and Justice not to treat with man in order to his being received into favour again but only in and through a Mediatour and because infinite wisdom could not find out a fitter than he who was God-man God was therefore pleased in the riches of his grace and mercy to pitch upon this way of recovering lost man sc. by faith in Christ who is mediator between God and man And although the Law of works did not accept of repentance upon the breach thereof yet the Law of faith doth or the Covenant of Grace doth as well require repentance toward God as faith in our Lord Jesus Christ. But then this repentance must be qualified as is exprest in the A. sc. It must be repentance unto life not a dead repentance but such as brings forth suitable fruit namely that which is unto holiness and the end everlasting life And then in the next place God requires a diligent use of all the means of grace these being the conduit-pipes whereby Christ and Grace and the Spirit and all the spiritual benefits of our redemption are ordinarily communicated unto us for though the want of these may not damn any but other sins where those that want them are not in the fault that they want them as those that want the means of grace and have only the Light of nature will not be condemned for what they want but for not glorifying God according to what light they have though it be but from the dim candle of nature so those that have these means and neglect them will have the greater damnation for This is the condemnation that light is come into the world and men loved darkness rather than light Io. 3.14 From all which may be infer'd 1 That the light of nature or the dim candle of corrupt reason is not sufficient to guide a man to Heaven for if it were faith would have been superfluous and Gospel-revelation concerning our redemption by Christ needless 2 That in order to salvation it is not enough for a man to believe the truth of the Gospel but he must also accept of the terms of the Gospel or Christ in the Gospel sc. faith and repentance i. e. He must accept of Christ in all his Offices and accordingly yeild subjection to him and he must repent of all his sins so as to bring forth fruit meet for repentance for a fruitless or a dead repentance will never carry a man to heaven 3 That Christ is communicative of his Grace for therefore hath he appointed means of Grace for the conveying of Grace to his members he is not a fountain sealed but a fountain open'd 4 That it is the duty of Christians to attend diligently upon the Ordinances of Christ for not only the necessity of the end requires it there being no other ordinary way for the obtaining of the end but by these means but also the obligatory power of Gods Command 5 That those therefore are enemies to their own salvation and redemption by Christ that do wilfully neglect the use or deny the necessity of Christs Ordinances 6 That if Christians be never the better for Christ and by what he has done for sinners they may thank themselves for God has prescribed means whereby they may reap benefit from the undertaking of Christ if then they do miss of life and salvation 't is because they will not come to him that they may have life 7 That Christians had need to beg of God that his good Spirit may move upon the waters of the Sanctuary that in and through Christ they may prove effectual for healing A. 86. Faith in Jesus Christ is a saving-grace whereby we receive and rest upon him alone for salvation as he is offered to us in the Gospel Hom. IV. p. 1. Of Faith It consisteth not only in believing that the word of God is true But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ hanging only upon him and calling upon him ready to obey and love him It being the first coming unto God whereby we are justified P. 2. By faith only not that the said justifying faith is alone in man without true repentance hope charity dread and the fear of God at any time or season But to take away clearly all merit of our works and wholly to ascribe the merit and deserving of our justification unto Christ only and his most precious blood-shedding This faith the holy Scripture teacheth us this is the strong rock and foundation of the Christian Religion this Doctrine all old and ancient Authors of Christs Church do approve This Doctrine advanceth and setteth forth the true glory of Christ and beateth down the vain-glory of man This whosoever denieth is not to be accounted for a Christian man nor for a setter forth of Gods glory but for an adversary to Christ and his Gospel and a setter forth of vain-glory Not that this our own act to believe in Christ which is within us doth justifie us For this were to count our selves to be justified by some act or vertue that is within our selves But we must renounce the merit of faith c. and trust only in Gods mercy and that sacrifice which our high Priest and Saviour Christ Jesus the Son of God once offer'd To. 2. Hom. XI Unfeigned faith is the only mean and instrument of salvation required on our parts Expl. 86. In this description of faith there are several things observable as 1 concerning the object of it and this is Jesus Christ not only as God though therefore he is to be believed because Truth it self nor only as God-man though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning mans Salvation but as being God-man he is constituted Mediator betwixt God and man and by vertue of his Mediatorship doth execute the office of a King of a Priest and of a Prophet in order to the Salvation of all those who do believe in him or do heartily receive and embrace him for their alsufficient Saviour upon the terms of the Gospel and thus considered he is proposed as the object of saving Faith yet because without shedding of blood there is no remission and because we are said to have redemption through his blood therefore Christ crucifi'd is the most peculiar object of this faith 2 Concerning the act of this faith 't is to be noted that doth not barely exert or put forth it self in a firm assent only to the truth of the Gospel nor yet in a particular full perswasion that I shall be undoubtedly saved in and through Christ for true saving faith may be without this full assurance but 't is exercised in a free consent of the will that this Saviour shall be our Saviour upon those terms he is offer'd namely cheerful submission both to his Scepter and to his Cross and hereupon the affections those everlasting gates
doth directly send us to Christ for remission of our sins and that by faith given us of God we embrace the promise of Gods mercy and of the remission of our sins which thing none other of our virtues or works properly doth therefore the Scripture useth to say that faith without works doth justifie or only faith doth justifie Not through the merit of any virtue that we have within us or of any work that cometh from us therefore in that respect we forsake as it were altogether again faith works and all other virtues For our own imperfection is so great through the corruption of Original sin that all is imperfect that is within us faith charity hope dread thoughts words and works and therefore not apt to merit and deserve any part of our justification for us Tom. 2. Hom. IV. It is of the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ without merit or deserving on our part that our sins are forgiven us that we are reconciled and brought again into his favour and are made heirs of his heavenly Kingdom Expl. 33. This word justification doth signifie not only to make just or righteous but also to make a man appear so yet not by infusing or working grace or righteousness in the Soul for this is the meaning of that word sanctification or it signifies the believing sinners being reputed or accounted righteous in the sight of God in and through the righteousness of Christ imputed to the sinner or accounted as his own for as condemnation doth suppose a man guilty because the just God doth not condemn men for nothing so justification doth suppose a man discharged from guilt and so not obnoxious to the penalty or curse of the Law now because the sinner cannot expect to receive this discharge by vertue of his own personal righteousness because all his righteousness is imperfect or as a menstrous rag therefore he must be found not having on his own righteousness for his justification but the righteousness of Christ. But more particularly in this A. we have 1. The principal Author or prime efficient cause of justification and this is God Who is he that condemneth it is God that justifieth God the Father as accepting of what Christ has done for sinners and God the Son as procuring our discharge and God the Holy Ghost as applying the merits of Christ to us and working faith in us whereby we receive so great a benefit 2. The inward moving cause free-grace and not any foresight of faith or obedience in the sinner to move him to it 3. The matter of justification or in reference to what the sinner is justified namely the guilt of sin and curse of the Law 4. The manner which consists in a legal discharge of the sinner from his former obligation to punishment here called the pardon of his sins and accepting of him as righteous 5. The meritorious cause only for the righteousness of Christ imputed to the believing sinner 6. The instrumental cause or condition sc. faith for the sinner through the means of his faith or upon the condition of his believing is thus justified A. 34. Adoption is an Act of Gods free-grace whereby we are received into the number and have right to all the priviledges of the Sons of God Tom. 1. Hom. III. p. 3. So making us also his dear children brethren unto his only Son our Saviour Christ and inheritors for ever with him of his eternal Kingdom of Heaven Hom. X. p. 2. He is a rising up to none other than those which are Gods children by adoption Hom. xi p. 2. By their obedience they declare openly unto to the sight of men that they are Sons of God and elect of him unto Salvation Expl. 34. More plainly Adoption it is Gods taking of those into his care and Family as his children by grace who were by nature the children of wrath and by practice the children of disobedience and all that they may enjoy the honour advantages and priviledges of his children as 1. They bear their Fathers Name and likeness or his badg and cognizance whereby they are known to belong to him and that is their holiness So that those who are afraid to be accounted godly they are afraid to be God-like and so disown their Father as if ashamed of him 2. They are all heirs of God and joint-heirs with Christ their elder Brother to an heavenly Inheritance 3. They have the Spirit of his Son given to them whereby they are inabled to call God Father and to come to a throne of grace with the boldness of children 4. They are under Gods fatherly protection so that nothing can harm them 5. They are provided for by him and therefore can want no good thing 6. They have a sanctified use of the creatures and of all temporal good things yea afflictions themselves are for their good A. 35. Sanctification is the work of Gods free-grace whereby we are renewed in the whole man after the Image of God and are enabled more and more to dye unto sin and live unto righteousness Hom. II. p. 2. The holy Apostle calleth us Saints because we are sanctified and made holy by the blood of Christ through the Holy Ghost Hom. xvi p. 1. It is he which inwardly worketh the regeneration and new birth The more it is hid from the understanding the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us For it is the Holy Ghost and no other thing that doth quicken the minds of men stirring up good and godly motions in their hearts which are agreeable to the will and commandment of God such as otherwise of their own crooked and perverse nature they should never have That which is born of the spirit is spirit As who should say man of his own nature is fleshly and carnal corrupt and naught sinful and disobedient to God without any spark of goodness in him without any virtuous or godly motion only given to evil thoughts and wicked deeds As for the works of the Spirit the fruits of Faith charitable and godly motions if he have any at all in him they proceed only of the Holy Ghost who is the only worker of our sanctification and maketh us new men in Christ Jesus Such is the power of the Holy Ghost to regenerate men and as it were to bring forth a-new that they shall be nothing like the men they were before Expl. 35. As for sanctification it is no less a work of free-grace than justification and adoption and in Scripture-phrase it is the new man new creature and a mans being created a-new in Christ Jesus unto good works in which and the like expressions is plainly set before us the large compass extent and comprehension of this work for herein all things must become new the nature renewed or changed from
of the Soul as love joy delight c. are set open that this King of glory may enter in and find entertainment there A. 87. Repentance unto life is a saving grace whereby a sinner out of the true sense of his sin and apprehension of the mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavours after new obedience Hom. XX. Of Repentance Which is a returning again of the whole man unto God from whom we be faln away by sin We must return from those things whereby we have been withdrawn pluckt and led away from God Unto whom alone we must return not to the creatures or the inventions of men or our own mercies by Jesus Christ who hath made satisfaction to the Justice of God with our whole heart forsaking all that is contrary to Gods will out of a sincere love of godliness a purpose of our selves by Gods grace to renounce our former wicked life and a full conversion to God in a new life to glorifie his name c. We must beware and take heed that we do in no wise think in our hearts imagine or believe that we are able to repent aright or turn effectually unto the Lord by our own might and strength for this must be verified in all men Without me ye can do nothing Ioh. 15.5 Again of our selves we are not able as much as to think a good thought 2 Cor. 3.5 Expl. 87. This repentance is called repentance unto life because the fruit thereof is unto holiness and the end everlasting life and concerning this repentance several things are to be noted 1 st concerning the nature of it that as well as faith it is a saving-grace because it is a part of Sanctification and not a common work of the spirit which is reckon'd up amongst those things which do not accompany Salvation as every part of Sanctification doth 2 dly Concerning the immediate spring of this repentance and that is a true sense of sin i. e. such a sense of sin as doth break the heart for sin and that in a kindly manner with grief or godly sorrow not with despair this latter sense of sin may be found in a Iudas but only the former in a Paul for whether it be in reference to the guilt of sin a true penitent does not despair of pardoning mercy or whether it be in reference to the punishment of sin he hopes to be deliver'd from the wrath to come and therefore this true sense of sin and a lively apprehension of the mercy of God in Christ are here joyned together 3 dly We have here the inward acts of repentance as 1 grief of heart for sin called therefore a being pricked at the heart and a being contrite and broken in spirit which is when a mans heart is ready to bleed and melt and tremble within him because he has broken the holy Law of God and has thereby foolishly exposed himself to the curse and penalty of the Law 2 Hatred of sin whereby a man doth disrellish and dislike sin and can roul it as a sweet morsel under his tongue no longer when he does not only not love sin but he abhors it the very thoughts of it are grievous and ungrateful to him and therefore 3 he turns from it not only does as one who turns away his face that cannot endure to behold it but his feet for he hastens as far from it as he can and that he may secure himself from the danger of it he turns from it to God 4 With resolution not to return to his old beloved any more 4 thly we have here the outward effects of repentance called its fruits active constant universal endeavours to lead a new life A. 88. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are made effectual to the Elect for salvation Hom. 5. p. 3. Apply your selves chiefly and above all things to read and hear Gods word mark diligently therein what his will is you should do and with all your endeavours apply your selves to follow the same Expl. 88. 'T is here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does communicate the benefits of Redemption there being Salvation in no other name than that of Jesus where persons are not made capable of this Salvation in an ordinary way and in the use of means there is no other way left but that which is extraordinary and so we read of those that have been sanctified from the womb But the ordinary means are the standing Ordinances of the Gospel sc. the Word Sacraments and Prayer the Word to inform and reform us Sacraments to confirm our faith and Prayer to beg a divine and effectual blessing upon both and all these three are included in that one great ordinance of the Gospel a Gospel-ministry unto which Christ hath promised his presence unto the end of the world because till then the mystical body of Christ will stand in need of being edified in its most holy faith for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach A. 89. The Spirit of God maketh the reading but especially the preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through faith unto salvation Hom. I. p. 2. If we lack a learned man to instruct and teach us yet God himself from above will give light to our minds and teach us those things which are necessary for us and wherein we are ignorant Mans humane and worldly wisdom or science is not needful to the understanding of Scripture but the revelation of the Holy Ghost who inspireth the true meaning into them that with humility and diligence do search therefore To. 2. Hom. XVII p. 1. Let us in faith and charity call upon the Father of mercy by the mediation of his well-beloved Son our Saviour that we may be assisted with the presence of his holy Spirit and profitably on our parts demean our selves in speaking and harkening to the salvation of our souls Hom. XVI p. 2. And he of his great mercy so work in all mens hearts by the mighty power of the Holy Ghost that the comfortable Gospel of his Son Christ may be truly preached truly received and truly followed in all places to the bearing down of sin death the Pope the Devil and all the Kingdom of Antichrist Hom. XVII p. 3. We should not be able to believe and know these great mysteries that be open'd to us by Christ but by the Holy Ghost St. Paul says that no man can know what is of God but by the Spirit of God as for us saith he we have received not
applying of the Redemption purchased by Christ to all those whom he has redeemed by his blood Not that the Spirit may be said to believe in the elect but that he doth work that faith in them whereby they as Members are united to Christ their Head and so do mystically and spiritually but really become one with him for they that are thus joined to the Lord are one spirit and so being one with Christ what was done for them by Christ as their Mediator Head and Husband is accounted as done by themselves he having pay'd their debt as their Surety they receive their discharge and shall never come into condemnation or be cast into Prison after they are once thus one with Christ and effectually called by the Spirit A. 31. Effectual Calling is the work of Gods Spirit whereby convincing us of our sin and misery enlightning our minds in the knowledg of Christ and renewing our wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel Artic. X. The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God Wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ preventing us that we may have a good will and working with us when we have that good will Hom. II. Of Alms p. 2. The good deeds of man are not the cause of making him good but he is first made good by the Spirit and grace of God that effectually worketh in him and afterward he bringeth forth good fruit God of his mercy and special favour towards them whom he hath appointed to everlasting salvation hath so offer'd his grace especially and they have so received it fruitfully that though by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily working in them unto obedience to Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the Spirit of God and his especial grace that they are the undoubted children of God appointed to everlasting life Expl. 31. That we may the better know what effectual Calling is we are to consider of a double Call which doth many times prove ineffectual as 1. Outward in the preaching of the Word and the voice of the Rod or any Providence whatsoever which doth call men to repentance faith and holiness but notwithstanding all these outward Calls there are Millions in the world who turn the deaf ear to God and will not return to him by repentance nor come to Christ by faith 2 dly There is an inward Call which is no less ineffectual than the former and it is the Spirits Call as when he proceeds no further than that which Divines call a common work as 1. Common illumination or some kind of floating knowledg in the head concerning the word of God and spiritual matters and no doubt but many men who have wicked hearts and lead bad lives may be well stored with gifts of this kind as Iudas for one 2. Some kind of flashy affections excited and stir'd up in the Soul towards good things called foretasts of the powers of the world to come and such was in Herod and Balaam 3. Some kind of faint languishing inclinations in the will to obedience such as Herod had when he did many things 4. Some kind of sense of sin both in its guilt and horrour such as Iudas had and yet notwithstanding all this inward work of the Spirit his Call may be ineffectual And if all this may be without success then no wonder if the Arminians Call that of moral suasion or of arguments do prove no better But then 2 dly There is another inward Call of the Spirit which is effectual to the Elect sc. that whereby the Spirit doth not only call but enable them to come at his call as when he doth renew the mind and change the will sanctifie the heart purifie the conscience and affections and doth work a lively faith in such persons and repentance from dead works A. 32. They that are Effectually called do in this life partake of Justistification Adoption Sanctification and the several benefits which in this life do either accompany or flow from them Artic. xvij They through grace obey the Calling they be justified freely they be made Sons of God by Adoption they be made like the image of his only begotten Son Jesus Christ they walk religiously in good works and at length by Gods mercy they attain to everlasting felicity Expl. 32. Into the nature of these particular Benefits of Effectual Calling there will be occasion to enquire hereafter but as to the certainty of the thing that all that are effectually called shall partake of these is evident from these grounds 1. In that Christ did purchase these benefits not for himself but for them nay he had never laid down such a price in his Fathers hands but for the sake of Believers 2. The tenour of the Covenant of Grace doth ascertain this for when God the Father and Son did treat together concerning the redemption of the Elect it was upon these terms sc. That upon the Sons undertaking to satisfie both the Law and Justice of God and upon the full performance of this undertaking all those that do believe in Christ though by nature they had been children of wrath as well as others should upon their believing be justified adopted sanctified and saved 3. Upon their believing they do receive Christ and he gives himself freely to them and how shall they not with him have all things else they stand in need of A. 33. Justification is an Act of Gods free-grace wherein he pardoneth all our sins and accepteth us as righteous in his fight only for the righteousness of Christ imputed to us and received by faith alone Artic. II. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith and not for our own works or deservings To. I. Hom. III. Because all men be sinners and offen-ders and breakers of his Law and Commandments therefore can no man by his own acts works and deeds seem they never so good be justified and made righteous before God but every one is constrained to see for another righteousness and this which we so receive of Gods mercy and Christs merits embraced by faith is taken accepted and allow'd of God for our perfect and full justification Part 3. Our works do not merit or deserve remission of our sins and make us of unjust just before God but God of his own mercy through the only merits and deservings of his Son Jesus Christ doth justifie us Nevertheless because Faith
its corrupt and carnal state to a state of real and true holiness though imperfect in this life the mind renewed in saving-knowledg the will renewed by being subdued and made pliable to the will of God the affections renewed by being spiritualized or fixed upon spiritual good objects and so the memory conscience phancy c. as also the life because in this change a man becomes a new man The particular parts of which sanctification are 1. Mortification or a Believers being dead unto sin i. e. in his inclinations thoughts cares affections endeavours all which were before lively and strong towards sin 2. Vivification or a living unto righteousness i. e. being holy in all manner of conversation A. 36. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are assurance of Gods love peace of conscience joy in the Holy Ghost increase of grace and perseverance therein unto the end To. 1. Hom. ix p. 2. All those therefore have great cause to be full of joy that be joined to Christ with true faith stedfast hope and perfect charity and not to fear death nor everlasting damnation But rather contrariwise their godly conversation in this life and belief in Christ cleaving continually to his mercies should make them so long sore after that life that remaineth for them undoubtedly after this bodily death To. 2. Hom. xij Released from the burden of sin justified through faith in his blood and finally received up into everlasting glory there to reign with him for ever Expl. 36. By this first priviledg of assurance we are to understand not meerly a believers probable guess or conjecture or his hope and expectation to be saved but an infallible certainty or that which is called in Scripture the full assurance of faith concerning the love of God and the believers eternal salvation which certainty is built 1. Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ as he is tendered in the Gospel 2. Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made 3. Upon the necessary connexion which there is betwixt the means and the end betwixt true and saving-grace and salvation it self 4. And upon the sure testimony of the Spirit of Adoption witnessing with the spirit or conscience of this or that particular believer by name that he is a Child of God Concerning which assurance these three things are to be noted 1. That there may be a true saving-faith where there is not the full assurance of faith It doth belong to a believer only but not to every believer 2. That it is every believers duty to look after this assurance to use his utmost endeavours to make his Calling and Election sure 3. Though this assurance may be darkened diminished and interrupted through sin or temptation yet it is ever accompanied with so much secret support to the soul as that it does keep the soul from total and final despair And so there is room left still for the second benefit sc. peace of conscience in which there is 1. Something privative sc. a very comfortable freedom not perfect and universal from that which Divines call trouble of mind arising from the apprehension of guilt and of the wrath of God and though in one who has this assurance the peace of his mind may be disturbed yet it is but disturbed and not absolutely lost as the peace of a State is not lost by every tumult whereby it is disturbed 2. There is something positive in this peace sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance Third benefit sc. Ioy in the Holy Ghost sc. a joy springing up in the soul from the comfort and certainty of his testimony and for the sweetness of his presence Fourthly growth of grace If not so observably in the leaf and fruit yet in the root like a plant in winter Perseverance in grace Not depending upon the mutability of mans will but upon the immutability of Gods decree and purpose to save the believer upon the unchangeableness of the Fathers love upon the purchase merit and intercession of the Son upon the abiding presence of the Holy Ghost together with the victorious efficacy of his grace in the soul and upon the stability of the Covenant of grace which is ordered in all things and sure A. 37. The Souls of Believers are at their death made perfect in holiness and do immediately pass into glory and their bodies being still united to Christ do rest in their Graves till the Resurrection Artic. xxij The Romish Doctrine concerning Purgatory Pardons is vainly feigned and grounded upon no warrant of Scripture but rather repugnant to the word of God Hom. vij Of Prayer p. 3. The soul of man passing out of the Body goeth straightways either to Heaven or else to Hell whereof the one needeth no prayer and the other is without redemption The Scripture doth acknowledg but two places after this life the one proper to the elect and blessed of God the other the reprobate and damned souls Expl. 37. At death Believers are made perfect in holiness 1. Negatively i. e. they sin no more from that very moment but are freed from sin for ever 2. Positively 1. The image of God is then perfect in the believers soul and the full bent of his will is to do the will of God as the Angels do it in heaven perfectly and without all reluctancy 2. It doth immediately enter into eternal life when it leaves the body and not into any middle state as that of Purgatory 3. Their bodies though separated from their souls for a time yet they do still remain unseparated from Christ and therefore do remain under his care whilst they sleep in the grave so that he will not lose any one member of them A. 38. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in full enjoying of God to all Eternity To. 2. Hom. xiv The truth of this most Christian Article of the resurrection which is the ground and foundation of our whole Religion O most comfortable word evermore to be born in remembrance he dyed saith St. Paul 1 Cor. 15. to put away sin he rose again to endow us with righteousness by his resurrection hath he purchased life and victory for us opened the gates of heaven to enter into life everlasting to enjoy an inheritance immortal that never shall perish which is laid up in heaven for them that are kept by the power of God through faith set with himself among the heavenly Citizens above If thou hast received Christ in true faith with repentance of heart and full purpose of amendment thou hast received him for an everlasting