The
NEW
COVENANT
,
OR
,
A
Treatise
,
unfolding
the
order
and
manner
of
the
giving
and
receiving
of
the
Covenant
of
Grace
to
the
ELECT
.
ACTS
7.8
.
And
he
gave
him
the
Covenant
of
Circumcision
.
THis
blessed
Servant
of
God
,
Steven
,
being
called
to
account
concerning
what
he
had
sayd
touching
Jesus
Christ
his
destroying
the
Temple
,
it
is
the
scope
of
his
whole
discourse
throout
this
Chapter
,
to
justifie
the
doctrine
that
he
had
taught
;
that
though
Jesus
of
Nazareth
should
destroy
that
place
,
yet
in
so
teaching
he
taught
not
blasphemy
.
And
this
he
doth
(
in
way
of
an
holy
H
story
or
Narration
)
make
evident
in
the
first
place
from
the
sweet
communion
which
their
Fathers
had
with
God
,
before
either
Temple
or
Tabernacle
was
built
;
and
if
so
,
then
he
would
not
have
them
look
at
it
as
unsafe
for
them
,
or
as
an
utter
ruine
to
Religion
,
if
that
both
the
Temple
and
the
Ordinances
of
the
Temple
were
destroyed
in
themselves
,
and
fulfilled
in
him
.
And
first
,
the
passages
of
Abrahams
communion
with
God
,
Steven
doth
relate
and
maintaine
,
before
any
of
Moses
his
Customes
were
knowne
.
God
did
effectually
call
him
,
which
call
he
did
also
obey
(
ver.
2
,
3
,
4.
)
though
as
yet
he
knew
no
Circumcision
.
God
giveth
him
a
tryal
of
his
faith
,
wherein
he
found
Abrabam
faithfull
,
ver
.
5
,
6
,
7.
God
promised
to
give
him
the
Land
of
Canaan
for
a
possession
,
but
he
gave
him
not
a
foots
breadth
.
He
promised
to
give
it
unto
his
seed
,
when
as
yet
he
had
no
Child
:
and
when
God
gave
him
seed
,
yet
they
should
sojourn
in
a
strange
Land
,
and
be
in
bondage
400
years
.
God
gave
him
the
Covenant
of
Circumcision
,
in
the
words
of
the
Text
;
and
Abrabam
in
the
strength
of
the
blessing
of
God
begate
Isaac
,
and
Circumcised
him
according
to
Gods
direction
,
and
all
this
before
Moses
gave
any
Ordinances
unto
them
to
keep
,
and
before
either
Temple
or
Tabernacle
was
built
.
From
hence
we
have
heard
,
That
the
soule
may
have
very
spirituall
and
gracious
communion
with
God
,
before
it
partake
in
Church-fellowship
,
or
in
any
Seale
thereof
;
for
Abrahams
faith
was
throughly
tryed
,
before
he
had
the
Seale
of
Church-Covenant
given
him
.
We
heard
also
this
propounded
,
which
is
the
words
of
the
Text
,
that
God
gave
unto
Abraham
the
Covenant
of
Circumcision
;
which
Doctrine
doth
imply
in
it
four
principall
parts
,
all
of
them
serving
to
clear
Stevens
meaning
,
and
to
prove
his
scope
.
1
The
Author
and
manner
of
dispensing
it
,
God
gave
:
so
it
was
by
gift
.
2
The
Articles
of
it
;
and
they
are
to
be
inquired
into
.
3
The
Confederates
;
and
they
are
expressed
,
God
on
the
one
side
,
and
Abraham
and
his
seed
on
the
other
side
.
4
The
Seale
of
it
,
Circumcision
,
which
was
the
Seale
of
Church-Covenant
.
These
four
parts
doe
yeeld
unto
us
so
many
Notes
.
The
first
of
them
was
formerly
spoken
unto
in
the
last
point
formerly
handled
:
Now
for
the
second
and
third
parts
,
to
wit
,
the
Articles
of
the
Covenant
,
and
the
Confederates
,
we
comprehend
them
both
in
this
one
Note
.
That
in
the
Covenant
which
God
made
with
Abraham
,
he
gave
himselfe
to
be
a
God
to
Abraham
,
and
to
his
seed
,
and
received
Abraham
and
his
seed
to
be
a
people
unto
himselfe
:
and
the
chiefest
of
this
seed
,
the
Lord
Jesus
Christ
,
he
took
to
be
the
Mediator
or
Surety
of
this
Covenant
between
th●m
both
.
This
is
the
sum
of
the
Articles
,
and
of
the
Confederates
:
What
the
A●●icles
be
,
is
not
here
mentioned
,
but
Gen.
17.7
.
they
be
(
for
to
speak
of
Circumcision
before
a
Covenant
,
it
is
but
a
seale
to
a
blank
)
where
the
Lord
expresseth
himselfe
,
thus
saying
,
I
will
establish
my
Covenant
between
me
,
and
thee
,
and
thy
seed
after
thee
in
their
Generations
,
for
an
everlasting
Covenant
,
to
be
a
God
unto
thee
,
and
unto
thy
seed
after
thee
.
As
for
other
parts
of
the
Covenant
,
they
were
more
properly
unto
Abraham
himselfe
,
as
to
be
exceeding
fruitfull
,
to
be
the
father
of
many
Nations
,
those
things
were
more
peculiarly
proper
unto
Abraham
,
though
they
have
a
morall
and
universall
use
and
force
in
all
the
faithfull
,
whom
the
Lord
doth
make
fruitfull
,
and
giveth
them
a
naile
in
his
Tabernacle
.
In
the
Covenant
these
three
things
are
implyed
.
1
God
gave
himselfe
to
be
a
God
unto
Abraham
,
and
to
his
seed
.
This
is
such
an
Argument
as
the
strength
and
wisdome
of
men
and
Angels
cannot
unfold
:
It
is
a
Catechisme
point
,
and
by
way
of
Catechisme
to
be
opened
(
as
the
Lord
hath
revealed
it
)
I
mean
,
plainly
and
familiarly
.
2
God
did
receive
Abraham
and
his
seed
to
be
his
people
,
this
is
implied
and
necessarily
inferred
by
the
Rule
of
Relatives
;
for
if
God
doe
give
himselfe
to
be
a
God
unto
Abraham
,
and
to
his
seed
,
and
doth
not
expresly
prerequire
it
of
Abraham
and
of
his
seed
,
that
they
should
give
up
themselves
to
be
his
people
;
then
it
must
of
necessity
follow
,
that
the
Lord
will
undertake
to
receive
them
to
be
a
people
unto
himselfe
,
and
prevent
them
in
that
grace
,
and
so
he
will
performe
both
his
owne
part
of
the
Covenant
,
and
Abrahams
part
also
;
according
to
what
we
read
,
Deut.
7.6
,
7
,
8.
when
as
they
were
in
a
Land
of
Idols
,
and
the
Lord
lifted
up
his
hand
to
have
destroyed
them
there
,
yet
he
remembred
and
wrought
for
his
own
Name
sake
:
so
that
though
they
were
far
off
,
yet
the
Lord
(
to
make
good
his
Covenant
)
brought
them
out
of
Aegypt
,
and
so
from
one
Covenant
to
another
;
by
all
which
things
it
doth
appear
,
that
the
Lord
will
keep
our
part
of
the
Covenant
also
;
and
this
is
necessarily
implyed
,
in
that
he
promiseth
to
be
a
God
unto
Abraham
,
and
to
his
seed
;
and
there
is
no
exp●esse
Restipulation
pre-required
on
Abrahams
part
.
We
see
this
likewise
held
forth
,
Deut.
29.1.13
.
where
the
Lord
entreth
into
another
Covenant
with
them
,
in
the
Land
of
Moab
,
besides
the
Covenant
which
he
made
with
them
in
Horeb
,
and
in
this
Covenant
he
doth
establish
them
to
be
a
people
unto
himselfe
,
as
well
as
give
himself
to
them
to
be
thrir
God
,
●ers
.
13.
and
as
God
required
it
of
them
,
to
circumcise
the
outward
man
,
even
the
foreskin
of
their
Children
,
so
he
will
also
circumcise
them
,
taking
possession
of
them
,
and
circumcising
their
hearts
,
and
taking
away
the
stonynesse
of
them
,
and
so
fit
them
to
be
a
Temple
for
himselfe
to
dwell
in
.
3
The
Lord
in
this
Covenant
taketh
the
chiefest
of
Abrahams
seed
,
even
the
Lord
Jesus
Christ
to
be
the
Mediator
and
surety
of
the
Covenant
,
and
unto
him
doe
all
the
Promises
belong
:
so
the
Apostle
doth
expound
it
,
Gal.
3.16
.
—
and
so
by
him
are
all
the
Promises
and
blessings
of
the
Covenant
conveyed
unto
Abraham
,
and
to
his
seed
(
his
faithfull
seed
)
all
the
world
over
,
and
therefore
he
is
called
the
Mediator
of
a
better
Covenant
,
Heb
.
7.22
.
meaning
of
the
Covenant
of
Grace
,
Heb
.
8.6
.
These
three
things
doe
containe
the
sum
of
the
Covenant
of
Grace
,
and
of
the
Gospel
of
Jesus
Christ
,
and
would
therefore
be
plainly
discovered
unto
Christians
,
as
,
1
What
is
the
meaning
of
this
,
that
God
gave
himselfe
unto
Abraham
.
2
How
doth
he
take
Abraham
and
his
seed
,
and
make
them
his
people
.
3
How
doth
he
take
Jesus
Christ
and
make
him
the
Surety
of
the
Covenant
between
them
both
;
for
the
Covenant
is
established
,
and
so
is
a
sure
,
firm
and
everlasting
Covenant
.
Now
in
this
gift
that
God
gave
himself
unto
Abraham
,
observe
three
things
.
-
1
The
Blessing
given
.
-
2
The
Order
in
which
it
was
given
.
-
3
The
Manner
of
giving
it
.
In
the
Blessing
given
:
When
God
doth
by
Covenant
give
himself
to
be
a
God
,
it
doth
imply
two
things
.
1
That
God
doth
give
Himselfe
,
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
the
whole
Nature
of
God
and
all
the
Persons
:
the
God-head
,
with
all
the
Attributes
of
that
Nature
,
and
all
the
Offices
of
those
persons
;
for
it
is
not
a
confused
God
that
vanisheth
away
in
a
generall
imagination
,
but
God
distinctly
considered
,
in
his
Persons
,
Attributes
,
Properties
,
&c.
Thus
the
Lord
giveth
himselfe
to
Abraham
and
to
his
seed
,
I
will
be
a
father
unto
you
,
2.
Cor
.
6.18
.
and
that
is
not
spoken
unto
the
Jewes
onely
,
but
unto
all
the
Israel
of
God
:
He
giveth
the
Son
also
,
Isa
.
9.6
.
Joh
.
3.16
.
And
for
the
Holy
Spirit
,
Jo
.
16.7.13
.
Isa
.
59.21
.
This
is
my
Covenant
with
them
saith
the
Lord
,
My
Spirit
that
is
upon
thee
,
and
my
words
that
I
have
put
into
thy
mouth
shall
not
depart
,
&c.
And
this
is
it
which
the
Apostle
also
saith
,
Gal.
4
6.
Thus
the
Lord
giveth
himselfe
unto
his
Servants
from
one
Generation
to
another
.
If
therefore
the
Lord
,
God
the
Father
give
himselfe
,
he
will
not
be
wanting
to
draw
his
people
unto
the
Son
,
Jo
.
6.44
.
and
what
is
the
chief
businesse
and
work
that
the
Son
hath
to
doe
about
us
?
No
man
can
have
fellowship
with
the
Father
,
but
he
must
have
fellowship
with
Jesus
Christ
,
so
our
Saviour
himselfe
saith
,
John
14.6
.
No
man
can
come
unto
the
Father
,
but
by
me
:
This
therefore
the
Lord
Jesus
Christ
will
doe
for
all
the
elect
seed
of
Abraham
,
he
will
open
their
eyes
to
see
,
that
the
Father
did
not
draw
them
to
damnation
or
utter
desolation
(
though
at
first
that
be
their
greatest
fear
)
but
unto
salvation
by
him
.
This
hath
he
promised
to
doe
,
and
if
it
be
the
work
of
the
Spirit
of
God
to
establish
us
both
in
the
Father
and
the
Son
,
then
will
he
convince
the
world
of
sin
,
of
righteousnesse
,
and
of
judgement
,
John
16.8
,
to
11.
and
so
will
establish
our
hearts
in
the
comforn
of
the
Lord
our
God
;
and
this
is
that
which
the
Apostle
prayeth
for
the
Ephesians
,
Chap.
3.16
.
Hence
it
cometh
to
passe
,
that
what
the
Lord
would
have
us
to
doe
,
he
is
present
by
his
Spirit
to
teach
us
,
and
to
strengthen
us
,
and
so
to
doe
it
for
us
.
All
these
things
doth
the
Lord
work
for
Abraham
,
and
for
his
Elect
seed
:
So
that
look
what
is
meet
for
a
Father
to
do
,
or
for
a
Brother
to
doe
,
or
for
the
Spirit
of
God
to
doe
,
that
will
the
Lord
doe
unto
his
elect
ones
;
and
so
he
giveth
all
his
attributes
,
and
they
are
even
God
himselfe
;
and
therefore
when
Moses
desired
to
see
his
glory
,
and
he
desired
it
from
the
grace
that
God
had
shewed
him
,
Exod
.
34.6
.
the
Lord
proclaimed
his
Name
before
him
,
Jehovah
,
Jehovah
,
strong
,
mercifull
,
and
gracious
,
&c.
Thus
doth
the
Lord
give
himselfe
,
and
all
the
Persons
in
the
God-head
(
as
they
are
truly
called
)
and
Attributes
,
they
are
no
more
,
nor
no
other
then
God
himselfe
.
2
And
as
God
himself
is
implyed
;
so
when
God
is
given
by
Covenant
,
all
the
Ordinances
and
Creatures
,
and
works
of
God
are
given
also
,
for
so
it
was
in
all
Covenants
of
old
time
;
when
Jehosaphat
maketh
a
Covenant
with
Ahab
King
of
Israel
,
2
Kings
22.4
.
then
I
am
as
thou
art
,
and
my
people
as
thy
people
,
and
my
Horses
as
thy
Horses
,
and
all
that
he
hath
is
for
Ahabs
service
,
as
the
King
goeth
,
so
goeth
his
strength
;
so
thus
it
comes
to
passe
,
that
if
the
Lord
of
Hoasts
be
for
us
,
and
give
himself
unto
us
,
then
also
he
gives
unto
us
his
Eternall
Election
and
Redemption
,
and
whatsoever
he
hath
wrought
for
the
salvation
of
his
Elect
;
He
hath
not
so
dealt
with
any
Nation
(
Psal
.
147.20
.
)
but
only
with
the
Israel
of
God
,
unto
them
hath
he
given
his
Laws
and
shewed
them
his
judgements
:
And
for
his
Creatures
,
they
are
all
given
to
be
for
his
People
,
to
whom
he
hath
given
himself
.
If
God
be
a
God
unto
Abraham
,
then
shall
all
Gods
people
be
for
him
,
Melchisedeck
shall
blesse
him
,
Aner
,
Eshcot
,
and
Mature
,
shall
be
Confederates
with
him
;
the
Sun
,
Moon
,
and
Stars
shall
fight
in
their
courses
for
the
people
of
God
;
the
Sea
shall
give
way
to
passe
through
it
on
dry
ground
,
What
ailed
you
ye
streams
of
Jordan
to
goe
back
?
Why
,
all
the
Creatures
of
God
must
stoop
unto
the
people
of
God
when
he
is
in
Covenant
with
them
.
This
is
that
which
the
Lord
promiseth
unto
his
people
,
Hos
.
2.18
.
to
22.
when
the
Lord
shall
marry
them
to
him
in
faithfullnesse
;
and
1
Cor
.
3.22
.
This
is
the
large
gift
of
Gods
Covenant
.
Nay
,
and
which
is
wonderfull
and
beyond
all
comprehension
,
when
I
say
,
all
the
Creatures
and
Ordinances
of
God
are
ours
,
the
very
expression
of
the
phrase
doth
imply
that
the
Lord
giveth
himselfe
to
be
the
staffe
and
strength
of
them
;
so
that
you
shall
see
the
presence
of
God
in
them
,
he
will
not
only
give
a
man
wife
and
children
,
and
Ordinances
,
and
providences
,
but
he
will
be
in
all
these
,
and
blesse
his
people
in
the
enjoyment
of
them
all
,
so
as
that
they
shall
enjoy
God
in
all
.
Psal
.
16.5
,
6.
The
Lord
is
the
portion
of
mine
inheritance
.
He
saw
the
Lord
in
what
he
did
enjoy
,
and
when
he
had
any
thing
it
was
in
God
,
&
when
he
wanted
any
thing
it
was
supplyed
in
him
.
The
like
did
Jacob
find
,
when
his
brother
Esau
came
against
him
with
400
men
,
and
the
Lord
turned
him
from
the
fiercenesse
of
his
wrath
;
here
was
the
Covenant
of
Abraham
,
the
Lord
gave
him
the
mouth
,
and
arms
,
and
tears
of
his
brother
Esau
:
what
saith
Jacob
to
all
this
?
Gen.
33.10
.
I
have
seen
thy
face
as
though
I
had
seen
the
face
of
God
.
He
saw
the
power
and
mercy
of
God
in
changing
the
countenance
of
his
elder
brother
:
and
that
is
it
which
sweetneth
all
that
a
man
doth
enjoy
,
the
loving-kindnes
of
God
in
all
,
is
the
blessing
of
all
;
and
this
likewise
doth
Jacob
acknowledge
,
Gen.
33.5
.
These
are
the
Children
which
God
hath
gratiously
given
thy
Servant
;
and
so
he
looked
at
them
as
Gods
wives
,
and
children
,
and
servants
,
and
Cattell
;
and
this
is
the
very
life
of
the
Covenant
of
Grace
,
when
as
the
Lord
is
wrapped
up
in
all
his
blessings
,
when
as
he
giveth
himselfe
,
and
in
himselfe
his
Christ
,
&
in
Christ
Peter
and
Paul
and
all
things
unto
his
Church
,
1
Cor
.
3.22
,
23.
Rom.
8.32
.
This
is
the
maine
thing
given
,
God
himselfe
,
the
God
of
the
Covenant
,
his
Persons
,
Nature
,
Ordinances
,
Providences
,
and
now
Abraham
is
made
the
Lord
of
the
world
:
and
so
the
Apostle
doth
interpret
it
,
Rom.
4.13
.
the
Promise
that
he
should
be
Heire
of
the
world
,
&c.
and
this
is
that
which
Abraham
did
receive
in
receiving
the
Lord
to
be
his
God
.
2
In
the
Order
of
giving
the
Covenant
,
there
is
something
to
be
observed
.
1
God
giveth
first
,
and
not
the
Creature
,
it
was
not
Abraham
that
gave
unto
God
first
,
for
which
of
all
the
Creatures
shall
offer
a
Covenant
unto
the
Mighty
God
?
Rom.
11.35
.
the
Lord
hath
the
preheminence
in
giving
,
for
what
should
Abraham
give
unto
God
,
if
God
give
not
something
unto
him
first
?
He
is
the
first
giver
.
2
He
is
also
the
first
thing
in
order
that
is
given
;
for
,
doth
he
give
the
world
first
,
or
Ordinances
first
?
or
any
other
spirituall
or
temporall
blessings
first
?
No
doubtlesse
,
the
Lord
is
the
first
thing
that
he
giveth
by
his
Covenant
,
and
with
himselfe
all
things
else
also
,
Rom.
8.32
.
And
there
is
the
precedency
of
Jesus
Christ
,
he
is
given
,
and
in
him
all
spirituall
blessings
,
as
the
Apostle
saith
,
Ephes
.
1.3
.
and
this
for
the
order
of
Nature
in
giving
the
Covenant
:
not
Obedience
first
,
nor
Faith
first
,
nor
any
thing
else
first
,
but
himselfe
is
Donum
primum
&
primarium
,
and
in
him
,
all
his
goodnesse
,
Exod
.
33.19
.
3
For
the
Manner
of
giving
;
in
that
he
giveth
himselfe
,
there
is
implyed
both
the
freedome
and
eternity
of
the
gift
,
firmnesse
therefore
and
that
unto
eternity
.
In
that
he
giveth
himselfe
,
it
must
of
necessity
be
done
freely
;
for
what
can
any
Creature
give
to
purchase
God
?
If
a
man
could
give
thousands
of
worlds
they
were
not
enough
to
purchase
or
redeem
one
soule
;
and
if
he
had
millions
of
worlds
to
give
,
what
were
they
all
to
purchase
so
great
a
gift
as
God
himselfe
is
?
Therefore
it
must
needs
be
of
free
gift
,
for
the
Creature
can
doe
nothing
to
prevent
God
.
God
indeed
may
give
with
a
purpose
to
receive
back
againe
,
as
God
doth
require
this
of
Abraham
,
that
he
should
have
no
other
Gods
before
him
,
&c.
Gen.
17.1
.
But
though
Abraham
shall
performe
this
and
all
the
Commandements
in
an
Evangelicall
manner
,
yet
God
himselfe
doth
undertake
in
this
Covenant
to
be
the
Author
and
finisher
of
this
his
faith
and
obedience
,
Heb
.
12.2
.
And
this
doth
argue
the
marvelous
freedome
of
the
Covenant
of
Grace
,
for
the
Lord
offereth
it
out
of
his
grace
without
the
foresight
of
faith
or
works
,
for
he
undertaketh
to
give
both
will
and
deed
of
his
good
pleasure
,
Phil
.
2.13
.
But
it
may
be
said
,
Did
not
the
Lord
exact
it
that
he
should
give
himselfe
back
againe
?
or
else
God
would
not
give
himselfe
?
Truly
then
the
Covenant
had
not
been
of
free
Grace
,
but
as
you
see
sometimes
great
Princes
will
take
in
a
Neighbour
Nation
into
League
with
them
,
and
not
tell
them
of
it
:
so
doth
the
Lord
deale
with
his
Elect
ones
,
otherwise
he
should
not
at
all
intend
it
,
nor
ever
give
himselfe
unto
us
,
for
we
are
not
able
to
give
our selves
unto
him
,
for
if
Abraham
did
give
himselfe
,
it
was
because
God
did
take
him
first
,
and
therefore
it
is
that
the
Apostle
telleth
us
that
the
Lord
took
hold
of
Paul
that
he
might
take
hold
of
the
Lo
d
,
Phil
.
3.12
.
I
follow
after
,
if
that
I
may
&c
Deut
.
32.6
.
If
we
give
up
our selves
unto
the
Lord
,
it
is
because
the
Lord
hath
taken
hold
upon
our
hearts
first
.
But
doth
not
the
Lord
require
of
him
to
Circumcise
his
seed
the
eighth
day
?
So
he
doth
inde●d
,
but
the
Lord
giveth
him
that
also
:
God
the
Father
seeth
it
needfull
for
the
confirmation
of
their
Faith
,
and
their
everlasting
salvation
,
therefore
he
giveth
him
Circumcision
,
and
giveth
him
the
grace
to
circumcise
his
Children
:
I
think
indeed
the
Lord
doth
call
for
many
things
under
a
Covenant
of
Grace
,
but
so
as
that
the
Lord
1
Worketh
those
things
in
them
out
of
Grace
,
not
give
Grace
out
of
work●●
2
He
will
have
them
know
,
that
those
things
which
they
work
are
nothing
without
the
working
of
his
grace
.
It
is
true
,
Abraham
may
circumcise
Isaac
,
but
who
shall
circumcise
the
heart
of
Isaac
?
It
is
a
small
matter
to
circumcise
the
flesh
:
so
it
is
a
small
matter
for
us
to
baptize
with
water
▪
but
who
must
wash
us
from
our
sins
,
save
only
the
Lord
our
God
?
So
that
he
doth
secretly
intimate
,
that
what
his
poor
servants
doe
outwardly
,
he
would
doe
it
in
effect
.
The
Children
of
Israel
shall
at
the
Lords
Commandment
march
about
the
City
of
Jericho
seaven
dayes
together
,
and
not
speak
a
word
,
and
hereby
the
walls
of
the
City
shall
fall
down
flat
:
of
what
use
were
these
weapons
to
such
an
end
?
what
would
the
Lord
shew
his
people
hereby
?
hereby
he
teacheth
them
to
know
by
what
ability
and
power
to
bring
mighty
things
to
passe
,
they
shall
doe
duties
as
the
Lord
commandeth
them
,
but
he
himself
shall
breath
in
them
to
make
them
effectuall
:
for
though
we
doe
never
so
much
,
yet
we
cannot
reach
unto
the
accomplishment
of
any
good
thing
.
Not
by
might
,
nor
by
strength
,
but
by
my
Spirit
;
The
Lord
therefore
by
his
Spirit
must
work
all
our
works
for
us
.
Here
is
the
freeness
of
Gods
Covenant
,
in
that
the
Lord
giveth
himself
first
,
Jer
.
32
40.
You
may
speak
of
Conditions
in
this
kind
,
but
the
Lord
doth
undertake
both
for
his
own
part
and
for
our
parts
also
:
for
as
the
Covenant
is
free
,
so
the
Lord
will
freely
maintaine
and
preserve
all
his
Elect
,
and
all
from
the
immutable
nature
of
God
;
it
is
not
possible
that
God
should
lye
,
Mal
.
3.6
.
Hence
springeth
our
eternity
&
perseverance
(
Rom.
11.29
.
)
Phil
.
1.6
.
Though
the
sence
of
the
Covenant
doth
require
it
of
Abraham
to
give
himself
back
again
unto
the
Lord
,
though
that
be
Abrahams
duty
,
and
the
Lord
doth
intend
it
,
yet
his
intendment
is
to
imply
,
that
he
doth
receive
Abraham
and
his
seed
to
be
his
people
for
ever
.
Josh
.
24.3
.
Thus
(
mind
ye
)
the
Lord
dealeth
in
the
Coven
:
of
Grace
,
he
looketh
towards
those
that
look
not
towards
him
,
as
is
held
forth
,
Hos
.
3.3
.
where
the
Lord
biddeth
the
Prophet
love
a
woman
that
was
an
Adulteresse
,
and
say
unto
her
,
Thou
shalt
be
for
me
,
and
I
will
be
for
thee
;
This
is
a
branc●
of
the
Covenant
,
when
the
Lord
doth
undertake
to
receive
Abraham
and
his
seed
unto
himself
,
his
giving
himselfe
unto
them
doth
breed
a
reciprocall
returning
of
them
unto
him
.
Now
it
may
be
demanded
,
How
did
the
Lord
take
Abraham
and
his
seed
to
be
his
people
?
By
a
double
Act
,
as
1
Of
Preparation
,
not
on
Abrahams
part
,
or
on
his
seeds
part
,
but
on
his
own
part
,
the
Lord
prepared
them
.
2
The
Lord
did
invest
him
with
the
blessings
of
this
Covenant
.
1
For
Preparation
,
the
Lord
prepareth
them
by
a
double
work
of
his
Spirit
,
which
are
manifest
in
all
the
seed
of
Abraham
,
Elect
of
God
.
1
By
a
Spirit
of
Bondage
,
whereby
he
cutteth
off
the
seed
of
Abraham
from
all
worldly
intanglements
and
delights
;
thus
God
took
Abraham
,
and
brought
him
from
beyond
the
Flood
,
and
so
doth
he
take
men
off
from
their
Countreys
and
Fathers
houses
,
he
seperates
them
from
all
such
things
that
he
might
draw
them
unto
himselfe
:
Thus
he
dealt
with
the
Children
of
Israel
,
and
called
them
to
be
a
singular
people
unto
himselfe
,
and
yet
but
in
a
Covenant
of
works
,
Deut.
7.6
,
7
,
8.
Thus
doth
the
Lord
deale
with
all
those
whom
he
receiveth
to
be
a
people
unto
himself
;
and
by
th●s
spirit
of
bondage
he
draweth
them
from
all
their
sinfull
lusts
and
passions
,
so
as
that
they
can
find
no
hope
of
mercy
in
any
thing
;
and
this
is
properly
a
Seal
of
the
Covenant
of
works
,
as
the
Spirit
of
Adoption
is
a
seale
of
the
Covenant
of
Grace
,
Rom.
8.15
.
Now
by
this
bondage
the
Lord
first
setteth
home
unto
the
Consciences
of
men
the
weight
and
danger
of
their
sins
,
and
it
is
the
usuall
manner
of
God
to
give
a
Covenant
of
Grace
by
leading
men
first
into
a
Covenant
of
worke
(
as
it
is
his
constant
manner
to
work
by
contrarie●
)
and
so
to
thrust
men
out
of
doors
that
they
may
have
fellowship
with
himselfe
at
length
;
I
had
a
gratious
father
(
will
the
poor
soule
say
)
●●t
now
I
may
goe
and
shake
my
ears
like
a
poor
wretch
)
for
so
indeed
he
is
cast
out
of
the
Covenant
and
favour
of
God
to
his
sense
and
feeling
;
but
thus
the
Lord
doth
even
shut
him
out
of
doors
,
that
he
may
open
to
him
another
and
a
better
way
.
2
The
Lord
also
Prepareth
his
people
by
a
Spirit
of
Burning
,
which
upon
a
spirit
of
bondage
he
doth
shed
abroad
into
the
hearts
of
men
:
This
we
read
of
,
Mal
.
4.1
.
It
is
spoken
of
the
Ministry
of
John
the
Baptist
,
which
did
burn
like
an
oven
against
all
the
Scribes
and
Pharisees
,
and
left
them
neither
the
root
of
Abrahams
Covenant
,
nor
the
branch
of
their
own
good
works
:
he
cutteth
them
off
from
the
Covenant
of
Abraham
,
Mat
.
3.9
.
Think
not
to
say
that
you
have
Abraham
to
be
your
father
,
&c.
and
so
by
cutting
them
off
from
the
root
,
he
leaveth
them
no
ground
to
trust
on
.
From
their
good
works
the
Lord
Jesus
Christ
also
cutteth
them
off
,
Mat
.
6.2.5.16
.
This
was
a
Spirit
of
Burning
,
which
the
Lord
conveyed
by
the
M●nistry
of
Christ
and
of
John
Baptist
,
to
burn
up
all
the
Hypocrites
like
stubble
,
and
the
beauty
of
their
works
was
blasted
by
it
;
and
this
is
Gods
usuall
manner
of
dealing
.
Now
there
are
many
under
a
Spirit
of
bond●ge
,
that
never
came
under
a
Spirit
of
burning
;
yet
many
under
a
Spirit
of
bondage
doe
fear
the
Lord
with
some
kind
of
reverence
unto
his
O●dinances
;
for
as
an
Angel
of
God
they
received
Paul
,
and
yet
,
for
many
of
them
,
they
were
but
under
the
Law
,
and
therefore
the
Apostle
saith
,
He
is
afraid
of
them
least
he
hath
bestowed
his
labour
in
vaine
,
Gal.
4.9
,
10
,
11.
compared
with
ver
.
21.
where
he
saith
,
Tell
me
ye
that
desire
to
be
under
the
Law
,
&c.
A
signe
that
this
bondage
under
which
they
were
,
did
not
onely
bind
them
under
fear
of
wrath
,
but
did
bind
them
also
to
obey
the
Ordinances
of
God
with
some
kind
of
devout
reverence
:
Now
you
have
many
men
that
rest
there
,
but
when
the
Lord
doth
carry
men
further
,
then
he
sendeth
a
spirit
of
burning
,
thereby
to
blast
all
the
fruits
and
branches
of
their
righteousnesse
,
and
to
burn
up
all
,
that
under
a
Covenant
of
works
a
man
hath
wrought
;
and
this
is
that
which
the
Prophet
Esay
speaketh
of
,
Isa
.
4.4
.
that
the
Lord
will
purge
away
the
filth
of
the
daughter
of
Sion
with
a
spirit
of
judgement
and
of
burning
.
The
one
is
a
spirit
of
sanctification
,
and
the
other
is
a
consuming
fire
,
which
forceeth
them
not
to
build
any
comfort
upon
any
works
that
they
have
done
.
This
may
Hypocrites
reach
unto
in
their
judgements
,
so
as
that
they
may
be
convinced
,
that
they
have
neither
root
within
them
,
nor
branch
growing
upon
them
,
and
yet
in
the
mean
while
they
may
not
come
unto
a
Spirit
of
Adoption
,
but
hereby
also
the
Lord
useth
to
prepare
his
people
.
Some
blese
themselves
in
worldly
courses
,
and
never
come
unto
a
spirit
of
bondage
:
some
doe
find
comfort
in
their
performances
,
and
never
saw
the
vanity
of
their
own
righteousnesse
,
but
there
are
those
whom
the
Lord
doth
carry
further
unto
a
spirit
of
burning
,
even
unto
a
sensible
feeling
of
Gods
wrath
burning
against
whatsoever
is
as
stubble
(
&
such
is
a
mans
own
gifts
,
and
parts
,
and
worth
)
so
that
now
the
poor
soule
findeth
that
he
hath
no
root
of
any
good
Covenant
,
but
seeth
it
to
be
an
outward
face
of
the
Covenant
that
he
doth
rest
upon
;
and
now
he
seeth
no
green
branch
of
righteousnesse
remaining
,
but
all
is
blasted
and
broken
in
pieces
,
according
to
what
the
Prophet
Esay
saith
,
Chap.
40.
6
,
7.
and
so
the
Lord
cometh
to
leave
a
man
neither
root
nor
branch
,
for
by
a
spirit
of
bondage
the
Lord
blasteth
all
flesh
:
but
when
it
cometh
unto
the
goodlinesse
of
flesh
,
that
is
consumed
by
a
Spirit
of
burning
.
2
As
God
thus
prepareth
us
for
himselfe
,
so
he
doth
give
himself
unto
us
,
and
taketh
possession
of
us
by
his
blessed
Spirit
.
The
Father
giveth
himself
and
his
Son
by
his
blessed
Spirit
(
for
the
Spirit
it
is
by
which
he
doth
visit
the
hearts
of
his
people
)
and
this
is
the
main
blessing
of
the
Covenant
of
Grace
.
For
the
better
cleering
of
it
,
this
may
be
demanded
.
How
doth
the
Lord
give
himselfe
unto
his
people
,
and
his
people
back
againe
to
receive
him
?
They
being
thus
prepared
,
the
Spirit
of
God
taketh
up
his
seat
in
the
soule
by
making
it
a
Temple
unto
himselfe
,
in
the
name
of
the
Father
and
of
the
Son
,
and
so
are
they
made
an
habitation
of
God
through
the
Spirit
,
Eph.
2.22
.
Gal.
4.6
.
And
because
yee
are
Sons
,
&c.
where
he
speaketh
not
of
Sons
by
actuall
regeneration
,
but
by
Gods
Eternall
Counsell
.
The
same
Spirit
is
also
called
the
Comforter
,
whom
Jesus
Christ
hath
promised
to
send
,
John
16.7
,
8
,
9.
If
I
depart
,
I
will
send
you
the
Comforter
,
and
when
he
is
come
,
he
will
reprove
the
world
of
sin
,
of
righteousnesse
,
and
of
judgement
.
:
Of
sin
because
they
beleeve
not
in
me
.
This
the
holy
ghost
convinceth
men
of
,
to
be
the
greatest
misery
of
the
soule
,
that
they
have
not
beleeved
upon
Jesus
Christ
.
And
look
as
a
Talent
of
gold
or
some
weighty
mettall
falling
into
a
Vessell
of
water
,
dasheth
out
all
that
is
in
the
vessell
to
make
room
for
it selfe
:
So
the
Lord
Jesus
Christ
coming
into
the
soule
,
dasheth
out
all
watry
confidences
,
and
maketh
room
for
himselfe
,
so
as
that
you
may
say
the
Eternall
God
is
there
;
and
in
very
deed
,
because
the
heart
of
man
is
not
onely
like
unto
water
,
but
is
hard
and
stony
,
therefore
the
Spirit
of
God
cometh
like
fire
,
and
melteth
the
iron
stone
of
the
heart
,
and
softneth
it
into
flesh
,
that
now
the
soul
is
utterly
at
a
losse
not
onely
in
regard
of
his
sins
,
but
in
regard
of
his
best
works
also
,
and
is
most
of
all
convinced
of
his
unbeliefe
.
Now
the
Holy
Spirit
of
God
being
thus
shed
abroad
into
the
heart
,
at
the
very
first
entrance
of
it
into
the
soule
,
as
it
doth
chiefly
convince
the
soule
of
Unbelief
,
so
2
The
same
Spirit
worketh
faith
in
the
soule
to
yeeld
himselfe
unto
the
Lord
,
and
the
soule
being
emptied
of
himselfe
,
now
the
Holy
Ghost
hath
infused
Faith
to
receive
the
Lord
Jesus
Christ
;
and
this
is
a
true
saving
work
though
the
soule
thinketh
it selfe
in
a
very
sad
condition
,
that
he
should
so
long
live
without
beleeving
in
Jesus
Christ
.
But
he
is
cleerly
convinced
what
his
case
is
,
and
how
vaine
his
best
works
are
;
and
he
lyeth
under
this
work
not
onely
in
his
judgement
,
but
in
his
heart
;
he
now
freely
submitteth
unto
the
will
of
God
.
So
that
the
Spirit
of
God
becometh
unto
the
soul
,
not
onely
as
a
Spirit
of
burning
to
consume
all
that
is
like
stubble
,
but
doth
also
melt
the
iron-stone
of
the
heart
,
and
softneth
it
into
flesh
,
that
the
word
may
take
deep
impression
in
it
:
Now
there
is
room
for
Jesus
Christ
,
now
faith
is
wrought
there
,
and
now
a
soule
can
plead
with
God
by
faith
in
prayer
;
he
seeth
there
is
no
former
Covenant
that
he
can
plead
,
nor
any
righteousnesse
of
his
owne
,
but
such
as
Hypocrites
will
quarrell
for
,
and
rise
up
to
maintaine
,
as
they
did
against
John
Baptist
,
pleading
their
Covenant
and
their
righteousnesse
;
with
these
things
a
poore
soule
is
not
satisfied
,
but
unto
you
that
feare
my
name
shall
the
Sun
of
righteousnesse
arise
with
healing
in
his
wings
,
&c.
Mal
.
4.2
.
Herein
is
implyed
such
a
reverent
fear
that
dare
not
disaffect
this
kind
of
yeeldingnesse
to
the
Son
.
In
the
old
Testament
it
is
called
Fear
,
in
the
new
Testament
it
is
more
generally
called
Faith
;
yet
the
Apostle
saith
,
Rom.
11.20
.
Be
not
high-minded
,
but
fear
,
whereby
he
provoketh
them
to
live
by
Faith
;
and
indeed
it
is
that
,
whereby
the
soule
doth
yeeld
unto
the
Lord
:
and
this
is
indeed
our
Effectuall
Calling
;
the
Spirit
of
God
taking
possession
in
our
hearts
,
and
working
this
faith
in
us
,
whereby
we
submit
unto
the
Lord
.
This
is
that
faith
in
Jesus
Christ
that
maketh
us
one
with
Christ
,
for
our
effectuall
calling
bringeth
us
to
be
one
with
him
,
1
Cor
.
1.9
.
God
is
faithfull
by
whom
ye
are
called
into
the
fellowship
of
his
Son
Jesus
Christ
.
This
fellowship
or
communion
standeth
in
two
things
.
1
In
the
Unity
of
the
Spirit
,
1
Cor
.
6.17
.
2
In
the
receiving
of
Faith
on
our
parts
:
so
that
by
beleeving
(
which
is
the
first
thing
we
doe
)
we
yeeld
unto
the
first
work
of
God
;
when
this
stronger
man
cometh
,
we
yeeld
up
all
our
Armour
to
him
,
and
herein
standeth
our
coming
on
to
be
in
Christ
and
in
God
the
Father
,
by
this
Spirit
of
God
that
taketh
posession
of
the
heart
,
and
hath
not
only
burnt
up
root
and
branch
of
our
legall
righteousnesse
,
but
hath
also
melted
us
unto
a
soft
frame
to
yeeld
up
our selves
unto
the
Lord
,
and
now
we
are
fit
for
any
duty
,
the
Lord
having
possest
us
with
his
powerfull
presence
,
and
this
is
true
spirituall
Union
between
the
Lord
&
our
soul●
.
By
this
faith
the
Creature
doth
yeeld
up
it selfe
unto
the
Lord
,
which
is
also
the
work
of
the
grace
of
God
in
us
,
having
brought
us
unto
holy
union
wth
himselfe
:
Now
this
faith
thus
wrought
in
our
effectuall
calling
,
is
not
built
upon
any
Conditionall
Promise
(
I
mean
upon
any
Promise
made
to
any
gracious
Condition
penitent
in
us
)
nor
can
it
be
built
upon
any
,
but
upon
the
Absolute
free
Promise
unto
the
soule
,
according
to
what
we
read
,
Isa
.
43.32
.
to
2●
.
Thou
hast
not
called
upon
me
O
Jacob
,
but
thou
hast
been
weary
of
me
O
Israel
,
thou
hast
not
brought
me
the
small
Cattell
,
&c.
See
Calvin
l.
3.
justis
.
c
.
2.
s
.
29.
In
all
which
we
see
the
absolute
freenes
of
the
grace
of
God
.
So
Ezek
.
36.26
.
But
you
will
say
,
Though
some
may
be
converted
by
such
an
absolute
Promise
,
yet
some
mans
faith
may
be
built
upon
a
conditionall
Promise
,
unto
a
gratious
condition
.
I
pray
you
consider
it
:
If
it
be
a
condition
,
it
is
to
some
good
Qualification
or
other
,
some
good
work
or
other
of
the
Spirit
of
God
in
the
heart
of
a
Christian
:
Was
this
work
wrought
before
Conversion
or
after
?
Every
Christian
knoweth
,
that
all
workes
wrought
before
Conversion
are
but
drosse
and
dung
,
to
apply
Promises
to
such
works
,
were
indeed
to
build
upon
a
sandy
foundation
.
What
say
you
then
to
works
after
Conversion
?
All
works
after
Conversion
are
fruits
of
Faith
,
and
if
they
proceed
from
faith
,
then
faith
went
before
,
then
a
mans
faith
was
not
built
upon
a
conditionall
promise
,
how
is
it
possible
that
it
should
,
when
as
all
works
after
Conversion
are
fruits
of
faith
,
or
else
they
are
no
true
sanctification
,
then
faith
went
before
in
order
of
Nature
,
and
so
was
not
built
upon
works
,
but
works
upon
it
.
And
therefore
all
our
best
Divines
doe
carry
it
thus
;
That
faith
closeth
with
Christ
upon
a
Promise
of
free
grace
,
Justit
.
l.
3.
c
.
2.
s
.
29.
otherwise
(
as
saith
Calvin
)
my
faith
would
alwayes
be
trembling
and
wavering
as
my
works
be
.
Upon
a
Promise
of
free
grace
therefore
my
faith
is
built
,
as
upon
the
Promise
of
God
in
Christ
reconciling
the
world
unto
himselfe
,
2
Cor
.
5.18
,
19.
The
word
is
it
may
be
spoken
outwardly
unto
all
Christians
,
but
if
God
doe
set
it
home
particularly
unto
any
soule
,
that
man
receives
this
gift
of
God
,
&
it
is
made
his
own
:
first
he
beleeveth
this
Promise
of
free
grace
,
and
then
afterward
come
other
Promises
that
doe
bear
witnesse
unto
the
right
application
of
that
Promise
unto
the
soule
:
but
I
am
first
buil●
upon
a
Promise
of
free-grace
,
or
else
there
is
no
true
closing
with
Jesus
Christ
.
Well
then
,
being
thus
united
unto
Christ
,
from
this
Union
with
Christ
,
do
flow
all
other
blessings
and
benefits
of
the
Covenant
of
grace
;
and
from
hence
springeth
Communion
with
Christ
in
all
spirituall
blessings
that
the
Lord
hath
wrought
for
us
in
him
,
and
they
are
,
two
of
them
Relative
blessings
,
as
they
are
called
by
Divines
,
and
two
of
them
Positive
blessings
:
The
two
former
are
laid
up
in
Gods
owne
hand
,
and
are
not
created
in
us
as
the
other
two
are
.
1
For
the
Relative
blessings
,
they
are
-
1
Adoption
.
-
2
Justification
.
And
they
spring
immediately
(
simul
&
semel
)
from
the
former
Union
with
Christ
,
for
as
soon
as
ever
the
spirit
of
God
is
in
our
hearts
,
and
hath
wrought
faith
,
that
we
doe
not
spurne
against
Jesus
Ch●ist
,
now
is
the
D●vine
nature
of
Chr●st
in
us
,
and
we
are
now
become
the
Sons
of
God
as
Christ
himselfe
is
.
Look
as
in
a
mans
first
naturall
conception
,
as
soon
as
ever
Adam
doth
live
,
there
is
an
heir
of
Adam
,
even
so
soon
as
the
soul
liveth
:
So
it
is
in
this
new
spirituall
birth
,
as
soon
as
the
Holy
Ghost
cometh
and
hath
wrought
this
faith
,
now
is
the
seed
of
God
in
us
,
and
the
life
of
Christ
,
and
the
Spirit
of
God
,
and
now
are
we
the
Sons
of
God
,
Jo
.
1.12
.
Immediately
upon
this
Union
with
Christ
we
are
Sons
by
Adoption
,
and
as
we
are
Adopted
,
so
likewise
our
sins
are
now
imputed
unto
Christ
,
and
his
righteousnesse
unto
us
,
and
so
our
persons
are
justified
.
For
how
and
when
was
Adams
sin
imputed
unto
us
?
Psa
.
51.5
.
Behold
I
was
shapen
in
iniquity
,
&c.
so
soon
as
ever
there
was
life
,
it
was
the
life
of
Adam
,
now
the
imputation
of
Adams
sin
falleth
immediately
upon
the
soule
.
So
when
we
doe
receive
Christ
by
this
liv
ng
faith
,
having
the
life
of
Christ
in
us
,
we
have
the
righteousnesse
of
Christ
also
imputed
to
us
:
for
what
doth
the
Child
in
the
womb
,
though
it
doth
neither
good
nor
evill
,
but
is
meerly
passive
,
yet
sinfull
it
is
,
and
a
Child
of
Adam
.
So
also
in
this
our
Regeneration
,
the
soule
acteth
not
,
but
onely
receiveth
Christ
by
that
faith
which
the
Lord
hath
wrought
in
it
,
whereby
also
it
is
made
capable
of
the
priviledge
of
Adoption
,
and
so
the
Lord
accounteth
us
his
Children
,
and
imputeth
the
righteousnesse
of
his
Son
unto
us
,
whereby
we
are
justified
.
These
things
doe
dwell
in
Gods
bosome
,
and
the
meaning
of
them
is
afterward
revealed
unto
the
soule
,
but
communicated
they
are
,
both
that
of
Adoption
,
and
this
of
Justification
,
by
the
gift
of
faith
wrought
in
us
.
But
we
are
still
upon
the
first
worke
of
Conversion
,
wherein
a
Christian
is
onely
passive
and
receptive
,
and
truly
it
must
needs
be
so
in
the
first
work
of
God
upon
us
.
2
Now
for
the
Positive
blessings
that
are
wrought
in
us
,
they
are
:
-
1
Sanctification
.
-
2
Glorification
.
When
we
are
called
,
then
are
we
sanctified
,
then
are
we
glorified
,
1
Cor
.
1.2
.
As
in
our
naturall
conception
,
as
soon
as
ever
the
Child
liveth
,
Adams
sin
is
first
imputed
,
and
then
there
is
a
pronenesse
in
it
to
carry
it
captive
unto
sin
,
and
to
make
it
backward
unto
any
goodnesse
:
so
when
the
life
of
Christ
is
dispensed
unto
the
soule
,
now
the
Lord
cometh
to
convey
with
it
Justification
,
and
in
it
pardon
of
sin
,
and
then
there
is
a
pronenesse
in
a
justified
person
to
be
lively
in
duty
.
If
we
live
in
the
Spirit
,
let
us
also
walk
in
the
Spirit
,
and
by
faith
our
hearts
come
to
be
purified
,
Acts
15.9
.
and
the
same
Spirit
quickneth
us
unto
holy
duties
;
so
that
we
live
,
yet
not
we
,
but
Christ
liveth
in
us
,
yea
the
Spirit
sanctifying
draweth
us
into
an
holy
Confederacy
to
serve
God
in
family
,
Church
,
&
Common-wealth
;
and
this
sanctification
groweth
and
encreaseth
more
and
more
;
for
as
corruption
of
Nature
springeth
from
the
imputation
of
Adams
unrighteousnesse
,
so
doth
sanctification
spring
from
the
imputation
of
Christs
righteousnesse
and
thence
floweth
a
pronenesse
unto
that
which
is
good
,
and
a
backwardnes
unto
that
which
is
evill
;
this
is
Sanctification
.
The
other
Positive
gift
is
Glorification
,
which
we
read
of
,
Rom.
8.30
.
This
the
Apostle
Peter
mentioneth
,
1
Pet
.
5.10
.
as
that
whereunto
we
are
called
,
—
and
in
truth
he
hath
begun
the
work
from
the
time
that
he
first
began
to
call
and
sanctifie
us
,
2
Tim
.
1.9
.
From
the
very
first
time
that
God
worketh
upon
the
soule
gratiously
,
there
is
a
glorious
work
in
that
soul
,
and
others
may
see
it
though
himselfe
seeth
nothing
that
he
hath
received
.
Thus
we
see
the
second
branch
of
the
Doctrine
opened
,
how
the
Lord
doth
receive
Abraham
and
his
seed
unto
himselfe
,
preparing
them
by
a
spirit
of
bondage
and
of
burning
,
and
then
savingly
by
the
inhabitation
of
the
blessed
Spirit
,
the
same
Spirit
begetting
Faith
,
we
are
alive
in
Jesus
Christ
,
and
so
come
to
be
adopted
and
justified
in
him
.
Afterwards
the
same
Faith
which
at
first
onely
receiveth
Adoption
and
Justification
,
doth
now
begin
to
stir
a
little
,
and
to
breath
forth
into
gratious
desires
and
some
holy
mourning
,
and
beginneth
now
to
put
forth
such
works
as
the
Holy
Ghost
carryeth
the
soul
an
end
in
,
working
all
our
works
in
us
and
for
us
.
Now
for
the
third
and
last
part
of
the
Doctrine
,
the
Lord
took
the
chiefest
of
Abrahams
seed
to
be
the
Mediator
of
this
Covenant
,
unto
whom
all
the
Promises
were
made
,
Gal.
3.16
.
If
the
Lord
gave
him
to
be
Mediator
,
how
did
he
constitute
him
so
to
be
?
By
a
double
Act
;
First
,
by
receiving
Jesus
Christ
the
Son
of
the
Virgin
Mary
,
to
be
one
person
with
the
second
in
Trinity
,
hereby
laying
a
ground
of
a
firm
Mediation
between
God
and
us
:
for
now
cometh
Jesus
Christ
to
be
of
Gods
Nature
,
and
therefore
he
wil
be
faithfull
unto
God
,
and
of
our
nature
,
and
therefore
he
wil
be
compassionate
towards
us
.
And
here
is
the
Root
of
all
the
life
and
power
of
this
M●diation
,
to
wit
,
this
personall
Union
betweene
Jesus
Christ
and
the
Father
,
which
maketh
up
a
firm
and
everlasting
communion
between
God
himselfe
,
and
Jesus
Christ
.
Secondly
,
by
Gods
giving
him
to
be
a
Covenant
,
Isa
.
42.6
.
I
will
give
thee
for
a
Covenant
of
the
people
,
&c.
That
is
,
to
be
a
Mediator
of
this
Covenant
.
1
To
receive
from
God
all
the
Offices
and
gratious
gifts
,
whatsoever
is
requisite
to
a
King
,
Priest
,
and
Prophet
,
all
things
he
receiveth
from
the
hand
of
the
Father
,
Col.
1.19
.
For
it
pleased
the
Father
that
in
him
should
all
fullnesse
dwell
,
thus
he
becometh
a
plentifull
Redeemer
:
And
as
the
Lord
gave
him
to
be
a
Covenant
,
so
he
giveth
him
also
to
worke
all
things
needfull
for
our
Redemption
:
partly
by
his
Passion
,
and
obedience
unto
the
death
of
the
Cross
,
and
partly
by
fulfilling
the
whole
Law
,
all
righteousnesse
for
us
.
The
Lord
Jesus
Christ
did
fully
accomplish
whatsoever
was
requisite
for
him
to
accomplish
in
his
owne
Person
.
2
He
doth
perform
all
things
needfull
for
the
Application
of
this
redemption
unto
our
soules
;
and
to
this
end
,
he
it
is
that
sheddeth
abroad
his
Spirit
into
our
hearts
,
John
15.26
.
&
16.7
.
and
when
this
blessed
Spirit
cometh
,
he
applyeth
unto
the
soule
all
the
gratious
redemption
of
Jesus
Christ
,
by
giving
him
and
all
the
fruits
of
his
redemption
,
and
by
working
all
those
blessed
works
that
the
soul●
of
his
people
come
to
be
partakers
of
;
and
so
performeth
all
those
Conditions
that
are
required
on
our
parts
:
If
it
be
needfull
for
us
to
have
faith
,
he
will
work
it
in
us
:
If
it
be
needfull
for
us
to
live
a
life
of
Faith
,
he
will
help
us
so
to
live
,
for
it
is
not
of
our selves
,
it
is
the
gift
of
God
,
Ephes
.
2.9
.
Thus
hath
the
Lord
made
him
a
compleat
Mediatour
of
this
holy
Covenant
,
and
whatsoever
we
receive
,
we
receive
it
from
him
;
for
unto
him
first
as
the
head
of
the
Church
are
all
blessings
given
,
and
unto
us
all
Promises
in
him
are
Yea
and
in
him
Amen
,
2
Cor
.
1.20
.
for
though
Christ
be
not
a
sinner
in
his
owne
persons
,
yet
in
respect
of
his
Members
,
he
is
many
times
lost
in
them
,
though
not
in
himselfe
;
and
poor
in
them
,
though
not
in
himselfe
;
for
us
therefore
he
receiveth
the
Promises
of
God
,
and
that
is
the
great
security
of
them
,
that
they
are
laid
up
safe
in
him
,
and
belong
unto
us
if
we
have
Union
with
the
head
;
and
in
him
we
perform
whatsoever
God
requireth
,
whether
we
Pray
,
or
Preach
,
or
hear
,
we
doe
all
in
the
Name
of
Christ
,
going
forth
in
his
strength
and
power
,
Col.
3.17
.
Thus
is
the
Lord
Jesus
Christ
a
firm
Surety
of
the
better
Covenant
,
Stablished
upon
better
Promises
,
Heb
.
8.6
.
In
the
first
place
,
This
may
teach
us
a
broad
difference
between
the
Covenant
of
works
and
the
Covenant
of
Grace
.
In
the
Covenant
of
works
,
the
Lord
offereth
himselfe
as
a
Father
,
his
Son
as
a
Redeemer
,
his
Spirit
as
a
Sanctifier
,
but
this
upon
a
condition
of
works
,
Thou
shalt
have
no
other
Gods
but
me
;
and
If
they
shall
keep
his
Lawes
and
obey
his
voyce
,
then
they
shall
be
a
peculiar
treasure
unto
him
above
all
people
,
Exod
.
19.5
,
6.
This
also
they
undertake
to
doe
,
Deut.
5.27
.
All
that
the
Lord
our
God
shall
speak
unto
thee
,
we
will
heare
it
and
doe
it
;
But
O
that
there
were
such
an
heart
in
them
,
vers
.
29.
When
they
rebelled
,
he
did
not
pardon
them
gratiously
;
but
the
Angel
whom
he
sendeth
with
them
he
biddeth
them
beware
of
him
,
and
obey
his
voyce
and
provoke
him
not
,
For
he
will
not
pardon
your
Transgressions
for
my
Name
is
in
him
;
In
the
Covenant
of
Grace
he
will
,
but
not
in
this
;
here
is
indeed
a
Conditionall
Redeemer
and
Saviour
,
and
so
it
is
expressed
,
Isa
.
63
8
,
9
,
10.
—
with
many
of
them
God
was
not
well
pleased
,
almost
with
none
of
them
,
but
overthrew
them
in
the
wilderness
.
Thus
in
the
Covenant
of
works
all
is
given
upon
condition
of
obedience
.
2
The
Lord
giving
Himself
,
his
Son
,
his
Spirit
upon
condition
,
though
it
be
but
to
works
,
yet
he
is
pleased
to
receive
them
into
some
kind
of
relative
Union
,
expressed
Jer
.
32.32
.
Which
my
Covenant
they
brake
,
although
I
was
an
husband
unto
them
.
He
was
marryed
unto
them
in
Church
Covenant
,
this
was
some
kind
of
Union
,
he
was
their
God
and
they
were
his
peculiar
people
,
and
yet
the
Lord
cast
●hem
off
(
a
Generation
of
his
wrath
)
from
this
Marriage
Covenant
between
them
and
him
:
from
this
Union
there
springeth
a
kind
of
Faith
,
by
which
the
soule
cleaveth
unto
the
Lord
in
some
measure
,
else
there
could
not
be
this
marriage
union
;
and
this
faith
is
that
which
you
read
Psal
.
106.12
,
13.
They
beleeved
his
words
,
they
sang
his
praise
,
&c.
So
also
Exod
.
14.31
.
it
is
said
,
They
beleeved
the
Lord
and
his
servant
Moses
.
This
is
that
faith
which
men
may
receive
,
and
yet
may
Apostate
from
it
,
spoken
of
,
Heb
.
6.3
.
to
6.
and
Luk
.
8.13
.
but
all
that
faith
was
never
grounded
upon
any
free
promise
of
grace
,
but
all
was
built
upon
Ordinances
and
Duties
,
and
upon
no
higher
ground
.
In
the
2
Chron
.
13.8
.
to
12.
marvelously
strong
are
the
expressions
of
Abijah
when
Jeroboam
came
against
him
,
You
think
to
withstand
the
Kingdome
of
the
Lord
in
the
hand
of
David
,
&c.
Where
we
see
what
faith
he
did
expresse
,
and
hereupon
(
vers
.
18.
)
The
Children
of
Israel
were
brought
under
,
and
the
Children
of
Judah
prevailed
;
and
yet
this
Kings
heart
was
not
perfect
with
the
Lord
his
God
,
2
Kings
15.3
.
and
yet
(
mind
you
)
a
strong
confidence
he
had
that
the
Lord
was
with
him
,
and
that
he
would
be
present
with
his
owne
Ordinances
;
there
was
faith
built
upon
fellowship
with
Ordinances
,
like
unto
that
Faith
in
the
Scripture
before
alleadged
,
Luke
8.13
.
Men
are
affected
with
the
word
,
and
beleeve
and
find
comfort
,
and
all
this
springeth
from
that
Relative
Communion
which
they
have
with
the
Lord
,
they
find
refreshing
in
their
way
and
work
,
and
many
times
take
it
for
the
very
Seale
of
the
Spirit
of
God
.
All
which
may
and
oftentimes
is
found
in
Hypocrites
;
but
here
's
the
difference
,
in
a
Covenant
of
workes
God
giveth
himselfe
Conditionally
;
in
that
of
grace
,
Absolutely
;
in
both
he
maketh
a
Covenant
,
in
the
one
of
Grace
,
the
other
of
works
,
in
which
the
Voyce
of
the
Lord
is
,
If
you
be
true
and
faithfull
to
me
,
then
I
will
not
remove
you
,
and
in
this
Covenan●
i●
Faith
found
,
whereby
they
lay
hold
upon
the
head
of
the
Sacrifice
,
but
not
on
Christ
:
it
is
onely
built
upon
such
changes
as
they
finde
in
themselves
,
and
will
in
the
end
vanish
utterly
away
.
3
There
is
a
difference
also
that
springeth
from
the
fruits
of
these
two
Covenants
i●
their
continuance
;
for
tho
in
the
Covenant
of
works
there
be
a
semblance
of
Justification
and
Adoption
,
and
a
kind
of
Sanctification
,
yet
they
endure
but
for
a
season
,
and
therefore
he
calleth
them
Lo-ammi
,
for
ye
are
not
my
people
,
and
Lo-ruhamah
,
for
I
will
no
more
have
mercy
,
though
sometimes
they
were
his
people
,
and
he
then
had
mercy
on
them
:
They
may
also
have
pardon
of
sin
,
that
is
forbearance
of
punishment
for
a
season
,
Psal
.
78.37
,
38
,
Being
full
of
compassion
he
forgave
their
iniquity
,
and
d●stroyed
them
not
,
yet
they
were
such
who●e
heart
was
not
upright
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
This
is
plain●y
held
forth
in
the
Parable
,
Matth
.
18.23
.
to
the
end
.
When
the
Servant
had
not
wherewith
to
pay
his
Lord
,
he
fell
down
and
worshipped
him
,
saying
,
Lord
have
patience
with
me
and
I
will
pay
thee
all
,
his
Lord
was
moved
with
compassion
and
loosed
him
&
forgave
him
the
debt
,
but
when
he
had
not
like
compassion
on
his
fellow-servant
,
then
his
Lord
was
wroth
and
charged
all
his
iniquities
upon
him
,
and
cast
him
into
pri●on
,
untill
he
should
pay
all
that
was
due
to
him
.
So
that
the
Pardon
is
not
everlasting
,
but
onely
respite
from
outward
punishment
,
and
from
inward
pangs
of
Conscience
many
times
,
and
this
they
take
for
pardon
of
sin
,
and
acceptance
with
Je●us
Christ
,
when
indeed
they
are
deluded
.
So
likewise
ther
Sanctification
is
but
for
a
moment
,
they
come
at
last
to
tread
under
foot
the
blood
of
the
Covenant
wherewith
they
were
sanctified
,
Heb
.
10.29
.
for
Christ
was
but
a
Conditionall
Redeemer
unto
them
;
they
had
onely
gifts
of
Tongues
,
and
utterance
,
and
wisdome
,
and
discerning
of
spirits
,
and
a
common
Faith
;
which
things
are
not
that
Sanctification
which
is
a
fruit
of
saving
Faith
,
but
onely
such
gifts
as
doe
sanctifie
them
unto
the
work
of
the
Ministry
perhaps
,
or
Magistracy
,
and
fit
them
for
houshold
Government
,
or
the
like
;
and
so
much
Positive
work
there
is
in
them
as
doth
make
them
in
some
measure
fit
for
the
work
or
service
they
are
called
unto
.
For
a
little
more
explaining
of
this
,
Is
it
the
same
with
that
Sanctification
which
is
in
Gods
Children
?
God
forbid
.
All
the
men
in
the
world
are
divided
into
two
ranks
,
Godly
or
Ungodly
,
Righteous
or
Wicked
;
of
wicked
men
two
sorts
,
some
are
notoriously
wicked
,
others
are
Hypocrites
:
Of
Hypocrites
two
sorts
(
and
you
shall
find
them
in
the
Church
of
God
)
some
are
washed
Swine
,
others
are
Goats
.
1
The
Swine
are
those
of
whom
our
Saviour
Christ
saith
,
That
they
returne
unto
their
wallowing
in
the
mire
;
like
unto
these
are
such
men
who
at
the
hearing
of
some
Sermon
have
been
stomach
sick
of
their
sins
,
and
have
rejected
their
wicked
courses
,
but
yet
the
swines
heart
remaineth
in
them
,
as
a
Swine
when
he
cometh
where
the
puddle
is
,
will
readily
lye
down
in
it
:
so
will
these
men
wallow
in
the
puddle
of
uncleannesse
when
their
conscience
is
not
pricked
for
the
present
:
But
these
are
a
grosser
kind
of
Hypocrites
.
2
There
is
another
sort
that
goe
far
beyond
these
,
and
they
are
Goats
,
so
called
,
Matth
.
25.32
,
33.
and
these
are
clean
Beasts
such
as
chew
the
cudd
,
meditate
upon
Ordinances
,
and
they
divide
the
hoofe
,
they
live
both
in
a
generall
and
particular
calling
,
and
will
not
be
idle
;
they
are
also
fit
for
sacrifice
;
what
then
is
wanting
?
Truly
they
are
not
sheep
all
this
while
,
they
are
but
Goats
,
yet
a
Goat
doth
loath
that
which
a
Swine
will
readily
break
into
;
but
where
then
doe
they
fall
short
of
the
nature
of
sheep
?
A
difference
there
is
,
which
standeth
principally
in
these
particulars
.
1
The
Goat
is
of
a
Capricious
nature
,
and
affecteth
Eminency
,
his
gate
also
is
stately
,
Prov.
30.30
.
Agur
reckoneth
the
He-goat
among
the
4
things
that
are
comely
in
going
:
And
they
are
full
of
Ambition
,
they
cannot
abide
swamps
and
holes
,
but
will
be
climbing
upon
the
tops
of
mountains
;
there
is
not
that
plain
lowly
sheepish
frame
that
attendeth
unto
the
voyce
of
the
Shepheard
,
to
be
led
up
and
downe
in
fresh
pastures
:
they
attend
upon
their
ends
,
and
will
outshoot
God
in
his
own
Bowe
,
and
therefore
when
they
have
done
many
things
for
Christ
,
he
will
say
unto
them
,
Depart
from
me
,
ye
workers
of
iniquity
.
More
Eminency
they
did
affect
,
then
they
were
guided
unto
.
Thus
it
was
with
Jehu
,
who
in
his
zeal
for
God
thought
to
promote
himselfe
,
and
herein
he
will
not
be
perswaded
of
his
sin
,
and
therefore
going
into
crooked
wayes
,
he
cometh
at
length
to
cleave
unto
the
sins
of
Jeroboam
the
Son
of
Nebat
,
who
made
Israel
to
sin
;
yet
notwithstanding
,
you
may
rec●ive
a
Goat
into
Church-fellowship
for
all
his
capricious
nature
,
and
he
will
be
a
clean
creature
,
and
of
much
good
use
.
The
five
foolish
Mat
.
25.2
.
were
all
of
them
Virgins
,
all
of
them
abhorring
Idolatry
,
and
all
go
forth
to
meet
the
Bridegroome
,
and
yet
they
are
foolish
and
never
shall
you
make
them
wise
,
to
be
all
for
Christ
,
onely
hearing
and
obeying
his
voyce
.
2
They
are
of
a
Rankish
nature
all
of
them
,
specially
the
old
Goats
will
have
an
unsavory
relish
,
far
from
that
pleasant
sweetnesse
that
is
in
a
sheep
;
and
herein
Hypocrites
are
greatly
different
from
the
sheep
of
Christ
,
as
the
Prophet
speaketh
,
Ezek
.
34.21
.
and
they
marre
the
Pastures
with
their
feet
,
and
will
be
at
length
mudling
the
faire
waters
of
the
Sanctuary
also
;
and
in
your
best
sanctification
they
fall
far
short
of
a
sheep-like
frame
of
spirit
,
diligently
to
heare
the
voyce
of
the
Shepheard
,
this
will
not
be
found
in
the
sanctification
of
the
best
Hypocrite
under
Heaven
,
they
may
goe
far
and
yet
fall
away
,
and
this
is
no
Arminianism
,
but
if
you
search
the
Scriptures
diligently
,
you
will
find
these
things
to
be
true
.
4
There
is
a
fourth
difference
between
the
Covenant
of
works
and
of
grace
,
in
respect
of
the
Mediator
,
Gal.
3.19
.
The
Law
was
given
and
ordained
by
Angels
in
the
hand
of
a
Mediatour
.
Moses
was
a
Mediatour
according
to
the
works
,
and
this
our
Saviour
telleth
the
Jewes
,
John
5.45
.
You
have
one
that
accuseth
you
,
even
Moses
in
whom
ye
trust
:
And
as
for
Jesus
Christ
,
if
he
be
given
to
be
their
Redeemer
,
it
is
but
according
to
their
works
,
if
they
shall
obey
his
voyce
,
but
if
they
shall
sinne
against
him
,
he
will
overthrow
them
body
and
soule
into
the
nethermost
Hell
.
But
now
in
the
Covenant
of
Grace
,
Jesus
Christ
hath
Obtained
a
more
excellent
Ministry
,
to
be
the
Mediator
of
a
better
Covenant
,
established
upon
better
Promises
,
Heb
.
8.6
.
Thus
we
see
in
this
first
Use
,
the
difference
between
the
Covenant
of
works
,
and
the
Covenant
of
Grace
.
I
might
also
here
(
in
the
2d
place
)
from
hence
gather
an
Argument
against
the
whole
body
of
Arminianism
,
for
they
look
at
no
gift
of
God
,
but
meerly
upon
the
faith
or
works
of
the
Creature
foreseen
:
If
God
speake
of
Election
or
any
other
gift
of
his
grace
,
they
tell
you
it
is
of
Faith
foreseen
:
but
we
see
how
contrary
,
it
is
unto
this
truth
of
God
,
for
he
giveth
himselfe
first
in
order
of
nature
,
before
he
giveth
any
thing
else
accompanying
Salvation
.
He
gave
us
Christ
in
his
Eternall
Counsel
before
Election
,
and
so
doth
he
also
in
our
Effectuall
Calling
;
not
any
Grace
before
Christ
,
or
power
to
choose
whether
we
will
have
him
or
not
have
him
:
but
he
is
God
,
and
first
giveth
himselfe
,
and
with
him
faith
,
and
so
worketh
our
wills
unto
himselfe
;
not
otherwise
,
leaving
it
unto
us
to
choose
whether
we
will
have
him
to
be
our
God
or
no
.
Many
things
in
Popery
and
Arminianisme
come
to
be
confuted
from
hence
,
and
both
are
utterly
rooted
out
;
for
in
truth
they
hold
forth
no
more
but
a
Covenant
of
works
:
And
if
we
will
not
grant
faith
to
be
the
cause
of
all
the
blessed
gifts
of
God
,
they
will
take
it
marvelously
unkindly
,
but
they
were
as
good
deliver
unto
us
another
Gospel
;
for
it
is
not
of
Grace
,
that
Faith
is
given
us
?
This
may
also
teach
the
people
of
God
,
to
bear
a
gratious
respect
unto
those
that
are
under
a
Covenant
of
works
,
and
not
forthwith
to
condemn
them
,
as
if
there
were
no
hope
of
their
Salvation
:
For
God
doth
not
call
any
into
fellowship
with
himselfe
in
a
Covenant
of
Grace
,
but
ordinarily
he
first
bringeth
them
into
a
Covenant
of
works
,
and
casteth
them
out
of
doors
by
a
spirit
of
bondage
and
of
burning
,
and
then
bringeth
them
in
by
the
true
door
,
and
Jesus
Christ
is
that
doore
,
Joh
.
10.9
.
Though
the
Children
of
the
Faithfull
be
born
under
the
outward
dispensation
of
the
Covenant
of
Grace
,
yet
if
they
be
not
of
the
Elect
seed
,
they
will
chose
life
by
their
works
,
and
so
fall
under
the
Covenant
of
works
,
Gal.
4.24
.
to
30.
So
will
Professors
also
,
Gal.
4.21
.
yea
,
the
Elect
themselves
,
before
their
Effectuall
Calling
,
will
seek
life
by
their
works
.
Hence
those
that
are
under
a
Covenant
of
works
may
belong
unto
the
Lord
as
well
as
my selfe
,
pray
for
them
therefore
.
Paul
was
under
a
Covenant
of
workes
,
Steven
prayeth
for
him
,
and
as
most
conceive
,
that
Prayer
was
effectuall
unto
his
Conversion
,
and
Paul
was
as
dear
unto
the
Lord
in
his
Eternall
purpose
,
as
Steven
himselfe
was
:
And
thus
Paul
himselfe
speaketh
of
Onesimus
,
He
therefore
departed
for
a
season
that
he
might
be
received
for
ever
:
So
may
we
say
of
men
under
a
Covenant
of
works
,
the
Lord
may
bring
any
of
them
home
unto
himselfe
by
dashing
all
his
works
in
pieces
,
and
shewing
him
the
presidence
of
his
Spirit
,
though
the
Lord
hath
melted
him
formerly
in
his
Prayers
,
and
Preachings
,
and
Hearing
,
and
Sacraments
,
by
a
Spirit
of
burning
;
yet
the
Lord
will
discover
that
he
is
but
hardened
by
it
into
another
lump
of
pride
against
the
Lord
his
God
:
And
the
Lord
will
also
pluck
away
the
caul
from
their
hearts
,
and
then
they
will
have
none
in
Heaven
but
Christ
,
nor
in
the
earth
in
comparison
of
him
,
and
then
the
Holy
Ghost
convinceth
them
of
this
sin
above
all
their
other
sins
,
that
they
have
not
believed
on
Jesus
Christ
.
Doe
not
therefore
censure
any
such
,
as
to
say
there
is
no
likelihood
that
they
should
have
fellowship
with
Christ
,
for
if
the
Lord
make
them
to
fall
down
before
him
,
and
to
yield
up
their
spirits
unto
the
Lord
in
holy
reverence
and
feare
,
these
have
now
received
some
secret
smoking
affections
(
besides
a
Spirit
of
burning
)
which
the
Lord
will
not
quench
.
It
may
serve
in
the
next
place
to
clear
up
our
judgements
in
sundry
passages
that
doe
concerne
the
Covenant
of
Grace
,
by
Answers
unto
these
6
Questions
following
.
What
is
the
first
gift
that
ever
the
Lord
giveth
unto
his
Elect
?
First
of
all
he
giveth
Himselfe
,
the
Father
,
and
the
Son
,
and
the
Holy
Spirit
;
this
is
the
foundation
,
and
if
you
shall
lay
saving
Qualifications
in
the
foundation
before
these
,
the
foundation
will
lye
uneasily
,
and
the
spirit
of
a
true
Christian
shall
not
lye
long
in
peace
,
Christ
must
therefore
be
first
,
and
with
him
Faith
to
receive
him
;
first
he
will
make
a
Covenant
with
us
,
and
put
his
holy
Spirit
within
us
,
and
he
cometh
in
with
Faith
and
Fear
that
we
never
may
depart
from
him
:
He
giveth
us
his
Son
,
and
all
things
else
in
him
,
he
giveth
us
in
him
pardon
of
sins
in
our
Justification
,
and
in
him
some
d●grees
of
glory
also
,
and
in
him
right
unto
all
the
Promises
of
the
Covenant
;
no
other
foundation
but
him
.
Take
him
fi●st
,
for
he
is
the
fi●st
thing
given
:
He
taketh
us
by
giving
us
Faith
,
and
we
take
him
by
exercising
our
Faith
on
him
.
But
whether
doth
not
the
Lord
give
us
some
saving
Preparations
before
Jesus
Christ
,
for
there
be
those
that
are
gratious
Saints
,
that
have
conceived
that
there
are
some
gratious
Qualifications
,
which
the
Lord
giveth
to
prepare
for
Jesus
Christ
.
There
be
saving
graces
,
which
doe
sanctifie
us
unto
God
our
Father
:
but
whether
they
doe
make
way
for
Jesus
Christ
,
there
proveth
a
difference
:
but
you
may
discern
the
truth
of
the
point
.
If
the
Lord
doe
give
any
saving
Qualification
before
Christ
,
then
the
soule
may
be
in
a
state
of
Salvation
before
Christ
,
and
that
would
be
prejudiciall
unto
the
grace
and
truth
of
Christ
;
for
if
there
be
no
name
given
under
Heaven
whereby
we
must
be
saved
,
but
onely
Jesus
Christ
,
nor
his
name
,
but
in
a
way
of
fellowship
with
him
;
then
it
will
unavoidably
follow
,
that
whatsoever
saving
work
there
be
in
the
soul
,
it
is
not
there
before
Christ
be
there
;
it
is
true
,
John
Baptist
was
sent
to
subdue
all
flesh
by
a
spirit
of
burning
,
which
burneth
up
the
Covenant
of
Abraham
,
I
mean
their
carnall
confidence
in
it
,
and
all
their
fruits
of
righteousnesse
;
here
were
indeed
preparations
for
Christ
,
but
these
were
not
saving
,
they
were
still
Children
of
wrath
,
Ye
Serpents
,
ye
Generation
of
Vipers
notwithstanding
all
this
;
John
did
indeed
dispense
poverty
of
Spirit
,
and
yet
though
they
had
received
the
Holy
Ghost
,
they
were
not
sensible
of
it
,
yet
the
poverty
of
spirit
was
there
,
unto
which
the
Promise
was
made
,
but
then
Jesus
Christ
was
there
also
,
whether
they
knew
it
or
knew
it
not
,
that
is
not
greatly
materiall
in
this
Argument
.
But
if
the
Kingdome
of
Heaven
was
there
,
Jesus
Christ
was
there
first
,
otherwise
it
will
prove
dishonourable
unto
the
name
of
Christ
.
Indeed
there
is
a
saving
preparation
before
consolation
in
Christ
,
and
the
manifestation
of
our
gratious
union
with
him
;
but
for
our
first
union
,
there
are
no
steps
unto
the
Altar
,
Exod
.
20.
last
.
But
Christ
doth
prepare
his
Tabernacle
for
himselfe
to
dwell
in
.
This
is
in
the
first
place
for
Instruction
concerning
what
is
the
first
gift
,
which
the
Lord
giveth
unto
the
soule
,
before
any
work
or
Promise
;
he
giveth
saving
communion
in
spirituall
union
with
his
Son
;
this
standeth
firm
from
the
Tenor
of
the
Covenant
,
and
the
nature
of
it
,
to
my
best
understanding
,
and
therewith
giveth
us
Faith
,
and
all
other
saving
Qualifications
and
Conditions
,
as
it
is
held
forth
in
the
Scriptures
of
God
.
In
what
order
the
Lord
giveth
the
Covenant
and
the
blessings
of
it
,
whether
Faith
before
them
,
or
those
blessings
before
faith
be
able
to
apply
them
?
He
doth
give
himselfe
in
working
Faith
,
before
Faith
can
be
there
,
and
therefore
it
is
the
fruit
of
the
Spirit
that
Faith
is
wrought
in
the
soule
,
and
this
Faith
doth
receive
the
presence
of
the
Lord
Jesus
Christ
himselfe
by
his
Spirit
,
and
it
doth
also
receive
Adoption
and
Justification
:
but
to
be
able
actually
to
apply
it
,
our
first
birth
will
not
bear
it
:
for
a
man
is
as
passive
in
his
Regeneration
,
as
in
his
first
generation
,
onely
the
Lord
giveth
us
his
Spirit
that
doth
unite
us
unto
Christ
,
which
is
received
by
Faith
,
together
with
Adoption
and
Justification
.
And
yet
by
the
Act
of
believing
we
are
justified
also
,
Gal.
2.26
.
that
is
,
manifested
to
be
justified
in
our
owne
consciences
.
Whether
doe
we
receive
the
Lord
Jesus
Christ
in
an
Absolute
or
in
a
Conditionall
Promise
?
We
know
the
Lord
can
convey
himselfe
in
an
Evangelicall
Commandement
,
as
well
as
in
a
Promise
,
as
we
find
it
,
Isa
.
41.14
.
Feare
thou
not
worme
Jacob
,
I
will
help
thee
,
&c.
He
can
also
convey
himselfe
in
a
threatning
to
the
Devill
,
as
unto
our
first
Parents
he
did
convey
himselfe
,
wrapping
up
a
Promise
in
it
,
as
Gen.
3.15
.
from
whence
the
Lord
gave
them
to
suck
a
sweet
and
comfortable
Promise
of
his
free
grace
:
And
when
the
like
is
conveyed
in
a
Commandment
,
the
Lord
undertaketh
to
work
that
which
he
so
commandeth
.
But
now
it
is
questioned
,
Whether
the
Promise
,
wherein
the
Lord
giveth
himselfe
,
be
Absolute
or
Conditionall
?
Faith
to
receive
Christ
is
ever
upon
an
Absolute
Promise
,
if
you
will
say
it
is
a
Promise
to
a
Condition
,
what
kind
of
condition
was
it
?
there
is
no
Condition
before
Faith
,
but
a
conditon
of
misery
,
a
lost
condition
,
or
if
a
gratious
Condition
,
it
is
a
Condition
subsequent
,
not
prae
existent
,
no
Condition
before
it
,
whereby
a
man
can
close
with
Jesus
Christ
:
and
if
it
was
a
Condition
after
Faith
,
unto
which
the
Promise
was
made
,
then
faith
was
there
before
,
and
whatsoever
followeth
Conversion
,
is
no
ground
of
Faith
,
but
a
fruit
and
effect
of
it
;
therefore
I
say
our
first
coming
on
to
Christ
cannot
be
upon
a
Conditionall
but
upon
an
Absolute
Promise
.
And
if
ever
the
Lord
minister
comfort
unto
any
man
,
true
comfort
upon
good
grounds
is
ever
built
upon
a
Promise
of
free
grace
.
If
the
witnesse
be
unto
Justification
received
,
it
is
true
indeed
,
a
gratious
Qualification
,
and
a
Promise
to
it
,
may
give
good
Evidence
of
it
a
posteriore
.
And
so
for
Sanctification
,
if
the
Lord
come
to
bear
witnesse
unto
a
mans
Sanctification
,
then
he
doth
it
from
some
work
or
other
of
his
grace
in
him
,
as
unto
Abraham
,
Gen.
22.12
.
There
is
a
fourth
Question
which
is
as
a
further
branch
of
this
fourth
Use
,
which
I
would
not
speak
to
,
but
that
I
might
through
the
good
hand
of
God
,
the
better
clear
things
,
that
we
may
not
stumble
in
our
expressions
in
any
conference
about
the
Covenant
of
Grace
and
works
.
Now
forasmuch
as
you
heare
of
a
Sanctification
under
a
Covenant
of
works
,
it
doth
imply
that
there
is
a
Sanctification
that
is
but
transitory
,
and
not
everlasting
,
nor
immortall
:
Whether
then
may
a
man
evidence
his
Union
with
Christ
,
by
his
Sanctification
?
I
answer
in
foure
Propositions
,
that
I
might
not
leave
any
occasion
of
scruple
or
difference
about
what
is
held
forth
in
our
Congregation
,
as
being
that
which
doth
yield
as
much
Agitation
as
any
other
Doctrine
that
is
taught
among
us
,
let
me
therefore
shortly
and
plainly
discover
it
,
and
let
it
be
so
far
received
,
as
we
see
the
life
,
and
presence
,
and
truth
of
the
Spirit
of
God
revealing
the
doctrine
of
free
Grace
,
according
to
the
Scriptures
.
That
a
Sanctification
,
which
the
terrors
of
the
Law
may
produce
(
that
is
to
say
,
such
a
Sanctification
as
may
be
found
in
a
Covenant
of
works
)
is
no
evidence
or
witnesse
of
our
union
with
Christ
.
And
I
suppose
there
is
no
difference
there
;
but
though
there
be
no
difference
in
mens
judgements
in
this
,
yet
it
is
an
easie
thing
for
Christians
to
abuse
their
Evidence
upon
this
very
ground
,
and
as
much
upon
this
ground
as
upon
any
:
For
when
Christians
come
to
be
really
wrought
upon
,
and
find
themselves
discouraged
from
sin
,
and
so
reforme
their
lives
and
give
up
themselves
to
obey
the
word
,
and
find
comfort
therein
(
and
great
consolation
many
times
)
in
such
a
case
as
this
,
Christians
doe
much
differ
upon
the
point
;
yet
I
doe
not
know
any
of
all
the
Teachers
in
the
Country
,
that
withdraw
their
consents
from
this
doctrine
,
that
such
Sanctification
,
as
is
wrought
in
Hypocrites
,
though
it
may
reach
to
great
improvements
,
yet
it
is
no
evidence
of
Justification
at
all
.
And
it
hath
been
handled
in
another
Congregation
,
and
I
thinke
not
without
weight
of
truth
;
that
to
distinguish
in
men
between
that
Sanctification
which
floweth
from
the
Law
,
and
that
which
is
of
the
Gospel
,
is
a
matter
so
narrow
,
that
the
Angels
in
Heaven
have
much
adoe
to
discern
who
differ
:
a
work
fitter
for
Angels
to
cut
the
scantling
in
it
,
then
for
the
Ministers
of
the
Gospel
,
though
indeed
there
be
great
difference
of
the
one
from
the
other
.
Now
though
this
doe
not
tend
to
heale
any
difference
in
judgement
,
yet
it
is
usefull
to
heale
a
mispri●ion
o●
sanctification
that
may
be
sound
in
all
Hypocrites
of
this
Country
,
and
elswhere
.
Three
things
are
to
be
attained
unto
in
all
sanctification
.
-
1
From
what
Root
it
springeth
.
-
2
By
what
Rule
it
i●
guided
.
-
3
At
what
End
it
aimeth
.
And
commonly
under
one
or
other
of
these
three
,
are
put
all
the
differences
between
the
one
sanctification
and
the
other
.
I
speak
it
that
it
may
be
searched
,
and
(
God
is
my
witnesse
)
not
to
unsettle
the
well-ground●d
comfort
of
any
soule
;
but
if
any
have
built
upon
an
unsafe
ground
,
or
have
built
Hay
or
stubble
,
better
it
is
to
know
it
at
first
,
whilst
there
is
hope
in
Israel
,
than
when
it
is
too
late
.
In
those
three
things
formerly
mentioned
,
are
all
the
differences
between
the
sanctification
of
Hypocrites
,
and
of
the
Children
of
God
,
and
they
goe
so
close
together
,
that
you
will
say
it
is
an
easie
matter
to
discerne
justification
by
sanctification
.
1
For
the
Root
of
it
,
the
soule
having
fellowship
with
Christ
,
the
Holy
Ghost
cometh
into
the
soule
,
&
worketh
Faith
in
Jesus
Christ
,
and
this
is
the
root
of
all
Christian
sanctification
,
Ezek
.
36.27
.
and
for
Faith
,
it
is
that
which
purifieth
the
heart
,
Acts
15.9
.
&
without
faith
it
is
impossible
to
please
God
,
Heb
.
11.6
.
So
that
Faith
must
concur
unto
the
rootednesse
of
our
sanctification
in
Christ
:
And
the
Apostle
doth
attribute
both
these
Roots
unto
both
sorts
:
Unto
those
Christians
that
shall
afterwards
fall
away
to
sin
the
sin
against
the
Holy
Ghost
,
Heb
.
6.
They
have
tasted
of
the
heavenly
gift
,
and
were
made
partakers
of
the
Holy
Ghost
,
that
heavenly
Gift
was
Faith
,
which
the
Apostle
reckoneth
chiefly
among
the
Principles
of
Christian
Religion
,
vers
.
1.
A
tast
they
had
both
of
Faith
and
the
Holy
Ghost
,
yet
from
both
these
they
fall
away
.
You
know
what
was
said
of
Saul
,
1
Sam
.
10.10
.
The
Spirit
of
God
came
upon
him
,
and
so
did
it
likewise
upon
Judas
and
Demas
,
acting
them
mightily
in
their
Administrations
;
and
as
they
were
thus
carryed
along
by
the
Spirit
,
so
likewise
the
spirit
of
bondage
will
marvelously
prevaile
with
the
Sons
of
men
to
draw
them
on
to
strong
works
of
Reformation
,
from
whence
they
reap
no
small
Consolation
,
but
think
and
say
(
as
Abijah
did
)
that
the
Lord
is
with
them
whilst
they
are
with
him
:
And
as
sometimes
David
said
of
himselfe
,
I
believed
,
therefore
I
spake
,
so
the
Israelites
also
(
Psal
.
106.12
.
)
beleeved
and
sang
the
praises
of
the
Lord
upon
the
red
sea
shore
,
and
yet
were
they
but
an
Hypocriticall
Generation
;
and
if
Hypocrites
may
work
Miracles
in
the
name
of
Christ
(
as
they
did
,
and
expostulate
with
Christ
about
it
,
Mat
.
7.22
.
)
then
may
a
temporary
Faith
work
ordinary
works
in
Christianity
also
:
and
therefore
you
shall
read
(
Mat
.
13.22
.
)
that
there
is
no
fault
found
with
the
thorny
soile
for
their
want
of
root
,
or
depth
of
earth
,
for
the
want
of
both
which
the
stony
soile
was
taxed
;
but
look
as
it
is
with
the
branches
of
a
Vine
,
what
depth
of
earth
the
roote
hath
,
they
have
,
it
being
grafted
into
the
Vine
,
though
they
be
but
branches
of
the
wild
Olive
,
and
will
bring
forth
but
wild
fruit
;
for
though
the
branch
of
the
wild
Olive
be
grafted
into
the
fat
Olive
,
and
may
flourish
there
,
yet
will
it
bring
forth
his
owne
fruit
,
but
in
the
roote
you
will
finde
no
difference
.
And
yet
there
is
a
difference
,
but
it
is
very
hard
to
be
discerned
.
Yes
(
you
will
say
)
there
is
a
plaine
difference
,
for
an
hypocrite
is
ever
full
of
himselfe
,
but
a
true
Christian
doth
all
in
faith
,
he
seeketh
God
daily
,
and
waiteth
upon
God
daily
,
and
these
are
not
the
wayes
of
hypocrites
.
Consider
(
I
pray
you
)
what
the
Word
of
the
Lord
holdeth
forth
as
the
Roote
of
this
sanctification
,
and
I
will
go
no
further
than
expresse
Scriptures
.
Isa
.
58.2
.
They
seeke
me
daily
;
and
this
is
spoken
of
hypocriticall
Israelites
,
and
for
waiting
,
we
often
heare
it
spoken
of
the
five
foolish
Virgins
,
that
they
all
went
out
to
meet
the
bridegroome
,
Mat
.
25.1
.
though
while
they
tarryed
long
,
they
all
slumbred
and
slept
,
and
so
did
the
wise
Virgins
also
;
and
for
more
particular
application
of
God
unto
themselves
,
we
finde
that
also
Hos
.
8.2
.
Israel
shall
cry
unto
me
,
My
God
,
we
know
thee
;
and
yet
this
Israel
(
in
the
same
Scripture
)
had
transgressed
the
Covenant
,
and
cast
off
the
thing
that
is
good
.
And
for
a
further
Act
of
faith
,
which
is
a
staying
a
mans
selfe
upon
God
,
what
saith
the
Text
,
Isa
.
48.2
.
They
stay
themselves
upon
the
God
of
Israel
;
and
these
were
obstinate
sinners
,
and
th●●r
neck
as
an
iron
sinew
,
and
their
b●ow
●●●rasse
:
there
was
not
truth
and
up●ightnesse
;
True
it
was
not
,
but
how
shall
we
know
the
difference
?
Truly
it
is
hard
to
perceive
when
men
differ
,
and
therefore
it
is
not
an
easie
matter
to
make
such
use
of
Sanctification
,
as
by
it
to
beare
witnesse
unto
Justification
:
and
it
will
be
a
very
hard
case
and
much
more
difficult
,
when
men
cannot
feele
the
presence
of
spirituall
gifts
,
but
want
spirituall
light
:
and
when
they
doe
finde
faith
in
themselves
,
they
doe
finde
it
in
hypocrites
also
,
even
in
hypocrites
also
,
even
faith
to
seeke
the
Lord
,
&
faith
to
waite
upon
him
,
and
faith
to
apply
him
,
saying
,
My
God
,
and
faith
to
stay
upon
the
God
of
Israel
;
and
yet
these
men
doe
vanish
away
in
hypocrisie
;
this
hypocrites
may
doe
;
seeing
therefore
what
easines
of
errour
may
befall
Christians
,
whether
this
or
that
grace
be
of
the
right
stampe
or
no
,
it
will
behove
Christians
to
be
wary
,
for
even
Eagle-eyed
Christians
will
have
much
adoe
so
to
discerne
of
sanctification
in
themselves
,
before
they
see
their
justification
,
as
to
cut
off
all
hypocrites
from
having
the
like
in
them
,
for
the
sanctified
frame
of
Gods
children
,
and
that
which
seemeth
to
be
like
it
in
hypocrites
,
both
of
them
spring
from
the
holy
Ghost
,
and
both
from
faith
:
but
now
the
Spirit
of
God
hath
further
worke
in
his
own
people
,
beyond
what
he
worketh
upon
others
,
though
he
melteth
both
,
yet
hypocrites
are
melted
as
iron
,
which
will
returne
againe
to
his
former
hardnes
,
but
his
owne
people
are
melted
into
flesh
,
which
will
never
returne
to
his
hardnes
more
,
neither
can
they
rest
in
any
measure
of
softnes
unto
which
they
have
attained
,
but
still
are
carryed
toward
Jesus
Christ
:
so
that
the
one
is
a
temporary
faith
,
and
the
other
persevereth
;
though
both
worke
in
the
name
of
Christ
,
yet
this
difference
will
be
found
between
them
,
not
only
when
hypocrites
come
to
be
blasted
,
but
even
in
the
middest
of
their
profession
:
As
for
the
faith
of
the
Gospell
of
Jesus
Christ
,
it
is
never
prefident
of
its
own
power
,
but
his
strength
lyeth
out
of
himselfe
in
Christ
;
whereas
hypocrites
and
legall
Christians
are
confident
of
their
faith
,
that
they
can
make
use
of
it
unto
such
and
such
ends
,
they
think
they
need
no
more
but
look
up
to
Christ
,
and
their
worke
is
at
an
end
;
and
such
strength
they
finde
in
themselves
,
as
that
they
doe
not
feare
,
but
that
they
shall
carry
an
end
all
their
worke
to
Gods
glory
and
their
own
:
whereas
the
strongest
faith
even
of
the
Thessalonians
(
whose
faith
was
such
,
as
none
of
all
the
Churches
went
before
them
)
if
it
be
not
supplyed
and
strengthened
,
they
know
,
&
the
Apostle
Paul
knoweth
that
it
will
warpe
&
shrinke
.
This
may
we
see
by
comparing
,
1
Thes
.
1.3
.
with
Chap.
3.2
,
10.
And
the
faithfull
people
of
God
,
Isa
.
26.12
.
acknowledge
Him
to
worke
all
their
works
for
them
.
And
therefore
as
there
is
a
reall
difference
in
the
presence
of
the
Spirit
;
so
also
in
the
worke
of
faith
in
hypocrites
,
and
the
children
of
God
,
for
the
one
putteth
confiden●●
in
himselfe
in
the
gift
received
,
and
the
other
in
Jehovah
.
This
is
the
first
difference
of
Sanctification
.
2.
There
is
Difference
also
in
the
Rule
whereby
they
are
guided
,
though
both
seeke
to
the
word
of
God
&
take
delight
in
that
,
insomuch
as
you
shall
not
be
able
to
difference
them
there
,
yet
a
great
difference
there
is
in
the
apprehension
of
the
word
:
the
one
is
so
confident
of
the
comfort
that
he
hath
in
the
word
,
and
he
will
be
ready
to
take
it
ill
at
Gods
hand
,
if
he
finde
not
acceptance
before
him
:
Now
the
other
see
the
need
they
have
of
the
Lord
to
maintaine
their
comfort
for
them
.
This
manner
of
affection
we
finde
in
David
,
when
the
Lord
had
brought
him
and
his
people
into
a
sweet
frame
and
temper
of
spirit
to
offer
willingly
towards
the
building
of
the
Temple
;
what
saith
David
now
?
Doth
he
thinke
this
to
be
enough
?
No
,
no
,
but
he
prayeth
to
the
Lord
,
1
Chron
.
29.18
.
O
Lord
God
of
Abraham
,
Isaack
,
and
Israel
our
fathers
keepe
this
for
ever
in
the
imagination
of
the
thoughts
of
the
heart
of
thy
people
,
and
prepare
their
heart
unto
thee
.
Thus
is
he
sensible
that
these
comforts
would
soone
faile
them
,
&
they
should
againe
waxe
barren
and
uncomfortable
.
And
here
is
the
nature
of
true
Consolation
in
Christ
,
to
looke
up
unto
the
Lord
to
preserve
and
maintaine
it
,
and
to
●●
i●
still
drawne
neerer
&
neerer
to
Christ
.
But
now
though
bo●●
attend
unto
the
Word
,
as
their
Rule
of
Sanctification
,
if
you
take
it
in
the
way
,
in
which
the
one
and
the
other
hold
it
forth
,
yet
there
is
a
great
difference
.
Psal
.
119
6.
Then
shall
I
not
be
ashamed
,
&c.
Here
is
a
Rule
;
what
,
may
not
hypocrites
walke
according
to
this
rule
?
Truly
they
professe
no
lesse
,
and
they
think
it
enough
,
if
they
have
but
a
Rule
in
their
eye
,
and
therfore
under
a
spirit
of
bondage
they
are
confident
and
say
.
Whatsoever
the
Lord
commandeth
us
,
we
will
heare
it
and
doe
it
,
D
ut
.
5.27
.
And
what
saith
Balaam
;
Though
Balaack
would
give
me
an
house
full
of
silver
and
gold
,
I
cannot
goe
b●yond
the
Commandement
of
the
Lord
,
Numb
.
22.18
.
and
yet
he
loved
the
wages
of
iniquity
;
and
indeed
those
that
undertake
so
much
in
their
owne
strength
,
they
come
afterward
to
be
weary
of
the
Lord
,
and
weary
of
his
Commandements
:
as
Amos
8.5
.
and
they
say
at
last
,
It
is
in
vaine
to
serve
God
,
and
what
pr●fit
is
it
that
we
have
kept
his
ordinances
?
Mal
.
3.14
.
These
are
but
like
washed
swine
,
that
will
crop
grasse
for
a
while
in
a
faire
Pasture
,
but
if
you
keepe
them
long
there
,
they
will
not
delight
in
such
manner
of
feeding
,
but
will
rather
choose
to
go
into
the
mire
;
but
as
for
goats
they
will
delight
in
the
Commandments
of
the
Lord
,
Isa
.
58.2
.
It
is
not
a
very
hard
thing
unto
them
,
nor
grievous
for
them
to
keep
solemne
fasting
dayes
together
,
they
come
willingly
,
they
delight
to
come
,
therefore
the
difference
will
be
hardly
discovered
,
and
unles
you
be
a
Christian
of
a
very
cleere
discerning
,
you
will
not
finde
the
difference
.
But
an
hypocrite
will
not
delight
in
all
Gods
Commandments
;
if
you
take
Herod
,
he
will
delight
in
John
Baptist's
preaching
,
and
reforme
many
things
,
but
if
it
come
to
his
not
having
his
brother
Philip's
wife
,
then
put
John
into
prison
,
and
in
the
matter
of
Herodias
off
with
John's
head
.
Wee
see
what
hypocrites
professe
,
Deut.
5.27
.
Whatsoever
the
Lord
commandeth
us
,
we
will
heare
it
and
doe
it
:
But
you
will
say
not
alwayes
.
It
is
true
,
a
difference
in
time
will
grow
;
but
while
they
hold
forth
universall
obedience
,
where
will
the
difference
be
discerned
?
Discerned
it
will
be
when
the
Lord
leadeth
them
forth
with
workers
of
iniquity
,
but
many
times
they
may
be
lead
on
to
their
death
before
they
be
discovered
.
And
therefore
what
will
the
servants
of
God
say
?
I
have
seene
hypocrites
(
to
outward
view
)
well
rooted
,
&
more
comfortable
than
I
my selfe
;
and
for
zeale
and
love
,
the
Galathians
would
have
plucked
out
their
eyes
to
have
done
Paul
good
;
they
thought
themselves
blessed
in
his
Ministry
,
blessed
soules
,
they
took
themselves
to
be
:
Whereas
the
deare
servants
of
God
have
much
adoe
to
see
so
much
goodnesse
in
themselves
,
as
upon
that
ground
to
fasten
any
evidence
of
their
blessednesse
,
because
hypocrites
will
goe
cheeke
by
joule
along
with
them
.
But
you
will
say
an
hypocrite
cannot
ayme
at
God
as
his
last
end
,
but
will
out-shoot
God
in
his
owne
bowe
,
and
at
the
highest
he
seeketh
no
more
than
his
owne
salvation
,
without
respect
unto
the
glory
of
God
in
it
.
It
is
true
and
in
time
will
appeare
that
every
hypocrite
thinketh
to
outreach
God
in
all
the
gifts
that
he
hath
3.
the
end
.
received
;
but
in
the
meane
while
it
is
much
that
an
hypocrite
will
doe
,
and
so
much
that
a
poore
Christian
will
be
put
to
much
exercise
to
finde
a
difference
between
himselfe
and
him
.
Jehu
did
not
only
thinke
that
he
had
zeale
for
the
Lord
,
as
he
said
,
Come
see
my
zeale
for
the
Lord
of
hosts
;
but
good
Jonadab
did
likewise
so
perswade
himselfe
,
and
therefore
did
readily
joyne
with
him
in
his
reformation
:
and
when
he
proclaimed
a
sacrifice
for
Baal
,
he
thought
that
Jehu
would
not
pollute
himselfe
in
the
Temple
of
Baal
.
Thus
therefore
somtimes
it
cometh
to
passe
,
because
that
an
hypocrite
may
for
a
long
time
finde
all
his
owne
ends
attained
in
seeking
the
glory
of
God
,
as
Jehu
did
:
but
in
conclusion
,
when
a
man
and
his
owne
glory
must
part
,
then
either
he
must
hold
to
his
owne
honour
,
or
he
must
neglect
it
&
keepe
him
close
to
the
honour
of
God
:
but
in
the
meane
time
what
can
I
tell
,
will
an
honest
soule
say
,
but
that
I
may
shake
hands
with
,
and
bid
farewell
unto
Gods
glory
,
when
his
and
mine
lye
at
stake
together
?
But
may
not
a
man
perceive
a
plaine
difference
when
it
cometh
to
persecution
.
No
:
Persecution
will
not
cleere
the
difference
,
for
though
the
stony
ground
indeed
fell
off
upon
point
of
persecution
,
yet
the
thorny
soile
did
not
so
:
many
Papists
have
died
for
their
Religion
,
and
how
much
more
then
may
some
hypocrites
doe
it
,
yea
,
even
give
his
body
to
be
burned
,
and
yet
want
Jesus
Christ
,
and
everlasting
salvation
by
him
?
1
Cor
.
13.3
.
Now
when
a
poore
Christian
cometh
,
and
seeth
how
much
such
an
one
doth
magnifie
God
,
both
in
doing
and
suffering
,
and
yet
falleth
away
,
it
maketh
him
conclude
,
surely
I
also
at
the
length
shall
turne
away
from
the
Lord
.
So
that
whether
you
looke
at
the
Root
,
or
Rule
,
or
Scope
and
Bent
of
holines
,
an
hypocrite
will
carry
all
things
in
so
faire
a
way
,
that
you
shall
hardly
discover
him
to
his
very
death
,
and
when
a
Christian
comes
to
measure
his
owne
sanctification
by
this
mans
,
he
will
verily
thinke
the
one
to
be
as
light
as
the
other
,
and
unles
it
be
one
that
hath
his
wits
well
exercised
,
ma●●
;
ellous
much
adoe
he
hath
to
cleare
himselfe
in
such
a
po●●
a●
this
.
There
be
that
thinke
there
is
no
reality
in
hypocriticall
sanctification
,
but
certainly
it
is
a
reall
worke
,
and
not
a
meere
counterfeit
of
spirituall
gifts
.
There
are
indeed
some
that
doe
meerly
pretend
it
,
and
do
but
outwardly
make
faire
weather
in
their
profession
,
but
believe
it
,
it
is
not
so
in
all
hypocrites
:
there
is
a
reall
worke
in
some
.
Heb
.
6.4
,
5.
They
are
inlightned
and
have
tasted
,
&c.
which
things
are
reall
and
not
imaginary
,
God
casting
in
their
owne
ends
,
and
their
owne
glory
in
their
way
,
the
servants
of
God
have
given
them
the
right
hand
of
fellowship
,
and
so
long
they
have
held
out
,
that
it
was
never
knowne
when
they
did
Apostate
:
yea
,
and
so
glorious
may
this
sanctification
be
,
that
it
may
dazell
the
eyes
of
the
best
of
Gods
children
,
&
especially
of
poore
Christians
,
and
most
of
all
discourage
when
they
are
seene
to
fall
away
.
This
very
point
hath
been
one
principall
Root
of
Arminianisme
,
as
another
i●
,
that
men
receive
Christ
by
their
owne
Free
will
:
they
are
able
to
prove
that
there
is
not
onely
a
pretence
in
hypocrites
,
but
reall
worke
,
and
so
indeed
the
Scripture
doth
call
it
,
sanctification
,
Heb
.
10.29
.
Now
hereupon
they
doe
believe
that
the
very
best
of
the
servants
of
God
may
depart
from
and
forsake
their
justifying
faith
;
but
therein
they
shew
the
bleat
of
a
goat
,
and
in
so
saying
they
condemne
the
generation
of
the
righteous
:
it
is
true
,
that
the
best
of
their
Arminian
righteousnes
may
dye
,
for
they
have
knowne
no
more
but
the
way
of
works
.
Thus
much
for
the
first
Proposition
.
That
,
true
Christian
sanctification
,
which
is
a
work
of
faith
,
is
many
times
darke
to
a
sincere
Christian
.
It
is
generally
granted
to
be
so
in
the
first
conversion
,
and
in
time
of
temptation
and
desertion
,
as
also
when
a
man
looketh
at
his
justification
,
and
at
the
glory
of
God
;
Woe
is
me
,
for
I
am
uncleane
(
saith
the
Prophet
Isaiah
)
at
such
a
time
:
there
is
so
much
power
of
flesh
,
even
in
spirituall
Christians
,
specially
in
young
Christians
,
so
much
power
in
their
lusts
and
in
their
passions
,
as
will
put
their
best
friends
to
a
stand
what
to
thinke
of
them
,
and
much
more
themselves
,
when
as
they
come
to
be
pressed
with
the
power
of
their
corruptions
,
specially
when
they
compare
with
such
hypocrites
as
run
away
with
more
freedome
of
spirit
than
themselves
;
for
sometimes
their
corruptions
doe
lesse
appeare
,
and
they
are
more
free
from
temptations
,
and
not
exposed
to
such
sinfull
courses
,
which
sometimes
true
hearted
Christians
are
subject
unto
.
So
a
poore
Christian
is
discouraged
,
&
an
hypocrite
emboldened
,
seeing
himselfe
more
sanctified
than
the
other
in
view
.
That
,
true
sanctification
of
a
sincere
Christian
is
not
discerned
by
him
,
nor
is
indeed
discernable
,
untill
he
first
discerne
his
justifying
faith
.
A
double
ground
of
it
,
&
so
leave
it
to
your
christian
disquisition
and
search
;
they
are
both
taken
from
the
necessity
of
faith
,
both
to
the
acceptance
of
a
mans
person
and
worke
:
there
is
a
necessity
of
the
activenes
of
faith
in
a
mans
sanctification
;
The
Lord
had
respect
to
Abel
,
and
to
his
offering
,
Gen.
4.4
.
A
mans
person
must
first
be
accepted
,
otherwise
all
his
worke
will
not
goe
beyond
the
worke
of
a
legall
Christian
;
and
without
faith
it
is
impossible
to
please
God
;
no
acceptance
therefore
without
faith
.
It
is
also
necessary
to
the
performance
of
all
spirituall
duties
;
for
all
sanctification
is
from
that
faith
which
Christ
doth
convey
into
the
soule
:
Now
if
the
just
man
live
by
his
faith
,
whether
it
be
the
life
of
sanctification
,
or
consolation
,
then
no
Christian
can
discerne
his
santification
to
be
lively
,
but
he
must
discerne
his
faith
living
in
it
,
he
must
see
his
faith
deriving
strength
and
grace
and
life
from
Christ
,
or
else
he
cannot
approve
his
sanctification
to
be
the
sanctification
of
the
Gospell
;
for
as
there
can
be
no
true
sanctification
unlesse
there
be
faith
,
whereby
the
person
is
accepted
,
and
whereby
life
is
received
to
act
in
all
sanctification
;
so
there
can
be
no
knowledge
of
sanctification
,
but
there
must
be
knowledg
of
faith
,
whereby
a
mans
person
is
accepted
,
&
whereby
strength
is
conveyed
to
sanctification
:
for
if
a
poore
soule
be
doubtfull
of
his
acceptance
with
the
Lord
,
he
is
where
hee
was
,
notwithstanding
his
sanctification
,
and
wanteth
comfort
,
for
this
doubt
remaineth
,
whether
he
be
accepted
or
no
,
which
(
untill
the
Lord
doe
manifest
a
mans
faith
unto
him
by
the
revelation
of
the
holy
Ghost
)
he
is
still
at
a
losse
in
it
;
for
though
true
sanctification
be
an
evidence
of
●
mans
justification
,
yet
it selfe
must
be
first
evident
.
Thus
we
see
by
this
third
●●●position
,
that
a
further
light
is
required
to
the
light
of
sanctification
.
Notwithstanding
this
neere
resemblance
between
legall
and
evangelicall
holines
,
yet
there
is
a
reall
difference
between
them
,
and
such
a
difference
as
is
discernable
to
Christians
,
whose
wits
are
exercised
in
the
wayes
of
the
Spirit
,
and
in
the
word
of
God
,
and
is
discerned
by
the
revelation
or
manifestation
of
the
Spirit
of
God
,
both
of
the
state
and
work●
of
good
Christians
;
and
that
ordinarily
also
:
for
I
would
not
count
it
extraordinary
,
being
that
which
the
Lord
by
his
Spirit
doth
usually
reveale
unto
his
people
.
A
reall
difference
there
is
both
in
the
Roote
and
in
the
Rule
,
and
in
the
Scope
which
they
ayme
at
,
and
so
it
will
appeare
to
be
at
the
last
day
.
Math
.
25.23
Depart
from
me
(
saith
Christ
)
you
workers
of
iniquity
,
I
never
knew
you
;
though
they
came
and
told
him
that
they
wrought
by
faith
in
him
:
indeed
they
stood
in
some
relation
to
him
,
but
not
as
members
to
the
head
,
onely
as
branches
to
the
vine
,
which
may
be
cut
off
,
and
yet
the
vine
not
maimed
;
but
if
the
members
should
be
cut
off
any
one
from
another
,
then
is
the
body
maimed
,
but
Christ
will
not
suffer
his
body
to
be
maimed
:
but
take
you
never
so
many
branches
from
the
vine
,
and
it
is
not
maimed
,
but
will
bring
forth
more
:
if
therefore
there
be
no
more
fellowship
between
Christ
&
a
Christian
,
than
between
the
branches
and
the
vine
,
you
may
take
them
away
and
yet
not
hurt
the
vine
.
But
wherein
should
this
relation
stand
?
It
is
very
hard
to
conceive
,
insomuch
that
those
,
who
have
been
most
exact
and
diligent
to
enquire
into
it
,
have
professed
that
it
is
Angels
worke
;
very
hard
it
is
so
to
distinguish
them
from
Gods
owne
children
,
so
as
not
to
discomfort
poor
christians
,
nor
to
imbolden
hypocrites
.
Wee
must
be
tender
therefore
,
that
the
least
of
Gods
children
may
not
want
their
bread
:
better
leave
99
sheepe
,
than
that
one
poore
stray
sheepe
should
not
be
sought
after
;
and
better
an
100
hypocrites
perish
,
than
that
one
poore
Christian
should
want
his
portion
:
and
yet
it
is
not
meet
that
hypocrites
should
allow
themselves
in
the
estate
and
fellowship
of
the
Saints
,
and
yet
alwayes
blesse
themselves
in
their
carnall
condition
.
If
you
shall
ask
a
difference
in
the
Root
,
both
of
them
are
partakers
of
the
Holy
Ghost
;
Hypocrites
may
have
a
tast
,
and
a
poor
Christian
will
feare
that
his
best
fellowship
with
Christ
is
but
a
tast
,
and
that
manifold
experience
maketh
good
.
Wherein
then
lyeth
the
difference
?
Doth
the
Spirit
of
God
leave
the
heart
of
an
Hypocrite
stony
and
unmelted
?
It
is
so
indeed
with
the
stony
,
but
not
with
the
thorny
soile
;
for
the
hearts
of
some
Hypocrites
are
melted
,
as
iron
stones
,
they
may
come
to
melt
about
their
owne
estates
,
through
fear
,
and
so
all
those
melt
that
want
not
depth
of
earth
,
as
the
thorny
soile
did
not
;
but
mind
you
,
they
will
grow
hard
again
,
as
iron
or
lead
will
doe
after
it
is
melted
.
Now
look
at
the
Spirit
of
God
when
he
cometh
to
work
effectually
,
and
he
doth
not
onely
melt
the
heart
,
but
taketh
away
the
heart
of
stone
,
and
giveth
an
heart
of
fl●sh
;
for
it
is
not
enough
to
breake
a
stone
,
it
will
be
a
stone
though
it
be
broken
;
but
when
the
Lord
changeth
it
into
flesh
,
then
it
will
be
hard
no
more
:
But
though
a
man
may
have
many
temptations
,
yet
the
Lorde
will
keep
his
heart
soft
for
ever
.
And
this
is
that
which
I
do
believe
touching
the
witnesse
of
Sanctification
unto
Justification
.
You
see
what
workes
of
God
are
found
in
Hypocrites
,
and
therefore
what
dangerous
deceits
we
are
subject
unto
,
if
God
be
not
more
mercifull
.
Againe
,
you
see
what
state
Christians
are
brought
unto
,
when
their
Conversion
and
Faith
is
wrought
in
them
,
and
how
it
is
not
grounded
upon
the
sight
of
their
sanctification
,
but
it
revealed
in
an
Absolute
Promise
of
free
grace
,
and
so
is
the
soule
built
up
in
the
Assurance
of
its
good
estate
,
and
groweth
faithfull
through
Christ
,
and
not
in
Hypocrisy
:
This
is
the
true
rest
of
the
soule
when
it
groweth
up
in
a
●●●ly
Faith
in
Jesus
Christ
,
and
yet
〈◇〉
not
in
this
,
that
it
is
sanctifi●●●●●●
doth
look
principally
after
Je●●●
Christ
,
and
blesseth
God
for
san●●●fication
,
making
use
of
it
for
those
〈◇〉
for
which
God
hath
given
it
,
but
dares
not
rest
in
it
as
the
ground
of
his
blessednesse
.
This
is
the
first
difference
betweene
Hypocrites
and
Gods
owne
Servants
in
the
root
,
though
both
may
work
in
the
name
of
Christ
,
yet
,
as
the
one
is
temporary
,
and
the
other
persevereth
,
so
this
difference
you
shall
find
between
common
and
sincere
Christians
,
and
that
not
onely
when
Legall
Christians
are
blasted
of
God
,
but
even
then
when
they
doe
most
flourish
in
their
profession
.
The
true
Faith
of
the
Gospel
of
Christ
is
never
prefident
of
his
owne
strength
(
though
they
that
have
it
sometimes
be
,
as
Peter
,
Mat
.
26.33
,
35.
)
but
it
is
out
of
himselfe
in
Christ
,
whereas
the
Legall
Christian
is
confident
of
his
Faith
,
that
he
can
make
use
of
it
to
these
and
these
ends
which
are
before
him
,
he
thinketh
there
is
no
more
needfull
,
but
to
look
up
unto
Christ
,
and
so
his
work
is
done
:
whereas
take
you
the
strongest
Faith
of
the
Thessalonians
,
who
were
grown
to
such
height
,
that
none
of
the
Churches
were
before
them
,
yet
the
Apostle
doth
not
think
their
Faith
strong
enough
,
but
prayeth
for
supply
of
something
lacking
in
their
Faith
,
otherwise
when
it
is
at
the
best
,
it
will
warpe
:
whereas
one
that
hath
but
a
temporary
Faith
,
is
confident
in
the
strength
of
that
faith
,
insomuch
that
it
doth
not
fear
,
but
to
carry
an
end
his
profession
in
a
safe
course
to
Gods
glory
and
his
owne
.
Thus
we
see
there
is
a
reall
difference
between
the
presence
and
work
of
the
Spirit
in
an
Hypocrite
,
and
in
a
Child
of
God
.
In
particular
,
we
see
there
is
a
difference
in
the
Faith
which
is
given
to
both
of
them
;
the
one
hath
confidence
in
himselfe
,
the
other
in
Jehovah
,
Isa
.
26.12
,
13.
This
is
the
first
difference
in
the
root
of
their
profession
.
2
There
is
Difference
also
in
the
Rule
by
which
they
walk
,
though
both
seek
to
the
word
,
and
delight
in
that
,
you
shall
not
difference
them
there
,
yet
this
difference
you
shall
find
in
their
apprehensions
;
the
one
is
confident
of
his
comfort
that
he
hath
in
the
word
,
the
other
seeth
need
that
the
Lord
should
maintaine
his
comfort
for
him
,
1
Chron
.
29.18
.
David
prayeth
thus
,
&c.
as
being
sensible
that
this
their
comfortable
frame
of
spirit
would
soon
faile
them
,
and
they
would
quickly
grow
liftlesse
unto
such
spirituall
works
as
then
they
had
been
about
;
and
this
is
the
nature
of
true
Consolation
in
Christ
,
it
maketh
a
man
to
have
recours
unto
the
Author
of
it
to
preserve
it
.
Now
though
both
attend
unto
the
word
,
yet
here
they
differ
,
the
one
hath
enough
if
he
can
see
the
Rule
,
like
to
the
Israelites
,
Deut
.
5.27
.
they
have
enough
if
they
have
the
rule
,
but
a
true
Christian
,
attending
rightly
unto
his
rule
,
findeth
it
farre
off
from
him
to
walk
according
to
it
,
unlesse
the
Lord
be
pleased
so
to
set
it
home
unto
him
,
as
that
by
his
power
he
may
be
carried
an
end
in
obedience
unto
it
:
for
though
he
know
and
see
his
Rule
,
yet
he
wanteth
help
to
rule
his
heart
according
to
his
rule
;
otherwise
though
the
rule
be
streight
,
yet
his
walking
will
be
crooked
,
as
a
child
will
write
crooked
,
though
his
line
be
streight
:
So
a
Christian
man
is
sensible
how
his
feet
and
hands
will
shake
when
he
cometh
to
walk
or
doe
any
thing
according
to
a
rule
;
therefore
he
doth
wholly
look
unto
Christ
,
as
being
sensible
of
his
owne
inability
,
unlesse
he
find
help
and
strength
from
him
.
3
There
is
difference
also
in
the
scope
and
End
which
they
aime
at
;
though
both
aime
at
the
glory
of
God
,
yet
both
cannot
attaine
unto
this
,
to
make
the
glory
of
God
their
last
end
,
but
the
one
of
these
doe
secretly
wind
about
to
his
owne
glory
in
the
end
,
as
Jehu
doth
,
2
Kings
10.16
.
Come
see
my
zeale
that
I
have
for
the
Lord
,
but
he
bringeth
about
his
owne
glory
by
it
:
and
here
is
the
maine
deceit
of
the
work
,
he
seeketh
the
glory
of
God
in
himselfe
,
and
in
his
owne
hand
,
whereas
the
principall
care
of
Gods
owne
people
,
is
and
ought
to
be
the
glory
of
God
in
Jesus
Christ
.
But
the
Hypocrite
his
chief
care
is
to
have
it
seen
that
God
is
glorified
by
his
hand
,
Come
see
the
zeale
that
I
have
.
You
will
say
,
Is
it
not
a
great
glory
unto
God
to
be
glorified
by
my
hand
?
Yes
,
but
there
is
a
great
deceit
in
it
,
for
many
a
man
will
work
much
,
so
far
as
his
owne
glory
is
wrapped
up
in
his
actions
,
and
like
it
well
so
long
as
God
may
be
glorified
in
him
.
But
all
this
while
he
wanteth
those
single
affections
after
the
glory
of
God
,
though
in
the
hand
of
another
.
But
how
then
should
a
man
seek
to
promote
the
glory
of
God
?
If
it
be
the
glory
of
God
in
the
face
of
Jesus
Christ
,
that
a
man
seeketh
after
,
he
will
then
rejoyce
as
much
that
God
may
be
glorified
by
his
brother
,
as
by
himself
;
and
that
's
the
spirit
of
a
true
Israelite
indeed
:
So
that
the
Name
of
Christ
be
magnified
,
it
's
no
matter
by
whom
,
I
therein
doe
rejoyce
,
yea
and
will
rejoyce
,
saith
the
blessed
Apostle
,
Phil
.
1.18
.
If
any
man
therefore
aimeth
at
Gods
glory
,
then
onely
when
it
may
be
an
honour
to
him
in
his
profession
,
no
thank
to
him
for
that
;
much
close
work
may
be
found
,
so
long
as
both
are
carryed
an
end
together
:
But
if
when
I
hear
that
my
Brother
glorifieth
God
,
I
could
have
wished
that
such
a
thing
had
been
done
or
spoken
by
me
,
&
it
is
the
worse
,
because
it
is
not
done
by
my
hands
:
if
that
which
is
the
rich
goodnesse
to
my
Brother
,
be
not
also
my
rejoycing
,
it
is
because
of
the
core
of
Hypocrisy
in
my
heart
.
Thus
have
we
seen
particularly
the
difference
between
legall
and
Evangelicall
holinesse
.
We
proceed
still
in
the
fourth
Use
,
to
a
fifth
Question
.
If
Jesus
Christ
be
the
first
gift
that
is
given
to
the
Children
of
God
,
before
he
giveth
right
unto
Promises
,
or
to
me
to
challenge
Promises
,
yea
,
before
he
giveth
me
any
other
gifts
of
his
saving
Grace
:
then
any
soule
may
ask
this
Question
.
Of
what
use
are
Promises
,
if
it
be
not
to
bring
me
to
Christ
?
yea
especially
to
what
end
are
conditionall
Promises
made
(
that
is
to
say
,
Promises
to
such
and
such
Qualifications
)
if
I
may
not
take
a
Promise
in
one
hand
,
and
a
Qualification
in
the
other
hand
,
and
bring
them
both
to
God
,
and
lay
hold
upon
Christ
with
both
hands
,
in
the
strength
of
this
Promise
made
to
this
Qualification
?
Thus
ariseth
the
Question
,
if
God
give
Jesus
Christ
first
,
before
any
other
blessing
,
as
we
read
before
,
to
Abraham
and
to
his
seed
were
the
Promises
made
(
he
meaneth
unto
Christ
)
and
all
the
Promises
are
in
him
Yea
,
and
in
him
Amen
:
No
having
of
Promises
then
before
Christ
.
To
what
purpose
are
they
given
,
if
not
to
bring
me
unto
Christ
?
It
is
a
point
needfull
to
be
knowne
,
because
we
read
Promises
in
Scripture
daily
,
and
certainly
great
use
is
to
be
made
of
them
;
and
if
we
shall
make
no
other
use
of
them
,
but
to
bring
us
unto
Christ
,
and
God
hath
not
sanctified
them
to
that
end
,
then
we
shall
take
them
all
in
vaine
,
and
the
Name
of
God
that
is
called
upon
them
.
There
is
a
three-fold
use
of
Promises
in
Scripture
.
-
1
Before
our
Union
with
Christ
.
-
2
In
Union
with
him
.
-
3
After
Union
with
him
.
1
Before
our
union
with
Christ
there
is
a
three-fold
use
of
Promises
.
1
They
are
of
use
for
Doctrine
,
to
teach
all
the
people
of
God
,
what
great
and
glorious
things
are
laid
up
in
Christ
Jesus
,
even
the
unsearchable
riches
of
Christ
,
Eph.
3.8
.
and
this
all
the
Promises
of
God
doe
hold
forth
.
If
the
Lord
Promise
to
be
your
Father
,
your
Husband
,
your
Shepheard
,
your
Head
,
your
Root
,
if
he
Promise
to
be
any
other
blessing
in
the
world
to
you
,
what
ever
Promise
you
read
or
heare
,
the
Lord
sheweth
you
the
unsearchable
riches
of
Christ
and
that
is
no
vaine
use
of
Promises
,
for
a
man
to
know
by
them
the
great
good
things
that
are
treasured
up
in
Jesus
Christ
by
the
Father
;
therefore
they
are
called
great
and
pretious
Promises
,
2
Pet
.
1.4
.
why
so
?
because
they
declare
the
great
and
pretious
priviledges
and
blessings
in
Jesus
Christ
:
therefore
it
is
that
the
Lord
will
have
all
his
people
to
looke
at
him
in
his
word
and
Promises
,
and
to
know
what
great
good
he
hath
in
store
for
all
them
that
trust
in
him
,
and
seek
after
him
in
Jesus
Christ
.
Thus
all
the
Promises
of
Grace
declare
his
excellency
:
as
Cant
.
5.10
.
So
doe
all
the
Promises
declare
him
to
be
a
plentifull
Saviour
,
and
a
mighty
Redeemer
of
all
his
people
.
2
As
they
are
of
use
for
Doctrine
,
so
for
Instruction
:
It
is
good
to
know
them
,
but
Instruction
is
a
further
thing
,
and
distinct
from
Doctrine
,
2
Tim
.
3.16
.
By
Instruction
men
are
taught
not
only
what
to
know
,
but
what
to
doe
;
to
know
and
see
whither
they
should
resort
for
the
enjoyment
of
all
those
pretious
blessings
that
God
hath
laid
up
in
Jesus
Christ
;
and
this
is
a
pretious
use
of
the
Promises
,
that
by
them
the
soule
should
be
thus
instructed
whither
to
goe
for
life
and
salvation
,
Isa
.
45.22
.
Look
unto
me
and
be
you
saved
,
all
the
ends
of
the
earth
.
Here
is
a
direction
to
me
before
I
know
whither
to
look
,
I
doe
not
onely
see
great
things
,
and
so
vanish
away
,
but
I
am
directed
to
look
and
be
saved
;
thus
are
we
taught
of
God
likewise
by
his
blessed
Apostle
,
Acts
2.38
,
39.
Repent
and
be
baptized
,
&c.
for
the
Promise
is
unto
you
,
&c.
Thus
we
are
taught
by
the
Promises
whither
to
look
for
life
and
salvation
.
3
The
Promises
serve
also
for
Exhortation
,
as
the
Scripture
last
alleadged
holdeth
forth
:
For
so
many
blessings
as
you
see
propounded
in
the
Promises
,
so
many
invitations
are
there
to
provoke
mens
soules
to
come
unto
Christ
;
as
old
Jacob
sometimes
provoked
his
Sons
,
Gen.
42.1
,
2.
so
saith
the
Lord
to
the
Sons
of
men
in
his
Promises
,
Why
stand
ye
gazing
in
the
want
of
this
and
that
blessing
?
Is
there
not
pardon
of
sin
,
and
all
manner
of
blessings
in
Jesus
Christ
?
Thus
is
the
soul
exhorted
,
not
onely
to
look
for
mercy
,
but
not
to
rest
till
he
may
enjoy
it
.
Though
it
be
not
the
Promises
that
can
by
their
owne
power
carry
men
an
end
,
yet
this
is
the
end
to
which
God
giveth
them
,
to
stir
up
the
Sons
of
men
,
not
to
rest
in
beholding
the
good
things
in
the
Promises
,
but
to
exhort
them
to
provoke
themselves
and
one
another
,
to
look
after
the
Lord
;
thus
did
the
Apostle
Peter
exhort
the
Jewes
,
and
testified
to
them
of
the
free
grace
of
God
in
his
Promises
,
Acts
2.40
.
and
indeed
the
Promises
are
strong
grounds
of
Exhortation
to
stir
up
the
spirits
of
all
Gods
people
to
look
to
Jesus
Christ
,
and
to
come
unto
him
in
whom
such
abundance
of
rich
grace
is
laid
up
.
Thus
doe
the
Promises
of
God
furnish
both
Ministers
and
people
,
with
Doctrine
,
with
Instruction
,
with
Exhortation
,
in
their
kinds
.
Now
there
is
a
three-fold
effect
that
they
have
in
some
of
all
sorts
,
good
and
bad
,
that
live
in
the
bosome
of
the
Church
.
1
They
have
a
power
of
illumination
;
they
will
enlighten
the
minds
even
of
Hypocrites
,
and
men
indued
with
no
more
than
common
gifts
,
as
well
as
the
people
of
God
;
of
such
the
Apostle
speaketh
,
Heb
.
6.4
.
who
were
once
enlighted
,
&c.
and
had
tasted
of
the
good
word
of
God
;
An
Hypocrite
may
have
such
a
tast
of
Christ
in
the
Promises
,
and
be
2
So
affected
with
it
,
that
he
despiseth
all
other
things
in
comparison
of
it
;
so
as
that
he
cometh
to
resolve
for
his
part
never
to
forgoe
him
;
and
hath
so
much
confidence
in
God
,
that
he
saith
with
Haman
,
Whom
will
the
King
delight
to
honour
more
than
my selfe
?
and
this
illumination
he
taketh
to
be
a
strong
and
effectuall
Conversion
unto
the
Lord
.
3
The
Promises
have
a
worke
of
conviction
,
if
any
man
refuse
or
despise
them
,
they
leave
him
unexcusable
,
Pro
.
1.24
,
25
,
26
,
&c.
Thus
is
their
blood
justly
upon
their
owne
head
,
that
refuse
and
despise
the
Promises
,
and
they
aggravate
their
condemnation
another
day
;
and
to
this
end
the
Apostle
maketh
use
of
a
pretious
Promise
of
God
,
Acts
13.38
,
39
,
40
,
41.
A
strange
application
of
such
a
gratious
Promise
;
a
signe
,
there
is
a
power
in
the
Promises
,
even
unto
this
end
.
Thus
we
see
there
is
a
marvelous
gratious
use
of
Promises
before
Union
with
Christ
;
as
to
help
Ministers
and
people
with
matter
of
Doctrine
and
Instruction
,
and
Exhortation
;
as
also
to
awaken
men
unto
Illumination
,
and
Affection
,
and
Conviction
,
and
to
seal
them
up
unto
everlasting
destruction
,
if
they
turn
their
back●
upon
them
.
2
As
the
Promises
are
of
use
before
our
Union
with
Christ
,
so
In
our
union
with
him
they
are
of
great
use
;
for
when
the
Lord
giveth
himselfe
to
the
soule
,
he
doth
it
in
a
Promise
;
he
cometh
unto
the
soule
,
riding
(
as
it
were
)
upon
the
Chariot
of
a
Promise
,
and
begetteth
Faith
back
again
in
the
soul
by
the
Promise
,
whereby
we
receive
Jesus
Christ
;
though
before
him
we
can
have
no
Promise
,
yet
in
a
Promise
we
doe
receive
him
.
This
is
the
very
first
stroke
of
closing
with
Christ
,
he
giveth
himselfe
,
and
we
take
him
as
he
offereth
himselfe
,
even
in
an
absolute
Promise
;
such
a
like
dispensation
of
himselfe
we
read
of
,
Acts
3.25
,
26.
where
Christ
is
offered
in
an
Absolute
Promise
of
free
grace
,
without
any
Qualification
mentioned
,
Howbeit
many
of
them
that
heard
the
word
believed
,
and
the
number
of
the
men
were
about
five
thousand
;
about
three
thousand
of
them
believed
before
,
so
that
here
are
two
thousand
that
believe
upon
this
Absolute
Promise
,
the
Lord
Christ
is
offered
to
them
,
and
they
receive
him
by
Faith
.
The
like
we
read
also
,
Acts
10.43
,
44.
To
him
give
all
the
Prophets
witnesse
,
that
through
his
name
,
whosoever
believeth
in
him
,
shall
receive
remission
of
sins
.
And
while
Peter
yet
spake
these
words
,
the
Holy
Ghost
fell
on
all
them
which
heard
the
words
;
so
that
the
Holy
Ghost
giveth
himselfe
,
and
they
receive
him
in
an
absolute
Promise
;
and
lest
it
should
be
a
matter
of
absolute
doubt
unto
any
,
consider
thus
much
,
that
whereas
the
Lord
doch
unite
himselfe
to
the
soule
,
as
a
Father
to
a
child
,
or
as
an
Husband
to
a
wife
,
it
is
free
:
For
did
you
ever
know
a
true
reall
Marriage
made
in
a
Conditionall
Promise
?
Doth
a
man
say
to
his
wife
,
If
you
prove
a
loving
and
a
kind
wife
,
then
I
will
be
thine
Husband
?
Or
doth
a
wife
say
to
her
Husband
,
If
you
will
take
me
and
love
and
maintaine
me
,
and
all
the
children
that
God
shall
blesse
us
with
,
then
I
will
be
your
wife
?
Would
not
your
soule
rise
against
such
a
Covenant
as
this
?
Now
I
beseech
you
consider
whether
we
shall
not
put
an
unspeakable
dishonour
upon
the
Covenant
of
free
grace
,
to
conceive
and
expect
,
that
if
we
carry
our selves
thus
and
thus
,
then
God
will
be
ours
,
and
we
his
:
But
if
thus
and
thus
,
then
he
will
cast
us
off
;
Hath
the
Lord
made
such
a
Covenant
with
his
Elect
?
Indeed
the
Lord
would
have
the
Jewes
to
know
,
that
though
he
were
marryed
to
them
,
yet
he
would
not
continue
that
Covenant
,
but
upon
condition
of
obedience
;
when
they
were
disobedient
,
the
Lord
gave
them
a
bill
of
Divorce
;
but
in
the
Covenant
of
Grace
(
spoken
of
,
Hos
.
2.19
,
20.
)
the
Lord
giveth
himselfe
,
and
you
take
him
in
an
absolute
Promise
;
and
now
the
Lord
dwelleth
in
you
,
and
the
soul
yieldeth
up
it selfe
unto
God
,
to
be
wholly
at
his
disposing
,
and
doth
not
stint
nor
limit
God
upon
this
and
this
condition
,
nor
doth
the
Lord
so
bind
us
to
the
performance
of
any
condition
,
as
that
if
it
be
not
found
,
the
Covenant
will
be
voyd
,
yet
he
requireth
many
things
of
us
(
as
an
Husband
will
doe
of
his
wife
)
as
●o
be
meek
and
lowly
,
&c.
but
if
we
faile
,
the
Covenant
is
not
broken
;
therefore
believe
it
,
it
doth
much
dishonour
the
Covenant
of
Grace
,
to
lay
the
weight
of
our
interest
in
it
,
upon
any
Condition
by
which
we
might
plead
our
right
unto
it
.
I
confesse
that
the
Lord
doth
usually
give
himselfe
in
a
future
Promise
,
which
makes
us
conceive
that
it
is
not
so
absolute
a
Covenant
:
when
persons
give
themselves
one
to
another
,
they
give
themselves
absolutely
,
and
not
in
a
future
Promise
,
and
say
,
I
take
thee
to
be
my
wife
,
and
I
take
thee
to
be
mine
Husband
;
but
all
times
are
alike
unto
God
,
that
if
the
Lord
say
,
I
will
marry
thee
to
me
in
tender
mercies
,
and
faithfullnesse
,
and
loving
kindnesse
,
he
doth
that
for
the
present
,
which
he
promiseth
to
doe
;
and
againe
it
breed●
in
the
soule
a
Reciprocall
Union
,
that
though
it
know
not
whether
the
Lord
hath
given
himselfe
,
yet
this
it
findeth
,
namely
,
a
patient
waiting
with
hope
,
that
the
Lord
will
shew
mercy
at
the
length
:
as
when
a
woman
hath
a
promise
of
marriage
from
her
Husband
,
she
waiteth
in
hope
untill
he
give
himselfe
:
so
there
is
an
Union
or
Contract
,
when
the
soule
doth
waite
upon
God
,
but
when
the
Lord
giveth
himseife
more
fully
,
then
he
speaketh
more
plainly
,
and
giveth
himselfe
,
not
in
a
future
,
but
in
a
present
Promise
;
and
now
the
soule
seeth
that
the
Lord
hath
gracious
fellowship
with
him
,
for
ever
and
ever
.
Thus
we
see
that
promises
are
not
vaine
things
,
but
there
are
great
use
of
them
,
before
our
Union
all
promises
are
of
excellent
use
:
in
our
Union
the
Lord
giveth
himselfe
in
an
absolute
promise
onely
,
but
to
take
Christ
in
a
Conditionall
promise
,
by
vertue
of
the
Condition
,
is
incompatible
to
a
Covenant
of
Grace
.
3
After
our
union
with
Christ
,
they
are
of
more
abundant
use
.
They
were
of
use
before
we
were
in
Christ
,
for
Doctrine
,
and
for
Instruction
,
and
for
Exhortation
,
but
now
they
are
of
more
efficacy
in
the
same
kind
,
and
1
They
serve
us
for
Doctrine
,
to
teach
us
that
there
is
not
onely
free
grace
in
Christ
,
but
there
are
gifts
of
grace
in
him
,
and
all
the
treasures
of
the
good
things
of
God
are
in
him
,
and
all
the
blessings
of
the
promises
made
unto
Qualifications
,
are
layd
up
in
him
also
.
2
They
serve
for
Instruction
,
to
direct
us
whither
to
look
for
Qualifications
,
and
the
blessings
promised
unto
them
also
,
namely
,
to
the
Lord
Jesus
Christ
,
to
receive
the
blessing
through
him
,
and
the
Qualification
by
the
same
hand
;
for
they
are
first
fulfilled
in
him
:
there
is
no
good
Condition
but
it
is
found
in
Christ
,
no
blessing
thereunto
,
but
it
is
found
in
him
also
;
in
him
therfore
they
are
to
be
sought
for
:
so
that
though
a
poor
soule
see
himselfe
wretched
,
and
blind
,
and
naked
,
yet
he
hath
an
husband
in
whom
all
riches
are
laid
up
;
this
he
is
taught
to
know
by
the
promise
,
and
directed
also
to
goe
to
Jesus
Christ
,
that
enjoying
him
,
he
way
enjoy
all
good
things
in
him
.
3
They
are
of
use
to
stirre
up
unto
Prayer
,
for
now
I
see
that
all
these
good
things
are
in
Christ
,
and
in
him
they
must
be
enjoyed
,
if
they
he
enjoyed
at
all
;
hereupon
the
soule
is
set
a
work
(
the
Holy
Ghost
concurring
therewith
)
to
consider
,
Is
there
so
much
grace
in
Christ
,
and
in
him
abundantly
?
Hath
the
Lord
made
so
many
gratious
promises
unto
such
and
such
gracious
Qualifications
?
whether
then
should
I
goe
,
either
for
the
one
,
or
for
the
other
,
but
unto
Christ
,
that
he
may
work
in
us
a
spirit
of
Faith
,
of
Love
,
and
of
a
sound
mind
?
and
whatsoever
else
we
stand
in
need
of
?
Give
unto
thy
Servant
a
wise
and
an
understanding
heart
,
saith
Solomon
,
when
the
Lord
bad
him
ask
what
he
should
give
him
,
1
Kings
3.9
.
Thus
are
the
Servants
of
God
stirred
up
by
Conditionall
promises
,
to
seek
unto
the
Lord
for
the
supply
of
all
their
wants
,
for
in
him
are
all
good
things
laid
up
,
and
by
him
are
they
given
unto
his
servants
.
4
They
are
of
use
to
helpe
us
to
Know
our
spirituall
state
,
and
means
to
discern
thereof
:
All
these
qualifications
to
which
the
promises
are
made
,
are
fruits
of
the
Spirit
,
and
will
more
or
lesse
declare
unto
you
,
your
sanctified
state
,
which
is
a
marvelous
blessing
:
Upon
the
promises
made
unto
such
conditions
,
the
Lord
stirreth
up
the
hearts
of
his
people
,
to
seek
for
such
conditions
to
which
the
promises
are
made
,
and
when
the
Lord
hath
given
them
,
he
then
openeth
their
hearts
to
see
what
he
hath
given
them
,
and
so
to
discern
their
sanctified
estate
.
Now
I
know
that
thou
fearest
me
,
seeing
thou
hast
not
with-held
thy
Son
,
thine
only
Sonne
from
me
;
so
the
Lord
saith
to
Abraham
,
Gen.
22.12
.
wherein
he
bare
witnesse
to
his
work
,
and
this
doth
fill
Abraham
with
strong
Consolation
,
together
with
the
Oath
of
God
unto
him
:
for
now
the
Lord
doth
not
onely
know
it
,
but
cause
him
to
know
it
also
:
so
that
if
the
Lord
doth
but
breath
in
such
fruit
of
the
Spirit
,
if
he
doth
but
give
power
to
the
soule
to
doe
such
a
work
unto
which
the
promise
is
made
,
and
doe
make
it
appear
unto
the
soule
to
be
indeed
such
by
the
revelation
of
his
blessed
Spirit
,
then
doth
the
Lord
fill
the
soule
with
Consolation
:
But
though
the
Holy
Ghost
himselfe
doth
not
so
sweetly
and
strongly
breath
,
and
clear
up
his
own
Testimony
,
by
the
comfort
which
he
giveth
unto
the
soule
in
such
a
promise
,
yet
a
man
by
the
Promise
may
(
being
enlightned
of
God
)
discerne
what
God
hath
done
for
him
;
and
hereby
the
soule
may
stay
it selfe
,
Psal
.
9.18
.
The
expectation
of
the
poore
shall
not
perish
for
ever
:
When
the
poor
soule
is
meekned
by
Gods
hand
,
and
the
Lord
letteth
him
so
discern
it
,
that
now
he
quietly
resteth
upon
the
Lord
,
now
the
Spirit
of
God
doth
help
David
along
to
be
supported
with
some
stay
;
and
besides
the
waiting
of
a
Christian
upon
him
,
who
hath
made
the
promises
,
doth
make
him
yet
more
patient
and
hopefull
.
And
this
is
a
fourth
use
of
Conditionall
promises
,
to
strengthen
Faith
.
5
They
are
of
use
to
work
all
these
qualifications
in
us
,
to
which
the
blessings
are
promised
,
by
the
exceeding
pretious
Promises
,
we
are
made
partakers
of
the
Divine
Nature
,
2
Pet
.
1.4
.
and
this
is
no
small
work
or
use
of
these
promises
,
that
from
them
should
spring
all
our
gratious
qualifications
;
for
the
Lord
having
promised
such
blessings
in
them
,
these
promises
being
received
and
enjoyed
,
and
meditated
on
by
us
,
we
beholding
them
,
and
the
glory
of
the
Lord
Jesus
in
them
,
are
changed
into
the
same
Image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
,
2
Cor
.
3.18
.
This
great
power
there
is
in
the
Promises
,
to
help
an
end
the
work
of
God
in
the
soul
of
a
Christian
:
so
that
though
they
were
never
given
to
bring
us
to
Christ
,
yet
to
this
end
they
were
given
,
to
work
all
those
qualifications
in
us
,
to
which
the
blessings
are
promised
.
Yea
,
and
they
may
truly
be
said
to
be
given
to
bring
us
to
Christ
,
in
this
sense
,
That
though
our
Faith
be
not
begotten
by
any
promises
to
gratious
qualifications
prae-existent
in
us
;
yet
they
may
beget
such
qualifications
of
Faith
,
to
which
promises
are
made
.
6
They
are
of
use
to
stir
up
and
provoke
Christians
to
all
such
duties
to
which
blessings
are
promised
;
they
stir
them
up
effectually
.
The
Lord
maketh
a
Promise
,
2
Cor
.
6.17
,
18.
And
mark
what
use
the
Apostle
maketh
of
it
,
being
a
conditionall
Promise
,
Chap.
7.1
.
Having
therefore
these
Promises
,
&c.
let
us
,
&c.
implying
,
that
the
having
of
these
Promises
stirreth
up
Gods
people
unto
duties
;
and
the
Lord
is
wont
to
breath
in
them
,
and
so
to
set
forwards
the
work
of
cleansing
of
the
hearts
and
wayes
of
his
servants
.
7
They
are
of
use
further
,
to
strengthen
Faith
:
for
the
Lord
that
hath
made
such
Promises
,
will
accomplish
them
for
his
Servants
,
Gen.
32.9
,
10.
Jacob
there
putteth
the
Lord
in
mind
of
his
Promise
,
and
said
,
O
God
of
my
father
Abraham
,
and
God
of
my
father
Isaac
,
the
Lord
which
saidst
unto
me
,
Returne
unto
thy
Countrey
,
and
to
thy
Kindred
,
and
I
will
deale
well
with
thee
;
and
he
was
now
returned
according
to
the
appointment
of
God
,
but
what
now
,
doth
he
plead
the
condition
?
mind
in
the
next
words
,
I
am
not
worthy
the
least
of
all
the
mercy
,
and
of
all
the
truth
,
which
thou
hast
shewed
unto
thy
Servant
?
yet
now
though
he
pleadeth
not
any
worth
at
all
,
yet
seeing
the
Lord
had
promised
such
a
mercy
to
him
,
he
prayeth
for
it
,
ver
.
11.
Deliver
me
I
pray
thee
from
the
hand
of
my
brother
.
Thus
his
faith
is
strengthned
,
though
he
doth
not
plead
any
worthinesse
to
receive
mercy
.
So
also
doe
absolute
promises
strengthen
faith
,
and
the
prayer
of
faith
,
2
Sam
.
7.13
,
14
,
&c
,
The
Lord
there
promiseth
David
,
that
he
would
build
him
an
house
,
and
that
he
would
not
take
his
mercy
from
his
Children
,
thi●
stirreth
up
and
strengthneth
the
faith
of
David
,
ver
.
28
,
29
,
&c.
This
well
ordered
and
sure
Covenant
of
God
was
all
his
stay
,
and
all
his
salvation
though
his
house
was
not
so
with
God
,
2
Sam
.
23.5
.
So
when
the
Lord
promiseth
to
heal
the
backslidings
of
his
people
,
Ho
.
14.5
.
their
hearts
are
strengthned
to
come
unto
the
Lord
,
and
say
,
O
Lord
thy
words
are
true
,
let
it
please
thee
to
heal
the
backslidings
of
thy
servants
.
Thus
by
the
promises
of
God
,
the
Faith
and
faithfull
prayers
of
his
servants
,
are
both
strengthned
together
.
Now
let
me
further
say
thus
much
,
let
us
rightly
discern
what
use
to
make
of
the
principall
part
of
the
Scriptures
,
take
heed
you
doe
not
close
with
promises
before
we
have
Jesus
Christ
in
them
:
especially
take
heed
you
make
not
use
of
a
promise
to
a
gra●ious
qualification
,
to
give
you
your
part
in
Christ
,
neither
be
taken
aside
to
make
account
that
the
Lord
did
give
you
himselfe
gratiously
in
a
conditionall
promise
,
for
these
are
aberrations
from
the
Covenant
of
grace
:
consider
therefore
well
that
the
promises
be
,
and
what
use
the
Lord
would
have
us
to
make
of
them
,
it
is
not
for
a
woman
to
take
her
husbands
inheritance
before
shee
take
his
person
;
&
you
know
that
all
the
blessings
and
all
the
promises
are
(
as
it
were
)
the
Inheritance
of
the
Lord
Jesus
,
given
unto
him
and
to
no
other
but
in
his
name
,
and
therefore
there
is
not
any
soule
under
heaven
that
can
challenge
his
Right
in
Christ
at
the
first
by
any
promise
,
till
Christ
first
be
given
,
either
in
that
promise
,
or
in
some
former
:
if
you
know
that
you
are
in
Christ
,
you
may
know
that
the
promises
are
yours
,
otherwise
you
shall
not
be
able
to
know
your
right
in
Christ
by
your
right
in
the
promises
;
and
therefore
doe
not
turne
them
upside
downe
beyond
the
scope
and
intendment
of
the
promises
of
the
Covenant
of
grace
:
we
may
take
occasion
by
them
to
admire
the
goodnesse
and
grace
of
God
,
as
David
did
,
Psal
.
31.19
.
Thus
ought
we
to
consider
of
them
,
and
whither
to
looke
that
we
might
enjoy
them
,
and
the
blessings
in
them
:
If
you
shall
say
we
have
been
converted
,
and
have
had
gratious
changes
wrought
in
us
;
be
not
deceived
,
such
worke
may
reach
no
farther
than
conviction
,
and
you
may
come
to
turne
your
backs
upon
Jesus
Christ
.
Consider
therefore
did
ever
the
Lord
give
himselfe
●o
be
one
with
you
;
whensoever
the
Lord
doth
strike
up
the
bond
of
Union
,
it
is
in
a
free
promise
of
his
grace
.
Trust
not
therefore
upon
every
leaning
of
your
soule
upon
conditionall
promises
,
for
so
you
may
build
upon
a
Covenant
made
upon
a
worke
,
and
so
you
and
your
Covenant
may
faile
together
.
But
when
you
read
how
the
Lord
hath
made
such
promises
to
such
and
such
qualifications
,
then
consider
,
that
those
things
are
indeed
requisite
to
be
found
in
you
,
but
who
is
there
in
heaven
or
earth
that
can
worke
them
in
you
,
there
is
none
but
Jesus
Christ
,
and
unlesse
you
have
him
to
be
in
you
,
you
cannot
have
any
of
these
things
wrought
in
you
.
But
will
a
poore
soule
say
,
I
am
not
able
to
reach
the
Lord
Jesus
Christ
,
therefore
all
the
promises
doe
fall
heavie
upon
a
man
,
and
he
seeth
that
they
are
too
burthensome
,
and
too
weighty
for
him
:
he
doth
not
say
,
here
is
the
qualification
,
and
here
is
the
blessing
promised
to
it
,
and
therefore
I
will
take
it
to
my selfe
,
but
one
that
is
taught
of
God
,
doth
forthwith
goe
and
pray
unto
God
,
that
he
will
set
him
in
the
way
of
those
blessings
,
and
that
so
he
will
make
him
partaker
of
them
,
he
prayeth
that
God
will
give
him
his
Sonne
,
and
that
he
will
adorne
him
with
his
grace
,
as
a
bride
of
Jesus
Christ
.
Thus
while
the
soule
doth
looke
towards
Jesus
Christ
,
and
grace
in
him
,
the
Lord
doth
secretly
transforme
him
into
the
image
of
Christ
,
by
working
such
qualifications
in
him
,
and
then
beareth
witnesse
to
that
sanctification
,
which
is
wrought
in
his
heart
,
thereby
enlarging
his
soule
with
strong
consolation
in
Jesus
Christ
;
and
in
the
same
way
it
is
that
the
Lord
doth
strengthen
the
faith
of
his
people
to
believe
,
that
all
those
things
,
which
God
hath
promised
,
are
accomplished
in
Jesus
Christ
,
and
the
Law
fullfilled
in
me
so
farre
as
Christ
is
in
me
,
and
therefore
I
come
unto
God
in
prayer
to
make
good
those
promises
unto
me
,
in
a
right
way
,
which
would
have
been
preposterously
applyed
before
Christ
was
given
:
And
this
may
serve
for
Answer
to
the
5th
Question
.
Wee
come
now
unto
a
sixt
Question
.
If
the
Lord
doe
give
himselfe
first
in
the
Covenant
of
his
grace
,
this
may
then
be
a
doubt
and
a
question
in
a
Christian
soule
,
If
God
give
himselfe
before
any
blessing
,
before
any
promise
in
order
of
nature
(
though
he
giveth
himselfe
alwayes
in
a
promise
)
if
wee
cannot
claime
any
blessing
from
God
at
the
first
in
any
conditionall
promise
,
therefore
not
by
any
condition
in
our selves
,
but
as
we
received
all
things
from
God
,
so
wee
claime
all
things
from
him
in
Jesus
Christ
,
and
so
doe
first
seeke
for
him
,
and
for
all
things
in
him
:
If
thus
,
to
what
use
then
serveth
the
Law
of
God
,
which
requireth
such
and
such
conditions
in
us
,
doe
we
not
abrogate
the
Law
,
&
make
it
of
none
effect
,
and
roote
it
out
from
having
any
power
over
Christians
?
And
truly
some
,
under
pretence
of
the
Covenant
of
grace
,
have
thought
it
altogether
bootlesse
to
bind
Christians
unto
the
Law
of
God
,
and
to
looke
at
it
as
any
part
of
the
direction
of
their
Course
.
Now
because
this
is
an
imputation
usually
reflected
upon
the
Covenant
of
Grace
,
let
us
Consider
therefore
and
enquire
to
what
use
serveth
the
Law
of
God
,
if
God
give
himselfe
first
unto
his
people
in
the
Covenant
of
his
grace
.
Though
the
Lord
giveth
himselfe
freely
to
the
soule
,
and
his
Sonne
,
and
all
the
blessings
of
the
Covenant
of
grace
,
without
respect
unto
any
worke
of
the
Law
;
yet
the
Law
is
of
speciall
and
notable
use
unto
all
the
sonnes
of
men
,
both
unto
them
that
are
not
yet
brought
home
unto
God
by
converting
grace
,
and
also
to
those
that
are
regenerate
in
Jesus
Christ
.
The
Apostle
Paul
did
observe
that
the
question
would
arise
upon
the
doctrine
of
the
Covenant
of
grace
,
Gal.
3.16
,
17
,
18.
For
if
the
blessing
of
Abraham
came
upon
the
people
of
God
by
Jesus
Christ
,
to
what
end
then
serveth
the
Law
,
which
came
430
yeares
after
?
It
cannot
disanull
grace
,
to
make
the
promise
of
God
of
none
effect
?
to
what
end
then
serveth
it
?
Some
say
it
is
of
no
use
,
others
say
that
it
is
of
such
use
that
they
had
rather
renounce
the
C
venant
of
grace
than
it
:
but
the
Answer
is
,
it
is
of
especiall
use
both
unto
spirituall
and
carnall
men
.
First
,
unto
carnall
men
,
and
they
are
of
two
sorts
,
some
belong
unto
the
election
of
grace
,
though
they
be
not
yet
called
;
others
are
not
written
in
the
Lambs
booke
of
life
,
but
will
in
the
end
finally
perish
,
and
the
Law
is
yet
of
use
unto
both
sorts
of
them
.
For
the
Elect
,
it
is
of
use
unto
them
;
to
aggravate
their
sin
,
and
to
multiply
it
unto
them
as
it
were
,
that
is
to
say
,
to
aggravate
the
apprehension
of
the
hainousnesse
of
sin
upon
their
Consciences
,
and
to
set
home
the
burthen
of
sin
unto
their
soules
,
thereby
to
drive
them
to
feele
their
great
need
of
the
Lord
Jesus
Christ
,
whom
otherwise
they
should
for
ever
have
despised
.
Thus
the
Apostle
answereth
in
the
place
aforenamed
,
The
Law
was
added
,
because
of
transgressions
;
that
they
might
cleerely
appeare
,
and
be
aggravated
thereby
,
that
a
man
might
plainly
discerne
how
he
hath
made
himselfe
liable
to
the
wrath
of
God
,
by
so
manifold
breaches
of
so
many
Commandments
in
one
kinde
or
other
:
the
Law
giveth
cleere
knowledge
of
sinne
,
and
so
much
the
more
doth
it
set
on
the
weight
of
it
upon
the
Conscience
,
working
feare
in
the
heart
,
Rom.
8.15
.
And
hence
it
is
,
that
the
Apostle
telleth
us
,
Gal.
3.24
.
The
Law
was
our
Schoole-Master
to
Christ
;
As
a
Schoole-Master
driveth
his
Scholler
through
feare
unto
this
or
that
duty
,
either
to
doe
it
himselfe
,
or
(
if
he
cannot
)
to
get
others
to
doe
it
for
him
;
so
the
Law
of
God
driveth
the
soule
through
feare
unto
Jesus
Christ
;
not
that
it
doth
reveale
Christ
a
Saviour
of
free-grace
,
but
the
soule
being
once
brought
downe
under
sense
of
sin
by
the
terrours
of
the
Law
,
will
readily
&
willingly
hearken
unto
the
newes
of
Christ
a
Saviour
;
for
being
once
made
sensible
of
his
owne
inability
to
redeeme
himselfe
,
and
unworthines
to
be
redeemed
from
the
wrath
of
God
;
now
is
the
soule
fitted
to
heare
the
voyce
of
the
Gospell
,
now
is
the
newes
of
Christ
beautifull
and
glad
tidings
:
And
of
this
use
is
the
Law
unto
the
Elect
of
God
,
before
they
come
under
the
Covenant
of
the
grace
of
God
.
2.
But
of
what
use
is
the
Law
unto
other
men
?
First
,
the
Disobedience
of
it
is
of
use
.
Secondly
,
the
Obedience
of
it
.
1.
The
Disobedience
;
for
if
men
had
not
knowne
sin
,
it
had
been
some
pretence
,
though
they
had
committed
sin
,
but
when
men
have
the
knowledge
of
the
Law
,
and
yet
commit
sin
willingly
,
now
they
have
no
cloake
for
their
sin
,
Rom.
1.21
.
compared
with
32.
where
the
Apostle
speaketh
of
the
great
sin
of
the
Gentiles
,
and
much
more
of
the
Jewes
,
Who
though
they
knew
God
,
and
the
judgement
of
God
,
and
that
they
which
commit
such
wickednes
are
worthy
of
death
,
yet
not
onely
doe
the
same
,
but
have
pleasure
in
them
that
doe
them
.
When
a
man
shall
not
onely
doe
such
wickednes
,
but
blesse
himselfe
in
it
,
this
aggravateth
a
mans
condemnation
,
if
men
will
not
come
unto
Jesus
Christ
that
they
might
have
life
,
Joh
.
5.40
.
what
saith
our
Saviour
in
such
a
Case
,
see
vers
.
45.
Moses
will
judge
all
those
that
please
themselves
in
wickednes
,
and
will
not
turne
to
the
Lord
Jesus
Christ
.
Thus
there
is
use
of
the
Law
unto
disobedient
persons
,
their
disobedience
will
leave
them
without
excuse
,
when
they
sin
against
their
consciences
,
&
against
the
meanes
which
the
Lord
hath
administred
unto
them
:
for
though
the
Lord
never
gave
them
such
grace
as
did
accompany
salvation
,
yet
such
Illumination
he
did
give
them
,
that
they
needed
not
to
have
broken
his
Law
so
many
wayes
with
such
wicked
hands
as
they
have
done
▪
therefore
when
they
have
been
inlarged
to
performe
many
duties
,
&
might
avoyd
much
sin
,
&
yet
will
sin
against
their
consciences
,
and
tread
under
foot
those
meanes
of
grace
that
were
committed
unto
them
,
It
is
then
most
righteous
with
God
,
that
they
should
be
condemned
.
2.
Of
what
use
is
the
Obedience
of
the
Law
unto
,
such
,
whom
Gods
soule
takes
no
pleasure
in
?
Truly
it
is
of
sad
and
dreadfull
use
unto
them
,
for
it
serveth
to
harden
them
in
their
sinnes
,
(
though
that
be
but
an
accidentall
use
thereof
)
their
sinnes
are
thereby
made
out
of
measure
sinfull
,
Rom
7.13
.
They
harden
their
hearts
marvellously
.
-
1.
By
their
Obedience
to
the
Law
.
-
2.
By
the
Comfort
they
finde
in
that
Obedience
.
For
the
first
of
these
;
the
Apostle
Paul
,
Acts
23.1
.
had
kept
so
good
a
Conscience
,
that
he
knew
not
any
sin
against
the
Law
that
he
had
lived
in
,
but
though
he
was
unrebukeable
,
he
did
count
it
all
losse
afterward
,
Phil
.
3.7
,
8.
Those
things
that
before
he
thought
had
been
his
gaine
,
now
he
counteth
them
but
dung
that
he
may
winne
Christ
:
when
a
man
attaineth
unto
outward
conformity
to
the
Law
,
he
is
then
indeed
ready
to
justifie
himselfe
,
and
to
thinke
that
it
is
indeed
good
for
poore
sinfull
men
to
looke
for
salvation
by
Jesus
Christ
:
but
for
himselfe
he
hopeth
in
his
selfe-devotion
,
and
that
he
is
able
to
save
himselfe
;
these
are
such
as
justifie
themselves
before
men
,
to
whom
our
Saviour
speaketh
,
Luke
16.15
.
And
of
whom
he
saith
,
that
Publicans
and
harlots
shall
goe
into
the
kingdome
of
heaven
before
them
.
Mat
.
21.31
,
32.
For
many
times
you
shall
have
the
most
debois●
and
prophane
more
humbled
and
readier
to
hearken
to
the
voyce
of
Christ
,
and
sooner
convinced
of
the
necessity
of
the
Covenant
of
grace
,
than
those
that
are
morally
righteous
by
the
law
,
Rom.
9.30
,
31
,
32.
&
Chap.
10.21
.
Thus
the
Law
becometh
a
snare
unto
them
,
and
that
which
is
of
singular
and
wholsome
use
unto
the
children
of
God
,
is
made
death
unto
them
.
And
as
their
obedience
to
the
Law
is
thus
a
snare
unto
them
;
So
,
secondly
,
the
delight
and
comfort
which
they
take
in
their
obedience
,
is
a
greater
snare
than
the
other
;
The
stony
and
thorny
soile
did
heare
the
word
with
joy
,
and
so
those
hypocrites
,
Isai
.
58.
did
delight
to
approach
unto
God
;
but
what
followed
upon
the
delight
which
they
tooke
in
God
,
and
in
holy
duties
,
it
made
them
ready
to
expostulate
with
God
,
why
he
did
not
answer
them
according
to
their
works
:
the
delight
which
they
found
did
so
fill
their
hearts
with
Assurance
of
the
grace
of
God
,
that
they
looked
at
their
duties
,
as
so
many
tokens
of
the
love
of
God
unto
their
soules
;
and
then
when
men
come
to
sinde
more
comfort
in
their
obedience
,
than
in
the
grace
of
God
in
Jesus
Christ
,
it
maketh
them
ready
to
expostulate
with
God
touching
the
worth
of
their
owne
righteousnes
.
Isa
.
57.10
.
Thou
hast
found
the
life
of
thine
hand
,
therefore
thou
wast
not
grieved
;
So
long
as
a
man
findeth
life
and
comfort
in
his
owne
performances
,
what
need
can
he
see
to
be
grieved
for
the
want
of
Jesus
Christ
?
or
at
the
best
,
if
he
doe
grieve
and
finde
his
heart
comforted
in
grieving
,
and
delighting
in
the
Course
of
humiliation
,
he
then
thinketh
he
hath
no
need
of
being
further
solicitous
about
his
spirituall
estate
.
Thus
we
see
that
the
Law
of
God
is
of
marvellous
use
in
the
dayes
of
the
Gospell
;
of
great
use
unto
those
that
belong
unto
God
,
to
breake
their
hearts
for
sinne
,
and
to
drive
them
to
Jesus
Christ
;
and
for
others
,
the
disobedience
of
the
Law
leaves
them
without
excuse
,
that
so
disobey
it
.
Againe
,
the
obedience
of
it
and
comfort
in
that
obedience
doth
harden
the
hearts
of
others
from
Christ
.
2.
But
what
say
you
then
unto
men
that
are
under
a
Covenant
of
grace
,
and
brought
unto
fellowship
with
Christ
therein
?
of
what
use
is
the
Law
of
God
unto
such
?
is
it
utterly
antiquated
?
or
is
there
any
more
to
be
done
about
it
?
The
Apostle
answereth
this
question
,
when
he
saith
,
I
am
not
without
the
Law
to
God
,
but
under
the
Law
to
Christ
,
1
Cor
.
9.21
.
So
that
(
mind
you
)
the
Law
is
of
use
unto
the
Apostle
Paul
,
but
how
?
As
the
Law
cometh
under
Christ
,
so
Paul
cometh
under
the
Law
;
this
is
the
summe
of
the
Answer
,
but
that
would
be
further
explained
.
What
meaneth
he
,
when
he
sayth
,
I
am
under
the
Law
to
Christ
?
In
some
sense
a
Christian
is
fre●d
from
the
Law
,
in
some
sense
he
is
under
the
Law
;
so
farre
as
the
Law
is
any
way
besides
or
out
of
Christ
,
so
farre
the
Apostle
is
without
the
Law
;
so
farre
as
the
Law
is
under
Christ
,
so
farre
he
is
under
the
Law
;
keepe
close
to
these
two
principles
,
and
you
shall
safely
avoyd
rockes
on
every
hand
,
thus
by
the
use
of
the
Law
shall
you
not
goe
aside
to
a
Covenant
of
works
,
nor
by
attendance
unto
grace
,
shall
you
neglect
the
Law
.
How
farre
is
the
Law
under
Christ
?
When
it
hath
brought
the
soule
neerer
unto
Christ
,
and
in
a
remote
manner
prepared
him
:
the
Law
is
in
Christ
,
and
you
subject
to
it
in
him
.
1.
As
the
Law
is
given
by
Christ
.
2.
As
in
Christ
helpe
is
given
to
performe
it
.
First
,
as
the
Law
is
given
by
Christ
,
as
1
Thes
.
4.2
,
3.
—
and
many
other
Commandments
he
gave
them
,
all
which
are
legall
Commandments
,
and
yet
the
Apostle
gave
them
by
the
Lord
Jesus
.
S●Mat
.
5.
to
the
end
of
the
Chapter
.
Our
Saviour
would
not
have
us
thinke
,
that
he
came
to
destroy
the
Law
,
or
the
Prophets
,
but
to
fullfill
them
;
and
to
that
end
he
doth
there
expound
the
spirituall
&
true
meaning
of
the
Law
;
that
whereas
the
Pharisees
held
forth
the
outward
letter
of
the
Law
to
be
observed
onely
,
as
thinking
that
unlesse
a
man
did
commit
the
act
of
murther
,
he
was
not
guilty
of
the
breach
of
the
sixt
Commandment
;
and
if
he
committed
not
the
act
of
Adultery
,
he
transgressed
not
the
seventh
Commandment
;
and
so
of
the
rest
;
Our
Saviour
Christ
expoundeth
the
Law
more
spiritually
,
shewing
that
Anger
against
a
mans
brother
is
a
breach
of
the
sixt
Commandment
,
and
whosoever
shall
looke
on
a
woman
to
lust
after
her
,
hath
committed
Adultery
with
her
already
in
his
heart
,
and
broken
the
seventh
Commandment
.
Thus
Christ
hath
as
it
were
revived
Moses
;
but
as
the
Law
given
by
Christ
is
not
a
Covenant
of
works
,
but
a
Commandment
of
well-doing
;
and
he
having
given
it
,
we
take
our selves
bound
to
be
subject
unto
it
.
The
Apostle
also
presseth
the
morall
Law
upon
severall
relations
of
men
,
Eph.
6.1
,
2
,
3.
&c.
It
is
an
honour
to
Christ
,
that
his
servants
should
be
holy
,
as
he
is
holy
;
it
is
for
the
glory
of
God
,
and
he
requireth
it
;
the
Apostle
James
presseth
it
,
Chap.
2.8
.
to
the
end
of
the
Chapter
;
If
you
fullfill
the
Royall
Law
,
according
to
the
Scripture
.
(
Thou
shalt
love
thy
neighbour
as
thy selfe
)
ye
doe
well
.
And
againe
,
Whosoever
shall
keepe
the
whole
Law
,
and
yet
offend
in
one
point
,
he
is
guilty
of
all
.
Thus
wee
see
the
Apostles
of
Jesus
Christ
put
it
upon
Christians
to
keepe
the
Law
of
God
;
and
Christ
himselfe
beareth
witnes
to
the
Law
,
for
God
will
never
justifie
sin
to
be
no
sin
,
though
he
will
justifie
the
person
of
a
sinner
Now
as
the
Lord
Jesus
giveth
the
Law
,
and
as
it
were
renueth
it
,
so
he
doth
also
give
his
Spirit
unto
his
servants
,
enabling
them
to
keep
it
.
Jer
.
31.33
and
Ezek
.
36.27
.
Now
this
Law
would
he
not
write
in
the
hearts
of
his
people
,
nor
give
unto
them
his
holy
Spirit
,
enabling
them
to
keepe
it
,
were
it
not
his
will
in
Jesus
Christ
,
that
the
Law
should
be
the
Rule
of
holines
and
righteousnes
unto
his
people
;
hence
it
is
that
the
children
of
God
,
though
they
be
not
under
the
Covenant
of
the
Law
,
yet
take
themselves
to
be
bound
to
the
obedience
of
it
,
for
if
Christ
have
given
the
Law
as
well
as
Moses
,
and
if
he
have
ratified
it
by
giving
them
his
Spirit
to
teach
and
strengthen
them
to
keepe
it
,
though
not
perfectly
,
yet
sincerely
,
then
they
take
themselves
bound
to
obey
the
Law
,
though
they
be
under
the
Covenant
of
grace
;
for
doe
we
make
voyd
the
Law
through
faith
?
God
forbid
;
yea
,
we
establish
the
Law
;
for
what
need
have
Christians
of
free
justification
by
Christ
,
if
they
were
not
bound
unto
the
obedience
of
the
Law
by
the
Commandment
of
the
Law
?
therefore
the
free
justification
of
men
under
a
free
Covenant
of
grace
doth
establish
the
obedience
of
the
Law
;
otherwise
what
need
they
run
to
Christ
to
save
them
from
the
Curse
of
the
Law
?
Why
doe
we
still
run
to
Christ
for
the
continuance
of
our
Justification
,
but
that
we
find
our selves
ungodly
Creatures
against
the
righteous
and
holy
Law
of
God
?
Therefore
if
God
have
given
men
the
Law
,
&
his
Holy
Spirit
to
strengthen
them
in
the
obedience
of
it
,
and
his
grace
to
save
them
from
the
curse
of
it
,
then
Christians
are
to
know
,
that
they
are
bound
to
keep
the
Law
,
they
lye
under
the
authority
of
it
,
and
dare
not
pluck
their
necks
from
under
that
yoke
.
Now
there
are
divers
effects
springing
from
the
subjection
of
Gods
people
to
the
Commandement
of
the
Law
.
1
As
they
take
themselves
bound
to
the
obedience
of
it
,
so
they
believe
and
many
times
feele
the
fatherly
displeasure
of
God
,
when
they
transgresse
it
;
now
the
transgression
of
the
Law
could
not
bring
them
under
the
displeasure
of
God
,
unlesse
they
were
bound
unto
the
Commandement
of
the
Law
:
This
displeasure
David
was
sensible
of
,
Psal
.
38.1
,
2
,
3
,
&c.
where
he
makes
many
complaints
,
which
doe
all
of
them
spring
from
the
conscience
of
the
disobedience
of
the
Law
,
which
God
hath
framed
in
the
hearts
of
his
servants
,
whereby
they
reflect
upon
their
sin
as
the
ground
of
all
the
distempers
,
which
lye
upon
their
bodies
or
minds
.
This
is
the
first
effect
of
the
subjection
of
Gods
people
to
his
Law
,
they
lye
under
the
faith
and
sense
of
the
danger
of
the
disobedience
of
it
.
2
They
are
under
the
faith
and
sense
also
of
Gods
gratious
acceptance
of
their
wayes
,
when
they
are
sutable
to
the
blessed
directions
of
his
word
;
not
that
they
can
raise
there-from
their
justified
estate
,
but
by
the
same
Spirit
of
God
,
whereby
they
are
helped
to
obey
the
Commandements
of
God
,
they
doe
see
the
Lords
gratious
approbation
of
them
in
their
poore
and
weake
endeavours
;
for
the
Lord
knoweth
the
way
of
the
righteous
,
that
is
,
acknowledgeth
and
approveth
it
,
Psal
.
1.6
.
When
the
Lord
by
his
Spirit
boweth
the
hearts
of
his
people
unto
obedience
,
then
he
knoweth
and
accepteth
their
obedience
,
Gen.
22.12
.
Thus
the
Lord
beareth
witness
unto
his
Servants
,
that
he
doth
accept
their
works
;
so
that
they
sensibly
know
and
believe
,
that
the
Lord
doth
acknowledge
their
poorest
and
weakest
endeavours
,
unto
which
they
are
carried
forth
by
his
Spirit
,
in
the
Obedience
of
his
word
:
this
the
Prophet
David
confirmeth
,
Psal
.
18.20
.
to
26.
where
he
speaketh
of
his
righteous
dealing
with
Saul
,
and
whereas
his
enemies
laid
it
to
his
charge
that
he
was
an
enemy
unto
Saul
,
the
Lord
beareth
him
witnes
,
that
he
had
walked
toward
Saul
with
a
good
conscience
;
now
the
Lord
having
led
him
an
end
to
deale
justly
,
and
righteously
,
and
purely
with
Saul
,
having
kept
him
from
all
the
malice
and
outrage
of
Saul
,
and
maintained
his
cause
against
him
,
and
delivered
him
out
of
his
hands
,
whom
the
Lord
had
now
rejected
,
herein
the
Prophet
seeth
the
Lord
accepting
him
,
when
in
the
name
of
his
Son
,
by
the
power
of
his
Spirit
,
he
is
helped
to
attend
unto
the
Commandements
of
God
.
This
is
comfortable
unto
a
Christian
spirit
,
when
the
Lord
beareth
witnesse
unto
his
soule
,
that
he
hath
an
eye
to
all
the
Commandments
of
God
.
And
all
this
argueth
,
that
the
servants
of
God
,
being
in
a
state
of
grace
in
Jesus
Christ
,
have
looked
at
themselves
as
bound
by
the
Commandements
of
the
Law
,
and
as
being
under
the
Law
to
Christ
,
who
hath
given
the
Law
and
power
unto
his
servants
sincerely
to
keep
it
,
both
by
writing
in
their
hearts
a
Law
of
obedience
,
and
by
putting
his
Holy
Spirit
within
them
;
for
if
the
people
of
God
were
not
sensible
of
their
bounden
duty
to
the
observation
of
the
Law
of
God
,
they
would
neither
have
faith
nor
sence
of
Gods
fatherly
displeasure
,
when
they
negligently
breake
these
Lawes
;
neither
would
they
be
sensible
of
Gods
acceptance
of
their
conformity
thereunto
.
But
we
know
what
the
Apostle
saith
,
2
Cor
.
1.12
.
For
our
rejoycing
it
this
,
the
Testimony
of
our
Conscience
,
&c.
And
truly
the
Lord
doth
often
beare
witnesse
unto
the
integrity
of
his
Servants
,
against
the
oppositions
of
men
.
So
he
did
to
Abraham
,
to
David
,
to
Paul
,
and
to
sundry
of
the
Servants
of
God
,
though
they
are
not
wont
to
build
their
safe
estate
thereupon
:
Yet
this
kind
of
Gods
acceptance
of
their
wayes
and
obedience
,
they
doe
discern
,
&c.
yet
in
their
best
obedience
,
which
they
doe
perform
,
they
see
the
need
they
have
to
goe
unto
God
for
justifying
grace
,
because
if
they
have
failed
in
any
one
circumstance
,
their
best
righteousnesse
is
polluted
,
therefore
they
have
need
of
Jesus
Christ
to
cover
the
failings
of
their
most
strict
performances
;
this
Nehemiah
was
sensible
of
,
when
he
had
been
very
faithfull
in
reforming
the
abuses
of
the
Sabboth
,
and
of
many
other
Ordinances
of
God
;
and
though
the
Lord
had
helped
him
to
undertake
the
Reformation
with
much
dexterity
and
successe
,
yet
for
all
this
he
runneth
unto
Christ
for
acceptance
and
pardon
,
Nehem
.
13.22
.
And
what
would
he
have
done
if
he
had
been
conscious
of
some
grosse
sin
?
He
would
then
much
more
have
run
to
the
Lord
Jesus
.
Thus
the
Law
is
established
by
faith
,
for
there
is
no
justified
person
but
is
very
apprehensive
of
his
sins
,
and
so
his
continuall
need
of
Christ
,
whose
blood
cleanseth
us
from
all
sins
,
John
1.7
.
and
who
is
faithfull
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousnesse
,
vers
.
9
who
is
an
Advocate
(
if
any
man
sin
)
and
a
Propitiation
for
our
sins
,
Chap.
2.1
,
2.
And
what
doe
all
these
things
argue
,
but
that
a
Christian
,
being
under
the
Covenant
of
the
grace
of
God
,
doth
submit
himselfe
unto
this
yoke
of
God
.
Thus
far
then
a
Christian
is
under
the
Law
to
Christ
,
so
far
as
the
Law
is
under
Christ
;
he
is
under
the
Command
of
Christ
,
and
under
his
power
and
displeasure
,
if
he
negligently
sin
against
the
Law
,
and
unto
Christ
he
runneth
for
pardon
and
cleansing
,
and
unto
him
he
cometh
for
acceptance
of
his
obedience
;
so
that
he
hath
no
use
of
the
Law
but
unto
Christ
,
and
in
and
under
him
.
But
how
is
a
Christian
not
under
the
Law
?
So
far
forth
as
the
Law
is
not
under
Christ
,
I
meane
so
far
as
it
is
without
Christ
,
freely
justifying
us
by
his
grace
,
so
far
a
Christian
is
freed
from
under
the
Law
.
In
one
word
,
a
Christian
man
,
under
a
Covenant
of
grace
,
is
not
under
a
Covenant
of
works
,
Rom.
6.14
.
You
are
not
under
the
Law
,
but
under
grace
.
He
meaneth
,
not
under
the
Covenant
of
the
Law
,
nor
under
the
power
and
authority
of
the
Law
,
as
of
their
Husband
,
Rom.
7.1
,
2
,
3
,
4.
The
husbandly
jurisdiction
of
the
Law
is
taken
away
.
The
Law
is
not
made
for
a
righteous
man
,
1
Tim
.
1.9
.
That
is
,
not
the
Covenant
of
the
Law
;
for
else
we
are
under
the
Commandments
of
the
Law
to
Christ
:
But
the
Jewish
Teachers
taught
more
,
to
wit
,
the
Covenant
of
the
Law
unto
salvation
:
Not
but
that
the
Law
is
good
if
a
man
use
it
lawfully
.
But
how
shall
a
man
use
it
lawfully
?
for
it
is
not
given
unto
a
righteous
man
,
but
he
reckoneth
up
the
breaches
of
every
Commandement
,
and
unto
them
it
is
given
;
To
the
lawlesse
and
disobedient
,
to
the
ungodly
and
sinners
,
&c.
1
Tim
.
1.9
.
The
Covenant
of
the
Law
is
given
to
such
(
and
to
none
but
such
)
to
convince
them
of
their
sinnes
against
the
Law
,
to
humble
them
to
the
death
,
and
to
drive
them
out
of
themselves
,
and
all
confidence
in
themselves
.
But
how
doth
it
appear
that
the
Covenant
of
the
Law
is
not
given
to
the
Children
of
God
?
From
hence
it
is
manifest
,
because
a
Christian
man
neither
looketh
for
justification
and
salvation
from
his
obedience
to
the
Law
,
nor
feareth
condemnation
,
though
he
faile
in
his
obedience
;
and
this
is
a
fruit
of
his
exemption
from
under
the
Covenant
of
the
Law
;
for
if
a
man
should
look
for
life
by
his
obedience
to
the
Law
,
and
fear
condemnation
by
the
breach
of
it
,
this
would
bring
a
man
under
the
Covenant
of
the
Law
;
for
the
sanction
of
the
Covenant
of
the
Law
is
Life
to
them
that
obey
,
and
to
them
that
disobey
death
and
the
curse
;
but
a
Christian
looketh
not
for
life
by
his
obedience
,
and
that
is
plain
,
Psal
.
143.2
.
Rom.
3.20
.
Therefore
no
hope
of
salvation
from
our
obedience
to
the
Law
.
But
me
thinks
(
you
will
say
)
a
Christian
may
feare
his
condemnation
,
because
of
his
disobedience
to
the
Law
?
Truly
this
is
a
great
snare
,
and
this
doctrine
will
be
scandalous
to
many
a
poor
soule
,
but
without
cause
;
indeed
if
God
give
a
man
to
be
under
the
Covenant
of
grace
,
and
not
to
see
it
,
then
he
may
fear
;
but
if
a
man
know
himselfe
to
be
under
the
Covenant
of
grace
,
then
he
doth
not
feare
condemnation
from
his
disobedience
;
notable
to
this
purpose
is
the
confidence
of
David
,
Psal
.
49.5
.
where
the
Prophet
calleth
upon
all
people
in
the
world
to
take
notice
of
it
,
both
men
of
high
and
low
degree
:
Wherefore
should
I
feare
in
the
dayes
of
evill
,
when
the
iniquities
of
my
heeles
shall
compasse
me
about
?
Wherefore
?
Truly
if
there
be
any
fear
in
the
world
,
one
would
think
this
should
procure
it
?
what
should
a
man
fear
,
if
not
this
:
David
yet
professeth
it
,
and
would
have
all
men
to
know
it
,
that
there
is
no
cause
therein
why
a
Christian
man
should
fear
;
wherefore
should
I
fear
?
&c.
Though
it
should
follow
you
to
the
Stocks
,
or
to
Prison
,
yet
there
is
no
cause
why
it
should
make
you
fear
.
Men
that
trust
themselves
in
their
wealth
,
and
boast
themselves
in
the
multitude
of
their
riches
,
none
of
them
can
by
any
means
redeem
his
brother
,
nor
give
to
God
a
ransome
for
him
,
that
he
should
still
live
for
ever
,
and
not
see
corruption
.
Had
David
had
nothing
but
the
wealth
of
his
Kingdome
,
he
might
have
feared
well
enough
,
but
here
's
his
confidence
,
vers
.
15.
But
will
not
this
make
a
Christian
wanton
against
God
,
and
cause
him
to
abuse
his
liberty
to
hardnesse
of
heart
?
No
,
no
,
this
is
the
kindly
melting
of
a
godly
heart
,
to
consider
a
Redeemers
love
,
drawing
him
from
the
power
of
the
grave
,
and
that
he
should
by
his
sins
pierce
the
Lord
Jesus
Christ
,
this
melteth
him
more
than
all
his
other
sins
,
especially
considering
the
abounding
grace
of
God
,
which
where
sin
hath
abounded
,
aboundeth
much
more
.
Thus
when
a
man
doth
not
look
for
life
by
his
owne
righteousnesse
,
but
knoweth
the
Redemption
of
soules
to
be
more
pretious
than
so
,
this
sheweth
a
man
not
to
be
under
a
Covenant
of
works
,
and
then
his
very
iniquity
shall
not
make
him
afraid
,
there
is
such
a
state
in
Christianity
,
and
let
all
men
know
it
.
But
will
not
all
men
think
the
worse
of
Christian
profession
?
No
,
David
will
have
all
men
know
it
,
that
they
may
see
the
difference
between
all
worldly
confidences
,
and
the
confidence
of
Christians
;
all
the
glory
of
worldly
men
will
leave
them
to
be
like
the
Beasts
that
perish
,
and
cannot
redeem
their
soules
,
that
the
Lord
onely
might
be
exalted
in
his
Redeemed
.
2
As
a
Christian
looketh
not
for
salvation
by
his
obedience
to
the
Law
,
nor
feareth
condemnation
by
his
disobedience
:
So
neither
doth
he
seek
for
any
blessing
from
his
obedience
,
nor
fear
any
curse
from
his
disobedience
.
And
therefore
if
there
be
any
Promises
of
blessing
made
to
any
obedience
(
though
God
should
help
him
to
as
much
obedience
as
might
be
)
he
doth
not
look
for
any
blessing
from
that
obedience
,
Rom.
4
4
,
5
,
6.
He
looketh
not
for
his
blessednesse
from
his
works
,
though
he
should
perform
all
the
conditions
to
which
the
Promises
are
made
,
yet
he
expecteth
all
his
blessing
from
free
Justification
and
union
with
the
Lord
Jesus
Christ
:
Blessed
is
the
man
to
whom
the
Lord
imput●●h
not
sin
;
this
is
the
blessednesse
of
Christians
.
It
is
true
,
the
Lord
doth
blesse
the
workings
of
his
servants
,
and
accept
them
,
Mat
.
25.34
,
35
,
36.
—
Thus
Christ
blesseth
them
,
but
they
are
not
sensible
of
their
good
deeds
,
so
as
to
expect
blessings
for
their
obedience
sake
,
and
therefore
they
make
answere
,
and
say
,
Lord
when
saw
we
thee
an
hungry
,
and
fed
thee
,
or
thirsty
▪
and
gave
thee
drink
&
c
?
Neither
do
they
fear
the
curse
of
God
,
or
that
their
sins
should
separate
them
from
God
;
those
that
are
under
the
law
indeed
are
cursed
,
if
they
doe
not
continue
in
all
things
that
are
written
in
the
Law
to
doe
them
:
But
this
Curse
is
removed
from
the
Elect
by
Jesus
Christ
.
3
This
also
i●
a
third
effect
of
the
freedom
from
the
Covenant
of
works
,
that
a
Christian
doth
not
look
for
conjugall
comfort
from
his
obedience
,
nor
fear
conjugall
divorce
,
from
his
disobedience
.
In
a
Covenant
of
works
it
is
with
a
man
as
it
was
with
Leah
(
Jacobs
wife
(
who
expected
love
and
fellowship
from
her
Husband
,
because
of
her
fruitfulnes
,
Gen.
29.32
,
34.
but
thus
doth
not
a
man
under
a
Covenant
of
grace
,
for
when
he
hath
done
all
he
can
,
he
is
ready
to
say
,
I
am
an
unprofitable
servant
,
Luke
17.10
.
and
doth
not
chalenge
God
for
any
of
his
dealing
with
him
,
he
seeth
he
deserveth
not
his
daily
bread
,
and
so
looks
for
no
reward
from
his
good
works
;
though
the
Lord
will
gratiously
acknowledge
his
servants
in
what
they
doe
according
to
his
will
,
yet
they
are
not
wont
to
plead
any
such
thing
,
which
is
very
observable
in
the
practice
of
Jacob
,
Gen.
32.9
,
10
,
&c.
where
he
doth
not
presse
the
performance
of
Gods
Commandement
to
procure
any
blessing
,
but
acknowledgeth
his
unworthinesse
,
and
looketh
for
grace
from
the
Promise
of
God
;
Deliver
me
I
pray
thee
from
the
hand
of
my
brother
,
for
thou
saidst
,
I
will
surely
doe
thee
good
.
Nor
doth
a
Child
of
God
fear
divorce
by
his
disobedience
,
though
i●
have
been
very
great
.
Sometimes
the
people
of
God
have
not
onely
rejected
the
servants
of
God
,
but
the
Lord
himselfe
.
1
Sam
.
8.7
.
But
when
Samuel
had
pressed
hard
upon
them
for
their
sin
,
Cha
.
12.
and
they
were
truly
humbled
,
then
Samuel
said
unto
them
(
ver.
20
,
21
,
22.
)
Fear
not
,
&c.
Therefore
feare
you
not
,
he
will
not
cast
you
off
:
So
that
(
mind
you
)
a
poor
Christian
doth
not
fear
divorce
from
his
disobedience
,
for
if
we
should
look
for
blessings
from
the
one
,
or
cursings
from
the
other
,
we
walk
as
not
under
Christ
,
but
under
the
Law
:
But
he
that
is
freed
from
the
Covenant
of
works
,
is
freed
also
from
expecting
salvation
,
or
fearing
damnation
for
what
he
doth
:
He
knoweth
the
Lord
will
hide
his
face
from
him
,
if
he
doe
evill
,
but
he
knoweth
the
Lord
will
not
cast
him
off
for
ever
,
yet
he
dares
not
commit
sin
,
but
being
under
grace
,
he
is
the
more
affected
if
he
shall
at
any
time
displease
God
,
and
procure
chastisement
to
himselfe
,
and
by
this
means
the
Lord
doth
mortifie
his
distempers
;
on
the
other
side
,
if
he
doe
well
,
he
will
not
say
now
my
Husband
will
cleave
unto
me
,
and
dwell
with
me
:
No
,
no
,
we
are
freed
from
the
Law
,
Rom.
7.4
.
But
we
were
not
so
,
if
we
look
for
conjugall
love
from
God
for
our
obedience
to
the
law
;
it
is
true
,
if
a
man
be
marryed
to
the
Law
,
his
obedience
unto
it
will
suppply
comfort
unto
him
,
but
if
we
be
dead
unto
the
Law
,
we
have
no
life
in
it
,
nor
by
it
,
but
onely
in
Jesus
Christ
,
from
whom
we
expect
our
comfort
▪
indeed
we
are
troubled
that
we
should
sin
against
the
grace
of
God
,
otherwise
we
look
not
at
our
obedience
or
disobedience
to
make
us
accepted
or
rejected
.
4
And
finally
,
the
soule
doth
not
claim
his
right
unto
any
Conditionall
Promise
by
his
performance
of
the
condition
,
nor
doth
he
deny
himse
fe
the
blessing
that
the
Promise
may
reach
forth
unto
him
,
though
he
be
wanting
in
obedience
to
this
or
that
Commandement
:
Pregnant
for
this
purpose
is
the
example
of
Jacob
(
which
we
mentioned
before
,
Gen.
32.9
,
10.
who
though
he
had
a
plain
and
a
full
Promise
of
God
to
doe
him
good
,
if
he
would
returne
unto
his
Countrey
,
and
to
his
kindred
,
yet
when
he
did
returne
according
to
the
word
of
God
,
he
claimed
not
his
interest
in
that
Promise
,
for
that
he
had
done
as
God
commanded
him
,
but
I
am
lesse
than
the
least
of
thy
mercies
,
and
yet
he
cometh
unto
the
Lord
for
the
performance
of
his
Promises
:
but
upon
this
ground
,
onely
for
the
sake
of
mercy
and
truth
.
Deliver
me
I
pray
thee
,
for
thou
saidst
,
I
will
surely
doe
thee
good
,
vers
.
11
,
12.
So
that
(
mind
you
)
though
the
soul
can
make
use
of
a
conditionall
Promise
,
and
come
to
God
for
the
blessing
of
it
,
yet
not
expecting
it
in
the
least
manner
by
vertue
of
his
obedience
;
and
truly
this
is
the
freedome
of
a
Christian
soule
,
whereas
another
man
,
if
he
have
kept
the
Commandment
,
and
performed
the
condition
,
he
then
looketh
for
acceptance
from
God
;
as
if
the
Lord
make
this
Promise
,
that
He
that
confesseth
and
forsaketh
his
sin
,
shall
find
mercy
:
This
man
confesseth
his
sin
unto
God
,
and
forsaketh
it
,
and
therefore
he
looketh
for
mercy
:
But
this
is
not
the
manner
of
Gods
people
,
and
yet
if
they
look
for
any
mercy
,
it
is
in
the
way
of
God
,
but
not
for
their
owne
goodnes
,
their
hope
is
in
the
faithfulnesse
and
free-grace
of
God
;
they
may
make
mention
to
the
praise
of
God
,
how
he
hath
guided
them
,
and
carryed
them
an
end
in
his
owne
wayes
,
yet
they
chalenge
nothing
for
any
thing
that
they
have
done
,
but
put
the
Lord
in
mind
of
his
free
Promise
;
that
a●
of
his
free
grace
he
hath
freely
promised
,
so
from
the
same
grace
he
may
make
good
what
he
hath
promised
.
If
any
therefore
shall
accuse
the
Doctrine
of
the
Covenant
of
free
grace
,
of
Antinomianisme
,
and
say
it
teacheth
men
freedome
from
the
Law
of
Moses
,
and
if
they
commit
any
sin
,
they
plead
they
are
not
bound
unto
the
Law
;
we
see
how
false
such
an
aspersion
would
be
,
for
all
the
people
of
God
know
that
the
Lord
is
an
avenger
of
every
such
wickednesse
;
There
is
none
under
a
Covenant
of
Grace
that
dare
allow
himselfe
in
any
sin
,
for
if
a
man
should
negligently
commit
any
sin
,
the
Lord
will
schoole
him
throughly
,
and
make
him
sadly
to
apprehend
how
unworthily
he
hath
made
bold
to
abuse
&
imbeazle
the
treasures
of
the
grace
of
God
.
Shall
we
continue
in
sinne
that
grace
may
abound
?
God
forbid
.
None
that
have
a
portion
in
the
grace
of
God
dare
allow
himselfe
in
sin
;
but
if
through
strength
of
temptation
he
be
at
any
time
carried
aside
,
it
is
his
greatest
burthen
.
2
Sam
.
12.8
,
9.
compared
with
13.
Hath
not
the
Lord
(
sayth
Nathan
)
done
these
and
these
things
for
thee
?
Wherefore
then
hast
thou
despised
the
Commandment
of
the
Lord
?
Then
David
confesseth
,
I
have
sinned
.
It
pierced
him
to
the
heart
to
consider
it
,
that
he
should
abuse
his
neighbours
wife
,
and
kill
her
husband
,
and
above
all
,
that
he
should
commit
that
wickednes
against
God
that
had
dealt
so
gratiously
with
him
.
So
that
the
children
of
the
Covenant
of
grace
will
onely
tell
you
,
that
they
are
free
from
the
Covenant
of
the
Law
,
but
not
from
the
Commandment
of
it
:
for
as
it
is
given
by
Jesus
Christ
,
and
ratified
in
the
Gospell
,
and
as
Christ
hath
given
us
his
Spirit
,
enabling
us
to
keep
it
,
wee
are
under
it
,
so
farre
as
to
take
our selves
bound
by
the
Authority
of
it
:
and
if
we
doe
trangresse
against
it
,
we
know
it
is
sin
in
the
sight
of
God
,
&
therefore
it
is
,
that
the
soule
in
such
a
case
is
sensible
of
the
wrath
and
displeasure
of
God
,
whether
it
be
his
own
sin
,
or
the
sin
of
his
brethren
;
therefore
he
runneth
unto
God
for
mercy
,
which
he
would
not
doe
,
if
he
did
not
know
that
his
desert
according
to
the
Law
did
utterly
cut
him
off
from
mercy
;
else
would
he
never
pray
for
pardon
of
sin
,
nor
rejoyce
when
the
Lord
helpeth
him
to
doe
that
which
is
right
and
just
in
his
sight
,
nor
blesse
the
Lord
for
strengthning
him
unto
obedience
,
unlesse
he
thought
it
to
be
his
duty
;
and
therefore
It
is
of
use
also
to
Teach
the
servants
of
God
,
how
far
we
are
freed
from
the
Law
;
to
wit
,
from
the
Covenant
of
it
,
so
that
we
neither
looke
for
justification
,
nor
salvation
from
it
;
and
let
it
not
be
grievous
to
any
soule
,
that
a
Christian
should
say
,
he
doth
not
feare
condemnation
by
his
disobedience
,
he
will
be
apt
to
feare
in
this
kinde
,
untill
he
be
assured
of
the
favour
of
God
;
but
when
he
knoweth
his
portion
in
the
Covenant
,
then
indeed
he
doth
not
feare
condemnation
by
his
sin
,
nor
doth
he
thinke
,
that
the
Lord
will
cleave
unto
him
because
of
his
fruitfulnes
:
he
casteth
not
off
his
comfort
,
nor
looketh
at
himselfe
as
divorced
from
Christ
,
because
of
his
barrennes
,
nor
doth
he
looke
for
his
daily
bread
from
all
his
obedience
,
but
expecteth
all
goodnesse
and
blessing
from
the
treasures
of
the
free
grace
of
God
.
This
may
also
serve
to
Teach
men
some
discerning
of
their
owne
spirits
and
state
;
if
you
looke
for
justification
no
longer
than
you
are
obedient
,
and
feare
eternall
condemnation
,
then
you
are
disobedient
;
if
you
are
afraid
of
divorce
from
Christ
because
of
your
sins
,
or
if
you
looke
for
any
vertue
or
challenge
right
to
any
promise
by
vertue
of
any
well-doing
of
your
owne
,
in
such
a
case
,
either
you
are
under
a
Covenant
of
workes
,
or
you
are
gone
aside
to
a
Covenant
of
works
;
and
if
ever
the
Lord
open
your
eyes
,
and
bestow
his
free
grace
upon
you
,
you
will
know
your
redemption
from
such
dependances
as
these
be●●●
know
a
Christian
man
that
hath
not
been
cleerely
taught
the
distinct
differences
between
these
two
Covenants
,
may
be
misled
into
dangerous
wayes
that
might
tend
unto
the
utter
undoing
of
his
soule
;
but
it
is
a
sin
of
ignorance
,
and
the
Lord
will
not
leave
his
servants
,
but
cleare
up
his
truth
and
grace
unto
them
.
May
serve
to
Teach
the
servants
of
God
,
that
desire
to
walke
in
a
way
of
constant
obedience
,
how
to
build
their
faith
and
hope
;
truly
if
they
be
grounded
upon
your
own
obedience
or
righteousnes
of
sanctification
,
if
they
depend
upon
you
,
you
will
find
your
hearts
ever
unsetled
:
you
may
finde
comfort
,
as
under
the
Law
you
shall
,
for
the
Law
will
cast
in
comforts
upon
a
man
because
of
his
obedience
,
if
he
be
marryed
to
the
Law
;
but
if
you
shall
believe
that
Christ
is
yours
,
and
comfort
your selves
because
you
have
been
by
the
power
of
the
Law
constrained
to
duties
,
and
restrained
from
sin
,
and
thereupon
build
your
conjugall
communion
with
Christ
,
you
will
find
your
soules
full
of
sadnes
and
feare
ere
long
;
especially
if
you
have
true
grace
in
your
hearts
:
and
therefore
it
is
the
faithfullnes
and
tendernes
of
the
grace
of
God
unto
his
people
,
that
when
Christians
come
into
this
Country
,
though
they
have
been
marvellous
eminent
in
our
native
Country
,
yet
here
they
cannot
pray
fervently
,
nor
heare
the
word
with
profit
,
nor
receive
the
Seales
with
Comfort
,
they
wonder
what
is
become
of
their
old
prayers
,
and
hearings
,
and
Sacraments
,
and
of
their
lively
spirits
in
holy
duties
,
truly
the
Lord
hath
disinabled
them
(
as
it
were
)
from
such
things
,
because
they
did
build
their
union
and
fellowship
with
Christ
upon
them
;
that
so
they
might
know
the
freedome
of
the
grace
of
God
,
that
justifieth
the
ungodly
;
then
will
the
poore
soule
be
glad
to
seeke
after
the
Lord
Jesus
Christ
,
and
say
(
as
the
people
of
God
sometimes
did
,
Hos
.
2.7
.
)
I
will
goe
and
returne
to
my
first
husband
,
for
then
it
was
better
with
me
than
now
:
now
the
soule
will
plainly
see
&
discerne
that
he
closed
not
with
his
true
husband
when
as
he
built
so
much
hope
and
comfort
upon
his
duties
;
therefore
he
will
finde
himselfe
weake
and
dead
(
as
it
were
)
to
all
spirituall
duties
,
and
can
finde
no
life
in
them
,
no
comfort
from
them
;
and
it
is
the
marvellous
goodnes
and
free
grace
of
God
unto
such
a
soule
,
whom
the
Lord
will
not
suffer
to
blesse
himselfe
in
his
works
;
for
if
a
man
should
lay
the
foundation
of
his
comforts
in
them
,
and
be
ready
as
it
were
to
take
it
ill
,
if
he
should
not
●●nde
God
accepting
his
works
;
Wherefore
have
wee
fasted
,
and
thou
regardest
it
not
?
Isa
.
58.3
.
If
a
man
rejoyce
in
the
sparks
which
he
hath
kindled
,
this
shall
he
have
at
the
hands
of
God
,
he
shall
lie
downe
in
sorrow
,
Isa
.
50.11
.
Whereas
the
light
of
God
shall
gratiously
breake
forth
unto
the
servants
of
God
that
wait
upon
him
,
though
they
be
for
present
in
darknes
,
and
see
no
light
;
trust
not
therefore
in
any
legall
comforts
,
but
wait
upon
the
free
grace
of
God
,
both
to
justifie
,
sanctifie
,
comfort
and
glorifie
your
soules
.
This
is
the
way
of
constant
peace
,
and
if
the
Lord
doe
at
any
time
checke
his
servants
when
they
walke
in
by-wayes
,
it
is
that
he
might
build
them
upon
a
sure
foundation
,
so
that
their
salvation
will
not
lye
upon
their
obedience
,
nor
damnation
upon
their
disobedience
.
This
is
the
way
of
constant
peace
and
safety
unto
all
the
Israel
of
God
.
This
Doctrine
may
serve
in
the
next
place
to
Answer
a
seventh
Question
touching
the
necessitie
of
sanctification
.
For
it
may
be
demanded
,
If
the
Lord
will
give
himselfe
unto
the
soule
in
the
Covenant
of
his
grace
,
not
onely
his
Attributes
but
his
Person
,
all
that
is
God
,
is
given
by
vertue
of
this
Covenant
;
If
God
hath
himselfe
not
onely
chosen
us
to
life
and
glory
,
but
given
his
Sonne
to
redeeme
us
,
and
holy
Spirit
to
sanctifie
us
,
Ezek
.
36.27
.
What
need
is
there
then
of
Sanctification
?
for
if
the
holy
Ghost
will
dwell
in
us
,
he
can
take
our
wits
and
understandings
,
and
understand
all
our
meditations
for
us
without
any
such
actuall
concurrence
of
ours
,
as
might
be
requisite
for
that
end
;
if
the
Lord
give
himselfe
to
be
my
righteousnes
and
holines
,
what
need
I
then
these
gifts
of
holines
?
so
that
this
in
summe
is
the
Question
,
If
the
Lord
will
give
unto
us
himselfe
,
what
need
we
these
gifts
to
worke
any
thing
,
which
God
is
much
more
able
to
performe
than
we
can
be
?
this
springeth
naturally
from
the
doctrine
.
Though
the
Lord
give
us
himselfe
and
his
holy
Spirit
to
dwell
in
us
,
yet
is
it
needfull
that
we
should
be
endued
with
all
the
gifts
of
the
Spirit
of
grace
that
do
accompany
salvation
.
You
will
say
what
need
is
there
then
that
the
holy
Ghost
should
dwell
in
us
,
or
will
not
these
carry
an
end
our
soules
unto
immortality
?
Truly
we
have
need
that
the
Lord
should
give
us
his
holy
Spirit
to
dwell
in
us
,
notwithstanding
all
the
gifts
of
his
grace
,
though
they
indeed
are
necessary
conditions
to
be
found
in
the
soules
of
all
Gods
servants
,
Heb
.
12.14
.
Follow
peace
with
holines
,
without
which
no
man
shall
see
the
Lord
;
as
if
he
made
it
not
onely
of
absolute
necessity
unto
salvation
in
another
world
,
but
for
a
comfortable
condition
in
this
world
;
follow
peace
and
holines
:
as
if
they
were
ready
to
fly
away
from
a
man
;
and
indeed
the
Originall
word
doth
imply
no
lesse
,
for
[
{αβγδ}
]
doth
signifie
the
pursuit
of
something
that
fleeth
from
a
man
,
as
peace
will
many
times
fly
from
one
,
&
a
man
shall
have
much
adoe
to
attaine
unto
it
,
Psal
.
120.6
,
7.
it
is
not
easily
attained
unto
,
therefore
should
not
be
suffered
to
depart
,
but
held
fast
when
it
is
enjoyed
:
And
so
for
holines
,
the
Apostle
would
have
us
make
an
holy
kinde
of
pursuite
after
it
,
as
if
it
were
still
withdrawing
it selfe
from
us
,
which
cometh
through
the
corruptions
of
our
hearts
,
for
wee
are
soone
weary
of
holy
duties
,
as
prayer
,
or
conference
,
or
the
like
:
if
holines
be
in
any
thing
,
it
soone
groweth
wearisome
to
flesh
and
bloud
;
but
though
our
weake
and
feeble
nature
will
be
withdrawing
us
from
holines
,
yet
the
Lord
would
have
us
to
follow
it
,
and
pursue
it
;
and
so
shall
a
man
be
withdrawn
from
the
world
,
and
from
the
temptations
and
bad
examples
thereof
:
doe
not
say
,
what
,
shall
we
be
wiser
than
our
fathers
,
&
is
not
moderation
best
in
all
things
?
but
consider
what
the
Apostle
saith
,
follow
still
after
it
,
even
unto
perfection
,
and
his
words
doe
intimate
the
Reason
of
it
,
Without
which
no
man
shall
see
the
Lord
;
for
what
is
holines
in
its
owne
nature
?
it
is
that
which
giveth
God
his
due
,
as
righteousnesse
giveth
man
his
due
;
this
is
a
maine
ground
why
we
are
so
slow
in
works
of
holines
;
for
were
they
of
another
nature
,
and
did
they
serve
our
turnes
more
(
as
we
thinke
)
we
should
not
then
account
them
tedious
;
if
a
man
were
to
fit
and
tell
money
all
day
long
,
this
is
for
my selfe
(
saith
a
man
)
and
for
my
profit
,
and
if
it
were
for
another
,
we
should
not
thinke
the
time
long
,
it
may
be
,
about
that
work
neither
:
but
(
mind
you
)
when
it
cometh
to
any
thing
which
doth
concerne
the
Lord
,
then
it
s
so
farre
above
a
mans
reach
,
whatsoever
we
have
to
doe
in
the
things
of
God
,
that
we
should
soone
be
weary
of
reaching
forth
our
hands
all
the
day
long
unto
the
Lord
,
and
to
be
constantly
for
God
,
from
God
,
and
with
God
in
all
our
actions
;
our
base
spirits
are
soone
ready
to
be
withdrawing
from
the
Lord
,
therefore
the
Apostle
biddeth
us
,
Follow
after
peace
and
holines
without
which
&c.
so
that
great
is
the
necessity
of
holines
,
and
worthy
to
be
followed
after
;
for
though
a
mans
owne
heart
,
and
the
world
,
and
men
,
and
Satan
withdraw
us
from
it
,
yet
follow
after
it
;
for
without
it
no
man
shall
see
God
;
there
is
a
kinde
of
holines
which
some
men
have
attained
unto
many
a
faire
day
agoe
,
but
t
is
a
thousand
to
one
whether
it
be
the
holines
that
doth
accompany
salvation
,
for
that
holines
is
not
easily
attained
unto
,
but
the
other
will
easily
cleave
close
unto
a
man
.
Now
if
you
shall
aske
me
,
Wherefore
the
Lord
will
have
us
pursue
after
holines
?
and
what
needeth
it
?
if
the
Spirit
of
holines
dwell
in
me
by
an
Everlasting
Covenant
(
if
it
did
withdraw
from
us
as
it
did
from
Adam
,
it
was
another
matter
,
but
)
though
it
may
be
quenched
in
us
,
yet
it
abideth
for
ever
;
what
need
then
of
gifts
of
holinesse
?
That
one
word
may
be
sufficient
which
we
finde
,
2
Tim
.
2.
If
any
man
purge
himselfe
from
these
evills
,
he
shall
be
&c.
This
sheweth
us
why
gifts
of
holines
are
requisite
to
be
in
Gods
people
,
namely
,
that
they
might
become
meet
instruments
in
the
hand
of
God
,
and
fitted
unto
every
good
word
and
worke
;
therefore
it
is
,
that
the
Lord
will
have
us
to
be
filled
with
all
the
gifts
of
righteousnes
,
and
fruits
of
his
Spirit
;
that
we
might
be
the
more
fit
Temples
for
the
holy
Ghost
to
dwell
in
,
and
this
is
the
principall
Reason
of
the
point
.
If
then
there
be
such
gifts
of
holines
,
what
need
the
holy
Ghost
dwell
in
us
?
i●
it
not
enough
that
he
should
shed
abroad
these
things
into
our
hearts
?
cannot
the
Lord
carry
an
end
the
worke
of
our
salvation
by
these
gifts
?
There
is
need
that
the
holy
Ghost
should
dwell
in
us
notwithstanding
.
1.
To
keepe
these
gifts
in
us
.
2.
To
Act
them
in
us
.
3.
To
witnesse
unto
our
soules
by
these
,
for
our
comfort
,
and
the
good
one
of
another
.
Some
Scriptures
for
all
these
.
1.
That
there
is
need
of
the
holy
Ghost
,
that
he
should
keepe
these
in
us
.
2
Tim
.
1.14
.
there
is
a
worthy
thing
committed
unto
us
;
how
shall
wee
keepe
it
?
not
by
our
owne
wit
or
wisdome
,
carefull
watchfullnes
and
faithfullnes
(
though
such
things
ought
not
to
be
wanting
)
but
the
charge
is
,
Keepe
those
things
,
by
the
holy
Ghost
which
dwelleth
in
us
;
we
stand
in
need
of
gifts
to
be
fit
instruments
in
the
hand
of
God
:
we
stand
in
need
of
the
Spirit
of
God
to
maintaine
that
which
God
giveth
us
;
though
Adams
gifts
were
in
perfection
,
yet
not
having
the
holy
Ghost
to
keepe
them
for
him
,
they
all
from
him
as
soone
as
ever
he
had
tasted
of
the
forbidden
fruit
,
and
left
him
naked
and
desperate
;
therefore
in
the
Covenant
of
grace
,
the
Lord
giveth
the
holy
Ghost
to
keepe
strong
possession
in
his
servants
against
the
strong
man
armed
.
2.
It
s
the
holy
Ghost
that
Acteth
the
gifts
given
to
us
,
and
enableth
them
in
us
:
for
the
holy
Ghost
,
who
keepeth
possession
,
doth
derive
continued
strength
into
our
faith
,
which
putteth
life
into
all
the
gifts
of
God
:
and
if
you
shall
aske
,
how
love
,
and
patience
,
and
all
the
rest
of
the
gifts
of
God
doe
worke
?
The
holy
Ghost
stirreth
up
faith
to
looke
unto
Christ
,
who
returneth
strength
by
his
Spirit
unto
faith
,
&
so
faith
worketh
by
love
,
and
by
meeknes
,
and
by
all
the
rest
of
the
fruits
of
the
Spirit
:
thus
the
Spirit
of
God
acteth
according
to
what
we
read
,
Rom.
8.14
.
Come
to
any
holy
duty
,
and
it
is
the
holy
Ghost
that
leadeth
you
along
and
acteth
in
you
;
so
Ezek
.
36.27
.
&
2
Pet
.
1
.
2●
.
it
is
the
Spirit
of
God
that
moveth
us
to
any
good
worke
,
and
that
acteth
the
gifts
of
his
grace
in
us
.
3.
It
is
the
same
Spirit
of
God
also
that
witnesseth
to
these
gifts
,
and
sheweth
what
gifts
he
hath
given
us
;
for
such
is
the
blindnes
of
the
nature
of
all
the
sons
of
men
,
and
it
is
a
wonder
to
see
,
that
generally
Christians
,
when
the
Lord
first
worketh
these
gifts
in
them
,
not
one
of
a
thousand
but
they
thinke
they
are
in
a
sad
and
fearefull
condition
,
and
so
they
are
very
uncomfortable
when
they
have
greatest
cause
of
rejoycing
.
But
now
least
that
we
should
alwayes
mistake
that
which
the
Lord
hath
given
us
,
wee
have
received
the
Spirit
of
God
,
that
wee
might
know
the
things
that
are
freely
given
unto
us
of
God
,
1
Cor
.
2.12
.
He
indeed
taketh
his
owne
time
to
discover
it
unto
us
,
to
some
sooner
,
to
some
later
;
but
this
is
his
intendment
,
that
he
might
honour
his
grace
upon
us
by
all
the
rich
and
gratious
gifts
,
which
he
hath
given
us
.
He
doth
also
reveale
unto
us
the
duties
which
he
helpeth
us
to
doe
;
Rom.
9.1
.
The
holy
Ghost
,
that
wrought
in
him
this
brotherly
love
,
beareth
him
witnes
also
that
he
doth
not
lye
,
and
that
he
had
continuall
sorrow
in
his
heart
,
and
that
he
could
have
wished
to
have
been
accursed
from
Christ
,
that
they
might
be
saved
;
it
grieved
him
so
much
that
the
whole
Nation
should
be
destitute
of
the
Lord
Jesus
Christ
.
Thus
we
see
what
need
there
is
that
the
holy
Ghost
should
dwell
in
us
,
to
keepe
all
the
gifts
of
his
grace
in
us
,
to
Act
them
according
to
his
will
,
and
to
discover
to
us
what
gratious
gifts
the
Lord
hath
wrought
in
us
,
and
what
duties
he
hath
helped
us
to
doe
,
that
we
may
be
able
to
give
Account
of
them
,
by
the
holy
Ghost
that
dwelleth
in
us
,
and
beareth
witness
with
us
.
We
see
there
is
a
necessity
both
of
the
gifts
of
grace
,
that
we
may
be
fit
Temples
for
the
holy
Ghost
to
dwell
in
,
and
fit
instruments
for
him
to
work
by
;
there
is
need
also
the
holy
Ghost
should
dwell
in
us
,
for
the
causes
we
have
spoken
unto
;
And
I
might
adde
this
,
to
comfort
us
in
all
the
changes
that
may
come
upon
us
;
it
is
a
strong
Scripture
which
we
read
in
John
15.26
.
When
the
Comforter
is
come
,
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
truth
,
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
(
our
Divines
have
no
place
of
more
cleere
evidence
to
prove
the
procession
of
the
Spirit
from
the
Father
)
And
the
same
Spirit
testifieth
to
us
,
both
what
mighty
redemption
he
hath
wrought
for
us
,
and
what
grace
he
hath
wrought
in
us
;
this
the
holy
Ghost
shall
testifie
,
even
he
that
proceedeth
from
the
Father
;
and
this
is
the
comfort
of
Gods
people
.
Thus
wee
see
both
these
poynts
opened
to
us
.
How
may
we
then
imploy
and
improve
this
sanctification
which
the
Lord
hath
given
us
,
and
which
he
keepeth
and
acteth
in
us
by
his
Spirit
,
and
whereunto
he
beareth
witnesse
?
How
,
or
to
what
end
shall
we
employ
it
,
seeing
the
Lord
undertaketh
to
doe
these
things
for
us
?
If
the
Lord
Jesus
Christ
by
his
Spirit
giveth
us
these
gifts
,
it
is
our
part
then
first
to
see
that
we
doe
not
rest
in
any
Sanctification
which
doth
not
spring
from
Christ
,
conveyed
unto
us
by
his
Spirit
conveying
us
to
him
,
the
Spirit
knitteth
us
unto
Christ
,
&
Christ
unto
us
;
he
worketh
Faith
in
us
to
receive
whatsoever
the
Lord
giveth
unto
us
,
and
by
the
same
Faith
worketh
all
our
holinesse
for
us
,
1
Cor
.
1.30
.
Christ
is
made
unto
us
,
&c.
Therefore
we
are
to
see
him
the
principall
author
of
all
these
things
in
us
,
and
for
us
;
this
is
the
principall
comfort
of
all
gifts
(
Christ
given
in
them
)
and
the
glory
of
all
our
safety
;
and
so
far
as
any
of
these
lyeth
in
our
Sanctification
,
we
ought
to
see
that
it
be
Sanctification
in
Jesus
Christ
;
and
then
it
is
so
,
when
the
Lord
giveth
us
to
look
unto
the
Lord
Jesus
in
it
,
and
to
it
in
him
;
and
as
we
look
for
our
holinesse
to
be
perfect
in
Jesus
Christ
,
so
we
look
for
continuall
supply
of
it
from
him
;
and
this
it
is
to
make
Christ
our
Sanctification
,
when
as
whatsoever
gift
the
Lord
giveth
us
,
we
goe
not
forth
in
the
strength
of
it
,
but
in
the
strength
of
Jesus
Christ
.
There
may
be
a
change
in
the
soule
,
which
may
spring
from
a
spirit
of
bondage
,
and
may
captivate
our
consciences
unto
the
Law
,
that
may
restraine
us
from
sin
,
and
constraine
us
unto
duty
:
but
such
holinesse
springeth
not
alwayes
from
our
union
with
Christ
,
for
there
may
be
a
conscience
of
duty
without
sense
of
our
need
of
Christ
;
as
it
was
with
the
Israelites
at
Mount
Sinai
,
Deut
.
5.27
,
28
,
29.
Goe
thou
neer
(
say
they
to
Moses
)
and
hear
all
that
the
Lord
our
God
shall
say
,
and
speak
thou
unto
us
,
all
that
the
Lord
our
God
shall
speak
unto
thee
,
and
we
will
heare
it
,
and
doe
it
.
They
have
well
said
,
all
that
they
have
spoken
,
saith
the
Lord
.
O
that
there
were
an
heart
in
them
,
that
they
would
fear
me
,
&c.
This
I
say
therefore
is
the
first
thing
to
be
attend●d
unto
,
as
ever
ye
would
make
a
right
use
of
your
holinesse
,
see
that
it
be
such
as
floweth
from
Jesus
Christ
,
and
that
there
be
not
onely
an
heart
awed
with
the
Law
,
but
waiting
upon
Christ
to
be
all
in
all
in
us
and
to
us
,
so
shall
we
neither
neglect
the
gifts
of
God
in
us
,
nor
Christ
and
his
Spirit
,
but
shall
give
due
honour
unto
all
of
them
together
.
2
This
may
also
Teach
all
Christians
,
not
to
trust
upon
the
gifts
of
their
holinesse
,
though
they
doe
spring
from
the
Holy
Ghost
himselfe
,
though
they
be
such
as
are
unchangeable
,
though
they
spring
from
Jesus
Christ
,
and
knit
our
soules
in
union
with
him
;
yet
trust
not
in
the
gifts
themselves
;
the
Lord
layeth
it
down
as
the
Apostacy
of
Israel
,
Ezek
.
16.14
,
15.
Trust
not
therefore
in
any
of
these
,
but
let
all
our
confidence
be
in
Jesus
Christ
,
not
in
any
of
the
gifts
of
his
Spirit
whatsoever
.
For
a
little
further
opening
of
it
.
1
Trust
not
in
any
gifts
that
you
have
received
for
the
performance
of
any
duty
;
for
it
is
not
the
strongest
Christian
that
is
able
to
put
forth
a
good
thought
,
2
Cor
.
3.5
.
but
our
sufficiency
is
of
God
,
John
15.5
.
And
the
Apostle
Paul
cannot
onely
not
doe
any
great
matter
by
his
owne
strength
and
grace
,
but
nothing
at
all
without
Jesus
Christ
;
and
therefore
he
giveth
us
to
understand
,
that
it
is
God
that
worketh
in
us
both
to
will
and
to
do
,
Phil
.
2.13
.
If
therefore
we
have
any
new
work
to
doe
,
look
to
the
Lord
Jesus
Christ
afresh
by
Faith
,
that
he
may
carry
an
end
all
our
works
in
us
and
for
us
;
otherwise
it
is
not
any
strength
or
grace
in
us
,
that
can
produce
any
good
work
,
word
,
or
thought
;
and
therefore
(
mind
you
)
the
Apostle
maketh
it
a
principle
of
Christian
Religion
,
that
the
just
man
liveth
by
faith
,
and
he
often
mentioneth
it
,
Gal.
2.20
.
The
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
Sonne
of
God
;
where
he
putteth
it
into
his
owne
experience
:
Why
,
did
not
he
live
by
love
,
and
patience
,
and
zeale
?
&c.
Yet
,
truly
they
were
lively
in
him
,
if
ever
in
any
man
,
besides
our
blessed
Saviour
:
and
yet
notwithstanding
he
never
attributeth
life
to
any
of
these
gifts
of
his
,
but
if
he
speak
of
life
,
he
maketh
this
his
universall
life
,
I
live
by
the
faith
of
the
Son
of
God
:
and
I
am
able
to
doe
all
things
through
Christ
which
strengtheneth
me
,
Phi
.
4.13
.
This
is
the
true
savour
of
a
Christian
spirit
,
that
when
gifts
are
at
the
highest
,
the
heart
is
then
at
the
lowest
,
1
Cor
.
15.9
,
10.
the
Apostle
Paul
there
acknowledgeth
himselfe
to
be
as
one
born
out
of
due
time
;
for
(
saith
he
)
I
am
lesse
than
the
least
of
the
Apostles
,
not
meet
to
be
called
an
Apostle
,
because
I
persecuted
the
Church
of
God
;
yea
▪
but
by
the
grace
of
God
I
am
what
I
am
,
and
his
grace
,
which
was
bestowed
on
me
,
was
not
in
vaine
,
but
I
laboured
more
abundantly
than
they
all
,
yet
not
I
,
but
the
grace
of
God
in
me
.
This
is
truly
spirituall
sanctification
,
that
when
the
soule
is
full
of
the
Holy
Ghost
,
and
gifts
of
the
Holy
Ghost
,
yet
he
is
like
a
man
in
great
penury
,
as
having
nothing
of
himselfe
,
this
is
a
marvelous
spirituall
poverty
,
and
you
shall
ever
find
(
and
I
desire
the
Lord
would
open
the
hearts
of
his
people
to
know
what
I
speak
)
that
if
Christians
have
fallen
,
their
greatest
falls
have
been
in
their
most
eminent
and
exemplary
gifts
.
If
you
shall
mark
the
sins
of
all
the
servants
of
God
,
they
have
been
chiefly
found
in
the
very
exercise
of
their
best
gifts
;
let
us
take
a
little
tast
of
them
,
that
we
may
learn
to
use
our
gifts
in
the
strength
of
Jesus
Christ
.
Abraham
a
man
full
of
Faith
,
none
went
beyond
him
in
the
old
nor
new
Testament
,
yet
if
you
read
of
any
failing
in
him
,
it
is
in
regard
of
the
acting
of
Faith
:
what
made
him
afraid
not
once
but
the
2d
time
,
that
his
wife
would
be
taken
from
him
by
Pharaoh
?
Gen.
12.
by
Abimelech
,
Chap.
20.
had
not
the
Lord
promised
to
blesse
him
wheresoever
he
came
,
Gen.
12.2
.
He
had
so
much
of
the
knowledge
and
grace
of
God
shining
in
him
,
that
Sarah
needed
not
to
have
dissembled
,
and
Abimelech
(
a
poor
Heathen
)
could
say
as
much
,
Chap.
20.16
.
Behold
thy
Husband
is
to
thee
a
covering
of
the
eyes
to
all
that
are
with
thee
,
and
with
all
other
:
thus
she
was
reproved
:
As
if
he
should
say
,
thou
needest
no
shifts
and
lyes
for
thy
protection
,
and
to
be
a
vayle
unto
thee
.
This
a
poor
Heathen
can
discern
,
that
a
man
that
hath
God
with
him
,
needeth
no
other
shifts
nor
covering
to
defend
and
shelter
him
.
Thus
we
see
that
these
great
failings
of
Abraham
were
proper
acts
of
unbeliefe
.
Moses
a
meek
man
,
none
like
him
for
meeknesse
on
the
face
of
the
earth
,
there
is
but
one
sin
storied
of
him
after
he
came
to
the
Government
of
that
state
,
and
this
was
his
failing
,
Heare
now
you
Rebells
,
must
we
fetch
you
water
out
of
this
rock
?
so
he
lift
up
his
hand
,
&
with
his
rod
he
smote
the
rock
twice
,
Numb
.
20.10
,
11.
They
provoked
Moses
as
meek
as
he
was
;
sometimes
when
Aaron
and
Miriam
dealt
as
peremptorily
with
him
,
he
was
not
moved
from
the
meeknesse
of
his
spirit
:
But
now
he
falleth
into
passion
,
and
this
was
the
very
sin
for
which
the
Lord
excluded
him
out
of
Canaan
,
Numb
.
27.12
,
13
,
14.
it
was
the
breach
of
this
royall
grace
,
Chap.
20.12
.
Because
ye
believed
me
not
,
to
sanctifie
me
in
the
eyes
of
the
Children
of
Israel
,
therefore
you
shall
not
bring
this
Congregation
into
the
Land
which
I
have
given
them
.
Which
words
shew
us
the
reason
of
his
failing
in
the
grace
wherein
he
so
much
abounded
,
Because
yee
believed
me
not
.
The
Lord
will
h●ve
him
know
,
that
he
must
live
by
his
Faith
in
his
meeknesse
;
if
any
man
think
himselfe
to
be
a
meek
man
,
and
nothing
shall
over-wrastle
him
there
,
if
you
believe
not
in
God
,
but
in
your
meeknesse
,
your
confidence
will
soon
faile
you
.
Peter
,
a
man
full
of
courage
,
and
you
read
of
two
of
his
principall
failings
,
and
both
in
point
of
courage
;
he
failed
in
the
high
Priests
hall
at
the
voyce
of
a
damsell
;
and
in
the
porch
at
the
speech
of
another
maid
,
and
the
third
time
,
at
the
voyce
of
one
that
stood
by
.
Math
.
26.69
.
&c.
Whereas
afterwards
,
when
he
lived
by
faith
,
be
became
undaunted
before
the
whole
Councell
,
Act.
4.13
.
Another
failing
of
his
in
point
of
courage
we
read
of
Gal.
2.12
.
He
feared
those
of
the
Circumcision
;
whereas
before
he
did
eat
with
the
Gentiles
&c.
Thus
the
Apostle
Peters
eminent
gifts
,
did
not
bring
forth
their
fruits
.
Know
therefore
that
the
best
of
all
your
gifts
,
faith
,
courage
,
meeknes
,
wisdome
,
love
to
your
brethren
,
will
faile
,
if
you
trust
in
them
,
and
you
will
be
most
apt
to
faile
there
wherein
you
do
most
excell
.
If
a
man
be
wise
,
he
shall
faile
in
that
point
,
and
it
may
be
in
nothing
so
much
as
in
that
,
even
in
those
things
wherein
he
thinketh
he
walketh
most
wisely
;
and
such
an
one
will
find
most
tryalls
in
point
of
his
wisedome
,
and
the
like
will
be
found
in
all
other
graces
,
and
all
to
this
end
,
to
teach
the
Israel
of
God
to
know
that
no
man
liveth
by
his
wisdome
,
nor
by
any
thing
in
himselfe
,
but
by
Faith
in
Jesus
Christ
,
whom
God
hath
given
unto
his
people
,
and
who
is
onely
able
to
give
new
supplyes
of
his
spirit
unto
his
servants
,
to
act
every
gift
which
he
hath
given
them
.
I
might
have
mentioned
the
example
of
Sarah
,
a
meek
and
a
quiet
godly
spirited
woman
,
subject
and
obedient
to
her
Husband
,
and
called
him
Lord
,
whose
daughters
you
are
while
you
doe
well
,
1
Pet
.
3.6
.
and
yet
you
know
,
one
of
her
greatest
failings
was
in
point
of
reverence
to
her
Husband
,
Gen.
16.5
.
When
she
saw
that
she
was
despised
,
she
said
to
her
Husband
,
Thou
dost
me
wrong
,
&c.
Where
is
the
reverence
of
Sarah
now
?
Will
you
have
the
daughters
of
Sarah
to
imitate
her
herein
?
What
had
her
Husband
done
?
There
was
no
fault
in
him
in
this
matter
,
she
had
no
reason
to
tax
him
upon
this
point
,
it
was
her
owne
Counsel
,
vers
.
2.
that
he
should
goe
in
to
her
maid
;
that
I
may
have
Children
by
her
;
therefore
there
was
no
colour
of
any
just
complaint
on
her
part
,
yet
see
this
meek
spirited
woman
failed
in
the
point
of
her
meeknesse
herein
,
and
did
expresse
no
greater
failing
all
her
life
long
,
that
we
read
of
;
she
was
weak
in
Faith
once
,
but
there
was
great
reason
for
that
,
her
womb
was
dead
,
and
her
Lord
(
as
she
called
him
)
was
old
also
:
Nor
doth
the
Angel
so
much
blame
her
about
it
,
but
that
action
wherein
she
most
failed
,
was
in
that
grace
wherein
she
most
abounded
.
And
though
every
grace
of
the
Spirit
be
of
great
force
when
the
Lord
doth
act
and
move
it
,
yet
let
a
man
goe
forth
in
the
strength
of
his
greatest
gifts
,
and
if
ever
his
heart
faile
him
,
it
will
be
in
them
.
Thinke
not
when
you
have
done
all
you
can
,
that
you
are
worthy
of
any
thing
,
but
say
that
you
are
unprofitable
servants
:
For
though
sanctification
be
the
way
wherein
the
Lord
will
poure
out
all
his
blessings
upon
his
servants
,
yet
he
doth
require
them
to
boast
in
none
of
their
excellencies
,
but
look
at
them
all
,
as
freely
given
them
of
God
;
and
consider
,
that
the
right
unto
all
,
springeth
from
fellowship
with
Jesus
Christ
,
that
so
not
onely
the
gift
i●
selfe
is
grace
,
but
the
blessing
that
followeth
upon
the
gift
is
grace
also
;
and
suppose
that
we
have
attained
all
that
we
pray
for
,
shall
we
then
exalt
our
owne
gifts
?
No
,
but
let
us
say
with
Jacob
,
I
am
lesse
than
the
least
of
all
the
mercies
and
truth
which
thou
hast
shewed
unto
thy
servant
.
Doe
not
trust
,
as
not
upon
gifts
,
nor
upon
duties
performed
by
those
gifts
,
to
reach
the
blessing
;
so
look
not
for
your
Justification
from
thence
at
all
;
for
the
Apostle
is
plaine
,
that
he
looked
not
for
any
thing
for
his
righteousness
before
his
conversion
;
and
after
his
conversion
,
he
counteth
it
all
as
drosse
and
dung
,
that
he
might
win
Christ
,
Phil
.
3.6
,
7
,
8.
And
,
for
our
faith
,
they
are
not
to
be
trusted
upon
as
grounds
of
our
Faith
;
for
all
the
gifts
of
our
sanctification
are
fruits
of
our
Faith
;
and
therefore
our
Faith
is
said
to
worke
by
love
,
Gal.
5.6
.
and
so
it
doth
by
all
other
gifts
of
the
Spirit
,
and
if
they
be
fruits
of
Faith
,
then
Faith
is
not
built
upon
them
.
And
thus
much
of
the
second
Use
which
Christians
are
to
make
of
their
Sanctification
.
3
There
is
in
the
next
place
a
point
of
Witnesse
,
which
this
Sanctification
doth
yield
,
and
the
Spirit
of
God
with
it
;
the
water
beareth
witnesse
to
the
blood
,
and
the
blood
to
the
water
,
and
the
Spirit
unto
both
,
1
John
5.6
,
7
,
8.
A
mans
owne
Spirit
beareth
witnesse
also
,
Rom.
8.16
.
And
therefore
as
a
witnesse
of
God
unto
our
Faith
,
we
may
lawfully
hear
what
it
speaketh
:
But
this
is
the
life
of
a
true
Evidence
,
that
all
these
gifts
of
God
doe
not
bear
witnesse
any
further
then
a
man
seeth
the
Lord
Jesus
working
them
in
him
,
and
for
him
;
for
it
is
Faith
that
maketh
all
the
graces
of
the
Gospel
active
;
and
it
is
a
condition
so
requisite
,
that
unlesse
our
works
be
of
Faith
,
and
flow
from
it
,
they
are
not
acceptable
before
God
;
Heb
.
11.6
.
Therefore
unlesse
Faith
carry
an
end
our
works
,
they
are
not
works
of
holinesse
,
such
as
should
bear
witnesse
to
the
soule
;
therefore
the
Apostle
doth
stir
up
the
Corinthians
unto
this
mainly
,
Examine
your selves
,
whether
you
are
in
the
faith
,
2
Cor
.
13.5
.
And
if
he
doe
exhort
them
to
Examination
,
it
is
in
point
of
Faith
,
&
therefore
Reverend
Forbes
of
Middleburgh
(
who
hath
written
a
Sermon
upon
that
Text
)
saith
well
,
That
unlesse
men
find
faith
in
their
holinesse
,
none
of
all
their
sanctification
will
become
a
sound
witnesse
of
the
grace
of
God
unto
them
;
but
if
Faith
be
found
,
then
you
shall
see
Jesus
Christ
accepting
you
,
and
breathing
in
you
,
except
ye
be
reprobates
.
There
is
a
marvelous
gratious
witnesse
that
Sanctification
giveth
unto
him
that
liveth
by
Faith
in
Jesus
Christ
,
if
it
be
in
Christ
,
and
work
from
him
,
and
for
him
.
This
onely
is
that
sanctification
which
the
Lord
commendeth
unto
his
servants
to
seek
after
it
.
4
A
fourth
Use
of
our
sanctification
is
,
that
the
Spirit
of
God
helpeth
us
by
it
in
point
of
Rejoycing
;
and
therefore
it
is
that
you
shall
see
the
Servants
of
God
rejoycing
in
their
holinesse
,
so
doth
the
Apostle
Paul
,
2
Cor
.
1.12
.
—
This
is
our
rejoycing
,
the
testimony
of
our
conscience
,
&c.
He
rejoyceth
at
what
the
Lord
doth
by
him
,
and
with
him
,
Gal.
6.4
.
But
what
is
it
that
maketh
the
Apostle
rejoyce
before
God
?
When
he
rejoyceth
in
his
work
before
the
Lord
,
you
shall
ever
find
him
rejoycing
at
the
Lords
acting
these
gifts
in
him
,
and
blessing
him
in
his
work
.
Let
us
look
upon
two
or
three
Scriptures
for
this
end
,
1
Tim
.
1.12
,
13.
So
that
(
mind
you
)
as
he
seeth
God
giving
him
these
gifts
,
and
enabling
him
unto
the
work
,
so
he
blesseth
God
in
that
behalfe
.
You
shall
find
him
also
blessing
God
that
had
prospered
this
worke
of
the
Ministry
wheresoever
he
came
,
2
Cor
.
2.14
.
The
Lord
working
in
him
and
for
him
,
maketh
him
to
triumph
and
to
over-wrastle
all
the
difficulties
that
he
meeteth
withall
.
The
Lord
had
given
him
gifts
,
&
taught
him
to
exercise
those
gifts
,
and
doth
accept
him
,
and
therefore
he
expresseth
himselfe
in
a
marvelous
strong
speech
,
Phil
.
1.20
,
21.
I
am
in
nothing
ashamed
,
&c.
for
to
me
to
live
is
Christ
,
and
to
dye
is
gaine
.
To
me
to
live
is
Christ
;
as
if
he
had
said
,
I
have
no
life
but
from
Christ
,
I
put
forth
no
act
of
life
but
for
Christ
;
this
is
the
sum
of
all
his
coversation
;
and
if
Christ
be
his
life
,
then
death
will
be
his
advantage
,
and
Christ
will
be
magnified
in
either
.
Thus
we
see
how
the
Saints
of
God
have
made
use
of
their
Sanctification
;
they
are
carefull
to
see
that
it
flow
from
Christ
,
and
yet
when
they
have
it
they
dare
not
trust
in
their
best
gifts
for
the
least
duty
,
neither
doe
they
look
for
their
Faith
from
their
best
gifts
,
but
they
expect
their
best
gifts
to
flow
from
their
Faith
:
They
make
use
of
the
testimony
of
their
holinesse
when
they
see
Christ
in
it
,
and
Faith
in
it
,
and
the
Spirit
of
God
carrying
them
along
in
the
ways
and
duties
thereof
.
Thus
they
see
their
holinesse
,
and
take
comfort
in
it
,
&
from
the
witnesse
of
it
,
as
that
by
which
the
Lord
dispenseth
comfort
unto
his
people
,
when
they
receive
it
from
the
hands
of
Christ
,
&
by
Faith
in
him
,
by
which
they
are
taught
of
God
to
carry
an
end
their
whole
conversation
in
his
name
.
5
Furthermore
,
as
we
receive
it
from
Christ
,
and
trust
not
in
it
,
but
in
Christ
,
and
receive
the
witnesse
of
it
in
Christ
,
and
in
the
Holy
Spirit
of
Christ
;
and
as
we
receive
joy
and
comfort
also
which
the
Lord
doth
minister
to
us
in
a
Sanctified
course
by
his
Holy
Spirit
,
so
we
grow
up
and
perfect
our
holinesse
which
we
have
received
in
his
name
.
There
is
growth
in
grace
,
this
Sanctification
is
not
bedrid
,
Christians
are
not
as
weak
now
,
as
they
were
seven
years
agoe
,
nor
doe
they
stand
at
a
stay
,
but
goe
forward
in
Christianity
;
and
hereupon
the
Apostle
exhorteth
the
Ephesians
,
Chap.
4.16
.
To
speak
the
truth
in
love
,
that
they
may
grow
up
into
him
in
all
things
which
is
the
head
,
even
Christ
:
Implying
,
that
men
that
enter
into
the
wayes
of
holinesse
,
ought
to
grow
on
unto
perfection
in
the
fear
of
God
,
Job
17.9
.
And
many
sweet
meanes
the
Lord
hath
appointed
for
this
end
;
the
communion
of
Gods
people
tendeth
hereto
,
Prov.
13.20
.
He
that
walketh
with
the
wise
,
shall
learn
wisedome
:
All
the
Ordinances
of
God
are
appointed
for
this
end
also
,
to
beget
and
encrease
Faith
and
holinesse
;
therefore
a
Christian
in
the
use
of
all
these
Ordinances
,
doth
not
stand
at
a
stay
,
but
is
still
thriving
and
growing
,
and
that
not
in
his
owne
strength
,
but
in
the
strength
of
Jesus
Christ
,
seeking
for
his
acceptance
and
help
in
every
duty
he
goeth
about
;
and
this
is
that
the
Apostle
doth
exhort
the
Colossians
unto
,
Chap.
2.6
,
7.
This
ought
Christians
mainly
to
attend
unto
,
that
as
you
see
the
branch
,
the
more
juice
it
sucketh
,
the
more
fruitfull
it
is
;
so
also
it
becometh
the
people
of
God
to
know
,
that
the
more
need
we
stand
in
to
be
fruitfull
,
the
more
need
we
have
to
derive
a
continuall
fresh
supply
from
the
Lord
Jesus
Christ
;
that
by
his
Spirit
renewing
grace
in
us
,
we
may
be
enlarged
,
and
carried
an
end
in
the
wayes
of
God
;
whereas
otherwise
,
the
hearts
of
Christians
would
soon
faile
to
goe
on
in
those
things
wherein
they
desire
to
be
growing
up
unto
perfection
.
What
is
the
reason
that
so
many
servants
of
God
are
not
so
lively
in
their
profession
as
they
were
wont
to
be
many
yeares
agoe
?
Truly
wee
attend
upon
Ordinances
,
but
it
is
onely
upon
the
outward
act
of
them
,
and
not
upon
Jesus
Christ
in
them
;
this
is
many
times
wanting
in
the
hearts
of
Gods
people
;
but
truly
if
this
be
our
constant
frame
,
and
wee
doe
not
recover
our selves
,
then
is
not
our
sanctification
such
as
floweth
from
fellowship
with
Jesus
Christ
;
for
you
shall
finde
this
to
be
true
,
that
there
is
no
gift
of
Christ
,
nor
no
sanctification
accompanying
salvation
,
but
it
doth
knit
us
neerer
and
neerer
unto
Christ
;
and
the
more
wee
are
filled
with
true
spirituall
gifts
,
the
more
empty
wee
are
of
our
owne
strength
,
and
selfe-conceits
;
and
so
wee
ought
to
be
,
otherwise
we
shall
constantly
finde
this
,
that
if
the
Lord
doe
not
preserve
this
empty
frame
in
us
,
the
more
full
we
are
of
any
gift
,
the
more
full
shall
we
be
of
our
owne
strength
,
and
consequently
the
lesse
need
shall
we
feele
of
Christ
;
and
if
this
be
our
constant
frame
,
it
will
be
a
sad
argument
that
our
best
sanctification
will
not
endure
but
fall
away
,
unlesse
we
be
knit
unto
Christ
by
the
Spirit
of
his
grace
;
for
by
all
true
sanctification
we
are
the
more
knit
unto
him
,
so
that
if
any
man
would
know
whether
the
superscription
of
Christ
and
his
Image
be
stamped
upon
his
sanctification
,
this
you
shall
ever
finde
to
be
the
stampe
of
the
grace
of
Christ
,
that
the
more
you
receive
from
him
,
the
more
you
stand
in
need
of
him
;
in
so
much
that
notwithstanding
all
the
gifts
of
the
Spirit
,
there
is
not
the
ablest
Minister
of
the
New
Testament
,
but
(
if
his
gifts
flow
from
the
Spirit
of
Christ
,
and
knit
you
unto
Christ
)
you
will
finde
as
great
need
to
cleave
unto
Christ
,
as
ever
you
did
the
first
day
when
you
came
trembling
into
the
Pulpit
.
If
therefore
wee
feele
our selves
full
,
so
that
the
more
we
have
received
,
the
more
sufficient
we
are
,
and
goe
not
about
the
duties
we
have
in
hand
in
feare
&
trembling
,
but
in
selfe-confidence
,
if
this
be
our
usuall
and
constant
practise
,
it
is
but
counterfeit
Christianity
;
I
doe
not
say
that
the
gifts
are
counterfeit
,
for
they
are
from
the
Spirit
of
God
,
and
men
may
by
them
be
very
serviceable
to
Church
and
Common-weale
,
but
this
is
certaine
,
that
the
stronger
and
the
more
your
gifts
are
,
if
you
sit
loose
from
Christ
,
the
emptier
your
hearts
are
of
him
.
But
you
will
say
,
may
not
a
Christian
be
full
of
himselfe
,
and
depend
upon
the
strength
of
his
owne
gifts
?
Yes
,
God
forbid
I
should
deny
that
,
for
the
best
Christians
have
gone
astray
in
the
exercise
of
their
best
gifts
;
and
hereupon
Abraham
hath
been
wanting
in
faith
,
Moses
in
meeknes
,
Peter
in
courage
,
and
Sarah
in
her
modesty
,
they
have
been
so
apt
to
trust
upon
those
graces
of
God
,
wherein
they
have
most
abounded
,
that
they
have
principally
failed
therein
:
but
this
you
shall
finde
,
that
(
if
they
have
been
overtaken
once
or
twice
)
as
the
burnt
childe
dreads
the
fire
,
so
they
grow
to
be
more
sensible
of
their
need
of
Christ
,
more
fearfull
of
departing
from
him
,
more
carefull
to
cleave
unto
him
,
that
they
might
grow
up
in
his
Name
unto
all
well
pleasing
in
his
sight
.
If
therefore
there
be
a
sanctification
that
standeth
at
a
stay
in
any
man
,
it
is
a
great
suspition
whether
the
gifts
thereof
flow
from
fellowship
with
Christ
,
or
no
;
if
gifts
be
truly
spirituall
,
a
man
shall
usually
grow
up
in
them
,
Habenti
dabitur
.
Imploy
them
,
and
multiply
them
;
but
if
you
imploy
the
gifts
you
have
received
,
in
your
owne
strength
,
and
you
are
now
full
of
your
owne
sanctification
,
truly
this
is
but
frothy
work
,
and
doth
not
convey
true
nor
lively
nourishment
and
comfort
:
but
the
comfort
and
life
is
to
him
that
in
his
most
spirituall
gifts
&
best
performances
,
is
empty
of
himselfe
,
and
onely
full
of
Jesus
Christ
,
to
live
or
dye
is
his
advantage
.
This
is
the
Use
which
I
would
commend
unto
you
touching
your
Christian
sanctification
.
Thus
we
see
sundry
things
have
been
cleered
from
this
doctrine
concerning
the
Covenant
of
grace
.
There
remaineth
another
thing
to
be
resolved
and
cleered
from
the
doctrine
;
for
if
God
in
the
Covenant
of
his
grace
doe
give
himselfe
to
be
a
God
to
Abraham
,
and
to
his
seede
,
It
is
then
to
be
enquired
,
How
God
the
Father
giveth
himselfe
,
and
how
the
Son
,
and
how
the
holy
Ghost
giveth
himselfe
;
for
these
are
the
fundamentalls
of
the
Covenant
of
grace
,
and
necessary
to
be
opened
for
cleering
the
doctrine
of
it
.
How
God
the
Father
doth
give
himselfe
to
be
a
God
in
Covenant
to
Abraham
,
and
to
his
seed
,
that
is
,
to
the
faithfull
seed
of
Abraham
.
All
the
Persons
in
Trinity
concurre
in
works
ad
extra
,
in
works
upon
the
Creature
.
They
give
themselves
by
a
Threefold
worke
or
Act.
1.
The
first
Act
of
G●d
is
(
having
chosen
us
in
his
Sonne
)
He
gave
forth
his
owne
Sonne
out
of
his
bosome
for
the
redemption
of
Abraham
&
his
seed
;
that
is
the
first
and
fundamentall
of
all
the
rest
that
God
doth
put
forth
,
or
any
other
Person
in
Trinity
,
for
the
applying
of
the
Covenant
unto
the
hearts
of
his
people
;
And
God
in
giving
his
Sonne
doth
give
himselfe
,
Isai
.
9.6
.
Joh
.
10.30
.
&
1
Joh
.
2.23
.
Rom.
5.8
.
Joh
.
3.16
.
And
as
God
giveth
us
his
Sonne
,
so
he
giveth
us
all
things
else
in
his
Sonne
,
Rom.
8.32
.
So
then
this
is
the
first
and
the
great
worke
of
God
,
that
he
hath
given
his
Son
out
of
his
own
bosome
,
to
take
our
nature
upon
him
,
to
lead
a
miserable
life
,
and
to
dye
a
cursed
death
,
and
in
him
hath
given
all
his
Attributes
,
his
mercy
,
and
power
unto
the
sonnes
of
men
;
an
undoubted
●●gne
that
God
intendeth
to
give
himselfe
in
the
Covenant
of
grace
unto
his
people
,
when
he
giveth
Jesus
Christ
himselfe
in
that
Covenant
,
as
he
doth
expressely
,
Isa
.
42.6
.
where
wee
may
see
that
God
giveth
another
,
even
that
God
the
Father
giveth
God
the
Sonne
.
Thus
it
is
a
gift
of
the
Covenant
that
God
giveth
his
Sonne
to
be
the
foundation
of
the
Covenant
,
and
the
chiefe
blessing
of
it
.
And
Chap.
49.8
.
He
speaketh
to
the
same
purpose
.
No
man
hath
seene
God
at
any
time
,
(
Joh
.
1.18
.
)
nor
can
see
him
;
nor
will
God
the
Father
have
immediate
fellowship
with
any
creature
;
but
the
onely
begotten
Sonne
of
the
Father
,
the
Lord
hath
given
him
that
he
might
reveale
him
;
Thus
wee
may
perceive
that
the
Lord
is
gratious
and
marvellous
gratious
in
that
he
giveth
us
his
Sonne
,
his
deare
Sonne
,
the
second
Person
in
Trinity
;
and
thus
he
saith
to
his
Elect
;
I
will
be
a
God
unto
thee
,
and
give
thee
my
Sonne
that
shall
redeeme
thee
out
of
all
distresse
and
danger
.
Thus
doth
the
Lord
for
his
people
,
and
it
is
a
cleere
evidence
of
his
grace
,
and
sheweth
that
his
love
unto
his
people
is
beyond
all
banks
and
bottome
;
for
the
Lord
to
give
us
his
Sonne
,
and
this
Sonne
so
soone
as
he
was
promised
,
his
people
saw
him
a
farre
of
.
Joh
.
8.56
.
Your
father
Abraham
rejoyced
to
see
my
day
,
and
he
saw
it
,
and
was
glad
.
For
when
the
Lord
Jesus
Christ
was
promised
unto
him
,
Gen.
17.16
,
17.
and
the
Lord
had
said
unto
him
,
I
will
blesse
Sarah
and
give
thee
a
sonne
of
her
,
yea
I
will
blesse
her
,
&c.
Then
Abraham
fell
upon
his
face
and
laughed
;
he
did
rejoyce
that
the
Lord
would
give
him
a
Saviour
out
of
his
loyne●
:
how
it
could
be
brought
to
passe
it
may
be
he
knew
not
,
but
by
a
spirit
of
Prophecy
did
he
discerne
it
no
doubt
.
This
is
the
first
worke
of
God
in
giving
himselfe
by
Covenant
,
and
this
was
done
long
agoe
before
we
were
borne
;
he
gave
him
in
his
eternall
counsell
when
he
did
elect
us
in
him
:
he
gave
him
when
he
sent
him
into
the
world
.
But
this
is
more
when
2
He
giveth
us
unto
his
Christ
by
Covenant
,
and
draweth
us
unto
him
,
and
giveth
Christ
unto
us
also
.
And
this
grace
of
God
cometh
neerer
us
;
the
other
did
leave
us
like
lambs
in
a
large
pasture
,
but
now
as
He
giveth
us
unto
Christ
,
so
he
giveth
him
unto
us
,
and
both
in
present
possession
.
And
this
the
Father
doth
,
Joh
.
6.44
.
for
no
man
(
saith
Christ
)
can
come
to
me
,
except
the
Father
which
hath
sent
me
draw
him
;
and
every
one
that
hath
heard
and
learned
of
the
Father
cometh
unto
me
.
Now
this
kinde
of
hearing
and
learning
of
the
Father
,
is
a
strange
kinde
of
learning
which
the
Lord
Teacheth
the
soule
by
—
when
he
draweth
him
unto
Christ
,
an
effectuall
Teaching
and
powerfull
.
1
Cor
.
1.9
.
This
is
your
effectuall
calling
;
and
this
is
the
Lords
giving
us
unto
his
Sonne
,
John
6.37
.
All
this
is
properly
the
worke
of
the
Father
.
Men
are
said
to
be
well
given
when
they
give
themselves
to
their
bookes
,
to
their
works
,
and
businesse
,
but
this
we
may
well
say
,
that
we
are
indeed
well
given
when
the
Lord
giveth
us
unto
his
Sonne
;
for
otherwise
we
are
but
in
an
ill
state
,
which
way
soever
we
are
given
.
If
you
shall
aske
,
How
the
Father
giveth
us
,
and
calleth
us
,
and
draweth
us
into
fellowship
with
his
Sonne
?
(
for
they
are
Scripture-phrases
,
and
all
of
them
of
like
value
in
Scripture-sense
.
)
In
a
word
,
The
Lord
draweth
us
unto
his
Sonne
by
his
Spirit
,
and
calleth
,
us
as
by
his
word
,
so
by
his
Spirit
also
,
and
giveth
us
by
his
word
and
Spirit
unto
Jesus
Christ
.
In
this
thing
I
shall
speake
no
more
unto
you
,
than
what
you
have
often
heard
,
and
I
suppose
long
agoe
received
;
As
that
the
Lord
calleth
his
people
out
of
their
sinnes
by
the
light
of
the
Law
,
and
by
the
Spirit
of
bondage
;
he
setteth
home
the
Law
effectually
unto
the
soule
,
and
thereby
draweth
us
from
sin
and
from
the
world
in
some
measure
,
that
we
have
now
no
minde
to
those
things
which
before
we
were
full
of
delight
in
,
whether
they
be
sinnes
against
the
Law
,
or
sinnes
against
the
Gospell
:
it
is
the
Lords
usuall
dealing
by
his
Spirit
to
set
home
sinnes
against
both
,
in
so
much
that
thereby
we
come
to
be
afflicted
with
some
kinde
of
trembling
and
feare
and
torment
about
our
spirituall
estate
.
And
thus
it
was
with
Saul
(
who
afterwards
was
Paul
)
Acts
9.3
,
4
,
5
,
6.
when
Christ
called
unto
him
out
of
heaven
,
and
challenged
and
convinced
him
of
sinne
,
he
all
trembling
and
astonished
said
,
Lord
,
what
wilt
thou
have
me
to
doe
?
So
it
was
with
the
Jaylor
,
Acts
16.29
.
After
the
Lord
had
shaken
his
heart
with
an
earth-quake
(
which
is
a
sanction
of
the
Law
,
and
a
ratification
of
it
,
as
all
Gods
judgements
are
)
he
called
for
a
light
,
and
sprang
in
,
and
came
trembling
to
Paul
and
Silas
.
Thus
the
Lord
draweth
men
out
of
themselves
,
and
their
sinfull
wayes
by
a
spirit
of
bondage
,
whereby
they
are
convinced
of
sinne
,
and
desert
of
Gods
wrath
,
are
greatly
and
deeply
afflicted
with
feare
:
concerning
which
the
Apostle
Paul
saith
,
2
Tim
.
1.7
.
God
hath
not
given
us
the
Spirit
of
feare
(
or
bondage
)
but
of
power
,
of
love
,
and
of
a
sound
mind
,
&c.
Such
feare
also
the
Apostle
John
speaketh
of
,
1
Joh
.
4.18
.
when
he
saith
,
Perfect
love
casteth
out
feare
,
for
feare
hath
torment
;
which
commeth
from
the
sense
of
a
mans
estate
;
whereby
he
is
forced
to
cry
out
many
times
,
and
to
say
,
woe
worth
my
soule
,
that
ever
I
was
borne
,
for
the
Lord
causeth
me
to
possesse
all
my
sinnes
,
and
presseth
me
downe
to
the
nethermost
hell
.
This
is
one
worke
of
the
Spirit
of
bondage
,
by
which
the
Lord
draweth
the
soule
out
of
it selfe
and
sinnes
,
though
of
it selfe
the
spirit
of
feare
goeth
no
further
than
to
shake
a
mans
carnall
confidence
;
which
is
accompanyed
with
Anguish
and
Torment
,
1
Joh
.
4.18
.
Rev.
9.3
.
&
11.10
.
Besides
this
Spirit
of
Bondage
,
the
Lord
hath
another
work
,
which
is
called
a
Spirit
of
Burning
,
Mal
.
4.1
.
The
day
cometh
,
&c.
This
is
a
Spirit
of
burning
;
let
us
speak
unto
it
a
little
;
the
Prophet
saith
,
It
shall
leave
them
neither
root
nor
branch
.
There
are
two
things
in
the
root
.
1.
The
first
is
the
Roote
of
Abrahams
Covenant
,
which
this
people
much
trusted
upon
;
and
that
i●
it
of
which
John
Baptist
speaketh
,
Now
the
axe
is
layd
to
the
roote
of
the
Tree
,
&c.
and
this
he
spake
(
Mat
.
3.9
)
after
he
had
said
,
Thinke
not
to
say
within
your
your selves
,
Wee
have
Abraham
to
our
father
,
vers
.
8.
So
that
all
the
confidence
that
they
had
in
Abrahams
Covenant
,
and
Temple
,
and
Tabernacle
,
and
such
things
,
is
burnt
up
,
and
so
they
have
no
roote
left
them
to
stand
upon
.
And
this
is
one
thing
intended
by
the
Roote
.
But
2.
Secondly
,
there
is
something
more
in
it
,
for
with
this
Spirit
of
burning
,
the
Lord
by
the
power
of
this
Spirit
doth
cut
us
off
from
any
power
of
our
owne
naturall
gifts
,
and
parts
,
and
spirituall
gifts
also
,
whereby
we
thought
to
lay
hold
on
Jesus
Christ
;
and
we
are
cut
off
hereby
from
all
the
confidences
that
we
have
in
our
owne
sufficiency
;
when
once
the
Lord
intendeth
to
bring
a
soule
unto
himselfe
;
for
there
is
an
usuall
presidence
that
we
have
in
our
owne
state
,
though
the
Lord
have
cut
us
off
from
hope
in
the
righteousnesse
of
our
parents
,
and
from
boasting
of
his
Ordinances
,
yet
we
thinke
there
is
some
power
still
left
us
,
and
therefore
we
hope
and
will
seeke
in
our
owne
strength
,
that
the
Lord
may
reveale
himselfe
to
us
in
mercy
and
peace
;
but
when
the
Lord
cometh
neerer
unto
us
,
he
will
shew
us
how
unable
we
are
to
take
up
the
least
good
resolution
,
we
shall
finde
our selves
,
like
bruised
reeds
unable
to
hold
up
our
heads
;
for
Christ
came
to
seeke
and
to
save
that
which
was
lost
,
so
that
Christ
will
not
declare
himselfe
to
seeke
us
untill
we
be
lost
,
and
therefore
he
saith
,
Math
.
16.24
.
If
any
man
will
come
after
me
,
let
him
deny
himselfe
,
and
follow
me
;
And
according
hereunto
it
is
that
those
converts
,
Acts
2.37
.
doe
cry
out
when
they
were
pricked
in
their
heart
,
and
said
unto
Peter
,
and
to
the
rest
of
the
Apostles
,
Men
and
brethren
,
what
shall
wee
doe
?
Hence
it
is
also
that
the
poore
soule●
that
came
unto
Christ
,
Math
.
12.20
.
were
like
bruised
reeds
that
could
not
hold
up
their
heads
,
for
the
Lord
in
this
case
bruiseth
them
,
&
layeth
them
low
,
that
they
see
no
more
hope
of
mercy
,
nor
likelihood
that
God
should
shew
them
any
hope
.
Thus
doth
the
Lord
burne
up
the
Root
of
Abrahams
Covenant
wherein
men
trust
,
and
the
Roote
of
all
our
selfe-sufficiency
,
that
now
wee
find
our selves
dryed
up
&
our
strength
consumed
,
that
now
we
are
not
able
to
thinke
as
of
our selves
a
good
thought
.
And
againe
the
Lord
by
this
spirit
of
burning
doth
burne
up
all
our
branches
also
,
how
faire
and
greene
soever
they
have
been
;
All
our
fastings
,
and
humiliations
,
and
almsdeeds
,
and
prayers
,
such
things
as
the
Pharisees
much
boasted
in
,
Math
.
6.1
,
2
,
3.
&c.
but
these
things
are
all
burnt
up
.
The
fruit
of
bondage
worketh
unto
feare
,
and
now
all
the
hope
is
that
a
man
setteth
upon
reformation
;
but
if
the
Lord
love
a
mans
soule
,
he
will
not
let
him
stay
there
,
but
goeth
further
with
him
,
and
sheweth
him
that
his
prayers
and
fastings
,
are
all
empty
and
fall
short
of
the
life
and
power
of
Jesus
Christ
;
but
yet
the
soule
is
not
quite
out
of
hope
,
though
the
Law
cannot
save
me
,
if
it
cannot
,
I
must
get
me
unto
Jesus
Christ
,
and
lay
hold
upon
him
for
salvation
;
as
if
all
were
to
be
had
by
faith
in
Jesus
Christ
,
if
once
we
can
lay
hold
upon
him
,
and
nothing
else
were
required
but
faith
in
Christ
,
and
thereby
my
laying
hold
upon
him
:
I
see
plainly
(
saith
a
man
in
this
case
)
that
there
is
no
hope
in
me
,
as
hath
been
rightly
observed
,
and
therefore
He
trust
upon
Jesus
Christ
,
and
give
up
my selfe
to
him
:
but
now
if
the
Lord
love
thy
soule
,
he
will
not
suffer
thee
there
to
rest
,
he
will
not
leave
thee
so
,
He
will
presse
thee
further
.
How
comest
thou
by
faith
in
Christ
?
Why
,
thou
tookest
it
up
of
thine
owne
accord
,
thou
thoughtest
all
thy
gifts
and
duties
were
in
vaine
,
and
therefore
now
thou
wilt
believe
in
Jesus
Christ
:
Is
it
so
easie
a
matter
?
Can
any
man
come
unto
Christ
except
the
Father
draw
him
?
And
is
thy
faith
any
more
than
a
resolution
of
thine
owne
,
when
thou
wast
convinced
of
the
emptinesse
of
thine
owne
gifts
and
abilities
?
When
this
spirit
of
burning
hath
blasted
this
thy
faith
also
,
and
that
by
the
cleere
evidence
of
the
Gospel
put
upon
it
.
Now
saith
the
soule
,
I
see
that
I
am
not
in
Christ
,
though
I
said
that
I
would
trust
in
Christ
,
yet
I
see
,
it
is
not
every
one
that
saith
,
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heaven
.
Now
I
see
it
is
not
my
faith
(
such
a
Faith
as
mine
is
)
that
will
reach
Jesus
Christ
;
it
is
not
a
faith
of
my
own
undertaking
that
will
serve
the
turne
.
I
see
now
Christ
alone
must
worke
this
great
worke
in
me
,
and
Christ
in
the
way
of
his
owne
Ordinances
,
therefore
I
must
looke
for
it
in
his
word
,
and
in
the
fellowship
of
the
Sacraments
;
therefore
I
will
look
up
unto
the
Lord
in
all
these
,
and
waite
for
him
,
and
seek
him
therein
:
And
I
hope
I
can
seeke
and
waite
in
that
way
,
though
I
can
do
nothing
else
,
and
so
the
poore
soule
maketh
account
that
in
time
he
shall
finde
Christ
in
the
Ordinances
,
and
so
hammereth
out
a
faith
from
thence
,
and
therein
blesseth
himselfe
.
Now
(
minde
you
)
the
Spirit
of
God
(
when
the
Lord
God
the
Father
will
draw
home
the
soule
throughly
to
Jesus
Christ
)
will
burne
up
all
thy
confidence
;
for
if
thy
soule
be
not
utterly
lost
,
so
long
as
it
hath
any
roote
,
or
power
in
it selfe
,
it
is
not
come
to
an
utter
selfe-deniall
;
though
I
cannot
worke
I
will
believe
,
and
if
I
cannot
believe
,
I
can
waite
that
I
may
believe
,
and
so
here
is
still
the
old
roote
of
Adam
left
alive
in
us
,
whereby
men
seeke
to
establish
their
owne
righteousnesse
.
This
old
roote
putteth
forth
it selfe
,
and
will
not
suffer
the
soule
to
be
wholly
from
Christ
and
for
Christ
alone
,
and
all
because
there
is
a
sprigge
of
Adam
left
in
the
soule
;
whence
it
is
,
that
the
soule
is
marvellously
apt
to
have
hope
and
confidence
more
or
lesse
from
some
vertue
or
power
in
himselfe
,
therefore
it
s
no
small
matter
to
be
cut
off
from
Adam
;
that
s
contrary
to
nature
;
As
faith
the
Apostle
,
Rom.
11.24
.
this
is
a
marvellous
strong
work
,
when
the
Spirit
of
God
comes
to
act
things
contrary
to
nature
;
for
nature
is
fully
possessed
,
that
what
God
commandeth
,
I
am
able
to
doe
it
:
nature
will
not
be
perswaded
to
the
contrary
;
If
I
heare
God
command
any
thing
,
I
will
doe
it
(
〈◇〉
a
carnall
heart
)
and
if
I
cannot
do
it
,
I
will
believe
,
and
if
I
cannot
believe
I
will
waite
,
and
I
can
waite
that
I
may
believe
;
this
is
still
but
nature
:
Now
when
the
Lord
cometh
indeed
to
ingraffe
us
into
Jesus
Christ
,
this
is
quite
contrary
to
nature
.
Why
,
wherein
is
it
so
contrary
?
I
answer
,
whereas
nature
is
active
for
it selfe
,
now
it
cometh
to
passe
,
that
whereas
a
soul
hath
been
stirring
and
busie
in
his
owne
strength
,
at
length
the
Spirit
of
God
,
by
the
mighty
power
of
his
grace
,
being
shed
abroad
into
the
soule
,
doth
burn
up
root
and
branch
,
not
onely
the
root
of
Abraham's
Covenant
,
but
all
the
fatnesse
of
the
root
of
the
Wild
Olive
,
by
which
we
are
fat
and
lively
to
all
spirituall
work
in
our
owne
apprehensions
;
so
that
we
work
in
our
owne
strength
,
untill
the
Lord
come
and
cut
us
quite
down
,
and
make
us
to
see
that
there
is
not
the
least
good
thought
,
as
of
our selves
,
and
therefore
unlesse
the
Lord
be
wonderfully
gratious
unto
us
,
we
cannot
be
saved
,
till
it
come
unto
this
,
the
soule
is
not
fit
for
Jesus
Christ
.
Thus
the
Spirit
of
God
may
worke
powerfully
in
the
hearts
of
men
,
and
burn
up
their
root
and
branch
,
and
this
a
spirit
of
burning
may
doe
,
and
yet
leave
the
soule
in
a
damnable
condition
for
ought
I
know
,
and
such
as
many
a
soule
may
be
in
,
and
yet
never
come
to
enjoy
saving
fellowship
with
Jesus
Christ
;
therefore
as
this
is
one
arm
of
God
stretched
forth
for
the
salvation
of
his
people
,
when
he
draweth
them
out
of
themselves
,
by
a
Spirit
Of
-
Bondage
towards
Christ
:
So
-
Burning
towards
Christ
:
So
2
There
is
a
further
work
of
God
in
drawing
us
home
throughly
and
effectually
to
Jesus
Christ
,
when
he
giveth
the
Spirit
of
Adoption
,
which
reacheth
beyond
all
the
former
work
;
he
hath
cut
us
off
from
our selves
,
and
now
we
stand
in
a
state
quite
contrary
to
nature
,
and
if
any
saving
work
be
wrought
in
us
,
it
is
quite
contrary
to
nature
;
if
any
thing
fall
upon
the
heart
and
soule
of
a
man
,
to
bring
his
will
to
this
passe
,
to
lye
downe
at
Gods
feet
,
that
he
knoweth
not
what
to
doe
,
and
yet
whatsoever
the
Lord
calleth
him
unto
,
he
is
willing
,
if
it
were
possible
to
be
done
,
he
would
run
through
fire
and
water
to
doe
it
:
but
he
findeth
himselfe
unable
to
doe
any
thing
,
and
now
he
will
tell
you
that
to
believe
is
as
impossible
for
him
as
to
build
a
world
:
why
then
bid
him
wait
,
waite
?
saith
he
,
I
,
but
I
cannot
waite
,
and
if
I
seek
the
Lord
,
I
cannot
find
him
,
and
I
see
others
of
Gods
servants
wrought
upon
gratiously
,
●ut
dead-hearted
I
,
nothing
will
work
upon
me
;
now
in
such
a
case
as
this
,
the
Spirit
of
God
cometh
into
the
heart
of
a
Christian
,
and
taketh
possession
of
the
soule
for
Jesus
Christ
,
and
so
draweth
the
soule
to
Christ
,
and
maketh
it
there
to
stay
,
and
there
to
lye
down
,
and
to
be
willing
to
be
drawne
yet
neerer
and
neerer
unto
Christ
,
and
to
be
carried
an
end
by
him
,
to
take
all
from
him
,
&
to
give
all
the
glory
to
him
.
This
Spirit
of
Adoption
doth
give
a
man
a
Son●
like
frame
to
lye
prostrate
at
his
Fathers
will
,
like
unto
the
Prodigall
Son
,
Luke
15.17
,
18
,
19.
who
when
he
came
to
himselfe
,
and
saw
how
unable
he
was
to
provide
for
himselfe
,
and
how
unworthy
he
was
that
his
Father
should
doe
any
thing
for
him
,
he
came
and
lay
downe
at
the
feet
of
his
Father
,
for
he
is
unable
and
unworthy
of
any
mercy
.
Now
this
stooping
of
the
heart
unto
God
,
and
yielding
unto
him
to
doe
with
us
as
seemeth
good
in
his
own
eyes
,
is
such
a
prostration
of
the
heart
,
wherein
the
Lord
hath
taken
possession
of
the
soule
,
that
now
a
man
is
led
unto
fellowship
with
Christ
,
that
there
is
None
in
Heaven
but
him
,
none
in
the
earth
in
comparison
of
him
that
the
soule
desireth
after
;
and
now
a
man
waiteth
upon
Christ
to
see
what
he
will
doe
for
him
;
and
though
he
cannot
tell
you
that
he
waiteth
,
yet
he
doth
waite
,
that
he
may
be
helped
of
God
,
to
depend
upon
him
.
Thus
he
receiveth
all
from
Christ
,
and
giveth
all
unto
him
.
This
is
the
Fathers
d●awing
of
the
soule
,
which
is
expounded
to
be
the
hearing
and
learning
of
the
Father
,
of
which
John
speaketh
,
ch
.
6.45
He
that
hath
heard
and
learned
of
the
Father
,
cometh
unto
me
;
which
is
,
when
the
Lord
hath
drawne
the
soule
out
of
his
naturall
corruptions
,
legall
reformations
,
pretences
of
Faith
,
and
waiting
upon
Christ
in
his
owne
strength
for
Faith
,
if
it
be
wanting
:
Then
when
the
soul
doth
lie
at
his
feet
to
be
disposed
of
according
to
the
will
of
God
,
and
is
in
some
measure
subject
unto
the
Lord
,
though
not
so
much
as
he
could
desire
;
and
therefore
now
the
soule
doth
not
content
or
blesse
himselfe
in
any
gifts
or
works
of
his
own
,
but
yieldeth
himselfe
humbly
to
the
Lord
,
to
work
in
him
both
will
and
deed
of
his
owne
good
pleasure
,
and
to
teach
him
how
to
seek
,
and
waite
,
and
believe
,
and
long
after
Jesus
Christ
,
these
things
he
waiteth
for
:
Otherwise
untill
he
be
thus
taught
of
God
,
the
soule
will
alwayes
think
that
he
can
doe
something
;
and
is
not
able
to
come
out
of
himself
to
utter
denyall
of
himselfe
;
but
if
any
man
will
come
unto
Christ
,
he
must
deny
himselfe
,
even
all
his
owne
gifts
,
and
parts
,
and
good
works
whatsoever
;
for
a
man
is
never
utterly
denyed
,
untill
there
be
nothing
left
of
which
a
man
can
say
,
This
I
am
able
to
doe
,
or
this
is
an
hopefull
thing
in
me
;
and
when
it
cometh
to
this
passe
,
then
will
the
soule
lie
down
at
the
will
of
God
,
and
acknowledge
,
that
if
the
Lord
would
never
shew
him
mercy
,
just
and
righteous
are
his
judgements
.
Now
when
the
soule
and
will
of
a
Christian
are
convinced
of
these
things
,
as
well
as
his
judgement
,
that
now
he
waiteth
upon
Christ
as
well
that
he
may
be
able
to
waite
and
seek
the
Lord
,
as
he
doth
for
any
other
good
thing
from
the
Lord
,
he
waiteth
now
upon
the
Lord
for
a
poor
spirit
,
and
cannot
perke
up
himselfe
,
no
more
then
a
bruised
Reed
can
doe
.
Thus
when
it
cometh
unto
saving
work
,
the
will
and
soule
of
a
man
is
so
cast
downe
,
that
a
man
cannot
tell
what
to
make
of
himself
,
but
there
he
lieth
to
see
what
the
Lord
will
doe
with
him
,
whether
he
will
reach
forth
the
hand
of
salvation
unto
him
or
no
.
In
this
case
the
soule
is
left
utterly
void
,
and
hath
in
himself
neither
root
nor
branch
,
but
seeth
how
unable
he
is
in
himselfe
to
beleeve
or
waite
;
nor
can
he
tell
whether
Jesus
Christ
be
his
portion
,
and
now
doth
the
Lord
take
possession
,
and
fill
the
empty
soule
.
If
you
ask
me
how
this
spirit
cometh
into
the
soule
to
make
it
thus
to
stoop
unto
Christ
?
You
shall
find
that
the
Lord
useth
to
convey
himselfe
unto
the
soule
in
some
word
of
Promise
of
the
Gospel
that
sheweth
unto
the
soule
the
riches
of
the
grace
of
God
in
Jesus
Christ
;
something
or
other
is
declared
of
Christ
.
This
word
being
taught
in
the
publick
Ministry
of
the
word
,
or
brought
to
remembrance
in
some
spirituall
duty
,
as
Prayer
,
or
Conference
,
or
the
like
,
(
fo●
I
will
not
limit
the
Holy
One
of
Israel
)
yet
usually
it
is
done
in
the
Ministry
of
the
Gospel
;
and
though
the
Lord
doth
not
limit
himselfe
,
yet
he
doth
limit
us
to
attend
upon
the
means
which
he
usually
worketh
by
;
but
whatsoever
the
way
be
,
this
is
the
manner
of
Gods
working
,
he
doth
universally
come
into
the
soul
in
some
word
or
other
of
his
grace
;
as
for
instance
,
that
in
2
Cor
.
5.19
.
or
that
in
1
Tim
.
1.15
.
In
some
such
word
of
his
grace
he
cometh
and
putteth
life
into
the
soule
,
and
maketh
it
somwhat
quiet
,
and
causeth
it
to
see
that
there
is
hope
in
Israel
,
and
the
Lord
is
able
,
and
there
is
riches
enough
in
Christ
●o
save
me
.
By
such
kind
of
work
it
is
that
the
Lord
bringeth
the
soules
of
his
servants
effectually
to
Christ
,
and
now
hath
God
the
Father
given
us
unto
him
,
and
untill
now
thou
never
camest
unto
him
savingly
.
This
is
the
second
Act
whereby
God
the
Father
giveth
himselfe
unto
the
soule
.
The
third
act
or
work
followeth
both
these
,
as
soone
as
ever
the
Lord
hath
given
this
selfe-denying
spirit
unto
the
soule
,
and
hath
made
it
like
unto
a
bruised
Reed
,
or
like
a
Traveller
that
is
out
of
his
way
,
and
willing
to
take
any
man
by
the
hand
that
will
lead
him
into
his
way
againe
;
when
the
soule
is
in
such
a
frame
,
the
Lord
cometh
with
a
third
act
of
Reconcilement
.
The
first
work
was
of
Conviction
,
the
second
of
Prostration
,
the
third
of
Reconciliation
.
This
is
the
third
work
of
the
Father
,
though
there
is
in
all
these
works
a
concurrence
of
the
whole
Trinity
,
yet
some
are
more
proper
unto
each
Person
,
as
our
Catechismes
teach
us
,
and
we
are
not
wont
to
scruple
such
expressions
in
them
.
God
the
Father
created
us
,
and
we
cannot
expound
it
;
but
as
God
the
Father
created
us
at
the
first
,
so
he
doth
again
create
you
,
or
else
if
we
acknowledg
it
in
the
one
,
and
not
in
the
other
,
we
do
wrong
unto
God
,
even
to
the
Father
.
Well
,
he
is
then
reconciled
unto
us
,
having
given
unto
us
the
Spirit
of
his
Son
;
&
now
he
doth
pronounce
us
reconciled
unto
him
,
this
is
the
work
which
is
spoken
of
Rom.
5.
10.
and
this
is
the
work
of
God
the
Father
,
according
to
that
was
before
alledged
,
2
Cor
.
5.19
.
God
was
in
Christ
reconciling
the
world
,
&c.
Now
there
are
two
acts
of
God
as
fruits
that
follow
hereupon
,
and
both
of
them
done
at
once
upon
the
soule
.
1
The
first
is
Adoption
,
whereby
he
maketh
us
his
Children
,
as
Gal.
4.4
,
5
,
6.
&
John
1.12
.
So
that
now
we
are
the
Brethren
of
Christ
,
and
the
Sons
of
the
Eternall
God
;
Adoption
is
properly
the
work
of
the
Father
,
but
Christ
being
the
naturall
Son
of
God
,
we
must
be
knit
unto
him
,
before
we
can
be
accounted
Sons
.
2
The
second
is
Justification
,
Rom.
8.33
,
34.
This
is
the
Father●
work
,
and
it
is
principally
attributed
unto
him
to
forgive
our
iniquities
,
and
to
make
reconciliation
in
Christ
Jesus
.
And
look
as
it
is
in
our
naturall
Being
,
so
soon
as
ever
we
have
received
naturall
life
from
Adam
,
we
become
the
Sons
of
Adam
,
and
his
sin
is
imputed
unto
us
:
so
it
is
in
the
new
birth
,
as
soon
as
ever
the
life
of
Christ
is
shed
abroad
into
our
hearts
,
so
soon
are
we
Heires
of
Christ
,
and
the
righteousness
of
the
second
Adam
is
imputed
unto
us
now
to
our
Justification
,
as
the
sin
of
Adam
before
was
to
our
Condemnation
.
The
Doctrine
it selfe
is
but
an
Use
,
but
I
desire
that
we
may
all
of
us
apply
it
unto
our selves
.
It
will
be
a
help
to
us
for
our
Instruction
,
to
Teach
us
how
we
came
to
saving
fellowship
with
God
in
Jesus
Christ
,
and
wherein
lieth
our
spirituall
union
with
Christ
,
and
how
it
is
wrought
and
obtained
;
and
this
is
necessary
,
for
as
it
hath
been
observed
by
others
,
so
we
may
now
gather
it
from
what
we
have
heard
,
that
there
be
4
sorts
of
men
that
fall
short
of
this
union
with
Christ
.
1
You
have
some
that
blesse
themselves
in
their
naturall
estate
,
it
may
be
they
are
rich
,
and
honourable
among
men
:
well
,
they
blesse
themselves
in
that
estate
,
and
will
never
goe
any
further
.
2
There
is
another
sort
that
are
convinced
of
the
danger
of
their
naturall
estate
,
they
dare
not
rest
there
,
and
hereupon
they
fall
upon
Reformations
,
and
so
to
duties
of
Humiliation
,
and
such
like
,
wherein
they
find
(
as
they
conceive
)
such
a
blessed
change
,
and
so
much
comfort
as
doth
satisfie
them
:
And
indeed
God
doth
comfort
men
in
their
Reformations
,
for
God
will
have
no
man
lose
by
him
,
Mat
.
6.2
,
5.
Hypocrites
have
their
reward
for
their
Alms
and
for
their
Prayers
.
Herod
when
he
heard
John
,
reformed
many
things
,
and
heard
him
gladly
,
Mark
6.20
.
Here
was
a
great
change
,
and
doubtlesse
much
comfort
in
that
gladnesse
,
yet
these
men
never
had
the
work
of
God
the
Father
,
to
burn
up
all
that
they
had
received
by
any
strength
of
their
owne
.
3
A
third
sort
goe
a
step
beyond
these
,
they
have
been
convinced
that
they
went
forth
●o
Reformation
in
their
owne
strength
:
they
plainly
see
it
,
and
discerne
it
,
and
therefore
they
know
that
it
is
impossible
to
be
saved
by
the
righteousnesse
of
the
Law
,
and
that
it
is
not
of
works
,
neither
of
one
kind
,
nor
of
another
;
they
are
convinced
that
Faith
onely
must
doe
the
deed
,
and
upon
this
ground
they
will
take
up
Faith
to
believe
in
Christ
for
salvation
,
and
that
Faith
,
which
formerly
they
have
pitched
upon
their
good
duties
,
they
will
now
pitch
upon
Christ
;
but
still
it
is
the
same
Faith
,
for
the
root
is
not
yet
burnt
up
,
the
old
corruption
still
remaineth
in
them
,
and
so
here
is
your
old
faith
still
translated
from
one
object
to
another
;
it
was
fastned
before
upon
your
duties
and
reformations
,
and
now
upon
Christ
(
though
by
creature-strength
)
and
now
a
man
is
ready
to
plead
and
say
,
If
God
had
not
loved
me
,
he
would
never
have
set
me
upon
such
reformations
,
nor
have
enlarged
me
with
such
comforts
,
if
he
had
not
been
well
pleased
with
me
in
Jesus
Christ
.
And
though
I
have
been
sometimes
burnt
up
touching
my
hope
in
reformation
,
yet
I
have
translated
my
Faith
to
Jesus
Christ
;
but
how
came
you
to
doe
that
?
Why
,
I
saw
my
hopes
in
my
owne
reformation
would
not
serve
my
turne
,
and
therefore
I
believed
in
Jesus
Christ
,
and
now
shall
nothing
draw
me
from
him
,
nor
pull
me
from
my
confidence
,
for
I
have
built
upon
some
word
of
God
,
and
some
Promise
of
his
made
unto
such
reformation
as
I
have
set
upon
,
and
is
not
this
true
Faith
in
Jesus
Christ
?
This
is
far
from
true
Faith
,
it
is
no
other
but
a
strong
fallacy
whereby
the
Devil
doth
cheat
men
,
and
in
truth
this
Faith
is
but
a
Faith
of
a
mans
owne
making
(
that
I
may
so
speak
)
it
is
no
more
than
a
spirit
of
Burning
at
the
best
,
that
hath
burnt
up
his
confidence
in
his
owne
works
,
and
taught
him
to
resolve
in
his
judgment
to
believe
on
Jesus
Christ
.
4
There
is
a
fourth
sort
also
that
fall
far
short
of
Christ
too
,
and
yet
goe
beyond
all
these
;
they
goe
beyond
works
,
and
beyond
this
Faith
also
which
we
have
spoken
of
,
which
was
not
a
lively
Faith
in
Christ
whereby
we
are
justified
,
but
men
justifie
themselves
by
it
,
God
doth
not
justifie
them
.
Now
this
fourth
sort
come
plainly
to
see
that
their
Faith
is
shaken
,
and
they
dare
not
look
God
in
the
face
▪
to
justifie
the
truth
of
their
Faith
before
him
;
it
is
true
,
many
an
heavenly
spirited
man
cannot
tell
what
will
become
of
him
,
nor
can
he
tell
whether
his
Faith
be
sound
,
but
many
an
Hypocrite
also
is
so
far
convinced
,
that
he
cannot
tell
what
will
become
of
him
,
nor
can
he
say
that
his
Faith
is
right
,
nor
that
he
is
able
to
believe
:
What
saith
the
soule
now
in
such
a
case
as
this
?
He
will
say
,
I
see
it
is
not
my
Reformation
,
nor
my
Faith
that
will
serve
the
turn
,
what
is
it
then
?
I
see
that
now
I
must
waite
upon
Christ
that
I
may
believe
,
and
unto
him
I
must
seek
for
helpe
.
Is
not
this
soule
in
a
state
of
everlasting
fellowship
with
Christ
?
Truly
this
is
tha●
which
the
Lord
many
times
bringeth
the
souls
of
his
Servants
unto
,
but
he
leaveth
them
not
there
,
if
he
mean
to
doe
them
good
;
for
I
would
examine
again
,
how
camest
thou
to
waite
upon
Jesus
Christ
?
thou
hast
been
driven
out
of
conceit
of
thy
former
Faith
,
and
so
hast
been
forced
,
and
hast
●een
a
necessity
to
wait
upon
Christ
for
Faith
,
or
else
thou
canst
not
believe
;
forc●
of
Argument
hath
constrained
thee
thu●
far
;
if
thou
hast
taken
up
a
course
of
waiting
onely
upon
this
ground
,
here
is
a
spark
of
old
Adam
still
kept
alive
in
thee
:
Thou
art
able
to
seek
and
wait
upon
Christ
,
and
yet
I
cannot
promise
thee
that
thou
hast
any
part
o●
portion
in
him
.
But
a
soule
will
say
,
Hath
not
the
Lord
made
gratious
Promises
to
all
those
that
seeke
for
him
?
Hath
he
not
said
that
all
they
are
blessed
that
waite
for
him
?
Isa
.
30.18
.
And
am
not
I
wrapped
up
hereby
in
a
bundle
of
grace
and
peace
?
Mind
you
,
there
is
no
promise
of
life
made
to
those
that
wait
&
seek
in
their
own
strength
,
who
being
driven
to
it
,
have
taken
it
up
by
their
own
resolutions
;
though
I
grant
it
is
true
,
that
every
one
that
waiteth
for
,
and
seeketh
the
Lord
aright
,
is
driven
unto
it
by
the
Lord
,
yet
if
ever
the
Lord
mean
to
save
you
,
he
will
rend
,
as
it
were
the
caule
from
the
heart
,
I
mean
he
will
pluck
away
all
the
confidence
you
have
built
upon
;
a
as
man
would
rend
the
intralls
of
a
Beast
from
him
,
so
the
Lord
will
b●ing
you
to
a
flat
deniall
of
your selves
,
and
that
you
have
neither
good
will
nor
deed
,
as
of
your selves
:
And
,
you
will
find
,
you
know
not
what
God
will
doe
with
you
,
but
this
you
know
,
that
whatsoever
he
doth
he
is
most
righteous
.
When
the
Spirit
of
God
cometh
as
a
Comforter
,
he
will
in
this
manner
convince
the
soul
of
a
man
that
he
hath
heretofore
hung
upon
his
reformations
for
hope
&
comfort
,
but
now
he
is
brought
plainly
to
see
and
flatly
to
deny
,
that
he
hath
so
much
as
one
drop
of
the
fatnes
of
the
true
Olive
tree
in
him
,
when
he
most
trusted
unto
his
own
excellencies
.
Now
a
man
being
thus
far
brought
on
,
doth
not
only
deny
himselfe
in
his
judgement
,
but
in
his
will
,
and
is
ready
to
say
as
David
sometimes
did
,
If
the
Lord
say
he
hath
no
pleasure
in
me
,
here
I
am
,
let
him
doe
unto
me
as
seemeth
him
good
.
The
Lord
is
righteous
in
all
that
cometh
upon
me
:
this
onely
the
soul
hath
for
his
support
in
such
a
case
,
the
Lord
is
able
to
doe
all
for
me
that
I
stand
in
need
of
:
If
he
shew
me
no
mercy
,
he
is
just
,
if
he
be
gratious
I
shall
live
to
praise
him
.
Now
when
a
mans
will
is
thus
subdued
,
that
he
hath
no
will
of
his
owne
to
be
guided
by
,
but
onely
the
will
of
God
;
this
is
true
brokennesse
of
heart
,
when
not
onely
the
judgement
,
but
the
heart
and
will
is
broken
.
The
soule
being
thus
convinced
,
that
neither
his
working
,
nor
believing
,
nor
waiting
,
nor
seeking
,
as
of
himselfe
,
will
doe
him
any
good
,
there
is
no
mercy
that
he
can
chalenge
for
any
goodnesse
sake
of
his
owne
;
then
cometh
the
Holy
Ghost
in
some
declaration
of
Gods
free
love
,
and
taketh
possession
of
the
heart
,
and
then
the
soule
beginneth
to
pant
after
Jesus
Christ
,
and
nothing
in
Heaven
but
him
,
nor
in
the
Earth
besides
him
.
The
soule
being
thus
wrought
upon
beginneth
to
put
forth
it selfe
towards
the
Lord
Jesus
,
but
the
Holy
Ghost
having
taken
possession
before
,
helpeth
our
infirmities
,
Rom.
8.26
,
27.
He
alone
must
help
us
,
and
no
other
.
FINIS
.