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this point at last; that the true Christ, is a compound of righteous qualities, and holy dispositions in men. Hence it is that human virtue is idolized, and complemented with the name of Christian; upon this principle even heathen philosophers are supposed to have had Christ in them: especially such amongst them who were famous for their piety, though heathen. Yea according to this, it is enough to have appearances to whine, and cant, talk much of the work of the spirit, upon the heart,* of human goodness, moral virtue, and exclaim against sin and sinners: I say, if men have but those appearances, they are according to the principle of the false Christ, to be deemed devout, and pious Christians; though they speak in the most irreverent terms of the person of Jesus, and scandalize the doctrine of

*I would not be understood as speaking slightly of the spirit of truth, or of his operations in the heart of man, according to the scripture account thereof which is there undeniably made to consist in receiving of the things which are his, (viz. Christ's) and in shewing them unto us; that Jesus Christ alone might be glorified: and this the spirit is constantly engaged in, until we answer fully in heart, and mind, unto the character of the true circumcision; who worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh. But in the spirit of error, reverses this character: pretends to shew mankind other excellencies than what are found in Jesus, such as reformations, changes, pious motions and desires in themselves: and this it doth, until their worship of God dwindle into form, their rejoicing be in the work of their own hands; and all their confidence be in things of the flesh.

salvation alone by his blood; ridicule his mys teries as whimsies; and with the old Pharisees, accuse him as the ringleader of the wicked, and the cause of the profanenes3 which is in the world. And so zealous are mankind become for this holiness, or Christ as it is promiscuously called, that such who are considered as gospel ministers, will not now grant any thing farther concerning Jesus of Nazareth, than what they think tends to promote this holiness, or inward Christ: Thus is this made the grand criterion whereby to judge of all truth: it being now common to inquire upon any proposition concerning Jesus Christ, doth it tend to promote inward holiness and true heart-work? if it does, receive it: if it does not, reject it; let it be what it will. From hence it is evident, that this holiness within them, hath infinitely the preference before the person of Christ, since he shall not be allowed to plead his own cause, where there is the least suspicion of his doctrine clashing with their conceptions of inward holiness, or Christ in them. Like the Martyr Stephen's antagonists, they will then put their fingers in their ears, and run down his testimony with noise and tumult. But, if the least sparkle of this inward holiness, or Christ be seen, or in short, if there be nothing of this nature seen, provided there is a good will towards it, a hearty zeal and stickling for it, let it be (as before hinted) under whatsoever name it may, whether morality, virtue, piety, holiness, the work of the spirit upon the heart, or Christ within; I say, Antichrist, or the false spirit, seeks not the nature can be seen, or if they are but contowards all such in whom any thing of this glory of Jesus; but speaks of himself, of its own operations of joys, sorrows, hatred to the evil, and tentious for it; they have the most enlarged languishment after goodness; by him wrought on bowels and extensive charity. Towards all the heart: and teaches his anointed ones to con- such, they are exceedingly prodigal of their clude thence, that they are favourites of heaven: favours; insomuch, that whether they desire to look on themselves as greatly distinguished it or not; yea, whether they will accept amongst mankind, by what they call inherent ho- it or not, they will Christian them: Yea, liness: Yea, and to be jealous of the doctrine if a Jew, a Mahometan, a Deist, or an Atheist, of Christ, because it holds forth to man, the testi- be according to the phrase, a good man, a mony of salvation; bound up, and sealed, where Jesus is Alpha and Omega. This spirit, insin-holy liver, he must be supposed to have an uates that the doctrine which treats of the person of Christ, of his life, sufferings, death, and resurrection; of our being justified and sanctified in him; is a very dangerous, if not a diabolical doctrine and chiefly because if it does not immediately oppose, it teaches to slight, and disregard the work of the spirit upon the heart; will not suffer men to look unto that quarter for comfort: will not admit of it as an evidence for heaven: nor suffer them from thence to exalt themselves above their fellows: but will always be proposing Jesus as a salve for every sore, and a perfect redress of all grievances. Thus Antichrist accuses the spirit of truth, (because he glorifies Christ) of heresy in denying the work of the spirit upon the heart and supported by tradition, and its cloud of witnesses, it storms so violently, prates and insinuates so successfully, that it hath almost jostled Christianity out of the world: and, hath introduced instead thereof, gross enthusiasm, self-righteousness, bigotry, and superstition amongst the more zealously religious part of mankind. and amongst such who are less concerned, Deism, with all the pride of moral virtues. This is that spirit which I set my face against, and of which I speak, wherever I have through my book ranked this phrase, the work of the spirit upon the heart, amongst the cant terms of Judaism blended with heathenism.

interest in Christ, notwithstanding he do not believe in him, but rather reviles him; and whoever questions it, will be deemed a very uncharitable and censorious bigot. On the other hand, if a man hath a sinner character, makes no pretensions to inward holiness, is not contentious, or noisy about it; though he may believe in Christ, venerate him, have all his hope and dependence for salvation upon his death and blood: I say, a man of this character stands no chance: it would be reckoned credulous, yea, the greatest abuse of charity, to Christian such a man, or to conclude him interested in Christ. From this doctrine, those inferences naturally arise: A Jew, a Pagan, a Turk, a Deist, or Atheist, if good and virtuous, according to the beforementioned goodness, is preferable to the most zealous worshipper of Jesus, and believer in him, if imperfect and sinful. Again, goodit is called, more infallibly demonstrates the ness and holiness in man, by whatever name accepted of God, the person with whom he is pleased; than Jesus Christ, his death and resurrection, or any confidence or trust in him: consequently, this virtue, this holiness, this

UNION.

inward work, is preferable to the person, the ping sweet smelling myrrh. His hands are life, death, and resurrection of Jesus of Naza- as gold rings, set with the beryl, his belly is reth. To be able to draw those inferences as bright ivory overlaid with sapphires. His from the principles of Free-thinkers, Soci- legs are as pillars of marble, set upon sockets nians, and Arians, would not at all surprise: of fine gold. His countenance is as Lebanon, ⚫ but to see them naturally rise, from the doc- excellent as the cedars. His mouth is most trines of such, who would be contradistin- sweet, yea, he is altogether lovely." Thus guished from the former, and considered as gold, precious stones, ivory, marble, spices, preachers of Jesus Christ, may possibly sur- flowers, trees, mountains, rivers, gums, birds, prise some who have been used to say unto &c. are here collected, to form a composition the work of their own hands, ye are our gods. of beauties, figurative of him. Yea, whatsoever If we consider the Bible-saints and their is seen in all the creation of God, all the exexcellencies, in a figurative light, as I have cellencies and beauties, whether they are already hinted; our Jesus will appear the he- glories terrestrial, or celestial, are figures of ro of the scriptures: or, if we respect them him: all transmitting their lustre to him, all as being really in Christ, what they are cha-pointing to him as their perfection, and he racterized in the letter, (for it is easily proved whose glory and honour was the ultimate end that they were not so in themselves,) he still of their creation: All things were created by hath the pre-eminence in all things, and every him, and for him, saith the Spirit. His beaubeautiful character given unto man in the ties of holiness, how inexplicable! how discriptures is primarily his: as the substance vine! Pure, without austerity; wise, without of the shadow, or as the head, who by union vanity; humble, without pride; self-denying, with the body, blesses all the members with without self-love; holy, harmless, undefiled; his own condition, and character: whilst purer than the heavens, holier than the anthey, above all things, rejoice in his beauty, gels, he only is holy: he only is the Lord. power, and excellencies. That one thing so Such was his self-denial, that though he greatly desired by the Psalmist, is granted was rich, yet he became poor. Though all unto all who discern their union with the honour, power, and glory, was originally his; head: namely, to dwell in the house of the his name and character the most exalted, Lord for ever, to behold his beauty, and yea, though without robbery he was equal to to inquire in his temple. Though the con- the Most High, yet "he took upon him the sideration of such a glorious salvation in Je- form of a servant, and made himself of no reWhilst the foxes had holes, sus, is infinitely refreshing, and delightful, putation." yet is there a higher felicity, consisting in the and the birds of the air had nests, the clear views of his personal beauties, and Son of Man had no where to lay his head! glories. Thus the elders who surround his As a stranger, and pilgrim, he passed through throne, though perfected in his likeness, the worlds which his own hands had made, wearing crowns of glory, palms of victory, and unfeignedly felt the want of such necescast all their honours, and themselves like-saries and refreshments, which the creawise, before his feet: prostrating, and singing incessantly, worthy is the Lamb: thereby intimating, that his personal worth, dignity, and beauty, as beheld by them, is their highest heaven, their sublimest consolation. For this the Saviour prayed, "Father, I will that they whom thou hast given me, may be with me where I am, that they may behold my glory. Unto the eye of sense, there was neither form, nor comeliness, whereby men should desire him, when in the day of his humiliation, his judgment was taken away: when his face being more marred than any man's, and his form more than the sons of men, he was pressed with our sicknesses, sins, and sorrows: then, he appeared like the tabernacle of old, (as covered with badgers' skins) mean and contemptible, unto all such as judged according to appearance: but unto those who conceived aright of his beauty and glory, even then, his form was most excellent and his comeliness perfect, the fairest of the *Though as an individual he was perfectly holy; sons of men, grace and truth were poured in- and the charge of sin brought against him by his to his lips. My beloved, (saith the spouse) is enemies, as false as Satan; yet as the head and white and ruddy, the chief amongst ten thou- representative of the people, as personating the sand. Yea, he is made the central point of all sinner, he confessed the charge by his silence. beauties, and excellencies, as when thus de- Otherwise it does not appear, wherefore he was scribed: "His head is as the most fine gold, silent, when the cause of truth called upon him to make his defence. That his great and un. his locks are bushy, and black as a raven, paralled humility was evident in this transaction, his eyes are as the eyes of doves by the does not prove that his behaviour in this particurivers of waters, washed with milk, and fitly lar, was calculated only to exhibit that beauty. set. His cheeks are as a bed of spices, as Therefore may we construe his silence a tacit ac285 sweet flowers. His lips like lillies, drop-knowledgement of his being made sin for us.

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tures, from man, to the reptile, yea, even to the smallest insect, through his providence, were abundantly supplied with. In all this he sought not himself, but through all his unchangeable motto was, not my will, but thine be done: it being his meat and his drink to do the Father's will. Such was his self-denial, that though he was that just one: in his own individual self was holy, harmless, undefiled, separate from sinners, made higher than the heavens; yet was he content to be numbered amongst the transgressors; and to be accounted seditious, a rebel, a glutton, a wine-bibber, a blasphemer, a deceiver, a demoniac, an encourager, and ringleader of the most notorious sinners: unto those accusations, he replied not, but by his silence denying his holy character, he seemingly acknowledged the charge exhibited against him, and submitting to the punishment, was content to make his grave with the wicked.

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He denied himself so far as to permit Satan, | Ophir, are equally suprised, astonished, and (a creature of his power, and one whom he smitten with wonder. How glorious the dishad before crushed to everlasting darkness plays of his wisdom! in creation, redemption, for his rebellion) to tempt him, and that with and providence, especially in that admirable the glories of a world, which he himself had economy with which he governs his own made, and which at that time, he upheld by house. There he shews the beauties of holithe right hand of his power; all living, mov-ness, holiness for ever becometh his house, ing, existing in him, and governed by his providence. And also, with worshipping him, who was not only his creature, but a creature fallen and accused, and whose very being, was enmity against him. Yea, he suffered the tempter to sift him like wheat; to rush upon him with all his policy and power, by every gate of hell: to try him with despair, presumption, self-murder, and with an inordinate love of life, by using the most extravagant means for the preservation thereof: yea, even to hazard his knowledge of himself, of his own dignity and glory, as the Son of God, upon the success thereof.

Thus seeking, if by any means he might oblige him to deviate from his own law, and rule of righteousness, written by Moses, and the prophets. How beautiful his humility! he patiently endured the contradiction of sinners against himself. How conspicuous his love, through the things which he suffered! many waters could not quench it, neither could the floods drown it. His meekness! how apparent, when as a lamb led to the slaughter, and as a sheep before her shearers dumb, he opened not his mouth: when he was reviled, he reviled not again, nor did he hide his face from shame and spitting, but calmly gave his back to the smiters, and his cheeks, to them who plucked off the hair. These, and every other godlike disposition and perfection, shining in him, through his life and death, renders him at once the object of wonder, delight, and pleasure. Yea, such is his superlative beauty, that when we have considered all excellencies in heaven and earth with the utmost exactness and impartiality, we are still with relation to them all, constrained to cry, "As the apple-tree is among the trees of the wood, so is my beloved among the sons." Surprisingly rare! one amongst thousands, yea, only one in all the wood: distinguished from all in fragrance, fruit, and shade. Well may every admiring worshipper say, "I sat down under his shadow with great delight, and his fruit was sweet to my taste."

and reverence his saints. Of experience, having been tempted in every point like unto us. Of compassion, he has compassion on the ignorant, and such that are out of the way. Of sympathy, he is touched with a feeling of our infirmities. His wisdom, love, and power, in guiding, protecting, enriching, and causing all things to work together for the good of them who love him, and are the called according to his purpose, is most beautifully seen here. The house which he had built, where through the labours of his life and death, he hath built us in himself, an habitation for God, through the spirit.

The meat of his table, his flesh is meat indeed, his blood is drink indeed: by union with which, we are fed with all his grace, and fruits. The sitting of his servant, the rest that remaineth for the people of God, which rest is in him, where all those who believe entering cease from their own works, as God ceased from his. The standing of his ministers, their continual readiness to execute his will; and with unwearied pleasure and delight, to bear his message to his church; he maketh his ministers a flame of fire, administering by the word of his cross, light and heat, all around them. Apparrelled with him who is the righteousness of the saints, they bear witness of his royalties, majesty, and glory, as the king of kings, and Lord of Lords.

His cup-bearers, those who offer everlasting praise, resulting from his blood and death; which, as the juice of the true vine, the fruit of his own doings, and sufferings, he drinks for ever new, in the kingdom of the Father. His ascent into the house of the Lord, the union of natures in his person; by which the man in him, is one with God, and therefore goes up unto the house of the Lord.

When the Queen of Sheba saw this, only in the figure, there was no more spirit in her: but breaking forth in strains of ecstasy, it exceedeth, saith she, "the fame which I heard, the half was not told me, happy thy men, happy these thy servants, which stand continually before thee, that hear thy wisdom, blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel; because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice." What then must be the strains, when our great Solomon, in all his wisdom, majesty, beauty, and glory is seen. Such is the poverty of speech, yea, of the most expressive, words, that we are utterly incapable of declaring, what we then conceive of his eternal excellency. Whilst our utmost conceptions bear no proportion to his real glories, his transcendent beauties: but are as a moment of time to eternity. Thousands of thousands We also, when we come up to Zion, to see minister unto him, and ten thousand times the king in his beauty, with the queen stand- ten thousand, stand before him: let us mining on his right-hand, shining in gold ofgle with the multitude thus blest with his pre

He is beautiful in the majesty of his power, and the glory of his kingdom. All power in heaven, and in earth, is given into his hand. By him kings reign, and princes decree justice. The Queen of Sheba came from the uttermost parts of the earth to hear the wisdom of Solomon, and to see his glory, (but behold a greater than Solomon is here,) And when she saw his wisdom, and the house that he had built, and the meat of his table, and the siting of his servants, and the attendance of his ministers, and their apparel, and his cup-bearers, and his ascent by which he went up unto the house of the Lord, there was no more spirit in her."

sence; saying with a loud voice, worthy is the and under the earth: and such as are in lamb that was slain, to receive power, and the sea, and all that are in them, saying, riches, and wisdom, and strength, and honour, blessing, and honour, and glory, and power, and glory, and blessing: and with every unto him that sitteth upon the throne, and creature which is in heaven, and on the earth, unto the Lamb forever and ever. Amen.

A SUPPLEMENT

UNTO THE FOREGOING TREATISE ON THE DOCTRINE OF UNION: EXHIBIT ING A SPECIMEN OF APOSTOLIC PREACHING.

THE matter and manner of the apostles' preaching, appears, when among Jews and Gentiles, they taught that Jesus Christ was the Messiah, the Son of God; and that he was crucified unto death, and on the third day rose again from the dead, for the forgiveness of sins, and the justification of mankind. And this they proved from the predictions of the prophets, from the pattern shewn unto Moses in the mount, and by undoubted miracles wrought in the name of that Jesus whom they preached. All who believed their testimony, were thereby sensible of salvation: there were no such doubts as these amongst them then, viz. How do I know whether he died for me, or whether I am particularly interested in him, &c. Those queries and criticisms are of later date than the apostolic age, and owe their existence unto the wisdom of this world, which in the decline of true Christianity, took place of that primitive simplicity, with which the first preachers of Jesus bear witness of him. They had their rise from the distinctions made amongst men, of predestinate and reprobate, as qualified, or unqualified for the grace of the gospel: of fruitful, as having a right to believe their personal interest in Christ, or unfruitful, whose interest in him is doubtful. Those distinctions once concluded upon, between self-righteousness, and ignorance of the scriptures; have, from generation to generation, been carefully handed down. Whilst all the world assented to them, as traditions of gracious men, taking it for granted, without impartial inquiry, that they were deducible from scripture.

authority of some goodness wrought by them, or found in them, they are directed to con clude of the love of God towards them, and of their personal interest in Christ. But what shall that man do, who is assured that every imagination of the thoughts of his heart is only evil continually, Gen. vi. 5; whose goodness is as a morning cloud, and as the early dew it goeth away, Hos. vi. 10; and that he is an unclean thing, and all his righteousness as filthy rags? Isaiah Ixiv. 6. I say, what shall the man do, who by deep experience every day and hour, is sensible of those awful truths, and knows them applicable to every child of man? who has a continual sense of his poverty, misery, blindness, and nakedness? According to the forementioned traditions, he must despair, and be damned everlastingly; for those traditions say, it will avail him nothing to believe all that the Bible reports of Jesus Christ, if he has not good works, good fruits in himself, as more corroborating evidences, more infallible recommendations unto God, yea, as more undeniable marks of his acceptance with him, than Jesus Christ: than his birth, life, sufferings death, resurrection, and ascension. Let us only compare those conclusions with the scriptures, and we shall quickly perceive them to be the very sinews of Antichrist.

changed, and made fruitful in all good works. words, and thoughts. The scripture saith, "To him that worketh not, but believeth on

The apostle says, "It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to seek and to save sinners." 1 Tim. i. 15. But Antichrist says you cannot be saved, except you are holy, and good in yourself; nor shall the death and reThis, by degrees, rendered the things belong-surrection of Jesus profit you, except you are ing to our peace so intricate, that the knowledge thereof was considered as wholly confined to the schools. And hence it was, that when a man believed the gospel report con-him that justifieth the ungodly, his faith is cerning Jesus Christ, namely, that he was the Son of God, the Saviour of the world, that he died, and rose again for our justification: I say, when a man had believed this, he was yet taught to inquire, how do I know whether he died for me? whether I am interested in him or not? was I sure, says one, that I am predestinate, I could be easy: says another, was I but sufficiently convinced, and humbled, I could believe that Christ died for me: says a third, could I but perceive the fruits of the spirit in me, the proper effects and obedience of faith, I could be assured of my interest in him.

Thus, are mankind taught to establish their own righteousness: where, upon the

counted for righteousness." Rom. vi. But Antichrist saith that Christ doth not justify the ungodly; and that he justifies only such who are godly: who are repentant, humble, meek, loving righteousness, and hating iniquity. And where the fore-cited text shews us, that Christ's faith is accounted for righteousness, to all such who working not, believeth on him, as justifying the ungodly: Antichrist says, you are justified by your own faith, which will produce righte ousness in you, to evidence it. The scriptures say, that while we were yet sinners, Christ died for us, Rom. v. 8; and that when we were enemies we were reconciled to God by the death of his Son, ver. 10; and that

and thus Antichrist warreth against Jesu the son of Mary. This is that Antichrist, whose coming was prophesied of, and who made his appearance, as early as the days of the apostles. He ruined the labours of Paul, in Galatia, and made him complain that all they who were in Asia, were turned away from him: insomuch, that this apostle, laborious, and zealous for the glory of Jesus Christ, lived to see sundry of the Churches, whom he had espoused to one husband, as a chaste virgin to Christ, overrun and spoiled by Antichrist. And indeed this, and what followed, was foretold by him, in his epistle to the Thessalonians, where he said: The day of Christ should not come except there come a falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the temple of God, shewing himself that he is God." It is easily seen, that this prediction is fulfilled. John also said, that Antichrist was in the world then, denying that Jesus was come in the flesh: Or, as it signifies, that he had finished the redemption of mankind; and consequently, taught men to look for him yet to come, in their flesh: under the notion of light, power, wisdom, faithfulness, humility, love, &c. From the appearance of this Antichrist in the world, we may date the era of the apostacy, or falling away from the apostles' doctrine; when mankind began to entangle each other, with their own inventions. The apostles, as I have hinted, preached the person of Christ, the simple facts of his death and resurrection, as justification and forgiveness of sins to the children of Adam. It was enough, that their hearers believed their report of the crucified one: and as I observed before, the persons thus believing, never once question

"God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." 2 Cor. v. 19. But Antichrist saith, sinners have no right to conclude that Christ died for them; that such who have this right, are distinguished from sinners by inherent holiness and gracious qualities. And it farther saith, in contradiction to Christ, that he did not reconcile us to God when we were enemies, but that we must love him, fear him, and serve him, before we can be said to be reconciled to him; and as to man's being reconciled by the death of Jesus, it absolutely denies that; and says, we are reconciled by being reformed, changed, and made conformable in heart and practice to God; and that until then, it is not true that God hath reconciled us unto himself in Christ, notwithstanding the apostle saith it. The scriptures say, that we are saved by the grace of our Lord Jesus Christ, Acts xv. 11; yea, expressly, "by grace are ye saved." Eph. ii. 8. But Antichrist says, there are terms and conditions to be complied with and fulfilled, before you can be saved. The apostle saith, that God hath "given us eternal life, and this life is in his Son: and that he who believeth not this record, hath made God a liar." John v. 10, 11. From whence it is plain, that he who be lieveth not, hath eternal life given him in the Son of God, as fully as him who believeth: else it doth not appear how he could make God a liar, by not believing; nor, how the unbeliever can be censured for not believing what was not true. But Antichrist says, all have not a right to believe: some because they are not predestinate, others because not qualified, by repentance, &c. others though they have believed, have no right to be assured, because they are not sufficiently fruitful: Therefore those cannot make God a liar, when they believe not, it being not required of them to believe a falsehood. Onr Savioured but it was for them, because hitherto, they censured such who trusted in themselves that they were righteous, and despised others: But Antichrist supports this character, and is constantly for distinguishing between saints and sinners, and that not from any rejoicing in Jesus Christ, which one hath above the other, but from the saints being more righteous than the sinners, more holy, devout, and wise. Our Saviour reproved the church of Laodicea, in the sharpest manner, for growing rich, and increasing in goods, for not retaining a just sense of her poverty, misery, blindness, and nakedness: But Antichrist says, you must increase in goods, you must grow rich, rich in wisdom, knowledge, holiness, goodness, virtue, and experience: and except you thus increase in goods, Christ shall profit you nothing. You was poor, and miserable, and blind, and naked, says Antichrist, but not so now, you are converted, you are born again, you are changed, therefore how should you know yourself to be what you are not, now however, whatever you have been. The spirit of truth says, Christ is made of God unto us, wisdom, righteousness, sanctification, and redemption. Yea, saith Antichrist, but except you are made this in yourselves, you cannot be saved. Thus the traditions of man, make void the word of God;

had not been taught that any were excluded from it. Antichrist had not as yet the boldness to affirm, that there were some amongst mankind, who though they heard of the death, and resurrection, of the Lord Jesus, yea, though they believed it, yet had no right to conclude it was for them. Nor had he as yet propagated that subtle distinction, between the belief of the truth, and knowledge of their personal interest therein. For in those days of undisguised truth, and simplicity, when any man believed the testimony of the apostles concerning Jesus, his heart exulted in the truth, nothing doubtful of his interest therein. The belief of the truth, and the purged conscience, were then inseparable. For the testimony is, not only that Christ died, and rose again, such as we might hear of some other person, as Lazarus: but the truth is, that he died for our sins, and rose again for our justification: insomuch, that believing the truth, necessarily implies the knowledge of our personal interest in Christ, the latter, is always in proportion to the former. To distinguish between the belief of the truth, and the knowledge of our interest therein, is the invention of a spirit, who professing Christianity, would not be thought to be an unbeliever, but at the same time, having not the testimony of a good

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