The true light shining in darkness and dispelling the mists of errour arising from the darkness of man's heart, &c. promoted by the prince of darkness against the truth of God; in the matter of our justification: shewing, that by the deeds of the law, or mans own righteousness, no flesh can or shall be justified in the sight of God. The first part. By Tho. Taylor, the meanest and unworthiest of the servants and ministers of Jesus Christ; and now pastor to a small congregational church in Cambridge.
Taylor, Thomas, 1618-1682.
1693
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The true light shining in darkness and dispelling the mists of errour arising from the darkness of man's heart, &c. promoted by the prince of darkness against the truth of God; in the matter of our justification: shewing, that by the deeds of the law, or mans own righteousness, no flesh can or shall be justified in the sight of God. The first part. By Tho. Taylor, the meanest and unworthiest of the servants and ministers of Jesus Christ; and now pastor to a small congregational church in Cambridge.
Taylor, Thomas, 1618-1682.
[34], 200, [6] p.
printed for Nath. Crouch at the Bell in the Poultrey near Cheapside,
London :
1693.
Caption title on p. 1: The true light in the matter of our justification before God.
"The second part of the true light shining in darkness:" has a separate dated title page; pagination and register are continuous.
"Chrono-kai kairologia theō dikaiontos tōs eklektōs autō. Or, A discourse of, or concerning, the time and season, wherein God doth justifie his elect," has a separate dated title page; pagination and register are continuous; the first 7 words are in Greek.
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eng
Justification -- Early works to 1800.
Christian literature -- Early works to 1800.
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THE
True
Light
Shining
in
Darkness
,
And
dispelling
the
Mists
of
Errour
arising
from
the
Darkness
of
Man's
heart
,
&c.
promoted
by
the
Prince
of
Darkness
against
the
Truth
of
God
;
in
the
matter
of
our
JUSTIFICATION
:
Shewing
,
That
by
the
deeds
of
the
Law
,
or
Man
's
own
Righteous●ess
,
no
flesh
can
,
or
shall
be
justified
in
the
sight
of
God.
The
First
Part.
By
THO.
TAYLOR
,
the
meanest
and
unworthiest
of
the
Servants
and
Ministers
of
Jesus
Christ
;
and
now
Pastor
to
a
small
Congregational
Church
in
Cambridge
.
Rom.
1.21
,
22.
Because
that
when
they
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankful
,
but
became
vain
in
their
imaginations
,
and
their
foolish
heart
was
darkned
;
professing
themselves
to
be
wise
,
they
became
fools
.
LONDON
,
Printed
for
Nath.
Crouch
at
the
Bell
in
the
Poultrey
near
Cheapside
.
1693.
TO
THE
READER
WHoever
thou
art
,
that
Readest
this
small
Treatise
upon
so
great
a
Subject
as
the
matter
of
mans
Justification
,
before
God
know
that
thou
art
concerned
to
consider
seriously
and
weigh
well
in
thy
mind
what
is
here
written
,
without
prejudice
;
forasmuch
as
thou
art
the
man
,
to
whom
this
word
is
sent
,
either
for
the
informing
and
undeceiving
thee
in
this
matter
,
if
thou
be'st
deceived
.
Or
for
the
confirming
thee
in
the
truth
and
strengthning
thy
Faith
in
Christ.
If
thou
be'st
already
by
the
teachings
of
Gods
holy
Spirit
,
one
that
knowest
him
that
is
true
,
and
ar●
in
him
that
is
true
even
in
his
Son
Jesus
Christ
,
1
Joh.
5.20
.
And
we
know
the
Son
of
God
is
come
,
and
hath
given
us
an
understanding
that
we
may
know
him
that
is
true
:
and
we
are
in
him
that
is
true
,
even
in
his
Son
Jesus
Christ.
This
is
the
true
God
,
and
eternal
Life
.
And
it
is
immediately
added
:
Little
Children
,
keep
your selves
from
Idols
.
And
though
there
be
many
Idols
in
mans
heart
;
yet
this
is
one
of
the
greatest
,
and
most
dangerous
,
and
hardest
to
be
departed
from
;
a
mans
own
righteousness
,
if
it
be
,
but
as
it
were
,
by
the
works
of
the
Law
:
And
as
we
know
that
an
Idol
is
nothing
but
the
Image
and
Likeness
of
that
which
it
is
not
:
So
verily
;
this
,
(
mans
own
righteousness
)
is
nothing
;
a
meer
Imagination
of
Mans
own
heart
exalted
against
God
:
which
is
not
,
nor
cannot
be
in
Gods
sight
,
and
so
it
should
be
in
thine
:
Abominable
to
thee
,
and
abhorred
by
thee
,
as
it
is
to
him
,
Job
15.14
,
15
,
16.
What
is
man
,
that
he
should
be
clean
?
And
he
which
is
born
of
a
Woman
,
that
he
should
be
righteous
?
Behold
,
he
putteh
no
trust
in
his
Saints
;
yea
,
the
heavens
are
not
clean
in
his
sight
.
How
much
more
abominable
and
filthy
is
man
,
which
drinketh
iniquity
like
water
?
And
9.30
,
31.
If
I
wash
my self
with
Snow-water
,
and
make
my
hands
never
so
clean
;
yet
shalt
thou
plunge
me
in
the
ditch
,
and
mine
own
cloaths
shall
abhor
me
.
And
Luke
16.15
.
And
he
said
unto
them
,
Ye
are
they
which
justifie
your selves
before
men
;
but
God
knoweth
your
hearts
for
that
which
is
highly
esteemed
amongs●
men
,
is
abomination
in
the
sight
of
God
Read
therefore
this
small
Treatise
,
pray
t●
God
that
thou
mayest
read
it
without
preju●dice
.
To
help
thee
so
to
do
,
as
much
as
in
me
lieth
,
I
declare
unto
thee
three
things
,
namely
,
1.
That
I
am
not
ingaged
in
Spirit
,
worldly
interest
or
design
with
any
party
now
engaged
,
disputing
and
contending
one
against
other
about
these
matters
;
further
than
for
the
truths
sake
,
and
so
far
as
the
truth
of
the
Gospel
obligeth
me
to
defend
and
bear
witness
to
the
same
,
as
it
may
be
found
to
lodge
and
dwell
on
the
one
side
or
on
the
other
,
in
any
part
of
it
:
And
perhaps
it
will
sufficiently
appear
that
I
am
not
of
that
party
,
that
may
boast
much
of
this
Doctrine
which
is
most
true
in
it self
:
and
yet
did
not
give
proof
and
assurance
of
hope
,
that
themselves
are
sincere
and
sound
in
the
Faith
of
Christ.
The
Doctrine
may
be
true
in
its
self
,
and
yet
their
Faith
in
the
receiving
of
it
be
but
a
dead
and
a
vain
Faith
;
which
will
never
save
them
,
as
James
2.17
,
18
,
19
,
20.
Even
so
Faith
,
if
it
hath
not
Works
,
is
dead
being
alone
,
Yea
,
a
man
may
say
,
Thou
hast
Faith
,
and
I
have
Works
;
shew
me
thy
Faith
without
thy
Works
,
and
I
will
shew
thee
my
Faith
by
my
works
.
Thou
believest
that
there
is
one
God
;
thou
dost
well
:
The
Devils
also
believe
,
and
tremble
.
But
wilt
thou
know
,
O
vain
man
that
Faith
without
Works
is
dead
?
And
ungodly
men
still
;
though
boasting
of
the
Grace
of
God
in
works
,
yet
denying
indeed
the
only
Lord
God
and
our
Saviour
Jesus
Christ
;
by
turning
the
grace
of
God
into
lasciviousness
,
Jud.
4.
For
there
are
certain
men
crept
in
unawares
,
who
were
before
of
old
ordained
to
this
condemnation
,
ungodly
men
,
turning
the
grace
of
our
God
into
lasciviousness
,
and
denying
the
only
Lord
God
,
and
our
Lord
Jesus
Christ.
And
too
many
such
Professors
we
have
now
,
(
who
in
Spirit
and
Practice
,
Course
of
Life
and
Conversation
practically
deny
,
what
they
verbally
profess
)
as
they
had
there
,
Tit.
1.15
,
16.
Unto
the
pure
all
things
are
pure
:
But
unto
them
that
are
defiled
,
and
unbelieving
,
is
nothing
pure
;
but
even
their
mind
and
Consci●nce
is
defiled
.
They
profess
that
they
know
God
;
but
in
works
they
deny
him
,
being
abominable
,
and
disobedient
,
and
unto
every
good
work
reprobate
.
But
let
not
this
offend
thee
,
for
truth
is
truth
still
,
and
will
be
for
ever
,
Hebrews
13.7
,
8.
Remember
them
which
have
the
rule
over
you
,
who
have
spoken
unto
you
the
word
of
God
:
whose
Faith
follow
,
considering
the
end
of
their
conversation
.
Jesus
Christ
the
same
yesterday
,
and
to
day
,
and
for
ever
,
Phil.
3.17
,
18
,
19
,
20
,
21.
Brethren
be
followers
together
of
me
,
and
mark
them
which
walk
so
,
as
ye
have
us
for
an
ensample
.
(
For
many
walk
,
of
whom
I
have
told
you
often
,
and
now
tell
you
even
weeping
,
that
they
are
the
enemies
of
the
Cross
of
Christ
;
whose
end
is
destruction
,
whose
God
is
their
Belly
:
And
whose
glory
is
their
shame
,
who
mind
earthly
things
)
For
our
conversation
is
in
Heaven
,
from
whence
also
we
look
for
the
Saviour
,
the
Lord
Jesus
Christ
:
Who
shall
change
our
vile
body
,
that
it
may
be
fashon'd
like
unto
his
glorious
body
,
according
to
the
working
whereby
he
is
able
even
to
subdue
all
things
unto
himself
.
2.
Here
thou
wilt
find
no
carnal
weapons
,
as
Oratory
,
enticing
words
of
mans
wisdom
,
excellency
of
speech
;
fierie
,
if
not
perverse
,
disputings
of
men
of
corrupt
minds
,
and
destitute
of
the
truth
.
No
reasonings
after
the
Flesh
and
the
Wisdom
of
the
World
,
which
cometh
to
naught
:
But
evidence
and
demonstration
of
the
Spirit
,
with
power
,
2
Cor.
10.3
,
4
,
5.
For
though
we
walk
in
the
Flesh
,
(
(
i.
e.
in
the
body
;
)
we
do
not
war
after
the
Flesh
:
i.
e.
after
the
carnal
mind
,
which
is
corrupt
and
weak
.
)
For
the
weapons
of
our
warfare
are
not
carnal
,
but
mighty
through
God
to
the
pulling
down
of
strong
holds
)
Casting
down
imaginations
,
and
every
high
thing
that
exalteth
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ.
1
Cor.
2.1
,
2
,
3
,
4
,
5
,
6.
And
I
,
brethren
,
when
I
came
to
you
,
came
not
with
excellency
of
speech
,
or
of
wisdom
,
declaring
unto
you
the
testimony
of
God.
For
I
determined
not
to
know
any
thing
among
you
,
save
Jesus
Christ
,
and
him
crucified
.
And
I
was
with
you
in
weakness
,
and
in
fear
,
and
in
much
trembling
.
And
my
speech
,
and
my
preaching
was
not
with
enticing
words
of
mens
wisdom
,
but
in
demonstration
of
the
Spirit
and
of
power
:
That
your
Faith
should
not
stand
in
the
wisdom
of
men
but
in
the
power
of
God.
Howbeit
we
speak
wisdom
among
them
that
are
perfect
:
yet
not
the
wisdom
of
this
World
,
or
of
the
Princes
of
this
World
that
come
to
nought
.
3.
That
the
great
truth
herein
declared
,
opened
,
demonstrated
and
applyed
;
is
not
mine
,
nor
of
mine
own
;
but
is
the
truth
of
God
in
Christ
Jesus
,
ministred
by
the
Spirit
to
the
holy
Prophets
of
old
,
and
witnessed
by
them
,
who
spake
not
of
themselves
,
but
as
they
were
moved
by
the
Holy
Ghost
,
2
Pet.
1.21
.
For
the
Prophecy
came
not
in
the
old
time
by
the
will
of
man
:
but
Holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
And
declared
in
the
fulness
of
time
by
the
Son
of
God
,
who
came
from
the
bosom
of
the
Father
,
John
1.18
.
No
man
hath
seen
God
at
any
time
;
the
only
begotten
Son
,
which
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
.
And
John
3.31
,
32
,
33
,
34.
He
that
cometh
from
above
,
is
above
all
:
he
that
is
of
the
earth
,
is
earthly
,
and
speaketh
of
the
Earth
:
he
that
cometh
from
Heaven
is
above
all
.
And
what
he
hath
seen
and
heard
,
that
he
testifieth
;
and
no
man
receiveth
his
testimony
.
He
that
hath
received
his
testimony
,
hath
set
to
his
seal
,
that
God
is
true
.
For
he
whom
God
hath
sent
speaketh
the
words
of
God
:
For
God
giveth
not
the
Spirit
by
measure
unto
him
.
And
also
witnessed
by
the
Holy
Apostles
chosen
of
God
to
that
end
.
Upon
which
testimony
of
the
holy
Prophets
and
Apostles
as
the
Foundation
,
Christ
himself
being
the
Chief
or
Head-corner
stone
,
the
whole
Church
of
God
is
built
,
Ephes.
2.20
.
And
are
built
upon
the
foudation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
be-the
chief
Corner-stone
;
so
that
he
that
refuseth
,
despiseth
and
rejecteth
this
truth
in
the
ministry
of
us
poor
,
weak
,
earthen
vessels
,
despiseth
not
man
but
God
,
as
Luke
10.16
.
He
that
heareth
you
,
heareth
me
:
and
he
that
despiseth
you
,
despiseth
me
:
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
.
And
1
Thes.
4.8
.
He
therefore
that
despiseth
,
despiseth
not
man
,
but
God
who
hath
also
given
unto
us
his
holy
Spirit
.
Therefore
thou
art
obliged
to
pay
all
honour
,
reverence
,
obedience
and
subjection
to
truth
,
because
it
is
Gods
truth
and
not
mans
;
and
to
receive
the
word
,
because
it
is
Gods
word
and
not
ours
;
And
to
receive
the
Word
as
it
is
indeed
the
word
of
God
and
not
as
the
word
of
Man
,
is
the
mystery
of
effectual
or
saving
Faith
:
Whereby
the
Faith
of
Gods
Elect
is
distinguished
from
the
common
and
temporary
Faith
of
Hypocrites
and
temporary
professors
,
1
Thes.
2.13
.
For
this
cause
also
thank
we
God
without
ceasing
,
because
when
ye
received
the
word
of
God
which
ye
heard
of
us
,
ye
received
it
not
as
the
word
of
men
,
but
(
as
it
is
in
truth
)
the
word
of
God
,
which
effectually
worketh
also
in
you
that
believe
.
Therefore
whatever
infirmities
thou
seest
or
may
see
in
us
,
and
whatever
temptations
in
our
fles●
,
weaknesses
,
wants
,
necessities
,
emptine●s
,
nothingness
;
let
not
the
the
word
of
God
be
refused
or
despised
:
But
receive
it
as
if
Christ
himself
was
present
on
Earth
in
human
shape
to
speak
to
thee
,
with
his
own
mouth
,
Gal.
4.13
,
14
,
15
,
16.
Ye
know
how
through
infirmity
of
the
flesh
I
preached
the
gospel
unto
you
at
the
first
.
And
my
temptation
which
was
in
my
Flesh
ye
despised
not
,
nor
rejected
;
but
received
me
as
an
Angel
of
God
,
even
as
Christ
Jesus
.
Where
is
then
the
blessedness
you
speak
of
?
for
I
bear
you
record
,
that
if
it
had
been
possible
,
ye
would
have
plucked
out
your
own
eyes
,
and
have
given
them
to
me
.
Am
I
therefore
become
your
enemy
,
because
I
tell
you
the
truth
?
Therefore
ask
thy
heart
this
question
?
is
this
the
truth
of
God
or
no
?
If
thy
heart
answereth
,
No
:
I
do
not
like
it
,
nor
the
persons
that
preach
it
:
Then
to
the
Law
and
to
the
testimony
;
to
the
holy
Prophets
and
Apostles
and
to
Christ
himself
;
Whose
testimonies
are
all
distinctly
recorded
:
and
then
ask
thy
heart
this
question
again
:
Darest
thou
with
a
stiff
neck
and
uncircumcised
heart
always
resist
the
Holy
Ghost
;
as
thy
Fathers
did
,
so
dost
thou
dare
to
do
;
Acts
7.51
,
Ye
stiff
necked
,
and
uncircumcised
in
heart
and
ears
,
ye
do
always
resist
the
Holy
Ghost
:
as
your
Fathers
did
,
so
do
ye
.
If
thou
shouldest
dare
to
refuse
all
the
Prophets
and
Apostles
who
spake
on
earth
,
yet
there
is
one
more
,
who
speaketh
from
Heaven
,
even
the
Son
of
God
himself
,
and
darest
thou
refuse
him
also
?
Heb.
12.25
.
See
that
ye
refuse
not
him
that
speaketh
:
for
if
they
escaped
not
who
refused
him
that
spake
on
earth
,
much
more
shall
not
we
escape
,
if
we
turn
away
from
him
that
speaketh
from
Heaven
:
Consider
therefore
in
thy
heart
;
that
whatever
we
are
or
may
be
esteemed
to
be
,
who
are
the
poor
Ministers
of
Christ
;
yet
though
we
be
nothing
,
let
the
Holy
Prophets
and
Apostles
be
esteemed
as
something
:
for
they
shall
sit
upon
twelve
Thrones
judging
the
twelve
Tribes
of
Israel
,
Mat.
19.28
.
And
Jesus
said
unto
them
,
Verily
I
say
unto
you
,
that
ye
which
have
followed
me
in
the
regeneration
,
when
the
Son
of
man
shall
sit
in
the
Throne
of
his
glory
,
ye
also
shall
sit
upon
twelve
Thrones
,
judging
the
twelve
Tribes
of
Israel
.
And
the
true
Church
of
the
living
Ged
which
is
cloathed
with
the
Sun
,
and
the
Moon
under
her
feet
,
doth
wear
them
,
as
a
Crown
of
twelve
Stars
upon
her
head
:
And
wilt
thou
trample
them
under
thy
feet
?
Rev.
12.1
.
And
there
appeared
a
great
wonder
in
Heaven
,
a
Woman
cloathed
with
the
Sun
,
and
the
Moon
under
her
feet
,
and
upon
her
head
a
Crown
of
twelve
Stars
:
But
however
though
we
be
nothing
,
yet
let
the
Son
of
God
,
Jesus
Christ
himself
be
something
!
For
verily
God
the
Father
thinks
him
to
be
something
:
When
he
hath
given
him
a
name
that
is
above
every
name
,
that
is
in
Heaven
,
and
that
is
on
the
Earth
:
That
every
Knee
shall
bowe
and
every
Tongue
confess
to
him
;
as
Phil.
2.9
,
10
,
11
,
12.
Wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
name
which
is
above
every
name
:
That
at
the
name
of
Jesus
every
Knee
shall
bowe
,
of
things
in
Heaven
,
or
things
in
Earth
,
and
things
under
the
Earth
;
And
that
every
Tongue
shall
confess
,
that
Jesus
Christ
is
Lord
,
to
the
glory
of
God
the
Father
.
Wherefore
my
beloved
,
as
ye
have
always
obeyed
,
not
as
in
my
presence
only
,
but
much
more
in
my
absence
;
work
out
your
own
Salvation
with
fear
and
trembling
.
And
verily
he
shall
appear
to
be
something
at
the
great
day
when
he
shall
come
to
judge
the
World
,
and
before
him
shall
be
gathered
all
Nations
,
as
Matth.
25.31
,
32
,
33
,
34.
When
the
Son
of
man
shall
come
in
his
glory
,
and
all
the
Holy
Angels
with
him
,
then
shall
he
sit
upon
the
Throne
of
his
glory
.
And
before
him
shall
be
gathered
all
nations
;
and
he
shall
separate
them
one
from
another
,
as
a
Shepherd
divideth
his
Sheep
from
the
Goats
:
And
he
shall
set
the
Sheep
on
his
right
hand
,
but
the
Goats
on
his
left
.
Then
shall
the
King
say
to
them
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
before
the
foundation
of
the
World.
And
thou
thy self
also
must
appear
before
his
judgment
seat
,
2
Cor.
5.10
,
11.
For
we
must
all
appear
before
the
Judgment
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
,
whither
it
be
good
or
bad
.
Knowing
therefore
the
terror
of
the
Lord
,
we
persuade
men
;
but
we
are
made
manifest
unto
God
,
and
I
trust
also
,
are
made
manifest
in
your
Consciences
.
And
Rev.
6.15
,
16
,
17.
And
the
Kings
of
the
Earth
,
and
the
Great
men
,
and
the
Rich
men
,
and
the
Chief
Captains
,
and
the
Mighty
men
,
and
every
Bond-man
,
and
every
Free-man
hid
themselves
in
the
Dens
,
and
in
the
Rocks
of
the
Mountains
;
And
said
to
the
Mountains
and
Rocks
,
Fall
on
us
,
and
hide
us
from
the
face
of
him
that
sitteth
on
the
Throne
,
and
from
the
wrath
of
the
Lamb
:
For
the
great
day
of
his
wrath
is
come
;
and
who
shall
be
able
to
stand
?
And
Rev.
20.12
,
13
,
14
,
15.
And
I
saw
the
dead
,
small
and
great
,
stand
before
God
;
and
the
books
were
opened
:
And
another
book
was
opened
,
which
is
the
book
of
Life
:
and
the
dead
were
judged
out
of
those
things
which
were
written
in
the
books
,
according
to
their
works
.
And
the
Sea
gave
up
the
dead
which
were
in
it
;
and
Death
and
Hell
delivered
up
the
dead
which
were
in
them
:
And
they
were
judged
every
man
according
to
their
works
.
And
Death
and
Hell
were
cast
into
the
Lake
of
Fire
:
This
is
the
second
Death
.
And
whosoever
was
not
found
written
in
the
Book
of
Life
,
was
cast
into
the
Lake
of
Fire
.
And
this
day
will
come
as
a
Thief
in
the
night
,
2
Pet.
3.10
.
But
the
day
of
the
Lord
will
come
as
a
Thief
in
the
night
;
in
the
which
the
Heavens
shall
pass
away
with
a
great
noise
,
and
the
elements
shall
melt
with
fervent
heat
,
the
Earth
also
with
the
works
that
are
therein
shall
be
burnt
up
.
And
Rev.
22.11
,
12.
He
that
is
unjust
,
let
him
be
unjust
still
:
And
he
which
is
filthy
,
let
him
be
filthy
still
:
And
he
that
is
righteous
,
let
him
be
righteous
still
:
And
he
that
is
holy
,
let
him
be
be
holy
still
.
And
behold
,
I
come
quickly
;
and
my
reward
is
with
me
,
to
give
every
man
according
as
his
work
shall
be
.
Well
then
Reader
,
whoever
thou
art
;
know
that
the
word
Kingdom
is
good
Seed
,
and
the
Sower
is
the
Son
of
man
,
Matth.
13.37
.
He
answered
and
said
unto
them
,
He
that
soweth
the
good
seed
,
is
the
Son
of
man
,
We
are
but
his
under
Servants
,
to
minister
from
him
this
good
seed
,
and
our
great
Lord
is
able
to
bless
the
seed
sown
though
we
be
nothing
,
as
1
Cor.
3.5
,
6
,
7
,
8.
Who
then
is
Paul
,
and
who
is
Apollos
,
but
Ministers
by
whom
ye
believed
,
even
as
the
Lord
gave
to
every
man
?
I
have
planted
,
Apollos
watered
:
but
God
gave
the
increase
.
So
then
,
neither
is
he
that
planteth
any
thing
,
neither
he
that
watereth
:
But
God
that
giveth
the
increase
.
Now
he
that
planteth
,
and
he
that
watereth
,
are
on●
:
And
every
man
shall
receive
his
own
reward
,
according
to
his
own
labour
.
With
2
Cor.
9.10
.
Now
he
that
ministreth
seed
to
the
sower
,
doth
minister
bread
for
your
food
,
and
multiply
the
seed
sown
,
and
increase
the
fruits
of
your
righteousness
.
And
the
ground
into
which
we
must
sow
this
seed
is
the
heart
,
tho'
thro'
the
ear
,
Matth.
13.9
.
Who
hath
ears
to
hear
,
let
him
hear
.
The
good
ground
is
the
good
and
honest
Heart
:
The
Lord
make
thine
such
;
and
then
there
will
be
good
fruit
brought
forth
with
patience
and
to
perfections
,
though
in
different
measures
and
degrees
,
as
,
Matth.
13.23
.
But
he
that
received
seed
into
the
good
ground
,
is
he
that
heareth
the
Word
,
and
understandeth
it
,
which
also
beareth
fruit
,
and
bringeth
forth
some
an
hundred-fold
,
some
fifty
,
some
thirty
.
Luke
8.15
.
But
that
on
the
good
ground
,
are
they
which
in
an
honest
and
good
heart
having
heard
the
word
,
keep
it
,
and
bring
forth
fruit
with
patience
.
To
thy
salvation
and
God's
glory
which
the
Lord
grant
unto
thee
:
And
pray
for
us
his
poor
Ministers
and
Servants
,
and
particularly
for
the
meanest
and
most
unworthy
of
them
all
,
thy
Servant
for
Christs
sake
in
the
Work
of
the
Gospel
,
Tho.
Taylor
.
To
my
many
Worthy
and
Beloved
Friends
of
divers
Congregations
in
and
about
the
City
of
London
;
the
Town
of
Hackney
,
and
other
Towns
,
within
and
without
the
Lines
of
Communication
,
where
I
have
occasionally
Preached
this
Gospel
:
Grace
and
Peace
.
MOST
Dear
and
Pretious
Friends
;
Pretious
I
say
,
for
the
late
Pretious
Faith
obtained
by
you
,
with
us
,
2
Pet.
1.1
.
Simon
Peter
,
a
Servant
and
an
Apostle
of
Jesus
Christ
,
to
them
that
have
obtained
like
pretious
Faith
with
us
,
through
the
righteousness
of
God
,
and
our
Saviour
Jesus
Christ
:
By
which
Faith
,
the
very
Faith
of
Gods
Elect
,
Christ
is
pretious
indeed
to
you
,
1
Pet
2.7
.
Unto
you
therefore
which
believe
he
is
pretious
:
But
unto
them
which
be
disobedient
,
the
stone
which
the
builders
disallowed
the
same
is
made
the
head
of
the
corner
:
when
to
others
a
stumbling
stone
;
even
to
them
that
stumble
at
the
word
being
disobedient
:
Your
Names
are
too
many
to
be
prefixed
to
this
short
Epistle
,
and
besides
in
the
matter
of
truth
I
like
not
to
go
to
the
Poll
,
as
if
truth
needed
a
Muster-roll
of
names
to
carry
the
voice
against
such
as
are
the
opposers
of
it
.
It
is
enough
that
Christ
hath
a
few
names
in
Sardis
,
who
have
not
defiled
their
Garments
,
and
which
shall
walk
with
him
in
white
,
for
they
are
worthy
:
It
matters
not
how
many
the
names
of
others
in
Sardis
were
,
Rev.
3.4
.
Thou
hast
a
few
names
even
in
Sardis
,
that
have
not
defiled
their
Garments
:
and
they
shall
walk
with
me
in
white
:
for
they
are
worthy
.
It
is
enough
that
wisdom
is
justified
of
her
Children
:
When
true
Wisdom
neither
in
John
Baptist
the
forerunner
,
who
was
greater
than
all
the
Prophets
;
nor
in
Christ
the
Head
and
Lord
of
them
all
,
could
have
a
testimony
from
an
evil
and
adulterous
Generation
:
Or
if
they
had
any
thing
like
it
for
a
time
,
they
quickly
recanted
and
recalled
it
,
Mat.
11.16
—
19.
But
whereunto
shall
I
liken
this
Generation
?
It
is
like
unto
Children
sitting
in
the
markets
,
and
calling
unto
their
fellows
.
The
Son
of
man
came
eating
and
drinking
,
and
they
say
,
Behold
,
a
man
gluttonous
and
a
wine
bibber
,
a
friend
of
Publicans
and
sinners
:
But
wisdom
is
justified
of
her
Children
.
And
John.
5.35
.
He
was
a
burning
and
a
shining
light
:
And
ye
were
willing
for
a
season
to
rejoyce
in
his
light
.
I
have
been
greatly
refreshed
and
comforted
in
you
all
,
by
the
grace
of
God
,
bringing
Salvation
to
you
,
and
which
ye
have
not
received
in
vain
:
But
as
ye
have
heard
him
and
been
taught
of
him
,
as
the
truth
is
in
Jesus
Christ
;
this
grace
hath
taught
you
effectually
to
deny
ungodliness
and
worldly
lusts
,
and
live
soberly
,
righteously
and
godly
in
this
present
World
,
looking
for
that
blessed
hope
and
the
glorious
appearing
of
the
great
God
and
our
Saviour
Jesus
Christ
;
who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
and
purifie
unto
himself
a
peculiar
People
zealous
of
good
works
:
And
am
still
comforted
in
the
remembrance
thereof
.
And
that
these
poor
labours
of
mine
in
the
Ministry
of
this
Gospel
hath
had
any
effect
upon
your
Souls
,
either
in
drawing
you
to
Christ
,
or
confirming
or
comforting
you
in
Christ
at
any
time
,
is
and
will
be
my
rejoycing
above
all
the
esteem
I
have
in
your
hearts
,
and
all
the
help
I
have
received
from
your
hands
by
your
Free
,
Kind
,
Liberal
ministring
to
my
necessities
from
time
to
time
;
and
that
my
temptation
which
was
in
the
Flesh
through
these
necessities
and
wants
and
reproaches
for
Christs
sake
ye
despised
not
,
but
received
me
and
embraced
me
,
(
I
will
not
say
)
as
an
Angel
of
God
,
or
even
as
Christ
Jesus
;
But
one
far
greater
than
I
can
own
my self
to
be
:
I
can
truly
say
I
have
rejoyced
much
more
because
of
the
Grace
of
God
given
to
you
,
than
in
all
the
gifts
to
me
;
though
I
had
need
of
them
all
,
and
do
acknowledge
them
to
be
more
and
greater
,
than
I
am
worthy
of
:
But
Christ
is
worthy
,
for
whose
sake
only
ye
have
counted
me
so
,
Mar.
9.4
.
And
whosoever
will
offend
one
of
those
little
ones
that
believe
in
me
,
It
is
better
for
him
,
that
a
milstone
were
hanged
about
his
neck
,
and
he
were
cast
into
the
Sea.
And
though
I
put
not
your
names
to
this
my
Book
,
for
reasons
above
mentioned
,
yet
I
hope
they
are
all
of
them
in
the
Book
of
Life
.
And
this
small
Treatise
,
which
is
but
a
taste
of
some
more
that
may
follow
in
due
time
,
if
the
Lord
please
;
I
do
more
especially
Devote
and
Dedicate
to
the
Use
and
Service
of
you
all
and
yours
;
not
doubting
that
whither
I
live
or
die
,
you
will
find
out
it
,
or
it
will
find
out
you
by
some
providence
or
other
:
I
say
I
Dedicate
it
to
you
;
not
for
Patronage
or
Protection
;
but
for
Debt
:
for
it
is
much
due
to
you
who
have
been
my
fellow
helpers
in
the
Gospel
,
some
of
you
for
m●ny
years
.
And
two
things
I
have
to
say
to
you
all
and
leave
here
upon
record
as
the
greatest
testimony
of
my
thankfulness
,
love
and
care
to
and
for
you
in
the
Lord.
Namely
,
First
,
That
you
beware
and
take
heed
of
of
a
loose
conversation
,
and
that
ye
use
not
your
liberty
at
any
time
,
or
in
any
thing
for
an
occasion
to
the
Flesh
,
or
to
the
World
;
For
we
are
not
debtors
to
the
Flesh
,
to
live
after
the
Flesh
;
for
if
ye
live
after
the
Flesh
ye
shall
die
,
but
if
ye
by
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
,
Rom.
8.12
,
13.
And
Jam.
4.4
.
Ye
Adulterours
and
Adulteresses
,
Know
ye
not
that
the
Friendship
of
the
World
is
Enmity
against
God
?
Whosoever
therefore
will
be
the
friend
of
the
World
is
the
enemy
of
God
,
1
John
2.15
.
Love
not
the
World
,
neither
the
things
that
are
in
the
World.
If
any
man
love
the
World
,
the
love
of
the
Father
is
not
in
him
.
16.
For
all
that
is
in
the
World
,
the
Lust
of
the
Flesh
,
and
the
Lust
of
the
Eyes
,
and
the
Pride
of
Life
,
is
not
of
the
Father
,
but
is
of
the
World.
17.
And
the
World
passeth
away
and
the
Lusts
thereof
:
But
he
that
doth
the
will
of
God
,
abideth
tfor
ever
.
The
power
of
Christ's
Death
is
within
you
,
therefore
let
your
Old
Man
be
crucified
with
Christ
:
That
henceforth
ye
may
not
serve
Sin
;
and
let
the
World
be
crucified
to
you
and
you
unto
it
,
otherwise
you
cannot
glory
truly
in
the
cross
of
Christ
,
Gal.
6.14
,
15.
But
God
forbid
that
I
should
glory
,
save
in
the
Cross
of
our
Lord
Jesus
Christ
,
by
whom
the
World
is
crucified
unto
me
,
and
I
unto
the
World.
For
in
Christ
Jesus
neither
circumcision
availeth
any
thing
▪
nor
uncircumcision
,
but
a
new
creature
.
You
cannot
be
alive
with
Christ
through
Union
with
him
;
but
you
must
be
dead
,
and
die
continually
both
to
Sin
and
to
the
World
,
Rom.
6.1
.
What
shall
we
say
then
?
Shall
we
continue
in
sin
,
that
grace
may
abound
?
Secondly
,
That
you
shine
as
lights
in
the
World
,
and
be
as
the
Sons
and
Daughters
of
God
;
without
rebuke
in
the
midst
of
a
crooked
and
perverse
generation
holding
forth
the
word
of
Life
,
that
I
may
rejoyce
in
the
day
of
Christ
,
that
I
have
not
run
in
vain
,
neither
laboured
in
vain
,
Phil.
2.14
,
15
,
16.
Do
all
things
without
murmurings
,
and
disputings
:
That
ye
may
be
blameless
and
harmless
,
the
Sons
of
God
,
without
rebuke
,
in
the
midst
of
a
crooked
and
perverse
nation
,
among
whom
ye
shine
,
(
or
shine
ye
)
as
lights
in
the
World
:
Holding
forth
the
word
of
life
;
that
I
may
rejoyce
in
the
day
of
Christ
,
that
I
have
not
run
in
vain
,
neither
laboured
in
vain
.
And
our
Lord
hath
said
,
Matth.
5.16
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
and
glorifie
your
Father
which
is
in
Heaven
.
If
the
time
will
come
when
ye
shall
shine
forth
as
the
Sun
in
the
Kingdom
of
your
Father
,
Math
13.43
.
Then
shall
the
righteous
shine
forth
as
the
Sun
,
in
the
Kingdom
of
their
Father
.
Who
hath
ears
to
hear
let
him
hear
.
Surely
ye
should
shine
as
lights
more
in
this
State
of
imperfection
,
and
whilst
you
are
in
this
World
;
and
thereby
show
you
are
not
of
it
,
Rev.
22.14
.
Blessed
are
they
,
that
do
his
commandments
,
that
they
may
have
right
to
the
tree
of
Life
;
and
to
enter
in
through
the
Gates
of
the
the
City
.
15.
For
without
ar
Dogs
,
and
Sorcerers
,
and
Whoremongers
,
and
Murderers
,
Idolaters
and
whosoever
loveth
and
maketh
a
lie
.
To
the
Church
or
Congregation
which
is
at
Cambridge
;
unto
which
I
stand
as
a
Pastor
or
Overseer
in
the
Faith
,
Fellowship
and
Order
of
the
Gospel
of
our
Lord
Jesus
Christ
:
And
to
many
others
my
Constant
or
Occasional
hearers
,
of
whom
I
am
perswaded
such
things
as
do
accompany
Salvation
.
Blessed
be
God.
Dearly
Beloved
,
I
Do
greatly
rejoyce
in
you
all
,
as
my
crown
and
my
joy
in
the
Day
of
Jesus
Christ
:
And
though
I
cannot
say
of
you
all
,
that
I
have
begotten
you
by
the
Gospel
;
no
,
blessed
be
God
that
you
were
in
Christ
before
my
coming
amongst
you
,
and
that
others
labours
were
blest
for
that
end
to
you
;
yet
this
also
I
can
say
of
some
of
you
,
now
in
the
Church
,
and
of
others
not
yet
joyned
to
it
;
that
I
have
begotten
you
through
the
Gospel
unto
Jesus
Christ
,
and
that
you
are
the
seal
of
my
Ministry
,
and
the
proof
of
Christ
speaking
in
me
,
and
by
my
Ministry
unto
your
Hearts
effectually
;
yet
in
you
all
and
concerning
every
one
of
you
;
I
do
rejoyce
in
three
things
,
Namely
,
1.
Your
Election
of
God
known
of
us
,
and
manifestly
appearing
in
you
by
the
Sanctification
of
the
spirit
unto
Obedience
and
sprinkling
of
the
Blood
of
Jesus
Christ
,
as
1
Pet.
1.2
.
Elect
according
to
the
foreknowledg
of
God
the
Father
,
through
sanctification
of
the
Spirit
unto
obedience
,
and
sprinkling
of
the
blood
of
Jesus
Christ
,
and
2
Thes.
2.13
,
14.
But
we
are
bound
to
give
thanks
alway
to
God
for
you
,
brethren
,
beloved
of
the
Lord
,
because
God
hath
from
the
beginning
chosen
you
to
salvation
,
through
sanctification
of
the
Spirit
,
and
belief
of
the
truth
:
Whereunto
he
called
you
by
our
gospel
,
to
the
obtaining
of
the
glory
of
our
Lord
Jesus
Christ.
2.
Your
abiding
in
the
Truth
,
and
the
Truth
abiding
in
you
,
and
that
you
stand
fast
both
in
the
Faith
and
love
of
the
Truth
that
you
may
be
saved
:
When
so
many
have
departed
from
the
Faith
,
giving
heed
to
seducing
spirits
,
and
are
,
(
as
is
to
be
feared
,
)
given
up
to
strong
delusion
to
believe
a
lie
,
that
they
all
might
be
damned
who
believed
not
the
Truth
,
but
had
pleasure
in
unrighteousness
:
as
,
1
Tim.
4.1
.
2
Thes.
2.11
,
12.
Which
sheweth
the
unction
of
the
holy
one
to
be
in
you
,
as
1
John
2.20.21
.
But
ye
have
an
unction
from
the
holy
One
,
and
ye
know
all
things
:
I
have
not
written
unto
you
,
because
ye
know
not
the
truth
:
But
because
ye
know
it
,
and
that
no
lie
is
of
the
truth
;
and
again
,
v.
26
,
27.
These
things
have
I
written
unto
you
,
concerning
them
that
seduce
you
:
But
the
anointing
which
ye
have
received
of
him
,
abideth
in
you
:
and
ye
need
not
that
any
man
teach
you
:
But
,
as
the
same
anointing
teacheth
you
of
all
things
,
and
is
truth
,
and
is
no
lie
:
and
even
as
it
hath
taught
you
,
ye
shall
abide
in
him
,
28.
And
now
,
little
Children
,
abide
in
him
;
that
when
he
shall
appear
,
we
may
have
confidence
,
and
not
be
ashamed
before
him
at
his
coming
.
And
in
this
I
do
rejoyce
,
and
will
rejoyce
in
and
over
you
all
,
your
stedfast
,
abiding
and
walking
in
the
Truth
,
when
there
are
so
many
deserters
,
as
2
John
1.
Whom
I
love
in
the
truth
:
and
not
I
only
,
but
also
all
they
that
have
known
the
truth
,
for
the
truth
sake
which
dwelleth
in
us
,
and
shall
be
with
us
for
ever
.
And
3
John
4.
I
have
no
greater
joy
than
to
hear
that
my
Children
walk
in
truth
;
and
again
,
John
8.31
,
32.
Then
said
Jesus
to
those
Jews
which
believed
on
him
,
If
ye
continue
in
my
word
,
then
are
ye
my
Disciples
indeed
:
And
ye
shall
know
the
truth
,
and
the
truth
shall
make
you
free
.
3.
Your
order
in
the
Faith
and
fellowship
of
the
Gospel
as
a
Church
,
which
appeareth
in
your
professed
and
declared
subjection
to
the
Government
which
Christ
hath
set
in
his
Church
,
and
that
because
it
is
Christs
appointment
,
that
so
it
should
be
,
and
his
Spirit
works
in
you
,
that
willing
and
ready
subjection
and
obedience
,
as
a
fruit
of
your
Faith
,
upon
which
dependeth
and
followeth
,
that
blessed
Peace
that
ye
now
have
,
both
in
your
own
Consciences
,
and
among
your selves
;
it
's
prophesied
of
Christ
,
Isa.
9.7
.
Of
the
encrease
of
his
government
and
of
his
peace
there
shall
be
no
end
;
upon
the
throne
of
David
and
upon
his
kingdom
,
to
order
it
,
and
to
establish
it
with
judgment
and
with
justice
,
from
henceforth
even
for
ever
:
This
belongs
to
the
Kingly
Office
of
Christ
,
to
whom
only
it
appertaineth
to
give
and
appoint
Laws
for
his
Church
,
and
they
must
not
appoint
Laws
for
themselves
;
nor
can
Man
,
or
any
sort
of
Men
in
the
World
,
appoint
or
give
Laws
to
the
Church
of
Christ
,
't
is
Christ
prerogative
Royal
,
and
he
alone
sits
and
rains
as
King
in
Zion
,
as
Ps.
2.6
.
Yet
have
I
set
my
king
upon
my
holy
hill
of
Zion
.
Now
this
Government
which
Christ
hath
set
in
his
Church
,
is
by
a
Faithful
and
approved
Ministry
,
as
Pastors
and
Teachers
,
freely
chosen
by
the
whole
Church
according
to
Christs
mind
,
and
rightly
set
over
them
in
the
Lord
as
he
hath
appointed
them
to
be
,
Ephes.
4.11
,
12
,
13.
And
being
so
set
,
as
Acts
14.23
.
The
Church
and
all
the
Members
are
to
obey
such
,
and
to
have
them
in
high
esteem
for
their
works
sake
,
and
to
be
subject
unto
them
;
in
the
true
light
and
conduct
of
the
word
,
shining
in
their
Ministry
;
and
therefore
they
are
called
Stars
and
Angels
,
or
Messengers
,
from
the
Ministerial
light
and
conduct
they
give
to
the
Church
from
Christ
himself
,
the
Sun
of
Righteousness
,
and
the
Angel
of
the
Covenant
;
as
Rev.
1.20
.
The
mystery
of
the
seven
stars
which
thou
sawest
in
my
right
hand
,
and
the
seven
golden
candlesticks
.
The
seven
stars
are
the
angels
of
the
seven
churches
:
and
the
seven
candlesticks
which
thou
sawest
,
are
the
even
Churches
.
The
Churches
therefore
I
say
,
are
to
be
subject
to
them
,
and
to
obey
them
in
the
light
of
Truth
shining
in
their
Ministry
from
Christ
the
head
,
as
the
Stars
do
shine
in
the
Firmament
with
their
lesser
lights
all
borrowed
from
the
Sun
;
and
for
the
proof
of
this
let
these
Scriptures
be
considered
and
well
weighed
,
Heb.
13.7
,
8.
Remember
them
which
have
the
rule
over
you
,
who
have
spoken
unto
you
the
word
of
God
:
whose
Faith
follow
,
considering
the
end
of
their
conversation
.
Jesus
Christ
the
same
yesterday
,
and
to
day
,
and
for
ever
.
And
again
,
v.
17.
Obey
them
that
have
the
rule
over
you
,
and
submit
your selves
:
for
they
watch
for
your
souls
,
as
they
that
must
give
an
account
:
that
they
may
do
it
with
joy
,
and
not
with
grief
:
for
that
is
unprofitable
for
you
.
And
1
Tim.
5.17
,
18
,
19.
Let
the
elders
that
rule
well
,
be
counted
worthy
of
double
honour
,
especially
they
who
labour
in
the
word
and
doctrine
.
For
the
scripture
saith
,
Thou
shalt
not
muzzle
the
Ox
that
treadeth
out
the
corn
:
and
,
The
labourer
is
worthy
of
his
reward
.
Against
an
elder
receive
not
an
accusation
,
but
before
(
or
under
)
two
or
three
witnesses
.
Where
the
rule
of
the
Ministry
is
secured
of
the
double
honour
of
Maintenance
and
Reverence
,
and
1
Thes.
5.12
,
13.
And
we
beseech
you
,
brethren
,
to
know
them
which
labour
among
you
,
and
are
over
you
in
the
Lord
,
and
admonish
you
;
And
to
esteem
them
very
highly
for
their
works
sake
.
And
be
at
peace
among
your selves
▪
This
is
the
order
and
Government
which
Christ
hath
set
in
his
Church
;
upon
which
their
peace
doth
depend
:
And
where
thi●
Government
of
Christ
is
not
submitted
unto
,
and
kept
,
but
is
rejected
and
broken
,
there
is
an
end
of
Peace
;
there
followeth
nothing
but
confusion
,
and
every
evil
work
,
as
James
3.16
.
To
prevent
which
Christ
hath
set
Order
and
Government
in
the
Church
,
yea
in
all
the
Churches
of
Christ
;
as
1
Cor.
14.33
.
As
it
is
in
a
Mans
Heart
,
if
the
Government
of
Christ
be
not
there
,
if
Christ
,
ruleth
not
there
by
his
Word
and
Spirit
,
there
is
no
Peace
to
that
Man
;
There
is
no
Peace
saith
my
God
to
the
wicked
:
Even
so
it
is
in
a
Church
;
if
Christs
Goverment
be
not
there
,
there
is
no
Peace
,
but
strife
and
bitter
envying
,
confusion
and
every
evil
work
.
And
I
will
therefore
Rejoyce
,
and
do
Rejoyce
in
this
,
concerning
you
all
beholding
and
seeing
your
order
,
and
the
stedfastness
of
your
Faith
in
Christ
,
as
Col.
2.5
,
6.
For
though
I
be
absent
in
the
flesh
,
yet
am
I
with
you
in
spirit
,
joying
and
beholding
your
order
,
and
the
stedfastness
of
your
faith
in
Christ.
For
this
order
floweth
from
the
stedfastness
of
your
Faith
in
Christ
(
as
the
breach
of
it
in
others
doth
emerge
from
the
unstedfastness
of
their
Faith.
)
As
ye
have
therefore
received
Christ
Jesus
the
Lord
,
so
walk
ye
in
him
,
v.
7.
Rooted
and
built
up
in
him
and
stablished
in
the
faith
as
ye
have
been
taught
,
abounding
therein
with
thanksgiving
.
Beware
lest
any
man
spoil
you
:
Keep
therefore
and
hold
fast
this
Faith
and
order
,
and
this
will
be
your
wisdom
and
understanding
in
the
sight
of
all
Men
,
as
Deut.
4.5
.
Ephes.
5.17
,
18
,
19
,
20.
And
this
is
the
salt
or
true
wisdom
commended
to
us
by
Christ
himself
,
which
will
preserve
you
in
purity
and
peace
,
and
keep
you
from
Corrupting
;
as
Mark
9.50
.
Salt
is
good
:
but
if
the
salt
have
lost
his
saltness
,
wherewith
will
you
season
it
?
Have
salt
in
your selves
,
and
have
peace
one
with
another
.
And
this
,
as
it
is
,
and
will
be
your
glory
,
so
it
will
be
our
rejoycing
in
the
Day
of
Christ
,
Heb.
13.17
,
And
1
John
2.28
.
That
we
(
i.
e.
we
your
Elders
and
Ministers
,
)
may
rejoyce
in
the
Day
of
Christ.
As
ye
have
therefore
obeyed
,
and
in
a
great
Conflict
and
Tryal
of
your
Faith
and
Patience
,
have
testified
yout
obedience
to
the
Truth
through
the
Spirit
;
So
I
beseech
you
work
out
your
own
Salvation
,
with
fear
and
trembling
:
For
it
is
God
that
worketh
in
you
both
to
will
,
and
to
do
,
of
his
good
pleasure
:
And
be
in
nothing
terrified
by
your
adversaries
:
which
is
to
them
an
evident
token
of
perdition
;
but
unto
you
of
salvation
,
and
that
of
God.
For
to
you
it
is
given
in
the
behalf
of
Christ
,
not
only
to
believe
on
him
,
but
als●
to
suffer
for
his
sake
;
Having
the
sam●
conflict
which
ye
saw
to
be
in
me
,
Phil
▪
1.28
,
29.
Now
whether
I
live
or
die
whether
I
be
present
in
the
body
and
so
absent
from
the
Lord
,
or
whether
I
be
absent
from
the
body
,
that
I
may
be
present
with
the
Lord
;
st●and
fast
in
one
Spirit
,
with
one
mind
,
striving
together
for
the
Faith
of
the
Gospel
;
and
so
fulfil
ye
my
joy
,
that
ye
be
like
minded
,
having
the
same
love
,
of
one
accord
,
and
of
one
mind
.
And
the
God
of
peace
shall
be
with
you
,
and
shall
bruise
Satan
under
your
Feet
shortly
;
and
shall
make
those
,
that
say
they
are
Jews
and
are
not
;
but
are
the
synagogue
of
Satan
,
to
come
and
worship
before
you
feet
,
and
to
know
that
he
hath
loved
you
,
as
Rev.
3.8
,
9.
Amen
.
THE
True
Light
In
the
matter
of
our
Justification
before
GOD.
Rom.
3.20
.
Therefore
by
the
deeds
of
the
law
,
there
shall
no
flesh
be
justified
in
his
sight
:
for
by
the
law
is
the
knowledg
of
sin
.
THIS
Text
is
an
Epiphonema
or
closing
speech
,
wherein
the
holy
Apostle
Paul
gives
us
the
just
and
right
conclusion
or
result
of
the
whole
matter
,
with
respect
to
Mans
justification
before
God
,
and
doth
Peremptorily
determine
in
the
negative
,
that
by
the
deeds
or
works
of
the
Law
,
no
flesh
can
or
shall
be
justified
in
his
sight
,
and
brings
it
in
with
the
illative
note
therefore
,
as
the
undeniable
consequence
and
true
result
of
his
whole
Argument
in
the
two
foregoing
Chapters
,
wherein
he
hath
fully
proved
,
as
he
saith
,
v.
9.
of
this
chap.
that
Jews
and
Gentiles
are
all
under
Sin.
1.
The
Gentiles
he
clearly
proves
in
the
first
Chapter
to
be
under
Sin
,
in
that
when
they
knew
God
,
or
might
have
known
him
by
the
light
of
Nature
in
his
works
of
Creation
and
Providence
,
as
Rom.
1.19
,
20
▪
they
did
not
glorifie
him
as
God
,
but
contrary
to
the
light
of
nature
,
debased
and
changed
the
glory
of
the
incorruptible
God
,
into
the
Image
of
corruptible
Man
,
v.
23
,
24
,
25.
Had
they
but
used
their
poor
dim
light
of
nature
aright
,
to
have
paid
some
suitable
Veneration
to
the
glory
of
the
Godhead
,
in
worshiping
of
him
,
they
might
have
escaped
many
vile
affections
and
actions
amongst
themselves
:
For
which
they
could
not
so
much
as
pretend
light
or
nature
,
and
of
the
wickedness
or
danger
whereof
they
could
not
so
much
as
pretend
ignorance
but
as
a
punishment
of
their
impiety
towards
God
,
God
gave
them
up
to
vile
affections
and
unseemly
actions
amongst
themselves
,
as
v.
26
,
27
,
28
,
29
,
30
,
31
,
And
these
Sins
they
not
only
committed
against
the
light
of
nature
but
delighted
in
,
though
convicted
in
their
own
Conscience
that
the
issue
thereof
could
be
no
less
than
eternal
Death
and
Damnation
,
as
v.
32.
Who
knowing
the
judgment
of
God
,
&c.
So
severely
,
but
justly
doth
God
punish
wilful
Idolatry
and
false
worship
,
a
Sin
against
the
first
Table
,
by
giving
such
a
person
or
People
up
to
all
manner
of
Sins
,
and
most
horrible
lusts
,
and
abominable
practices
,
even
against
Human
Nature
to
their
own
Destruction
:
Nothing
being
more
righteous
and
just
,
than
that
they
who
will
not
give
unto
God
the
glory
of
his
own
worship
,
should
be
given
up
of
God
to
work
their
own
Damnation
and
Destruction
,
see
2
Thes.
2.10
,
11
,
12.
2.
The
Jews
he
as
clearly
proves
to
be
under
Sin
in
the
second
Chapter
;
For
whereas
they
rested
in
the
law
and
made
their
boast
of
God
,
as
Rom.
2.
v.
17
,
18
,
19
,
20.
yet
they
transgressed
that
law
,
which
they
so
much
boasted
of
,
and
through
transgressing
thereof
,
dishonoured
God
and
caused
his
name
to
be
blasphemed
amongst
the
Gentiles
,
as
v.
21
,
22
,
23.
And
therefore
the
Jews
as
well
as
the
Gentiles
are
left
without
excuse
,
and
the
mouth
of
them
both
equally
stopped
,
being
become
guilty
before
God.
The
Gentiles
by
Sinning
without
law
,
yet
against
the
light
and
law
of
Nature
,
as
Rom.
1.20.32
.
&c.
The
Jews
by
Sinning
under
the
law
,
and
whilst
they
judged
the
poor
Gentiles
,
became
more
obnoxious
and
inexcusable
themselves
,
in
that
they
did
the
same
or
worse
things
,
as
Rom.
2.
v.
11
,
12.
And
therefore
both
Jews
and
Gentiles
are
all
under
Sin
and
Condemnation
,
and
that
by
the
law
:
The
Gentiles
by
the
light
and
law
of
nature
,
and
the
work
of
it
written
in
their
Hearts
,
Rom.
2.14
,
15
,
16.
And
the
Jews
by
the
law
written
in
tables
of
Stone
by
Gods
own
hand
,
and
given
unto
them
by
Moses
at
mount
Sinai
,
which
law
was
added
by
reason
of
Sin
,
and
Sin
in
the
Jews
taking
occasion
by
the
commandment
,
became
exceedingly
more
Sinful
in
them
who
were
Jews
by
nature
,
than
in
the
Gentiles
,
as
being
against
more
clear
light
and
greater
Obligations
,
than
the
poor
Gentiles
were
indulged
with
.
And
thus
is
fulfilled
the
design
of
God
by
Moses
in
giving
the
law
,
which
was
not
that
any
Man
should
be
justified
and
obtain
righteousness
and
life
thereby
;
but
that
the
offence
against
it
might
so
much
the
more
abound
and
be
made
to
appear
.
And
Man
be
instructed
from
the
desperateness
of
his
case
and
the
utter
impossibility
ever
to
get
righteousness
and
life
by
works
and
the
law
,
to
seek
it
only
by
Grace
and
Faith
in
Jesus
Christ
,
as
Rom.
5.20
,
21.
This
position
being
already
proved
,
that
Jews
and
Gentiles
are
all
under
Sin
,
Rom.
3.9
.
the
Apostle
doth
further
confirm
by
a
text
out
of
the
old
Testament
,
Rom.
3.
—
19.
where
he
concludes
that
quotation
.
Now
we
know
that
whatsoever
the
law
saith
,
it
saith
to
them
that
are
under
the
law
,
intimating
that
the
Jews
must
needs
be
concerned
in
this
charge
as
well
as
the
Gentiles
:
And
that
the
Prophets
of
the
old
Testament
,
did
plainly
declare
and
confirm
this
truth
,
that
by
the
works
of
the
law
,
no
flesh
should
be
justified
:
For
both
David
and
Esaias
,
whose
words
these
are
,
(
if
they
would
have
understood
them
)
in
saying
,
there
is
none
righteous
,
no
not
one
,
there
is
none
that
understandeth
;
there
is
none
that
seeketh
after
God
;
they
are
all
gone
out
of
the
way
,
they
are
together
become
unprofitable
;
there
is
none
that
doth
good
,
no
,
not
one
,
&c.
do
both
testifie
from
God
by
whose
Spirit
they
speak
;
that
in
the
sight
of
God
all
Men
are
Sinners
and
transgressors
,
by
the
law
,
both
Jews
and
Gentiles
,
and
that
there
is
not
one
righteous
Man
by
the
works
of
the
law
,
in
the
whole
World.
(
for
Jew
and
Gentile
comprehended
the
whole
world
.
)
And
if
so
,
and
this
be
true
,
that
Jews
and
Gentiles
are
all
under
Sin
,
and
that
there
is
not
one
righteous
Man
by
the
works
of
the
law
in
Gods
sight
,
then
it
follows
as
a
necessary
consequence
,
that
by
the
works
of
the
law
there
shall
no
flesh
be
justified
.
Therefore
we
conclude
,
&c.
And
thus
I
have
done
with
the
context
.
In
the
text
it self
we
have
a
great
foundation
truth
or
point
of
Doctrin
ready
prepared
to
our
Hand
,
in
words
which
the
Holy
Ghost
teacheth
,
together
with
the
reason
of
it
;
And
therefore
we
shall
take
the
point
,
as
it
lieth
in
the
Text
,
&c.
That
by
the
works
of
the
law
,
there
shall
no
flesh
be
justified
in
the
sight
of
God.
The
truth
of
this
doctrin
is
expresly
testified
also
,
Psal.
143.2
.
For
in
thy
sight
shall
no
Man
living
be
justified
,
i.
e.
by
his
own
works
and
righteousness
,
for
otherwise
there
were
then
,
and
are
now
many
Men
justified
in
Gods
sight
by
the
free
Grace
of
God
through
Faith
in
Jesus
Christ.
And
again
,
Gal.
2.16
.
Knowing
&c.
For
the
opening
this
position
or
point
of
Doctrin
we
shall
take
it
into
parts
,
and
Enquire
1
Who
or
what
is
meant
by
(
Flesh.
)
2
What
is
meant
by
(
Justified
.
)
3
What
is
mean
by
(
the
works
of
the
law
.
)
1
What
is
meant
;
Or
,
What
we
are
to
understand
by
(
Flesh
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
not
any
Flesh
,
or
as
it
is
Translated
,
(
no
Flesh.
)
In
answer
whereunto
,
(
Flesh
,
)
is
sometimes
taken
in
Scripture
,
for
the
Human
Nature
separate
from
the
sinfulness
thereof
,
so
John
1.14
.
And
the
word
was
made
flesh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Flesh
is
here
put
for
the
Human
Nature
seperate
from
Sin
as
Adam
had
it
in
the
state
of
innocency
.
And
Christ
the
second
Adam
took
it
in
the
Womb
of
the
Virgin
Mary
,
and
Heb.
10.20
.
Through
the
vail
,
i.
e.
his
Flesh
,
put
for
the
whole
Human
Nature
,
which
was
a
vail
to
his
Godhead
,
and
which
he
offered
upon
the
Cross
,
for
our
Sins
and
so
consecrated
a
new
and
living
way
for
us
into
the
Holiest
,
i.
e.
Heaven
it self
.
And
though
in
propriety
of
Speech
,
the
Flesh
or
Body
is
but
a
part
of
the
Human
Nature
;
the
Spirit
or
Soul
being
the
other
and
more
noble
part
,
yet
is
by
a
figure
Synechdoche
,
put
for
the
whole
,
as
1
Peter
2.24
.
where
Christ
is
said
,
to
have
born
our
sins
in
his
own
(
body
)
on
the
tree
:
Body
is
there
put
for
the
whole
Human
Nature
,
and
so
the
Soul
or
Spirit
is
also
sometimes
put
,
as
Isa.
53.10
.
When
thou
shalt
make
his
Soul
an
offering
for
Sin
;
yet
't
is
manifest
both
Soul
and
Body
were
offered
for
Sin
,
and
the
Soul
of
Christ
is
there
put
for
both
;
but
in
this
sense
of
the
Human
Nature
separate
from
Sin
,
the
word
Flesh
is
not
to
be
understood
in
this
Text
▪
And
therefore
,
2.
Flesh
is
also
,
and
indeed
most
frequently
,
put
for
the
Human
Nature
as
it
is
corrupt
and
depraved
by
Sin
since
the
fall
of
the
first
Adam
,
and
so
Rom.
8.3
.
where
the
law
is
said
to
become
weak
through
the
(
Flesh
,
)
i.
e.
Mans
Nature
now
corrupted
by
Sin
;
and
so
not
able
to
rise
up
unto
that
true
and
perfect
holiness
,
which
the
law
doth
require
.
And
in
this
sense
the
word
Flesh
is
to
be
taken
and
understood
in
the
text
▪
Shall
not
any
flesh
,
or
shall
no
flesh
be
justified
,
i.
e.
no
Man
that
is
a
Sinner
and
corrupted
by
Sin
,
as
all
Men
now
are
by
Nature
:
And
there
is
a
kind
of
vehemency
in
the
expression
:
The
Holy
Ghost
thereby
casting
a
holy
contempt
upon
Man
that
is
called
Flesh
,
i.
e.
an
unclean
and
a
corrupt
thing
,
so
Eliphas
in
Job
15.14
,
15
,
16.
What
is
Man
tha●
that
he
should
be
clean
,
&c.
And
thus
shall
n●
flesh
be
justified
,
i.
e.
no
Man
,
no
Person
of
Mankind
,
Man
,
Woman
nor
Child
.
2ly
.
What
it
s
meant
?
And
what
i●
to
be
understood
by
the
word
justified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Shall
no
Flesh
,
(
be
justified
?
)
In
answer
hereto
,
1.
To
be
justified
in
the
proper
significancy
and
notion
thereof
is
to
be
made
righteous
,
to
become
righteous
or
to
stand
righteous
before
God
,
justificari
is
justum
fieri
,
to
be
justified
,
is
to
be
made
or
to
become
righteous
;
and
so
to
stand
a
righteous
Person
in
Gods
sight
:
It
is
a
foreinsick
term
,
and
here
is
an
allusion
to
courts
of
Judicature
amongst
Men
,
wherein
the
person
arraigned
,
is
in
the
issue
of
the
Plea
,
either
Condemned
,
i.
e.
found
Guilty
,
and
then
we
say
such
a
Man
is
cast
,
that
is
,
in
his
Plea
;
or
else
is
acquited
and
discharged
,
and
so
justified
in
the
sight
of
the
Court
as
an
Innocent
and
righteous
person
,
and
so
he
is
said
to
stand
,
as
Psam
130.3
.
And
therefore
it
is
added
,
in
his
sight
,
to
shew
,
that
whatsoever
Man
may
be
in
his
own
sight
,
or
in
the
sight
of
other
Men
like
himself
,
yet
in
Gods
sight
no
flesh
shall
or
can
be
justified
by
the
works
of
the
law
.
And
as
in
Condemnation
there
are
two
things
,
First
,
a
fixing
of
the
Guilt
,
and
therefore
we
say
,
when
a
person
is
found
guilty
,
he
is
condemned
,
so
Rom.
3.19
.
That
every
mouth
may
be
stopped
,
and
all
the
world
become
guilty
before
God.
2ly
.
A
binding
or
Obligation
unto
the
punishment
,
which
is
Death
,
and
therefore
we
say
of
a
Criminal
when
he
is
brought
in
guilty
,
that
he
is
a
dead
Man
,
because
the
obligation
unto
punishment
,
is
now
fixed
upon
him
,
and
he
must
inevitably
suffer
death
,
which
is
the
punishment
due
to
his
offence
.
So
on
the
other
hand
,
there
are
two
things
implyed
in
Justification
;
first
a
just
discharge
and
acquitment
from
the
guilt
of
Sin
;
he
that
is
justified
is
not
guilty
in
Gods
sight
,
his
Sin
is
not
imputed
to
him
,
and
Ps.
32
,
1
,
2.
where
David
describeth
the
blessedness
of
a
justified
person
;
saying
,
Blessed
is
he
whose
Transgression
is
forgiven
,
whose
Sin
is
covered
,
unto
whom
the
Lord
imputeth
not
iniquity
.
3ly
.
There
is
also
a
dissolving
and
making
void
,
and
null
the
Obligation
unto
punishment
;
so
that
a
justified
person
is
no
more
in
danger
of
that
death
which
is
the
wages
of
Sin
,
nor
of
the
curse
of
the
law
and
the
infinite
and
eternal
wrath
of
God
,
which
is
the
punishment
due
to
Sin
,
to
every
Sin
,
the
least
Sin
as
well
as
the
greatest
;
therefore
as
Condemnation
is
called
Death
,
because
of
the
Obligation
unto
punishment
,
so
justification
is
called
Life
,
because
of
the
dissolving
and
making
void
that
Obligation
:
So
John
5.24
where
the
believer
is
said
to
be
passed
from
death
to
life
,
i.
e.
from
a
state
of
Condemnation
which
is
Death
,
to
a
state
of
Justification
which
is
Life
;
and
Rom.
5.18
.
It
is
called
justification
of
Life
.
And
upon
that
account
't
is
Written
,
the
just
shall
live
by
Faith
,
i.
e.
be
justified
by
Faith
,
for
justification
is
his
life
.
3ly
.
But
there
is
yet
somewhat
more
implyed
in
this
word
Justified
,
and
that
is
a
positive
righteousness
answering
to
the
perfection
of
the
holy
law
of
God
in
the
utmost
extent
and
demand
of
it
;
for
though
non
imputation
and
pardon
of
Sin
makes
a
Man
no
more
a
Sinner
nor
guilty
before
God
,
yet
to
make
him
a
righteous
person
in
Gods
sight
,
there
must
of
necessity
be
a
positive
righteousness
;
for
as
it
cannot
consist
with
the
perfect
justice
of
God
,
to
justifie
a
Man
without
righteousness
,
so
it
cannot
consist
with
his
veracity
and
justice
to
justifie
any
Man
without
a
perfect
righteousness
,
such
as
is
commensurate
and
adequate
to
the
perfection
of
his
law
,
for
otherwise
the
law
should
be
made
void
even
by
faith
itself
contrary
to
Rom.
3.31
.
And
to
speak
with
holy
reverence
,
as
it
is
impossible
for
God
to
lie
,
so
it
is
as
impossible
for
him
to
be
unjust
,
which
he
should
be
,
should
he
justifie
any
Man
by
an
imperfect
righteousness
;
it
is
therefore
a
foolish
,
vain
and
wicked
imagination
in
any
person
to
think
or
affirm
that
a
Man
may
be
justified
in
Gods
sight
without
a
perfect
righteousness
;
and
this
I
may
be
bold
to
say
from
the
clear
light
of
Gods
holy
word
,
that
he
which
hath
not
a
better
righteousness
than
his
own
,
neither
is
,
nor
ever
shall
be
justified
in
the
sight
of
God
;
and
whoever
he
be
who
affims
the
contrary
,
let
him
answer
it
;
for
sure
I
am
,
the
judgment
of
God
is
according
to
truth
,
as
it
i●
written
Rom.
2.2
.
and
again
,
Rom.
3.4
▪
Let
God
be
true
and
every
Man
a
liar
tha●
thou
mightest
be
justified
in
thy
sayings
,
an●
mightest
overcome
when
thou
art
judged
▪
3.
What
is
here
meant
and
what
are
we
to
understand
by
the
deeds
or
works
of
the
law
▪
Ans.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
By
the
needs
of
the
law
▪
of
,
or
by
,
or
upon
the
account
of
the
deed
▪
of
the
law
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
works
,
operations
or
deed●
do
imply
all
sorts
of
works
,
deeds
or
operati●ons
,
Internal
and
External
.
1
There
are
internal
deeds
and
operati●ons
,
deeds
of
the
mind
and
of
the
spirit
with●in
,
works
of
the
inward
Man
;
wherein
th●
inward
faculties
of
the
Soul
,
the
Mind
,
th●
Conscience
,
the
Understanding
,
the
will
and
affections
are
operative
and
working
in
th●
sight
of
God
;
before
whom
our
spirits
ar●
naked
and
bare
,
Heb.
4.13
.
And
there
ar●
internal
vertues
and
habits
,
and
these
are
op●●rative
within
,
and
the
holy
law
of
God
is
Spi●ritual
and
reacheth
the
inward
Man
,
yea
,
th●
very
thoughts
and
imaginations
of
the
Hear●
and
than
inward
disposition
,
enclination
and
habits
,
Rom.
7.7
.
I
had
not
known
lust
,
if
the
law
had
not
said
,
thou
shalt
not
covet
.
2.
There
are
external
deeds
,
the
outward
actions
and
deeds
and
operations
of
the
light
and
Conversation
which
should
all
be
regulated
and
are
judged
by
the
law
,
which
is
the
rule
of
righteousness
,
to
the
inward
and
to
the
outward
Man
;
to
the
inward
frame
of
Heart
,
with
all
the
Imaginations
,
Thoughts
,
Principles
,
Habits
,
Affections
,
Intentions
and
Designs
thereof
;
and
to
the
outward
Man
in
all
a
Mans
external
Actions
,
words
and
deeds
,
together
with
the
nature
and
tendency
of
them
,
whether
they
be
good
or
evil
,
true
or
false
,
sincere
or
feigned
,
so
Acts
5.3
,
4
,
9.
and
Acts
8.20
,
21.
2
Chron.
25.2
.
Ezek.
33.31
,
32.
So
that
by
the
deeds
of
the
law
,
we
are
to
understand
all
the
inward
qualifications
and
inherent
virtues
and
goodness
of
a
Mans
Heart
,
together
with
all
the
external
actions
of
his
life
done
in
the
utmost
conformity
and
Obedience
to
the
law
,
that
Man
can
reach
unto
;
by
these
deeds
of
the
law
whether
internal
or
external
,
there
shall
no
flesh
be
justified
in
his
sight
.
Quest.
But
the
greater
question
is
,
what
law
is
here
meant
?
whether
the
Ceremonial
law
only
,
or
the
Moral
law
also
?
Those
that
are
unsound
in
the
Doctrin
of
Justification
,
do
contend
that
by
the
law
here
,
is
only
meant
the
Ceremonial
law
.
And
that
the
Apostle
Paul
here
and
in
other
places
contending
with
the
Jews
in
this
point
of
Justification
,
speaketh
only
of
the
Ceremonial
law
,
and
so
far
they
yield
that
by
the
works
of
the
Ceremonial
law
indeed
no
flesh
shall
be
justified
,
but
the
works
of
the
Moral
law
are
not
here
excluded
from
the
matter
of
Mans
justification
;
insinuating
thereby
,
that
a
Man
may
be
justified
in
Gods
sight
by
good
works
done
in
confirmity
and
obedience
to
the
Moral
law
.
Ans.
In
answer
whereunto
we
do
affirm
and
shall
plainly
prove
,
that
not
the
Ceremo●nial
law
only
,
but
the
Moral
law
also
,
ye●
mainly
and
principally
is
meant
by
the
Apostle
.
And
that
law
unto
the
works
or
deed
whereof
justification
in
the
sight
of
God
i●
denied
to
every
Man
,
is
the
Moral
law
and
not
the
Ceremonial
law
only
,
though
it
i●
true
also
of
the
Ceremonial
law
.
And
this
w●
prove
by
two
Argumenrs
,
1
Argument
;
It
is
most
plain
from
the
contex●
v.
19.
That
it
is
the
same
law
by
whic●
every
mouth
is
stopped
,
and
all
the
World
i●
become
guilty
before
God.
Now
the
Gentile●
could
not
have
their
mouth
stopped
and
be●come
guilty
before
God
by
the
Ceremonia●
law
:
For
the
Gentiles
had
no
knowledg
o●
the
Ceremonial
law
,
neither
could
they
;
there
being
nothing
in
the
light
or
law
of
nature
,
directing
them
to
any
such
law
;
nor
were
the
Gentiles
under
any
Obligation
unto
that
law
;
otherwise
than
as
any
of
them
were
proseylites
to
the
Jewish
Church
,
neither
could
their
Consciences
either
accuse
or
excuse
them
in
observing
or
not
observing
the
Ceremonial
law
,
they
could
have
no
Conscience
of
Sin
in
that
respect
,
for
where
no
law
is
there
is
no
Transgression
:
But
the
Moral
law
,
they
having
the
work
of
it
written
in
their
Hearts
,
as
Rom.
2.14
,
15.
did
bind
the
Consciences
of
the
very
Gentiles
,
and
did
leave
them
without
excuse
before
God
,
as
hath
been
already
proved
,
Rom.
1.19
,
20
,
21.
to
the
end
of
the
Chap.
So
that
it
is
the
Moral
law
only
by
which
every
mouth
is
stopped
and
all
the
World
,
i.
e.
both
Jew
and
Gentile
are
become
guilty
before
God.
And
therefore
it
is
not
the
Ceremonial
law
only
,
but
the
Moral
law
principally
of
which
the
Apostle
speaks
when
he
saith
as
in
the
Text
;
by
the
works
of
the
law
there
shall
no
flesh
be
justified
in
his
sight
.
2
Argu.
It
is
also
as
plain
from
the
latter
part
of
this
Text
,
that
it
is
the
same
law
by
which
is
the
knowledg
of
Sin
:
For
so
the
Apostle
brings
it
in
immediately
and
in
one
and
the
same
breath
;
For
by
the
law
is
the
knowledg
of
Sin
;
therefore
whilst
the
Aposte
saith
,
by
the
deeds
of
the
law
shall
no
flesh
be
justified
in
his
sight
,
and
then
addeth
,
that
by
the
law
is
the
knowledg
of
Sin
,
it
is
plain
,
what
law
he
meaneth
:
Namely
,
the
same
law
by
which
is
the
knowledg
of
Sin.
Now
the
knowledg
of
Sin
is
not
by
the
Ceremonial
law
;
for
though
in
the
Ceremonial
law
,
there
is
an
acknowledgment
of
Sin
;
in
that
all
the
sacrifices
,
washings
and
typical
services
,
did
take
it
for
granted
,
and
every
Man
attending
the
services
of
that
law
did
(
ipso
facto
)
,
acknowledg
himself
a
Sinner
,
or
else
to
what
end
was
his
Sacrifice
if
he
had
no
Sin
to
be
purged
?
Yet
the
Ceremonial
law
neither
did
nor
could
convince
the
Conscience
,
and
show
a
Man
wherein
he
had
Sinned
;
for
this
is
the
peculiar
work
of
the
moral
law
,
and
the
light
thereof
shining
in
the
Conscience
,
and
so
the
Apostle
,
Rom.
7.7
.
Nay
,
I
had
not
known
sin
but
by
the
law
:
For
I
had
not
known
lust
except
the
law
had
said
,
thou
shalt
not
Covet
:
Now
the
law
which
saith
thou
shalt
not
covet
,
is
not
the
Ceremonial
law
,
but
the
moral
law
,
as
Exod
▪
20.17
.
And
therefore
the
Text
must
be
interpreted
and
understood
,
not
of
the
Ceremonial
law
only
but
also
and
more
especially
of
the
moral
law
,
for
as
much
as
by
this
law
,
is
the
knowledg
of
Sin
,
and
by
this
law
every
mouth
is
stopped
,
and
all
the
World
become
guilty
before
God.
So
that
Justification
in
the
sight
of
God
is
denied
to
Man
not
only
by
the
deeds
of
the
Ceremonial
law
,
but
also
by
the
deeds
of
the
moral
law
:
And
a
Man
can
no
more
be
justified
now
by
good
works
,
either
Internal
,
or
External
,
or
both
,
done
in
obedience
and
conformity
to
the
moral
law
,
than
the
Jews
then
were
by
their
observances
of
the
Ceremonial
▪
And
as
it
became
Sin
in
the
Jews
,
to
seek
justification
and
righteousness
by
the
works
of
the
Ceremonial
law
,
and
moral
law
both
,
and
the
stumbling
stone
to
their
perdition
and
damnation
,
as
Rom.
9.31
,
32.
So
it
doth
as
much
now
become
Sin
to
any
Man
under
Heaven
,
to
seek
righteousness
and
justification
by
the
works
of
the
Moral
law
,
as
they
are
or
can
be
performed
by
him
,
and
if
persisted
in
will
prove
the
stumbling
stone
to
his
perdition
,
Gala.
5.2
,
3
,
4
,
5.
Having
thus
done
with
the
opening
of
the
Doctrine
,
we
proceed
to
the
reasons
of
it
,
namely
,
to
shew
why
by
the
deeds
of
the
law
no
flesh
can
be
justified
in
God's
sight
;
and
they
are
these
two
.
First
Reason
;
Because
by
the
law
is
the
the
knowledg
of
Sin
,
and
this
is
one
reason
subjoyned
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
For
by
the
law
is
the
knowledg
of
Sin
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
here
is
rendered
knowledg
,
is
a
thorough
and
convincing
knowledg
which
leaves
a
Man
under
such
a
conviction
as
he
must
needs
acknowledg
himself
a
Sinner
and
to
have
Transgressed
the
law
of
God
:
For
Sin
is
the
transgression
of
the
law
,
and
the
knowledg
of
Sin
is
the
knowledg
in
the
Conscience
of
a
Man
that
he
hath
transgressed
the
law
,
and
no
Man
can
have
this
conviction
and
knowledg
but
by
the
law
:
And
the
Conscience
of
Sin
is
nothing
else
but
his
knowing
by
the
light
of
Gods
holy
law
that
he
hath
transgressed
,
and
that
he
is
a
transgressor
of
the
law
,
as
Rom.
7.7
.
I
had
not
known
Sin
but
by
the
law
;
and
again
,
Rom.
7.8
,
9.
For
without
the
law
,
sin
was
dead
,
that
is
,
it
stirred
not
,
it
troubled
not
my
Conscience
.
But
when
the
commandment
came
,
Si●
revived
and
I
died
,
i.
e.
I
was
in
a
whole
and
safe
condition
once
without
the
law
,
and
nothing
troubled
my
Conscience
,
but
all
was
quiet
and
secure
,
as
if
I
had
no
Sin
,
and
wa●
in
no
danger
;
But
when
the
Commandmen●
came
,
i.
e.
God
brought
the
law
home
to
my
Conscience
,
so
that
I
saw
the
convincing
light
,
and
felt
the
terrifying
Power
of
the
holy
law
of
God
in
my
Conscience
,
then
Sin
revived
,
i.
e.
lift
up
it self
,
and
made
me
find
and
feel
my
guilt
and
the
condemning
power
and
strength
that
Sin
had
over
me
by
the
law
:
For
the
strength
of
Sin
is
the
law
,
1
Cor.
15.56
.
And
I
died
,
i.
e.
As
to
all
my
hopes
and
confidence
of
being
justified
by
the
law
and
the
works
thereof
,
so
that
I
became
as
a
dead
Man
without
any
life
or
hope
of
being
justified
by
it
:
And
the
Argument
lieth
plain
,
that
law
,
by
which
every
Man
is
convinced
that
he
is
a
Sinner
and
condemned
as
a
guilty
Person
before
God
;
by
that
law
and
the
deeds
of
it
can
no
Man
be
justified
in
the
sight
of
God
;
for
condemnation
and
justification
,
are
as
directly
contrary
and
inconsistent
each
with
other
as
life
and
death
are
;
therefore
by
the
deeds
of
the
law
,
can
no
flesh
be
justified
,
because
by
the
law
all
flesh
is
Condemned
and
found
guilty
before
God
;
upon
this
account
the
Ministration
of
the
law
is
called
the
Ministration
of
death
and
of
Condemnation
,
2
Cor.
3.7
.
and
9.
v.
And
therefore
cannot
be
the
Ministration
of
life
and
justification
:
Now
if
there
were
any
Man
found
since
the
fall
of
Adam
,
that
were
not
a
Sinner
and
guilty
by
the
law
,
and
unto
whom
by
the
law
there
could
be
no
knowledg
,
or
conviction
of
Sin
,
then
such
a
Man
might
be
justified
by
the
deeds
of
the
law
,
but
forasmuch
as
there
is
no
such
Man
in
the
World
since
the
fall
of
Adam
,
there
can
no
Man
be
justified
by
the
deeds
of
the
law
in
Gods
sight
.
Second
Reason
.
Because
by
the
deeds
or
works
of
the
law
,
there
is
no
Man
righteous
in
Gods
sight
,
it
hath
already
bin
shewed
that
it
cannot
consist
with
the
perfect
justice
and
veracity
of
God
to
justifie
any
Man
without
righteousness
and
without
a
perfect
righteousness
,
commensurate
to
the
Perfection
,
Purity
and
Holiness
of
his
law
;
but
no
Man
under
Heaven
since
the
fall
of
Adam
ever
had
or
can
have
such
a
righteousness
by
the
deeds
of
the
law
,
as
they
are
or
can
be
done
and
performed
by
Man
;
therefore
by
the
deeds
of
the
law
,
can
no
Flesh
be
justified
in
his
sight
,
as
Gala.
3.21
.
Is
the
law
therefore
against
the
promises
of
God
?
God
forbid
,
for
if
there
had
bin
a
law
given
which
could
have
given
life
,
verily
,
righteousness
should
have
bin
by
the
law
.
The
Argument
is
plain
,
namely
,
that
the
law
is
not
against
the
promises
of
God
,
i.
e.
the
free
promise
of
Justification
by
Grace
through
Faith
in
Jesus
Christ
,
therefore
the
law
cannot
justifie
,
because
if
it
could
justifie
any
Man
it
would
be
against
,
i.
e.
frustrate
and
make
void
the
free
promise
of
justification
by
Faith
;
for
if
a
Man
could
be
justified
by
the
works
of
the
law
,
there
could
be
no
need
of
the
free
promise
of
righteousness
and
justification
by
Faith
;
so
that
the
promise
is
made
void
if
righteousness
be
,
or
could
be
,
by
the
law
:
And
then
it
is
added
,
If
there
had
been
a
law
given
that
could
have
given
life
,
verily
righteousness
should
have
been
by
the
law
:
if
the
law
could
have
given
life
i.
e.
Justification
,
verily
,
righteousness
should
have
been
by
the
law
;
supposing
and
taking
it
for
granted
that
if
there
had
been
a
law
that
could
have
given
Life
and
Justification
,
the
same
law
should
have
given
righteousness
also
,
for
without
righteousness
,
there
can
be
no
Justification
and
Life
to
any
Man
in
Gods
sight
.
But
there
is
no
Man
righteous
or
can
be
righteous
in
Gods
sight
by
the
deeds
of
the
law
,
therefore
no
Man
can
be
justified
or
have
life
thereby
.
Now
that
there
is
no
Man
righteous
or
can
be
by
the
works
of
the
law
,
is
plain
from
the
context
,
Rom.
3.10
—
19.
Where
the
words
of
the
Prophet
David
and
Isaias
,
are
quoted
out
of
the
Old
Testament
,
that
there
is
none
Righteous
,
no
,
not
one
;
there
is
none
that
doeth
good
,
no
,
not
one
:
Now
,
as
at
the
19.
v.
Whatsoever
the
law
saith
,
it
saith
to
them
that
are
under
the
law
,
i.
e.
to
the
Jews
as
well
as
to
the
Gentiles
,
that
there
is
not
in
the
whole
World
,
both
Jews
and
Gentiles
,
one
righteous
Man
by
the
deeds
of
the
law
,
no
,
not
one
,
no
,
not
one
that
doth
good
,
no
,
not
one
,
i.
e.
according
to
that
which
the
law
doth
require
.
And
this
will
more
clearly
appear
by
a
just
consideration
of
the
obedience
which
the
law
doth
require
,
in
these
Four
particulars
.
1.
The
law
doth
require
personal
Obedience
to
the
Holy
and
just
commands
thereof
:
And
every
Man
is
under
Obligation
to
fulfil
the
law
in
his
own
Person
,
and
therefore
it
is
said
,
Rom.
10.5
.
The
Man
which
doth
them
shall
live
by
them
,
and
here
is
one
essential
difference
betwixt
the
law
of
Faith
,
and
the
Law
of
works
;
that
the
law
of
Faith
accepteth
the
Obedience
of
another
,
but
the
law
of
works
requireth
thee
to
obey
and
fulfil
in
thine
own
Person
,
and
if
thou
failest
of
Personal
performing
and
fulfilling
,
the
law
doth
curse
thee
Personally
,
as
it
is
written
Gal.
3.10
.
Cursed
is
every
one
that
continueth
not
,
&c.
2ly
.
The
Law
doth
require
perfect
Obedience
in
all
things
:
So
that
if
a
Man
keep
the
whole
law
and
fail
but
in
one
point
,
he
is
guilty
of
all
,
as
James
2.10
.
and
the
least
Sinful
thought
,
or
idle
word
,
cuts
off
and
forfeits
all
a
Mans
hope
of
righteousness
by
the
Law.
Now
,
forasmuch
as
there
is
no
Man
that
ever
did
,
or
(
since
the
fall
of
Adam
,
)
ever
can
come
up
unto
perfect
Obedience
in
all
things
,
which
the
Law
doth
require
,
so
as
not
to
fail
in
any
one
point
:
(
For
if
such
a
Man
were
found
,
there
should
be
found
a
just
Man
upon
Earth
,
that
doth
good
and
sinneth
not
.
Yea
,
there
would
a
Man
be
found
that
might
say
,
I
have
not
Sinned
;
which
would
be
to
make
God
a
liar
,
as
1
Kings
8.46
.
Eccles.
7.20
.
1
John
1.
v.
10.
)
It
is
plain
that
there
is
none
righteous
,
by
the
works
of
the
law
,
no
,
not
one
;
there
is
none
that
doth
good
,
no
,
not
one
;
i.
e.
as
the
Law
doth
require
.
3ly
.
The
Law
doth
require
perpetual
Obedience
,
i.
e.
the
Perseverance
,
Persisting
and
Continuance
in
all
things
that
are
written
in
the
law
,
as
Gal.
3.10
.
Cursed
is
every
one
that
continueth
not
in
all
things
that
are
written
in
the
Book
of
the
law
to
do
them
:
So
that
if
a
Man
could
perfectly
keep
and
fulfil
the
whole
law
,
so
as
not
to
fail
in
one
point
to
his
very
dying
Day
;
and
yet
at
last
though
in
the
Moment
of
Death
,
should
commit
one
Sin
,
or
once
fail
in
his
Obedience
,
he
hath
lost
all
his
righteousness
;
and
is
become
a
Sinner
and
Transgressor
of
the
law
in
Gods
sight
.
4ly
.
The
law
doth
require
a
Sinless
Person
;
the
law
doth
suppose
and
require
every
Man
to
be
such
as
Adam
was
,
in
the
estate
of
Innocency
;
to
have
the
same
rectitude
,
and
perfect
integrity
of
Nature
,
that
Adam
had
,
which
we
call
Original
Righteousness
,
and
is
directly
contrary
to
Original
Sin
:
And
the
want
of
Original
Righteousness
,
as
well
as
least
the
tincture
of
Original
Sin
,
is
a
Sinful
defect
of
conformity
to
the
law
,
and
renders
a
Man
uncapable
of
fulfilling
the
righteousness
which
the
law
doth
require
;
so
that
by
the
law
it
is
impossible
for
him
that
is
once
a
Sinner
,
ever
to
become
righteous
by
all
that
he
can
do
or
suffer
afterward
.
Now
,
that
the
want
of
Original
righteousness
,
as
well
as
Original
Sin
,
is
a
Sinful
defect
of
conformity
to
the
law
is
plain
,
Rom.
8.
To
be
carnally
minded
is
Death
,
and
the
reason
is
added
,
v.
7.
For
the
Carnal
Mind
is
enmity
against
God
,
and
is
not
subject
to
the
law
of
God
neither
indeed
can
be
:
That
which
we
render
the
Carnal
mind
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
minde
of
the
flesh
,
i.
e.
of
Mans
Nature
now
corrupted
by
sin
,
and
destitute
of
Original
righteousness
;
this
mind
of
the
flesh
is
enmity
egainst
God
,
and
is
not
subject
to
the
law
of
God
,
neither
indeed
can
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
that
it
is
impossible
to
a
man
in
the
carnal
mind
or
mind
of
the
flesh
to
be
Obedient
or
subject
to
the
law
sincerely
,
and
much
more
impossible
to
fulfil
or
keep
the
law
perfectly
:
And
thence
it
is
further
inferred
,
v.
9.
so
then
they
that
are
in
the
flesh
cannot
please
God
:
The
person
being
Sinful
,
all
his
deeds
and
works
are
Sinful
also
,
and
neither
his
person
nor
his
deeds
or
works
can
be
pleasing
or
acceptable
unto
God
by
the
law
;
and
therefore
it
is
written
also
Heb.
11.6
.
But
without
Faith
it
is
impossible
to
please
God
;
which
it
would
not
be
if
a
Man
could
be
righteous
by
the
works
of
the
law
and
without
Faith
,
i.
e.
Faith
in
Christ
;
he
might
then
please
God
by
the
works
of
the
law
,
and
and
without
Faith.
Now
let
all
these
particular
Considerations
,
be
brought
together
into
one
;
namely
,
that
the
law
requireth
personal
,
perfect
and
perpetual
obedience
continually
,
and
that
in
all
points
,
and
doth
also
require
a
sinless
Person
;
and
it
will
easily
appear
that
it
is
become
absolutely
impossible
to
every
Man
since
Adam
,
(
as
it
was
also
to
Adam
himself
after
the
fall
,
)
ever
to
become
righteous
by
the
works
or
deeds
of
the
law
:
And
therefore
as
impossible
for
any
Man
to
be
justified
in
the
sight
of
God
by
the
works
of
the
law
,
seeing
he
cannot
by
the
works
of
the
law
be
righteous
;
for
this
were
to
suppose
that
a
Man
might
be
justified
without
righteousness
,
which
to
suppose
is
a
contradiction
and
absurdity
.
And
thus
having
done
with
the
Reasons
of
the
Doctrine
;
namely
,
that
by
the
deeds
of
the
law
,
no
Flesh
shall
be
justified
in
Gods
sight
:
We
proceed
next
and
further
to
enquire
,
Q.
Why
the
infinitely
wise
and
holy
God
,
who
created
Man
such
an
excellent
and
glorious
creature
after
his
own
Image
,
and
put
him
under
such
an
excellent
law
,
so
holy
,
just
and
good
,
should
suffer
this
excellent
creature
,
and
this
excellent
law
of
his
,
(
by
the
interposition
of
Sin
)
to
be
so
frustrate
and
disappointed
;
that
it
is
now
become
impossible
for
Man
to
be
justified
by
the
law
and
the
deeds
of
it
.
Answ.
This
must
be
resolved
ultimately
into
the
Sovereign
will
and
pleasure
of
God
,
as
our
Lord
Christ
upon
another
occasion
;
Father
,
I
thank
thee
Lord
of
Heaven
and
Earth
,
that
thou
hast
hid
these
things
from
the
wise
and
from
the
prudent
,
and
hast
revealed
them
unto
babes
;
Even
so
Father
,
for
so
it
seemed
good
in
thy
sight
;
Mat.
11.25
.
A
stupendious
Mystery
it
was
;
And
can
be
resolved
ultimately
into
nothing
less
than
the
Sovereign
will
of
the
blessed
God
and
Creatour
,
who
may
do
what
he
pleases
;
his
own
will
being
the
most
perfect
Rule
,
and
his
own
glory
the
highest
and
ultimate
end
of
all
his
works
.
Certain
it
is
,
that
the
holy
God
could
easily
have
prevented
Sin
,
and
have
preserved
his
Creature
Man
under
the
Conduct
of
the
pure
and
holy
Law
of
his
unto
Eternal
Life
and
Glory
;
but
it
seemed
not
good
in
his
sight
so
to
do
;
Knowing
how
to
over-rule
so
great
an
evil
as
Sin
,
and
the
Transgression
of
his
holy
Law
,
to
the
further
manifestation
of
his
own
greater
glory
and
the
greater
good
of
his
own
Elect
:
And
therefore
we
further
find
by
inquiry
into
this
matter
by
the
Light
of
the
Holy
Scriptures
;
That
this
so
stupendious
and
mysterious
a
work
of
his
Providence
with
respect
to
man
was
necessary
in
order
to
the
manifestation
of
his
own
greater
glory
and
mans
greater
good
,
in
five
or
six
things
.
1.
Namely
first
;
That
thereby
he
might
take
occasion
through
Sin
and
the
Transgression
of
his
Law
to
bring
to
light
and
give
forth
the
manifestation
of
his
Eternal
Election
of
Grace
both
amongst
Angels
and
Men
before
the
World
was
;
which
was
a
Mystery
hid
in
God
,
till
the
discovery
and
manifestation
thereof
now
began
to
apppear
.
1.
Amongst
the
Angels
of
Heaven
,
amongst
whom
Sin
entred
,
and
so
great
a
number
of
them
leaving
their
first
habitation
,
and
were
cast
down
to
Hell
,
for
their
transgression
;
whilst
a
remnant
of
them
were
preserved
and
were
confirmed
of
God
in
Christ
,
as
Ephes.
1.10
.
Gods
Election
of
Grace
toward
some
became
manifest
,
and
apparent
,
and
his
severity
towards
the
rest
that
Sinned
,
whom
he
spared
not
,
but
cast
them
down
to
Hell
;
and
2
Pet.
2.4
.
So
that
here
is
a
difference
and
a
discrimination
made
betwixt
Angels
and
Angels
,
some
cast
down
to
Hell
,
others
preserved
and
confirmed
in
Heaven
.
And
that
which
made
the
difference
was
,
not
any
natural
goodness
,
and
excellency
of
Endowments
in
the
one
more
than
the
other
;
but
the
free
Grace
and
Election
of
God
in
Christ
,
preseverd
and
confirmed
some
,
that
they
did
not
,
that
they
should
not
Sin
,
whilst
the
rest
sinned
and
were
cast
down
to
Hell
:
Hence
the
elect
Angels
on
the
one
part
,
1
Tim.
4.21
.
and
the
Angels
that
Sinned
,
on
the
other
,
divide
the
whole
World
of
Angels
.
And
as
vast
a
difference
and
distance
is
put
betwixt
the
one
and
the
other
,
as
betwixt
Heaven
and
Hell
;
as
betwixt
Light
and
Darkness
:
Hence
of
the
same
lump
of
the
Angelical
Nature
,
are
made
Angels
of
Light
,
as
2
Cor.
11.14
.
and
Angels
of
Darkness
,
2
Pet.
2.10
.
Angels
of
Heaven
as
Mat.
24.36
.
and
Angels
of
Hell
,
as
Mat.
25.41
,
the
Holy
Angels
,
as
Mat.
25.31
.
And
the
wicked
or
Apostate
Angels
,
as
Jud.
6.
2ly
.
Amongst
Men
in
this
World
,
God
took
occasion
by
Sin
and
the
trangression
of
his
Holy
law
,
to
manifest
his
Election
of
Grace
,
even
amongst
Men
on
Earth
,
as
he
had
already
amongst
Angels
in
Heaven
.
And
now
a
difference
is
put
betwixt
the
seed
of
the
Woman
;
(
namely
,
Christ
as
the
head
of
this
Election
,
and
all
the
Elect
amongst
Men
;
whom
the
Father
had
chosen
in
Christ
before
the
foundation
of
the
World
,
Ephes.
1.4.2
Tim.
1.9
.
and
whom
the
Father
had
given
to
Christ
out
of
the
Wold
,
John
17.9
.
These
all
are
one
in
Christ
by
virtue
of
this
Election
,
and
are
to
be
brought
unto
actual
conformity
to
him
in
Grace
here
,
and
Glory
hereafter
.
Christ
the
first
Born
,
and
they
all
brethren
to
him
,
and
one
to
another
in
him
,
as
Rom.
8.29
.
)
And
the
seed
of
the
Serpent
on
the
one
hand
,
that
is
,
all
the
Children
of
the
Devil
or
wicked
One
,
who
are
now
distinguished
and
made
manifest
by
the
admission
and
entrance
of
Sin
,
as
1
John
3.9
,
10.
And
as
Sin
took
occasion
by
the
law
,
for
if
there
had
been
no
law
,
there
had
been
no
Sin
or
transgression
;
so
the
Grace
of
God
took
occasion
by
Sin
,
and
by
the
transgression
of
the
law
,
to
manifest
it self
both
amongst
Angels
and
Men
,
to
Gods
greater
Glory
,
and
the
greater
good
and
glorious
advantage
of
his
Elect.
Oh
the
depth
both
of
the
Wisdom
and
knowledg
of
God!
How
unsearchable
are
his
judgments
,
and
his
ways
past
finding
out
!
How
hath
the
Election
of
Grace
taken
occasion
by
the
Sin
and
misery
of
Mankind
,
to
shew
and
manifest
it self
in
glorious
triumph
over
all
Mans
sinfulness
and
unworthiness
,
as
well
as
over
all
Mans
works
and
righteousness
by
the
law
,
in
over
ruling
the
one
,
and
excluding
of
the
other
;
that
the
purpose
of
God
according
to
Election
,
might
stand
not
of
works
,
but
of
him
that
calleth
;
as
Rom.
9.11
.
and
again
,
Rom.
11.7
.
The
Election
hath
obtained
it
,
and
the
rest
were
blnded
.
2ly
.
That
so
he
might
make
way
for
the
coming
of
his
Son
Jesus
Christ
into
the
World
;
for
his
coming
forth
into
and
in
the
Human
Nature
,
and
being
made
,
and
manifested
in
Flesh
both
to
Angels
and
Men
;
This
Mystery
of
Godliness
,
as
the
Apostle
hath
it
,
1
Tim.
3.16
.
(
God
manifested
in
the
Flesh
,
)
had
never
been
exhibited
in
the
sight
of
Angels
and
Men
,
had
not
the
transgression
of
the
law
,
and
the
utter
inability
in
the
law
to
give
Man
life
and
righteousness
in
Gods
sight
;
first
prepared
and
opened
a
way
for
it
:
had
there
been
no
Sin
,
there
had
needed
no
Sacrifice
;
no
need
of
God
manifested
in
Flesh
;
could
righteousness
have
been
by
the
works
of
the
law
,
there
had
been
no
need
of
a
Christ
,
to
take
away
Sin
,
to
make
an
end
of
Sins
,
and
to
bring
in
everlasting
righteousness
,
as
Dan.
9
24.
Rom.
8.3
.
And
as
the
Apostle
hath
it
,
Gala.
2
21.
If
righteousness
come
by
the
law
then
Christ
is
dead
in
vain
.
Christ
coming
in
the
Flesh
,
his
being
made
of
a
Woman
,
made
under
the
law
,
his
being
made
a
curse
for
us
;
yea
,
all
that
he
did
&
suffered
for
us
in
his
life
&
death
;
yea
,
his
resurrection
from
the
dead
,
his
Ascension
into
Heaven
,
and
his
intercession
for
us
there
hath
been
altogether
in
vain
,
if
Sin
could
be
expiated
and
righteousness
obtained
by
the
deeds
or
works
of
the
law
:
But
Christ
is
not
dead
in
vain
,
his
coming
into
the
World
is
not
in
vain
:
Now
consider
what
a
glorious
work
,
the
work
of
redemption
is
above
all
the
works
of
Gods
Creation
,
and
above
all
the
other
works
of
his
mighty
,
wise
and
holy
providence
,
and
be
filled
with
admiration
,
and
wonder
at
the
infinite
wisdom
,
power
and
Grace
of
God
in
Christ
,
who
hath
thus
over-ruled
,
so
great
an
evil
as
Sin
is
;
and
the
frustration
of
the
hope
of
righteousness
by
the
law
for
the
manifestation
of
the
riches
of
his
glory
,
and
Grace
in
his
Son
Christ
Jesus
,
and
the
greater
advancement
and
good
of
his
own
Elect
,
who
are
no
losers
by
their
disappointment
and
loss
of
the
hope
of
righteousness
by
the
deeds
of
the
law
;
having
now
obtained
a
better
hope
of
a
better
and
greater
righteousness
by
Faith
in
Christ
,
than
could
have
been
obtained
by
the
law
,
if
they
had
never
Sinned
,
and
if
they
had
fulfilled
the
righteousness
of
the
law
in
themselves
:
Glory
be
to
the
triumphant
Grace
of
God
in
Christ.
3.
That
so
also
just
occasion
might
be
offered
for
the
promulgation
and
making
known
amongst
Men
the
everlasting
Covenant
of
Grace
;
Now
consider
what
a
great
blessing
the
Covenant
of
Grace
is
,
above
the
Law
and
Covenant
of
works
;
which
the
Apostle
saith
,
Had
no
glory
in
comparison
of
the
new
Covenant
of
Grace
which
so
far
excelled
,
2
Cor.
3.7
,
8
,
9
,
10
,
11.
verses
.
And
consider
how
the
manifestation
and
revelation
of
this
better
Covenant
hath
filled
Heaven
and
Earth
with
a
greater
light
and
manifestation
of
the
Divine
glory
than
any
the
World
knew
before
or
could
ever
have
known
without
it
,
and
you
will
fall
Down
and
worship
before
the
throne
of
God
,
and
of
the
Lamb
;
saying
,
Blessing
,
Glory
,
and
Praise
be
unto
the
God
and
Father
of
our
Lord
Jesus
Christ
;
who
hath
thus
blessed
us
with
the
blessings
of
such
a
Covenant
:
all
Spiritual
blessings
,
all
Heavenly
blessings
,
all
Spiritual
blessinngs
in
heavenly
places
in
Christ
;
Ephes.
1.3
.
This
Covenant
of
Grace
is
called
the
New
Covenant
;
but
only
with
respect
to
the
promulgation
of
it
;
forasmuch
as
it
was
not
promulgated
till
after
the
fall
of
Man
,
and
the
frustration
and
making
void
the
law
or
old
Covenant
,
as
a
Covenant
of
works
,
and
utter
incapacity
of
that
Covenant
to
give
Man
righteousness
and
life
by
the
deeds
or
works
of
it
,
as
the
Apostle
argueth
,
Heb.
8.
v.
7
,
8
,
11
,
13.
But
the
Covenant
of
Grace
is
also
called
the
everlasting
Covenant
with
respect
to
the
institution
and
establishment
of
it
betwixt
the
Father
and
the
Son
,
not
only
because
it
is
to
everlasting
,
and
endureth
for
ever
,
but
also
because
it
is
from
everlasting
,
and
before
all
time
,
and
is
therefore
said
to
be
given
us
in
Christ
before
the
World
was
,
Tit.
1.2
.
In
hope
of
eternal
life
,
which
God
that
cannot
lie
,
promised
before
the
world
began
;
that
this
is
the
Covenant
of
Grace
is
plain
,
because
it
is
that
,
upon
which
the
hope
of
eternal
life
is
builded
,
and
it
is
called
the
promise
,
as
it
is
often
called
in
Scripture
,
as
Gala.
4.28
.
Now
we
Brethren
,
as
Isaac
was
,
are
the
children
of
the
promise
,
i.
e.
of
the
new
Covenant
,
for
this
is
the
new
Covenant
,
which
is
compared
to
that
Jerusalem
which
is
above
,
and
is
the
Mother
of
all
the
children
of
God
,
as
Gala.
4.22
,
23
,
24
,
25
,
26.
Upon
this
account
they
are
called
heirs
of
the
promise
,
i.
e.
of
the
new
Covenant
or
Covenant
of
Grace
,
and
not
of
the
old
Covenat
or
Covenant
of
Works
,
as
Gala.
4.31
.
So
then
brethren
,
we
are
not
children
of
the
Bond-woman
,
but
of
the
Free
,
i.
e.
not
of
the
old
Covenant
,
but
of
the
new
.
Now
of
this
promise
,
viz.
this
promise
of
God
that
cannot
lie
,
it
is
said
to
have
been
before
the
world
began
,
i.
e.
given
us
in
Christ
the
Mediator
of
this
Covenant
,
and
unto
whom
this
promise
was
given
for
us
,
before
all
time
,
before
the
World
began
,
i.
e.
from
Eternity
.
And
if
any
shall
enquire
why
then
was
the
law
or
Covenant
of
works
at
all
added
and
promulgated
;
The
Answer
is
ready
,
as
the
Apostle
,
Gala.
3.19
.
It
was
added
,
because
of
transgression
;
i.
e.
that
by
the
occasion
of
Sin
and
transgression
of
that
Covenant
,
Men
might
be
prepared
to
entertain
and
embrace
the
Promise
and
Covenant
of
Grace
,
and
so
look
unto
the
free
Promise
and
Covenant
of
Grace
in
Christ
for
Life
and
Salvation
,
and
so
Rom.
5.20
,
21.
The
law
entred
that
sin
might
abound
,
&c.
Now
as
it
was
for
the
further
manifestion
of
Gods
greater
glory
,
and
for
Mans
greater
good
,
that
this
new
Covenant
,
or
Covenant
of
Grace
should
be
declared
,
so
it
was
necessary
that
Sin
should
first
enter
,
in
the
transgression
and
frustration
of
the
law
as
a
Covenant
of
works
,
that
a
fit
occasion
,
and
season
might
be
offered
for
the
declaring
and
making
known
this
blessed
Covenant
,
this
new
and
everlasting
Covenant
of
Grace
.
And
thus
by
the
disannulling
and
making
void
the
old
or
first
Covenant
as
a
Covenant
of
works
,
which
could
not
have
bin
without
the
entrance
of
Sin
,
is
way
made
for
bringing
in
the
Covenant
of
Grace
!
4ly
.
That
God
might
cut
off
all
occasion
of
boasting
from
Man
,
and
that
no
flesh
might
glory
in
his
sight
;
had
Man
been
justified
by
the
works
of
the
law
,
and
his
own
righteousness
,
he
should
have
had
whereof
to
boast
,
as
the
Apostle
,
Rom.
4.2
.
For
if
Abraham
were
justified
by
works
,
he
hath
whereof
to
Glory
;
but
not
before
God
;
Now
therefore
God
in
his
infinite
wisdom
hath
ordered
and
over-ruled
things
unto
this
issue
,
that
by
the
work●
of
the
law
no
flesh
should
be
justified
in
his
sight
,
that
so
no
flesh
might
glory
in
his
sight
,
no
,
not
one
amongst
the
many
Sons
which
are
and
shall
be
brought
unto
glory
;
that
as
Abraham
the
father
of
the
faithful
,
so
none
of
the
children
of
Abraham
might
have
whereof
to
glory
before
God
:
God
is
very
jealous
of
his
glory
and
will
not
have
any
creature
in
Heaven
or
Earth
,
to
come
in
as
a
sharer
with
him
in
that
glory
,
whcih
is
his
own
peculiar
,
and
appertaineth
unto
himself
alone
.
And
therefore
hath
so
wisely
disposed
things
in
the
aeconomy
of
Salvation
,
that
Man
being
raised
from
the
lowest
degree
and
Abyss
of
Sin
and
misery
to
the
highest
pitch
and
height
of
Grace
and
glory
,
should
have
nothing
to
boast
of
,
nothing
to
glory
in
before
him
;
but
to
cry
,
Grace
,
Grace
unto
this
spiritual
Workmanship
and
building
of
God
by
Jesus
Christ
even
from
the
first
foundation
stone
to
the
topstone
thereof
,
as
Zech.
4.7
.
So
that
now
boasting
is
here
for
ever
excluded
and
,
glorying
cut
off
from
all
flesh
,
as
Rom.
3.27
.
Where
is
boasting
then
?
It
is
excluded
,
by
what
law
?
of
works
?
Nay
,
but
by
the
law
of
Faith.
The
law
of
works
,
had
it
carried
the
glory
of
giving
life
and
righteousness
to
Man
,
could
not
have
excluded
boasting
,
but
had
admitted
boasting
even
amongst
the
Sons
of
glory
;
every
person
amongst
them
would
have
had
something
of
his
own
to
boast
of
;
his
own
free
will
against
Gods
free
Grace
;
his
own
works
and
righteousness
against
Gods
free
promise
and
Grace
in
Christ
Jesus
:
But
now
by
the
law
of
Faith
boasting
is
utterly
and
for
ever
excluded
.
And
that
this
was
Gods
design
is
plain
,
from
1
Cor.
1.29
,
30
,
31.
Eph.
2.9
.
And
thus
,
as
Gods
own
glory
is
his
highest
end
,
(
as
in
all
his
other
works
,
so
also
in
this
great
work
of
justification
by
Faith
,
and
not
by
the
works
of
the
law
,
)
so
his
own
most
Holy
and
Sovereign
will
is
the
most
perfect
Rule
in
order
to
that
end
,
as
Eph.
1.11
,
12.
Who
worketh
all
things
after
the
counsel
of
his
will
,
That
we
should
be
to
the
praise
of
his
Glory
.
There
is
nothing
more
hateful
to
God
than
Pride
.
The
Angels
for
Pride
were
cast
down
to
Hell
;
God
resisteth
the
proud
,
but
giveth
Grace
to
the
humble
;
a
proud
professor
is
most
hateful
to
God
;
for
a
professor
to
make
himself
his
end
in
his
Religious
works
and
duties
,
as
Zech.
7.5
,
6.
and
to
make
his
own
will
his
rule
,
as
2
Pet.
2.10
.
is
to
make
himself
a
God
to
himself
:
And
is
the
highest
contradiction
to
the
Divine
will
,
which
is
the
most
perfect
rule
of
his
obedience
,
and
to
the
Divine
glory
,
which
is
his
highest
end
;
now
therefore
God
hath
so
provided
,
that
amongst
all
those
that
are
justified
,
(
not
by
the
works
of
the
law
,
or
their
own
righteousness
,
but
by
Faith
in
Jesus
Christ
,
)
no
flesh
should
glory
in
his
sight
either
by
ascribing
to
his
own
free
will
in
opposition
to
Gods
free
Grace
or
in
his
own
works
and
righteousness
in
opposition
to
the
free
promise
and
the
righteousness
of
God
,
which
is
by
the
Faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
believe
.
5.
It
hath
seemed
good
to
the
most
wise
and
holy
God
,
by
the
interposition
of
sin
in
the
transgression
of
the
first
Covenant
,
and
the
frustration
thereof
as
to
any
possibility
of
giving
Righteousness
and
Life
to
any
man
under
the
Heavens
(
under
which
all
are
concluded
,
and
shut
up
)
to
order
things
unto
this
issue
,
that
so
occasion
might
be
given
to
glorifie
his
justice
in
the
punishing
of
sin
,
and
to
Reveal
his
wrath
from
Heaven
against
all
ungodliness
and
unrighteousness
of
Men
;
as
Rom.
1.18
.
Had
there
been
no
sin
,
there
had
been
no
wrath
;
and
so
no
manifestation
of
Gods
righteous
judgment
,
no
revelation
of
his
wrath
from
Heaven
against
all
unrighteousness
of
men
upon
this
Earth
.
Now
it
was
absolutely
n●●●ssary
with
respect
to
Gods
greater
glory
,
that
as
his
mercy
,
grace
and
Love
should
be
manifested
towards
some
;
as
hath
been
already
shewed
;
so
his
just
wrath
and
the
power
of
it
should
also
be
made
manifest
against
others
who
upon
that
occount
are
called
Vessels
of
wrath
and
fitted
to
destruction
;
as
others
are
called
Vessels
of
mercy
,
and
aforehand
prepared
unto
glory
;
as
,
Rom.
9.22
,
23
,
v.
What
if
God
willing
to
shew
his
wrath
and
to
make
his
power
known
,
endured
with
much
long
suffering
the
Vessels
of
wrath
fitted
to
destruction·
There
are
amongst
men
in
this
World
Vessels
of
Wrath
as
well
as
Vessels
of
Mercy
:
As
amongst
men
,
Vessels
have
their
denomination
from
that
which
they
contain
and
are
filled
up
with
:
So
Vessels
of
Oyl
,
Vessels
of
Wine
,
Vessels
of
Water
,
&c.
So
here
some
are
called
Vessels
of
Mercy
,
because
they
are
filled
with
Mercy
,
Grace
and
Love
from
God
in
and
through
his
Son
Jesus
Christ
;
and
by
this
mercy
,
grace
,
and
love
of
God
in
Christ
to
them
,
they
are
afore-hand
prepared
unto
glory
:
So
on
the
other
hand
,
others
are
called
Vessels
of
wrath
,
because
they
are
the
objects
of
Gods
wrath
,
and
by
the
fulness
of
Sin
,
when
it
is
finished
and
grown
ripe
in
them
,
they
are
fitted
to
destruction
,
and
shall
be
filled
with
the
infinite
wrath
of
God
,
and
that
for
ever
:
For
their
worm
dyeth
not
,
and
their
fire
is
not
quenched
;
as
Mark
9.44
.
Now
such
was
the
will
,
the
sovereign
will
of
God
,
that
this
warth
of
his
,
and
the
Power
of
this
wrath
should
be
manifested
and
shewed
forth
in
the
glory
of
it
towards
these
Vessels
of
warth
,
what
if
God
willing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
as
much
as
determining
,
resolving
in
●he
Council
of
his
will
:
For
here
the
word
(
willing
)
doth
not
signifie
barely
a
consent
of
the
will
,
that
such
a
thing
shall
be
done
;
but
a
fixed
purpose
and
Counsel
of
the
Divine
will
determining
and
decreeing
:
To
shew
his
wrath
and
to
make
his
power
known
on
the
Vessels
of
wrath
fitted
to
destruction
.
Now
there
had
been
no
occasion
for
the
revelation
of
this
part
o●
the
Divine
will
,
and
the
shewing
forth
his
wrath
,
and
the
making
of
his
power
know
towards
these
Vessels
of
wrath
,
if
sin
had
not
once
entered
,
and
the
Law
by
transgression
been
disabled
as
to
the
giving
Man
Life
and
Righteousness
by
the
works
of
it
;
yea
,
if
there
had
been
no
sin
,
there
had
been
no
Vessels
of
wrath
,
nor
any
fitting
of
them
to
destruction
.
And
thus
the
wise
and
holy
God
hath
over-ruled
Sin
and
the
Transgression
of
his
holy
Law
to
his
own
glory
,
in
the
manifestation
of
these
Vessels
of
wrath
amongst
Men
in
this
World
,
and
in
the
fitting
of
them
to
destruction
;
and
in
taking
occasion
thereby
to
shew
his
wrath
,
and
to
make
his
Power
known
partly
in
this
World
,
and
more
abundantly
in
that
which
is
to
come
:
So
that
all
the
patience
and
long-suffering
of
God
towards
these
Vessels
of
Wrath
,
hath
no
other
issue
than
by
their
continuance
in
Sin
,
and
filling
up
the
measure
of
their
Iniquity
,
to
ripen
and
fit
them
to
destruction
:
And
after
the
hardness
and
impenitency
of
their
hearts
to
treasure
up
to
themselves
wrath
against
the
day
of
wrath
,
and
the
revelation
of
the
righteous
judgment
of
God
,
as
Rom.
2.5
,
6.
And
thus
have
we
done
with
the
Doctrinal
Part
:
I
proceed
to
the
Application
.
Use
1.
Hence
we
may
infer
and
be
informed
that
no
Man
can
be
justified
by
the
light
within
him
and
by
his
obedience
to
that
light
;
there
hath
been
a
Generation
of
Men
,
amongst
us
,
that
have
made
a
greater
noise
about
the
light
within
,
and
which
they
say
is
in
ever
Man
in
its
measure
and
degree
,
and
that
by
harkening
to
the
light
within
,
and
obeying
the
same
,
a
Man
may
be
righteous
,
yea
,
become
perfect
,
and
(
as
they
have
affirmed
)
to
be
without
Sin
;
but
let
us
a
little
examine
the
matter
,
and
we
shall
quickly
find
the
falshood
of
this
boasting
and
confidence
;
for
this
light
,
as
they
call
it
,
is
either
true
or
false
;
if
false
and
not
warranted
by
the
Holy
Scriptures
,
then
it
is
not
light
,
but
darkness
;
and
as
our
Lord
saith
,
Mat.
6.23
.
If
therefore
the
light
that
is
in
thee
be
darkness
,
how
great
is
that
darkness
?
But
we
will
suppose
that
this
light
which
they
speak
of
and
affirm
to
be
in
every
Man
be
true
light
in
its
measure
and
degree
;
and
if
it
be
so
,
then
at
best
it
can
be
but
the
light
of
Gods
Holy
law
,
as
the
works
of
it
is
written
in
the
Conscience
of
a
Man
:
It
can
pretend
no
higher
;
and
then
no
Man
that
can
pretend
to
the
highest
degree
of
that
light
,
and
of
obedience
thereunto
,
can
possibly
become
righteous
and
be
justified
in
the
sight
of
God
thereby
:
For
then
a
Man
might
be
justified
by
works
of
the
law
contrary
to
the
clear
light
of
the
Holy
Scriptures
:
But
forasmuch
as
no
Man
shall
or
can
be
righteous
and
justified
before
God
by
the
law
and
the
deeds
or
works
thereof
in
whatsoever
manner
or
degree
they
can
be
performed
by
him
:
It
is
most
clear
,
certain
and
plain
,
that
no
Man
can
be
justified
in
the
sight
of
God
by
the
light
within
,
nor
by
all
his
obedience
thereunto
.
2.
Hence
we
may
also
infer
,
and
be
certainly
●formed
,
that
no
M●n
can
be
justified
in
the
sight
of
God
by
Morality
or
Moral
Vertue
;
Morality
or
Moral
Vertue
,
is
nothing
else
but
obedience
and
conformity
to
the
Moral
law
contained
in
the
Decalogue
or
Ten
Commandments
,
though
generally
it
is
restrained
to
the
Duties
of
the
Second
Table
:
And
many
of
the
Heathens
,
(
who
knew
nothing
of
instituted
Religion
and
Worship
,
which
depend
only
upon
Divine
Revelation
)
have
attained
unto
divers
Moral
Vertues
,
and
have
therein
excelled
many
called
Christians
,
and
many
amongst
the
professors
of
Christianity
,
have
made
little
pretence
unto
or
Conscience
of
instituted
worship
further
than
the
bare
name
of
Religion
,
yet
have
been
found
amongst
Men
more
Morally
honest
and
vertuous
than
some
others
that
have
had
a
greater
name
&
fame
for
Religion
;
and
thereby
have
attained
more
reputation
and
esteem
amongst
Men
,
than
multitudes
of
loose
pretenders
to
instituted
Religion
:
Yet
when
all
due
encourgement
and
praise
is
given
and
allowed
to
Moral
Virtue
and
Honesty
where-ever
it
is
found
;
It
must
be
affirmed
and
is
certainly
true
;
that
no
man
under
the
Heavens
can
be
Justified
in
the
sight
of
God
by
Moral
vertue
;
for
then
a
man
might
be
justified
by
the
deeds
of
the
Law
:
and
that
by
the
deeds
of
the
Law
in
one
part
of
it
only
,
i.
e.
by
the
deeds
of
the
second
Table
,
when
the
deeds
of
the
first
are
omitted
.
But
for
as
much
as
by
the
deeds
of
the
Law
no
flesh
shall
be
justified
in
his
sight
;
it
followeth
as
a
necessary
and
undeniable
consequence
that
moral
vertue
cannot
justifie
a
man
;
nor
that
any
man
can
be
justified
by
moral
vertue
in
the
sight
of
God
;
and
although
there
have
not
been
wanting
amongst
the
Philosophers
of
old
,
and
amongst
false
Christians
of
latter
times
,
who
have
by
Disputing
,
Preaching
and
Printing
,
both
with
their
Tongues
and
Pens
endeavoured
to
exalt
,
magnifie
and
cry
up
Morality
against
the
Gospel
of
our
Lord
Jesus
Christ
,
and
the
righteousness
of
Faith
;
yet
have
not
been
able
to
prevail
in
that
attempt
.
3
dly
.
Hence
also
we
may
as
certainly
infer
and
be
informed
that
those
that
are
justified
in
the
sight
of
God
,
are
not
justified
by
inherent
grace
and
sanctification
:
'T
is
a
great
and
a
blessed
truth
,
that
all
that
are
justified
are
also
sanctified
,
as
Titus
2.11
,
12.
For
the
grace
of
God
that
bringeth
Salvation
,
hath
appeared
unto
all
men
;
teaching
us
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
World
:
We
will
suppose
that
the
Grace
of
God
,
is
taken
for
the
Doctrine
of
the
Grace
of
God
in
Christ
which
hath
appeared
to
all
men
,
i.
e.
to
Jew
and
Gentile
;
by
the
Gospel
that
bringeth
Salvation
,
i.
e.
the
glad
tidings
of
Salvation
,
and
Salvation
it self
when
it
is
believed
and
embraced
in
the
heart
of
any
man
by
Faith.
Now
this
grace
of
God
doth
teach
us
,
1
st
.
Doctrinally
when
it
is
received
only
by
a
common
and
not
saving
Faith
;
as
Historical
or
Temporary
Faith
is
such
Faith
as
Devils
,
and
wicked
Men
,
and
Hypocrites
may
have
;
as
James
2.19
,
20.
Mat.
13.20
,
21
,
22.
When
it
is
thus
received
,
it
teacheth
us
Doctrinally
,
i.
e.
the
Light
of
the
Gospel
of
the
Grace
of
God
,
that
teacheth
men
the
Doctrine
of
Salvation
;
the
righteousness
of
Gods
Justification
by
Faith
in
Christ
,
teacheth
us
also
To
deny
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
righteously
and
godly
in
this
present
World.
Which
particulars
do
expresly
contain
the
whole
and
compleat
Sanctification
of
the
Heart
and
of
the
Life
,
i.
e.
in
Mortification
of
Sin
;
and
all
manner
of
Holy
and
Godly
walking
&
conversation
amongst
men
in
this
World
:
So
that
if
any
person
pretending
to
this
Doctrin
of
Justification
,
&
righteousness
by
faith
in
Christ
be
otherwise
than
a
Truly
,
Holy
,
Mortified
,
and
Sanctified
person
he
is
self-convict
and
left
without
excuse
;
as
the
Gentiles
were
by
sinning
against
,
and
walking
contrary
to
the
light
of
Nature
:
So
these
loose
Christians
by
sinning
against
and
walking
contrary
to
the
Light
of
Grace
,
the
fault
is
not
in
the
Grace
of
God
but
in
their
own
selves
;
who
hereby
proclaim
to
all
the
World
,
that
they
have
received
this
Grace
or
Doctrine
of
the
Grace
of
God
in
vain
.
2
dly
.
But
then
when
this
Doctrine
of
the
Grace
of
God
is
imbraced
sincerely
and
with
a
saving
Faith
,
such
as
is
the
Faith
of
the
operation
of
God
;
as
Col.
2.12
.
And
the
Faith
of
Gods
Elect
,
as
Tit.
1.1
.
And
Like
pretious
Faith
,
2
Pet.
1.1
.
Then
it
doth
effectually
teach
,
and
certainly
work
by
the
same
Faith
,
all
that
Sanctification
and
Holiness
of
Heart
and
Life
here
mentioned
:
And
so
again
,
1
Cor.
6.11
.
And
such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
:
So
that
the
same
holy
Spirit
of
God
which
applieth
Christ
to
our
Faith
for
righteousness
and
justification
,
doth
also
apply
Christ
to
us
as
and
for
our
sanctification
:
And
every
person
that
is
truly
justified
in
the
Name
of
the
Lord
Jesus
,
is
also
as
truly
sanctified
by
the
Spirit
;
and
't
is
as
impossible
for
a
justified
person
to
be
distitute
of
inherent
Grace
and
Sanctification
,
as
it
is
for
a
man
living
in
the
body
to
be
so
,
without
the
Soul
,
James
2.26
.
Nevertheless
Justification
and
Sanctification
,
Righteousness
imputed
and
inherent
,
are
distinct
and
different
things
,
and
must
fall
under
a
distinct
consideration
;
and
must
not
,
cannot
,
be
confounded
;
They
differ
as
the
cause
and
effect
,
as
the
antecedent
and
consequent
:
and
though
inherent
Grace
and
Sanctification
doth
always
accompany
the
person
justified
;
yet
inherent
Grace
and
Sanctification
is
not
that
Righteousness
by
,
or
upon
which
any
person
is
or
can
be
justified
in
the
sight
of
God
:
For
inherent
Grace
and
Sanctification
is
no
more
,
can
rise
no
higher
than
the
writing
of
the
Law
in
a
mans
heart
,
and
so
it
is
described
and
set
out
by
God
himself
,
Heb.
8.10
.
Quoted
out
of
Jer.
31.33
.
I
will
put
my
Laws
into
their
mind
,
and
write
them
in
their
hearts
:
The
work
of
grace
inherent
,
is
but
the
writing
of
the
Law
in
the
heart
;
and
all
Sanctification
and
Holiness
is
but
the
outward
expression
of
this
Law
internally
written
in
the
Heart
:
Now
if
a
man
could
be
justified
in
Gods
sight
by
inherent
Grace
and
Sanctification
,
he
might
be
justified
by
the
Deeds
and
Works
of
the
Law
;
and
that
by
imperfect
Deeds
and
Works
too
;
for
such
is
sanctification
,
but
the
imperfect
writing
of
the
Law
in
the
Heart
;
and
such
are
all
even
the
highest
attainments
of
inherent
righteousness
and
acts
of
new
and
holy
obedience
in
the
Saints
,
but
imperfect
,
Phil.
3.12
.
And
Rom.
7.22
,
23
,
24
,
25.
Now
forasmuch
as
No
flesh
can
be
justified
in
his
sight
by
the
Deeds
of
the
Law
;
it
is
manifest
and
followeth
,
by
necessary
●●nsequence
that
no
man
can
be
justified
by
inherent
sanctification
and
obedience
;
seeing
all
inherent
Sanctification
and
Obedience
is
but
the
writing
of
the
Law
in
the
Heart
,
and
the
Deeds
of
that
Law
so
written
.
And
that
which
some
men
have
imagined
and
endeavoured
to
maintain
(
that
a
believer
is
justified
in
the
sight
of
God
by
Evangelical
righteousness
,
i.
e.
his
sincere
obedience
,
or
obedience
of
Faith
:
And
that
having
obtained
remission
of
sins
through
Faith
in
Christs
blood
,
his
Sincere
or
Evangelical
obedience
is
accepted
of
God
as
if
it
were
perfect
)
will
plainly
appear
to
be
a
false
,
and
unsound
assertion
,
and
most
contrary
to
the
truth
of
the
Gospel
;
for
although
both
parts
of
this
assertion
be
true
in
sensu
divisio
,
i.
e.
in
their
different
sense
,
and
with
respect
to
the
different
matters
to
which
they
do
relate
;
yet
in
sensu
conjuncto
,
as
they
are
confounded
and
referred
to
one
and
the
same
matter
,
they
are
utterly
false
and
corrupt
;
as
namely
,
That
a
believer
is
justified
by
Evangelical
righteousness
is
a
blessed
truth
,
if
referred
to
the
right
subject
and
matter
of
justifying
righteousness
which
the
Gospel
doth
reveal
:
But
this
righteousness
then
is
no
other
than
the
righteousness
of
God
,
i.
e.
the
personal
and
perfect
obedience
and
righteousness
,
which
Christ
who
is
God
Man
hath
performed
for
us
,
and
in
our
stead
as
the
Second
Adam
and
Head
of
the
whole
Church
of
the
Elect
;
And
is
therefore
called
,
The
righteousness
of
God
,
in
opposition
to
all
a
mans
own
or
inherent
righteousness
,
Rom.
10.3
,
4.
Phil.
3.9
.
And
that
this
is
the
only
Evangelical
righteousness
,
i.
e.
that
only
Righteousness
which
the
Gospel
doth
reveal
.
For
Justification
is
clear
from
Rom.
1.16
,
17.
I
am
not
ashamed
of
the
Gospel
of
Christ
,
for
it
is
the
power
of
God
unto
Salvation
to
every
one
that
believeth
to
the
Jew
first
and
also
to
the
Greek
:
For
therein
is
the
righteousness
of
God
revealed
from
Faith
to
Faith
;
as
it
is
written
,
the
just
shall
Live
by
Faith
,
i.
e.
not
in
his
own
,
but
in
the
righteousness
or
another
;
which
is
Jesus
Christ
:
Who
is
the
end
of
the
Law
for
righteousness
to
every
one
that
believeth
,
Rom.
10.4
.
But
if
you
will
understand
Evangelical
righteousness
of
,
and
refer
it
to
inherent
grace
and
sanctification
,
then
it
is
utterly
false
;
for
then
a
man
is
justified
by
the
Law
and
the
Deeds
of
it
;
Seeing
inherent
Grace
and
Sanctification
is
no
other
as
hath
been
already
shewed
,
And
again
,
as
to
the
other
part
of
this
Assertion
,
namely
,
that
God
doth
accept
the
sincere
Obedience
of
a
Believer
as
if
it
were
perfect
;
is
also
a
blessed
truth
,
if
you
refer
it
to
Sanctification
only
;
but
if
you
refer
it
to
Justification
,
it
is
utterly
false
:
for
no
Righteousness
of
Man
is
or
can
be
accepted
of
God
as
the
matter
of
his
Justification
in
his
sight
,
as
hath
been
already
proved
;
for
that
were
for
a
Man
to
be
justified
by
the
Works
of
the
Law
,
or
his
own
Righteousness
,
which
is
contrary
to
the
Scriptures
:
Now
therefore
,
the
sum
of
the
matter
is
;
that
no
Righteousness
can
be
mentioned
or
accepted
of
God
in
Justification
,
but
the
Righteousness
of
Christ
only
;
and
although
Inherent
Righteousness
,
namely
,
Sanctification
of
Heart
,
and
Holiness
of
Life
in
a
Believer
is
accepted
of
God
through
Christ
,
as
if
it
were
perfect
;
yet
't
is
so
accepted
as
the
truth
and
matter
of
his
Sanctification
,
but
not
as
the
matter
of
his
Justification
,
wherein
none
but
Christ
and
his
Righteousness
can
or
ought
to
be
mentioned
.
Use
2.
Let
the
consideration
of
this
truth
caution
and
warn
every
man
to
beware
and
take
heed
how
he
goeth
about
directly
or
indirectly
to
establish
his
own
Righteousness
,
or
to
seek
Righteousness
in
and
of
himself
by
the
Deeds
and
Works
of
the
Law
,
i.
e.
by
his
own
inherent
qualifications
,
and
internal
or
external
acts
of
Obedience
,
and
so
become
disobedient
,
and
not
submit
himself
to
the
Righteousness
of
God
by
Faith
in
Christ.
The
carnal
Jews
of
old
(
called
Israel
)
fell
under
this
woful
mistake
;
Rom.
9.31
,
32.
But
Israel
which
followed
after
the
Law
of
Righteousness
,
hath
not
attained
to
the
Law
of
Righteousness
;
wherefore
,
because
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
Works
of
the
Law
:
for
they
stumbled
at
that
stumbling-stone
:
they
followed
after
the
Law
of
Righteousness
;
i.
e.
they
served
God
instantly
day
and
night
,
as
Acts
26.7
.
they
attended
to
all
the
services
of
the
Law
in
Sacrifices
,
and
costly
Offerings
,
and
toilsom
as
well
as
chargeable
observances
,
in
which
they
spared
no
cost
,
nor
pains
,
but
continued
day
and
night
,
and
that
with
zeal
and
fervency
;
for
so
was
that
Service
carried
on
by
Sacrifices
and
Offerings
of
divers
sorts
and
kinds
,
which
were
day
and
night
made
,
and
some
of
them
continually
before
the
Lord
;
and
when
the
old
were
〈◊〉
moved
,
new
were
brought
in
and
placed
〈◊〉
their
room
;
so
that
there
was
no
vacancy
no
cessation
,
but
a
continued
service
day
an●
night
,
from
one
years
end
to
another
,
an●
this
for
the
space
of
2000
years
;
and
upo●
this
account
,
as
they
did
,
so
they
suffered
muc●
from
the
Nations
round
about
,
both
near
an●
far
off
,
and
that
with
much
constancy
,
no●
shrinking
,
nor
turning
away
from
the
servic●
of
their
God
in
times
of
greatest
danger
an●
tribulation
,
as
the
Histories
of
Ezra
,
Nehemiah
,
Daniel
,
and
the
11th
of
the
Hebrew●
do
abundantly
declare
:
And
yet
they
attained
not
to
the
Law
of
Righteousnss
,
wherefore
?
because
they
sought
it
not
by
Faith
,
but
as
were
by
the
Works
of
the
Law
:
those
words
,
as
it
were
,
are
of
great
significancy
;
shewing
,
that
in
the
nature
and
scope
of
their
Sacrifices
they
were
directed
unto
Christ
,
and
to
seek
Righteousness
not
by
their
own
Works
,
and
in
themselves
,
but
by
Faith
in
Christ
;
and
this
was
their
common
Profession
and
Prophecies
they
had
,
and
promises
of
Salvation
by
the
Messiah
,
whom
had
they
looked
unto
by
Faith
,
and
sought
Righteousness
by
Faith
in
him
,
they
had
been
safe
:
But
they
sought
it
,
i.
e.
Righteousness
,
not
by
Faith
,
but
as
it
were
by
the
Works
of
the
●aw
;
so
that
whilst
they
professed
Christ
,
●nd
Faith
in
him
for
Righteousness
,
they
closely
and
under-hand
pursued
their
own
Righteousness
,
and
rested
in
the
Law
,
and
●he
Works
thereof
,
and
so
miscarried
;
and
this
was
their
stumbling-stone
under
so
bright
a
Profession
as
they
made
to
the
contrary
.
Note
.
That
these
things
are
mentioned
and
quoted
out
of
Heb.
11.32
—
37.
not
to
impeach
,
or
once
to
question
the
right
Faith
of
those
Worthies
there
mentioned
;
or
as
if
they
obtained
not
the
Righteousness
of
God
;
for
't
is
said
,
verse
39.
These
all
obtained
a
good
report
through
Faith
;
but
to
shew
what
things
were
done
and
suffered
by
the
body
of
that
People
for
many
hundred
years
,
and
yet
resting
upon
,
and
trusting
to
their
own
Works
and
Righteousness
by
the
Law
,
they
attained
not
unto
the
Righteousness
of
God
;
i.
e.
the
generality
of
them
,
most
of
them
,
through
all
those
Generations
,
as
is
expresly
declared
,
Rom.
9.31
,
32.
For
a
Person
or
People
may
do
much
,
and
suffer
much
,
and
yet
all
in
vain
,
when
by
a
fleshly
mind
,
resting
upon
these
things
as
their
own
Righteousness
,
they
submit
not
themselves
to
the
Righteousness
of
God
;
which
is
the
same
that
the
Apostle
taketh
for
granted
,
1
Cor.
13.1
,
2
,
3.
and
which
he
also
plainly
declareth
,
Gal.
5.2
,
3
,
4.
and
herein
appealeth
to
themselves
to
be
their
own
Judges
,
Gal.
3.3
,
4.
And
God
grant
that
it
be
not
our
stumbling-stone
also
under
so
great
a
Doctrinal●
Faith
,
and
Profession
of
Justification
by
Faith
,
and
not
by
the
Works
of
the
Law
,
that
we
may
not
secretly
and
under-hand
closely
pursue
,
and
go
about
to
establish
our
own
Righ●teousness
,
if
not
directly
,
yet
as
it
were
by
the
Works
of
the
Law
:
And
it
is
that
whic●
the
Nature
of
Man
is
very
prone
and
strongly
inclined
unto
,
and
therefore
hath
great
need
of
caution
and
warning
in
this
matter
;
for
God
,
who
is
jealous
of
his
Glory
,
will
search
out
this
close
Hypocrisie
,
and
punish
this
dissimulation
in
us
,
as
well
as
he
did
in
them
:
And
this
new
and
late
covering
,
which
some
have
found
out
to
hide
their
nakedness
,
will
not
be
sufficient
;
for
what
doth
it
avail
them
to
say
,
that
we
are
justified
by
Evangelical
Righteousness
,
when
this
Evangelical
Righteousness
,
as
they
call
it
,
is
not
Christ's
,
but
our
own
Righteousness
;
our
sincere
,
but
imperfect
Obedience
;
this
is
to
blind
our selves
,
and
mock
God
;
whilst
we
look
one
way
,
and
row
another
;
this
is
as
it
were
by
the
Works
of
the
Law
,
to
seek
Righteousness
,
and
not
by
Faith
:
And
it
were
to
be
wished
,
that
these
men
who
make
their
boast
,
and
talk
so
much
of
sincere
Obedience
under
the
notion
of
Evangelical
Righteousness
,
and
thereby
darken
counsel
by
words
without
knowledge
,
and
confound
the
Doctrine
of
Justification
with
that
of
Inherent
Grace
and
Sanctification
,
would
first
shew
sincerity
in
submitting
themselves
to
the
Righteousness
of
God
which
is
by
Faith
in
Christ
,
and
as
sincerely
deny
their
own
Righteousness
in
point
of
Justification
:
And
this
would
be
a
better
evidence
of
their
sincere
Obedience
to
the
Gospel
of
●●sus
Christ
,
than
any
they
give
without
it
:
●e
not
deceived
,
God
is
not
mocked
;
He
that
made
the
Eye
,
shall
not
he
see
?
and
he
that
made
the
Ear
,
shall
not
he
hear
?
and
he
that
formed
the
spirit
of
man
within
him
,
shall
not
he
understand
?
and
search
out
this
Idol
hid
amongst
the
stuft
?
as
it
were
by
the
Works
of
the
Law.
Turpe
est
Doctori
quem
culpa
redarguit
ipsum
.
Now
to
back
this
caution
,
and
(
if
it
may
be
)
to
fix
it
upon
your
spirits
with
the
greater
force
,
I
shall
add
three
Arguments
against
this
attempting
,
or
going
about
to
establish
your
own
Righteousness
;
namely
;
1.
This
is
certainly
a
vain
and
foolish
attempt
;
we
may
allude
to
Psal.
2.1
,
2.
Why
do
the
Heathen
rage
?
and
the
People
imagine
a
vain
thing
?
the
Kings
of
the
Earth
set
themselves
,
and
the
Rulers
take
counsel
togethe●
against
the
Lord
,
and
against
his
Christ.
There
have
been
those
,
who
from
the
be●ginning
of
the
World
,
and
in
all
Ages
an●
Generations
thereof
,
as
they
have
had
advantages
,
have
attempted
by
all
Humane
Forc●
and
Policy
against
the
Lord
,
and
against
hi●
Christ
,
to
oppress
and
exclude
his
Gospel
and
Spiritual
Kingdom
among
men
in
thi●
World
;
but
they
have
not
succeeded
;
they
have
been
still
frustrated
and
disappointed
therein
:
For
yet
Christ
sits
as
King
upon
his
holy
Hill
of
Zion
,
and
there
he
shall
sit
and
Reign
by
his
Word
and
Spirit
maugre
all
opposition
of
Hell
and
Earth
:
So
that
they
have
imagined
a
vain
thing
which
they
were
never
yet
able
to
accomplish
,
nor
ever
shall
be
.
So
,
let
me
tell
you
from
the
sure
Word
of
God
,
that
all
such
as
have
gone
,
and
do
go
about
to
establish
their
own
Righteousness
,
and
not
submit
themselves
to
the
Righteousness
of
God
,
have
imagined
,
and
do
imagine
but
a
vain
thing
,
which
they
shall
never
obtain
:
For
God
hath
said
,
and
will
not
repent
,
that
by
the
deeds
of
the
Law
no
flesh
shall
be
justified
:
And
,
God
is
not
as
man
that
he
should
lye
,
nor
as
the
Son
of
man
that
he
should
repent
;
hath
he
said
,
and
shall
he
not
do
it
?
or
hath
he
spoken
,
and
shall
he
not
bring
it
to
pass
?
Numb
.
23.10
.
There
have
been
those
under
the
Old
Testament
that
tried
this
attempt
to
the
utmost
,
but
were
miserably
disappointed
in
the
Issue
;
Rom.
9.31
.
They
attained
not
to
the
Law
of
Righteousness
;
and
shall
any
think
to
succeed
better
under
the
New
Testament
,
where
the
Light
is
more
clear
,
and
the
utter
impossibility
of
this
attempt
so
plainly
declared
,
that
he
that
runs
may
read
:
And
what
a
foolish
and
absurd
thing
is
it
,
to
attempt
that
which
a
man
knoweth
,
or
may
know
before-hand
he
shall
never
be
able
to
accomplish
?
2.
This
is
also
a
sinful
as
well
as
a
vain
attempt
,
and
therefore
beware
and
take
heed
of
it
,
it
is
disobedience
in
the
highest
degree
;
1
Pet.
2.6
,
7
,
8.
Verses
This
is
Spiritual
wickedness
,
and
therefore
greater
Spiritual
wickedness
is
that
which
hath
in
it
spirits
of
wickedness
,
and
therefore
more
strong
and
vigorous
.
We
see
by
experience
a
little
quantity
of
Spirits
extracted
by
Art
,
hath
much
more
vigour
and
strength
in
it
than
a
far
larger
quantity
in
the
common
bulk
.
Where
the
spirits
are
not
united
but
dissipated
in
the
common
matter
;
vis
unita
fortior
:
Here
are
the
spirits
of
many
sins
united
in
one
,
in
this
going
about
to
establish
a
mans
own
righteousness
in
opposition
to
the
righteousness
of
God.
For
,
1
st
.
Here
is
the
Sin
of
ignorance
,
not
〈◊〉
invincible
ignorance
,
for
that
cannot
be
i●●puted
as
Sin
to
any
;
but
of
willful
or
willin●
ignorance
,
as
the
Apostle
Peter
reproves
th●
scoffers
of
the
last
times
,
2
Pet.
3.5
.
〈◊〉
this
they
are
willingly
ignorant
of
,
&c.
The●
might
have
known
if
they
would
,
but
the●
were
not
willing
to
know
;
they
were
willing
to
be
ignorant
;
that
so
they
might
scoff
th●
more
freely
at
the
promise
of
his
coming
▪
And
so
here
men
are
willingly
ignorant
o●
Gods
righteousness
,
that
they
might
establish
their
own
;
So
Rom.
10.3
.
For
they
being
ignorant
of
Gods
righteousness
and
going
abou●
to
establish
their
own
righteousness
;
have
not
submitted
themselves
to
the
righteousness
of
God.
And
v.
2.
For
I
bear
them
record
,
they
have
a
zeal
of
God
,
but
not
according
to
knowledge
.
This
ignorance
and
want
of
knowledge
〈◊〉
them
is
no
extenuation
or
excuse
of
their
sin
,
but
an
aggravation
of
it
;
as
that
whereby
they
,
i.
e.
the
Jews
,
are
left
without
excuse
,
because
they
might
and
ought
to
have
known
better
;
seeing
the
whole
dispensation
&
aeconomy
of
the
Ceremonial
Law
was
in
the
proper
scope
and
tendency
of
it
to
lead
them
out
of
themselves
unto
Christ
,
to
seek
righteousness
by
Faith
in
him
,
and
upon
this
account
they
are
as
much
without
●xcuse
as
the
Gentiles
were
,
Rom.
1.19
,
20.
Who
when
they
knew
God
or
might
,
have
●nown
him
,
yet
did
not
glorifie
him
as
God.
2
ly
.
Here
is
the
Sin
of
Enmity
and
Rebellion
of
the
Will
against
God
;
They
submitted
not
themselves
to
the
Righteousness
of
God
;
'
●is
a
Meiosis
wherein
more
is
implyed
than
exprest
:
They
submitted
not
,
but
rebelled
and
set
themselves
against
the
Righteousness
of
God
,
from
the
enmity
of
their
Carnal
mind
:
And
Christ
saith
unto
this
Generation
of
Men
,
John
5.40
.
And
ye
will
not
come
unto
me
that
ye
might
have
Life
.
3.
Here
is
the
Sin
of
Pride
:
Going
about
to
establish
their
own
,
they
submitted
not
themselves
to
the
righteousness
of
God
;
Going
about
to
establish
their
own
Righteousness
;
here
is
the
Pride
of
mans
Heart
,
he
will
exalt
himself
,
he
will
have
somewhat
of
his
own
;
he
will
exalt
his
own
Righteousness
against
the
Righteousness
of
God
;
and
such
is
the
Pride
of
man
by
nature
,
that
if
he
cannot
have
Righteousness
and
Life
in
himself
,
he
will
not
be
beholden
to
another
for
it
;
and
if
left
to
himself
,
will
rather
perish
eternally
than
go
out
of
himself
to
seek
Righteousness
and
Life
in
Christ.
4
ly
.
Here
also
is
the
Sin
of
obstinacy
an●
willful
re●using
and
rejecting
the
Righteousness
of
God
in
Christ
,
though
infinitely
be●ter
than
their
own
;
and
persisting
therei●
in
opposition
to
all
the
clear
Light
of
God
Word
,
and
those
convictions
of
the
Spirit
fastned
thereby
upon
their
minds
:
As
the
holy
man
Stephen
tells
them
plainly
,
Act
▪
7.51
.
Ye
stiff-necked
and
uncircumcised
i●
Heart
and
Ears
,
ye
do
always
resist
the
Holy
Ghost
:
As
your
Fathers
did
,
so
do
ye
.
So
that
all
these
things
with
some
others
which
might
be
mentioned
,
do
make
it
plainly
appear
to
be
a
very
sinful
and
wicked
attempt
in
;
man
to
go
about
to
establish
his
own
Righteousness
.
But
,
3.
It
is
also
a
very
dangerous
attempt
,
none
can
engage
in
this
attempt
but
with
the
utmost
peril
and
loss
of
his
Soul
,
if
persisted
in
a
mans
own
righteousness
is
a
stumbling
stone
,
at
which
they
stumble
;
and
so
fall
and
perish
eternally
:
So
fall
upon
that
stone
which
breaks
them
to
pieces
,
and
provoke
till
it
falls
upon
them
and
grinds
them
to
powder
:
Namely
,
Christ
the
Foundation
stone
in
Sion
;
So
Rom.
9.32
.
For
the●
stumbled
at
that
stumbling
stone
,
as
it
is
written
,
Behold
I
lay
in
in
Sion
a
stumbling
stone
and
rock
of
offence
.
But
who
are
they
that
stumbled
?
But
those
that
sought
not
Righteousness
by
Faith
in
Christ
,
but
as
it
were
by
the
works
of
the
Law
:
And
wherefore
did
they
stumble
at
Christ
and
his
Righteousness
?
But
because
they
went
about
to
establish
their
own
:
Their
zeal
,
their
madness
for
a
Righteousness
of
their
own
made
them
blind
and
not
able
to
see
the
Righteousness
of
God
,
made
them
enemies
unto
,
and
haters
of
Christ
,
and
his
Righteousness
;
and
in
all
the
world
none
such
enemies
to
Christ
,
and
the
Righteousness
of
God
as
these
;
none
such
inveterate
Persecutors
of
Christ
and
his
Holy
Apostles
,
and
that
spake
against
the
things
Preached
by
them
,
as
these
men
did
contradicting
and
blaspheming
,
Act.
13.45
.
1
Thes.
2.15
,
16.
Their
Zeal
for
their
own
Righteousness
and
made
them
exceedingly
mad
,
raging
and
foaming
out
their
own
shame
against
the
truth
of
the
Gospel
,
viz.
The
Doctrine
of
Free
Grace
and
Justification
by
Faith
in
Christ
alone
,
without
the
Deeds
or
Works
of
the
Law.
Use.
3.
This
Doctrine
speaketh
by
way
of
Exhortation
,
and
that
first
to
Sinners
,
and
secondly
to
Saints
;
first
to
them
that
are
out
of
Christ
,
and
secondly
to
them
that
are
in
Christ.
1.
To
Sinners
and
such
as
are
out
Christ
;
if
there
be
no
hope
for
you
,
no
po●sibility
for
you
to
obtain
Righteousness
an●
Justification
by
the
works
of
the
Law
in
th●
sight
of
God
;
then
be
Exhorted
to
escap●
for
your
Lives
,
and
fly
for
refuge
unto
Jesu●
Christ
the
hope
,
the
only
hope
,
the
〈◊〉
hope
set
before
you
in
the
Gospel
:
Yo●
have
no
hope
by
the
Law
,
but
there
〈◊〉
hope
for
you
in
Jesus
Christ
:
Grace
for
th●
greatest
Sinners
in
the
World.
There
i●
hope
in
Christ
for
the
Jew
and
for
the
Gentile
:
There
is
no
man
upon
Earth
so
holy
that
can
be
justified
by
the
deeds
of
the
Law
▪
And
there
is
no
man
upon
Earth
so
sinful
and
wicked
but
he
may
obtain
Righteousness
and
be
justified
by
Faith
in
Jesus
Christ
▪
Rom.
9.30
.
What
shall
we
say
then
,
that
th●
Gentiles
who
followed
not
after
the
Law
of
Righteousness
,
have
attained
unto
righteousness
,
even
the
Righteousness
which
is
of
Faith
Oh
therefore
make
haste
and
fly
for
refuge
unto
Jesus
Christ.
The
true
Heirs
of
Promise
,
Heb.
6.17
.
are
described
by
this
Character
,
ver
.
18.
Who
have
fled
for
refuge
to
lay
hold
upon
the
hop●
set
before
us
.
And
all
that
are
or
shall
be
Heirs
of
Promise
must
and
shall
fly
for
refuge
to
lay
hold
upon
this
hope
,
which
is
Jesus
Christ
,
who
is
entered
within
the
vail
;
who
when
he
had
by
himself
purged
our
sins
and
brought
in
everlasting
Righteousness
for
us
(
as
Dan.
9.29
.
To
make
an
end
of
sins
,
and
to
bring
in
Everlasting
Righteousness
,
)
sate
down
at
the
right
hand
of
the
Majesty
on
high
,
Heb.
1.3
.
Now
here
is
hope
set
before
you
in
Christ
,
fly
for
refuge
and
lay
hold
upon
it
by
Faith
;
and
so
lay
hold
on
Eternal
Life
,
and
lay
hold
on
Everlasting
Righteousness
;
for
Christ
is
Eternal
Righteousness
,
and
Eternal
Life
to
all
that
lay
hold
on
him
by
Faith
;
Who
have
fled
for
refuge
.
Here
is
a
reference
and
allusion
to
the
Cities
of
refuge
set
apart
by
Gods
special
appointment
from
amongst
the
Cities
of
Israel
;
which
were
in
number
six
,
in
convenient
places
,
and
at
convenient
distances
from
all
parts
:
To
the
end
that
he
that
had
slain
a
man
at
unawares
might
fly
,
and
there
find
refuge
and
safety
from
the
Avenger
of
blood
,
Numb
.
35.10
.
—
16.
These
Cities
of
refuge
were
Types
,
and
did
point
unto
Jesus
Christ
;
the
Holy
Ghost
thereby
signifying
and
testifying
before-hand
Christ
the
True
and
Spiritual
Refuge
to
Sinners
amongst
men
,
from
the
Avenger
of
Blood
;
with
the
vindictive
and
revenging
Justice
of
God
,
and
his
Infinitive
Wrath
gone
out
in
pursuit
of
all
guilty
and
bloody
Sinners
,
and
Violaters
of
his
Righteous
and
Holy
Law
:
And
the
benefit
of
these
Cities
of
Refuge
was
not
only
extended
to
the
Jews
but
also
to
the
Strangers
▪
as
v.
15.
The
Holy
Ghost
plainly
testifying
hereby
the
extent
of
this
true
Refuge
in
Christ
unto
the
Gentiles
as
well
a●
to
the
Jews
;
and
that
all
that
fled
unto
him
should
be
safe
,
and
escape
the
pursuing
Vengeance
and
Wrath
of
God
due
unto
Sin
and
the
Transgression
of
his
Holy
Law
;
and
the
assurance
of
Safety
and
Refuge
to
Sinners
flying
unto
Christ
,
both
of
the
Jew
and
of
the
Gentiles
,
is
laid
in
Christ
,
bearing
their
Sins
,
and
fulfilling
the
Righteousne●●
of
the
Law
for
them
:
It
being
an
Act
o●
Glorious
Justice
as
well
as
an
Act
of
Sove●raign
Mercy
and
Grace
in
the
Father
to
just●●fie
him
that
believeth
in
Jesus
,
as
Rom.
3.26
and
Isa.
53.11
.
That
he
might
be
ju●●
and
the
justifier
of
him
that
believeth
in
Jesus
▪
And
my
Righteous
Servant
shall
justifie
m●●ny
,
for
he
shall
bear
their
iniquities
.
O●
▪
therefore
Sinner
thou
needest
not
fear
Refug●
in
Christ
!
Seeing
not
only
the
Grace
an●
Mercy
of
God
,
but
his
Justice
also
,
to
whic●
I
may
add
his
Faithfulness
and
Truth
in
〈◊〉
Word
and
Promise
are
thy
security
:
O●
▪
therefore
Sinner
fly
for
Refuge
to
lay
ho●●
upon
this
hope
which
is
set
before
thee
,
and
which
is
sure
and
stedfast
,
and
entereth
in
within
the
Vail
:
And
for
the
setting
home
this
Exhortation
,
I
shall
add
three
Motives
and
give
three
Directions
,
and
so
conclude
this
first
branch
of
the
Exhortation
.
Motive
1.
Sinner
know
that
necessity
is
upon
thee
;
thou
must
fly
,
or
die
;
and
therefore
I
may
say
to
thee
as
the
Angels
did
to
Lot
when
Sodom
was
destroyed
,
Gen.
19.17
.
Escape
for
thy
Life
,
look
not
behind
thee
;
neither
tarry
in
all
the
plain
:
Escape
to
the
Mountain
lest
thou
be
consumed
.
There
was
an
absolute
necessity
upon
Lot
in
his
present
case
to
escape
out
of
Sodom
,
to
escape
to
the
Mountain
,
or
to
be
consumed
in
the
Fire
of
Gods
Wrath
that
was
kindled
against
Sodom
and
the
Cities
of
the
Plain
:
And
so
it
is
with
thee
Sinner
,
Escape
for
thy
Life
,
and
haste
thee
unto
Jesus
Christ
;
for
if
the
Avenger
of
Blood
in
pursuit
of
thee
,
doth
overtake
thee
out
of
Christ
thou
art
a
dead
man
,
a
lost
and
undone
man
for
ever
,
and
wilt
be
consumed
in
the
Fire
of
Gods
Wrath
and
Holy
Indignation
that
is
already
kindled
,
and
will
burn
Eternally
to
the
consuming
all
Unbelieving
and
Impenitent
Sinners
who
live
and
dye
out
of
Christ
;
and
are
not
found
in
him
,
i.
e.
united
to
him
by
Faith
,
sprinkled
with
his
blood
,
and
cloath●d
with
his
righteousness
.
Oh!
therefore
fly
unto
Christ
and
get
into
him
,
and
so
keep
the
blood
of
sprinkling
lest
he
that
destroyeth
the
first-born
should
touch
thee
,
Heb.
11.28
.
2
Motive
.
Here
is
Refuge
prepared
and
provided
for
thee
in
Jesus
Christ
:
How
miserable
were
Man
,
guilty
Man
,
faln
under
Sin
,
and
under
the
Curse
of
the
Law
,
and
the
Wrath
of
God
,
if
there
were
no
Refuge
fo●
him
,
no
way
to
escape
?
The
condition
o●
Man
,
of
every
Man
,
would
then
be
desperate
;
as
helpless
and
hopeless
as
that
of
the
Devils
;
but
blessed
be
God
the
case
is
no●
so
with
faln
Man
as
it
is
with
the
faln
Angels
;
Grace
,
free
Grace
hath
put
a
difference
;
oh
let
us
adore
God
in
it
,
and
cry
▪
Grace
,
Grace
to
it
!
there
was
no
Christ
to
take
the
Nature
of
Angels
,
or
to
take
hold
o●
Angels
,
as
the
word
signifies
,
Heb.
2.16
.
Bu●
blessed
be
God
there
was
a
Christ
found
to
take
the
Seed
of
Abraham
,
to
make
an
en●
of
Sins
,
and
to
bring
in
Righteousness
t●
faln
Man
;
and
now
Salvation
is
ready
▪
Righ●eousness
and
Eternal
Life
is
ready
:
O●
therefore
fly
unto
Christ
,
and
take
Refuge
i●
him
,
and
lay
hold
upon
the
Hope
that
is
in
Christ
for
thee
!
3
Motive
.
Yea
this
Refuge
is
not
a
Refuge
afar
off
,
but
a
Refuge
near
,
a
Refuge
at
hand
;
't
is
but
st●pping
out
of
thy self
,
and
thine
own
Righteousness
,
and
thou
art
presently
in
Christ
,
in
this
sure
Refuge
.
Great
care
was
taken
by
God's
Appointment
,
that
the
Cities
of
Refuge
should
be
in
convenient
places
,
not
too
far
off
,
lest
the
distance
should
discourage
the
guilty
Man-slayer
,
and
give
advantage
to
the
Avenger
of
Blood
to
prevent
his
escape
thither
:
But
the
Cities
of
Refuge
were
near
both
to
them
that
lived
in
the
Land
of
Canaan
,
and
also
to
them
that
lived
beyond
Jordan
;
on
the
one
side
of
Jordan
,
and
on
the
other
,
that
all
might
have
opportunity
and
encouragement
to
fly
thither
;
Numb
.
35.14
.
Yea
these
Cities
of
Refuge
,
as
they
were
to
be
near
,
so
the
way
was
to
be
prepared
and
made
plain
,
that
there
might
be
no
letts
or
hinderances
in
the
way
of
the
poor
guilty
Man
slayer
,
that
was
to
fly
for
his
Life
;
Deut.
19.3
.
Thou
shalt
prepare
thee
a
way
,
and
divide
the
Coasts
of
the
Land
(
which
the
Lord
thy
God
giveth
thee
to
inherit
)
into
three
parts
,
that
every
Slayer
may
flee
thither
.
Even
so
it
is
with
respect
to
the
true
Spiritual
Refuge
in
Christ
,
't
is
a
Refuge
near
at
hand
,
and
not
afar
off
,
that
every
guilty
Sinner
may
fly
unto
it
:
So
that
no
Sinner
hath
reason
to
complain
and
say
,
Who
shall
ascend
up
into
Heaven
?
i.
e.
to
bring
Christ
down
from
above
?
or
who
shal●
descend
into
the
deep
?
i.
e.
to
bring
Christ
back
from
the
dead
?
No
Sinner
,
say
not
in
thine
heart
,
nor
think
that
this
Refuge
is
far
off
;
for
the
Word
is
nigh
thee
,
even
in
thine
heart
,
and
in
thy
mouth
;
i.
e.
the
Word
of
Faith
that
we
preach
,
Rom.
10.6
,
7
,
8.
And
if
thou
wilt
yet
ask
and
further
enquire
,
what
this
Word
of
Faith
is
;
read
Rom.
10.9
.
That
if
thou
shalt
confess
with
thy
mouth
the
Lord
Jesus
,
and
shalt
believe
in
thy
heart
,
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
.
What
is
nearer
than
that
which
is
in
thy
heart
and
in
thy
mouth
?
Well
,
so
near
is
Christ
unto
every
Man
,
unto
whom
the
Gospel
is
Preached
:
Christ
that
came
down
from
Heaven
into
the
Humane
Nature
;
the
Word
that
was
made
flesh
,
and
dwelt
amongst
us
,
and
did
in
the
flesh
of
Humane
Nature
bear
our
sins
,
and
die
for
us
,
is
risen
again
from
the
dead
,
received
up
into
Glory
:
I
say
,
this
blessed
Jesus
is
brought
near
to
us
in
the
Gospel
;
that
if
we
believe
in
him
we
shall
be
saved
;
in
him
,
i.
e.
even
Jesus
who
hath
delivered
us
from
the
Wrath
to
come
;
1
Thes.
1.10
.
And
as
Christ
who
is
our
Refuge
is
near
;
so
the
Way
is
prepared
,
the
Vallies
are
ex●lted
,
and
the
Hills
are
laid
low
,
the
Stumbling
blocks
are
gathered
up
long
ago
;
Isa.
40.3
,
4
,
5.
compared
with
Luke
3.4
,
5
,
6.
So
that
Sinner
,
here
is
now
no
Valley
,
whose
depth
should
affright
thee
;
no
Mountai●
whose
height
should
discourage
thee
;
no
Stumbling-block
left
to
hinder
thee
in
this
flying
for
Refuge
unto
Christ
;
therefore
Sinner
,
take
courage
and
fly
to
Christ
,
and
lay
hold
upon
the
Hope
set
before
us
;
and
as
God
hath
levelled
all
that
was
betwixt
Jew
and
Gentile
,
and
prepared
his
way
,
that
every
guilty
Sinner
,
both
of
the
Jew
,
and
of
the
Gentile
,
might
have
free
access
unto
,
and
acceptance
with
his
Son
Jesus
Christ
;
lay
no
Stumbling-blocks
and
put
no
difficulties
in
your
own
way
,
when
God
puts
none
;
but
fly
for
Refuge
unto
him
,
and
be
safe
;
be
happy
for
ever
:
But
take
along
with
thee
these
three
Directions
.
Direct
.
1.
First
of
all
;
Be
speedy
in
your
flight
,
make
no
delay
;
tarry
not
;
delays
are
dangerous
and
opportunities
,
blessed
opportunities
,
are
many
times
thereby
lost
.
To
day
if
ye
will
hear
his
voice
,
harden
not
your
hearts
;
as
Heb.
3.15
.
And
again
,
To
day
,
while
it
is
called
to
day
;
Heb.
3.13
.
And
again
,
Now
is
the
accepted
time
;
this
is
the
day
of
Salvation
;
2
Cor.
6.2
.
And
again
saith
the
Voice
of
God
by
his
own
Son
to
Jerusalem
;
Oh
that
thou
hadst
known
,
at
least
in
this
thy
day
,
the
things
that
belong
to
thy
peace
;
but
now
they
are
hid
from
thine
Eyes
;
Luk.
19.41
,
42.
Commonly
men
fly
in
haste
,
and
take
hold
of
the
present
opportunity
to
avoid
the
danger
feared
;
so
must
thou
do
Sinner
,
if
thou
art
upon
thy
flight
to
Christ
for
Refuge
;
take
hold
of
the
present
opportunity
,
which
if
lost
,
may
perhaps
never
be
recalled
or
recovered
;
you
know
what
folly
it
was
in
him
,
who
said
call
Time
again
;
no
,
Time
past
cannot
be
recalled
:
The
motion
of
Time
is
not
retrograde
,
like
the
Wheels
in
Ezekiels
Vision
;
which
Went
straight
forward
and
turned
not
as
they
went
:
So
doth
Time
,
Vestigia
nulla
retrorsum
.
Well
Sinner
,
thou
hast
a
Day
now
,
a
Blessed
Time
now
;
a
Day
of
Grace
,
a
Time
when
Light
shineth
into
thy
Heart
,
Convictions
are
upon
thy
Conscience
;
thou
hast
a
sense
of
Sin
,
and
feeling
of
thy
Guilt
;
tremblest
under
awakened
Apprehensions
of
the
Wrath
of
God
justly
due
to
thy
Sin
;
seest
thy
Refuge
to
be
only
in
Christ
;
hast
some
kindlings
of
Divine
Love
and
Affection
,
some
warm
Desires
unto
and
Breathings
after
Christ
and
Grace
:
Oh
Sinner
make
use
of
this
Blessed
Time
,
and
lay
hold
of
this
Pretious
Season
;
and
now
or
never
,
take
thy
flight
and
speed
thee
away
to
Jesus
Christ
who
calleth
thee
!
And
let
thy
Heart
answer
,
Behold
,
I
come
unto
thee
;
for
thou
art
the
Lord
my
God.
Lose
this
Season
,
and
lose
all
;
lose
this
Season
,
and
lose
thy
Soul
;
lose
this
Season
,
and
thou
art
Lost
for
eve●
;
for
ought
thou
knowest
:
Thou
canst
not
assure
thy self
,
nor
can
any
Man
under
the
Heavens
assure
thee
of
another
Day
,
of
a
Morrow
:
No
,
no
,
To
Day
if
you
will
hear
his
voice
;
there
is
no
Morrow
mentioned
in
all
the
word
of
God
in
this
case
;
there
is
no
m●rrow
in
the
Promise
,
therefore
thou
canst
not
expect
it
;
no
Morrow
in
the
command
,
therefore
thou
canst
not
work
in
it
:
Thou
mayest
repen●●
and
believe
the
Gospel
whilst
it
is
called
to
Day
;
but
if
thou
staiest
till
to
Morrow
it
may
be
it
will
be
too
late
;
there
is
but
a
Day
of
Grace
,
and
there
is
no
Morrow
to
succeed
:
Jerusalem
had
her
Day
,
and
Esau
had
his
Day
;
but
no
Morrow
,
no
afterward
:
No
,
no
,
then
it
was
too
late
;
read
Luke
19.4
.
Heb.
12.17
.
Direct
.
2.
Be
steady
in
thy
flight
and
persist
in
thy
course
;
hold
on
thy
way
till
thou
arrivest
at
,
and
beest
got
into
the
City
of
Refuge
:
The
guilty
Man-slayer
,
was
not
safe
till
he
got
to
the
City
of
Refuge
;
he
was
as
lyable
to
fall
and
perish
by
the
hand
of
the
Pursuer
and
Avenger
of
Blood
at
the
Borders
of
the
City
of
his
Refuge
,
as
he
was
when
further
off
.
'T
is
not
his
being
not
far
off
that
would
do
;
Thou
art
not
far
from
the
Kingdom
of
God
,
saith
Christ
to
the
Lawyer
that
answered
well
;
but
he
was
not
in
the
Kingdom
of
God
for
all
that
.
And
whether
he
ever
went
on
and
got
in
afterward
we
do
not
find
.
You
know
who
said
unto
Paul
,
Thou
almost
persuadest
me
to
be
a
Christian
;
but
we
find
not
that
he
ever
became
an
altogether
Christian.
'T
is
not
thy
making
some
progress
toward
Christ
that
will
secure
thee
;
but
they
getting
into
Christ
,
and
they
being
in
Christ
,
1
John
5.20
.
Rom.
8.1
.
They
that
were
near
the
Ark
,
perished
in
the
Waters
of
the
Flood
as
well
as
they
that
were
further
off
;
none
were
saved
but
they
that
entred
in
:
Multitudes
there
are
that
seem
not
far
off
from
Christ
,
yea
many
that
seem
near
unto
him
;
but
none
can
be
saved
but
such
as
are
in
him
.
Direct
.
3.
Those
that
fled
to
the
City
of
Refuge
,
were
to
abide
therein
,
and
not
to
venture
out
of
it
,
at
least
till
the
death
of
the
High
Priest
;
for
if
the
Avenger
of
Blood
found
him
afterward
wandring
abroad
,
he
might
fall
upon
him
and
slay
him
,
Numb
.
35.25
,
26
,
27.
Even
so
Sinner
,
thou
must
not
only
refuge
thy self
in
Christ
for
a
time
,
and
then
wander
away
after
thy
own
lusts
,
worldly
interests
,
or
thine
own
righteousness
afterward
,
but
thou
must
abide
in
Christ
all
the
days
of
thy
life
,
and
never
draw
back
through
an
evil
heart
of
unbelief
;
as
Heb.
3.12
.
And
thou
must
persevere
in
thy
Faith
,
and
in
thy
course
of
Holiness
;
and
hold
fast
the
rejoycing
of
thy
hope
unto
the
end
;
or
else
thou
must
lose
all
at
last
;
Heb.
10.38
,
39.
'T
is
a
dangerous
thing
,
when
thou
hast
put
thy
hand
to
the
Plough
,
to
look
back
,
and
remember
Lot's
Wife
,
who
escaped
out
of
Sodom
,
and
yet
afterward
looking
back
,
was
turned
into
a
Pillar
of
Salt
:
'T
is
ill
for
them
that
begin
in
the
Spirit
,
and
do
afterward
end
in
the
Flesh
:
'T
is
dangerous
turning
back
from
Christ
,
and
tacking
about
again
to
the
World
as
Wind
and
Tyde
serve
:
We
read
of
many
that
did
so
,
but
never
recovered
their
former
Faith
and
Profession
;
Joh.
6.66
.
From
that
time
many
of
his
Disciples
went
back
,
and
walked
no
more
with
him
.
And
the
Apostle
Peter
tells
us
;
It
had
been
better
for
them
not
to
have
known
the
way
of
Righteousness
,
than
after
they
have
known
it
,
to
turn
aside
from
the
holy
Commandment
delivered
to
them
;
2
Pet.
2.20
,
21.
For
it
is
happened
to
them
according
to
the
true
Proverb
;
The
Dog
is
turned
to
his
old
vomit
again
,
and
the
Sow
that
was
washed
to
her
wallowing
in
the
mire
;
v.
22.
And
ill
it
is
for
those
that
have
sought
to
be
justified
by
Faith
in
Christ
,
to
go
back
again
to
the
Works
of
the
Law
;
Gal.
5.4
.
Christ
is
become
of
none
effect
unto
you
whoever
of
you
are
justified
by
the
Law
,
ye
are
faln
from
Grace
;
therefore
having
fled
for
Refuge
unto
Christ
,
abide
in
him
as
your
Refuge
.
2d
Branch
of
Exhortation
.
This
Doctrine
speaketh
by
way
of
Exhortation
unto
Saints
,
unto
Believers
,
unto
them
that
are
in
Christ
,
and
as
true
Heirs
of
Promise
have
fled
for
Refuge
to
lay
hold
upon
the
Hope
that
is
s●t
before
them
,
which
is
Christ
;
I
say
it
speaks
unto
them
by
way
of
Exhortation
,
unto
three
things
.
1.
To
rejoyce
in
Christ
Jesus
.
The
poor
guilty
Man-slayer
,
when
he
had
fled
and
got
into
the
City
of
Refuge
,
rejoyced
in
his
Refuge
,
because
there
he
was
safe
and
quiet
,
and
the
Avenger
of
Blood
could
not
touch
him
there
:
So
it
becometh
you
much
more
to
rejoyce
in
Christ
Jesus
,
your
Refuge
;
for
here
in
Christ
you
are
safe
and
quiet
,
the
Guilt
of
Sin
,
the
Curse
of
the
Law
,
and
the
Avenging
Justice
and
Consuming
Wrath
of
God
cannot
touch
you
here
in
your
Refuge
;
Rom.
8.1
.
There
is
therefore
now
no
condemnation
to
them
that
are
in
Christ
;
Gal.
3.13
.
Christ
hath
redeemed
us
,
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
;
and
1
Thes.
1.10
.
Even
Jesus
,
which
hath
delivered
us
from
the
Wrath
to
come
.
Oh
therefore
rejoyce
in
Christ
Jesus
,
because
ye
are
safe
and
quiet
;
your
Souls
are
safe
;
you
are
now
safe
for
ever
,
for
ever
!
Psal.
107.30
.
Then
are
they
glad
,
because
they
are
quiet
or
safe
,
i.
e.
from
their
former
dangers
and
fears
.
Oh
Believers
!
be
glad
because
ye
are
safe
arrived
in
Christ
your
Harbour
,
your
Refuge
,
and
now
ye
are
quiet
and
safe
from
your
former
dangers
and
fears
;
we
which
have
believed
do
enter
into
rest
;
Heb.
4.3
.
To
rejoyce
in
Christ
Jesus
,
doth
imply
three
things
;
namely
,
1.
Thankfulness
:
The
poor
guilty
Man-slayer
is
thankful
for
the
City
of
Refuge
,
and
for
that
he
is
got
into
the
City
of
Refuge
;
he
bows
and
worships
God
in
thankfulness
,
and
blesses
God
who
appointed
the
City
of
Refuge
,
and
blesses
God
that
he
is
now
got
into
it
:
So
ye
that
are
got
into
Christ
,
your
spiritual
and
heavenly
Refuge
,
bless
God
,
and
be
thankful
for
Jesus
Christ
,
and
that
ye
are
now
got
into
Christ
;
all
is
of
grace
,
of
free
grace
,
that
Christ
was
given
to
be
a
Refuge
to
guilty
Sinners
pursed
by
the
Law
and
Curse
,
and
that
ye
were
enabled
to
flee
unto
him
in
your
distress
;
oh
give
the
praise
and
glory
to
the
God
and
Father
of
our
Lord
Jesus
Christ
;
Ephes.
1.3
.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
▪
who
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
places
in
Christ
:
And
again
,
Col.
1.12
,
13
,
14.
Giving
thanks
to
the
Father
,
&c.
And
Rev.
1.5
.
Unto
him
that
hath
loved
us
,
and
washed
us
from
our
sins
in
his
own
Blood
!
2.
Satisfaction
,
compleat
satisfaction
and
content
;
the
Lot
is
faln
to
you
in
a
pleasant
place
;
ye
are
now
in
the
best
state
that
ever
you
were
in
,
or
that
you
can
be
in
on
this
side
Heaven
.
The
poor
Man-slayer
hath
perfect
satisfaction
and
content
in
his
City
of
Refuge
;
and
though
he
may
want
many
things
,
yet
he
hath
that
which
is
better
than
all
,
which
is
best
of
all
,
and
upon
that
account
he
rejoyceth
in
full
contentation
,
satisfaction
and
well-pleasedness
with
his
condition
:
So
ye
that
are
in
Christ
,
have
infinitely
more
reason
to
be
satisfied
,
and
rejoyce
in
a
holy
contentation
and
well-pleasedness
in
Christ
;
for
though
you
may
want
many
outward
comforts
;
yea
,
though
you
may
suffer
many
afflictions
and
troubles
in
this
world
,
yet
you
have
that
in
Christ
which
is
better
than
all
worldly
comforts
;
and
which
will
infinitely
weigh
down
and
out-ballance
all
worldly
afflictions
and
troubles
.
Oh!
therefore
rejoyce
in
Christ
Jesus
in
a
holy
contentation
and
well-pleasedness
in
Christ.
Oh
Christian
!
let
thy
heart
in
this
answer
to
the
heart
of
God
;
for
the
heart
of
the
Father
doth
rest
in
Christ
in
a
perfect
satisfaction
,
complacency
and
delight
;
Mat.
3.1
.
This
is
my
beloved
Son
in
whom
I
am
well
pleased
.
If
the
heart
of
God
thus
rests
in
Christ
,
and
is
well
pleased
,
let
thy
heart
do
so
too
.
3.
Reioycing
in
Christ
Jesus
doth
imply
a
holy
relyance
upon
him
alone
,
and
resting
upon
him
for
all
,
and
that
with
firm
trust
,
and
u●most
dependance
.
The
poor
guilty
Man-slayer
trusts
in
his
City
of
Refuge
makes
it
his
strong
Tower
and
Rock
of
defence
to
save
him
,
and
in
confidence
thereof
he
bid●
defiance
to
Death
it self
,
and
to
all
danger
,
and
triumphs
in
this
confidence
over
all
his
Enemies
,
and
saith
,
Who
is
he
that
shall
harm
me
?
Here
he
can
look
upon
,
and
talk
with
his
Enemy
,
the
Avenger
of
Blood
,
without
danger
,
and
without
fear
:
Why
even
so
ye
that
are
in
Christ
should
rejoyce
in
Christ
Jesus
in
a
holy
relyance
and
resting
upon
him
alone
for
all
your
Salvation
;
upon
his
Blood
to
cleanse
you
,
and
his
Righteousness
to
cloath
you
,
his
Wisdom
to
direct
and
conduct
you
,
his
Power
to
preserve
you
,
his
Merit
to
obtain
all
for
you
,
and
his
Spirit
to
work
all
in
you
:
Oh
thus
live
by
Faith
,
and
rest
upon
Christ
for
all
:
Oh
Christian
!
this
is
indeed
right
living
by
Faith
,
and
walking
by
Faith
,
when
thou
livest
out
of
thy self
upon
another
,
i.
e.
Christ
,
and
when
thou
walkest
through
all
the
darkness
and
wickedness
of
this
World
in
a
steady
and
firm
dependance
upon
Christ
thy
Refuge
,
thy
Rock
and
House
of
defence
to
save
thee
,
thy
Righteousness
,
thy
Wisdom
,
thy
Sanctification
and
Redemption
!
here
thou
mayest
talk
with
all
thine
Enemies
,
and
throw
the
Gantlet
to
them
all
in
a
holy
triumph
and
rejoycing
against
That
they
can
do
against
thee
,
and
say
as
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
And
as
verse
34.
Who
is
he
that
condemneth
?
it
is
Christ
that
died
!
And
as
verse
35.
Who
shall
separate
us
from
the
Love
of
Christ
?
shall
tribulation
,
&c.
As
vers
.
35
,
36.
and
conclude
as
a
Conqueror
,
(
yea
more
than
a
Conqueror
through
him
that
hath
loved
thee
)
as
vers
.
38
,
39.
2.
Next
to
rejoycing
in
Christ
Jesus
,
be
exhorted
from
this
Doctrine
,
to
put
no
confidence
in
the
flesh
;
Phil.
3.2
.
Rejoyce
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
;
these
two
must
go
together
in
the
heart
and
walking
of
a
Christian
:
You
cannot
rejoyce
in
Christ
Jesus
,
if
you
have
,
or
put
any
confidence
in
the
flesh
;
and
ye
cannot
have
confidence
in
the
flesh
,
if
ye
do
aright
rejoyce
in
Christ
Jesus
:
To
have
confidence
in
the
flesh
,
is
to
have
trust
and
confidence
in
the
Law
,
and
in
the
Deeds
and
Works
of
the
Law
,
done
by
you
either
before
or
after
your
laying
hold
upon
Christ
as
your
Refuge
;
the
internal
Deeds
of
the
Law
,
which
are
the
qualifications
,
virtues
and
graces
of
the
mind
,
and
the
external
Deeds
of
the
Law
,
which
are
the
external
actions
of
thy
Life
and
Conversation
,
both
with
respect
to
God
and
Man
done
and
wrought
in
conformity
to
the
holy
Law
of
God
,
so
far
as
thou
art
able
to
reach
it
:
The
Duties
of
the
first
Table
and
of
the
second
;
those
which
respect
Religion
toward●
God
,
and
those
which
respect
Righteousnes●
towards
Man
,
as
they
are
or
can
be
performed
by
thee
;
these
all
are
comprehended
in
the
word
flesh
;
as
appeareth
plainly
by
the
Apostle
;
Phil.
3.4
.
Though
I
might
also
have
confidence
in
the
flesh
,
if
any
other
man
thinketh
that
he
hath
whereof
to
trust
in
the
flesh
;
I
more
:
And
then
he
addeth
all
his
Legal
qualifications
,
priviledges
and
performances
before
his
Conversion
;
v.
5
,
6.
Circumcised
the
eight
day
,
&c.
and
then
he
adds
all
his
own
Righteousness
of
the
Law
in
the
internal
and
external
Deeds
of
it
after
his
Conversion
and
Faith
in
Christ
;
v.
9.
And
be
found
in
him
,
not
having
mine
own
Righteousness
,
which
is
of
the
Law
;
but
that
which
is
through
the
Faith
of
Christ
,
the
Righteousness
which
is
of
God
by
Faith
:
So
that
all
his
own
Righteousness
both
before
and
after
Conversion
,
he
sets
in
opposition
to
the
Righteousness
of
God
by
Faith
in
Christ
;
and
this
,
all
this
that
is
,
a
mans
own
Righteousness
,
he
calleth
flesh
,
and
forbids
and
denies
any
confidence
or
trust
to
be
put
in
it
,
either
by
himself
,
or
by
any
other
man
;
so
as
that
he
or
any
other
person
should
think
or
judge
,
or
reckon
himself
righteous
and
justified
in
Gods
sight
by
his
own
Righteousness
,
either
of
inherent
qualifications
or
external
obedience
;
no
,
no
,
this
is
abominable
;
this
the
Apostle
abhors
in
himself
,
and
deters
all
others
from
:
But
on
the
other
hand
,
to
trust
alone
unto
Christ
,
and
rely
and
depend
upon
the
perfect
Righteousness
of
Christ
,
which
is
the
Righteousness
of
God
,
and
is
made
ours
by
Faith
,
and
not
by
Works
;
this
is
to
rejoyce
in
Christ
Jesus
;
but
to
have
confidence
in
our
own
Righteousness
;
this
is
to
have
confidence
in
the
flesh
:
And
there
are
two
reasons
why
all
a
mans
own
Righteousness
is
called
flesh
;
1.
Because
it
is
weak
and
unable
to
bear
the
weight
of
mans
hope
and
confidence
as
touching
his
being
righteous
thereby
,
or
justified
before
God
;
and
thus
the
Horses
of
the
Egyptians
are
said
to
be
flesh
,
not
spirit
,
because
of
their
weakness
and
inability
to
answer
the
sinful
trust
and
confidence
which
the
Jews
had
in
them
;
Isa.
31.
v.
3.
And
2.
Because
it
is
polluted
,
sinful
and
unclean
by
the
infirmity
and
imperfection
of
grace
in
the
best
,
and
by
the
mixtures
of
sin
and
corruption
that
attend
us
in
our
best
Duties
;
as
Isa.
64.6
.
But
we
are
all
as
an
unclean
thing
,
and
our
Righteousnesses
are
as
filthy
Rags
,
and
therefore
not
to
be
trusted
in
and
relied
upon
when
we
come
before
,
and
have
to
do
with
God.
Now
therefore
,
ye
that
are
in
Christ
,
and
desire
to
rejoyce
in
Christ
Jesus
,
have
;
see
that
ye
have
no
confidence
in
the
flesh
:
covet
earnestly
the
best
gifts
;
strive
after
the
highest
attainments
of
inherent
grace
and
holiness
,
but
trust
not
to
,
put
no
confidence
in
your
own
Works
and
Righteousness
;
for
by
the
Works
of
the
Law
there
shall
no
flesh
be
justified
in
his
sight
.
3.
And
last
of
all
;
See
that
ye
worship
God
in
the
Spirit
;
Phil.
3.2
.
For
we
are
the
true
Circumcision
which
worship
God
in
the
spirit
,
rejoyce
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
:
So
that
to
your
rejoycing
in
Christ
Jesus
,
and
having
no
confidence
in
the
flesh
,
you
must
add
this
also
;
To
worship
God
in
the
spirit
.
Now
to
worship
God
in
the
spirit
implieth
these
three
things
;
namely
,
1.
To
Worship
God
in
the
Spirit
,
is
to
Worship
God
in
Christ
;
those
of
the
Concision
spoken
of
in
the
beginning
of
Phil.
3.
Who
trusted
to
Circumcision
and
the
Works
of
the
Law
,
or
their
own
Righteousness
,
Worshipped
God
in
the
Deeds
and
Works
of
the
Law
,
which
the
Apostle
here
calls
Flesh
;
and
so
they
Worshipped
God
not
in
the
Spirit
,
but
in
the
Flesh
:
They
rested
in
their
own
Deeds
and
Works
,
and
looked
not
to
Christ
Jesus
who
was
the
End
,
Perfection
,
and
Substance
of
the
Ceremonial
Law.
And
so
indeed
their
Worship
terminated
in
their
own
Righteousness
,
and
they
did
not
by
Faith
go
out
of
themselves
unto
Christ
and
his
Righteousness
;
and
so
they
did
not
Worship
God
in
the
Spirit
,
i.
e.
Evangelically
and
by
Faith
in
Christ
;
but
legally
and
presuming
upon
their
own
Merit
and
Worthiness
without
Christ
;
and
so
all
their
Worshipping
was
Carnal
and
in
the
Flesh
,
after
the
Old
Covenant
and
Works
;
but
not
Spiritual
and
Evangelical
,
i.
e.
after
the
New
Covenant
and
Grace
.
To
Worship
God
therefore
in
Christ
,
and
by
Faith
in
him
as
your
only
Righteousness
,
and
always
to
come
unto
the
Father
by
the
Son
;
this
is
indeed
to
Worship
him
in
the
Spirit
relying
upon
his
Mediation
,
Merit
,
Blood
,
and
Righteousness
as
the
Mediator
of
the
New
Covenant
,
and
not
upon
the
Old
Covenant
and
Works
.
2.
To
Worship
God
in
the
Spirit
,
is
to
Worship
him
sincerely
and
with
a
true
heart
;
and
thus
to
Worship
God
in
the
Spirit
,
is
to
Worship
him
in
truth
,
Joh.
4
23
,
24.
But
the
hour
cometh
and
now
is
,
when
the
true
Worshippers
shall
Worship
the
Father
in
Spirit
and
in
Truth
;
for
the
Father
seeketh
such
to
Worship
him
:
God
is
a
Spirit
,
and
they
that
Worship
him
,
must
Worship
him
in
Spirit
and
in
Truth
.
These
Concisionis●
did
Worship
God
not
in
Truth
,
but
i●
outward
Shew
and
Hyporisie
;
for
they
Worshiped
him
in
the
outward
Circumcision
o●
the
Flesh
,
;
but
the
inward
Circumcision
of
the
Heart
,
which
is
in
the
Spirit
,
and
Soul
▪
and
Mind
,
that
was
wanting
,
that
they
looked
not
after
:
Thus
,
whilst
they
doted
upon
,
and
boasted
of
the
external
Sign
,
they
lost
,
they
minded
not
the
thing
signified
,
i.
e.
the
internal
Grace
and
Spirit
;
and
there
was
not
that
in
the
Heart
and
Spirit
within
,
that
might
accord
and
stand
with
,
and
answer
to
Circumcision
without
,
i.
e.
the
Answer
of
a
good
Conscience
;
no
,
the
Conscience
was
neither
sprinkled
with
the
Blood
of
Christ
,
nor
sanctified
by
his
Spirit
;
and
hence
they
did
not
,
they
could
not
draw
near
to
God
with
a
true
heart
,
nor
in
that
full
assurance
of
Faith
that
God
would
either
hear
or
accept
them
in
their
Worshiping
of
him
:
A
guilty
Conscience
,
and
an
unsanctified
Heart
is
always
hypocritical
,
and
playeth
false
and
loose
in
worshiping
God
;
hence
Heb.
10.22
.
Let
us
draw
near
with
a
true
heart
,
in
full
assurance
of
Faith
,
having
our
hearts
sprinkled
from
an
evil
Conscience
,
and
our
bodies
washed
with
pure
water
;
and
the
heart
must
first
be
sprinkled
from
an
evil
Conscience
,
and
body
washed
with
pure
water
,
by
the
Blood
and
Spirit
of
Jesus
Christ
,
before
any
Man
can
worship
God
in
Spirit
and
in
Truth
;
and
I
do
,
and
dare
too
affirm
it
from
the
Word
of
God
,
that
there
is
not
a
true
and
spiritual
Worshipper
of
God
in
all
the
World
,
but
such
as
are
so
inwardly
sprinkled
and
washed
with
the
Blood
and
Spirit
of
Jesus
Christ
;
all
others
do
worship
God
carnally
and
hypocritically
,
not
in
Spirit
,
and
in
Truth
,
not
sincerely
and
inwardly
:
Oh
therefore
,
you
that
are
in
Christ
,
see
,
look
to
it
,
that
you
worship
God
in
the
Spirit
,
and
in
Truth
,
for
else
there
is
none
in
all
the
World
to
do
it
.
3.
To
worship
God
in
the
Spirit
,
is
to
worship
him
in
and
according
to
his
own
holy
Institutions
,
Ordinances
and
Appointments
,
and
not
according
to
Humane
Inventions
,
not
according
to
Mens
Traditions
;
there
is
neither
Spirit
nor
Truth
in
that
Worship
that
hath
not
the
stamp
of
Divine
Authority
upon
it
:
Voluntary
Humility
and
Will-worship
,
and
all
things
of
mans
devising
in
the
Worship
of
God
,
and
that
hold
not
the
Head
Christ
Jesus
,
can
minister
no
grace
or
spiritual
nourishment
to
the
Members
and
Joynts
of
the
Body
;
Eph.
4.16
.
compared
with
Col.
2.18
,
19
,
20
,
21
,
22
,
23.
A
little
Leaven
will
leaven
the
whole
lump
,
and
a
little
Superstition
and
Will-worship
,
after
th●
Doctrines
and
Commandments
of
Men
,
〈◊〉
render
the
whole
Worship
vain
and
fruitle●●
to
your selves
,
as
well
as
displeasing
,
provoke●ing
and
unacceptable
to
God
;
and
so
whe●●
all
the
ends
of
Worship
are
lost
,
it
becom●
altogether
vain
;
as
Mat.
15.9
.
But
in
va●●
they
do
worship
me
,
teaching
for
Doctrine
t●●
Commandments
of
men
;
and
who
hath
●●●quired
these
things
at
your
hands
?
will
〈◊〉
day
dash
in
pieces
the
confidence
of
all
suc●
Worshippers
,
and
evidence
the
vanity
,
as
we●●
as
the
impiety
of
all
such
Worship
:
Human●
Traditions
and
Impositions
of
Men
unde●
what
name
or
pretence
soever
,
whether
of
E●●clesiastical
,
or
of
holy
learned
and
judicio●
persons
,
or
the
Authority
of
the
Civil
Magistrate
,
are
not
sufficient
to
warrant
us
i●
our
worshiping
of
God
:
No
,
no
,
we
mu●●
to
the
Law
,
and
to
the
Testimony
;
and
i●
they
speak
not
according
to
this
Word
,
ther●
is
no
light
or
morning
in
them
:
And
whe●●
men
have
once
rejected
the
Word
of
th●
Lord
,
what
Wisdom
is
in
them
?
yea
wha●
Holiness
is
in
them
?
what
Learning
is
in
them
?
yea
,
professing
themselves
to
be
wise
,
they
are
become
fools
;
and
why
then
should
you
that
are
in
Christ
follow
them
,
or
be
led
by
them
,
wherein
they
do
not
follow
Christ
,
or
are
led
by
his
Word
and
Spirit
?
'T
is
time
for
us
to
leave
them
who
have
left
the
Head
Jesus
Christ
,
and
have
gone
a
whoring
from
under
their
Gods
:
What
though
all
the
World
wander
after
,
and
worship
the
Beast
?
yet
those
whose
names
are
written
in
the
Lambs
Book
of
Life
,
must
not
comply
with
them
;
Rev.
13.7
,
8.
Ye
that
are
in
Christ
are
the
Temple
of
the
Living
God
;
for
God
hath
said
,
I
will
dwell
in
them
,
and
walk
in
them
:
What
agreement
hath
the
Temple
of
God
with
Idols
?
wherefore
come
out
from
amongst
them
,
and
be
ye
separate
,
saith
the
Lord
,
and
touch
not
the
unclean
thing
;
2
Cor.
6.16
,
17
,
18.
And
again
,
Rev.
18
4.
And
having
therefore
,
dearly
Beloved
,
these
promises
,
viz.
of
God's
receiving
us
,
and
of
being
a
Father
to
us
,
and
our
being
his
Sons
and
his
Daughters
;
as
before
;
Let
us
cleanse
our
selvet
from
all
filthiness
of
the
flesh
and
of
the
spirit
,
perfecting
holiness
in
the
fear
of
God
;
2
Cor.
7.1
.
And
let
it
be
considered
by
you
,
that
if
you
be
rejected
of
the
World
for
not
worshiping
with
them
after
their
Rudiments
,
ye
shall
be
received
of
God
in
Christ
,
as
the
true
Worshippers
,
that
worship
him
in
spirit
and
truth
,
i.
e.
that
worship
him
in
Christ
sincerely
,
and
according
to
his
own
Institution
;
and
whether
it
is
better
to
please
God
or
Men
;
to
be
rejected
of
Men
,
and
to
be
received
of
God
;
or
to
be
received
of
Men
,
and
rejected
of
God
,
judge
ye
;
for
to
be
j●stified
by
Works
and
our
own
Righteousness
;
and
to
worship
God
by
Humane
Inventions
,
are
equally
hateful
and
abominable
with
God
,
tho'
highly
esteemed
amongst
Men
;
Jer.
44.4
.
Oh
do
not
this
abominable
thing
that
I
hate
!
And
Luk.
16.15
.
Ye
are
they
,
which
justifie
your selves
before
Men
,
but
God
knoweth
your
hearts
;
for
that
which
is
highly
esteemed
amongst
Men
,
is
abomination
in
the
sight
of
God
:
And
for
us
to
think
within
our selves
,
that
we
can
be
justified
in
the
sight
of
God
by
our
own
Works
or
Righteousness
;
or
that
we
can
worship
God
by
Humane
Inventions
,
or
Mens
Traditions
,
is
to
think
that
God
is
altogether
such
an
one
as
our selves
,
for
which
certainly
he
will
reprove
us
;
Psal.
50.21
,
22.
And
there
is
a
secret
▪
yet
strong
connexion
betwixt
these
two
grand
Errours
▪
viz.
to
be
justified
by
Works
,
and
to
worship
God
by
and
after
our
own
Inventions
;
for
they
commonly
go
together
,
and
stand
and
fall
together
:
And
those
that
are
corrupt
or
loose
in
the
Doctrine
of
Justification
,
are
accordingly
as
corrupt
and
loose
in
Worship
:
And
therefore
when
a
Professing
People
grow
loose
in
the
Worship
of
God
,
't
is
an
ill
Omen
,
and
just
ground
of
godly
jealousie
and
fear
,
that
such
are
unsound
and
loose
in
the
Point
of
Justification
:
Hence
Gal.
4.8
,
9
,
10
,
11.
And
that
they
are
not
fast
knit
by
a
sincere
Faith
unto
Christ
the
Head
;
Col.
2.19
,
20
,
21
,
22.
Let
us
therefore
,
as
many
as
are
perfect
,
be
thus
minded
;
to
rejoyce
in
Christ
Jesus
;
have
no
confidence
in
the
flesh
;
and
worship
God
in
the
Spirit
;
then
,
and
not
till
then
are
we
the
t●ue
Circumcision
;
then
,
and
not
till
then
,
do
we
walk
after
the
spirit
,
and
not
after
the
flesh
:
As
therefore
ye
have
received
Christ
Jesus
the
Lord
,
so
walk
ye
in
him
:
And
the
God
of
Peace
shal●
be
with
you
.
Amen
.
The
Second
Part
of
the
True
Light
Shining
in
Darkness
:
To
give
to
us
the
knowledge
of
Salvation
,
&
to
guide
our
feet
into
the
way
of
Peace
.
OR
,
The
Righteousness
of
God
Manifested
,
opened
and
declared
as
the
True
and
only
Matter
of
our
Justification
before
GOD
,
through
Faith
in
Jesus
Christ.
Being
one
Sermon
or
Doctrine
of
five
more
remaining
upon
Rom.
3.21
,
22.
But
now
the
Righteousness
of
God
,
without
the
Law
,
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
:
Even
the
Righteousness
of
God
,
which
is
by
Faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
believe
;
for
there
is
no
difference
.
Preached
first
in
and
about
the
City
of
London
,
and
now
more
lately
in
the
Town
of
Cambridge
.
By
Thomas
Taylor
.
London
,
Printed
for
Nath.
Crouch
,
1693.
The
True
Light
shining
in
Darkness
.
Rom.
3.21
,
22
,
But
now
the
Righteousness
of
God
without
the
Law
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
;
even
the
Righteousness
of
God
,
which
is
by
Faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
Believe
;
for
there
is
no
difference
.
IN
the
foregoing
Verse
,
and
the
Discourse
thereupon
you
have
heard
that
there
is
no
Righteousness
of
man
whereby
he
can
be
Justified
or
Stand
before
God.
Now
lest
you
should
Object
and
say
;
If
the
case
be
thus
with
Man
,
with
all
Men
,
since
the
fall
of
Adam
;
that
there
is
an
utter
failing
of
a
mans
own
Righteousness
:
so
that
it
is
now
become
impossible
for
him
to
be
Righteous
and
to
be
Justified
in
the
sight
of
God
by
the
Deeds
of
the
Law
;
Then
is
the
case
desperate
with
him
,
and
there
is
no
hope
;
I
say
to
obviate
such
an
Objection
as
this
,
and
to
open
a
door
of
hope
,
o●
a
better
hope
to
man
,
thus
desperate
in
himself
;
the
Apostle
presently
adds
;
But
now
the
Righteousness
of
God
,
&c.
As
if
he
had
said
,
Oh!
ye
lost
and
un●one
Children
of
Adam
,
cheer
up
your
Spirits
and
let
not
your
Hearts
sink
;
for
tho'
there
is
no
hope
for
you
by
the
Law
and
the
works
of
it
,
yet
there
is
hope
for
you
in
Christ
:
And
though
there
is
no
Righteousness
of
man
that
can
be
the
matter
of
your
hope
for
Justification
before
him
,
with
whom
ye
have
to
do
;
yet
there
is
a
better
Righteousness
which
you
may
attain
unto
by
Faith
,
i.
e.
the
Righteousness
of
God
;
But
now
the
Righteousness
of
God
,
&c.
In
the
Text
you
have
this
Righteousness
described
and
set
out
unto
you
by
six
Characters
,
each
one
of
which
will
afford
a
distinct
point
of
Doctrine
,
and
deserve
a
particular
Consideration
.
Namely
,
1.
It
is
the
Righteousness
of
God.
2.
It
is
without
the
Law.
3.
It
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
.
4.
It
is
obtained
by
Faith
of
Jesus
Christ.
5.
It
is
by
way
of
imputation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
all
and
upon
all
that
Believe
,
i.
e.
by
way
of
imputation
.
6.
It
is
extended
equally
and
alike
unto
all
them
that
Believe
,
for
there
is
no
difference
,
i.
e.
betwixt
one
Believer
and
another
in
respect
of
Justification
and
this
Righteousness
of
Faith.
The
points
of
Doctrine
accordingly
,
are
or
may
be
these
six
,
Namely
,
Doct.
I.
That
the
Righteousness
which
〈◊〉
by
Faith
of
Christ
to
all
them
that
Believe
,
i●
the
Righteousness
of
God.
Doct.
II.
That
the
Righteousness
of
God
which
is
by
Faith
of
Christ
to
them
that
Believe
is
without
the
Law.
Doct.
III.
That
the
Righteousness
of
God
without
the
Law
,
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
.
Doct.
IV.
That
the
Righteousness
of
God
without
the
Law
is
dispensed
and
brought
down
to
us
,
and
can
be
obtained
by
us
only
by
Faith.
Doct.
V.
That
the
Righteousness
of
God
which
is
by
Faith
of
Jesus
Christ
,
is
an
imputed
Righteousness
.
Doct.
VI.
That
the
Righteousness
of
God
which
is
by
Faith
of
Jesus
Christ
,
is
extended
equally
and
alike
to
all
them
that
Believe
:
so
that
there
is
no
difference
.
We
shall
begin
with
the
first
of
these
Namely
,
Doct.
I.
That
the
Righteousness
which
is
by
Faith
of
Jesus
Christ
unto
all
them
that
believe
,
is
the
Righteousness
of
God
;
for
so
the
Apostle
calls
it
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Righteousness
of
God
:
And
again
v.
22.
Even
the
Righteousness
of
God
;
and
it
is
not
in
vain
and
without
special
reason
,
that
this
Character
is
repeated
and
inculcated
again
and
again
in
the
Text
,
as
also
in
other
places
;
for
herein
lieth
one
Essential
difference
and
characteristical
distinction
betwixt
all
other
Righteousnesses
that
can
be
pretended
to
amongst
Men
,
and
this
Righteousness
,
which
is
by
Faith
,
namely
,
that
this
Righteousness
only
and
above
all
others
by
way
of
eminency
,
is
the
Righteousness
of
God.
And
this
will
appear
and
be
made
plain
in
these
four
general
Heads
.
1.
In
that
God
alone
is
the
Author
of
this
Righteousness
;
and
as
he
is
the
Father
of
Lights
from
whom
every
good
gift
and
every
perfect
gift
comes
,
and
in
whom
is
no
variableness
nor
shadow
of
turning
;
Jam.
1.17
.
So
this
good
gift
,
this
perfect
gift
of
Righteousness
by
Faith
in
his
Son
Jesus
Christ
,
cometh
down
from
above
,
from
him
who
is
the
Father
of
Lights
:
And
God
is
the
Author
of
this
Righteousness
in
a
special
and
peculiar
way
.
Indeed
as
all
things
of
the
first
Creation
are
of
God
;
Rom.
12.
ult
.
so
all
Righteousness
amongst
Angels
and
amongst
Men
is
of
God
,
and
he
is
the
Author
and
given
thereof
:
The
Righteousness
that
is
found
in
the
Elect
Angels
,
who
obey
his
Word
,
and
do
his
Will
,
whatever
it
is
,
is
of
God
,
and
he
is
the
Author
thereof
;
for
he
planted
that
rectitude
and
integrity
at
first
in
the
Angelical
Nature
,
and
he
hath
preserved
the
same
in
the
Elect
Angels
that
sinned
not
,
and
them
in
it
,
of
his
own
Will
:
And
if
there
be
any
Righteousness
to
be
found
amongst
Men
,
it
is
still
of
God
,
and
he
is
the
Author
of
it
.
The
Original
Righteousness
that
was
found
in
the
first
Adam
before
the
Fall
,
was
of
God
as
the
Author
of
it
;
for
God
made
him
after
his
own
Image
,
and
planted
that
Original
Righteousness
,
Rectitude
and
Integrity
in
the
Humane
Nature
,
conformable
to
that
holy
and
righteous
Law
under
which
God
put
him
:
And
if
there
be
found
in
Faln
Man
any
thing
that
may
be
called
Righteousness
amongst
Men
,
as
namely
,
that
which
Men
call
Moral
Righteousness
,
it
is
certainly
of
God
,
and
God
is
the
Author
of
it
,
as
it
sheweth
forth
the
work
of
his
Law
written
at
first
in
their
hearts
,
though
now
to
be
found
only
in
the
broken
remains
of
it
:
So
that
all
Righteousness
,
Angelical
and
Moral
,
that
is
found
amongst
Angels
or
Men
,
is
of
God
,
and
God
is
the
Author
of
it
,
as
it
is
a
part
of
his
first
Creation
;
for
he
made
all
things
very
good
;
Gen.
1.31
.
and
Man
expresly
,
after
his
own
Image
;
verse
26
,
27.
But
this
Righteousness
which
is
by
Faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
believe
,
is
of
God
after
another
manner
,
and
God
is
the
Author
of
it
in
a
more
especial
and
peculiar
way
,
and
by
way
of
eminency
above
all
that
is
called
Righteousness
amongst
Angels
or
Men
besides
this
;
for
this
Righteousness
is
of
God
,
and
he
is
the
Author
of
it
,
as
it
is
indeed
the
foundation
of
his
new
Creation
,
and
the
whole
Fabrick
and
Building
of
the
new
Creation
is
founded
upon
it
;
and
look
as
God's
new
Creation
of
Grace
in
and
by
his
Son
Jesus
Christ
,
is
a
more
excellent
Workmanship
than
that
of
his
old
Creation
,
and
God
is
the
Author
of
the
new
Creature
in
a
more
especial
manner
;
so
also
is
God
the
Author
of
this
Righteousness
;
2
Cor.
5.17
,
18.
Therefore
if
any
man
be
in
Christ
he
is
a
new
Creature
;
old
things
are
passed
away
,
behold
all
things
are
become
new
;
and
as
old
things
are
passed
away
,
and
all
things
are
become
new
;
so
particularly
the
old
Covenant
and
old
Righteousness
by
the
Deeds
and
Works
of
the
Law
is
passed
away
,
and
a
new
Covenant
and
a
new
Righteousness
brought
in
,
not
of
Works
,
but
of
Grace
;
not
by
the
Deeds
of
the
Law
,
but
by
Faith
in
Jesus
Christ
;
and
all
things
are
of
God
;
as
verse
18.
i.
e.
all
things
of
this
new
Creation
,
and
so
this
Righteousness
which
is
by
Faith
of
Jesus
Christ
,
is
of
God
in
a
new
and
more
peculiar
and
glorious
way
,
under
a
new
head
,
i.
e.
not
Adam
,
but
Jesus
Christ
,
and
by
a
new
Covenant
,
not
of
Works
,
but
of
Grace
;
and
by
a
new
Birth
,
not
after
the
Flesh
,
but
after
the
Spirit
;
not
of
the
Will
of
Man
,
but
of
God
;
Job
.
1.13
.
Jam.
1.18
.
Gal.
4.28
,
31.
And
so
this
Righteousness
is
called
by
a
new
Name
,
The
Righteousness
of
God
;
as
God
is
the
Author
of
it
,
and
hath
created
it
,
and
brought
it
forth
after
a
more
peculiar
manner
;
and
this
will
appear
more
plainly
in
the
consideration
of
these
three
particulars
;
namely
,
1
Particular
.
First
,
In
that
God
of
his
infinitely
free
and
soveraign
Grace
hath
in
and
through
his
Son
Jesus
Christ
,
designed
and
conferred
this
Righteousness
upon
us
by
Faith
in
his
Son.
I
say
,
God
of
his
free
Grace
hath
conferred
this
Righteousness
by
Faith
upon
the
Heirs
of
Salvation
,
and
that
from
all
eternity
the
purpose
and
counsel
of
his
Grace
designed
and
conferred
this
Righteousness
by
his
Son
before
the
World
was
;
2
Tim.
1.9
,
10.
But
according
to
his
own
purpose
and
grace
,
which
was
given
us
in
Christ
before
the
World
began
:
But
is
now
made
manifest
by
the
appearing
of
our
Saviour
Jesus
Christ
,
who
hath
abolished
death
,
and
hath
brought
immortality
and
life
to
light
through
the
Gospel
:
What
is
that
which
is
made
manifest
by
the
appearing
of
our
Saviour
Jesus
Christ
,
but
this
Righteousness
of
God
?
as
in
the
Text
,
But
now
the
Righteousness
of
God
is
manifested
:
Now
by
this
Righteousness
of
God
is
death
abolished
,
and
immortality
and
life
brought
to
light
through
the
Gospel
.
Now
whence
is
this
Righteousness
of
God
,
and
so
immortality
and
life
brought
to
light
?
was
it
from
,
or
according
to
Works
?
no
,
but
according
to
his
own
purpose
and
grace
,
which
was
given
us
in
Christ
before
the
World
began
;
so
that
it
was
not
our
Works
,
but
God's
free
purpose
and
▪
grace
which
designed
and
conferred
this
Righteousness
;
and
if
you
will
know
when
this
purpose
and
grace
,
or
this
purpose
of
grace
in
God
moved
him
hereunto
;
it
was
from
all
eternity
,
before
the
World
began
;
and
this
Righteousness
of
God
,
is
not
a
Righteousness
of
Work
or
by
Works
,
but
a
Righteousness
of
Grace
,
given
us
in
Christ
,
not
as
a
reward
of
Works
and
of
Debt
,
but
as
a
gift
of
free
and
soveraign
Grace
;
and
so
it
is
called
;
Rom.
5.
v.
17.
Much
more
they
which
receive
abundance
of
Grace
,
and
of
the
Gift
of
Righteousness
,
and
all
that
are
justified
by
this
Righteousness
,
which
is
by
Faith
in
Christ
,
are
said
to
be
justified
freely
;
Rom.
3.24
Being
justified
freely
by
his
grace
through
the
Redemption
that
is
in
Jesus
Christ
:
And
it
is
very
much
to
be
considered
,
that
Mans
Works
are
always
excluded
,
and
the
Grace
of
God
,
and
the
Gift
of
Righteousness
magnified
and
mentioned
in
the
business
of
Justification
;
Titus
3.5
,
6
,
7.
And
for
as
much
as
this
purpose
and
grace
,
or
this
gracious
purpose
of
Righteousness
by
Faith
was
given
us
in
Christ
before
the
World
began
,
it
is
manifest
,
that
Man
not
having
then
a
Being
,
or
having
done
good
or
evil
,
not
Mans
Works
or
Worthiness
,
but
Gods
own
free
Grace
and
Goodness
moved
him
to
confer
and
bestow
this
gift
of
Righteousness
;
as
the
Apostle
argueth
concerning
Esau
and
Jacob
;
Rom.
9.
v.
11.
For
the
Children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
purpose
of
God
according
to
Election
might
stand
;
not
of
Works
,
but
of
him
that
calleth
:
So
that
this
Righteousness
which
is
by
Faith
of
Jesus
Christ
,
is
the
Righteousness
of
God
,
as
his
Grace
,
his
free
and
soveraign
Grace
in
Christ
hath
created
,
designed
from
all
eternity
,
and
freely
conferred
the
same
on
all
them
that
believe
:
And
thus
no
other
Righteousness
,
but
this
of
Christs
only
,
is
or
can
be
called
the
Righteousness
of
God
,
because
whatever
other
use
there
may
be
of
other
Righteousnessess
,
either
Original
▪
Legal
or
Moral
amongst
men
in
this
World
,
yet
certain
it
is
that
this
Righteousness
only
was
designed
and
conferred
as
the
Gift
of
God's
free
Grace
in
Christ
,
as
that
wherein
only
Man
can
be
be
justified
in
his
sight
.
2
Particular
.
This
is
the
Righteousness
of
God
,
as
his
Infinite
Wisdom
alone
hath
contrived
and
found
it
out
:
For
considering
the
case
of
Man
now
faln
under
sin
by
the
transgression
of
the
first
Covenant
,
and
the
first
Adam
,
and
every
individual
person
of
Mankind
comprehended
in
him
,
were
now
become
sinners
,
and
had
lost
all
hope
and
possibility
of
Righteousness
by
the
Law
;
it
was
above
the
reach
and
understanding
of
all
created
Wisdom
;
and
would
have
put
to
a
non-plus
all
the
Wisdom
of
Men
and
Angels
,
to
have
found
out
a
way
,
how
Man
,
that
had
lost
his
own
Righteousness
,
and
all
hope
of
it
by
the
Law
,
could
ever
become
righteous
again
,
and
be
justified
in
the
sight
of
God
;
and
that
God
might
be
just
in
justifying
Man
that
〈◊〉
once
a
sinner
and
transgressor
of
his
〈◊〉
Law
:
And
had
God
put
the
question
Adam
,
who
had
as
much
natural
Und●●●standing
and
Wisdom
,
as
any
Man
ever
ha●
I
say
,
had
God
put
the
question
to
him
;
〈◊〉
me
Adam
,
now
that
sin
and
death
have
〈◊〉
the
dominion
over
thee
,
and
all
thy
Poster●●●
by
thy
transgressing
of
my
Law
,
how
sin
〈◊〉
death
may
be
destroyed
,
and
Righteousn●●●
and
Life
brought
in
,
my
Law
be
fulfille●
my
Justice
satisfied
,
and
Glory
preserv●●
and
thou
saved
;
his
mouth
had
been
stoppe●
and
his
tongue
silent
without
any
answer
;
could
not
have
entred
into
the
heart
of
Ma●
to
conceive
such
a
Mystery
of
Grace
as
th●●
is
:
And
as
there
was
none
amongst
Men
,
〈◊〉
none
amongst
the
Angels
in
Heaven
tha●
could
have
been
his
Counsellor
in
this
matte●
▪
or
have
first
given
unto
him
;
as
Rom.
11
▪
34
,
35.
Who
hath
been
his
Counsellor
?
and
wh●●
hath
first
given
unto
him
?
No
;
no
,
God
hath
been
his
own
Counsellor
in
this
matter
;
his
own
Wisdom
hath
contrived
this
way
of
Righteousness
by
Faith
in
his
Son
Jesus
Christ
;
as
Rom.
11.33
.
Oh
the
depth
of
the
riches
both
of
the
Wisdom
and
Knowledge
of
God!
how
unsearchable
are
his
Judgments
,
and
his
Ways
past
finding
out
!
For
I
had
not
●he
Wisdom
,
as
well
as
the
Grace
of
God
●revented
Man
with
the
revelation
and
ma●ifestation
of
this
Righteousness
,
it
had
ne●er
entred
into
the
understanding
of
Men
or
Angels
to
have
conceived
thereof
;
1
Cor.
2.
v.
9.
But
as
it
is
written
,
eye
hath
not
seen
,
●or
ear
heard
,
nor
hath
it
entred
into
the
heart
●f
man
the
things
that
God
hath
prepared
for
them
that
love
him
;
which
is
quoted
out
of
Isa.
64.4
.
For
since
the
beginning
of
the
World
,
men
have
not
heard
nor
perceived
by
the
ear
,
neither
hath
the
eye
seen
,
O
God
,
besides
thee
,
what
he
hath
prepared
for
him
that
waiteth
for
him
:
And
doubtless
this
Righteousness
of
God
by
Faith
in
his
Son
,
is
one
,
and
not
the
least
of
those
things
,
and
these
words
of
the
Prophet
,
neither
hath
Eye
seen
,
O
God
,
besides
thee
,
doth
not
only
exclude
the
Eye
and
Wisdom
of
Man
,
but
of
Angels
also
:
So
that
it
is
the
Eye
of
God
only
that
hath
seen
,
and
his
Wisdom
alone
that
hath
contriv'd
this
wonderful
thing
:
And
it
is
therefore
called
not
only
the
Wisdom
of
God
;
as
1
Cor.
1.24
.
but
also
the
Wisdom
of
God
in
a
Mystery
;
as
1
Cor.
2.7
.
And
the
hidden
Wisdom
,
ordained
before
the
World
for
our
glory
:
And
the
Wisdom
,
which
none
of
the
Princes
of
this
World
knew
;
as
verse
8.
For
had
they
known
it
,
they
would
not
have
crucified
the
Lord
of
Glory
.
3.
Parti
.
This
Righteousness
is
also
th●
Righteousness
of
God
,
and
he
is
the
Autho●
of
it
.
As
his
Infinite
Power
hath
effect●●
and
performed
it
in
and
by
his
Son
Jesu●
Christ
,
as
his
Infinite
Grace
alone
hath
de●signed
and
conferred
;
and
his
Infinite
Wi●●dom
alone
contrived
and
declared
,
so
also
〈◊〉
Infinite
Power
alone
hath
effected
and
broug●●
it
forth
;
and
therefore
Christ
in
bringing
in
this
Righteousness
is
called
The
Wisdom
〈◊〉
God
and
the
Power
of
God
,
1
Cor.
1
.
2●
And
admirable
indeed
it
is
and
worthy
〈◊〉
serious
and
particular
consideration
to
observ●
how
the
Infinite
Power
of
the
Godhead
m●●nifested
it self
,
and
wrought
in
Christ
f●●
effecting
and
bringing
forth
of
this
Right●●ousness
;
and
this
we
may
consider
in
〈◊〉
particular
Instances
thereof
;
As
namely
.
1.
Inst.
In
the
bringing
forth
of
h●●
Son
Jesus
Christ
into
the
Humane
Nature●
what
an
emanation
and
irradiation
of
th●
Divine
and
Eternal
Power
of
the
God●head
was
therein
manifested
;
to
the
admi●ration
and
wonder
of
Angels
and
Men
Namely
,
1.
In
that
a
Virgin
should
conceive
an●
bring
forth
a
Son
,
as
the
Prophet
had
foretold
,
Isa.
7.14
.
This
was
impossible
with
men
,
but
things
that
are
impossible
with
men
,
are
easie
with
God
:
And
therefore
here
was
a
manifestation
of
the
Divine
and
Infinite
Power
in
effecting
that
by
its
own
immediate
operation
which
in
the
course
and
order
of
things
as
to
men
was
impossible
.
2.
In
that
a
man
should
be
brought
forth
of
the
Seed
of
the
Woman
,
and
partaker
of
Flesh
and
Blood
,
i.
e.
of
all
the
Infirmities
of
the
Humane
nature
and
yet
without
sin
;
this
also
was
a
further
manifestation
of
the
power
of
God
:
And
as
things
stood
with
Adam
after
the
fall
,
was
altogether
as
impossible
as
that
a
Virgin
should
conceive
!
For
Adam
being
first
corrupted
,
and
the
Humane
Nature
depraved
by
Sin
;
it
became
impossible
in
the
way
of
ordinary
Generation
,
which
God
had
ordained
for
the
propagation
and
continuation
of
man
in
the
World
,
that
ever
any
particular
man
,
or
person
of
mankind
should
be
born
of
a
Woman
,
and
in
that
respect
be
truly
the
Seed
of
the
Woman
,
who
was
first
in
the
Transgression
;
and
yet
be
clean
from
the
corruption
of
the
Humane
Nature
and
be
without
Sin
;
as
Job
14.4
.
Who
can
bring
a
clean
thing
●ut
of
an
unclean
?
Not
one
.
That
is
,
not
one
amongst
all
the
Creatures
:
'T
is
above
and
beyond
the
Power
and
Energy
of
any
Creature
in
Heaven
or
Earth
to
effect
such
a
work
;
To
bring
a
clean
thing
out
an
unclean
:
And
so
again
,
Job
15.
●●
▪
What
is
man
that
he
should
be
clean
?
A●●
he
which
is
born
of
a
Woman
,
that
he
sho●●●
be
Righteous
?
But
here
behold
a
Miracle
i●●deed
!
A
wonder
of
Divine
Power
and
E●●ficacy
!
A
man
,
one
in
the
Humane
Nature
and
brought
forth
in
the
fulness
of
Tim●
that
is
perfectly
clean
,
and
free
from
all
th●
Original
and
Inherent
Corruption
of
Ma●
Nature
,
and
one
which
is
born
of
a
Wo●man
,
and
yet
Righteous
!
Righteous
above
what
Adam
was
in
Innocency
,
and
abov●
what
the
Angels
of
Heaven
were
in
the
sta●●
of
Original
Purity
:
one
more
holy
tha●
Saints
,
more
holy
than
Angels
,
and
yet
●
Man
,
with
all
the
Infirmities
of
Mans
N●●ture
,
and
yet
born
of
a
Woman
!
a
clea●
thing
indeed
,
brought
out
of
an
unclean
And
therefore
this
holy
,
this
clean
,
and
harmless
Son
of
Man
,
and
separate
from
Sinners
,
was
not
brought
forth
in
a
way
of
ordinary
Generation
,
but
by
the
immediate
Energy
and
Power
of
the
Most
High
,
working
i●
a
miraculous
and
extraordinary
manner
,
a●
was
expresly
declared
by
the
Angel
to
the
Virgin
Mary
,
Luke
1.35
.
The
Holy
Ghost
shall
come
upon
thee
,
and
the
Power
of
the
Highest
shall
over-shadow
thee
;
therefore
als●
that
holy
thing
,
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
;
and
therefore
his
generation
was
peculiar
to
himself
,
the
miraculous
and
extraordinary
manner
of
which
,
Thoughts
are
wanting
in
us
to
conceive
,
and
Words
much
more
to
express
,
as
it
is
written
,
Isa.
53.8
.
And
who
shall
declare
his
Generation
?
And
surely
herein
that
old
Serpent
the
Devil
was
greatly
deceived
and
disappointed
of
his
expectation
;
for
as
(
when
he
tempted
Cain
to
Murder
Abel
he
thought
he
had
thereby
made
all
sure
:
the
Seed
of
the
Woman
in
the
Person
of
Abel
being
now
cut
off
;
But
little
did
he
think
then
of
another
Seed
appointed
by
God
to
the
Woman
instead
of
Abel
whom
Cain
slew
,
but
when
Seth
was
born
,
the
mystery
of
God
was
revealed
,
to
the
Faith
of
the
Woman
,
and
the
Confession
of
her
Mouth
plainly
declared
the
Faith
that
was
in
her
heart
,
as
to
another
Seed
,
in
whom
the
Genealogy
and
Line
was
to
descend
down
even
unto
Christ
,
as
Gen.
4.25
.
For
God
,
said
she
,
hath
appointed
me
another
Seed
instead
of
Abel
,
whom
Cain
slew
.
So
also
in
the
first
Temptation
;
here
was
the
subtilty
and
malice
of
the
Devil
to
cut
off
and
murder
all
Mankind
at
once
,
for
understanding
that
this
glorious
Creature
Adam
,
was
brought
forth
as
a
publick
person
,
and
by
the
Covenant
G●●
had
made
with
him
,
was
to
stand
or
〈◊〉
the
common
Head
and
Root
of
all
Manki●●
designed
,
and
in
his
Serpentine
Wisd●●
concluded
,
that
if
he
could
prevail
up●●
this
Adam
to
sin
and
transgress
t●●
Covenant
,
he
should
at
once
murder
〈◊〉
whole
Race
of
Mankind
,
murder
him
〈◊〉
them
in
him
,
spiritually
and
eternally
〈◊〉
well
as
bodily
:
and
having
effected
this
h●●
rid
murder
,
he
now
triumphs
over
Ad●●
and
all
Mankind
,
as
a
mighty
Conquer
in
the
spoils
he
had
made
of
so
glorious
Creature
,
supposing
he
had
now
made
all
sure
,
that
God
himself
according
to
his
ow●
Law
was
not
able
to
deliver
this
Capt●●
Adam
,
and
the
Spoils
of
Mankind
out
〈◊〉
his
hand
;
Little
did
the
Devil
then
think
〈◊〉
a
second
Adam
,
of
a
more
glorious
Perso●
to
be
brought
forth
in
the
Humane
Natur●
and
of
the
Seed
of
the
Woman
,
or
that
th●●
could
possibly
ever
be
,
that
a
clean
thing
should
be
brought
forth
out
of
an
unclean
▪
But
behold
here
the
Wisdom
of
God
defeating
the
subtilty
,
and
the
power
of
God
defeating
the
malice
and
power
of
the
Devil
;
who
had
now
got
the
Power
of
Death
in
his
Hand
,
as
Heb.
2.14
.
had
got
the
Keys
of
Hell
and
Death
,
and
had
as
he
thought
lo●●
up
Adam
and
all
Mankind
with
him
so
fast
●ithin
these
Gates
,
that
none
could
come
to
●eliver
him
:
but
behold
the
second
Adam
Christ
Jesus
,
by
the
Power
of
God
,
of
the
●eed
of
the
Woman
,
holy
,
harmless
,
and
●eparate
from
sinners
being
conceived
in
the
Womb
of
the
Virgin
,
and
born
of
her
with●ut
sin
,
according
to
the
Promise
made
to
Adam
,
and
now
declared
immediately
after
his
fall
,
Gen.
3.15
.
The
Seed
of
the
Woman
shall
bruise
thy
,
i.
e.
The
Serpents
Head
;
And
here
as
the
Serpent
had
deceived
the
Woman
,
and
brought
her
first
into
the
transgression
;
so
this
old
Serpent
the
Devil
was
deceived
by
the
Woman
,
of
whose
Seed
by
the
Power
of
the
highest
is
brought
forth
this
second
Adam
,
this
man
Christ
Jesus
;
who
is
made
a
quickning
Spirit
,
1
Cor.
15.45
.
to
quicken
or
make
alive
that
which
was
dead
,
as
ver
.
22.
who
also
was
not
,
as
the
first
Adam
,
of
the
earth
,
earthy
,
and
therefore
easily
overcome
,
as
he
was
;
but
the
Lord
from
Heaven
,
as
ver
.
47.
and
therefore
able
to
raise
up
all
his
,
after
his
own
Image
,
to
bear
the
Image
of
the
Heavenly
,
as
ver
.
49.
and
to
triumph
over
Death
and
Hell
,
as
ver
.
55
,
56
,
57.
Oh
Death
where
is
thy
Sting
!
And
thus
the
admirable
Power
of
God
was
manifest
in
bringing
forth
such
a
person
as
Jesus
Christ
,
in
the
Humane
Nature
;
Jesus
Christ
,
the
Righteous
,
and
the
propitiation
for
our
sins
,
and
our
Advocate
with
the
Father
;
whose
office
and
work
it
was
to
bring
down
this
Righteousness
of
God
from
Heaven
to
us
.
2.
Instance
.
The
Infinite
and
Eternal
Power
of
God
,
was
also
as
much
seen
and
manifested
in
Christ
,
bearing
our
sins
in
this
Humane
Nature
,
in
his
own
Body
on
the
Tree
:
and
first
let
us
consider
what
a
burden
,
what
a
weight
sin
and
the
guilt
of
sin
is
,
when
it
is
charged
and
laid
upon
the
Conscience
by
the
Power
of
God
;
and
this
may
be
considered
in
the
Angels
that
sinned
;
Angels
are
greater
in
power
than
we
,
as
2
Pet.
2.11
.
Angels
that
excel
in
strength
,
or
Psal.
103.20
.
Angels
,
who
are
Spirits
,
i.
e.
not
flesh
and
blood
as
we
are
,
weak
and
feeble
;
Angels
that
are
not
hay
and
stubble
as
we
are
,
but
a
flaming
Fire
,
Psalm
104
4
yet
these
high
and
mighty
Angel
,
these
strong
and
powerful
Angels
,
that
were
naturally
the
first-born
of
Gods
first
or
old
Creation
,
and
the
excellency
of
Creature
strength
,
when
they
had
once
sinned
,
and
God
comes
to
charge
them
with
Folly
,
and
lay
the
guilt
and
punishment
of
sin
upon
them
,
how
doth
it
sink
and
break
all
the
Powers
and
Spirits
of
the
Angelical
Nature
;
and
casteth
them
down
into
the
deepest
darkness
and
despair
,
and
that
from
the
highest
light
,
glory
and
confidence
of
their
First
and
Heavenly
state
,
and
presently
cast
them
down
from
Heaven
to
Hell
,
2
Pet.
2.4
.
so
unable
were
they
each
of
them
to
bear
the
burden
,
i.
e.
the
guilt
and
punishment
of
their
own
Sin.
And
2.
Let
us
consider
sin
in
man
,
and
how
unable
man
is
to
stand
when
God
shall
mark
Iniquity
,
as
Psal.
130.
3.
If
thou
Lord
shouldst
mark
Iniquities
,
O
Lord
who
shall
stand
?
i.
e.
none
shall
or
can
stand
,
no
Nation
or
Kingdom
,
no
House
or
Family
,
no
Person
under
Heaven
,
no
not
the
Church
or
People
of
God
can
stand
;
if
God
should
mark
Iniquity
,
and
punish
Sin
but
with
his
Temporal
Wrath
and
Judgments
in
this
World
,
there
is
none
could
possibly
stand
,
for
who
can
stand
when
God
is
Angry
?
And
who
knoweth
the
power
of
his
Wrath
?
The
Sinners
of
the
old
World
did
know
something
of
it
,
but
they
could
not
stand
before
it
,
it
swept
them
all
away
with
the
Waters
of
a
Flood
;
And
whither
did
it
sweep
them
?
It
swept
them
down
to
Hell
,
1
Pet.
3.19
.
The
Spirits
now
in
Prison
;
and
that
Prison
is
the
Prison
of
Hell
,
Luke
16.23
.
And
in
Hell
,
&c.
The
Sinners
also
of
Sodom
and
Gomorrah
did
know
somewhat
of
this
Wrath
:
but
they
could
not
stand
before
it
;
They
could
no
longer
(
as
stout
and
hard
hearted
as
they
were
)
bear
up
under
this
burden
and
weight
of
their
own
Sin
,
for
it
brought
a
dreadful
shower
of
Divine
Vengeance
upon
them
;
a
Shower
of
Fire
and
Brimstone
from
the
Lord
out
of
Heaven
,
by
which
they
all
perished
,
as
Gen.
19.24
,
25.
Francis
Spira
also
knew
somewhat
of
this
Wrath
,
and
Burden
of
his
own
Sin
,
when
God
laid
it
upon
his
Conscience
,
in
the
guilt
and
punishment
due
to
it
,
but
he
could
not
stand
,
but
went
despairing
out
of
this
World
,
and
without
any
hope
or
comfort
as
to
the
next
,
as
to
what
did
appear
.
And
it
may
be
some
of
you
here
present
,
and
if
you
have
not
,
I
am
sure
others
have
known
something
of
this
matter
,
when
God
hath
been
angry
but
for
a
moment
;
and
hath
laid
sin
in
the
guilt
of
it
,
upon
Conscience
;
It
made
them
sink
immediately
under
utmost
despair
,
and
bereaved
them
of
all
hope
,
comfort
and
patience
,
that
had
not
Infinite
Mercy
stept
in
to
their
relief
,
they
had
gone
despairing
down
to
Hell.
The
damned
Spirits
in
Hell
know
more
of
the
Power
of
Gods
anger
,
and
the
weight
and
burden
of
Sin
laid
upon
their
awakened
and
terrified
Consciences
,
than
any
in
this
World
have
done
or
can
do
,
and
their
Torments
are
intollerable
,
Luke
16.24
.
There
the
Worm
dieth
not
,
and
the
Fire
is
not
quenched
;
They
are
for
their
sin
,
a
Sacrifice
to
Divine
Wrath
,
and
they
are
salted
with
Fire
,
and
salted
with
Salt
,
and
so
are
eternally
Roasting
in
the
Fire
of
Hell
,
Mar.
9.48
,
49.
and
yet
they
do
not
know
all
the
Power
of
Gods
Wrath
,
nor
feel
all
the
tormenting
Power
of
the
Fire
of
Hell
:
they
feel
much
and
fear
more
;
They
suffer
that
which
is
intollerable
,
and
yet
they
fear
what
they
have
not
yet
felt
:
but
must
further
feel
and
suffer
to
all
Eternity
.
Oh
Eternity
!
Eternity
!
Oh
the
Wrath
of
God
,
that
is
not
only
eternal
,
but
infinite
!
They
know
not
the
utmost
,
they
know
not
the
end
of
it
,
nor
can
know
!
For
that
which
is
Infinite
,
hath
no
bounds
or
limits
;
and
that
which
is
Eternal
hath
no
end
.
Therefore
last
of
all
,
Now
consider
this
second
Adam
,
the
Man
Christ
Jesus
,
who
though
he
had
no
sin
of
his
own
,
to
answer
to
God
for
,
for
he
did
no
sin
,
nor
was
guile
found
in
his
Mouth
,
Isa.
53.9
.
He
knew
no
sin
,
as
2
Cor.
5.21
.
yet
he
had
the
sin
of
the
World
,
i.
e.
Jew
and
Gentile
laid
upon
him
and
did
bear
it
in
his
own
Body
on
the
Tree
,
John
1.29
.
The
Lamb
of
God
which
taketh
away
or
beareth
the
sin
of
the
World
;
For
he
did
take
away
sin
by
his
bearing
of
it
,
i.
e.
both
the
guilt
of
it
,
and
the
punishment
due
to
it
:
for
thus
was
the
Iniquity
and
Sin
of
all
God's
Elect
laid
upon
him
,
Isa.
53.6
.
And
Jehovah
hath
laid
upon
him
the
Iniquity
of
us
all
;
Now
therefore
the
Sin
of
the
World
being
laid
upon
him
to
bear
,
what
an
infinite
burden
and
weight
was
it
?
and
how
impossible
for
created
strength
whether
Angelical
or
Humane
to
bear
;
as
hath
been
shewed
.
And
yet
that
this
one
man
,
this
second
Adam
should
bear
such
an
infinite
weight
as
Sin
and
the
Wrath
of
God
due
to
sin
is
;
what
a
wonder
of
Divine
Power
was
manifested
therein
?
The
strength
of
Angels
could
not
,
the
strength
of
Man
could
not
bear
such
a
Burthen
and
Weight
,
as
ye
have
heard
;
yet
they
had
but
their
own
sin
charged
upon
them
,
but
here
is
a
Man
,
the
Son
of
Man
,
the
Man
Christ
Jesus
,
the
Lamb
of
God
,
that
beareth
and
taketh
away
,
by
bearing
,
the
Sin
of
the
World
;
oh
admirable
and
wonderful
Power
of
the
God-head
;
by
which
this
man
was
inabled
to
bear
such
an
infinite
and
eternal
weight
as
Sin
and
the
Wrath
of
God
due
to
Sin
is
;
And
therefore
't
is
said
of
him
,
that
by
the
eternal
Spirit
he
offered
himself
to
God
for
us
,
Heb.
9.14
.
for
nothing
less
than
the
Power
of
the
Godhead
it self
,
could
have
enabled
the
humane
nature
to
bear
such
an
infinite
Weight
and
Burthen
,
as
Sin
is
,
even
the
Sin
of
the
whole
World
,
and
the
whole
,
and
compleat
Wrath
of
God
due
unto
it
;
The
Flesh
or
Humane
Nature
was
but
a
Vail
to
his
Godhead
,
as
Heb.
10.20
.
but
the
Eternal
Power
and
Godhead
within
this
Vail
,
was
that
which
enabled
this
second
Adam
,
this
man
to
bear
the
Sin
of
many
:
oh
therefore
behold
with
wonder
and
admiration
the
working
of
Divine
Power
in
bringing
forth
such
a
Man
into
the
World
,
and
also
in
strengthening
this
Flesh
and
Humane
Nature
,
to
bear
that
which
no
Creature
in
Heaven
or
Earth
could
,
neither
Angels
nor
Men.
3.
Inst.
But
then
again
thirdly
,
Consider
the
Infinite
Power
of
God
,
and
the
Energy
or
working
of
it
in
the
Resurrection
of
Christ
from
the
Dead
.
And
this
also
was
necessary
in
order
to
,
and
for
the
manifestation
and
declaring
this
Righteousness
of
God
for
our
Justification
;
which
Righteousness
,
though
it
was
wrought
by
what
this
Man
,
th●●
Jesus
Christ
had
done
and
suffered
in
his
Life
and
Death
in
obedience
to
the
Law
,
under
which
he
was
made
;
yet
this
compleat
,
perfect
and
everlasting
Righteousness
of
his
as
our
Head
and
Surety
,
did
not
fully
appear
,
nor
was
manifested
until
his
Resurrection
from
the
Dead
,
when
he
was
visibly
discharg'd
out
of
the
Prison
of
the
Grave
,
and
could
no
longer
be
holden
of
Death
,
having
satisfied
Divine
Justice
to
the
utmost
demand
upon
him
for
our
sins
,
and
having
paid
the
full
Price
of
our
Redemption
;
and
therefore
now
by
his
Resurrection
from
the
Dead
,
he
is
declared
to
be
the
Son
of
God
with
power
,
according
to
the
Spirit
of
Holiness
;
or
by
the
power
of
the
Holy
Spirit
which
raised
him
from
the
Dead
;
as
Rom.
1.4
.
and
Rom.
8.
v.
11.
By
this
Resurrection
of
his
from
the
Dead
,
he
was
justified
as
our
Head
;
1
Tim.
3.
v.
16.
justified
in
the
Spirit
,
i.
e.
in
or
by
the
power
of
the
Spirit
or
Godhead
dwelling
in
the
Humane
Nature
;
and
by
his
Resurrection
from
the
Dead
,
we
,
i.
e.
all
that
believe
and
are
in
him
by
Faith
,
were
vertually
justified
in
him
,
and
together
with
him
as
our
spiritual
Head
;
so
that
all
Gods
Elect
were
vertually
justified
by
his
Resurrection
;
and
therefore
,
Rom.
4
ult
.
he
is
said
,
to
be
delivered
(
i.
e.
by
Death
)
for
our
Offences
,
and
to
be
raised
again
for
our
Justification
.
Now
consider
what
a
manifestation
there
was
of
the
mighty
Power
of
God
in
the
raising
of
this
Man
from
the
Dead
,
unto
which
he
was
delivered
for
our
Offences
:
See
how
the
Apostle
doth
set
it
out
,
Ephes.
1.19
,
20.
According
to
the
working
of
his
mighty
power
,
which
he
wrought
i●
Christ
when
he
raised
him
from
the
dead
:
Here
is
Power
,
his
Power
,
his
mighty
Power
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
energy
or
working
of
this
his
mighty
Power
;
so
that
the
mighty
Power
of
God
did
work
and
shew
it self
at
a
wonderful
rate
,
when
he
raised
him
,
i.
e.
Christ
from
the
Dead
:
And
indeed
the
Power
of
God
was
more
seen
in
the
raising
of
Christ
from
the
Dead
,
than
in
raising
all
the
Men
in
the
World
besides
;
for
no
Man
ever
had
the
sin
of
the
World
in
the
guilt
and
punishment
of
it
laid
upon
him
,
but
this
Man
Christ
Jesus
:
And
by
vertue
of
this
Resurrection
of
his
,
all
the
Elect
,
the
general
Assembly
and
Church
of
the
first-born
,
shall
also
be
raised
unto
the
Resurrection
of
Life
at
the
great
day
;
as
1
Cor.
15.22
,
23.
Therefore
the
Power
of
God
,
and
the
energy
or
working
of
it
is
greater
and
more
glorious
in
Christs
Resurrection
,
than
in
raising
all
the
Men
in
the
World
besides
.
4
Inst.
But
then
4thly
;
What
a
working
of
the
mighty
Power
of
God
was
manifested
in
Christs
Exaltation
,
and
the
setting
of
this
second
Adam
,
this
Man
down
at
the
right
hand
of
God
in
the
heavenly
places
:
And
this
also
was
necessary
as
a
Reward
of
hi●
Death
and
Sufferings
,
of
that
Obedienc●
which
he
performed
to
the
Law
for
us
,
and
that
Righteousness
which
he
brought
in
to
us
;
as
Phil.
2.9
.
having
before
spoken
of
his
Humiliation
and
Obedience
;
v.
6
,
7
,
8.
Who
being
in
the
form
of
God
,
&c.
Addeth
,
v.
9.
Wherefore
God
hath
highly
exalted
him
,
and
given
him
a
name
which
is
above
every
name
,
that
at
the
name
of
Jesus
every
knee
should
bow
,
of
things
in
Heaven
,
and
things
in
Earth
,
&
things
under
the
Earth
;
and
that
every
tongue
should
confess
that
Jesus
is
the
Lord
,
to
the
glory
of
God
the
Father
.
Now
this
Exaltation
of
Christ
was
the
Reward
of
his
Righteousness
,
even
his
,
with
which
the
Father
was
so
well
pleased
;
as
Isa.
42.21
.
And
thereby
is
this
Righteousness
visibly
declared
and
manifested
in
the
sight
of
Angels
and
Men
,
being
crowned
,
and
in
the
most
solemn
manner
declared
at
his
inauguration
or
being
received
up
into
glory
,
which
was
the
ultimate
and
finishing
Testimony
and
Witness
from
the
Father
that
he
is
righteous
;
and
as
such
,
and
upon
that
account
he
sits
in
Heaven
;
as
1
Joh.
2.1
.
We
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
;
and
Joh.
16.10
.
Of
Righteousness
,
because
I
go
to
my
Father
,
and
ye
see
me
no
more
:
So
that
Christs
going
to
the
Father
,
and
sitting
down
in
the
heavenly
places
,
so
as
to
abide
there
in
a
perpetual
Advocateship
,
and
as
Intercessor
for
us
with
the
Father
,
is
the
highest
evidence
and
demonstration
of
this
Righteousness
beyond
all
contradiction
;
and
therefore
upon
this
Argument
't
is
said
the
Holy
Ghost
shall
reprove
or
convince
the
World
of
Righteousness
,
i.
e.
this
Righteousness
of
Christ
;
because
,
saith
he
,
I
go
to
my
Father
;
for
he
went
as
a
publick
person
and
second
Adam
,
the
Head
of
the
Church
,
and
there
is
set
down
,
in
our
Nature
,
and
in
our
stead
,
as
he
that
hath
wrought
out
for
us
,
and
brought
in
to
us
perfect
and
everlasting
Righteousness
,
in
whom
,
as
such
,
all
the
Seed
of
Gods
Israel
shall
be
justified
and
glory
,
Isa.
45.25
.
Now
that
this
Exaltation
of
Christ
,
and
the
setting
of
him
down
at
the
right
hand
of
God
in
the
heavenly
places
,
is
a
wonderful
and
glorious
work
of
Divine
Power
;
see
Eph.
1.19
,
20
,
21.
According
to
the
working
of
his
mighty
Power
,
which
he
wrought
in
Christ
when
he
raised
him
from
the
dead
,
and
set
him
at
his
own
right
hand
in
the
heavenly
places
.
Now
consider
this
work
of
Divine
Power
,
and
it
will
appear
admirable
;
for
God
to
take
this
Creature
Man
,
made
by
Nature
lower
than
the
Angels
,
a
Creature
of
the
Earth
,
earthy
;
as
Psal.
8.5
.
For
thou
hast
made
him
a
little
lower
than
the
Angels
;
and
1
Cor.
15.47
.
The
first
man
is
of
the
earth
,
earthy
:
Now
I
say
,
to
take
this
Nature
,
and
to
advance
it
to
Heaven
,
and
to
set
it
above
Angels
,
both
in
its
Union
with
the
Godhead
in
the
Person
of
the
Son
,
and
in
its
Superiority
,
Authority
and
Power
over
all
the
Angels
in
Heaven
,
and
over
all
things
in
Heaven
and
in
Earth
,
and
under
the
Earth
;
as
Phil.
2.10
,
11.
and
Eph.
1.21
.
far
above
all
principality
,
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
,
not
only
in
this
World
,
but
also
in
that
which
is
to
come
;
and
thus
to
put
all
things
under
his
feet
;
as
v.
22.
And
hath
put
all
things
under
his
feet
.
This
I
say
is
such
a
work
of
glorious
power
,
as
fills
Heaven
and
Earth
now
,
and
will
fill
Eternity
hereafter
with
wonder
and
admiration
:
But
then
consider
again
,
that
this
Creature
Man
was
now
faln
under
sin
,
the
Curse
of
the
Law
,
and
the
Wrath
of
God
;
stript
of
its
Original
Righteousness
,
which
it
was
created
in
conformable
to
the
Law
of
God
,
and
utterly
uncapable
of
Righteousness
by
the
Law
and
the
Works
thereof
,
and
so
separate
from
the
Actual
Union
which
he
had
with
God
his
Creator
,
and
set
by
sin
at
an
infinite
and
eternal
distance
from
God
as
to
what
this
Creature
Man
could
now
do
;
and
for
God
to
take
this
Creature
Man
,
and
by
a
new
Creation
of
it
in
Christ
,
to
make
all
new
,
to
purge
and
separate
it
from
sin
,
take
it
into
Union
with
the
Godhead
it self
in
the
Person
of
his
own
Son
,
raise
it
from
under
sin
and
guilt
,
cloath
it
with
perfect
and
everlasting
Righteousness
,
and
receive
it
up
into
glory
above
the
highest
Angels
in
Heaven
:
Oh
what
a
work
of
divine
and
glorious
Power
was
this
!
beyond
whatever
was
seen
in
the
Works
of
the
old
Creation
,
or
in
all
the
Works
of
Providence
from
the
Foundation
of
the
World.
5.
But
then
again
fifthly
,
What
a
manifestation
is
there
of
the
Power
of
God
,
and
the
working
of
it
towards
all
them
that
Believe
in
order
to
the
making
of
them
partakers
of
this
Righteousness
of
God
by
Faith
in
Christ
;
Divine
Power
hath
not
done
in
bringing
forth
and
accomplishing
this
Righteousness
by
Christ
for
us
.
But
there
is
a
further
work
of
the
mighty
power
of
God
required
and
manifested
in
applying
this
Righteousness
to
us
,
and
working
that
Faith
in
us
by
which
alone
this
Righteousness
of
God
is
made
ours
,
and
we
are
made
partakers
of
it
unto
Justification
of
Life
:
For
this
Righteousness
of
God
is
unto
all
,
and
upon
all
them
that
Believe
;
and
as
Rom.
10.10
.
For
with
the
Heart
man
believeth
unto
Righteousness
:
Now
this
Faith
is
not
a
work
of
a
mans
own
Heart
,
nor
is
it
of
a
mans
self
to
believe
in
Jesus
Christ
unto
Righteousness
:
No
,
no
,
this
Faith
is
not
of
our selves
;
It
is
the
gift
of
God
,
Ephes.
2.8
.
And
as
this
Faith
is
the
gift
of
Divine
Grace
,
or
the
Grace
of
God
in
Christ
to
us
,
so
it
is
also
the
work
of
his
mighty
power
which
worketh
in
us
;
and
therefore
it
is
called
the
work
of
Faith
with
power
,
as
well
as
the
good
pleasure
of
his
will
,
2
Thes.
1.11
.
And
fulfill
all
the
good
pleasure
of
his
will
,
and
the
work
of
Faith
with
Power
.
And
without
the
mighty
power
of
God
put
forth
upon
a
mans
Heart
in
the
hearing
of
the
Word
;
there
is
not
one
man
in
the
whole
World
that
would
or
could
believe
in
Jesus
Christ
unto
Righteousness
,
Isa.
53.1
.
Who
hath
believed
our
report
?
And
to
whom
is
the
Arm
of
the
Lord
revealed
?
The
Arm
of
the
Lord
is
his
Power
,
his
Mighty
Power
,
and
unless
the
Arm
,
i.
e.
the
Mighty
Power
of
Jehovah
be
revealed
or
manifested
in
the
Heart
of
a
man
;
he
doth
not
,
he
cannot
believe
the
report
which
the
Holy
Prophets
gave
Christ
;
Who
testified
before
hand
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
;
1
Pet.
1.11
.
And
this
I
may
say
from
the
word
of
God
,
there
are
no
more
men
in
the
World
that
have
believed
this
report
;
than
there
are
persons
in
whom
this
Arm
of
the
Lord
hath
been
revealed
.
Now
that
there
is
a
Mighty
Power
of
God
put
forth
upon
them
that
believe
:
See
Eph.
1.19
.
And
what
is
the
exceeding
greatness
of
his
Power
to
us-ward
who
believe
;
according
to
the
working
of
his
Mighty
Power
which
he
wrought
in
Christ
when
he
raised
him
from
the
Dead
,
and
set
him
at
his
own
Right
hand
in
the
Heavenly
places
!
Now
look
what
manifestation
there
was
of
the
exceeding
greatness
of
his
Power
in
raising
Christ
from
the
dead
,
and
setting
of
him
at
his
own
Right
hand
in
the
heavenly
places
;
(
as
hath
been
shewed
)
the
same
manifestation
of
his
Power
,
the
exceeding
greatness
of
his
Power
;
and
the
Energy
or
working
of
it
,
is
to
be
seen
in
&
towards
all
them
that
believe
:
For
indeed
no
less
Power
can
be
sufficient
to
raise
a
Dead
Soul
from
Death
to
Life
,
than
to
raise
a
Dead
Body
from
the
Grave
;
i.
e.
no
Power
less
than
the
Infinite
,
no
Power
less
than
the
Mighty
Power
of
God
;
and
therefore
it
is
so
exprest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
The
superlative
or
exceeding
greatness
of
his
Power
,
and
according
to
that
which
he
wrought
in
Christ
when
he
raised
him
from
the
Dead
:
For
no
less
instance
and
pattern
of
Divine
Power
,
and
the
working
of
it
could
reach
and
set
out
the
working
of
this
Power
in
and
towards
all
them
that
believe
;
than
this
of
its
working
in
the
raising
of
Christ
from
the
Dead
.
And
indeed
to
raise
a
man
from
the
Death
of
Sin
and
Unbelief
,
(
under
which
all
are
shut
up
as
in
the
Grave
,
Rom
,
11.32
.
)
is
no
less
a
manifestation
of
Divine
Power
,
than
was
the
raising
of
Christ
from
the
Dead
:
And
when
this
comes
to
be
fully
known
and
understood
by
the
Saints
,
it
will
fill
them
with
deep
wonder
and
admiration
to
all
Eternity
;
as
2
Thes.
1
,
10.
When
he
,
i.
e.
Christ
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
;
because
our
testimony
was
believed
among
you
in
that
day
.
So
that
it
will
be
the
matter
of
admiration
to
the
Saints
themselves
when
they
come
to
the
perfect
knowledge
of
this
Power
of
God
towards
them
:
That
ever
the
testimony
given
concerning
Christ
by
the
Prophets
first
and
the
Apostles
afterward
;
the
Prophetical
and
Apostolical
Testimony
:
Our
Testimony
was
believed
among
you
.
And
thus
you
see
the
mighty
Power
of
God
which
wrought
in
Christ
in
performing
and
effecting
this
Righteousness
for
us
;
and
also
as
it
works
in
us
that
believe
;
that
by
Faith
in
Christ
we
might
partake
of
this
Righteousness
of
God.
Now
therefore
it
appeareth
that
God
is
the
Author
of
this
Righteousness
as
his
Infinite
Free
Grace
in
Christ
hath
designed
and
conferred
it
;
his
Infinite
Wisdom
hath
contrived
,
and
his
Infinite
and
Eternal
Power
hath
performed
and
wrought
it
out
in
Christ
for
us
,
and
in
bringing
down
this
Righteousness
by
Faith
in
Christ
to
us
.
And
so
much
may
suffice
to
have
been
spoken
to
the
first
▪
General
Head
:
Namely
,
That
God
is
the
Author
of
this
Righteousness
in
a
special
and
peculiar
manner
,
as
it
is
his
work
of
the
new
Creation
,
and
is
therefore
called
the
Righteousness
of
God.
2
Head.
And
secondly
,
it
is
called
the
Righteousness
of
God
,
because
it
is
the
Righteousness
of
the
glorious
and
wonderful
Person
Christ
Jesus
,
who
is
God
Man
,
and
whose
name
alone
is
Emanuel
,
i.
e.
God
with
us
,
or
in
our
Nature
;
this
glorious
Person
,
whose
name
is
Wonderful
,
Counsellor
,
the
Mighty
God
,
the
Everlasting
Father
,
the
Prince
of
Peace
,
and
yet
is
the
Son
of
Man
,
the
Child
born
to
us
,
and
given
to
us
;
Isa.
9.6
.
was
brought
forth
in
our
Nature
and
in
our
stead
,
to
bring
in
everlasting
Righteousness
,
as
hath
already
in
part
,
and
shall
be
more
fully
shewed
in
its
proper
place
;
and
he
hath
done
it
,
he
hath
finished
the
work
that
the
Father
gave
him
to
do
;
Joh.
17.4
.
and
therein
he
glorified
the
Father
;
and
the
Lord
is
well
pleased
for
his
Righteousness
sake
:
Now
this
Obedience
which
he
hath
performed
to
the
Law
for
us
,
both
in
that
part
of
it
which
we
call
Passive
,
and
also
in
that
part
which
we
call
Active
,
makes
up
to
us
and
for
us
this
everlasting
Righteousness
;
and
therefore
this
Righteousness
which
he
in
his
Person
wrought
out
for
us
,
is
called
the
Righteousness
of
God
,
because
it
is
the
Righteousness
of
that
Person
who
is
both
God
and
Man
in
two
distinct
Natures
,
&
one
Person
for
ever
;
&
hence
it
is
that
in
this
wonderful
Person
,
what
is
more
properly
appertaining
to
one
Nature
,
is
oftentimes
ascribed
to
the
other
;
as
Act.
20.28
.
To
feed
the
Church
of
God
which
he
hath
purchased
with
his
own
Blood.
Here
the
Blood
of
Christ
is
called
the
Blood
of
God
,
though
in
propriety
of
speech
it
was
the
Blood
of
Man
,
i.
e.
of
the
Humane
Nature
;
for
the
Godhead
is
impassible
,
and
cannot
suffer
,
but
by
reason
of
the
Union
of
the
two
Natures
in
one
Person
that
suffered
,
it
is
called
the
Blood
of
God
;
even
so
the
whole
and
compleat
Righteousness
of
Christ
both
in
his
Active
and
Passive
Obedience
,
though
properly
it
was
not
the
Divine
Nature
that
obeyed
and
fulfilled
all
the
Righteousness
which
the
Law
required
,
but
the
Humane
Nature
,
which
was
made
of
a
Woman
,
and
made
under
the
Law
;
yet
the
Person
who
thus
obeyed
and
fulfilled
all
Righteousness
for
us
,
being
God
and
Man
,
his
Righteousness
,
which
●e
performed
to
the
Law
for
us
in
the
Humane
Nature
,
is
called
the
Righteousness
of
God
;
as
in
the
Text
;
but
now
the
Righteousness
of
God
;
and
Rom.
10.
v.
3.
have
not
submitted
themselves
to
the
Righteousness
of
God
;
and
then
it
is
added
;
for
Christ
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
:
So
that
this
Righteousness
of
God
,
which
the
unbelieving
Jews
submitted
not
themselves
unto
,
is
plainly
the
Righteousness
of
Christ
,
i.
e.
of
that
glorious
Person
who
is
God-Man
,
or
God
in
our
Nature
Emanuel
,
God
with
us
;
and
so
an
infinite
dignity
and
merit
is
found
in
this
Obedience
,
this
Righteousness
of
Christ
from
the
glory
and
dignity
of
his
Person
;
and
herein
is
also
another
part
,
and
that
no
small
part
of
the
Mystery
of
Godliness
;
that
as
God
was
manifest
in
the
Flesh
or
Humane
Natrue
;
so
God
,
thus
manifested
in
the
Flesh
,
i.
e.
the
Humane
Nature
,
should
(
being
thereby
made
under
the
Law
)
become
obedient
,
and
fulfil
all
the
Righteousness
of
the
Law
for
us
;
and
in
this
respect
is
also
this
Righteousness
of
God
manifested
,
as
the
Person
that
performed
it
was
God
manifested
in
the
Flesh
,
or
Humane
Nature
.
3
Head.
And
then
thirdly
;
This
Righteousness
is
also
called
the
Righteousness
of
God
in
opposition
to
all
Righteousness
of
Man
,
either
of
the
first
Man
Adam
,
or
of
all
other
men
in
the
World
pretending
to
a
Righteousness
of
their
own
,
and
by
the
Works
or
Deeds
of
the
Law
,
as
they
are
or
can
be
performed
by
them
:
And
as
it
hath
been
shewed
,
the
Holy
Ghost
casteth
a
contempt
upon
Man
,
when
he
calls
him
flesh
;
as
Rom.
3.21
.
There
shall
no
flesh
be
justified
in
his
sight
,
i.
e.
by
the
Deeds
of
the
Law
,
or
his
own
Righteousness
;
and
also
casteth
a
contempt
upon
all
a
Man
's
own
Righteousness
and
Works
,
in
that
he
calls
them
flesh
;
and
the
putting
confidence
therein
,
to
be
putting
confidence
in
the
flesh
;
as
Phil.
3.3
,
4.
So
the
Holy
Ghost
doth
put
a
glory
upon
this
Righteousness
of
Christ
,
when
he
calleth
it
the
Righteousness
of
God
,
and
the
putting
trust
and
confidence
therein
,
our
rejoycing
in
Christ
Jesus
;
and
so
this
Righteousness
which
is
by
the
Faith
of
Christ
unto
all
,
and
upon
all
them
that
believe
,
is
the
Righteousness
of
God
in
opposition
to
all
Righteousness
of
Man
,
or
a
Man
's
own
Righteousness
.
And
as
the
Apostle
speaketh
of
the
true
,
i.
e.
the
heavenly
Tabernacle
,
Heb.
8.2
.
which
the
Lord
pitched
and
not
Man
;
so
he
speaketh
of
this
Righteousness
,
which
Jehovah
hath
provided
in
his
Son
Christ
for
us
,
and
not
Man
;
and
therefore
is
Christ
called
,
Jehovah
our
Righteousness
,
by
the
Prophet
Jeremiah
,
c.
23.
v.
6.
Not
Adam
our
Righteousness
,
or
a
Man
our
Righteousness
,
but
Jehovah
,
or
the
Lord
our
Righteousness
;
and
so
it
is
frequently
expressed
in
the
holy
Scriptures
,
the
Righteousness
of
God
,
in
opposition
to
,
and
contempt
of
that
Righteousness
which
is
of
Man
,
or
which
is
our
own
Righteousness
;
so
Rom.
10.3
.
For
they
being
ignorant
of
Gods
Righteousness
,
and
going
about
to
establish
their
own
Righteousness
,
have
not
submitted
themselves
to
the
Righteousness
of
God.
Here
is
Gods
Righteousness
mentioned
again
and
again
in
opposition
to
their
own
Righteousness
!
And
so
also
,
Phil.
3.9
.
Not
having
on
mine
own
Righteousness
,
but
the
Righteousness
which
is
of
God
:
Where
the
Apostle
calleth
it
Gods
Righteousness
,
in
opposition
unto
,
and
contempt
of
that
which
is
or
may
be
supposed
or
pretended
to
be
his
own
Righteousness
.
4
Head.
And
then
Fourthly
;
It
is
called
the
Righteousness
of
God
,
as
it
is
that
Righteousness
which
only
is
and
can
be
accepted
of
God
in
the
matter
of
our
Justification
,
i.
e.
that
Righteousness
by
which
,
and
upon
the
account
whereof
only
a
man
may
be
Righteous
and
Justified
in
his
sight
:
For
there
is
no
other
Righteousness
by
which
a
man
may
or
can
possibly
be
Justified
in
the
sight
of
God
:
Or
that
God
accepts
of
,
and
is
well
pleased
with
,
but
this
as
the
matter
of
our
Justification
,
as
hath
been
already
proved
;
So
that
this
only
is
the
Righteousness
of
God
,
as
his
Heart
doth
rest
in
it
,
is
well
pleased
with
it
,
and
doth
always
accept
it
by
Faith
in
his
Son
Jesus
Christ
;
and
is
not
,
nor
can
be
well-pleased
without
it
:
And
as
a
broken
Heart
is
called
the
Sacrifice
of
God
,
Psal.
51.17
.
The
Sacrifices
of
God
are
a
broken
Spirit
;
a
broken
and
a
contrite
Heart
,
O
God
,
thou
wilt
not
despise
.
Properly
or
in
propriety
of
Speech
,
a
broken
Heart
or
Spirit
is
no
Sacrifice
;
but
it
was
that
God
expected
with
all
the
Sacrifices
which
the
People
offered
according
to
Gods
appointment
:
For
the
Sacrifices
for
Sin
were
always
slain
,
and
so
were
offered
up
to
God
by
Death
,
and
shedding
of
their
Blood.
The
Holy
Ghost
hereby
signifying
,
that
as
the
wages
of
Sin
is
Death
;
so
every
person
that
sacrificed
and
brought
his
offering
for
Sin
,
did
deserve
Death
.
And
therefore
,
though
this
Death
was
transferred
and
laid
upon
the
Sacrifices
,
which
Typically
did
look
unto
Christ
;
and
so
required
Faith
in
Christ
,
the
Lamb
or
Sacrifice
of
God
,
Which
taketh
away
the
Sin
of
the
World
;
as
John
1.29
.
Yet
the
very
Nature
and
Import
of
all
the
Sacrifices
did
plainly
declare
and
imply
,
that
Sin
was
a
bitter
and
a
very
evil
thing
that
could
not
be
expiated
with
less
than
Death
:
And
whosoever
did
present
his
Sacrifice
to
be
slain
,
and
offered
up
for
Sin
;
did
ipso
facto
acknowledge
himself
a
Sinner
,
to
have
deserved
Death
,
and
to
be
Consumed
in
the
Fire
of
Hell
;
as
the
Sacrifices
were
either
wholly
or
in
part
burnt
and
consumed
in
the
Fire
after
they
were
slain
:
And
so
were
offered
up
,
not
by
Death
only
but
by
Fire
also
till
they
were
consumed
.
Now
for
a
man
to
bring
his
Sacrifice
to
be
slain
and
burnt
in
the
Fire
,
and
salted
with
Salt
;
and
yet
to
have
no
inward
sense
and
feeling
of
his
Sin
,
no
feeling
of
the
wrath
of
God
due
to
Sin
,
and
so
no
inward
Repentance
towards
God.
This
was
most
hateful
and
abominable
in
the
sight
of
God
,
and
so
the
Sacrifice
of
that
Person
was
not
accepted
,
but
despised
of
God
,
as
a
piece
of
meer
Hypocrisie
and
outward
Formality
;
for
in
this
Man
there
is
neither
Faith
in
Christ
,
nor
Repentance
towards
God
:
And
therefore
all
the
Sacrifices
that
Men
did
or
could
offer
,
signified
nothing
as
to
Divine
acceptation
,
without
this
inward
sense
of
sin
,
and
brokenness
of
heart
:
This
one
thing
,
a
broken
heart
,
did
signifie
more
than
all
Sacrifices
without
it
;
and
so
it
is
put
for
,
and
by
the
Holy
Ghost
,
preferred
to
all
Sacrifices
whatsoever
;
the
Sacrifices
of
God
are
a
broken
spirit
;
and
why
was
a
broken
spirit
more
than
all
Sacrifices
,
and
alone
is
called
in
the
plural
number
,
not
Sacrifice
,
but
Sacrifices
;
the
Sacrifices
,
yea
the
Sacrifices
of
God
,
but
because
of
the
Divine
acceptation
,
because
God
doth
always
accept
this
broken
heart
,
this
contrite
spirit
:
A
broken
and
a
contrite
heart
,
O
God
,
thou
wilt
not
despise
:
The
words
are
a
holy
Meiosis
,
there
is
more
implied
,
than
is
exprest
;
thou
wilt
not
despise
,
i.
e.
thou
wilt
certainly
accept
,
thou
wilt
graciously
accept
and
be
well
pleased
with
.
Now
therefore
the
Mystery
is
opened
,
the
meaning
of
this
expression
,
The
Sacrifices
of
God
are
a
broken
spirit
,
is
abundantly
made
clear
and
plain
:
It
is
in
this
respect
that
a
broken
heart
alone
is
called
the
Sacrifices
of
God
,
that
,
or
upon
the
account
thereof
God
is
well
pleased
,
yea
more
pleased
,
than
with
all
outward
Sacrifices
without
it
:
Even
so
this
Righteousness
,
which
is
by
the
Faith
of
Christ
unto
all
,
and
upon
all
them
that
believe
,
is
called
,
The
Righteousness
of
God
,
because
that
this
Righteousness
only
,
and
above
all
others
,
is
that
which
carrieth
the
glory
of
the
Divine
acceptation
;
God
will
not
despise
,
but
will
certainly
,
will
graciously
accept
this
Righteousness
,
whenever
it
is
presented
unto
him
upon
the
Faith
of
a
repenting
,
believing
Sinner
,
upon
the
Faith
of
him
that
worketh
not
,
i.
e.
that
hath
no
Works
or
Righteousness
of
his
own
,
which
he
dares
to
offer
or
bring
unto
God
,
but
believeth
on
him
that
justifieth
the
ungodly
;
as
Rom.
4.5
.
His
Faith
is
counted
to
him
for
Righteousness
;
and
God
is
well
pleased
with
this
Man
for
this
Righteousness
sake
which
is
alone
by
Faith
in
his
Son
Jesus
Christ.
Now
that
God
is
well
pleased
with
this
Righteousness
of
his
Son
Jesus
Christ
,
is
most
clearly
testified
by
the
Voice
from
Heaven
;
Mat.
3.
ult
.
This
is
my
beloved
Son
in
whom
I
am
well
pleased
;
which
Voice
from
Heaven
was
heard
by
John
when
Christ
was
baptized
of
him
in
Jordan
,
and
was
now
entred
upon
his
work
of
fulfilling
all
Righteousness
;
as
v.
15.
Then
cometh
this
Voice
from
Heaven
,
&c.
And
again
,
when
Christ
was
transfigured
upon
the
Mount
a
little
before
his
Death
and
Translation
into
Heaven
:
Now
when
he
was
about
to
finish
his
Obedience
and
whole
Righteousness
of
the
Law
for
us
;
I
say
,
then
again
comes
this
Voice
from
Heaven
;
Mat.
17.5
.
This
is
my
beloved
Son
in
whom
I
am
well
pleased
;
and
this
Voice
was
heard
from
the
most
excellent
glory
by
Peter
,
James
and
John
;
as
2
Pet.
1.18
.
Which
Voice
from
Heaven
we
heard
when
we
were
with
him
upon
the
holy
Mount.
Yea
this
is
also
testified
by
the
su●e
Word
of
Prophecy
;
Isa.
42.21
.
The
Lord
is
well
pleased
for
his
Righteousness
sake
;
meaning
Christ
,
as
is
manifest
;
verse
1
,
2
,
3
,
4
,
6
,
7.
of
that
chap.
And
it
is
not
Christ
alone
,
or
as
a
single
Person
,
but
Christ
considered
as
the
Head
and
Root
of
the
whole
Church
;
and
so
Jehovah
is
well
pleased
for
his
Righteousness
sake
with
all
them
that
believe
,
and
do
bear
and
present
this
Righteousness
of
Christ
in
the
hand
of
their
Faith
before
the
Father
,
as
that
wherein
only
they
desire
to
be
found
and
stand
before
him
:
Now
that
God
is
well
pleased
with
all
such
,
and
doth
graciously
accept
them
as
just
and
righteous
before
him
upon
the
account
of
this
Righteousness
,
is
also
as
clearly
testified
unto
by
the
holy
Scriptures
;
Act.
13.39
.
And
by
him
,
that
is
,
Christ
,
all
that
believe
are
justified
and
accepted
as
such
;
as
Rom.
5.19
.
For
as
by
one
mans
disobedience
many
were
made
sinners
,
or
became
sinners
;
so
by
the
obedience
of
one
shall
many
be
made
righteous
,
or
become
righteous
in
his
sight
.
And
again
;
Ephes.
1.6
.
To
the
praise
of
the
glory
of
his
Grace
,
wherein
,
or
in
which
Grace
,
he
hath
made
us
accepted
in
the
Beloved
.
We
were
not
so
by
Nature
,
or
by
our
own
Works
and
Righteousness
;
but
we
are
made
so
by
Grace
through
this
Obedience
or
Righteousness
of
his
Son
,
who
alone
is
the
Beloved
;
and
that
you
may
see
't
is
through
this
Righteousness
that
we
are
made
accepted
,
and
stand
before
him
as
righteous
;
't
is
added
in
v.
7.
immediately
following
;
In
whom
we
have
Redemption
through
his
Blood
,
the
forgiveness
of
sins
;
for
though
forgiveness
of
sins
,
or
non-imputation
of
sins
,
is
only
expressed
,
which
is
but
a
part
of
our
Redemption
and
Justification
;
yet
imputation
of
Righteousness
is
also
implied
,
and
necessarily
inferred
;
as
Rom.
4.6
,
7
,
8.
The
Apostle
doth
infer
the
imputation
of
Righteousness
out
of
David
;
Psal.
32.1
,
2.
Blessed
are
they
whose
transgressions
are
forgiven
,
whose
sins
are
covered
:
Blessed
is
the
man
to
whom
the
Lord
will
not
impute
sin
;
for
unto
this
man
the
Lord
doth
impute
Righteousness
without
Works
;
as
v.
6.
for
else
the
Apostles
Argument
were
of
no
force
;
and
that
the
Lord
is
not
well
pleased
with
,
or
accepteth
any
person
as
righteous
,
but
in
and
through
this
Righteousness
of
his
Beloved
Son
apprehended
by
Faith
,
is
also
as
clearly
testified
in
Heb.
11.6
.
For
without
Faith
it
is
impossible
to
please
God
:
Where
he
proves
that
Enoch
was
a
Believer
,
and
an
Heir
of
the
Righteousness
that
is
by
Faith
;
because
he
had
before
his
Translation
received
this
Testimony
,
that
he
pleased
God
;
which
he
could
not
do
without
Faith
;
nor
can
any
man
else
under
the
whole
Heavens
be
able
to
please
God
without
this
Faith
;
for
the
Scripture
faith
it
is
impossible
.
And
thus
have
we
finished
the
doctrinal
part
,
namely
,
That
the
Righteousness
which
is
by
the
Faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
believe
,
is
the
Righteousness
of
God
:
1.
As
God
is
the
Author
of
it
.
2.
As
it
is
the
Righteousness
of
that
wonderful
Person
who
is
God-Man
.
3.
In
opposition
to
a
Man
's
own
Righteousness
:
And
4.
As
God
is
well
pleased
with
it
.
The
Use
of
this
Doctrine
is
by
way
of
Inference
;
and
hence
we
may
infer
;
1.
That
this
Righteousness
which
is
by
Faith
of
Jesus
Christ
unto
all
▪
and
upon
all
them
that
believe
;
is
a
perfect
and
compleat
Righteousness
:
The
perfection
of
this
Righteousness
is
argued
from
its
Author
,
which
is
no
less
than
God
●●mself
;
and
that
as
it
is
the
design
and
gift
of
his
own
free
and
Soveraign
Grace
in
Christ
;
and
as
it
is
the
admirable
contrivance
of
his
Infinite
Understanding
and
Wisdom
,
and
also
as
it
is
the
effect
and
product
of
his
Infinite
and
Eternal
Power
manifested
both
in
Christ
and
also
in
and
towards
them
that
believe
;
as
hath
been
shewed
:
Now
if
it
be
the
Righteousness
of
God
in
such
a
special
and
peculiar
manner
as
it
is
the
Foundation
of
his
New
Creation
,
and
making
all
things
New
in
Christ
;
and
that
the
New
Creature
is
raised
and
stands
before
God
in
his
Son
Christ
;
upon
this
Foundation
of
Righteousness
by
Faith
in
Christ
and
not
by
the
works
of
the
Law
:
Then
certainly
it
is
a
most
perfect
and
compleat
work
of
God
:
For
He
is
a
Rock
,
and
his
work
is
perfect
;
as
,
Deut.
32.4
.
And
sure
I
am
that
none
can
come
after
God
to
mend
what
he
hath
so
curiously
wrought
,
either
by
adding
to
,
or
taking
ought
from
it
:
And
if
the
question
be
put
,
as
Eccles.
2.12
.
What
can
the
man
do
that
cometh
after
the
King
?
Much
more
may
it
be
put
,
What
can
the
man
do
that
cometh
after
God
?
And
the
answer
is
at
hand
;
i.
e.
just
nothing
at
all
;
he
cannot
take
ought
from
or
add
ought
unto
that
which
God
hath
done
.
No
,
no
,
Man
cannot
add
one
cubit
to
his
Stature
,
or
make
one
Hair
of
his
Head
White
or
Black
;
as
Luk.
12
,
25.
and
Mat
5.36
.
And
this
is
the
perfection
of
Gods
works
of
Creation
and
Providence
,
that
there
nothing
can
be
added
to
,
or
taken
from
that
which
God
made
:
No
,
that
which
is
crooked
,
cannot
be
made
strait
;
that
which
is
wanting
,
cannot
be
numbred
:
All
Created
Wisdom
and
Power
in
Angels
or
Men
,
can●not
reach
the
works
of
God
so
as
to
add
the
least
thing
which
God
hath
left
out
,
or
diminish
that
which
God
hath
put
into
it
.
And
as
all
Gods
works
of
the
First
or
Old
Creation
were
perfect
in
their
kind
,
Gen.
1.31
.
And
God
saw
every
thing
that
he
had
Created
and
Made
,
and
behold
it
was
very
good
.
And
the
goodness
of
the
work
lay
in
the
perfection
thereof
according
to
its
kind
;
every
Creature
being
wrought
after
the
counsel
of
his
own
will
,
which
is
his
rule
in
working
,
Ephes
,
1.11
.
Who
worketh
all
things
after
the
counsel
of
his
own
will.
And
being
wrought
in
a
tendency
and
subserviency
to
his
own
glory
;
which
is
his
end
in
working
:
All
things
that
God
had
made
,
answering
exactly
in
their
kind
to
the
perfect
rule
of
his
will
and
pleasure
;
and
to
the
perfect
end
of
their
Creation
,
viz.
The
Glory
of
their
Great
Creatour
and
Benefactour
:
This
was
their
goodness
,
this
was
their
perfection
;
and
in
this
respect
they
were
all
very
good
and
perfect
as
they
were
the
works
of
God
;
He
is
a
rock
and
his
work
is
perfect
.
Now
if
it
be
thus
with
all
Gods
works
of
the
First
or
Old
Creation
;
how
much
more
must
it
be
so
in
the
works
of
his
New
Creation
in
Christ
!
which
do
as
far
exceed
,
and
are
as
far
above
the
works
of
the
Old
Creation
;
as
Heaven
exceeds
and
is
above
the
Earth
.
Now
this
Righteousness
of
God
by
Faith
in
his
Son
Jesus
Christ
,
is
the
glory
of
his
Grace
in
Christ
;
't
is
the
curious
and
admirable
contrivance
of
his
Infinite
Wisdom
,
't
is
the
product
and
work
of
his
Infinite
and
Eternal
Power
;
all
the
Divine
attributes
shine
forth
together
in
joynt
lustre
and
glory
in
the
face
of
Christ
,
and
the
work
of
Righteousness
by
Faith
in
him
:
Oh!
what
a
perfect
work
then
must
this
needs
be
;
that
is
and
shall
be
the
admiration
of
Angels
and
Men
to
all
Eternity
!
As
hath
been
shewed
.
And
the
perfection
of
this
work
of
Righteousness
by
Faith
in
Christ
will
appear
,
if
we
consider
it
is
wrought
exactly
after
the
Counsel
of
his
own
will
,
i.
e.
the
will
of
his
own
Soveraign
Grace
in
Christ
;
and
it
answereth
perfectly
his
highest
end
,
i.
e.
his
own
glory
:
It
gives
all
the
glory
to
God
in
and
by
his
Son
Jesus
Christ
,
and
cuts
off
all
boasting●
and
glorying
from
man
,
as
hath
been
declared
:
And
therefore
there
must
needs
be
a
glorious
perfection
in
this
Righteousness
of
God
unto
which
nothing
can
be
added
by
man
,
or
by
the
Sons
of
men
;
and
in
which
there
is
nothing
wanting
.
Now
the
perfection
of
this
Righteousness
of
God
is
expresly
declared
in
the
holy
Scriptures
,
and
celebrated
to
the
Faith
of
Gods
Elect
;
being
proposed
as
an
object
not
only
most
true
,
and
so
worthy
of
their
firm
assent
unto
it
as
it
is
a
great
and
glorious
truth
of
God
in
Christ
,
but
also
most
sure
and
stedfast
and
worthy
of
their
utmost
trust
and
confidence
,
their
inward
relyance
and
dependence
upon
it
as
to
their
hope
of
Justification
and
Eternal
Life
in
Christ
;
yea
,
an
object
of
their
Spiritual
joy
and
delight
;
their
rejoycing
in
Christ
;
their
inward
peace
with
God
and
comfort
doth
flow
from
it
,
Rom.
5.1
.
Being
justified
by
Faith
,
we
have
peace
with
God
;
and
v.
2.
We
rejoyce
in
the
hope
of
the
Glory
of
God.
Which
we
could
not
do
if
we
had
not
perfect
and
compleat
Righteousness
by
Faith
in
Christ
;
as
it
is
written
,
Col.
2.10
.
And
ye
are
compleat
in
him
,
who
is
the
head
of
all
principality
and
power
.
Now
it
hath
been
shewed
how
Jesus
Christ
as
the
Author
of
this
Righteousness
is
exalted
far
above
all
principality
and
power
;
and
is
made
head
thereof
:
Angels
&
Men
&
all
things
in
Heaven
&
Earth
being
made
subject
to
him
as
a
reward
of
his
obedience
;
by
which
exaltion
he
is
declared
in
Heaven
and
Earth
to
be
Jesu●
Christ
the
Righteous
:
And
therefore
ye
are
compleat
in
him
,
saith
the
Apostle
,
i.
e.
ye
have
that
perfect
and
compleat
Righteousness
by
Faith
in
him
;
by
which
ye
are
now
Justified
before
God
the
Father
.
The
perfection
of
his
Righteousness
which
ye
have
by
Faith
in
him
,
renders
you
compleat
and
perfect
;
ye
are
compleat
●n
him
;
which
you
could
not
be
,
if
ye
had
not
a
perfect
Righteousness
in
him
by
Faith
to
stand
before
God
in
.
The
force
of
the
Argument
lyeth
in
this
,
ye
are
compleatly
and
perfectly
Righteous
in
him
,
i.
e.
in
Christ
your
Head
;
and
need
not
any
thing
of
mans
Wisdom
or
Works
to
make
addition
unto
this
Righteousness
which
ye
had
in
him
:
No
,
no
,
all
the
Wisdom
of
Angels
and
Men
can
add
nothing
to
your
perfection
in
Christ
;
ye
are
compleat
in
him
:
And
therefore
Beware
lest
any
man
spoil
you
,
through
Philosophy
and
vain
deceit
;
after
the
traditions
of
men
,
after
the
rudiments
of
the
World
;
and
not
after
Christ
:
as
vers
.
8.
And
let
no
man
beguile
you
of
your
reward
in
a
voluntary
humility
,
&c.
as
verse
.
●8
.
As
if
he
had
said
,
there
are
many
pretences
amongst
men
,
both
Philosophers
and
false
Christians
to
invent
and
find
out
a
Righteousness
of
their
own
;
after
their
own
wisdom
,
and
after
their
own
traditions
,
and
each
striveth
to
exceed
other
in
their
inventions
of
this
sort
;
and
some
place
their
Righteousness
in
this
,
and
others
in
that
work
;
and
esteem
of
their
own
superstion
according
to
the
strictness
of
their
order
and
way
:
But
beware
ye
,
and
let
no
man
spoil
you
of
your
reward
:
Spoil
and
Rob
you
of
your
hope
of
Righteousness
by
Faith
in
Christ
alone
,
without
works
;
either
works
of
the
Law
or
works
of
mans
superstition
;
f●r
ye
are
compleat
in
him
:
And
therefore
adhere
unto
,
and
rely
upon
,
yea
also
rejoyce
in
this
perfect
Righteousness
which
is
in
him
,
and
by
Faith
in
him
alone
:
And
be
not
moved
away
from
the
hope
of
the
Gospel
upon
any
pretence
whatsoever
;
for
ye
are
compleat
in
him
:
And
such
is
the
perfection
of
this
Righteousness
which
is
by
Faith
in
Christ
,
unto
all
,
and
upon
all
them
that
believe
;
that
as
,
Rom.
10.3
.
'T
is
written
;
for
Christ
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
.
The
end
of
the
Law
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
there
is
a
twofold
end
of
a
thing
;
there
is
finis
extensionis
;
the
end
unto
which
any
thing
is
or
may
be
extended
;
and
there
is
finis
perfectionis
,
the
end
by
which
any
thing
is
perfected
and
consummated
;
now
Christ
is
the
end
of
the
Law
for
Righteousness
in
both
;
he
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
finis
extensionis
,
and
finis
perfectionis
.
1.
He
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
:
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
finis
extensionis
;
the
utmost
end
which
the
Law
doth
or
can
extend
or
be
extended
and
stretched
out
unto
:
Now
the
Law
is
of
great
and
large
extent
,
as
,
Psal.
119.96
.
I
have
seen
an
end
of
all
perfection
;
but
thy
commandement
is
exceeding
broad
.
Creature
perfection
is
that
which
a
man
may
easily
search
out
and
see
to
the
end
of
,
he
may
search
out
and
see
the
utmost
extent
thereof
;
how
far
it
can
go
,
and
how
far
it
doth
extend
:
So
here
saith
the
Psalmist
,
I
have
seen
an
end
of
all
perfection
;
but
thy
comandment
is
exceding
broad
.
A
man
cannot
so
easily
see
to
the
the
end
of
the
commandment
,
and
find
out
the
extent
thereof
:
No
saith
the
Psalmist
again
,
It
is
exceeding
broad
.
The
Law
and
Holy
Commandment
extends
to
all
within
,
as
well
as
to
all
without
;
it
extends
to
the
Soul
and
Spirit
of
a
Man
within
;
to
all
the
Internal
Faculties
:
The
Mind
and
Conscience
,
the
Understanding
,
Will
and
Affections
;
and
to
all
the
Internal
motions
and
operations
thereof
,
whether
they
be
good
or
evil
.
It
extends
to
all
the
thoughts
and
imaginations
of
the
thoughts
in
the
heart
of
a
man
;
as
Gen.
6.5
.
It
extends
to
the
Principle
and
End
of
a
mans
way
and
work
;
as
Zech.
7.5
,
6.
It
extends
to
the
most
Secret
thoughts
and
intentions
of
the
Heart
,
and
divideth
asunder
betwixt
the
marrow
and
the
bones
,
Heb.
4.12
,
13.
It
extendeth
to
all
the
words
and
actions
of
a
mans
Life
and
Conversation
,
to
all
his
religion
and
religious
performances
,
Mat.
5.23
,
24.
and
v.
27
,
28.
and
v.
40
,
41
,
42.
and
v.
43
▪
44.
to
the
end
.
The
Law
in
the
Spirituality
and
purity
of
it
extends
to
all
that
a
man
is
every
way
,
as
a
man
,
and
as
a
Christian
,
as
considered
in
his
place
,
station
and
relations
;
and
it
extends
to
all
that
a
man
hath
,
and
to
all
that
a
man
doth
.
Oh!
well
might
the
Psalmist
say
,
But
thy
Commandment
is
exceeding
broad
.
But
yet
as
broad
as
the
Commandment
is
,
and
considered
in
the
utmost
extent
of
it
;
the
Obedience
and
Righteousness
of
Christ
;
extendeth
its
self
to
the
utmost
breath
and
length
;
yea
to
the
utmost
extent
of
the
Law
in
the
Spirituality
,
and
Purity
,
and
Diffusiveness
thereof
;
yea
it
doth
exceed
and
go
beyond
the
Law
:
For
the
Law
required
but
a
mans
Righteousness
and
Obedience
;
as
,
Rom.
10.5
.
The
Man
that
doth
these
things
,
shall
live
by
them
.
But
lo
here
is
a
Righteousness
brought
in
,
and
an
Obedience
performed
to
the
whole
Law
in
the
utmost
extent
of
it
;
by
him
who
is
God
,
as
well
as
Man
,
even
the
Righteousness
of
God!
And
thus
Christ
is
The
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
;
as
the
end
of
the
Law
is
finis
extensionis
.
But
then
again
;
Christ
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
end
of
the
Law
is
finis
perfectionis
,
i.
e.
the
perfection
,
accomplishment
and
finishing
of
the
Law
in
the
spirituality
,
purity
,
universality
and
perpetuity
of
it
.
And
in
this
sense
also
Christ
is
the
end
,
i.
e.
the
perfection
of
the
Law
,
as
it
hath
its
accomplishment
and
fulfilling
in
him
.
First
;
And
first
for
the
Ceremonial
Law
,
that
had
its
accomplishment
,
and
was
fulfilled
in
Christ
:
All
the
Types
and
Figures
;
all
the
Sacrifices
,
with
the
sprinkling
of
their
Blood
;
all
the
Services
and
Ceremonies
,
looked
and
pointed
unto
him
who
was
the
substance
of
them
all
,
and
in
whom
they
had
their
accomplishment
,
perfection
and
end
;
as
Job
.
1.17
.
For
the
Law
was
given
by
Moses
,
but
Grace
and
Truth
came
by
Jesus
Christ
;
Grace
,
i.
e.
all
that
Grace
of
Justification
typified
by
the
Sacrifices
and
the
Sprinklings
of
Blood
,
and
all
that
Grace
that
was
shadowed
out
by
the
National
Election
,
Adoption
and
Glory
;
all
that
Grace
of
Sanctification
typified
and
shadowed
out
by
Circumcision
,
and
the
various
washings
under
the
Law
;
all
this
Grace
was
given
unto
us
from
the
Father
by
Jesus
Christ
;
and
the
truth
and
substance
expressed
and
darkly
figured
in
that
Law
of
the
heavenly
things
themselves
,
was
performed
and
made
good
to
us
in
Christ
:
So
Grace
and
Truth
came
by
Jesus
Christ
in
opposition
to
works
,
and
mans
righteousness
and
trurh
in
opposition
to
the
shadows
and
appearances
;
so
Dan.
9.24
.
To
seal
up
the
Vision
and
the
Prophecy
,
and
to
anoint
the
most
holy
;
so
that
the
anointing
of
the
most
holy
,
was
to
be
the
sealing
up
the
Vision
and
the
Prophecy
of
the
Old
Testament
,
i.
e.
the
finishing
and
accomplishing
thereof
;
for
sealing
up
doth
signifie
and
imply
the
finishing
and
compleating
of
the
things
therein
conveyed
to
us
:
And
accordingly
all
that
was
seen
,
though
but
darkly
in
the
vision
of
the
Old
Testament
,
and
all
that
was
testified
aforehand
in
the
Prophecy
was
fulfilled
and
finished
in
Christ
,
1
Pet.
1.10
,
11.
Of
which
Salvation
the
Prophets
have
enquired
and
searched
diligently
,
who
prophesied
of
the
Grace
that
should
come
unto
you
,
searching
what
or
what
manner
of
time
the
Spirit
of
Christ
which
was
in
them
did
signifie
,
when
it
testified
before-hand
the
sufferings
of
Christ
,
and
the
Glory
that
should
follow
;
So
that
the
Vision
and
Prophecy
of
the
Old
Testament
,
pointed
to
the
most
Holy
,
i.
e.
Christ
,
and
had
their
end
of
Perfection
and
Accomplishment
in
him
:
The
Old
Testament
,
Tabernacle
,
Odinances
of
Worship
,
Priesthood
and
Service
was
a
Shadow
of
good
things
to
come
,
but
the
Body
is
Christ
,
Col.
2.17
.
2.
And
then
again
Secondly
,
As
to
the
Moral
Law
,
which
was
added
in
that
Mosaical
Law
and
Dispensation
,
and
that
because
of
Sin
or
Transgression
,
as
Rom.
5.20
.
and
Gal.
3.19
.
and
was
not
the
Covenant
of
God
with
that
people
particularly
,
as
that
by
which
they
should
expect
righteousness
and
life
,
for
the
covenant
of
God
with
that
people
in
the
Mosaical
Dispensation
,
was
though
more
dark
and
shadowy
,
a
Covenant
of
Grace
.
But
I
say
the
Moral
Law
was
added
,
because
of
Sin
;
now
as
to
the
Moral
Law
,
Christ
is
also
the
end
of
it
,
and
it
hath
its
perfection
and
accomplishment
only
in
Christ
actually
,
and
also
in
all
them
that
believe
virtually
:
now
that
the
Moral
Law
is
here
mainly
and
principally
intended
is
plain
,
in
that
it
is
said
,
that
Christ
is
the
end
of
the
Law
for
Righteousness
;
Now
there
is
no
other
Law
that
is
the
measure
and
rule
of
Righteousness
,
but
the
Moral
Law
first
,
and
then
such
other
positive
Laws
as
God
superadded
:
for
as
sin
is
nothing
else
but
the
transgression
of
the
Law
,
so
Righteousness
is
nothing
else
but
the
fulfilling
of
it
;
So
that
for
as
much
as
Christ
is
the
end
of
the
Law
for
Righteousness
,
't
is
plain
that
he
did
fulfill
the
Moral
Law
,
by
giving
that
perfect
obedience
thereunto
,
that
whole
obedience
,
which
the
Law
did
and
doth
require
of
Adam
and
all
his
Posterity
,
and
that
as
a
Covenant
of
Works
;
I
say
this
Law
was
fulfilled
by
Christ
,
for
us
in
the
perfection
and
utmost
extent
and
demand
of
it
,
as
shall
be
more
particularly
set
out
in
the
opening
of
the
next
Doctrine
;
for
otherwise
he
could
not
be
the
end
of
the
Law
for
Righteousness
to
them
that
believe
,
if
he
had
not
perfected
and
filled
up
the
Righteousness
of
the
Law
for
them
and
in
their
stead
;
Therefore
the
Righteousness
of
the
Law
is
perfected
and
fulfilled
by
Christ
actually
and
personally
:
and
he
is
the
end
or
perfection
of
it
.
And
then
the
Righteousness
of
the
Law
is
also
fulfilled
,
and
hath
its
perfection
in
all
them
that
believe
virtually
and
in
Christ
their
head
;
as
Rom.
8.3
,
4
,
For
what
the
Law
could
not
do
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
Flesh
,
and
for
sin
condemned
sin
in
the
flesh
,
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
:
So
that
the
Righteousness
of
the
Law
hath
its
perfection
and
accomplishment
also
in
them
that
believe
:
they
having
fulfilled
the
Law
vertually
and
by
Faith
in
Christ
their
Head
;
So
that
as
the
Apostle
puts
the
question
,
Rom.
3.31
.
Do
we
then
make
void
the
Law
through
Faith
?
The
answer
is
full
;
God
forbid
!
yea
we
establish
the
Law.
So
that
this
Righteousness
of
God
which
is
by
the
Faith
of
Christ
,
unto
all
and
upon
all
them
that
believe
,
is
a
most
perfect
and
compleat
Righteousness
,
both
with
respect
to
Christ
,
and
also
with
respect
to
all
them
that
believe
;
who
have
better
fulfilled
the
Law
in
Christ
their
Head
,
than
could
have
been
by
the
first
Adam
,
if
he
had
never
sinned
:
but
of
this
more
fully
under
another
inference
.
2.
Hence
also
we
infer
the
stability
and
duration
of
this
Righteousness
;
for
if
it
be
the
Righteousness
of
God
,
and
that
as
he
is
the
sole
author
of
it
,
as
the
Foundation
of
his
new
Creation
in
Christ
conferred
freely
by
his
Grace
,
contrived
by
his
Wisdom
,
and
effected
by
his
mighty
Power
,
manifested
in
Christ
,
and
also
in
all
them
that
believe
,
as
ye●
have
heard
,
then
it
is
a
stedfast
Work
that
abideth
unalterably
and
unchangeably
the
same
,
for
ever
:
for
such
is
the
nature
of
all
God's
Works
;
Even
the
Works
of
the
Old
and
First
Creation
,
that
they
are
established
and
stand
fast
for
ever
,
as
Eccles.
3.14
.
I
know
that
whatsoever
God
doth
it
shall
be
for
ever
.
i.
e.
it
shall
stand
and
remain
as
God
hath
made
it
:
and
neither
man
nor
any
Creature
can
alter
or
change
that
which
God
hath
done
;
For
Solomon
explains
himself
in
the
following
words
,
nothing
can
be
put
to
it
,
nor
any
thing
taken
from
it
;
and
God
doth
it
,
that
men
may
fear
before
him
,
i.
e.
that
men
may
pay
a
due
reverence
to
the
works
of
God
,
and
subscribe
with
a
holy
submission
thereunto
:
Now
if
this
be
the
nature
of
all
Gods
Works
,
even
in
the
first
and
old
Creation
,
that
whatsoever
God
doth
,
abideth
for
ever
,
and
cannot
be
changed
by
man
,
or
by
the
Sons
of
men
:
then
how
much
more
is
it
so
in
his
works
of
the
new
Creation
in
Christ
which
must
and
shall
stand
fast
forever
?
for
as
the
Will
and
Wisdom
of
man
cannot
alter
or
change
them
;
so
God
hath
declared
that
he
will
not
;
as
James
1.17
,
18.
Every
good
and
every
perfect
gift
is
from
above
,
and
cometh
down
from
the
Father
of
Lights
,
with
whom
is
no
variableness
neither
shadow
of
turning
;
Of
his
own
Will
begat
he
us
,
by
the
word
of
truth
,
that
we
should
be
a
kind
of
first
fruits
of
his
Creatures
.
And
again
Rom.
11.29
.
For
the
gifts
and
calling
of
God
are
without
Repentance
,
meaning
the
gifts
of
his
Grace
in
Christ
,
all
the
Gifts
and
Works
of
his
new
Creation
,
are
without
Repentance
;
God
will
not
Repent
,
nor
alter
,
or
change
what
he
hath
done
therein
.
Now
that
this
Righteousness
of
God
which
is
by
the
Faith
of
Jesus
Christ
unto
all
them
that
believe
is
such
,
plainly
appeareth
and
is
particularly
declared
,
in
that
it
is
called
Everlasting
Righteousness
,
Dan.
9.24
.
which
plainly
referreth
unto
Christ
the
Messiah
,
the
most
holy
,
whose
work
it
was
to
make
an
end
of
sins
,
and
to
bring
in
everlasting
Righteousness
;
this
Righteousness
of
God
therefore
brought
in
by
Christ
,
is
everlasting
Righteousness
,
and
remaineth
unalterably
and
eternally
the
same
through
all
ages
and
generations
;
and
through
all
Nations
,
and
Tongues
,
and
Kindreds
of
Men
;
So
that
all
which
have
been
,
are
,
or
shall
be
justified
in
God's
sight
;
have
been
,
are
,
and
shall
be
so
justified
by
Faith
in
Christ
,
and
by
this
Righteousness
of
God
,
which
is
unto
all
and
upon
all
them
that
believe
:
for
there
is
no
difference
betwixt
Nation
and
Nation
,
betwixt
Jew
and
Gentile
;
no
difference
betwixt
them
that
were
justified
under
the
Old
Testament
,
and
those
which
are
justified
under
the
New
Testament
;
no
difference
betwixt
them
that
have
been
justified
from
the
beginning
of
the
World
to
this
day
,
and
those
that
shall
be
justified
in
the
Ages
and
Generations
yet
to
come
;
let
them
be
never
so
many
or
never
so
long
;
this
Righteousness
of
God
remaineth
unchangeably
the
same
by
the
Faith
of
Jesus
Christ
only
,
and
not
by
the
works
of
the
Law
unto
all
,
and
upon
all
them
that
believe
in
all
Nations
and
in
all
Ages
;
So
in
the
old
World
,
all
that
were
justified
and
saved
,
were
justified
and
saved
by
this
righteousness
of
God
,
which
is
by
the
Faith
of
Jesus
Christ
,
so
express●y
't
is
testified
of
Abel
,
Enoch
and
Noah
,
Heb.
11.4.5
,
6
,
7.
They
obtained
Witness
from
God
,
that
they
were
righteous
and
pleased
God
,
and
became
Heirs
of
the
Righteousness
which
is
by
Faith
;
And
that
is
this
very
Righteousness
of
God
and
none
other
;
and
so
all
that
were
Justified
in
this
World
,
and
since
the
Flood
,
both
before
and
after
the
Law
of
Moses
,
were
justified
by
this
very
Righteousness
of
God
by
the
Faith
of
Jesus
Christ
as
is
plainly
declared
,
Heb.
11.
from
●he
8.
ver
.
to
the
end
of
that
chapter
;
where
●peaking
of
Abraham
,
Isaac
,
and
Jacob
,
and
Sarah
,
yea
of
Joseph
,
who
all
were
before
●he
Mosaical
Law
and
Dispensation
,
about
400
and
30
years
in
the
revolution
of
time
,
and
afterward
speaking
of
Moses
,
of
Joshuah
of
Rahab
the
Harlot
,
yea
of
Gedion
,
of
Barak
,
of
Sampson
,
of
Jephthah
,
of
David
,
of
Samuel
also
,
and
all
the
Prophets
,
saith
that
these
all
obtained
a
good
report
through
Faith
:
And
what
was
the
good
Report
which
they
obtained
?
Namely
this
,
that
they
were
Righteous
and
pleased
God
,
and
were
justified
in
his
sight
by
Faith
in
Christ
,
and
became
the
Heirs
of
the
Promise
and
of
this
Righteousness
of
God
,
which
is
by
the
Faith
of
Christ
unto
all
,
and
upon
all
them
that
believe
:
And
then
for
the
times
of
the
Gospel
or
New
Testament
,
there
is
no
need
to
say
much
,
only
take
a
text
or
two
,
namely
,
Rom.
8.29
,
30.
For
whom
he
did
foreknow
he
also
did
predestinate
to
be
conformed
to
the
image
of
his
Son
,
that
he
might
be
the
first
born
among
many
brethren
;
Moreover
whom
he
did
predestinate
them
he
also
called
,
and
whom
he
called
them
he
also
justified
,
and
whom
he
justified
them
he
also
glorified
;
So
that
look
now
into
God's
Eternal
Purpo●●
and
Counsel
of
Grace
in
Christ
,
and
consider
how
God
hath
fore-known
,
and
fore-knowing
hath
predestinated
to
be
conforme●
to
the
Image
of
his
Son
,
all
those
many
Brethren
among
whom
Christ
is
the
first
born
:
and
consider
also
how
all
these
are
called
in
the
dispensation
of
the
fulness
of
times
,
as
Ephes.
1.10
.
for
whom
he
did
predestinate
them
he
also
called
;
and
whom
he
called
,
them
he
also
justified
;
i.
e.
by
Faith
in
his
Son
Jesus
Christ
,
who
is
therefore
the
first
born
among
all
these
Brethren
;
so
that
they
are
all
(
as
they
come
to
be
called
according
to
this
purpose
)
justified
in
the
sight
of
God
,
by
this
Righteousness
of
God
through
Faith
in
Jesus
Christ
,
as
Rom.
8.33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
justifieth
who
is
he
that
condemneth
?
It
is
Christ
that
died
yea
,
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
And
as
before
ver
.
30.
Whom
he
justified
,
them
he
also
glorified
.
So
that
all
that
are
elected
of
God
in
Christ
,
and
are
,
or
have
been
and
shall
be
called
according
to
Gods
purpose
,
are
,
have
been
and
shall
be
justified
in
this
Righteousness
of
God
through
Faith
in
his
Son
,
and
being
thus
justified
shall
be
glorified
;
And
what
shall
we
say
then
to
these
things
?
God
be
for
us
,
who
shall
be
against
us
?
And
thus
in
the
dispensation
of
the
fulness
〈◊〉
times
he
doth
gather
together
in
one
,
all
●●ings
in
Christ
,
both
which
are
in
Heaven
〈◊〉
which
are
on
the
Earth
,
even
in
him
;
〈◊〉
gathers
them
into
or
under
one
head
,
which
is
Christ
,
by
one
and
the
same
Faith
,
●nder
one
and
the
same
Righteousness
,
which
〈◊〉
not
their
own
,
but
the
righteousness
of
God
by
Faith
:
and
into
one
and
the
same
glorified
estate
in
Heaven
,
as
Job
.
17.20
,
21.
Neither
pray
I
for
these
alone
,
but
for
them
also
,
which
shall
believe
on
me
through
their
word
,
that
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
,
and
ver
.
22
,
23.
And
the
glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
even
as
we
are
one
,
I
in
them
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
:
In
these
words
Christ
prayeth
for
them
that
already
believed
in
him
,
and
also
for
all
those
that
should
afterward
believe
in
him
through
their
words
,
i.
e.
the
Apostolical
word
,
the
everlasting
Gospel
to
be
preached
unto
all
Nations
,
and
to
the
end
of
the
World
,
as
Mat.
28.19
,
20.
and
that
which
Christ
Prayeth
for
,
with
respect
to
them
all
,
is
;
that
they
may
be
one
,
and
that
they
may
be
made
perfect
in
one
;
that
as
the
Father
is
in
Christ
and
Christ
in
them
,
they
also
ma●
be
one
in
him
,
and
in
the
Father
throug●
him
:
now
this
union
is
founded
in
the●●
Justification
by
this
Faith
:
for
here
,
by
th●
Spirit
on
Christ's
part
,
given
to
the●
and
working
Faith
in
them
by
the
〈◊〉
preached
,
and
by
Faith
on
their
part
,
they
come
into
this
actual
union
with
Christ
,
an●
the
Father
in
Christ
,
and
are
now
made
perfect
in
this
union
,
in
respect
of
their
Justification
by
Faith
,
and
stand
compleatly
and
perfectly
justified
and
righteous
before
God
,
even
the
Father
,
in
this
Righteousness
of
Christ
,
and
so
shall
be
made
perfect
also
in
that
which
doth
follow
,
and
depend
upon
their
Justification
,
which
is
Adoption
and
Glory
:
For
whom
he
justified
,
them
he
also
glorified
,
is
before
,
Rom.
8
30.
And
the
glory
which
thou
gavest
me
,
have
I
given
them
,
that
they
may
be
one
,
even
as
we
are
one
;
John
17.22
.
So
that
upon
the
whole
argument
it
doth
plainly
and
fully
appear
,
that
this
righteousness
of
God
which
is
by
the
Faith
of
Christ
unto
all
,
and
upon
all
them
that
believe
,
is
an
everlasting
righteousness
,
remaining
unalterably
one
and
the
same
in
all
Ages
and
Generations
,
in
all
Nations
and
Kindreds
of
the
Earth
,
and
to
all
persons
that
have
been
already
,
are
now
,
or
●hall
be
hereafter
justified
before
God.
〈◊〉
Infer
.
3.
And
then
again
thirdly
,
we
●nfer
the
greatness
,
excellency
and
glory
of
〈◊〉
Righteousness
,
above
all
other
Righ●eousnesses
that
might
have
been
,
or
may
be
mentioned
,
or
pretended
unto
amongst
Men
●or
Angels
;
for
as
the
Apostle
saith
of
Christ
,
Heb.
1.4
.
That
he
hath
by
inheritance
obtained
a
more
excellent
name
than
they
,
i.
e.
the
Angels
;
and
argueth
from
thence
the
greatness
and
excellency
of
his
Person
and
Office
;
So
we
may
say
concerning
this
Righteousness
,
that
it
hath
a
more
excellent
name
than
any
other
Righteousness
of
Men
or
Angels
;
for
it
is
called
the
Righteousness
of
God
,
which
none
other
is
;
And
therefore
it
is
a
better
,
greater
,
and
more
excellent
,
and
glorious
Righteousness
,
than
any
other
that
might
have
been
or
may
be
pretended
unto
by
Men
or
Angels
:
for
it
hath
a
more
excellent
name
.
1.
Now
let
us
consider
man
in
the
first
place
,
and
what
righteousness
he
might
have
pretended
or
may
pretend
unto
:
And
certainly
Adam
in
the
state
of
innocency
was
an
excellent
and
glorious
Creature
,
the
highest
and
top
of
Gods
Creation
in
this
lower
World
;
He
was
made
after
the
image
of
him
that
created
him
,
in
Knowledge
,
Righteousness
,
and
Holiness
,
and
God
had
〈◊〉
him
under
an
excellent
Law
,
Spiritual
,
Holy
,
Just
and
Good
;
and
this
Law
was
written
in
his
Heart
,
he
had
an
original
righteousness
and
integrity
of
nature
conforme●
and
agreeable
to
this
Law
,
and
,
an
abili●●
thereby
to
have
kept
and
fulfilled
all
th●
Righteousness
thereof
:
now
if
this
excellen●
person
had
kept
and
not
transgressed
this
excellent
Law
;
He
and
all
mankind
in
him
had
been
Righteous
,
and
lived
thereby
,
a
Rom.
10.5
.
For
Moses
describeth
the
righteousness
which
is
of
the
Law
;
The
〈◊〉
which
doth
these
things
shall
live
by
them
▪
But
yet
this
Righteousness
which
is
by
the
Faith
of
Christ
unto
all
,
and
upon
all
them
that
believe
,
is
a
greater
,
better
,
more
excellent
and
glorious
Righteousness
,
than
that
of
Adam
could
have
been
,
if
he
had
not
sinned
,
but
fulfilled
the
righteousness
of
the
Law
;
For
that
could
have
been
but
a
man's
Righteousness
:
it
could
have
risen
no
higher
,
it
could
have
been
called
by
no
greater
name
than
the
RIGHTEOUSNESS
of
MAN
;
But
now
here
is
a
Righteousness
brought
in
by
Christ
,
the
second
Adam
,
and
to
us
by
Faith
in
him
,
which
is
the
righteousness
of
God
;
The
person
working
out
this
righteousness
for
us
,
being
God
in
the
humane
nature
,
hath
added
an
infinite
dignity
and
glory
to
it
by
the
dignity
and
glory
of
his
person
,
as
hath
been
shewed
;
So
that
as
Christ
is
a
more
excellent
person
than
the
first
Adam
;
His
obedience
and
righteousness
in
fulfilling
the
Law
must
needs
be
a
more
excellent
righteousness
,
than
that
of
Adam
,
or
all
other
men
could
have
been
,
if
Adam
and
they
in
him
had
kept
the
Law
;
For
that
had
been
but
the
Righteousness
of
Man
,
but
this
is
the
righteousness
of
God.
Oh
the
admirable
work
and
contrivance
of
the
free
Grace
,
Wisdom
and
Power
of
God
,
in
and
through
his
Son
Jesus
Christ
,
towards
his
Elect
,
that
(
having
lost
righteousness
in
the
first
Adam
,
and
all
hope
and
possibility
of
it
by
works
)
they
have
gained
a
greater
,
better
,
and
more
excellent
righteousness
by
Faith
in
Christ
;
they
lost
that
which
would
have
been
at
best
but
a
mans
righteousness
,
but
they
have
gained
by
that
loss
,
and
obtained
by
Faith
,
that
which
is
the
righteousness
of
God
;
So
that
the
poorest
believer
have
a
better
righteousness
by
Faith
in
Christ
,
than
Adam
had
or
could
have
had
in
innocency
,
or
that
themselves
could
have
had
,
if
they
had
never
sinned
.
And
hereby
indeed
it
is
manifest
that
the
Seed
of
the
Woman
hath
bruised
the
head
or
head-plat
of
the
Old
Serpent
the
Devi●
in
bringing
in
a
better
Righteousness
.
2.
And
let
us
also
consider
the
gloriou●
Angels
of
Heaven
,
the
Elect
Angels
,
an●
what
righteousness
they
are
justified
an●
stand
before
the
holy
God
in
:
And
so
far
a●
we
can
look
into
this
matter
,
in
the
ligh●
of
the
holy
Scriptures
;
it
doth
not
appea●●hat
they
are
justified
by
Faith
in
Christ
a●
we
are
,
for
they
never
sinned
as
we
all
did
〈◊〉
Adam
,
and
needed
no
Redeemer
to
re●eem
them
by
his
blood
as
we
did
;
And
●hrist
took
not
upon
him
the
nature
of
Angels
,
●●at
the
Seed
of
Abraham
,
as
Heb.
2.16
.
●nd
therefore
as
Christ
took
not
their
nature
,
〈◊〉
stood
not
in
their
stead
to
fulfil
the
righ●●ousness
of
that
law
for
them
,
under
which
〈◊〉
were
put
;
But
they
have
fulfilled
and
●ne
the
Will
of
God
their
Creator
,
as
Psal.
●3
.
20
.
Bless
the
Lord
ye
his
Angels
,
that
〈◊〉
in
strength
,
that
do
his
commandments
,
●●●kning
to
the
voice
of
his
word
;
And
again
●●
.
21
.
Ye
Ministers
that
do
his
pleasure
;
〈◊〉
that
for
ought
that
doth
appear
,
these
ho●●
Angels
stand
before
God
and
are
justi●●●d
by
their
own
personal
and
perfect
obe●●●nce
to
the
Law
of
their
Creator
,
and
in
〈◊〉
own
Righteousness
;
indeed
they
needed
a
Saviour
,
to
prevent
their
falling
,
and
to
confirm
them
in
that
state
of
innocency
and
glory
,
wherein
they
were
at
first
created
and
made
,
and
in
this
respect
they
have
their
confirmation
in
and
by
Christ
,
and
from
their
election
in
Christ
the
common
head
of
all
Gods
Elect
both
amongst
Angels
and
Men
,
Eph.
1.10
.
and
in
this
respect
they
are
our
brethren
and
fellow
Servants
,
as
Rev.
22.9
.
Brethren
they
are
,
though
indeed
our
elder
Brethren
in
Christ
their
head
and
ours
,
and
had
their
election
and
confirmation
in
Christ
,
apparently
manifested
before
us
,
for
their
Election
and
Confirmation
in
Christ
appeared
upon
the
fall
of
the
Angel●
that
sinned
,
and
before
the
Fall
of
Adam
,
whereas
our
Election
and
Redemption
in
and
by
Christ
,
was
not
manifest
nor
did
at
all
appear
till
after
the
Fall
of
the
first
Adam
,
and
then
it
began
to
break
forth
,
and
appear
in
the
first
Promise
,
Gen.
3.15
.
So
that
they
are
our
elder
Brethren
yet
our
Brethren
in
Christ
,
but
so
,
that
Christ
hath
the
pre-eminence
,
and
is
the
first
born
amongst
the
many
Brethren
,
both
Angels
and
Men
,
being
the
head
of
the
Election
;
Yet
as
hath
been
said
,
it
doth
not
appear
that
they
have
any
other
or
greater
Righteousness
than
their
own
;
And
as
they
are
by
nature
greater
and
more
excellent
than
we
,
so
their
obedience
may
excel
the
obedience
of
man
,
if
he
had
also
obeyed
and
fulfilled
the
Law
of
his
Creator
as
they
did
;
Yet
still
the
obedience
of
Angels
,
and
the
righteousness
wherein
they
are
justified
and
stand
before
God
,
is
but
the
obedience
and
righteousness
of
Creatures
;
though
it
be
never
so
excellent
,
though
it
be
Angelical
;
yet
it
is
,
and
can
be
but
Creature
righteousness
;
And
this
righteousness
which
we
have
by
Faith
in
Christ
,
is
God's
Righteousness
,
and
therefore
as
God
is
more
excellent
than
his
Creatures
,
so
his
Righteousness
is
greater
;
and
more
excellent
than
theirs
can
possibly
be
.
And
here
see
,
and
behold
again
the
triumph
of
Grace
over
sin
and
death
;
that
fallen
man
is
raised
again
and
advanced
in
Christ
,
to
a
greater
,
better
,
and
more
excellent
and
glorious
hope
of
righteousness
by
Faith
in
Christ
;
not
only
,
than
Man
had
in
innocency
,
or
could
have
had
by
the
works
of
the
Law
,
but
also
than
Angels
in
Heaven
have
:
So
that
as
they
were
preferred
before
us
,
and
set
above
us
by
nature
,
we
that
believe
are
preferred
before
them
by
Grace
;
for
Christ
took
not
Angelical
but
the
humane
nature
into
union
with
the
Godhead
in
his
own
glorious
person
:
and
is
sat
down
in
that
nature
,
at
the
right
hand
of
the
Majesty
on
high
:
and
we
are
said
also
to
be
sat
down
together
with
or
in
him
in
the
heavenly
places
,
Ephes.
2.6
.
Whereas
the
Angels
are
not
said
to
be
sat
down
,
but
to
stand
before
the
Throne
and
in
the
presence
of
God
,
as
Ministers
and
Servants
,
Luk.
1.19
.
Rev.
5.11
.
Heb.
1.13
,
14.
And
the
humiliation
of
Christ
who
was
made
a
little
lower
than
the
Angels
in
our
Nature
,
hath
exalted
us
with
or
in
Christ
above
the
Angels
,
and
we
have
a
better
righteousness
than
they
.
Inf.
4.
Again
fourthly
,
hence
we
infer
how
much
it
is
the
duty
and
interest
of
every
man
under
these
Heavens
(
to
whom
the
word
of
Salvation
comes
)
to
believe
in
Jesus
Christ
and
submit
themselves
to
this
righteousness
of
God
;
The
very
name
it
carries
(
the
righte●●sness
of
God
)
is
enough
to
bow
every
〈…〉
to
stoop
to
the
authority
of
it
,
and
submit
himsel●
unto
it
;
For
it
is
the
righteousness
of
God
,
as
he
is
the
Author
of
it
,
his
Free
grace
hath
conferred
,
his
Wisdom
hath
contrived
,
found
out
,
and
appointed
,
and
his
Power
hath
wrought
out
this
Righteousness
for
us
,
in
his
Son
Christ
,
and
he
is
only
and
infinitely
well
pleased
with
it
,
and
we
are
under
the
highest
obligation
to
submit
to
it
.
For
,
1.
He
hath
commanded
us
so
to
do
,
1
John
3.23
.
And
this
is
his
commandment
,
that
we
should
believe
on
the
name
of
his
Son
Jesus
Christ.
And
when
the
Jews
put
the
question
to
Christ
,
John
6.28
.
What
shall
we
do
that
we
might
work
the
works
of
God
?
The
answer
is
,
vers
.
29.
This
is
the
work
of
God
,
that
ye
believe
on
him
whom
he
hath
sent
.
And
when
the
voice
came
from
the
most
excellent
glory
,
and
testifyed
from
the
Father
out
of
Heaven
concerning
Christ
;
This
is
my
beloved
Son
in
whom
I
am
well
pleased
.
The
same
voice
also
addeth
the
command
;
and
saith
,
Hear
him
,
Mat.
17.5
.
So
that
the
command
of
God
declared
makes
it
every
Mans
Duty
to
submit
to
this
Righteousness
of
God
,
by
believing
in
his
Son
Jesus
Christ.
2.
It
is
a
greater
and
more
excellent
Righteousness
than
that
which
is
〈◊〉
be
supposed
to
be
a
mans
own
Righteousness
;
for
it
is
the
Righteousness
of
God
:
And
what
comparison
is
there
betwixt
the
one
and
the
other
?
What
is
man
?
That
is
a
Worm
compared
with
God
,
whose
name
is
I
Am
:
What
is
man
?
Of
the
Earth
Earthy
,
compared
with
the
Lord
from
Heaven
?
1
Cor.
15.47
.
And
what
then
is
the
Righteousness
of
man
,
or
thine
own
Righteousness
poor
Worm
?
compared
with
this
Righteousness
of
God
?
Surely
thy
own
Righteousness
is
but
▪
filthy
rags
;
and
thou
thy self
but
an
unclean
thing
,
Isa.
64.6
.
And
why
shouldest
thou
not
be
willing
to
part
with
thy
rags
,
thy
filthy
rags
;
that
thou
mayest
put
on
the
Royal
Robes
of
Christs
Righteousness
?
Should
not
a
poor
filthy
beggar
be
willing
to
put
off
,
and
throw
away
his
rags
,
that
he
may
be
washed
and
cleansed
and
put
on
the
Royal
Apparel
which
the
King
of
his
Grace
hath
provided
for
him
,
and
commanded
him
to
put
on
;
that
he
may
stand
before
him
with
acceptation
?
Had
Mordecai
refused
to
have
put
off
his
mournful
and
dirty
weeds
of
Sack-Cloth
and
Ashes
,
the
emblems
of
his
shame
and
sorrow
for
the
destruction
designed
by
Haman
,
and
confirmed
by
the
Kings
Seal
for
this
Mordecai
and
all
the
Jews
,
and
now
ready
for
Execution
:
Had
I
say
Mordecai
refused
;
what
a
contempt
▪
would
it
have
been
of
the
Royal
favour
,
and
Rebellon
against
the
Royal
command
of
so
great
a
King
?
How
justly
then
might
the
King
upon
such
a
contempt
of
Mercy
and
Grace
,
and
his
Royal
Authority
and
Command
withal
;
have
abandoned
Mordecai
and
left
him
and
all
his
People
to
the
destruction
afore-mentioned
?
Oh
man
!
this
is
thy
case
,
and
thou
art
the
man
here
concerned
:
Hath
God
of
his
Grace
and
Favour
in
his
Son
Christ
conferred
and
provided
such
Royal
Robes
of
Righteousness
for
thee
,
and
commanded
them
to
be
brought
unto
thee
,
and
commanded
thee
to
put
off
thy
rags
of
Self
,
or
thy
own
Righteousness
?
And
wil●
thou
dare
to
reject
this
Royal
Grace
and
Favour
;
and
rebel
against
this
Royal
command
of
the
great
God
?
How
justly
mayest
thou
for
this
contempt
be
abandoned
of
God
for
ever
,
and
left
to
perish
in
thy
sins
,
and
the
rags
of
thine
own
Righteousness
?
And
how
canst
thou
think
to
stand
before
God
in
these
rags
?
Before
him
,
whose
name
is
holy
?
And
who
is
of
purer
Eyes
,
than
to
behold
Iniquity
?
With
whom
evil
shall
not
dwell
,
and
in
whose
presence
no
unclean
thing
shall
enter
?
Canst
thou
dwell
with
everlasting
burning
?
O●
canst
thou
,
cloathed
with
Hay
and
Stable
,
stand
before
consuming
Fire
?
Heb.
12.
ult
.
When
Joshuah
the
High
Priest
stood
before
the
Angel
cloathed
in
filthy
garments
;
Satan
stood
at
his
Right
hand
to
resist
him
,
Zech.
3.1
,
2
,
3.
And
he
could
not
st●nd
with
acceptation
,
till
they
took
away
his
filthy
garments
,
and
cloathed
him
with
change
of
raiment
,
vers
.
4
,
5.
And
then
The
Angel
of
the
Lord
protested
unto
him
,
as
verse
6.
Saying
,
thus
saith
the
Lord
,
the
Lord
of
Hosts
;
if
thou
wilt
walk
in
my
ways
,
and
if
thou
wilt
keep
my
charge
:
Then
thou
shalt
also
judge
my
house
,
and
shalt
also
keep
my
Courts
;
and
I
will
give
thee
places
to
walk
among
these
that
stand
by
.
Man
,
know
,
thou
canst
not
stand
,
nor
walk
before
God
,
the
holy
God
with
acceptation
,
till
thy
filthy
garments
and
filthy
rags
be
taken
away
from
thee
,
and
thou
beest
cloathed
with
change
of
Raiment
,
i.
e.
the
perfect
Righteousness
of
Jesus
Christ
:
Which
unless
thou
puttest
on
by
Faith
,
neither
thy
person
nor
service
can
be
accepted
of
him
.
For
as
there
is
no
salvation
out
of
Christ
,
so
also
out
of
Christ
and
his
Righteousness
,
there
is
no
acceptation
to
any
person
under
Heaven
.
And
that
thou
,
Oh
man
!
mayest
yet
be
more
fully
convinced
that
thou
canst
not
stand
before
God
in
the
best
of
thine
own
Righteousness
,
but
only
and
alone
in
this
Righteousness
of
God
;
which
is
by
the
Faith
of
Christ
unto
all
,
and
upon
all
them
that
believe
:
Consi-that
thou
canst
not
stand
before
thine
own
Conscience
in
the
best
of
thine
own
Righteousness
:
And
if
thy
Conscience
be
an
awakened
and
enlightened
Conscience
,
it
will
witness
against
thee
;
yea
,
it
will
judge
and
condemn
thee
,
in
the
best
of
thy
Inherent
Righteousness
of
inward
qual●ficat●ons
,
and
external
performances
:
We
will
suppose
,
and
thou
mayest
say
,
thou
hast
Faith
;
but
hast
thou
not
unbe●ief
as
well
as
Faith
?
And
is
not
thy
unbelief
more
than
thy
Faith
?
And
many
times
dost
thou
not
act
,
at
least
in
some
case●
as
if
thou
hadst
no
Faith
?
And
doth
not
thy
Conscience
reprove
and
judge
as
Christ
doth
his
Disciples
?
Mat.
4.40
.
Thou
wilt
say
also
▪
thou
dost
repent
,
and
thou
hatest
tha●
which
is
evil
;
well
,
but
dost
thou
not
find
also
impenitency
and
hardness
of
Heart
,
at
least
some
times
and
in
some
cases
?
Dost
thou
not
find
thy
Heart
sometimes
to
be
without
all
tenderness
?
And
to
be
even
hardened
from
Gods
fear
;
so
that
neither
the
Word
of
God
,
nor
yet
the
Rod
of
God
do
make
impression
upon
thee
?
Isa.
63.17
.
Yea
neither
the
Mercies
nor
the
Judgments
of
God
,
dost
thou
lay
to
Heart
as
thou
oughtest
to
do
?
Isa.
42.24
,
25.
Thou
wilt
say
thou
art
Humble
,
but
is
there
not
Pride
also
in
thy
Heart
?
And
doth
not
Pride
prevail
many
times
in
thy
Heart
as
it
did
in
Hezekiah
?
2
Chron.
32.25
.
And
doth
not
thy
Conscience
reprove
thee
for
thy
Pride
as
his
did
,
verse
.
26
?
Thou
wilt
say
also
that
thou
dost
Love
God
,
but
dost
thou
love
him
withall
thy
Heart
,
and
all
thy
Soul
,
and
all
thy
Strength
?
Dost
not
thou
love
thy
Carnal
Self
also
,
and
the
Creature
more
than
God
;
at
least
sometimes
and
in
some
particular
cases
?
And
doth
not
the
love
of
thy Self
and
of
the
Creature
prevail
above
all
the
love
of
God
in
thy
Heart
?
And
so
of
the
rest
of
all
thy
Inherent
Qualifications
.
And
then
for
thy
external
performances
;
thou
wilt
say
that
thou
prayest
and
callest
upon
God
in
thy
Close●
,
in
thy
Family
,
in
and
with
the
Congreation
of
the
People
of
God
?
And
thou
hearest
the
word
,
and
that
with
joy
and
delight
thou
receivest
the
seals
of
Gods
Covenant
;
and
thou
joynest
fasting
with
thy
Prayers
,
and
chastenest
thy
Soul
therewith
:
Well
but
Oh
Man
!
doth
not
sin
mix
it self
with
thy
best
duties
,
and
iniquity
creep
into
all
thy
holy
things
?
And
doth
not
thine
own
Conscience
tell
thee
and
reprove
thee
for
these
things
?
And
thou
art
put
to
it
after
all
,
to
cry
out
,
Lord
be
merciful
to
me
a
Sinner
,
a
Wretch
,
an
unclean
thing
.
Now
if
this
be
true
,
and
these
things
be
so
;
that
thou
canst
not
stand
before
thine
own
enlightened
and
awakened
Conscience
in
the
best
of
thine
own
Righteousness
,
either
of
inherent
qualifications
or
external
duties
:
How
canst
thou
think
to
stand
before
God
,
who
is
greater
than
thy
Heart
or
Conscience
,
and
knoweth
all
things
,
as
,
1
Joh.
3.20
.
Yea
he
knoweth
more
evil
by
thee
,
and
seeth
more
sin
and
iniquity
in
thee
,
and
in
thy
holy
things
than
ever
thou
didst
or
canst
do
,
Psal.
19.12
.
Jer.
17.9
,
10.
Therefore
he
is
greater
than
thy
Heart
and
knoweth
all
things
;
as
thine
own
Heart
condemns
thee
in
all
those
things
,
he
will
condemn
thee
also
;
for
thou
canst
not
stand
before
him
in
these
rags
,
in
these
filthy
rags
:
Is
it
not
therefore
,
Oh
man
!
whoever
thou
art
,
that
hearest
the
word
of
God
this
day
:
I
say
is
it
not
thy
duty
and
thy
interest
also
to
comply
with
and
submit
unto
this
Righteousness
of
God
;
and
seek
a
better
Righteousness
out
of
thy self
by
Faith
in
his
Son
?
Is
not
this
Righteousness
better
than
thy
own
?
Are
not
the
royal
robes
better
than
filthy
rags
?
Canst
thou
stand
before
the
great
King
of
Heaven
and
Earth
in
filthy
garments
,
And
will
he
accept
thee
;
Will
not
his
Wrath
burn
against
thee
,
and
Say
,
friend
how
camest
thou
in
hither
,
not
having
on
the
wedding
garment
?
and
will
not
he
say
?
Take
him
hence
,
bind
him
hand
and
foot
and
cast
him
into
outer
darkness
?
There
shall
be
wailing
and
gnashing
of
teeth
.
And
wilt
not
thou
be
left
speechless
and
without
excuse
,
as
Mat.
22.11
,
12
,
13
,
14.
Oh
therefore
put
on
this
wedding
garment
,
and
wear
i●
always
when
thou
comest
before
the
King
,
and
treadest
in
his
Courts
;
&
be
sure
thou
beest
in
it
,
having
it
on
,
and
never
dare
to
look
God
in
the
Face
without
it
;
as
,
Phil.
3.9
.
But
be
found
in
it
whilst
thou
livest
,
when
thou
comest
to
die
,
and
at
the
Day
of
Judgment
;
That
the
shame
of
thy
nakedness
do
not
appear
to
thy
everlasting
confusion
.
Infer
.
5.
But
then
again
fifthly
;
Hence
we
may
also
Infer
and
A●gue
how
greatly
it
is
the
duty
and
work
,
and
as
well
the
interest
also
of
every
Minister
of
the
Gospel
of
Jesus
Christ
to
be
himself
well
instructed
in
the
knowledge
of
this
Righteousness
of
God
;
and
understandingly
,
faithfully
and
clearly
to
Preach
and
declare
this
Righteousness
of
God
which
is
by
the
Faith
of
Christ
unto
all
and
upon
all
them
that
believe
.
And
that
it
is
your
Duty
and
Interest
to
understand
and
know
this
Righteousness
of
God
,
and
to
be
well
instructed
in
and
acquainted
with
this
Mistery
of
Faith
;
and
to
Hold
it
in
a
pure
Conscience
;
as
the
Apostle
doth
command
,
1
Tim.
3.9
.
will
appear
by
the
Considerations
following
,
1
Consid.
This
Righteousness
of
God
by
Faith
in
his
Son
Jesus
Christ
,
is
the
great
foundation
truth
of
the
Gospel
;
and
as
it
concerns
every
wise
and
skilful
builder
to
look
well
to
his
foundation
,
upon
which
the
whole
building
and
his
success
therein
,
and
also
his
reputation
as
a
workman
doth
depend
:
So
it
doth
greatly
concern
every
Gospel
Minister
,
that
he
may
be
a
skilful
builder
in
the
Church
of
God
,
to
look
well
to
the
foundation
of
the
Faith
and
Hope
not
only
of
himself
,
but
also
of
the
whole
Church
of
Gods
Elect
:
For
other
foundation
can
no
man
lay
than
what
is
already
laid
,
which
is
Jesus
Christ
;
the
same
yesterday
,
and
to
day
and
for
ever
,
as
2
Cor.
3.11
.
If
a
Minister
lay
his
foundation
in
the
works
of
the
Law
,
and
mans
Righteousness
,
it
will
never
hold
;
whatever
hope
or
confidence
he
builds
upon
this
foundation
in
himself
or
others
,
will
certainly
fall
,
when
his
work
shall
come
to
be
tryed
;
and
himself
,
and
all
those
that
hear
him
,
and
whom
he
builds
upon
this
foundation
will
certainly
perish
;
unless
another
better
foundation
be
laid
:
For
by
the
works
of
the
Law
,
there
shall
no
flesh
be
justified
in
his
sight
:
As
hath
been
shewed
.
No
,
no
,
mans
Righteousness
will
not
;
no
less
than
this
Righteousness
of
God
can
be
a
sure
foundation
to
build
upon
for
Justification
in
his
sight
,
and
for
Eternal
Life
.
2
Consid.
The
building
must
be
uniform
and
answerable
to
the
foundation
in
all
parts
of
it
,
and
bear
a
true
proportion
to
,
and
agreement
with
the
foundation
to
the
very
topstone
;
that
the
beholders
may
cry
,
Grace
,
Grace
,
to
it
;
and
that
with
shoutings
as
,
Zech.
4
7.
There
is
a
blessed
harmony
in
the
Gospel
,
and
all
Gods
attributes
do
harmonize
and
shine
forth
in
a
joynt
lustre
and
glory
in
Jesus
Christ.
So
all
mans
duty
is
consistent
with
this
principle
of
the
Righteousness
of
God
,
and
doth
sweetly
flow
from
it
;
Grace
is
manifested
,
and
yet
the
Law
is
established
and
not
made
void
by
it
:
Gods
Justice
is
fully
satisfied
,
his
wrath
is
pacified
,
the
Gospel
is
glad
tydings
,
Peace
on
Earth
,
and
good
will
to
men
;
the
Enmity
is
slain
,
and
the
hand-writing
of
Ordidinances
that
was
against
us
is
nailed
to
the
Cross
,
and
taken
out
of
the
way
;
all
good
works
are
established
upon
better
Principles
,
and
Man's
duty
encouraged
and
rewarded
.
And
if
once
you
that
are
Ministers
have
obtained
this
Key
of
Knowledge
,
the
whole
Mystery
of
God
,
of
the
Father
,
and
of
Christ
will
be
opened
unto
you
;
and
your
Preaching
will
be
clear
,
uniform
and
harmonious
;
so
that
you
will
never
contradict
your selves
in
whatever
Point
you
Preach
upon
,
and
the
Faith
of
them
that
hear
you
will
be
clear
and
sound
;
but
if
you
fail
here
,
and
,
through
ignorance
of
this
Righteousness
of
God
,
go
about
to
establish
your
own
,
or
Man's
Righteousness
,
your
Preaching
will
be
confused
,
and
you
will
contradict
your selves
at
one
time
,
in
what
you
Preach
,
or
Print
at
another
;
and
your
Hearers
will
be
of
doubtful
minds
,
and
wavering
betwixt
Works
and
Grace
;
betwixt
the
Law
and
Faith.
Thus
you
will
build
again
at
one
time
,
or
other
,
what
you
have
sometimes
destroyed
;
and
so
make
your selves
transgressors
,
as
Gal.
2.17
,
18.
And
fo●
want
of
a
clear
light
in
the
knowledge
of
this
Righte●●
of
God
,
some
,
though
otherwise
men
of
eminent
Learning
,
Zeal
,
and
personal
Holiness
,
have
most
shamefully
contradicted
themselves
,
and
exposed
their
labours
to
that
just
censure
and
scorn
even
of
adversaries
,
and
the
sorrow
and
shame
of
their
friends
:
Whilst
their
hearers
and
admirers
are
unstable
and
wavering
,
and
so
in
danger
after
some
time
to
fall
into
error
:
And
how
far
the
Church
of
God
may
be
prejudiced
thereby
time
will
show
:
For
this
one
Article
,
is
Articulus
Stantis
&
cadentis
Ecclesiae
.
The
Church
of
God
Stands
or
Falls
,
Lives
or
Dies
as
this
one
Article
of
Justification
by
Faith
in
Christ
,
and
this
Righteousness
of
God
,
standeth
or
falleth
amongst
men
.
And
Lastly
,
That
it
is
greatly
the
duty
and
interest
of
Ministers
to
Declare
and
Preach
this
Righteousness
of
God
;
appeareth
from
this
one
consideration
;
Namely
,
That
they
cannot
Preach
savingly
without
it
:
If
they
have
all
the
Wisdom
and
Learning
of
this
World
,
and
have
Tongues
of
men
and
Angels
,
and
draw
multitudes
of
Admirers
and
Followers
after
them
;
Yet
this
I
say
from
the
word
of
God
,
that
whilst
they
do
not
know
,
or
knowing
do
not
Preach
this
Righteousness
of
God
,
their
Ministry
cannot
be
powerful
to
the
saving
of
their
own
Souls
,
or
the
Souls
of
those
that
hear
them
:
For
the
Apostle
doth
assure
us
,
Rom.
1.16
,
17.
The
Gospel
of
Christ
is
●o
nomine
,
and
upon
that
account
,
The
Power
of
God
unto
Salvation
,
to
the
Jew
first
,
and
also
to
the
Greek
;
as
it
doth
Reveal
and
Declare
this
Righteousness
of
God
:
For
I
am
not
ashamed
,
&c.
For
therein
is
the
Righteousness
of
God
revealed
,
as
it
is
written
,
the
just
shall
live
by
Faith.
i.
e.
Faith
in
this
Righteousness
of
God.
And
take
away
this
Righteousness
of
God
out
of
the
Gospel
,
it
would
be
no
Gospel
,
nor
could
it
be
unto
Salvation
:
And
take
away
this
Righteousness
of
God
out
of
your
Ministry
,
and
it
will
be
no
Gospel
Ministry
;
nor
can
it
be
a
Saving
Ministry
to
your selves
or
them
that
hear
you
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
OR
,
A
DISCOURSE
Of
,
or
Concerning
,
The
Time
and
Season
,
wherein
God
doth
Justifie
his
Elect
,
through
Faith
in
his
Son
Jesus
Christ
,
according
to
the
Scriptures
.
WHEREIN
,
I.
The
Doctrine
of
Justification
from
all
Eternity
.
II.
The
Doctrine
of
Justification
from
the
time
of
Christs
Death
and
Resurrection
.
Are
fairly
and
truly
tried
and
confuted
.
III.
The
true
time
searched
out
and
stated
according
to
Scripture
.
By
THO.
TAYLOR
.
Searching
what
and
what
manner
of
time
,
the
Spirit
of
Christ
which
was
in
them
did
signifie
,
1
Pet.
1.11
.
The
Kingdom
of
Heaven
is
likened
unto
a
man
that
sowed
good
seed
in
his
Field
;
But
while
men
slept
,
his
Enemy
came
,
and
sowed
Tares
and
went
his
way
,
Mat.
13.24
,
25.
LONDON
,
Printed
for
Nath.
Crouch
.
1693.
Rom.
8.30
.
And
whom
he
called
,
them
he
also
justified
▪
HAving
already
opened
and
explained
this
Justification
wherewith
God
doth
justifie
them
whom
he
calleth
,
in
the
nature
of
it
:
we
now
proceed
to
speak
of
,
and
open
,
and
explain
the
same
as
to
the
time
of
it
;
because
not
only
the
things
themselves
,
but
the
time
or
times
are
to
be
searched
into
,
when
and
wherein
the
things
are
,
and
are
to
be
ministred
unto
us
,
1
Pet.
1.11
,
12.
Searching
what
or
what
manner
of
times
the
Spirit
of
Christ
which
was
in
them
did
signifie
.
And
concer●ing
this
enquiry
or
search
,
there
are
and
have
been
of
late
two
several
Doctrines
or
Opinions
grea●l●
cried
up
,
and
as
confidently
affirmed
by
some
,
and
violently
imposed
upon
their
unwa●y
hearers
,
and
with
the
same
Spirit
of
violence
as
furiously
contended
for
by
them
,
who
are
so
imposed
upon
;
As
the
Ephesian
worshipers
of
Diana
contended
for
her
Goddess
ship
,
as
the
Image
that
fell
down
from
Jupiter
out
of
Heaven
,
Acts
19.27
,
28
,
34
,
35.
1.
The
first
Doctrine
and
Opinion
so
cried
up
and
contended
for
is
;
The
Doctrine
of
Justification
from
Eternity
;
Or
that
Gods
Elect
were
justified
from
all
Eternity
.
2.
The
second
is
like
unto
it
;
Which
at
least
must
be
admitted
without
the
least
scruple
or
question
:
Justification
from
the
time
of
Christ
Death
,
or
Resurrection
:
or
that
all
Gods
Elect
were
and
are
justified
from
the
time
of
Christs
Death
or
Resurrection
,
because
the
price
was
then
paid
by
Jesus
Christ
,
and
he
as
Head
of
the
Church
discharged
by
his
Resurrection
,
according
to
the
Interpretation
they
give
of
Rom.
4.
ult
.
Who
was
delivered
for
our
offences
,
and
raised
again
for
our
Justification
;
Which
they
suppose
and
take
for
granted
,
must
needs
imply
the
time
as
well
as
the
thing
of
Believers
Justification
.
We
shall
therefore
fairly
and
truly
try
both
these
Doctrines
by
the
Holy
Scriptures
according
to
what
we
are
commanded
.
1
John
4.1
.
Beloved
believe
not
every
Spirit
,
but
try
the
Spirit
whether
they
be
of
God
;
for
many
false
Prophets
are
gone
out
into
the
World.
And
we
shall
first
try
the
first
of
these
Doctrines
;
As
namely
,
Quest.
1.
Whether
Gods
Elect
,
or
any
sort
of
men
were
justified
from
all
Eternity
,
as
some
do
say
and
affirm
?
And
unto
this
we
answer
affirmatively
in
two
things
.
Namely
,
1.
That
there
is
and
was
a
gracious
purpose
,
which
God
had
purposed
in
himself
from
all
Eternity
,
to
Justifie
and
save
his
Elect
through
Faith
in
his
Son
Jesus
Christ
,
Ephes.
1.9
.
According
to
his
good
pleasure
,
which
he
hath
purposed
in
himself
.
And
again
,
2
Tim.
1.9
.
But
according
to
his
own
Purpose
and
Grace
,
which
was
given
us
in
Christ
Jesus
,
before
the
World
began
.
And
the
Apostle
in
the
Context
doth
not
only
plainly
imply
,
but
expresly
declare
the
same
,
when
he
saith
,
Rom.
8.28
.
To
them
,
who
are
the
called
according
to
his
purpose
;
and
then
,
ver
.
30.
Whom
he
called
,
them
he
also
justified
;
Therefore
there
is
and
was
such
a
purpose
in
God
before
the
World
began
to
call
and
justifie
them
.
2.
That
all
that
have
been
,
are
now
,
or
hereafter
shall
be
justified
through
Faith
in
Jesus
Christ
,
from
the
Foundation
of
the
World
,
to
the
end
thereof
,
have
been
,
are
now
,
and
shall
be
Justified
according
to
this
Purpose
,
which
God
hath
Purposed
in
himself
before
the
World
began
,
and
no
otherwise
,
as
Ephes.
1.11
.
In
whom
also
we
have
obtained
an
Inheritance
;
(
And
this
Inheritance
cannot
be
obtained
without
free
Justification
by
Grace
,
as
Tit.
3
7.
Being
Predestinated
according
to
the
Purpose
of
him
,
who
worketh
all
things
after
(
or
according
to
)
the
Counsel
of
his
own
Will
;
For
in
that
he
saith
all
things
,
't
is
manifest
,
that
he
worketh
this
one
thing
amongst
all
the
rest
,
even
his
Justifying
his
Elect
through
Faith
in
his
Son
Jesus
Christ
,
after
or
according
to
this
Counsel
of
his
own
Will
;
and
Ephes.
1.3
,
4.
Who
hath
blessed
us
with
all
spiritual
blessings
in
Heavenly
places
in
Christ
;
Amongst
which
Spiritual
Blessings
,
that
of
Justification
must
be
acknowledged
to
be
one
,
and
none
of
the
least
or
last
of
those
blessings
;
It
followeth
,
ver
.
4.
According
as
he
hath
chosen
us
in
him
,
before
the
Foundation
of
the
World
;
And
again
2
Tim.
1.9
.
Who
hath
saved
us
,
and
called
us
with
an
holy
calling
;
not
according
to
our
works
,
but
according
to
his
own
purpose
and
graee
,
which
was
given
us
in
Christ
Jesus
before
the
World
began
.
And
this
also
is
plainly
declared
in
the
Context
,
Rom
8.30
.
Whom
he
did
Predestinate
,
them
he
also
Called
,
and
whom
he
called
them
he
also
Justified
;
And
if
you
will
ask
how
?
The
answer
is
,
According
to
his
Purpose
,
as
ver
.
28.
According
to
this
Purpose
,
he
calleth
them
,
and
according
to
this
Purpose
he
justifieth
them
:
So
that
thus
far
we
do
consent
and
agree
.
1.
That
there
is
and
was
a
purpose
in
God
from
all
Eternity
to
Justifie
his
Elect
,
through
Faith
in
his
Son
Jesus
Christ
,
And
2.
That
all
that
are
justified
,
are
justified
according
to
this
Purpose
,
which
God
had
purposed
in
himself
.
But
then
we
distinguish
betwixt
,
being
under
a
purpose
of
Grace
from
all
Eternity
to
be
justified
:
And
being
Justified
from
all
Eternity
,
and
therefore
though
we
grant
and
affirm
the
former
,
yet
we
deny
the
latter
.
Namely
,
Neg.
That
Gods
Elect
,
or
any
person
in
this
World
,
are
▪
or
is
,
or
ever
were
,
or
was
justified
from
all
Eternity
.
This
Doctrine
of
Justification
from
Eternity
,
I
say
,
we
truly
reject
,
disown
,
and
deny
,
as
a
false
and
unsound
Doctrine
,
and
contrary
to
the
Holy
Scriptures
:
all
which
will
more
than
sufficiently
appear
in
these
following
Particulars
.
Part.
1.
This
Doctrine
in
the
consequent
of
it
,
doth
deny
,
destroy
and
overthrow
the
truth
and
true
Doctrine
of
Gods
Election
and
Predestination
,
which
the
Holy
Scriptures
do
establish
,
and
which
is
one
fundamental
point
of
the
true
Christian
Faith
,
and
from
whence
doth
spring
as
from
a
Fountain
,
all
the
parts
of
our
Salvation
;
This
is
called
,
The
Foundation
of
God
which
standeth
sure
,
2
Tim.
2.19
.
And
this
is
that
from
whence
as
from
a
Fountain
all
the
parts
of
our
Salvation
do
spring
,
and
proceed
,
Ephes.
1.3
,
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12.
There
are
two
parts
of
this
Election
of
God
,
namely
,
foreknowledge
,
and
predestination
.
Rom.
8.29
.
For
whom
he
did
foreknow
,
he
also
did
predestinate
;
Now
there
neither
is
nor
can
be
any
foreknowledge
or
fore-ordaining
of
that
which
is
from
Eternity
,
for
nothing
can
be
said
to
be
before
Eternity
:
And
foreknowledge
and
predestination
must
be
before
the
things
foreknown
and
predestinated
,
and
therefore
if
Justification
were
from
Eternity
,
there
could
be
no
foreknowledge
,
or
predestination
thereof
;
To
speak
with
a
holy
reverence
,
God
cannot
be
said
to
foreknow
himself
,
or
to
fore-ordain
his
own
blessedness
,
and
enjoyment
of
himself
alone
,
't
is
true
,
the
blessedness
of
God
doth
consist
in
that
knowledge
and
injoyment
of
himself
,
which
he
hath
in
and
of
himself
eternally
;
But
he
could
not
fore-know
himself
,
or
fore-ordain
himself
this
blessedness
,
because
he
hath
and
had
this
eternally
,
and
nothing
can
precede
,
or
be
before
eternity
.
Even
so
God
could
not
be
said
to
foreknow
and
predestinate
his
Elect
to
Justification
and
Salvation
,
through
Faith
in
his
Son
Jesus
Christ
,
if
they
were
J●stified
from
all
Eternity
.
And
besides
,
it
is
●ritten
,
Gal.
3.8
.
For
the
Scripture
foreseeing
tha●
God
would
justifie
the
Heathen
through
F●●●h
,
preached
the
Gospel
before-hand
to
Abraham
;
saying
,
in
thee
shall
all
the
Nations
be
blessed
.
Now
the
Scripture
could
not
foresee
that
which
was
from
Eternity
:
the
Scripture
may
and
doth
declare
that
which
was
from
Eternity
,
as
John
1.1
,
2.
and
1
John
1.2
,
3.
but
the
Scripture
cannot
be
said
to
foresee
that
which
was
from
Eternity
,
yet
the
Scripture
did
foresee
that
God
would
justifie
these
elect
Heathen
through
Faith
:
therefore
these
Heathen
were
not
Justified
from
Eternity
,
though
they
were
elected
from
eternity
:
he
therefore
that
saith
he
was
justified
from
eternity
,
and
doth
teach
men
so
,
doth
by
consequence
overthrow
the
Foundation
of
Gods
Election
,
and
deny
that
himself
and
those
he
so
teacheth
were
either
fore-known
or
predestinated
of
God
to
Justification
and
Salvation
through
Faith
in
Christ.
Part.
2.
This
Doctrine
of
Justification
from
Eternity
,
doth
by
necessary
consequences
destroy
and
overthrow
the
Doctrine
and
Faith
of
reconciliation
,
which
is
also
another
fundamental
point
of
the
Christian
Faith
:
Reconciliation
must
go
before
Justification
,
at
least
in
the
order
of
Nature
,
though
not
of
time
;
God
must
be
first
reconciled
to
that
person
in
Christ
whom
he
justifieth
in
Christ
,
as
2
Cor.
5.18
,
19.
God
was
in
Christ
reconciling
the
World
to
himself
:
and
then
their
justification
follows
,
not
imputing
to
them
their
trespasses
;
Reconciliation
must
be
first
,
and
then
Justification
follows
,
for
God
Justifies
a
sinner
upon
the
account
of
the
price
paid
,
and
satisfaction
made
by
Jesus
Christ
,
as
Rom.
5.10
.
If
when
we
were
Enemies
we
were
reconciled
to
God
by
the
Death
of
his
Son
,
&c.
Now
reconciliation
was
not
nor
could
be
from
Eternity
,
because
reconciliation
supposeth
a
breach
first
made
by
sin
,
now
the
breach
made
betwixt
God
and
Man
by
sin
,
was
not
from
Eternity
but
in
time
,
and
therefore
reconciliation
could
not
be
from
Eternity
▪
and
without
reconciliation
by
shedding
of
blood
there
is
no
remission
,
as
Heb.
9.22
.
i.
e.
No
Justification
to
the
Church
of
Gods
Elect
,
for
Remission
of
sins
is
their
Justification
.
Part.
3.
This
Doctrine
of
Justification
from
Eternity
,
destroyeth
and
overthroweth
the
true
Doctrine
of
Justification
it self
also
,
which
is
another
fundamental
point
of
the
Christian
Faith
:
and
therefore
this
Doctrine
of
Justification
from
Eternity
cannot
be
true
.
Now
the
true
Doctrine
of
Justification
is
,
that
Act
of
Gods
Grace
passed
or
put
forth
upon
the
person
Elect
,
whereby
of
a
guilty
,
ungodly
,
and
unrighteous
person
before
,
he
is
really
made
and
doth
become
,
a
righteous
person
in
Gods
sight
,
through
Faith
in
his
Son
Jesus
Christ
given
unto
him
.
I
say
,
he
is
made
and
doth
become
a
righteous
person
in
Gods
sight
,
and
that
really
,
and
not
by
opinion
only
as
some
would
imagine
;
and
here
are
two
things
to
be
cleared
,
as
namely
,
1.
That
every
man
in
this
World
is
really
made
and
doth
become
a
guil●y
and
condemned
person
in
Gods
sight
by
the
first
sin
of
Adam
justly
imputed
to
him
by
the
Law
,
so
Rom.
3.9
,
10
and
again
ver
.
19
,
20.
which
the
Apostle
plainly
affirmeth
by
a
comparison
of
the
two
Adam's
,
Rom.
5.19
.
For
as
by
one
mans
disobedience
many
were
made
sinners
,
&c.
ver
.
18.
Therefore
as
by
the
offence
of
one
judgment
came
,
or
it
came
upon
all
men
to
condemnation
,
in
Gods
sight
;
So
that
't
is
plain
the
many
ver
.
19.
is
all
men
,
ver
.
18.
even
the
Elect
of
God
as
well
as
others
.
2.
That
as
in
the
first
Adam
all
men
did
become
and
were
really
made
sinners
in
Gods
sight
,
by
the
just
imputation
of
Adam's
sin
to
them
by
the
Law
,
even
so
in
Christ
many
as
v.
19.
or
all
men
,
as
ver
.
18.
i.
e.
all
that
believe
are
justified
,
i.
e.
are
made
and
do
become
righteous
in
Gods
sight
,
through
Faith
in
Christ
,
by
the
righteousness
of
one
,
or
by
the
obedience
of
one
,
justly
imputed
to
them
by
the
Law
of
Faith
and
Grace
.
So
that
as
before
Justification
every
man
was
really
a
guilty
and
unrighteous
person
in
Gods
sight
;
So
now
that
Faith
in
Christ
is
come
,
every
man
that
believeth
is
justified
,
and
doth
become
,
and
is
made
a
righteous
person
in
Gods
sight
;
So
that
Justification
maketh
a
real
change
of
State
,
from
a
state
of
sin
and
unrighteousness
,
and
death
,
to
a
state
of
Grace
,
Righteousness
and
Life
.
Now
therefore
he
that
is
Justified
from
Eternity
,
was
from
Eternity
in
a
state
of
Grace
,
Righteousness
and
Life
,
and
never
was
in
a
state
of
Sin
,
Unrighteousness
and
Death
:
he
never
was
a
Sinner
,
Ungodly
,
and
condemned
in
Gods
sight
,
and
Sin
had
never
raigned
in
him
unto
Death
,
in
whom
Grace
had
raigned
unto
Life
,
through
Righteousness
from
all
Eternity
;
but
the
contrary
is
true
in
all
them
whom
God
Justifieth
,
as
Rom.
4.5
.
Now
to
him
that
worketh
not
,
but
believeth
on
him
,
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
Righteousness
and
Rom.
5.6
.
For
when
we
were
yet
without
strength
in
due
time
Christ
died
for
the
Ungodly
,
and
v.
21.
That
as
sin
hath
reigned
unto
death
,
even
so
might
Grace
reign
through
Righteousness
unto
Eternal
Life
,
by
Jesus
Christ
our
Lord
;
So
that
we
who
are
now
Justified
by
Faith
in
Christ
,
were
without
strength
,
were
ungodly
,
were
under
the
reign
of
Sin
unto
Death
:
but
he
that
was
Justified
from
Eternity
,
was
never
any
of
these
:
and
therefore
no
man
was
or
could
be
Justified
from
Eternity
;
there
is
a
contradiction
in
the
things
themselves
;
and
therefore
this
Doctrine
is
inconsistent
with
the
truth
:
for
Sin
did
not
reign
unto
death
in
any
from
Eternity
,
but
in
Time
:
therefore
Grace
could
not
reign
through
Righteousness
unto
Life
in
any
from
Eternity
,
but
in
time
.
Part.
4.
This
Doctrine
of
Justification
from
Eternity
,
destroyeth
also
the
Doctrine
of
Adoption
,
which
inseparably
followeth
Justification
,
and
is
another
inseparable
point
of
the
Christian
Faith
;
I
say
Adoption
followeth
,
and
is
an
inseparable
companion
of
Justification
by
Faith
in
Christ
;
he
that
is
Justified
by
Faith
in
Christ
,
is
also
adopted
and
taken
into
the
number
of
Gods
Sons
or
Children
by
the
same
Faith
,
as
Gal
3.24.25.26
.
That
we
might
be
justified
by
Faith
,
v
▪
24.
But
after
that
Faith
is
come
,
v.
25.
Ye
are
all
the
Children
of
God
by
Faith
in
Christ
Jesus
:
by
the
same
faith
by
which
any
man
is
Justified
,
by
the
same
Faith
also
he
is
Adopted
and
made
a
Son
or
Child
of
God
,
and
so
again
,
Gal.
4
4
5
,
7.
Now
no
man
was
Adopted
from
Eternity
,
and
therefore
no
man
was
Justified
from
Eternity
;
And
he
that
was
Adopted
from
Eternity
,
was
never
a
Servant
but
a
Son
;
was
never
a
Child
of
Disobedience
,
a
Child
of
Wrath
,
as
Ephes.
2.2
,
3.
but
a
Child
of
God
from
eternity
:
and
then
there
never
could
be
any
Predestination
to
the
Adoption
of
Children
,
as
Ephes.
1.5
.
that
the
Adoption
of
Children
had
been
from
eternity
.
Part.
5.
This
Doctrine
of
Justification
from
Eternity
denieth
,
destroyeth
,
and
overthroweth
by
consequence
,
the
truth
and
doctrine
of
discrimination
or
making
a
difference
betwixt
the
state
of
Nature
,
and
the
state
of
Grace
,
which
the
holy
Scriptures
do
every
where
establish
;
The
state
of
Nature
according
the
Scriptures
is
a
state
of
Sin
,
and
so
of
Death
and
Condemnation
,
as
hath
been
already
shewed
:
But
the
state
of
Grace
,
is
a
state
of
Righteousness
,
and
so
of
Life
and
Justification
,
as
hath
also
been
declared
,
through
Faith
in
the
Son
of
God
,
Rom.
9.30
.
and
Rom.
10.4
.
John
5.24
.
and
1
John
4.14
.
Now
he
that
saith
he
was
Justified
from
Eternity
,
saith
that
he
was
in
a
state
of
Life
from
Eternity
,
and
by
consequence
never
was
in
a
state
of
Sin
and
Death
:
for
Justification
is
Life
,
as
Condemnation
is
Death
,
Rom.
5.18
.
but
most
certain
it
is
that
all
were
dead
,
and
in
a
state
of
sin
and
condemnation
,
before
they
believed
on
Christ
even
the
Elect
of
God
as
well
as
others
,
as
2
Cor.
5.14
.
And
the
death
of
Christ
for
all
the
Elect
doth
prove
that
they
were
all
dead
,
and
in
a
state
of
Death
Jews
and
Gentiles
;
for
else
Christ
needed
not
to
have
died
for
them
,
and
the
love
of
Christ
doth
constrain
all
them
to
acknowledge
,
that
they
were
dead
,
and
therefore
are
debtors
to
Christ
for
their
Life
and
Justification
,
through
Faith
in
him
,
and
so
no
more
to
live
to
themselves
,
but
to
him
that
died
for
them
and
rose
again
.
The
words
are
most
plain
,
and
the
sense
most
genuine
:
For
the
love
of
Christ
constraineth
us
▪
because
we
thus
judge
,
that
if
one
died
for
all
,
then
were
all
dead
:
And
that
he
died
for
all
,
that
they
which
live
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
died
for
them
and
rose
again
;
Therefore
seeing
they
were
once
dead
,
and
in
a
state
of
Death
and
Condemnation
,
they
were
not
justified
from
Eternity
,
no
not
one
of
them
,
that
Live
and
are
Justified
by
Faith
in
Christ
,
for
they
all
,
and
always
thus
judge
,
that
they
were
all
dead
,
i
e.
condemned
,
and
not
justified
before
they
believed
in
Christ
,
and
do
freely
confess
the
truth
,
and
therefore
not
one
of
them
doth
profess
,
or
can
profess
any
such
Faith
,
that
he
was
Justified
from
Eternity
.
Part.
6.
This
Doctrine
of
Justification
from
Eternity
,
denyeth
and
overthroweth
the
Doctrine
of
Regeneration
or
new
Birth
,
and
the
necessity
thereof
;
which
Christ
himself
doth
plainly
affirm
and
urge
upon
every
man
in
this
World
,
John
3.3
,
5
,
8.
and
so
do
all
the
holy
Prophets
and
Apostles
,
as
may
be
easily
proved
if
there
were
any
so
bold
as
to
deny
it
.
Now
he
that
is
Justified
by
Faith
in
Christ
,
and
hath
this
power
and
priviledge
given
unto
him
to
become
a
Son
of
God
,
as
every
true
believer
hath
,
John
1.11
,
12.
he
also
is
born
of
God
,
as
John
1.13
.
which
were
born
,
not
of
blood
,
nor
of
the
Will
of
the
Flesh
,
nor
of
the
Will
of
Man
,
but
of
God
,
as
James
1.18
.
Of
his
own
Will
begat
he
us
by
the
Word
of
Truth
:
not
one
Believer
(
and
so
Justified
person
in
this
World
)
but
he
is
born
of
God
and
begotten
of
God
,
and
so
is
born
again
,
as
1
Pet.
1.23
.
being
born
again
not
of
corruptible
seed
but
of
incorruptible
,
by
the
word
of
God
,
which
liveth
and
abideth
for
ever
,
ver
.
25.
And
this
is
the
Word
which
by
the
Gospel
is
Preached
unto
you
:
so
that
not
one
person
is
or
can
be
justified
by
Faith
,
but
at
the
same
time
and
by
the
same
word
of
Faith
,
Preached
to
him
and
Believed
by
him
,
he
is
also
born
again
:
he
therefore
that
saith
he
was
justified
from
Eternity
,
saith
also
that
he
was
born
of
God
from
Eternity
:
and
he
that
was
born
of
God
from
Eternity
,
needeth
not
;
nor
can
be
born
again
:
for
Regeneration
is
but
once
;
and
those
that
were
born
of
God
from
Eternity
,
are
far
from
being
new
born
Babes
,
as
all
true
Believers
are
after
their
first
Conversion
and
Calling
,
and
as
the
Apostle
Peter
calleth
and
styleth
them
.
1
Pet.
2.2
,
3.
Part.
7.
This
Doctrine
of
Justification
from
Eternity
denieth
,
destroyeth
,
and
overthroweth
the
Doctrine
of
Repentance
and
Conversion
to
God
by
Christ
,
and
by
consequence
takes
away
the
necessity
thereof
:
the
holy
Scriptures
do
every
where
establish
,
both
in
the
Old
and
New
Testament
the
necessity
of
Repentance
and
Conversion
to
God
,
as
Isa.
55.6
,
7.
Act.
3.19
.
Act.
26.17
,
18.
Luke
.
24.45
,
46
,
47.
But
he
that
saith
he
was
justified
from
Eternity
,
by
consequence
saith
,
that
he
had
remission
of
Sins
from
Eternity
,
and
that
his
Sins
were
blotted
out
from
Eternity
,
for
Justification
is
Remission
of
Sins
,
as
Psalm
32.1
,
2
,
3.
And
blotting
out
of
Sins
,
as
Isa.
43.25
.
And
so
he
needeth
not
to
Repent
and
be
Converted
,
for
asmuch
as
he
had
his
sins
blotted
out
from
Eternity
,
and
was
Righteous
from
Eternity
;
and
well
it
is
if
men
of
these
notions
and
traditions
,
which
they
have
received
to
hold
,
do
not
become
as
the
Pharisees
of
old
;
so
Whole
as
they
need
no
Physician
,
and
so
Righteous
in
their
own
Eyes
,
that
like
the
99
Just
Persons
,
they
need
no
Repentance
or
Conversion
,
as
Luke
15.4
,
8.
And
if
the
name
of
Repentance
and
Conversion
shall
still
be
pretended
to
,
and
boasted
of
amongst
them
;
it
shall
only
consist
in
making
Proselytes
to
this
their
Tradition
of
Justification
from
Eternity
,
which
they
call
the
Gospel
,
and
a
more
glorious
Light
than
former
Ages
have
enjoyed
:
And
some
have
not
blushed
to
affirm
,
than
perhaps
the
Apostles
had
.
But
let
them
take
heed
,
lest
that
Wo
come
upon
them
spoken
by
the
Mouth
of
Truth
himself
,
Mat.
23.15
.
Part.
8.
This
Doctrine
doth
frustrate
and
make
void
all
the
ends
of
Christ
Death
and
Suffering
,
which
are
the
Justification
and
Salvation
of
Gods
Elect
;
for
if
they
were
Justified
from
Eternity
,
what
need
was
there
of
Christs
dying
to
obtain
that
for
them
,
which
they
had
from
all
Eternity
?
So
that
if
this
Doctrine
be
true
,
as
they
affirm
:
then
as
the
Apostle
saith
in
another
case
,
Gal.
2.21
.
Christ
is
dead
in
vain
.
Part
9.
This
Doctrine
of
Justification
from
Eternity
,
destroyeth
and
overthroweth
the
Doctrine
and
Order
of
God's
new
Creation
in
Christ
,
and
making
all
things
new
in
him
;
which
the
Holy
Scriptures
do
every
where
establish
both
in
the
Old
and
New
Testament
.
This
is
certain
the
Old
Creation
was
first
and
before
the
New
,
else
it
were
not
new
;
Adam
was
before
Christ
,
or
the
first
Adam
before
the
Second
,
as
Rom.
4.12
.
and
1
Cor.
15.45
,
46
,
47.
And
so
it
is
written
,
the
first
man
Adam
was
made
a
living
Soul
,
the
last
Adam
was
made
a
quickning
Spirit
,
howbeit
,
that
was
not
first
,
which
is
Spiritual
but
that
which
is
Natural
,
and
afterward
that
which
is
Spiritual
.
The
first
or
old
Creation
in
Adam
is
the
natural
,
and
the
second
or
new
Creation
in
Christ
the
Spiritual
,
now
that
was
not
first
which
is
Spiritual
,
but
that
is
first
which
was
natural
,
therefore
the
Workmanship
of
God
in
the
natural
or
old
creation
was
first
;
And
the
workmanship
of
God
in
the
new
Creation
in
Christ
,
is
the
Spir●tual
and
therefore
last
:
the
second
must
be
after
the
first
,
or
else
't
is
not
second
,
the
new
must
be
after
the
old
,
or
else
the
old
is
not
old
,
nor
the
other
new
.
Now
Justification
by
Faith
in
Christ
,
is
Gods
Workmanship
in
the
new
Creation
,
as
2
Cor.
5.17
,
18.
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
Creature
,
old
things
(
i.
e.
the
things
of
the
first
Creation
in
Adam
)
are
passed
away
,
behold
all
things
are
become
new
.
And
all
things
are
of
God
,
who
hath
reconciled
us
to
himself
by
Jesus
Christ.
And
therefore
Reconciliation
and
Justification
by
Jesus
Christ
,
as
ver
.
19.
are
parts
of
the
new
Creation
in
Christ
as
also
is
most
manifest
,
Eph.
2.8
,
9
,
10.
't
is
manifest
I
say
,
that
God
at
first
setled
all
things
:
So
the
first
Adam
and
all
men
in
him
upon
the
foundation
of
the
Law
,
or
Covenant
of
Works
,
which
settlement
was
broken
or
dissolved
by
the
first
transgression
,
and
Death
entred
upon
all
men
by
Sin
,
and
no
hope
or
possibility
of
Righteousness
or
Life
,
by
that
Law
or
Covenant
any
more
,
therefore
now
God
bringeth
forth
Christ
the
second
Adam
,
and
settles
all
things
again
upon
a
new
Covenant
of
Grace
,
restoring
Righteousness
and
Life
by
Jesus
Christ
to
all
that
believe
,
this
is
the
new
Creation
,
that
which
is
Spiritual
;
Now
therefore
Justification
and
Salvation
by
Faith
in
Christ
,
was
not
from
Eternity
,
because
't
is
Gods
new
Creation
in
Christ
;
And
forasmuch
as
the
Old
Creation
,
and
that
which
is
Natural
,
was
not
from
Eternity
but
in
Time
;
'T
is
manifest
that
Gods
new
Creation
in
Christ
to
any
man
in
this
World
,
was
not
from
Eternity
,
but
in
Time
,
for
the
first
must
be
before
the
second
,
and
the
old
before
the
new
;
Therefore
Justification
and
Life
through
Faith
in
Christ
,
was
not
from
Eternity
but
in
Time
,
though
these
things
were
laid
in
the
purpose
,
and
counsel
of
God
from
Eternity
;
yet
they
were
not
nor
could
be
but
in
time
;
And
if
any
will
say
,
God
calleth
things
that
are
not
as
if
they
were
,
't
is
most
true
but
let
such
consider
that
all
those
things
are
still
things
that
are
not
,
till
God
brings
them
forth
in
time
.
Thus
have
we
tryed
this
Doctrine
,
and
find
it
most
contrary
to
the
holy
Scriptures
;
As
the
Apostle
Paul
●ryed
the
Doctrine
of
them
who
denied
the
Resurrection
,
under
pretence
that
it
was
past
a
ready
:
whom
he
convinceth
and
confu●eth
,
by
the
necessary
consequences
of
their
Doctrine
,
as
1
Cor.
15
,
12
▪
—
20.
And
having
finished
the
tryal
of
the
first
opinion
or
doctrine
of
Justification
from
Eternity
:
we
now
proceed
to
the
second
,
namely
.
2.
Doctrine
That
they
that
are
Christs
were
all
justified
in
Christ
their
head
from
the
time
of
Christs
Death
or
Resurrection
,
when
the
price
was
paid
,
and
satisfaction
made
by
Christ
,
and
he
as
head
,
was
justified
and
discharged
by
his
Resurrection
,
the
question
therefore
is
;
Quest.
Whether
the
Church
of
Gods
Elect
were
Justified
at
,
from
,
or
in
the
time
of
Christs
Death
and
Resurrection
?
Or
whether
Believers
may
and
ought
to
dte●he
time
of
their
Justification
from
the
time
of
Christs
Death
and
Resurrection
?
Answ.
To
this
we
answer
by
distinguishing
,
and
that
truly
betwixt
the
Time
and
the
Thing
it selfe
and
accordingly
,
1.
We
do
affirm
and
conclude
,
and
(
that
most
surely
)
according
to
the
Scriptures
,
that
all
that
are
Christs
▪
the
whole
Church
of
Gods
Elect
are
●ustified
from
,
by
,
through
and
upon
the
satisfaction
,
Merit
,
Virtue
and
Efficacy
of
Christs
Death
declared
by
his
Resurrection
,
as
Rom.
3.24
,
25
,
26.
and
again
Ephes.
1.7
.
Rom.
4
ult
.
and
Rom.
5.8
,
9.
and
Luke
24.46
,
47.
Thus
it
is
written
and
thus
it
behoved
Christ
to
suffer
and
to
rise
from
the
dead
the
third
day
:
that
repentance
and
remission
of
sins
should
be
Preached
in
his
name
among
all
nations
beginning
at
Jerusalem
.
And
this
is
certain
that
Remission
of
Sins
or
Justification
cannot
be
preached
to
any
but
upon
the
account
of
Christs
Death
and
Resurrection
;
viz.
The
satisfaction
,
merit
and
efficacy
of
his
Death
,
manifested
and
declared
by
his
Resurrection
according
to
Rom.
1.4
.
and
1
Tim.
3.16
.
Manifested
in
the
Flesh
,
Justified
in
the
Spirit
.
2.
We
do
also
affirm
and
conclude
according
to
the
Scriptures
,
that
all
that
have
been
,
are
now
,
or
shall
hereafter
be
Justified
,
from
the
beginning
of
the
World
to
the
end
thereof
;
have
been
,
are
now
,
and
shall
hereafter
be
Justified
by
the
same
satisfaction
,
vertue
,
merit
and
efficacy
of
Christs
Death
declared
by
his
Resurrection
,
and
no
otherways
,
as
Heb.
13.7
,
8.
Whose
Faith
follow
,
considering
the
end
of
their
Conversation
.
Jesus
Christ
the
same
yesterday
and
to
day
,
and
for
ever
.
'T
is
evident
from
the
context
,
that
he
setteth
before
them
,
the
doctrine
and
example
,
the
faith
and
conversation
of
such
as
had
spoken
the
Word
of
God
to
them
,
in
which
expression
he
comprehendeth
all
the
Holy
Prophets
,
under
the
Old
Testament
,
and
those
Holy
Servants
of
God
whom
he
had
mentioned
,
chap.
11.
particularly
,
and
then
more
generally
referred
them
to
ch
.
12.1
.
as
so
great
a
Cloud
of
Witnesses
:
I
say
all
these
of
the
Old
Testament
,
as
well
as
the
Apostles
under
the
New
Testament
,
together
with
their
present
Ministers
:
when
he
saith
Remember
them
which
have
Rule
over
you
,
(
or
which
are
the
guides
and
so
rule
by
way
of
conduct
,
for
other
rule
the
Servants
of
God
have
none
or
ever
had
)
who
have
spoken
unto
you
the
Word
of
God
,
whose
Faith
follow
,
considering
the
end
of
their
conversation
.
Jesus
Christ
the
same
yesterday
and
to
day
and
for
ever
:
by
yesterday
,
is
meant
all
the
time
that
is
past
,
by
to
day
the
present
time
,
and
by
forever
,
is
all
the
time
yet
to
come
from
the
foundation
of
the
World
to
the
end
of
it
:
And
if
so
,
the
same
Christ
Jesus
was
promised
,
prophesied
and
preached
to
them
,
as
truly
as
unto
us
,
and
was
believed
on
by
them
,
as
well
as
by
us
,
and
by
the
same
Faith
,
which
they
had
in
this
Jesus
Christ
,
they
were
justified
and
saved
,
and
became
the
Heirs
of
the
same
Righteousness
of
Faith
as
well
as
we
,
Heb.
11.1
.
This
Faith
is
described
,
and
then
Abel
,
Enoch
,
Noah
,
Abraham
,
Sarah
,
Isaac
and
Jacob
,
the
heirs
(
with
Abraham
)
of
the
same
promise
;
and
the
promise
was
Christ
,
Justification
,
and
Salvation
in
Christ
with
Eternal
Glory
,
and
then
mentioning
Joseph
,
Moses
,
Rahab
also
a
Heathen
;
And
then
Gideon
,
Barak
,
Sampson
,
Jeptha
,
David
and
Samuel
the
Prophet
,
with
others
,
Men
and
Women
:
tells
you
,
These
all
obtained
a
good
report
through
Faith
:
before
Christ
the
Seed
of
the
Woman
,
and
the
Seed
of
Abraham
and
David
promised
,
was
come
in
the
Flesh
or
Humane
nature
;
before
his
Death
and
Resurrection
;
and
yet
believed
on
Christ
embraced
him
and
were
justified
and
saved
by
Faith
in
him
all
along
,
as
well
as
we
are
now
,
Christ
is
come
,
hath
died
and
rose
again
,
so
Rom.
4.23
,
24
,
25.
So
that
't
is
most
plain
Christ
is
the
same
yesterday
,
as
he
is
to
day
,
and
so
forever
,
i.
e.
in
all
Ages
and
Generations
yet
to
come
,
as
John
17.20
Neither
pray
I
for
these
alone
,
but
for
them
also
that
shall
believe
on
me
,
through
their
word
,
that
they
all
may
be
one
.
This
(
shall
believe
on
me
)
reacheth
to
the
end
of
the
World
so
long
as
Christ
shall
be
Preached
,
and
men
shall
believe
on
him
through
their
word
,
of
whom
Christ
saith
,
Mat.
ult
.
ult
.
and
lo
!
I
am
with
you
alway
even
to
the
end
of
the
World
:
So
that
Christ
Jesus
is
the
same
yesterday
and
to
day
,
and
forever
;
And
all
that
are
justified
to
day
,
as
well
as
all
that
were
justified
yesterday
,
and
all
that
shall
be
justified
for
ever
,
i.
e
to
the
end
of
the
World
have
been
,
are
and
shall
be
still
justified
by
the
satisfaction
,
merit
,
vertue
and
efficacy
of
Christs
Death
▪
declared
by
his
Resurrection
;
who
was
the
Lamb
slain
from
the
Foundation
of
the
World
▪
Rev.
13
8.
as
all
the
sacrifices
,
types
and
prophecies
did
there
concerning
him
,
that
he
should
be
slain
and
ri●e
again
,
and
in
that
respect
was
both
the
Goat
for
our
Sin
Offering
or
Sacrifice
,
and
likewise
our
Scape-goat
,
let
go
and
escaped
from
Death
(
when
he
had
born
our
Sins
)
I
say
let
go
and
escaped
by
a
glorious
Resurrection
:
and
so
as
the
Lamb
of
God
did
bear
away
,
or
take
away
the
Sins
of
World
,
John
1.29
.
Did
bear
or
carry
them
away
into
a
Land
of
forgetfulness
,
i.
e.
where
none
of
them
shall
be
remembred
.
And
thus
far
we
do
affirm
and
consent
concerning
the
justification
of
the
whole
Church
of
Gods
Elect
from
the
death
of
Christ
,
i.
e.
from
and
upon
the
satisfaction
,
merit
,
virtue
,
and
efficacy
of
his
death
;
and
that
none
are
justified
or
have
redemption
but
through
his
blood
,
and
faith
therein
,
for
the
propitiation
of
their
Sins
:
as
Rom.
3.25
.
whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
blood
,
to
declare
his
Righteousness
for
the
Remission
of
Sins
:
and
v.
26.
to
declare
,
I
say
,
at
this
time
his
righteousness
,
that
he
might
be
just
,
and
the
justifier
of
him
which
be●elieveth
●n
Jesus
.
Neg.
But
as
concerning
the
Doctrine
of
Justification
from
the
time
of
Christs
Death
and
Resurrection
more
or
rather
than
any
other
time
;
or
that
the
Church
of
Gods
Elect
are
justified
from
the
time
of
Christs
Death
or
Resurrection
;
we
do
utterly
deny
and
reject
,
and
say
the
justification
of
his
Body
the
Church
doth
no
more
commence
from
,
or
depend
upon
the
time
of
his
Death
and
Resurrection
than
upon
any
other
time
before
or
after
:
for
,
1
st
.
If
the
justification
of
Gods
Elect
did
commence
from
,
and
depend
upon
the
time
of
Christs
Death
and
Resurrection
,
so
that
they
were
not
,
nor
could
be
justified
before
that
time
,
then
all
those
that
were
fallen
asleep
in
Christ
,
before
the
time
of
Christs
Death
and
Resurrection
are
perished
,
as
1
Cor
15.18
.
Then
they
also
which
are
fallen
asleep
in
Christ
are
perished
.
The
Consequence
is
plain
and
invincible
;
for
if
they
were
not
justified
their
Sins
were
imputed
and
not
forgiven
▪
and
if
so
,
then
they
died
in
their
Sins
and
so
are
perished
as
John
8.12
.
If
ye
believe
not
that
I
am
he
,
ye
shall
die
in
your
sins
;
and
this
is
eternal
perdition
,
or
to
perish
for
ever
;
if
they
were
not
justified
,
they
were
not
righteous
,
righteousness
was
not
imputed
to
them
,
and
so
they
neither
did
not
could
inherit
the
Kingdom
of
God
,
as
1
Cor.
6.9
.
Know
ye
not
that
the
Unrighteous
(
or
Unjustified
)
shall
not
inherit
the
Kingdom
of
God
?
And
so
Abel
,
Enoch
,
Noah
,
Abraham
,
Isaac
,
and
Jacob
,
Moses
and
Samuel
,
and
all
the
Prophets
until
John
are
perished
and
excluded
out
of
the
Kingdom
of
God
:
yea
,
John
Baptist
●lso
is
perished
,
and
good
old
Simeon
that
took
the
Babe
in
his
arms
and
blessed
him
,
and
said
,
Lord
,
now
lettest
thou
thy
Servant
depart
in
peace
according
so
thy
word
,
for
mine
eyes
have
seen
thy
Salvation
,
Luke
2.29
,
30
and
Anna
the
Prophetess
also
,
v.
36.
are
perished
.
For
all
these
died
before
the
time
of
Christs
Death
and
Resurrection
,
as
is
most
plain
and
manifest
:
But
now
these
are
not
perished
,
but
were
justified
by
Faith
in
their
Life
time
,
and
blessed
in
their
death
,
and
live
now
unto
God
eternally
in
the
Mansions
of
Heavenly
Glory
:
and
for
all
this
we
have
a
sure
word
of
Prophecy
.
Abraham
lived
430
years
before
the
Law
of
Moses
,
and
above
2000
years
before
Christ
came
in
the
flesh
,
and
30
years
more
before
Christs
Death
and
Resurrection
,
and
yet
was
as
much
justified
by
Faith
in
Christ
as
any
man
ever
since
,
or
that
will
be
to
the
end
of
the
World
,
and
so
were
all
the
rest
aforementioned
;
and
therefore
justification
is
not
reckoned
from
the
time
of
Christs
Death
and
Resurrection
,
seeing
all
these
were
justified
so
long
before
that
time
.
2.
Then
Christ
himself
is
found
a
false
Witness
,
who
came
from
the
bosom
of
the
Father
,
and
could
declare
and
did
declare
the
truth
,
as
John
1.18
.
I
say
then
Christ
himself
is
found
a
false
Witness
who
testified
of
Abraham
,
Isaac
and
Jacob
,
and
all
the
Prophets
to
be
in
the
Kingdom
of
God
,
Luke
13.28
,
There
shall
be
weeping
and
gnashing
of
Teeth
;
when
you
shall
see
Abraham
and
Isaac
and
Jacob
and
all
the
Prophets
in
the
Kingdom
of
God
,
and
you
your selves
thrust
o●●
:
Now
who
are
these
,
ye
and
your selves
?
these
are
many
such
as
lived
in
and
after
the
time
of
Christs
Death
and
Resurrection
,
and
great
Professors
too
,
as
appeareth
v.
26.
When
they
shall
say
we
have
eat
and
drank
in
thy
presence
,
and
thou
hast
taught
in
our
Streets
;
and
also
in
that
parallel
place
,
Mat.
7.22
.
Have
we
not
Prophesied
in
thy
name
?
and
in
thy
name
have
cast
out
Devils
?
and
in
thy
name
have
done
many
wonderful
works
▪
all
which
must
be
after
the
time
of
Christs
Death
and
Resurrection
,
for
the
Spirit
was
not
given
for
these
extraordinary
works
and
miracles
till
Christ
was
glorified
;
and
yet
saith
Christ
ye
shall
see
Abraham
,
Isaac
,
and
Jacob
,
and
all
the
Prophets
in
the
Kingdom
of
God
,
and
ye
your selves
thrust
out
:
so
that
those
that
lived
before
the
time
of
my
Death
and
Resurrection
,
as
Abraham
,
Isaac
,
and
Jacob
,
and
all
the
Prophets
,
ye
shall
see
them
hereafter
,
when
that
day
shall
come
which
revealeth
all
things
:
ye
shall
see
them
in
the
Kingdom
of
God
,
and
ye
your selves
,
who
lived
,
professed
my
name
,
Prophesied
and
did
miracles
in
my
name
after
the
time
of
my
Death
and
Resurrection
,
ye
shall
see
your selves
thrust
out
:
and
though
you
cast
out
Devils
in
my
name
,
yet
ye
did
not
cast
him
out
,
nor
was
he
cast
out
of
your
own
hearts
.
But
Christs
Witness
is
most
true
,
and
will
be
found
so
at
the
great
day
;
therefore
let
men
take
heed
how
they
make
him
a
Liar
,
who
is
Truth
it self
;
for
certainly
Christ
did
not
bear
false
witness
,
when
he
testified
to
the
Sick
of
the
Palsie
,
Mark
2.5
.
Son
,
thy
Sins
be
forgiven
thee
,
and
when
he
testified
in
the
House
of
Simon
concerning
the
Woman
that
was
and
had
been
a
great
Sinner
,
when
she
washed
Christs
feet
with
her
tears
,
and
wiped
them
with
the
hairs
of
her
head
,
and
brake
so
costly
a
Box
of
Ointment
and
poured
it
upon
his
head
,
that
all
the
room
was
filled
with
the
odour
thereof
:
I
say
when
he
testified
to
Simon
and
all
that
were
in
the
house
concerning
her
,
Luc.
7.47
.
Wherefore
I
say
unto
thee
;
her
Sins
which
are
many
are
forgiven
,
for
she
loved
much
:
and
when
he
testified
to
her
,
v.
48.
And
he
said
unto
her
,
thy
Sins
are
forgiven
:
Forgiveness
of
Sins
is
justification
,
and
they
had
Faith
in
Christ
wrought
in
them
;
for
Mark
2.5
.
when
Jesus
saw
their
Faith
,
and
Luke
7.50
.
And
he
said
to
the
Woman
,
thy
Faith
hath
saved
thee
;
and
yet
the
time
of
Christs
Death
and
Resurrection
was
not
yet
come
;
so
that
justification
and
Salvation
through
Faith
in
Christ
was
as
sure
and
certain
,
and
as
full
and
compleat
to
them
that
believed
before
the
time
of
Christs
Death
and
Resurrection
,
as
ever
it
was
to
any
since
or
shall
be
to
the
end
of
the
World
:
therefore
the
justification
of
Gods
Elect
is
no
more
dated
or
doth
commence
from
the
time
of
Christs
death
,
than
from
any
time
before
or
after
.
3.
If
the
justification
of
Gods
Elect
should
commence
and
bear
date
from
the
time
of
Christs
Death
and
Resurrection
,
then
thousands
of
Gods
Elect
that
were
Born
,
were
Converted
and
called
,
and
have
believed
on
Christ
since
the
time
of
Christs
Death
and
Resurrection
,
in
Ages
and
Generations
until
now
,
were
justified
before
they
were
Converted
and
Called
,
before
they
receiv'd
the
Spirit
by
the
hearing
of
Faith
,
before
they
believed
God
or
his
word
,
before
they
had
any
Faith
wrought
in
them
;
for
they
were
justified
from
the
time
of
Christs
death
,
according
to
this
Doctrine
;
so
that
they
were
as
much
and
as
truly
justified
in
their
unbelief
,
impiety
,
unregeneracy
and
enmity
,
as
ever
they
were
or
came
to
be
justified
afterwards
when
they
believed
and
embraced
Christ
,
which
is
most
contrary
to
the
Scriptures
,
Acts
13.38
,
39
▪
Rom.
4.23
Ephes.
2.11
,
12
,
13.
and
Rom.
8.30
.
Whom
he
called
,
them
be
also
justified
.
Paul
,
when
Saul
a
Blasphemer
,
Persecutor
,
and
Iniurious
,
was
as
truly
justified
as
Paul
when
called
,
a
Convert
,
a
Believer
and
a
Preacher
of
Jesus
Christ
,
contrary
to
the
Scriptures
,
1
Tim.
1.13
,
14
,
15
,
16.
and
Acts
22.16
.
For
Saul
continued
Unconverted
,
Uncalled
,
a
Blasphemer
,
a
Persecutor
,
and
Injurious
,
Ignorant
and
an
Unbeliever
long
after
Christs
Death
and
Resurrection
;
and
yet
according
to
this
Doctrine
must
be
justified
when
he
lived
,
and
continued
in
impenitency
and
unbelief
and
disobedience
till
that
time
;
yea
and
all
those
Corinthians
mentioned
,
1
Cor.
6
11.
And
such
were
some
of
you
:
But
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
;
and
by
the
Spirit
of
our
God.
Now
look
back
into
the
9.
and
10.
verses
;
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
deceived
,
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
efeminate
,
nor
abusers
of
themselves
with
mankind
,
nor
thieves
,
nor
covetous
,
nor
drunkards
,
nor
revilers
,
nor
extortioners
,
shall
inherit
the
Kingdom
of
God
:
And
such
were
some
of
you
.
Plainly
implying
that
when
ye
lived
in
these
sins
uncalled
,
unconverted
,
impenitent
and
unbelievers
,
then
you
were
not
washed
,
nor
sanctified
,
nor
justified
;
but
now
since
you
were
called
,
and
converted
't
is
otherwise
with
you
than
it
was
before
:
But
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God.
Ye
were
not
justified
before
,
but
now
ye
are
justified
in
the
name
of
the
Lord
Jesus
,
i.
e.
since
ye
believed
on
that
name
;
then
ye
were
not
washed
,
nor
sanctified
while
ye
wallowed
in
the
mire
of
these
sins
,
but
now
ye
are
washed
,
ye
are
sanctified
by
the
Spirit
of
our
God
:
Therefore
they
were
not
justified
from
the
time
of
Christs
death
and
resurrection
,
but
from
the
time
of
their
calling
to
Faith
●n
Christ
who
dyed
and
rose
again
long
before
.
And
that
this
must
be
the
true
sense
of
the
Apostle
,
appeareth
in
that
he
tells
them
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
;
He
thereby
concludeth
and
that
truly
,
they
were
not
justified
before
;
though
the
time
of
Christs
Death
and
Resurrection
was
past
before
.
And
thus
have
we
finished
also
the
tryal
of
this
second
Opinion
or
Doctrine
of
Justification
from
the
time
of
Christs
Death
and
Resurrection
,
and
find
it
not
to
be
a
true
Doctrine
;
a
Doctrine
not
of
God.
All
therefore
which
now
remaineth
to
be
done
,
is
to
shew
and
assign
the
true
time
and
season
of
Gods
Justifying
his
Elect
;
and
from
whence
the
truly
justified
person
may
humbly
date
his
own
Justification
according
to
the
holy
Scriptures
,
and
have
the
seal
of
God
in
the
true
witness
of
his
holy
Spirit
in
the
word
for
the
proof
it
.
Lastly
therefore
,
The
due
time
and
season
of
Gods
justifying
his
Elect
,
through
Faith
in
his
Son
Jesus
Christ
,
according
to
the
Scriptures
,
is
the
time
of
their
respective
believing
,
embracing
,
receiving
and
entertaining
Christ
;
Christ
in
the
promise
,
or
the
promise
in
Christ
:
for
all
the
promises
are
yea
and
Amen
in
Christ
,
2
Cor.
1.20
.
Not
a
promise
alone
without
Christ
,
for
that
is
to
be
suspected
;
the
promise
when
given
by
the
Father
,
and
applyed
by
the
Spirit
is
never
alone
or
separate
from
Christ
,
but
always
in
Christ
and
together
with
him
:
Even
as
Abraham
is
said
to
have
received
the
promises
when
he
offered
up
his
only
Son
,
Heb.
11.17
.
But
Abraham
did
not
receive
the
promise
,
or
promises
alone
,
i.
e.
without
Christ
,
the
substance
of
all
the
promises
;
but
he
received
the
promise
in
Christ
▪
or
Christ
in
and
through
the
promises
.
For
as
God
made
no
promise
of
Eternal
Life
out
of
Christ
,
but
in
Christ
and
through
him
,
so
we
can
receive
no
promise
or
promises
of
Eternal
Life
and
Salvation
but
in
Christ
,
and
Christ
in
and
together
with
the
promise
.
And
therefore
Abraham
is
said
to
have
received
the
promise
of
God
in
Christ
,
as
God
gave
it
to
him
,
so
he
received
it
in
Christ
;
as
Gal.
3.16
,
17
,
18.
He
therefore
that
believeth
with
a
justifying
and
saving
Faith
,
receiveth
Christ
in
the
promises
,
and
embraceth
not
the
promises
alone
,
but
Christ
in
the
promise
:
and
therefore
union
with
Christ
,
and
receiving
Christ
into
the
heart
,
and
promises
,
and
all
things
else
together
,
is
the
true
Faith
of
Gods
Elect
,
and
the
Faith
of
the
operation
of
God
,
as
1
John
5.11
,
12.
This
is
the
reward
that
God
hath
given
to
us
,
Eternal
Life
,
and
this
Life
is
in
his
Son
:
He
that
hath
the
Son
hath
Life
;
and
he
that
hath
not
the
Son
of
God
hath
not
Life
;
and
Joh.
1.11
,
12.
He
came
to
his
own
and
his
own
received
him
not
.
But
to
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
,
even
to
them
that
believe
on
his
name
.
So
that
in
short
,
Faith
is
receiving
Christ
,
and
without
Christ
be
received
there
is
no
believing
,
and
where
there
is
no
believing
there
is
no
justification
.
The
true
time
therefore
of
God's
justifying
his
Elect
,
is
the
time
of
their
believing
,
i.
e.
of
their
receiving
and
embracing
Christ
;
then
,
and
not
before
,
and
thence
ever
after
God
doth
justifie
his
Elect
:
And
they
may
from
thence
date
the
time
of
their
justification
acccording
to
the
Scriptures
.
As
it
was
with
Abraham
,
so
it
is
with
all
the
Children
of
Abraham
;
as
it
is
written
again
and
again
;
Abraham
believed
God
and
it
was
counted
to
him
for
Righteousness
,
Rom.
4.3
.
Now
from
the
time
that
Abraham
believed
God
from
that
time
was
he
justified
and
ever
after
;
even
so
it
is
with
all
the
Children
of
Abraham
;
as
,
Rom
4.23
,
24
,
25.
Now
it
was
not
written
for
Abrahams
sake
alone
that
it
was
imputed
to
him
,
but
for
us
also
to
whom
it
shall
be
imputed
:
If
we
believe
on
him
that
raised
up
Jesus
our
Lord
from
the
Dead
;
who
was
delivered
for
our
Offences
,
and
raised
again
for
our
Justification
.
Now
therefore
Christian
,
the
time
of
Gods
imputing
Righteousness
to
thee
,
and
justifying
thee
in
Christ
;
is
not
the
time
of
Christs
dying
and
rising
again
,
but
the
time
of
thy
be●ieving
on
him
and
embracing
him
by
Faith
in
thy
heart
who
was
deliver'd
for
thy
offences
,
and
raised
again
for
thy
justification
.
And
to
produce
this
Faith
in
thee
,
and
this
believing
God
as
Abraham
did
;
these
three
things
must
necessarily
concur
,
all
which
did
concur
in
the
Faith
of
Abraham
:
as
namely
,
1.
There
must
be
hearing
;
The
word
of
God
must
be
truly
preached
to
thee
,
and
thou
must
hear
it
▪
or
there
neither
is
,
nor
can
be
th●s
Faith
that
justifieth
;
as
,
Rom
10.17
.
So
then
Faith
cometh
by
hearing
,
and
hearing
by
the
word
of
God
;
and
as
v.
14
,
15.
How
then
shall
they
call
on
him
,
in
whom
they
have
not
believed
?
And
how
shall
they
believe
in
him
,
of
whom
they
have
not
heard
?
And
how
shall
they
hear
without
a
Preacher
?
And
how
shall
they
Preach
except
they
be
sent
,
i.
e.
se●t
of
God
?
And
thus
God
himself
Preached
the
Gospel
to
Abraham
,
Saying
in
thee
and
in
thy
seed
,
sha●l
the
Families
of
the
Earth
,
or
Nations
,
be
blessed
,
as
,
Gal.
3.8
.
compared
with
Gen.
12.3
.
and
Gen.
2●
.
18
.
So
then
Abrahams
Faith
came
by
●●aring
Christ
Preached
.
2.
The
Spirit
of
God
mu●t
be
given
of
God
to
thee
,
and
received
of
thee
by
hearing
the
Faith
or
Doctrine
of
Faith
Preached
,
as
Gal.
4.2
.
Without
which
thou
canst
not
receive
the
Spiritual
things
which
the
Gospel
Preacheth
,
but
they
will
seem
foolishness
to
thee
because
they
are
Spiritually
descerned
,
1
Cor.
2.13
▪
14.
and
1
Cor.
1.21
,
22
,
23
,
24.
Joh.
6.44
,
45.
and
again
verse
60
—
66.
The
word
preached
I
say
,
will
never
be
rightly
understood
till
God
by
his
Spirit
openeth
thy
Heart
to
understand
,
as
Luk.
24.45
,
46.
Acts
16.14
.
And
thus
God
opened
Abrahams
Heart
to
understand
the
Gospel
or
the
promise
in
Christ
preached
to
him
by
the
gift
of
his
holy
Spirit
.
3.
This
Faith
must
be
wrought
in
thee
by
the
same
Spirit
,
for
this
is
the
Faith
of
the
operation
of
God
,
as
Col.
2.12
.
The
gift
of
God
;
as
Eph.
2.8
.
Produced
by
the
exceeding
greatness
of
his
power
,
as
when
he
raised
Christ
from
the
dead
;
Eph.
1.17
,
18.
Which
was
done
by
the
power
of
the
Holy
Ghost
,
Rom.
1.4
.
Rom.
8.15
.
And
thus
was
Abrahams
Faith
wrought
in
him
and
it
was
given
him
to
believe
,
his
Faith
was
not
of
himself
,
but
was
the
gift
of
God
;
otherwise
Abraham
might
have
had
whereof
to
boast
,
but
not
before
God
;
as
,
Rom.
4
2
,
3.
And
thus
Abrahams
believing
God
,
was
as
much
of
the
Sovereign
will
of
Gods
grace
and
favour
to
him
,
as
his
imputing
Righteousness
to
him
upon
his
believing
.
And
thus
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
So
it
was
with
Abraham
,
and
so
it
is
with
all
the
Children
of
Abraham
;
and
the
Lord
grant
it
may
be
so
with
thee
:
Abraham
belived
God
and
it
was
counted
to
him
for
Righteousness
.
That
was
the
time
of
Gods
justifying
him
through
Faith
in
Christ
;
do
thou
believe
God
as
Abraham
did
and
it
shall
also
be
counted
to
thee
for
Righteousness
,
and
this
shall
be
the
time
of
Gods
Justifying
thee
through
Faith
in
his
Son
Jesus
Christ
:
Even
then
when
all
these
things
concur
in
thy
Faith
,
as
they
did
in
Abrahams
.
1.
The
hearing
of
Faith
or
the
word
of
Faith
preached
to
thee
:
2.
Gods
giving
and
thy
receiving
the
Spirit
through
this
hearing
of
the
Faith
Preached
:
3.
Faith
wrought
in
thee
by
the
same
Spirit
to
receive
Jesus
Christ
:
This
time
I
say
again
,
and
no
other
is
or
can
be
assigned
according
to
the
holy
Scriptures
for
thy
Justification
in
Gods
sight
.
When
this
Faith
cometh
into
thy
Soul
,
then
cometh
this
Blessedness
of
thy
Justification
,
whether
it
be
in
Circumcision
or
in
uncircumcision
,
Rom.
4.8
—
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
FINIS
.
ADVERTISEMENT
.
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In
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of
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,
Line
15.
for
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Read
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in
p.
4.
l.
2.
for
works
,
r.
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l.
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for
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Epist.
dele
▪
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ver
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of
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&
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in
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FINIS
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Notes, typically marginal, from the original text
Notes for div A64243-e1630
This
is
new
Protestant
Popery
,
whilst
men
glorying
in
the
name
of
the
Protestant
Religion
,
condemn
those
of
the
Church
of
Rome
for
their
Doctrine
of
Justification
by
Works
,
and
they
themselves
are
guilty
of
the
same
thing
,
Rom.
2.1
.
Therefore
thou
art
inexcusable
,
O
man
,
whomsoever
thou
art
that
judgest
:
for
wherein
thou
judgest
another
,
thou
condemnest
thy self
,
for
thou
that
judgest
,
dost
the
same
thing
.