Principal is that by Faith in the Hearts of all the Regenerate in various Degrees and there is no other Special and Principal Divine Revelation since Adam's Fall. Eph. 1.17 and 4.5 2 Cor. 4.13 2 Pet. 1.1 4. Fundamental Truth is not by way of Number but by way of holy Likeness to God who is simply one and simply one is above Number and not reducible to it The Father the Son and the Holy Ghost are three truly divers and distinct yet not three by way of Number Order and Dependence common to us and Heathens but by way of unsearchable Diversity not to be understood savingly without Christian Faithâ— which Heathens have not They who hold that the Holy Ghost proceedeth from the Father and the Son do not mean that he proceedeth from them as from two Firsts for there cannot possibly be two Firsts in God Rev. 22.13 And they who hold that he proceedeth only from the Father do yet hold that he is by Nature very and eternal God and the Spirit of the Son and that the Son doth from the Father send the Holy Ghost the Comforter This supposed the Difference seems to be but in Word and not in Substance of Matter 5. It is evident from Job 13.7 Heb. 1.1 2 3. and from the Nature of the thing that there is the Person of God. For God is an intelligent Being though infinitely intelligent and increated and every intelligent Being must needs be a Person Gen. 14.21 Jon. 4.11 Numb 31.28 Now they who hold that the Father the Son and the Holy Ghost are three distinct Persons do yet hold that they are but one God. And if they who hold that as they are but one God so they are but one Person do yet hold that the Person of God the Father unbegotten and not incarnate as such is not the Person of God the Son begotten and incarnate in my opinion they both hold the same fundamental and necessary Truth and do but differ in Word The common School-Doctrine that in the Trinity there is alius alius but not aliud aliud And in Christ aliud aliud but not alius alius I conceive to be an Errour For aliud aliud must needs mean either Contrariety or Diversity If it mean Contrariety then it is false that there is Contrariety in Christ If it mean Diversity then it is false that there is not Diversicy in the Trinity So the common distinction of the Works of God within God and without God ad intra adextra is certainly an Errour For every Work of God is an effect simply dependent upon his free Pleasure Eph. 1.11 But no dependence can be in God all in God is simply independent And as there cannot be a Creature without a Creator so there cannot possibly be a Work of God without God Joh. 1.3 And look as it is said of his own Will God begat us Jam. 1.18 So equally it may be said of his own Will he made all Things and themfore not of Nothing For God's Will is not nothing but it is the prime Cause and the prime Cause is superlatively material to our Faith. CHAP. XX. Of Sin and particularly of the Sin against the Holy Ghost 1. SIN is the Transgression of the Law the Wages whereof according to legal Justice is eternal Damnation or it is the Undoing of Body and Soul for ever in Hell if God's Grace in Christ prevent not by giving Repentance and Pardon Look as all in God is God so all in Sin is Sin. With respect to human Judicature Sin is an Effect and Man's Will is the true Cause of it With respect to Divine Judicature it is no Esfect and therefore it can have no Cause but all that sin transgress without Cause Psal 25.3 Joh. 15.25 As to human Judicature Sin is an Accident a thing that comes to pass in time and is distinct from Man's natural Substance and is truly evitable As to Divine Judicature it is no Accident For from Eternity it was future it hath Dominion over the Ungodly and as never repented of it abides in the Conscience for ever and breeds the never-dying Worm This cannot be affirmed of an Accident quod subjecto inest quod potest adesse vel abesse absque subjecti Interitu For nothing eternal can be accidental It is one and the same thing which is both Sin and Guilt but not in the same respects Sin as pleasant ungodly Men do naturally love but as Guâ—lt doth intrinsecally go along with Sin and gripe their Conscience and fill them with legal Terrour so they do naturally hate and flee from it They love Sin but not Hell. 2. The Holy Ghost in Scripture is taken two ways either for God the Holy Ghost and so we are baptized in his Name Or for an Effect produced by him Hereof there are two Kinds principal and subservient principal is that Divine and Holy Nature which God doth plant in the Hearts of all the Regenerate in the instant of their Pardon and Justification by Faith. Eph. 1.13 14. The Holy Ghost in this Sense none of those now in Hell did at any time partake of Considered as a subservient Effect so it was eminently poured forth on the Apostles upon the day of Pentecost and was common in that first Age of the Christian Church It consisted in the Gift of Tongues of Healing of casting out of Devils and other miraculous Distributions The Holy Ghost in this Sense many never Regenerate might partake of and afterward totally fall away perish eternally And this for ought I know is the meaning of the Holy Ghost in that much controverted Scripture Heb. 6.4 5 6. compared with Mat. 7.22 23. and 12.24 to 32. Act. 2. and 8.17 and 10.44 45 46. and 19. 2 3 4 5 6. Luk. 10.20 Joh. 7.39 3. The Sin against the Holy Ghost is therefore simply unpardonable because the Person guilty of it is justly forsaken of God given up to a reprobate Sense to final Obduration in Sin and to strong Delusion to believe a Lie and so he cannot but be finally impenitent and incurably graceless It seems to be a Degree of that kind of implacable Enmity against God and his holy Image which is in the Devil himself The Devils believe and tremble they cannot but have an inward Sense and Conviction that Jesus Christ is the Saviour of the World and the Judg of all both quick and dead and that the Religion contained in the Bible and sincerely professed by Abel Moses Peter Paul and the rest of the Elect in all Ages is the only true Religion And yet being eternally forsaken of God and left to themselves they have no power evangelically to repent they cannot but implacably hate God and his holy Image blaspheme his Truth and pure Religion and endeavour the utter Extinction of it and the eternal Ruin of every Man. 4. I was before a Blasphemer and a Persocuter and Injurious But I obtained Mercy because I did it ignorantly in Vnbelief 1 Tim. 1.13 This implies that had he done it wilfully and knowingly against the inward Belief and Conviction of his Conscience his Case had been very perilous In my Opinion the safest and easiest way to understand what is the Sin against the Holy Ghost is to make the Devil himself the Standard of it Though all ungodly Persons be the Children of the Devil yet as they are not all Atheists Murderers Adulterers Sodomites Perjured Traitors so they are not all guilty of the Sin against the Holy Ghost They who make Conscience of their ways and fear to sin against God may be sure they have not committed this unpardonable Sin. They who have been convinced and perswaded of God's true Religion and have solemnly covenanted and engaged their Souls to God in Christ Jesus and have professed the way of Truth if afterward they shall renounce the true Religion and blaspheme it and persecute the sincere Professourâ— of it and shall suffer themselves to be deluded so as to believe Lies contrary to the true Religion I think the Case of such is very perilous 5. We are to pray for all Men now living and that shall live hereafter but not for those whom we know to have committed the Sin against the Holy Ghost 1 Joh. 5.16 For the Rule of Prayer is not God's unsearchable Prescience what will be but God's Law obliging us to love our Neighbour as our selves and in Token thereof to pray for him while there is any Hope Now of all Ungodly Men while in the World there is humaâ— Hope which is a kind of middle State between the Godly in whom is Divine Hope of Salvation and the Damned in Hell and Persons guilty of the Sin against the Holy Ghost of whom there can be no Hope at all As for such as teach that we must pray for all sorts of Men but not for all of every sort pro generibus singulorum sed non pro singulis generûm it seems to be vain deceit Col. 2.8 For bare Generals as distinct from all the Individuals and Particulars is a meer Chimera Christ as Man prayed for all and in this he is our Patern Christ as God the Son incarnate did not pray for all but did omnipotently intercede for those only whose Salvation was future and for none else so as for them In this he is not our Paternbut infinitely above us Joh. 17.9 20. Luk. 23.34 FINIS ERRATA Pag. 6. line 39. read Counterprice P. 22. l. 27. r. Exigencies P. 25. l. 21. r. these P. 27. l. 39. f. Decree r. Graece P. 28. l. 8. r. to P. 29. l. 2. r. indelibly P. 32. l. 2 1. Index P. 34. l. 17. r. principal and. P. 37. l. 26. r. which makes
Sin and seals them with his holy Spirit and renders them truly godly elect and precious in his sight and severs them from among the ungodly World as to Life Eternal 1 Pet. 1.2 20. Rom. 8.29 30. Acts 13.48 Jude 4. Prov. 16.4 Gal. 1.15 16. Jer. 1.5 2 Pet. 1.10 Eph. 1.11 2. Indeed we are said to be chosen in Christ before the Foundation of the World Ephes 1.4 But that is because Election in Christ is from Eternity future and things future are as present to God who calleth those things which be not as tho they were Rom. 4.17 What is future is as real and certain as what is present yet as future it is not in present being but to come and most surely will be Therefore Election in Christ is no otherwise from Eternity than Faith is For to be chosen in Christ is to be in Christ to be in Christ is to be a Christian A Christian without Faith in Christ is simply impossible Therefore no Faith in Christ no Heavenly Election But God gives Faith to Abel and not to Cain and thereby doth difference Abel from Cain 1 Cor. 4.7 Ephes 2.8 9. Mat. 13.11 And Abel through the same Faith doth renounce and repent of all his Sins and chuse the way of Truth and sincerely covenant his Soul to God and so under God and by his Grace in Christ through Faith Abel is from first to last laudably and rewardably active and instrumental in his own Regeneration and Perseverance doth save himself and doth difference himself from Cain Gal. 6.4 Acts 2.40 1 Tim. 4.16 Deut. 30.19 Psal 119.30 Luke 10.42 Heb. 11.4 3. God worketh Regeneration ever by his Word because his Word is Truth and there cannot be Heavenly Regeneration without Heavenly Truth as the immortal Seed thereof John 17.17 1 Pet. 1.23 In the same instant as to time God doth of naturally unwilling unholy and dead in Sin make us supernaturally willing holy and alive unto Righteousness by Omnipotent Grace in us unsearchably neither contrary to the Intrinsick Nature of the Human Will nor dependent on it but above it and so the Will is not destroyed but fanctified and saved This Omnipotent Grace in us is a Divine Effect produced by God after the Counsel of â—â—s own Will which is the same for ever and can have no new Act Eph. 1.11 James 1.17 There is in all the godly Divine Omnipotency like as there is Divine Nature and the Life of God 2 Pet. 1.4 Eph. 4.18 I 〈◊〉 do all things through Christ which strengthâ—neth me Phil. 4.13 Omnipotency as it is in God is the Divine Effence simply independent and admitteth of no degrees Omnipotency as it is in us is the Image of God a divine Effect simply dependent and admitteth of degrees but so that he who hath the least degree cannot but be a sincere Convert and truly godly and yet he is freely and willingly so Regeneration is entirely Gods Gift and entirely our Duty and so we do the whole through God's Grace in Christ for God cannot do our Duty or any part of it and we without his Heavenly Grace in Christ can do nothing heavenly and supernatural 〈◊〉 is Regeneration Joh. 15.5 4. God's free Grace in Jesus Christ is the Fountain-cause of Predestination and Election to Life eternal but God predestinates no Person to 〈◊〉 and he reprobates no Person eternally save for his own Ungodliness in 〈◊〉 instant truly repented of and breeding the never-dying Worm To be ungodly is to be reprobate to every good Work Tit. 1.16 2 Cor. 13 5â— Jer. 6.30 As then God doth by his Grace of ungodly make many godly 〈◊〉 so he doth by the same Grace of reprobate make many elect and all the Elect in Christ he keeps from final Apostacy Christ considered as Man is himself elect Isa 42.1 Christ considered as God the Son incarnate equâ—â— in respect of his Godhead with the Father and the Holy Ghost Phil. 2. â—â— is the Author of Election 5. In God there is necessarily Self-kowledg and Self-knowledg is boâ—â— Act and Object Therefore no Man is the Object of God's Eternal Presciâ—nce and Decree But God from Eternity doth know love and delight in himself as purposed in time to make Adam holy to permit his Fall to give him Repentance and Pardon through Faith to give him Childrenâ— first Cain and then Abel to permit their being born equally in Originally Sin and to give Repentance and Salvation to Abel and not to Cain 〈◊〉 supposed all these things are from Eternity future and Abel through God's Grace will most surely be penitent and saved and Cain through himself will most surely be sinful impenitent and damned and yet they are no Object at all of God's Eternal Prescience and Decree God cannot go out of himself for an Object to terminate his Knowledg and Will upon because he is simply Independent and the same for ever His Omnipotent Word or Saying Let this and that be is the producing of it without all new Act Transition Motion and Change in God Gen. 1.3 9 11. Psal 148.5 CHAP. II. Of Perseverance and Certainty of Salvation 1. ADam being created in perfect Integrity might well love God though not sure of his Perseverance But unto fallen Man in whose Conscience reigns Guilt eternal the holy and Sin-avenging God is not at all lovely in that condition Fear and flee from him as his Judg he may love and draw nigh to him as his gracious God and reconciled Father in Christ he cannot till by Sin-pandoning Grace in Christ through Faith his Conscience be set free from Guilt eternal and in the room thereof be planted godly hope of Life eternal Every degree of this Hope must needs have with it intrinsecally a degree of godly Certainty and infallible Assurance of Perseverance and Salvation because it is Hope in God who is Truth it self and cannot lie Therefore it is called assurance of Hope an Anchor of the Soul both sure and stedfast better Hope by the which we draw nigh to God Heb. 6.11 19. and 7.19 In respect of this better Hope it is that Christ is said to be the Mediator of a better Covenant Heb. 8.6 2. As to Life Temporal and all things worldly and transitory uncertainty may suffice because true Happiness doth not consist therein and no Man can be sure of living another hour But as to Life Eternal as good never a whit as never the better nothing short of divine and heavenly Hope thereof can suffice to fallen Man. Now if the perseverance of all in whom is divine and heavenly Hope in Christ be not infallibly future and a thing that will most surely be in God's good time and through his Grace in Christ then there is no difference between heavenly and worldly Hope Hope in God and Hope in Man Faith in Christ and Infidelity Adam in Innocency could have no divine Hope of his Perseverance but only perfect Assurance that God would not forsake him if he did not
without all new Act Motion Change and Transition in God unsearchably 3. God is and was and is to come Rev. 1.4 8. He is truly past truly present and truly to come and yet the same God but not in the same respects God as past is neither present nor to come God as present is neither past nor to come God as to come is neither past nor present God is essentially and yet freely related to all both Angels and Men as their Creator Upholder and Governour for ever this Relation was from Eternity future and it remains to Eternity by the free Pleasure of God. Between God and damned Men as Men there is eternal Relation as between Cause and Effect Between God and damned Men as damned there is no Relation at all but perfect and eternal Contrariety he is for ever blessed they are for ever cursed they do implacably hate him and he doth implacably hate them But he doth not hate them as they are Men For as Men they are eternally against their will the Work and Image of God who can in no instant hate his own Work and Image as such Against their will God doth lord and rule over them by Conscience his Agent in their Bosom and in them the Glory of his just Vengeance and Severity for Sin doth eternally shine forth and against their will they fulfil the divine Law by bearing its utmost Penalty 4. God as our Creator is the way to himself as our Redeemer our Sanctifier our Blessedness and End our All in all For unless we were by Creation Men we could not be redeemed holy and blessed Men. Yet is God no way the Author of Sin. We must not deny things plain because we cannot find out to Perfection things unsearchable and too wonderful for us Joh. 6.44 Rom. 11.33 Christ as Mediator is the way to himself as God our Maker and our End our All in all For we being by Sin alienated from God and Enemies in our Minds by wicked Works unless Christ as Mediator Advocate and Intercessor shall by his Grace reconcile us to himself as God we shall die in our Sins and perish for ever Rev. 22.13 Col. 3.11 2 Cor. 5.19 The Holy Ghost as Sanctifier is the way to himself as God our Maker and our End our All in all For we being by Nature dead in Sin and full of Ungodliness and Unrighteousness unless the Holy Ghost as Sanctifier shall quicken our Souls with Spiritual Life and by heavenly Regeneration make us like to himself as God in Righteousness and true Holiness we can never enter into his Kingdom Joh. 3.3 5. 5. The true God is God the Father not Incarnate God the Son Incarnate God the Holy Ghost not Incarnate one God blessed for ever the Reward and Rewarder of all Elect Angels and Men for ever their Blessedness and the Author of their Blessedness their All in all And under God the exalted Manhood of Christ is Sole Supream over all both Angels and Men the First-born of every Creature Col. 1.15 God as God is simply invisible But God as manifest in the Flesh and the Fountain-cause of all Good to Elect Angels and Men for ever is perfectly seen of all in Heaven Face to face and truly by Faith yet not perfectly of all the Saints on Earth God cannot be seen and known save by his own Light and gracious Manifestation of Himself Now God's first Discovery of Himself is in and by Creation accoâ—â—â—â—â— to his own Eternal Purpose in Christ Jesus Antecedently to this he is not knowable by Angels by Men by Christ Himself as Man. Eph. 3.9 10 11. Joh. 1.18 1 Cor. 13.12 1 Tim. 3.16 1 Tim. 6.16 CHAP. V. Of Adam in Innocency and the entrance of Sin into the World. 1. GOD created Adam in his own Image truly holy and like unto himself in heavenly Rectitude This heavenly Rectitude he lost by his Fall and it was renewed in him in part by heavenly Regeneration after his Fail but not perfectly while on Earth The state of Adam in Innocency was Supernatural and not Natural For God created all Things and consequently Adam by Jesus Christ according to the eternal Purpose which he purposed in Christ Jesus our Lord Eph. 3.9 10 11. This is cleaâ—â—â— matter of Faith and wholly Supernatural For of God's eternal purpose in Christ Jesus the light of Nature saith nothing at all God only is holy by Nature that is essentially holy like as he only is by Nature God Gal. 4.8 Adam was holy not by Nature but by Grace and heavenly dependence oâ— God. Which-Grace continued with him 'till he dissiking the Condition in which God made him and affecting to be independent Lord of his own Will chose rather to be ruled by himself than by the holy just and good Will of God. And so God did not necessitate his Fall nor deny him Grace to stand nor take his Grace from him But Adam by wilful eating of the forbidden Fruit did expel and put God's Grace from him and became the Author of his own Ruine 2. Adam needed heavenly Grace to keep him from inward lusting after the forbidden Fruit but not from outward eating of it Bare Lust as in it self is not Sin but all Lust in Man against the Spirit and after what the holy just and good God hath forbidden is very Sin before God tho not before Men Rom. 7.7 In such inordinate Lust the Soul is Principal and the Body is Instrumental The Body by it self cannot lust at all the Soul as to its natural substance is the Image of God and in that respect it must needs be innocent But if the Soul be destitute of inward heavenly Grace it is then full of ungodly and worldly Lusts invisibly in respect whereof it is enmity against God and the Image of the Devil Joh. 8.44 Jude 18. Tit. 2.11 12. Rom. 8.7 3. The divine Law is holy just and good Rom. 7.12 The sum of it is Thou shalt love the Lord thy God with all thy Heart and thy Neighbour as thy Self or A Conscience void of Offance both tomard God and toward Man. The divine Law considered outwardly as of old written in Tables of Stone and now in the Bible is man fold But considered inwardly as written in the Heart so it is only one as God is one because it consisteth by Conscience in each ones Bosom and Conscience in each Man can be but one Take away Conscience and Man is not Man but a Brute The nature of Conscience is to be under God and over Man as such it is a Law to it self Rom. 2.14 15. and the great Engine by which God doth govern the whole intellectual World. Adam while innocent was not under the Law and Covenant of Works For the Law of Works as distinct from the Law of Faith doth not exclude sinful Boasting Rom. 3.27 But there could be no sinful boasting in Adam while innocent The Covenant of Works gendreth to Bondage Gal. 4.24 But Bondage was not
means to God's Glory for that is no means which destroys the End and is repugnant to it Indeed the damned in Hell do will and desire their own Annihilation but not as a means to God's Glory for that is a holy and regular Will and Desire but no holy and regular Will can be in the damned Moses and Paul could not without Sin wish to themselves eternal Pain and more than barely Temporal For eternal Pain consists in implacably hating and being hated of God eternal Self-tormenting Anguish for Sin and the never-dying Worm This no Man in his right Wits can wish to himself 4. Man's chief End is not to glorify God and to enjoy him for ever This indeed is Man's Duty but Duty as such is not the chief End but eternal Felicity as the Reward of Duty Christ as Man when on Earth did perfectly glorify God and had Fruition of him in perfect Love and yet he was not in Joy and Felicity when in his Agony and upon the Cross but in the way to it and for the Joy and Felicity set before him as his supream End he endured the Shame and Sorrow of the Cross Heb. 12.2 Now what is not the supream End in one instant can in no instant be it because it is the same for ever Those in Hell do against their Will for ever glorify God by bearing his just Vengeance for Sin. We glorifying God through Faith by sincere Obedience on Earth God's Promise is to reward and crown us with eternal Blessedness in Heaven And it is this and this only which is the chief End and supream Good of Man as comprizing all Good in one beyond which nothing is desirable 5. God is not loved at all unless he be loved incomparably Tho he be good better and best yet not in a way of strict Comparison but in a transcendent Sense wherein words are to serve things and not things words Indeed ungodly Men are said to love Pleasures more than God. But the meaning thereof is not that they love God a little and Pleasures more but they love Pleasures with all their Heart and God but as subservient Now God as subservient to Lust and Pleasure is not God but an Idol and Idolatry is not Love but ungodly Lust As Happiness means Ease Pleasure and freedom from Pain Misery and troublesom Want so all Men naturally desire to be happy But as Happiness means beholding God's Face in Righteousness and being satisfied with his Likeness Psal 17.15 So it is wholly supernatural known and desired of none in this World save only the Regenerate through Faith in Christ Men ungodly neglect so great Salvation and say unto God Depart from us Heb. 2.3 Job 21.14 The Heaven and Happiness desired by them is a sensual Paradise and perpetual Epicurism this really is not Heaven and Happiness but a Lust or Idol clothed with the name of Heaven and Happiness The sincere desire of Grace as such is not the Grace desired but it is an infallible proof of a gracious and godly Man as being accompanied with sincere Performance and Endeavour and is indeed it self holy Reformance before God. There is in God delight to Love Deut. 10.15 and in all blessed Saints and Angels and there is in all true Saints on Earth sincere desire to love God perfectly but no such thing as love to love this is not true Love but adulterous Lust He that loves to love doth not love God but himself No godly Man dare Sin For he that dare Sin is presumptuous and treads Conscience under Foot. The least degree of true Godliness and holy Love to God doth sincerely yet not perfectly mortify hate expel and war against all Sin and desires to be by Grace sinless and impeccable A Person may sincerely love God and yet through errour and mistake say he doth not and may have godly Assurance and yet complain as if he had none Psal 77.10 Psal 22.10 1 Cor. 12.15 16. CHAP. X. Of the Image of God. 1. CHrist considered as God is the essential substantial and increated Image and Form of God the Father by Nature not by Grace Christ considered as Man exalted at God's right Hand is by Grace not by Nature the Image of Himself as God Equal with the Father and the Holy Ghost in a special and peculiar Sense above all both Angels and Men and yet he is but one Image of God rightly conceived as he is but one Christ Phil. 2.6 Col. 1.15 Heb. 1.3 9 13. The Divine Essence as it is in God the Father begetteth the Divine Essence as it is in God the Son Yet will it not hence follow that there are two Divine Essences but only that the Divine Essence as it is in God the Father unbegotten is not the Divine Essence as it is in God the Son begotten Which is certainly true For Unbegotten and Begotten are eternally divers and distinct This eternal Generation of God the Son is not a Work of God but it is the Nature of God the Father and had been if there had never been Work of God. God the Father is not Autotheos of and from Himself and therefore God the Son is not God simply is and cannot but be and simply to be is to be God. Exod. 3.14 The Creature simply is not but the Creature as such is dependent on God and as compared with him it is as Nothing yea less than Nothing and Vanity Isa 40.17 18. Sin indeed is absolutely simply and eternally of it self exceeding sinful Joh. 8.44 Rom. 7.13 But God is not Sin. He is simply First and simply First is from none 2. As to Life Temporal ungodly Men as Men are the Image of God no less than godly Men. Thence Murder is so great a Sin because thereby contrary to the Law and Light of Nature the Image of God in Man as to this present Life is extinct a living Man is turned into a dead Corpse and no 〈…〉 dead can be the Image of the living God Gen. 9.6 As to Life 〈…〉 eavenly Conversation by Faith only godly Men and Women 〈…〉 Image of God and ungodly Persons are the Image of the Devil As to Conjugal Society the Husband is the Image and Glory of God and not the Wife he being her Head 1 Cor. 11.3 7. In respect of natural Generation Parents are the Image of God and not Children In respect of domestical Rule and Government Masters are the Image of God and not Servants In respect of earthly Soveraignty Kings and supream Civil Rulers are the Image of God and not Subjects Saints Triumphant as Triumphant and by Grace impeccable are the Image of God so as Saints Militant are not Damned Men as Men and intellectual Beings are against their Will the Image of God for ever because they do against their will fulfil God's Law by bearing the eternal Penalty thereof due for their Sin. 3. The Soul is truly a Spiritual Substance and yet truly material not to our bodily Senses outwardly