Chara tåes pisteåos The joy of faith, or, A treatise opening the true nature of faith : its lowest stature and distinction from assurance, with a scripture method to attain both, by the influence and aid of divine grace : with a preliminary tract evidencing the being and actings of faith, the deity of Christ, and the divinity of the sacred Sciptures / by Samuel Lee ...

CHAP VI. The necessary and inseparable con∣nexion between Sanctification and true FAITH.

WHat I may at present exhibit on this Subject may be comprized under these Heads.

• 1. Let's treat a little of the nature of Sanctification,
• 2. Shew the undivided connexion be∣tween that and Faith.
• 3. Intermix some complaints about for∣mal Professors.
• 4. Answer a Case or two and end.

As to the first we may peremptoryly determine the point, that wherever true Faith dwells there must and will be true holiness both in heart and life: and where it is not; that person who pretends to Faith without it, is a self-deceiver, and in his at∣tendance upon Ordinances without life-o∣bedience is but the servant of base hypo∣crisie. Will any dare to tread Gods Courts on sacred dayes, and lift up crimson hands

in prayer, that are full of blood, and stain'd with bribery and oppression: God loathes to smell any perfumes in such assemblies mixt with the unsavoury stench of their defiled bodies and putrid lives.

True Sanctification does not lie in out∣ward solemnities, and the gaudery of Tem∣ple-worship, as the Prophet treats the Jews in the Name of God: that he commanded them not concerning Burnt offerings and Sacrifices, or the Incense of Sheba, or the sweet Cane of Arabia, that is, comparative∣ly, no nor principally, as he did moral du∣ties of piety and honesty. To obey is bet∣ter than sacrifice, and to hearken than the fat of Rams. Will the Lord be pleased with thousands of fed Beasts, or ten thousand Ri∣vers of Oyl, or the children of our bowels to smoke upon his Altar? no, no! But to to do justly, love mercy, and to walk humbly with God, this O Man is good in his sight. Will God eat the flesh of Bulls, or drink the blood of Goats? no! he requires the offerings of praise and thanksgiving, this will please him better than an Oxe, that hath young horns and hoofs: and therefore in cases of mercy, God dispenses with Or∣dinances; as he did with Israel in the Wil∣derness, both as to Circumcision and the Passeover for about forty years together: but with Moral duties never. Our Lord bids us therefore to go and learn this point more diligently: For a Pharisee may be huge ceremonius with his white linnen about a platter, but yet neglect the weigh∣ty matters of the Law, Justice and Judg∣ment, and Mercy. Whereas true Sancti∣fication

is a work of Gods Spirit, renewing the whole man after the image of God in righteousness and true holiness: whereby he is instructed and inabled in all wayes of Scripture obedience, to mind the weighty and principal things of love to God and our Neighbour: and not leave undone those lesser points, which belong to any instituti∣on of God, and not of man.

By this inward work upon the heart, the sanctified person immediately begins the practice of Mortification, in dying to sin, and of rising to newness of life: but yet this work is not perfectly and compleatly wrought in any person during this life: therefore we must interpret the Apostle in his prayer, that the Thessalonians might be sanctified throughout: not in the highest pitch of degrees, but of soundness and sincerity in every part, and member of the new Adam.

There is a habit of holiness infused, and wrought in the heart by the holy spirit of promise: by which means we are joyned to the Lord, and become one spirit with him.

We do not of our selves first believe, and so receive the spirit of God: this were to ascribe the actings of faith to the pow∣er of man, before the infusion of grace: but first the inspiring and inclining moti∣ons of the spirit descend into us, whereby we are enabled to believe on the Son, and to become by one Spirit united to him as our head.

All habitual graces are wrought in us feminally at first and at one time: yea Faith

it self as to the order of time is infused to∣gether with the rest in the same moment of our regeneration and sincere conversi∣on to God. Habitual holiness therefore in the production of its blessed fruits and faith among the rest does antedate all the parti∣cular acts of Faith or other Graces. As in natural Generation all the powers of life are (in semine concepto & animato) formed at once: but the heart having implanted within it, the true sanguifying virtue be∣comes the primum vivens & movens, the first living and moving principle, which is dis∣cerned by its pulsation (like the desires of the Soul in the beginnings of Faith) yet all sensation, attraction, digestion, excretion, sanguification, formation of nervous juices and spirits with locomotion and the rest, are all settled at once; but display their operations afterward at the command of the rational soul. Much like hereunto is the work of the new conception, formation and exertion of spiritual and vital acts.

In the first actings of the Spirit we are passive, being found of him after whom we sought not at first: but after, that by a con∣nexed power and concourse of the holy spi∣rit, we act and rely on Christ in the pro∣mise of life, and receive all the supplies of nourishment from the glorious head of in∣fluence thru' the spirit. Even as the head of the natural body conveys the animal spirits thru' the several conjugations of the nerves into all parts of the body to ma∣nage both sensation and motion. As the Scripture expresses it, we are sanctified in the ••ame and power of the Lord Jesus

by the Spirit of our GOD.

As to the Author of Sanctification, it is no other than in all gracious works, even God essential, and the spirit of God in his more particular Operations and Applica∣tions.

As for preparations to grace in any spi∣ritual way before the influences of the spi∣rit, they are insignificant and unsavoury notions: for by nature we are dead in sins and trespasses. Tis the same holy Spirit who inclines at first to the use of means, and warms the heart in and by them, as appointed and sanctified of God.

There are, 'tis true, various degrees in moral habits and their actings by the com∣mon work of the Spirit in his ordinary effi∣cacy: but in many moral persons in the state of nature, these moralities produce as of old, in the Scribes and Pharisees, strong and very vigorous resistance against the more spiritual operations of the holy Spirit of God.

2. I proceed now to the second point premised, which is to shew that Faith and Holiness are inseparable companions, like Jonathan and David, native twins coming up from the washing of regeneration both together: which may be evident as fol∣lows:

• 1. Because Faith is a part of holiness or the new creature, in the renovation of the image of God: whom to believe on his Word was the duty of Adam in Innocency and is indeed a branch of the first Com∣mandment, and part of that blessed pour∣traicture is restored again by Christ under

• the new Covnant. By nature since the fall 'tis true, we incline to distrust God and be∣lieve Satan before him, and in not obeying him in trusting to his Son upon his Word, we give God the un truth: as to the method of salvation by anothers righteousness. But indeed Faith is a prime part of our holiness, whereby we trust God as to his promise of eternal life by his blessed Son, and is the ve∣ry critical and discerning character between a true convert and a carnal man We are said therefore to be sanctified by Faith in Christ, and the heart to be purified by Faith: not from it self as an efficient cause of holiness, but as it daily fetches and de∣rives holiness from him as head of the Church. So that Faith in sanctifying us af∣ter the first infusion of grace is a power or vertue co-operating with the spirit of God and enjoys a constant concourse of the same holy Spirit in all our spiritual actions.
• 2. Another ground may be taken from the conjunct work of the spirit: who in his very first impulse and motion to true and saving conversion at his coming down into our hearts for that purpose, works both Faith and Holiness at the same mo∣ment.
• 3. Because our blessed Lord came into the World ('tis the end of his advent to us) not only to be the object of our Faith, but to save us from our sins, and Faith must act upon him for that end to purifie and de∣liver us from our iniquities: not only for salvation from hell or wrath to come: but also from the guilt and filth of sin. For we are chosen in him to be holy, and created in

• Christ unto good works. Christ gave him∣self to redeem us from all iniquity, to pu∣rifie us for a peculiar people, zealous of good works I where we may observe justi∣fication and sancttification riding together in the same Chariot. If then all gracious habits be wrought at once, the too much nicety of arguing about the precedency of this or that grace is to be rejected, as not agreeing to the uniform work of the new nature, nor the inward experience of saints whose graces work according to influence, opportunity of providence, & the good plea∣sure of the spirit in his assistances, who divi∣deth to every one severally as he will. We may admit somewhat as to congruity of the seeming order of nature or time, but not press such conceptions over strictly: for various experiences will contradict the curiosity of such notions. But we may firmly deter∣mine, that the understanding cannot spiri∣tually discern the excellencies of Christ, nor the will of man stedfastly believe in him nor the affections savingly embrace him, till we are first regenerated by Gods most ho∣ly Spirit, who is powred out into every fa∣culty and power of the soul at the very first initials of Conversion.
• 4. Because the Commandments of holi∣ness are part of the object of our Faith in its doctrinal foundation. Therefore Paul in his conflict sets down this as a maxim, that the Law is holy, and the Command∣ment holy, just and good.
• 5. Besides, the truth of our Faith is de∣monstrable by holiness as its genuine effect. Its vain for persons to pretend to Faith

• where this is wanting, tho' it may not ap∣pear so evidently at the first. The Apostle James spends a large discourse upon this Argument, to prove that Faith without the works of holiness is but a dead Faith. Indeed our holiness being imperfect does not justi∣fie the person before God, but it justifies the faith of the person to be true: and the Apostle Paul conjoynes Faith and Holiness together, and thence proves our eternal life. Blessing God for having chosen the Thessalonians to glory, and proves it because they were sanctified by the Spirit, and did believe the truth of the Gospel.
• 6. Lastly, Because the application of Faith, or the working or actuating of our Faith upon Christ in the promise, doth not only sweetly and clearly manifest our be∣ing justified, but assists us also in the ob∣taining and increasing of holiness. They walk and work together. For how do the precious promises of the covenant purge us from sin and all filthiness of flesh and spirit, but by the acting faith in Christ, and so do embrace Christ for our sanctification, and in his name and power derive holiness from those precious promises, which are the golden Pipes or nerves, that convey it from our glorious head. Whence it comes that our belief of the inheritance promised, and of Heavens aimiableness revealed by the Word, and ratified on and by the verity of God: helps us daily to walk more holily and to be made more meet for that King∣dom with the Saints in light. And thus it is, that Faith purifies both the heart and life for glory. Even as under the Levitical

• Law, the action of the Priest in his offer∣ing the Bullock, and sprinkling the blood before the Lord is said to purge away sin, or make attonement for their sins, that is instrumentally. So may Faith be an in∣strument in deriving the sense of our justi∣fication, and the sweet influences of our sanctification from our blessed Lord in be∣lieving the sanctifying promises made in his Name, and actuated by virtue of his holy Spirit.

Now then, according to that common and useful sentiment: there be two works that attend Sanctity: the first is to mortifie sin: and the second to vivifie and quicken Grace, that we may be holy in all manner of conversation, and this not of our own power either to begin, carry on or finish: but wholly by the work of the Spirit at first, and then by his gracious concourse with every holy action of the new creature to the last, being carried on by the power of God thru' Faith to Salvation. This is so great a Scripture truth, that tis to be admi∣red that the impugners of it, who stand up∣on their own power so much, both as to conversion, and as to perseverance, should be so noted for looseness of life which shews the secret tremendous judgment of God, that such as too much neglect the righte∣ousness of God, should many times have so little of their own: as tis observed by a Learned Writer in a short History of such points.

Having thus treated a little about the ne∣cessary conjunction of holiness with Faith, lets exhibit its beautiful face in the follow∣ing

chrystal Glass of Holy Scripture.

1. It principally consists in the inward frame of the heart according to the Will of God, when the image of God does most il∣lustriously shine into it. True Religion and Holiness are fundamentally seated in the heart: all other is but painted false and hipocritical. Bell-Religion is but mocking of God, when lewd men and women run to the Assembly to shew their clothes, stare upon their goatish paramours, and like the strange woman in the Proverbs, pay their peny at the Temple, and then with an im∣pudent face deck their Bed with Tapistry, and perfume it with Spices. But true in∣ward holiness excites and instigates persons constantly upon the taming and subduing rather than bridling only their fierce and sensual lusts, and to crown right reason with full power and dominion over their infe∣rior beastly appetites: which is and may be performed genuinely and successfully alone by true grace.

2. Holiness consists in studying and ob∣serving the purity of Gods Worship, pre∣scribed in his Word according to his Will. For what communion can we have with so holy a God; in methods formed besides and contrary to his appointment. If earth∣ly Princes will not receive Addresses but according to their own prescriptions, and appoint Masters to order those solemnities: why not much rather be subject to the King of Kings, that Father of Spirits and live, when God had set down all the Ordinances of his Worship to Moses, then adds: there will I come unto you and bless you.

3. In sobriety and chastity towards our own bodies, possessing those noble vessels (wherein our souls those Lamps of life shine so radiantly) in Sanctification and Honour.

4. In a vigilant care of Justice and Righ∣teousness between man and man: setting before our eyes that golden rule, of doing to others as we would others should do to us.

Whoever then, upon the high testimony given to Faith in Scripture shall wax wan∣ton with Grace, and fancy they are set at liberty to live as they list: such do but trifle with God, and impose upon the purity of his Precepts, & in the end will deceive them∣selves & if repent not fall into the precipice of eternal Damnation. Which point is faith∣fully determined in the Homilies of England concerning Faith, and more copiously in the second part about Faith, Page 24. where they declare Faith to be a working grace; and again Page 28. citing the Apostle Peter, where we translate the words, Add to your Faith vertue, they read it [Minister or de∣clare vertue in or by your Faith.] that is, shew forth the force, power or vertue of your Faith in all your other graces, and in the holiness of your lives by the effects and fruits of a true and living Faith.

Let us now consider one or two questi∣ons, and finish this Chapter at present.

Quest. 1. What means may we use to at∣tain and increase true holiness.

Answ. 1. I answer, Study thine own heart, keep it with all diligence, especial∣ly from your own iniquities, and your own special tentations, by a wakeful guard, both in prayer and watchfulness. Observe who comes in and goes out. Examine thy self more frequently, and meditate deeply and seriously to give a wise and deliberate answer to these three questions in the Catechism of conscience.

• 1. Whence came I? what's my original State.
• 2. Where am I? what and whose work am I doing?
• 3. Whether go I, after this life is end∣ed.

Give a satisfying answer according to Gods Word, to these questions and scru∣tinies of an enlightened conscience, and this will comfort you upon a dying pil∣low: When all the world is not worth the tip of an atome to you. You will need no longer Catechisms, but as to dependent explications upon these heads: For if your peace be made with God on this score, you are out of gun-shot. But ever re∣member Josephs question about the Eye and Presence of God in all places, saying, How can I commit this great wickedness, and sin against God. Especially consider his fla∣ming Eye to awe you from secret sins, which are all in the light of his counte∣nance, when no other eye is upon you; and be ashamed to commit those things under his eye, which you would blush to

commit before a little child, and are in a fright at the turn of every door, lest a child should come in to observe you, and tell tales of you, when faithful Relati∣ons out of Town, return again. O the hellish practical Atheism, that lurks in the hearts of professing hypocrites! that write Sermons only to accuse them at the day of Judgment, and to be a pile of papers to burn them in hell, unless they repent. O set your ways before the eyes of the Lord, who pondereth all your goings. That's like an Isaack in the field, a Jo∣seph in an empty house, or a pious Natha∣nael under the Fig-tree alone.

2. Study an exact imitation of the Saints in glory, that are now enjoying the promises, whose faith follow. If vain persons would ensnare by their scoffs or inticements, remember they are but the wiles of the Devil. Lustful villains dare not stand the repulse of a brave and vir∣tuous spirit: casta est quam nemo rogavit. They! shrink and sink with shame into the De∣vils bosome, when the glory of an holy life chaftizes them into horror and stran∣gling. Ponder the path of thy feet, and walk in the way of good men, and the righteous, that are the excellent upon the earth let be thy companions. Aiery persons so called, are fit for no company, but the prince of the power of the Air, that ruleth and rageth in the children of disobedience, the Sons and Daughters of Belial, that shall be damned. When sinners intice, consent thou not. A man is discerned by his companion, and a wo∣man

by her Gallant, as the infatuated world shamefully Italianizes; but a wound and dishonour shall he get, and his reproach shall not be wiped away: keep thou in the path of the Just that shines more and more, nill the perfect day.

Mark the perfect, and behold the up∣right, the end of that man is peace. Follow their grace, and their glory will follow you. Shining beams stream from their paths to enlighten your feet in the way to bliss and happiness.

3. Stop up the casements of thy senses at any approaches of vanity. Let thine eyes look right forward, and take heed to thy going. Wax up thine ears, as Ʋlysses in Homer, from the Syren-songs of fools, that may split thy soul upon the Rocks of Charib dis. The five senses are as so many rushing flood gates to set open the heart to all iniquity.

4. Beg of God a quickned heart to se∣cret and family-duties. Cry to the Lord: Quicken me, and I'le call upon thy name, and tremble to be among those families, that for not calling on Gods Name, shall have his fury poured out upon them. Fa∣mily-prayer is like some Elixir, or morn∣ing antidote in pestilential times, and like some anodyne or cooling cordial julep in an evening, to procure beloved sleep in the bosome of God.

I was told a notable passage from a ho∣ly man, a native of Lancashire: that a witch being to be turned over, confessed at her Execution, that she could never be∣witch the person or family, (as I remem∣ber)

of a certain godly man in that coun∣try, because she could never find him come out of his doors without prayer in a morning.

Again I beseech you let us take heed of Omission-sins, and beg pardon for, and as∣sistance both of memory and strength a∣gainst them; yet be not too much discou∣raged, if age, sickness or weakness, or some sudden disappointments hinder or impair thy work. Nay if sometimes the sweet wind of the spirit do not breath so fragrantly upon thy garden of spices with the same benigne influences, as to melt thy heart in holy ardors and flames of love; remember that relentings and mour∣nings under such apprehended absences of the spirit, do manifestly infer the inward presence of the same holy spirit in the compunction and brokenness and languish∣ments of heart for Christ, do shew a sick∣ness for want of communion visible, by secret invisible touches of his love. Be∣hold he stands behind the wall, and will by and by look forth at a window, and shew himself through the lattesse to thee.

Let me here interpose an humble and earnest request to all persons who may light upon these lines, to set upon a spee∣dy and sincere reformation of all things dis∣pleasing in his sight, that the Lord may bless us, and restore and preserve our mer∣cies, and especially to conserve the Gospel among us.

Lets' also mix prayer with holy thank∣fulness for the least of mercies: which re∣minds of a passage of Mr. John Ball, when

occasionally at a very short and mean din∣ner with Adams Ale, (as the Author terms it) he breaks out into these words. It would cost a man many a years labour to be truly and throughly thankful for one piece of bread and cheese, Oh how many poor persons in this land would leap at the crusts parings and offals, which many lewd per∣sons and wastful servants fling away pre∣sumptuously against the command of our Lord, who could make bread by a word out of stones, out of nothing, and yet bids that nothing be lost: while as they consider not what bitter poverty they may howl under; nor the dreadful judgment of a famine of bread and water.

But then, how much more abundantly thankful ought we to be for the festival-days of the Gospel, which we have enjoy∣ed: that so we provoke not the master of the feast to remove both his flourish∣ing table, and such ungrateful guests. Since many people are even weary of their faithful and painful Ministers, who are so disheartned, grieved and wearied with a∣buses offered to them: that we may justly fear, lest God should prove weary of us all as we are weary of him, and provoke him to take away the golden, and put brazen candlesticks in their room, as that holy man Dr. Owen exprest himself with much sadness to that purpose, a little be∣fore his ascent to the spirits of just men made perfect. Lets earnestly implore the divine love and patience to forbid these

dangerous symptoms, and return in mer∣cy to us again.

5. Look well to the flocks of your fa∣milies, that no sin break forth without re∣buke, restraint and punishment as the mat∣ter requires; study and beg for prudence in government. Take heed of multiply∣ing over-many, especially impertinent words in family-prayer, lest worshippers prove sleepers, and disturb that duty by snoring. Remember that God is in hea∣ven, and thou upon earth, therefore let thy words be few. It often makes the ways of Religion tedious and irksome to young persons, and sometimes hinders their looking towards heaven: In all points labour to keep servants and chil∣dren in full work and business, and keep them from gadding with Dinah. For womens chaste behaviour gives a flatter de∣nial, than their saying of [no] to wanton fellows. They come too near a grant to ai∣ry women that would seem to deny it. Let the reins of government be held in a gen∣tle hand; moderata durant: Let not little faults be the object of severe chastisements, yet wise correction is most necessary, tho now fled from this dissolute age, which is the true cause of many enormities; 'tis hard for good persons to retrieve it, while wicked persons are so rampant and pow∣erful: but do what thou canst in the wi∣sest way, for a good mans paths are orde∣red of the Lord. Ill and sordid breeding and evil communications affects many thou∣sands with corrupt manners all their dayes. Good education helps to sweeten ill-tem∣pers

betimes; as a new vessel that's scen∣ted with a vinous liquor. And although under bad influences at birth, and in nur∣sing by a froward milk (as Plutarch points it) yet wise parents by the blessing of God may greatly form and lick their conversati∣on into some smooth civilities. Its a weighty work to fashion young ones to religious habits, it tames the heathen fierceness, and barbarism of some natures, and brings them up by degrees to advance in some measure the glory of God, their countries benefit, and their own peace; within, and ornament without.

Whereas others who are hurt by bad presidents, and examples in the ungraceful carriage of Superiours, who care not to prune or lop off the wild luxuriancies of youth; they often prove quarrelsome and contentious wretches in age, disturbers of families, the instruments of mischief in cities and towns, and if many, then they prove firebrands to whole Nations.

6. Deliver your souls from this wicked generation, fly youthful lusts, fast away tentations, beat down the flesh, that great Ass, as Hilarion terms it: by moderation and abstinence; especially from wine and strong drink, and all excesses. Shun as a serpent or a flying dragon, the dreadful madness of these days, which tends in the end to shame and beggery here; to the ruine of many ancient and famous families: who have swallowed many a park, and many a Lordship, and drunk down the royalty of fishing in many Rivers. As 'tis easy

to see in the turns of estates from the old to new upstart races, in the antiquities of many counties described by diligent men of late. But what is worst of all, they are ready to sink into everlasting burn∣ings, in flaming pitch and brimstone, in that direful and bottomless lake.

Quest. 2. If true holiness be so rare a Jewel, and always connexed with true Faith: then help us to know whether we are indeed truly sanctified?

Answ. 1. I answer, we may know that we are truly sanctified, if we have been exercised in godly sorrow and repentance for sin, joyned with an holy hatred a∣gainst it.

True penitent tears like salt-waters, do purge and cleanse the soul. Bitter sor∣rows, and an inward sense ef Gods wrath, with an holy awe of Gods precepts and threatnings, and a sincere desire of a mend∣ment fit the souls pallace for the carrying on of grace.

Holiness of life, and reformation of our ways does alway follow inward and sincere Repentance.

2. An inward satisfaction with and some delight from the heart in a convin∣cing Preacher; that searches his heart to the bottom, and lets out the old corrup∣tion, and then pours in the Samaritan Oyle of the Gospel upon the acute wine of the Law; yea he reverences and loves him for his work sake and faithfulness to his Pa∣tient.

Obj, But may not an unfanctified person shew outward holiness and have some inward

dogmatical Faith, as Herod and others.

A. Their Obedience is neither universal nor permanent, and their Faith not rooted in an unfeigned love to Christ.

No more here to this, intending a fur∣ther measure in the eighth Chapter.

To conclude about Sanctification with the words of that holy and reverend Per∣son, Bp. Ʋsher in his little sheet about the two Witnesses. Being askt by a Lady of Honour what Sanctification was: after some modest diversion, brake out into this expression, [That it was the offering up tho whole will to God, which was more than all burnt offerings and Sacrifices. To which I may subjoyn that none need to dread or fly back from the flames of affection in this free-will Offering, tho' it be difficult to ••••esh and blood: for tis perfumed with the Frankincense of our Lords passion-offering at the brazen Altar, and the fragrant min∣gled Incense of his intercession at the gol∣den Altar. So that in conclusion, all the holy wayes of wisdom are pleasantness, and all her paths are peace.

Thus much at present to explain a little the nature of holiness in this Chapter to∣gether with a sad lamentation dropt upon the Herse of vain Professors in these dayes. But lets add, Let him that stands take heed lest he falls, be not high-minded but fear: for thou standest by Faith: and that grace of God alone makes thee to differ.

Let us now finish this excellent and use∣ful Subject of Holiness: tho' mixt with some warm reflections for the good of souls, and come to a very comfortable Subject

about the Beauty and joy of Faith in the Throne of assurance: tho' I should inter∣weave a shorter Chapter about the infirmi∣ties of Believers to prevent stumbling at the threshold of Assurance: and now I hope somewhat to change my voice in more sweet lessons of comfort, for the use of broken and mournful Saints. The Founda∣tion indeed is laid in the Doctrines of Faith and holiness, if faithful Souls will di∣ligently build gold and precious stones up∣on it: they may erect the most stately and Imperial Temple in the whole World, not like the Pygmy Pyramids of Egypt up to the Clouds and Vapors, but like the Cedar-Temple of the second Solomon, all wrought with Saints and Cherubims, whose Pinacles reach within the highest Heavens nec habent umbras, all shadows and mists are fl••d away. Still remember that all must pass thru' the Temple of vertue and grace, before they can enter the Temple of heavenly glory.

Notes

• Hei. 1.12. &c:
• Jer. 7.22.
• 6.20.
• 1 Sam. 15.22.
• Mich. 6.7.
• Psal. 50.17.
• Psal. 69.31.
• Hos. 6.6. Jos. 5.7, 10 Amos 5.25. Act. 7.42. Mat. 12.7.9▪ 13. Mnrk. 12.33. Eph. 4.24. Col. 3.10
• 1 Thess. 5.23.
• 1 Cor. 6.17
• ••o••. 3.3. Eph. 2.22.
• Aristot d. gen animal. l. Pecquet de ve∣nis lacteis
• Isa. 65.1.
• Eph. 4, 16: Col. 2.9, 10
• Isal. 44.3. Mat. 3.11. 1 Cor. 6.11
• Eph: 2: 1.
• Jer: 17: 7: Act. 26.18.15.19.
• Gal. 5.6.
• John 3.
• Mat. 1.21. Tit. 2.14. 1 John 3.••.
• Eph. 1.4. & 2.10. Tit, 2.14
• 1 Cor. 12: 11:
• 1 Cor: 2: 14:
• Rom. 7.12.
• Jam. 2.17.
• 2 Thess. 2.13.
• 2 Cor. 7.1.
• 1 Cor. •• 30.
• Act. 15.7 Lev. 4 20, 33.
• Rainold praelect vol. 1. p. 123.
• Pet. 3.11.
• Mr. Hickman Hist. of Armi∣nianism p. 396.
• Prov: 7: 14:
• ver: 16, 17:
• Heb. 12 9. Exod 20.24.25.22.29 42. Numb. 6.24.
• 1 Thess. 4.4. Tit. 2.12.
• Mat. 7, 12.
• Rom. 6.1
• Chap. 4. P. 23.
• 2 Pet. 1.5.
• Prov. 4.23.
• gea. 39.9.
• Psal. 90.8.
• Prov. 5.21.
• John 1.48.
• Prov. 4, 20, 25. & 2.20. & 5, 6.
• Eph. 2.2.
• Prov. 6.33.
• Psal. 37.37,
• Prov. 4.25.
• Psal. 80.18. Jer. 10.25.
• Mr. Hilton
• S••ng 2.9.
• Clearks lives p. 176.
• John 6.1••
• Eccles. 5.2.
• Eph. 1.2.
• Acts 2.40.
• Z••ch. 12 10.
• Luk. 8.13. Heb. 6.4. & 10.24 2 Pet. 2.20.
• See Brit. Divin•• at Dort. p. 11••
• Rom. 11, 20. 1 Cor. 4.7.