
up
zeale
;
In
the
times
of
Popery
,
there
was
zeale
without
knowledge
in
this
Kingdome
;
and
now
wee
have
knowledge
without
Zeale
.
And
the
ground
of
this
,
is
this
,
because
either
wee
doe
not
meditate
on
this
truth
,
or
else
,
because
we
are
rather
cold
,
and
formall
,
then
truly
spirituall
in
the
meditation
of
it
,
which
should
engage
us
as
we
tender
the
glory
of
Christ
,
to
be
more
frequent
and
serious
in
our
contemplations
,
concerning
it
,
for
the
future
.
I
find
that
Christians
made
much
use
of
this
point
in
former
dayes
,
(
though
I
doe
not
wholly
justifie
their
practise
)
for
as
it
is
our
custome
to
salute
one
another
,
when
we
meete
,
so
it
was
the
custome
of
some
Christians
,
when
they
met
one
another
to
●●tter
these
words
,
Christus
resurrexit
,
Christ
●●risen
.
They
apprehended
it
sa
a
point
,
that
came
with
such
power
on
their
spirits
,
to
enable
them
to
be
willing
to
suffer
for
the
Lord
,
that
this
was
their
salutation
in
the
time
of
persecution
,
assuring
themselves
that
he
which
was
risen
in
his
owne
person
as
head
,
would
arise
in
all
Saints
as
his
members
.
And
this
was
that
,
that
made
them
so
willing
to
jeopard
their
lives
for
the
name
of
the
Lord
Jesus
.
We
read
of
Paul
,
Act.
21.13
.
that
when
they
exhorted
him
not
to
goe
to
Jerusalem
,
because
the
Spirit
in
Agabus
had
made
it
knowne
,
that
he
should
be
persecuted
and
bound
when
he
came
thither
,
Why
doe
you
weep
and
break
my
heart
,
saith
he
?
I
am
not
onely
willing
to
be
bound
at
Jerusalem
;
but
to
did
there
for
the
name
of
the
Lord
Jesus
:
It
was
a
heart-breaking
to
Paul
,
to
tell
him
that
he
should
not
goe
to
suffer
at
Jerusalem
,
●
if
it
were
his
greatest
suffering
,
not
〈◊〉
suffer
for
the
Gospel
;
But
we
have
learned
this
point
by
roate
,
and
it
is
a
thing
few
understand
;
wee
talke
of
it
,
in
a
Parrat-li●●
way
,
and
we
have
mumbled
it
over
in
o●
Creed
(
I
believe
the
resurrection
of
the
body
;
)
but
few
have
dived
into
the
bottome
it
,
or
suckt
the
sweetnesse
and
spirituali●●
which
lies
in
it
,
or
else
we
should
not
be
〈◊〉
luke-warme
in
the
cause
of
Christ
,
but
〈◊〉
the
future
,
let
us
looke
up
to
God
;
that
may
give
us
spirituall
and
Heavenly
wisdome
,
that
so
we
may
have
a
more
Divine
and
spirituall
knowledge
of
it
.
He
that
is
the
resurrection
,
and
the
life
of
Saints
,
is
the
onely
teacher
of
the
Doctrine
of
the
resurrection
.
It
is
reported
of
the
Pelican
,
that
her
young
being
poysoned
by
the
Serpent
,
she
doth
give
them
life
,
by
her
own
death
and
bloud
;
so
Christ
doth
quicken
us
his
members
to
a
life
of
immortality
,
by
his
owne
death
and
bloud
.
And
doth
give
us
the
knowledge
of
life
in
the
knowledge
of
his
death
,
bloudshedding
and
resurrection
,
which
doth
inforce
the
necessity
of
our
resurrection
from
his
who
is
our
head
:
And
this
is
the
perswasion
of
true
Saints
.
And
as
it
is
reported
of
the
Phenix
,
that
when
she
is
to
die
,
she
brings
spices
into
her
nest
,
which
being
set
on
fire
,
she
her selfe
is
burned
in
the
fire
,
and
turned
to
ashes
;
and
out
of
her
ashes
comes
a
new
Phenix
;
so
a
true
Christian
knoweth
,
that
though
he
may
be
burned
,
and
turned
into
ashes
,
yet
out
of
his
owne
ashes
,
his
body
shall
be
raised
againe
to
a
new
life
of
glory
,
which
doth
arme
him
against
the
feare
of
death
,
and
persecution
in
the
cause
of
Christ
.
Again
this
doth
discover
what
enemies
they
are
to
Christ
his
Spirit
,
and
members
,
who
by
their
wiles
,
subtilty
and
hellish
Logick
would
destroy
the
Doctrine
of
the
Resurrection
:
They
would
rob
Christ
of
his
members
,
who
doth
here
lay
claime
to
the
bodies
of
dead
Saints
.
They
would
make
the
Spirit
a
lier
,
who
doth
seale
up
Saints
unto
the
day
of
Redemption
,
Eph.
5.30
.
And
in
whom
they
wait
for
the
redemption
of
their
bodies
,
Rom.
8.23
.
They
would
rob
Saints
of
their
comfort
,
which
God
doth
give
them
,
in
the
beleeving
of
the
resurrection
of
the
same
body
,
which
is
committed
unto
the
earth
.
I
am
the
more
earnest
against
these
men
,
because
I
know
these
factors
for
Antichrist
,
are
both
active
and
subtle
;
as
the
Serpent
did
indeavour
to
beguile
Eve
,
2
Cor.
11.3
.
so
these
indeavour
to
undermine
men
,
and
to
draw
them
from
the
simplicity
of
the
Gospel
.
One
,
and
a
chiefe
part
of
Christs
simple
Gospel
is
the
Doctrine
of
the
resurrection
of
our
bodies
,
by
the
power
of
Christ
:
when
Paul
preached
this
at
Athens
,
the
Stoicks
and
Epicures
did
look
upon
him
as
a
babler
.
And
this
piece
of
the
Gospel
was
alwayes
accounted
foolishnesse
to
the
learned
Greeks
.
And
as
the
Apostle
was
jealous
of
them
,
for
feare
they
should
be
drawne
from
the
simplicity
of
the
Gospel
:
so
am
I
jealous
over
poore
Christians
,
knowing
that
you
shall
meet
with
men
,
that
pretend
to
be
spirituall
,
men
of
great
light
,
wisdome
,
knowledge
,
and
deep
understandings
;
and
when
you
have
dived
into
the
bottome
of
their
spirits
,
this
is
all
you
shall
find
in
them
,
which
they
will
labour
to
draw
you
to
assent
unto
,
to
wit
,
that
there
is
no
resurrection
but
in
the
spirit
,
no
corporall
resurrection
of
the
body
at
all
.
These
are
like
those
,
of
whom
the
Apostle
speaketh
,
in
his
time
,
that
corrupt
or
deale
deceitfully
with
the
word
of
God
.
The
metaphor
is
borrowed
from
cheating
Vintners
,
or
cousening
Merchants
that
adulterate
their
commodities
to
make
them
vendible
,
as
Beza
doth
well
observe
:
so
these
,
that
their
horrid
opinions
and
blasphemies
may
be
vendible
,
they
endeavour
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
sophisticate
the
word
,
and
adulterate
it
from
the
plaine
and
simple
meaning
of
the
Holy-Ghost
.
Therefore
let
mee
in
love
to
your
soules
,
once
more
desire
you
,
that
you
would
be
watchfull
,
that
none
of
these
draw
you
away
from
these
truthes
,
of
God
,
and
the
Lord
Jesus
,
which
have
been
discovered
to
you
,
and
have
been
sealed
upon
your
hearts
and
spirits
by
his
owne
blessed
Spirit
.
The
Devill
doth
sow
the
tares
of
Familisme
in
mens
hearts
while
they
sleep
.
But
I
am
confident
,
that
you
shall
believe
them
,
though
for
a
time
you
may
be
drawn
to
question
them
and
the
resurrection
,
as
those
in
the
1
Cor.
15.
and
may
be
deluded
by
Familisticall
fancies
,
and
notions
,
as
some
good
Christians
have
been
,
yet
if
God
hath
laid
hold
on
you
,
and
drawne
you
to
him
in
Christ
,
he
will
not
totally
leave
you
to
these
damnable
opinions
:
If
it
were
possible
,
these
Serpents
would
deceive
even
the
Elect
:
but
Christ
intimates
,
that
it
is
impossible
,
that
they
should
ever
deceive
the
Elect.
And
the
Apostle
,
when
he
speakes
of
such
men
as
these
,
2
Tim.
2.19
.
saith
that
the
foundation
of
the
Lord
stands
sure
,
having
this
seale
,
of
his
everlasting
election
,
the
Lord
knoweth
who
are
his
.
Therefore
let
not
men
deceive
you
,
but
live
in
the
light
of
the
Gospel
,
and
in
that
Spirit
that
is
given
forth
in
the
Gospel
.
Take
heed
of
these
Impostors
,
hug
not
the
Devill
in
Samuels
mantle
:
suffer
not
the
Devill
to
devoure
you
in
a
sheeps
skin
:
but
walke
in
the
plaine
simple
path
of
the
Gospel
of
the
Lord
Christ
.
And
that
you
may
doe
this
,
give
me
leave
to
give
you
some
few
directions
,
for
the
preserving
you
in
the
truth
,
and
the
securing
of
you
from
this
infection
of
Familisme
.
First
,
I
wish
you
to
apply
your selves
to
the
reading
of
the
Scriptures
,
which
are
able
to
make
you
wise
unto
salvation
,
through
Faith
which
is
in
Christ
,
2
Tim.
5.15
.
When
these
men
come
unto
you
,
it
may
be
they
will
present
you
with
bookes
written
in
a
strange
Language
,
stuffed
with
swelling
non-sense
,
and
affected
phrases
that
none
understand
,
but
those
that
are
acquainted
with
their
blasphemous
,
horrid
,
and
damnable
opinions
.
And
will
indeavour
to
lead
you
from
the
Scriptures
;
and
if
yous
oppose
the
truth
of
Scripture
against
their
delusion
,
some
of
them
will
affirme
,
that
Peter
,
and
Paul
,
when
they
wrote
their
Epistles
,
had
but
a
little
light
,
were
but
children
;
they
are
enlightned
men
,
growne
up
unto
the
stature
of
perfection
,
labouring
to
prove
that
the
bright
starre
of
truth
doth
shine
no
where
so
gloriously
as
in
the
old
Popish
Authors
,
and
new
Familisticall
scriblers
,
which
they
will
present
unto
you
.
Therefore
that
you
may
not
be
drawne
away
by
these
,
keep
to
the
Scriptures
;
and
know
that
there
is
no
booke
in
which
there
is
more
light
then
in
the
Scripture
;
or
from
which
you
may
expect
more
light
,
if
you
looke
to
God
for
his
spirit
,
to
open
the
mind
of
God
in
the
reading
of
it
.
Dulcius
ex
ipso
fonte
bibuntur
aquae
.
Waters
are
sweetest
at
the
well-head
:
And
truthes
doe
present
themselves
most
sweetly
unto
us
,
in
the
Scripture
,
which
is
the
Well
and
Fountaine
,
from
which
other
Writers
doe
fetch
the
truthes
,
which
we
find
in
their
writings
.
He
that
addicts
himselfe
more
to
the
reading
of
mens
writings
then
the
Scriptures
,
is
like
one
,
that
leaving
the
Fountaine
where
the
waters
are
pure
,
had
rather
drink
in
the
channell
where
they
are
impure
and
muddy
.
Truly
,
if
you
grow
in
grace
,
you
will
grow
in
liking
,
and
approving
the
holy
Scripture
,
though
it
be
written
in
a
plaine
style
,
and
though
there
be
not
that
humane
Eloquence
,
and
Rhetorick
in
it
,
which
you
shall
find
in
the
preaching
of
some
men
,
who
preach
themselves
rather
then
the
Lord
Jesus
,
and
the
simplicity
of
the
Gospel
.
That
man
is
a
good
proficient
in
the
Schoole
of
Christ
,
that
every
day
growes
more
,
and
more
in
love
with
the
blessed
,
and
holy
Scripture
.
I
remember
what
an
Orator
speaking
in
the
commendation
of
Cicero
faith
,
he
is
a
good
proficient
in
Oratorie
,
that
delights
to
read
the
Orations
of
Cicero
;
so
he
is
a
good
proficient
in
Christianity
,
that
in
believing
,
delights
in
the
holy
Scriptures
of
the
Old
,
and
New
Testament
.
Therefore
you
shall
find
,
that
men
that
fall
off
to
these
opinions
,
presently
they
slight
the
Scripture
,
and
either
wholly
deny
the
word
of
God
,
or
else
they
overthrow
the
truth
of
it
by
allegorizing
those
things
that
have
a
plain
,
simple
,
historicall
meaning
in
them
.
That
is
the
first
Rule
.
Search
the
Scriptures
,
and
there
you
shall
see
no
such
fancies
,
and
fond
notions
as
these
men
have
.
The
second
direction
is
this
,
take
heed
of
those
that
preach
not
the
Gospel
in
a
plaine
familiar
way
,
you
may
know
some
Familists
by
their
bombastick
language
:
they
speake
not
in
the
language
of
Canaan
,
in
their
Sermons
:
but
they
have
an
affected
language
of
their
owne
,
(
that
few
understand
,
but
those
that
have
applyed
themselves
much
to
the
studie
of
their
writings
,
and
are
well
acquainted
with
their
opinions
,
)
And
by
their
chymical
darke
expressions
,
and
fond
notions
,
they
delude
poore
soules
that
thinke
they
are
spirituall
men
,
and
that
great
things
are
revealed
to
them
which
are
not
discovered
to
other
Saints
;
when
there
is
nothing
but
horrid
Antichristianisme
,
or
Atheisme
,
lies
at
the
bottome
of
their
hearts
,
which
shall
be
evident
,
when
according
to
the
truth
of
God
,
2
Tim.
3.9
.
Their
folly
shall
be
manifest
unt
all
men
.
Paul
saith
,
when
he
came
to
preach
at
Corinth
,
1
Cor.
2.4
.
That
it
was
not
in
the
excellency
of
speech
,
nor
in
the
enticing
words
of
mans
wisdome
,
but
in
plainnesse
of
speech
,
in
demonstration
of
the
Spirit
and
power
.
And
it
is
the
command
of
God
,
that
if
any
man
speake
,
he
should
speake
as
the
Oracles
of
God
,
1
Pet.
4.11
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
As
doth
relate
to
the
manner
of
speaking
,
as
well
as
to
the
matter
which
is
to
be
delivered
.
Men
are
to
speake
,
as
the
Oracles
of
God
,
speaking
nothing
but
truth
;
and
as
the
Oracles
of
God
for
plainnesse
of
speech
.
St.
Paul
speaking
of
true
Gospel-Preachers
,
saith
,
we
use
great
plainnesse
of
speech
.
The
Scripture
is
in
a
plaine
,
familiar
style
,
the
Sermons
of
our
Saviour
are
plaine
,
familiar
Sermons
,
adorned
with
plaine
similies
.
And
the
Apostles
were
not
ashamed
to
imitate
their
Master
:
so
should
our
discourses
be
with
all
plainnes
of
speech
&
demonstration
of
the
spirit
&
power
,
that
the
glory
may
be
given
not
to
the
Eloquence
of
our
tongues
,
but
to
the
power
of
Christ
in
converting
of
soules
.
Therefore
take
heed
of
those
,
that
lead
you
from
the
plainnesse
of
preaching
,
hiding
their
cursed
errours
in
a
thicket
and
cloud
of
darke
workes
,
and
unscripture-like
expressions
,
not
holding
fast
the
forme
of
sound
words
according
to
Gods
precept
,
2
Tim.
1.13
.
2
Cor.
3.12
.
Looke
on
the
Scripture
,
and
see
how
Paul
speakes
of
Justification
,
of
remission
of
sinnes
,
of
the
resurrection
,
and
so
let
us
preach
the
Lord
Jesus
Christ
,
and
the
truth
of
Christ
.
But
those
that
have
language
not
like
the
language
of
Scripture
suspect
them
,
they
make
a
faire
shew
,
there
is
great
glory
,
and
outward
pompe
in
their
words
:
but
latet
anguis
,
there
is
a
snake
that
lies
under
these
fine
greene
herbes
:
take
heed
of
such
men
,
and
looke
more
for
the
inward
power
and
Spirit
of
God
in
the
speaking
of
men
,
then
for
fine
words
,
phrases
,
notions
,
and
similies
,
that
men
may
make
use
of
,
to
winne
you
to
the
approbation
of
their
errours
.
The
third
direction
which
I
shall
present
unto
you
is
this
,
take
heed
of
spirituall
pride
:
for
one
reason
why
so
many
fall
off
from
the
truth
to
these
horrid
opinions
,
is
from
a
principle
of
spirituall
pride
;
some
of
these
thought
that
they
had
a
great
deale
of
knowledge
,
wisdome
,
and
understanding
,
and
that
they
understood
as
much
of
the
Doctrine
of
Christ
,
and
mysteries
of
the
Gospel
as
was
necessary
;
that
they
had
heard
as
much
of
the
Doctrine
of
Justification
as
any
could
preach
of
it
,
and
of
the
resurrection
,
as
any
could
speake
:
they
knew
as
they
supposed
what
this
man
spake
,
and
what
the
other
preached
,
what
this
mans
judgement
was
,
what
Authors
did
write
,
and
they
knew
perfectly
as
they
imagined
whatsoever
lies
in
the
Scripture
to
be
embraced
for
truth
.
And
by
their
pride
did
surfeit
of
their
knowledge
,
supposing
that
they
knew
all
points
of
the
Gospel
,
when
in
deed
and
in
truth
,
they
knew
nothing
of
the
Gospel
savingly
,
spiritually
,
or
practically
:
so
that
as
the
people
of
Israel
came
to
loath
Manna
,
and
lusted
after
other
food
:
so
these
being
puffed
up
with
spirituall
pride
,
begin
to
loath
the
Heavenly
Manna
of
the
Gospel
,
and
disesteeme
it
for
the
plainnesse
,
and
simplicity
that
is
in
it
.
And
nothing
now
will
please
them
but
new
fancies
:
therefore
they
must
have
Sermons
dressed
in
another
fashion
,
new
cooked
,
new
notions
;
and
new
conceits
,
and
any
thing
that
is
new
pleaseth
them
better
then
the
old
and
ancient
truths
of
the
Lord
Jesus
.
But
when
God
teacheth
a
man
to
understand
the
Gospel
aright
,
the
more
he
knowes
the
Gospel
,
the
more
he
sees
his
ignorance
of
the
Gospel
●
that
man
sees
,
he
never
learned
the
Doctrin●
of
Justification
fully
;
that
man
sees
that
h●●
hath
not
sufficiently
learned
the
Doctrine
o●
Sanctification
:
this
man
lookes
not
on
his
knowledge
meerely
as
it
is
speculative
,
but
as
it
is
practicall
,
when
he
sees
any
unbeliefe
in
his
heart
,
he
saith
within
himselfe
,
I
have
not
sufficiently
learned
the
Doctrine
of
Faith
in
the
Lord
Jesus
Christ
:
when
he
sees
any
hatred
in
his
spirit
,
to
that
which
is
good
,
and
any
inclination
to
that
which
is
evill
,
he
wisely
concludeth
,
I
have
not
sufficiently
learned
the
Doctrine
of
Sanctification
;
when
he
finds
sadnesse
in
his
spirit
,
O
saith
he
,
there
is
more
in
the
Gospel
concerning
the
spirit
of
joy
,
and
consolation
,
then
I
have
attained
to
;
when
he
reads
sundry
enigmaticall
,
and
difficult
places
,
of
the
Prophets
,
and
in
the
Revelation
,
and
hath
not
attained
to
the
spirituall
meaning
of
them
,
O
(
saith
he
)
I
am
not
sufficiently
acquainted
with
the
truths
which
lie
hidden
in
the
word
:
though
I
may
have
knowledge
enough
to
carrie
me
to
Heaven
,
yet
I
am
very
ignorant
of
many
truths
of
Christ
.
Thus
a
man
that
truely
lives
the
life
of
Faith
,
he
is
not
puffed
up
,
as
these
are
,
that
fall
to
these
hideous
,
and
blasphemous
notions
,
and
opinions
.
Hab.
2.
He
that
is
lifted
up
,
his
heart
is
not
upright
:
but
the
just
shall
live
by
his
Faith
.
You
shall
find
that
Familisticall
spirits
are
puffed
up
with
a
conceit
of
their
knowledge
,
notions
,
and
speculations
,
when
indeed
they
are
wholy
carnall
,
and
understand
not
the
deepe
things
of
Gods
grace
in
the
face
of
Jesus
Christ
.
But
he
that
truly
walks
with
God
faithfully
,
that
man
walks
humbly
with
his
God
.
True
Faith
as
it
exalts
us
,
and
shewes
us
our
priviledges
,
and
honour
by
the
grace
of
God
in
Christ
;
so
it
humbles
us
by
the
sight
of
what
is
in
our selves
.
The
light
of
grace
will
as
well
discover
,
what
wee
are
in
our
fleshly
part
,
as
what
wee
are
by
the
grace
of
God
in
the
spirit
of
the
Lord
Jesus
Christ
.
And
these
that
are
thus
enlightned
shall
never
fall
totally
and
finally
from
the
pure
and
simple
Gospel
of
Christ
:
the
Spirit
in
them
doth
assure
them
that
they
shall
abide
in
him
,
John
2.27
.
Therefore
beware
of
pride
,
the
bane
of
Angels
,
and
the
ruine
of
men
,
and
the
mother
of
Familisme
.
But
grow
in
humility
;
conceit
not
that
you
are
full
when
you
are
empty
.
As
long
as
the
Widow
had
empty
vessels
,
the
oyle
did
still
run
,
so
,
as
long
as
there
is
an
empty
vessel
in
thy
heart
,
the
oyle
of
grace
shall
flow
in
unto
thee
.
The
fourth
Direction
.
Take
heed
that
thou
dost
not
embrace
the
Doctrines
of
free
will
,
and
falling
away
from
grace
,
some
of
the
Familists
of
the
City
,
have
been
great
sticklers
to
uphold
these
points
,
and
to
revive
Arminian
Tenets
among
Professors
,
before
they
did
arrive
to
the
top
and
height
of
Familisme
.
That
man
will
not
stand
long
,
who
hath
no
strength
,
but
his
owne
legs
to
uphold
him
.
Neither
will
that
man
stand
long
for
Christ
,
who
stands
more
by
the
strength
of
his
owne
will
,
then
by
the
power
of
Gods
grace
.
Adam
standing
in
his
owne
strength
,
lost
his
happinesse
when
he
was
wise
and
righteous
;
and
canst
thou
maintaine
thy selfe
in
an
happy
condition
by
thine
owne
strength
,
when
thou
art
unrighteous
?
True
Saints
are
kept
by
the
power
of
God
through
Faith
unto
salvation
,
1
Pet.
1.5
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
a
keeping
of
any
thing
as
by
a
Guard
.
Gods
grace
is
a
guard
,
by
which
he
doth
keepe
all
his
,
in
the
way
of
salvation
,
so
that
it
is
impossible
they
should
fall
away
from
his
grace
.
It
is
no
wonder
then
,
if
they
fall
way
from
grace
,
to
Familisme
,
who
doe
maintaine
that
Saints
may
fall
away
from
grace
.
The
fift
Direction
.
Be
not
loose
or
licentious
in
life
,
or
neglective
of
Sanctification
under
the
profession
of
the
Doctrines
of
Free-grace
and
Justification
.
Many
of
the
professed
Familists
which
we
meet
with
have
been
loose
Professors
of
the
Doctrine
of
Grace
.
The
Libertine
doth
live
next
dore
to
the
Familist
,
and
Libertinisme
is
the
broad
road
,
and
high-way
,
or
beaten-path
to
Familisme
.
Lastly
,
take
heed
of
vaine
janglings
,
and
disputings
in
matters
of
Religion
.
Religion
is
more
in
practise
,
then
Controversies
or
speculation
.
Be
more
conscientious
to
practise
what
thou
knowest
,
then
curious
in
disputing
about
things
that
thou
knowest
not
.
And
let
thine
eare
be
rather
open
to
those
that
will
instruct
thee
,
then
to
those
that
will
dispute
with
thee
.
The
Disputes
and
Controversies
of
the
times
have
made
many
Atheists
and
Familists
,
in
these
times
.
Origen
speaking
of
these
words
in
the
21.
Exod.
22.
If
men
strive
and
hurt
a
woman
with
child
,
so
that
her
fruit
depart
from
her
,
&c.
doth
thus
allegorize
them
.
The
woman
with
child
saith
he
,
are
weake
Christians
,
who
are
with
child
and
ready
to
bring
forth
truth
.
The
men
that
strive
are
Professors
,
that
with
bitternesse
and
violence
doe
contend
for
their
opinions
,
and
while
they
strive
in
heat
and
bitternesse
for
their
opinions
,
the
Christian
miscarries
,
and
doth
not
bring
forth
truth
.
How
many
who
did
seeme
to
have
Christ
almost
formed
in
them
,
have
miscarried
and
fallen
to
Familisme
,
by
the
strivings
and
contentions
of
Professors
;
that
thou
mayst
therefore
learne
wisdome
by
their
folly
,
and
stand
more
stedfastly
by
their
fall
,
treasure
up
the
truths
which
have
been
delivered
,
and
imprint
them
upon
your
memories
,
and
because
reasons
,
precepts
,
exhortations
,
and
Rules
doe
little
advantage
us
to
preserve
us
in
the
Profession
of
the
Truth
,
without
the
power
of
him
who
is
truth
,
looke
unto
him
to
preserve
in
the
Faith
of
your
union
,
with
himselfe
,
and
his
Father
in
the
Spirit
,
and
to
ascertaine
you
of
your
resurrections
as
part
of
his
body
;
and
to
enable
you
as
his
members
to
glorifie
him
,
and
his
Father
,
in
the
Spirit
for
evermore
.
Amen
.
The
great
Joy
of
Saints
in
the
great
Day
of
the
Resurrection
.
SERMON
III.
Preach'd
on
a
Thanks-giving
DAY
.
ISAIAH
26.19
.
Awake
and
sing
,
ye
that
dwell
in
the
dust
,
for
thy
dew
is
as
the
dew
of
herbs
,
and
the
Earth
shall
cast
forth
her
dead
.
I
Have
shewed
unto
you
,
that
these
words
are
a
present
comfort
,
or
cordiall
,
given
by
God
unto
his
people
,
for
the
refreshment
of
their
languishing
spirits
,
and
sad
hearts
in
the
midst
of
their
afflictions
.
And
have
proved
that
the
bodies
of
the
Saints
shall
arise
,
and
that
they
shall
arise
as
the
body
of
the
Lord
Jesus
.
He
is
their
head
;
they
shall
rise
as
his
menbers
.
He
dyed
to
bring
his
people
to
a
sprituall
onenesse
,
with
himselfe
,
and
his
Father
.
They
are
his
possession
,
and
inheritance
.
And
as
a
body
may
properly
be
called
the
body
of
that
soule
which
doth
informe
it
:
so
Christ
shall
be
the
spirituall
forme
,
and
soule
to
those
that
shal
be
raised
at
the
great
day
of
the
generall
resurrection
.
By
these
and
other
spirituall
considerations
,
I
did
evidence
this
truth
,
that
the
bodies
of
the
Saints
shall
he
raised
,
as
the
dead
bodie
of
their
blessed
Siviour
.
My
dead
body
shall
they
rise
.
I
shall
now
by
the
Assistance
of
Gods
grace
,
briefly
open
unto
you
,
the
words
that
follow
in
the
Text
,
and
make
choyse
of
one
proposition
from
them
,
which
may
heighten
your
spirituall
joy
this
day
,
upon
which
I
shall
enlarge
my selfe
,
and
so
shall
commend
you
and
what
I
shall
deliver
to
you
,
to
the
blessing
of
the
Almighty
.
The
next
word
which
doth
present
it selfe
to
us
in
the
Text
,
is
this
,
Awake
,
which
doth
afford
us
this
observation
,
that
Death
is
but
a
sleep
.
It
is
night
for
a
time
with
the
Saints
,
while
they
sleep
in
their
graves
,
but
they
shall
awake
at
the
morning
of
the
resurrection
.
The
grave
is
a
bed
of
rest
,
perfumed
,
and
made
sweet
to
all
Saints
by
the
death
of
the
Lord
Jesus
Christ
,
who
hath
taken
away
whatsoever
is
bitter
,
and
unpleasant
in
it
.
It
is
no
longer
a
curse
to
the
Saints
,
but
rather
a
part
of
their
happinesse
,
Blessed
are
the
dead
that
die
in
the
Lord
,
Rev.
14.4.13
.
As
the
Psalmist
speakes
,
Psal.
17.
When
I
awake
I
shall
be
satisfied
with
thy
likenesse
,
that
is
,
at
the
great
day
of
the
resurrection
;
after
I
have
had
a
long
sleep
in
the
dust
,
when
the
night
is
past
,
and
the
day
of
the
resurrection
shall
shine
,
I
shall
awake
,
and
then
I
shall
be
satisfied
with
thy
likenesse
,
Isa.
57.2
.
The
Prophet
hath
an
expression
that
runnes
this
way
;
speaking
of
righteous
and
mercifull
men
,
(
saith
he
)
they
shall
enter
into
peace
;
they
shall
rest
in
their
beds
.
And
when
Stephen
was
stoned
to
death
,
the
Holy
Ghost
telleth
us
that
he
fell
asleep
,
Act.
7.60
.
And
the
Primitive
Christians
called
the
places
where
they
buried
their
dead
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sleeping
places
.
The
Earth
to
every
Saint
is
but
a
sleeping
place
.
Jesus
Christ
shall
come
downe
from
Heaven
with
a
shout
,
and
with
the
voyce
of
the
Arch-angel
,
and
with
the
Trump
of
God
.
And
this
great
Trumpet
being
blown
,
the
dead
in
Christ
shall
awake
and
rise
.
He
that
dyeth
in
Christ
,
and
is
one
of
his
dead
men
,
doth
not
dye
but
sleep
.
And
at
the
resurrection
shal
in
a
moment
awake
out
of
his
sleep
.
When
the
Father
,
Word
,
and
Spirit
did
make
the
Fabrick
of
the
world
,
all
things
were
speedily
,
and
suddenly
made
;
for
the
making
of
any
thing
,
there
was
but
verbum
&
factum
;
the
word
spoken
,
and
presently
the
thing
was
made
Let
there
be
Light
,
and
there
was
light
,
let
there
be
a
firmament
,
and
there
was
a
firmament
:
so
when
the
Lord
Jesus
Christ
shall
speake
the
word
,
and
bid
us
awake
;
in
a
moment
,
in
the
twinckling
of
an
eye
,
those
that
are
dead
in
the
Lord
,
shall
awake
out
of
the
sleep
of
death
.
And
here
by
the
way
,
let
me
give
you
another
observation
.
You
see
at
the
great
day
that
the
dead
that
lye
in
the
dust
shall
be
raised
by
the
command
of
Christ
,
who
shall
bid
them
come
out
of
the
dust
.
Now
,
as
no
rational
man
would
conclude
from
this
place
,
that
the
dead
(
who
it
may
be
,
have
their
dust
lying
in
severall
places
,
in
every
part
of
the
world
a
portion
of
their
dust
,
)
have
any
power
to
raise
themselves
,
though
they
are
bid
to
awake
:
even
so
when
God
speaking
to
soule●
that
heare
the
word
preached
,
doth
command
them
to
believe
,
repent
,
live
holily
,
and
rejoyce
,
we
cannot
conclude
,
that
there
is
any
power
,
strength
,
and
ability
in
the
creature
to
doe
what
they
are
commanded
to
doe
;
no
more
then
the
dead
can
awake
of
themselves
,
though
Christ
commands
them
to
awake
.
As
when
Christ
did
bid
Lazarus
come
forth
of
the
grave
,
he
did
presently
come
forth
;
though
he
had
not
any
power
in
himselfe
to
come
forth
;
but
that
power
that
bid
him
come
forth
,
enabled
him
to
come
forth
;
so
,
though
Christ
exhort
us
in
the
Gospel
to
believe
,
and
to
doe
good
duties
,
we
have
no
power
in
our selves
to
doe
good
duties
,
but
that
power
that
bids
us
doe
good
duties
,
must
inable
us
to
doe
them
,
or
else
we
are
never
able
to
doe
them
:
which
moved
Augustine
to
pray
thus
;
Da
domine
quod
jubes
,
&
jube
quod
vis
,
give
Lord
what
thou
commandest
,
and
command
what
thou
wilt
.
Againe
,
in
the
next
place
take
notice
,
that
those
who
shall
be
raised
are
called
the
inhabitants
of
the
dust
,
yee
that
dwell
in
the
dust
,
the
dust
for
a
time
is
a
habitation
for
the
Saints
:
in
Eccles.
12.5
.
It
is
said
,
Man
shall
goe
to
his
long
home
.
The
grave
is
a
home
,
or
house
for
a
time
,
which
may
assure
us
of
the
resurrection
of
the
same
bodies
which
are
entrusted
to
the
dust
,
that
which
dwelleth
in
the
dust
,
and
no
other
thing
in
stead
of
it
,
must
be
be
raised
out
of
the
dust
.
Thirdly
,
here
is
a
reason
laid
downe
in
the
next
verse
to
assure
us
of
our
resurrection
.
Thy
dew
is
as
the
dew
of
Herbes
.
The
Lord
Jesus
,
in
the
power
of
his
Spirit
,
shall
be
as
a
heavenly
dew
,
upon
the
dead
bodies
and
dust
of
the
Saints
,
to
raise
them
up
,
and
quicken
them
to
a
new
life
.
Christ
in
the
power
of
his
Spirit
may
be
compared
to
dew
for
three
reasons
;
first
,
because
as
the
dew
comming
downe
upon
the
earth
,
the
earth
bringeth
forth
grasse
without
the
help
,
and
labour
of
man
,
Mich.
5.7
.
so
,
without
the
labour
,
and
strength
of
the
creature
,
the
Lord
Jesus
,
the
dew
of
Heaven
,
coming
down
upon
the
dust
and
ashes
of
the
Saints
,
shall
quicken
them
to
a
life
,
and
make
them
flourish
after
they
have
layen
rotting
,
and
moldering
in
the
grave
.
Secondly
,
as
the
dew
doth
come
down
speedily
,
and
suddenly
upon
the
earth
,
as
you
may
gather
from
that
expression
of
Hushai●
in
that
speech
of
his
to
Absalom
concerning
David
,
2
Sam.
17.12
.
We
will
come
upon
him
in
some
place
where
he
shall
be
found
,
and
light
or
him
as
the
dew
falleth
upon
the
ground
.
As
the
dew
falls
suddenly
,
and
unexpectedly
,
so
w●●
will
surprise
David
.
So
the
Lord
Jesus
will
come
in
the
twinkling
of
an
eye
;
suddenly
upon
the
bodies
of
the
Saints
.
Therefore
h●●
compares
his
comming
to
the
comming
of
a
thiefe
in
the
night
;
and
to
lightning
,
which
we
know
is
darted
through
the
middest
of
Heaven
with
great
volubilitie
,
and
swiftnesse
.
In
the
third
place
;
Christ
shall
be
as
dew
:
because
as
dew
doth
make
the
herbs
on
which
it
falls
to
be
fruitfull
,
and
to
waxe
green
and
flourish
,
after
they
have
seemed
to
be
dead
:
So
the
Lord
Jesus
Christ
,
shall
quicken
the
dead
carkasses
of
his
Saints
,
and
put
a
life
into
their
dust
.
Thus
Moses
,
the
holy
servant
of
God
,
speaking
of
his
Doctrine
in
reference
to
the
flourishing
of
it
,
Deut.
32.2
.
(
saith
)
that
his
Doctrine
shall
drop
as
the
raine
,
and
his
speech
shall
distill
as
the
dew
,
as
the
small
raine
upon
the
tender
herb
,
and
as
the
showers
upon
the
grasse
.
As
the
dew
of
Heaven
makes
the
things
upon
which
it
falls
,
fruitfull
,
and
fertile
:
so
the
Lord
Jesus
Christ
,
falling
downe
upon
the
dust
,
and
ashes
,
upon
the
rotten
bones
,
putrifyed
carcasses
,
and
skuls
of
the
Saints
,
shall
cause
them
to
flourish
,
and
to
spring
up
,
and
they
shall
have
a
new
life
put
into
them
by
his
●omming
downe
upon
them
.
Fourthly
,
the
Prophet
saith
,
that
the
●arth
shall
cast
out
her
dead
;
from
whence
we
may
strongly
conclude
,
the
resurrection
●f
the
same
body
which
is
cast
into
the
earth
,
That
body
which
was
dead
and
buried
i●
the
earth
,
shall
be
raised
out
of
the
earth
.
But
I
have
sufficiently
spoken
of
these
points
,
i●
my
former
discourses
.
So
that
if
I
should
speal
from
all
these
particulars
,
I
should
rather
repeat
what
I
have
said
,
then
present
you
with
new
matter
.
The
thing
therefore
that
I
shall
open
unto
you
to
day
,
for
the
furtherance
of
your
joy
shall
be
this
;
to
shew
you
what
great
joy
there
shall
be
,
at
the
resurrection
of
the
dead
,
which
is
held
forth
in
these
words
.
Awake
,
and
sing
.
I
doe
make
bold
to
finish
this
subject
her
among
you
this
day
,
because
I
know
no●
whether
I
shall
have
an
opportunity
to
speak
to
you
againe
from
these
words
.
And
seeing
I
have
handled
the
two
former
parts
in
this
place
,
I
had
a
desire
to
finish
my
discourse
from
this
Text
among
you
.
Another
reason
was
,
because
I
did
find
some
Familisticall
spirits
here
,
that
were
troubled
with
what
I
delivered
:
being
enemies
to
that
Christ
,
who
came
in
the
flesh
and
dyed
on
the
Crosse
,
&
was
raised
from
th●
dead
,
and
enemies
to
the
Doctrine
of
the
resurrection
,
which
is
to
be
wrought
by
his
power
;
and
that
you
may
see
,
how
little
I
regard
the
speeches
of
these
enemies
of
Christ
,
and
the
glorious
resurrection
of
Saints
,
I
would
not
seeme
for
their
sakes
to
desert
my
discourse
:
therefore
I
did
resolve
to
goe
on
with
it
this
day
.
Then
thirdly
,
I
apprehend
it
may
much
further
the
worke
of
the
day
;
for
if
we
have
remembred
God
aright
in
our
prayses
;
having
made
mention
of
his
goodnesse
to
the
Land
,
and
Nation
,
we
have
done
it
spiritually
,
and
have
more
rejoyced
in
spirituall
then
temporall
mercies
.
And
if
our
joy
should
end
in
rejoycing
only
for
teporal
mercies
,
we
should
rejoyce
rather
carnally
then
spiritually
.
Therefore
having
in
the
beginning
of
the
day
rejoyced
for
the
mercies
that
God
hath
shewed
to
the
Land
,
I
thinke
I
shall
doe
well
,
if
I
raise
you
in
your
spirits
by
what
I
shall
speake
from
these
words
,
and
from
the
sight
of
Nationall
mercies
,
and
temporall
deliverances
take
occasion
to
draw
your
eyes
to
behold
by
Faith
,
how
you
and
all
Saints
shall
rejoyce
when
you
are
delivered
from
all
enemies
at
the
resurrection
:
that
so
I
may
sublimate
your
joy
,
by
carrying
you
higher
in
●he
spirit
,
to
rejoice
in
the
spirituall
things
spoken
of
in
the
text
.
Awake
,
and
sing
.
Ye
know
we
expresse
our
joy
by
singing
,
as
we
may
gather
from
that
place
,
Psal.
126.1
.
when
the
Lord
turned
againe
the
captivitie
●●
Sion
,
we
were
like
them
that
dreame
:
then
was
our
mouth
filled
with
laughter
,
and
our
tongue
with
singing
.
Singing
in
Scripture
,
is
an
expression
of
great
joy
,
If
any
be
merrie
,
let
him
sing
,
saith
James
.
So
,
my
Evangelicall
Prophet
,
to
shew
what
great
joy
there
shall
b●
at
the
resurrection
,
when
the
bodies
of
th●
Saints
shal
be
raised
,
he
bids
us
awake
and
sing
.
So
that
this
is
the
point
,
there
will
be
great
joy
at
the
resurrection
.
For
the
amplifying
o●
which
point
,
I
shall
shew
you
what
cause
o●
rejoycing
,
there
will
be
at
the
resurrection
.
The
spirits
,
and
the
bodies
of
the
Saints
will
then
be
reunited
together
again
,
which
were
disunited
for
many
yeares
.
And
as
the
Spirit
doth
with
some
regret
,
griefe
,
and
unwillingnesse
leave
the
bodie
,
having
a
natural
desire
,
and
appetite
(
being
planted
into
it
,
by
the
hand
of
the
Creator
)
after
union
with
the
bodie
,
so
,
the
spirit
cannot
but
rejoyce
when
it
is
united
againe
to
the
bodie
.
Therefore
you
shall
find
the
spirits
of
Saints
under
the
Altar
,
(
in
the
Revelation
6.10
.
)
crying
How
long
?
holy
and
true
,
intimating
their
desire
to
be
reunited
to
their
bodies
.
And
i●
2
Cor.
5.4
.
The
Apostle
there
shewes
us
,
that
though
the
Saints
be
willing
to
live
with
th●
Lord
Jesus
Christ
,
yet
there
is
an
unwilling
nesse
in
them
to
leave
their
bodies
:
therefore
they
had
rather
have
●●
mortalitie
swallowed
up
of
life
,
then
to
lay
downe
their
bodies
in
the
grave
,
if
it
were
the
will
of
God
.
We
that
are
in
this
Tabernacle
(
saith
he
)
groane
,
being
burthened
;
not
for
that
we
would
be
uncloathed
,
but
cloathed
upon
,
that
mortality
might
be
swallowed
up
of
life
.
There
seemes
in
these
words
to
be
held
forth
an
unwillingnes
in
the
Saints
,
to
be
uncloathed
of
their
bodies
,
to
put
off
the
cloathing
of
the
flesh
.
We
observe
in
Philosophie
,
that
there
is
a
naturall
appetite
in
the
soule
,
or
forme
to
be
united
to
that
bodie
that
it
once
informed
:
and
as
it
leaves
the
bodie
with
some
unwillingnesse
,
so
there
is
a
desire
of
reunion
when
they
are
parted
,
so
that
re-union
will
be
a
cause
of
joy
.
For
as
there
is
joy
at
the
meeting
of
friends
,
so
the
body
and
soule
that
were
long
together
in
this
world
,
shall
rejoyce
when
they
shall
meet
together
againe
.
This
is
one
ground
of
joy
from
their
meeting
:
the
bodie
and
the
spirit
shall
meet
together
,
there
shall
be
a
reunion
after
there
hath
been
a
disunion
between
them
.
But
in
the
next
place
,
there
will
be
a
cause
of
great
joy
:
because
there
will
be
an
absolute
perfection
,
both
in
the
body
,
and
in
the
soule
.
God
shall
be
perfection
in
the
Spirit
in
every
facultie
of
it
,
and
God
in
his
glory
shall
dwell
likewise
in
the
body
.
The
soule
shall
be
full
of
God
:
here
we
have
but
an
imperfect
knowledge
of
God
:
there
the
soule
shall
be
free
from
all
ignorance
,
having
the
full
vision
of
God
.
Here
we
see
as
in
a
glasse
,
darkly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
enigmatically
,
as
the
Apostle
speaks
;
there
we
shall
see
face
to
face
.
Here
we
do
but
as
it
were
see
the
back
parts
of
God
with
Moses
.
As
the
Kings
of
Persia
in
State
used
to
keep
themselves
from
the
sight
of
the
people
.
God
doth
as
it
were
hide
his
face
here
,
in
comparison
of
the
full
discovery
which
hee
will
make
of
himselfe
hereafter
.
We
doe
but
sip
of
the
cup
of
spirituall
joy
here
;
but
there
wee
shall
be
filled
with
the
rivers
of
the
pleasures
of
God
.
Here
we
have
,
as
Austin
saith
,
guttulas
but
little
drops
of
joy
:
but
there
we
shall
be
filled
with
joy
.
Here
we
have
a
sight
of
God
which
doth
not
fully
satisfie
;
but
still
we
desire
to
know
more
of
God
,
and
more
of
the
Lord
Jesus
Christ
;
but
there
wee
shall
be
satisfied
with
the
likenesse
of
God
,
as
the
Apostle
saith
Col.
3.
v.
4.
When
Christ
which
is
our
life
shall
appeare
,
then
we
also
shall
appeare
with
him
i●
glorie
.
The
Apostle
saith
,
1
Joh.
3.2
.
Yet
it
doth
not
appeare
what
we
shall
be
;
it
is
not
evident
to
us
what
glorie
there
shall
be
in
o●●
understandings
;
how
our
affections
shall
be
ravished
,
and
enamoured
with
the
love
of
God
,
and
the
Lord
Jesus
Christ
;
it
doth
not
appear
what
shal
be
in
our
spirits
:
but
we
know
that
when
he
shall
appeare
,
wee
shall
be
like
him
:
for
wee
shall
see
him
as
he
is
.
O
,
what
tongue
of
Rhetorick
can
expresse
this
!
what
it
is
to
be
like
the
Lord
Jesus
Christ
,
to
see
him
as
he
is
!
there
is
more
in
it
then
the
Eloquence
of
Angels
can
set
forth
unto
you
.
As
they
shall
have
such
unspeakable
glory
in
their
spirits
,
so
likewise
there
shall
be
a
glory
on
their
bodies
.
Alas
,
our
bodies
now
are
but
vile
bodies
;
weake
bodies
:
but
what
saith
the
Apostle
?
Phil.
3.
ult.
God
shall
change
our
vile
bodies
and
make
them
like
his
glorious
body
;
or
to
his
body
of
glory
:
for
so
it
is
in
the
originall
.
As
the
body
of
the
Lord
Jesus
Christ
at
his
transfiguration
was
changed
,
and
his
face
did
shine
,
and
his
whole
body
did
shine
with
heavenly
brightnesse
,
and
Celestiall
glory
;
so
the
bodies
of
the
Saints
,
shall
be
bodies
of
glory
:
there
shall
be
a
heavenly
brightnesse
on
them
.
Therefore
Daniel
speaking
of
the
Saints
at
the
resurrection
,
hee
saith
,
Dan.
12.3
.
that
they
that
are
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
to
righteousnesse
as
the
Stars
of
Heaven
.
As
the
Starres
are
glorious
creatures
,
and
the
brightnesse
of
the
firmament
is
a
great
glory
to
our
eyes
;
so
there
shall
be
a
Celestiall
,
Star-like
glory
upon
the
bodies
of
the
Saints
;
they
shall
not
be
grosse
,
lumpish
,
and
heavie
bodies
as
they
are
now
:
but
spirituall
bodies
,
as
swift
as
a
Seraphim
.
The
bodie
is
now
a
clog
and
weight
to
the
soule
,
it
is
ergastulum
animae
as
the
Platonists
say
,
it
keepeth
the
spirit
under
,
and
presseth
it
down
with
the
weight
of
it
,
but
then
the
bodie
shall
be
a
spirituall
body
:
so
that
in
this
body
the
Saints
shall
ascend
into
the
aire
,
as
in
a
Charriot
of
triumph
,
and
glory
,
to
meet
the
Lord
Jesus
.
As
Elias
was
carried
up
to
Heaven
;
so
shall
the
Saints
in
these
bodies
of
theirs
rife
in
glorie
,
to
meet
the
Lord
Jesus
Christ
in
the
ayre
.
Now
they
are
subject
to
diseases
:
then
they
shall
be
freed
from
all
diseases
;
now
they
are
subject
to
death
;
then
death
shall
be
swallowed
up
,
and
every
Saint
in
his
owne
person
shall
appeare
as
a
Conquerour
of
death
,
and
of
the
grave
;
every
Saint
shall
have
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
song
of
triumph
in
his
mouth
,
O
death
,
where
is
thy
sting
?
O
grave
,
where
is
thy
victory
?
The
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
Law
;
but
thanks
he
unto
God
who
hath
given
us
the
victory
,
through
our
Lord
Jesus
Christ
.
Our
bodies
then
shall
be
incorruptible
,
wholly
like
the
body
of
Christ
;
therefore
the
Apostle
saith
,
that
the
bodie
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
3.
last
,
conformable
in
likenesse
,
to
the
glorious
bodie
of
the
Lord
Jesus
Christ
himselfe
:
you
see
what
perfection
there
shall
be
in
the
bodies
of
the
Saints
;
though
they
be
vile
now
,
they
shall
be
honourable
,
and
glorious
then
:
though
they
be
now
as
pieces
of
earth
,
they
shall
be
then
more
bright
then
the
Starres
of
Heaven
,
or
the
Sunne
in
the
firmament
.
This
glorie
God
will
put
upon
the
bodies
of
the
Saints
,
and
being
thus
made
happy
in
their
bodies
and
spirits
,
when
they
shall
see
themselvs
in
this
happy
condition
,
filled
in
their
bodies
,
and
spirits
with
the
glory
of
God
,
it
cannot
but
cause
great
joy
.
If
a
man
lye
sick
a
long
while
,
and
have
a
weake
,
distempered
,
crazie
bodie
;
when
he
is
restored
,
he
rejoyceth
that
he
hath
health
,
and
strength
,
and
is
freed
from
the
weaknesse
that
was
upon
him
:
shall
not
there
be
great
joy
then
,
when
the
Saints
shall
rise
?
when
they
that
had
weake
,
crazie
,
and
vile
,
mortall
bodies
here
,
shall
see
themselves
in
bodies
of
glory
,
in
bodies
as
glorious
as
the
body
of
the
Lord
Jesus
?
Againe
,
there
will
be
great
cause
of
joy
to
these
Saints
,
when
they
shall
be
thus
united
in
their
bodies
,
and
soules
,
and
shall
meet
the
Lord
Jesus
Christ
,
because
they
shall
have
great
dignitie
put
upon
their
persons
they
shall
bee
raised
as
no
meane
persons
As
wicked
,
ungodly
,
and
unbelieving
men
shall
be
raised
as
slaves
,
and
vassals
,
and
be
brought
forth
in
chaines
and
fetters
,
before
the
dreadfull
tribunall
of
the
Lord
Jesus
Christ
:
so
the
Saints
shall
all
come
forth
a●
Kings
;
every
one
of
them
shall
be
dignified
with
the
glorie
,
and
Majestie
of
a
King
.
This
is
that
,
that
is
spoken
of
,
in
the
Revelation
,
where
it
is
said
,
that
Christ
hath
made
〈◊〉
Kings
and
Priests
,
and
wee
shall
reigne
upon
earth
.
We
shall
reigne
in
our
bodies
.
As
a●
Ambassadour
said
of
the
Senate
of
Rome
,
that
he
apprehended
that
there
were
as
many
Kings
as
Senators
in
the
Senate-house
,
(
Quo●
Senatores
tot
Reges
:
)
So
,
there
shall
be
as
many
Kings
,
as
Saints
at
the
resurrection
;
and
every
one
shall
have
Kingly
glory
,
and
Majesty
;
every
one
,
together
with
the
Lord
Jesus
,
reigning
as
a
King
upon
the
earth
,
Rev.
5.10
.
Therefore
if
men
rejoyce
in
the
enjoyment
of
earthly
Kingdomes
and
Crowne●
which
are
lined
with
cares
,
that
a
King
professed
,
that
if
men
knew
the
troubles
,
which
attended
upon
a
Crowne
,
no
man
would
stoop
to
take
it
up
;
what
joy
will
there
be
,
when
wee
shall
reigne
as
spirituall
,
and
heavenly
Kings
with
the
Lord
Jesus
?
Againe
,
there
will
be
great
joy
:
because
all
things
that
may
occasion
any
sorrow
or
sadnesse
shall
be
quite
removed
away
:
all
teares
must
then
be
wiped
from
the
eyes
of
all
the
Saints
,
Rev.
7.17
.
there
must
be
no
more
sighing
;
no
more
griefe
;
no
more
sorrow
.
All
earthly
infirmities
and
weaknesses
,
which
are
accompanied
with
griefe
and
paine
,
shall
be
removed
:
for
our
bodies
shall
be
Celestiall
bodies
,
(
1
Cor.
15.40
.
)
raised
up
in
incorruption
,
1
Cor.
15.42
.
And
there
shall
be
no
more
blindnesse
or
blacknesse
upon
our
spirits
.
Here
so
long
as
wee
carrie
sinne
about
us
,
though
we
know
it
is
pardoned
,
though
we
know
it
shall
be
remembred
no
more
,
Heb.
8.12
.
though
we
know
in
point
of
Justification
,
that
it
may
be
sought
for
,
and
cannot
be
found
,
Jer.
50.20
.
yet
so
long
as
wee
feele
it
opposing
the
Spirit
of
glory
,
and
holinesse
in
us
by
the
filthy
nature
of
it
,
so
long
it
will
occasion
sorrow
,
griefe
,
and
some
trouble
to
the
soule
:
but
at
the
generall
resurrection
,
as
sinne
is
now
compleatly
taken
away
in
our
Justification
to
those
that
believe
in
the
Lord
Jesus
(
such
being
those
blessed
ones
spoken
of
in
the
32.
Psal.
whose
iniquities
are
forgiven
,
and
whose
sinnes
are
covered
;
)
So
then
sinne
shall
be
wholly
taken
away
to
our
owne
sense
,
feeling
,
and
apprehension
,
by
the
Spirit
of
Sanctification
.
There
shall
be
no
corner
then
in
the
soule
,
spirit
,
or
body
for
any
lust
,
or
uncleannesse
,
and
consequently
no
place
for
sorrow
.
Sinne
is
like
the
evill
spirit
that
possessed
Saul
,
that
made
him
melancholy
and
sad
,
and
afflicted
him
in
his
spirit
.
But
when
the
Lord
Jesus
Christ
shall
appeare
,
then
all
sinne
shall
be
done
away
to
our
sense
,
and
feeling
,
as
it
is
done
away
now
in
our
Justification
.
Then
we
shall
be
as
perfectly
sanctified
throughout
,
both
in
bodie
and
spirit
,
as
wee
are
now
perfectly
justified
.
Now
the
life
that
wee
live
in
the
flesh
is
by
Faith
in
the
Sonne
of
God
,
by
seeing
how
compleatly
we
are
justified
from
sinnes
,
lusts
,
corruptions
,
those
enemies
to
the
Lord
Jesus
Christ
that
wee
carrie
in
our
bosomes
:
but
then
wee
shall
be
as
perfect
in
respect
of
the
life
of
sanctification
,
as
wee
are
now
perfect
,
and
compleat
in
respect
of
our
Justification
.
So
that
the
cause
of
sorrow
,
and
trouble
shall
quite
be
taken
away
.
There
shall
be
no
place
then
left
for
Evangelicall
sorrow
;
the
sorrow
that
now
is
wrought
in
the
Saints
is
Evangelicall
,
not
Legall
;
but
the
joy
,
and
glory
which
doth
remaine
for
the
Saints
hereafter
shall
be
so
great
,
that
there
shall
be
no
place
then
left
for
Evangelicall
griefe
for
any
sinne
,
that
we
have
committed
.
And
as
sin
shall
not
then
bring
any
sorrow
upon
us
,
so
neither
shall
the
Devill
,
who
is
the
troubler
of
the
Israel
of
God
,
be
able
to
afflict
us
.
Here
he
is
permitted
to
afflict
us
,
as
he
did
Job
,
for
the
tryall
of
our
Faith
and
patience
;
and
though
for
the
present
,
when
we
looke
on
Christ
in
his
person
,
we
see
that
wee
are
conquerours
over
the
Devill
in
him
,
yet
we
meet
with
the
Devill
,
his
fierie
temptations
,
darts
and
arrowes
,
which
he
shooteth
into
our
spirits
:
so
that
he
oft-times
causeth
us
to
walke
something
sadly
,
occasioning
troubles
,
which
Jerome
calleth
(
tempestates
mentis
)
the
tempests
of
the
mind
.
As
Paul
tells
us
,
that
he
was
buffeted
by
the
messenger
of
Satan
.
But
then
this
wicked
Fiend
shall
be
so
chained
up
,
that
he
shall
never
be
let
loose
upon
us
again
.
Then
he
shall
be
so
under
our
feet
that
hee
shall
never
have
any
liberty
given
him
to
tempt
us
any
more
.
The
accuser
of
the
Brethren
is
cast
out
of
heaven
,
Revelation
12.10
.
His
accusations
and
complaints
against
them
cannot
be
heard
by
the
eare
of
God
,
to
prejudice
their
Justification
,
but
he
doth
persecute
the
woman
upon
the
earth
,
Rev.
12.13
.
He
afflicts
the
Church
and
brings
much
trouble
oft-times
to
the
Saints
:
but
at
the
generall
resurrection
,
we
shall
be
freed
wholly
from
the
Devill
,
from
all
temptations
,
from
all
troubles
,
all
enemies
that
can
be
thought
upon
:
so
that
then
things
shall
be
fully
accomplished
,
and
compleated
for
our
good
.
The
Apostle
though
he
telleth
us
that
Christ
for
the
present
hath
abolished
death
and
sinne
to
us
,
2
Tim.
1.10
.
and
destroyed
him
,
who
hath
the
power
of
death
,
who
is
the
Devill
,
Heb.
2.14
.
yet
he
informeth
us
that
the
promises
of
God
made
to
us
in
Christ
are
not
fully
accomplished
,
compleated
,
and
perfected
till
the
resurrection
;
as
wee
may
see
by
that
place
,
1
Cor.
15.54
.
then
shall
be
fulfilled
that
saying
,
speaking
of
the
resurrection
day
,
Death
is
swallowed
up
in
victory
,
then
if
shall
be
said
,
O
death
where
is
thy
sting
?
O
grave
where
is
thy
victory
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Then
shall
it
be
,
that
is
,
it
shall
be
,
in
the
full
accomplishment
;
wee
have
now
what
is
there
promised
,
in
the
promise
of
God
by
Faith
;
then
wee
shall
have
what
is
in
the
promise
,
in
the
actuall
fruition
of
the
thing
promised
.
So
that
in
this
respect
,
there
will
be
great
joy
:
because
then
every
Saint
shall
ride
in
a
Chariot
of
triumph
,
as
a
Conquerour
of
all
enemies
in
his
own
person
.
And
as
Christ
in
his
owne
body
,
and
Spirit
did
ride
to
Heaven
,
and
triumph
over
the
power
of
Hell
,
Death
,
sinne
,
curse
,
and
condemnation
;
and
as
the
life
that
we
live
for
the
present
,
is
by
beholding
this
victory
of
the
Lord
Jesus
Christ
with
the
eye
of
Faith
:
so
at
the
generall
resurrection
all
the
Saints
shall
imitate
the
Lord
Jesus
Christ
,
and
in
their
owne
persons
shall
ride
as
Conquerours
triumphing
over
all
enemies
,
and
shall
live
the
life
of
vision
,
seeing
the
same
thing
done
in
their
owne
persons
,
which
now
by
Faith
they
see
done
for
them
in
the
person
of
Jesus
.
So
that
all
cause
and
occasion
of
trouble
,
and
sorrow
being
taken
away
,
there
must
needs
be
great
joy
at
the
resurrection
of
those
,
who
are
raised
by
the
Lord
.
In
the
next
place
,
as
the
occasions
and
causes
of
all
sorrow
shall
be
taken
away
;
so
likewise
all
things
,
all
objects
that
may
move
spirituall
joy
shall
be
presented
to
the
Saints
,
to
raise
their
spirits
to
a
spirituall
joy
,
who
shall
be
raised
and
made
happy
with
the
Lord
Jesus
:
whatsoever
it
be
that
can
be
thought
upon
that
can
make
any
one
happy
,
that
the
Saints
shal
enjoy
:
they
shal
enjoy
God
in
a
full
measure
,
and
the
Lord
Jesus
.
Sweet
streames
of
joy
will
flow
into
their
spirits
,
because
God
will
make
himselfe
the
Author
and
worker
of
their
joy
.
Sing
O
daughter
os
Sion
,
saith
the
Prophet
,
Zeph.
3.14
.
Be
glad
and
rejoyce
O
daughter
of
Jerusalem
.
But
why
must
Zion
sing
and
shout
?
behold
the
reason
in
the
15.
verse
,
The
Lord
is
in
the
midst
of
thee
,
and
in
the
17.
ver.
He
will
rejoyce
over
thee
with
singing
.
There
is
the
chiefe
ground
of
their
joy
laid
downe
.
So
the
12.
of
Neh.
43.
it
is
said
,
the
people
rejoyced
,
for
God
made
them
rejoyce
with
great
joy
.
So
at
the
resurrection
,
God
shall
make
them
to
rejoyce
,
they
shall
be
alway
then
at
the
Fountaine
,
at
the
Well-head
,
In
thy
presence
is
fulnesse
of
joy
,
at
thy
right
hand
(
saith
the
Psalmist
,
Psal.
17.11
.
)
there
are
pleasures
for
evermore
.
All
the
Saints
shall
then
bee
in
the
presence
and
at
the
right
hand
of
God
,
where
there
shall
be
pleasures
for
evermore
:
they
all
shall
be
in
the
glory
of
the
Lord
Jesus
.
God
shall
emptie
himselfe
,
and
the
rivers
,
and
streames
of
joy
which
are
in
himself
,
into
their
hearts
and
spirits
;
so
that
they
shall
be
swallowed
up
,
into
those
streames
and
rivers
of
joy
,
and
pleasure
which
are
in
the
enjoyment
of
a
God
.
Macarius
speaketh
of
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
ebriety
of
the
Spirit
.
They
then
shall
be
inebriated
with
the
fulnesse
of
a
spirituall
joy
.
If
there
be
such
rejoycing
here
in
the
spirit
of
a
Saint
,
when
he
hath
a
light
from
God
to
see
something
of
God
in
the
face
of
Christ
;
what
spirituall
joy
shall
there
be
when
our
joy
shall
be
at
the
full
.
If
there
be
such
joy
in
the
ebbing
of
the
Spirit
here
,
what
joy
will
there
be
when
we
shall
enjoy
the
high-tyde
of
the
Spirit
in
the
vision
of
Gods
grace
,
and
glory
hereafter
;
when
wee
shall
eat
of
the
tree
of
life
;
when
wee
shall
drinke
our
fill
of
those
rivers
of
pleasures
which
runne
in
the
Paradise
of
God
?
And
if
there
be
so
much
sweetnesse
in
spirituall
joy
here
;
what
tongue
can
expresse
,
or
heart
conceive
what
there
shall
be
in
that
joy
that
shall
be
hereafter
?
Great
,
glorious
and
high
are
the
expressions
by
which
Saints
doe
set
forth
the
joyes
that
they
feele
here
,
but
no
Saint
can
tell
what
the
joyes
shall
be
hereafter
at
the
resurrection
.
Psal.
94.19
.
In
the
multitude
of
my
thoughts
within
mee
,
thy
comforts
delight
my
soule
;
the
delight
is
such
here
,
that
David
had
rather
have
the
light
of
Gods
countenance
,
in
a
Spirit
of
joy
upon
him
,
then
to
enjoy
all
the
glory
and
great
things
in
the
world
.
Thou
hast
put
greater
joy
into
my
heart
,
then
when
the
corne
and
wine
of
wicked
men
is
increased
,
Psal
.
4.
and
in
Psal.
84.
One
day
in
thy
house
is
worth
a
thousand
.
If
there
be
such
joy
in
the
presence
of
God
here
,
in
the
beholding
of
his
grace
,
in
the
kisses
of
his
mouth
,
in
the
imbraces
of
his
Sonne
,
when
he
doth
now
sprinkle
us
with
his
grace
;
O
what
joy
shall
there
be
,
when
God
shall
poure
out
the
Spirit
of
grace
,
and
sweetnesse
into
our
soules
?
when
he
shall
open
all
the
treasures
of
his
Spirit
and
love
;
when
hee
shall
more
freely
and
fully
shew
us
the
things
,
that
neither
eye
hath
seene
,
nor
eare
hath
heard
,
neither
hath
it
entred
into
the
heart
of
man
to
conceive
what
they
are
?
1
Cor.
2.
Wee
have
seene
great
things
in
the
world
;
Crownes
,
Scepters
,
riches
,
worldly
pomp
and
glory
,
but
what
are
all
these
things
?
they
doe
not
shadow
forth
the
things
that
wee
see
here
in
the
Spirit
,
and
shall
more
plainely
see
hereafter
.
Our
fancies
,
and
Imaginations
,
worke
beyond
our
eye
,
we
fancie
greater
things
,
then
we
behold
:
but
what
eye
hath
not
seene
,
nor
eare
hath
heard
,
nor
hath
it
entred
into
the
heart
of
man
to
conceive
,
what
they
are
,
wee
darkly
see
here
,
and
shall
fully
enjoy
hereafter
.
The
Poets
in
their
fancies
,
have
fancied
golden
Mountaines
,
and
great
things
;
the
earth
doth
not
afford
such
things
as
they
have
fancied
and
minted
in
their
poeticall
braines
:
but
the
things
that
shall
then
be
discovered
to
us
,
goe
beyond
the
cogitation
and
thought
,
and
workings
of
mans
heart
,
and
spirit
;
and
these
things
shall
be
gloriously
revealed
to
us
by
the
Spirit
of
God
;
and
the
Spirit
shall
shew
us
that
all
these
things
are
ours
.
Wee
shall
see
God
ours
,
and
Christ
ours
,
and
all
the
glory
of
Heaven
ours
,
and
see
our selves
in
the
Kingdome
of
Heaven
.
So
that
there
shall
be
the
presence
of
all
things
that
shall
make
us
happy
,
the
confluence
of
all
good
things
that
can
bring
any
blisse
,
tranquillity
,
and
joy
to
the
spirit
,
and
soule
of
man
.
So
that
it
is
evident
there
will
be
great
joy
,
if
wee
consider
that
there
will
be
every
thing
wanting
,
that
may
make
us
sorrowfull
,
and
every
thing
present
that
may
make
us
joyfull
:
there
will
be
the
absence
of
all
evill
,
and
the
presence
of
all
good
:
there
will
be
God
himselfe
,
who
is
the
summum
bonum
,
the
chiefe
good
;
and
this
God
will
unvaile
himselfe
,
and
shew
forth
his
love
,
and
shine
forth
in
his
glorie
,
beautie
,
and
excellency
on
the
spirits
of
his
people
;
and
seeing
themselves
in
this
happie
,
and
blisfull
condition
;
they
cannot
but
sing
and
rejoyce
at
the
resurrection
.
Here
the
Saints
in
believing
doe
rejoyce
with
joy
unspeakable
and
full
of
glory
.
1
Pet.
1.8
.
How
glorious
then
and
unspeakable
will
be
the
joy
of
the
resurrection
?
Againe
,
you
may
take
notice
that
there
will
be
cause
of
great
joy
,
if
you
consider
that
all
the
joy
which
wee
have
here
is
but
a
shadow
of
that
joy
which
the
Saints
shall
have
hereafter
.
Nay
,
all
the
joy
in
the
world
here
cannot
shadow
forth
that
joy
that
shall
be
hereafter
.
Consider
for
what
men
doe
rejoyce
here
,
and
you
shall
see
that
they
have
the
same
cause
to
rejoyce
for
the
same
things
in
a
full
manner
hereafter
.
The
resurrection
day
is
the
Saints
Coronation
day
and
their
wedding-day
.
Rev.
19.7
.
Let
us
b●
glad
and
rejoyce
and
give
honour
to
him
:
for
the
marriage
of
the
Lamb
is
come
,
and
his
wife
hath
made
her selfe
ready
.
It
is
Gods
and
their
harvest
day
.
Among
men
,
the
time
of
harvest
i●
a
time
of
joy
.
They
shall
rejoyce
before
thee
according
to
the
joy
of
harvest
,
Isa.
9.3
.
The
resurrection
is
Gods
harvest
for
the
gathering
in
of
Saints
.
When
a
man
sowes
hi●
seed
,
he
sowes
it
in
expectation
of
a
harvest
.
So
God
sowes
his
seed
,
he
sowes
the
bodies
of
the
Saints
in
the
earth
,
he
layes
them
in
the
furrowes
;
he
doth
it
in
expectation
of
a
harvest
.
And
the
people
of
God
were
commanded
to
rejoyce
before
him
,
in
the
time
of
harvest
:
which
did
typifie
the
spirituall
joy
that
the
Saints
shall
enjoy
at
the
generall
resurrection
,
which
shall
be
their
harvest
;
when
their
bodies
shall
spring
and
come
out
of
the
dust
,
in
their
glory
and
excellency
.
Againe
,
that
I
may
bring
you
back
to
remember
what
the
worke
of
the
day
is
,
and
enlarge
my selfe
upon
that
,
at
which
I
pointed
even
now
;
we
know
that
we
use
to
have
great
joy
for
great
deliverances
;
When
God
hath
suffered
us
,
even
to
come
to
the
brinke
of
ruine
,
and
destruction
,
and
then
doth
pull
us
from
it
,
and
save
us
,
there
is
joy
with
shouting
.
We
know
how
neere
wee
were
to
ruine
,
wee
had
almost
been
destroyed
by
the
enemies
that
rose
up
against
us
:
but
the
Lord
hath
delivered
us
:
and
seriously
considering
this
deliverance
wee
cannot
but
be
thankfull
and
joyfull
for
the
mercy
.
And
our
joy
for
the
mercy
of
this
day
,
may
imperfectly
shadow
forth
,
and
represent
unto
you
the
joy
which
shall
be
in
Saints
at
the
resurrection
.
For
wee
that
were
compassed
about
with
so
many
enemies
in
the
world
;
that
had
all
the
Devills
in
hell
against
us
,
and
all
the
wicked
men
in
the
world
,
holding
forth
their
hands
,
to
draw
us
and
lead
us
into
the
broad
way
that
leads
to
destruction
:
and
a
base
malignant
party
that
wee
carrie
about
us
,
within
our selves
joyning
with
the
Devill
,
the
world
,
&
wicked
men
against
our selves
;
by
the
power
of
God
shall
we
be
preserved
from
all
these
enemies
,
and
made
more
then
Conquerours
over
all
our
enemies
through
Jesus
Christ
,
that
loved
us
.
And
so
shall
have
cause
to
rejoyce
in
our
preservation
and
deliverance
.
Truely
we
are
not
able
fully
to
apprehend
our
deliverance
here
,
and
that
is
the
reason
that
Saints
rejoyce
so
little
in
the
God
of
grace
and
his
mercies
.
We
cannot
apprehend
fully
what
it
is
to
be
freed
from
sinne
,
that
hath
layed
the
foundation
of
Hell
.
Wee
apprehend
not
,
what
it
is
to
be
in
the
hands
,
and
jawes
of
the
Prince
of
darknesse
,
and
then
to
be
pulled
out
of
his
hands
,
and
jawes
by
Christ
;
as
David
recovered
his
Lamb
out
of
the
mouth
of
the
Lyon
,
1
Sam.
17.34
.
Wee
doe
not
apprehend
what
it
is
to
be
by
nature
children
of
wrath
,
and
yet
to
be
crowned
with
grace
,
glory
,
and
immortality
,
through
the
goodnesse
of
God
;
but
then
we
shall
fully
apprehend
our
great
deliverances
by
the
grace
of
God
,
and
the
power
of
the
Lamb
,
and
shall
sing
for
joy
.
In
the
15.
of
the
Rev.
the
3.
it
is
said
of
Saints
that
they
sing
the
song
of
Moses
,
wee
sing
it
here
in
the
spirit
,
in
part
,
believing
with
Zacharias
that
wee
are
delivered
out
of
the
hand
of
our
enemies
;
but
then
we
shall
sing
it
fully
,
in
the
fulnesse
of
spirituall
joy
.
It
is
called
the
song
of
Moses
,
because
it
shall
be
a
song
for
their
deliverance
out
of
the
hand
of
all
enemies
.
As
Moses
,
when
the
Israelites
were
delivered
from
Egypt
called
the
people
to
play
upon
Musick
,
and
sing
prayse
to
God
,
so
that
the
Heavens
answered
,
and
ecchoed
to
their
singing
,
and
the
joyfull
noyse
,
that
they
made
to
God
for
their
deliverance
:
So
when
wee
shall
apprehend
that
the
Lord
by
his
mighty
power
hath
delivered
us
from
the
Egyptian
Pharaoh
,
the
Devill
;
from
the
house
of
bondage
,
the
Iron
furnace
of
Egypt
;
from
the
sting
of
sinne
,
from
the
power
of
darknesse
,
from
all
curses
,
and
condemnation
;
from
temporall
,
spirituall
,
and
eternall
death
;
being
fully
apprehensive
of
this
deliverance
,
wee
cannot
but
be
filled
with
joy
in
singing
prayses
to
him
who
is
our
deliverer
.
When
by
the
crueltie
of
Haman
,
the
people
of
Israel
were
appointed
for
slaughter
and
destruction
;
and
God
had
given
in
a
glorious
deliverance
to
them
;
we
read
how
they
kept
the
day
with
joy
,
Hester
9.22
.
The
day
was
called
a
day
wherein
the
Jewes
rested
from
their
enemies
,
and
the
moneth
which
was
turned
unto
them
from
sorrow
to
joy
,
and
from
mourning
into
a
good
day
;
that
they
should
make
them
dayes
of
feasting
,
and
joy
,
and
of
sending
portions
one
to
another
,
and
gifts
to
the
poore
.
The
Devill
like
Haman
had
appointed
the
Israel
of
God
to
slaughter
,
and
destruction
;
he
thought
to
have
swallowed
them
up
,
and
to
have
made
them
as
miserable
to
all
eternitie
as
he
himselfe
shall
be
:
but
by
the
goodnesse
,
and
power
of
God
they
are
delivered
from
this
spirituall
Haman
.
The
Lord
hath
raised
up
a
Mordecai
,
the
Lord
Jesus
,
who
hath
given
us
a
deliverance
from
him
.
As
Mordecai
did
speake
peace
to
his
people
,
Hest
.
10.3
.
So
Jesus
Christ
our
spirituall
Mordecai
shall
speake
peace
to
us
,
bring
deliverance
to
his
people
,
discover
the
plots
,
and
machinations
of
our
enemies
,
by
which
they
would
have
wrought
our
ruine
,
and
destruction
,
and
the
Saints
that
were
as
sheep
appointed
for
the
slaughter
,
by
cruell
Haman
the
enemy
of
mankind
,
shall
escape
out
of
the
hands
of
this
bloudy
Lyon
,
out
of
the
snare
of
this
cruell
hunter
;
which
will
afford
plentifully
matter
of
great
joy
,
and
singing
to
the
Saints
.
But
in
the
next
place
there
is
cause
of
great
joy
,
when
people
are
not
only
delivered
from
their
enemies
,
but
their
enemies
are
likewise
put
under
their
feet
,
(
as
God
by
his
goodnesse
seemes
to
doe
ours
this
day
:
who
are
brought
to
a
low
and
helplesse
condition
,
unlesse
the
Devill
help
them
with
a
new
plot
,
and
make
them
as
strong
as
formerly
they
were
)
so
it
will
be
with
Saints
at
the
resurrection
;
we
apprehend
it
matter
of
joy
to
us
,
that
God
hath
not
onely
delivered
us
from
the
hands
of
our
enemies
;
but
hath
given
us
the
necks
of
our
enemies
likewise
:
so
that
we
are
Conquerours
of
them
that
hoped
to
conquer
us
;
they
are
under
our
command
,
that
thought
to
have
made
us
slaves
,
and
vassals
to
the
commands
of
their
imperious
,
and
cruell
lusts
.
So
there
will
be
rejoycing
at
the
resurrection
,
because
as
Joshua
put
the
enemies
of
Gods
people
under
their
feet
,
so
Christ
shall
then
put
all
our
enemies
under
our
feet
;
Shall
we
now
see
cause
of
rejoycing
,
because
God
hath
weakned
the
strength
,
&
enfeebled
the
forces
of
our
enemies
?
and
shall
there
not
be
greater
cause
of
rejoycing
at
the
resurrection
,
when
the
Saints
shall
see
all
powers
against
them
brought
to
nothing
?
Hell
,
sin
,
the
world
,
men
and
Devills
being
trampled
under
their
feet
.
Christ
is
filled
with
prayses
and
joy
,
because
his
Father
hath
given
him
the
necks
of
his
enemies
,
that
he
may
destroy
them
that
hate
him
,
Psal.
18.40
.
So
the
Saints
shall
be
joyfull
in
glory
,
because
,
they
shall
execute
vengeance
upon
the
Heathen
,
and
punishment
upon
the
people
.
Binding
their
Kings
with
chaines
,
and
their
Nobles
with
fetters
of
iron
,
Psal.
140.7.8
.
For
the
Saints
shall
sit
together
upon
the
bench
with
the
Lord
Jesus
to
judge
then
that
unjustly
judged
them
upon
earth
.
Wicked
,
and
ungodly
men
,
that
for
the
profession
of
truth
,
have
brought
Saints
before
judgement-seats
;
and
have
jeer'd
,
and
scoffed
at
them
,
making
them
their
pastime
and
merriment
,
shall
be
brought
before
the
Saints
,
and
the
Saints
shall
sit
upon
the
Judgement
seate
with
the
Lord
,
and
passe
a
sentence
of
condemnation
upon
them
.
When
the
Lord
delivered
the
Israelites
,
and
avenged
himselfe
upon
their
enemies
in
the
time
of
Barak
and
Deborah
,
Judg.
5.1
,
2.
they
sung
a
song
o●
prayses
unto
the
Lord
,
So
the
Saints
shall
rejoyce
,
because
God
at
the
resurrection
shall
avenge
himselfe
upon
the
implacable
enemies
of
his
glory
.
Therefore
when
the
Judgement
is
passed
upon
Babylon
;
the
Heavens
are
commanded
to
rejoyce
;
Rejoyce
over
thou
Heaven
,
Rev.
18.20
.
That
is
,
ye
Saints
who
are
Inhabitants
and
Citizens
of
Heaven
,
for
God
hath
avenged
you
on
her
;
so
that
we
shall
have
the
same
causes
of
joy
,
and
rejoycing
at
the
generall
resurrection
,
which
we
have
here
,
this
joy
which
wee
have
here
,
in
these
things
,
being
but
as
it
were
the
shadow
and
figure
of
the
joy
which
wee
shall
have
hereafter
.
Then
in
the
next
place
;
another
thing
that
will
heighten
the
joy
of
the
Saints
at
the
resurrection
,
will
be
the
eternitie
of
their
joy
.
Eternity
,
is
the
hell
of
hell
;
there
is
no
torment
that
makes
hell
to
be
such
a
place
of
torment
as
it
is
,
as
the
eternity
of
the
torments
of
Hell
:
so
the
eternitie
of
the
joyes
of
Heaven
,
is
the
very
Heaven
of
Heaven
,
and
this
eternity
of
joy
is
the
eternall
portion
of
Saints
.
The
joy
that
the
Saints
shall
have
,
is
not
for
a
moment
;
as
our
joyes
are
here
,
vanishing
,
and
transitory
;
Joy
appeares
to
us
in
the
morning
,
and
sorrow
comes
in
the
evening
,
that
wee
have
more
cause
to
weep
,
and
mourne
before
night
,
then
wee
had
to
rejoyce
in
the
day
.
It
shall
not
be
so
then
,
there
shall
be
joy
that
shall
be
lengthned
out
to
eternity
;
joy
that
shall
have
no
period
,
nor
end
:
when
wee
have
rejoyced
many
hundred
thousands
of
yeares
;
wee
shall
rejoyce
then
,
and
our
joyes
shall
be
so
new
and
pleasing
unto
us
,
as
though
wee
had
never
rejoyced
before
:
we
shall
never
be
weary
of
our
joy
.
We
find
we
are
weary
of
joy
and
recreations
here
,
and
therefore
there
must
be
varietie
of
joy
,
and
recreations
by
the
enjoyments
of
divers
things
,
or
else
they
will
not
give
us
content
:
but
here
shall
alway
be
the
same
joy
,
the
same
cause
of
joy
,
and
the
same
joy
alway
new
;
The
song
which
wee
shall
sing
shall
alwayes
be
a
new
song
.
The
Kingdome
that
is
promised
,
is
a
Kingdome
that
cannot
be
moved
,
Heb.
12.28
.
The
righteousnesse
that
shall
be
in
it
shall
be
an
everlasting
righteousnesse
,
the
salvation
of
it
shall
be
an
everlasting
salvation
,
Isa
.
45.17
.
The
joy
of
it
shall
be
everlasting
joy
,
Everlasting
joy
shall
be
upon
their
head
,
Isa.
51.11
.
The
Crownes
that
we
shall
weare
shall
be
Crownes
of
glory
,
that
shall
never
fade
away
,
1
Pet.
5.4
.
1
Thess.
4.17
.
Wee
shall
be
ever
with
the
Lord
;
we
shall
alwaies
enjoy
the
vision
of
Gods
glory
,
and
so
shall
alwayes
have
cause
of
joy
,
and
rejoycing
in
him
.
The
transitory
,
and
momentanie
continuance
of
earthly
joyes
,
pleasures
and
contentment
is
that
,
that
imbitters
all
the
sweetnesse
of
these
earthly
joyes
,
and
contentments
;
so
that
,
that
shall
sweeten
the
joy
of
the
Saints
at
the
resurrection
,
will
be
the
eternitie
of
their
joy
,
it
shall
be
joy
that
shall
never
have
an
end
:
so
the
Psalmist
saith
,
at
thy
right
hand
there
are
pleasures
for
evermore
.
They
are
lasting
joyes
,
everlasting
joyes
,
they
shall
be
like
God
himselfe
,
they
shall
have
no
end
:
but
the
Saints
that
are
raised
in
joy
,
shall
be
happy
in
that
joy
for
evermore
.
But
why
doe
I
spend
so
much
time
to
set
forth
these
joyes
?
Truly
I
cannot
give
you
a
full
relation
of
them
.
Sheba's
Queen
,
when
she
had
seene
the
glorie
of
Solomons
Palace
,
his
servants
and
attendance
about
him
,
and
the
glory
,
and
pompe
of
his
earthly
Estate
,
she
confessed
that
the
fame
in
her
owne
Countrie
,
was
nothing
to
that
she
had
seene
with
her
eyes
,
1
Kings
10.7
.
I
beleeved
not
the
words
untill
I
came
,
and
mine
eyes
had
seene
it
,
and
behold
the
halfe
was
not
told
me
:
thy
wisdome
and
prosperity
exceedeth
the
fame
which
I
heard
.
Fame
commonly
exceeds
the
thing
which
is
reported
;
but
Solomons
glory
exceeded
the
fame
of
it
.
So
,
we
heare
of
great
and
glorious
things
which
shall
be
at
the
resurrection
;
the
joy
and
glorie
that
the
Saints
shall
have
,
and
we
take
paines
to
illustrate
it
by
earthly
joyes
and
spirituall
comfort
,
which
is
the
best
thing
to
shadow
it
.
But
all
that
can
be
said
is
far
short
of
setting
forth
to
the
full
,
the
glorie
,
and
joy
of
it
.
And
therefore
seeing
that
the
thing
farre
exceeds
the
discourse
and
apprehension
of
any
man
;
seeing
words
cannot
set
forth
,
what
glorie
,
and
joy
this
is
:
I
will
not
lay
downe
any
more
considerations
to
shadow
forth
to
you
this
joy
,
which
I
professe
I
want
language
fully
to
expresse
.
Wherefore
give
me
leave
to
make
a
little
use
,
and
I
shall
put
a
period
for
the
present
of
speaking
of
this
joy
which
is
unspeakable
.
In
the
first
place
,
seeing
there
will
be
great
joy
at
the
resurrection
,
therefore
wee
should
rejoice
in
it
before-hand
:
God
will
not
faile
in
giving
you
of
any
thing
that
he
hath
promised
:
you
will
find
the
joy
a
hundred
thousand
times
greater
then
any
man
on
earth
is
able
to
expresse
it
to
you
.
As
God
,
when
he
promised
the
people
of
Israel
the
Land
of
Canaan
,
that
flowed
with
milk
and
honey
,
he
did
not
faile
of
any
thing
he
had
promised
to
them
,
all
came
to
passe
,
as
you
have
the
storie
,
Joh.
21.45
.
So
God
hath
promised
a
heavenly
Canaan
of
glorie
,
an
everlasting
Kingdome
;
a
City
which
hath
foundations
,
whose
builder
and
maker
is
God
Heb.
11.10
.
Palaces
that
shall
stand
fast
,
and
firme
upon
their
basis
and
foundation
to
the
dayes
of
Eternitie
.
He
hath
promised
to
put
Scepters
into
our
hands
,
Crowns
of
glory
upon
our
heads
.
And
he
that
hath
promised
these
things
to
his
people
will
not
faile
it
performance
;
he
is
just
,
and
faithfull
,
he
i●
not
like
man
:
he
cannot
lie
,
he
cannot
repent
of
the
good
he
intends
to
doe
for
his
people
.
Therefore
you
that
are
his
people
rejyocein
your
portion
,
and
inheritance
.
A
the
young
Ward
in
his
non-age
or
minority
,
when
little
i●
allowed
him
for
the
present
,
doth
rejoyce
in
foreseeing
what
large
possessions
he
shall
be
master
of
for
the
future
,
when
the
time
of
his
Wardship
shall
be
expired
.
So
,
let
us
who
are
the
Heires
of
Heaven
,
happinesse
and
glorie
here
,
though
wee
shall
not
have
the
fruition
of
it
untill
hereafter
,
rejoyce
here
as
though
wee
were
in
the
full
enjoyment
,
and
possession
of
it
.
Suffer
not
any
wicked
,
unbelieving
spirits
,
to
bereave
you
of
your
joy
and
comfort
,
by
leading
you
into
errour
,
concerning
the
resurrection
.
O
what
enemies
are
these
people
to
the
spirituall
joy
of
Gods
people
,
that
goe
about
to
sow
this
seed
of
false
Doctrine
among
them
,
by
perswading
them
that
there
shall
be
no
resurrection
of
the
bodie
,
but
onely
a
spirituall
resurrection
here
?
How
doe
these
with
specious
shewes
of
truth
bereave
people
of
that
spirituall
joy
,
comfort
,
and
contentment
that
they
might
take
in
believing
the
Doctrine
of
the
resurrection
?
Beloved
,
you
meet
with
many
Arguments
against
the
resurrection
that
baffle
carnall
reason
:
I
professe
that
if
I
should
follow
carnall
reason
,
I
know
there
are
such
strong
Arguments
against
the
resurrection
,
that
I
should
easily
yeild
the
bucklers
,
and
contend
no
more
for
the
point
;
but
conclude
that
there
would
be
no
resurrection
of
the
bodie
:
but
when
I
looke
upon
the
power
of
him
that
hath
promised
;
when
I
consider
that
God
hath
said
it
;
it
answers
all
objections
of
carnall
reason
.
Therefore
shew
your selves
children
of
faithfull
Abraham
,
stagger
not
at
this
promise
,
he
believed
above
hope
and
against
hope
.
It
is
above
hope
,
and
against
the
hope
of
naturall
reason
that
this
bodie
should
be
raised
:
yet
give
God
the
glory
of
his
power
,
God
hath
said
that
this
bodie
shall
rise
,
and
rise
as
the
body
of
his
Sonne
;
that
we
shall
awake
and
sing
,
and
the
Earth
shall
cast
forth
her
dead
.
(
Consider
a
authorem
&
tolle
dubitationem
Ter.
)
Consider
the
power
of
the
agent
,
and
all
doubting
will
be
removed
.
He
that
hath
promised
it
,
is
power
,
love
,
and
faithfulnesse
:
he
will
doe
what
he
hath
promised
for
his
people
,
what
they
expect
,
and
beyond
their
thoughts
desires
,
and
expectations
;
therefore
1
Thess
4.
ult.
Comfort
your selves
with
these
words
.
There
is
no
Doctrine
that
brings
so
much
spirituall
consolation
to
the
soule
as
this
:
it
is
the
spring
of
spirituall
joy
in
the
hearts
of
the
Saints
.
Take
away
the
Doctrine
of
the
resurrection
of
bodies
,
and
take
away
all
spirituall
joy
,
and
comfort
.
And
then
look
no
longer
upon
the
Saints
as
glorious
,
and
happie
creatures
but
as
the
most
miserable
abjects
that
you
behold
upon
the
face
of
the
earth
.
If
there
be
no
resurrection
of
the
dead
,
saith
the
Apostle
,
We
are
of
al
men
most
miserable
.
Saints
professe
themselvs
the
most
happie
and
joyfull
people
in
the
world
,
and
rejoyce
in
their
portion
,
and
blesse
themselves
in
their
happinesse
,
and
inheritance
.
But
take
this
Doctrine
away
,
let
it
be
granted
that
there
shall
be
no
resurrection
,
let
it
bee
granted
that
Christ
is
not
risen
in
his
humane
bodie
,
and
that
the
Saints
shall
not
rise
in
their
humane
bodies
as
Christ
did
,
and
be
happie
in
their
humane
bodies
:
it
will
damp
all
the
joy
of
the
Saints
presently
,
it
will
quench
the
Spirit
of
joy
in
the
people
of
God
.
For
there
can
be
no
cause
of
rejoycing
to
the
Saints
but
in
this
assurance
,
that
their
sinnes
are
pardoned
,
that
they
are
in
Covenant
with
God
,
that
God
having
loved
them
from
eternitie
,
will
love
them
to
eternitie
,
and
preserve
them
in
happinesse
with
himselfe
.
Therefore
you
that
truly
believe
this
Doctrine
rejoyce
in
it
,
and
suffer
not
the
scoffing
enemies
of
this
Doctrine
to
draw
you
from
it
,
and
so
from
the
comfort
that
will
flow
into
your
hearts
while
you
believe
it
.
Take
heed
lest
there
be
in
any
of
you
a
heart
of
unbeliefe
,
to
depart
from
the
living
God
.
And
i●
there
be
any
poore
weak
Christians
here
that
have
been
misled
by
these
miscreants
,
and
ungodly
men
,
let
them
looke
up
to
God
,
beholding
his
power
,
and
faithfulnesse
in
their
Redeemer
,
that
they
may
see
all
those
objections
of
carnall
reason
(
by
which
they
have
been
deluded
,
and
misled
)
easily
answered
;
that
so
their
former
joy
,
and
consolation
may
returne
to
them
,
by
believing
the
Doctrine
and
joy
of
the
resurrection
.
And
let
me
adde
this
also
,
that
as
this
is
a
Doctrine
of
great
joy
;
so
it
is
a
Doctrine
that
obligeth
us
to
great
holinesse
.
The
Doctrine
of
Christ
in
every
part
,
and
branch
of
it
leads
to
holinesse
.
If
thou
meet
with
any
tenent
or
opinion
that
furthereth
not
holinesse
,
looke
on
that
opinion
as
an
errour
:
for
whatsoever
is
the
truth
of
the
Lord
,
it
is
a
truth
that
leads
us
to
holinesse
of
life
,
and
conversation
:
So
doth
this
Doctrine
of
the
resurrection
;
for
if
wee
consider
seriously
that
the
bodie
shall
be
raised
,
and
we
shall
be
happie
at
the
resurrection
in
enjoying
of
God
;
will
not
this
raise
up
the
spirit
of
a
man
to
thankfulnesse
?
and
where
there
is
true
thankfulnesse
,
will
not
that
thankfulnesse
be
legible
in
obedience
?
Therefore
seeing
God
intends
to
glorifie
thee
with
himselfe
in
bodie
,
and
in
spirit
,
since
thou
shalt
be
ever
happie
with
him
,
shouldest
thou
not
glorifie
this
God
,
while
thou
art
here
,
in
thy
life
and
conversation
?
As
the
Apostle
saith
,
2
Pet.
3.13
,
14.
We
according
to
his
promise
looke
for
new
Heavens
,
and
a
new
earth
,
wherein
dwelleth
righteousnesse
.
What
is
the
use
of
this
?
Wherefore
beloved
seeing
ye
looke
for
such
things
,
be
diligent
that
●e
may
be
found
of
him
in
peace
,
without
spot
,
and
blamelesse
.
A
true
assurance
of
salvation
given
by
the
Spirit
of
grace
,
doth
not
make
us
negligent
in
the
performance
of
good
duties
;
it
doth
not
make
us
loose
and
licentious
in
our
lives
:
but
that
assurance
that
is
a
right
assurance
,
which
is
wrought
in
us
by
the
Spirit
of
grace
,
will
as
well
teach
us
to
be
holy
as
assure
our
hearts
that
we
shall
be
happy
.
Lucian
speaking
scoffingly
of
the
zeale
of
Christians
and
their
readinesse
to
help
one
another
,
doth
give
this
as
the
reason
of
it
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
.
These
miserable
men
saith
he
,
believe
that
in
bodie
and
soule
they
shall
be
immortall
.
The
scoffing
Atheist
did
speake
truth
in
this
,
and
found
out
the
true
●ause
of
the
zeale
which
was
in
primitive
Christians
.
There
can
be
no
holinesse
without
a
perswasion
of
happinesse
for
men
after
this
life
:
If
there
be
no
resurrection
,
saith
Paul
,
Let
us
eat
and
drinke
,
1
Cor.
15.
But
when
a
man
is
perswaded
of
this
,
He
wil
purifie
himselfe
as
Christ
is
pure
,
1
Joh.
3.3
.
Againe
,
this
shewes
the
different
condition
between
a
Saint
,
and
a
sinner
;
Looke
upon
Saints
,
and
sinners
;
eye
them
onely
with
carnall
eye
in
respect
of
the
present
condition
,
and
it
may
be
you
shall
apprehend
a
sinner
in
a
better
condition
then
a
Saint
.
G●●
oft-times
gives
temporall
blessings
to
them
which
he
denies
to
his
owne
people
,
they
a●
the
worlds
happie
creatures
.
But
looke
o●
Saints
in
this
condition
,
and
then
you
sha●
see
a
vast
difference
between
the
condition
of
a
believer
,
and
of
a
man
that
is
an
enem●
to
Christ
,
the
one
shall
awake
,
and
sing
.
〈◊〉
shall
awake
at
the
resurrection
to
be
fill●
with
joy
;
to
be
crowned
as
a
King
,
with
in
mortall
glorie
.
The
other
shall
awake
an
houle
:
As
Agag
when
he
thought
,
and
w●
perswaded
that
the
bitternesse
of
death
w●
past
,
was
hewen
in
pieces
:
so
Epicures
,
an●
prophane
men
that
sing
away
sorrow
,
fea●
of
Hell
,
and
damnation
,
spending
their
dayes
mirth
,
in
a
moment
they
goe
downe
to
the
grav●
Job
.
21.13
.
and
are
raised
from
thence
〈◊〉
suffer
torments
to
eternitie
.
But
the
Sain●
sleeping
for
a
while
in
the
grave
are
raised
felicitie
.
This
is
elegantly
set
forth
in
the
book
of
Wisdome
,
5.
Chap.
We
fooles
thought
their
lives
madnesse
,
and
their
end
without
honour
,
and
behold
they
are
become
the
children
of
God
,
speaking
of
the
Saints
,
vers.
6.
And
in
the
8.
v.
speaking
of
themselves
,
they
doe
thus
complaine
:
What
hath
our
pride
profited
us
?
what
hath
our
pomp
and
riches
brought
unto
us
?
The
time
will
come
that
wicked
men
shall
wish
that
they
had
never
been
,
else
that
some
mountaine
would
be
so
propitious
as
to
fall
on
them
,
that
they
might
never
come
into
the
presence
of
God
,
and
his
Sonne
Jesus
Christ
,
that
shall
sit
upon
the
Throne
.
O
what
a
dolefull
noyse
will
it
make
in
the
eares
of
wicked
and
ungodly
men
,
when
they
shall
be
called
forth
to
the
resurrection
of
Damnation
;
while
the
Saints
shall
be
bid
to
awake
to
the
resurrection
of
life
!
Who
would
bee
envious
at
wicked
men
,
that
grow
rich
,
and
prosper
,
and
flourish
in
the
world
;
that
get
great
estates
,
and
leave
their
estates
and
houses
to
their
heires
,
if
they
did
but
consider
,
that
at
the
resurrection
they
shall
be
enforced
to
take
hell
as
part
of
their
purchase
,
and
shall
be
drawne
and
dragged
as
slaves
to
eternall
torments
?
I
remember
what
the
Heathen
said
;
It
is
a
miserable
thing
for
a
man
to
have
been
happie
;
Fuisse
faelicem
miserrimum
est
,
Boeth
.
It
grieves
a
man
when
he
comes
to
povertie
,
to
remember
that
he
was
once
rich
;
when
a
man
is
in
a
disgracefull
condition
,
to
thinke
with
himselfe
,
I
was
honourable
;
this
is
double
misery
.
Remember
(
saith
Abraham
)
to
the
rich
man
,
that
thou
in
thy
life
time
didst
enjoy
riches
,
and
poore
Lazarus
lying
at
thy
gate
was
denied
the
crummes
falling
from
thy
Table
.
This
was
the
aggravation
of
the
rich
mans
misery
,
to
be
put
in
minde
that
he
had
been
happy
,
and
rich
upon
the
earth
.
Consider
this
,
and
you
shall
plainly
see
,
that
rich
and
great
men
,
without
Christ
,
though
they
live
happily
to
the
eye
of
the
world
,
yet
they
are
in
a
miserable
condition
;
and
the
meanest
Sain●
is
in
a
farre
better
condition
then
they
.
Th●●
wicked
rich
men
shall
awake
to
howling
,
and
screeching
,
to
misery
,
and
torment
eternall
the
poore
Saint
to
joy
,
rejoycing
,
and
happ●nesse
for
evermore
.
Wicked
men
are
like
the
Persians
slave
,
wh●
for
a
day
was
feasted
,
and
had
all
things
provided
to
delight
him
,
that
they
used
to
provide
for
the
Emperour
,
and
at
night
he
w●
put
to
death
.
So
wicked
men
,
God
fea●
them
as
slaves
here
,
they
have
furnished
tabl●
and
servants
,
children
,
and
musicke
:
b●
poore
wretches
,
night
comes
upon
them
,
a●
death
takes
off
their
heads
,
and
they
are
miserable
to
eternitie
.
Therefore
James
saith
,
They
are
nourished
as
against
the
day
of
slaughter
.
God
doth
but
fat
them
,
as
men
use
to
fat
beasts
for
sacrifice
,
or
slaughter
;
so
God
suffers
them
to
swim
in
pleasures
,
to
live
in
vanities
,
to
get
riches
,
to
grow
fat
in
the
earth
:
but
it
is
to
destroy
them
:
they
are
fatted
for
the
day
of
damnation
.
In
this
glasse
,
or
mirrour
,
see
the
difference
between
Saints
and
sinners
.
Then
in
the
next
place
,
seeing
it
is
thus
that
the
people
of
God
shall
be
made
partakers
of
such
happinesse
at
the
resurrection
,
let
me
exhort
you
to
waite
in
expectation
and
desire
of
it
.
A
Ward
that
knows
that
when
he
shall
live
beyond
the
dayes
of
his
wardship
,
he
shall
have
his
Lands
and
possessions
in
his
own
hands
,
he
desires
that
the
time
may
be
expired
that
he
may
have
all
in
his
own
hands
,
that
now
is
in
the
hands
of
his
Guardian
,
who
(
it
may
be
)
keepes
him
to
a
short
allowance
,
though
he
be
an
heire
to
great
possessions
.
Wee
are
Wards
,
as
yee
heard
even
now
,
and
wee
are
under
a
guardian
;
though
wee
are
rich
in
reversion
,
happinesse
,
and
heaven
,
and
all
things
being
●urs
,
yet
God
keepes
us
low
here
.
Let
us
desire
that
the
time
of
our
wardship
may
be
ex●ired
,
that
wee
may
come
to
that
happinesse
which
he
hath
promised
;
that
wee
may
awake
,
and
sing
,
and
be
happie
in
a
more
full
enjoyment
of
God
;
and
this
is
the
desire
of
those
that
are
truly
faithfull
.
When
Christ
saith
,
He
will
come
,
and
appeare
;
What
doe
the
Saints
answer
?
Even
so
come
Lord
Jesus
,
come
quickly
,
Rev.
22.2
.
If
a
naturall
,
carnall
man
,
should
speake
forth
that
which
lies
at
the
bottome
of
his
heart
,
when
Christ
saith
,
He
will
come
;
he
would
say
;
O
Lord
never
come
,
I
am
not
conformed
to
thine
Image
;
I
am
not
made
a
new
creature
by
hearing
of
thy
Gospel
;
O
let
me
never
see
the
face
of
Christ
.
But
the
man
that
knows
the
love
of
God
,
and
truly
understands
the
everlasting
Gospel
,
when
he
heares
Christ
say
,
I
come
;
presently
there
is
this
eccho
,
by
which
he
answereth
the
Lord
Christ
in
his
owne
Spirit
;
Even
so
come
Lord
Jesus
,
come
quickly
.
When
the
Judges
are
in
their
circuits
,
malefactors
tremble
and
quake
;
but
an
innocent
man
that
hath
a
good
cause
,
expects
and
desires
to
have
it
heard
,
and
is
glad
that
they
are
come
:
so
wicked
and
ungodly
men
,
who
are
theeves
,
robbers
,
murtherers
,
and
malefactors
,
guiltie
of
all
sinnes
,
and
lie
in
imprisoned
&
shackled
in
their
own
consciences
when
they
heare
that
the
Lord
Jesus
shall
rid
his
circuit
,
and
appeare
as
a
Judge
,
(
unless●
they
have
seared
consciences
)
they
cannot
but
tremble
and
quake
.
But
the
other
,
when
Christ
shall
be
as
a
Judge
to
the
wicked
,
he
shall
be
as
a
Saviour
to
them
,
therefore
they
cannot
but
desire
the
coming
,
and
appearing
of
the
Lord
.
Wherefore
let
us
desire
the
appearing
of
the
Lord
Jesus
;
let
us
not
live
as
the
men
of
the
world
,
that
are
afraid
,
and
tremble
&
quake
,
when
they
heare
of
a
Judgement
day
,
&
Christ
coming
to
judge
every
man
according
to
his
workes
:
but
let
us
continue
in
the
assurance
of
Gods
grace
,
beleeving
that
our
sinnes
are
pardoned
.
Let
not
the
coming
of
Christ
be
our
feare
,
but
our
desire
;
let
us
desire
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
wait
,
as
one
doth
upon
one
that
he
would
speake
with
,
for
the
Sonne
who
shall
deliver
us
from
the
wrath
to
come
,
and
shall
put
a
Crowne
of
glory
on
our
heads
,
which
he
hath
promised
to
all
those
that
love
him
.
Againe
,
that
I
may
draw
to
a
conclusion
,
let
this
sweeten
all
miseries
,
troubles
,
and
afflictions
that
we
shall
meet
with
here
below
.
If
wee
meet
with
persecution
,
with
imprisonment
,
with
hatred
in
the
world
,
with
reproaches
from
men
,
let
this
be
sufficient
to
sweeten
all
.
Consider
the
day
is
coming
,
it
is
at
hand
,
Christ
is
at
the
dore
,
Jam.
5.10
.
and
you
shall
awake
and
sing
,
while
these
that
now
rejoyce
shall
howle
and
lament
.
Beloved
,
Thinke
it
not
strange
concerning
the
fiery
triall
,
which
is
to
try
you
,
as
though
some
strange
thing
happened
unto
you
.
But
rejoyce
in
as
much
as
yee
are
partakers
of
Christs
sufferings
,
that
when
his
glory
shall
be
revealed
,
yee
may
be
glad
also
with
exceeding
joy
,
1
Pet.
4.13
,
14.
God
leads
his
people
to
happinesse
by
straits
.
Heaven
is
a
Palace
of
glory
,
a
spacious
place
;
but
the
way
to
it
is
narrow
,
the
gate
is
straite
,
by
which
wee
must
enter
in
unto
it
.
Let
the
joyes
provided
for
us
at
the
end
of
our
journey
,
sweeten
unto
us
the
troubles
and
difficulties
of
the
way
.
God
intended
to
make
Job
a
great
man
,
but
before
God
brings
him
to
his
full
height
of
greatnesse
,
God
first
brings
him
to
the
dunghill
.
So
God
will
bring
us
first
to
the
dunghill
,
he
will
lay
us
in
the
dust
,
and
then
make
us
such
glorious
creatures
,
as
you
have
heard
the
Saints
shall
be
at
the
resurrection
.
Joseph
was
to
be
ruler
in
Aegypt
;
but
first
he
must
be
laid
in
prison
:
so
God
layes
his
first
in
prison
,
he
brings
them
to
a
low
condition
,
to
be
nothing
in
the
world
;
and
afterward
layes
them
in
the
prison
of
the
grave
,
and
then
hee
raiseth
them
to
be
Kings
,
Priests
,
Rulers
,
and
Judges
with
the
Lord
Jesus
Christ
.
Wherefore
let
this
meditation
of
the
resurrection
sweeten
trouble
,
and
persume
the
grave
unto
us
.
And
let
it
likewise
sweeten
all
the
comforts
that
wee
enjoy
here
,
by
looking
upon
them
as
pledges
of
the
joy
which
wee
shall
have
at
the
resurrection
:
Let
it
sweeten
the
mercies
of
this
day
,
which
will
have
little
relish
in
them
without
this
.
Alas
;
what
is
it
to
looke
on
Nationall
deliverances
,
mercies
,
victories
,
and
conquests
over
our
enemies
;
unlesse
you
see
your
happinesse
in
the
Lord
Jesus
?
What
is
it
if
the
Land
have
peace
,
if
thou
hast
not
peace
of
conscience
by
beleeving
?
What
is
it
,
if
the
enemies
of
thy
body
,
of
the
State
and
Kingdome
be
wholly
routed
,
and
put
under
the
feete
of
those
that
desire
to
stand
for
the
liberties
of
the
Subject
;
if
in
the
meane
while
thou
be
a
vassall
,
and
a
slave
to
the
Prince
of
darknesse
?
What
is
it
for
thee
to
be
free
from
corporall
enemies
,
and
yet
to
be
under
the
power
,
and
led
captive
by
the
enemy
of
thy
soule
?
What
is
it
,
if
thou
be
a
freeman
in
thy
body
,
and
a
slave
in
thy
soule
,
to
all
lusts
,
filthinesse
,
and
ungodlinesse
?
What
is
it
,
to
keepe
such
a
day
as
this
,
and
to
rejoyce
in
a
carnall
way
for
outward
mercies
,
when
thou
doest
not
spiritually
rejoyce
in
the
first
place
,
that
God
hath
freed
thee
from
the
enemies
of
thy
eternall
salvation
?
Rejoyce
not
onely
as
a
Heathen
may
for
nationall
blessings
,
but
rejoyce
as
a
Christian
,
seeing
God
reconciled
to
thee
in
the
Sonne
of
his
love
;
let
the
joy
of
the
resurrection
both
sweeten
thy
troubles
,
and
adde
spirituall
fewell
to
the
flame
of
thy
joy
for
temporall
mercies
.
Truly
,
wee
then
rejoyce
in
temporall
things
,
and
in
creature-comforts
and
mercies
aright
,
when
we
rejoyce
in
them
in
a
spirituall
way
,
when
wee
see
all
sweetened
to
us
in
the
Lord
Jesus
.
Therefore
improve
to
the
full
this
doctrine
,
for
the
heightening
of
your
joyes
this
day
.
Let
there
not
be
an
evill
heart
of
unbeliefe
in
any
,
to
keepe
him
from
rejoycing
.
Though
there
were
great
plentie
of
Corne
in
Samaria
,
yet
the
Lord
that
would
not
beleeve
what
the
Prophet
said
,
though
he
saw
it
,
he
did
not
taste
of
it
,
2
Kings
7.19
.
I
tell
you
of
great
plentie
,
and
happinesse
,
I
have
set
it
before
your
eyes
,
as
God
hath
enabled
me
;
but
unlesse
you
beleeve
,
you
shall
never
taste
of
this
heavenly
Manna
;
you
shall
never
drinke
of
these
rivers
of
pleasure
.
Here
is
a
cup
of
salvation
,
you
that
have
the
lips
of
faith
drinke
,
and
your
soules
shall
be
refreshed
and
comforted
in
the
enjoyment
of
it
:
but
if
you
lie
in
unbeliefe
,
you
may
want
the
joy
,
and
comfort
,
that
you
might
have
of
it
here
,
and
you
may
want
the
enjoyment
of
it
to
all
eternitie
.
Therefore
beleeve
what
hath
been
spoken
,
what
God
hath
promised
,
and
rejoyce
in
it
here
,
being
confident
that
thou
shalt
enjoy
what
God
hath
promised
.
And
what
thou
hast
(
in
spe
,
)
in
hope
here
,
thou
shalt
hereafter
have
(
in
re
,
)
in
full
fruition
;
serving
God
chearfully
,
joyfully
,
and
comfortably
in
the
assurance
of
happinesse
by
Jesus
Christ
at
the
resurrection
:
thou
shalt
be
happie
with
God
,
and
with
Jesus
Christ
at
the
resurrection
,
in
body
,
and
spirit
.
Which
God
of
his
infinite
mercy
grant
unto
us
all
,
Amen
.