the Law will execute Justice on him there is no benefit had by repentance the law will seize on him he should have looked to it before If thou committest Murther or Burglary it 's not enough to put one good deed for another to say I have done thus and thus for the King I kept such a Fort or I won such a Town this will not serve thy turn it will not save thy neck the law takes no knowledge of any good thing done or of any repentance This is thy estate Consider then what a case they are in that are shut up under the Law until a man hath saith it admits no exeuse requires things far above thy power to perform it will accept no repentance And therefore we may well make this Conclusion in the Galathians As many as are under the law are under the curse as it is written Cursed is every one that continues not in all things that are written in the book of the law to do them Gal. 3.10 But now where are we thus shut up It 's under sin as the Apostle â—ells us For the Law discovers sin to be sin indeed that sin by the commandment may become exceeding sinful Rom. 7.13 The Law makes us see more of it than we did or possibly could come to have seen Rom. 3.20 By the Law cometh the knowledge of sin I had not known sin but by the law Yes peradventure I might have known Murther Adultery c. to have been sins but to have known them to have been exceeding sinful I could not but by the law To know what a kind of plague sin is in it self so as not to make a game of it or a small matter as many usually make it to see the ugliness of it I cannot without the law But that we may know what sin is and that we may see it to be exceeding sinful I here bring you a few Considerations which I would have you ponder on and enlarge them to your selves when you come home 1. Consider the baseness of him that offends and the excellency of him that is offended You shall never know what sin is without this twofold Considerations lay them together and it will make sin out of measure sinful See in David The drunkards made songs and ballads of him He aggravates the indignity offered him in that he was their King yet that those wretched and filthy beasts the drunkards made songs of him See it likewise in Job Cap. 29. when he had declared unto them in what glory he once was that he was a King and Prince in the Country Then see Cap. 20. They that are younger than me have me in derision whose fathers I would have disdain'd to have set with the dogs of my flock He aggravates the offence First from the dignity of the persons wronged a King and a Prince Then from the baseness and vileness of those who derided him They were such as were younger than he such as whose fathers he would have disdain'd to have set with the dogs of his flocks A great indignity and mightily aggravated by these circumstances that a King should be abased by such vile persons Now some proportion there might be between David and the drunkards Job and these men but between thee and God what proportion can thâ—re be Who art thou therefore that darest set thy self in opposition and rebellion against God What a base worm that crawleth on the earth dust and ashes and yet darest thou thy Maker Dost thou saith God lift thy self up against him before whom all the powers of Heaven do tremble whom the Angels do adore Exaltest thou thy self against him who inhabiteth Eâ—ernity What oppose thy self a base creature to Almighty God thy Creator Consider this and let the baseness of the delinquent and the Majesty and Glory of that God against whom he offends be the first aggravation of sin and thou shalt find sin out of measure sinful 2. Consider the smalness of the Motives and the littleness of the inducements that perswade thee so vile a creature to set thy self against so glorious a God If it were great mâ—tters set thee a work as the saving of thy life it were somewhat But see how small and little a thing does usually draw thee to sin A little profit it may be or pleasure It may be neither of these or not so much When thou breathest out oaths and belchest out fearful blasphemies against God when thou rendest and tearest his dreadful and terrible name what makes such a base and vile villain as thou thus to fly in Gods face Is there any profit or delight in breathing forth blasphemies Profit thou canst take none and if thou take pleasure in it then the Devil is in thee yea then thou art worst than the Devil himself This is the second Consideration which may make us to see the vileness of sin and abhor our selves for it to wit the slenderness of the temptations and smalness of the motives to it 3. Add what strong helps and means God hath given thee to keep thee from sin As I say thou shouldst consider the bitterness of the delinquent the glory of the offended the mean motives whch cause so base a creature to do so vile an act so also consider the great means God hath given thee to keep thee from sin He hath given thee his Word and this will greatly aggravate thy sins to sin against his Word Gen. 3.11 When God convinces Adam he proceeds thus far with him Hast thou saith he eaten of the tree whereof I commanded thee that thou shouldst not eat What hast thou done it as if thou wouldst do it on purpose to cross God God hath given thee an express command to the contrary and yet hast thou done this Hast thou so often heard the Law and pray'd Lord have mercy on me and incline my heart to keep this law and yet wilt thou lye swear commit adultery and deal falsly and that contrary to the command of God obstinately disobey him Now God hath not only given this great means of his Word and Commandment but great grace too Where understand that there is not only final grace but degrees of grace else the Apostle would not have said receive not the grace of the Lord Jesus Christ in vain 2 Cor. 6.1 Consider then how much grace thou hast received in vain How many motions to good hast thou rejected Perhaps thy heart is touched at this Sermon though it is not my tongue nor the tongue of the most elegant in the world that can touch the heart but the Spirit that comes along with his Word Now when thou findst with the Word a Spirit to go with it it is a grace If thy conscience be enlightned and thy duty revealed to thee so that it tells thee what thou art what thou oughtest to do and not to do it is a grace Now if for all this thou blindly runnest through and art never the better but obstinately
to bring a man to salvation without Christ whereas if he be not under grace under Christ he is accursed If thou wilt be saved by the Law it is not thy endeavour or doing what lieth in thee that will serve the turn every jot and â—ittle that the Law requires must be fulfilled What would be thine estate if thou shouldst be examined according to the strict rigour of the Law Not the least word or thought that is contrary to it but thou must give an account for If thou standest upon thine own bottom or lookest to be saved by thine own deeds not one vain word which thou speakest but thou shalt be questioned for cast and condemned Consider then the great difference of being under Christ and grace and of being under the Law When we are under Christ we are freed from a great deal of inconvenience we are not liable to answer for those evil things which we have committed as in that comfortable place of Ezekiel All his iniquities that he hath done shall not be mentioned unto him When a man is come to forsake his old way his evils are cast out of mind a marvellous comfort to a Christian whereas if a man be not in Christ every idle word he must be accountable for if in Christ the greatest sin he ever committed he shall not hear of All they that stand on Gods right hand hear onely of the good things they have done you have fed cloathed and visited me But they on the left hand hear not a word mentioned concerning the good they have done only their evil deeds are reckoned up Now that I may declare to you the difference between the Law and the Gospel I will difference it in three particulars 1. The Law rejects any kind of obedience besides that which is thorough sound full and perfect without any touch of the flesh It rejects all crackt payment it will take no clipt coyn That obedience which hath any imperfection joyn'd with it will not be accepted But here I must not speak without book See Rom. 7.14 We know that the Law is spiritual but I am carnal And then concludes O wretched man c. The Law is spiritual What 's that We may know the meaning of it by the particle but but I am carnal The Law is spiritual That is it requires that all our works be spiritual without any carnality or touch of the flâ—sh If in any point of our obedience there be a smell of the cask it is rejected If the beer be never so good yet if it have an evil smatch it will not relish Let our services have this savour of the flesh and they will not be pleasing to God neither will they have a right savour in his nostrils And thus the Law is spiritual but wâ— are carnal Now it is otherwise here in the state of the Gospel Alas We are carnal it 's true The Apostle himself complains That thâ—re is â— law in his members rebelling against the law of his mind and leâ—ding him â—aptive c. Yet notwithstanding the Gospel accepts our obedience thougâ—â—he Law will not What 's the reason of this Why it 's plain Wâ—en â—he Law comes it looks for justice it presents a strict rule to us it requires wâ— shâ—uld be compleat But now the Gospel doth not so it requires â—ot justifiâ—ation of our own but looks that being justified by Gods free grace we â—hould â—hâ—w forth our thankfulness and express that we are so in heart bâ— our obedience to our utmost power Here 's all the strictness of the Gospel If there bâ— a willing mind it is accepted according to that a man hath and not according to what a man hath not 2 Cor. 8.12 God takes well the desires of our mind This iâ— then our blessed condition under the Gospel it requires not perfect obedience but thankfulness for mercies received and a willing mind Suppose we cannot do what we would that 's no matter God looks to our affections and the willingness of our minds if it be according to the strength that thou hast it is received with acceptance Here then arises the second point of difference and that is 2. The Law considers not what thou now hast but what thou once hadst If thou sayst I have done my best and what would you have a man do more then he can do The Law heeds not that It considers not what thou doest but what thou oughâ—st to do It requires that thou shouldst perform obedience according to thy first strength and that perfection once God gave thee that all thou doest should have love for it's ground that thou shouldst love the Lord thy God with all thine heart and strength Mat. 22.37 Herâ— the Law is very imperious like those Task-masters in Egypt that laid burthens on the Israelites too heavy for them to bear They had at first materials and then they delivered in the full tale of bricks But when the straw was taken from them they complain of the heaviness of thâ—ir burthen But what 's the answer You are idle you are idle you shall deliver the same tale of bricks as before Exod. 5.17 So stands the case here It 's not enough to plead Alas if I had strength I would do it but I have not strength I cannot do it But the Law is peremptory you must do it you are compell'd by force you shall do it The impossibility of our fulfilling it does not exempt us as appears by comparing Rom. 8.3 with Rom. 7.6 although it be impossible as the case stands for the Law to be by us fulfilled yet we are held under it as appears plainly thus If I deliver a man a stock of money whereby he may gain his own living and be advantageous to me and he spend it and when I require mine own with increase he tells me True Sir I received such a sum of money of you for this purpose but I have spent it and am disinabled to pay Will this serve the turn will it satisfie the Creditor or discharge the debt No no the Law will have its own of him If thou payest not thy due thou must be shut up under it It 's otherwise under the Gospel that accepts a man according to what he hath not according to what he hath not And here comes in the third point 3. Under the Gospel although I am fallen yet if I repent the greatest sin that is cannot condemn me By repentance I am safe Let our sins be never so great yet if we return by repentance God accepts us Faith and Repentance remove all The Law knows no such thing Look into the Laws of the Realm If a man be indicted and convinced of Treason Murther or Felony though this man plead True I have committed such an offence but I beseech you Sir pardon it for I am heartily sorry for it I never did the like before nor never will again Though he thus repent shall he escape No the rigour of
able to see it Every man may say in generalities I am a sinner yet to say and know himself to be such a sinner as indeed he is to stand in such need that he cannot do This one would think to be a matter of sense but unless God's Spirit open our eyes we can never see our selves to be such sinners as we are or else what is the reason that the child of God cries out more against his sin and the weight thereof after his conversion than he did before What are his sins greater or more than they were formerly No but his Light is greater his eyes are opened and now he sees more clearly what sin is When the Sun shines and its rays come in what a number of motes do we discover which before we saw not Not as if the Sun-beams made them or the Sun raised the dust no there are here as many motes and as much dust flying about as if the Sun shined here What is the matter then Why this the Sun discovers them to us So that here is the point Our sins in our souls are as motes in the air and are not more than they were before conversion but we cannot see them till the glorious beams of God's Spirit shine upon us The sight of sin and of the danger that comes by it is the work of God's Spirit The Spirit discovers sin unto us Joh. 16.8 When the Spirit cometh he shall convince the world of sin the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit shall convince them And the same word is used Heb. 11.1 where Faith is said to be the evidence of things not seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretofore we had a slight imagination of our sins but to have our mouth stopped and to be convinced is not a work of flesh and blood but of God's Spirit Rom. 3.19 Till we are awakened by his Spirit we cannot see nor feel the mountains and heaps of sins that lie upon our souls Thou art dead in sin Rom. 8. Thou art in bondage and to know it is a work of the Spirit not of nature The spirit of bondage what is that Why however we are all bond men until the Son hath made us free in a woful estate slaves to sin and Satan yet till God's Spirit convince us and shew it us and make us know it we shall sleep secure are not afraid but think our selves the freest men in the world and see not this to be a time of need This therefore is the first preparative when God brings his people by Mount Sinai Heb. 12.18 For you are not come unto the Mountain that may be touched and that burned by fire nor unto the blackness and darkness and tempest so Gal. 4.25 Mount Sinai is made a figure of the Law which begets bondage Not that Mount which might be touched and that burn'd with fire where was the sound of the Trumpet and voice of words such a sound as never before was heard nor never will be till one day we shall hear the same The sound of the Trumpet which sounded at the delivery of the Law Exod. 19.19 where it is described for when the voice of the Trumpet sounded long and waxed louder and louder that Moses heard it was such a noise a great noise at first but it grew higher and higher and at last it came to that heighth that it was almost incomprehensible then Moses spake And what spake he The Holy Ghost sets not down what he spake in that place Look in Heb. 12.21 So terrible was the voice that Moses said I exceedingly fear and quake Such a kind of lightning and loud voice this was the Lord commands such a voice as this Esay 58.1 Cry aloud spare not lift up thy voice like a Trumpet and shew my people their transgression and the house of Jacob their sins When God shall sound with the voice of the Trumpet of his holy word of his Law and shew thee that thou art a trayterous Rebel and there is an Execution gone out against thee body and goods when God sounds thus to a deaf ear of a carnal man then cometh the spirit of bondage of necessity on him which shews that we have a time of need The Law must have this operation before thou comest to the Throne of grace None will flie to the City of Refuge till the revenger of blood be hard at his heels Nor any to Christ till he sees his want Thus the Lord makes us know our need by turning the edge of his Axe towards us Offenders when they are brought to the bar at Westminster for Treason have the edge of the Axe turned from them but whâ—n they have received the sentence of condemnation and are carried back to the Tower the edge of the Axe is turned towards them Thus is it here The Law turns the edge of God's Axe towards us and therefore it 's said of S. Peter's Hearers Acts 2.38 That they were pricked to the heart The Law puts the point of God's sword to our very breasts as it were and brings us to see that we stand in great need of a pardon This is the first preparative when God enlightens our minds to see our dangerous estate and then there must of necessity follow fear and desire to be rid of this condition for the will and affections always follow the temper of the mind And hence when a man hath a false perswasion that he is in a good case that he is safe and well what works it but pride presumption confidence and security So on the contrary when this perswasion appears to be delusion contrary effects must follow If a man be in health and jollity and on a sudden be proclaimed a Traytor that he must lose his life and goods is it possible it should be thus and he not wrought on nor have any alteration So when news comes from the Law that thou art a dead man and everlastingly must perish the Law then works wrath that is it manifests unto us the wrath of God When it is thus there follows a shaking and trembling and it 's impossible but with Moses thou shouldst exceedingly quake and tremble 2. For all this there is a Throne of Grace erected God hath not forgotten to be merciful though thy sins be never so great This is the next preparative for faith namely the discovery and acknowledgment of the Gospel of Christ Jesus We see in in Ezra 10.2 We have trespassed against our God and have taken strange wives of the people of the Land yet now there is hope in Israel concerning this thing we have trespassed What then must we be the subjects of God's wrath No Yet notwithstanding though we have committed this great offence there is hope in Israel concerning this thing What though we have provoked God to indignation must we be the matter for his wrath to work on No There is balm in Gilead Jer 8. ult Is there no balm in Gilead Is there
everlasting life And this is the method the Scripture useth It concludes all under sin that so the promise by faith of Jesus Christ might be given to them that believe Gal. 3.22 It 's no new Doctrine devised by us but it 's the course and method of the Scripture for it begins in this great Work with imprisoning and shutting up The Law is as a Justice of Peace by his Mittimus commands us to prison It 's a Serjeant that arrests a man and carries to the Gaol But why does the Scriptures do thus It 's not to destroy you with famine the Law sends you not hither to starve you or to kill you with the stench of the prison but thereby to save and preserve you alive and that you may hunger and thirst after deliverance So that we find the reason added in the Text The Scripture concludes all under sin why It 's that the promise by faith of Jesus Christ might be given â—o them that believe You are shut up as prisoners and rebels that having found the smart of it seen your misery and learn'd what 〈◊〉 is to be at enmity with God and the folly to make your selves wiser an◠〈◊〉 than God you may submit your selves casting down your plumes aâ—d desire after Christ with an hungry and thirsty appetite for not only a Prieâ—â— to sacrifice himself for you and a Prophet to teach and instruct you 〈◊〉 King to be swayd by him earnestly craving from your soul to be his 〈◊〉 and to be admitted into the priviledge of his subjects in the Comâ—onwealth of Israel and esteem it your greatest shame that ye have been aâ—â—ens so long so long excluded The Scripture then concluded you under sin and shut up by it not to bring you to despair but to bring you to salvation 〈◊〉 a Physician which gives his Patient bitter pills not to make him sick but that so he may restore him to health or as a Chirurgion that lays sharp drawing plaisters and cuts the flesh not with an intent to hurt but to cure the wound This is the Scriptures method it concludes all under sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath shut up all The Text saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all men in the masculine gender but all things in the neuter And it is all one as if the Apostle had said The Scripture arrests not only thy person but thine actions The Scripture lays hold not only of the man but of every thing in him This word all is a forcible word and empties us clean of every thing that we may truly confess with the Apostle In me that is in my flesh dwells no good thing Rom. 7.18 It 's impossible a man should by nature think thus of himself that there is no good in him or that he should by asking others find himself half so bad as the Law makes him to be by shutting up a man under sin and all things in a man yea all good whatsoever is in thee And this it doth that thou mayst come to Christ as it is enlarged in the second verses following Before faith came saith the Apostle we were kept up under the Law shut up unto the faith which should afterward be revealed wherefore the Law was our School-master to bring us to Christ that we might be justified by faith Before the time then that thou hast faith which is the day wherein salvation comes to thine house thou art kept under the Law Thou art not assured of salvation nor canst thou expect till then that God should shew thee mercy We have a conceit that though we are never transplanted nor cut off from our own stock yet God will shew us mercy But we shall beguile our selves to hell therein for we are kept under the Lâ—w till faith comes that so we may know our selves We are kept c. Kept It 's a Metaphor drawn from Military affairs when men are kâ—pt by a Garrison and kept in order Now the Law is Gods Garrison which keeps men in good awe and order The Law doth this not to terrifie you too much or to break your minds with despair but to fit you for the faith It 's a shutting up till that faith comes which should afterward be revealed He 's a miserable Preacher which ends with preaching of the Law the Law is for another it 's to fit us for faith It 's our Schoolmaster to bring us to Christ. We thunder not the Law to make men run away from God but to bring them home unto him The Schoolmaster by the smart of his rod makes the child weary of his bondage and desire earnestly to be past his non-age and this is his end not that he delights to hear him cry Thus are we beaten by the Law not that God delights or loves to hear us sigh or sob but that we may grow weary of our misery and cruel bondage may desire to be justified by faith The Law then is so a Schoolmaster as that by making us smart it might bring us home We see then the course and method of the Scripture it hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe Now because men like not this kind of Doctrine to begin with Preaching of the Law and therefore think there may be a shorter and nearer way to preach Christ first I will therefore make knwon unto you this method of the Scripture and I will justifie it unto you There must be this Preparative else the Gospel will come unseasonably If before we are sowred by the leaven of the Law Christ be preached he well be but unsavoury and unpleasant to us 2. Does God at the first Preaching of the Gospel begin with Adam by Preaching Christ before he saw his sin and wickedness No he said not to him presently assoon as he had sinned Well Adam thou hast sinned and broken my covenant yet there is another covenant thou shall be saved by one that comes out of thy loyns But God first summons him to appear he brings him out of his shelters and hidings places tells him of his sin and saith Hast thou eaten of the tree which I forbad thee to eat of But the man shifts it off and the woman also to the serpent â—he serpent beguiled guiled me and I did eat Yet all this will not excuse him Gods judgements are declared his sin is made apparent he sees it Then being â—hus humbled comes in the promise of the Gospel The seed of the woman shall break the serpents head Be ye open then ye everlasting doors and the King of glory shall come in 2. John the Baptist who was the Harbinger to prepare the way for Christ Preaching to the Scribes and Pharisees warned them O generation of vipers He came to throw down every high hill and to beat down every mountain calls them serpents This was his office to lay the Ax at
welcome Christ he keeps open house but some are so fearful and so modest that unless they have a special invitation they are ashamed to come to Christ they reason thus if my case were an ordinary man's I should come but I am so vile and wretched that I am ashamed to come my sins have been so many and so heavy that I am not able to bear so great a weight they are more in number than the hairs of my head and yet farther alas they are crying ones to But hearken here 's a second word Dost thou think thy case more heavy because thou art out of measure sinful Lo it pleaseth God to send thee a special invitation who findest thy self discouraged with the great bulk and burthen of thy sins See Mat. 11.28 Though all apply it not to this use Come unto me all you that labour and are heavy laden and I will give you rest You of all others are they that Christ looks for Those that can walk bolt upright in their sins that desire to live and die in them they will not look upon me and I will not look upon them they scorn me and I scorn them but you that are heavy laden and feel the burthen of your sins are invited by Christ. Let not Satan then couzen you of the comfort of this word that which Christ makes the latch to open the door to let himself in we do usually by our foolishness make the bolt to shut him out Let thy wound be never so great thou hast a warrant to come and be cured be of good comfort then as it was said to blind Bartimeus Mar. 10.49 So it is to thee Loe he calleth thee When Christ bids thee come and gives thee his Word that he will heal thee Come let not the Devil or thy corruptions hinder thee or make thee stay back haste thee to this City of Refuge he hath engaged his Word for thee and he will ease thee But now after all these there is a Third Word that though Christ keeps open house so that who will may freely come and though he sends special invitations to them that are most bashful because their case is extraordinary What do you think now that Christ will come with his Soldiers and destroy those that do not come in He might do it when he is so free and invites thee and thou turnest it back again into his hand But yet here is another word of comfort Christ doth not only send a Messenger to invite thee who hast no goodness in thee but he falls to beseeching and intreating thee and that is a third word whereby faith is wrought in an Unbeliever 2 Cor 5.10 Now then we are Ambassadors for Christ as though God did beseech you by us observe the place We pray you in Christ's stead be reconciled unto God This is the most admirable word that ever could be spoken unto a sinner Alas thou mayest say I am afraid that God will not be friends with me why he would have thee to be friends with him do not then with the Papists mâ—ke such an austere God as though he might not be spoken unto as though thou mightest not presume thy self but must make friends unto him Wâ— have not an High Priest that is not touched with our infirmities Heb. 4.15 Will the Papists tell me I am bold if I go to God or lay hands on Christ I am not more bold than welcome Let us go with boldness to the Throne of grace vers 16. We are commanded to it Do not think but that he had bowels to weep over Jerusalem and he carried the same into heaven when thou liest groaning before him he will not spurn thee We pray you and beseech you to be friends therefore in this case make no doubt it is God's good pleasure to entreat thee and therefore thou hast warrant enough Christ wept over Jerusalem and he is as ready to embrace thee You have now three words to make a man of an Vnbeliever a Believer Is there or can there be more than these Open House-keeping Special Invitations Entreaties and Beseechings Yet there is more than all this which if thou hast not a heart of stone it will make thee believe or make thee rue it And that is 4. When God seeth all these things will not work with us but we are slow of heart to believe then he quickens us and there comes a word of Command God chargeth and commands thee to come and then if thou breakest his Command be it to thy peril It is the greatest sin that can be committed Thou wilt not draw near to God because thou art a sinner thou now committest a greater sin than bâ—fore thou returnest back Christ unto God thou bidest him take his commodity into his hand again thou wilt not believe and this is an heinous crime Joh. 16.8 9. And when the Spirit shall come it shall reprove the world of sin of righteousness and of judgment of sin because they believe not in me This is that great sin he shall convince the world of because they believe not in him Of all sins this was the most notorious this makes us keep all other sins in possession It is not only one particular sin but it fastens all other sins upon us be they never so many When faith comes it will out them but till then they remain in thee where there is no Commandment there is no sin How could it be a sin in not believing if I were not commanded so to do But you shall hear more than so When the Apostle speaks of excluding Rejoycing under the Law Rom. 3.37 Where is boasting then saith he it is excluded By what Law by the Law of works No but by the Law of faith there is a Law of works and a Law of faith God doth not only give thee leave to come and take him and draw near unto him but he commands thee there 's a Law by the breach of that Law of faith thou art made guilty of a a high sin There is a full testimony of this 1 Joh. 3.23 And this is the Commandment that we should believe in the name of his Son Jesus Christ. If a man should ask may I love my Neighbour would you not think him a fool because he must do it he is commanded So should a poor soul come and say to me may I believe thou fool thou must believe God hath laid a Command upon thee it is not left to thy choice The same Commandment that bids thee love thy brother bids thee to believe on Christ. To Entreaty is added God's Command and therefore if thou shalt argue what warrant have I to believe Why God enjoyns it thee and commands it As the impotent man said so mayest thou He that healed me said unto me take up thy bed and walk This is the very Key of the Gospel and this is the way to turn it right When being thus clean naked we have as it