THE
LAW
AND
the
Gospell
reconciled
.
The
Euangelicall
fayth
,
and
the
Morall
Law
how
they
stand
together
in
the
State
of
Grace
.
Vpon
occasion
of
a
letter
written
by
an
Antinomian
to
a
faithfull
Christian
.
THat
which
holy
Iude
deemed
so
needfull
to
write
,
Onely
let
your
conuersation
be
such
,
as
becommeth
the
Gospell
of
Christ
,
that
whither
I
come
and
see
you
,
or
else
be
absent
,
I
may
heare
of
your
affaires
,
that
yee
stand
fast
in
one
spirit
,
with
one
minde
,
striuing
together
for
the
fayth
of
the
Gospell
.
This
is
indeede
that
onely
thing
,
worthy
to
bee
contended
for
,
and
that
with
earnestnesse
.
And
if
those
two
mothers
before
King
Solomon
,
did
so
plead
about
the
liuing
child
,
which
yet
was
mortall
,
and
a
sinfull
brood
:
how
should
the
true
Church
of
God
plead
her
titles
to
that
which
brings
immortality
,
the
blessed
fruit
,
and
issue
of
the
liuing
fayth
.
But
how
shall
we
know
who
hath
best
right
to
this
liuing
fayth
?
One
saith
,
Mine
is
the
liuing
fayth
,
and
thine
the
dead
fayth
;
another
sayth
,
No
,
but
thine
is
the
dead
,
and
mine
the
liuing
.
As
therefore
Solomons
sword
deciding
the
quarrell
,
gaue
the
liuing
childe
to
the
true
mother
:
So
the
sword
of
the
spirit
,
Christs
word
,
a
greater
then
Solomon
,
onely
can
determine
who
is
the
true
mother
,
the
true
Church
,
to
which
the
liuing
fayth
of
right
belongeth
,
sith
it
is
deliuered
to
none
,
but
to
the
Saints
.
Nor
were
it
a
matter
of
wonder
to
heare
the
whore
of
Babylon
,
the
old
Romish
beldame
,
to
make
claime
to
the
liuing
fayth
,
as
her
naturall
child
,
which
now
long
agoe
by
ouerlaying
it
in
the
night
of
blacke
ignorance
,
and
supine
security
,
with
her
vnwealdy
body
(
become
so
grosse
and
monstrous
with
the
infinite
additions
of
humaine
Traditions
,
standing
in
stead
of
her
many
subtractions
and
purloynings
from
the
diuine
truth
)
is
strangled
,
and
become
stone-dead
;
and
on
the
other
side
,
to
charge
the
reformed
Church
of
hauing
the
dead
fayth
,
because
she
teacheth
iustification
by
faith
onely
,
with
outworkes
:
but
behold
a
wonder
,
that
any
sonnes
of
this
our
deare
mother
Church
should
proue
so
vnnaturall
and
vnreasonable
,
as
(
and
that
most
impudently
,
though
withall
cunningly
,
euen
pretending
the
doctrine
of
the
Church
of
England
to
be
for
them
,
and
they
for
it
;
a
thing
too
vsuall
)
to
impute
vnto
her
the
dead
fayth
,
as
whereof
she
is
the
teacher
,
while
vnto
the
doctrine
of
iustification
by
fayth
onely
she
addeth
and
presseth
the
doctrine
and
practise
of
sanctification
,
not
onely
as
a
frute
,
but
as
a
duty
springing
from
the
same
.
From
which
impious
and
senselesse
reproach
while
we
shall
purge
our
mother
,
wee
shall
with
one
bush
stop
two
gapps
:
both
the
wide
mouth
of
Mother
Babell
,
crying
out
against
vs
,
that
by
teaching
Iustification
by
faith
onely
,
we
destroy
sanctification
,
and
the
impudent
mouthes
of
the
misbegotten
homebred
bratts
,
that
exclaime
,
we
destroy
the
iustification
of
the
true
liuing
fayth
.
And
this
done
,
we
shall
by
Gods
grace
eyther
so
conuince
these
men
,
as
to
pull
them
from
their
dead
fayth
;
or
make
it
so
euident
to
all
men
,
as
they
shall
confesse
the
dead
fayth
of
Belial
,
or
of
Baal
to
be
with
these
men
,
and
the
liuing
fayth
to
be
onely
on
our
side
.
Now
the
occasion
of
our
taking
this
taske
vpon
vs
,
is
this
:
there
is
a
new
sprung-vp
opinion
,
which
not
onely
in
this
City
,
but
in
some
parts
of
the
Country
spreading
like
a
Cancer
,
or
gangrene
,
hath
infected
many
,
poysoning
them
with
a
schismaticall
spirit
,
and
not
only
alienating
their
minds
from
,
but
opening
their
mouthes
against
our
Congregations
and
Ministers
,
so
as
they
scoffe
,
and
scandalize
euen
the
soundest
and
sincearest
preaching
of
the
word
of
God
.
They
deny
any
vse
at
all
of
the
morall
law
,
so
farre
as
to
be
a
rule
of
life
and
christian
conuersation
,
after
that
a
man
is
once
brought
to
be
a
beleeuer
in
Christ
.
They
allow
the
law
no
further
vse
,
then
as
to
bee
a
Schoolemaster
to
bring
vs
to
Christ
,
and
then
farewell
law
.
And
if
Ministers
Preach
and
presse
the
duties
of
sanctification
,
these
Antinomians
ieare
at
them
,
yea
and
rayle
on
them
to
their
very
faces
,
calling
them
Anabaptists
,
and
telling
them
,
that
they
preach
the
dead
fayth
,
and
that
such
goodly
doctrines
are
good
for
nothing
,
but
to
carry
men
to
Hell
.
And
for
my
part
,
I
should
not
haue
beleeued
there
had
bene
such
mouthes
of
blasphemy
in
the
world
,
had
not
mine
cares
bene
witnesses
of
them
.
And
for
a
further
proofe
hereof
,
to
make
it
euident
to
others
also
(
besides
other
writings
,
which
the
ringleaders
of
this
Antinomian
or
lawlesse
sect
of
Belial
conuey
and
scatter
among
their
Disciples
)
a
letter
,
written
with
the
chiefe
ringleaders
own
hand
(
for
ex
vngue
leonem
)
but
consigned
or
subscribed
with
the
name
of
one
of
his
prime
she-Disciples
,
and
sent
to
one
Mr.
T.
may
suffice
to
manifest
their
virulent
spirits
to
all
the
world
.
The
copie
whereof
is
here
affixed
verbatim
;
onely
I
haue
forborne
to
set
downe
the
parties
name
at
large
,
but
onely
the
first
letters
of
her
name
;
concealing
the
Masters
name
,
who
is
the
inditer
and
writer
,
altogether
.
And
I
follow
therein
the
example
of
holy
Ierom
,
who
writing
to
Ctesiphon
against
the
Pelagians
,
And
that
this
was
the
ancient
guise
of
Hereticks
,
the
same
Hierom
tels
vs
in
the
same
place
where
speaking
to
the
Pelagian
,
he
saith
:
Nosti
&c.
Thou
knowst
what
thou
teachest
thy
Disciples
priuately
,
expressing
one
thing
with
thy
mouth
,
and
concealing
another
in
thy
conscience
:
and
to
vs
who
are
strangers
,
&
none
of
thy
Disciples
,
thou
speakest
by
Parables
,
but
to
thine
owne
scholars
thou
vnfoldest
thy
mysteries
:
and
this
thou
boastest
thou
dost
,
according
to
the
scriptures
,
because
it
is
sayd
,
Iesus
spake
to
the
people
abroad
in
parables
,
and
to
the
Disciples
within
dores
hee
sayth
,
To
you
it
is
giuen
to
know
the
mysteries
of
the
kingdome
of
heauen
,
but
to
them
it
is
not
giuen
.
And
againe
,
Sola
haec
haeresis
,
&c.
This
onely
is
heresie
,
which
blusheth
to
speake
in
publike
,
what
it
feares
not
to
teach
in
priuate
.
The
rage
of
the
schollars
vttereth
the
silence
of
the
Masters
.
That
which
they
haue
heard
in
the
chambers
,
they
preach
on
the
house
tops
;
that
if
they
shall
please
their
hearers
,
it
may
bee
attributed
to
the
praise
of
their
Masters
:
if
it
displease
,
the
fault
may
bee
the
scholars
,
not
the
masters
.
Ideo
creuit
&c.
Thus
hath
your
heresie
increased
,
and
you
haue
deceiued
many
,
because
you
alwayes
teach
and
alwayes
deny
.
Yet
the
quicke
sighted
Reader
shall
finde
this
letter
to
be
not
altogether
so
euen
spun
,
but
that
it
hath
many
knobbs
and
knots
of
grosse
errour
,
which
is
euer
vneuen
,
and
neuer
but
vnlike
it selfe
,
sufficiently
bewraying
a
poysonous
minde
,
and
virulent
spirit
in
the
author
,
Now
because
the
letter
is
teadious
,
so
as
to
answere
to
euery
circumstance
would
clogge
our
discourse
with
many
vnnecessary
and
vnprofitable
matters
:
therefore
I
will
epitomize
or
contract
the
whole
into
one
briefe
view
,
and
pitch
vpon
such
points
,
as
the
Author
stands
most
vpon
,
and
wherein
he
placeth
the
maine
strength
of
his
battalion
,
And
first
I
will
muster
vp
his
scattered
skirmishes
and
brauadoes
,
And
those
I
finde
to
be
diuided
into
two
speciall
companies
.
The
first
is
a
brauado
,
setting
forth
his
cause
with
many
specious
and
glorious
titles
;
as
his
ascribing
it
to
Gods
gratious
calling
;
that
it
is
the
true
liuely
iustifying
faith
which
he
maintaineth
;
(
which
words
hee
often
repeateth
)
that
it
is
of
the
household
of
true
faith
;
the
most
holy
and
heauenly
calling
into
the
true
liuely
iustifying
fayth
;
that
it
is
the
gracious
leauening
of
the
Gospell
;
that
it
is
the
effectuall
calling
to
true
christianity
,
and
assured
free
saluation
;
that
this
leauen
is
the
wedding
garment
of
Christs
perfect
holinesse
and
that
this
is
the
good
and
old
way
which
Abraham
walkt
in
;
that
it
is
the
established
protestant
doctrine
of
our
Church
of
England
,
grounded
vpon
the
word
of
God
,
which
euery
one
ought
to
imbrace
,
if
hee
will
be
a
loyall
subiect
to
his
Protestant
King
;
againe
,
This
is
the
Protestant
fayth
,
this
is
the
established
doctrine
of
our
Church
;
that
he
is
as
one
true
Prophet
to
a
great
number
of
false
Prophets
;
that
he
with
a
few
more
goe
with
a
right
foot
to
the
truth
of
the
Gospell
;
such
as
call
the
people
to
a
chearefull
,
zealous
,
godly
life
,
onely
for
and
by
the
ioy
and
excellency
of
free
iustification
(
but
marke
how
)
deepely
considered
;
onely
those
few
doe
apply
the
law
purely
and
truely
;
that
these
are
the
few
foresayd
true
ministers
of
Christ
,
and
(
such
as
follow
them
)
the
true
beleeuers
;
that
they
onely
bring
in
the
true
meanes
of
true
sanctification
,
and
of
doing
all
good
workes
;
that
these
are
the
true
teachers
,
who
doe
truely
establish
the
law
;
that
these
are
the
onely
true
ministers
,
and
their
followers
the
onely
true
people
of
God
;
that
this
doctrine
is
and
may
bee
proued
in
euery
point
with
two
or
three
plaine
scriptures
,
and
two
or
three
plaine
testimonies
of
Orthodox
Protestant
writers
.
These
and
the
like
bee
the
glorious
guildings
,
wherewith
hee
doth
so
fairely
inammile
his
leaden
cause
,
which
anon
will
come
to
the
Test
.
The
second
company
,
wherewith
he
skirmisheth
all
along
,
is
of
such
reproches
,
as
hee
casts
vpon
all
those
that
are
aduersaries
to
his
opinion
.
I
take
them
in
order
as
they
lie
.
That
to
auouch
the
contrary
is
a
sinfull
preiudice
of
Gods
truth
;
that
it
is
a
blaspheming
of
the
true
liuely
iustifying
fayth
;
such
are
too
much
leauened
with
the
sowre
leauen
of
the
deuouter
sort
of
Pharisees
,
which
with
the
false
brethren
among
the
Galatians
leauened
and
corrupted
the
faith
of
the
Galatians
;
[
*
](A17305-e11310-b)
*
Meaning
those
of
his
Antinomian
and
lawlesse
sect
.
foresayd
true
Ministers
of
Christ
,
and
so
trouble
the
true
beleeuers
with
all
manner
of
caluminations
,
raylings
,
and
slanderings
,
as
that
they
are
against
sanctification
,
and
good
workes
,
whereas
they
onely
bring
in
the
true
meanes
of
true
sanctification
,
and
of
doing
all
good
workes
;
and
that
those
true
teachers
destroy
the
law
,
when
they
truely
stablish
the
law
;
&
with
such-like
innumerable
caluminations
;
but
also
sticke
euen
violently
like
doggs
to
fly
in
the
true
Ministers
and
people
of
Gods
faces
,
and
are
ready
(
if
they
can
)
to
teare
out
their
very
throats
,
with
bitter
hatred
,
and
cruell
persecution
;
are
not
these
truely
Christs
dogg-christians
?
the
Disciples
of
such
false
masters
plainely
declaring
,
that
whilst
they
contend
for
the
law
,
they
are
both
in
words
and
deedes
the
greatest
destroyers
of
the
law
,
and
that
their
bragging
obedience
is
most
grieuous
disobedience
,
all
their
holy
sanctification
is
dubble
sin
and
iniquity
,
and
that
their
whole
worship
of
high
esteeme
with
men
is
idolatrous
and
abomination
before
God
,
traiterous
to
their
King
,
and
dangerous
to
the
betraying
and
destruction
of
their
whole
Country
and
Kingdome
,
wherein
such
liue
.
Therefore
in
my
hearty
loue
,
and
in
the
sincerity
of
my
bettered
affections
,
I
pray
you
take
heed
of
this
blinde
,
zealous
,
dead
fayth
,
and
content
not
your selues
in
the
carnall
knowledge
of
free
iustification
,
&c.
Thus
farre
of
his
skirmish
.
Wherein
thou
mayest
(
good
reader
)
obserue
how
he
magnifieth
himselfe
as
the
onely
true
Prophet
opposed
by
many
hundred
of
false
Prophets
;
those
hee
rankes
together
with
their
hearers
,
and
seuerall
congregations
,
into
two
companies
:
the
one
a
heard
of
hoggs
,
the
other
a
kennell
of
doggs
:
and
of
these
two
he
makes
vp
the
vniuersall
body
of
the
Church
of
England
,
as
which
God
hath
giuen
vp
to
bee
plagued
with
such
ministers
of
the
blind
dead
fayth
,
as
his
vsuall
manner
of
language
is
to
call
it
.
So
as
in
summe
he
makes
the
Church
and
nation
of
England
to
be
an
accursed
Isle
of
hoggs
,
and
doggs
.
Againe
,
for
all
this
,
note
how
sliely
,
like
the
subtile
serpent
,
hee
seekes
by
insinuation
to
patronize
his
doctrine
vnder
the
authority
of
the
Church
of
Englands
established
doctrine
,
as
grounded
thereon
,
and
consonant
thereunto
,
and
so
consequently
vnder
the
Kings
protection
:
(
a
pestilent
peece
of
policy
and
practice
)
though
by
necessary
consequence
,
hee
makes
the
Defender
of
the
fayth
no
better
,
(
that
which
my
very
thought
abhorreth
)
then
one
of
his
hogg
,
or
dogg-christians
:
and
on
the
other
side
labours
to
make
all
his
aduersaries
odious
,
as
being
in
their
doctrines
enemyes
to
the
King
and
State
;
(
a
notable
practise
of
heretickes
in
all
ages
)
and
such
are
all
Ministers
in
Court
,
City
,
Country
,
all
Courtiers
,
Citizens
,
Country-men
,
that
follow
not
this
man
in
his
conceited
true
liuely
fayth
.
Come
we
in
the
next
place
to
his
maine
battalion
,
which
hee
rangeth
into
3
squadrons
.
Namely
hee
sets
downe
the
state
of
the
doctrine
in
3
Propositions
,
which
he
cals
his
3
Protestant
positions
.
The
first
is
:
that
the
horrible
filthinesse
of
sin
is
such
to
Gods
infinite
,
pure
,
and
righteous
nature
,
that
God
cannot
but
abhorre
,
curse
,
and
detest
the
creature
,
that
hath
any
sin
in
his
sight
:
as
these
,
and
such
like
scriptures
teach
:
Deut.
27.26
.
2.
Pet.
2.4
.
Rom.
5.12.15
.
Esa.
59
2.
Iob.
15.16
.
The
second
is
:
I
beleeue
,
that
for
remedy
of
this
my
misery
by
sin
,
God
by
the
power
of
his
imputation
doth
,
though
mystically
,
yet
soe
truely
cloth
mee
with
the
wedding
garment
of
his
sons
perfect
holinesse
,
and
righteousnesse
,
Esa.
61.10
.
that
all
my
sins
,
both
of
my
person
and
works
being
truely
abolished
,
not
out
of
me
,
1
Ioh.
1.8
.
that
there
may
be
place
for
fayth
,
Heb.
11.1
.
Rom.
4.18.19
.
to
21.
but
yet
vtterly
abolished
out
of
Gods
sight
Col.
1.22
.
I
and
all
my
workes
are
of
vniust
made
iust
before
God
,
that
is
perfectly
holy
&
righteous
from
all
spot
of
sin
in
the
sight
of
God
freely
by
faith
only
without
works
.
And
I
say
,
By
fayth
onely
without
workes
,
because
onely
true
fayth
seeth
this
,
and
onely
true
fayth
inioyeth
this
.
And
thus
by
Christs
stripes
am
I
healed
,
Esa.
53.5
.
And
so
God
is
well
pleased
and
at
peace
with
mee
.
For
being
iustified
by
fayth
,
we
haue
peace
with
God
,
Rom.
5.1
.
And
am
truely
blessed
,
Rom.
4.6
.
For
as
many
as
are
of
this
fayth
of
free
iustification
,
are
blessed
with
faithfull
Abraham
,
Gal.
3.8.9
.
and
shall
be
certainely
glorified
:
for
whom
God
iustifieth
them
he
also
glorifieth
,
Rem
.
8.30
.
All
which
Protestant
position
of
free
iustification
is
abundantly
and
clearely
taught
by
these
and
such
like
scriptures
:
Esa.
43.25
.
Esa.
44.22.23
.
Ioh.
1.29
.
Heb.
1.3
.
Heb.
9.26
.
1.
Ioh.
1.7
.
Reu.
1.5.6
.
Dan.
9.24
.
Rom.
3.21.22
.
Rom.
5.17.18.19.21
.
Eph.
5.26.27
.
Reu.
3.18
.
Col.
1.22.23
.
Rom.
8.4
.
Col.
2.10
.
Rom.
9.30
.
Heb.
10.14
.
Esa.
62.
Phil.
3.8.9
.
Tit.
1.15
.
Heb.
11.4
.
The
3
is
:
my
third
position
is
,
that
this
true
fayth
of
free
iustification
doth
infallibly
inflame
the
heart
with
true
loue
,
Gal.
5.6
.
which
makes
the
true
beleeuer
to
breake
off
from
;
and
mortifie
his
former
corrupt
and
profane
conuersation
,
and
brings
forth
a
declaratiue
obedience
,
and
redinesse
to
euery
good
worke
,
and
a
free
and
cherefull
walking
in
all
Gods
will
and
commandements
declaratiuely
to
manward
,
which
is
true
sanctification
:
as
these
,
and
such
like
scriptures
teach
,
Tim.
2.11
.
to
15.
1.
Ioh.
3.5.6.9
.
Eph:
2.10
.
Rom.
6.
Eph.
4.22.23.24
.
Math.
5.16
.
This
is
the
Protestant
fayth
;
this
is
the
established
doctrine
of
our
Church
:
these
are
the
3
positions
,
that
(
here
hee
makes
the
woman-Disciple
to
speake
)
I
haue
too
lately
receiued
,
and
which
haue
so
changed
mee
out
of
the
blinde
zealous
dead
fayth
,
into
the
true
liuely
iustifying
fayth
.
Thus
you
haue
his
3
Protestant
positions
(
as
hee
calls
them
)
set
downe
word
for
word
.
which
an
indifferent
reader
,
yea
a
sound
Protestant
perusing
,
and
knowing
no
more
of
the
authors
minde
,
then
what
is
here
expressed
:
hee
would
at
the
first
sight
perhapps
take
all
for
harmelesse
and
sound
doctrine
.
But
when
he
shall
consider
how
all
these
positions
(
as
Protestant
as
they
bee
)
stand
in
opposition
to
all
that
doctrine
,
which
is
generally
taught
by
the
most
sound
,
learned
,
and
orthodox
Diuines
in
England
,
and
so
(
I
may
safely
say
)
in
all
the
world
:
then
hee
may
well
suspect
a
Pad
in
the
straw
,
and
a
serpent
to
lurke
vnder
the
greene
leaues
,
and
some
thing
more
in
it
,
then
at
the
first
appeareth
.
For
touching
the
first
position
:
What
one
Protestant
Diuine
doth
not
hold
and
teach
,
that
sin
is
most
detestable
to
God
,
which
his
pure
eyes
cannot
behold
,
and
that
it
makes
a
man
odious
in
Gods
sight
?
Witnes
the
bitter
and
cursed
death
of
the
son
of
God
himselfe
,
which
hee
suffered
for
sin
;
otherwise
wee
had
all
remained
vnder
the
curse
,
left
to
eternall
perdition
,
the
iust
punishment
and
reward
of
sin
,
if
it
had
not
bin
remoued
by
Christ
.
So
as
herein
the
author
hath
no
colour
of
accusation
against
his
hoggs
and
doggs
,
his
aduersaries
:
but
this
first
Position
serueth
onely
as
an
vsher
to
lead
in
the
rest
,
or
as
a
harbinger
to
take
vp
the
best
rome
in
mens
conceit
for
the
rest
of
the
traine
by
prepossessing
the
readers
minde
with
an
expectation
of
sutable
doctrine
in
that
which
followeth
.
For
the
second
position
:
what
Protestant
Minister
of
the
Church
of
England
,
of
what
ranke
soeuer
,
bee
he
reckoned
among
his
hoggs
,
or
among
his
doggs
,
that
holdeth
not
,
and
teacheth
not
,
that
the
onely
remedy
to
remooue
mans
misery
by
sin
is
Iesus
Christ
,
his
death
and
passion
,
his
obedience
actiue
and
passiue
,
his
whole
righteousnesse
freely
imputed
of
God
to
euery
true
beleeuer
?
What
Protestant
,
Diuine
,
or
other
,
but
holds
iustification
to
be
by
fayth
,
freely
without
workes
?
And
that
those
whom
God
iustifyeth
,
hee
so
acquiteth
them
in
abolishing
their
sin
,
that
hee
remembreth
it
no
more
,
but
casts
it
behinde
his
backe
,
seeth
it
not
any
more
,
in
asmuch
as
he
doth
graciously
for
his
sonnes
sake
not
impute
it
to
them
.
So
as
what
needes
all
that
heaping
vp
of
places
of
scripture
?
as
if
none
but
the
Author
tooke
notice
of
them
:
or
as
if
his
doctrine
were
so
vnknowne
or
doubted
of
,
as
it
needed
such
a
cloud
of
proofes
.
Yet
some
particulars
in
this
position
would
bee
a
little
talked
with
all
.
As
1.
where
hee
sayth
,
That
all
sins
in
the
beleeuers
are
vtterly
abolished
out
of
Gods
sight
,
by
being
not
imputed
.
This
is
most
true
.
Yet
it
puts
mee
in
minde
of
that
which
I
heard
long
agoe
scattered
abroad
by
this
very
Author
,
that
God
seeth
no
sin
in
his
children
.
Which
Aphorisme
taken
vp
of
the
vulgar
,
may
breede
in
them
,
that
beleeue
not
,
presumptuous
thoughts
,
and
resolutions
voyd
of
the
conscience
of
sin
.
Therefore
this
poynt
would
be
a
little
opened
.
True
it
is
,
God
seeth
no
sin
in
his
beleeuing
children
,
for
which
hee
inflicteth
the
curse
,
or
any
satisfactory
penalty
vpon
them
.
Thus
when
Balack
would
haue
had
Balaam
to
curse
Gods
people
,
hee
answered
,
How
shall
I
curse
,
where
God
hath
not
cursed
?
And
v.
19.
God
is
not
as
man
,
that
hee
should
lye
,
or
repent
;
hath
he
sayd
,
and
shall
hee
not
doe
it
?
Behold
I
haue
receiued
commandement
to
blesse
;
and
hee
hath
blessed
,
and
I
cannot
reuerse
it
.
And
hee
renders
the
reason
:
He
hath
not
beheld
iniquity
in
Iacob
,
neyther
hath
he
seene
preuersenesse
in
Israell
;
the
Lord
his
God
is
with
him
,
and
the
shout
of
a
King
is
among
them
.
Surely
there
is
no
inchantment
against
Iacob
,
nor
diuination
against
Israell
.
For
Christ
hath
borne
Israels
sin
,
in
him
hath
God
,
the
Iudge
,
fully
punished
it
,
his
iustice
is
fully
satisfed
for
all
Israels
debts
.
So
that
all
being
satisfied
and
discharged
in
our
surety
,
Christs
righteousnesse
and
satisfaction
made
ours
,
now
God
seeth
not
sin
in
his
beleeuing
children
,
as
a
iudge
to
punish
them
:
yet
he
may
be
sayd
to
see
as
a
father
,
to
chastise
them
.
Or
when
he
chastiseth
his
childe
,
hee
seemeth
to
see
his
sin
,
though
done
away
in
Christ
,
and
pardoned
in
Gods
Court
,
to
the
end
his
childe
may
come
to
see
it
,
and
so
haue
the
euidence
of
pardon
sealed
vnto
him
in
the
Court
of
his
owne
conscience
,
And
this
is
that
,
which
all
sound
Protestant
Ministers
teach
and
beleeue
.
A
second
thing
I
note
in
his
second
position
,
is
,
if
not
an
absurdity
,
yet
an
obscure
speech
:
his
words
are
,
All
my
sins
both
of
my
person
and
workes
are
truely
abolished
,
not
out
of
me
:
that
there
may
be
place
for
fayth
.
Why
?
Are
sins
abolished
actually
by
imputation
,
before
fayth
bee
wrought
,
that
the
abolishing
of
sin
makes
way
to
fayth
?
True
it
is
,
Christ
hath
taken
away
our
sins
,
and
by
death
abolished
death
,
before
we
haue
fayth
to
apply
it
;
for
our
fayth
is
from
the
merite
and
vertue
of
his
death
.
Otherwise
,
I
know
not
what
sense
to
make
of
his
words
;
vnlesse
hee
meane
that
fayth
alone
takes
place
in
the
beleeuer
,
working
and
doing
all
infallibly
and
freely
,
(
as
else
where
he
expresseth
himselfe
)
without
the
Law
of
the
ten
Commandements
:
3
I
note
a
falshood
in
it
:
for
he
sayth
,
All
my
workes
are
of
vniust
made
iust
before
God
.
What
these
works
are
,
I
finde
in
other
of
his
scatered
pamphlets
:
to
wit
all
naturall
,
ciuil
,
religious
,
sanctified
actions
,
which
being
in
themselues
(
as
he
sayth
)
foule
and
filthy
,
are
made
perfectly
holy
and
righteous
by
free
iustification
.
Now
this
is
a
thing
both
imposible
,
and
were
also
vniust
,
for
God
to
doe
it
.
It
is
impossible
for
God
to
make
a
worke
,
that
is
vniust
to
bee
iust
.
Indeed
Antichrist
arrogateth
this
omnipotent
,
or
rather
impotent
power
,
as
deriued
from
God
,
to
make
ex
iniustitia
iustitiam
,
righteousnesse
of
vnrighteousnesse
:
but
Gods
omnipotency
stretcheth
not
to
make
an
vniust
worke
to
be
iust
.
For
then
he
might
seeme
to
be
both
improuident
,
and
vniust
,
in
appointing
his
sonne
to
take
away
sin
by
the
sacrifice
of
himselfe
,
in
case
God
could
haue
made
of
sin
no
sin
by
his
meere
omnipotency
.
Indeede
God
can
make
a
thing
to
cease
to
bee
,
or
hee
can
make
a
thing
to
bee
,
which
had
not
a
being
,
as
hee
did
all
the
world
:
but
hee
cannot
so
abolish
a
thing
,
as
to
cause
the
former
being
of
it
not
to
haue
bene
a
being
after
it
hath
once
actually
bene
.
So
of
a
wicked
worke
;
God
is
so
powerfull
,
so
good
,
so
iust
,
as
that
hee
cannot
make
the
wickednesse
to
bee
good
:
for
that
implies
a
contradiction
;
but
hee
can
and
doth
so
abolish
the
wickednesse
of
our
workes
by
Christ
,
by
not
imputing
of
them
;
as
if
it
had
neuer
bin
.
But
to
say
,
our
workes
are
of
vniust
made
iust
,
this
as
it
is
a
phrase
not
vsed
in
scripture
,
so
in
the
Antinomians
sense
it
tends
to
the
bringing
in
of
a
heauenly
state
of
perfection
in
this
life
.
For
he
would
inferre
herevpon
that
a
man
once
in
Christ
,
iustified
,
is
altogether
without
sin
in
Gods
sight
;
abusing
that
place
of
Iohn
,
1
,
Ioh.
3.6
,
9.
Where
he
concludes
,
that
the
iustified
man
not
onely
cannot
sin
,
but
also
abstaineth
from
all
appearance
of
euill
.
These
are
his
very
words
.
And
hence
is
that
cursed
heresie
of
the
Pelagians
,
and
Pontificians
reuiued
by
the
Antinomians
,
that
there
is
such
a
prefection
in
this
life
,
as
a
man
may
liue
altogether
without
all
sin
:
for
all
his
sins
of
vniust
are
made
iust
,
saith
he
.
The
nomination
whereof
is
a
sufficient
confutation
.
For
in
many
things
we
sin
all
,
Iam.
3.2
.
And
if
we
say
wee
haue
no
sin
,
wee
deceiue
our selues
and
the
trueth
is
not
in
vs
.
1
Ioh.
1.8
.
4d
I
note
another
falsehood
,
where
he
sayth
,
By
fayth
onely
with
out
workes
,
freely
,
I
am
perfectly
holy
and
righteous
from
all
spot
of
sin
in
the
sight
of
God
:
(
and
why
?
(
because
only
true
faith
seeth
this
,
and
only
true
fayth
inioyes
this
.
How
?
are
we
iustified
by
faith
freely
,
because
only
true
fayth
seeth
this
?
What
if
true
fayth
,
while
during
the
time
of
some
temptation
the
exercise
of
it
is
suspended
,
do
not
see
,
nor
inioy
the
fruite
of
iustification
?
must
we
therefore
passe
sentence
vpon
our selues
,
that
we
are
not
iustified
?
nay
certainly
we
are
therefore
iustified
from
all
sin
,
because
God
not
imputing
sin
seeth
no
sin
in
vs
:
and
not
because
we
see
and
inioy
our
reconciliation
and
peace
with
God
.
For
though
God
be
continually
pacified
towards
his
faithfull
children
in
Christ
,
yet
doe
not
they
allwayes
by
the
act
of
fayth
see
and
inioy
Gods
fauour
towards
them
.
This
was
Dauids
case
;
and
is
,
and
may
be
the
case
of
euery
child
of
God
.
Yet
whensoeuer
wee
doe
see
and
enioy
our
iustification
,
by
hauing
peace
with
God
through
Christ
,
we
doe
by
the
eye
and
apprehension
of
fayth
see
and
enioy
it
.
But
our
seeing
and
enioying
is
not
the
cause
that
wee
are
iustified
,
but
the
consequent
effect
and
fruit
of
it
,
being
apprehended
by
fayth
.
3ly
For
his
3d
Position
,
therein
stand
his
Triarian
forces
;
here
his
files
are
so
doubled
,
and
the
rankes
are
so
closse
,
that
it
seemes
to
be
impregnable
,
impenetrable
.
But
howsoeuer
they
stand
thicke
without
,
yet
they
are
thin
and
hollow
within
,
so
that
being
but
once
by
a
wedge
diuided
,
they
are
able
no
longer
to
abide
the
field
.
Therefore
obseruing
it
well
,
I
finde
sundry
aduantages
to
bee
taken
.
First
,
from
his
commending
of
fayth
in
the
efficacy
of
it
,
that
it
infallibly
inflames
the
heart
with
true
loue
,
making
the
true
beleeuer
to
breake
off
his
former
corrupt
conuersation
,
&c.
Secondly
,
that
hee
vseth
one
word
twice
,
to
wit
,
Declaratiue
,
obedience
Declaratiue
,
and
a
free
and
cherefull
walking
in
all
Gods
will
,
and
Commandements
declaratiuely
to
manward
.
Which
may
seeme
to
some
to
be
eyther
idle
,
or
a
riddle
;
but
we
shall
declare
the
mystery
of
it
by
and
by
.
In
the
meane
time
,
all
this
hitherto
in
his
3d
position
hath
no
other
appearance
,
but
of
sound
and
orthodox
doctrine
;
agreeable
to
the
Scriptures
,
and
so
to
the
doctrine
of
our
Church
,
if
there
bee
no
more
in
it
,
then
what
the
outer
rinde
makes
show
of
.
For
what
Protestant
Church
,
or
what
one
sound
Protestant
of
our
Church
doth
not
teach
,
or
beleeue
,
that
that
most
noble
and
diuine
Lady
grace
of
true
sauing
and
liuing
fayth
,
doth
infallibly
(
to
vse
his
owne
word
)
inflame
the
heart
with
loue
,
which
makes
the
true
beleeuer
to
breake
off
from
,
and
mortifie
his
former
corrupt
,
and
profane
conuersation
,
and
brings
forth
a
declaratiue
obedience
,
and
redinesse
to
euery
good
worke
,
and
a
free
and
cheerfull
walking
in
all
Gods
will
and
Commandements
declaratiu●
to
manward
,
which
is
true
sanctification
.
Herein
we
all
agree
.
Where
is
the
difference
then
?
Yea
but
the
author
comes
afterwards
in
the
same
position
,
and
(
although
he
protest
these
his
positions
to
be
the
Protestant
fayth
,
and
the
established
doctrine
of
our
Church
)
he
proclaimes
a
defyance
against
the
blind
zealous
,
dead
fayth
,
as
meerely
opposite
to
this
his
true
liuely
iustifying
fayth
,
And
this
dead
fayth
,
whose
is
it
?
by
whom
is
it
taught
?
by
whom
intertained
?
Euen
by
the
vniuersall
bulke
and
body
of
our
Church
,
which
he
deuides
into
two
sides
,
the
left
side
consisting
of
profane
sensuall
hoggs
,
and
the
right
side
of
zealous
Anabaptisticall
Doggs
,
as
he
stiles
them
.
Now
if
the
case
stand
so
,
that
all
those
protestants
generally
,
whom
he
calls
doggs
,
and
hoggs
doe
hold
the
selfe-same
doctrine
in
truth
,
as
the
author
setts
downe
in
words
,
and
yet
theirs
is
the
blind
zealous
dead
faith
,
and
his
the
truely
liuely
iustifying
faith
:
it
concernes
vs
a
little
more
narrowly
to
examine
his
words
,
to
see
whither
some
mysticall
sense
bee
not
couched
in
them
;
or
whither
hee
hath
dealt
not
so
candidly
,
nor
so
ingeniously
(
as
by
his
roauing
and
rauing
language
may
iustly
bee
suspected
)
but
hath
kept
vp
some
reseruations
as
precious
pearles
;
which
if
hee
should
vent
among
so
many
hoggs
and
doggs
,
as
he
liues
amongst
,
hee
might
iustly
feare
,
lest
the
one
sort
should
,
and
that
worthily
,
trample
them
vnder
their
feete
,
and
the
other
turne
vpon
him
,
and
all
to
teare
him
.
But
now
it
being
brought
to
the
vpshot
,
whither
hee
,
or
we
haue
,
the
true
liuing
iustifying
fayth
:
hee
must
permit
vs
perforce
(
we
bringing
our
warrant
from
God
)
to
mak●
a
priuy
search
,
and
to
rifle
his
Cabbinet
,
to
see
whither
hee
haue
this
Pearle
of
the
Kingdome
,
yea
,
or
no.
Nor
are
wee
ingaged
to
doe
this
in
regard
onely
of
our
faith
towards
God
,
as
wee
are
Christans
,
but
also
of
our
fidelity
and
loyalty
to
our
King
the
Lords
Annoynted
,
as
wee
are
subiects
,
for
asmuch
as
hee
challengeth
all
men
,
that
hee
that
will
bee
a
loyall
subiect
to
his
Protestant
King
,
ought
to
embrace
this
doctrine
of
fayth
,
which
he
onely
,
the
A
per
se
Doctor
,
doth
teach
.
Wherein
then
is
the
maine
difference
betweene
vs
,
that
makes
his
the
onely
true
liuely
iustifying
fayth
,
and
ours
the
blinde
,
zealous
,
dead
fayth
?
Surely
in
this
;
that
his
fayth
is
so
liuely
,
actiue
,
vigorous
,
and
potent
,
perfect
,
and
compleat
,
that
of
it selfe
it
produceth
all
the
fruites
of
sanctification
,
without
hauing
any
thing
to
doe
with
the
word
of
God
,
especially
the
morall
law
,
as
a
rule
of
our
actions
,
or
as
a
glasse
of
our
imperfections
:
when
as
wee
on
the
other
side
acknowledge
,
that
our
fayth
at
the
best
estate
during
this
life
,
is
not
so
perfect
,
and
euery
way
compleat
,
but
as
a
lampe
it
needeth
the
continuall
supply
of
the
holy
oyle
of
Gods
spirit
of
grace
,
to
cause
it
to
flame
forth
the
more
in
the
workes
of
sanctification
,
which
grace
of
the
spirit
is
ministred
and
supplyed
vnto
vs
by
the
Ministry
of
the
word
of
God
,
as
the
Oyle-pipe
through
which
it
runneth
:
and
for
as
much
as
in
the
state
of
grace
and
fayth
,
we
know
but
in
part
,
and
prophesie
in
part
,
and
consequently
our
fayth
is
imperfect
,
being
mingled
with
much
ignorance
;
therfore
we
haue
need
of
the
Morall
law
,
wherof
both
the
old
and
new
Testament
are
a
large
commentary
,
both
as
a
rule
whereby
to
frame
our
thoughts
,
words
,
and
workes
,
and
also
as
a
glasse
,
wherein
looking
the
face
of
our
soules
,
and
beholding
our
speckes
and
imperfections
,
we
may
get
them
washed
in
the
fountaine
of
Christ
blood
,
and
may
make
straight
pathes
vnto
our
feete
,
Lord
increase
our
fayth
.
But
this
our
Aduersary
shutts
out
the
law
quite
,
as
out
of
date
to
a
true
beleeuer
,
and
of
no
vse
at
all
,
not
so
much
as
to
be
a
rule
of
life
and
conuersation
;
his
liuely
faith
doth
all
,
and
hath
noe
neede
of
the
word
of
God
to
direct
or
assist
it
.
Now
that
this
is
the
summe
of
his
doctrine
concerning
his
liuely
faith
,
yee
may
gather
from
his
owne
words
,
saying
,
fayth
infallibly
inflames
the
heart
with
true
loue
,
making
the
true
beleeuer
to
breake
off
his
former
corrupt
conuersation
&c.
This
word
Infallibly
,
implies
,
that
faith
doth
by
a
continued
and
vninterrupted
act
inflame
the
heart
with
loue
to
doe
all
workes
of
sanctification
,
and
so
it
hath
no
neede
of
Gods
word
as
a
rule
to
bee
guided
by
,
but
the
spirit
,
is
instead
of
the
word
.
But
you
will
say
,
So
much
is
not
expressed
in
the
letter
.
True
.
But
you
must
know
that
this
is
the
doctrine
,
which
he
priuately
instilleth
into
his
Disciples
.
As
in
one
of
his
scattered
writings
I
find
these
words
,
that
this
fayth
of
free
iustification
doth
cause
vs
to
walke
infallibly
in
the
steps
of
the
workes
of
our
father
Abraham
,
whereby
like
Abraham
,
freely
without
the
law
of
the
ten
Commandements
,
wee
walke
holily
,
righteously
,
and
soberly
in
all
Gods
Commandements
declaratiuely
to
manward
.
Yea
comming
sometimes
to
contest
with
mee
,
and
to
charge
mee
for
preaching
the
dead
fayth
,
himselfe
did
vtter
so
much
to
mee
by
word
of
mouth
,
that
after
a
man
is
once
inlightned
by
fayth
,
the
spirit
guides
him
,
so
as
he
hath
no
need
of
the
word
,
or
of
the
Morall
law
for
a
rule
to
direct
him
.
This
Doctrine
is
so
familiar
among
his
Disciples
,
as
they
professe
it
,
and
are
prowd
of
it
,
so
farre
are
they
from
making
scruple
or
dainety
of
it
,
as
once
to
deny
it
.
So
that
this
is
one
of
the
markes
and
properties
of
his
liuely
fayth
,
that
it
hath
no
neede
of
the
Morall
Law
to
bee
a
rule
vnto
it
in
poynt
of
conuersation
,
or
in
the
workes
of
sanctification
;
otherwise
neyther
is
it
the
true
liuely
fayth
,
nor
this
the
true
sanctification
.
A
second
property
and
prerogatiue
of
this
his
liuely
fayth
is
this
,
that
it
oweth
no
obedience
to
the
Morall
Law
in
poynt
of
duty
.
Hee
denyeth
the
works
of
sanctification
to
bee
duties
.
What
are
they
then
?
Fruits
,
sayth
he
.
So
say
we
too
;
fruits
they
bee
,
yet
duties
too
.
Here
is
the
difference
then
.
Because
wee
say
the
fruits
of
fayth
are
duties
,
therefore
hee
sayth
ours
is
the
dead
fayth
.
Al
this
hee
hath
auouched
,
and
that
most
vehemently
(
as
his
manner
is
)
to
my
face
.
And
howsoeuer
he
hath
not
in
plaine
words
expressed
so
much
in
this
his
letter
,
as
being
more
shy
and
cautelous
what
hee
publisheth
abrode
,
hauing
bene
hampered
by
me
and
others
,
and
puzzled
with
some
arguments
which
hee
could
not
answere
,
but
sayd
hee
would
answere
them
when
they
were
written
:
Yet
ye
may
easily
gather
so
much
out
of
his
writing
.
For
he
cals
the
obedience
of
a
beleeuer
onely
declaratiue
,
and
to
bee
done
declaratiuely
to
manward
.
Note
it
well
.
This
declaratiuely
to
manward
excludes
all
duty
to
Godward
.
For
else
what
vse
is
there
in
this
place
eyther
of
Declaratiue
,
or
much
lesse
,
To
manward
?
For
all
obedience
in
conuersation
is
declaratiue
:
and
all
declaratiue
is
to
manward
.
So
as
all
this
mans
obedience
is
to
manward
,
in
poynt
of
declaration
,
but
none
to
Godward
in
poynt
of
duty
.
For
if
it
bee
of
duty
in
obedience
to
Gods
law
,
then
his
fayth
also
should
be
the
dead
fayth
.
But
herein
stands
the
prerogatiue
of
his
true
liuely
fayth
,
that
as
it
doth
not
so
much
as
reflect
the
eye
vpon
the
morall
Law
,
as
to
learne
obedience
from
the
rule
thereof
:
so
much
lesse
doth
it
acknowledge
it
oweth
any
obedience
thereunto
as
a
duty
to
God
.
On
the
contrary
we
for
holding
and
teaching
,
that
the
Morall
Law
,
and
so
Gods
word
stands
not
onely
for
a
rule
of
direction
for
sanctified
obedience
,
but
also
requireth
of
the
faythfull
a
cheerfull
yet
dutyfull
conformity
thereunto
:
we
(
I
say
)
for
this
very
cause
must
heare
,
Hoggs
,
or
Doggs
,
Hogg-christians
,
or
Dogg-christians
,
as
holding
the
blind
,
zealous
,
dead
fayth
.
So
thus
stands
the
state
of
the
question
betweene
vs
about
the
liuing
and
the
dead
fayth
,
and
herein
we
come
now
to
ioyne
yssue
.
First
then
wee
are
all
agreed
on
both
sides
,
that
the
true
liuely
fayth
is
no
other
,
but
that
whith
the
scriptures
teach
and
allow
for
the
true
liuely
fayth
,
which
promised
,
and
granted
,
I
argue
thus
.
That
fayth
,
But
the
Scriptures
teach
and
allow
that
,
and
no
other
,
That
we
being
deliuered
from
the
hands
of
our
enemies
,
should
serue
him
,
&c.
Therefore
this
fayth
and
none
other
is
that
,
which
the
Scriptures
teach
and
allow
for
the
true
liuely
iustifying
fayth
.
The
Proposition
is
vndeniable
.
The
Assumption
I
proue
.
And
first
from
the
very
giuing
of
the
Morall
law
in
mount
Sinai
.
For
it
was
giuen
in
,
and
by
,
and
vnder
Christ
the
Redeemer
.
[
*
](A17305-e12460-b)
*
Deut.
18.18
.
As
the
Apostle
sayth
,
It
was
giuen
in
the
hand
of
a
Mediator
:
which
Mediator
was
personally
Moses
:
but
typically
Christ
,
of
whom
Moses
was
a
type
and
figure
.
And
Christ
was
that
heauenly
[
*
](A17305-e12520-b)
*
Exo.
25.40
.
Heb.
8.5
,
Patterne
or
Antitype
,
according
to
which
were
all
those
things
deliuered
to
Moses
in
the
Mount
;
yea
not
onely
the
Ceremoniall
Law
,
but
also
the
Morall
Law
giuen
by
Christ
himselfe
,
where
hee
sayth
,
I
am
the
Lord
thy
God
,
which
hath
brought
thee
out
of
the
Land
of
Egypt
,
out
of
the
house
of
bondage
?
wherevpon
followes
,
Thou
shalt
haue
none
other
Gods
before
me
.
Thou
shalt
not
make
&c.
For
these
words
(
I
am
the
Lord
thy
God
,
whicb
brought
thee
out
of
the
Land
of
Egypt
,
out
of
the
house
of
bondage
,
)
are
a
preface
to
the
whole
Decalogue
or
ten
Commandements
,
setting
forth
the
Author
of
them
vnto
us
,
not
onely
by
his
name
Iehouah
,
but
by
that
neere
relation
of
Confederacy
,
or
Couenant
of
grace
made
to
vs
in
Christ
,
saying
,
Thy
God
.
And
that
this
is
the
very
Couenant
of
grace
made
to
vs
in
Christ
,
vnder
which
the
Law
is
giuen
,
appeareth
by
this
,
that
the
words
of
the
Preface
containe
not
onely
a
history
of
that
peoples
temporall
deliuerance
from
the
Egyptian
bondage
:
but
also
,
and
especialy
the
mystery
of
the
Redemption
of
all
the
true
Israel
of
God
by
Christ
,
or
their
spirituall
deliuerance
from
the
bondage
of
sin
and
Satan
.
This
is
a
thing
most
cleare
,
though
few
obserue
it
.
For
was
not
the
Paschall
Lambe
slaine
,
and
the
blood
sprinckled
vpon
all
Israels
doore
posts
,
and
the
Angell
passed
ouer
them
,
and
Egypts
first-borne
were
slaine
,
and
Gods
first-borne
deliuered
?
And
was
not
Christ
prefigured
thereby
,
as
the
Lambe
slaine
from
before
the
foundation
of
the
world
?
Yea
all
those
passages
of
Gods
people
from
Egypt
to
Canaan
came
to
them
in
Types
,
as
the
Apostle
sayth
.
Egypt
,
Moses
,
Aron
,
and
Hur
,
went
vp
into
the
Mount
,
where
Moses
hands
are
by
Aron
and
Hur
supported
,
while
Ioshuah
with
Gods
people
fight
against
Amaleck
.
Now
Moses
the
Prophet
,
Aron
the
Priest
and
[
*
](A17305-e12760-b)
*
Hur
signifieth
a
Prince
,
and
he
was
of
the
family
and
tribe
of
Iuda
.
Hur
the
Prince
(
for
so
was
his
name
by
interpretation
)
all
put
together
,
were
a
type
of
Christ
,
who
on
the
fortith
day
after
his
resurrection
,
ascended
into
the
Mount
of
Heauen
,
where
,
as
our
Prophet
,
Priest
,
and
Prince
,
hee
holds
vp
the
hands
of
his
intercession
for
his
Church
militant
,
while
she
fights
with
spirituall
Amaleck
,
Sin
,
Sathan
,
Antichrist
,
the
World
,
the
Flesh
,
&c.
The
other
Type
I
note
,
was
iust
10.
dayes
after
,
which
from
Egypt
makes
50.
dayes
,
and
that
was
the
giuing
of
the
Law
in
Mount
Sina
,
So
as
the
ancient
Isralites
did
all
eate
the
same
spirituall
meate
,
and
did
all
drinke
the
same
spirituall
drinke
,
for
they
drank
of
that
spirituall
rock
that
followed
them
;
and
that
Rock
was
Christ
:
So
that
giuing
of
the
Law
in
Mount
Sina
,
being
a
type
of
the
comming
down
of
the
holy
Ghost
bringing
&
reuealing
the
Law
of
Christ
to
his
Church
both
of
them
in
summe
and
vse
are
to
the
faithfull
one
and
the
same
law
;
for
though
they
differ
in
the
manner
of
administration
,
and
in
the
measure
of
manifestation
,
yet
not
in
the
matter
it selfe
,
Christ
being
the
summe
and
matter
of
both
.
And
thus
we
clearely
see
,
that
the
Morall
Law
giuen
in
Mount
Sina
,
being
giuen
by
Iehouah
our
God
in
Christ
the
Redeemer
,
and
that
vnder
the
couenant
of
grace
,
being
giuen
to
the
Israel
of
God
in
the
old
Testament
,
to
which
the
comming
downe
of
the
Holy
Ghost
in
the
new
Testament
fully
answereth
;
that
it
remaines
as
a
perpetuall
rule
of
a
holy
life
to
all
Gods
people
to
the
end
of
the
world
.
So
that
here
,
by
the
way
an
inuincible
argument
is
hence
drawne
,
to
proue
the
perpetuall
morality
of
the
sabbath
to
the
end
of
the
world
,
against
all
Antisabbatarians
,
because
it
was
giuen
vnder
the
couenant
of
grace
to
be
kept
.
But
wee
will
reserue
the
further
discussing
of
this
poynt
to
the
choise
of
all
,
least
the
intermingling
of
it
here
should
interrupt
the
maine
matters
in
hand
.
Obiection
.
But
the
Apostle
sayth
,
The
law
is
not
of
fayth
,
How
then
comes
the
Law
to
bee
giuen
vnder
fayth
?
Answere
.
The
Law
,
in
that
place
,
is
to
bee
taken
for
the
first
Couenant
,
to
wit
,
of
workes
,
giuen
to
Adam
in
Paradise
in
the
state
of
innocency
;
which
hath
no
communion
with
fayth
belonging
to
the
second
couenant
,
namely
,
of
grace
.
But
the
Law
,
as
it
was
giuen
in
Mount
Sina
,
the
literall
veile
being
remooued
,
was
not
deliuered
as
the
first
Couenant
,
but
as
a
rule
of
conuersation
to
the
faythfull
vnder
the
second
Couenant
.
Obiection
.
But
the
Apostle
calls
the
giuing
of
the
Law
in
Mount
Sina
the
first
Couenant
in
opposition
to
the
second
.
as
Agar
to
Sara
,
the
bond-woman
to
the
free
,
Sina
to
Sion
and
Hierusalem
.
Answere
.
The
Apostle
compares
it
so
onely
in
regard
of
the
literall
killing
sense
,
to
which
the
Carnall
Iew
was
captiuated
,
and
thereby
slaine
,
while
not
looking
vnto
Christ
the
Redeemer
,
that
brought
his
people
out
of
the
spirituall
Egypt
and
bondage
,
they
sought
to
bee
iustified
by
the
workes
of
the
Law
,
which
Saint
Paul
beats
downe
the
to
ground
in
that
Epistle
to
the
Galatians
.
But
to
the
belieuing
Iewes
the
Morall
Law
was
none
other
,
but
the
sweete
yoake
and
light
burthen
of
Christ
,
while
they
behold
him
as
it
were
on
the
top
of
Iacobs
ladder
a
Redeemer
of
his
people
by
his
owne
innocent
blood
,
whereby
hee
expiated
all
their
breaches
of
the
Law
,
fulfilling
the
Law
for
them
.
And
in
no
other
regard
doth
the
Law
in
Mount
Sina
,
and
that
in
Mount
Sion
stand
opposite
,
but
as
the
letter
to
the
spirit
,
2
Cor.
3.6
.
while
the
carnall
Iewes
could
not
diserne
the
pith
of
the
spirit
vnder
the
barke
of
the
letter
:
or
by
way
of
comparison
,
the
one
excelling
the
other
in
the
manner
and
measure
of
mynifestation
,
as
2
Cor.
3.10
.
Wherevpon
the
learned
and
iudicious
Caluin
vpon
those
words
,
Gal.
4.24
fayth
,
that
the
Iewes
liberty
was
hidden
vnder
the
vaile
of
ceremonies
,
and
of
the
whole
economy
,
or
dispensation
of
the
Law
,
by
which
they
were
then
gouerned
:
So
that
in
externall
shew
nothing
but
seruitude
appeared
.
Yet
the
seruile
generation
of
the
Law
hindred
not
,
but
that
the
godly
fathers
,
who
liued
vnder
the
old
Testament
,
had
for
their
mother
the
spirituall
Ierusalem
,
which
is
free
.
●o
that
it
was
partly
the
Iewes
blindnesse
,
and
partly
the
veile
couering
those
Mosaicall
mysteries
,
which
made
that
Law
in
Sina
seeme
to
bee
no
other
,
but
the
Couenant
of
workes
made
with
Adam
in
his
Innocency
.
Question
.
But
here
by
the
way
it
may
bee
asked
,
wherein
doth
the
first
Couenant
,
and
the
second
chiefly
differ
?
Answer
.
There
are
sundry
opposite
differences
betweene
the
two
Couenants
.
1
The
first
Couenant
was
of
mans
works
:
the
second
of
Gods
grace
,
and
these
two
in
the
poynt
of
iustification
are
opposite
one
to
the
other
.
Rom.
11.6
.
2ly
The
first
couenant
was
made
with
Adam
,
and
all
his
posterity
vniuersally
:
the
second
onely
with
Abrahams
seede
,
called
the
womans
seede
.
Gen.
3.15
.
to
wit
,
Christ
,
and
all
the
Elect.
so
Rom.
4.1
.
3ly
The
first
couenant
stood
vpon
mans
owne
righteousnesse
,
the
second
stands
vpon
anothers
righteousnesse
,
to
wit
,
Christs
rigteousnesse
,
made
ours
by
imputation
.
4ly
The
first
couenant
stood
vpon
the
mutability
of
mans
will
,
so
as
it
was
quickly
broken
:
but
the
second
stands
firme
vpon
the
sure
foundation
of
Gods
immutable
will
,
good
pleasure
,
and
eternall
purpose
in
himselfe
,
so
as
it
can
neuer
bee
broken
,
being
an
euerlasting
Couenant
.
5ly
The
first
was
a
couenant
of
iustice
without
mercy
:
the
second
a
couenant
of
iustice
and
mercy
together
,
iustice
fulfilled
by
Christ
,
and
mercy
extended
in
and
for
Christ
to
all
the
Elect.
6
The
first
Couenant
had
no
other
reward
reuealed
to
the
first
Adam
(
from
the
Earth
earthy
)
but
what
was
confined
to
the
earthly
Paradise
:
but
the
second
hath
the
Kingdome
of
Heauen
set
open
in
Christ
(
the
second
Adam
,
the
Lord
from
Heauen
)
vnto
all
the
Elect.
These
and
the
like
differences
betweene
the
first
Couenant
and
the
second
well
considered
,
and
conferred
together
,
will
plainely
shew
,
that
the
Law
giuen
vnder
Christ
the
Redeemer
in
Mount
Sina
,
was
not
that
first
Couenant
of
workes
.
For
besides
the
fore
alledged
reasons
,
there
is
mention
made
of
Gods
mercie
in
the
second
Commandement
;
and
of
the
promise
of
the
land
of
the
liuing
,
the
Kingdome
of
Heauen
tiped
in
Canaan
,
in
the
fifth
Commandement
.
Which
mercy
and
kingdome
were
not
comprehended
in
that
first
Couenant
of
workes
.
But
so
much
of
the
first
proofe
of
our
Assumption
,
which
was
,
that
true
iustifying
fayth
though
it
rests
vpon
Christs
righteousnesse
onely
for
iustification
,
yet
it
lookes
vpon
the
Morall
law
as
a
rule
of
Christian
conuersation
,
and
acknowledgeth
the
obedience
thereunto
as
a
duty
,
which
God
requireth
of
euery
true
belieuer
.
The
second
proofe
is
in
Math.
5.
their
righteousnesse
they
must
exceede
the
righteousnesse
of
the
Scribes
and
Pharisees
,
otherwise
they
could
not
enter
into
the
Kingdome
of
Heauen
.
But
how
shall
Christ
escape
the
censure
,
as
one
that
preacheth
the
dead
fayth
?
surely
I
know
not
,
while
his
faythfull
Ministers
preaching
the
same
doctrine
,
are
censured
as
preaching
the
blinde
,
zealous
,
dead
fayth
,
and
are
called
doggs
for
their
labour
.
But
because
Christ
preached
and
pressed
the
Morall
Law
as
a
rule
of
Christian
obedience
,
and
called
that
also
their
righteousnesse
:
therefore
did
he
teach
,
or
meane
,
that
this
was
their
righteousnesse
in
the
sight
of
God
?
Nothing
lesse
.
For
he
that
said
,
Except
your
righteousnesse
exceede
the
righteousnesse
of
the
scribes
and
Pharises
,
yee
shall
not
enter
into
the
Kingdome
of
Heauen
:
sayd
also
,
When
yee
haue
done
all
these
things
that
are
commanded
you
,
say
wee
are
vnprofitable
seruants
,
we
haue
done
that
which
was
our
duety
to
doe
.
Marke
,
he
cals
our
obedience
to
the
Law
of
God
our
duty
:
yet
so
,
as
wee
are
not
thereby
iustified
.
And
yet
wee
preach
the
same
doctrine
of
our
Master
Christ
,
must
bee
rated
as
Doggs
,
as
preaching
the
dead
fayth
.
The
3d
proofe
is
from
that
exquisite
forme
of
Prayer
prescribed
by
Christ
,
in
the
fifth
petition
,
Math.
6
,
12.
Forgiue
vs
our
debts
,
as
wee
forgiue
our
debters
.
All
sins
are
debts
to
God
.
All
sins
are
breaches
of
the
Morall
Law
:
therefore
the
keeping
of
the
Morall
Law
is
a
debt
that
wee
owe
to
God
.
The
Proposition
is
Christs
.
The
Assumption
is
the
Apostles
.
So
as
nothing
remaines
for
the
Aduersary
to
deny
,
but
the
Conclusion
.
The
fourth
proofe
is
from
the
Apostles
words
,
Gal.
5.6
.
(
that
which
the
aduersary
also
alledgeth
for
the
proofe
of
his
third
position
)
In
Iesus
Christ
,
neyther
circumcision
auaileth
anything
,
nor
vncircumcision
,
but
fayth
which
worketh
by
loue
.
Loue
to
God
,
and
to
our
neighbour
is
a
duty
we
owe
to
God
,
and
to
our
neighbour
.
But
the
Morall
Law
is
the
rule
of
this
loue
.
Therefore
fayth
working
by
loue
lookes
vpon
the
Morall
law
as
a
rule
of
those
duties
of
loue
we
owe
to
God
and
our
neighbour
.
That
loue
is
a
debt
,
the
Apostle
prooueth
,
Ro.
13.8
.
Owe
no
man
any
thing
,
but
to
loue
one
another
;
so
that
is
a
debt
,
that
we
owe
one
to
another
.
And
if
loue
be
a
debt
to
man
,
then
much
more
to
God
.
Againe
,
that
the
Morall
Law
is
a
rule
of
this
loue
,
the
same
Apostle
prooueth
in
the
same
chapter
,
v.
9.
For
this
,
Thou
shalt
not
commit
adultery
:
Thou
shalt
not
kill
:
Thou
shalt
not
steale
:
Thou
shalt
not
beare
false
witnesse
:
Thou
shalt
not
couet
:
and
if
there
be
any
other
Commandement
:
it
is
briefely
comprehended
in
this
saying
,
namely
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
Loue
worketh
no
ill
to
his
neighbour
:
therefore
loue
is
the
fulfilling
of
the
Law
So
that
the
conclusion
remaines
firme
,
that
fayth
working
by
loue
lookes
vpon
the
Morall
Law
as
a
rule
of
those
duties
of
loue
we
owe
to
God
,
and
our
neighbour
.
The
fifth
proofe
is
from
the
Apostles
words
Rom.
12.1
.
&c.
I
beseech
you
therfore
brethren
,
by
the
mercies
of
God
,
that
yee
present
your
bodies
a
liuing
sacrifice
,
holy
acceptable
to
God
,
which
is
your
reasonable
seruice
:
And
bee
not
conformed
to
this
world
,
but
bee
transformed
by
the
renewing
of
your
minde
,
that
yee
may
proue
what
is
that
good
,
and
acceptable
,
and
perfect
will
of
God
,
&c.
Now
from
this
generall
exhortation
hee
descendeth
to
particular
duties
,
as
so
many
branches
springing
from
our
reasonable
seruice
of
God
.
From
thence
to
the
very
end
of
the
Epistle
.
Whence
I
argue
thus
.
All
Christian
duties
of
loue
to
God
,
and
to
man
are
branches
of
our
reasonable
seruice
of
God
.
But
the
Morall
Law
containes
all
christian
duties
of
our
loue
to
God
,
and
to
our
neighbours
.
Therefore
the
keeping
of
the
Morall
Law
is
our
reasonable
seruice
of
God
.
The
Proposition
is
euident
by
the
whole
context
of
the
Apostle
in
the
foresayd
part
of
his
Epistle
The
Assumption
is
vndenyable
,
proued
before
.
The
sixt
proofe
is
from
1.
Thes.
4
,
1.
&c.
Further
more
then
we
beseech
you
brethren
,
and
exhort
you
by
the
Lord
Iesus
,
that
as
yee
haue
receiued
of
vs
,
how
yee
ought
to
walke
,
and
to
please
God
:
so
yee
would
abound
more
and
more
.
For
yee
know
what
commandements
wee
gaue
you
by
the
Lord
Iesus
.
For
this
is
the
will
of
God
euen
your
sanctification
,
that
yee
should
abstaine
from
fornication
.
The
exhortation
is
very
forcible
,
and
full
of
waight
.
Hee
presseth
it
by
the
authority
of
the
Lord
Iesus
:
he
mindeth
them
of
it
,
as
one
of
those
lessons
he
had
deliuered
formerly
by
word
of
mouth
,
and
they
had
receiued
:
hee
calls
it
a
duty
,
How
yee
ought
to
walke
:
yea
a
duty
to
God
,
How
yee
ought
to
walke
,
and
please
God
:
hee
calls
it
a
speciall
commandement
which
hee
gaue
them
by
the
Lord
Iesus
as
which
the
Lord
Iesus
gaue
him
in
charge
to
deliuer
to
them
:
hee
calls
it
the
will
of
God
:
he
calls
it
their
sanctification
.
Now
what
is
all
this
which
the
Apostle
here
aymeth
at
?
What
,
but
this
:
That
yee
abstaine
from
fornication
?
Whence
I
argue
thus
:
commandement
of
the
Lord
Iesus
,
it
is
the
will
of
God
,
it
is
our
sanctification
,
or
a
fruite
and
effect
of
it
.
To
what
part
of
this
Argument
will
the
aduersary
answere
?
To
the
Proposition
?
That
hee
dare
not
:
for
the
Law
sayth
.
Thou
shalt
not
commit
adultery
.
To
the
Assumption
?
That
he
cannot
;
for
that
is
the
Apostles
,
in
the
fore
alledged
place
.
Therefore
I
will
conclude
with
this
conclusion
,
That
the
keeping
of
the
Morall
law
is
commanded
of
God
and
of
Christ
,
as
a
duty
to
all
true
beleeuers
.
When
I
vrged
this
argument
,
or
the
[
*
](A17305-e14030-b)
*
as
rhis
.
What
soeuer
is
Gods
will
we
should
doe
,
is
our
duty
to
doe
:
But
the
doing
of
Gods
Law
is
Gods
will
wee
Should
doe
,
therefore
it
is
our
duety
to
doe
Gods
law
,
so
farre
as
we
are
able
.
Now
all
this
is
plainely
concluded
by
the
Apostle
.
This
is
the
will
of
God
euen
your
sanctification
,
that
ye
should
abstaine
from
fornication
.
To
abstaine
from
fornication
is
a
part
of
keeping
the
Moral
Law
,
and
what
is
true
of
a
part
,
is
true
of
the
whole
,
as
Iam.
2.10
,
11.
like
in
forme
syelogisticall
,
out
of
this
very
place
of
the
Apostle
,
to
this
our
aduersarie
occasionally
face
to
face
,
and
had
,
to
satisfie
his
demande
repeated
it
ouer
twice
or
thrice
:
hee
could
not
giue
a
present
answere
,
but
desired
to
haue
it
written
downe
.
But
I
expect
not
an
answere
,
because
none
can
be
giuen
to
this
which
is
here
written
.
No
,
can
he
not
in
all
his
budget
finde
an
answere
?
doth
hee
not
(
as
I
heare
hee
was
wont
to
doe
at
least
)
carry
his
trunk-hose
full
farsed
&
stuffed
with
Protestant
Authors
,
as
Luther
,
Zanchee
,
Paraeus
,
with
sundry
others
of
good
note
,
that
with
their
graue
authority
and
reuerend
names
he
may
the
more
easily
impose
vpon
his
credulous
and
ignorant
Disciples
,
who
admire
that
most
,
which
they
vnderstand
least
:
cannot
he
out
of
all
these
beate
out
an
answere
to
these
things
;
For
of
these
he
braggs
much
in
the
conclusion
of
his
letter
.
But
till
hee
can
bring
some
,
I
will
content
my selfe
to
bring
his
belweather
Author
,
euen
Luther
,
whose
no
lesse
puissant
,
then
elegant
,
and
heauenly
speech
(
wherewith
I
will
for
this
time
conclude
this
short
discourse
)
shall
run
full
butt
vppon
,
and
push
downe
all
that
he
hath
sayd
for
his
pretended
,
counterfet
,
false
,
hereticall
,
scandalous
,
Anabaptisticall
,
libertine
fayth
:
Luthers
words
are
:
Admittimus
quidem
Mosen
legendum
,
&
audiendum
a
nobis
,
vt
predictorem
&
testem
Christi
.
Deinde
vt
petamus
ab
eo
exempla
optimarum
logum
&
morum
Cetaerùm
dominium
in
conscientiam
nullo
modo
concedimus
ei
;
ibi
mortuus
et
sepultus
esto
;
nemoque
sciat
vbi
sepulchrum
eius
sit
:
we
indeede
admit
of
Moses
to
bee
read
&
heard
of
vs
as
a
Prophet
&
witnesse
of
Christ
:
Againe
,
that
wee
may
fetch
from
him
examples
of
good
lawes
and
manners
.
But
dominion
ouer
the
conscience
(
to
a
man
in
the
state
of
grace
,
as
Rom.
6.10
.
)
wee
by
no
meanes
yealde
him
;
there
,
let
him
bee
dead
and
buried
;
and
let
no
man
know
where
his
sepulchre
is
.
So
Luther
.
And
in
his
argument
vpon
the
Galatians
:
Sum
quidem
peccator
,
&c.
I
am
indeed
a
sinner
according
to
this
present
life
,
and
the
righteousnesse
of
it
,
as
the
son
of
Adam
where
the
Law
accuseth
me
,
death
raigneth
and
will
deuoure
mee
:
but
aboue
this
life
I
haue
another
righteousnesse
,
another
life
,
which
is
the
Sonne
of
God
,
who
knoweth
not
sin
and
death
,
but
is
righteousnesse
and
life
eternall
:
for
which
also
this
dead
body
of
mine
shall
be
raysed
vp
againe
,
and
freed
from
the
bondage
of
the
Law
and
of
sin
,
and
together
with
the
spirit
it
shall
bee
sanctified
.
So
both
these
remaine
while
we
liue
here
,
the
flesh
is
accused
,
exercised
,
made
sad
and
contrite
with
the
actiue
righteousnesse
of
the
Law
:
but
the
spirit
raigneth
,
reioyceth
,
and
is
saued
by
passiue
righteousnesse
;
because
it
knoweth
it
hath
the
Lord
sitting
in
heauen
at
the
fathers
right
hand
,
who
hath
abolished
the
Law
,
Sin
,
Death
,
and
hath
t●ampled
vnder
feete
all
euill
things
,
hath
led
them
captiue
,
and
tryumphed
ouer
them
all
.
So
he
.
Now
God
forbid
,
that
I
should
glory
,
but
in
the
crosse
of
our
Lord
Iesus
Christ
,
by
whom
the
world
is
crucified
vnto
me
,
vnto
the
world
.
For
in
Christ
neyther
Circumcision
auayleth
any
thing
,
nor
vncircumcision
,
but
a
new
creature
.
And
as
many
as
walke
according
to
this
rule
,
peace
bee
on
them
,
and
mercy
,
and
vpon
the
Israel
of
God
.
I
thought
here
should
haue
bin
an
end
.
But
as
the
Prouerbe
is
,
And
the
reason
it
finds
so
many
disciples
to
imbrace
it
,
because
cutting
off
sanctification
,
denying
it
to
be
a
duty
,
(
as
one
of
their
Disciples
saide
,
Away
with
this
scuruy
sanctification
.
)
and
putting
all
vpon
an
imaginary
fayth
,
and
perfection
in
Christ
:
it
becommeth
so
much
the
more
plausible
to
flesh
and
blood
,
which
is
so
prone
and
ready
to
listen
after
any
doctrine
,
that
giues
liberty
to
their
vntamed
lusts
.
So
that
when
such
Disciples
heare
their
teachers
say
,
Beleeue
onely
,
and
so
be
merry
in
Christ
,
sing
care
away
to
the
duety
of
sanctification
,
away
with
mortification
,
Repent
no
more
,
for
yee
are
perfectly
iustified
,
God
seeth
no
sin
in
you
,
yee
are
perfectly
saued
,
and
the
like
:
no
maruell
if
being
carnall
,
and
they
hypocriticall
persons
,
they
catch
at
such
doctrines
,
as
may
nuzzle
them
in
their
carnall
lusts
,
as
is
too
apparent
by
the
fruite
which
groweth
necessarily
from
such
a
roote
of
bitternesse
,
whereby
many
are
defiled
.
For
perswade
a
man
once
,
that
being
in
Christ
,
and
so
iustified
from
all
his
sins
,
Not
laying
againe
the
foundation
of
repentance
from
dead
works
.
Whence
they
conclude
,
that
beleeuers
haue
no
more
to
doe
with
repentances
,
where
as
the
Apostle
there
speakes
of
the
Doctrine
,
not
of
the
practise
of
repentance
,
reprouing
those
Hebrewes
,
that
they
were
no
better
proficients
i●
Christs
schoole
,
when
instead
of
being
able
to
teach
others
,
they
were
still
A
B
C
darians
,
hauing
need
to
be
catichized
in
the
very
common
rudiments
&
knowne
Principles
of
Religion
,
as
Heb.
5.12
.
Againe
they
say
,
that
they
are
as
pure
from
all
sin
in
Christ
,
and
as
perfect
in
righteousnesse
and
holinesse
,
as
Christ
himselfe
is
:
alledging
that
in
Iohn
.
1
Iohn
.
4.17
.
Herein
is
our
loue
made
perfect
,
that
we
haue
boldnesse
in
the
day
of
iudgement
:
because
as
hee
is
,
so
are
we
in
this
world
.
Hence
they
conclude
such
absolute
perfection
to
bee
in
the
beleeuer
,
as
in
Christ
now
glorified
in
heauen
.
And
therefore
when
they
say
,
that
a
beleeuer
is
perfectly
saued
in
this
life
,
they
expresse
themselues
in
plaine
words
to
meane
,
that
a
beleeuer
is
perfectly
glorified
in
this
life
,
and
that
there
is
noe
difference
betweene
our
state
here
and
in
heauen
,
but
onely
in
our
sense
and
apprehension
.
I
should
not
(
I
confesse
)
haue
beleeued
,
that
euer
any
man
,
endued
with
common
sense
and
reason
,
would
haue
so
much
as
once
conceiued
,
much
lesse
uttered
such
a
senselesse
and
monstrous
Paradox
,
had
I
not
my selfe
heard
one
of
their
Antinomian
Ministers
affirme
so
much
to
me
and
others
together
.
For
I
asking
him
what
difference
there
was
betweene
the
state
of
grace
here
,
and
that
of
glory
here
after
:
hee
answered
,
none
at
all
,
but
in
our
sense
and
apprehension
.
And
thereupon
another
Minister
asking
him
,
whither
we
were
perfectly
glorified
in
this
life
:
he
answered
,
wee
were
;
whereupon
I
,
abhorring
such
an
insolent
and
Luciferian
speech
,
presently
auoyded
his
company
and
further
speech
.
To
this
height
of
pride
are
they
come
,
who
teach
the
empty
and
windy
faith
of
Iustification
against
Sanctification
,
the
fruit
of
a
true
liuely
fayth
.
But
are
wee
perfectly
glorified
in
this
life
,
so
as
it
differs
not
from
that
in
heauen
,
but
in
our
sense
and
apprehension
?
Then
when
a
iustified
man
sinneth
,
it
is
but
in
his
sense
and
apprehension
,
if
that
;
or
rather
,
they
are
in
this
poynt
without
sense
&
apprehension
of
sin
.
Then
when
wee
are
afflicted
,
diseased
,
and
the
like
,
it
is
not
so
indeede
,
but
onely
in
our
sense
and
apprehension
;
because
a
man
perfectly
glorified
can
neyther
sin
,
nor
suffer
any
sorrow
,
diseases
,
or
death
.
Yea
our
fayth
is
no
more
the
foundation
of
things
hoped
for
,
and
the
euidence
of
things
not
seene
,
we
haue
no
longer
hope
of
eternall
life
,
but
in
our
sense
and
apprehension
;
For
wee
are
already
possessed
of
the
thing
hoped
for
,
we
are
already
perfectly
glorified
.
O
senselesse
stupidity
!
But
they
vrge
,
As
he
is
,
so
are
wee
in
this
world
;
he
is
pure
,
perfect
,
vndefiled
,
therefore
are
we
so
to
.
Therefore
,
say
they
,
wee
are
so
perfect
,
as
wee
cannot
be
more
.
But
St
Paul
sheweth
plainely
the
meaning
of
St
Iohn
,
saying
:
But
we
all
with
open
face
beholding
as
in
a
glasse
the
glory
of
the
Lord
,
are
changed
into
the
same
image
from
glory
to
glory
,
euen
as
by
the
spirit
of
the
Lord
.
Now
though
from
hence
they
would
inferre
,
that
we
haue
the
same
image
of
Christs
glory
in
full
perfection
:
yet
the
next
words
(
From
glory
to
glory
)
plainely
shew
,
that
though
the
state
of
grace
bee
a
glorious
estate
,
as
being
an
initiation
of
glory
,
being
begun
here
in
the
soule
:
yet
wee
goe
from
one
degree
of
glory
and
grace
vnto
another
,
and
neuer
attaine
to
full
perfection
,
till
this
mortall
shall
put
on
immortality
,
and
this
corruption
shall
put
on
incorruption
.
to
euery
man
the
measure
of
fayth
.
And
the
state
of
grace
is
in
a
perpetuall
growth
here
,
as
2.
Pet.
3.18
.
Ephe.
4.12.13
.
Psal.
84.7
The
path
of
the
righteous
being
a
perpetuall
progresse
,
like
to
the
morning
light
,
shining
more
and
more
vnto
the
perfect
day
:
Prou:
4..18
.
But
why
doe
I
spend
arguments
against
such
as
deny
vndeniable
Principles
?
But
thus
wee
see
,
how
a
false
and
imaginary
faith
,
whereof
these
men
doe
dreame
,
begets
in
them
such
damnable
imaginations
,
&
high
presumptions
,
euen
to
the
destruction
of
grace
,
while
they
would
stretch
it
beyond
the
line
.
No
maruaile
therefore
if
they
abolish
quite
any
further
vse
of
the
morall
law
,
syth
they
deny
Sanctification
it selfe
,
as
a
duty
prescribed
and
commanded
in
the
law
.
Exo.
19.5.6
.
So
that
if
the
Doctrines
of
these
men
might
preuaile
,
what
could
bee
expected
,
but
a
deluge
of
Atheisme
and
profanesse
,
and
all
lawlesse
licentiousnes
and
dissolutenesse
to
ouerflow
and
drowne
the
world
?
For
they
cry
downe
and
abolish
all
duties
contained
and
commanded
in
the
Morall
Law
,
both
towards
God
,
and
towards
men
.
Doe
we
thinke
these
men
can
be
good
subiects
to
their
Prince
,
who
deny
they
owe
him
any
honour
in
the
way
of
duety
enioyned
by
the
commandement
,
Honour
thy
Father
and
Mother
;
whereof
one
maine
branch
is
,
Honour
the
King
?
And
if
they
doe
not
of
duety
honour
their
King
on
earth
,
how
shall
they
honour
their
King
in
heauen
?
To
instance
in
the
fourth
commandement
:
they
quite
abrogate
the
Morall
Law
to
beleeuers
,
and
consequently
the
fourth
commandement
,
which
is
the
sanctification
of
the
sabbath-day
.
But
they
reply
,
that
the
Iewish
Sabbath-day
is
abolished
,
and
therefore
Christians
haue
nothing
to
doe
with
the
commandement
,
no
more
then
the
rest
of
the
Decalogue
.
I
answere
:
It
followeth
not
:
for
though
the
Iewes
sabboth
day
be
abolished
,
yet
there
remaines
a
sabboth
to
bee
kept
of
Christians
,
seeing
that
the
commandement
of
the
sabboth
is
Morall
,
and
so
no
lesse
perpetuall
,
then
all
the
rest
.
For
if
none
of
the
rest
of
the
commandements
be
abolished
:
then
neither
the
fourth
And
so
though
the
ceremoniall
part
of
the
Iewes
sabboth
be
abrogated
,
yet
not
the
morality
of
it
.
Ob.
But
how
,
or
wherein
was
the
Iewes
Sabbath
day
ceremoniall
?
Answ.
In
two
regards
;
first
,
because
it
was
appoynted
them
to
bee
a
memoriall
of
their
deliuerance
out
of
Egypt
,
as
Deut.
5.15
.
where
the
Lord
sayth
.
And
remember
that
thou
wast
a
seruant
in
the
Land
of
Egypt
,
and
that
the
Lord
thy
God
brought
thee
out
thence
through
a
mighty
hand
,
and
by
a
stretched
out
arme
:
therefore
the
Lord
thy
God
commanded
thee
to
keepe
the
Sabbath
day
.
So
that
the
Iewes
were
commaunded
to
keepe
the
sabbath
day
in
a
thankefull
remembrance
of
their
deliuerance
from
the
Egyptian
bondage
;
therefore
the
Lord
thy
God
commanded
thee
to
keepe
the
Sabbath
day
.
Ob.
But
in
Exo.
20.11
.
the
Sabbath
day
hath
relation
to
the
Creation
.
Answ.
True
,
yet
herein
Deuteronomy
Moses
tells
them
,
that
euen
then
,
when
this
commandement
was
giuen
the
Lord
had
a
speciall
respect
to
the
deliuerance
from
Egypt
;
and
therefore
hee
sayth
,
the
Lord
commanded
thee
,
as
referring
to
the
time
past
,
when
the
Law
was
giuen
.
And
in
that
respect
the
Sabboth
day
was
to
them
ceremoniall
.
Secondly
in
regard
of
some
ceremonies
proper
(
as
some
say
)
to
that
Nation
,
being
inhabitants
of
the
Land
of
Canaan
,
a
hot
climate
;
as
the
not
kindling
of
a
fire
on
the
Sabboth
,
as
also
the
not
dressing
of
their
meat
in
that
day
,
which
was
in
remembrance
of
the
Manna
in
the
desert
:
whereof
they
gathered
enough
for
the
sabboth
on
the
day
before
,
God
miraculously
and
plentifully
prouiding
it
for
them
.
But
in
very
truth
,
&
(
so
farre
as
I
can
yet
conceiue
,
till
I
be
conuinced
otherwise
by
better
reasons
,
then
I
haue
yet
seene
)
that
obseruance
of
not
kindling
a
fire
,
nor
dressing
of
meate
on
the
sabboth
(
which
was
lawfull
&
allowed
vpon
all
other
festiuall
dayes
)
was
not
so
much
proper
to
that
people
in
regard
of
their
hot
Country
and
climate
,
as
in
regard
of
that
Mosaicall
Pedagogie
and
dispensation
,
vnder
which
that
onely
people
and
Church
was
subiugated
and
subiected
,
so
as
this
not
kindling
a
fire
,
&
not
dressing
of
meate
,
was
a
meere
Ceremony
Mosaicall
,
a
type
of
the
eternall
sabbath
,
brought
in
by
Christ
in
his
resurrection
,
which
puts
an
end
to
all
sabbaticall
ceremonies
,
as
these
are
,
which
typed
the
estate
of
the
euerlasting
sabbath
,
wherein
is
no
need
of
bodily
prouision
.
For
in
heauen
,
there
shall
bee
neyther
kindling
of
fire
,
nor
dressing
of
meat
,
nor
the
like
.
Whereupon
Isychius
in
leuit
.
lib.
6.
cap.
19.
speaking
of
the
Omer
of
Manna
,
which
euery
one
was
to
gather
euery
day
,
and
two
before
the
sabboth
,
An
Omer
(
sayth
he
)
was
so
much
,
as
could
feede
one
man
.
Hereby
he
would
teach
and
instruct
them
of
the
intelligible
rest
,
and
end
of
the
world
,
because
then
it
was
impossible
to
boyle
,
or
worke
,
or
gather
.
Some
againe
limit
the
not
dressing
of
meate
ro
the
time
of
their
trauell
in
the
Desart
40
yeares
,
during
the
Manna
,
and
not
to
extend
to
the
Land
of
Canaan
,
where
the
Manna
ceassed
.
And
this
lis
not
improbable
,
sith
their
iourney
in
the
wildernesse
was
to
type
out
the
time
of
out
heauenly
Country
,
where
all
the
prouision
for
the
body
should
ceasse
.
Some
also
restrayne
the
not
kindling
of
a
fire
to
the
worke
of
the
Tabernacle
onely
(
as
Vatablus
in
Exod.
35.3
.
)
but
I
see
no
probabillity
hereof
,
seeing
the
Priests
about
the
Tabernacle
had
liberty
on
the
sabbath
to
performe
their
rites
,
as
sacrificing
,
and
the
like
.
Yet
(
by
the
way
)
the
abrogation
of
these
ceremonies
ought
not
Christians
to
turne
into
surquedry
and
excesse
of
feasting
,
(
as
too
many
doe
)
so
abusing
their
christian
liberty
:
but
to
bee
vsed
with
all
sobriety
,
such
as
may
not
hinder
,
but
helpe
the
holy
spirituall
dueties
of
this
day
by
a
due
refreshing
of
the
body
,
for
necessity
,
not
for
superfluity
.
Now
these
Ceremonies
dying
together
with
the
whole
Mosaicall
economy
,
which
stood
in
types
and
Ceremonies
,
yet
the
Morality
remaines
a
perpetuall
suruiuer
in
,
and
with
,
and
vnder
the
Gospell
.
For
else
,
if
the
Morality
of
the
Sabbath
were
antiquated
and
abolished
,
then
also
the
whole
Decalogue
.
But
the
Decalogue
,
or
ten
Commandements
remaine
still
in
force
,
not
onely
in
their
curse
and
full
rigour
to
all
transgressing
Infidels
,
such
as
are
out
of
Christ
,
but
also
as
a
rule
of
holy
conuersation
to
all
true
beleeuers
.
And
that
the
Morall
Law
still
remaines
as
a
rule
of
Christian
obedience
to
euery
true
Israelite
,
appeareth
by
the
very
manner
of
giuing
of
it
in
Mount
Sinai
.
For
it
was
giuen
by
the
Lawgiuer
Christ
the
Redeemer
of
his
people
,
who
sayth
,
I
am
the
Lord
thy
God
,
which
haue
brought
thee
out
of
the
Land
of
Egypt
,
out
of
the
house
of
bondage
:
and
thereupon
inferreth
,
Thou
shalt
haue
no
other
Gods
before
me
,
&c.
Now
the
deliuerance
out
of
the
Egyptian
bondage
what
was
it
,
but
a
type
of
our
spiritual
deliuerance
from
sin
and
sathan
by
Christ
?
And
therefore
by
his
owne
argument
it
followeth
,
that
the
same
Morall
Law
giuen
by
and
vnder
Christ
to
the
Iewes
in
the
old
Testament
,
is
propagated
and
perpetuated
to
all
christians
in
the
new
Testament
,
and
so
consequently
the
Sabbath
,
as
touching
the
morality
of
it
.
Thus
the
Morall
Law
is
no
lesse
a
rule
to
beleeuing
christians
then
it
was
once
to
the
beleeuing
Iewes
,
all
one
ioynt
spirituall
seed
of
Abraham
,
to
whose
posterity
this
Law
was
giuen
.
And
thus
also
by
the
selfe
same
reason
,
the
fourth
Commandement
for
the
sanctification
of
the
sabbath
is
still
in
force
with
the
Christian
Church
,
as
well
as
the
other
9.
vnlesse
(
as
the
Papists
haue
by
their
sacrilegious
practise
nimmed
away
the
second
Commandement
out
of
their
vulgar
Catechisme
,
and
by
their
corrupt
glosses
guelded
the
masculine
sense
of
it
in
their
Doway
Bibles
)
wee
will
take
their
part
in
the
polluting
and
profaining
the
Sabbath
,
by
denying
the
perpetuall
morality
of
it
,
and
so
leaue
but
two
Commandements
for
God
(
according
to
the
Popish
acompt
)
in
the
first
Table
;
or
rather
none
at
all
,
when
by
this
meanes
there
is
noe
day
allowed
for
his
seruice
,
no
nor
meanes
to
teach
vs
the
true
worship
of
the
onely
true
God
,
&
the
honour
due
vnto
his
name
,
which
meanes
is
the
publique
Ministry
of
his
word
,
together
with
publique
and
priuate
inuocasion
.
So
that
the
whole
worship
and
seruice
of
God
,
and
his
sauing
knowledge
for
mans
saluation
(
to
speake
nothing
of
bodily
refreshing
,
and
workes
of
Charity
,
for
the
reliefe
of
the
poore
)
hauing
a
necessary
dependance
,
as
touching
the
externall
meanes
,
vpon
the
due
obseruation
of
the
fourth
Commandement
in
the
Morality
o●
it
:
who
can
deny
the
keeping
of
the
Sabbath
to
be
Morall
,
but
he
must
withall
procliame
open
enmity
to
Gods
worship
,
and
mans
saluation
;
Ob.
But
the
Sabbath
day
of
the
Iewes
being
wholy
ceassed
,
as
being
buried
in
Christs
graue
,
wherein
hee
rested
all
that
day
,
and
so
fully
kept
it
:
of
what
force
is
it
with
christians
any
longer
?
or
what
morality
remaines
of
it
to
bee
obserued
by
vs
?
Answ.
As
the
Iewes
Sabbath
day
was
a
precise
seauenth
day
,
which
no
doubt
was
by
successiue
reuolution
obserued
by
Adams
generations
from
the
seauenth
day
of
the
Creation
,
sanctified
by
Gods
owne
rest
,
(
for
we
reade
of
it
,
in
Exo.
16.
which
was
before
the
giuing
of
the
Law
in
Sinai
,
)
but
with
all
had
an
addition
of
a
new
relation
to
the
typicall
Redemption
from
Egypt
,
as
we
noted
before
,
in
which
regard
it
was
ceremoniall
:
So
(
as
ceremoniall
)
it
was
subiect
to
be
abrogated
,
and
changed
from
a
Legall
,
into
an
Euangelicall
Sabbath
,
which
the
Scripture
calleth
the
Lords
day
.
Although
some
are
bold
to
deny
,
that
the
Sabbath
was
at
all
obserued
by
the
Old
Church
,
vntill
Moses
time
,
and
so
till
the
Law
was
giuen
in
Sinai
.
But
this
seemes
to
bee
a
groundlesse
opinion
,
if
not
also
Godlesse
.
For
though
the
Scripture
makes
no
mention
of
the
keeping
of
the
Sabbath
,
vntil
Exod.
16.5
.
&c.
yet
both
that
mention
goes
before
the
solemne
bidding
of
it
in
Mount
Sinai
,
and
doth
also
sufficiently
inferre
,
that
the
Sabbath
was
in
vse
before
that
time
,
as
being
fiist
instituted
in
Paradise
.
For
elfs
,
as
a
learned
Diuine
of
our
Church
hath
noted
vpon
this
very
occasion
:
It
is
absurd
for
any
man
to
prepare
a
thing
2000
yeares
,
before
the
vse
thereof
.
And
Exod
,
20.11
.
the
very
reason
and
ground
of
mans
obseruation
of
the
Sabbath
is
there
giuen
to
bee
Gods
owne
institution
of
it
,
which
was
his
actuall
sanctifying
and
blessing
of
it
by
his
owne
resting
on
that
day
from
the
workes
of
Creation
.
Though
otherwise
the
fourth
Commandement
,
being
a
part
of
the
Law
written
in
Adams
heart
,
needed
not
any
expresse
Commandement
,
more
then
the
rest
did
;
sauing
that
this
hath
a
Memento
set
vpon
it
,
as
being
most
subiect
to
neglect
and
prophanation
:
and
that
the
Lord
himselfe
was
pleased
to
assigne
his
owne
seuenth
day
for
rest
and
sanctification
to
those
former
ages
.
But
to
proceed
:
Here
it
may
be
demanded
,
what
is
that
morality
of
the
fourth
Commandement
,
which
yet
is
in
force
with
christians
?
For
answere
:
None
will
question
(
but
the
Antinomian
,
who
altogether
denyeth
the
whole
Morall
Law
to
be
in
force
,
so
much
as
a
rule
to
beleeuers
vnder
the
Gospell
,
the
morality
of
the
Sabbath
to
bee
yet
of
force
and
vse
with
Christians
.
Onely
some
differ
both
about
the
manner
of
it
,
how
it
is
imposed
,
and
how
exacted
of
christians
,
and
about
the
matter
of
it
.
For
first
,
they
denie
that
the
fourth
Commandement
hath
any
thing
to
doe
with
the
Lords
day
,
which
is
the
christian
Sabbath
.
Againe
they
deny
that
the
fourth
Commandement
reacheth
further
,
then
to
masters
of
families
,
exempting
seruants
from
imputation
of
sinne
,
in
case
they
worke
at
their
masters
command
.
Thirdly
they
deny
the
Lords
day
is
by
any
diuine
institution
,
humane
onely
,
and
therefore
not
of
the
same
force
with
the
fourth
Commandement
.
Fourthly
,
(
for
the
matter
)
they
deny
that
the
vacation
and
abstinence
from
seruile
labour
,
or
the
ordinary
workes
of
a
mans
worldly
calling
,
is
any
part
of
the
morality
of
the
fourth
Commandement
,
but
a
meere
ceremony
,
and
so
abrogated
.
Yea
they
goe
further
,
and
say
,
that
howsoeuer
the
generality
of
that
Commandement
to
keepe
a
Sabbath
,
wherein
God
might
bee
honoured
,
was
Morall
:
Yet
the
speciality
of
it
,
namely
to
keepe
,
First
,
one
day
of
seauen
:
Secondly
,
the
seauenth
:
Thirdly
,
one
whole
day
:
Fourthly
,
with
precise
vacancy
from
all
worke
,
was
meerely
ceremoniall
,
and
so
the
specialities
of
the
Commandement
are
vanished
,
though
for
the
generality
of
it
,
it
is
a
law
of
nature
and
remaineth
.
So
they
.
Here
then
be
sundry
things
,
which
offer
themselues
to
bee
scanned
.
And
to
make
way
,
First
where
they
call
the
bodily
rest
,
obserued
once
by
the
Iewes
,
a
poynt
of
exact
and
extreame
vacation
from
euery
kind
of
worke
,
&
which
christians
haue
nothing
to
doe
with
all
:
This
is
but
a
buggbeare
,
or
scarcrow
to
fright
Childish
christians
from
so
much
as
looking
backe
to
the
fourth
Commandement
,
in
the
keeping
of
the
Lords
day
.
For
first
an
extreame
vacation
was
not
exacted
of
the
Church
of
the
Iewes
;
as
in
case
of
extreamity
,
or
vrgent
necessity
,
they
might
worke
,
yea
for
the
sauing
of
a
poore
Asses
life
,
by
pulling
him
out
of
the
pit
on
the
Sabbath
day
;
as
our
Sauiour
conuinceth
the
carping
Iewes
.
How
much
more
in
extremities
of
more
importance
,
as
the
quenching
of
a
scath
fire
,
or
defending
of
their
City
,
or
Country
,
by
repelling
the
inuading
,
or
beleaguring
enemy
?
yea
in
such
cases
not
to
bestirre
themselues
,
and
to
vse
their
vtmost
labour
and
skill
,
not
onely
turned
into
superstition
,
but
many
times
proued
their
bane
and
ruine
.
Among
sundry
instances
in
this
kinde
,
Iosephus
Antiq.
of
the
Ieases
,
lib.
12.
c.
8
soli
.
14.
8.
this
is
one
:
that
the
Iewes
on
the
Sabbath
being
assailed
by
their
enemyes
,
would
neyther
make
resistance
,
nor
yet
so
much
as
close
vp
their
caues
mouth
to
defend
themselues
,
and
so
their
liues
became
a
spoyle
to
their
enemyes
cruelty
.
So
superstitiously
obseruant
were
they
of
the
Sabbath
,
as
if
God
had
made
it
to
be
a
snare
for
them
,
whensoeuer
the
crafty
enemy
should
take
that
oppertunity
to
inuade
them
so
as
in
case
of
extreme
necessity
,
as
to
saue
life
,
yea
a
beasts
life
,
the
Commandement
was
not
strictly
obligatory
;
much
more
in
spirituall
obseruance
,
touching
Gods
worship
,
as
the
Priests
slaying
of
beasts
for
sacrifice
,
and
the
like
.
Extreame
vacation
then
was
not
exacted
of
the
Iewes
in
their
keeping
of
their
Sabbath
.
Againe
,
we
shewed
before
,
how
the
prohibition
to
the
Iewes
of
kindling
a
fire
,
and
dressing
of
meate
on
the
Sabbath
was
peculiar
to
that
Nation
,
or
rather
Church
,
and
was
a
type
and
ceremony
.
Nor
was
it
extreame
,
because
they
liued
in
an
hot
climate
,
wherein
their
was
no
extreame
necessity
of
fire
for
one
day
,
which
they
were
to
supply
:
by
their
spirituall
fire
of
holy
zeale
in
a
due
obseruation
of
the
Sabbath
.
Though
some
are
of
opinion
,
that
this
prohibition
of
kindling
a
fire
reached
onely
to
such
fires
,
as
were
vsed
about
seruile
workes
,
and
not
about
their
necessary
food
.
But
I
will
not
blowe
the
coales
of
this
controuersie
in
this
poynt
at
this
time
,
hauing
shewed
sufficient
reason
already
of
this
restraint
.
Onely
this
I
adde
,
if
it
were
a
burthen
,
layed
vpon
the
shoulders
of
that
Pedagogy
of
Moses
:
it
was
to
teach
them
and
vs
,
to
put
a
difference
betweene
that
hard
yoake
of
the
Ceremoniall
Law
.
Acts.
15.10
,
and
that
sweete
yoake
,
and
light
burthen
of
Christ
,
Matthew
,
11.30
.
In
the
next
place
,
where
they
say
,
that
one
whole
day
for
the
Sabbath
,
or
one
seauenth
day
,
or
one
day
of
seauen
,
was
meerely
Ceremoniall
:
I
would
aske
them
how
the
memoriall
of
the
Commandement
could
bee
kept
,
without
a
speciall
time
or
day
?
vnlesse
they
will
say
,
that
the
morality
,
being
perpetuall
,
is
not
tyed
to
any
one
day
.
But
seeing
the
Morall
Law
cannot
be
kept
by
the
Church
in
this
world
,
without
time
(
for
as
the
Preacher
saith
,
There
is
a
time
for
euery
purpose
vnder
the
Sunne
)
and
this
time
of
keeping
the
fourth
Commandement
is
limited
by
God
to
the
7th
day
:
how
can
this
day
be
separated
from
the
Sabbath
,
as
being
an
inseparable
circumstance
of
the
substance
of
that
Commandement
?
Yea
,
so
inseparable
by
diuine
appoyntment
,
as
Gods
wisedome
did
best
know
the
Sabbath
cannot
be
solemnely
kept
,
vnlesse
it
be
one
of
the
seauen
,
I
say
not
,
one
fixed
day
of
seauen
to
last
for
euer
from
the
Creation
to
the
end
of
the
world
without
alteration
;
for
so
it
was
ceremoniall
in
the
old
Testament
:
but
the
proportion
of
a
seauenth
part
of
our
time
decreed
by
Gods
owne
institution
and
perpetually
annexed
to
the
morality
.
And
the
Lord
who
limited
a
seauenth
day
for
rest
,
and
to
bee
kept
holy
,
hath
noe
where
left
it
arbitrary
to
man
,
to
allow
what
day
or
proportion
of
time
liketh
him
for
that
purpose
beyond
the
number
of
seauen
.
For
as
God
hath
reserued
a
tenth
of
our
goods
(
though
we
owe
him
all
that
we
haue
)
as
sacred
to
himselfe
,
and
by
meanes
whereof
hee
sanctifies
all
the
9
parts
to
our
vse
:
so
also
a
seauenth
of
our
time
(
though
-
the
whole
time
of
our
life
is
to
be
spent
to
his
honour
)
for
the
sanctification
of
our
whole
life
.
And
both
these
serue
ioyntly
for
the
more
commodious
,
compleate
,
and
solemne
administration
of
his
worship
and
seruice
,
which
also
redounledeth
not
onely
to
our
temporall
,
but
spirituall
and
eternall
good
.
Nor
is
it
now
in
mans
power
to
alter
the
Lords
day
into
any
other
seauenth
day
of
the
weeke
,
sith
it
is
Christs
owne
Ordinance
,
and
therefore
vndispensable
.
Inuij
Praelect
:
in
Gene
2.2
The
learned
Iunius
on
Gen.
2.2
.
concerning
the
Sabbath
thus
speaketh
:
Haec
lex
,
&c.
This
Law
(
of
the
Sabbath
)
is
naturall
,
hauing
a
ceremoniall
designation
of
one
day
affixed
vnto
it
.
This
seauenth
day
,
added
of
God
,
is
not
naturall
,
but
positiue
.
A
seauenth
day
is
naturall
,
and
remaineth
,
but
the
seauenth
from
the
creation
appoynted
of
God
,
is
positiue
,
instead
whereof
the
Lords
day
succeedeth
in
the
christian
Church
,
called
the
first
day
of
the
weeke
,
and
the
Lords
day
,
Reu.
1.10
.
celebrated
,
Acts.
20.7
.
&
.
1
,
Cor
,
16.2
.
Causa
mutationis
,
&c.
The
cause
of
this
mutation
is
Christs
resurrection
,
and
the
benefit
of
restoring
the
Church
in
Christ
:
the
commemoration
of
which
benefit
succeeded
the
memory
of
the
creation
,
not
by
humane
tradition
,
but
by
Christs
owne
obseruation
and
institution
;
who
both
on
the
day
of
his
Resurrection
,
Et
octauo
quoque
die
,
and
on
euery
eight
day
,
vntill
his
ascension
into
Heauen
,
appeared
to
his
Disciples
,
and
came
into
their
assembly
.
And
the
same
was
done
by
the
constant
obseruation
of
the
Apostles
and
Disciples
,
and
of
the
Church
of
Christ
,
to
which
by
the
institution
and
example
of
Christ
the
Apostles
deliuered
the
obseruation
of
the
Lords
day
which
is
well
set
forth
by
Cyril
.
lib.
12.
in
Iohan.
cap.
58.
by
Augustine
ad
Casulanum
,
Ep.
86.
et
ad
Ianuarium
Ep.
119.
cap.
13.
And
therefore
Chrysostome
in
his
fift
sermon
of
the
Resurrection
writteth
,
that
of
old
in
the
Primitiue
Church
this
day
was
called
by
three
names
,
The
Lords
day
,
The
day
of
bread
,
and
the
day
of
light
.
The
Lords
day
,
because
in
it
,
being
a
solemne
memoriall
of
Christs
resurrection
,
they
attended
to
his
word
and
worship
:
the
day
of
bread
,
because
in
it
the
Sacrament
of
the
Lords
supper
was
administred
:
and
the
day
of
light
,
because
on
it
was
obserued
the
administration
of
Baptisme
,
For
the
ancients
called
Baptisme
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
illumination
and
the
day
of
Baptisme
diem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
day
,
of
lights
;
and
the
Baptized
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
New
illuminates
.
Wherefore
sith
the
Lords
day
by
Christs
Act
,
example
,
and
institution
,
by
the
most
constant
obseruation
of
the
Apostles
and
the
auncient
Church
,
and
by
the
testimony
of
Scripture
,
hath
bene
obserued
,
and
put
in
the
place
of
the
Iewes
Sabbath
:
ineptè
faciunt
,
&c.
They
doe
absurdly
,
who
affirme
that
the
obseruation
of
the
Lords
day
continues
in
the
Church
by
Tradition
,
and
not
by
authority
of
the
holy
Scripture
,
that
by
these
helpes
they
may
(
si
Deo
placet
)
support
the
Traditions
of
men
.
So
he
.
Thirdly
,
where
they
say
,
that
the
generality
onely
of
keeping
a
Sabbath
,
was
Morall
:
this
generality
or
morality
must
either
now
bee
quite
lost
:
or
else
doth
necessarily
import
some
speciall
day
for
christians
,
wherein
solemly
to
keepe
this
morality
(
vnlesse
we
be
bound
euery
moment
or
day
of
our
life
to
keepe
it
)
as
well
as
for
the
Iewes
of
old
,
by
Gods
owne
limitation
.
But
fourthly
they
say
that
the
vacation
and
abstinence
from
seruile
labour
,
or
the
ordinary
workes
of
a
manes
worldly
calling
,
is
not
any
part
of
the
morality
of
the
fourth
Commandement
,
but
a
meere
ceremony
,
and
so
abrogated
.
This
is
a
strange
Paradox
.
For
then
the
whole
obseruation
of
the
sabbath
as
touching
the
reast
of
it
,
was
a
Ceremony
:
and
where
is
then
the
morality
of
it
?
stands
not
the
morality
of
it
in
corporall
rest
,
and
spirituall
exercise
?
Or
else
tell
us
wherein
?
Nay
certainely
that
cannot
bee
a
meere
ceremony
,
which
lasteth
for
euer
.
But
vacation
and
rest
from
bodily
labour
lasteth
for
euer
,
euen
in
Heauen
,
in
the
keeping
of
the
eternall
Sabboth
;
as
the.
Apostle
saith
,
Heb:
4.9.10
.
And
Reuel
:
14.13
.
And
in
heauen
there
is
noe
pleace
for
meere
ceremonies
.
Therefore
vacation
from
labour
on
the
Sabboth
is
no
meere
ceremony
,
but
one
speciall
part
of
the
moralitie
commanded
in
the
Sabbath
.
So
that
to
rest
from
labour
is
of
the
very
essence
of
the
Sabbath
,
which
is
therefore
called
Sabbath
or
rest
,
because
one
cheife
part
of
the
obseruation
of
it
stands
in
rest
.
Ob.
But
they
obiect
:
That
the
Commandement
of
the
Sabbath
is
not
morall
because
it
bindes
not
to
all
times
and
to
euery
day
,
as
well
as
one
in
the
weeke
.
Answ.
Though
the
externall
solemne
rest
of
it
binds
but
for
one
day
in
the
weeke
,
yet
the
due
Sanctification
of
it
is
such
,
as
it
reatheth
to
the
Sanctification
of
the
whole
time
of
our
life
,
yea
to
the
Sanctifying
of
our
persons
,
acsions
,
affections
,
&c.
by
the
right
vse
of
the
meanes
,
as
the
Word
and
Prayer
.
For
(
as
wee
sayd
before
)
as
God
by
reseruing
and
consecrating
the
tenth
of
our
goods
,
thereby
sanctifies
all
the
9
partes
vnto
vs
:
So
by
setting
apart
and
hallowing
the
seauenth
of
our
time
to
his
seruice
,
he
extendeth
sanctification
to
euery
day
of
our
life
,
that
therein
wee
might
bee
holy
.
Againe
,
affirmatiue
precepts
ceasse
not
to
be
morall
,
because
they
bind
not
,
ad
semper
,
to
all
times
:
it
sufficeth
they
binde
semqer
,
all
wayes
,
in
their
due
time
and
place
.
Fiftly
,
they
deny
,
that
the
Lords
day
,
the
christians
Sabbath
,
hath
any
relation
to
the
fourth
Commandement
,
of
the
Sabbath
day
,
as
succeeding
in
the
place
of
it
.
And
their
reason
is
,
because
(
say
they
)
the
Lords
day
is
not
by
any
Diuine
institution
,
but
humane
onely
,
and
therefore
not
of
the
same
force
with
the
fourth
Commandement
.
This
assertion
,
&
reason
is
noe
lesse
vnresonable
and
peremptory
,
then
the
former
.
How
?
The
Lords
day
not
of
Diuine
instiution
,
but
humane
onely
?
Ecclesiasticall
they
grant
,
though
Apostolicall
they
name
not
;
but
in
no
case
diuine
;
that
they
expressely
and
stiffely
deny
.
First
therefore
wee
will
proue
,
that
the
Lords
daye
is
of
diuine
institution
:
Secondly
,
that
it
succeeds
in
the
place
of
the
Sabbath
,
and
so
beitng
of
deuine
instituiton
,
hath
the
force
of
a
Commandement
.
First
,
that
it
is
of
deuine
institution
,
thouigh
wee
haue
no
expresse
Word
of
Christ
,
yet
we
haue
his
Act
,
&
worke
for
it
,
Which
is
euer
as
good
as
his
word
.
We
shewed
before
,
how
Gods
Act
in
his
resting
in
blessing
and
sanctfying
the
Sabbath
or
seauenth
day
,
was
his
institution
.
For
to
what
end
did
he
blesse
and
sanctifie
it
?
For
,
himselfe
?
what
needed
hee
?
No
surely
for
man
,
for
whom
the
Sabbath
day
was
made
to
rest
in
,
as
well
as
the
sixt
to
labour
in
.
For
the
Sabbath
was
made
for
man
,
saith
the
Lord
of
the
Sabbath
.
This
institution
was
in
Paradise
.
It
stands
indeede
,
Gen.
2.2
.
before
the
fall
of
Adam
.
But
if
Adam
fell
the
same
day
of
his
Creation
,
being
the
sixt
day
,
as
the
best
Diuines
thinke
:
then
it
is
set
by
way
of
anticipation
,
or
Hysteron
Proteron
;
and
so
this
seuenth
day
began
next
after
the
Fall
.
when
the
son
of
God
incarnate
was
cleerely
promised
,
in
which
respect
the
Sonne
of
man
Christ
,
was
Lord
of
the
sabbath
day
being
the
Institutor
of
it
,
vnder
whom
Adam
began
his
spirituall
life
in
the
obseruation
or
sanctification
of
the
Sabbath
.
And
then
(
I
doubt
not
)
he
began
to
Sacrifice
,
as
hee
taught
his
sonnes
afterwards
,
as
wee
see
Gen.
4.
it
being
not
vnprobable
,
that
those
skins
,
wherewith
God
cloathed
Adams
shamefull
nakednes
,
were
of
the
Sacrifices
,
which
God
taught
him
now
vnder
Christ
to
offer
,
as
a
type
of
Christ
cloathing
vs
with
the
robe
of
his
righteousnes
imputed
to
vs
,
and
merited
for
vs
by
the
sacrifice
of
his
death
,
which
sacrificing
shall
wee
deny
to
bee
of
diuine
institution
,
because
wee
find
it
not
there
expressely
commanded
?
Otherwise
it
had
beene
will-worship
,
and
so
abominable
,
whereas
God
had
respect
to
Abel
and
to
his
offering
.
And
that
he
respected
not
Cain
,
it
was
on
Cains
parte
for
want
of
faith
.
Heb
11
,
4
And
why
should
not
man
then
in
the
state
of
inocency
haue
a
Sabbath
to
rest
solemnly
in
,
and
to
be
vacant
for
Gods
worship
,
as
hee
had
a
taske
(
though
not
toylesome
)
layed
vpon
him
to
dresse
the
garden
,
and
so
much
the
more
,
being
now
cast
out
,
hauing
a
hard
and
sore
toyle
imposed
on
him
to
till
the
ground
,
whence
hee
must
eate
his
bread
with
sowre
or
brackish
sauce
,
to
wit
,
the
sweat
of
his
face
?
Other
wise
,
if
hee
had
had
no
Sabbath
to
rest
in
,
his
state
had
bene
most
miserable
,
as
attended
with
incessant
toyle
and
trauell
.
And
when
(
in
most
likelyhood
)
did
Cain
and
Abell
bring
their
sacrifices
?
Most
likely
on
the
Sabbath
.
For
the
text
sayth
Mikets
iamim
in
the
end
of
the
dayes
,
which
some
referre
to
the
end
of
the
yeare
,
weeke
dayes
?
But
I
will
not
contend
.
Thus
Adam
no
doubt
,
had
the
Sabbath
,
not
onely
before
his
fall
,
written
in
his
heart
,
but
after
his
fall
a
speciall
day
euen
the
seauenth
assigned
him
vnder
Christ
the
Redeemer
,
the
Lord
of
the
Sabbath
And
Gods
owne
act
in
resting
from
the
worke
of
Creation
,
and
in
blessing
and
sanctifying
the
Sabbath
day
for
mans
vse
and
comfort
,
was
warrant
enough
to
make
it
of
diuine
institution
,
without
any
other
expresse
Commandement
.
The
like
wee
say
of
the
Lords
day
.
That
which
gaue
it
a
stampe
of
diuine
institution
,
was
the
Lords
owne
Act
in
blessing
and
sanctifying
this
Lords
day
with
his
blessed
and
glorious
Resurrection
,
when
now
hee
ceassed
from
the
worke
of
Redemption
,
a
greater
and
more
glorious
worke
then
that
of
Creation
;
now
beginning
also
,
and
consecrating
the
eternall
Sabbath
.
So
that
this
very
act
of
Christ
was
a
sufficient
consecration
of
this
day
,
as
the
Sabbath
of
our
Redemption
;
and
therefore
iustly
styled
by
the
Holy
Ghost
,
the
Lords
day
,
because
consecrated
not
onely
to
him
,
but
by
him
as
the
author
of
it
.
Therefore
also
is
he
rightly
intitled
Lord
of
the
Sabbath
day
of
the
Iewes
,
as
alone
hauing
a
power
to
abrogate
that
,
and
to
initiate
this
day
.
For
in
like
manner
the
Sabbath
is
called
Gods
owne
Holy-day
,
(
Isay
.
58.
)
and
the
Sabbath
of
the
Lord
our
God
,
(
Exod.
20.
)
which
hath
relation
to
Christ
the
Redeemer
.
Exod.
20.2
.
to
shew
,
that
hee
is
the
Lord
,
and
institutor
of
it
.
So
that
it
belonged
to
him
alone
to
cancell
the
old
,
and
to
consecrate
a
new
Sabbath
to
Christians
,
in
memoriall
of
a
better
Creation
,
and
as
the
entrance
&
iniatition
to
the
eternall
Sabbath
.
Againe
,
obserue
how
he
honours
this
day
.
For
the
very
day
of
his
Resurrection
,
his
Disciples
being
assembled
,
hee
presents
himselfe
personally
vnto
them
,
comforting
and
confirming
them
with
the
sensible
euidence
of
his
Resurrection
,
and
breathing
on
them
the
gifts
of
the
Holy
Ghost
.
And
,
because
they
should
take
speciall
notice
further
of
this
day
,
iust
eight
dayes
after
,
when
this
day
came
about
againe
,
hee
appeared
to
them
the
second
time
where
they
were
assembled
,
and
standing
in
the
midst
of
them
,
as
Lord
of
his
Church
,
salutes
them
with
his
peace
,
and
shewes
them
many
signes
for
the
fuller
confirmation
of
his
Resurrection
.
And
yet
for
the
more
abundant
confirmation
of
the
consecration
of
this
day
,
after
his
Ascention
hee
sends
the
Holy
Ghost
on
this
very
day
50
dayes
after
his
Resurrection
,
whose
powerfull
presence
was
an
euident
sanctification
of
this
day
by
his
manifold
giftes
&
graces
to
his
Church
vnto
the
end
of
the
world
.
And
,
it
is
specially
to
be
noted
,
that
on
those
dayes
,
wherein
Christ
appeared
to
his
Disciples
,
and
the
Holy
Ghost
descended
,
they
were
all
assembled
solemnly
together
in
a
holy
communion
in
prayer
,
and
other
sacred
duties
:
So
that
Christs
twice
appearing
vnto
,
and
the
Holy
Ghost
descending
visibly
vpon
his
Disciples
when
they
were
assembled
,
and
all
vpon
this
day
,
was
warrant
sufficient
for
the
Apostles
,
and
so
for
the
succeeding
Churches
,
to
continue
the
sanctification
of
this
first
day
of
the
weeke
by
their
holy
assemblies
,
and
exercises
,
as
Prayer
,
Preaching
,
administring
the
Sacraments
,
Almes
&c.
They
saw
,
that
this
was
the
speciall
day
selected
and
sealed
by
Christ
,
and
the
Holy
Ghost
(
For
in
the
mouth
of
2.
or
3.
witnesses
shall
euery
word
be
established
)
for
publique
sacred
assemblies
,
wherein
they
might
expect
Christs
presence
,
by
his
spirits
influence
,
in
sanctifying
his
people
in
their
holy
exercises
on
that
day
.
Herevpon
it
grew
a
perpetuall
Ordinance
,
not
first
constituted
by
Apostolicke
authority
,
but
seconded
and
followed
by
them
in
their
practize
,
as
Acts.
20.7
.
and
1
Cor.
16.2
vpon
which
place
Master
Perkins
iudiciously
obserueth
,
that
Paul
commanded
nothing
as
an
ordinance
to
bee
obserued
by
the
Church
,
but
what
hee
had
from
Christ
.
But
to
make
collection
for
the
poore
euery
Lords
day
,
or
first
day
of
the
weeke
,
as
a
consequent
or
concomitant
fruite
of
other
Sabbath-duties
,
as
Preaching
,
Prayer
,
Sacraments
,
was
(
sayth
he
)
a
constitution
Apostolicke
,
and
so
of
diuine
authority
;
and
therefore
no
meere
humane
institution
.
And
wee
say
,
that
the
ground
and
cause
hereof
was
Christs
Resurrection
.
So
as
it
is
a
grosse
Solecime
in
Diuinity
to
admit
an
Institution
to
be
Apostolicke
,
&
yet
to
denie
it
to
be
of
diuine
authority
.
Thus
the
first
day
of
the
weeke
,
the
Lords
day
grew
to
be
the
day
of
holy
assemblies
for
Christians
,
from
that
first
day
of
the
weeke
,
wherein
Christ
rose
againe
,
and
appeared
to
his
Disciples
,
as
wee
haue
touched
.
And
from
this
spring
did
the
auncient
Fathers
deriue
the
sanctification
of
this
day
,
as
by
so
many
continued
streames
of
succession
.
Saint
Augustine
sayth
,
Dies
Dominicus
,
&c.
The
Lords
day
was
not
to
the
Iewes
,
but
to
Christians
declared
by
Christs
Resurrection
,
and
from
that
began
to
bee
kept
holy
.
And
elsewhere
Proepenitur
dies
Dominicus
Sabbato
,
&c.
The
Lords
day
is
preferred
before
the
Sabbath
,
by
the
fayth
of
the
Resurrection
,
not
by
the
fashion
of
refection
,
or
licentiousnes
of
drunken
mirth
.
And
againe
,
Domini
Resurrectio
,
&c.
The
Lords
resurrection
hath
promised
us
an
eternall
day
,
and
consecrated
to
vs
the
Lords
day
;
And
Ambros
,
Dominica
nobis
&c.
To
vs
the
Lords
day
is
so
honourable
and
sacred
,
because
in
it
the
Sauiour
,
as
the
sun
arising
,
dispelling
infernall
darknesse
,
hath
shined
forth
in
the
light
of
his
resurrection
.
And
for
this
cause
,
this
day
of
the
men
of
the
world
is
called
Sunday
,
because
Christ
the
Sunne
of
righteousnesse
arising
,
did
enlighten
it
.
But
what
neede
we
seeke
a
cloud
of
witnesses
,
of
men
,
when
we
haue
diuine
Sarrs
in
Scriptures
(
though
shining
in
a
darke
place
,
till
the
day
did
dawne
)
which
may
giue
vs
sufficient
light
to
direct
vs
to
this
day
?
For
first
it
is
apparent
that
the
seauenth
day
which
was
commanded
the
Israelites
of
the
old
Testament
to
celebrate
for
the
Sabbath
,
was
giuen
them
in
memoriall
of
their
deliuerance
from
the
Egyptian
bondage
,
as
we
noted
before
out
of
Deu.
5
,
15
,
And
thus
it
was
ceremoniall
and
subiect
to
be
changed
into
another
day
,
to
wit
,
the
Lords
day
,
which
should
succeede
in
memoriall
of
our
Redemption
and
deliuerance
from
our
spirituall
bondage
,
whereof
that
corporall
was
a
type
,
which
Redemption
and
deliuerance
was
finished
in
Christs
Resurrection
;
and
therefore
who
should
haue
power
,
but
Christ
,
the
Lord
of
the
Sabbath
,
to
change
the
Sabbath
into
the
Lords
day
?
Againe
,
another
remarkeable
place
we
finde
in
Leu.
23.10
,
&c.
where
the
sheafe
of
the
first
fruits
was
to
bee
waued
by
the
Priest
before
the
Lord
the
day
after
the
Sabbath
.
This
sheafe
of
the
fruits
was
a
pregnant
type
of
Christs
rising
againe
,
first
fruits
from
the
dead
.
This
sheafe
was
to
bee
waued
the
next
day
after
the
Sabbath
,
and
not
else
.
This
was
fulfilled
in
Christs
resurrection
,
wh●ch
was
the
day
after
the
Sabbath
,
and
because
this
Sabbath
was
chiefely
ment
of
the
Passeouer
,
which
was
a
high
Sabbath
,
to
be
sure
,
it
was
a
double
Sabbath
,
(
the
Sabbath
of
the
Passeouer
concurring
together
)
wherein
Christ
rested
in
the
graue
.
The
very
next
morning
was
Christ
,
the
first
fruites
,
waued
before
the
Lord
,
when
in
the
Earthquake
hee
rose
from
the
dead
the
first
fruites
of
them
that
sleepe
.
This
was
the
sheafe
of
the
first
fruites
,
which
was
accepted
for
vs
,
for
he
rose
againe
for
our
iustification
?
And
if
the
first
fruites
be
holy
,
the
lumpe
is
also
holy
.
And
the
meate
offring
of
this
day
was
twice
as
much
,
as
vpon
any
other
day
,
euen
two
tenth
deales
;
whereas
the
rest
had
but
one
,
which
is
a
matter
worthy
of
heedefull
obseruation
.
This
typed
and
signifyed
some
thing
extraordinary
as
touching
this
dayes
oblation
.
And
the
offering
was
made
by
fire
vnto
the
Lord
for
a
sauour
of
Rest
,
as
the
Hebrew
hath
it
.
This
prefigured
the
Rest
of
this
day
of
the
sheafe
of
first
fruites
,
of
Christs
resurrection
.
And
this
rest
had
relation
not
onely
to
Christ
,
who
now
had
finished
the
worke
of
Redemption
:
but
also
to
all
the
Redeemed
.
For
from
this
very
day
of
the
sheafe
of
first
fruites
,
they
were
(
Leuit.
23.15.16
.
)
to
reckon
7
Sabbaths
or
weekes
compleate
,
which
inclusiuely
containeth
50
dayes
,
and
so
the
seauenth
first
day
of
the
weeke
next
after
the
Sabbath
,
they
must
offer
a
new
meate
offering
vnto
the
Lord
.
This
was
the
feast
of
Pentecost
,
which
being
fully
come
(
Act.
2.
)
the
Holy
Ghost
came
downe
visibly
vpon
the
Church
,
so
fulfilling
that
typicall
prophesie
,
[
*
](A17305-e16570-b)
*
Leuit.
23.17
:
or
Propheticall
type
.
And
this
meate
offring
of
loaues
,
and
the
like
,
being
called
also
a
first
fruites
vnto
the
Lord
,
signifyed
and
prefigured
that
First
fruits
of
the
Church
of
the
new
Testament
,
offered
,
consecrated
,
and
sanctified
vnto
God
that
very
day
,
wherein
the
Holy
Ghost
descended
.
For
behold
two
waue
loaues
,
moulded
vp
of
so
many
graines
,
the
one
of
the
Iewes
,
the
other
of
the
Gentiles
,
both
one
offering
,
being
a
collection
of
all
the
Nations
vnder
Heauen
,
euen
the
Catholike
Church
representatiue
,
were
the
first
fruites
vnto
God
,
and
vnto
the
Lambe
,
sanctified
in
Christ
the
first
fruites
.
These
are
those
waue-loaues
,
holy
to
the
Lord
,
for
Christ
eur
High
Priest
:
Leuit.
23.20
.
and
this
offering
became
a
sauour
of
rest
,
v.
18.
as
wee
shewed
v.
13.
noting
still
the
rest
of
this
day
.
So
as
this
selfe
same
day
is
solemnely
proclaimed
to
bee
an
holy
Conuocation
;
Therein
no
seruile
worke
is
to
bee
done
:
&
this
to
stand
as
a
statute
vnrepealable
.
Hereupon
Isychius
saith
:
Therefore
the
Law-giuer
willing
more
plainely
to
expresse
his
minde
,
commanded
them
to
reckon
from
the
next
day
of
the
Sabbath
50
dayes
,
thereby
willing
without
doubt
the
Lords
day
to
be
vnderstood
.
For
this
is
that
next
day
after
the
Sabbath
.
For
which
cause
(
sayth
he
)
the
Holy
Ghost
came
not
downe
in
any
other
day
of
the
weeke
,
but
in
that
day
of
the
Resurrection
,
wherein
the
sheafe
of
first-fruits
was
waued
before
the
Lord
.
Thus
we
see
how
the
day
of
Christs
Resurrection
,
is
made
solemne
and
sacred
not
onely
by
Christ
himselfe
,
but
by
the
Holy
Ghost
sent
downe
from
heauen
,
sanctifying
this
day
for
holy
Conuocations
,
or
publicke
assemblies
of
Gods
people
for
his
publique
seruice
,
and
this
to
stand
as
a
perpetuall
statute
to
the
end
of
the
world
;
hauing
also
euident
and
ample
testimony
from
the
Mosaicall
Law
,
and
those
Euangelicall
types
.
whence
we
conclude
with
M.
Perkins
his
argument
,
in
his
Cases
of
conscience
,
pag.
113.
That
which
is
prefigured
,
is
prescribed
.
But
the
Lords
day
was
prefigured
,
Leuit.
23.10
.
therefore
it
is
prescribed
and
instituted
of
God
.
A
third
place
wee
haue
Psal
,
118.24
:
where
the
Prophet
speaking
(
v.
22.23
)
of
Christs
Resurrection
,
he
addeth
,
This
is
the
day
,
which
the
Lord
hath
made
,
we
will
reioyce
,
and
be
glad
in
it
.
This
is
a
plane
Propheticall
institution
of
this
day
to
bee
solemnized
vnder
the
new
Testament
.
For
first
,
the
Lord
hath
made
it
,
that
is
,
appointed
,
and
set
it
a
part
,
by
marking
it
out
with
a
glorious
worke
.
And
secondly
,
it
is
so
taken
of
the
Church
of
God
,
who
saith
,
We
will
reioyce
and
be
glad
in
it
,
which
sheweth
the
festiuity
,
&
gratefull
solemnity
of
the
Lords
day
.
And
although
many
take
this
day
for
the
whole
time
under
the
Gospell
(
as
2.
Cor.
6.2
:
)
yet
none
doe
exclude
or
deny
the
particular
acception
of
it
for
the
Lords
day
.
St.
Ambrose
vnderstands
this
to
be
the
Lords
day
,
the
day
of
the
Lords
Resurrection
;
which
day
(
saith
hee
on
Psal:
47
,
Titneus
)
hath
its
holines
from
the
Lords
Resurrection
.
What
shall
I
say
of
Circumcision
,
which
was
limited
to
the
eighth
day
;
loking
vpon
Christs
Resurrection
,
which
was
the
eighth
day
;
Circumcision
,
being
a
singe
of
that
hollines
Christ
brought
vnto
vs
in
the
day
of
his
Resurrection
,
who
rose
againe
for
our
Iustification
.
But
let
this
suffice
.
Thus
hath
the
Lords
day
not
onely
reall
institution
by
Christ
himselfe
,
but
also
testimony
from
the
Law
and
the
Prophets
.
And
thus
,
as
Hugo
saith
,
The
fathers
of
the
old
Testament
obserued
the
septenary
number
,
or
the
seuenth
of
Dayes
,
Wekes
Moneths
:
Yeares
wee
of
the
New
,
the
octonary
number
,
or
the
eight
day
,
to
wit
the
Lords
day
,
for
the
reuerence
of
the
Lords
resurrection
,
and
of
the
sending
of
the
Holy
Ghost
,
Hugo
in
Psal.
1●9
.
Ob.
But
here
it
is
obiected
,
that
the
Lords
day
hath
noe
diuine
institution
,
but
meerely
an
hamane
and
Ecclesiasticall
.
For
else
how
came
it
to
bee
instituted
by
Constantine
the
Great
,
who
made
a
Law
,
and
prescribed
limits
for
the
keeping
of
it
?
The
like
also
did
other
Emperours
,
Princes
,
and
States
,
Councels
,
and
Synods
in
seuerall
ages
.
Answ.
This
is
no
good
argument
,
that
because
pious
Princes
make
Lawes
for
the
keeping
of
the
Lords
day
,
therfore
it
is
not
of
diuine
institution
.
For
so
good
Princes
make
Lawes
against
Adultery
,
&c.
Therfore
the
forbidding
of
these
sinnes
is
it
not
of
diuine
institution
?
King
Darius
makes
a
decree
,
that
in
euery
Nation
of
his
Kingdome
men
tremble
before
the
God
of
Daniell
,
&c.
therefore
is
not
this
Law
of
diuine
institution
:
Thou
shalt
worsbip
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
?
And
because
Tyberius
Caesar
would
haue
the
Romane
Senate
passe
a
Decree
for
the
deifying
of
Christ
,
or
ranking
him
among
their
Gods
,
therefor
Christ
was
not
God
?
whereupon
sayth
Tertullian
,
Ergo
nisi
homini
placucurit
,
Deus
non
erit
Deus
:
therefore
if
it
doe
not
please
man
,
God
shall
not
be
God
.
But
it
became
Christian
Princes
,
when
they
saw
how
subiect
the
Lords
day
was
to
bee
profaned
with
all
licenciousnesse
,
and
how
prone
carnall
men
were
to
leape
ouer
all
the
bankes
and
bounds
,
which
God
had
set
to
keepe
them
in
:
for
to
helpe
to
make
vp
the
breaches
againe
,
and
to
strengthen
the
diuine
ordinance
by
their
humane
and
penall
constitutions
,
as
wee
see
our
noble
Kings
of
England
haue
done
,
by
name
,
our
pious
King
Charles
,
whose
raigne
hath
bene
honoured
with
a
religious
Law
for
the
better
keeping
of
the
Lords
day
,
if
lawes
were
as
well
kept
,
as
they
haue
bene
wisely
,
piously
,
and
iustly
enacted
by
our
Progenitors
.
Yet
because
,
notwithstanding
all
Lawes
,
diuine
and
humane
,
this
holy
day
of
the
Lord
is
for
the
generality
of
men
little
regarded
,
as
not
requiring
the
like
sanctification
of
vs
,
which
the
Sabbath
did
of
the
Iewes
:
let
vs
further
shew
what
a
reuerend
esteeme
the
ancient
holy
men
in
former
ages
had
,
and
what
pious
rules
they
gaue
,
concerning
the
religious
keeping
of
this
day
.
Wee
haue
noted
some
of
their
excellent
sayings
a
little
before
:
wee
will
adde
a
few
more
.
And
first
wee
obserue
,
that
they
euer
did
vse
to
call
the
Lords
day
,
by
the
name
of
the
Sabbath
,
Obseruamus
sabbatum
,
hoc
est
Dominicam
,
in
signum
nempe
aeterni
sabbati
:
We
obserue
the
Sabbath
,
that
is
the
Lords
day
,
for
a
signe
of
the
eternall
Sabbath
.
The
same
Augustine
in
his
95
sermon
de
Tempore
,
sayth
,
They
which
in
the
obseruation
of
the
Sabbath
,
doe
not
apply
themselues
to
good
works
and
prayer
,
which
is
to
sanctifie
the
Sabbath
,
(
and
sanctification
is
where
the
Holy
Ghost
is
)
are
like
to
the
small
flies
bred
of
the
mud
,
which
disquieted
the
Egyptians
.
And
elsewhere
(
vpon
those
words
,
1.
c.
77.
Math.
24.20
)
Pray
that
your
slight
be
not
in
the
winter
,
nor
on
the
Sabbath
day
,
hee
sayth
,
by
winter
is
signified
the
cares
of
this
life
,
and
by
the
Sabbath
gluttony
and
drunkennesse
;
which
euil
is
therefore
signifyed
by
the
name
of
Sabbath
,
because
this
was
,
as
now
it
is
,
the
wicked
custome
of
the
Iewes
on
that
day
to
swimme
in
delicacies
,
while
they
are
ignorant
of
the
spirituall
Sabbath
,
For
the
Iewes
doe
seruilely
obserue
the
Sabbath
day
vnto
ryotousnesse
.
and
drunkennesse
.
How
much
better
were
it
for
their
women
to
spin
,
then
on
that
day
to
daunce
.
And
thus
while
they
carnally
kept
the
Sabbath
,
they
knew
it
not
,
sayth
hee
.
And
Melius
tota
die
foderent
,
&c.
The
men
were
better
to
digg
all
that
day
,
then
to
tread
is
out
in
daunces
and
measures
,
Againe
,
the
Sabbath
(
to
wit
,
the
Lords
day
)
is
more
commaunded
vs
,
then
the
Iewes
.
They
celebrate
the
Sabbath
seruilely
,
but
we
spiritually
?
And
how
spiritualy
not
in
chambering
&
wantonnesse
,
not
in
gluttony
&
drunkennesse
.
For
these
are
forbidden
Christians
any
day
,
much
more
on
the
Lords
day
,
For
it
were
better
to
plough
&
harrow
,
to
spin
&
card
wooll
,
which
in
themselues
are
lawfull
,
then
to
doe
those
things
on
the
Sabbath
or
Lords
day
,
which
christians
should
blush
at
,
and
be
ashamed
of
to
do
at
any
time
,
as
to
dance
,
to
reuell
,
to
heare
playes
,
to
goe
to
masking
and
mumning
,
and
the
like
,
which
are
exercises
fitter
for
heathen
,
then
christians
,
for
Bacchanalls
,
then
such
as
celebrate
the
Lords
Festiuall
.
How
then
is
this
day
of
the
Lords
to
be
kept
?
Neyther
as
the
Eneratites
,
Aeriancs
,
and
Aerians
,
who
fasted
all
the
Lords
day
but
madly
reueld
on
other
festiuals
.
These
are
extreames
and
therefore
to
bee
auoyded
.
How
then
?
As
the
christians
did
in
Iustin
Martyrs
dayes
of
old
,
who
sayth
,
Die
solis
,
&c.
On
the
Sunday
,
or
Lords
day
,
are
the
christians
assemblies
of
Citizens
and
Countrmen
,
where
the
writings
of
the
Apostles
and
Prophets
are
first
reade
;
then
when
the
Reader
hath
done
,
the
Master
of
the
assembly
the
chiefe
Minister
vseth
words
of
exortation
,
his
inuiting
them
to
the
imitation
of
things
honest
.
The
richer
sorte
,
who
are
willing
,
do
contribute
to
the
reliefe
of
the
poorer
,
euery
man
according
to
his
mind
and
meanes
,
and
the
Collecta
,
or
collections
are
deposited
with
the
chiefe
Minister
;
he
therewith
succoureth
the
Orphans
and
poore
&c.
This
is
that
day
,
wherein
God
created
the
world
,
and
Christ
rose
againe
from
the
dead
.
So
hee
.
And
Saint
Chrisostom
vpon
the
Apostles
words
,
1
Cor.
16.1
,
Behold
(
sayth
he
)
How
fitly
the
Apostle
rayseth
his
exhortation
from
the
consideration
of
this
day
of
the
weeke
,
as
being
the
fittest
day
,
wherin
to
exhort
vnto
almes
;
as
if
the
Apostle
had
sayd
,
Remember
what
things
yee
haue
obtained
this
day
,
vnutterable
good
things
,
yea
the
very
roote
and
spring
of
our
life
stands
in
it
.
Not
that
it
is
a
fit
day
onely
for
giuing
of
almes
,
but
that
it
hath
a
rest
,
and
is
free
from
worldly
affaires
,
and
the
mind
being
vacant
from
molestations
is
the
apter
&
more
inclinable
to
mercy
,
and
it
brings
with
it
a
great
efficacy
in
the
vse
of
the
celestiall
Ordinances
.
And
Saint
Augustine
:
Omni
Die
Dominico
,
&c.
Euery
Lords
day
come
to
the
Church
,
and
spend
not
the
day
in
pleading
,
and
brabbles
,
and
idle
chat
,
but
with
silence
hearken
to
the
word
of
God
,
and
pray
for
the
peace
of
the
Church
,
and
for
the
pardon
of
your
sinnes
,
&c.
And
Bernard
sayth
.
out
of
Esay
.
58.13
.
He
calleth
the
Sabbath
(
sayth
hee
)
not
onely
a
delight
,
but
he
addeth
,
holy
and
gloryous
to
the
Lord
.
Nor
let
the
Sabbath
slipt
away
with
sloth
,
but
in
thy
Sabbath
worke
the
workes
of
God
.
And
in
the
Synodal
Epistle
of
the
second
synod
of
Matiscon
,
wee
haue
these
words
:
Custodite
Diem
Dominicum
,
&c.
Keepe
the
Lords
day
,
which
hath
a
new
brought
you
forth
,
and
hath
freed
you
from
all
sinnes
;
as
being
that
day
wherein
Christ
rose
for
our
iustification
.
Let
none
of
you
bee
vacant
to
minister
fewell
for
suites
in
Law
,
let
none
plead
causes
,
let
none
draw
vpon
himselfe
such
a
necessity
,
as
to
compell
the
cattell
to
beare
the
yoake
..
Be
all
of
you
taken
vp
with
hymmes
in
praysing
of
God
,
being
content
in
minde
and
body
.
Let
euery
one
hasten
to
the
next
Church
,
&
their
humble
himselfe
on
the
Lords
day
with
prayers
and
teares
.
Let
your
eyes
and
hands
be
all
that
day
open
to
God
.
For
that
is
a
perpetual
day
of
rest
,
that
is
made
knowne
in
the
law
&
the
Prophets
,
being
insinuated
vnto
vs
by
the
shadow
of
the
seauenth
day
.
Iust
it
is
therefore
that
wee
doe
vnanimously
celebrate
this
day
,
by
which
wee
are
made
that
which
before
wee
were
not
.
Let
vs
performe
to
the
Lord
a
free
seruice
,
&c.
Not
that
the
Lord
requires
of
vs
,
that
wee
should
celebrate
the
Lords
day
with
bodily
abstinence
;
but
hee
requireth
our
obedience
,
by
which
,
trampling
all
terrene
actions
vnder
our
feete
,
hee
may
mercifully
lift
vs
vp
euen
vnto
Heauen
.
If
therefore
any
of
you
shall
slight
or
contemne
this
our
wholesome
exhortation
,
let
him
know
that
for
the
quality
of
his
demerit
hee
shall
bee
punished
of
the
Lord
,
and
henceforth
implacably
vnder
the
sacerdotall
indignation
.
If
hee
bee
a
Lawyer
,
hee
shall
bee
dismissed
of
his
pleading
without
recouery
;
if
a
Country-man
or
seruant
,
hee
shall
bee
sore
beaten
with
clubs
:
if
a
Clearke
,
or
so
,
hee
shall
bee
suspended
six
months
from
his
Fraternity
,
&c.
And
in
the
Councell
of
Dingelfing
On
the
Lords
day
let
men
bee
vacant
for
diuine
rest
,
and
abstayne
from
worldly
and
profane
businesse
.
Hee
that
this
day
shall
doe
any
worke
about
the
Cart
,
or
otherwise
,
let
his
oxen
bee
confiscate
.
If
he
shall
proceed
on
obstinately
,
let
him
be
made
a
bondslaue
.
And
Charles
the
great
in
his
constitutions
forbiddeth
markets
to
be
kept
any
where
on
the
Lords
day
;
nor
any
seruile
workes
to
be
done
therein
.
We
might
bee
infinite
in
such
like
instances
of
pious
constitutions
for
the
solemne
and
sacred
keeping
of
the
Lords
day
;
but
let
these
suffice
by
the
way
.
Onely
one
thing
remaines
to
bee
resolued
,
whether
the
fourth
Commandement
reach
vnto
seruants
,
as
well
as
vnto
Masters
of
Families
,
some
would
restraine
the
Commandement
onely
to
Masters
excluding
seruants
thus
farr
,
that
in
case
a
Master
command
his
seruant
any
servill
worke
on
the
Sabbath
,
or
Lords
day
,
the
seruant
therein
obeying
his
Master
,
is
not
answerable
to
God
,
as
a
trangressour
of
Gods
Commandement
,
but
his
Master
onely
is
in
the
transgression
for
so
commanding
.
This
is
a
strange
piece
of
Logicke
:
A
Master
in
commanding
his
seruant
transgresseth
Gods
Commandement
:
and
yet
the
seruant
obeying
his
Master
therein
,
transgresseth
not
.
Doth
not
the
case
hold
a
like
in
other
relations
,
as
betweene
Prince
and
subiect
,
spirituall
Pastours
and
People
?
yes
say
they
.
But
how
?
Thus
:
God
(
say
they
)
hath
commanded
all
men
to
honour
their
Parents
,
&
the
Parents
of
their
Country
stands
in
the
first
,
ranke-True
who
denies
it
?
But
what
followes
there
vpon
?
This
,
say
they
:
The
Sonne
of
God
hath
commanded
all
Christians
to
heare
the
Church
,
and
vnder
forfeiture
of
communion
of
Saints
;
but
they
that
deny
the
Canons
of
the
Church
,
or
Edict
of
the
Prince
,
heare
not
the
one
,
honour
not
the
other
:
therefore
they
that
transgresse
eyther
of
these
Constitutions
,
transgresse
also
consequently
,
though
not
immediately
,
the
commandements
of
God
,
yet
neyther
of
both
are
transgressed
by
seruants
,
if
they
worke
by
their
Masters
commission
,
and
not
of
their
owne
electon
;
for
neyther
doth
the
one
Law
,
or
the
other
,
neyther
the
Canons
of
the
Church
,
nor
Edicts
of
Princes
giue
liberty
and
warrant
to
seruants
to
bee
rebellious
to
their
Masters
touching
poynt
of
seruice
that
day
,
more
then
others
.
To
this
purpose
they
argue
,
that
deny
the
keeping
of
the
Lords
day
to
haue
any
dependance
vpon
the
morality
of
the
fourth
Commandement
.
Here
be
prege
reasons
,
which
would
not
lightly
be
passed
ouer
.
Therefore
a
little
to
examine
the
mettle
of
these
mens
reasons
:
first
we
must
remember
,
that
not
only
on
the
Lords
day
;
seruants
obying
their
Masters
,
in
deoing
seruile
worke
therein
,
are
guiltles
(
for
so
they
haue
euation
for
it
,
by
denying
the
Lords
day
to
bee
of
diuine
institution
,
and
rest
therein
to
be
any
morall
duty
)
but
they
deny
also
,
that
the
fourth
Commandement
did
binde
any
Iewes
,
but
onely
Masters
of
familyes
,
and
not
those
vnder
them
.
For
(
say
they
)
the
Commandement
was
giuen
onely
to
masters
,
and
not
to
seruants
standing
in
relation
to
their
masters
,
in
case
they
should
impusote
any
seruile
labour
vpon
them
.
It
is
true
the
Commandement
was
giuen
principally
and
immediately
to
masters
,
that
not
onely
themselues
should
keepe
it
,
but
they
should
looke
their
whole
family
kept
it
.
Yet
in
case
the
Master
should
neglect
his
duty
herein
,
and
instead
of
commanding
his
family
to
keepe
the
Sabbath
,
should
inioyne
them
seruile
worke
:
doth
not
the
Commandement
take
hold
of
the
seruant
?
What
?
Is
the
seruant
an
Asse
,
or
sott
,
to
yeald
blinde
obedience
to
his
master
commanding
against
God
?
Or
is
he
such
a
slaue
,
as
hee
hath
not
a
soule
to
answere
for
to
God
,
as
well
as
his
master
?
Or
being
his
Masters
seruant
,
is
hee
thereby
,
exempted
from
being
Gods
seruant
?
sayth
not
the
Apostle
,
Hee
that
is
called
in
the
Lord
being
a
seruant
,
is
the
Lords
freeman
?
Likewise
also
hee
that
it
called
being
free
,
is
Christs
seruant
?
Indeede
the
Masters
sin
is
double
,
not
onely
in
permitting
,
and
communing
but
compelling
,
or
commanding
his
seruant
to
worke
,
when
God
commands
to
rest
:
but
yet
the
seruant
obeying
his
master
herein
vniustly
commanding
,
committes
a
single
sin
at
least
against
God
,
if
not
also
double
,
while
he
preferreth
his
earthly
,
masters
Commandement
,
before
his
heauenly
masters
.
But
this
(
say
they
)
is
Petitio
Principij
,
if
Gods
Commandement
reach
not
to
seruants
.
But
we
shew
it
doth
,
if
seruants
be
not
vnreasonable
beasts
,
or
blinde
Asses
.
Nor
ought
the
Masters
Commandement
to
bee
of
force
,
yea
it
hath
a
meere
nullity
,
if
it
bee
contrary
to
Gods
expresse
Commandement
.
So
that
in
such
a
case
for
a
seruant
to
obey
his
Master
,
is
against
and
aboue
God
to
set
vp
an
Idoll
,
which
is
nothing
in
the
world
,
and
such
seruants
slauishly
obseruing
Sabbatum
Asinorum
the
Sabbath
of
Asses
,
do
iustly
deserue
the
whip
for
the
Asses
backe
:
or
that
censure
forementioned
in
the
second
synod
of
Matiscon
,
If
a
seruant
or
rusticke
doe
breake
the
Sabbath
,
let
him
be
soundly
dry
basted
with
clubs
.
But
(
say
they
)
the
sonne
of
God
hath
commanded
all
christians
to
heare
the
Church
,
not
to
despise
hir
Canons
,
or
Princes
Edicts
.
True
.
But
is
Christs
command
absolute
,
and
without
limitation
,
namely
to
obey
Superiours
actiuely
,
whatsoeuer
they
command
right
or
wrong
,
for
or
against
God
?
what
if
the
Canons
of
the
Church
doe
by
mans
Traditions
disanull
the
Commandement
of
God
,
as
of
old
the
Iewish
Synagogue
,
and
of
latter
times
the
Romish
?
Are
such
Canons
to
be
obeyed
against
Gods
expresse
Commandement
?
If
the
Pharisees
and
chiefe
Priests
make
a
Canon
to
punish
with
Excommunication
,
or
Suspention
,
those
that
shall
confesse
Christ
,
or
professe
or
preach
his
truth
and
fayth
frely
&
faithfully
:
is
it
not
disobedience
to
God
herein
to
obey
them
,
and
through
slauish
feare
rather
to
renounce
Christ
,
then
not
submit
to
such
wicked
Canons
.
The
Iewes
Corban
freed
Children
from
honouring
their
Parents
:
and
doe
not
they
as
well
make
voyd
Gods
Commandement
,
who
in
binding
seruants
to
obey
their
masters
commanding
against
Gods
Commandement
,
doe
thereby
free
them
from
Gods
Commandement
?
And
for
Princes
Edicts
we
all
reuerence
,
and
willingly
imbrace
and
obey
them
.
But
without
limitation
?
what
if
they
command
against
God
?
what
if
they
shall
forbid
by
publicke
Edict
the
free
preaching
of
the
word
of
God
in
any
part
of
it
,
as
such
and
such
points
of
fayth
and
saluation
not
to
bee
handled
,
such
and
such
heresies
not
to
bee
medled
with
by
way
of
confutation
?
Are
we
not
to
answere
in
such
a
case
,
as
the
Apostle
did
,
Whether
it
be
meete
in
the
sight
of
God
to
obey
you
,
rather
than
God
,
iudge
you
;
for
we
cannot
but
speake
the
thinges
wbich
we
haue
seene
and
heard
?
And
Peter
tels
the
Rulers
boldly
and
plainely
,
Wee
ought
rather
to
obey
God
,
then
men
.
What
?
because
Nebuchadnezzer
erected
his
Image
,
and
commanded
all
to
worship
it
,
and
forbad
to
pray
to
any
God
,
but
to
the
King
onely
,
for
thirty
dayes
:
must
this
Edict
therefore
bee
obeyed
?
Noe
surely
.
And
why
?
Because
it
was
against
God
;
and
therefore
it
ought
to
haue
beene
of
no
force
to
exact
obedience
of
any
.
But
what
(
will
you
say
?
)
Must
we
be
rebels
,
in
disobeying
our
superiours
?
No
,
it
is
one
thing
not
obey
,
&
another
to
bee
rebellious
;
superiours
ought
not
to
bee
obeyed
,
if
they
command
against
God
;
Yet
this
is
no
rebellion
,
where
men
are
ready
to
yeald
passiue
obedience
to
their
vniust
cruelty
,
by
not
resisting
it
,
though
they
derect
and
deny
actiue
obedience
to
their
vniust
commands
.
Thus
Daniel
,
thus
the
three
Children
did
;
the
one
desires
rather
to
bee
cast
into
the
Lyons
denne
,
the
other
into
the
hott
fiery
fornace
,
then
to
dishonour
God
,
by
bowing
to
the
Kings
Image
.
Thus
all
Gods
true
bred
children
haue
,
and
will
doe
;
they
neyther
dare
obey
vniust
command
contrary
to
Gods
word
,
and
a
good
conscience
;
nor
yet
rebelliously
resist
vniust
punnishments
;
in
both
which
they
obey
God
.
But
enough
of
this
poynt
,
at
least
in
this
place
,
where
we
haue
as
it
were
by
the
way
occasionally
met
with
it
,
not
purposely
minded
throughly
to
handle
it
,
but
onely
as
a
branch
of
that
morality
of
the
Law
of
God
,
the
whole
bulke
and
body
whereof
is
hewed
at
by
the
Antinomians
,
to
cut
it
downe
by
the
very
rootes
.
Onely
let
vs
adde
here
a
few
reasons
and
motiues
,
How
exactly
were
the
Iewes
bound
to
keepe
the
Sabbath
,
as
a
memoriall
of
their
deliuerance
from
Egypt
,
in
token
of
their
perpetuall
thankefulnesse
?
How
much
more
then
are
we
thus
bound
to
sanctifie
the
Lords
day
,
in
a
perpetuall
thankefull
remembrance
of
our
spirituall
deliuerance
from
the
bondage
of
sin
,
sathan
,
and
hell
,
ouer
which
Christ
triumphed
manifestly
in
the
day
of
his
Resurrection
?
Secondly
,
Ob.
But
if
the
Eternall
Sabbath
began
in
Christs
Resurrection
,
then
what
further
vse
is
there
of
a
seauenth
day
weekely
to
keepe
Sabbath
in
?
Euery
day
now
,
yea
our
whole
life
time
is
a
Sabbath
vnto
vs
;
therefore
to
keepe
a
seauenth
day
still
,
is
against
the
nature
of
the
eternall
Sabbath
hath
begun
in
Christs
Resurrection
.
And
thus
to
keepe
a
seauenth
still
is
to
goe
backe
to
the
Iewish
ceremony
againe
,
which
is
abolished
in
Christs
Resurrection
.
Answ.
Though
the
Eternall
Sabbath
began
in
Christs
Resurrection
,
and
is
now
eternally
kept
of
Christ
and
of
the
Church
triumphant
:
yet
during
the
time
of
this
life
,
which
is
measured
by
times
and
dayes
,
and
in
regard
of
the
many
corporall
necessitys
of
it
must
bee
maintained
by
the
labours
of
euery
mans
particular
calling
in
which
regard
the
externall
condition
of
christians
differeth
not
from
that
of
Gods
people
in
the
former
Testament
:
our
solemne
keeping
of
the
Sabbath
is
no
lesse
limited
to
certaine
circumstances
of
time
,
as
one
day
of
seauen
,
then
theirs
was
.
Nor
is
this
a
complying
with
Iewish
ceremonies
againe
.
For
their
Sabbath
was
in
part
typicall
:
but
ours
is
now
the
true
eternall
Sabbath
,
kept
of
christians
according
to
Christs
owne
Ordinance
,
attempering
it
to
the
condition
of
our
present
necessity
,
who
must
as
well
worke
for
the
good
of
our
bodies
,
Six
dayes
shalt
thou
labour
,
Only
he
hath
altered
the
day
because
the
typicall
Sabbath
must
giue
place
to
the
true
and
eternall
Sabbath
which
we
now
solemnly
keepe
on
the
first
day
,
of
the
weeke
,
as
it
were
the
first
fruites
of
our
eternall
Sabbatisme
,
in
heauen
with
Christ
,
though
our
whole
life
otherwise
is
the
true
Sabbatisme
begun
.
Againe
it
is
the
market
day
of
our
soules
,
wherein
wee
come
to
Gods
house
the
market
place
,
without
money
,
or
money
worth
.
How
is
that
?
By
hearing
and
harekning
to
Gods
word
,
that
truth
whereby
wee
are
sanctified
,
Iohn
.
17.17
.
and
to
pray
vnto
him
;
thus
by
the
Word
and
Prayer
weare
sanctified
.
Harken
diligently
to
me
,
and
eate
that
which
is
good
,
and
let
your
soule
delight
it selfe
in
fatnes
;
Incline
your
eares
,
and
come
vnto
me
,
&
heare
,
&
your
soule
shall
liue
,
&
I
will
make
an
euerlasting
couenant
with
you
,
euen
the
sure
mercies
of
Dauid
.
Loe
,
the
sanctifying
of
the
Sabbath
,
or
Lords
day
in
a
diligent
vse
of
Gods
Ordinances
,
is
the
meanes
whereby
the
mercies
of
Dauid
are
made
sure
vnto
vs
.
And
it
is
remarkeable
,
how
the
Holy
Ghost
doth
poynt
out
Christs
Resurrection
,
by
alledging
and
applying
this
place
of
the
Prophet
,
Act.
13.34
.
as
thereby
not
obscurely
insinuating
the
sanctification
of
the
day
of
the
Lords
resurrection
by
a
diligent
harkning
to
the
word
of
God
,
and
reuerend
wsing
of
other
diuine
Ordinances
&
duties
of
that
day
.
And
were
it
not
,
that
the
Lords
day
did
succeede
in
place
of
the
Sabbath
,
the
Sabbath
day
of
the
Iewes
being
abolished
:
what
time
for
the
meanes
of
our
sanctification
&
saluation
were
left
vnto
vs
?
were
it
not
for
the
Lords
day
,
we
should
bee
in
a
far
worse
case
,
then
the
Iewes
of
old
,
as
being
left
without
opportunity
&
meanes
of
sanctification
,
all
which
the
Lords
day
ministreth
vnto
vs
;
without
this
,
wee
should
haue
no
market
day
for
our
spirituall
prouision
,
&
merchandize
of
our
soules
,
wherein
to
buy
the
pearle
of
the
kingdome
,
and
to
supply
all
our
spirituall
wants
.
And
therefore
the
not
well
imploying
and
improuing
our
prouidence
and
diligence
vpon
this
market
day
,
doth
expose
vs
to
that
censure
,
Why
stand
ye
idle
in
the
market
place
all
the
day
long
?
Such
are
they
,
that
eyther
idle
or
trifle
out
the
Lords
day
impertinently
,
or
such
as
prophane
it
with
carnall
pleasures
,
as
feasting
and
banketing
(
a
too
common
abuse
especially
among
our
greater
Citizens
)
also
reuelling
and
ryoting
,
playes
and
enterludes
,
idle
chat
and
communication
,
dicing
,
carding
,
&
many
such
vnchristianlike
prophane
pastimes
,
which
Christians
should
beware
of
&
avoid
all
the
dayes
of
the
weeke
,
yea
all
the
dayes
of
their
life
,
much
more
on
the
Lords
day
,
wherein
the
foot
of
our
carnall
affections
should
be
turned
away
from
doing
our
pleasure
on
the
Lords
holy
day
,
calling
the
Sabbath
a
delight
,
the
holy
of
the
Lord
honourably
,
honouring
him
,
not
doing
our
owne
wayes
,
nor
finding
of
our
own
pleasure
,
nor
speaking
our
own
words
.
This
is
to
delight
our selues
in
the
Lord
,
and
so
shall
he
cause
vs
to
ride
vpon
the
high
places
of
the
Earth
,
&
feede
vs
with
the
heritage
of
Iacob
;
for
the
mouth
of
the
Lord
hath
spoken
it
.
Otherwise
,
if
the
due
sanctification
of
this
day
be
neglected
,
farewell
all
true
christianity
.
If
the
spirituall
prouision
of
this
day
be
not
carefully
lookt
after
,
and
brought
in
,
and
locked
vp
,
and
fitly
disposed
and
distributed
for
all
the
weeke
,
we
shall
with
the
Prodigall
bring
our
soules
to
feed
one
empty
huskes
.
And
for
men
to
heare
the
word
that
day
,
and
when
they
haue
done
,
to
goe
home
,
and
not
ruminate
and
conferre
of
it
,
but
to
spend
the
rest
of
this
day
in
idle
,
or
godlesse
exercises
:
what
is
this
,
but
as
if
a
man
should
buy
prouision
at
the
market
to
serue
himselfe
and
his
family
,
all
the
weeke
,
and
goe
presently
the
same
day
,
and
calling
idle
companions
together
,
spend
and
squander
all
vpon
them
at
one
sitting
,
and
so
come
empty
home
?
What
shall
we
say
then
of
the
Papists
,
that
allow
of
their
profaine
markets
this
day
,
and
for
spirituall
commodities
they
haue
none
,
but
such
as
are
painted
,
or
giue
an
empty
sound
,
as
their
long
Latine
Matiens
and
Masses
,
whereby
they
haue
quite
shouldered
out
the
preaching
of
the
word
of
God
;
a
faire
pretence
by
long
prayers
to
keep
out
preaching
,
that
scarce
Sermons
may
take
place
in
the
forenoone
,
muchlesse
any
at
all
in
the
afternoone
,
least
there
should
not
bee
time
enough
to
make
vp
a
Sabbath
for
Sathan
,
which
they
consecrate
to
him
in
all
kind
of
exorbitances
and
profuse
carnality
;
that
soe
they
may
be
vacant
for
theaters
,
and
dancing
as
Aug
,
speaks
;
or
for
Cards
,
Tables
and
reuelings
,
as
Leo
speakes
,
which
is
to
keep
the
Sabbath
of
the
golden
Asse
,
as
Aug.
cals
it
,
yea
Sabbatum
Satana
,
Satans
Sabbath
,
for
if
it
be
not
lawfull
to
doe
the
workes
of
our
calling
,
which
on
the
sixe
dayes
are
lawfull
:
With
what
warrant
can
we
do
those
things
,
which
are
sinfull
,
and
therefore
on
noe
day
lawfull
,
as
not
comming
within
the
compasse
of
any
Calling
at
all
?
And
if
wee
do
any
thing
,
to
which
wee
haue
not
a
lawfull
calling
,
we
are
out
of
Gods
Protection
,
according
to
that
Ps.
91.11
.
who
commands
his
Angels
to
keepe
his
Saints
in
all
their
lawfull
wayes
:
but
if
men
goe
astray
in
the
by
paths
of
carnall
and
vnchristian
courses
,
then
Gods
Angell
is
as
ready
with
his
sword
drawn
to
cut
them
off
;
as
Ex.
4.24
.
Num.
22.23
.
A
third
reason
and
motiue
to
stirre
vs
vp
to
the
more
carefull
and
diligent
sanctification
of
the
Lords
day
,
may
bee
taken
from
the
evill
fruits
and
consequents
,
which
we
see
do
grow
from
the
neglect
thereof
.
For
it
is
easie
to
obserue
,
and
it
is
an
obseruation
infallible
,
that
where
the
greatest
profanation
of
the
Lords
day
raigneth
,
there
all
kinde
of
iniquity
and
impiety
doth
most
abound
among
such
a
people
.
Now
where
is
this
profanation
greater
,
then
when
Prayer
,
together
with
the
powerfull
Ministery
and
preaching
of
the
word
,
and
administration
of
the
Sacraments
are
most
neglected
,
and
scanted
?
what
maruell
then
,
if
in
such
places
,
where
the
bankes
of
the
publike
Ordinances
,
together
with
the
fruite
thereof
,
to
wit
priuate
familie-duties
are
wanting
an
vniuersall
deluge
of
all
licentiousnes
doe
not
ouerflow
al
?
whereas
on
the
contrary
,
where
the
Lords
day
is
most
duely
and
dutifully
obserued
and
sanctified
in
a
conscionable
frequenting
the
holy
assemblies
in
publick
prayer
,
hearing
the
word
faythfully
preached
,
the
Sacraments
duely
administred
,
and
the
like
:
there
is
not
onely
a
-
beautifull
face
,
but
a
sound
body
of
religion
to
bee
seene
.
Especially
where
a
good
Ministry
and
Magistracy
are
the
ioynt
pillars
of
the
Corporation
.
So
as
from
the
right
sanctification
of
the
Lords
day
doth
spring
all
holynes
,
and
power
of
religion
,
where
by
God
is
honoured
,
the
commonwealth
it selfe
is
made
glorious
,
as
being
established
and
combined
with
the
most
firme
bonds
of
pure
religion
,
the
Crowne
and
security
of
Kings
and
Kingdomes
.
I
might
hereunto
adde
many
more
motiues
,
which
though
they
bee
necessary
for
these
licentious
times
(
if
as
well
the
remedies
could
bee
indured
,
as
the
maladies
cannot
)
yet
I
forbeare
at
this
time
,
as
not
so
sutable
to
this
short
discourse
,
wherein
I
feare
already
I
haue
bene
too
tedious
;
though
occasioned
,
if
not
rather
inforced
by
the
inportunate
Antinomians
,
the
enemyes
of
all
true
piety
.
But
to
shut
vp
all
in
a
word
,
let
mee
here
giue
the
Reader
one
summary
view
of
their
absurd
and
impious
Tenets
.
Positions
,
that
the
Antinomians
and
such
like
Libertines
and
sectaries
hold
with
their
vsuall
euasions
and
distinctions
.
THese
Antinomians
teach
,
that
God
sees
no
sin
in
his
iustified
Children
,
and
though
he
know
sin
to
be
in
them
,
yet
he
sees
it
not
;
thus
making
God
like
to
a
blinde
man
,
who
seeth
not
those
thinges
,
which
he
knoweth
.
And
where
wee
obiect
,
God
sees
sin
in
his
iustified
Children
,
for
hee
reproues
,
and
corrects
them
for
it
:
they
answere
,
that
particular
congregations
consist
of
a
mixed
multitude
,
some
belieuers
,
some
not
,
and
vpon
the
vnbelieuers
onely
are
the
corrections
and
reproofes
,
and
not
on
the
other
.
And
when
t
is
obiected
,
God
saw
sin
,
reproued
and
corrected
it
in
Dauid
a
belieuer
in
Christ
,
who
sayth
Psa.
69.5
.
Thou
knowest
my
foolishnesse
,
and
my
sins
are
not
hid
from
thee
:
they
answere
with
mayntaining
that
the
iustification
of
the
Saints
before
Christs
death
,
and
since
,
is
not
alike
,
but
because
there
is
great
difference
in
the
manifestation
,
to
them
before
,
and
vs
now
:
therefore
there
is
a
difference
in
their
iustifying
.
God
did
see
sin
thorough
the
righteousnesse
of
Christ
imputed
vnto
Dauid
,
but
not
through
that
which
was
imputed
to
Paul
.
so
they
.
Obiect
.
But
Paul
himselfe
prooueth
,
that
the
iustification
of
all
the
Saints
,
both
before
and
since
Christs
death
,
is
alike
.
But
this
they
will
not
allow
of
,
but
still
will
haue
euasions
.
Ob.
But
he
sees
their
Sinnes
daily
,
because
dayly
hee
commands
them
to
pray
for
pardon
.
To
this
they
answere
that
that
Petition
is
to
be
sayed
eyther
onely
for
modestie
,
or
else
for
the
further
manifestation
of
their
iustification
,
Ob.
But
doth
iustification
abolish
Sin
cleane
out
of
a
belieuer
?
No
,
for
then
we
should
lye
,
1
Ioh.
1.8
,
10.
Ob.
But
do
you
see
sin
in
you
,
and
doth
not
God
see
it
?
No
God
sees
it
not
,
for
hee
lookes
vpon
vs
onely
in
the
righteousnesse
of
Christ
;
in
that
greene
glasse
all
he
lookes
on
in
it
,
is
greene
.
And
to
this
purpose
they
misapplie
many
speeches
out
of
Luther
on
〈◊〉
and
others
.
Ob.
But
we
are
indeede
perfectly
iustified
,
but
not
perfectly
sanctified
in
this
life
:
because
the
righteousnesse
whereby
we
are
iustified
is
Perfect
,
inherent
in
Christ
,
and
onely
imputed
vnto
vs
;
but
our
sanctification
is
from
Christ
,
and
inherent
in
vs
,
not
perfect
in
this
life
,
but
still
imperfect
.
For
that
they
answere
,
first
,
that
the
Scripture
speaking
of
sanctification
,
meaneth
it
in
a
large
sense
,
comprehending
iustification
vnder
it
;
and
so
they
will
not
admit
,
or
very
hardly
,
of
that
distinction
betwixt
iustification
,
and
sanctification
,
but
iumble
them
together
.
And
secondly
they
say
,
that
a
belieuer
,
is
as
perfect
here
,
as
euer
hee
shall
bee
hereafter
,
but
onely
in
regard
of
manifestation
,
and
to
that
purpose
they
alledge
this
text
,
Because
as
he
is
,
so
are
wee
in
this
world
.
Ioh.
4.17
.
Ob.
But
the
Scripture
euery
where
excites
vs
to
grow
in
sanctification
,
and
the
more
wee
grow
therein
,
the
more
assurance
wee
haue
of
our
iustification
.
But
this
they
deny
,
for
they
will
not
haue
our
sanctification
to
prooue
our
iustification
,
but
that
must
bee
manifest
vnto
vs
onely
by
fayth
.
Ob.
But
ought
not
a
belieuer
to
walke
in
an
holy
course
of
life
?
That
word
,
[
*
](A17305-e18470-b)
*
One
of
the●
writ
in
a
lett●
to
an
orthodo●
Minister
,
It
is
vayne
babling
when
men
are
cast
downe
to
rayse
them
by
duties
,
and
fl●daubing
,
to
bu●●
men
on
doeings
though
duties
dyed
in
the
blood
of
Christ
Then
Paul
was
a
babbler
in
deed
a●
the
Athenians
called
him
,
who
thus
raised
by
duties
:
as
Heb.
12.12.13.14
Then
Peter
was
a
daw
who
built
by
duties
,
2
Pet.
15
:
to
15
we
accordingly
teach
duties
but
disclame
merits
,
as
Christ
teacheth
vs
Luc:
17.10
he
there
commendeth
duties
but
condemneth
merits
;
So
wee
.
ought
,
they
cannot
brooke
,
but
they
say
that
he
cannot
but
walke
in
an
holy
life
.
Ob.
But
what
then
is
the
rule
of
that
holy
life
?
Answ
The
matter
of
the
Law
,
say
they
,
but
not
the
Law
,
as
it
is
a
Law
;
for
they
are
not
vnder
the
Law
;
but
vnder
grace
,
and
the
Law
is
not
giuen
to
a
righteous
man
1
Tim.
1.9
.
The
Law
of
loue
onely
now
setteth
them
a
worke
to
walke
in
an
holy
life
,
for
they
are
free
now
,
not
onely
from
the
curse
of
the
Law
but
also
from
it
,
as
it
is
a
command
,
or
rule
of
life
.
And
therefore
they
say
,
They
must
bee
farre
from
any
thought
of
displeasing
God
at
all
by
any
thing
they
faile
in
;
So
as
they
must
take
heede
of
being
cast
downe
for
any
failings
.
Flat
contrary
both
to
the
Apostles
precept
,
and
to
the
Corinthians
practise
,
1
Cor.
5.1
,
2.3.4.5
.
and
2
Cor.
7.9
,
10
,
11.
Againe
:
Neyther
(
say
they
)
must
we
thinke
of
●●a●si●●
God
at
all
in
whole
,
or
in
part
,
by
any
thing
at
〈…〉
set
vp
a
calfe
of
our
owne
works
to
dance
abou●
〈…〉
like
is
their
Rhetoricke
,
whereby
they
pe●●
〈…〉
pose
vpon
their
Simple
Disciples
,
who
are
like
Reeds
easily
shaken
with
euery
wind
of
nouell
doctrines
,
such
as
tend
to
carnall
liberty
,
&
to
possesse
the
soule
with
spirituall
pride
.
But
the
Scriptures
do
not
so
teach
vs
Christ
.
Read
1.
Thes.
4.1
.
Col.
1.10
.
1
Cor.
7.22
.
Heb.
12.5
.
o●
ha●
〈◊〉
which
our
pleasing
of
God
(
there
commended
)
by
weldoing
,
the
fruite
of
a
liuely
fayth
is
not
meant
of
pleasing
by
way
of
satisfaction
,
for
so
Christ
onely
pleased
God
:
but
of
acceptation
in
and
through
Christ
.
But
if
we
shall
once
bee
possessed
with
this
conceit
,
that
neyther
our
Sins
displease
God
,
no●
our
best
sanctified
actions
do
please
him
;
what
shall
〈…〉
and
false
flesh
to
become
eyther
as
senselesse
,
stockes
and
stones
,
or
as
sensuall
beastes
:
putting
no
difference
,
not
〈◊〉
conscience
of
good
and
euill
,
when
(
I
say
)
wee
〈◊〉
per●●aded
,
that
neyther
our
best
actions
please
God
〈…〉
worst
displease
him
?
This
is
right
Stoicall
doctrine
,
to
bee
〈◊〉
with
nothing
at
all
,
to
repent
of
nothing
,
and
〈…〉
●●●●rence
betweene
the
●●●ling
of
a
coc●●
and
of
〈…〉
●●ctrine
which
nature
it selfe
abhorr
〈…〉
●o
Orat●●●
condemnes
.
The
second
such
lik●
〈…〉
that
they
hold
.
And
who
〈…〉
same
,
they
●●●●me
and
〈…〉
th●
dead
fayth
.
FINIS
.