THE
FIRST
BOOK
OF
DIVINITY
.
The
first
Chapter
.
Of
the
Definition
,
or
Nature
of
Divinity
.
DIvinity
is
the
doctrine
of
living
to
God
,
Iohn
6.
68.
The
words
of
eternall
life
,
Acts
5.
20.
The
words
of
this
life
,
Rom.
6.
11.
Reckon
your selves
to
be
alive
unto
God
.
2.
It
is
called
a
doctrine
,
not
as
if
the
name
of
Intelligence
,
Science
,
Sapience
,
Art
,
or
Prudence
were
not
hereto
belonging
;
for
all
these
are
in
every
accurate
Discipline
,
and
especially
in
Divinity
:
but
because
this
discipline
is
not
from
Nature
and
humane
invention
,
(
as
others
are
)
but
from
divine
revelation
and
institution
.
Isay
51.
4.
Doctrine
shall
proceed
from
me
,
Matth.
21.
25.
From
Heaven
:
why
did
you
not
then
believe
him
?
Iohn
9.
29.
we
know
that
God
spake
to
Moses
,
Gal.
1.
11.
12.
The
Gospell
is
not
according
to
man
:
for
neither
did
I
receive
it
from
man
,
neither
was
I
taught
it
,
but
by
Revelation
,
Iohn
6.
45.
3.
The
principles
of
other
Arts
being
inbred
in
us
may
be
polished
and
brought
to
perfection
,
by
sense
,
observation
,
experience
,
and
induction
:
but
the
solid
principles
of
Divinity
how
ever
they
may
be
brought
to
perfection
by
study
and
industry
,
yet
they
are
not
in
us
from
Nature
.
Matth.
16.
17.
flesh
and
blood
hath
not
revealed
this
unto
thee
.
4.
But
seeing
every
Art
consists
of
rules
,
whereby
some
Act
of
the
Creature
is
directed
,
and
seeing
life
is
the
most
noble
of
all
acts
,
it
(
that
is
Divinity
)
cannot
properly
be
conversant
about
any
other
thing
then
about
life
.
5.
And
seeing
,
that
,
that
life
of
the
Creature
is
most
perfect
,
which
comes
neerest
to
the
living
,
and
life-giving
God
,
therefore
the
nature
of
Divinity
life
is
to
live
to
God
.
6.
Men
live
to
God
when
they
live
,
according
to
the
will
of
God
,
to
the
glory
of
God
,
God
inwardly
working
in
them
,
1.
Pet.
4.
2.
6.
that
he
might
live
after
the
will
of
God
;
according
to
God
.
Gal.
2.
19.
20.
That
I
may
live
to
God
:
Christ
lives
in
me
.
2.
Cor.
4.
10.
that
that
life
of
Jesus
might
be
manifest
in
our
bodies
.
Phil.
1.
20.
Christ
shall
be
magnified
in
my
body
,
whether
by
life
or
death
.
7.
This
life
,
as
touching
its
essence
remaines
one
and
the
same
,
from
its
beginning
unto
eternity
.
Iohn
3.
36.
&
5.
24.
He
that
believeth
in
the
Sonne
hath
eternall
life
,
1.
Iohn
〈◊〉
.
15.
Life
eternall
remaining
in
him
.
8.
But
although
in
this
life
there
is
contained
as
well
to
live
happily
as
to
live
wel
,
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
live
well
,
is
more
excellent
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
live
happily
;
and
that
which
ought
cheifly
and
finally
to
be
respected
is
not
blessednesse
,
which
respects
our
profit
,
but
goodnesse
,
which
is
referred
to
Gods
glory
.
Therefore
Divinity
is
better
defined
by
that
good
life
whereby
we
live
to
God
,
then
by
a
blessed
life
whereby
we
live
to
our selves
;
as
it
is
called
of
the
Apostle
by
a
Synecdoche
.
The
doctrine
according
to
God
lives
,
1.
Tim.
6.
3.
9.
Moreover
seeing
this
life
is
a
spirituall
act
of
the
whole
man
,
whereby
he
is
caried
on
to
enjoy
God
,
and
to
doe
according
to
his
will
,
and
it
is
manifest
that
those
things
are
proper
to
the
will
,
it
followes
that
the
prime
and
proper
subject
of
Divinity
is
the
will
.
Pro.
4.
23.
From
the
heart
commeth
actions
of
life
.
And
23.
26.
Give
me
thy
heart
.
10.
But
seeing
this
life
and
will
is
truly
and
properly
our
most
perfect
practise
,
It
is
of
it selfe
manifest
,
that
Divinity
is
practicall
,
and
not
a
speculative
discipline
,
not
onely
in
that
common
respect
,
whereby
other
disciplines
have
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
well
doing
for
their
end
,
but
it
is
practicall
in
a
peculiar
and
speciall
manner
and
above
all
other
.
11.
Neither
indeed
is
there
any
thing
in
Divinity
which
is
not
referred
to
the
last
end
,
or
to
the
meanes
pertaining
to
that
end
:
all
of
which
kind
doe
directly
tend
to
Practise
.
12.
This
practise
of
life
is
so
perfectly
contained
in
Divinity
,
that
there
is
no
precept
universally
true
pertaining
to
living
well
,
contained
in
the
disciplines
of
houshold
government
,
morality
,
politicall
government
or
making
Lawes
,
which
doth
not
properly
pertaine
to
Divinity
.
13.
Divinity
therefore
is
of
all
Arts
,
the
supreame
,
most
noble
,
and
the
master-peece
,
proceeding
in
a
speciall
manner
from
God
,
treating
of
God
,
and
divine
matters
,
and
tending
and
leading
man
to
God
,
in
which
respect
it
may
be
not
unfitly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
a
living
to
God
,
or
a
working
to
God
,
as
well
as
a
speaking
of
God
.
CHAPTER
II.
Of
the
Distribution
or
parts
of
Divinity
.
1.
THere
are
two
parts
of
Divinity
,
Faith
and
observance
.
2.
Tim.
1.
13.
Hold
the
expresse
forme
of
wholesome
words
,
which
thou
hast
heard
of
mee
with
faith
and
love
.
1.
Tim.
1.
19.
Having
faith
and
a
good
conscience
.
Psal.
37.
3.
Trust
in
the
Lord
and
doe
good
.
Of
those
parts
did
the
Divinity
of
Paul
consist
,
Acts
24.
14
,
15
,
16.
I
believe
all
things
that
are
written
,
and
have
hope
in
God
:
I
exercise
myselfe
to
have
a
conscience
void
of
offence
:
the
same
were
the
parts
of
Abrahams
divinity
,
Gen.
15.
6.
&
17.
1.
Abraham
believed
Iehova
:
walke
before
me
continually
and
be
perfect
.
The
same
doth
Christ
require
of
his
Disciples
,
when
besides
faith
he
requires
that
they
observe
all
things
that
he
hath
commanded
,
Mat.
28.
20.
The
same
doth
Paul
handle
,
in
the
Epist.
to
the
Rom.
wherein
t
is
manifest
that
the
summe
of
Divinity
is
contained
.
Finally
,
he
would
that
the
same
should
be
taught
in
the
Churches
,
Tit.
3.
8.
these
things
I
will
that
thou
affirme
,
that
they
that
have
believed
God
,
might
be
carefull
to
goe
before
in
well
doing
.
2.
A
property
of
this
distribution
(
which
is
required
in
a
genuine
distribution
of
every
art
)
is
,
that
it
flouwes
from
the
nature
of
the
object
.
For
seeing
the
beginning
and
first
act
of
spirituall
life
,
(
which
is
the
proper
object
of
Divinity
)
is
faith
,
and
the
second
act
or
operation
flowing
from
that
principle
is
observance
,
it
necessarily
followes
that
those
two
are
the
genuine
parts
of
Divinity
,
neither
is
there
any
other
to
be
sought
for
.
3.
In
the
old
Testament
(
fitly
for
that
legall
and
servile
estate
)
Divinity
seemes
sometime
to
be
divided
into
the
feare
of
God
and
observing
of
his
Commandements
,
according
to
that
Eccles.
12.
15.
The
summe
of
all
is
,
feare
God
,
and
keepe
his
Commandements
,
for
this
is
the
whole
duty
of
man
.
But
by
a
metonymie
faith
is
included
on
the
former
part
,
as
appeares
out
of
Pro.
3.
5.
7.
Trust
in
the
Lord
with
all
thine
heart
:
feare
the
Lord
,
and
depart
from
evill
.
4.
These
two
parts
in
use
indeed
and
exercise
are
alwayes
joyned
together
,
yet
in
nature
and
precepts
then
are
distinguished
.
5.
They
are
also
so
distinguished
in
order
of
nature
,
that
faith
holds
the
first
place
,
and
spirituall
obedience
the
latter
:
for
there
can
be
no
vitall
actions
brought
forth
,
unlesse
a
principle
of
life
be
first
begotten
within
.
CHAPTER
III.
Of
Faith
.
1.
FAith
is
a
resting
of
the
heart
on
God
;
as
on
the
author
of
life
and
eternall
salvation
:
that
is
to
say
,
that
by
him
we
may
be
freed
from
all
evill
,
and
obtaine
all
good
,
Esa.
10.
20.
Let
him
leane
upon
Iehova
the
holy
one
of
Israel
in
Faith
.
Psal.
37.
5.
Rolle
thy
way
upon
Iehova
,
and
trust
in
him
,
Ierem.
17.
7.
Blessed
is
the
man
who
trusteth
in
Iehova
,
and
whose
confidence
Iehova
is
.
2.
To
believe
commonly
signifies
an
act
of
the
understanding
yeelding
assent
to
testimony
:
but
because
the
will
is
wont
to
be
moved
thereupon
,
and
to
stretch
forth
it selfe
to
embrace
the
good
.
so
allowed
,
therefore
Faith
doth
aptly
enough
set
forth
this
act
of
the
will
also
,
in
which
manner
it
is
necessarily
understood
in
this
place
.
For
it
is
a
receiving
,
Iohn
1.
12.
As
many
as
received
him
—
who
believe
.
3.
Hence
Faith
is
caried
unto
that
good
which
by
it
is
made
ours
,
is
an
act
of
election
,
an
act
of
the
whole
man
,
which
things
doe
in
no
wise
agree
to
an
act
of
the
understanding
.
Iohn
6.
35.
He
that
commeth
to
me
,
he
that
believeth
in
mee
.
4.
Therefore
although
Faith
alwayes
presuppose
a
knowledge
of
the
Gospell
,
yet
there
is
no
saving
knowledge
in
any
,
(
and
which
differs
from
that
which
is
found
in
some
that
shall
not
be
saved
)
but
what
followes
this
act
of
the
will
,
and
depends
upon
it
.
Iohn
7.
17.
&
8.
31.
32.
1.
Iohn
2.
3.
5.
That
truly
Christian
Faith
which
hath
place
in
the
understanding
doth
alwayes
leane
upon
a
Divine
testimony
,
as
it
in
Divine
:
yet
this
testimony
cannot
be
received
without
a
pious
affection
of
the
will
towards
God
.
Iohn
3.
33.
He
that
receiveth
his
testimony
,
hath
sealed
that
God
is
true
,
Rom.
4.
20.
He
was
strengthened
in
Faith
,
giving
glory
to
God
.
6.
Neither
yet
because
it
is
grounded
only
upon
a
testimony
,
is
it
the
more
uncertaine
and
doubtfull
:
but
more
certaine
in
its
own
nature
then
any
humane
science
,
because
it
is
caried
to
its
object
under
a
formall
respect
of
infallibility
:
although
by
reason
of
the
imperfection
of
the
habit
whence
Faith
flowes
,
the
assent
of
Faith
in
this
or
that
subject
oft-times
appeares
,
weaker
then
the
assent
of
science
.
7.
Now
God
is
the
object
of
Faith
,
not
as
he
is
considered
in
himselfe
,
but
as
we
by
him
doe
live
well
.
1.
Tim
4.
10.
We
hope
in
the
living
God
,
who
is
the
preserver
of
all
men
,
especially
of
those
that
believe
.
8.
Christ
as
Redeemer
is
the
mediate
object
of
Faith
,
but
not
the
highest
,
for
we
believe
in
God
through
Christ
.
Rom.
6.
11
:
to
live
to
God
by
Christ
.
2.
Cor.
3.
4.
we
have
trust
through
Christ
to
God-ward
,
1.
Pet.
1.
21.
Through
him
believing
in
God
.
9.
The
sentences
in
the
Scriptures
or
promises
,
doe
containe
and
present
an
object
of
Faith
,
and
they
are
called
the
object
of
Faith
by
a
Metonimy
of
the
adjunct●…
The
good
which
is
propounded
to
be
obtained
,
as
it
is
such
,
is
the
end
and
effect
of
Faith
,
not
properly
the
object
it selfe
.
But
that
,
upon
whose
power
we
rest
,
in
the
obtaining
of
that
good
,
is
the
proper
object
of
Faith
.
1.
Cor.
1.
23.
We
preach
Christ
,
and
2.
2.
I
determined
to
know
nothing
among
you
but
Iesus
Christ
,
2.
Cor.
5.
19.
God
in
Christ
.
10.
With
this
Divine
Faith
,
which
looketh
to
the
will
of
Cod
and
our
own
salvation
,
we
must
not
simply
believe
any
man
,
but
God
above
,
Rom.
3.
4.
Every
man
is
a
lyar
,
1.
Cor.
2
,
5.
that
your
faith
consist
not
in
the
wisdome
of
men
.
11.
Therefore
the
Authority
of
God
is
the
proper
and
immediate
ground
of
all
truth
in
this
manner
to
be
believed
:
whence
is
that
solemne
speech
of
the
Prophets
every
where
,
the
Word
of
the
Lord
.
Thus
saith
the
Lord
.
12.
Hence
,
the
last
resolution
of
Faith
as
it
sets
forth
a
thing
to
be
believed
,
is
into
the
authority
of
God
,
or
Divine
revelation
.
2.
Pet.
1.
20
,
21.
If
ye
first
know
this
,
that
no
prophety
of
Scripture
is
of
private
interpretation
,
&c.
Iohn
2.
29.
We
know
that
God
spake
to
Moses
;
As
the
last
resolution
of
it
as
it
notes
the
act
of
believing
,
is
into
the
operation
,
and
inward
perswasion
of
the
Holy
Spirit
,
1.
Cor.
12.
3.
11.
That
none
can
call
Iesus
Lord
,
but
by
the
Holy
Spirit
.
13.
This
Faith
whereby
we
believe
not
only
a
God
,
or
give
credit
to
God
,
but
believe
in
God
,
is
true
and
proper
confidence
:
not
as
by
this
word
is
set
forth
a
certaine
and
absolute
perswasion
of
good
to
come
,
but
as
it
signifies
chusing
and
apprehending
of
a
sufficient
,
and
fit
meanes
,
and
such
wherein
such
a
perswasion
,
and
expectation
is
founded
.
In
which
sence
men
are
said
to
put
confidence
in
their
wisdome
,
power
,
friends
and
riches
.
Psa.
78.
2.
They
believed
not
in
God
nor
trusted
in
his
salvation
.
14.
This
is
every
where
declared
in
those
phrases
of
Scripture
,
wherein
the
true
nature
of
solid
Faith
is
unfolded
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
To
lean
upon
,
as
Isay
10.
20.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pro.
3.
5.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isa.
50.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pro.
3.
5.
Isa.
50.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
71.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
10.
11.
15.
Therefore
to
beleeve
in
God
,
is
in
believing
to
cleave
to
God
,
to
leane
on
God
,
to
rest
in
God
as
in
our
all-sufficient
life
and
salvation
.
Deut.
30
,
20.
by
cleaving
to
him
,
for
he
is
thy
life
.
16.
Hence
that
generall
assent
,
which
the
Papists
make
to
be
Faith
,
is
not
Faith
,
because
by
their
own
consession
,
it
may
be
without
any
life
,
Iames
2
,
17.
17.
But
that
speciall
assent
whereby
we
resolve
that
God
is
our
God
in
Christ
,
is
not
the
first
act
of
Faith
,
but
an
act
flowing
from
Faith
:
for
there
is
no
greater
certainty
of
this
truth
in
thee
then
in
another
,
nor
a
truer
apprehension
of
it
in
thee
then
another
,
before
thou
hast
specially
applied
thy selfe
to
God
by
Faith
,
Rom.
5.
1
,
2.
Being
justified
by
Faith
,
we
have
peace
toward
God
,
we
glory
in
God
.
18.
Seeing
also
that
Faith
is
the
first
act
of
life
,
whereby
we
live
to
God
,
in
Christ
it
must
needs
consist
in
union
with
God
,
which
an
assent
given
to
the
truth
concerning
God
can
in
no
wise
doe
.
19.
Further
also
,
seeing
he
that
is
about
to
believe
out
of
a
sense
of
his
misery
,
and
defect
of
any
deliverance
,
either
in
himselfe
,
or
in
others
,
must
needs
cast
himselfe
upon
God
in
Christ
,
as
a
sufficient
,
and
faithfull
Saviour
,
he
cannot
in
any
measure
so
cast
himselfe
by
an
assent
of
the
understanding
,
but
by
a
consent
of
the
will
.
20.
Although
in
Scriptures
sometimes
an
assent
to
the
truth
which
is
touching
God
and
Christ
,
Iohn
1.
50.
is
accounted
for
true
Faith
,
yet
there
is
a
speciall
confidence
alwayes
included
:
and
so
in
all
places
where
there
is
speech
of
saving
faith
,
either
a
confidence
in
the
Messiah
is
presupposed
,
and
there
is
only
declared
a
determination
,
or
application
of
it
to
the
person
of
Christ
:
or
by
that
assent
confidence
is
set
forth
as
an
effect
by
its
cause
,
Iohn
11.
25
,
26.
He
that
believes
in
me
shall
live
:
believest
thou
this
?
He
saith
,
yea
Lord
,
I
believe
that
thou
art
that
Christ
,
that
Son
of
God
who
should
come
into
the
world
.
21.
But
whereas
confidence
is
said
to
be
a
fruit
of
Faith
,
it
is
true
of
confidence
,
as
it
respecteth
God
,
for
that
that
is
to
come
,
and
it
is
a
firme
hope
:
but
as
it
respects
God
in
Christ
,
offering
himselfe
in
present
,
it
is
Faith
it selfe
;
Hence
arise
those
titles
which
the
Scripture
gives
to
saving
Faith
,
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Perswasion
,
boldnesse
.
2.
Cor.
3
,
4.
&
5
,
6
,
7
,
8.
Eph.
3
,
12.
1.
Pct.
1.
13.
1.
Iohn
5.
13
,
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
full
perswasion
.
Romans
4.
21.
Col.
2.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
substance
,
Heb.
11.
1.
22.
Now
whereas
true
Faith
is
of
some
placed
partly
in
the
understanding
,
and
partly
in
the
will
,
that
is
not
so
accurately
spoken
,
because
it
is
one
single
vertue
,
and
doth
bring
forth
acts
of
the
same
kinde
,
not
partly
of
Science
,
and
partly
of
affections
.
1.
Cor.
13
,
13.
But
that
solid
assent
yeelded
to
the
promises
of
the
Gospel
is
called
Faith
;
and
confidence
,
partly
because
it
begetteth
Faith
as
it
is
a
generall
assent
:
partly
because
it
flowes
from
that
confidence
as
it
is
a
speciall
and
solid
assent
apprehending
the
actuall
possession
of
grace
already
obtained
.
For
so
it
rests
upon
confidence
of
the
heart
,
as
a●…
meane
,
or
third
argument
,
by
force
whereof
such
a
conclusion
onely
can
be
inferred
.
E.
G.
He
that
beleeveth
,
I
am
sure
he
shall
be
saved
.
Experience
also
teacheth
that
that
particular
assurance
of
the
understanding
is
wanting
in
some
,
for
a
time
,
who
notwithstanding
have
true
Faith
lying
hid
in
their
hearts
.
CHAPTER
IIII.
Of
God
,
and
his
Essence
.
1.
IN
the
former
dispute
,
wee
have
treated
of
Faith
:
now
order
requires
,
that
we
treat
of
God
,
who
is
the
object
of
Faith
:
which
that
it
may
bee
somewhat
more
exactly
done
,
wee
will
first
speake
of
the
knowledge
of
God
.
2.
God
as
he
is
in
himselfe
cannot
be
apprehended
of
any
,
but
himselfe
1.
Tim.
6.
16.
Dwelling
in
that
inaccessible
light
,
whom
never
man
saw
,
nor
can
see
.
3.
As
he
hath
revealed
himselfe
unto
us
,
he
is
conceived
as
it
were
,
by
the
backe
parts
,
not
by
the
Face
.
Exod.
33.
23.
Thou
.
shalt
see
my
back-parts
,
but
my
Face
cannot
be
seene
,
and
darkely
,
not
clearly
,
that
is
,
after
an
humane
manner
,
and
measure
,
1.
Cor.
13.
12.
Through
a
glasse
:
darkely
,
after
a
sort
.
4.
Because
those
things
that
pertaine
to
God
are
necessarily
explained
after
an
humane
manner
:
hence
is
th●…t
manner
of
speaking
frequent
in
these
matters
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I.
E●…
.
figure
that
attributes
those
things
to
God
which
bee
proper
to
men
,
as
in
humane
affections
senses
or
members
.
5.
Because
also
they
are
explained
after
our
measure
,
to
mans
capacity
,
hence
many
things
are
spoken
of
God
according
to
the
way
of
our
conceiving
,
rather
then
from
his
Nature
.
6.
We
cannot
know
him
otherwise
,
so
as
yet
to
live
:
neither
have
we
need
to
know
him
otherwise
that
we
may
live
well
,
Exod.
33
,
19
,
20.
7.
That
which
is
revealed
of
God
is
sufficient
for
us
,
that
we
may
live
well
,
Deut.
29
,
29.
Those
things
which
are
revealed
to
us
,
and
our
children
,
for
ever
that
we
may
doe
all
the
words
of
this
Law
.
8.
Now
that
which
may
be
knowne
of
God
his
Sufficiency
and
his
Efficiency
Rom.
4.
21.
Being
fully
perswaded
,
that
he
who
had
promised
,
was
able
to
performe
.
9.
These
two
,
are
the
Pillars
of
Faith
,
the
props
of
comfort
,
the
incitements
of
piety
,
and
the
surest
markes
of
true
Religion
:
prov'd
by
the
place
before
Viz.
Rom.
4.
11.
10.
The
sufficiency
of
God
,
is
that
whereby
he
himselfe
hath
sufficient
in
himselfe
for
himselfe
,
and
for
us
:
hence
also
is
he
called
,
Al-sufficient
,
Gen.
17
,
1.
11.
This
sufficiency
of
God
is
the
first
ground
or
reason
of
our
Faith
,
why
we
beleeve
in
him
,
viz.
because
he
is
able
to
give
us
life
,
Rom.
4.
20.
12
The
sufficiency
of
God
is
in
his
Essence
,
and
Subsistence
.
13.
The
Essence
of
God
is
,
that
,
whereby
he
is
a
being
,
absolutly
first
.
Isa.
44
,
6.
I
am
the
first
and
the
last
,
besides
me
there
is
no
God
.
Rev.
1.
8.
&
21.
6.
&
22
,
13.
I
am
Alpha
,
and
Omega
,
the
beginning
and
end
,
the
first
and
the
last
.
14.
This
Essence
of
God
is
declared
in
his
Name
.
Iehova
.
Now
because
the
Essence
of
God
is
such
,
hence
it
.
followes
.
15.
Frst
,
that
God
is
one
,
and
only
one
,
Deut.
6.
4.
1.
Tim.
2
,
5.
Ephes.
4
,
6.
1.
Cor.
8
,
5
,
6.
Marke
12.
32.
Rom.
3.
29
,
30.
16.
Secondly
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
neither
from
another
,
nor
of
another
,
nor
by
another
,
nor
for
another
.
17.
Thirdly
,
finally
hence
it
is
that
he
is
voyd
of
that
power
which
is
called
passive
,
hence
he
is
unchangeable
,
Psal.
102.
27
,
28.
thou
remainest
:
thou
art
the
same
.
Rom.
1.
23.
the
glory
of
the
Incorruptible
God
,
Iames
1.
17.
With
whom
there
is
no
variablenesse
,
nor
shadow
of
turning
,
or
changing
.
18.
Now
because
this
Essence
cannot
be
sufficiently
comprehended
of
us
by
one
Act
,
it
is
explicated
of
us
as
if
it
were
manifold
,
namely
by
many
attributes
.
19.
They
are
called
attributes
,
because
they
are
rather
said
to
be
attributed
to
God
,
then
properly
to
be
in
him
,
if
they
be
taken
as
the
words
sound
.
20.
These
attributes
in
God
,
are
one
most
pure
,
and
simple
act
.
Hence
the
nature
of
the
Divine
attributes
,
may
be
rightly
explained
by
these
propositions
as
so
many
Consectaries
,
consequences
,
or
conclusions
.
21.
First
all
the
attributes
of
God
are
truly
spoken
of
God
,
as
well
in
the
abstract
as
in
the
concrete
.
22.
Secondly
,
those
attributes
which
are
in
a
sort
common
to
God
with
the
Creatures
,
doe
in
their
substance
belong
to
God
in
the
first
place
,
to
the
Creatures
secondarily
:
although
the
names
are
transferd
from
the
Creatures
to
God
,
and
so
doe
first
agree
to
the
Creatures
.
23.
Thirdly
,
the
Divine
attributes
doe
admit
no
inward
intention
,
extention
,
remission
or
imparity
.
24.
Fourthly
,
the
Divine
attributes
are
not
contrary
one
to
another
,
but
doe
very
well
agree
together
.
25.
Fifthly
,
all
Divine
attributes
are
as
it
were
Divine
perfections
:
yet
so
as
that
all
imperfection
,
which
accompanies
such
a
property
in
the
Creature
,
is
to
be
removed
in
this
application
of
it
to
God
,
and
the
perfection
thereof
is
to
be
conceived
with
greatest
eminency
.
26.
Sixthly
,
Divine
attributes
are
in
God
,
not
only
virtually
,
and
by
way
of
eminency
,
but
also
formally
,
although
not
in
that
manner
,
that
qualities
,
are
in
the
Creatures
.
27.
Seventhly
,
they
are
in
God
as
in
a
second
Essence
,
because
they
are
not
of
the
formall
reason
of
the
Divine
Essence
,
for
we
conceive
God
to
be
,
before
we
can
conceive
him
to
be
just
,
and
good
.
28.
Eightly
,
they
are
distinguished
,
from
the
Essence
,
and
among
themselves
,
not
only
in
reason
(
as
they
say
)
reasoning
,
but
also
reason
reasoned
,
so
that
the
foundation
of
the
distinction
is
in
God
himselfe
.
29.
Ninthly
,
those
attributes
,
which
in
their
formall
respect
,
include
something
proper
to
the
Divine
Essence
,
are
altogether
incommunicable
:
as
Omnipotency
,
Immensity
,
Eternity
,
and
such
like
.
30.
Tenthly
,
those
that
are
said
to
be
communicated
to
the
Creatures
,
doe
agree
to
them
by
likenesse
,
not
altogether
in
the
same
manner
as
they
are
in
God
:
neither
yet
altogether
aequivocally
.
31.
The
attributes
of
God
set
forth
,
What
God
is
,
and
Who
he
is
.
32.
What
God
is
,
none
can
perfectly
define
,
but
that
hath
the
Logicke
of
God
himselfe
.
But
an
imperfect
description
which
commeth
neerest
to
unfold
Gods
nature
,
and
may
bee
conceived
of
us
,
is
such
as
this
.
33.
God
is
a
Spirit
having
life
in
himselfe
.
Iohn
4.
24.
God
is
a
spirit
,
and
Chap.
5.
26.
The
Father
hath
life
in
himselfe
.
34.
He
is
called
a
Spirit
.
1.
Negatively
,
because
he
is
not
a
body
.
2.
Analogically
,
or
by
a
certaine
likenesse
,
because
there
are
many
perfections
in
spirituall
substances
which
doe
more
shadow
forth
the
Divine
nature
,
then
any
bodily
thing
can
.
35.
He
is
said
to
be
Living
.
1.
Because
God
doth
most
especially
worke
of
himselfe
,
not
being
moved
by
another
.
2.
Because
the
vitall
action
of
God
is
his
very
Essence
.
3.
Because
he
is
the
Fountaine
of
all
being
;
and
vitall
operation
to
other
living
things
.
Acts
17.
25.
28.
He
giveth
to
all
life
,
and
breath
,
and
all
things
:
in
him
we
live
,
move
,
and
be
.
36.
He
is
said
to
live
in
himselfe
,
because
he
receiveth
neither
being
nor
life
,
from
any
,
in
any
part
.
37.
Hence
,
the
chiefe
title
of
God
whereby
he
is
distinguished
from
all
Idolls
,
is
,
that
he
is
the
living
God
.
Deut.
32.
40.
Psal.
84.
23.
Ierem.
5.
2.
38.
Hence
our
Faith
seeking
eternall
life
,
doth
rest
in
God
alone
,
because
God
is
the
Fountaine
of
all
life
.
Iohn
5.
26.
39.
Who
God
is
,
those
properties
doe
set
forth
to
us
wherby
he
is
distinguished
from
all
other
things
.
40.
Now
those
Divine
properties
doe
shew
,
How
great
God
is
,
and
what
an
one
he
is
.
41.
Under
the
motion
of
Quantity
he
is
said
to
be
.
1.
One
.
2.
Infinite
.
First
inwardly
,
because
he
is
unmeasurable
.
Secondly
,
outwardly
as
he
is
incomprehensible
.
3.
He
is
said
to
be
eternall
.
42.
He
is
said
to
be
One
,
not
in
kinde
,
but
in
that
most
perfect
unity
,
which
in
the
Creatures
,
is
wont
to
be
called
numericall
,
and
individuall
.
43.
God
is
infinite
,
as
he
is
void
of
all
bounds
of
his
Essence
,
Psal.
139
,
8.
If
I
clime
up
to
Heaven
,
thou
art
there
:
or
make
my
bed
in
the
Grave
,
be
hold
thou
art
there
.
44.
God
is
unmeasurable
,
as
he
is
void
of
all
matter
of
dimension
or
measure
.
1.
King
8.
27.
The
Heavens
,
and
Heavens
of
heavens
doe
not
containe
thee
.
Isa.
66.
1.
Heaven
is
my
throne
,
Earth
my
foote-stoole
.
45.
Hence
Faith
doth
looke
for
no
certaine
measure
of
blessednesse
,
to
be
communicated
from
God
,
but
unmeasurable
glory
.
46.
God
is
incomprehensible
,
because
he
is
void
of
any
bounds
to
compasse
him
.
47.
Hence
he
is
present
every
where
;
because
there
is
no
place
whence
he
is
excluded
any
where
.
48.
God
is
also
eternall
,
because
without
beginning
and
end
.
Psal.
102.
25.
26.
Esay
44.
1.
1.
Tim.
1
,
17.
49.
Hence
it
is
,
that
our
Faith
doth
apprehend
eternall
life
in
God
.
50.
What
an
one
God
is
those
properties
doe
set
forth
by
which
he
is
said
to
worke
:
unto
these
now
ought
to
be
attributed
all
the
properties
of
Essence
,
and
quantity
,
simplicity
,
immutability
,
eternity
,
and
immensity
.
51.
These
qualities
are
conceived
either
under
the
reason
of
faculties
or
else
of
vertues
,
by
which
those
faculties
are
adorned
.
52.
The
faculties
are
understanding
&
will
,
whence
Faith
doth
leane
upon
him
,
who
knowes
what
is
needfull
for
us
,
and
is
willing
also
to
supply
it
.
53.
The
understanding
of
God
is
simple
without
any
composition
,
discourse
or
representation
of
shapes
.
Heb.
4.
13.
All
things
are
naked
and
open
to
his
eyes
.
54.
The
understanding
of
God
is
unchangeable
:
he
knowes
not
otherwise
,
nor
more
one
thing
then
another
,
nor
more
before
then
now
,
or
now
then
before
.
Acts
15.
18.
known
to
the
Lord
are
all
his
workes
,
from
before
all
ages
.
55.
The
understanding
of
God
is
eternall
:
it
neither
beginneth
nor
endeth
.
Ibid.
56.
The
understanding
of
God
is
Infinite
,
because
he
perceiveth
all
truths
,
and
reasons
of
all
things
.
Iob
11.
8.
9.
The
Wisdome
of
God
is
heigher
then
the
Heavens
,
longer
then
the
Earth
:
deeper
then
the
Sea
.
Psal.
139.
6.
thy
knowledge
is
more
wonderfull
then
that
I
can
conceive
it
.
57.
The
same
way
also
the
nature
of
the
Divine
will
ought
to
be
conceived
of
us
.
58.
The
will
of
God
is
single
and
onely
one
in
God
.
59.
The
will
of
God
is
unchangeable
:
because
he
alwayes
willeth
the
same
,
and
in
the
same
manner
.
Psal.
33.
1.
The
counsell
of
the
Lord
remaineth
for
ever
.
60.
The
will
of
God
is
eternall
;
because
hee
doth
not
begin
to
will
what
before
he
would
not
,
nor
ceaseth
to
will
that
which
before
hee
willed
.
Mala.
3.
6.
I
Iehova
change
not
.
61.
The
will
of
God
may
be
said
to
be
infinite
:
because
it
hath
no
outward
limitation
.
62.
The
affections
which
are
given
to
God
in
Scripture
,
as
love
,
hatred
,
and
the
like
,
doe
either
set
forth
acts
of
the
will
,
or
doe
agree
to
God
only
figuratively
.
63.
A
vertue
is
the
perfection
of
the
understanding
and
will
,
such
as
is
wisdome
,
holinesse
,
and
the
like
in
God
.
64.
Virtue
is
attributed
to
God
,
as
it
notes
a
readinesse
of
doing
:
not
under
the
respect
of
an
habit
distinct
from
faculty
and
act
.
65.
But
the
vertues
which
in
man
arise
from
occasion
of
sinne
and
imperfection
,
doe
not
agree
to
God
,
as
humility
,
chastity
,
shamefastnes
,
and
the
like
.
66.
Out
of
all
these
attributes
,
that
perfection
of
God
doth
result
,
whereby
hee
is
called
blessed
,
1.
Tim.
1.
11.
and
6.
15.
67.
Hence
our
Faith
hath
a
firme
foundation
,
because
it
leaneth
on
God
the
possessor
and
author
of
all
perfection
,
blessednesse
and
glory
.
CHAPTER
V.
Of
the
Subsistence
of
God
.
1.
THe
Subsistence
of
God
is
that
one
Essence
,
as
it
is
with
its
personall
properties
.
2.
The
same
essence
is
common
to
three
subsistences
,
and
as
touching
the
Deity
,
every
subsistence
is
of
it selfe
.
3.
Nothing
moreover
is
attributed
to
the
Essence
,
which
may
not
be
attributed
to
every
subsistence
in
regard
of
the
Essence
of
it
.
4.
But
those
things
that
are
attributed
properly
to
every
subsistence
in
regard
of
its
subsistence
,
cannot
be
attributed
to
the
Essence
.
5.
The
subsistences
are
distinguished
from
the
Essence
,
as
the
manners
of
subsisting
growing
together
with
the
same
Essence
are
distinguished
from
the
same
absolutely
considered
.
6.
They
are
distinguished
among
themselves
,
as
Relatives
by
certaine
relative
properties
;
so
as
one
cannot
be
another
;
yet
they
are
together
in
nature
,
neither
can
they
be
said
to
be
former
,
or
latter
;
but
in
order
of
beginning
,
and
manner
of
subsisting
.
7.
But
seeing
those
relative
properties
are
,
as
it
were
individuating
in
an
Essence
that
lives
spiritually
and
most
perfectly
:
therefore
those
subsistences
are
rightly
called
persons
.
8.
Now
these
properties
are
not
inherent
qualities
,
but
relative
affections
,
unto
which
agrees
all
that
perfection
,
which
is
found
in
the
like
affections
of
the
Creature
,
but
no
imperfection
agreeth
to
them
.
9.
Hence
t
is
that
a
relative
property
in
God
doth
make
or
infer
a
person
,
which
in
the
Creatures
hath
not
the
same
reason
.
10.
Those
subsistences
are
either
breathing
,
as
Father
,
and
Sonne
;
or
breathed
,
as
the
Holy
Spirit
.
11.
To
breath
,
or
send
forth
is
a
relation
,
not
such
as
by
it selfe
can
make
a
person
,
but
common
to
two
persons
.
12.
The
relative
property
of
the
Father
is
to
beget
,
Psal.
2.
7.
Thou
art
my
Sonne
,
this
day
I
begot
thee
.
Iohn
3.
16.
the
only
begotten
Sonne
.
Heb.
1.
6.
The
first
begotten
.
Hence
he
is
the
first
in
Order
.
13.
The
relative
property
of
the
Sonne
is
to
be
begotten
,
that
is
,
so
to
proceede
from
the
Father
,
that
he
is
partaker
of
the
same
Essence
,
and
doth
perfectly
resemble
his
nature
:
and
hence
,
he
is
the
second
in
order
,
Heb.
1.
3.
The
brightnesse
of
his
glory
,
and
the
Character
of
his
Person
.
14.
The
property
of
the
holy
Ghost
,
is
to
be
breathed
,
or
sent
forth
,
and
proceede
both
from
the
Father
,
and
the
Sonne
.
Iohn
15.
26.
Whom
I
will
send
to
you
from
the
Father
,
that
spirit
of
truth
who
proceeds
from
the
Father
,
Romans
8.
9.
The
spirit
of
Christ
.
Gal.
4.
6.
The
spirit
of
the
Sonne
.
15.
The
difference
betweene
(
these
two
)
to
be
begotten
,
which
agrees
to
the
Sonne
,
and
to
proceed
,
which
is
proper
to
the
holy
Ghost
,
cannot
be
explained
by
us
in
proper
words
,
but
that
the
Sonne
proceeds
from
the
Father
alone
,
and
the
holy
Ghost
from
the
Father
and
the
Sonne
,
making
one
relative
together
,
Or
making
together
one
relation
.
16.
Yet
it
may
,
in
part
,
be
shadowed
out
in
a
similitude
;
namely
the
father
is
as
it
were
,
Deus
intelligens
,
God
understanding
:
the
Sonne
the
expresse
Image
of
the
Father
,
is
as
it
were
Deus
intellectus
,
God
understood
;
the
holy
Spirit
flowing
and
breathed
from
the
Father
by
the
Sonne
,
is
as
it
were
Deus
dilectus
,
God
beloved
.
The
Sonne
is
produced
as
it
were
by
an
act
of
understanding
or
speaking
,
from
the
understanding
,
or
fruitfull
memory
of
the
Father
:
the
holy
Spirit
is
produced
by
an
act
of
loving
or
breathing
from
the
fruitfull
will
of
the
Father
and
the
Sonne
.
Hence
the
Sonne
is
called
the
word
,
Wisdome
,
Image
,
which
are
not
affirmed
of
the
holy
Ghost
.
But
because
in
the
Creatures
there
is
found
the
generation
of
a
sonne
,
but
there
is
not
any
thing
found
which
doth
so
immediately
proceed
from
two
equally
perfect
(
as
the
holy
Spirit
proceedeth
from
the
Father
,
and
the
Sonne
)
therefore
the
procession
of
the
Sonne
is
properly
designed
,
noted
,
or
set
downe
in
Scripture
:
but
neither
is
a
speciall
manner
of
proceeding
,
nor
speciall
name
absolutly
proper
given
to
the
third
person
.
For
it
is
truly
said
of
the
Father
and
the
Sonne
,
that
they
are
spirits
,
and
holy
,
and
the
Sonne
also
proceedeth
from
the
Father
by
spirituall
generation
.
17.
The
proper
name
of
God
,
with
his
proper
titles
,
is
given
in
Scripture
,
not
onely
to
the
Father
,
but
also
to
the
Sonne
.
Ier.
23.
6.
Iehova
our
righteousnesse
,
Iohn
1
,
1.
The
word
was
God
,
Rom.
9.
5.
God
blessed
for
ever
,
1.
Tim.
3
,
16.
God
manifest
in
the
flesh
,
Rev.
17.
14.
Lord
of
Lords
,
and
King
of
Kings
.
It
is
also
given
to
the
holy
Spirit
.
Acts
5.
3
,
4.
that
thou
shouldest
ly
to
the
holy
Spirit
,
thou
hast
lien
unto
God
,
Acts
28.
25.
with
Isay
6.
9.
Iehova
said
,
the
holy
Ghost
spake
,
1.
Cor.
3.
16.
&
6.
19.
2.
Cor.
6.
16.
the
Temple
of
God
,
the
Temple
of
the
spirit
.
18.
Divine
attributes
are
affirmed
not
only
of
the
Father
,
but
also
of
the
Son
,
Isay
9.
6.
The
most
mighty
God
.
Father
of
eternity
,
Iohn
2.
25.
He
knew
what
was
in
man
,
and
3.
13.
The
son
of
man
is
in
Heaven
,
and
8.
38.
Before
Abraham
was
I
am
.
In
like
manner
also
of
the
holy
Spirit
,
Psal.
139.
7.
Whither
shall
I
fly
from
thy
spirit
.
1.
Cor.
2.
10.
The
spirit
searcheth
all
things
,
even
the
deepe
things
of
God
.
Heb.
9.
14.
the
eternall
spirit
.
19.
The
proper
operations
of
God
,
are
attributed
not
only
to
the
Father
,
but
also
to
the
Sonne
,
and
the
holy
spirit
.
Election
is
attributed
to
the
Sonne
,
Mat.
24.
31.
His
elect
,
and
the
eternall
counsell
of
God
is
attributed
to
the
holy
Ghost
.
Isay
40.
13.
Who
hath
waighed
the
spirit
of
the
Lord
as
the
man
of
his
counsell
,
Creation
,
is
attributed
to
the
Sonne
,
Iohn
1.
3.
All
things
were
made
by
him
,
and
without
him
was
made
nothing
that
was
made
:
Also
it
is
attributed
to
the
holy
Spirit
,
Psal.
33.
6.
By
the
Word
of
the
Lord
were
the
Heavens
made
,
and
all
the
strength
of
them
by
the
breath
of
his
mouth
.
Upholding
,
&
governing
of
things
created
is
attributed
to
the
Sonne
,
Heb.
1.
3.
Who
upholdeth
all
things
by
that
his
mighty
Word
.
Also
they
are
attributed
to
the
holy
Spirit
.
Gen.
1.
2.
The
spirit
did
move
upon
the
face
of
the
waters
.
Zech.
4.
6.
By
my
Spirit
saith
the
Lord
of
Hosts
;
Proper
Power
of
doing
miracles
is
given
to
the
Son
.
Act.
4.
10.
Through
the
name
of
Iesus
Christ
,
he
standeth
before
you
whole
,
&
9
,
34.
Iesus
Christ
he
aleth
thee
.
It
s
also
given
to
the
holy
Spirit
,
Acts
2.
4.
They
began
to
speake
with
tongues
,
as
the
spirit
gave
them
utterance
.
The
communicating
of
spirituall
life
,
and
of
all
grace
,
in
vocation
,
justification
,
adoption
,
sanctiand
glorification
,
fication
,
is
every
where
given
as
well
to
the
Sonne
&
holy
Spirit
as
to
the
Father
,
the
ordaining
,
sending
&
blessing
of
Ecclesiasticall
Ministery
is
given
to
the
Sonn
,
Eph.
4.
8.
11.
He
gave
gifts
,
he
gave
some
Apostles
,
&c.
And
to
the
holy
Ghost
,
1.
Cor.
12.
11.
All
these
worketh
one
&
the
same
spirit
,
Act.
20.
28.
The
holy
Spirit
hath
made
you
overseers
.
The
very
Resurrection
of
the
flesh
is
ascribed
to
the
Sonne
,
as
the
author
,
Iohn
6.
54.
I
will
raise
him
up
.
Also
to
the
holy
Spirit
,
Rom.
8.
11.
Hee
shall
raise
up
your
bodies
,
by
his
spirit
dwelling
in
you
.
20.
Divine
honour
also
,
and
worship
is
given
,
not
only
to
the
Father
,
but
also
to
the
Sonne
,
Heb.
1.
6.
Let
all
the
Angels
of
God
worship
him
.
And
also
to
the
holy
Spirit
:
when
his
Name
together
with
the
Father
and
the
Sonne
,
is
appointed
to
be
called
upon
over
the
Baptised
.
Mat.
28.
19.
In
the
name
of
the
Father
,
and
Sonne
,
and
holy
Spirit
.
In
like
manner
the
Sonne
,
and
Spirit
is
called
upon
,
in
that
solemne
forme
of
salutation
.
The
grace
of
the
Lord
Iesus
Christ
,
and
the
love
of
God
the
Father
,
and
the
communication
of
the
holy
Spirit
be
with
you
all
,
2.
Cor.
13.
13.
And
whatsoever
pertaineth
to
worship
is
referred
as
well
to
Christ
as
to
the
holy
Spirit
,
in
that
the
true
worshippers
of
God
,
as
they
are
such
,
are
called
Temples
not
only
of
God
the
Father
,
but
also
of
Christ
,
Rev.
21.
22.
The
Lord
God
Almighty
is
her
Temple
,
and
the
Lambe
.
1.
Cor.
3.
16.
Know
yee
not
,
that
yee
are
the
Temple
of
God
,
and
the
Spirit
of
God
dwelleth
in
you
?
and
6.
19.
Know
yee
not
that
your
body
is
the
Temple
of
the
holy
Spirit
,
who
is
in
you
.
21.
Finally
,
that
authority
,
and
majesty
,
which
is
proper
to
God
,
is
given
to
the
Sonne
and
the
spirit
.
1.
Cor.
2.
8.
The
Lord
of
glory
,
1.
Pet.
4.
14.
that
spirit
of
glory
.
All
holy
prophecy
is
attributed
to
Christ
and
the
holy
Spirit
.
1.
Pet.
3.
19.
Christ
by
his
spirit
went
and
preached
to
the
spirits
that
are
in
prison
.
2.
Pet.
1.
21.
Holy
men
spake
being
moved
by
the
holy
Spirit
.
Acts
28.
25.
The
holy
Spirit
spake
by
Isaiah
the
Prophet
.
22.
Now
that
the
holy
Spirit
is
propounded
to
us
in
all
these
as
a
person
subsisting
,
it
doth
manifestly
appeare
by
this
,
that
life
,
understanding
,
will
and
power
is
given
to
him
every
where
,
together
with
all
acts
proper
to
a
person
.
23
,
Also
his
distinction
from
the
Father
and
the
Sonne
is
cleerly
taught
when
he
is
called
,
another
,
sent
,
comming
,
from
the
Father
and
the
Sonne
.
Iohn
14.
24.
Hence
,
God
is
the
object
of
our
Faith
,
is
every
way
sufficient
to
impart
salvation
to
us
.
For
all
love
,
grace
,
and
the
communication
of
those
things
which
pertaine
to
living
well
,
doe
flow
from
the
Father
,
Sonne
,
and
holy
Spirit
,
2.
Cor.
13.
13.
CHAPTER
VI.
Of
the
Efficiency
of
God
.
1.
THe
Efficiency
of
God
is
that
,
whereby
he
worketh
all
in
all
things
.
Eph.
1.
11.
Who
worketh
all
things
.
Rom.
11.
36.
Of
him
,
by
him
,
and
for
him
are
all
things
.
3.
That
Effecting
,
working
,
or
acting
of
God
,
being
actively
taken
as
they
are
in
God
acting
,
not
really
diverse
from
God
himselfe
.
For
no
composition
,
ormutation
of
power
and
act
can
have
place
in
the
most
simple
,
and
immutable
nature
of
God
.
Yet
it
addeth
a
certaine
relation
of
God
to
a
reall
effect
.
4.
He
worketh
all
in
all
things
,
because
the
Efficiency
of
all
and
every
thing
,
depends
upon
the
first
cause
,
not
only
as
touching
its
substance
,
but
also
,
as
touching
all
reall
circumstances
.
Isay
45.
7.
That
I
Iehova
doe
all
these
things
,
Lam.
3.
37.
38.
Who
is
he
that
saith
,
and
it
commeth
to
passe
,
when
the
Lord
commandeth
it
not
?
Out
of
the
mouth
of
the
most
high
proceedeth
not
evill
and
good
?
Also
whatsoever
hath
any
perfection
in
genere
moris
in
matter
of
manners
,
is
accounted
among
the
workes
of
God
:
but
not
imperfection
or
defects
,
which
are
opposed
to
the
subjection
that
is
due
to
God
.
4.
In
the
efficiency
of
God
shines
forth
both
his
Essence
and
his
subsistance
.
5.
That
Efficiency
which
pertaines
to
the
Essence
of
God
,
is
his
omnipotency
.
6.
The
power
of
God
being
considered
as
simply
powerfull
,
is
altogether
the
same
with
his
sufficiency
,
and
pertaines
properly
to
the
nature
of
God
,
as
it
is
considered
under
the
respect
of
a
being
,
and
so
is
before
the
knowledge
and
will
of
God
.
Rom.
11.
23.
for
God
is
able
to
graft
them
in
againe
.
7.
But
power
in
asmuch
as
it
is
in
execution
,
is
in
some
sort
after
sufficiency
,
and
pertaines
to
the
Efficiency
of
God
,
and
so
doth
follow
the
knowledge
and
will
of
God
.
Psal.
115.
3
and
135
,
6.
Whatsoever
he
pleased
he
did
.
8.
In
these
therefore
this
order
is
to
be
conceived
,
That
first
we
conceive
in
God
Posse
,
to
be
able
,
secondly
Scire
to
know
,
thirdly
Velle
to
will
;
Lastly
,
Efficere
potenter
,
powerfully
to
effect
,
which
differs
from
the
effectuall
will
of
God
,
but
only
ratione
,
in
reason
,
whence
is
that
Syllogisme
of
Faith
,
which
in
Matth.
8.
2
,
3.
is
distinctly
explained
:
Lord
of
thou
wilt
,
thou
canst
:
I
will
.
Therefore
it
is
done
.
Where
the
argument
is
from
the
will
comming
to
the
power
.
9.
Hence
the
very
Will
of
God
,
as
it
is
an
effecting
principle
,
hath
a
kinde
of
power
,
Rom.
9.
19.
Who
hath
resisted
his
will
;
neither
is
executive
Omnipotency
any
thing
else
,
then
the
effecting
will
of
God
.
Psalme
33.
9.
Hee
commanded
and
it
was
done
.
Revel.
4.
11.
By
thy
will
they
are
and
were
created
.
10.
Therefore
it
is
an
error
against
the
nature
of
God
,
to
say
,
that
God
properly
willeth
to
doe
many
things
,
which
yet
by
his
Omnipotency
he
doth
not
.
Eph.
1.
19
,
20.
The
exceeding
greatnesse
of
his
power
in
us
that
believe
,
according
to
the
working
of
his
mighty
power
.
11.
The
Omnipotency
of
God
is
that
whereby
,
he
his
able
to
effect
all
things
that
he
willeth
or
can
will
.
2.
Cor.
20.
6.
In
thy
hand
is
power
and
strength
,
and
none
can
resist
thee
,
Luke
1.
37.
With
God
there
is
no
word
which
cannot
be
done
.
Phil.
3.
21.
He
is
also
able
to
subject
all
things
unto
himselfe
.
12.
Hence
also
God
is
everywhere
called
in
the
old
Testament
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mighty
God
,
Isay
9.
6.
Ieremy
32.
18.
Also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
al-sufficient
.
Gen.
17
,
1.
&
35.
11.
Ruth
1.
20.
21.
And
in
the
new
Testament
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Lord
Almighty
,
2.
Cor.
6.
18.
Rev.
1.
8.
&
48.
And
the
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Potentate
,
1.
Tim.
6.
15.
Power
is
attributed
to
God
actively
,
because
he
hath
power
to
communicate
something
to
others
,
such
as
is
the
power
of
the
cause
.
13.
Potentia
,
vel
potestas
causae
,
A
causing
power
yet
properly
active
power
doth
not
agree
to
God
,
as
if
in
respect
of
himselfe
,
he
were
first
idle
,
and
after
did
put
himselfe
forth
into
act
:
for
God
is
a
most
pure
Act.
Iames
1.
17.
14.
Therefore
we
must
not
imagine
such
an
active
power
in
God
,
which
is
a
different
thing
from
his
Essence
,
for
the
very
Essence
of
God
is
this
power
whereby
he
is
powerfull
:
As
the
same
Essence
is
mercy
it selfe
,
whereby
he
is
mercifull
.
15.
But
an
active
power
agrees
to
God
,
in
respect
of
the
Creature
,
which
is
properly
said
to
be
able
to
receive
,
and
prove
that
act
of
God
,
which
before
it
did
not
feele
and
prove
.
Matthew
19.
26.
All
things
are
possible
with
God
.
16.
The
Omnipotency
of
God
is
conversant
about
things
absolutely
possible
,
whatsoever
God
willeth
,
or
can
will
.
Ibidem
.
17.
It
is
not
therefore
exercised
about
things
which
are
altogether
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
impossible
,
and
doe
imply
a
certaine
contradiction
,
either
in
God
,
or
in
the
things
created
,
2.
Tim.
2.
13.
He
cannot
deny
himselfe
.
18.
Hence
a
certaine
distinction
ariseth
of
Divine
Omnipotency
,
whereby
it
is
distinguished
into
absolute
power
,
and
ordinate
,
or
actuall
power
.
19.
Absolute
power
is
that
whereby
God
is
able
to
doe
all
things
possible
,
although
they
never
shall
be
.
Matth.
3.
9.
God
can
of
these
stones
raise
up
children
unto
Abraham
,
and
26.
53.
Thinkest
thou
that
I
cannot
now
pray
my
Father
,
and
he
shall
presently
give
me
more
then
twelve
legions
of
Angels
?
Mark
.
10.
27.
Eph.
3.
20.
20.
The
ordinate
power
of
God
is
that
whereby
he
not
only
can
doe
that
which
he
will
,
but
also
in
very
deed
doth
actually
doe
,
whatsoever
he
will
.
Psal.
115.
3.
&
135.
6.
Eph.
3.
11.
21.
The
manner
of
Gods
subsistence
which
shines
forth
in
his
Efficiency
is
first
,
the
co-working
of
all
persons
;
secondly
,
the
distinct
manner
of
the
persons
in
working
.
22.
Their
co-working
is
,
that
whereby
they
do
inseparably
worke
the
same
thing
:
for
all
externall
actions
are
common
to
all
the
persons
,
Iohn
5.
17
,
19.
My
Father
worketh
,
and
I
worke
.
Whatsoever
he
doth
,
the
same
likewise
doth
the
Son
.
and
16.
13
,
14.
That
spirit
shall
not
speak
of
himselfe
;
but
whatsoever
he
shall
heare
,
he
shall
speak
.
He
shall
take
of
mine
,
and
give
it
to
you
.
23.
Hence
every
person
worketh
of
himselfe
,
as
touching
the
causall
power
which
he
exerciseth
.
24.
Hence
,
there
is
no
praeeminence
of
dignity
,
in
that
co-working
,
but
great
unity
,
and
identity
of
one
,
and
the
same
cause
.
25.
Hence
equall
honor
is
equally
due
from
us
to
all
the
Divine
Persons
.
26.
The
Distinct
manner
of
working
is
that
whereby
every
person
doth
worke
according
to
the
distinct
manner
of
his
subsistence
.
27.
That
distinct
manner
is
partly
in
the
order
of
working
,
partly
in
the
bounding
of
the
action
.
28.
As
touching
the
order
,
the
manner
of
working
of
the
Father
is
of
himselfe
,
by
the
Sonne
and
Holy
Spirit
.
Hence
the
beginning
of
things
,
namely
Creation
is
properly
attributed
to
the
Father
,
who
in
order
of
beginning
is
the
first
Person
.
29.
The
manner
of
operation
of
the
Sonne
is
from
the
Father
by
the
spirit
.
Hence
the
dispensation
of
things
is
properly
attributed
to
him
,
namely
Redemption
,
&
the
constitution
of
all
the
offices
in
the
Church
.
Ephes.
4.
11.
He
therefore
gave
some
to
be
Apostles
,
some
Prophets
,
&c.
30.
The
manner
of
working
of
the
spirit
is
from
the
Father
and
the
Son
by
himselfe
.
Hence
the
communication
of
things
is
attributed
to
the
Holy
Spirit
,
as
Regeneration
,
Tit.
3.
5.
The
communication
of
all
spirituall
gifts
,
1.
Cor.
12.
4.
And
the
perfection
of
naturall
things
themselves
,
Gen.
1.
2.
31.
As
touching
the
termination
of
the
action
that
works
,
in
which
the
working
,
or
manner
of
working
of
one
person
,
doth
chiefly
shine
forth
is
chiefly
attributed
to
that
person
.
So
Creation
is
by
a
speciall
application
appropriated
to
the
Father
,
Redemption
to
the
Sonne
,
and
Sanctification
to
the
holy
Ghost
.
CHAPTER
VII
.
Of
the
Decree
,
and
Counsell
of
God
.
1.
IN
the
powerfull
Efficiency
of
God
,
the
Decree
of
God
obtaineth
the
first
place
:
because
this
manner
of
working
,
being
of
all
most
perfect
,
doth
chiefly
agree
to
the
Divine
Nature
.
2.
The
Decree
of
God
is
his
determinate
purpose
of
effecting
all
things
by
his
almighty
Power
,
and
according
to
his
counsell
,
Eph.
1.
11.
He
doth
all
things
according
to
the
counsell
of
his
own
will
.
3.
In
the
Decree
of
God
there
appeareth
his
constancy
,
truth
,
and
faithfulnesse
.
4.
Constancy
is
that
whereby
the
Decree
of
God
remaines
alwayes
immutable
,
Num.
23.
23.
The
strong
God
is
not
a
man
that
he
should
ly
,
or
the
Sonne
of
man
that
he
should
repent
,
Prov.
19.
21.
The
Counsell
of
the
Lord
it
shall
stand
.
5.
Truth
is
that
whereby
he
declares
that
alone
which
he
hath
decreed
,
Ierem.
13.
10.
Iehova
is
a
God
of
truth
.
Rom.
3.
4.
Let
God
be
true
and
every
man
a
lia●…
.
For
although
his
words
may
seeme
sometime
to
sound
another
thing
,
yet
the
sence
of
them
doth
alwayes
agree
with
the
Decree
.
6.
Faithfulnesse
is
that
whereby
he
effects
that
which
he
hath
decreed
,
and
as
he
hath
decreed
.
Isay
46.
10.
My
Counsell
shall
stand
,
and
I
will
doe
all
my
pleasure
.
7.
Every
Decree
of
God
is
eternall
.
1
Cor.
2.
7.
Acts
15.
18.
8.
To
this
Decree
of
God
pertaineth
Counsell
.
Eph.
1.
11.
Acts
4.
28.
9.
The
Counsell
of
God
is
as
it
were
his
deliberation
concerning
the
doing
of
every
thing
in
the
best
manner
,
after
that
it
is
of
the
understanding
and
will
approved
.
10.
Counsell
is
given
to
God
in
respect
of
perfect
judgement
,
whereby
he
doth
all
things
advisedly
I.
E.
willingly
and
of
set
purpose
:
not
in
respect
of
any
inquisition
upon
which
such
a
judgement
doth
depend
us
men
.
For
God
seeth
,
and
willeth
all
and
every
thing
together
.
Therefore
it
is
called
,
as
it
were
deliberation
,
not
deliberation
properly
so
called
.
11.
Three
things
concurre
to
the
perfection
of
this
Counsell
.
1.
A
scope
or
end
propounded
.
2.
A
conceipt
of
the
minde
tending
towards
that
scope
.
3.
An
intention
,
and
well
pleasingnesse
of
the
will
.
12.
The
scope
or
end
of
this
Counsell
is
the
glory
of
God
himselfe
,
that
is
,
that
goodnesse
,
or
perfection
of
God
which
is
made
manifest
by
his
Efficiency
,
and
shines
forth
in
his
works
,
Eph.
1.
6.
To
the
praise
of
his
glorious
grace
.
13.
In
every
artificer
,
or
one
that
workes
by
counsell
ad
extra
,
outwardly
,
there
is
a
platforme
afore
hand
in
the
mind
which
when
he
is
about
to
work
he
lookes
into
,
that
he
may
fit
his
worke
to
it
:
so
also
in
God
seeing
he
worketh
not
naturally
nor
rashly
,
nor
by
constraint
,
but
with
greatest
perfection
of
reason
,
such
a
platforme
is
to
be
conceived
to
praeexist
before
in
his
mind
,
as
the
exemplary
cause
of
all
things
to
be
done
.
Heb.
11.
3.
Those
things
we
see
were
made
of
things
that
doe
not
appeare
.
14.
The
platforme
of
all
things
is
the
Divine
Essence
,
as
it
is
understood
of
God
himselfe
as
imitable
by
the
Creatures
,
or
so
as
in
some
sort
the
Image
of
that
perfection
or
some
footstep
thereof
may
be
expressed
in
the
Creatures
:
that
is
,
the
Creatures
themselves
,
as
they
are
conceived
in
the
Mind
of
God
,
are
the
platforme
or
image
of
that
nature
which
they
have
in
themselves
.
15.
A
platforme
in
the
mind
of
man
,
who
attaines
to
knowledge
by
Analysis
or
resolution
is
collected
of
things
themselves
:
and
so
things
are
first
in
themselves
,
then
they
come
unto
the
senses
of
men
,
and
then
to
the
understanding
,
where
they
can
make
some
Idea
to
direct
the
following
,
operation
.
But
because
God
understandeth
all
things
by
Genesis
,
or
composition
,
and
doth
not
require
knowledge
by
Analysis
,
or
resolution
of
things
,
therefore
all
things
are
first
in
his
minde
before
they
are
in
themselves
.
16.
In
us
the
things
themselves
are
the
example
,
platform
or
copy
,
and
our
knowledge
is
the
Image
:
but
in
God
the
Divine
knowledge
is
the
coppy-platforme
,
and
the
things
themselves
the
Image
,
or
expresse
likenesse
of
it
.
17.
An
Idea
in
man
is
first
imprinted
and
afterwards
expressed
in
the
things
:
but
in
God
it
is
only
expressing
properly
,
not
impressed
,
because
it
doth
not
come
from
any
other
thing
.
18.
From
this
one
foundation
may
all
errors
of
merits
and
foreseene
faith
be
sufficiently
refuted
.
For
if
any
Decree
of
God
should
depend
properly
upon
such
foresight
,
then
the
Idea
of
God
should
come
to
him
from
something
else
,
which
doth
in
no
wise
agree
with
his
nature
.
19.
The
Idea
or
platforme
,
as
it
is
absolutly
considered
in
God
,
is
only
one
,
but
as
it
includes
divers
respects
to
the
Creatures
,
it
becomes
manifold
;
so
that
it
is
true
,
that
the
Idea
of
one
Creature
is
not
the
Idea
of
another
.
20.
There
are
in
God
platformes
of
all
perfections
which
are
in
the
Creatures
,
because
they
proceed
from
the
active
power
of
God
:
but
not
of
imperfections
,
if
they
be
formally
considered
as
imperfections
.
21.
Therefore
the
knowledge
of
evill
depends
upon
the
denying
of
good
,
as
the
being
of
evill
consists
in
privation
of
good
,
for
every
thing
as
it
hath
its
being
,
so
it
is
knowne
.
22.
Ideas
as
they
are
many
,
so
some
of
them
are
Connexa
knit
together
among
themselves
,
and
depend
one
upon
another
:
whence
also
a
certaine
order
ariseth
of
former
and
latter
.
23.
Idea's
as
they
are
considered
going
before
the
Decree
of
Gods
Will
,
doe
represent
a
quiddity
of
things
,
and
only
a
possible
existence
:
as
they
are
considered
after
the
determination
of
Gods
Will
,
they
represent
the
same
thing
,
as
actually
to
come
,
according
to
their
actuall
existence
.
24.
From
that
divers
consideration
there
ariseth
distinction
of
Divine
knowledge
into
that
which
is
called
,
Knowledge
of
simple
understanding
,
and
knowledge
of
vision
.
25.
Knowledge
of
simple
intelligence
,
is
of
all
possible
things
,
that
is
,
of
all
and
every
thing
,
which
may
be
done
by
most
perfect
knowledge
in
God
.
26.
Knowledge
of
vision
,
is
the
knowledge
of
all
future
things
,
whether
they
be
in
their
own
nature
,
necessary
,
or
free
,
or
contingent
.
27.
These
things
that
God
knowes
by
the
knowledge
of
simple
intelligence
or
meere
understanding
,
he
knowes
by
his
all
sufficiency
:
but
those
things
that
he
knowes
by
knowledge
of
vision
,
he
knowes
by
his
Efficiency
,
or
by
the
Decree
of
his
own
will
,
Psal.
33.
15.
He
that
frames
their
hearts
,
observeth
all
their
workes
.
Isa.
44.
2.
Who
as
I
,
foretelleth
and
declareth
it
,
or
ordereth
it
to
me
,
from
the
time
that
I
disposed
the
people
for
ever
:
that
the
things
to
come
,
and
which
shall
come
to
passe
may
be
declared
to
them
?
28.
A
middle
knowledge
by
which
God
is
fained
of
some
to
have
known
before
the
Decree
of
his
will
by
supposition
,
such
events
to
come
to
passe
,
if
such
causes
were
put
:
seeing
that
it
doth
both
determine
events
to
come
certainly
to
passe
independantly
from
Gods
Will
,
and
doth
make
some
knowledge
of
God
to
depend
chiefly
on
the
object
:
I
say
such
a
knowledge
cannot
stand
with
the
great
perfection
of
God
.
29.
The
Divine
Idea
,
according
to
the
variety
of
Notions
,
which
are
in
the
things
,
doth
put
on
divers
respects
.
In
respect
of
the
Principles
,
it
is
called
intelligence
whereby
God
perceiveth
every
severall
thing
in
every
thing
:
in
respect
of
truth
belonging
to
every
severall
thing
it
is
called
Science
,
which
as
to
the
extent
of
it
,
is
Omniscience
:
&
as
to
that
being
which
things
have
in
their
proper
measure
,
is
called
Praescience
.
In
respect
of
the
dependance
of
truths
which
they
have
among
themselves
,
it
is
called
Sapience
,
whereby
he
knoweth
what
is
convenient
for
every
thing
,
and
what
is
disagreeable
from
it
:
In
respect
of
the
whole
order
to
be
appointed
in
practise
,
it
is
called
Prudence
,
whereby
he
knowes
,
to
apply
the
fittest
occasions
to
every
thing
:
Lastly
,
in
respect
of
putting
in
practise
,
it
is
called
Art
.
Whereby
hee
knowes
to
effect
all
things
most
skilfully
.
Heb.
11.
10.
30.
Those
words
are
often
used
promiscuously
in
the
Scriptures
,
to
explaine
the
perfection
of
Divine
understanding
to
the
capacity
of
those
,
who
have
an
understanding
very
imperfect
;
yet
of
their
own
nature
they
admit
this
distinction
,
and
not
another
.
31.
That
conjecturall
knowledge
which
only
some
doe
give
to
God
,
about
contingent
things
to
come
,
doth
plainly
repugne
the
nature
,
and
perfection
of
God
.
Of
those
three
things
which
were
propounded
as
concurring
to
the
perfection
of
Gods
Counsell
,
namely
,
A
scope
,
conceived
of
the
minde
,
and
intention
of
will
;
The
Third
remaines
to
be
considered
,
which
is
called
,
Good
pleasure
.
32.
The
Good
pleasure
of
God
is
an
act
of
Divine
will
,
most
freely
and
effectually
determining
of
all
things
.
33.
Good
pleasure
indeed
in
Scripture
doth
most
usually
set
forth
the
good
will
of
God
,
whereby
he
willeth
,
and
determineth
a
saving
good
unto
his
:
yet
because
all
the
Counsell
of
God
is
well
pleasing
to
him
,
it
is
rightly
used
by
Divines
to
explaine
every
Counsell
of
God
,
even
according
to
the
Scriptures
.
34.
This
will
is
truly
free
:
because
whatsoever
it
willeth
,
it
willeth
it
not
by
necessity
of
nature
,
but
by
Counsell
.
35.
It
is
most
free
,
or
chiefly
and
absolutely
free
,
depending
upon
no
other
,
but
the
freedome
of
the
will
of
men
and
Angels
by
reason
of
that
dependance
which
it
hath
on
God
,
is
lesse
free
partaking
of
another
.
36.
Freedome
in
those
operations
which
are
outward
is
not
only
concomitant
,
as
it
is
in
inward
operations
;
but
also
it
is
antecedent
by
way
of
a
principle
:
because
that
which
God
willeth
to
worke
outwardly
,
he
willeth
not
out
of
necessity
of
nature
,
but
of
precedent
choise
:
for
there
is
not
a
necessary
connexion
betweene
the
Divine
Nature
,
and
those
Acts.
37.
This
will
is
Effectuall
:
because
whatsoever
it
willeth
,
he
effecteth
it
in
its
time
,
neither
is
there
any
thing
that
is
not
done
,
if
he
willeth
it
to
be
done
.
Psal.
115.
3.
&
135.
6.
Iehova
doth
whatsoever
he
pleaseth
.
38.
Hence
the
Will
of
God
is
the
first
cause
of
things
.
Rev.
4.
11.
By
thy
will
they
are
,
and
were
created
.
But
the
Will
of
God
,
as
it
willeth
to
worke
outwardly
,
doth
not
presuppose
the
goodnesse
of
the
object
,
but
by
willing
doth
make
the
object
.
Iames
1.
18.
Because
he
would
,
he
begat
us
,
Rom.
9.
18.
He
hath
mercy
on
whom
he
will
.
39.
Therefore
there
is
no
cause
properly
so
called
,
to
be
given
of
Gods
Will
.
40.
Hence
it
is
rightly
said
,
that
God
doth
will
one
thing
to
exist
for
another
:
but
not
that
that
one
thing
is
a
proper
cause
whereby
the
Will
of
God
is
inwardly
moved
to
appoint
that
other
thing
.
So
God
would
that
the
Sunne
and
stars
should
exist
,
for
the
generation
,
conservation
,
and
corruption
of
things
below
:
yet
the
Sunne
and
Stars
,
are
not
a
cause
why
God
would
that
those
things
should
be
generated
,
conserved
,
and
corrupted
.
And
so
it
is
in
all
things
out
of
God
,
which
indeed
among
themselves
are
causes
and
effects
,
even
as
they
depend
upon
the
Divine
will
,
but
there
is
no
cause
of
Gods
Will
out
of
it selfe
.
41.
Also
the
willing
of
one
thing
in
God
,
is
not
properly
a
cause
effecting
that
he
will
another
thing
in
himselfe
,
because
the
Efficiency
of
a
cause
upon
an
effect
,
and
dependance
of
the
effect
upon
a
cause
,
cannot
be
in
the
Will
of
God
,
which
is
God
himselfe
,
truly
and
simply
willing
all
things
together
and
at
once
,
with
one
onely
act
;
yet
it
is
true
that
the
Schoolemen
say
,
that
a
passive
attingency
of
the
Divine
will
in
respect
of
one
thing
,
is
a
cause
of
a
passive
attingency
in
respect
of
another
:
and
so
in
this
sence
it
is
truly
and
piously
said
,
that
God
willeth
some
one
thing
,
because
he
willeth
another
.
42.
Therefore
although
he
willeth
many
things
which
will
not
follow
but
upon
some
antecedent
act
of
the
Creature
,
yet
the
very
act
of
willing
in
God
doth
not
properly
depend
as
a
consequent
thing
upon
the
act
of
the
Creature
.
Neither
is
it
lawfull
under
the
appellation
of
an
Antecedent
will
,
to
give
unto
God
that
imperfect
will
which
is
called
Velleitas
,
a
woulding
in
the
Schooles
.
For
it
doth
not
agree
to
an
Omniscient
,
Omnipotent
,
and
infinitely
,
blessed
Nature
.
43.
Wherefore
that
opinion
which
determines
that
God
doth
will
something
antecedently
to
the
act
of
the
Creature
,
which
same
thing
afterwards
he
willeth
not
towards
them
,
but
wills
another
thing
,
is
not
to
be
admitted
:
because
it
makes
the
Will
of
God
mutable
and
depending
upon
the
act
of
the
Creature
,
so
that
as
often
as
the
act
of
the
Creature
is
changed
,
so
often
also
it
is
changed
.
44.
By
that
opinion
also
,
that
forme
of
speech
prescribed
in
the
Word
of
God
wherein
we
commit
ourselves
and
all
ours
to
God
,
as
I
will
doe
this
,
or
that
,
if
God
wil
,
should
not
be
used
in
all
things
,
but
turned
contrarily
,
God
will
doe
this
or
that
,
if
man
will
.
45.
This
will
determines
of
all
things
,
greatest
,
least
,
contingent
,
necessary
,
free
,
without
exception
:
This
the
Scripture
shewes
of
all
kind
of
things
:
as
of
Christ
Iesus
to
be
glorified
,
and
the
Church
to
be
saved
by
him
.
Psal.
2.
&
110.
1.
&
40.
7
,
8
,
9.
Heb.
7.
16.
21.
Eph.
5.
25.
2
Tim.
1.
9.
Of
Pharaoh
.
Exod.
1.
3.
Where
God
did
so
dispose
all
things
,
that
he
might
move
Pharaoh
to
persecute
and
overthrow
the
people
of
Israel
;
nay
he
hardened
him
,
that
he
might
persecute
them
:
yet
Pharaoh
,
and
Israel
did
worke
freely
.
In
like
manner
of
the
selling
of
Ioseph
,
wherein
all
things
happened
freely
,
and
contingently
,
God
determining
of
it
according
to
his
Will.
Of
the
very
heart
of
man
.
Psal.
33.
15.
1
Sam.
10.
9.
26.
Prov.
21.
1.
Of
a
man
killing
another
by
chance
.
Exod.
21.
13.
Of
the
Lot
cast
into
the
Lap.
Prov.
16.
33.
Of
little
Sparrowes
falling
to
the
ground
:
Of
all
the
haires
of
a
mans
head
.
Matthew
10.
29.
30.
Of
the
Lillies
,
Flowers
,
and
Grasse
of
the
Earth
,
Matthew
.
6.
28.
30.
Finally
,
of
all
created
things
.
Iob
38.
Psal.
104.
Isay.
45.
7.
Ierem.
14.
22.
46.
If
God
should
not
determine
of
all
things
,
his
Will
should
not
be
simply
&
universally
the
first
cause
:
and
therefore
they
that
thinke
the
contrary
,
must
of
necessity
either
make
two
first
beginnings
,
or
more
then
two
,
which
is
very
far
from
all
truth
.
47.
But
there
is
not
the
same
reason
of
will
as
there
is
of
Divine
knowledge
and
power
,
for
knowledge
knowes
all
things
that
may
be
known
,
and
power
can
doe
all
possible
things
,
and
they
are
stretched
forth
together
beyond
those
things
which
actually
have
been
,
are
,
and
shall
be
:
but
by
his
Will
he
willeth
not
all
things
he
can
will
,
but
all
things
which
he
judgeth
to
be
willed
,
and
therefore
actually
to
be
hereafter
:
whence
it
is
that
although
God
may
be
called
,
Omniscient
,
and
Omnipotent
,
yet
he
cannot
be
called
Omnivolent
.
48.
Whatsoever
God
willeth
in
all
these
things
,
he
is
universally
effectuall
:
so
as
he
can
in
no
wise
be
hindred
,
or
frustrated
,
whereby
he
cannot
obtaine
what
he
wills
.
For
if
he
should
properly
will
any
thing
,
and
could
not
obtaine
it
,
he
should
not
be
most
perfect
and
blessed
.
49.
Yet
the
Will
of
God
doth
not
infer
a
necessity
upon
all
future
things
,
but
a
certainty
only
as
touching
the
event
.
So
it
could
not
be
as
to
the
certainty
of
the
event
,
that
the
bones
of
Christ
should
be
broken
,
because
God
would
that
they
should
not
be
broken
:
yet
there
was
no
necessity
imposed
upon
the
Souldiers
Speares
,
and
other
second
causes
which
were
present
.
50.
Nay
it
is
so
far
off
,
that
the
will
of
God
,
which
doth
most
certainly
attaine
to
whatsoever
it
willeth
,
doth
urge
all
things
with
hard
necessity
,
that
it
is
the
prime
roote
,
and
efficient
cause
of
all
that
contingency
,
and
freedome
,
which
is
in
things
:
because
it
doth
effectually
foreordaine
such
effects
to
follow
of
such
causes
.
51.
In
those
things
which
God
Willeth
there
is
a
certaine
order
conceived
,
namely
that
first
he
Willeth
the
end
,
before
the
meanes
to
the
end
,
because
he
worketh
by
most
perfect
reason
:
and
among
meanes
,
he
first
Willeth
those
things
which
come
neerest
to
the
end
:
for
that
which
is
first
in
order
of
execution
,
that
is
last
in
order
of
intention
,
and
so
contrarily
.
52.
This
Will
of
God
,
is
,
partly
hidden
,
and
partly
revealed
.
Deut.
29.
29.
53.
Those
meanes
by
which
this
Will
is
revealed
,
are
rightly
called
the
Will
of
the
signe
,
not
only
metaphorically
,
because
they
declare
among
men
what
they
would
have
,
but
also
metonymically
,
because
they
are
either
effects
,
or
adjuncts
,
partly
declaring
the
proper
Will
of
God
.
54.
There
are
five
signes
put
in
that
old
verse
.
Praecipit
,
&
Prohibet
,
Permittit
,
Consulit
,
Implet
:
He
commandeth
,
and
forbiddeth
,
Permitteth
,
Counselleth
,
fulfilleth
:
but
because
counsell
is
all
one
with
a
command
;
instead
of
it
,
it
should
be
better
to
put
in
Promittit
,
He
promiseth
.
Thus
farre
in
generall
of
Gods
Efficiency
,
which
together
with
his
Sufficiency
,
doth
make
a
fit
,
and
adaequate
object
of
Faith
.
The
kinds
of
it
do
follow
.
CHAPTER
VIII
.
Of
Creation
.
1.
THe
Efficiency
of
God
,
is
either
Creation
or
Providence
.
2.
Creation
is
the
Efficiency
of
God
whereby
he
made
the
World
of
nothing
,
in
the
beginning
very
good
.
3.
Active
Creation
is
conceived
,
by
the
manner
of
a
transient
action
,
in
which
there
is
alwayes
an
Object
presupposed
about
which
the
agent
is
exercised
,
yet
it
is
not
formally
,
transient
but
only
virtually
;
because
it
doth
not
presuppose
,
but
make
an
Object
.
4.
Passive
Creation
is
conceived
by
the
manner
of
mutation
,
which
is
improperly
called
mutation
.
5.
Creation
respects
the
whole
world
,
that
is
,
whatsoever
doth
exist
besides
God
.
6.
Hence
,
both
all
things
which
exist
besides
God
are
created
,
and
they
are
altogether
created
,
that
is
,
as
well
according
to
matter
,
as
according
to
forme
.
Rev.
4.
11.
Because
thou
hast
made
all
things
.
Col.
1.
16.
For
by
him
were
made
all
things
which
are
in
Heaven
,
and
which
are
in
Earth
,
visible
and
invisible
.
7.
Creation
doth
produce
Originally
,
because
it
produceth
a
being
,
not
only
as
it
is
a
being
,
but
also
absolutly
in
every
part
.
8.
Therefore
before
the
Creation
,
the
Creatures
had
no
reall
being
either
of
existence
,
or
Essence
,
although
they
had
a
known
being
from
eternity
in
the
knowledge
of
God
.
9.
Creation
then
produceth
out
of
nothing
,
that
is
,
out
of
matter
that
doth
not
praeexist
,
that
hath
a
being
before
,
but
co-exist
,
that
hath
a
being
together
with
the
thing
created
:
For
there
was
nothing
from
eternity
besides
God
,
neither
is
God
the
matter
or
part
of
any
Creature
,
but
only
the
efficient
cause
.
10.
Indeede
somethings
are
said
to
be
created
,
whose
matter
did
pre-exist
:
but
then
Creation
respects
not
only
that
immediate
action
,
whereby
it
comes
to
passe
that
such
things
are
;
but
also
a
mediate
action
,
whereby
it
comes
to
passe
that
the
matter
it selfe
should
exist
of
which
they
are
formed
:
so
it
was
in
the
Creation
of
plants
and
living
Creatures
,
Genes.
1.
20.
11.
That
nothing
,
or
not
being
of
things
,
did
goe
before
their
being
:
not
only
in
order
of
nature
,
for
so
they
might
co-exist
with
God
from
externity
:
but
also
in
order
of
duration
,
continuance
,
according
to
our
manner
of
conceiving
.
12.
Hence
that
beginning
in
which
God
is
said
to
create
the
world
,
was
the
end
of
that
duration
which
nothing
had
,
and
the
beginning
of
that
which
a
the
world
had
.
13.
Therefore
God
would
by
the
Creation
,
both
shew
forth
his
perfection
,
that
he
did
not
neede
any
Creature
or
outward
thing
;
for
then
he
had
created
the
world
as
soone
as
he
could
.
And
also
his
freedome
whereby
he
brought
forth
all
things
without
naturall
necessity
,
for
if
he
had
created
necessarily
,
he
had
done
it
from
eternity
.
Rev.
4.
11.
Psal.
115.
3.
14.
The
world
neither
was
made
from
eternity
,
neither
could
be
created
from
eternity
,
in
that
disposition
,
and
order
of
things
,
which
now
it
hath
.
15.
That
day
had
not
been
,
if
infinite
dayes
ought
to
have
gone
before
,
for
those
dayes
going
before
had
never
been
ended
,
that
that
might
succeed
them
.
16.
Hence
also
it
followeth
that
no
Creature
was
,
or
could
be
a
cause
either
instrumentall
,
or
principall
in
the
act
of
Creation
.
17.
Every
thing
created
was
very
good
,
because
it
was
made
neither
rashly
,
nor
in
vaine
,
but
unto
the
end
which
the
Maker
did
attaine
unto
.
Gen.
1.
31.
Whatsoever
hee
made
was
very
good
.
1
Tim.
4.
4.
Whatsoever
God
made
is
good
.
18.
Goodnesse
of
a
thing
created
is
that
perfection
whereby
it
is
fit
to
the
use
it
serves
for
:
Now
that
use
is
particular
,
or
universall
.
19.
The
Particular
is
that
proper
operation
to
which
any
thing
serves
in
its
proper
nature
.
20.
Universall
use
,
is
the
ordaining
of
one
thing
with
others
,
for
the
perfection
of
the
Universe
or
whole
.
Psal.
104.
&
148.
Esay
.
40.
13.
21.
By
this
goodnesse
all
created
things
in
their
naturall
manner
tend
to
God
from
whom
they
came
.
For
the
second
being
is
from
the
first
,
and
for
the
first
.
Hence
those
phrases
.
From
him
,
through
him
,
and
for
him
are
all
things
.
Rom.
11.
36.
22.
Now
naturall
things
tend
unto
God
.
1.
In
that
they
declare
Gods
Glory
.
Psal.
19.
1.
2.
That
they
give
occasion
to
us
to
know
,
and
seeke
God
,
Rom.
1.
20.
Acts
17.
26.
3.
In
that
they
sustaine
our
life
,
that
we
may
live
well
unto
God
.
1
Cor.
10.
31.
1
Tim.
4.
3.
4.
23.
Time
doth
co-exist
or
hath
a
being
together
with
all
naturall
things
,
as
appeares
in
that
phrase
in
the
beginning
:
for
then
was
the
beginning
of
time
.
24.
Place
also
doth
co-exist
,
that
is
,
a
certaine
space
,
wherein
the
extention
of
the
Creature
is
bounded
.
Genes.
1.
22.
25.
But
these
are
not
properly
created
,
but
concreated
,
or
annexed
,
knit
to
the
things
created
:
because
they
have
not
an
absolute
,
but
only
a
relative
entitie
or
being
.
26.
Because
God
created
all
things
of
nothing
,
therefore
our
faith
rests
in
him
against
hope
,
under
hope
,
for
those
things
which
are
not
,
as
if
they
were
.
Rom.
4.
17.
18.
27.
The
Creation
of
the
world
is
distributed
according
to
the
parts
of
the
world
:
for
although
the
world
be
one
,
by
unity
of
aggregation
,
order
,
and
end
;
yet
it
consists
of
parts
,
distinguished
not
onely
according
to
the
situation
,
but
also
according
to
the
Essence
,
and
Existence
.
28.
But
the
Creation
of
these
parts
of
the
world
,
was
not
altogether
and
in
one
moment
,
but
it
was
finished
by
parts
succeding
one
another
,
in
the
space
of
six
dayes
.
29.
Creation
then
is
of
the
parts
of
the
world
,
that
are
either
immediatly
perfect
,
or
mediatly
,
Psal.
33.
6.
Heb.
11.
3.
Gen.
2.
7.
19.
22.
30.
Creation
of
things
immediatly
perfect
is
,
that
whereby
things
were
made
having
their
principles
,
both
materiall
and
formall
,
at
the
first
ingenerated
in
them
,
and
that
in
a
compleat
existence
.
31.
Hence
those
Creatures
of
themselves
are
subject
to
no
essentiall
change
;
as
generation
,
or
corruption
.
32.
The
parts
immediatly
perfect
are
the
highest
Heaven
,
and
the
Inhabitants
of
it
the
Angels
.
33.
The
highest
Heaven
,
is
the
dwelling-place
of
Gods
holinesse
,
full
of
all
things
which
pertaine
to
eternall
blessednesse
:
where
the
Majesty
of
God
doth
present
it selfe
to
be
seene
as
it
were
Face
to
Face
.
1
Cor.
2.
8.
Marc.
12.
23.
1
Cor.
13.
12.
34.
It
is
called
the
third
Heaven
,
Empyreum
fiery
,
The
Heaven
of
Heavens
,
and
Paradise
.
1
Kings
8.
27.
Mat.
18.
10.
Marc.
12.
25.
2
Cor.
12.
2.
4.
35.
This
Heaven
is
meant
.
Gen.
1.
1.
Heb.
11.
10.
16.
36.
Angells
are
Spirits
of
primary
perfection
,
created
to
minister
unto
God
.
37.
That
Angels
were
ereated
appeareth
,
Col.
1.
16.
Psal.
14.
8.
5.
That
they
were
created
the
first
day
with
the
highest
Heaven
,
appeareth
.
1.
From
the
likenesse
of
nature
,
that
they
have
.
2.
In
that
they
are
said
to
have
as
it
were
applauded
God
in
the
Creation
of
other
things
.
Iob
38.
7.
3.
In
that
they
are
Spirits
.
Heb.
1.
14.
Luc.
24.
39.
Ministers
of
God
.
Heb.
1.
7.
14.
Of
chiefe
perfection
,
and
of
an
immortall
nature
.
Luke
20.
36.
38.
Hence
the
Angels
doe
so
excell
in
cleere
seeing
reason
,
that
they
are
said
to
be
as
it
were
,
full
of
eyes
,
presently
discerning
what
God
would
have
done
by
them
,
and
how
it
is
to
be
done
:
And
in
liberty
of
will
,
that
they
performe
their
offices
with
diligence
,
Psalme
103.
20.
And
in
perfection
of
strength
,
that
they
are
able
to
doe
great
things
.
2
Peter
.
2.
11.
And
in
greatest
agility
,
that
as
if
they
had
wings
,
they
doe
swiftly
dispatch
that
which
they
have
in
Commission
.
Ezech.
1.
6.
39.
Their
Ministery
is
to
celebrate
the
Glory
of
God
;
and
to
execute
his
commands
.
Psal.
103.
20.
Especially
about
those
who
shall
be
heires
of
eternall
life
.
Hebr.
1.
14.
Psalme
91.
11.
&
34.
8.
40.
They
were
created
sound
in
holinesse
,
and
righteousnesse
,
Lu.
9.
26.
Iohn
8.
44.
Iude
6.
2.
Pet.
2.
4.
41.
In
number
they
are
very
many
,
unto
ten
thousand
times
ten
thousand
.
Dan.
7.
10.
Hebr.
12.
22.
Mat.
26.
53.
They
are
distinguished
among
themselves
,
in
respect
of
their
Offices
,
&
Objects
,
about
which
they
are
exercised
.
Ephe.
1.
21.
And
they
are
under
the
command
of
God
and
Christ
only
.
42.
By
the
Creation
God
is
known
,
but
not
God
the
Father
,
Sonne
and
Holy
Spirit
,
because
that
effecting
power
whereby
the
world
was
created
,
pertaines
to
the
essence
of
God
,
and
not
to
his
personall
subsistence
.
43.
Creation
of
the
parts
of
the
World
mediately
perfect
,
is
whereby
things
were
made
of
principles
,
that
did
exist
before
.
44.
Hence
those
Creatures
are
subject
to
change
and
corruption
.
45.
Those
things
that
were
mediatly
perfect
have
a
double
existence
;
first
a
rude
and
incompleate
,
then
afterwards
a
compleat
,
distinct
,
and
beautified
existence
.
46.
The
rude
and
incompleat
existence
of
things
was
in
that
masse
which
in
the
beginning
was
created
,
without
forme
,
void
,
and
involved
in
darknesse
,
which
is
called
Earth
,
Waters
,
the
Deepe
.
47.
It
is
said
to
be
without
forme
;
not
because
it
had
no
forme
,
but
because
it
neither
had
beauty
,
and
ornament
,
nor
a
compleat
act
of
those
formes
which
were
afterwards
to
proceed
out
of
it
.
48.
In
the
constitution
of
the
compleat
existence
of
things
,
two
things
are
chiefly
to
be
respected
;
Namely
,
the
manner
,
and
order
.
49.
The
manner
of
constitution
containes
foure
things
.
1.
The
command
of
God
producing
every
thing
:
Let
be
,
or
let
this
or
that
be
done
:
wherein
the
power
of
God
shines
forth
,
that
by
his
only
word
or
will
he
did
all
things
.
Psal.
33.
9.
Psal.
115.
3.
2.
His
approbation
acknowledging
the
same
thingh
brought
forth
as
good
,
God
saw
that
it
was
good
.
Hence
the
goodnesse
of
Cod
shines
forth
,
that
he
produced
all
things
to
a
good
end
and
use
.
Psal.
19.
2.
3.
His
ordination
assigning
to
every
thing
his
use
;
Let
it
be
to
this
or
that
end
.
Hence
the
wisdome
of
God
shines
forth
whereby
he
hath
assigned
severall
uses
to
every
thing
,
in
a
most
fit
way
.
Ier.
10.
12.
&
51.
15.
He
made
the
Earth
by
his
power
,
he
stablished
the
habitable
World
by
his
wisdome
,
and
stretched
out
the
Heavens
by
his
prudence
.
4.
The
establishing
of
a
Law
,
and
order
,
perpetually
to
be
observed
in
that
thing
,
which
is
also
joyned
with
ordination
.
Hence
the
constancy
of
God
shineth
forth
,
that
he
would
have
all
Creatures
to
observe
their
order
,
not
for
some
dayes
,
or
yeares
,
but
to
the
end
of
the
world
.
50.
These
former
are
not
severally
expressed
in
some
kind
of
things
;
because
their
imperfection
depends
upon
the
perfection
of
other
things
:
yet
in
common
reason
they
doe
equally
agree
to
all
.
51.
The
order
of
constitution
was
thus
:
In
the
first
day
after
the
bringing
forth
of
the
highest
Heavens
,
the
Angells
,
and
the
u●…shapen
Masse
,
the
subtilest
part
of
that
Masse
being
called
forth
upward
,
there
was
made
light
,
that
is
,
shining
fire
.
52.
On
the
second
day
,
Of
that
part
which
in
subtilty
came
neerest
to
the
former
there
was
made
Aire
.
53.
On
the
third
day
,
the
parts
of
the
Masse
were
so
distributed
,
that
the
Waters
being
gathered
,
in
their
cha●…nels
,
of
that
part
which
was
for
the
greatest
,
the
Séa
was
by
it selfe
,
and
the
Earth
appeared
adorned
with
Herbs
and
Trees
.
54.
On
the
fourth
day
,
The
Luminaries
of
Heaven
were
made
,
to
give
light
upon
the
Earth
.
55.
On
the
fifth
day
,
Fishes
,
and
Birds
,
that
dwell
in
the
aire
and
water
were
brought
forth
.
56.
On
the
sixth
day
,
were
brought
forth
all
Terrestriall
living
Creatures
,
first
the
brutish
Creatures
,
and
then
afterward
man
:
and
so
the
Heavens
and
Earth
were
perfected
,
and
all
the
Hosts
of
them
.
57.
In
this
order
the
wisdome
,
power
and
goodnesse
of
God
doth
greatly
shine
forth
.
58.
His
wisdome
.
1.
In
that
the
simple
elements
were
first
created
before
things
elementary
or
concrete
,
and
compounded
.
2.
In
that
among
simple
things
the
more
perfect
were
made
first
,
which
come
neerest
to
the
nature
of
God
.
3.
In
that
those
things
were
first
created
which
only
have
being
:
then
those
which
beside
being
have
also
life
:
then
those
that
beside
being
and
life
,
have
also
sence
:
then
last
of
all
,
those
things
which
beside
being
,
life
and
fence
,
have
also
reason
.
4.
In
that
in
simple
things
,
there
was
a
progresse
from
things
more
perfect
to
things
lesse
perfect
,
but
incompound
things
from
things
lesse
perfect
to
things
more
perfect
,
from
plants
to
men
.
59.
The
power
of
God
shined
forth
in
that
he
first
created
the
Plants
,
Herbs
and
Trees
,
before
the
Sunne
,
and
Stars
,
which
are
wont
to
be
causes
in
their
producing
.
60.
The
goodnesse
of
God
shined
forth
in
that
he
created
dwellings
,
before
inhabitants
,
food
before
living
Creatures
,
those
things
which
should
be
usefull
for
man
,
before
man
himselfe
.
61.
Man
as
he
was
the
last
of
the
Creatures
,
so
was
he
the
Compendium
,
abridgement
of
all
Creatures
,
both
immedatly
and
mediatly
perfect
,
partaking
the
nature
of
the
one
,
in
his
soule
,
and
of
the
other
in
his
body
.
62.
He
was
the
end
of
the
Creatures
mediatly
perfect
,
and
so
in
Gods-intention
respected
in
them
,
and
above
them
.
63.
Hence
he
is
said
to
be
created
in
another
manner
then
the
other
Creatures
:
for
they
were
brought
forth
by
a
word
only
:
let
there
be
light
,
let
there
be
a
firmament
.
But
man
was
brought
forth
as
it
were
with
greater
counsell
,
and
deliberation
:
Let
us
make
man
.
Gen.
1.
26.
64.
For
the
body
was
first
prepared
,
and
afterward
the
soule
was
inspired
.
Gen.
2.
7.
The
body
of
Elementary
matter
,
but
the
soule
was
produced
of
no
matter
being
before
,
but
immediatly
by
the
power
of
God
.
65.
The
Excellency
of
man
was
placed
chiefly
in
this
,
that
he
bore
the
Image
of
God
.
66.
Three
things
are
required
to
make
an
Image
.
1.
That
it
be
like
.
2.
That
it
be
expresse
,
and
framed
to
imitate
another
thing
as
an
exemplar
,
or
copy
.
3.
That
that
likenesse
be
either
in
its
specifiall
nature
,
or
most
noble
perfection
.
67.
Hence
it
is
,
that
in
the
inferior
Creatures
the
Image
of
God
is
not
properly
found
;
but
only
a
shadow
,
and
footstep
of
it
.
68.
But
in
man
the
proper
reason
of
an
Image
is
found
,
yet
not
perfect
,
which
is
only
in
the
Son
of
God
.
Col.
1.
15.
Hebr.
1.
3.
But
imperfect
,
not
with
a
privative
we
,
but
negative
imperfection
.
69.
This
Image
then
is
a
conformity
of
man
,
according
to
his
measure
,
to
the
highest
perfection
of
God
.
70.
All
this
Image
was
naturall
to
man
,
but
in
a
different
respect
,
for
it
was
partly
the
very
nature
of
man
,
partly
it
flowed
from
the
principles
and
perfection
of
nature
,
and
partly
it
was
due
to
nature
in
a
certaine
manner
.
71.
The
Image
of
God
in
man
was
partly
inward
,
partly
outward
.
The
inward
,
was
the
perfection
of
body
and
soule
.
72.
The
perfection
of
the
body
is
that
whereby
it
was
absolutely
fitted
for
comlinesse
and
use
agreeable
to
Gods
Will.
Gen.
2.
25.
Rom.
6.
13.
73.
The
perfection
of
the
soule
was
that
whereby
it
was
of
an
immortall
nature
,
not
only
in
those
faculties
by
which
it
was
a
free
principle
of
its
own
actions
,
in
understanding
and
will
,
but
also
being
adorned
with
gifts
whereby
man
was
made
able
,
and
fit
to
live
well
,
namely
with
wisdom
,
holinesse
,
and
righteousnes
.
Eph.
4.
24.
Col.
3.
10.
74.
The
Externall
perfection
of
man
was
his
Dominion
over
other
Creatures
,
whereby
he
might
use
them
freely
to
Gods
Glory
,
and
his
own
necessity
,
Genes.
1.
26.
and
2.
19.
20.
75.
Hence
the
tilling
of
the
Earth
,
and
getting
of
food
out
of
the
Plants
of
the
Earth
,
was
committed
to
him
.
Gen.
2.
25.
76.
Hence
was
the
comming
of
the
Creatures
to
him
as
to
their
Lord
,
and
names
by
him
put
on
them
,
as
by
their
Lord
.
Gen
2.
19.
77.
Hence
he
was
placed
in
the
Garden
of
Eden
as
in
his
Pallace
.
Gen.
2.
19.
78.
In
all
those
things
joyned
together
the
perfection
of
man
was
compleate
:
and
from
that
perfection
,
a
certaine
Image
of
God
,
or
of
Divine
perfection
did
arise
.
79.
This
Creation
of
man
,
was
,
of
the
Male
,
and
Female
,
both
of
them
of
nothing
,
as
touching
the
soule
.
The
body
of
the
Male
,
of
the
Earth
,
mingled
with
other
Elements
.
The
body
of
the
Woman
,
of
the
Male
,
and
for
the
Male
,
that
nothing
might
be
wanting
to
his
well
being
.
1
Cor.
11.
8.
9.
80.
From
the
consideration
of
the
Creation
our
Faith
ascendeth
above
all
the
order
of
nature
,
and
apprehends
the
light
of
the
Glory
of
God
,
to
be
shewed
forth
in
the
Face
of
Iesus
Christ
,
because
it
is
God
,
who
commanded
the
light
to
shine
out
of
darknesse
.
2
Cor.
4.
6.
CHAPTER
IX
.
Of
Providence
.
1.
THe
Providence
of
God
is
that
Efficiency
whereby
he
provides
for
his
Creatures
now
made
,
in
all
things
,
according
to
the
counsell
of
his
owne
Will.
2.
This
Providence
is
extended
to
all
things
,
not
only
common
,
but
proper
.
Psal.
145.
15.
16.
Prov.
16.
9.
33.
Exod.
21.
13.
Being
properly
determined
of
no
cause
,
but
determining
all
causes
:
and
hence
in
their
manner
it
is
the
universall
and
particular
cause
of
all
things
.
3.
The
Providence
of
God
is
either
immediate
,
whereby
God
by
himselfe
,
as
the
absolute
sole
cause
provides
for
things
,
or
mediate
,
whereby
he
provides
by
the
use
of
meanes
.
4.
God
doth
all
things
that
come
to
passe
immediatly
,
both
by
reason
of
his
power
,
in
respect
of
all
being
,
which
is
found
in
the
effect
,
(
for
the
power
of
God
attaines
to
every
effect
.
Deut.
8.
3.
Esay
28.
26.
)
and
also
by
reason
of
the
subject
in
respect
of
that
being
it
hath
as
it
is
a
being
:
for
God
himselfe
who
is
alwayes
and
every
where
present
immediatly
and
inwardly
,
doth
worke
that
in
all
things
also
.
5.
Yet
in
respect
of
those
things
upon
which
second
causes
have
their
influence
by
force
of
their
own
proper
forme
,
God
is
not
said
to
worke
,
immediatly
,
but
mediatly
,
because
he
worketh
by
the
meanes
of
subjects
and
virtues
of
second
causes
:
6.
God
therefore
useth
meanes
,
not
for
want
of
power
,
but
through
the
abundance
of
his
goodnesse
:
that
namely
he
might
communicate
a
certaine
dignity
of
working
to
his
Creatures
also
,
&
in
them
might
make
his
efficiency
more
perceiveable
.
1
Sam.
14.
7.
T
is
all
one
to
Iehova
to
save
with
many
,
or
with
few
.
Hence
God
doth
often
use
those
meanes
,
to
produce
the
most
noble
effects
,
which
of
themselves
,
have
no
aptnesse
to
bring
forth
such
effects
.
1
Cor.
1.
27.
28.
Amos
5.
9.
2.
Chr.
24.
24.
Also
he
doth
often
make
the
most
fit
means
,
ineffectuall
.
Psal.
33.
16.
&
127.
1.
2.
Hos.
4.
10.
7.
Hence
our
Faith
doth
not
properly
respect
those
means
which
God
useth
,
neither
depends
on
them
,
but
on
God
only
,
who
can
relieve
all
our
necessities
either
with
means
,
or
without
meanes
,
as
it
seemes
good
to
him
.
Dan.
3.
17.
Our
God
whom
we
worship
is
able
to
deliver
us
out
of
the
hot
fiery
Fornace
,
and
out
of
thy
hand
,
O
King
.
8.
The
Providence
of
God
is
either
Ordinary
and
usuall
,
or
Extraordinary
and
unusuall
.
9.
The
ordinary
providence
is
whereby
God
observeth
that
order
in
things
which
was
appointed
from
the
beginning
.
The
reason
of
which
order
requires
,
that
some
certain
thing
goe
before
,
and
from
that
being
put
,
some
certaine
thing
follow
after
.
Hos.
2.
22.
I
will
heare
the
Heavens
,
and
they
shall
heare
the
Earth
,
and
the
Earth
shall
heare
the
Corne
,
and
the
Wine
,
and
the
Oyle
,
and
they
shal
heare
Israel
.
10.
That
order
in
naturall
things
is
the
Law
of
nature
,
common
to
all
things
or
the
very
nature
of
things
,
as
it
is
stablished
in
a
certaine
order
,
arising
from
the
force
and
efficacy
of
that
never
to
bee
revoked
Word
of
God
given
in
the
beginning
:
Let
it
be
made
,
let
it
be
,
be
it
so
,
which
expressing
the
respect
of
a
thing
to
come
doth
signifie
perpetuity
and
constancy
,
and
by
its
virtue
doth
effectall
things
which
doe
usually
come
to
passe
of
the
samthings
.
Ier.
31.
35.
36.
The
statutes
of
the
Moon
,
and
of
the
Starres
,
&c.
and
33.
20.
My
Covenant
of
the
day
and
my
Covenant
of
the
night
.
11.
Extraordinary
providence
is
that
whereby
God
provideth
for
things
beyond
the
usuall
,
and
appointed
order
of
them
,
in
which
manner
whatsoever
is
effected
,
is
by
a
metonymy
of
the
effect
called
a
Miracle
.
12.
A
Miracle
is
an
operation
above
the
order
appointed
whence
true
Miracles
doe
alwayes
give
evidence
of
the
omnipotency
of
the
doer
.
Hence
God
only
is
the
Author
of
true
Miracles
.
13.
Men
may-be
morall
causes
of
Miracles
,
as
they
obtaine
this
of
God
that
he
would
doe
them
,
or
as
God
useth
their
help
as
a
signe
,
or
token
of
a
Miracle
to
be
done
by
him
,
yet
they
cannot
be
causes
really
efficient
,
nor
indeed
,
instrumentall
,
much
lesse
principall
.
14.
The
Providence
of
God
is
either
conservation
or
gubernation
.
15.
Conservation
is
that
whereby
God
maketh
all
things
,
both
universall
,
and
singular
,
both
in
their
Essence
and
existence
,
and
in
their
strength
,
to
persist
,
and
continue
.
Psal.
104.
19.
20.
Acts
17.
28.
Heb.
1.
3.
Which
is
of
Schoolemen
,
not
unfitly
called
Manutenentia
Dei
,
Gods
holding
in
his
hand
,
because
by
it
God
doth
sustaine
all
things
as
with
his
Hand
.
16.
This
conservation
doth
necessarily
come
between
Creation
,
and
government
of
things
created
:
because
whatsoever
is
created
,
is
created
to
some
end
,
and
use
,
to
which
also
it
ought
to
be
directed
and
governed
:
but
it
cannot
attaine
that
end
,
nor
be
directed
to
it
,
unlesse
it
be
continued
and
conserved
in
its
being
.
17.
Gods
conservation
is
necessary
for
the
Creature
because
the
Creature
doth
every
way
depend
upon
the
Creator
,
not
only
as
touching
its
Fieri
.
i.
being
to
be
made
,
but
also
touching
its
Esse
,
existere
,
permanere
,
&
operari
.
i.
Being
,
Existence
,
Continuance
,
and
operation
:
so
that
every
Creature
should
returne
into
that
nothing
whereof
it
was
made
,
if
God
should
not
uphold
it
,
and
the
very
cessation
of
Divine
conservation
,
would
without
any
other
operation
presently
reduce
every
Creature
into
nothing
.
Psalme
104.
29.
If
thou
hidest
thy
Face
,
they
are
troubled
,
if
thou
takest
away
their
breath
they
die
,
and
returne
to
their
dust
.
18.
Some
things
are
conserved
immediatly
,
namely
such
as
are
subjected
unto
God
only
.
This
conservation
is
in
very
deed
the
same
with
Creation
,
differing
only
in
reason
,
in
that
Creation
includes
a
certaine
newnes
which
conservation
excludes
,
&
Creation
excludes
a
precedent
existence
which
conservation
includes
,
so
that
that
conservation
is
nothing
else
then
as
it
were
a
continued
Creation
,
and
therefore
it
is
joyned
with
Creation
.
Neh.
9
:
6.
Thou
hast
made
,
and
thou
preservest
all
these
things
.
19.
Gubernation
is
that
whereby
God
directeth
and
leadeth
all
his
Creatures
to
their
proper
ends
.
Psal.
29.
10.
Iehova
sits
King
for
ever
.
20.
The
government
of
all
things
ought
to
be
of
God
.
For
they
would
never
certainly
attaine
the
end
to
which
they
were
created
,
unlesse
they
were
governed
by
the
same
power
,
by
which
they
were
created
:
and
it
proceeds
from
imperfection
,
when
he
leaves
the
work
that
he
hath
made
,
to
be
directed
by
another
afterward
.
21.
This
Gubernation
includes
intrinsecally
,
not
only
meanes
convenient
and
fitting
to
the
end
,
but
also
their
certaine
efficacy
,
or
the
attainment
it selfe
.
The
order
therefore
of
this
government
is
certaine
,
immoveable
,
and
indissoluble
,
so
that
the
Creature
cannot
wholly
withdraw
it selfe
from
all
order
of
government
,
although
it
may
decline
from
its
particular
order
.
Gen.
50.
20.
22.
This
government
is
common
or
speciall
.
23.
Common
is
that
whereby
God
doth
govern
all
things
in
a
like
manner
,
unto
this
government
belongeth
,
First
,
The
Law
of
nature
common
to
all
things
,
which
is
a
certaine
participation
of
the
Law
,
and
Will
of
God
,
put
into
all
things
from
the
beginning
.
Iob
38.
12.
Hast
thou
commanded
the
morning
,
and
made
known
to
the
day-spring
his
place
,
&c.
Secondly
,
a
naturall
inclination
,
which
is
a
principle
of
working
according
to
that
law
,
Iob
5.
7.
The
sparkes
fly
upward
.
Thirdly
,
a
naturall
instinct
:
which
is
a
peculiar
stirring
up
of
the
living
Creatures
,
to
some
more
noble
acts
,
with
a
certaine
shew
and
print
of
reason
.
Pro.
6.
6.
Goe
to
the
Pismire
,
O
sluggard
,
behold
her
wayes
and
be
wise
.
And
30.
24.
These
foure
are
small
upon
the
Earth
,
but
they
are
exceeding
wise
,
the
Ants
,
the
Mise
,
the
Locusts
,
the
Spiders
,
Ierem.
8.
7.
The
storke
,
the
Turtle
,
the
Crane
,
and
Swallow
observe
the
times
of
their
comming
.
Fourthly
,
A
certaine
obedientiall
power
,
whereby
all
Creatures
are
apt
to
obey
the
command
of
God
.
Psa.
103.
21.
&
148.
8.
Doing
his
pleasure
,
fulfilling
his
Word
.
24.
This
government
shines
forth
in
the
operation
of
all
things
,
first
in
that
they
alwayes
looke
to
some
certaine
end
,
and
so
it
is
necessary
that
they
be
acted
and
governed
by
an
intelligence
every
where
present
,
and
omnipotent
,
that
is
,
of
God
himselfe
.
Iob
38.
27.
In
sending
down
raine
to
satisfie
the
wast
place
,
and
bringing
forth
the
bud
of
the
tender
Herbe
,
Isay
55.
10.
The
raine
causeth
that
the
Earth
bring
forth
feed
to
the
sower
,
and
bread
for
him
that
eateth
.
Secondly
,
In
that
the
works
of
nature
are
ordained
so
accurately
,
and
agreeable
to
reason
,
that
they
cannot
but
proceed
from
highest
reason
.
Prov.
30.
25
,
26
,
27.
28.
Thirdly
,
in
that
besides
a
proper
ordination
whereby
every
thing
seekes
his
own
perfection
,
they
doe
keepe
as
it
were
a
common
society
and
all
doe
more
desire
the
conservation
of
the
whole
then
of
themselves
,
as
it
is
to
be
seen
in
heavy
things
which
are
caried
upward
to
avoyd
an
emptinesse
.
25.
By
force
of
this
Gubernation
all
second
causes
,
are
in
a
certaine
manner
determined
afore
,
that
is
,
First
,
they
are
stirred
up
,
to
worke
,
by
an
influence
,
or
previous
motion
,
in
regard
that
(
beside
the
communicating
of
strength
,
and
sustentation
of
the
same
)
there
is
some
such
thing
required
necessarily
to
bring
forth
that
into
act
which
before
was
in
the
power
of
the
Creature
.
Secondly
,
they
are
applied
to
a
certaine
object
,
about
which
they
are
exercised
in
working
.
Ezech.
21
,
21
,
22
:
&c.
2.
Sam.
16.
10.
Also
by
force
of
the
same
government
they
are
ordered
,
that
is
,
1.
Limits
,
and
bounds
are
set
to
their
actions
:
Iob
1.
12.
&
2
,
6.
&
38
,
10
,
2.
Some
good
is
drawn
out
of
their
action
,
Gen.
50.
20.
26.
Because
the
exercise
of
that
strength
which
is
in
the
Creatures
depends
upon
the
Will
of
God
;
hence
it
is
that
we
trust
in
God
alone
,
&
not
in
those
Creatures
,
by
which
the
kindnesse
of
God
is
derived
to
us
.
CHAPTER
X.
Of
speciall
Gubernation
about
intelligent
Creatures
.
In
the
former
disputation
common
Gubernation
was
handled
:
now
followes
speciall
Gubernation
.
1.
SPeciall
Gubernation
is
that
whereby
God
doth
governe
reasonable
Creatures
in
a
speciall
manner
.
2.
The
speciall
condition
of
those
Creatures
doth
cause
the
difference
.
For
seeing
they
are
in
some
sort
immortall
,
and
created
after
the
Image
of
God
,
and
have
an
inward
principle
of
their
own
actions
proceeding
from
counsell
,
therefore
they
are
to
be
governed
to
an
eternall
state
of
happinesse
or
unhappinesse
,
and
that
agreeably
to
counsell
,
and
freedome
.
3.
Yet
this
speciall
Gubernation
doth
not
conclude
that
reall
Gubernation
of
the
reasonable
Creature
,
which
is
common
to
all
Creatures
,
but
is
added
to
it
.
4.
This
morall
government
consists
in
teaching
,
and
fulfilling
according
to
that
that
before
he
hath
taught
Micah
.
6.
8.
He
hath
shewed
thee
O
man
what
is
good
Deus
.
30
,
15.
Life
and
good
:
Death
and
Evill
.
Hither
to
properly
pertaineth
that
revealed
Will
of
God
whichis
the
rule
of
doing
as
touching
manners
,
to
the
reasonable
Creature
.
God
governes
by
teaching
,
partly
in
making
a
Law
,
partly
in
establishing
it
.
6.
A
Law
is
made
by
commanding
,
and
forbidding
.
7.
A
Law
is
established
by
promising
,
and
threatning
.
8.
God
governes
by
fulfilling
,
when
he
performes
those
things
he
hath
taught
.
Ierem.
32.
19.
Thine
eyes
being
open
do
looke
unto
all
the
wayes
of
men
,
that
thou
mayest
give
to
every
one
according
to
his
wayes
,
and
according
to
the
fruit
of
his
doings
.
9.
From
this
speciall
and
proper
way
of
governing
reasonable
Creatures
,
there
ariseth
that
covenant
,
which
is
between
God
and
them
.
For
this
covenant
is
as
it
were
a
certaine
transaction
of
God
with
the
Creature
,
whereby
God
commandeth
,
promiseth
,
threatneth
,
fulfilleth
,
and
the
Creature
doth
tie
it selfe
in
obedience
to
God
thus
covenanting
.
Deut.
26.
16
,
17
,
18
,
19.
This
day
Iehova
thy
God
commandeth
thee
.
&c.
Thou
hast
avouched
this
day
the
Lord
to
be
thy
God
,
&c.
Iehovah
hath
avouched
thee
this
day
,
&c.
To
make
thee
high
,
&c.
And
that
thou
mayest
be
an
holy
people
,
&c.
10.
Now
because
this
way
of
entring
into
covenant
is
not
between
those
that
are
equall
,
but
between
Lord
and
servant
.
Therefore
it
portaines
to
government
,
whence
also
it
is
most
properly
called
not
the
covenant
of
man
,
but
of
God
,
who
is
the
author
,
and
chiefe
Executor
of
it
.
Deut.
8.
17.
18.
That
he
may
performe
his
covenant
.
11.
By
vertue
of
this
covenant
the
morall
workes
of
the
intelligent
Creature
,
whilst
he
is
in
the
way
,
have
alwayes
a
respect
,
either
to
happinesse
as
a
reward
,
of
to
unhappinesse
as
a
punishment
:
but
in
the
last
there
is
meriting
,
but
in
the
other
not
.
12.
Hence
the
proper
and
highest
difference
of
a
good
work
and
sinne
doth
flow
,
namely
in
that
a
good
worke
is
an
operation
expecting
happinesse
of
another
by
way
of
reward
:
as
by
the
opposite
privation
of
it
,
evill
workes
are
made
in
their
kind
extreamly
evill
.
13.
Hence
ariseth
the
force
&
reason
of
conscience
,
which
is
the
judgement
of
an
intelligent
Creature
of
it selfe
,
as
he
is
subjected
to
God
.
14.
Speciall
government
of
the
reasonable
Creature
is
of
Angels
and
men
.
15.
Speciall
government
of
Angels
,
is
either
a
speciall
prescription
,
or
ordering
the
event
that
followes
upon
it
.
16.
This
was
the
same
Law
as
touching
the
substance
,
with
the
morall
Law
which
is
contained
in
the
Decalogue
.
17.
Yet
those
in
the
Decalogue
are
to
be
excepted
which
either
pertaine
to
the
nature
of
mans
body
,
or
the
condition
of
this
mortall
life
,
which
take
no
place
in
them
,
as
many
things
of
propagation
pertaining
to
the
seventh
precept
.
Matth.
22.
30.
Also
many
things
pertaining
to
the
fift
precept
,
of
subjection
of
inferiors
of
their
superiors
,
in
like
sort
some
things
belonging
to
the
eighth
precept
of
every
ones
getting
of
food
in
his
vocation
:
finally
many
duties
of
the
second
and
fourth
Commandement
to
be
performed
to
men
.
18.
The
ordering
of
the
event
,
was
in
some
,
a
preservation
to
persist
in
obedience
.
He●…ce
it
is
that
they
were
confirmed
in
good
,
and
endowed
with
full
happinesse
,
so
that
they
doe
immutably
cleave
to
God
,
with
perfect
obedience
,
and
fullnesse
of
glory
.
Whence
those
Angells
are
called
elected
.
1.
Tim.
5.
21.
Good
and
holy
,
Luc.
9.
26.
Blessed
also
,
and
Angels
of
light
.
2.
Cor.
11.
14.
19.
In
others
,
the
ordering
of
the
event
was
a
permission
,
whence
it
is
that
they
abusing
their
liberty
did
fall
into
Apostasie
.
20.
Hence
it
is
that
from
that
time
they
were
obstinate
,
in
evill
,
and
condemned
to
extreme
misery
.
Iud.
6.
2.
Pet.
2.
4.
Whence
the
evill
Angells
,
are
called
impure
spirits
,
and
angells
of
darknesse
.
Luke
8.
2.
&
9.
42
:
21.
In
that
different
ordering
,
there
doth
manifestly
appeare
the
election
of
some
Angels
,
and
reprobation
of
others
,
by
Gods
free
counsell
,
and
good
pleasure
.
22.
Touching
the
time
of
the
fall
of
Angels
,
it
doth
only
appeare
,
that
it
was
before
Adams
fall
.
23.
Touching
the
kind
of
their
sin
which
was
first
committed
by
them
,
it
is
most
like
that
it
was
pride
.
24.
Touching
their
punishment
the
Scripture
witnesseth
that
it
is
not
yet
inflicted
in
the
highest
degree
,
but
to
be
inflicted
in
the
end
of
the
world
.
Matth.
25
;
41.
1.
Cor.
6.
3.
Thus
much
of
the
government
of
Angells
.
The
government
of
Man
followes
.
25.
In
the
speciall
government
of
men
,
Two
things
are
to
be
observed
,
as
in
the
government
of
Angells
,
namely
prescribing
a
Law
,
and
ordering
the
event
that
would
thence
follow
.
Yet
there
is
not
the
same
reason
of
all
on
either
side
.
26.
In
prescribing
a
Law
there
is
like
reason
.
1.
In
that
the
Law
prescribed
to
Men
and
Angells
,
was
the
same
as
touching
the
Essence
of
it
:
namely
morall
,
the
summe
whereof
is
in
the
Decalogue
.
2.
In
that
that
it
was
written
in
the
heart
by
way
of
habit
,
wherein
the
first
reason
of
conscience
is
placed
,
which
is
called
Syn●…ercsis
.
Rom.
2
,
15.
27.
But
the
similitude
,
and
difference
is
divers
.
For
,
First
,
The
principles
indeed
of
this
Law
are
common
to
Angells
and
Men
,
but
many
secundary
conclusions
are
only
proper
to
men
:
as
of
Parents
,
mariage
,
meats
,
and
the
like
.
28.
Secondly
,
seeing
man
is
of
a
more
imperfect
nature
then
Angells
,
and
so
needs
more
instruction
and
exercise
:
therefore
there
was
added
to
the
Law
of
nature
a
certaine
positive
thing
,
otherwise
of
the
same
reason
with
it
:
as
the
sanctifying
of
the
seventh
day
.
29.
Thirdly
,
because
Man
in
this
animall
life
doth
understand
by
sences
,
and
so
is
as
it
were
led
by
the
hand
from
sensible
things
to
intelligible
and
spirituall
,
therefore
unto
that
spirituall
Law
there
were
added
unto
Man
outward
Symboles
;
and
Sacraments
,
to
illustrate
,
and
confirm
it
.
And
in
these
Symboles
,
there
was
contained
,
both
a
certaine
speciall
,
and
positive
Law
,
&
a
prosession
of
generall
obedience
to
the
Law
of
nature
before
put
into
him
and
also
a
confirmation
of
that
solemn
sanction
of
the
Law
,
which
did
consist
of
promises
,
and
threatnings
.
30.
Fourthly
,
because
Adam
was
the
beginning
of
mankind
,
out
of
whom
all
Men
were
to
be
derived
,
therefore
a
Law
is
given
to
him
not
only
as
one
private
person
,
as
was
done
in
the
Angells
,
but
also
as
a
publique
person
,
or
the
head
of
mans
nature
,
from
whom
all
good
and
evill
was
to
be
derived
to
his
posterity
.
Acts
17.
●…6
.
Rom.
5
,
18
,
19.
1.
Cor.
15.
21.
22.
31.
Fifthly
,
in
the
sanction
of
this
Law
,
there
was
contained
a
promise
,
of
continuing
animall
life
,
and
of
exalting
it
afterward
to
spirituall
,
as
also
a
threatning
of
bodily
death
which
had
no
place
in
the
Angells
.
32.
This
interpretation
being
had
,
the
Law
and
covenant
of
God
with
man
in
the
Creation
was
,
Doe
this
,
and
thou
shalt
live
:
If
thou
doe
it
not
,
thou
shalt
dye
the
death
.
In
which
words
there
is
first
contained
a
precept
,
Doe
this
.
2.
a
promise
joyned
to
it
.
If
thou
doe
it
,
thou
shalt
live
,
3.
A
like
threatning
.
If
thou
doe
it
not
,
thou
shalt
dye
the
death
.
33.
Unto
this
covenant
there
were
two
Symboles
,
or
Sacraments
adjoyned
,
In
one
of
which
the
reward
due
to
Obedience
was
sealed
by
a
Tree
,
namely
of
life
,
and
in
the
other
the
punishment
of
disobedience
was
sealed
by
a
Tree
,
namely
of
knowledge
of
good
and
evill
:
that
was
a
Sacrament
of
life
,
this
a
Sacrament
of
death
.
CHAPTER
XI
.
Of
Mans
Apostacy
,
or
Fall
.
In
the
former
dispute
,
we
have
treated
of
the
first
parc
of
the
speciall
government
of
Men
,
which
consists
in
prescribing
a
Law
:
the
other
part
followes
,
in
ordering
the
Event
.
1.
IN
ordering
the
Event
,
as
to
Man
,
there
are
tw●…
things
to
be
considered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mans
fall
,
and
his
restoring
.
Rom.
5.
19.
1.
Cor.
15.
21.
2.
In
the
Angells
there
was
preservation
of
some
,
and
Apostacy
of
others
,
but
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
restoring
of
those
that
did
Apostate
.
But
in
Man
there
could
not
be
both
preservation
and
apostasy
,
together
:
because
all
men
were
created
in
one
Adam
as
in
the
beginning
,
roote
,
and
head
:
but
in
one
and
the
same
Adam
,
some
men
could
not
be
preserved
from
the
Fall
and
others
Fall
.
3.
In
the
Angells
there
was
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Restoring
.
First
,
Because
they
Fell
from
the
highest
top
of
excellency
:
Secondly
,
because
in
the
Fall
of
Angells
,
all
the
Angelicall
nature
did
not
perish
,
but
by
the
sin
of
the
first
Man
all
mankind
did
perish
.
4.
The
Apostacy
of
Man
is
his
Fall
from
obedience
due
to
God
,
or
transgression
of
the
Law
prescribed
by
God
.
5.
In
this
Fall
two
things
are
to
be
considered
.
1.
The
committing
of
the
transgression
.
2.
The
propagation
of
it
.
6.
The
committing
of
the
transgression
was
accomplished
in
the
eating
of
the
forbidden
Fruit
,
which
was
called
the
Tree
of
the
knowledge
of
Good
and
Evill
:
but
the
first
motion
or
degree
of
this
disobedience
,
did
necessarily
goe
before
that
outward
act
of
eating
,
so
that
it
may
be
truly
said
that
Man
was
a
sinner
,
before
he
had
finished
that
outward
act
of
eating
.
Wence
it
is
that
the
very
desire
which
Eve
was
caried
toward
the
forbidden
Fruit
,
doth
seeme
to
be
noted
,
as
some
degree
of
her
sin
.
Gen.
3.
6.
When
the
Woman
saw
,
that
the
Fruit
of
the
Tree
was
good
for
Meate
,
and
most
delightfull
to
the
Eyes
,
and
the
Fruit
of
the
Tree
to
be
desired
to
get
knowledge
,
she
tooke
and
eat
.
7.
Therefore
the
first
degree
and
motion
of
this
disobedience
,
was
an
inordinate
desire
of
some
excellency
,
by
the
lifting
up
of
the
mind
:
which
that
she
might
attaine
,
the
forbidding
of
God
being
laid
aside
,
through
unbeliefe
,
she
would
make
triall
,
whether
the
forbidden
Fruit
had
some
power
to
confer
such
an
excellency
.
8.
Hence
was
the
grievousnesse
of
this
sin
,
which
did
not
only
containe
pride
,
ingratitude
,
and
unbeliefe
:
but
also
by
violating
of
that
most
solemne
Sacrament
,
did
make
shew
of
,
as
it
were
a
generall
profession
of
disobedience
,
and
contempt
of
the
whole
covenant
.
All
which
also
were
so
much
the
more
foule
by
how
much
the
condition
of
the
sinner
was
more
perfect
.
9.
In
the
committing
of
this
transgression
two
things
are
to
be
considered
,
the
causes
;
and
consequents
of
it
.
10.
Causes
were
one
principall
.
And
others
adjuvant
.
11.
The
principall
cause
was
man
himselfe
,
by
the
abuse
of
his
free
will
.
Eccles.
7.
29.
For
he
had
received
that
righteousnesse
,
and
grace
by
which
he
might
have
persisted
in
obedience
if
he
would
.
That
righteousnesse
and
grace
was
not
taken
from
him
before
he
had
sinned
,
although
that
strengthning
and
confirming
grace
by
which
the
act
of
sinning
should
have
been
actually
hindered
,
and
the
contrary
act
of
obedience
brought
forth
was
not
granted
unto
him
,
and
that
by
the
certaine
,
wise
,
and
just
counsell
of
God
.
God
therefore
was
in
no
wise
the
cause
of
his
Fall
:
neither
did
he
lay
upon
man
a
necessity
of
falling
,
but
man
of
his
own
accord
,
did
freely
Fall
from
God
.
12.
The
adjuvant
causes
were
the
Devill
,
and
the
Woman
.
13.
The
first
sin
of
the
Divell
was
pride
:
From
pride
did
presently
follow
envy
towards
God
,
and
Gods
Image
in
Man
;
For
because
he
had
lost
an
orderly
Excellency
by
affecting
one
out
of
order
,
therefore
the
Excellency
of
others
grieved
him
,
and
he
was
maliciously
bent
to
oppose
it
.
But
the
Devill
was
not
the
compelling
cause
,
neither
the
cause
of
sufficient
direct
necessary
or
certaine
efficacy
in
procuring
that
sin
:
but
only
the
counselling
and
perswading
cause
,
by
tempting
,
whence
also
it
is
that
he
hath
the
name
of
the
tempter
.
Mat.
4.
3.
14.
The
tempting
of
the
Divell
is
a
fallacy
,
or
sophisticall
argumentation
:
whereby
under
a
shew
of
that
which
is
true
,
and
good
,
he
labours
to
seduce
to
that
which
is
false
:
and
induce
to
that
which
is
evill
.
15.
In
this
tentation
,
the
good
which
he
propounded
,
and
as
it
were
promised
,
was
shewed
to
be
as
it
were
the
greatest
:
the
way
to
be
used
to
attaine
that
good
,
was
propounded
to
be
as
it
were
easie
,
and
light
:
that
greatest
evill
which
did
hang
over
his
head
,
was
hidden
from
him
.
16.
The
Devill
is
wont
to
goe
the
like
way
in
all
his
tentations
,
which
he
doth
insnare
mankind
with
;
yet
in
this
tentation
a
certaine
speciall
cunning
is
to
be
observed
which
containes
many
crafts
and
those
very
subtile
.
17.
The
first
of
them
was
in
that
he
chose
a
Serpent
for
his
instrument
which
had
a
certaine
naturall
aptnesse
,
which
the
Devill
knew
how
to
abuse
.
18.
The
second
slight
was
in
that
he
dealt
with
the
Woman
1.
Tim.
1.
13.
Whether
in
the
presence
,
or
absence
of
her
husband
the
Scripture
is
silent
.
19.
The
third
slight
was
in
that
he
determined
nothing
at
the
first
speech
:
but
only
propounded
a
certaine
question
to
the
Woman
,
as
if
he
were
ignorant
of
those
matters
?
Hath
God
indeed
said
?
20
The
fourth
was
that
his
question
had
much
ambiguity
in
it
,
for
so
might
be
understood
that
he
should
not
aske
of
Gods
command
,
but
of
the
sence
or
meaning
of
that
command
,
peradventure
not
sufficiently
understood
by
man
,
If
the
question
be
understood
of
the
command
it selfe
,
then
he
might
seem
to
have
asked
whether
God
had
forbidden
them
,
that
they
should
not
at
all
eat
of
the
fruit
of
any
Tree
,
or
as
the
Woman
her selfe
answered
whether
he
had
forbidden
them
the
use
of
that
one
Tree
,
and
so
had
not
simply
given
them
leave
for
all
.
21.
The
fift
was
that
having
first
called
the
command
of
God
into
doubt
by
that
question
,
he
did
so
artifically
extenuat
the
sanction
of
it
,
or
communication
adjoyned
in
the
conceit
of
the
Woman
now
wavering
,
that
she
should
deny
either
the
truth
,
or
at
least
the
necessity
of
it
.
22.
The
sixt
was
that
after
he
had
weakened
the
Commandement
,
and
the
sanction
of
it
,
it
doth
oppose
a
prediction
quite
contrary
.
23.
The
seventh
was
that
to
confirme
that
prediction
,
he
doth
both
abuse
the
Name
of
God
,
and
the
Name
which
God
had
imposed
on
the
Tree
.
Gen.
3.
5.
God
knoweth
that
what
day
ye
shall
eat
there
of
your
Eyes
shall
be
opened
,
and
you
shall
be
as
Gods
knowing
Good
and
Evill
.
24.
Hence
it
is
that
the
Divill
is
called
a
Serpent
,
a
Lyer
,
a
Seducer
,
a
Man-slayer
.
Revelations
12.
9.
Iohn
8.
44.
Rev.
20.
10.
25.
With
this
tempting
of
the
Devill
there
was
joyned
the
tempting
of
God
,
whereby
he
did
so
order
that
businesse
,
that
it
might
thence
be
manifest
what
was
in
Man
.
But
this
tempting
of
God
was
neither
Evill
,
nor
tending
to
Evill
.
26.
A
third
tempting
did
follow
these
:
namely
of
Man
towards
God
,
wherein
he
did
in
a
certaine
manner
make
triall
of
the
truth
and
Grace
of
God
:
namely
making
triall
,
whether
God
would
preserve
him
,
although
he
did
not
cleave
to
him
,
or
whether
he
would
certainly
doe
what
he
had
threatned
.
27.
A
fourth
temptation
of
Eve
did
accompany
that
namely
towards
her selfe
,
whereby
she
received
the
tentation
or
suggestion
of
the
Devill
,
into
her selfe
,
and
applied
to
her selfe
to
her
own
ruine
.
28.
From
that
arose
a
fifth
,
whereby
the
Woman
serving
the
Divill
,
as
his
instrument
did
tempt
Adam
:
and
from
that
proceeded
a
sixth
,
whereby
Adam
tempted
himselfe
,
whilst
he
consented
with
a
certaine
purpose
to
the
Woman
,
and
the
Devill
.
29.
Either
all
or
most
of
these
tentations
are
found
also
in
every
Mans
sins
.
30.
And
so
that
sin
was
consummated
,
as
touching
the
Fall
of
Man-kind
in
Adam
,
for
Adam
was
properly
the
beginning
of
Man-kind
,
not
Eve
:
Unlesse
as
she
was
made
for
him
,
and
with
him
,
did
make
one
and
the
same
beginning
.
Hence
it
is
that
we
read
in
Scripture
of
a
second
Adam
,
but
not
of
a
second
Eve
.
CHAPTER
XII
.
Of
the
consequents
of
Sinne.
In
the
Former
disputation
wee
treated
of
the
Fall
,
and
the
causes
of
it
:
now
follow
the
consequents
of
the
Fall
.
1.
THE
consequents
of
Sinne
are
.
1.
Guiltinesse
and
Filthinesse
,
2.
Punishment
,
properly
and
distinctly
so
called
.
2.
Guiltinesse
is
the
binding
of
the
Sinner
to
undergoe
just
punishment
for
his
fault
.
Levit.
5.
2
,
3
,
4
,
5.
He
is
guilty
.
Rom.
3.
9.
We
have
proved
that
all
are
under
Sinne.
And
Vers.
19.
All
the
world
is
guilty
before
God
.
1.
Cor.
15.
17.
Ye
are
in
your
Sinnes
.
3.
Hence
that
distinction
,
of
Guiltinesse
of
the
fault
,
&
guiltinesse
of
punishment
,
as
also
that
distinction
of
the
Papists
of
remission
of
the
punishment
,
and
of
the
fault
is
a
distinction
without
a
difference
.
4.
That
guiltinesse
is
not
the
forme
of
Sinne
,
but
an
affection
,
or
a
consequent
adjunct
,
partly
separable
,
partly
inseparable
.
5.
Now
it
followes
Sinne
,
partly
by
vertue
of
the
Law
of
God
adjudging
punishment
to
Sinnes
,
in
which
respect
it
hath
some
good
in
it
,
and
is
of
God
:
and
in
this
respect
,
God
cannot
separate
that
guiltinesse
from
Sinnes
.
Yet
as
it
flowes
from
Sinne
,
and
is
a
worthinesse
and
deserving
of
punishment
,
it
doth
also
partake
of
the
nature
of
it
,
and
it
is
a
vitious
thing
:
and
in
this
respect
it
cannot
be
separated
from
Sinne.
This
double
consideration
of
guiltinesse
is
intimated
,
Romans
1.
32.
Knowing
the
Law
of
God
,
that
they
that
doe
such
things
are
worthy
of
death
.
6.
From
this
guiltinesse
there
followeth
a
conscience
altogether
evill
:
namely
accusing
&
condemning
justly
.
And
hence
followes
horrour
,
and
flying
from
the
presence
of
God
,
Gen.
3.
8.
20.
Heb.
2.
15.
Rom.
8.
15.
7.
Filthinesse
is
that
spirituall
pollution
,
whereby
a
sinner
is
made
destitute
of
all
comlinesse
,
and
honour
,
and
becomes
vile
.
Matth.
15.
11.
Rev.
22.
11.
8.
This
filthinesse
doth
immediatly
follow
the
offence
of
the
Sinne
,
and
remaineth
in
the
Sinner
,
after
the
act
of
Sinne
is
past
and
ceaseth
to
be
:
it
is
wont
to
be
called
the
spot
of
Sinne
,
Corruption
,
Defilement
,
Deformity
,
Dishonesty
,
Nakednesse
,
Uncleannesse
,
a
blot
,
and
somtimes
Culpa
,
a
fault
.
9.
From
this
filthinesse
there
followes
;
First
,
A
turning
away
from
God
,
Esay
1.
15.
Which
is
also
called
abomination
,
and
detestation
,
Prov.
1.
32.
Especially
in
respect
of
greater
Sinnes
.
Prov.
3.
16.
Ierem.
16.
18.
Secondly
,
the
shame
of
a
man
to
his
confusion
,
Gen.
3.
7.
For
such
a
shame
,
is
a
feare
arising
from
the
conscience
of
some
filthinesse
.
Rom.
6.
21.
What
fruit
had
you
of
those
things
whereof
you
are
now
ashamed
?
10.
Punishment
is
an
evill
inflicted
upon
the
Sinner
for
his
Sinne.
11.
It
is
called
an
evill
because
it
is
a
privation
of
good
.
But
it
is
not
a
privation
of
an
honest
good
,
as
it
is
honest
,
as
sin
is
:
but
it
s
a
privation
of
the
good
of
happinesse
,
in
respect
of
the
Sinner
,
who
is
punished
.
12.
It
is
said
to
be
an
evill
inflicted
,
not
simply
contracted
,
because
it
pertaines
to
rewarding
and
revenging
Iustice
.
13.
It
is
said
to
be
inflicted
for
Sinne
,
because
it
hath
alwayes
respect
and
order
to
the
desart
of
Sinne
,
unto
which
punishment
followes
from
the
offence
,
by
reason
of
the
prohibition
,
and
from
the
guiltinesse
,
by
reason
of
the
commination
.
14.
Therefore
punishment
properly
so
called
,
hath
no
place
but
in
Intelligent
Creatures
,
in
whom
also
Sinne
is
found
.
15.
Because
Sinne
is
reduced
into
order
by
punishment
,
and
Sin
in
it selfe
is
in
some
measure
against
the
goodnesse
of
God
,
but
punishment
only
against
the
good
of
the
Creature
:
therefore
Sin
hath
more
evill
in
it selfe
then
punishment
.
16.
Hence
it
is
that
the
least
Sin
is
not
to
be
admitted
,
although
the
greatest
punishment
might
by
that
meanes
be
avoyded
,
or
the
greatest
good
obtained
.
Rom.
3.
8.
17.
In
the
ordaining
of
punishment
divers
attributes
of
God
doe
shine
forth
,
chiefly
Holinesse
,
Righteousnesse
,
and
Mercy
.
18.
The
holinesse
of
God
in
the
largest
signification
is
that
whereby
he
is
free
and
as
it
were
separated
from
all
imperfection
.
Isa.
6.
3.
Rev.
4.
8.
But
that
holinesse
of
God
which
doth
there
properly
shine
forth
is
that
whereby
he
being
pure
from
any
spot
of
Sinne
,
cannot
communicate
with
any
Sinne.
Psal.
5.
5.
Thou
art
not
a
strong
God
that
delighteth
in
iniquity
:
evill
shall
not
dwell
with
thee
.
Hab.
1.
13.
Thou
art
of
purer
Eyes
then
that
thou
mayest
behold
Evill
.
19.
The
revenging
justice
of
God
which
here
shines
forth
is
that
whereby
he
inflicteth
evill
upon
them
that
doe
evill
.
2.
Thes.
1.
6.
It
is
just
with
God
to
render
affliction
to
them
that
afflict
you
.
20.
This
Iustice
as
it
doth
burne
simply-against
Sinne
is
called
wrath
Rom.
1.
18.
Eph.
5.
6.
As
it
doth
more
fiercely
wax
hot
it
is
called
fury
.
Deut.
29.
20.
As
it
doth
give
sentence
to
be
executed
against
a
Sinner
it
is
called
judgement
.
Rom.
2.
5.
As
it
doth
execute
the
sentence
given
,
it
is
properly
called
revenge
.
Heb.
10.
30.
21.
Mercy
here
shining
forth
is
that
whereby
be
punisheth
Sin
,
lesse
then
the
condigne
desert
of
it
.
22.
This
mercy
is
clemency
or
beneficence
.
23.
Clemency
is
that
whereby
he
doth
moderate
the
punishments
that
are
due
,
Lam.
3.
22.
It
is
the
Lords
great
kindnesse
that
we
are
not
consumed
.
24.
Clemency
appeares
in
patience
,
and
long
sufferance
.
25.
Patience
is
that
whereby
he
doth
forbearingly
suffer
Sin
,
and
spares
the
Sinners
.
2.
Pet.
3.
9.
26.
Long
sufferance
is
that
whereby
he
doth
long
suspend
revenge
.
Exo.
34.
6.
27.
Beneficence
is
that
whereby
,
being
rich
in
goodnesse
,
he
powreth
forth
many
good
things
,
even
upon
Sinners
.
Matth.
5.
45.
So
much
of
the
Guiltinesse
,
Filthinesse
,
and
punishment
of
sinne
in
generall
,
now
followes
the
punishment
in
speciall
.
28.
The
punishment
inflicted
on
man
for
Sinne
is
death
.
Gen.
2.
17.
Rom.
5.
12.
29
This
Death
is
a
miserable
privation
of
life
.
30.
By
the
life
of
man
is
understood
,
both
the
conjunction
of
the
soule
with
the
body
,
and
all
that
perfection
,
which
was
agreeable
to
man
in
that
state
,
whether
it
was
actually
communicated
,
or
to
be
communicated
upon
condition
.
Psalme
36.
10.
With
thee
is
the
Fountaine
of
life
,
in
thy
light
wee
shall
enjoy
light
.
31.
Therefore
Death
is
not
from
God
,
as
he
did
ordaine
nature
,
but
it
is
from
God
,
as
taking
vengeance
on
Sinne
;
and
so
properly
from
Sinne
,
as
the
meritorious
and
procuring
cause
.
32.
But
that
Death
is
not
a
simple
,
and
bare
privation
of
life
,
but
joyned
with
subjection
to
misery
:
and
therefore
is
not
the
annihilating
of
the
Sinner
,
whereby
the
subject
of
misery
being
taken
away
,
the
misery
it selfe
should
be
taken
away
.
33.
A
certaine
Image
and
representation
of
this
Death
was
the
casting
out
of
Paradise
,
in
which
there
was
contained
a
Symboll
or
Sacrament
of
life
.
Genes.
3.
22.
23.
24.
Thus
much
of
Death
in
generall
:
It
followeth
to
speake
of
it
in
speciall
.
34.
In
Death
,
or
the
curse
of
God
that
doth
lye
upon
Sinners
,
there
are
two
degrees
;
the
beginning
of
it
,
and
the
perfection
of
it
:
and
two
members
;
The
punisment
of
losse
,
or
privative
;
&
the
punishment
of
sense
,
or
positive
:
and
there
are
two
kinds
;
Death
spirituall
,
and
corporall
.
35.
The
beginning
of
spirituall
Death
,
in
matter
of
losse
,
in
the
defacing
of
the
Image
of
God
,
that
is
,
the
losse
of
grace
,
and
originall
Iustice
.
Rom.
3.
23.
They
are
deprived
of
the
glory
of
God
.
Eph.
4.
18.
Being
strangers
from
the
Life
of
God
.
36.
By
this
losse
of
grace
,
man
is
robbed
of
all
saving
gi●…ts
:
and
so
nature
is
weakned
,
put
out
of
order
,
and
as
it
were
wounded
.
37.
The
beginning
of
spirituall
death
in
matter
of
sence
,
is
spirituall
bondage
.
38.
Spirituall
bondage
is
a
subjection
to
the
power
of
darknesse
,
or
of
spiritually
deadly
enemies
.
Coloss
1.
13.
Hath
taken
us
out
of
the
power
of
darknesse
.
2.
Pet.
2.
19.
Of
whom
a
man
is
overcome
,
of
the
same
hee
is
brought
in
bondage
.
39.
This
bondage
,
is
bondage
of
the
Devill
,
and
those
that
serve
the
Devill
.
40.
Bondage
of
the
Devill
,
is
a
subjection
to
that
power
of
the
Devill
,
whereby
he
effectually
worketh
in
men
,
&
in
respect
of
them
he
hath
command
of
Death
Act.
26.
18.
2.
Cor.
4.
4.
Iohn
12.
31.
&
16.
11.
2.
Tim
2.
26.
Eph.
22.
41.
Bondage
of
the
servants
of
the
Devill
,
is
of
the
world
and
Sinne.
42.
Bondage
of
the
world
is
a
subjection
to
the
entisements
which
are
found
in
the
world
.
Phil.
3.
19.
1
Iohn
4.
5.
&
2.
15.
16.
43.
Service
or
bondage
of
Sinne
,
is
that
whereby
a
man
is
so
captivated
under
Sin
,
that
he
hath
no
power
to
rise
out
of
it
.
Rom.
6.
16.
17.
19.
20.
44.
By
this
bondage
it
comes
to
passe
,
that
although
freedome
of
will
remaine
;
which
is
essentiall
to
mans
nature
,
yet
that
freedome
which
pertaines
to
the
perfection
of
humane
nature
,
(
the
property
whereof
was
that
power
to
exercise
acts
spiritually
good
,
and
by
that
meanes
acceptable
)
is
not
found
in
his
sinfull
state
unlesse
,
Remote
,
and
Dead
.
45.
From
this
beginning
of
spirituall
Death
,
there
followes
the
multiplying
of
Sin
in
this
life
present
.
46.
Those
Sins
that
follow
,
have
some
respect
of
punishment
,
in
respect
of
the
first
sin
.
Rom.
1.
26.
47.
But
this
respect
of
punishment
is
attributed
to
those
Sinnes
,
first
by
reason
of
the
effects
or
consequents
of
them
,
because
they
further
the
Death
of
man
,
and
increase
his
misery
:
Secondly
,
they
are
said
to
be
punishments
in
respect
of
that
inward
suffering
to
which
man
is
subjected
to
in
sinning
;
whereby
also
his
nature
is
pressed
down
,
and
made
more
base
.
Thirdly
,
they
are
said
to
be
punishments
of
the
former
sin
:
because
that
former
sinne
was
a
cause
for
which
man
is
deprived
;
of
that
righteousnesse
,
and
grace
,
or
Divine
helpe
,
by
the
absence
whereof
it
comes
to
passe
,
that
man
runs
into
those
sins
.
Fourthly
,
they
may
be
said
also
in
a
certaine
manner
punishments
of
the
former
sin
,
because
that
former
sin
was
a
cause
disposing
and
preparing
man
to
commit
the
following
sins
,
and
in
that
respect
it
hath
brought
upon
man
all
those
Sins
,
and
whatsoever
evills
,
doe
either
accompany
or
follow
them
.
CHAPTER
XIII
.
Of
Originall
Sinne.
In
the
former
dispute
(
Thesi
45.
)
the
multiplication
of
sinne
was
given
as
a
consequent
from
the
beginning
of
spirituall
Death
,
which
we
will
thus
shew
forth
in
the
following
Theses
.
1.
THe
Sinne
that
followed
upon
the
first
Fall
is
either
Originall
,
or
Actuall
.
2.
Originall
Sinne
,
is
an
habituall
exorbitancy
,
of
the
whole
nature
of
man
,
or
it
is
a
deviation
from
the
Law
of
God
.
3.
Because
it
is
the
corruption
of
the
whole
man
:
he●…ce
it
is
called
in
the
holy
Scriptures
.
The
old
man
.
Rom.
6.
6.
Eph.
4.
22.
Col.
3.
9.
The
body
of
Sinne.
Rom.
6.
7.
24.
A
Law
of
the
members
.
Rom.
7.
23.
And
the
members
themselves
.
Col.
3.
5.
Flesh.
Iohn
3.
6.
Rom.
7.
5.
18.
25.
4.
Hence
also
it
is
that
in
Scripture
,
a
homogeneall
corruption
is
attributed
not
only
generally
to
the
whole
man
,
but
also
to
every
part
of
it
:
as
to
the
understanding
,
Gen.
6.
5.
The
imagination
and
thoughts
only
evill
.
Rom.
8.
5.
6.
7.
They
savour
the
things
of
the
flesh
.
To
the
conscience
.
Tit.
1.
15.
Their
mind
and
conscience
is
defiled
.
To
the
will
,
Gen.
8.
21.
The
imagination
of
the
heart
of
man
is
evill
from
his
childhood
.
To
the
affections
of
every
kind
.
Rom.
1.
24.
To
uncleannesse
in
the
lusts
of
their
hearts
.
Lastly
,
to
the
body
and
all
the
members
of
it
.
Rom.
6.
19.
Your
members
servants
to
uncleannesse
,
and
iniquity
to
commit
iniquity
.
5.
This
Sinne
is
said
to
be
an
exorbitancy
,
or
deviation
of
man
,
because
it
is
in
man
an
habituall
privation
of
that
due
conformity
to
the
Law
imposed
on
man
by
God
,
wherein
he
ought
to
walk
as
in
his
way
.
6.
Hence
it
is
that
that
originall
depravation
is
called
in
the
Scriptures
Sinne
or
that
Sinne
,
by
a
certaine
speciall
appropriation
.
Rom.
6.
12.
7.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
7.
8.
20.
The
Law
of
Sinne.
7.
23.
Sinne
dwelling
in
us
,
inhering
,
adhering
and
compassing
us
about
.
Rom.
7.
17.
20.
7.
21.
Heb.
12.
1.
7.
This
disorder
in
man
,
hath
as
it
were
two
parts
.
One
formall
,
and
the
other
as
it
were
materiall
,
Ier.
2.
13.
My
people
have
done
two
evills
:
they
have
forsaken
me
,
&c.
That
they
might
dig
to
themselves
Cisternes
.
The
description
of
actuall
Sin
doth
containe
the
picture
of
originall
,
as
the
daughter
doth
containe
the
picture
of
the
mother
.
8.
The
formall
part
is
an
aversion
from
good
.
Rom.
3.
12.
There
is
none
that
doth
good
,
no
not
one
.
9.
The
materiall
part
is
a
turning
and
inclining
to
evill
.
Rom.
7.
23.
The
Law
of
Sin
.
10.
By
reason
of
this
originall
depravation
,
it
commeth
to
passe
,
that
although
the
will
of
man
be
free
in
the
state
of
Sinne
,
as
touching
all
acts
which
it
doth
exercise
,
yet
it
is
captive
and
servile
,
as
touching
the
manner
of
doing
,
because
it
is
deprived
of
that
power
whereby
it
should
will
well
,
and
that
inclination
is
as
it
were
a
forme
whereby
it
commes
to
passe
that
it
willeth
amisse
,
even
when
that
thing
is
good
about
which
it
is
exercised
inwilling
.
Rom.
3.
12.
7.
14.
2
Cor.
3.
5.
Iohn
8.
34.
2
Pet.
2.
19.
Rom.
6.
16.
CHAPTER
XIV
.
Of
Actuall
Sinne.
1.
Thus
much
of
Originall
:
Now
followeth
Actuall
Sinne.
2.
ACtuall
Sinne
is
an
exorbitancy
of
mans
action
:
or
a
deviation
of
it
from
the
Law
of
God
.
1
Iohn
3.
4.
It
flowes
from
originall
Sinne
,
as
an
act
from
an
habit
:
or
as
the
fault
of
the
person
flowes
from
the
fault
of
nature
.
In
which
respect
also
originall
Sin
is
rightly
called
the
fall
of
Sinne.
Fomes
peccati
.
3.
Therefore
actuall
Sinnes
although
they
are
often
opposite
one
to
another
in
respect
of
their
objects
,
and
their
special
wayes
whereby
they
are
carried
towards
their
objects
:
yet
in
respect
of
that
beginning
or
foundation
whence
they
proceed
,
they
are
indeed
tied
&
knit
together
,
Ia.
2.
10.
1
Tim.
6.
9.
4.
Actuall
Sinnes
are
diversly
distinguished
among
themselves
,
First
,
in
respect
of
degree
.
One
Sinne
is
greater
or
lesser
then
another
.
Ezech.
5.
6.
&
8.
Shee
hath
changed
my
judgements
more
then
the
Gent●…es
themselves
.
&
8.
15.
Thou
shalt
see
yet
greater
abominations
then
these
.
Iohn
19.
11.
He
hath
the
grearer
Sinne
:
whence
also
punishment
is
greater
,
or
lesser
.
Luke
12.
47.
He
that
knoweth
and
doth
not
,
shall
be
beaten
with
many
stripes
,
and
he
that
knoweth
not
and
doth
,
shall
be
beaten
with
few
stripes
,
Mat.
11.
22.
24.
5.
But
this
difference
of
degrees
depends
.
First
,
upon
respect
of
the
person
by
whom
it
is
committed
.
Numb
.
12.
14.
Whence
it
is
,
there
is
a
difference
between
Fornication
,
Adultery
,
&
Incest
.
2.
Upon
the
kind
and
nature
of
the
thing
,
Mat.
5.
21.
22.
He
that
is
angry
unadvisedly
:
he
that
calleth
Raca
:
he
that
saith
,
thou
foole
.
3.
Upon
the
intending
,
and
remitting
the
Act.
Phil.
3.
6.
As
concerning
,
●…eale
persecuting
the
Church
,
1
Tim.
1.
13.
A
blasphemer
,
a
Persecutor
,
and
Injurious
.
4.
Upon
the
way
,
and
manner
of
committing
:
for
it
is
done
either
out
of
ignorance
,
infirmity
,
or
with
an
high
hand
.
Num.
15.
27.
30.
If
a
soule
shall
Sinne
through
error
,
he
shall
offer
as
he
Goat
,
but
the
soule
which
shall
commit
with
an
high
hand
,
shall
be
cut
off
.
Psalme
19.
13.
14.
1
Cor.
6.
7.
There
is
utterly
a
fault
in
you
.
5.
Upon
the
circumstances
of
place
,
time
,
and
the
like
.
Isa.
26.
10.
When
favour
is
shewed
to
a
wicked
man
,
he
will
not
learne
righteousnesse
:
in
the
land
of
uprightnesse
,
he
doth
wickedly
.
6.
Secondly
,
the
speciall
difference
of
actuall
Sinnes
is
properly
privative
,
and
doth
formally
depend
upon
the
difference
of
rectitudes
,
from
which
these
acts
doe
decline
.
7.
Therefore
that
distribution
of
Sins
as
they
are
contrary
to
the
Commandement
of
God
,
is
most
proper
.
8.
Thirdly
,
actuall
Sin
is
distinguished
in
respect
of
parts
:
into
Sinne
of
Omission
,
and
Sinne
of
Commission
.
For
seeing
there
are
as
it
were
two
part
of
originall
Sinne
,
turning
from
good
,
and
a
turning
to
evill
:
actuall
Sinne
that
flowes
from
thence
hath
a
double
respect
,
for
where
turning
from
good
doth
most
appeare
,
that
is
said
to
be
a
Sinne
of
Omission
:
and
where
a
turning
to
evill
doth
most
appeare
,
that
is
called
a
Sin
of
Commission
.
9.
Therefore
a
Sinne
of
Omission
is
not
to
doe
that
that
ought
to
be
done
.
Iames
4.
17.
He
that
knoweth
to
doe
well
and
doth
it
not
,
to
him
it
is
Sin
.
Mat.
25.
42.
I
was
an
hungry
and
ye
gave
me
no
meat
,
&c.
10.
Sinne
of
Commission
,
is
to
doe
that
which
ought
not
to
be
done
.
11.
Sinne
of
Omission
is
most
directly
contrary
to
the
command
of
God
,
and
Sinne
of
Commission
to
the
forbidding
:
in
a
Sinne
of
Commission
there
is
a
certaine
addition
to
the
Law
of
God
,
and
in
Omission
there
is
a
certaine
detractation
from
the
Law
:
both
which
are
forbidden
.
Deut.
4.
2.
12.
32.
Rev.
22.
18.
19.
12.
This
distribution
of
Sinne
is
not
into
the
kinds
of
Sinne.
1.
Because
,
Commission
and
Omission
being
about
the
same
object
,
and
under
the
same
formall
respect
,
doe
not
differ
in
kind
,
as
in
covetousnesse
.
2.
Because
to
speake
morally
there
is
no
Omission
without
an
act
going
before
,
or
accompaning
it
.
3.
Because
Omission
cannot
be
voluntary
and
free
without
an
act
,
unto
which
act
there
doth
alwayes
cleave
a
Sinne
of
Commission
.
13.
Fourthly
,
Sinne
is
distributed
in
respect
of
the
subject
,
into
Sinne
of
the
heart
,
of
the
mouth
,
and
of
the
worke
.
So
that
it
is
.
A
word
,
a
deed
,
or
a
thought
against
the
Law
.
Isa.
18.
13.
Mat.
5.
28.
15.
19.
14.
Fifthly
,
Sinne
is
distributed
in
respect
of
the
object
.
Into
that
Sinne
which
is
against
God
,
and
into
that
which
is
against
men
.
Luke
15.
18.
1
Sam.
2.
25.
Yet
it
doth
not
altogether
in
the
same
reason
respect
God
and
man
.
For
Sinne
as
it
is
a
transgression
of
the
Law
of
God
,
is
an
offence
against
God
only
:
but
yet
in
a
materiall
respect
,
as
to
the
wrong
and
losse
that
is
often
done
to
men
by
Sinne
,
it
hath
respect
also
to
men
.
14.
Sixthly
,
Sinne
is
distributed
in
respect
of
the
effect
.
Into
Sinne
distroying
the
conscience
,
and
not
destroying
.
Into
Sinne
raigning
,
and
mortified
:
into
Sinne
pardonable
,
and
unpardonable
,
which
yet
are
not
properly
belonging
to
this
place
.
16.
From
this
multiplication
of
Sinne
there
followes
an
increase
of
spirituall
death
both
in
matter
of
losse
,
and
in
matter
of
sense
.
17.
In
matter
of
losse
,
there
is
security
of
conscience
,
and
stupidity
;
that
is
a
deprivation
of
the
sence
of
Sinne
and
misery
.
18.
This
security
comes
from
custome
of
sinning
,
and
obstinacy
of
mind
in
Sins
:
for
Sins
whether
they
be
of
Commission
or
Omission
,
being
brought
into
custome
,
and
made
old
,
through
dayly
multiplication
doe
beget
an
evill
habit
,
and
doe
as
it
were
bring
an
hard
skin
over
the
will
and
mind
.
Ierem.
13.
23.
Can
a
Blackamore
change
his
skin
,
or
a
Leopard
his
spots
?
them
may
yee
doe
good
that
are
accustomed
to
doe
evill
.
Eph.
4.
19.
Being
past
feeling
,
they
gave
themselves
to
lasciviousnesse
,
to
commit
all
uncleannesse
with
greedinesse
.
19.
In
matter
of
sence
,
there
is
greatest
terror
of
conscience
joyned
with
desperation
.
Hebr.
10.
26.
27.
Gen.
4.
13.
20.
This
terror
ariseth
from
the
greatnesse
and
multiplicity
of
guilt
,
together
with
an
inavoydablenesse
of
imminent
punishment
.
21.
But
in
this
beginning
of
spirituall
death
,
there
is
a
certaine
moderation
used
by
God
.
This
moderation
is
internall
or
externall
.
22.
The
internall
appeareth
in
the
remainders
of
Gods
Image
,
Iames
3.
9.
Now
these
remainders
appeare
both
in
the
understanding
,
and
also
in
the
will
.
23.
In
the
understanding
,
by
those
principles
of
truth
,
which
direct
both
the
theoreticall
,
and
practicall
judgement
.
24.
The
theoricall
principles
,
are
both
of
true
,
and
false
,
of
which
all
men
that
have
any
use
of
reason
have
some
knowledge
,
Rom.
1.
20.
Psal.
19.
2.
3.
25.
Practicall
principles
,
are
of
that
which
is
honest
,
and
dishonest
,
just
,
and
unjust
,
that
God
is
to
be
worshipped
,
that
that
is
not
to
be
done
to
another
,
which
one
would
not
have
done
to
himselfe
.
26.
This
is
the
Law
written
in
the
hearts
of
all
men
.
Rom.
2.
15.
They
shew
the
effect
of
the
Law
written
in
their
hearts
.
27.
From
these
principles
there
ariseth
a
certaine
force
of
naturall
conscience
.
Rom.
2.
15.
Their
consciences
together
bearing
witnesse
,
and
their
thoughts
accusing
one
another
,
or
excusing
:
which
conscience
notwithstanding
together
with
those
principles
,
is
corrupt
,
and
so
dead
.
Tit.
1.
15.
Their
mind
,
and
conscience
is
defiled
.
28.
In
the
will
those
remainders
appeare
by
a
certaine
inclination
unto
good
knowen
in
that
manner
:
which
although
it
be
vanishing
,
and
dead
,
yet
it
is
found
in
all
in
some
measure
:
whence
also
it
is
that
at
least
the
shaddowes
of
vertues
,
are
allowed
and
embraced
of
all
.
2
Tim.
3.
5.
Having
a
shew
of
goodlinesse
.
29.
Also
that
restrayning
power
pertaineth
to
the
will
together
with
the
understanding
whereby
excesse
of
Sinne
is
restrained
in
most
,
so
that
then
Sinners
doe
abhorre
the
committing
of
many
grosser
Sinnes
.
1
Cor.
5.
1.
Such
fornication
which
is
not
named
among
the
Gentiles
.
30.
The
outward
moderation
of
this
misery
is
by
those
externall
meanes
both
politicke
and
oeconomicke
,
whereby
the
course
of
Sinne
and
misery
is
wont
partly
to
bee
hindred
.
CHAPTER
.
XV.
Of
Corporall
Death
.
Thus
farre
of
the
beginning
of
the
spirituall
Death
;
now
it
followes
to
speake
of
the
beginning
of
bodily
Death
,
with
the
consummation
of
both
.
1.
THe
beginning
of
bodily
death
in
matter
of
losse
,
is
either
inward
or
outward
.
2.
Inward
is
the
losse
of
the
internall
good
things
of
the
body
,
as
of
health
and
long
life
,
Deut.
28.
21.
27.
35.
1
Cor.
11.
30.
Mat.
9.
2.
3.
Hence
is
mortality
,
as
touching
the
state
,
and
neerest
power
to
Death
.
4.
For
this
mortality
is
a
dissolving
or
loosing
of
that
band
wherewith
the
soule
was
joyned
with
the
body
.
5.
The
outward
beginning
of
this
Death
in
matter
of
losse
is
the
losse
of
outward
good
things
,
whereby
this
life
was
either
beautified
or
sustained
.
6.
Of
the
first
kinde
is
.
1.
Losse
of
dominion
over
the
Creatures
.
●…he
which
after
the
Fall
did
put
offor
the
greatest
part
that
subjection
towards
man
,
to
which
they
were
made
,
and
became
his
deadly
enemies
unlesse
they
be
brought
into
order
by
the
speciall
providence
of
God
,
Iob
5.
22.
23.
Be
not
afraid
of
the
beasts
of
the
Earth
,
For
thou
shalt
be
in
covenant
with
the
stones
of
the
Field
,
and
the
beasts
of
the
Field
shall
be
at
peace
with
thee
.
Hos.
2.
18.
I
will
make
a
covenant
for
them
with
the
beasts
of
the
Field
.
2.
That
ignominy
which
hee
is
subject
to
,
both
living
and
dead
.
Deut.
28.
20.
37.
7.
Of
the
latter
kinde
is
poverty
,
or
the
losse
of
those
things
which
pertaine
to
food
,
raiment
,
and
possessions
.
Deut.
28.
17.
18.
8.
The
beginning
of
this
Death
in
matter
of
sence
is
also
inward
or
outward
.
9.
Inward
is
in
wearinesse
,
Gen.
3.
19.
Paine
,
and
diseases
.
Deut.
28.
35.
10.
Outward
,
is
in
all
those
calamities
to
which
the
life
of
man
it
outwardly
subject
.
Deut.
28.
25.
48.
11.
The
moderation
,
that
appeared
in
this
corporall
punishment
is
touching
inward
,
and
outward
things
.
12.
Touching
inward
things
.
In
that
man
hath
yet
space
,
and
commodity
of
life
,
granted
to
him
by
the
goodnesse
of
God
.
Gen.
3.
6.
13.
Touching
outward
things
:
in
that
he
hath
certaine
remainders
of
dominion
over
the
Creatures
.
Gen.
9.
2.
Let
the
feare
of
you
and
the
dread
of
you
be
upon
all
the
beasts
of
the
Earth
,
&c.
So
that
although
man
by
his
sinne
fell
from
all
right
which
he
had
before
,
of
using
the
Creatures
to
his
benefi●…
ye●…
by
grant
and
divine
indulgence
,
hee
may
use
them
,
and
in
that
h●…
sins
not
,
that
lie
doth
simply
use
them
,
althoug
he
sinne
in
the
manner
of
using
:
because
so
long
as
life
is
granted
,
and
prolonged
to
him
,
with
the
same
,
there
is
together
granted
the
use
of
those
things
,
which
are
necessarily
required
unto
life
,
and
in
a
sort
they
are
due
to
him
.
Hence
it
is
that
although
the
Creatures
were
subject
to
vanity
and
a
curse
,
for
the
sin
of
man
.
Gen.
3.
17.
18.
Rom.
8.
20.
22.
yet
they
are
preserved
in
that
estate
,
that
they
may
supply
the
necessities
of
mans
life
.
CHAPTER
XVI
.
Of
the
Consummation
of
Death
.
1.
THE
Consummation
of
Death
is
the
highest
degree
of
the
punishment
appointed
,
and
to
endure
for
ever
.
As
touching
the
degree
,
it
is
said
to
be
infinite
.
2.
But
it
is
infinite
only
in
respect
of
the
losse
and
privation
:
because
it
is
the
loosing
of
an
infinit
good
,
not
in
respect
of
sence
or
positive
affliction
;
yet
it
may
be
said
to
be
positively
infinite
,
in
respect
of
the
thing
afflicting
,
but
not
in
respect
of
the
manner
of
afflicting
.
3.
Hence
it
is
that
there
are
certaine
degrees
in
this
punishment
,
according
to
the
variety
of
degrees
,
which
are
found
in
sins
,
Luke
12
,
47
,
48.
He
shall
be
beaten
with
many
stripes
:
he
shall
beaten
with
few
stripes
.
4.
As
touching
the
continuance
,
this
punishment
is
said
to
be
eternall
or
never
to
be
ended
.
Marc.
9.
44.
46.
48.
Where
their
Worme
dieth
not
,
and
their
fire
never
goeth
out
.
5.
Now
it
is
eternall
.
1.
Because
of
the
eternall
abiding
of
the
offence
.
2.
Because
of
the
unchangeablenesse
of
the
condition
which
that
degree
of
punishment
doth
follow
.
3.
Because
of
the
want
of
satisfaction
.
6.
Hence
it
is
that
the
incorruptibility
of
the
damned
is
their
immortality
in
death
,
and
to
death
.
7.
The
consummation
of
spirituall
death
in
matter
of
losse
,
is
a
totall
and
finall
forsaking
,
whereby
a
man
is
separated
wholy
from
the
face
,
presence
,
and
favour
of
God
.
Matth.
7.
23.
Depart
from
me
.
And
25.
41.
G●…
yee
cursed
.
2.
Thess.
1.
9.
Who
shall
be
punished
with
everlasting
destruction
,
being
driven
from
the
Face
of
the
Lord
,
and
the
glory
of
his
Power
.
8.
Hence
followes
the
greatest
,
and
eternall
hardning
in
evill
,
and
despaire
of
good
Luc.
16
,
26.
9.
The
consummation
of
spirituall
Death
in
matter
of
sence
,
is
fulnesse
of
bondage
,
whereby
he
is
altogether
delivered
into
the
power
of
the
Devill
,
Matth.
25.
41.
10.
Hence
is
fulnesse
of
terrors
of
conscience
,
and
fulnesse
of
sinne
,
for
the
damned
doe
sin
,
and
will
fin
for
ever
,
although
neither
the
same
sins
which
were
in
this
life
,
as
Theft
,
Murder
,
Adultery
;
nor
altogether
of
the
same
condition
,
with
them
which
they
committed
alive
.
For
they
offend
chiefly
in
hatred
,
envy
indignation
,
and
such
like
affections
,
which
the
sharpenesse
of
punishment
gives
occasion
to
.
Also
these
sins
after
death
,
have
not
the
same
respect
of
desert
which
they
have
in
this
life
,
because
then
there
is
neither
any
possibility
to
avoyd
sin
,
neither
is
there
place
for
threatning
and
increase
of
punishment
by
them
.
11.
Hence
it
is
that
sins
themselves
,
in
the
damned
,
have
more
respect
of
punishment
:
but
in
those
that
live
,
they
have
more
respect
of
offence
.
12.
Terror
of
conscience
is
as
it
were
a
worme
,
perpetually
gnawing
.
Mar.
9.
44.
Esay
66.
24.
13.
The
Consummation
of
corporall
Death
together
with
spirituall
,
is
first
by
separation
of
the
soule
from
the
body
.
1.
Cor.
15.
42.
43.
To
which
that
change
of
some
is
answerable
,
which
is
like
death
.
1.
Cor.
15.
51.
52.
1.
Thess.
4.
15.
16.
Secondly
,
by
casting
the
soule
and
body
into
Hell
,
or
that
place
which
God
hath
prepared
,
for
the
extreame
torments
of
sins
.
Rev.
21.
8.
14.
Hence
are
paines
,
and
greatest
vexations
both
of
soule
and
body
.
Luc.
16.
23.
15.
Hence
are
Lamentation
,
Howlings
,
G●…ashing
of
Teeth
,
and
such
like
effects
,
of
greatest
vexation
.
Luc.
13.
28.
16.
But
of
the
place
of
Hell
,
and
manner
of
torture
,
&
nature
of
outward
things
which
pertaine
thereunto
,
because
they
are
not
necessary
for
us
to
know
,
the
Scripture
hath
not
pronounced
any
thing
distinctly
of
them
.
CHAPTER
XVII
.
Of
the
Propagation
of
Sinne.
Thus
much
of
the
transgression
.
Now
it
followes
to
treat
of
the
propagation
of
it
.
1.
THis
propagation
,
is
that
whereby
the
whole
posterity
of
man
,
decending
from
Adam
,
in
a
naturall
manner
,
is
made
partaker
of
the
same
condition
with
him
.
Iob
14.
5.
Psal.
51.
7
Rom.
5.
44.
Eph.
2.
3.
This
is
come
to
passe
by
Gods
just
ordination
.
The
equity
whereof
appeareth
in
some
measure
among
men
.
1.
In
naturall
right
,
whereby
inbred
qualities
are
derived
from
that
which
begetteth
,
to
that
which
is
begotten
.
2.
In
hereditary
right
,
whereby
the
burdens
of
parents
are
transferd
upon
their
children
.
3.
In
the
right
of
like
for
like
whereby
the
rejection
of
good
,
and
suffering
of
evill
are
equally
extended
.
2.
This
propagation
of
Sinne
consists
of
two
parts
.
Namely
,
Imputation
and
reall
communication
.
3.
By
imputation
,
the
same
singular
act
of
disobedience
,
which
was
Adams
,
is
also
become
ours
.
4.
By
reall
communication
the
same
singular
sin
is
not
derived
to
us
,
but
the
same
in
kind
,
or
of
the
same
reason
and
nature
.
5.
Originall
sin
,
seeing
it
is
formally
a
privation
of
originall
righteousnesse
,
and
this
privation
doth
follow
the
first
sin
as
a
punishment
,
hence
it
hath
the
respect
of
a
punishment
in
order
of
nature
,
before
it
hath
the
respect
of
a
sinne
.
As
by
the
Iustice
of
God
that
originall
righteousnesse
is
denied
,
so
far
forth
it
is
a
punishment
:
As
it
ought
to
be
in
us
,
and
yet
through
mans
fault
in
wanting
,
so
far
forth
it
is
a
sin
.
6.
Therefore
this
privation
is
derived
from
Adam
by
way
of
desert
,
as
it
is
a
punishment
;
and
by
way
of
a
reall
efficient
,
as
it
hath
the
respect
of
a
sin
joyned
to
it
,
for
in
that
that
any
is
borne
a
son
of
Adam
,
he
is
made
worthy
to
be
endowed
with
righteousnesse
:
when
therefore
he
ought
to
have
it
,
and
hath
it
not
,
that
want
to
him
is
sin
.
7.
Together
with
this
privation
,
there
is
also
derived
,
an
unaptnes
,
and
a
certaine
perversnesse
of
all
the
bodily
faculties
,
which
in
their
manner
are
opposite
to
that
rectitude
,
that
is
approved
of
God
.
8.
For
upon
the
deprivation
of
righteousnesse
whereby
all
the
faculties
were
to
be
directed
,
there
followes
in
them
all
,
such
a
defect
,
whereby
it
comes
to
passe
,
that
when
they
are
carried
to
any
morall
thing
;
that
very
inclination
is
morally
evill
.
9.
Of
these
ariseth
every
actuall
Sinne
:
for
the
mind
being
blind
by
the
privation
of
light
dotheasily
admit
any
errors
:
And
the
will
being
now
turned
from
God
,
doth
burne
with
love
of
it selfe
,
and
evill
desires
without
God
.
10.
From
Sinne
thus
propagated
,
there
followes
also
,
a
propagation
of
death
,
both
begun
&
consummate
:
as
well
touching
sence
as
touching
losse
,
as
well
corporall
as
spirituall
,
to
all
the
posterity
of
Adam
.
11.
Through
this
apostasie
of
mankind
,
it
comes
to
passe
,
that
our
Faith
,
whereby
now
wee
believe
in
God
,
is
not
simply
for
life
,
but
for
salvation
.
For
it
is
not
sufficient
for
man
being
fallen
,
that
God
doe
simply
give
him
life
,
but
it
is
also
required
,
that
he
would
give
it
man
being
dead
in
Sinne
,
Eph.
2.
1.
And
this
was
one
difference
betweene
the
question
of
the
rich
young
man
.
Matth.
19.
16.
What
good
shall
I
doe
that
I
may
have
eternall
life
?
and
that
of
the
Iaylor
,
Acts
16.
30.
What
must
I
doe
to
be
saved
?
CHAPTER
XVIII
.
Of
the
Person
of
Christ
,
the
Mediator
.
After
the
Fall
of
Man
:
it
followes
that
wee
see
his
restoring
.
1.
THe
restoring
of
man
is
the
lifting
him
up
from
an
estate
of
sinne
and
death
,
unto
an
estate
of
grace
,
and
life
.
2.
The
cause
of
this
restoring
was
the
mercifull
purpose
of
God
.
Eph.
1.
9.
According
to
his
free
good
will
which
hee
had
purposed
in
himselfe
.
For
there
was
nothing
in
man
,
which
could
confer
any
force
to
procure
this
restoring
:
but
rather
much
which
made
to
the
contrary
,
as
sin
,
in
which
there
was
an
enmity
against
God
:
which
in
that
respect
doth
commend
this
love
of
God
towards
us
.
Rom.
5.
8.
But
God
commends
his
love
towards
us
,
in
that
when
we
were
yet
sinners
,
Christ
died
for
us
.
3.
There
are
two
parts
of
this
restoring
:
Redemption
,
and
the
application
thereof
.
That
is
as
it
were
the
first
act
of
this
restoring
:
this
as
it
were
the
second
act
.
That
is
as
it
were
the
matter
,
this
as
it
were
the
forme
of
our
salvation
.
That
is
as
it
were
the
Sufficiency
,
this
the
very
Efficiency
.
4.
These
parts
are
altogether
of
one
and
the
same
latitude
.
For
the
end
of
redemption
is
the
application
of
it
:
and
the
prime
reason
,
rule
,
and
measure
of
application
is
that
same
gracious
Will
of
God
which
was
the
cause
of
Redemption
it selfe
.
Eph.
1.
9.
10.
He
hath
made
knowne
to
us
,
the
mystery
of
his
will
,
according
to
his
free
good
will
,
which
he
had
foreordained
in
himselfe
,
that
in
the
full
dispensation
of
those
times
before
ordained
,
he
might
summarily
gather
together
all
things
in
Christ
.
5.
Therefore
Redemption
is
appointed
to
all
and
every
one
,
for
whom
it
was
in
Gods
intendment
obtained
:
according
to
that
of
Christ
.
Iohn
6.
37.
Whatsoever
the
Father
giveth
me
shall
come
unto
me
.
6.
Redemption
is
the
bringing
of
man
into
freedome
,
from
the
bondage
of
sinne
,
and
the
devill
,
by
the
payment
of
an
equall
price
.
1.
Pet.
1.
18.
Yee
know
that
yee
were
not
redeemed
by
corruptible
things
,
as
silver
and
gold
,
but
with
precious
blood
.
1.
Cor.
6.
20.
Yee
are
bought
with
a
price
,
and
7.
23.
Yee
are
bought
with
a
price
.
7.
For
this
freedome
was
not
primarily
effected
by
power
,
nor
by
prayers
,
(
although
these
also
had
their
force
in
perfecting
this
businesse
,
)
but
by
the
payment
of
a
just
price
.
8.
This
price
seeing
it
could
not
be
paid
by
man
,
the
helpe
of
a
Mediator
was
necessary
,
who
should
come
betweene
God
and
man
,
making
a
perfect
reconciliation
betweene
them
.
1.
Tim.
2.
5.
Acts
20.
28.
The
Church
of
God
which
he
hath
purchased
by
his
own
blood
.
1.
Tim.
2.
6.
The
man
Christ
Iesus
,
who
gave
himselfe
a
price
of
our
redemption
.
9.
Now
such
a
Mediator
is
not
given
,
for
one
age
onely
but
for
yesterday
,
to
day
and
for
ever
.
Hebr.
13.
8.
Iesus
Christ
yesterday
,
to
day
and
is
the
same
for
ever
:
Revel.
13.
8.
The
Lambe
slaine
from
the
foundation
of
the
World
.
Although
he
was
only
manifest
in
the
fulnesse
of
time
.
Col.
1.
27.
Tit.
1.
2.
1.
Pet.
1.
20.
For
this
Meditation
was
equally
necessary
in
all
ages
:
Also
is
was
sufficient
,
and
effectuall
from
the
beginning
,
by
vertue
of
Gods
decree
,
promise
,
and
acce●…tation
.
10.
This
M●…iator
is
only
Iesus
Christ
.
Acts
4.
12.
Neither
is
there
salvation
in
any
other
,
for
among
men
there
is
given
no
other
name
under
Heaven
,
by
which
wee
must
be
saved
.
11.
In
Christ
two
things
are
to
be
considered
.
1.
The
fitnesse
which
he
had
to
performe
the
worke
of
redemption
.
2.
The
parts
of
the
redemption
it selfe
.
12.
His
fitnesse
consists
of
two
parts
.
The
first
is
his
person
:
the
second
is
the
office
,
imposed
upon
his
person
.
13.
In
the
person
of
Christ
the
Mediator
two
things
are
to
be
observed
:
the
distinction
;
of
the
two
natures
,
and
the
personall
union
of
them
.
14.
The
distinct
natures
are
:
the
Divine
nature
,
as
it
is
the
second
person
of
the
Deity
,
and
the
humane
,
in
all
things
like
to
our
natures
(
excepting
sinne
,
and
the
manner
of
subsisting
)
Matt.
1.
23.
Emanuel
,
God
with
us
,
Iohn
1.
14.
That
word
was
made
flesh
,
&c.
The
distinction
it selfe
betweene
those
two
natures
remaines
:
because
they
remaine
absolutely
the
same
which
they
were
before
,
as
well
touching
their
essence
as
all
their
essentiall
properties
:
Hence
neither
the
Deity
in
Christ
with
the
humanity
,
nor
the
humanity
with
the
deity
is
either
changed
,
or
mingled
,
or
any
way
confounded
.
15.
The
personall
union
,
is
that
whereby
the
second
person
of
the
deity
did
take
the
humane
nature
,
that
it
might
inseparably
subsist
in
the
same
person
Iohn
1.
14.
16.
For
the
second
person
of
the
deity
although
it
have
but
one
subsistence
,
yet
i●…
hath
a
twofold
way
of
subsisting
:
one
in
the
Divine
nature
from
eternity
;
another
in
the
humane
nature
after
the
incarnation
.
Rom.
9.
5.
Of
whom
is
Christ
,
as
touching
the
flesh
,
who
is
above
all
,
God
blessed
f●…r
ever
,
Amen
.
Which
latter
way
of
subsisting
doth
agree
to
the
Son
of
God
.
In
respect
of
the
union
which
he
hath
with
the
humane
nature
.
17.
This
union
to
the
divine
person
and
nature
,
doth
ad
nothing
,
but
a
certaine
relation
:
but
in
the
humane
nature
it
maketh
a
change
,
whilst
by
this
meanes
it
is
elévated
to
highest
perfection
:
for
it
is
made
as
it
we
a
proper
adjunct
of
the
Divine
person
by
which
it
is
assumed
:
as
it
were
a
member
of
the
same
whole
God
man
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereof
the
divine
nature
is
as
it
were
another
part
:
as
touching
the
subsistence
,
it
is
made
as
it
were
an
effect
singularly
upheld
by
the
Divine
nature
:
and
also
it
is
made
as
it
were
a
subject
wherein
the
Divine
nature
doth
especially
dwell
.
Coloss.
2.
9.
18.
Wee
endeavour
to
describe
this
union
;
by
many
logicall
wayes
:
because
it
cannot
sufficiently
be
explained
by
any
one
.
19.
We
use
all
those
termes
wherein
the
fountaines
,
of
consent
,
and
unity
are
contained
,
that
we
may
shew
the
union
to
be
most
neere
.
20.
Yet
wee
temper
these
termes
with
that
limitation
,
as
it
were
,
because
this
union
is
mysticall
,
and
secret
,
so
it
may
not
be
plainly
expressed
,
but
onely
shadowed
forth
by
humane
words
,
and
notions
.
21.
From
this
union
there
followeth
a
personall
communication
of
properties
which
is
not
a
reall
transfusion
.
For
then
the
Divine
nature
should
take
the
properties
of
the
humane
,
and
the
humane
should
take
the
properties
of
the
Divine
,
and
so
the
humane
should
be
the
Divine
,
and
the
Divine
,
the
humane
,
or
as
well
the
Divine
,
as
humane
should
cease
to
be
.
Neither
it
is
a
reall
donation
from
which
should
follow
,
that
the
humane
nature
might
use
the
Divine
properties
as
its
own
restruments
.
But
it
is
a
Communion
,
or
co●…curring
unto
the
same
operations
;
so
that
they
are
performed
together
by
each
nature
,
but
according
to
their
own
distinct
properties
.
22.
Hence
it
comes
to
passe
that
all
the
doings
a●…
sufferings
of
Christ
are
referred
properly
to
his
p●…rson
as
the
proper
Terminum
bound
of
them
:
althou●…
some
are
properly
to
be
referred
to
the
one
,
s●…me
to
the
other
nature
,
as
to
their
beginning
,
and
proper
respects
.
23.
And
hence
followeth
the
Communication
of
these
properties
,
as
touching
predi●…ation
,
or
attribution
,
whereby
the
properties
of
the
one
nature
are
attributed
either
to
the
whole
person
,
as
when
Christ
is
said
to
be
dead
which
is
proper
to
the
humane
nature
,
and
to
have
beene
in
the
beginning
which
is
proper
to
the
Divine
nature
:
Or
to
the
other
nature
,
because
of
the
person
,
as
when
●…od
is
said
to
be
taken
up
into
glory
:
1.
Tim.
2.
16.
●…o
be
crueified
,
1.
Cor.
2.
8.
Which
doe
not
properly
agree
to
the
Divine
nature
,
but
to
the
huma●…e
.
And
those
things
which
are
proper
to
the
whole
person
,
are
properly
attributed
to
either
nature
:
as
when
the
man
Christ
is
said
to
be
the
Mediator
betwixt
God
and
man
.
1.
Tim.
2.
5.
Which
doth
not
agree
to
Christ
as
hee
is
man
,
but
as
he
is
God
and
man
.
24.
But
as
that
Commu●…ion
doth
properly
respect
the
person
of
Christ
,
not
the
natures
considered
in
themselves
,
so
that
communication
which
consists
in
predication
doth
respect
God
,
or
man
in
the
concrete
,
not
the
Deity
,
or
humanity
in
the
abstract
.
25.
Therefore
the
communication
of
properties
is
not
meerely
verba●…l
,
neither
yet
is
it
so
reall
that
the
property
of
one
nature
doth
pa●…se
in
the
other
as
touching
the
intri●…secall
possession
and
us●…pation
.
26.
Those
examples
which
are
wont
to
be
brought
of
those
that
thinke
the
con●…rary
of
that
communication
which
is
betweene
the
matter
and
the
forme
,
betweene
the
soule
and
the
body
,
and
betweene
Iron
and
the
fire
,
doe
neither
agree
to
this
mistery
,
nor
prove
the
possition
it selfe
27.
There
were
in
Christ
two
understandings
▪
one
Divine
,
whereby
he
knew
all
things
,
Iohn
21.
17.
And
the
other
humane
,
whereby
he
knew
not
some
things
as
yet
.
Mar●…
13.
32.
Also
there
were
two
wills
,
one
divine
Luke
5.
13.
And
the
other
humane
,
together
also
with
a
naturall
appetite
,
Mat.
26.
39.
So
there
is
a
double
presence
of
Christ
▪
but
yet
the
humane
presence
,
can
neither
be
every
where
,
nor
in
many
places
at
once
.
28.
Because
God
in
Christ
,
God-man
,
hath
restored
life
to
us
,
therefore
our
Faith
is
carried
towards
Christ
,
and
by
Christ
,
toward
God
.
CHAPTER
XIX
.
Of
the
office
of
Christ
.
Thus
farre
of
the
Person
of
Christ
,
his
office
followes
.
1.
THE
Office
of
Christ
,
is
that
which
he
undertooke
that
he
might
obtaine
salvation
for
men
:
1.
Tim.
1.
15.
This
is
a
sure
saying
,
and
worthy
of
all
acceptation
:
That
Iesus
Christ
came
into
the
World
to
save
Sinners
.
2.
For
those
that
denie
that
the
proper
end
propounded
by
God
and
Christ
in
this
mistery
,
was
the
salvation
of
men
,
they
deprive
God
and
Christ
of
their
honour
,
and
men
of
their
comfort
.
3.
In
it
two
things
are
to
be
considered
.
The
calling
to
this
office
,
and
the
office
it selfe
.
Heb.
5.
4
,
6.
6.
None
takes
this
honor
to
himselfe
,
but
he
that
is
called
of
God
,
as
was
Aaron
:
So
also
Christ
,
&c.
4.
The
calling
is
in
action
of
God
,
especially
of
the
Father
,
whereby
,
a
speciall
covenant
being
made
,
he
ordained
his
Son
to
this
office
.
5.
This
covenant
is
expressed
,
Isay.
53.
10.
That
if
Christ
would
make
himselfe
a
sacrifice
for
sin
,
then
he
should
see
his
seed
,
he
should
prolong
his
dayes
,
and
the
delight
of
the
Lord
should
prosper
by
him
.
6.
This
calling
therefore
containes
in
it selfe
.
Chusing
,
fore-ordaining
,
and
sending
.
Isay
42.
1.
Mine
elect
1
Pet.
1.
20.
Which
was
sore-knowne
before
the
foundation
,
of
the
World
,
Iohn
3.
17.
God
hath
sent
his
Sonne
into
the
World
.
It
is
called
in
Scriptures
sealing
.
Iohn
6.
27.
Sanctification
,
Iohn
10.
36.
Anointing
.
Isay
61.
1.
Psal.
45.
8.
Heb.
1.
9.
And
a
giving
,
Ioh.
3.
16.
7.
Chusing
,
respects
the
end
;
fore-ordaining
the
meanes
;
sending
,
the
execution
it selfe
;
of
meere
grace
,
without
any
condition
foreseene
,
either
inmen
,
or
in
Christ
himselfe
.
8.
All
things
which
Christ
either
did
or
suffered
,
even
as
touching
all
circumstances
were
foredetermined
.
Luke
22.
22.
The
Sonne
of
man
goeth
as
it
is
appointed
.
Acts
4.
28.
That
they
might
doe
all
things
whatsoever
thy
hand
,
and
thy
counsell
had
before
determined
to
be
done
.
9.
But
this
calling
was
not
instituted
in
an
ordinary
manner
,
but
confirmed
with
a
solemne
oath
,
to
confirme
the
excellency
and
eternity
of
it
.
Psalme
110.
4.
Hebr.
5.
6.
&
7.
24.
10.
The
office
it selfe
to
which
Christ
was
called
is
threefold
:
Of
a
Prophet
,
of
a
Priest
,
of
a
King
.
11.
This
number
,
and
order
of
offices
,
is
shewed
:
First
by
mens
necess●…ty
,
greevously
labouring
under
ignorance
,
alienation
from
God
,
and
disability
to
returne
to
him
:
the
first
of
which
is
healed
by
the
Prophecy
of
Christ
,
the
second
by
his
Priest-hood
,
the
third
by
his
Kingdome
.
12.
Secondly
,
the
order
of
conferring
salvation
doth
shew
his
number
also
which
ought
first
to
be
unfolded
then
obtained
,
and
then
afterward
applied
;
the
first
of
which
is
the
part
of
a
Prophet
,
the
second
of
a
Priest
and
the
third
of
a
King
.
13.
Thirdly
,
the
same
order
also
appeareth
by
the
solemne
manner
of
executing
it
,
whereby
Christ
did
first
teach
others
,
declaring
the
Will
of
God
unto
them
:
then
hee
did
offer
himselfe
;
and
afterward
hee
did
enter
into
his
Kingdome
.
14.
The
prophecy
of
Christ
is
that
whereby
he
hath
perfectly
revealed
the
whole
Will
of
God
that
bringeth
salvation
:
whence
he
is
in
Scripture
called
not
onely
a
Prophet
.
Deut.
18.
15.
Acts
3.
22.
And
a
Doctor
,
Mat.
23.
7.
The
Apostle
of
our
profession
.
Hebr.
3.
1.
And
the
Angell
of
the
covenant
.
Malach.
3.
1.
But
also
the
very
wisdome
of
God
.
1
Cor.
1.
24.
And
the
treasure
of
wisdome
and
understanding
,
Col
2.
3.
15.
This
prophecy
was
in
Christ
as
in
the
principall
cause
:
in
others
whether
angells
,
or
men
as
in
his
instruments
,
1
Pet.
1.
11.
The
Prophets
did
search
what
or
what
manner
of
time
the
foretelling
spirit
of
Christ
which
was
in
them
,
should
decline
,
&c.
And
3.
19.
By
which
going
to
the
spirits
which
are
in
prison
,
he
preached
▪
It
was
in
Christ
by
way
of
habit
so
that
he
might
when
he
pleased
,
reveale
all
the
secrets
of
God
.
But
in
others
by
way
of
act
,
and
flas●…ing
or
coruscation
so
that
they
could
not
exercise
prophesie
but
at
certaine
times
when
he
pleased
,
Ierem.
42.
7.
After
ten
dayes
came
the
Lord
to
Ieremy
.
16.
That
he
might
be
such
a
prophet
,
it
was
necessary
that
he
should
be
God
,
Iohn
1.
18.
&
3.
13.
And
withall
also
that
he
should
be
man
,
Acts
3.
22.
Compared
with
Deut.
18.
15.
For
unlesse
he
had
beene
God
,
he
should
neither
have
perfectly
understood
the
Will
of
God
.
1
Cor.
2.
11.
16.
Neither
had
he
been
able
to
reveale
it
throughout
all
ages
:
unlesse
he
had
been
man
,
he
could
not
fittly
have
unfolded
it
in
his
own
person
unto
men
,
Hebr.
1.
1.
17.
The
priesthood
of
Christ
is
that
whereby
he
hath
purged
by
sacrifice
the
sins
of
men
,
and
obtained
the
favour
of
God
for
them
.
Col.
1.
20.
&
22.
2
Cor.
5.
15.
Rom.
5.
10.
18.
This
priesthood
was
not
legall
,
or
temporary
,
but
according
to
the
order
of
Melchisedek
.
Hebr.
7.
17.
Not
by
a
carnall
Commandement
but
by
the
power
of
an
endlesse
life
.
Ibid.
Ver.
16.
Not
by
an
order
that
it
weake
and
lame
,
but
stable
,
and
perfect
.
Ibid.
Ve.
18.
&
19.
Not
for
a
time
,
but
for
ever
.
Ibid.
Verse
24.
Finally
admitting
no
successor
or
Vicar
,
but
perpetuall
,
and
proper
to
Christ
,
and
of
him
that
ever
liveth
.
Ibid.
Vers.
24.
and
25.
19.
In
this
office
Christ
himselfe
was
the
Priest
,
Sacrifice
,
and
Altar
,
he
was
Priest
according
to
both
natures
.
Hebr.
5.
6.
He
was
a
Sacrifice
,
most
properly
according
to
his
humane
nature
:
whence
in
the
Scriptures
this
is
wont
to
be
attributed
not
only
to
the
person
of
Christ
,
but
to
his
body
.
Heb.
12.
13.
1
Pet.
2.
13
Col.
1.
22.
To
his
blood
,
Col.
1.
20.
And
to
his
Soule
.
Isay
53.
10.
Mat.
20.
28.
Yet
the
chiefe
force
whereby
this
sacrifice
was
made
effectuall
did
depend
upon
the
nature
of
God
,
namely
that
the
Sonne
of
God
did
offer
himselfe
for
us
.
Acts
20.
28.
Rom.
8.
3.
He
was
the
Altar
properly
according
to
his
Divine
nature
.
Hebr.
9.
14.
&
13.
10.
12.
15.
For
it
is
belonging
to
the
Altar
to
sanctifie
that
which
is
offered
upon
it
,
and
so
it
ought
to
be
of
greater
dignity
then
the
sacrifice
it selfe
.
Mat.
23.
17.
But
Ghrist
by
his
divine
nature
did
in
a
certaine
manner
sanctifie
himselfe
according
to
his
humane
nature
,
Iohn
17.
19.
20.
Therefore
it
doth
hence
also
appeare
,
how
necessary
it
was
that
Christ
the
Mediator
,
should
be
both
God
and
man
:
for
unlesse
he
had
been
man
,
he
had
not
been
a
fit
sacrifice
:
and
unlesse
he
had
been
God
,
that
sacrifice
had
not
been
of
sufficient
vertue
.
21.
The
Kingdome
,
of
Christ
is
that
whereby
he
doth
dispence
and
administer
all
things
with
power
and
authority
,
which
pertaine
to
the
salvation
of
man
,
Psal.
2.
6.
Dan.
2.
44.
Luc.
1.
36.
22.
The
properties
of
this
Kingdome
are
.
First
.
That
it
is
universall
.
1.
In
respect
of
all
ages
,
Mat.
22.
43.
44.
45.
2.
In
respect
of
all
kind
of
men
.
Dan.
7.
14.
Rev.
17.
14.
3.
In
respect
also
of
all
Creatures
,
as
they
doe
in
any
sort
pertaine
to
the
furthering
,
or
beautifying
of
mens
salvation
.
Eph.
1
,
21.
22.
23.
Secondly
,
that
it
is
over
the
very
soules
,
and
consciences
of
men
,
Rom.
14.
17.
24.
Thirdly
,
that
it
dispenseth
life
and
death
eternall
,
Rev.
1.
18.
25.
Fourthly
,
that
it
is
eternall
.
Dan.
2.
44.
&
7.
14.
26.
Fifthly
,
that
it
brings
greatest
peace
,
and
perfect
felicity
to
those
,
that
are
heires
of
it
Isay
9.
6.
Eph.
2.
16.
Hebr.
7.
2.
27.
Hence
this
Kingdome
in
the
Scriptures
is
every
where
called
the
Kingdome
of
God
,
the
kingdome
of
peace
,
and
glory
,
in
the
places
above
cited
:
and
the
Kingdome
of
light
and
glory
,
the
Kingdome
of
Heaven
,
and
the
world
to
come
,
Hebr.
2.
5.
28.
And
hence
also
it
appeareth
how
necessary
it
was
that
Christ
the
Mediator
should
be
God
,
and
man
:
for
unlesse
he
had
bin
God
,
he
could
not
be
the
spirituall
King
of
our
soules
,
dispensing
life
and
death
eternall
:
and
unlesse
hee
had
been
man
he
could
not
have
been
an
head
of
the
same
kinde
with
his
body
.
29.
Christ
in
all
his
offices
had
types
:
In
the
propheticall
office
he
h●…d
men
also
so
subordinate
to
h●…mselfe
that
they
also
were
called
prophets
:
but
his
Priesthood
and
kingdome
doe
not
admit
such
a
subordination
:
neither
was
there
ever
any
by
office
a
spirituall
Priest
or
King
beside
Christ
alone
.
30.
The
reason
of
the
difference
is
,
because
that
the
declaration
of
the
will
of
God
unto
men
,
which
is
the
office
of
a
Prophet
may
in
some
manner
be
performed
by
a
meere
man
:
but
purging
of
sinnes
by
sacrifice
before
God
which
is
the
duty
of
a
priest
,
and
government
over
the
soules
and
consciences
of
men
,
which
is
the
part
of
a
King
,
cannot
at
all
be
done
by
a
meere
man
.
31.
The
Kings
of
the
nations
,
are
not
properly
subordinate
to
Christ
in
their
authority
,
but
unto
God
.
CHAPTER
XX.
Of
Satisfaction
.
1.
THere
be
two
parts
of
redemption
:
the
humiliation
of
Christ
as
our
Mediator
,
and
his
exaltation
.
2.
Humiliation
is
that
whereby
he
is
subject
to
the
justice
of
God
,
to
performe
all
those
things
which
were
required
to
the
redemption
of
man
.
Phil.
2.
8.
Being
found
in
shape
as
a
man
,
he
humbled
himselfe
and
became
obedient
unto
death
.
3.
This
humiliation
was
not
properly
of
the
Divine
nature
or
person
,
considered
in
it selfe
,
but
of
the
Mediator
God-man
.
4.
Therefore
the
taking
of
the
humane
nature
,
considered
simply
&
in
it selfe
is
not
a
part
of
this
humiliation
:
because
it
was
the
action
of
God
only
:
but
that
condition
of
a
servant
,
which
did
accompany
the
taking
of
the
Divine
nature
,
was
the
prime
and
proper
reason
of
the
humiliation
.
Yet
in
respect
of
this
condition
,
by
a
relation
redounding
from
thence
,
the
Divine
person
is
rightly
said
to
be
of
no
reputation
.
Phil.
2.
7.
Because
it
did
exist
in
that
forme
,
which
for
a
time
was
void
of
all
glory
and
Divine
Majesty
:
for
the
Divine
Majesty
did
suppresse
and
hide
it selfe
throughout
all
that
space
of
humiliation
;
that
it
did
not
constantly
exercise
that
dignity
which
did
afterward
appeare
in
the
exaltation
.
5.
The
end
of
this
humiliation
is
satisfaction
and
merit
.
6.
It
is
called
satisfaction
,
as
it
is
ordered
to
the
honour
of
God
by
a
certaine
recompence
for
the
injury
done
to
him
by
our
sinnes
,
Rom.
3.
25.
Whom
God
hath
set
forth
to
be
a
reconciliation
by
his
blood
to
shew
this
righteousnesse
.
This
is
shewed
in
all
those
places
of
Scripture
wherein
Christ
is
said
to
be
dead
for
us
,
for
that
efficiency
is
set
forth
in
this
phraise
,
which
cannot
be
attributed
to
Paul
,
or
Peter
in
their
death
,
1
Cor.
1.
13.
Which
takes
away
condemnation
,
Rom.
8.
34.
Which
finally
brings
with
it
reconciliation
to
salvation
,
Rom.
5.
10.
7.
It
is
the
same
also
which
is
signified
where
it
is
said
,
he
was
made
sinne
for
us
.
2
Cor.
5.
21.
For
he
could
no
other
way
be
made
sinne
then
either
by
inward
pollution
,
or
outward
reputation
:
but
he
was
most
of
all
free
from
pollution
:
neither
did
the
imputation
of
sin
any
other
way
agree
to
him
then
that
he
migt
for
us
undergoe
the
punishment
due
to
sinne
.
8.
In
the
same
respect
it
is
said
that
he
bore
our
iniquities
,
Isay
53.
4.
Neither
doth
that
phraise
signifie
a
bearing
of
patience
:
for
by
bearing
he
tooke
away
the
sins
of
the
world
,
Iohn
1.
29.
Neither
doth
it
only
declare
a
power
of
taking
away
sins
:
for
he
bore
our
sins
in
his
body
upon
the
Crosse.
1
Pet.
2.
24.
9.
The
like
sorce
is
of
that
f●…rme
he
paid
the
price
of
redemption
for
us
.
Mat.
20.
28.
For
neither
is
there
a
meere
delivering
set
forth
by
that
phraise
,
nor
every
meanes
of
it
;
because
the
price
it selfe
is
nominated
,
and
it
is
intimated
to
be
of
the
like
common
respect
with
the
paiment
of
silver
or
gold
for
vendible
merchandize
.
1
Pet.
1.
18.
And
the
application
of
this
price
it
also
added
.
Hebr.
9.
13.
14.
15.
Blood
sprinkling
those
that
are
uncleane
.
And
10.
22.
Our
hearts
purged
by
sprinkling
from
an
evill
conscience
.
So
that
Christ
himselfe
is
therefore
a
Mediator
because
he
hath
given
himselfe
a
price
of
redemption
.
1
Tim.
2.
5.
6.
And
we
are
therefore
made
partaker
of
that
redemption
,
because
Christ
hath
given
himselfe
for
us
,
Gal.
2.
20.
And
we
believe
in
him
.
Iohn
1.
12.
And
by
him
in
God
.
1
Pet.
1.
21.
10.
In
the
same
sence
also
he
is
called
an
offering
and
sacrifice
for
our
sinnes
,
Eph.
5.
2.
He
gave
himselfe
for
us
an
offering
and
sacrifice
of
a
sweet
smelling
favour
to
God
.
For
he
was
so
true
and
proper
a
sacrifice
for
sinne
,
that
all
other
sacrifices
which
went
before
,
were
but
shadowes
of
this
:
and
after
this
is
finished
,
it
is
neither
needfull
,
nor
lawfull
to
offer
any
other
,
Hebr.
16.
12.
14.
11.
But
this
whole
mystery
depends
upon
this
,
that
Christ
is
made
such
a
Mediator
,
as
that
he
is
also
a
surety
.
Hebr.
7.
22.
And
the
common
roote
of
those
that
are
to
be
redeemed
,
as
Adam
was
of
those
that
are
created
,
and
lost
.
Rom.
5.
16.
17.
18.
19.
1
Cor.
15.
22.
12.
In
the
same
humiliation
of
Christ
there
was
also
,
merit
,
as
it
is
ordered
to
our
benefit
,
or
to
obtaine
some
good
for
us
in
the
way
of
reward
.
This
is
shewed
in
all
those
places
of
Scripture
wherein
he
is
said
by
his
obedience
to
have
procured
righteousnesse
forus
.
Rom.
5.
19.
Many
are
made
righteous
:
to
procure
the
favour
of
God
for
us
,
Rom.
5.
10.
We
have
been
reconciled
to
God
by
the
death
of
his
Sonne
:
and
to
procure
life
eternall
for
us
,
Rom.
6.
23.
Life
eternall
by
Iesus
Christ
.
13.
The
merit
and
satisfaction
of
Christ
differ
not
in
the
thing
it selfe
,
soo
as
they
should
be
sought
for
in
sundry
and
different
operations
:
but
they
ought
in
a
diverse
way
to
be
acknowledged
in
one
and
the
some
obedience
.
14.
Neither
ought
any
part
of
that
obedience
which
is
found
in
the
humiliation
of
Christ
,
to
be
excluded
from
that
dignity
and
use
.
15.
But
the
exaltation
of
Christ
,
although
it
be
an
essentiall
part
of
his
mediation
,
yet
it
doth
not
pertaine
to
his
merit
,
or
satisfaction
.
16.
This
satisfaction
as
touching
the
substance
of
the
thing
was
perfect
,
in
rigour
of
justice
:
yet
it
presupposeth
grace
,
whereby
Christ
was
called
to
performe
this
worke
,
and
whereby
it
being
performed
,
it
was
accepted
in
our
name
and
for
our
good
:
Lastly
,
whereby
that
is
performed
by
covenant
rewarding
which
was
required
in
this
Satisfaction
,
Iohn
3.
16.
So
God
loved
the
world
that
hee
gave
his
only
begotten
Sonne
,
Rom.
3.
24.
We
are
justified
freely
by
his
grace
,
through
the
redemption
made
in
Iesus
Christ
,
and
5.
15.
The
grace
of
God
,
and
gift
by
grace
,
which
is
of
that
one
man
Iesus
Christ
.
17.
Hence
greatest
justice
,
and
greatest
grace
,
are
together
manifested
,
and
worke
in
mans
redemption
.
Rom.
5.
17.
They
receive
abundance
of
grace
,
and
the
gift
of
righteousnesse
,
soo
that
all
the
fruit
of
this
Satisfaction
are
rightly
together
called
the
fruits
and
effects
of
the
grace
and
mercie
of
God
.
18.
This
Satisfaction
had
worth
sufficient
,
and
in
some
respect
infinite
:
First
,
from
the
person
of
him
that
did
offer
,
who
was
God
:
Secondly
,
from
the
dignity
and
excellency
of
the
thing
offered
,
for
he
offered
himselfe
God
and
man
.
Thirdly
,
from
the
manner
of
offering
,
in
which
there
was
a
certaine
divine
perfection
,
by
reason
of
the
personall
Union
.
19.
For
as
the
greatnesse
of
the
injury
growes
from
the
dignity
of
the
person
offended
,
because
there
the
worth
of
the
offended
person
is
hurt
:
so
the
worth
of
him
that
makes
satisfaction
doth
grow
from
the
dignity
of
him
that
makes
Satisfaction
,
because
here
the
yeelding
of
honour
is
looked
unto
,
which
depends
upon
the
dignity
of
him
that
yeelds
the
honour
.
20.
Also
in
satisfaction
,
not
the
act
only
or
suffering
,
but
also
the
person
it selfe
which
doth
or
suffereth
is
voluntarily
subjected
to
the
obedience
of
him
to
whom
that
honour
is
yeelded
,
also
the
manner
of
workingh
doth
alwayes
flow
from
him
that
worketh
with
proportion
:
21.
Where
this
also
is
to
be
observed
,
that
a
substantiall
dignity
such
as
was
in
Christ
,
doth
more
properly
confer
to
the
dignity
of
the
work
,
then
an
accidentary
dignity
,
such
as
is
in
some
men
.
22.
From
this
dignity
of
the
person
it
comes
to
passe
,
that
the
satisfaction
of
Christ
,
was
sufficient
as
touching
the
substance
:
and
superabundant
as
touching
certaine
circumstances
which
did
not
at
all
agree
to
Christ
.
CHAPTER
XXI
.
Of
the
Life
of
Christ
being
humbled
.
1.
THe
parts
of
Christs
humiliation
are
two
:
his
Life
,
and
Death
.
2.
Of
his
Life
there
are
two
parts
:
the
first
in
his
Conception
and
Birth
:
the
second
after
hee
was
Borne
.
3.
Unto
his
conception
there
were
two
principles
that
did
worke
together
one
active
,
and
another
passive
.
4.
The
Passive
was
the
blessed
Virgin
Mary
:
which
〈◊〉
called
a
passive
principle
,
not
because
she
did
nothing
unto
the
bringing
forth
of
Christ
,
but
because
she
did
nothing
of
her selfe
,
but
that
she
did
administer
that
matter
of
which
the
flesh
of
Christ
was
formed
.
Neither
yet
could
she
administer
it
immediatly
fit
,
(
for
she
had
no
pure
matter
)
but
it
was
made
fit
by
a
certaine
supernaturall
preparation
,
and
sanctification
,
Luc.
1.
35.
Because
that
which
shall
be
borne
of
thee
is
holy
,
yet
Christ
was
truly
and
really
the
Sonne
of
Mary
,
and
the
seed
of
the
Woman
promised
from
the
beginning
.
Neither
are
there
therefore
two
Son-ships
in
Christ
really
distinct
,
or
two
sonnes
joyned
together
;
for
that
temporall
Son-ship
,
whereby
he
is
referred
to
his
Mother
,
was
a
respect
of
reason
only
.
Indeed
the
humane
nature
of
Christ
had
a
reall
relation
to
Mary
,
as
to
a
cause
,
but
the
Son-ship
doth
no
way
agree
to
the
nature
,
but
to
the
person
only
:
yet
there
is
that
relation
of
the
humane
nature
to
the
person
,
and
of
Mary
to
that
nature
,
that
it
may
be
truly
and
rightly
said
,
Mary
was
the
Mother
of
God
.
5.
The
active
principle
of
this
conception
was
not
a
man
(
whence
,
blessed
Mary
was
a
Mother
and
Virgin
together
.
Mat.
1.
23.
Isay
7.
14.
)
But
the
holy
Spirit
.
Neither
yet
can
Christ
be
called
the
Sonne
of
the
holy
Spirit
,
no
not
in
as
much
as
he
is
man
;
for
as
he
is
man
,
neither
is
he
of
the
same
nature
with
the
holy
Spirit
,
neither
doth
it
agree
to
a
nature
,
but
to
a
person
to
undergoe
the
respect
of
a
Sonne
.
6.
In
the
first
instant
of
this
conception
,
Christ
received
according
to
his
humane
nature
,
fulnesse
of
all
grace
,
as
touching
the
first
act
.
Iohn
1.
14.
Full
of
grace
,
and
truth
.
Luc.
2.
40.
He
was
filled
with
wisdome
,
yet
so
as
that
it
might
be
increased
as
touching
the
second
acts
,
and
by
spreading
forth
to
new
objects
,
Luke
2.
25.
Hee
grew
in
Wisdome
.
7.
Hence
Christ
was
indeed
erriched
with
blessednesse
,
from
the
very
instant
of
his
conception
,
but
so
as
that
,
as
travellers
doe
,
he
proceeded
in
it
,
untill
he
came
to
highest
exaltation
.
8.
In
the
birth
of
Christ
there
was
humility
of
greatest
poverty
with
an
attestation
of
gratest
glory
:
that
both
natures
,
and
both
parts
of
mediation
,
might
be
declared
from
the
beginning
.
9.
All
the
earthly
things
which
did
belong
to
the
birth
of
Christ
were
most
humble
:
But
the
Angels
and
Starres
of
Heaven
did
declare
that
glory
wherewith
all
kinds
of
men
,
Shepheards
,
wisemen
,
Herod
,
and
the
Priests
with
all
the
people
were
moved
,
Luc.
1.
18.
Mat.
2.
2.
3.
10.
By
reason
of
this
birth
he
was
according
to
the
flesh
the
Sonne
of
the
Patriarches
of
all
the
world
,
yet
specially
he
was
that
seed
of
Abraham
,
in
whom
all
Nations
should
be
blessed
;
and
that
Sonne
of
David
who
was
to
possesse
a
Kingdome
,
not
of
this
,
but
of
another
for
ever
.
Iohn
18.
36.
My
Kingdome
is
not
of
this
world
.
Luc.
1.
33.
And
he
shall
raigne
in
the
house
of
Iacob
for
ever
,
and
of
his
kingdom
there
shall
be
no
end
.
11.
The
time
,
place
,
and
the
like
circumstances
,
accompanying
his
Birth
did
make
the
same
truth
manifest
.
12.
After
the
birth
of
Christ
was
his
life
.
Private
and
publique
.
13.
He
lived
a
private
life
before
publike
,
because
the
condition
of
man
did
so
require
,
to
which
he
had
subjected
himselfe
,
because
the
Law
of
God
had
so
determined
,
and
so
also
the
infirmity
of
man
did
require
that
by
degrees
the
Sunne
of
righteousnesse
should
appeare
unto
them
,
and
that
they
should
be
lead
as
it
were
by
the
hand
from
every
imperfect
thing
to
that
which
is
perfect
.
14.
In
his
private
life
,
there
was
his
infancy
and
subection
to
his
parents
.
15.
In
his
infancy
there
was
his
.
1.
Circumcisio●…
and
offering
.
2.
His
flight
unto
Egypt
,
and
returning
thence
.
16.
Christ
was
circumcised
and
offered
,
because
he
did
subject
himselfe
not
only
to
the
eternall
and
morall
Law
,
but
also
to
the
Ceremoniall
,
and
every
Law
of
God
.
17.
Those
ceremoniall
observations
,
were
so
many
confessions
of
sinne
.
Therefore
Christ
who
was
made
sin
for
us
,
was
fitly
made
conformable
to
them
.
18.
Also
they
were
certaine
outward
meanes
belonging
to
Divine
worship
:
therefore
Christ
observed
them
,
that
he
might
fulfill
all
righteousnesse
.
19.
Lastly
,
they
were
certaine
types
shadowing
forth
Christ
:
now
that
he
might
fulfill
those
,
and
by
this
meanes
sanctifie
the
same
,
he
would
apply
them
to
himselfe
.
20.
Circumcision
was
the
Seale
of
the
Covenant
of
God
.
21.
Offering
was
a
presenting
and
dedicating
the
first
born
unto
God
:
therefore
Christ
was
fitly
both
circumcised
and
offered
,
because
hee
was
to
confirme
that
saving
Covenant
by
his
blood
,
and
among
the
first
borne
,
hee
was
onely
perfectly
holy
to
God
,
of
whom
all
others
were
only
types
.
22.
His
flight
into
Egypt
,
and
his
returne
thence
,
was
,
1.
That
he
migt
shew
from
the
beginning
of
his
age
,
that
he
was
borne
to
undergoe
misery
.
2.
That
according
to
the
condition
to
which
he
had
submitted
himselfe
,
he
might
provide
for
his
life
after
the
manner
of
men
.
3.
That
he
might
withal
shew
,
that
he
was
the
man
,
that
should
bring
us
out
of
spirituall
Egypt
into
the
promised
Land
.
23.
In
his
subjection
to
his
parents
which
pertaineth
to
the
fift
precept
of
the
Decalogue
,
he
did
shew
that
he
was
subject
to
the
whole
morall
Law
.
1.
Because
there
is
the
same
reason
of
one
precept
as
of
all
.
2.
Because
there
is
no
part
of
morall
obedience
from
which
Christ
the
Lord
of
Heaven
and
Earth
might
seem
to
be
more
free
,
then
from
subjection
to
men
.
24.
Although
that
this
legall
obedience
was
required
of
Christ
now
made
man
by
right
of
Creation
,
yet
because
he
was
made
man
,
not
for
himselfe
,
but
for
us
,
it
was
a
part
of
that
humiliation
,
satisfaction
and
merit
,
which
God
required
,
and
accept
of
him
for
us
.
25.
In
this
subjection
these
two
things
are
to
be
observed
.
The
exception
which
hee
did
suffer
,
and
the
effect
which
it
did
bring
forth
.
26.
The
exception
was
the
disputation
which
he
had
with
the
Scribes
,
when
he
was
but
twelve
yeares
old
.
27.
This
disputation
was
a
foregoing
testimony
,
of
that
publick
calling
whereby
he
was
ordained
and
sent
to
be
a
master
and
teacher
of
Israel
.
28.
It
was
also
to
teach
,
that
that
knowledge
and
wisedome
wherewith
Christ
was
endued
,
was
not
gotten
,
by
progresse
of
time
,
but
conferred
or
infused
of
God
from
the
beginning
.
29.
The
effect
of
this
subjection
was
his
labouring
with
his
hands
,
that
is
,
an
enduring
of
that
curse
of
ours
,
whereby
it
comes
to
passe
that
we
eat
our
bread
with
that
labour
in
the
sweat
of
the
face
.
30.
His
publique
life
is
that
whereby
he
openly
manifested
himselfe
to
be
the
Messias
.
In
this
life
,
there
was
.
1.
The
enterance
.
2.
The
progresse
.
3.
The
conclusion
.
31.
Unto
the
entrance
pertaines
his
Baptisme
and
Tentation
.
32.
The
Baptisme
of
Christ
was
his
publick
inauguration
to
the
publick
performance
of
his
office
:
therefore
in
it
,
the
three
offices
of
Christ
are
affirmed
,
and
confirmed
.
33.
They
are
affirmed
by
the
testimony
of
the
father
publickely
pronouncing
that
Iesus
Christ
is
his
Sonne
,
and
so
that
he
appointed
a
king
by
him
,
even
that
King
in
whom
he
is
well
pleased
,
that
is
,
a
chiefe
Priest
,
who
by
his
intetcession
should
take
away
the
sins
of
the
World
,
and
a
chiefe
Prophet
,
Mat.
3.
17.
&
17.
3.
This
is
my
Sonne
in
whom
I
am
well
pleased
,
heare
him
.
34.
The
same
offices
are
confirmed
by
signes
:
namely
,
by
opening
of
Heaven
,
descending
of
the
holy
Spirit
under
the
bodily
shape
of
a
Dove
,
resting
upon
Christ
,
and
an
audible
voyce
sent
downe
from
Heaven
,
whereby
the
testimony
of
the
Father
was
signified
.
35.
They
were
also
confirmed
by
the
testimony
of
Iohn
,
who
was
appointed
,
for
a
witnesse
,
preacher
and
forerunner
of
Christ
,
and
being
certified
of
Christ
partly
by
the
revelation
of
the
Spirit
,
&
partly
by
those
signes
before
mentioned
,
he
did
testifie
of
him
before
others
.
36.
Moreover
by
the
Baptisme
of
Christ
,
our
Baptisme
was
confirmed
,
and
sanctified
:
and
withall
the
person
is
declared
to
whom
Baptisme
doth
so
adhere
,
that
all
the
force
of
it
is
to
be
sought
for
in
him
.
37.
Christ
was
tempted
,
that
he
might
shew
that
he
was
much
stronger
then
the
first
Adam
,
and
that
he
could
also
overcome
tentations
,
and
also
helpe
us
with
a
fellow-feeling
.
38.
The
progresse
of
his
publicke
life
was
in
poverty
and
labour
.
39.
The
poverty
of
Christ
was
without
a
singular
vow
,
and
without
beggery
.
40.
The
labour
of
Christ
was
in
travailing
through
divers
Countries
,
in
watchings
,
and
in
greatest
intention
of
all
his
strength
to
doe
good
.
41.
2.
This
publique
life
of
Christ
was
performed
in
preaching
,
and
working
miracles
,
unto
the
preaching
of
Christ
was
alwayes
joyned
,
in
respect
of
himselfe
,
grace
and
authority
.
In
respect
of
others
either
opening
,
or
hardening
of
heart
.
42.
The
object
of
h●…s
preaching
was
properly
the
Gospell
,
or
Kingdome
of
Heaven
.
Marc.
1.
14.
Preaching
the
Gospell
of
the
Kingdome
of
God
.
43.
The
end
of
his
miracles
was
.
1.
To
demonstrate
the
person
of
Christ
.
2.
To
confirme
his
doctrine
.
3.
To
signifie
his
spirituall
operations
.
44.
Christ
wrought
miracles
,
in
the
Angels
,
in
men
,
in
brute
Creatures
,
in
things
without
life
:
In
Heaven
,
in
Earth
,
in
the
Aire
,
and
in
the
Sea
:
in
things
corporeall
,
and
spirituall
:
that
he
might
shew
,
his
universall
and
Divine
power
to
be
of
equall
force
in
every
kind
of
thing
.
45.
The
conclusion
of
the
life
of
Christ
was
in
the
very
preparation
to
death
.
46.
His
preparation
to
death
was
in
his
instructing
his
Disciples
,
and
conforting
them
.
47.
This
instruction
and
consolation
was
partly
exercised
in
his
transfiguration
,
Luc.
9.
31.
Moses
and
〈◊〉
appearing
in
glory
did
tell
of
his
departure
.
And
by
those
Sacraments
which
looke
to
the
death
of
Christ
by
a
certaine
speciall
respect
,
namely
the
passeover
,
and
supper
of
the
Lord
:
partly
in
example
,
Iohn
13.
15.
I
have
given
you
example
,
that
as
I
have
done
to
,
you
,
so
also
should
ye
doe
,
partly
in
his
last
Sermon
,
Iohn
14.
&
15.
&
16.
and
partly
in
his
prayer
,
Iohn
17.
CHAPTER
XXII
.
Of
the
Death
of
Christ
.
1.
THe
Death
of
Christ
is
the
last
act
of
his
humiliation
,
whereby
he
did
undergoe
,
extreme
,
horrible
,
and
greatest
paines
for
the
sins
of
men
.
2.
It
was
an
act
of
Christ
,
and
not
a
meere
suffering
,
because
he
did
of
purpose
dispose
himselfe
to
undergoe
and
sustaine
it
.
Iohn
10.
11.
I
am
that
good
shepheard
:
the
good
shepheard
layes
downe
his
life
for
his
sheepe
,
Verse
11.
No
man
taketh
it
from
me
,
but
I
lay
it
downe
by
my selfe
:
by
the
same
reason
also
it
was
voluntary
,
not
compelled
.
And
out
of
power
,
not
out
of
infirmity
only
:
out
of
obedience
to
his
Father
,
and
love
to
us
,
not
out
of
his
owne
guilt
or
desert
:
unto
satisfaction
by
overcomming
,
not
to
perdition
by
yeelding
.
3.
It
did
containe
greatest
punishments
:
because
it
did
equall
all
that
misery
which
the
sinnes
of
men
did
deserve
.
Hence
is
that
plenty
of
words
&
phrases
,
by
which
this
death
is
set
forth
in
Scriptures
.
For
it
is
not
simply
called
a
death
,
but
also
a
cutting
off
,
a
casting
away
,
a
treading
under
feet
,
a
curse
,
an
heaping
up
of
sorrowes
,
and
such
like
.
Isay.
53.
Psal.
22.
4.
But
it
did
so
conraine
these
punishments
,
that
the
continuance
of
them
,
and
holding
under
,
and
such
like
circumstances
,
which
accompany
the
punishments
of
the
sins
of
all
the
damned
,
were
removed
from
this
death
.
Acts
2.
24.
It
could
not
be
that
he
could
be
held
under
by
death
.
The
reason
is
first
because
such
circumstances
as
these
are
not
of
the
essence
of
the
punishment
it selfe
:
but
adjuncts
following
and
accompanying
that
punishment
in
those
who
cannot
so
suffer
punishment
,
that
by
suffering
they
should
satisfie
.
Secondly
,
because
there
was
in
Christ
,
both
worthinesse
,
and
power
to
overcome
as
it
were
by
this
meanes
,
the
punishment
imposed
.
1
Cor.
15.
54.
57.
Death
is
swallowed
up
in
victory
.
Thankes
be
given
to
God
who
hath
given
us
victory
by
our
Lord
Iesus
Christ
.
5.
But
because
there
was
in
this
death
the
consummation
of
all
humiliation
,
whereof
that
also
was
the
far
greatest
part
:
hence
often
in
Scriptures
by
a
Synechdoche
of
the
member
,
the
death
itselfe
of
Christ
is
put
for
all
that
satisfaction
which
is
contained
in
his
whole
humiliation
.
6.
These
limitations
being
had
,
this
death
of
Christ
was
the
same
in
kind
and
proportion
with
that
death
which
in
justice
was
due
to
the
sins
of
men
representing
the
very
same
degrees
,
members
,
and
kinds
.
7.
The
beginning
of
the
spirituall
death
of
Christ
in
matter
of
losse
,
was
the
loosing
of
that
joy
and
delight
,
which
the
enjoyment
of
God
,
and
fulnesse
of
grace
was
wont
to
bring
.
But
he
did
loose
this
spirituall
joy
,
not
as
touching
the
principle
and
habit
of
it
,
but
as
to
the
act
and
sence
of
it
.
8.
The
beginning
of
spirituall
death
in
matter
of
sence
,
was
the
tasting
of
the
wrath
of
God
,
and
a
certaine
subjection
to
the
power
of
darknesse
.
But
that
wrath
of
God
was
most
properly
that
Cup
which
was
given
to
Christ
to
be
Drunke
.
Mat.
26.
39.
My
Father
,
if
it
be
possible
,
let
this
Cup
passe
from
me
.
9.
But
the
object
of
this
anger
was
Christ
,
not
absolutly
,
but
only
as
touching
the
punishment
which
is
brought
by
this
anger
,
which
he
as
our
surety
did
undergoe
.
10.
That
subjection
to
the
power
of
darkenesse
was
not
to
bondage
,
but
to
vexation
,
which
Christ
did
feele
in
his
mind
.
11.
From
these
the
soule
of
Christ
was
affected
with
sorrow
,
griefe
,
feare
,
and
horror
,
in
an
agony
.
Mat.
26.
39.
Iohn
11.
27.
Hebr.
5.
7.
Luc.
22.
24.
12.
In
this
manner
was
the
soule
of
Christ
affected
not
only
in
that
part
which
some
call
the
inferior
,
but
also
in
the
superior
part
:
not
only
nor
chiefly
out
of
a
fellow-feeling
which
it
had
with
the
body
,
put
properly
and
immediatly
:
not
chiefly
out
of
compassion
which
it
had
in
respect
of
others
,
but
out
of
a
proper
suffering
,
which
it
did
undergoe
in
our
name
.
Lastly
,
not
out
of
an
horror
of
temporall
death
,
which
many
of
Christs
servants
also
have
by
his
power
overcome
,
but
out
of
a
certaine
sence
of
a
supernaturall
and
spirituall
death
.
13.
There
were
two
effects
of
this
agony
.
First
,
a
vehement
deprecation
shewing
a
mind
astonished
and
a
nature
flying
from
the
bitternesse
of
death
,
yet
under
condition
,
and
with
subjection
to
his
Fathers
will
.
Mar.
14.
35.
He
prayed
that
if
it
might
be
that
houre
might
passe
from
him
.
Iohn
12.
27.
My
soule
is
troubled
,
and
what
shall
I
say
?
Father
keepe
me
from
this
houre
:
but
therefore
came
I
unto
this
houre
.
Secondly
,
a
watery
sweat
having
clotters
of
blood
mixed
with
it
dropping
downe
to
the
ground
,
Luc.
22.
44.
Being
in
an
agony
he
prayed
more
earnestly
.
And
his
sweat
was
like
drops
of
blood
falling
downe
to
the
ground
.
14.
In
this
beginning
of
spirituall
death
there
was
a
certaine
moderation
,
and
mitigation
,
that
in
the
meane
while
there
might
be
place
for
those
duties
which
were
to
be
finished
before
his
death
,
namely
prayers
,
conferences
,
admonitions
,
answeres
.
15.
This
moderation
was
inward
or
outward
.
16.
The
inward
was
by
spaces
of
time
upon
the
flacking
of
the
pressure
and
vexation
which
he
did
feele
in
his
soule
.
Hence
in
his
understanding
he
did
attend
unto
the
course
of
his
office
undertaken
,
to
the
gl●…ry
that
would
thence
arise
to
his
Father
,
and
to
himselfe
,
and
to
the
salvation
of
those
whom
his
Father
had
given
to
him
.
In
his
will
also
hee
did
chuse
and
embrace
all
the
miseries
of
death
to
obtaine
those
ends
.
17.
The
outward
mitigation
of
this
death
was
by
an
Angell
who
did
strengthen
him
in
talking
with
him
.
Luc.
22.
43.
And
appeared
to
him
an
Angell
from
Heaven
comforting
him
.
18.
There
was
no
inward
beginning
of
the
bodily
death
of
Christ
besides
that
naturall
mortality
and
weakening
which
the
outward
force
did
bring
.
19.
The
externall
beginning
was
manifold
,
both
in
matter
of
losse
,
and
matter
of
sence
.
20.
In
matter
of
losse
,
he
was
rejected
of
his
own
people
,
counted
worse
then
a
murtherer
,
forsaken
of
his
most
inward
Disciples
,
denied
,
and
betrayed
of
all
kind
of
men
,
especially
of
the
chiefe
ones
,
and
those
who
were
counted
the
more
wise
,
he
was
called
a
mad
man
,
a
deceiver
,
a
blasphemer
,
one
having
a
devill
,
a
great
man
and
invader
of
another
mans
kingdome
,
he
was
stripped
of
his
garments
,
and
destitute
of
necessary
food
.
21.
In
matter
of
sence
there
was
.
First
,
shamefull
apprehending
.
Secondly
,
a
violent
taking
away
:
in
just
judgements
,
both
Ecclesiasticall
,
and
civill
.
Fourthly
,
in
working
,
whipping
,
and
crucifying
,
with
reproches
,
and
injuries
of
all
kinds
joyned
with
them
.
Yet
there
was
some
mitigation
of
this
death
.
First
,
by
manifestation
of
the
Divine
Majesty
,
to
the
working
of
certaine
miracles
:
as
in
casting
the
Souldiers
downe
to
the
ground
with
his
sight
and
voyce
,
and
in
healing
the
eare
of
Malchus
.
Secondly
,
by
operation
of
the
Divine
providence
,
whereby
it
came
to
passe
,
that
he
was
justified
by
the
Iudge
,
before
he
was
condemned
.
Mat.
29.
24.
I
am
innocent
of
the
blood
of
this
just
man
.
22.
The
consummation
of
the
Death
of
Christ
was
in
the
highest
degree
of
the
punishment
appointed
:
where
is
to
be
considered
.
The
death
it selfe
,
and
the
continuance
of
it
.
23.
The
consummation
of
spirituall
death
in
matter
of
losse
,
was
,
that
forsaking
of
the
Father
whereby
he
was
deprived
of
all
sence
of
consolation
.
Mat.
27.
46.
My
God
,
my
God
why
hast
thou
forsaken
me
?
24.
The
consummation
of
the
death
of
Christ
in
matter
of
sence
was
the
curse
,
whereby
he
did
endure
the
full
sense
of
Gods
judgement
upon
mans
sinne
.
Gal.
3.
13.
He
was
made
a
curse
for
us
.
The
hanging
on
the
Crosse
was
not
a
cause
and
reason
of
this
curse
,
but
a
signe
and
symbole
of
it
.
Ibid.
25.
The
consummation
of
bodily
death
was
in
the
breathing
out
of
his
soule
with
greatest
torment
,
and
paine
of
the
body
.
26.
In
this
death
there
was
a
separation
made
of
the
soule
from
the
body
,
but
the
union
of
both
did
remaine
with
the
Divine
nature
,
so
that
a
dissolution
of
the
person
did
not
follow
.
27.
This
death
of
Christ
was
true
,
not
feigned
:
it
was
naturall
,
or
from
causes
naturally
working
to
bring
it
,
not
supernaturall
;
it
was
voluntary
,
not
altogether
compelled
;
yet
it
was
violent
,
not
of
inward
principles
:
It
was
also
in
a
certaine
manner
supernaturall
,
and
miraculous
,
because
Christ
did
keepe
his
life
,
and
strength
so
long
as
he
would
,
and
when
he
would
,
he
layd
it
down
,
Iohn
10.
18.
28.
The
continuance
of
this
death
was
,
in
respect
of
the
state
of
lowest
humiliation
,
not
in
respect
of
the
punishment
of
affliction
,
for
that
which
Christ
said
,
it
is
finished
,
is
understood
of
those
punishments
.
29.
The
continuance
was
the
remaining
under
the
dominion
of
death
by
the
space
of
three
dayes
,
Acts
2.
24.
This
state
is
wont
properly
to
bee
set
forth
by
descending
into
Hell
.
30.
Christ
being
buried
three
dayes
,
was
a
witnesse
and
certaine
representation
of
this
state
.
CHAPTER
XXIII
.
Of
the
Exaltation
of
Christ
.
1.
THe
Exaltation
of
Christ
is
that
whereby
he
did
gloriously
triumph
over
his
and
our
enemies
.
Luc.
24.
26.
Ought
not
Christ
to
have
suffered
these
things
,
and
so
to
enter
into
glory
?
Eph.
4.
8.
When
he
ascended
up
on
high
,
he
led
captivity
captive
.
Col.
2.
15.
He
hath
spoiled
principalities
and
powers
,
and
hath
made
a
shew
of
them
openly
,
and
hath
triumphed
over
them
in
it
.
2.
He
overcame
death
by
enduring
it
,
sinne
by
satisfying
,
the
Devill
by
spoiling
him
,
or
taking
the
prey
out
of
his
hands
.
3.
The
perfection
and
manifestation
of
this
victory
is
in
his
Exaltation
.
Therefore
although
there
was
a
virtuall
triumph
,
and
triumph
of
merit
in
his
death
,
and
in
the
Crosse
,
in
which
Christ
is
said
to
be
exalted
,
or
extolled
.
Iohn
3.
14.
Not
in
situation
and
place
only
,
but
also
in
vertue
and
merit
:
yet
the
actuall
triumph
as
touching
the
state
of
it
,
was
not
in
his
humiliation
,
but
his
Exaltation
.
4.
Christ
did
triumph
in
the
Crosse
,
as
in
a
Field
of
victory
;
but
in
his
Exaltation
,
as
in
the
kingly
seat
,
and
Chariot
of
triumph
.
5.
The
glory
of
this
triumph
was
,
a
changing
of
the
humble
forme
of
a
servant
,
and
that
most
abject
condition
which
in
it
he
did
undergoe
,
into
blessednesse
altogether
Heavenly
.
Phil.
2.
9.
Wherefore
also
God
did
highly
exalt
him
,
and
gave
him
a
name
above
every
name
.
6.
In
respect
of
the
Divine
nature
,
it
was
onely
an
active
manifestation
:
in
respect
of
the
humane
nature
,
it
was
a
reall
receiving
with
sutable
actions
flowing
from
it
.
7.
The
humane
nature
received
all
those
perfections
,
which
a
created
nature
could
take
.
For
in
the
soule
there
flourished
all
kind
of
fulnesse
of
wisdome
and
grace
,
not
only
in
respect
of
the
principle
and
habit
,
but
also
in
respect
of
the
act
and
exercise
:
his
body
also
was
adozned
with
greatest
purity
,
agility
,
splendor
,
and
strength
.
Hebr.
12.
2.
For
the
joy
that
was
set
before
him
,
he
endured
the
Crosse
,
Phil.
3.
21.
Who
shall
transforme
our
vile
body
,
that
it
may
be
life
to
his
glorious
body
.
8.
But
as
the
soule
of
Christ
being
now
exalted
,
did
still
retaine
the
nature
of
a
soule
,
so
also
the
body
glorified
did
in
no
wise
lay
downe
the
essence
,
and
essentiall
properties
of
a
body
:
therefore
it
can
neither
be
every
where
,
nor
together
in
many
places
,
nor
in
the
same
place
with
an
other
body
Penetrativè
.
Which
indeed
all
that
have
eyes
to
see
may
cleerly
perceive
in
those
phrases
of
Scripture
.
Being
taken
from
them
he
was
caried
up
into
Heaven
.
Luke
24.
51.
He
is
not
here
,
he
is
risen
,
Mat.
28.
6.
And
many
such
like
.
9.
There
were
three
degrees
of
Exaltation
opposite
to
as
many
degrees
of
his
extreame
humiliation
:
namely
his
Resurrection
from
the
dead
being
opposed
to
his
death
;
his
ascending
into
Heaven
opposed
to
his
descending
into
the
Grave
,
and
to
the
Lowest
place
of
the
Earth
,
and
his
sitting
at
the
right
Hand
of
God
opposed
to
his
remaining
in
the
Grave
,
and
in
the
state
of
death
or
in
Hell
.
10.
Christs
Resurrection
was
of
his
whole
humane
nature
which
before
had
fallen
by
death
.
In
respect
of
the
soule
it
was
from
Hell
,
or
from
the
state
,
and
dominion
of
death
,
to
which
the
soule
as
it
was
a
part
of
the
humane
nature
,
was
subject
.
In
respect
of
the
body
,
it
was
from
the
dead
,
and
from
the
Grave
.
11.
The
soule
is
said
improperly
to
have
risen
againe
:
but
the
body
and
humane
nature
properly
.
For
the
body
,
and
the
man
,
did
properly
recover
his
perfection
:
but
the
soule
did
recover
the
act
and
motion
of
its
perfection
in
the
body
.
12.
There
are
two
parts
of
his
Resurrection
;
the
first
is
an
internall
act
,
namely
a
reviving
restored
,
by
the
uniting
of
soule
and
body
:
the
second
is
an
externall
act
,
namely
his
going
out
of
the
Grave
to
the
manifestation
of
life
restored
.
13.
Unto
this
Resurrection
there
did
give
testimony
.
1.
The
Angells
.
2.
Christ
himselfe
by
divers
apparitions
(
ten
whereof
at
least
are
reckoned
up
in
the
Scriptures
)
and
also
by
divers
proofes
taken
out
of
the
Scriptures
.
3.
Men
,
who
were
certified
of
it
by
seeing
hearing
,
and
handling
him
.
14.
But
Christ
did
rise
not
by
the
power
or
leave
of
another
,
although
this
operation
be
attributed
to
God
the
Father
,
Acts
2.
24.
But
by
his
own
power
.
Iohn
2.
19.
Destroy
this
Temple
,
and
within
three
dayes
I
will
raise
it
up
.
And
10.
18.
I
have
power
of
taking
up
my
life
againe
.
15.
The
time
of
Resurrection
was
the
third
Day
after
his
Death
and
Buriall
,
Mat.
16.
2.
Luke
24.
7
Acts
10.
40.
1
Cor.
15.
4.
16.
The
end
of
this
Resurrection
was
.
1.
That
he
might
be
declared
to
be
the
Sonne
of
God
,
Rom.
1.
4.
Declared
mightily
to
be
the
Sonne
of
God
by
the
Resurrection
from
the
dead
.
2.
That
he
might
seale
a
full
victory
of
death
,
1
Cor.
15.
57.
Thankes
be
to
God
who
hath
given
us
victory
through
our
Lord
Iesus
Christ
.
3.
That
he
might
fulfill
those
parts
of
his
office
which
did
follow
his
death
,
Rom.
4.
25.
He
was
raised
againe
for
our
justification
.
4.
That
he
might
shew
himselfe
both
justified
,
and
justifying
others
,
1
Cor.
15.
17.
If
Christ
be
not
risen
,
your
faith
is
vaine
:
yee
are
yet
in
your
sinnes
.
5.
That
he
might
be
the
substance
,
example
,
and
entrance
of
our
spirituall
,
and
corporall
Resurrection
.
Vers
20.
21.
23.
of
the
same
Chapter
.
He
is
made
the
first
fruits
of
them
that
sleepe
.
In
Christ
shall
all
be
made
alive
.
17.
For
Christ
as
God
is
the
cause
absolutely
principall
of
our
Resurrection
:
as
satisfying
by
his
humiliation
,
and
death
,
he
is
the
meritorious
cause
:
but
as
rising
from
the
dead
he
is
the
exemplary
cause
,
and
withall
a
demonstration
and
an
initiation
.
18.
The
ascending
of
Christ
into
Heaven
,
is
a
middle
degree
,
or
certaine
progresse
of
exaltation
,
whereby
leaving
the
Earth
he
ascends
up
into
the
highest
Heaven
as
into
his
throne
of
glory
.
Acts
1.
11.
He
is
taken
up
from
you
into
Heaven
,
Ephes.
4.
10.
Hee
ascended
farre
above
all
Heavens
.
19.
This
ascension
was
of
the
whole
person
;
yet
it
doth
not
agree
to
the
Divine
nature
,
but
figuratively
,
namely
as
it
was
the
cause
of
ascending
,
and
was
joyned
with
the
humane
nature
,
in
excellency
:
manifesting
also
his
glory
in
it
,
whereof
he
had
as
it
were
emptied
himselfe
,
when
he
descended
into
it
by
the
incarnation
:
but
it
doth
most
properly
agree
to
the
humane
nature
,
because
it
suffered
change
from
a
lower
place
to
an
higher
.
20.
The
time
of
his
ascension
was
40
dayes
after
his
Resurrection
,
Acts
1.
3.
not
sooner
:
because
the
infirmity
of
the
Disciples
did
require
the
delay
of
this
space
of
time
,
that
their
faith
might
be
confirmed
by
divers
appearings
,
and
they
might
also
be
more
fully
instructed
in
those
things
,
which
pertaine
to
the
Kingdome
of
God
.
Acts
1.
3.
Not
later
,
least
he
should
seeme
to
thinke
upon
an
earthly
life
.
21.
The
place
from
which
he
did
ascend
was
mount
Olivet
,
Acts
1.
12.
Where
also
he
entred
into
deepest
humiliation
,
Luc.
22.
39.
That
he
might
teach
that
his
suffering
,
and
ascension
did
pertaine
to
the
same
thing
.
22.
The
place
into
which
he
ascended
,
was
the
Heaven
of
the
blessed
,
and
which
is
not
an
ubiquitary
Heaven
,
as
some
doe
imagine
,
so
as
that
ascension
should
only
be
a
change
of
condition
,
and
not
of
place
,
but
it
is
the
highest
above
all
the
other
Heavens
,
Eph.
4.
10.
The
seat
,
house
or
mansion
of
God
.
Iohn
14.
2.
So
that
in
respect
of
locall
presence
,
Christs
humane
nature
is
rightly
and
truly
said
to
be
with
us
in
Earth
,
Mat.
26.
11.
Although
he
himselfe
in
respect
of
his
person
,
and
that
spirituall
efficacy
which
doth
depend
upon
the
humane
nature
,
is
every
where
with
his
unto
the
end
of
the
world
,
Mat.
28.
20.
23.
The
witnesses
of
this
ascension
,
were
both
many
men
,
and
Angels
.
Acts
1.
24.
In
respect
of
order
,
he
was
the
first
of
all
those
who
ascended
into
Heaven
,
in
priority
of
nature
:
because
his
ascension
was
a
cause
by
vertue
whereof
others
doe
ascend
.
Heb.
9.
8.
But
others
had
ascended
in
their
soules
before
in
time
,
Col.
1.
20.
And
some
also
(
as
it
is
most
like
)
in
their
bodies
.
Gen.
5.
24.
Hebr.
11.
5.
2
King●…
2.
11.
25.
The
cause
of
this
ascension
was
the
same
which
before
was
of
the
Resurrection
:
namely
the
power
of
God
,
which
is
the
same
both
of
the
Father
and
the
Son
:
hence
in
respect
of
the
Father
it
is
called
an
assumption
which
in
respect
of
the
Son
is
called
an
ascension
.
Act
,
1.
11.
But
there
was
added
moreover
the
condition
of
a
glorified
body
;
which
is
carried
as
well
upward
as
downward
.
26.
The
ends
of
his
ascension
were
.
1.
That
he
might
place
his
humane
nature
now
glorified
in
the
mansion
of
glory
.
2.
That
he
might
shew
himselfe
to
be
him
who
could
pierce
into
the
Heavenly
and
deepest
counsels
of
God
.
Iohn
3.
13.
How
shall
yee
believe
,
if
I
tell
you
heavenly
things
?
For
there
is
none
that
ascendeth
into
Heaven
,
but
he
who
descendeth
from
Heaven
;
namely
,
the
sonne
of
man
who
is
in
Heaven
.
3.
That
he
might
prepare
mansions
for
all
his
in
the
house
of
his
Father
.
Iohn
14.
3.
4.
That
hee
might
in
the
name
of
his
own
take
possession
of
the
heavenly
Kingdome
.
Eph.
2.
6.
Hath
raised
us
up
together
,
and
hath
made
us
sit
together
in
Heaven
,
in
Christ
Iesus
.
5.
That
by
his
intercession
&
power
he
might
take
care
for
those
things
which
were
to
be
performed
for
their
salvation
.
Ioh●…
16.
7.
If
I
goe
from
you
,
I
will
send
the
Comforter
unto
you
.
6.
That
we
may
have
a
most
certaine
argument
of
our
ascension
into
Heaven
,
1
Cor.
15.
20.
He
is
made
the
first
fruits
of
them
that
sleepe
.
7.
That
wee
also
might
in
thought
,
affection
and
conversation
follow
after
Heavenly
things
.
Col.
3.
1.
Phil.
3.
20.
Seeke
those
things
that
are
above
where
Christ
is
.
We
carry
our selves
a
Citizens
of
Heaven
:
from
whence
also
we
looke
for
a
Saviour
,
the
Lord
Iesus
Christ
.
27.
Sitting
at
the
right
Hand
of
God
is
the
highest
degree
of
his
Exaltation
,
whereby
he
enjoyeth
the
highest
glory
of
his
mediation
.
Hence
Resurrection
,
and
Ascension
are
motions
tending
to
this
sitting
:
hence
also
Resurrection
and
Ascension
in
a
certaine
manner
common
to
us
with
Christ
;
but
sitting
at
the
right
hand
of
the
Father
agrees
to
none
,
but
to
Christ
only
.
28.
That
highest
glory
wherewith
Christ
is
endowed
by
this
sitting
,
is
properley
and
formally
a
kingly
glory
.
Acts
2.
36.
Let
therefore
all
the
house
of
Israel
know
for
certaine
,
that
God
hath
made
this
man
a
Lord
.
29.
This
Kingly
glory
is
a
fulnesse
of
power
and
majesty
whereby
he
governeth
all
things
for
the
good
of
his
,
Psal.
110.
1.
1
Cor.
15.
25.
For
he
must
raigne
untill
he
have
put
down
all
his
enemis
,
under
his
feet
.
30.
This
majesty
and
power
doth
properly
agree
to
the
person
of
Christ
the
Mediator
:
in
respect
of
which
it
is
also
truly
said
that
the
humane
nature
of
Christ
hath
now
so
much
eminency
of
dignity
and
ruledome
,
that
with
power
he
is
above
,
and
set
over
all
created
things
,
Eph.
1.
20.
But
from
this
eminency
of
dignity
,
to
conclude
that
the
humane
nature
of
Christ
(
which
was
created
end
remaines
finite
)
being
absolutely
and
abstractedly
considered
,
hath
the
same
omnipotency
,
and
omnipresency
with
God
himselfe
it
is
no
other
thing
then
a
certaine
stupid
madnesse
,
and
it
is
not
far
from
blasphemy
.
31.
Vnto
this
kingly
dignity
pertaines
that
power
whereby
Christ
was
made
the
judge
of
all
men
,
and
Angells
.
32.
This
kingly
glory
of
Christ
doth
also
redound
unto
other
of
his
offices
,
so
that
he
exerciseth
a
kingly
Priest-hood
,
and
a
kingly
prophecy
.
33.
The
kingly
priest-hood
is
,
that
whereby
he
doth
plead
our
cause
,
not
by
suffering
,
and
humbly
supplicating
as
it
were
with
bended
knees
,
but
by
representing
gloriously
those
things
which
he
did
and
suffered
.
Hebr.
9.
24.
Christ
is
entred
into
Heaven
it selfe
,
to
appeare
before
the
Face
of
God
for
us
.
34.
Christ
doth
exercise
a
kingly
prophecy
:
whilest
he
powres
out
his
spirit
upon
all
flesh
:
whilest
he
sends
his
Embassadors
,
workes
together
with
them
,
and
confirmes
their
word
by
signes
that
follow
:
lastly
whilest
he
gather
his
own
out
of
the
world
,
protects
,
builds
up
,
and
preserves
them
for
ever
.
Mat.
28.
18
,
19
,
20.
Marc.
16.
20.
CHAPTER
XXIV
.
Of
the
application
of
Christ
.
So
much
of
Redemption
:
The
application
of
the
same
Redemption
followes
.
1.
THis
application
is
that
whereby
all
those
things
which
Christ
hath
done
,
and
doth
as
Mediator
,
are
made
actually
effectuall
in
some
certaine
Men.
2.
This
application
by
a
speciall
appropriation
is
attributed
to
the
holy
Spirit
,
1
Cor.
12.
13.
By
one
spirit
we
are
all
baptised
into
〈◊〉
〈◊〉
:
yet
it
doth
depend
.
1.
Upon
the
dceree
,
and
donation
of
the
Father
▪
whereby
he
hath
given
some
certaine
men
to
Christ
to
be
redeemed
,
and
saved
.
Iohn
6.
36.
This
is
the
will
of
my
Father
,
that
of
that
he
hath
given
me
,
I
should
lose
nothing
,
for
all
those
,
and
only
those
whom
the
Father
hath
given
to
Christ
,
doe
come
to
him
.
Ibid.
verse
37.
2.
Vpon
the
intention
of
Christ
whereby
he
hath
determined
his
satisfaction
for
the
good
of
those
,
whom
he
hath
appointed
to
him
by
his
Father
.
Iohn
17.
9.
11.
12.
19.
I
pray
for
them
whom
thou
hast
given
me
,
because
they
are
thine
.
3.
Vpon
the
acceptation
of
the
Father
,
whereby
he
doth
accept
and
ratifie
that
satisfaction
for
the
reconciliation
,
&
salvation
of
the
same
persons
.
2
Cor.
5.
19.
Namely
,
that
God
was
in
Christ
,
reconciling
the
world
to
himselfe
,
not
imputing
their
sins
unto
them
.
3.
This
transaction
betweene
God
and
Christ
was
a
certaine
fore-going
application
of
our
redemption
,
and
deliverance
to
our
surety
,
and
to
us
in
him
:
which
unto
the
finishing
of
that
secundary
application
in
us
,
hath
the
respect
of
an
effectuall
example
,
so
as
,
that
is
a
representation
of
this
,
and
this
is
brought
forth
by
vertue
of
that
.
4.
Hence
our
deliverance
from
sinne
and
death
,
was
not
onely
determined
in
the
decree
of
God
,
but
also
granted
,
and
communicated
to
Christ
,
and
to
us
in
him
,
before
it
be
perceived
by
us
.
Rom.
5.
10.
11.
We
were
reconciled
to
God
,
by
the
death
of
his
Son
.
By
whom
we
have
now
received
a
reconciliation
.
5.
Hence
both
the
Father
and
the
Sonne
are
said
to
send
the
Spirit
to
performe
this
application
,
Iohn
14.
16.
&
16.
7.
The
Father
shall
give
you
an
advocate
,
I
will
send
him
unto
you
.
6.
Hence
every
good
giving
,
and
every
perfect
good
is
said
to
descend
from
above
from
the
Father
.
Iames
1.
17.
And
all
saving
things
are
said
to
be
communicated
to
us
,
in
Christ
,
as
in
the
head
.
For
Christ
as
obtaining
it
by
his
merit
and
through
Christ
,
as
effectually
applying
it
.
Eph.
1.
3.
5.
11.
7.
Hence
also
application
is
the
end
&
effect
of
impetration
.
But
seeing
the
end
is
intended
by
God
the
Father
and
Christ
,
it
hath
a
certaine
connexion
with
impetration
as
with
its
meanes
.
For
if
the
redemption
of
Christ
were
of
incertaine
event
,
then
the
Father
should
appoint
the
S●…nne
to
death
,
and
the
Sonne
also
should
undergoe
it
,
being
yet
uncertaine
,
whether
any
would
be
saved
by
it
or
no
;
then
also
all
the
fruit
of
this
mystery
should
depend
upon
the
free
will
of
men
.
8.
Hence
application
is
altogether
of
the
same
latitude
with
redemption
it selfe
,
that
is
,
the
redemption
of
Christ
is
applied
to
all
and
only
those
,
for
whom
it
was
obtained
by
the
intention
of
Christ
and
the
Father
,
yet
for
their
sakes
the
same
temporall
benefits
of
Christ
doe
redound
unto
thers
also
.
9.
And
in
this
sence
,
namely
in
respect
of
the
intention
of
application
it
is
rightly
said
:
Christ
did
onely
satisfy
for
those
that
are
saved
by
him
:
although
in
respect
of
that
sufficiency
which
is
in
the
mediation
of
Christ
,
it
may
be
rightly
said
also
,
Christ
satisfied
for
all
,
or
every
one
:
and
because
those
counsells
of
God
are
hidden
to
us
,
it
is
agreeable
to
charity
,
to
judge
very
well
of
every
one
,
although
we
may
not
pronounce
of
all
together
collectively
,
that
Christ
did
equally
plead
their
cause
before
God
.
10.
The
way
of
application
whereby
God
doth
with
greatest
firmnesse
performe
that
,
which
was
contained
in
a
covenant
formerly
made
,
and
broken
,
is
called
in
the
Scriptures
a
new
covenant
,
Hebr.
8.
8.
10.
A
covenant
of
life
,
salvation
,
and
grace
,
Rom.
4.
16.
Gal.
3.
18.
Which
in
the
same
sence
also
is
called
the
Gospell
.
Rom.
1.
16.
The
good
Word
of
God
.
Hebr.
6.
5.
A
faithfull
saying
and
worthy
of
all
acceptation
.
1
Tim.
1.
15.
A
good
doctrine
.
1
Tim.
4.
6.
The
Word
of
life
.
Phil.
2.
16.
The
Word
of
reconciliation
,
2
Cor.
5.
19.
The
Gospell
of
peace
.
Eph.
2.
17.
&
6.
15.
The
Gospell
of
salvation
,
and
the
Word
of
truth
,
Eph.
1.
13.
The
arme
of
God
,
Isay
53.
1.
The
savour
of
life
to
life
,
2
Cor.
2.
16.
11.
It
is
called
a
covenant
because
it
is
a
firme
promise
,
for
in
the
Scriptures
every
firme
purpose
,
although
it
be
of
things
without
life
,
is
called
a
covenant
,
Ierem.
33.
20.
25.
My
covenant
of
the
day
,
and
my
covenant
of
the
night
:
if
my
covenant
be
not
with
day
and
night
,
if
I
appoint
not
the
statutes
of
Heaven
and
Earth
.
12.
Yet
because
it
consists
of
a
free
donation
,
and
is
confirmed
by
the
death
of
the
giver
,
it
is
not
so
properly
called
a
covenant
as
a
testament
,
Hebr.
9.
16.
Which
seeing
it
is
not
found
in
the
former
,
that
is
not
so
properly
called
a
testament
as
a
covenant
.
13.
But
this
new
covenant
differs
from
the
old
many
wayes
.
1.
In
the
kind
,
for
that
was
as
it
were
a
covenant
of
friendship
betweene
the
Creator
and
the
creature
:
but
this
is
a
covenant
of
reconciliation
between
enemies
.
14.
2.
In
the
efficient
:
for
in
that
there
was
an
agreement
of
two
parties
,
namely
God
and
man
:
but
in
this
God
onely
doth
covenant
.
For
man
being
now
dead
in
sinne
,
had
no
ability
to
contract
a
spirituall
covenant
with
God
.
But
if
two
parties
after
the
manner
of
a
covenant
are
to
be
appointed
,
yet
then
God
only
is
the
party
assuming
,
and
constituting
,
but
man
is
the
party
assumed
.
15.
3.
It
differs
in
the
object
:
for
that
is
extended
to
all
men
,
but
this
belongs
to
some
certaine
ones
in
a
speciall
manner
.
For
although
the
promulgation
of
it
be
oftentimes
propounded
promiscuously
,
after
the
manner
of
men
,
yet
by
a
special
propriety
it
belongs
,
and
is
directed
to
those
to
whom
it
was
intended
by
God
,
who
are
therefore
called
sonnes
and
heires
,
of
this
promise
and
of
salvation
,
Gen.
15.
Act.
1.
39.
&
3.
25.
Rom.
4.
16.
13.
&
9.
7.
8.
Gal.
3.
21.
29.
16.
4.
In
the
beginning
or
moving
cause
:
for
there
God
according
to
his
soveraingty
did
worke
out
of
his
wise
and
just
counsell
:
but
here
mercy
only
hath
place
.
There
indeed
there
did
some
respect
of
grace
shine
forth
,
in
appointing
a
reward
due
to
obedience
:
yet
it
was
not
properly
directed
by
grace
:
and
so
not
this
covenant
of
grace
,
but
that
was
accomplished
,
that
is
,
it
did
actually
lead
man
to
happinesse
.
17.
5.
In
the
foundation
,
which
in
the
former
was
the
ability
of
man
himselfe
;
but
in
this
,
Christ
Iesus
.
18.
6.
In
the
matter
or
good
things
promised
:
for
in
that
God
promised
life
only
;
but
in
this
he
promiseth
righteousnesse
also
,
and
all
the
meanes
of
life
:
because
to
man
being
dead
,
not
the
continance
or
perfection
of
life
,
but
restoring
was
necessary
.
19.
7.
In
the
conditions
:
for
that
required
perfect
obedience
of
workes
,
which
was
also
to
be
performed
by
man
of
his
own
strength
before
any
effect
of
the
promise
,
that
it
might
have
respect
of
merit
unto
it
:
but
this
requires
not
any
condition
properly
so
called
,
or
going
before
,
but
only
following
after
or
comming
betweene
,
and
that
to
be
communicated
by
grace
,
that
it
might
be
a
meanes
to
perfit
the
same
grace
:
which
is
the
proper
nature
of
Faith
.
20.
8.
In
the
effects
:
for
that
teached
and
sheweth
what
is
righteous
,
but
this
bestowes
righteousnesse
it selfe
,
in
that
there
was
a
dead
letter
,
and
deadly
to
a
sinner
:
but
in
this
a
quickning
spirit
.
21.
Hence
that
never
brought
salvation
to
any
man
,
neither
could
bring
any
thing
to
a
sinner
,
but
onely
death
but
this
doth
not
properly
and
of
it selfe
bring
death
or
condemnation
to
any
,
but
it
brings
assured
salvation
to
all
those
of
whom
it
is
received
.
22.
9.
In
the
adjunct
of
continuance
:
for
that
is
antiquated
in
respect
of
those
who
are
partakers
of
this
new
:
but
this
is
everlasting
,
both
in
respect
of
the
countenance
it
hath
in
it selfe
,
because
it
admitts
no
end
,
or
change
,
touching
the
substance
,
and
also
in
respect
of
those
to
whom
it
is
communicated
,
because
the
grace
of
this
covenant
doth
continue
for
ever
with
them
,
who
are
once
truly
in
covenant
.
CHAPTER
XXV
.
Of
Predestination
.
1.
BEcause
this
application
of
redemption
is
made
to
some
certaine
men
,
and
not
to
all
,
so
that
it
sheweth
a
manifest
difference
betweene
men
,
in
respect
of
the
dispensation
of
grace
;
hence
it
doth
make
the
predestination
of
God
concerning
men
appeare
to
us
in
the
first
place
.
2.
Predestination
indeed
was
from
eternity
,
Eph.
1.
4.
He
hath
chosen
us
before
the
foundations
of
the
World
were
laid
.
2
Tim.
1.
9.
Which
grace
was
given
us
before
all
ages
.
And
it
did
also
worke
from
the
beginning
of
the
workes
of
God
:
but
it
makes
no
inward
difference
in
the
Predestinate
themselves
before
the
actuall
dispensation
of
this
application
.
Eph.
2.
3.
And
we
were
by
nature
the
children
of
wrath
as
well
as
others
.
1
Cor.
6.
11.
Thus
yee
were
indeed
.
For
Predestination
before
the
application
of
grace
doth
put
nothing
in
the
persons
Predestinated
,
but
it
doth
lie
hid
only
in
him
that
doth
predestinate
.
3.
This
Predestination
is
the
decree
of
God
of
manifesting
his
speciall
glory
in
the
eternall
condition
of
men
.
Rom.
9.
22.
23.
Willing
to
shew
his
wrath
and
to
make
his
power
knowne
,
he
suffered
with
much
long
suffering
the
vessells
of
wrath
,
prepared
to
destruction
.
And
to
make
knowne
the
riches
of
his
glory
towards
the
vessels
of
mercy
which
he
hath
prepared
unto
glory
1.
Thess.
5.
9.
God
hath
not
appointed
us
to
wrath
,
but
to
obtaine
mercy
.
4.
It
is
called
destination
:
because
it
is
a
certaine
determination
of
the
order
of
meanes
unto
the
end
.
But
because
God
had
determined
this
order
with
himselfe
,
before
any
actuall
existence
of
things
,
therefore
it
is
not
simply
called
destination
,
but
predestination
.
5.
It
is
called
a
decree
:
because
it
containes
a
definite
sentence
to
be
executed
by
certaine
counsell
.
In
the
same
sence
also
it
is
called
a
purpose
,
and
counsell
,
because
it
propounds
an
end
to
be
attained
unto
,
as
it
were
with
an
advised
deliberation
.
6.
Hence
predestination
hath
greatest
wisdome
,
freedome
,
firmenesse
,
and
immutability
joyned
with
it
:
because
these
are
found
in
all
the
decrees
of
God
.
7.
Therefore
the
reason
of
Predestination
is
unmoveable
,
and
indissoluble
,
2
Tim.
2.
19.
The
foundation
of
God
standeth
sure
having
this
seale
.
The
Lord
knoweth
who
are
his
.
And
under
that
respect
the
number
of
the
predestinated
,
(
not
only
the
formall
number
,
or
number
numbering
(
as
they
speake
)
that
is
,
how
many
men
at
length
shall
be
saved
,
and
how
many
not
:
but
also
the
materiall
number
or
number
numbred
,
that
is
,
who
those
severall
men
are
)
is
certaine
with
God
,
not
only
by
certainty
of
foreknowledge
,
but
also
by
certainty
of
order
of
meanes
.
Luc.
10.
20.
Rejoyce
that
your
names
are
written
in
the
Heavens
.
8.
For
Predestination
doth
not
necessarily
presuppose
either
its
limit
,
or
object
as
existing
,
but
it
maketh
it
to
exist
:
so
that
by
force
of
predestination
it
is
ordered
,
that
it
should
be
.
1
Pet.
1.
20.
Of
Christ
foreknowne
before
the
foundations
of
the
world
were
laid
.
9.
Hence
also
it
depends
upon
no
cause
,
reason
or
outward
condition
,
but
it
doth
purely
proceed
from
the
will
of
him
that
predestinateth
.
Mat.
11.
26.
Even
so
Father
,
because
it
pleased
thee
.
Rom.
9.
16.
18.
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
:
he
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
.
10.
Hence
it
is
neither
necessary
nor
agreeable
to
the
Scriptures
either
to
appoint
any
fore
required
quality
in
man
,
as
it
were
the
formall
object
of
Predestination
:
or
so
to
assigne
any
certaine
condition
of
man
,
that
the
rest
should
be
excluded
:
for
it
is
sufficient
to
understand
that
men
are
the
object
of
this
decree
,
so
that
the
difference
of
the
decree
doth
not
depend
upon
man
,
butthat
difference
,
which
is
found
in
men
,
doth
follow
upon
the
decree
11.
In
order
of
intention
there
is
no
fore-knowledge
,
fore-required
,
or
ought
to
be
presupposed
unto
the
decree
of
Predestination
,
besides
that
simple
intelligence
which
is
of
all
possible
things
:
because
it
depends
not
upon
any
reason
,
or
eternall
condition
,
but
doth
purely
proceed
from
the
will
of
him
that
doth
predestinate
.
Eph.
1.
5.
9.
He
hath
predestinated
us
according
to
the
good
pleasure
of
his
owne
will
.
According
to
his
free
good
will
which
he
had
purposed
in
himselfe
.
12.
It
is
properly
an
act
of
Gods
Will
,
whereby
it
is
exercised
about
a
certaine
object
which
it
determines
to
bring
to
a
certaine
end
by
certaine
meanes
.
Eph.
1.
11.
We
were
chosen
,
when
we
were
predestinated
,
according
to
the
purpose
of
him
that
worketh
all
things
according
to
the
pleasure
of
his
own
will
.
13.
This
decree
as
it
doth
exist
in
the
mind
of
God
presupposing
an
act
of
the
will
is
called
fore
knowledge
:
whence
it
comes
to
passe
that
fore-knowledge
signifies
as
much
sometime
as
Predestination
,
but
lesse
properly
,
Romans
11.
2.
Hee
hath
not
cast
away
his
people
whom
hee
fore-knew
.
14.
There
is
only
one
act
of
will
in
God
properly
,
because
all
things
in
him
are
together
,
and
nothing
before
or
after
,
and
so
there
is
only
one
decree
about
the
end
and
meanes
:
but
after
our
manner
of
conceiving
,
God
in
order
of
intention
doth
will
the
end
before
the
meanes
.
Rom.
8.
30.
Whom
he
hath
predestinated
,
those
he
called
:
although
in
order
of
execution
,
he
willeth
the
meanes
first
before
their
direction
to
the
end
.
2
Thess.
2.
13.
He
hath
chosen
us
to
salvation
through
sanctification
,
and
faith
.
15.
Some
things
are
the
meanes
,
and
the
end
,
and
the
causes
also
of
other
meanes
.
Iohn
.
6.
37.
Whatsoever
the
Father
giveth
me
shall
come
to
me
,
and
him
that
commeth
to
me
,
I
will
in
no
wise
cast
away
,
yet
they
are
not
causes
of
the
act
it selfe
of
Predestination
,
nor
of
all
the
effects
of
it
.
16.
There
are
some
meanes
which
of
their
own
nature
are
ordered
to
the
end
of
Predestination
:
of
which
sort
are
all
those
things
which
pertaine
to
the
grace
revealed
in
the
Gospell
;
but
other
things
in
a
certaine
outward
respect
are
subjected
to
this
order
:
such
as
are
naturall
good
or
evill
things
which
above
or
beyond
their
nature
through
the
over-ruling
direction
of
grace
doe
worke
together
to
our
salvation
.
17.
Of
Predestination
there
are
two
kindes
,
Election
and
Reprobation
.
18.
Election
is
the
predestination
of
some
certaine
men
,
that
the
glorious
grace
of
God
may
be
manifested
in
them
.
Eph.
1.
4.
5.
6.
He
hath
chosen
us
,
he
hath
predestinated
us
to
the
praise
of
his
glorious
grace
.
19.
Election
is
an
act
of
the
will
,
which
in
God
is
only
one
and
simple
:
yet
after
our
manner
of
conceiving
it
sets
forth
(
by
Synecdoche
)
by
divers
acts
.
20.
The
first
act
of
election
then
is
to
will
the
glory
of
his
grace
in
the
salvation
of
some
men
.
2
Thessa.
2.
13.
God
hath
chosed
us
from
the
beginning
unto
salvation
.
21.
The
second
act
is
to
appoint
some
certaine
men
who
shal
be
made
partakers
of
this
salvation
.
2.
Tim.
2.
19.
The
Lord
knoweth
who
are
his
.
22.
But
the
proper
reason
of
election
is
in
this
second
act
,
which
act
containes
these
three
things
in
the
conceaving
of
it
,
1.
Love
.
Rom.
9.
13.
2.
Love
with
respect
to
a
supernaturall
and
chiefe
good
.
Ier.
31.
3.
Eph.
5.
25.
3.
Love
with
a
separating
from
others
:
in
which
comparative
manner
,
there
is
contained
a
certaine
virtuall
intention
of
love
.
Rom.
9.
13.
Iohn
.
17.
6.
1.
Cor.
1.
27.
28.
23.
The
third
act
of
election
is
a
purpose
or
intention
of
preparing
and
directing
those
meanes
by
which
men
elected
,
are
certainely
lead
through
to
salvation
as
to
an
end
.
But
these
meanes
are
properly
redemption
,
and
application
of
redemption
,
Ionh
6.
37.
2
Thess.
2.
13.
24.
This
third
act
in
a
speciall
respect
is
called
predestination
:
which
is
sometime
in
the
Scriptures
distinguished
from
election
,
even
as
it
respects
the
elect
above
,
Rom.
8.
29.
Eph.
1.
4.
&
5.
Whom
he
did
foreknow
,
those
he
also
predestinated
.
As
he
hath
chosen
us
.
Who
hath
predestinated
us
.
Although
otherwise
by
a
synecdoche
it
is
used
in
the
same
sence
with
election
.
25.
Hence
Predestination
is
sometime
said
to
be
according
to
his
purpose
.
Eph.
1.
11.
And
his
purpose
according
to
election
,
Rom.
9.
11.
And
election
also
according
to
purpose
,
the
counsell
,
and
good
pleasure
of
the
Will
of
God
,
Eph.
1.
5.
26.
There
doth
a
certaine
knowledge
particularly
accompany
these
acts
of
will
in
election
in
the
mind
of
God
,
wherebyGod
doth
most
certainly
know
the
heires
of
eternall
life
:
whence
also
election
it selfe
is
called
,
knowledge
or
fore-knowledge
.
Rom.
8.
29.
But
this
knowledge
of
God
because
with
greatest
firmnesse
it
retaines
the
distinct
names
of
those
that
are
to
be
saved
,
and
the
good
things
appointed
for
them
,
as
if
all
were
written
in
Gods
Booke
,
therefore
it
is
called
the
booke
of
Life
.
Psalme
69.
29.
Revelations
3.
5.
and
13.
8.
27
This
election
was
only
one
in
God
in
respect
of
whole
Christ
mystically
considered
,
that
is
,
of
Christ
,
and
of
those
who
are
Christ
,
as
there
was
one
Creation
of
all
mankind
;
yet
as
a
certaine
distinction
may
be
conceived
according
to
reason
,
Christ
was
first
elected
as
the
Head
,
and
then
some
men
as
members
in
him
.
Eph.
1.
4.
28.
Yet
Christ
is
not
the
meritorious
,
or
impulsive
cause
in
respect
of
the
election
of
men
it selfe
,
although
it
hath
the
reason
of
a
cause
in
respect
of
all
the
effects
of
election
,
which
follow
the
sending
of
Christ
himselfe
.
29.
Christ
himselfe
in
the
first
act
of
election
as
touching
the
worke
of
redemption
is
rightly
said
to
be
an
effect
,
and
meanes
ordained
to
the
salvation
of
man
,
as
the
end
;
as
this
salvation
is
the
action
of
God
,
Iohn
17.
6.
Thine
they
were
,
and
thou
gavest
them
me
.
Yet
as
this
salvation
is
our
good
,
Christ
is
not
the
effect
,
but
the
cause
of
it
.
So
it
may
be
rightly
said
in
respect
of
the
first
act
of
election
,
that
Christ
the
redeemer
was
the
effect
and
subordinate
meanes
,
but
in
the
third
act
of
election
he
is
to
be
considered
as
a
cause
,
Eph.
1.
3.
He
hath
blessed
us
with
all
spirituall
blessings
,
in
the
Heavens
,
in
Christ
.
30.
Reprobation
is
the
predestinating
of
some
certaine
men
,
that
the
glory
of
Gods
Iustice
might
be
manifested
in
them
.
Rom.
9.
22.
2
Thess.
2.
12.
Iud.
4.
31.
Three
acts
are
to
be
conceived
in
reprobation
,
as
before
in
election
.
32.
The
first
act
is
to
will
the
setting
forth
of
Iustice
.
Therefore
the
end
of
God
in
reprobation
,
is
not
properly
the
destruction
of
the
Creature
,
but
the
Iustice
of
God
,
which
shines
forth
in
deformed
destruction
.
33.
Hence
is
the
first
difference
in
reason
betweene
election
and
reprobation
,
for
in
election
not
only
the
glorious
grace
of
God
hath
the
respect
of
an
end
:
but
also
the
salvation
of
men
themselves
:
but
in
reprobation
damnation
in
it selfe
hath
not
the
respect
of
an
end
,
or
of
good
.
34.
The
second
act
is
to
appoint
those
certaine
men
in
whom
this
Iustice
of
God
should
be
made
manifest
.
Iude
4.
35.
That
act
cannot
properly
be
called
election
:
because
it
is
not
out
of
love
,
neither
doth
it
bring
the
bestowing
of
any
good
,
but
the
privation
of
it
:
Therefore
it
is
properly
called
reprobation
,
because
it
doth
reject
or
remove
those
about
whom
it
is
exercised
,
from
that
love
wherewith
the
elect
are
appointed
to
salvation
.
As
therefore
in
election
,
there
is
love
with
discerning
so
in
reprobation
,
there
is
seene
the
deniall
of
love
with
putting
a
difference
.
36.
But
because
this
negative
setting
apart
which
is
found
in
reprobation
,
doth
depend
upon
that
setting
apart
which
is
in
election
:
hence
the
remote
end
of
reprobation
is
the
glory
of
that
grace
which
is
manifested
in
election
.
Rom.
9.
22.
23.
He
suffered
the
vessels
of
wrath
,
that
he
might
make
known
the
riches
of
his
glory
toward
the
vessels
of
mercy
.
37.
Because
of
this
setting
apart
,
whereby
God
will
not
communicate
blessednesse
upon
some
persons
,
he
is
therefore
said
to
hate
them
.
Rom.
9.
13.
This
hatred
is
called
negative
,
or
privative
,
because
it
denies
election
:
but
it
includes
a
positive
act
whereby
God
would
that
some
should
be
deprived
of
life
eternall
.
38.
Neverthelesse
in
this
is
the
second
difference
of
reason
,
between
election
and
reprobation
,
that
th●…
love
of
election
,
doth
bestow
the
good
on
the
Creatu●…
immediatly
,
but
the
hatred
of
reprobation
,
doth
only
deny
good
,
doth
not
bring
or
inflict
evill
,
but
the
desert
of
the
Creature
comming
between
.
39.
The
third
act
of
reprobation
is
an
intention
to
direct
those
meanes
whereby
Iustice
may
be
manifested
in
the
reprobate
.
40.
The
most
proper
meanes
of
this
kind
are
permission
of
sin
,
and
living
in
sin
,
Rom.
9.
18.
●…2
Thess.
2.
11.
12.
41.
In
this
act
there
is
the
third
difference
of
reason
between
election
and
reprobation
,
that
election
is
the
cause
,
not
only
of
salvation
,
but
also
of
all
those
things
which
have
the
consideration
of
a
cause
unto
salvation
:
but
reprobation
is
not
properly
a
cause
,
either
of
damnation
,
or
of
sin
which
deserves
damnation
,
〈◊〉
an
an●…ecedent
only
.
42.
Hence
also
followes
a
fourth
disparity
,
that
the
very
meanes
have
not
alwayes
among
themselves
the
respect
of
a
cause
and
effect
:
for
the
permission
of
sin
is
not
the
cause
of
forsaking
,
hardning
,
punishing
,
but
sin
it selfe
.
CHAPTER
XXVI
.
Of
●…lling
.
Hitherto
of
Application
:
The
parts
of
it
follow
.
1.
THE
parts
of
Application
are
two
.
Union
with
Christ
,
and
communion
of
the
benefits
that
flow
from
that
Union
,
Phil.
3.
9.
That
I
may
be
found
in
him
,
having
the
righteousnesse
that
is
by
the
Faith
of
Christ
.
2.
This
Union●…
that
spirituall
relation
of
men
to
Christ
whereby
they
obtaine
right
to
all
those
blessings
which
are
prepared
in
him
.
1
Iohn
5.
12.
He
that
hath
the
S●…e
hath
life
〈◊〉
And.
3.
24.
He
dwelleth
〈◊〉
him
,
and
he
in
him
.
3.
This
Union
is
wrought
by
calling
.
4.
For
Calling
is
a
gathering
of
men
together
to
Christ
,
that
they
may
be
united
with
him
.
1
Pet.
2.
4.
5.
To
whom
comming
,
Eph.
4.
12.
For
the
gathering
together
of
the
Saints
,
for
the
edifying
of
the
Body
of
Christ
.
From
which
Union
with
Christ
there
followes
Vnion
with
GOD
the
Father
.
1
Thess.
1.
1.
&
2.
1.
1.
To
the
Church
which
is
in
GOD
the
Father
,
and
in
our
Lord
Iesus
Christ
.
5.
This
therefore
is
that
first
thing
which
pertaines
to
the
application
of
redemption
.
Eph.
1.
7.
8.
9.
In
whom
we
have
redemption
,
&c.
After
he
made
known
unto
us
the
mystery
of
his
will
:
and
it
is
that
first
thing
which
doth
make
a
man
actually
elected
himselfe
,
that
is
the
first
act
of
election
which
is
shewed
forth
and
exercised
in
man
himselfe
:
whence
also
it
is
that
Calling
and
election
are
sometime
taken
in
the
Scriptures
in
the
same
sence
.
1
Cor.
1.
26.
27.
28.
Yee
see
your
Calling
:
God
hath
chosen
foolish
things
and
weake
things
.
6.
Hence
the
Calling
of
men
doth
not
in
any
sort
depend
upon
the
dignity
,
honesty
,
industry
,
or
any
indeavour
of
the
called
,
but
upon
election
and
predestination
of
God
only
.
Acts
2.
47.
The
Lord
did
ad
to
the
Church
such
as
should
be
saved
.
And
13.
48.
As
many
as
were
ordained
to
life
believed
.
Rom.
8.
30.
Whom
he
predestinated
,
them
also
he
called
.
Tit.
3.
5.
Not
by
works
of
righteousnesse
,
but
of
his
own
mercy
,
Iane●…
1.
18.
Of
his
owne
will
begat
he
us
by
the
word
of
truth
.
7.
The
parts
of
Calling
are
two
.
The
offer
of
Christ
,
and
the
receiving
of
him
.
Iohn
1.
11.
He
came
to
his
own
,
and
his
own
received
him
not
.
But
to
as
many
as
receive
him
,
he
gave
to
them
,
&c.
8.
The
offer
,
is
an
objective
propounding
of
Christ
as
of
a
meanes
sufficient
and
necessary
to
salvation
.
1.
Cor.
1.
23.
24.
We
preach
Christ
,
the
Power
of
God
and
the
wisdome
of
God
.
Heb.
7.
25.
He
is
able
perfectly
to
save
those
that
come
to
God
by
him
.
Acts
4.
12.
Neither
is
there
any
other
name
under
Heaven
,
which
is
given
among
men
,
by
which
we
must
be
saved
.
9.
But
there
is
nothing
propounded
,
nor
ought
to
be
propounded
of
Christ
,
in
the
Calling
of
men
,
to
be
believed
as
true
,
which
is
not
simply
and
absolutely
true
.
For
this
is
both
against
the
nature
of
a
testimony
,
as
it
is
an
object
of
that
Faith
which
is
in
the
understanding
,
the
formall
reason
whereof
is
truth
:
and
also
is
against
the
nature
of
the
Gospell
it selfe
,
which
by
an
excellency
,
is
called
the
word
of
truth
.
Eph.
1.
13.
10.
The
offer
of
Christ
is
outward
,
or
inward
.
11.
The
outward
is
a
propounding
,
or
preaching
of
the
Gospell
or
of
the
promises
of
Christ
.
Acts.
9.
15.
That
he
may
beare
my
name
in
the
sight
of
the
Gentiles
.
12.
Yet
that
man
be
prepared
to
receive
the
promises
,
the
application
of
the
Law
doth
ordinarily
goe
before
to
the
discovery
of
sin
,
and
inexcusablenesse
and
humiliation
of
the
sinner
:
Rom.
7.
7.
I
knew
not
sinne
,
but
by
the
Law
.
13.
Those
promises
as
touching
the
outward
promulgation
,
are
propounded
to
all
without
difference
,
together
with
a
command
to
believe
them
,
but
as
touching
the
propriety
of
the
things
promised
,
which
depends
upon
the
intention
of
him
that
promiseth
,
they
belong
only
to
the
elect
,
who
are
therefore
called
the
sonnes
and
heires
of
the
promise
.
Rom.
9.
8.
14.
The
inward
offer
is
a
spirituall
enlightning
,
whereby
those
promises
are
propounded
to
the
hearts
of
men
,
as
it
were
by
an
inward
word
.
Iohn
6.
45.
Whosoever
hath
heard
of
the
Father
and
hath
learned
,
commeth
to
me
.
Eph.
1.
17.
That
he
might
give
unto
you
the
spirit
of
wisdome
and
revelation
,
the
eyes
of
your
mind
being
enlightened
,
that
ye
may
know
what
is
that
hope
of
your
calling
.
15.
This
also
is
sometime
,
and
in
a
certaine
manner
granted
to
those
that
are
not
elected
.
Hebrewes
6.
4.
&
10.
29.
Mat.
13.
20.
16.
If
any
one
oppose
himselfe
out
of
malice
to
this
illumination
,
he
commits
a
sin
against
the
Holy
Ghost
,
which
is
called
unpardonable
,
or
unto
death
.
Hebr.
6.
6.
&
10.
29.
1
Iohn
5.
16.
Mat.
12.
32.
17.
The
receiving
of
Christ
is
that
whereby
Christ
being
offered
is
joyned
to
man
,
and
man
unto
Christ
.
Iohn
6.
56.
He
abides
in
me
,
and
I
him
.
18.
In
respect
of
this
conjunction
we
say
that
we
are
in
Christ
,
2
Cor.
5.
17.
And
to
put
on
Christ
.
Gal.
3.
27.
To
be
dwelled
in
by
Christ
.
Eph.
3.
17.
The
house
of
Christ
.
Hebr.
3.
6.
the
Temple
of
Christ
,
2
Cor.
6.
16.
To
be
espoused
to
Christ
.
Eph.
5.
23.
Branches
of
Christ
,
Iohn
15.
5.
Members
of
Christ
,
1
Cor.
12.
12.
And
the
Name
of
Christ
is
a
certaine
manner
communicated
to
us
.
1
Cor.
12.
12.
So
also
is
Christ
.
19.
By
reason
of
this
receiving
,
Calling
is
called
conversion
.
Acts
26.
20.
Because
all
they
who
obey
the
call
of
God
,
are
wholly
converted
from
sin
to
grace
,
from
the
world
to
follow
God
in
Christ
:
It
is
also
called
regeneration
as
by
that
word
,
the
very
beginning
of
a
new
life
,
of
a
new
Creation
,
of
a
new
Creature
,
is
often
set
forth
in
the
Scriptures
.
Iohn
1.
13.
&
3.
6.
1
Iohn
3.
9.
1
Pet.
1.
23.
&
22.
As
in
respect
of
the
offer
it
is
properly
called
,
Calling
,
as
God
doth
effectually
invite
and
draw
men
to
Christ
.
Iohn
6.
44.
20.
Receiving
in
respect
of
man
is
either
passive
,
or
active
.
Philippians
3.
12.
That
I
may
apprehend
:
I
was
apprehended
.
21.
Passive
receiving
of
Christ
is
that
whereby
a
spirituall
principle
of
grace
is
begotten
in
the
will
of
man
.
Eph.
2.
5.
He
hath
quickned
.
22.
For
this
grace
is
the
foundation
of
that
revelation
whereby
a
man
is
united
with
Christ
,
Iohn
3.
3.
Except
a
man
bee
borne
againe
,
hee
cannot
see
the
Kingdome
of
God
.
23.
But
the
will
is
the
most
proper
and
prime
subject
of
this
grace
,
because
the
conversion
of
the
will
is
an
effectuall
principle
of
the
conversion
of
the
whole
man
.
Phil.
2.
17.
It
is
God
that
worketh
in
you
both
to
will
and
to
doe
,
of
his
own
good
pleasure
.
24.
The
enlightning
of
the
mind
is
not
sufficient
to
produce
this
effect
,
because
it
doth
not
take
away
that
corruption
which
is
in
the
will
,
neither
doth
it
communicate
unto
it
any
new
supernaturall
principle
,
by
vertue
whereof
it
may
convert
it selfe
.
25.
Yet
the
will
in
respect
of
this
first
receiving
,
hath
not
the
consideration
either
of
a
free
agent
,
or
a
naturall
patient
,
but
only
of
obedientiall
subjection
.
2
Cor.
4.
6.
Because
God
who
hath
said
that
light
should
shine
out
of
darkenesse
,
he
it
is
who
hath
shined
in
our
hearts
.
26.
Active
receiving
is
Actus
olicitus
,
an
act
of
Faith
drawn
forth
,
whereby
he
that
is
called
doth
now
wholly
leane
upon
Christ
as
his
Saviour
,
and
by
Christ
upon
God
,
Iohn
3.
15.
16.
Whosoever
believes
in
him
,
1
Pet.
1.
21.
Through
him
believing
in
God
.
27.
This
act
of
Faith
doth
depend
partly
upon
a
principle
or
habit
of
grace
ingenerated
,
and
partly
upon
the
operation
of
God
moving
before
and
stirring
up
,
Iohn
6.
44.
None
can
come
to
me
,
unlesse
the
Father
draw
him
.
28.
It
is
indeed
drawen
out
and
exercised
by
man
freely
,
but
certainly
unavoydably
,
and
unchangeably
.
Iohn
6.
37.
Whatsoever
my
Father
giveth
mee
shall
come
unto
mee
.
29.
With
this
Faith
wherewith
the
will
is
turned
to
the
having
of
the
true
good
,
there
is
alwayes
joyned
repentance
,
by
which
the
same
will
is
turned
also
to
the
doing
of
the
true
good
,
with
an
aversnesse
,
and
hatred
of
the
contrary
evill
,
or
sinne
.
Acts
19.
4.
Marc.
1.
15.
Repent
,
and
believe
the
Gospell
.
30.
Repentance
hath
the
same
causes
and
principles
with
Faith
,
for
they
are
both
the
free
gifts
of
God
.
Eph.
2.
8.
Faith
is
the
gift
of
God
.
2
Tim.
2.
25.
Whether
God
will
at
any
time
give
them
repentance
.
They
have
the
same
subject
,
because
both
have
their
seat
in
the
heart
or
will
of
man
.
Rom.
10.
9.
1
Kings
8.
48.
With
the
heart
man
believeth
.
They
shall
returne
with
all
their
heart
.
They
are
also
begotten
at
the
same
time
.
But
,
first
,
they
have
divers
objects
,
for
Faith
is
properly
carried
unto
Christ
,
and
by
Christ
unto
God
:
but
repentance
is
carried
to
God
himselfe
who
was
before
offended
by
sin
,
Acts
20.
21.
Repentance
toward
God
,
and
Faith
toward
our
Lord
Iesus
Christ
.
Secondly
,
they
have
divers
ends
,
for
Faith
doth
properly
seeke
reconciliation
with
God
,
but
repentance
a
sutablenesse
to
the
will
of
God
.
Rom.
3.
25.
A
reconciliation
through
Faith
in
his
bloud
.
Acts
26.
20.
That
they
should
turne
unto
God
doing
workes
meete
to
repentance
.
31.
Repentance
in
respect
of
that
carefulnesse
,
and
anxiety
,
&
terror
arising
from
the
Law
which
it
hath
joyned
with
it
,
doth
goe
before
Faith
,
by
order
of
nature
,
as
a
preparing
and
disposing
cause
:
but
in
respect
of
that
effectuall
and
kindly
turning
away
from
sin
,
as
God
is
offended
by
it
,
so
it
followes
Faith
,
and
depends
upon
it
as
the
effect
upon
his
cause
,
and
herein
is
proper
to
the
faithfull
.
32.
Although
this
repentance
doth
alwayes
bring
griefe
with
it
for
sins
past
and
present
,
yet
it
doth
not
so
properly
or
essentially
consist
in
griefe
,
as
in
turning
from
,
and
hatred
of
sin
,
and
in
a
firme
purpose
to
follow
after
good
,
Amos
5.
14.
15.
Hate
the
evill
,
Love
the
good
.
33.
That
repentance
is
not
true
and
sound
,
which
doth
not
turne
a
man
from
all
known
sin
,
to
every
known
good
:
neither
that
which
doth
not
virtually
continue
,
and
is
actually
,
renewed
as
often
as
need
is
,
from
the
time
of
conversion
to
the
end
of
life
.
34.
Repentance
is
wont
to
be
perceived
before
Faith
:
because
a
sinner
cannot
easily
perswade
himselfe
that
he
is
reconciled
to
God
in
Christ
,
before
he
feele
himselfe
to
have
forsaken
those
sins
which
did
separate
him
from
God
.
CHAPTER
XXVII
.
Of
Iustification
.
1.
COmmunion
of
the
blessings
flowing
from
Union
with
Christ
,
is
that
whereby
the
faithfull
are
made
partakers
of
all
those
things
they
have
need
of
,
to
live
well
,
and
blessedly
with
God
.
Eph.
1.
3.
He
hath
blessed
us
with
all
spirituall
blessings
.
Rom.
8.
32.
He
who
spared
not
his
own
Son
,
&c.
How
shall
he
not
freely
with
him
give
us
all
things
also
?
2.
This
communion
therefore
doth
bring
a
translation
and
change
of
condition
to
believers
,
from
the
state
of
sin
and
death
,
to
the
state
of
righteousnesse
and
life
eternall
.
1
Iohn
3.
14.
We
know
that
we
are
translated
from
death
to
life
.
3.
This
change
of
state
is
twofold
;
relative
,
and
absolute
or
reall
.
4.
A
relative
change
of
state
is
that
which
consists
in
Gods
reputation
.
Rom.
4.
5.
And
he
that
worketh
not
,
but
believeth
in
him
that
justifieth
the
ungodly
,
his
faith
is
imputed
to
him
for
righteousnesse
,
1
Cor.
5.
19.
God
was
in
Christ
reconciling
the
World
tot
himselfe
:
not
imputing
to
them
their
offences
.
5.
Hence
it
admits
no
degrees
properly
so
called
,
but
it
is
together
and
at
once
perfect
in
one
only
act
,
although
in
respect
of
the
manifestation
,
sence
,
and
effects
,
it
hath
divers
degrees
.
Hitherto
pertaines
justification
and
adoption
.
6.
Iustification
is
a
gracious
sentence
of
God
,
whereby
for
Christs
sake
apprehended
by
Faith
he
doth
absolve
the
believer
from
sin
and
death
,
and
accounts
him
righteous
unto
life
.
Rom.
3.
22
,
24.
The
righteousnesse
of
God
by
Faith
of
Iesus
Christ
in
all
,
and
upon
all
that
believe
:
as
they
who
are
freely
justified
by
his
grace
through
the
redemption
made
by
Iesus
Christ
.
7.
It
is
the
pronouncing
of
a
sentence
,
as
the
use
of
the
word
declares
,
which
doth
norset
forth
a
physicall
,
or
reall
change
in
the
holy
Scriptures
:
but
that
judiciall
,
or
morall
change
which
consists
in
pronouncing
of
a
sentence
and
in
reputation
.
Prov.
17.
15.
He
that
justifies
the
wicked
.
Rom.
8.
33.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
Iustifies
.
8.
Therefore
Thomas
with
his
followers
doth
fowly
erre
,
who
would
have
justification
as
it
were
a
physicall
motion
,
by
a
reall
transmutation
from
a
state
of
unrightousnesse
to
a
state
of
righteousnesse
;
so
as
that
the
terme
from
which
is
sin
,
the
terme
to
which
,
is
inherent
righteousnesse
,
and
the
motion
is
partly
remission
of
sin
,
partly
infusion
of
righteousnesse
.
9.
This
sentence
was
.
1.
As
it
were
conceived
in
the
mind
of
God
by
a
decree
of
justifying
.
Gal.
3.
8.
The
Scripture
foreseeing
that
God
would
justifie
the
Gentiles
by
Faith
.
2.
It
was
pronounced
in
Christ
our
head
,
now
rising
from
the
dead
.
2
Cor.
5.
19.
God
was
in
Christ
reconciling
the
world
to
himselfe
not
imputing
their
sins
to
them
.
3.
It
is
virtually
pronounced
upon
that
first
relation
which
ariseth
upon
Faith
begotten
,
Rom.
8.
1.
There
is
therefore
no
condemnation
to
them
that
are
in
Christ
Iesus
.
4.
It
is
expresly
pronounced
by
the
Spirit
of
God
witnessing
unto
our
spirits
our
reconciliation
with
God
.
Rom.
5.
5.
The
love
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Spirit
that
is
given
to
us
.
In
this
testimony
of
the
spirit
justification
itselfe
doth
not
so
properly
consist
,
as
an
actuall
perceiving
of
that
before
granted
as
it
were
by
a
reflected
act
of
Faith
.
10.
It
is
a
gratious
sentence
,
because
it
is
not
properly
given
by
the
Iustice
of
God
,
but
by
his
grace
,
Rom.
3.
24.
Freely
by
his
grace
.
For
by
the
same
grace
whereby
he
called
Christ
to
the
office
of
Mediator
,
and
did
draw
the
elect
to
Union
with
Christ
,
he
doth
account
them
being
already
drawn
and
believing
,
to
be
just
by
that
Union
.
11.
It
is
for
Christs
sake
,
2
Cor.
5.
21.
That
we
may
be
made
the
righteousnesse
of
God
in
him
,
for
the
obedience
of
Christ
is
that
righteousnesse
in
respect
whereof
the
grace
of
God
doth
justifie
us
,
no
otherwise
,
then
the
disobedience
of
Adam
was
that
offence
in
respect
whereof
the
justice
of
God
did
condemne
us
.
Rom.
5.
18.
12.
Therefore
the
righteousnesse
of
Christ
,
is
imputed
to
believers
in
justification
.
Phil.
3.
9.
That
I
may
be
found
in
him
not
having
mine
own
righteousnesse
which
is
of
the
Law
,
but
that
which
is
by
Faith
of
Christ
,
the
righteousnesse
of
God
through
Faith
.
13.
But
because
this
righteousnesse
is
ordained
of
God
to
that
end
,
and
by
his
grace
is
approved
and
confirmed
:
so
that
sinners
can
stand
before
him
through
this
righteousnesse
,
therefore
it
is
called
the
righteousnesse
of
God
.
Rom.
10.
3.
14.
But
this
justification
is
for
Christ
,
not
absolutely
considered
,
in
which
sence
Christ
is
also
the
cause
of
vocation
,
but
for
Christ
apprehended
by
Faith
,
which
Faith
doth
follow
Calling
as
an
effect
,
and
followeth
righteousnesse
,
by
which
being
apprehended
justification
followes
:
whence
also
righteousnesse
is
said
to
be
of
Faith
.
Romans
9.
vers.
30.
&
10.
16.
And
Iustification
through
Faith
,
Chap.
3.
28.
15.
This
justifying
Faith
is
not
that
generall
Faith
whereby
in
the
understanding
we
yield
assent
to
the
truth
revealed
in
the
holy
Scriptures
:
for
that
doth
neither
properly
belong
to
those
that
are
justified
,
neither
of
it
own
nature
hath
it
any
force
in
it selfe
to
justifie
,
neither
doth
it
produce
those
effects
which
are
every
where
in
the
Scripture
given
to
justifying
Faith
.
16.
Neither
is
it
(
to
speake
properly
)
that
speciall
confidence
,
whereby
we
doe
apprehend
remission
of
sins
,
and
justification
it selfe
:
for
justifying
Faith
goeth
before
justification
it selfe
,
as
the
cause
goeth
before
the
effect
:
but
Faith
apprehending
justification
doth
necessarily
presuppose
,
and
follow
justification
,
as
an
act
followes
the
object
about
which
it
is
exercised
.
17.
That
Faith
therefore
is
properly
called
justifying
,
whereby
we
rely
upon
Christ
for
remission
of
sins
and
for
salvation
.
For
Christ
is
the
adaequate
object
of
Faith
as
Faith
.
Iustifyeth
.
Faith
also
doth
no
otherwise
justifie
,
then
as
it
apprehends
that
righteousnesse
by
which
we
are
justified
:
but
that
righteousnesse
is
not
in
the
truth
of
some
sentence
to
which
we
yield
assent
,
but
in
Christ
alone
,
who
is
made
sinne
for
us
,
that
wee
might
bee
righteousnesse
in
him
,
2
Cor.
5.
21.
18.
Hence
are
those
Sermons
so
often
repeated
in
the
new
Testament
,
which
doe
shew
that
justification
is
to
be
fought
for
in
Christ
alone
.
Iohn
1.
12.
&
3.
15.
16.
&
6.
40.
47.
14.
1.
54.
Romans
4.
5.
&
3.
26.
Acts
10.
43.
&
26.
18.
Gal.
3.
26.
19.
This
justifying
Faith
of
it
own
nature
doth
produce
,
and
so
hath
joyned
with
it
a
speci●…ll
and
certaine
perswasion
of
the
grace
and
mercy
of
God
in
Christ
:
whence
also
justifying
Faith
is
oftentimes
not
amisse
described
by
the
orthodox
by
this
perswasion
,
especially
when
they
doe
oppose
that
generall
Faith
to
which
the
Papists
ascribe
all
things
:
but
1.
This
perswasion
as
touching
the
sence
of
it
,
is
not
alwayes
present
.
For
it
may
and
often
doth
come
to
passe
,
either
through
weakenesse
of
judgement
,
or
through
divers
tentations
and
troubles
of
mind
,
that
he
,
who
truly
believeth
,
and
is
by
Faith
justified
before
God
,
yet
for
a
time
may
thinke
according
to
that
which
hee
feeles
,
that
he
neither
believeth
,
nor
is
reconciled
to
God
.
2.
There
be
divers
degrees
,
of
his
perswasion
,
so
that
neither
all
believers
have
altogether
the
same
assurance
of
the
grace
and
favour
of
God
,
nor
the
same
believers
at
all
times
:
which
yet
they
cannot
properly
affirme
of
justifying
Faith
without
a
great
deale
of
detriment
of
that
consolation
and
peace
which
Christ
hath
left
to
believers
.
20.
Iustification
absolves
from
sin
and
death
not
immediatly
by
taking
away
the
blame
,
or
staine
,
or
all
the
effects
of
sin
:
but
that
oblation
and
guilt
to
undergoe
eternall
death
.
Rom.
8.
1.
33.
34.
There
is
no
condemnation
,
who
shall
lay
any
thing
to
their
charge
?
who
shall
condemne
?
21.
Neither
yet
doth
it
so
take
away
the
guilt
,
as
that
it
takes
away
the
desert
of
punishment
from
the
sin
,
which
(
the
sinne
it selfe
remayning
,
)
can
in
no
sort
be
taken
away
;
but
it
so
takes
away
the
guilt
,
that
it
takes
away
the
revenging
pursuit
of
the
desart
of
it
,
or
the
deadly
effects
of
it
.
22.
This
absolution
from
sins
is
called
in
a
divers
respect
,
but
in
the
same
sence
in
holy
Scriptures
Remission
,
Redemption
,
and
Reconciliation
,
Eph.
1.
6.
7.
For
as
the
state
of
sin
is
considered
as
a
bondage
,
or
certaine
spirituall
captivity
in
respect
of
the
guilt
,
so
his
justification
is
called
Redemption
,
but
as
the
same
state
is
considered
as
a
subjection
to
doe
punishment
,
so
it
is
called
remission
,
as
also
a
passing
by
,
a
blotting
out
,
a
disburdening
,
a
taking
away
,
a
casting
away
,
a
removing
,
a
casting
behind
the
back
,
Rom.
4.
7.
Col.
2.
13.
Mich.
7.
18.
Isay
43.
12.
38.
17.
Psal.
32.
1
,
2.
And
as
the
same
state
is
considered
as
a
certaine
enmity
against
God
,
so
justification
is
called
a
reconciliation
.
Romans
5.
10.
As
also
a
certaine
winking
at
sin
,
Numb
.
23.
25.
A
covering
of
sin
.
Ps.
32.
1
,
2.
23.
But
not
only
the
sins
of
justified
persons
that
are
past
are
remitted
,
but
also
in
some
sort
those
to
come
.
Numb
.
23.
25.
He
seeth
no
iniquity
in
Iacob
,
nor
perversnesse
in
Israel
,
because
justification
hath
left
no
place
to
condemnation
,
Iohn
5.
24.
He
that
believeth
hath
eternall
life
,
and
shall
not
come
into
condemnation
:
and
it
doth
certainly
and
immediatly
adjudge
one
to
eternall
life
.
It
also
maketh
all
that
remission
,
which
was
in
Christ
obtained
for
us
,
to
be
actually
ours
:
neither
can
sins
past
and
present
be
altogether
and
fully
remitted
,
unlesse
sins
to
come
be
in
some
sort
remitted
also
.
24.
But
there
is
this
difference
,
that
sins
past
are
remitted
by
a
formall
application
,
by
sins
to
come
onely
virtually
:
sins
past
are
remitted
in
themselves
,
sins
to
come
in
the
subject
or
person
sinning
.
25.
Yet
those
that
are
justified
doe
daily
desire
the
forgivenesse
of
sins
.
1.
Because
the
continuance
of
this
grace
is
necessary
to
them
.
2.
That
the
sence
and
manifestation
of
it
may
be
more
and
more
perceived
,
as
severall
sinnes
required
.
3.
That
the
execution
of
that
sentence
which
in
justification
is
pronounced
,
might
bee
matured
and
furthered
.
26.
Besides
the
forgivenesse
of
sinnes
there
is
required
also
imputation
of
righteousnesse
,
Rom.
5.
18.
Rev.
19.
8.
Rom.
8.
3.
Because
there
may
be
a
totall
absence
of
sin
,
where
notwithstanding
there
is
not
that
righteousnesse
which
must
come
in
place
of
justification
.
27.
But
this
righteousnesse
is
not
severally
to
be
sought
in
the
purity
of
the
nature
,
birth
,
and
life
of
Christ
:
but
it
ariseth
out
of
all
the
obedience
of
Christ
together
with
remission
of
sins
,
as
the
same
disobedience
of
Adam
,
hath
both
robbed
us
of
originall
righteousnesse
,
&
made
us
subject
to
the
guilt
of
condemnation
.
CHAPTER
XXVIII
.
Of
Adoption
.
1.
ADoption
is
the
gracious
sentence
of
God
whereby
he
accepts
the
faithfull
for
Christs
sake
,
unto
the
dignity
of
Sons
.
Iohn
1.
12.
As
many
as
receive
him
,
to
them
he
gave
power
to
be
made
the
Sons
of
God
,
to
those
that
believe
in
his
Name
.
2.
It
is
called
a
gracious
sentence
of
God
:
because
it
doth
manifest
the
gracious
will
of
God
toward
men
:
1
Iohn
3.
1.
See
what
love
the
Father
hath
shewed
to
us
,
that
we
should
be
called
the
Sons
of
God
.
3.
This
sentence
is
pronounced
with
the
same
diversity
of
degrees
as
justification
:
for
it
was
first
in
Gods
predestination
.
Eph.
1.
5.
He
hath
predestinated
us
that
he
might
adopt
us
to
be
Sons
.
Afterward
it
was
in
Christ
.
Gal.
4.
4
,
5.
God
hath
sent
forth
his
Son
,
that
we
might
receive
adoption
.
Afterward
it
was
in
believers
themselves
,
The
same
Chapter
Verse
6.
And
because
yee
are
Sonnes
,
GOD
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
,
crying
,
Abba
Father
.
4.
It
is
properly
conversant
about
the
faithfull
that
are
called
and
justified
,
Iohn
1.
12.
For
by
adoption
we
are
not
made
just
:
which
would
necessarily
follow
,
if
adoption
were
part
of
justification
it selfe
,
as
some
would
have
it
:
neither
is
it
a
calling
unto
Christ
,
but
a
certaine
excellent
dignity
flowing
from
the
application
of
him
,
Romans
8.
17.
Heires
together
with
Christ
:
5.
Yet
calling
and
justification
have
the
respect
of
a
foundation
to
this
relation
of
Adoption
:
for
the
right
of
Adoption
is
obtained
by
Faith
,
and
the
righteousnesse
of
Faith
.
Iohn
1.
12.
6.
But
although
Adoption
follow
upon
Faith
:
yet
it
doth
not
so
immediatly
follow
,
but
justification
comes
betweene
:
for
Adoption
of
its
owne
nature
doth
fore-require
,
and
presuppose
that
reconciliation
which
is
found
in
Iustification
.
7.
Hence
all
the
faithfull
doe
expect
Heaven
as
it
were
by
a
double
title
,
namely
by
the
title
of
redemption
which
they
have
by
justification
,
and
by
the
title
as
it
were
of
Son-ship
,
which
they
have
by
Adoption
.
8.
Which
yet
ought
so
to
be
understood
that
the
title
of
redemption
is
a
foundation
of
this
right
,
and
Adoption
doth
ad
a
certaine
manner
of
excellency
and
dignity
.
9.
Hence
ariseth
the
first
difference
betweene
Divine
Adoption
and
humane
:
for
humane
Adoption
is
of
a
person
that
is
a
stranger
,
which
hath
no
right
to
the
inheritance
,
but
by
force
of
Adoption
:
but
the
faithfull
although
by
naturall
generation
they
have
no
right
to
the
inheritance
of
life
,
yet
by
vertue
of
regeneration
,
Faith
and
justification
,
they
have
it
adjudged
to
them
.
10.
Hence
also
the
second
difference
followeth
,
that
humane
adoption
is
only
an
extrinsecall
denomination
,
and
a
communication
of
those
things
which
are
externall
:
but
Divine
adoption
is
a
relation
so
reall
,
that
it
is
also
founded
in
an
intrinsecall
action
,
and
in
the
communicating
of
a
new
inward
life
.
11.
This
Adoption
is
made
for
Christs
sake
:
because
Christ
did
not
only
deserve
it
as
Redeemer
,
Gal.
4.
5.
That
he
might
redeeme
them
,
to
receive
the
adoption
of
Sons
.
But
also
as
being
already
applied
by
Faith
,
he
is
the
bond
of
this
Union
.
Rom.
8.
17.
29.
Heires
of
God
,
coheires
with
Christ
.
To
be
conformed
to
the
Image
of
his
Son
.
12.
For
as
Christ
in
justification
is
applied
as
a
garment
to
cover
our
sins
:
so
in
Adoption
he
is
applied
as
a
brother
and
Prince
of
our
salvation
.
Hebr.
2.
10
,
11
,
12
,
13.
Many
Sons
.
The
Prince
of
salvation
.
He
that
sanctifieth
,
and
they
that
are
sanctified
are
all
of
one
.
He
is
not
ashamed
to
call
them
Brethren
.
Behold
I
and
the
children
which
God
hath
given
mee
.
13.
This
application
and
conjunction
is
so
neere
,
that
although
Christ
is
properly
the
only
naturall
So●…
of
God
,
and
much
more
the
first
begotten
of
God
:
yet
by
this
grace
of
Adoption
,
and
communion
with
Christ
,
all
the
faithfull
also
are
said
to
be
the
first
begotten
of
God
.
Heb.
12.
23.
Yee
are
come
to
the
universall
assembly
and
meeting
of
the
first
borne
who
are
written
in
Heaven
.
14.
Whence
also
it
appeares
that
believers
are
in
a
far
different
manner
the
Sons
of
God
then
Adam
was
in
the
first
Creation
:
for
although
Adam
by
reason
of
that
dependance
which
hee
had
of
God
together
with
that
similitude
and
Image
to
which
he
was
created
,
might
be
called
metaphorically
the
Son
of
God
;
yet
he
was
not
the
Son
of
God
by
this
mystical
conjunction
and
communion
with
Christ
who
is
the
naturall
Son
of
God
.
15.
Hence
ariseth
the
third
difference
betweene
humane
adoption
and
divine
,
for
humane
adoption
was
brought
in
upon
want
of
a
naturall
Son
:
but
the
divine
Adoption
is
not
from
any
want
,
but
out
●…f
aboundant
goodnesse
,
whereby
a
likenesse
of
a
naturall
Son
,
and
a
mysticall
conjunction
with
him
is
communicated
to
the
adopted
Sons
.
16.
That
dignity
which
this
Adoption
brings
with
it
,
doth
not
onely
far
exceed
that
common
relation
whereby
God
is
said
to
be
the
Father
of
every
Creature
:
but
that
also
which
we
had
before
the
fall
:
because
that
was
weake
,
but
this
by
reason
of
the
band
doth
remaine
for
ever
,
Iohn
8.
32.
The
servant
abideth
not
in
the
house
for
ever
:
but
the
Son
abideth
for
ever
.
17.
Hence
the
Name
of
God
and
of
Christ
is
named
upon
the
faithfull
,
by
a
speciall
right
and
reason
.
1
Iohn
3.
1.
As
Iacob
taking
the
sons
of
Ioseph
into
adoption
would
have
them
called
by
his
name
.
Gen.
48.
5.
18.
Hence
also
the
faithfull
are
taken
as
it
were
into
Gods
Family
,
and
are
of
his
houshold
.
Gal.
6.
10.
That
is
,
that
they
may
be
alwayes
under
the
fatherly
tuition
of
God
,
depending
upon
him
,
for
nourishment
,
education
,
and
perpetuall
conservation
:
as
in
old
time
among
the
Hebrewes
adoption
of
tentimes
was
no
otherwise
testified
then
by
the
nurturing
and
education
,
of
their
next
kindred
in
blood
.
Hest.
2.
7.
19.
Together
with
the
dignity
of
sons
there
is
joyned
also
the
condition
of
heires
,
Rom.
8.
17.
If
sons
,
then
also
heires
:
But
this
inheritance
to
which
the
faithfull
are
adopted
,
is
blessednesse
eternall
:
whence
adoption
doth
sometimes
in
Scripture
comprehend
all
that
glory
which
is
prepared
for
the
faithfull
,
and
is
expected
by
them
in
Heaven
,
Rom.
8.
23.
Looking
for
our
adoption
,
the
redemption
of
our
bodies
.
20.
Therefore
eternall
blessednesse
pertaines
to
the
faithfull
,
and
is
communicated
to
them
,
not
of
justice
for
their
deserts
,
but
from
that
grace
whereby
they
are
taken
into
the
number
of
sons
.
Gal.
3.
29.
If
yee
are
Christs
,
then
are
yee
Abrahams
seed
,
and
heires
by
promise
.
21.
Hence
ariseth
a
certaine
fourth
difference
betweene
humane
adoption
and
divine
:
for
humane
adoption
is
ordained
for
that
that
the
Son
might
succeed
the
Father
in
the
inheritance
:
but
divine
adoption
is
not
ordained
for
succession
,
but
for
participation
of
the
inheritance
assigned
:
because
both
the
Father
and
his
first
begotten
Son
liveth
for
ever
,
and
so
admitteth
no
succession
.
22.
A
proper
adjunct
of
this
adoption
is
the
testimony
of
the
spirit
which
is
given
to
the
faithfull
whereby
this
dignity
is
sealed
together
with
the
inheritance
which
is
to
be
expected
from
it
,
and
it
is
called
the
spirit
of
Adoption
,
Rom.
8.
15
,
16
,
23.
Gal.
4.
5
,
6
,
7.
23.
But
the
Spirit
is
said
to
be
communicated
to
the
faithfull
,
not
because
Faith
goeth
before
all
operation
of
the
Spirit
,
as
some
unskilfully
gather
:
for
the
very
first
regeneration
and
conversion
is
plainly
attributed
to
the
holy
Spirit
by
Christ
.
Iohn
7.
5.
6
,
8.
Borne
of
the
spirit
:
but
because
believers
onely
after
they
have
already
believed
,
doe
receive
this
operation
of
the
holy
Spirit
whereby
they
are
sealed
,
as
with
an
earnest
of
their
inheritance
.
Eph.
1.
13
,
14.
&
4.
30.
Gal.
3.
14.
24.
And
hence
also
it
doth
sufficiently
appeare
that
assurance
of
salvation
is
not
properly
justifying
Faith
,
but
a
fruit
of
that
Faith
:
because
the
Apostle
expresly
faith
.
After
yee
believed
,
ye
were
sealed
.
Eph.
1.
13.
25.
The
first
fruit
of
adoption
is
that
Christian
liberty
.
Whereby
all
believers
are
as
set
at
liberty
by
a
manumission
as
it
were
from
the
bondage
of
the
Law
,
sin
and
the
world
.
Iohn
8.
32
,
36.
If
the
Son
shal
set
you
free
,
ye
shal
be
free
indeed
.
Rom.
8.
22.
Being
freed
from
sin
we
are
made
servants
unto
God
.
Gal.
4.
Ierusalem
which
is
above
is
free
,
which
is
the
mother
of
us
all
.
Hebr.
2.
15.
That
he
might
set
at
liberty
those
who
for
feare
of
death
were
all
their
life
time
subject
to
bondage
.
26.
The
second
fruit
is
that
the
faithfull
partaking
of
the
dignity
of
Christ
,
are
also
by
him
,
as
it
were
,
Prophets
,
Priests
,
and
Kings
.
Rev.
1.
6.
The
third
fruit
is
,
that
all
the
Creatures
and
those
things
which
are
done
by
them
,
are
either
subject
unto
the
dominion
and
pure
use
of
the
faithfull
.
Tit.
1.
15.
1
Cor.
3.
21.
22.
Or
doe
performe
the
office
of
Ministery
for
them
,
as
it
is
affirmed
of
the
Angells
.
Heb.
1.
14.
Or
at
least
doe
turne
to
their
good
.
Rom.
8.
28.
CHAPTER
XXIX
.
Of
Sanctification
.
So
much
of
the
relative
change
of
the
condition
of
the
faithfull
in
Iustification
and
adoption
:
the
reall
change
followes
whereby
that
former
is
manifested
,
and
as
touching
the
effects
,
as
it
were
committed
to
execution
.
1.
THE
reall
change
of
state
is
an
alteration
of
qualities
made
in
man
himselfe
.
2
Cor.
5.
17.
Old
things
are
past
away
,
all
things
are
become
new
.
2.
But
because
it
doth
not
consist
in
relation
and
respect
,
but
in
reall
effecting
;
therefore
it
admits
divers
degrees
,
of
beginning
,
progresse
,
and
perfection
.
2.
Cor.
4.
16.
The
inward
man
is
renewed
day
by
day
.
3.
This
alteration
of
qualities
doth
either
respect
that
good
which
is
just
,
and
honest
,
and
it
is
called
Sanctification
:
or
that
good
which
is
profitable
and
honorable
,
and
it
is
called
glorification
.
Rom.
6.
22.
Yee
have
your
fruit
in
holinesse
,
and
the
end
everlasting
life
.
4.
Sanctification
is
a
reall
change
of
a
man
from
the
filthinesse
of
sin
,
to
the
purity
of
Gods
Image
.
Eph.
4.
22.
23.
34.
To
put
off
as
touching
the
old
conversation
,
that
old
man
,
which
doth
corrupt
it selfe
in
the
deceivable
lusts
:
and
to
be
renewed
in
the
spirit
of
your
mind
;
and
to
put
on
that
new
man
,
who
according
to
God
is
created
to
righteousnesse
and
true
holinesse
.
5.
For
as
by
justification
a
believer
is
properly
freed
from
the
guilt
of
sin
,
and
hath
life
adjudged
to
him
,
the
title
of
which
life
is
as
it
were
,
determined
in
adoption
;
so
by
sanctification
the
same
believer
is
freed
from
the
filthinesse
and
staine
of
sinne
,
and
the
purity
of
Gods
Image
is
restored
to
him
.
6.
For
hereby
Sanctification
is
not
understood
the
separation
from
a
common
use
and
consecration
to
some
speciall
use
,
in
which
sence
the
word
is
often
taken
in
Scripture
,
sometime
setting
forth
onely
the
outward
,
sometime
also
that
inward
and
effectuall
separation
;
for
so
it
may
be
extended
to
calling
or
that
first
regeneration
whereby
Faith
is
communicated
as
a
principle
of
new
life
:
in
which
sence
regeneration
and
Sanctification
is
wont
to
be
confounded
by
most
:
but
by
it
is
understood
that
change
of
a
man
,
whereby
a
believer
hath
righteousnesse
and
inherent
holinesse
communicated
to
them
.
2
Thess.
2.
13.
Through
Sanctification
of
the
Spirit
.
7.
For
God
himselfe
doth
manifestly
witnesse
that
holinesse
is
a
gift
of
grace
inherent
,
Ier.
31.
33.
I
will
put
my
Lawes
into
their
mind
,
and
in
their
heart
will
I
write
them
,
Ezech.
36.
26.
27.
I
will
give
you
a
new
heart
,
and
a
new
spirit
will
I
put
into
the
midst
of
you
.
8.
But
this
sanctification
is
distinguished
,
from
that
change
of
a
man
which
is
proper
to
the
calling
of
a
man
in
Faith
and
repentance
.
In
that
that
Faith
there
is
not
considered
properly
as
a
quality
,
but
in
relation
to
Christ
:
neither
is
repentance
there
considered
as
a
change
of
disposition
;
for
so
it
is
all
one
with
sanctification
:
but
as
a
change
of
purpose
and
intent
of
the
mind
.
But
here
a
reall
change
of
qualities
and
dispositions
is
looked
unto
.
9.
It
is
called
a
reall
change
,
that
it
may
be
distinguished
not
onely
from
justification
,
but
also
from
that
sanctification
which
is
by
Iustification
,
as
is
the
Sanctification
of
the
seventh
day
:
or
also
that
which
is
by
relation
of
a
signe
,
as
is
the
Sanctification
of
the
elements
in
the
Sacraments
,
or
lastly
,
that
which
is
by
manifestation
,
in
which
manner
God
himselfe
is
said
to
bee
sanctified
by
men
.
1
Peter
3.
14.
10.
It
is
of
the
whole
man
,
not
of
some
one
part
.
1.
Thess.
5.
23.
Now
the
God
of
peace
himselfe
sanctifie
you
wholly
,
and
your
whole
spirit
,
soule
and
body
be
preserved
blameles
unto
the
comming
of
our
Lord
Iesus
Christ
,
Although
so
much
of
man
,
Tantum
&
totum
or
that
whole
that
is
in
man
is
not
presently
changed
.
11.
But
although
the
whole
man
be
partaker
of
this
grace
,
yet
it
first
and
chiefly
,
agrees
to
the
soule
,
and
afterward
from
the
soule
is
derived
to
the
body
,
as
the
body
of
it
is
capable
by
that
obedientiall
power
wherewith
together
with
the
soule
it
is
subject
to
the
will
of
God
.
So
also
in
the
soule
first
and
properly
it
agrees
to
the
will
,
from
which
it
is
derived
into
other
faculties
according
to
the
order
of
nature
.
Deut.
30.
6.
The
Lord
thy
God
shall
circumcise
thy
heart
,
and
the
heart
of
thy
seed
,
to
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soule
,
that
thou
maist
live
.
Rom.
2.
29.
The
circumcision
of
the
heart
.
12.
It
is
a
change
of
a
man
from
sin
,
to
distinguish
it
from
that
sanctification
which
is
,
A
〈◊〉
mere
negative
from
the
mere
negative
contrary
,
such
as
that
was
which
is
attributed
to
the
humane
nature
of
Christ
,
which
is
said
to
be
sanctified
,
or
made
holy
,
although
the
nature
of
Christ
was
never
defiled
with
sinne
.
13.
The
terme
from
which
this
is
,
is
filthinesse
,
corruption
,
or
the
blot
of
fin
,
2
Cor.
7.
1.
Let
us
purge
our selves
from
all
filthinesse
of
flesh
and
spirit
,
perfecting
holinesse
in
the
feare
of
God
.
14.
The
terme
to
which
,
is
the
purity
of
Gods
Image
,
which
is
said
to
be
framed
or
created
againe
in
knowledge
,
righteousnesse
and
holinesse
.
Eph.
4.
24.
Or
a
conformity
to
the
Law
of
God
.
Iam.
1.
25.
Newnes
of
life
.
Rom.
6.
4.
The
new
creature
.
2.
Cor.
5.
16.
Gal.
6.
15.
&
the
Divine
nature
.
2
Pet.
1.
4.
15.
But
it
is
called
the
new
and
Divine
creature
.
1.
Because
it
is
not
produced
of
those
principles
which
are
in
us
by
nature
,
as
the
habit
of
all
arts
are
brought
forth
which
are
gotten
by
industry
learning
,
but
out
of
a
new
principle
of
life
,
communicated
by
God
unto
us
,
in
our
calling
.
2.
Because
our
naturall
disposition
is
altogether
of
another
kinde
then
it
was
before
.
3.
Because
in
its
measure
it
resembles
that
highest
perfection
which
is
found
in
God
.
16.
There
be
two
degrees
of
this
sanctification
,
one
in
this
life
,
which
is
called
in
generall
an
infancy
.
1.
〈◊〉
.
13.
11.
12.
Eph.
4.
14.
2
Pet.
2.
2.
Because
although
that
variety
be
found
in
this
life
,
that
if
some
of
those
that
are
sanctified
be
compared
with
others
and
with
themselves
at
divers
times
,
then
some
may
be
rightly
called
infants
,
and
others
men
growen
,
whilst
they
live
here
.
Heb.
5.
13.
14.
Yet
the
highest
degree
which
we
attaine
to
in
this
life
is
onely
a
beginning
of
holinesse
promised
and
to
be
expected
.
The
other
degree
is
called
mans
age
and
perfect
age
.
Eph.
4.
14.
1
Cor.
13.
●…1
.
Phil.
3.
12.
Because
in
the
life
to
come
the
motion
and
progresse
of
sanctification
ceaseth
,
there
is
onely
found
rest
,
and
perfection
,
so
that
in
this
life
we
are
more
properly
said
to
have
sanctification
then
holinesse
,
and
in
the
life
to
come
:
holinesse
only
,
and
not
sanctification
.
17.
Sanctification
therefore
hath
two
parts
:
one
in
respect
of
the
terme
from
which
,
is
called
mortification
,
and
the
other
in
respect
of
the
terme
to
which
,
is
called
vivification
and
resurrection
.
Rom.
8.
5.
6.
18.
Mortification
is
the
first
part
of
sanctification
whereby
sin
is
wasted
,
Col.
3.
3.
5.
Ye
are
dead
,
mortifie
therefore
your
earthly
members
.
19.
The
meritorious
,
and
exemplary
cause
of
it
is
the
Death
of
Christ
.
Rom.
6.
5.
6.
Being
grafted
into
the
likenesse
of
his
death
:
knowing
this
that
our
old
manis
crucified
with
him
.
20.
The
cause
principally
working
is
that
spirit
of
God
who
communicates
to
the
faithfull
the
efficacy
of
his
death
.
Rom.
8.
13.
If
by
the
spirit
yee
mortifie
the
deeds
of
the
body
,
yee
shall
live
.
21.
The
administring
cause
is
Faith
it selfe
,
Rom.
6.
17.
From
the
heart
yee
have
obeyed
that
forme
of
doctrine
unto
which
yee
were
delivered
.
22.
From
this
mortification
there
followes
in
all
that
are
sanctified
a
deniall
of
themselves
,
and
the
World
.
Luc.
9.
23.
Gal.
6.
14.
23.
Hence
ariseth
that
inward
difference
which
is
betweene
sin
,
which
remaines
in
the
faithfull
from
that
which
remaines
in
others
:
In
others
sin
is
raigning
,
prevailing
,
and
predominating
:
in
the
faithfull
it
is
broken
,
subdued
and
mortified
.
24.
Vivification
is
the
second
part
of
sanctification
wherby
the
Image
or
life
of
God
is
restored
in
man
.
Col.
3.
10.
Eph.
4.
24.
Rev.
12.
2.
Having
put
on
the
new
man
:
be
ye
transformed
by
the
renewing
of
your
mind
.
25.
The
exemplary
cause
of
it
is
the
Resursection
of
Christ
.
Col.
3.
1.
2.
Ye
are
risen
with
Christ
.
26.
The
cause
principally
working
is
the
Spirit
of
God
,
which
raised
Christ
from
the
dead
,
Rom.
8.
11.
If
the
Spirit
of
him
that
raised
Iesus
from
the
dead
dwelleth
in
you
.
27.
The
administring
cause
is
Faith
,
Gal.
2.
20.
The
life
which
I
now
live
in
the
flesh
,
I
live
by
the
Faith
of
the
Son
of
GOD.
28.
From
this
vivification
there
ariseth
a
strong
tye
in
those
who
are
sanctified
,
of
themselves
to
be
addicted
wholy
to
God
and
to
Christ
.
2.
Cor.
8.
5.
They
give
themselves
to
the
Lord
.
29.
Because
this
sanctification
is
imperfect
whilest
we
live
here
as
infants
,
therefore
all
the
faithful
lare
informed
as
it
were
with
a
double
forme
;
sin
and
grace
:
for
the
perfection
of
sanctification
not
found
in
this
life
,
unlesse
in
the
dreames
of
some
fantastick
persons
.
1
Iohn
1.
8.
If
wee
say
we
have
no
sin
,
we
deceive
our selves
,
and
there
is
no
truth
in
us
.
Yet
all
that
are
truly
sanctified
doe
tend
unto
perfection
,
Mat.
5.
48.
1.
Cor.
13.
11.
2
Pet.
3.
18.
30.
Sinne
or
the
corrupted
part
which
remaines
in
those
that
are
sanctified
,
is
called
in
Scriptures
,
The
old
man
,
the
outward
man
,
the
members
,
and
the
body
of
sinne
.
Grace
or
the
renowed
part
is
called
the
new
man
,
the
spirit
,
the
mind
,
&c.
31.
Hereupon
there
followes
two
things
.
1.
A
spirituall
war
which
is
made
continually
betweene
these
parties
.
Gal.
5.
17.
For
the
flesh
lusts
against
the
spirit
,
and
the
spirit
against
the
flesh
:
and
these
are
contrary
one
to
the
other
.
2.
A
dayly
renewing
of
repentance
.
32.
That
flesh
which
remaines
in
the
regenerate
;
is
not
only
in
the
vegetative
,
and
sensitive
appetite
,
but
also
in
the
will
,
and
reason
it selfe
.
1
Thess.
5.
23.
33.
The
flesh
or
this
concupiscence
hath
the
true
and
proper
reason
of
sinne
in
the
regenerate
themselves
.
Rom.
7.
34.
With
this
corruption
even
the
best
workes
of
the
Saints
are
infected
,
so
as
they
have
need
of
some
remission
.
35.
Yet
the
good
works
of
the
regenerate
are
not
to
be
called
sins
,
but
defiled
with
sin
.
36.
That
defilement
of
good
workes
,
(
by
reason
of
Iustification
)
doth
not
hinder
but
they
may
be
accepted
of
God
to
be
rewarded
.
37.
That
fight
which
is
found
in
wicked
men
betweene
conscience
and
the
will
,
is
not
the
striving
of
the
spirit
against
the
flesh
,
but
of
the
flesh
fearing
against
the
flesh
desiring
.
CHAPTER
XXX
.
Of
Glorification
.
In
the
former
disputation
we
spake
of
sanctification
which
is
one
part
of
the
alteration
of
qualities
,
which
did
respect
that
good
that
is
just
and
honest
:
the
other
part
followes
,
namely
Glorification
which
respects
that
good
,
that
is
profitable
and
honorable
.
1.
GLorification
is
a
reall
transmutation
of
a
man
,
from
misery
or
the
punishment
of
sinne
,
unto
happinesse
eternall
.
Rom.
8.
30.
And
whom
hee
justified
,
those
hee
glorified
.
2.
It
is
called
a
reall
transmutation
,
that
it
may
be
distinguished
from
that
blessednesse
which
is
either
virtuall
onely
,
in
Election
,
Calling
,
Iustification
,
and
Adoption
,
or
declarative
in
holy
workes
.
Rom.
4.
6.
David
declares
that
man
to
be
blessed
to
whom
God
imputeth
righteousnesse
,
&c.
Psal.
65.
5.
Blessed
is
hee
whom
thou
chusest
,
and
bringest
to
dwell
in
thy
Courts
.
Matthew
.
5.
Blessed
are
the
poore
in
spirit
,
&c.
3.
In
respect
of
the
terme
from
which
,
viz.
misery
or
the
punishment
of
sin
,
it
is
called
a
redemption
.
1
Cor.
1.
30.
Eph.
1.
14.
Gal.
3.
13.
Heb.
2.
14
,
15.
4.
This
redemption
is
a
reall
delivering
from
the
evills
of
punishment
:
which
is
nothing
else
in
very
deed
,
but
the
execution
of
the
sentence
of
Iustification
:
for
in
Iustification
,
as
wee
are
judged
to
be
just
,
so
we
are
judged
to
have
life
.
Now
Glorification
makes
that
life
that
was
judged
,
and
pronounced
ours
by
reall
communication
,
to
be
ours
actually
and
by
possession
.
5.
It
is
said
to
be
reall
,
that
it
may
be
distinguished
from
that
redemption
which
is
in
the
paiment
of
the
price
of
redemption
,
and
in
application
of
the
same
to
justification
,
whereof
mention
is
made
Eph.
1.
7.
Col.
1.
14.
6.
In
the
Scriptures
also
it
is
wont
to
be
called
deliverance
,
and
preservation
from
the
wrath
of
God
,
from
death
and
from
the
kingdome
of
darkenesse
.
7.
In
respect
of
the
terme
to
which
,
it
is
called
,
beatification
,
blessing
,
life
eternall
,
glory
,
Glorification
,
the
kingdome
of
our
Lord
and
Saviour
Iesus
Christ
,
and
an
immortall
inheritance
.
Eph.
1.
3.
Iohn
3.
36.
&
6.
47.
2
Pet.
1.
3
,
11.
1
Pet.
1.
4.
&
5.
10.
8.
The
first
degree
of
this
Glorification
begun
,
is
the
apprehension
and
sence
of
the
love
of
God
shining
forth
in
Christ
,
upon
the
communion
which
the
faithfull
have
with
him
.
Rom.
5.
5.
The
love
of
God
is
shed
abroad
in
our
hearts
,
by
the
holy
spirit
which
is
given
to
us
.
9.
Hence
there
ariseth
a
certaine
friendship
betweene
God
,
Christ
,
and
the
faithfull
,
Iohn
15.
15.
I
have
called
you
friends
,
because
all
that
I
have
heard
of
my
Father
have
I
made
known
unto
you
.
Iames
2.
23.
Abraham
was
called
the
friend
of
God
.
10.
The
second
degree
is
undoubted
hope
and
expectation
,
of
the
enjoyment
of
all
those
good
things
which
God
hath
prepared
for
his
.
Rom.
5.
2.
We
rejoyce
under
the
hope
of
the
glory
of
God
.
11.
Hence
is
freedome
to
come
to
God
with
boldnesse
.
Eph.
2.
18.
&
3.
12.
Heb.
10.
22.
12.
Hitherto
pertaines
the
assurance
of
perseverance
and
salvation
also
,
Rom.
8.
38.
13.
For
this
assurance
as
touching
the
thing
it selfe
which
is
called
a
certainty
of
the
object
,
.
is
sealed
to
all
true
believers
:
but
as
touching
the
perceiving
of
it
,
which
is
called
a
certainty
of
the
subject
,
it
is
not
alwayes
present
to
all
;
yet
it
may
bee
gotten
by
any
without
speciall
revelation
,
&
it
ought
also
to
be
sought
for
by
all
:
so
as
this
certaine
confidence
rightly
grounded
hath
nothing
common
with
presumption
.
14.
This
certainty
is
grounded
upon
,
and
confirmed
to
the
faithfull
by
the
word
,
the
seales
,
by
oath
,
and
by
the
earnest
of
God
himselfe
.
He.
6.
17.
God
willing
abundantly
to
shew
to
the
heires
of
the
promise
the
immutability
of
his
counsell
,
he
bound
it
by
an
oath
:
that
by
two
immutable
things
we
may
have
strong
consolation
.
Eph.
1.
13.
Yee
are
sealed
with
that
holy
Spirit
of
promise
which
is
the
earnest
of
our
inheritance
.
15.
This
truth
is
perceived
,
and
made
certaine
to
us
.
1.
By
a
certaine
spirituall
sence
whereby
the
grace
of
God
now
being
present
,
doth
make
its
presence
manifest
,
and
evident
to
the
believer
.
2.
By
the
gift
of
discerning
whereby
believers
doe
distinguish
true
grace
from
the
shew
of
it
.
3.
By
discourse
and
testimony
of
conscience
whereby
grace
and
salvation
is
no
lesse
seale
to
the
faithfull
,
then
sin
and
death
to
unbelievers
.
4.
The
Spirit
of
God
himselfe
doth
so
confirme
all
these
wayes
of
perceiving
,
that
they
have
the
same
certainty
that
Faith
hath
.
Rom.
8.
16.
The
spirit
it selfe
witnesseth
with
our
spirit
,
that
we
are
the
Sons
of
God
.
1
Cor.
2.
12.
We
have
received
the
spirit
which
is
of
God
,
that
we
may
know
the
things
which
God
hath
freely
given
us
.
2
Cor.
13.
5.
Try
your selves
whether
yee
be
in
the
Faith
,
examine
your selves
.
1
Iohn
4.
16.
We
know
,
and
believe
,
the
love
which
God
had
towards
us
.
16.
This
certainty
doth
follow
upon
the
perceiving
of
Faith
and
Repentance
,
where
the
free
covenant
of
God
is
rightly
understood
.
2
Cor.
13.
5.
17.
If
either
of
these
be
wanting
,
this
certain
ty
is
taken
away
as
touching
the
perceiving
of
it
;
so
that
hee
that
doth
rightly
understand
the
promise
of
the
covenant
,
cannot
be
sure
of
his
salvation
,
unlesse
hee
perceive
in
hemselfe
true
Faith
and
repentance
:
neither
can
he
that
feeles
himselfe
truly
to
believe
,
and
repent
,
be
sure
of
his
perseverance
and
salvation
,
unlesse
he
also
understand
by
the
covenant
that
God
will
mightily
preserve
those
that
believe
and
repent
,
even
to
the
end
.
18.
Therefore
certainty
of
salvation
is
not
of
any
,
nor
otherwise
perceived
,
but
those
who
together
with
Faith
keepe
a
good
conscience
,
and
that
whilst
they
keepe
it
from
any
grievous
wound
,
which
by
those
sins
is
brought
which
are
wont
to
wast
conscience
.
19.
Hence
as
Faith
,
and
a
good
conscience
doe
florish
or
languish
in
men
,
so
also
this
certainty
is
either
confirmed
,
or
diminished
.
Ps.
51.
20.
They
therefore
that
without
any
sence
or
care
of
Faith
,
and
repentance
doe
certainly
hope
for
salvation
,
in
presuming
they
hope
,
and
hoping
they
perish
.
21.
From
this
certainty
ariseth
consolation
,
peace
,
and
joy
unspeakable
.
Rom.
5.
2.
3.
1
Pet.
1.
8.
Rom.
14.
17.
2
Cor.
1.
5.
Which
are
the
first
fruits
of
glory
,
Rom.
8.
23.
22.
Consolation
is
an
easing
of
feare
and
oppressing
griefe
.
2
Cor.
1.
4.
Yet
it
containes
sometimes
by
a
Synecdoche
all
salvation
begun
.
Col.
2.
2.
23.
Peace
is
a
quieting
of
the
mind
,
which
ariseth
partly
from
deliverance
from
evills
,
and
partly
from
the
presence
or
hope
of
contrary
good
things
.
Phil.
4.
7.
24.
When
it
is
joyned
with
grace
in
the
Apostles
salutations
,
then
it
sets
forth
all
that
felicity
which
is
communicated
to
the
faithfull
by
the
favour
of
God
.
25.
Ioy
is
that
delight
which
is
perceived
from
the
conjunction
,
and
communion
of
the
chiefe
good
.
26.
Hence
eternall
life
it selfe
is
called
joy
.
Mat.
25.
21.
Iohn
15.
11.
27.
The
third
degree
is
in
partaking
of
the
spirituall
gifts
of
grace
with
abundance
,
or
overflowing
.
Col.
2.
2.
7.
10.
With
all
riches
of
the
full
assurance
of
understanding
.
Abounding
in
Faith
:
complete
.
28.
Hence
the
abundance
of
grace
is
said
to
minister
a
large
entrance
into
the
Kingdome
of
God
.
2
Peter
1.
8.
11.
29.
The
fourth
degree
is
in
experience
of
the
good
will
or
kindnesse
of
God
.
Psalm
.
31.
20.
How
great
is
thy
goodnesse
which
thou
dost
lay
up
for
them
that
feare
thee
?
Psal.
65.
5.
We
are
satisfied
with
the
goodnesse
of
thy
House
,
with
the
things
of
thy
holy
Temple
.
30.
Hither
to
pertaineth
that
fatherly
providence
of
God
whereby
he
watcheth
alwayes
over
the
faithfull
for
good
,
as
he
watcheth
over
the
wicked
for
evill
:
in
which
respect
,
in
Scripture
the
good
Hand
of
God
is
said
to
be
with
his
,
Nehem.
2.
8.
31.
Hence
all
things
worke
together
for
good
to
them
that
love
God
,
Rom.
8.
28.
32.
From
the
sence
of
all
these
,
the
faithfull
are
rooted
,
and
grounded
in
the
love
of
God
.
Eph.
3.
17.
33.
Perfect
Glorification
is
in
the
taking
away
of
all
imperfection
from
soule
and
body
,
and
communication
of
all
perfection
.
34.
This
is
granted
to
the
soule
immediatly
after
the
separation
of
it
from
the
body
.
2
Cor.
5.
Verse
2.
Phil.
1.
23.
Hebr.
2.
12.
23.
But
it
is
not
ordinarily
granted
to
the
soule
and
body
joyntly
before
that
last
Day
,
wherein
all
the
faithfull
shall
bee
perfected
together
in
Christ
.
Ephes.
4.
13.
Philippians
3.
20.
21.
CHAPTER
XXXI
.
Of
the
Church
mystically
considered
.
Thus
much
of
the
application
of
Redemption
considered
in
it selfe
:
The
subject
to
which
,
and
the
manner
by
which
this
application
is
made
,
doth
follow
.
1.
THE
Subject
is
the
Church
.
Eph.
5.
25.
26.
27.
Christ
loved
the
Church
,
and
gave
himselfe
for
it
:
that
he
might
sanctifie
it
being
purified
by
him
with
the
washing
of
water
through
the
Word
:
that
he
might
make
it
to
himselfe
glorious
,
that
is
,
a
Church
not
having
spot
or
wrinkle
or
any
such
thing
,
but
that
it
might
be
holy
and
unblameable
:
whence
Election
,
Redemption
,
Vocation
,
Iustification
,
Adoption
,
Sanctification
,
and
Glorification
doe
in
their
propriety
belong
to
the
same
subject
,
that
is
,
to
the
same
singular
men
,
which
make
the
Church
.
Iohn
17.
9.
10.
&
11.
I
pray
for
them
;
I
pray
not
for
the
World
,
but
for
them
whom
thou
hast
given
mee
,
because
they
are
thine
,
Rom.
8.
29.
30.
For
whom
hee
hath
fore-knowne
,
them
hee
did
predestinate
,
&c.
2.
Yet
the
Church
hath
so
the
consideration
of
a
subject
in
respect
of
his
application
,
that
it
is
also
an
effect
of
the
same
application
:
for
it
is
not
first
actually
a
Church
,
and
afterward
made
partaker
of
Union
and
communion
with
Christ
;
but
because
it
is
united
to
Christ
,
therefore
it
is
the
Church
of
Christ
.
3.
And
this
is
the
reason
why
we
can
neither
explaine
nor
understand
the
nature
of
the
Church
,
unlesse
those
things
which
pertaine
to
the
application
of
Christ
,
be
first
explained
and
perceived
.
4.
The
elect
before
they
be
grafted
into
Christ
are
in
themselves
no
otherwise
of
the
Church
,
then
that
power
which
in
its
owne
time
shall
certainly
come
into
act
,
by
reason
of
Gods
intention
and
his
transaction
with
Christ
:
because
that
remote
power
which
is
common
to
all
men
,
in
respect
of
the
elect
,
is
certainly
determined
in
God
.
5.
Therefore
those
orthodox
Divines
,
which
define
the
Church
a
company
of
elect
ones
,
doe
either
by
elect
ones
understand
,
those
that
are
called
according
to
election
;
or
,
they
define
the
Church
not
only
as
it
doth
actually
exist
,
but
also
as
it
is
to
be
hereafter
.
6.
That
first
thing
which
doth
make
actually
a
Church
is
calling
:
whence
also
it
hath
taken
both
its
name
and
definition
.
7.
For
the
Church
is
a
company
of
men
that
are
called
.
1
Cor.
1.
24.
With
10.
32.
Called
both
Iewes
and
Greekes
.
To
the
Iewes
,
to
the
Greekes
,
and
to
the
Church
of
God
.
But
because
the
end
of
calling
is
Faith
,
and
the
worke
of
Faith
is
ingrafting
into
Christ
,
and
this
Union
with
Christ
,
doth
bring
with
it
communion
with
Christ
,
hence
it
is
defined
,
in
the
very
same
sence
,
a
company
of
believers
,
a
company
of
those
who
are
in
Christ
;
and
a
company
of
those
that
have
communion
with
Christ
.
8.
But
as
Faith
doth
so
respect
Christ
,
as
that
by
Christ
also
it
respects
God
;
so
this
Church
,
which
doth
exist
by
Faith
is
both
referred
to
Christ
as
to
the
head
,
and
by
Christ
unto
God
:
whence
the
Church
is
called
the
body
of
Christ
.
Col.
1.
24.
And
also
the
Church
of
God
.
1
Cor.
10.
32.
The
Kingdome
of
Christ
.
Colos.
1.
13.
And
the
Kingdome
of
God
,
Rom.
14.
17.
9.
It
is
called
a
company
:
because
it
doth
consist
properly
in
a
multitude
joyned
in
fellowship
together
,
or
a
community
of
many
,
not
in
some
certaine
one
that
is
called
:
whence
Eph.
4.
16.
It
is
called
a
body
fitly
joyned
and
compacted
together
,
of
divers
members
,
and
by
the
same
reason
it
is
often
called
in
Scripture
an
House
,
a
Family
,
a
City
,
a
Kingdome
,
a
Flock
,
&c.
10.
This
company
is
restrained
to
men
:
because
the
good
Angels
,
although
in
some
respect
they
pertaine
to
the
Church
,
by
reason
of
that
Union
they
have
with
Christ
,
and
the
grace
of
conversation
communicated
by
him
,
yet
they
are
not
homogeneall
members
of
the
Church
redeemed
.
11.
The
forme
or
constituting
cause
of
this
Church
must
needs
be
such
a
thing
which
is
found
alike
in
all
the
called
:
but
this
can
be
nothing
else
then
a
relation
neither
hath
any
relation
that
force
besides
that
that
consists
in
a
chiefe
and
intimate
affection
to
Christ
:
but
there
is
no
such
in
man
besides
Faith
:
Faith
therefore
is
the
forme
of
the
Church
.
12.
For
Faith
as
it
is
in
every
believer
,
distributively
,
is
the
forme
of
those
that
are
called
:
but
as
it
is
considered
in
all
collectively
,
it
is
the
forme
of
the
company
of
those
that
are
called
,
that
is
the
Church
.
13.
For
the
same
,
believing
men
,
who
being
in
severall
distributively
,
considered
are
the
called
of
God
,
are
also
the
Church
of
God
,
as
they
are
joyntly
or
collectively
considered
in
a
company
.
14.
Hence
all
those
promises
of
God
which
are
made
to
the
Church
in
the
Scriptures
,
and
doe
containe
in
themselves
essentiall
blessings
,
doe
also
pertaine
to
every
believer
.
15.
This
relation
is
so
neere
,
that
in
respect
of
it
,
not
only
Christ
is
the
Churches
,
and
the
Church
Christs
,
Cant.
2.
Verse
26.
But
also
Christ
is
in
the
Church
,
and
the
Church
in
him
.
Iohn
15.
Verse
4.
1
Iohn
3.
Verse
24.
So
that
the
Church
is
mystically
called
Christ
.
1
Cor.
12.
12.
And
the
fulnesse
of
Christ
.
Eph.
23.
16.
Hence
the
Church
by
a
metaphor
is
called
the
bride
,
and
Christ
the
Bride-groome
:
the
Church
a
City
,
and
Christ
the
King
;
the
Church
an
House
,
and
Christ
the
House-holder
;
the
Church
the
branches
,
and
Christ
the
Vine
:
finally
the
Church
a
body
,
and
Christ
the
head
.
17.
But
by
these
comparisons
,
there
is
signified
not
onely
the
Union
and
Communion
which
is
betweene
Christ
and
the
Church
,
but
also
the
way
of
order
whereby
Christ
is
the
beginning
of
all
dignity
,
life
,
power
,
and
perfection
,
to
the
Church
.
18.
This
Church
is
mystically
one
,
not
generally
,
but
as
it
were
the
Species
Specialissima
,
or
Individu●…n
:
because
it
hath
no
kind
properly
so
called
.
19.
It
is
therefore
called
catholique
,
not
as
catholique
signifies
a
Genus
or
some
generall
thing
,
but
as
it
sets
forth
something
integrally
universall
,
(
as
when
we
say
the
universall
world
)
because
it
containes
the
faithfull
of
all
Nations
,
of
all
places
,
and
of
all
times
.
20.
Therefore
no
part
of
the
Church
can
truly
be
called
catholick
,
but
as
it
doth
professe
that
Faith
which
is
the
Faith
of
the
catholick
Church
,
in
which
sence
the
Ancients
,
did
not
onely
call
that
part
of
the
Church
which
was
at
Rome
,
but
other
Churches
also
.
As
our
Church
at
Francken
,
may
be
rightly
called
catholick
,
as
it
doth
professe
that
Faith
which
belongs
to
the
catholick
Church
.
21.
The
Church
is
devided
into
members
according
to
the
degrees
of
communion
which
it
hath
with
Christ
,
in
which
respect
it
is
called
either
Militant
,
or
Triumphant
.
22.
The
Church
militant
is
that
which
is
partaker
onely
of
communion
begun
:
and
so
doth
wrastle
as
yet
with
enemies
in
the
field
of
this
World
.
1
Cor.
13.
9.
12.
We
know
in
part
,
and
prophesie
in
part
:
for
we
see
now
through
a
Glasse
and
darkly
.
2
Cor.
10.
3.
The
weapons
of
our
warfare
.
Eph.
6.
12.
13.
Wee
wrastle
,
therefore
take
to
you
the
whole
Armour
of
God
.
23.
The
Church
triumphant
is
that
which
is
already
perfitted
.
Eph.
4.
13.
Untill
we
all
come
to
a
perfect
man
,
to
the
measure
of
the
full
stature
of
Christ
.
1
Cor.
15.
After
commeth
that
which
is
perfect
.
24.
The
militant
Church
is
both
invisible
and
visible
,
namely
with
outward
sight
or
sence
.
25.
But
this
distinction
is
not
a
distribution
of
the
Genus
into
the
Species
,
as
if
so
be
there
were
one
Church
visible
,
and
another
invisible
;
nor
of
the
whole
into
the
members
,
as
if
one
part
of
the
Church
were
visible
,
and
another
invisible
:
but
a
distinction
of
the
adjuncts
of
the
same
subject
,
because
invisibility
is
an
affection
or
manner
of
the
Church
,
in
respect
of
the
essentiall
,
and
internall
forme
:
visibility
is
an
affection
or
manner
of
the
Church
in
respect
of
the
accidentall
,
and
outward
forme
.
26.
The
essentiall
forme
is
invisible
:
because
it
is
both
a
relation
,
which
doth
not
come
into
the
sence
,
and
also
spirituall
,
and
so
removed
more
from
sence
then
in
many
other
relations
.
27.
The
accidentiall
forme
is
visible
,
because
it
is
nothing
else
then
an
outward
profession
of
inward
Faith
,
which
may
be
easily
perceived
by
sence
.
28.
This
visible
profession
is
that
visible
communion
of
the
Saints
which
they
have
with
Christ
,
and
among
themselves
.
29.
The
acts
of
communion
with
Christ
are
those
visible
acts
,
by
which
they
present
themselves
to
God
in
Christ
to
receive
his
blessings
,
and
to
give
the
glory
of
them
to
him
.
30.
The
acts
of
communion
among
themselves
are
all
those
acts
,
by
which
they
study
to
doe
good
each
to
other
:
but
especially
those
which
directly
make
to
further
their
communion
with
God
in
Christ
.
31.
Many
acts
of
this
latter
kind
are
to
be
exercised
also
toward
those
who
as
yet
are
not
members
of
the
Church
:
because
by
a
certaine
power
they
are
to
be
judged
to
belong
to
it
.
32.
This
Church
as
it
is
visible
in
it selfe
,
is
in
respect
of
others
and
comparatively
also
distinguished
into
the
Church
lying
hid
,
and
manifest
.
33.
That
which
is
manifest
is
when
the
number
is
greater
,
and
the
profession
more
free
and
more
publick
.
34.
That
which
is
hidden
is
when
the
number
is
lesse
,
and
profession
lesse
open
:
which
is
wont
to
come
to
passe
by
reason
of
heresies
,
persecutions
,
or
prophane
manners
abounding
abroad
.
35.
In
the
same
respect
also
the
Church
is
purer
and
impurer
,
as
the
profession
is
more
or
lesse
perfect
.
36.
But
this
profession
doth
not
depend
upon
confession
only
and
preaching
of
the
Word
,
but
also
upon
the
receiving
of
it
and
religious
obedience
to
it
.
37.
But
although
the
Church
be
subject
to
such
changes
,
and
may
leave
any
part
of
the
World
,
yet
it
hath
never
totally
falled
,
or
shall
faile
from
the
beginning
of
the
gathering
it
to
the
end
of
the
World
.
38.
For
Christ
must
alwayes
have
his
Kingdome
in
the
mids
of
his
enemies
,
untill
hee
shall
make
his
enemies
his
foote-stoole
.
39.
Yea
the
Church
doth
never
wholly
cease
to
be
visible
,
for
although
sometime
there
scarse
appeare
a
Church
any
where
so
pure
,
that
one
may
fly
unto
it
in
communion
of
the
same
worship
in
all
things
:
yet
the
Church
doth
in
some
sort
abide
visible
in
that
very
impurity
of
worship
and
profession
.
CHAPTER
XXXII
.
Of
the
Church
Instituted
.
1.
THE
Church
as
it
lives
upon
Earth
,
although
it
be
not
wholy
visible
together
,
yet
it
is
visible
in
its
parts
,
both
dividedly
in
the
severall
members
,
and
joyntly
in
companies
or
Congregations
.
2.
The
former
visibility
is
by
mens
personall
profession
which
doth
not
make
a
Church
simply
visible
,
but
in
certaine
members
,
or
visible
members
of
the
Church
,
although
the
Church
in
it selfe
or
in
its
integrall
state
is
not
visible
in
the
same
place
.
Acts
19.
1.
Paul
came
to
Ephesus
where
he
found
certaine
Disciples
.
3.
That
visibility
,
which
is
in
distinct
companies
or
congregations
,
doth
not
only
make
a
visible
Church
,
but
touching
the
outward
forme
doth
make
so
many
visible
Churches
as
there
are
distinct
congregations
.
Revel.
1.
4.
The
seven
Churches
.
2
Cor.
8.
1.
19.
The
Churches
of
Macedonia
,
all
the
Churches
.
4.
For
those
congregations
are
as
it
were
similary
parts
of
the
catholick
Church
,
and
so
doe
partake
both
of
the
name
and
nature
of
it
.
5.
Therefore
a
particular
Church
in
respect
of
that
common
nature
which
is
found
in
all
particular
Churches
▪
is
a
Species
of
the
Church
in
generall
,
but
in
respect
of
the
catholick
Church
which
hath
the
respect
of
an
whole
,
it
is
a
member
compounded
of
divers
severall
members
gathered
together
,
and
so
in
respect
of
those
members
it
is
also
an
whole
.
6.
Such
a
congregation
or
particular
Church
is
a
society
of
believeres
joyned
together
by
a
speciall
band
among
themselves
▪
for
the
constant
exercise
of
the
communion
of
Saints
among
themselves
.
7.
It
is
a
society
of
believers
:
because
that
same
thing
in
profession
doth
make
a
Church
visible
,
which
by
its
inward
and
reall
nature
doth
make
a
mysticall
Church
,
that
is
,
Faith
.
8.
But
because
true
Faith
hath
holinesse
joyned
with
it
,
which
it
doth
effectually
worke
.
Acts
15.
9.
And
so
the
profession
of
true
faith
cannot
be
disjoyned
from
the
profession
of
holinesse
,
therefore
the
Church
is
promiscuously
and
in
the
same
sense
called
,
a
society
of
believers
,
and
of
Saints
.
Eph.
1.
1.
To
the
Saints
which
are
at
Ephesus
and
faithfull
in
Christ
Iesus
.
1
Cor.
1.
2.
compared
with
,
2
Cor.
1.
1.
Rom.
1.
7.
Colos.
1.
2.
9.
Hence
visible
and
particular
Churches
also
,
by
reason
of
this
Faith
which
they
professe
,
are
rightly
said
to
be
in
God
the
Father
,
and
in
the
Lord
Iesus
Christ
.
1
Thess.
1.
1.
2
Thess.
1.
1.
10.
It
is
also
very
probable
that
there
is
no
such
particular
Church
in
which
the
profession
of
the
true
Faith
flourisheth
,
but
in
the
same
also
there
are
found
some
true
believers
.
11.
But
those
who
are
onely
believers
by
profession
,
so
long
as
they
remaine
in
that
society
are
members
of
that
Church
,
as
also
of
the
catholick
Church
as
touching
the
outward
state
,
not
touching
the
inward
or
essentiall
state
.
1
Iohn
2.
19.
They
went
out
from
us
,
but
they
were
not
of
us
.
12.
Among
believers
there
are
to
be
accounted
as
members
of
the
Church
the
children
of
those
believers
who
are
in
the
Church
.
1
Cor.
7.
14.
Your
children
are
holy
.
For
they
are
partakers
of
the
same
covenant
,
and
the
same
profession
with
their
parents
.
13.
Yet
infants
are
not
so
perfect
members
of
the
Church
,
as
that
they
can
exercise
acts
of
communion
,
or
be
admitted
to
partake
of
all
the
priviledges
thereof
,
unlesse
there
doe
first
appeare
an
increase
of
Faith
:
but
they
are
not
to
be
excluded
from
those
priviledges
which
pertaine
to
the
beginning
of
Fait
and
entrance
into
the
Church
.
14.
Believers
doe
not
make
a
particular
Church
,
although
peradventure
many
may
meete
and
live
together
in
the
same
place
,
unlesse
they
be
joyned
together
by
a
speciall
bond
among
themselves
:
for
so
some
one
Church
should
often
be
dissolved
into
many
and
manyal●…o
should
be
confounded
into
one
.
15.
This
bond
is
a
covenant
,
either
expresse
or
implicite
whereby
believers
doe
particularly
bind
themselves
,
to
performe
all
those
duties
,
both
toward
God
and
one
toward
another
,
which
pertaine
to
the
respect
and
edification
of
the
Church
.
16.
Hence
it
is
that
in
the
old
Testament
wee
doe
for
the
most
part
so
often
read
of
the
renewing
of
their
covenant
,
as
there
is
related
any
solemne
reformation
of
the
Church
.
17.
Hence
none
is
rightly
admitted
into
the
Church
,
but
by
confession
of
Faith
and
promise
of
obedience
.
18.
This
joyning
together
by
covenant
doth
onely
so
far
forth
make
a
Church
as
it
respects
the
exercising
the
communion
of
Saints
:
for
the
same
believing
men
may
joyne
themselves
in
covenant
to
make
a
City
or
some
civill
society
,
as
they
doe
immediatly
respect
a
common
civill
good
,
but
they
doe
not
make
a
Church
but
as
in
their
constitution
they
respect
holy
communion
with
God
among
themselves
.
19.
Hence
the
same
men
,
may
make
a
City
or
politicke
society
and
not
a
Church
;
or
a
Church
,
and
not
a
City
;
or
both
a
Church
and
a
City
.
20.
Hence
it
is
that
those
meetings
that
are
formally
Ecclesiasticall
,
are
said
to
be
had
in
the
Name
of
the
Lord
.
Math.
18.
20.
1
Cor.
5.
4.
21.
Neither
yet
doth
some
suddaine
joyning
together
,
and
exercise
of
holy
communion
suffice
to
make
a
Church
:
unlesse
there
be
also
that
constancy
,
at
least
in
intention
,
which
brings
the
state
of
a
body
,
and
members
in
a
certaine
spirituall
politie
.
22.
This
Cureh
is
instituded
by
God
and
by
Christ
,
Heb.
3.
3.
4.
He
that
builded
the
House
,
for
every
House
is
built
by
some
,
and
in
this
respect
it
differs
from
the
mysticall
Church
,
the
gathering
of
which
together
into
one
is
not
prescribed
unto
men
,
but
performed
immediatly
b●…
divine
operation
,
but
the
gathering
together
into
an
instituted
Church
is
so
perfomed
by
God
,
that
his
command
and
mans
duty
and
labour
doe
come
betweene
.
Hebr.
10.
25.
Not
forsaking
the
assembling
our selves
together
.
23.
But
it
is
ordained
by
God
and
Christ
onely
,
because
men
have
neither
power
of
themselves
to
institute
,
or
frame
a
Church
unto
Christ
,
neither
have
they
by
the
revealed
will
of
God
any
such
power
committed
to
them
:
their
greatest
honour
is
,
that
they
are
servants
in
the
House
of
God
.
Heb.
3.
5.
24.
It
is
not
therfore
in
the
power
of
man
either
to
take
away
any
of
those
things
which
Christ
hath
granted
to
his
Church
,
or
to
ad
other
to
them
of
the
like
kind
:
although
he
may
and
ought
by
all
lawful
meanes
to
provide
,
that
those
things
which
Christ
hath
ordained
may
be
farthered
,
and
confirmed
.
25.
But
Christ
hath
so
instituted
the
Church
,
that
it
alwayes
depends
upon
himselfe
as
upon
the
head
,
so
that
if
it
be
distinctly
considered
without
Christ
,
it
is
not
a
compleat
body
.
26.
Hence
the
Church
itselfe
may
not
properly
make
new
Lawes
to
her selfe
of
new
things
to
be
ordained
,
but
thee
ought
onely
to
care
for
this
,
that
shee
doe
well
find
out
the
will
of
Christ
,
and
observe
his
ordinances
in
order
and
decently
,
with
greatest
fruit
of
edification
.
27.
But
because
the
ordinances
of
Christ
have
alwayes
a
blessing
of
God
joyned
with
them
,
therefore
here
are
divers
promises
of
God
made
to
the
Church
of
the
presence
of
Christ
.
Mat.
18.
20.
1
Cor.
5.
4.
So
as
in
a
speciall
manner
hee
is
said
to
be
conversant
and
to
walke
in
the
Churches
.
Revel.
2.
1.
Esay
31.
9.
And
of
the
presence
of
the
Holy
Spirit
,
Esay
59.
21.
So
that
a
more
ample
and
certaine
blessing
of
God
may
be
expected
in
the
Church
of
God
instituted
,
then
in
any
solitary
life
whatsoever
.
28.
They
therefore
that
have
opportunity
to
joyne
themselves
to
the
Church
,
and
neglect
it
,
doe
more
grievously
sinne
,
not
onely
against
God
in
respect
of
ordinance
,
but
also
against
their
owne
soule
in
respect
of
the
blessing
adjoyned
.
And
if
they
doe
obstinatly
persist
in
their
carelessenesse
,
whatsoever
they
doe
otherwise
professe
,
they
can
scarce
be
accounted
for
believers
truly
seeking
the
Kingdome
of
GOD.
29.
The
profession
of
the
true
Faith
is
the
most
essentiall
note
of
the
Church
.
30.
This
profession
may
in
some
company
goe
before
the
solemne
preaching
of
the
Word
,
and
administration
of
the
Sacraments
.
CHAPTER
XXXIII
.
Of
the
extraordinary
Ministers
of
the
Church
.
1.
THus
far
of
the
subject
of
application
.
The
manner
of
it
followes
.
2.
The
manner
of
applying
consists
in
those
things
which
are
meanes
of
the
spirit
applying
Christ
with
all
his
benefits
to
us
for
our
salvation
.
3.
The
which
spirit
it selfe
doth
apply
all
saving
things
unto
us
,
internally
and
most
neerely
,
and
so
in
his
manner
immediatly
,
neither
is
any
externall
meanes
capable
properly
of
that
vertue
whereby
grace
may
be
really
communicated
to
us
:
Therefore
though
those
doe
morally
concurre
and
operate
in
the
preparation
of
man
to
receive
thie
grace
,
yet
they
doe
not
properly
confer
the
grace
by
themselves
,
but
the
spirit
which
worketh
together
with
them
.
1
Cor.
3.
7.
Neither
is
he
that
planteth
any
thing
,
nor
he
that
watereth
:
but
God
who
giveth
power
to
increase
.
4.
The
two
principall
meanes
of
this
sort
are
the
Ministry
and
the
holy
Signes
:
unto
which
notwithstanding
there
is
necessarily
too
bee
joyned
some
Ecclesiasticall
D●…scipline
.
5.
The
Ministry
is
an
Ecclesiasticall
function
whereby
a
man
being
chosen
out
doth
dispense
holy
things
of
speciall
right
.
2
Cor.
4.
1.
We
have
this
Ministery
,
as
we
have
obtained
mercy
,
1
Cor
1.
2.
Let
a
man
so
account
of
us
as
of
the
Ministers
of
Christ
,
and
dispensers
of
the
Mysteries
of
God
.
6.
It
is
called
a
Ministry
,
because
that
power
which
is
committed
to
Ecclesiasticall
men
,
is
a
power
of
doing
onely
by
the
command
of
Christ
,
and
meere
obedience
toward
him
.
1
Cor.
4.
1.
2.
7.
A
spirituall
or
regall
power
of
government
whereby
one
worketh
of
his
owne
liberty
and
will
,
is
not
belonging
to
men
,
but
to
Christ
alone
.
8.
Hence
a
Minister
of
the
Church
is
bound
to
execute
his
office
by
himselfe
,
as
one
that
hath
not
power
to
appoint
any
vicar
in
his
place
,
for
this
should
not
be
an
action
of
obedience
,
but
of
command
.
9.
Therefore
one
that
is
a
constant
Minister
of
divers
Churches
which
are
necessarily
to
be
provided
for
by
Vicars
,
is
not
of
Gods
Ordaining
,
but
of
mans
ambition
and
presumption
.
10.
The
power
is
not
absolute
,
but
relative
,
that
is
,
it
doth
not
consist
in
an
absolute
power
to
doe
any
thing
,
but
in
a
right
,
whereby
one
hath
power
to
doe
that
rightly
and
lawfully
which
he
might
not
before
so
doe
,
and
therefore
it
is
Potestas
juris
,
a
power
of
right
.
11.
But
it
is
of
speciall
right
:
because
it
respects
som●…
speciall
duties
unlawfull
to
others
,
and
it
doth
undertake
some
common
duties
in
a
certaine
special
manner
.
12.
The
right
of
the
Ministery
depends
upon
calling
,
Heb.
5.
4.
Neither
doth
any
take
this
honour
to
himselfe
,
but
he
that
is
called
of
God
,
as
was
Aron
.
13.
A
calling
is
an
action
whereby
an
office
is
committed
to
any
with
authority
to
Minister
.
14.
Therefore
they
are
very
ridiculous
who
doe
so
ordaine
the
calling
of
Ministers
,
that
they
give
them
not
power
to
preach
the
word
,
unlesse
they
have
some
new
grant
.
15.
A
necessary
adjunct
of
a
calling
is
fitnesse
to
the
Ministery
.
16.
Hence
those
who
are
altogether
unfit
to
fulfill
the
Ministery
,
if
they
be
called
to
it
by
men
,
are
the
Ministers
of
men
,
not
of
God
.
Hos.
4.
6.
Because
thou
hast
despised
knowledge
,
I
will
also
despise
thee
,
that
thou
shalt
not
be
a
Priest
unto
mee
.
17.
This
fitnesse
ariseth
from
a
fit
measure
of
gifts
,
and
a
ready
wil
to
undertake
and
execute
the
office
.
18.
From
the
Ministery
there
ariseth
a
third
,
staet
of
the
Church
:
for
as
by
Faith
it
had
its
essentiall
state
,
and
by
a
combination
its
integrall
state
:
so
also
by
the
Ministery
it
hath
a
certaine
organicall
state
:
because
it
is
now
made
fit
to
exercise
all
those
operations
which
pertaine
to
the
good
of
the
whole
.
19.
The
course
and
direction
of
these
operations
,
is
Ecclesiasticall
polity
.
20.
The
forme
of
this
polity
is
altogether
monarchicall
in
respect
of
Christ
,
the
head
and
King
;
but
as
toching
the
visible
and
vicarious
administration
,
it
is
of
a
mixt
nature
;
partly
as
it
were
aristocraticall
,
and
partly
as
it
were
democraticall
.
21.
Hence
in
the
lawfull
Ministery
of
the
Church
,
Hierarchy
holy
principality
hath
no
place
,
but
rather
Hieroduly
,
or
holy
Service
.
22.
Therefore
one
Minister
is
not
subjected
unto
the
power
of
another
in
his
dispensation
,
but
all
doe
immediatly
depend
on
Christ
:
as
those
Angells
which
are
inferiors
in
office
to
others
,
are
immediatly
subject
unto
God
,
not
to
other
Angels
.
23.
This
Ministery
is
either
extraordinary
or
ordinary
.
24.
Extraordinary
Ministry
is
that
which
hath
a
certaine
higher
,
and
more
perfect
direction
then
can
be
attained
to
by
ordinary
meanes
.
25.
Hence
such
Ministers
have
alwayes
gifts
and
assistance
extraordinary
,
so
that
they
doe
Minister
without
error
.
26.
The
right
of
an
extraordinary
Minister
is
bestowed
properly
neither
from
man
,
nor
by
man
,
but
from
God
alone
by
Jesus
Christ
and
the
holy
Spirit
.
Gal.
1.
1.
27.
Hence
the
calling
to
such
a
Ministery
is
immediate
.
28.
Yet
every
etraordinary
calling
,
is
not
so
immediate
that
it
excludes
all
Ministery
of
men
;
as
appeares
in
the
calling
of
Eliseus
,
and
Matthias
;
but
it
excludes
onely
that
Ministery
which
is
destitute
of
an
infallible
direction
.
29.
This
extrordinary
Ministery
was
very
necessary
for
the
Church
,
because
that
will
of
God
which
pertaines
unto
living
well
to
God
,
could
not
be
found
out
by
humane
industry
and
ordinary
meanes
,
as
all
other
Arts
and
Sciences
,
but
it
did
require
men
stirred
up
and
sent
by
God
,
to
whom
he
hath
manifested
his
will
,
that
they
might
be
to
us
in
stead
of
God
hemselfe
.
Exod.
4.
15
,
16.
And
be
thou
to
him
instead
of
GOD.
30.
God
hath
revealed
his
will
to
these
extraordinary
Ministers
.
1.
By
lively
voyce
.
Reg.
1.
10.
Unto
which
was
often
added
an
apparition
and
speaking
to
of
an
Angell
or
Christ
himselfe
,
as
of
the
Angel
of
his
covenant
.
2.
By
vision
,
whereby
together
with
the
word
the
Species
of
the
things
to
be
declared
were
represented
to
their
eyes
waking
.
3.
By
dreames
whereby
such
like
things
propounded
to
the
minds
of
them
being
a
sleepe
.
4.
Sometime
also
by
a
certaine
speciall
familiarity
as
it
were
mouth
to
mouth
,
without
parable
,
Numb
.
12.
6
,
7
,
8.
If
there
be
a
Prophet
among
you
,
I
will
make
my selfe
Iehova
knowne
to
him
in
a
vision
,
and
will
speake
to
him
in
a
dreame
.
My
servant
Mosi●…
is
not
so
:
with
him
I
speake
mouth
to
mouth
even
apparently
,
and
not
in
darke
speeches
,
and
the
similitude
of
the
Lord
shall
he
behold
.
31.
The
manner
of
this
revelation
was
so
powerfull
,
that
its
dis
draw
men
oftentimes
into
an
extasie
or
trance
,
whereby
they
were
so
caught
above
themselves
,
that
they
perceived
nothing
beside
that
that
was
propounded
,
neither
all
that
thing
it selfe
according
to
all
its
circumstances
,
2
Cor.
13.
3.
4.
32.
Yet
it
is
so
certaine
,
that
the
divine
truth
of
it
is
often
confirmed
,
and
in
a
certaine
speciall
manner
sealed
to
them
to
whom
it
is
revealed
:
so
as
it
need
not
another
confirmation
.
Gal.
1.
17.
&
2.
6.
Neither
did
I
returne
to
those
who
were
Apostles
before
me
.
They
who
were
in
estimation
added
nothing
to
mee
:
Although
sometimes
also
for
the
more
abundant
confirmation
miracles
are
added
.
Iudge
6.
36.
37.
38.
33.
This
extraordinary
Ministery
is
either
for
the
first
instituting
of
a
Church
,
or
,
for
the
speciall
and
extraordinary
conservation
of
a
Church
,
or
finally
for
the
extraordinary
restoring
of
a
Church
being
fallen
.
34.
The
Ministery
of
instituting
a
Church
hath
alwayes
a
testimony
of
miracles
joyned
with
it
:
Heb.
2
,
3
,
4.
Which
at
first
began
to
be
spoken
,
&c.
God
also
bearing
them
witnesse
,
with
signes
and
wonders
,
and
with
divers
miracles
,
&
gifts
of
the
holy
Ghost
according
to
his
will
.
35.
Yet
miracles
doe
not
so
give
testimony
to
the
doctrine
of
any
,
as
that
it
may
bee
presently
believed
.
For
that
doctrine
which
doth
not
consent
with
the
knowne
will
of
God
ought
not
to
be
admitted
,
although
it
seeme
to
be
confirmed
with
miracles
.
Deut.
13.
1
,
2
,
3.
Although
that
signe
or
wonder
come
to
passe
which
he
soretold
thee
,
saying
,
Let
us
goe
follow
other
Gods
.
Harken
not
to
the
word
of
that
Prophet
.
Gal.
1.
8.
Though
wee
or
an
Angell
from
Heaven
,
preach
another
Gospell
beside
that
we
have
preached
,
let
him
be
accursed
.
36.
The
Ministery
of
conserving
,
&
restoring
a
Church
,
although
it
be
extraordinary
,
and
is
alwayes
confirmed
by
miracles
,
yet
it
doth
not
alwayes
or
necessarily
require
a
testimony
of
miracles
:
as
appeares
in
many
in
the
old
Testament
,
and
in
Iohn
the
Baptist.
37.
Extraordinary
Ministers
were
Prophets
,
Apostles
,
and
Evangelists
.
38.
Wicliffe
,
Luther
,
Zwinglius
,
and
such
like
,
that
were
the
first
restorers
of
the
Gospell
,
were
not
to
speake
properly
,
extraordinary
Ministers
.
39.
Yet
they
are
not
amisse
called
extraordinary
by
some
.
1.
Because
they
did
performe
something
like
those
things
which
were
done
by
extraordinary
Ministers
of
old
.
2.
Because
in
respect
of
degree
they
received
some
singular
gifts
from
God
,
as
occasion
did
require
:
which
also
may
be
affirmed
of
many
among
the
more
famous
Martyrs
.
3.
Because
order
at
that
time
being
disturbed
and
decayed
,
they
were
of
necessity
to
attempt
some
things
out
of
the
common
course
.
40.
It
is
therefore
ridiculous
,
to
require
miracles
of
those
men
,
to
confirme
that
doctrine
which
they
propounded
;
seeing
such
an
attestation
is
not
necessary
,
no
notin
all
extraordinary
Ministers
.
CHAPTER
XXXIIII
.
Of
the
holy
Scripture
.
1.
EXtraordinary
Ministers
were
raised
up
by
God
,
to
instruct
the
Church
not
onely
by
lively
voyce
,
but
also
by
Divine
writings
,
that
there
might
be
a
perpetuall
use
,
and
fruit
of
this
Ministery
in
the
Church
,
even
when
such
Ministers
were
taken
away
.
2.
For
they
onely
could
commit
the
rule
of
Faith
and
manners
to
writing
,
who
by
reason
of
the
immediate
and
infallible
direction
which
they
had
from
God
,
were
in
that
businesse
free
from
all
error
.
3.
They
received
a
command
of
writing
from
God
,
partly
externally
,
both
generally
when
they
were
commanded
to
teach
,
and
specially
sometimes
,
when
they
were
commanded
to
write
.
Deut.
3.
19.
Revel.
1.
19.
Write
yee
the
Song
,
write
those
things
which
thou
hast
seene
,
and
partly
by
the
inward
instinct
of
the
spirit
.
2
Pet.
1.
21.
For
prophecy
came
not
in
old
time
by
the
will
of
man
,
but
holy
men
spake
as
they
were
moved
by
the
holy
Spirit
.
2
Tim.
2.
16.
All
Scripture
is
inspired
by
God
.
4.
They
wrote
also
by
the
inspiration
and
guidance
of
the
holy
Spirit
,
so
that
the
men
themselves
were
as
it
were
instruments
of
the
spirit
.
In
the
place
before
.
Ierem.
1.
9.
Behold
I
put
my
words
in
thy
mouth
.
Acts
28.
25.
Well
indeed
spake
the
holy
Spirit
by
Esaias
the
Prophet
.
5.
But
Divine
inspiration
was
present
with
those
writers
with
some
variety
,
for
some
things
to
be
written
were
before
altogether
unknowne
to
the
writer
,
as
doth
sufficiently
appeare
in
the
History
of
the
Creation
past
,
and
in
foretellings
of
things
to
come
:
but
some
things
were
before
knowne
unto
the
writer
,
as
appeares
in
the
History
of
Christ
,
written
by
the
Apostles
:
and
some
of
these
they
knew
by
a
naturall
knowledge
,
and
some
by
a
supernaturall
:
In
those
things
that
were
hidden
and
unknowne
,
Divine
inspiration
did
performe
all
by
it selfe
:
in
those
things
which
were
knowen
,
or
the
knowledge
where
of
might
be
obtained
by
ordinary
meanes
,
there
was
also
added
a
religious
study
(
God
so
assisting
them
)
that
in
writing
they
might
not
erre
.
6.
In
all
those
things
which
were
made
known
by
supernaturall
inspiration
,
(
whether
they
were
matters
of
right
,
or
fact
)
he
did
inspire
not
onely
the
things
themselves
,
but
did
dictate
and
suggest
all
the
words
in
which
they
should
be
written
:
which
notwithstanding
was
done
with
that
sweete
attempering
,
that
every
writer
,
might
use
those
manners
of
speaking
which
did
most
agree
to
his
person
and
condition
.
7.
Hence
the
Scripture
is
often
attributed
to
the
holy
Spirit
as
to
the
author
,
making
no
mention
of
the
Scribes
.
Hebrewes
10.
15.
Whereof
the
Holy
Ghost
also
is
a
witnesse
to
us
.
8.
Hence
also
,
although
in
the
inscriptions
of
the
holy
Bookes
it
is
for
the
most
part
declared
by
whose
labour
they
were
written
,
yet
there
is
sometimes
deepe
silence
of
this
matter
,
and
that
without
any
detriment
of
such
bookes
,
or
lessening
their
authority
.
9.
Neither
yet
doth
it
suffice
to
make
a
part
of
holy
writ
,
if
a
booke
be
written
by
some
extraordinary
servant
of
God
,
and
upon
certaine
direction
of
the
spirit
:
unlesse
it
be
also
publickly
given
to
the
Church
by
divine
authority
,
and
sanctified
to
be
a
Canon
or
rule
of
the
same
.
10.
The
thing
it selfe
which
they
committed
to
writing
,
as
touching
the
summe
and
chiefe
end
of
the
matter
,
is
nothing
else
,
then
that
reveale
will
of
God
,
which
is
the
rule
of
Faith
and
manners
.
11.
Hence
all
those
things
which
in
the
first
disputation
were
spoken
of
the
doctrine
of
life
revealed
from
God
,
doe
properly
agree
to
the
holy
Scripture
.
For
the
Scripture
is
nothing
else
then
that
doctrine
,
with
the
manner
of
writing
joyned
to
it
,
which
manner
was
not
to
be
handled
there
,
but
in
this
place
.
12.
Hence
the
Scripture
in
respect
of
the
thing
and
subject
meaning
,
that
is
,
as
it
was
the
doctrine
revealed
from
God
,
it
was
before
the
Church
:
but
in
respect
of
the
manner
in
which
it
is
properly
called
Scripture
,
it
is
after
the
first
Church
.
13.
It
is
called
the
holy
Scripture
,
and
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Scripture
,
and
the
writers
themselves
are
called
holy
,
partly
in
respect
of
the
subject
,
and
object
matter
,
which
is
so
called
,
the
true
and
saving
will
of
God
,
and
partly
in
respect
of
that
direction
whereby
it
was
committed
to
writing
.
Romans
1.
2.
Eph.
5.
5.
2
Pet.
1.
21.
&
2.
22.
&
3.
2.
Rev.
18.
20.
14.
But
although
divers
parts
of
the
Scripture
were
written
,
upon
some
speciall
occasion
,
and
were
directed
to
some
certaine
men
,
or
assemblies
:
yet
in
Gods
intention
,
they
doe
as
well
pertaine
to
the
instructing
of
all
the
faithfull
thorough
all
ages
,
as
if
they
had
beene
specially
directed
to
them
,
whence
,
Heb.
12.
The
exhortation
of
Solomon
,
which
is
used
in
the
Proverbs
,
is
said
to
be
spoken
to
the
Hebrewes
(
who
lived
in
the
Apostles
time
,
)
as
to
children
,
and
2
Pet.
3.
15.
Paul
is
said
to
have
wrote
to
all
the
faithfull
in
that
he
wrote
to
the
Romans
.
Hebr.
13.
5.
That
which
was
said
to
Ioshua
is
said
to
be
spoken
to
all
the
faithfull
.
16.
All
things
which
are
necessary
to
salvation
are
contained
in
the
Scriptures
,
and
also
all
those
things
which
are
necessarily
required
to
the
instruction
and
edification
of
the
Church
.
2
Tim.
3.
15.
16.
17.
The
holy
Scriptures
can
make
thee
wise
unto
salvation
,
that
the
man
of
God
might
be
perfect
,
perfectly
furnished
to
every
good
worke
.
16.
Hence
the
Scripture
is
not
a
partiall
,
but
a
perfect
rule
of
Faith
,
and
manners
:
neither
is
here
any
thing
that
is
constantly
and
every
where
necessary
to
be
observed
in
the
Church
of
God
,
which
depends
either
upon
any
tradition
,
or
upon
any
authority
whatsoever
and
is
not
contained
in
the
Scriptures
.
17.
Yet
all
things
were
not
together
and
at
once
committed
to
writing
,
because
the
state
of
the
Church
&
the
wisdome
of
God
did
otherwise
require
:
but
from
the
first
writing
,
those
things
were
successively
committed
to
writing
which
were
necessarily
in
those
ages
.
18.
Neither
did
the
Articles
of
Faith
therefore
increase
according
to
succession
of
times
,
in
respect
of
the
essence
,
but
only
in
respect
of
the
explication
.
19.
As
touching
the
manner
of
delivery
,
the
Scripture
doth
not
explaine
the
will
of
God
by
universall
,
and
scientificall
rules
,
but
by
narrations
,
examples
,
precepts
,
exhortations
,
admonitions
,
and
promises
:
because
that
manner
doth
make
most
for
the
common
use
of
all
kinde
of
men
,
and
also
most
to
affect
the
will
,
&
stirre
up
godly
motions
,
which
is
the
chiefe
scope
of
Divinity
.
20.
Also
the
will
of
God
is
revealed
in
that
manner
in
the
Scriptures
,
that
although
,
the
things
themselves
are
for
the
most
part
hard
to
be
conceived
,
yet
the
manner
of
delivering
and
explaining
them
,
especially
in
those
things
which
are
necessary
,
is
cleere
and
perspicuous
.
21.
Hence
the
Scriptures
need
not
especially
in
necessaries
,
any
such
explication
whereby
light
may
be
brought
to
it
from
something
else
:
but
they
give
light
to
themselves
,
which
is
diligently
to
be
drawne
out
by
men
,
and
to
be
communicated
to
others
according
to
their
calling
.
22.
Hence
also
there
is
onely
one
sence
of
one
place
of
Scripture
:
because
otherwise
the
sence
of
the
Scripture
should
be
not
onely
not
cleere
and
certaine
,
but
none
at
all
:
for
that
wich
doth
not
signifie
one
thing
,
signifieth
certainly
nothing
.
23.
For
the
determining
of
controversies
in
Divinity
,
there
is
no
visible
power
as
it
were
kingly
or
pretorian
,
appointed
in
the
Church
:
but
there
is
laid
a
duty
on
men
to
enquire
:
there
is
bestowed
a
gift
of
discerning
,
both
publickly
and
privatly
:
and
there
is
commanded
a
desire
to
further
the
knowledge
and
practise
of
the
known
truth
according
to
their
calling
,
unto
which
also
is
joyned
a
promise
of
direction
,
and
blessing
from
God
.
24.
But
because
the
Scriptures
were
given
for
the
use
and
edification
of
the
Church
,
therefore
they
were
written
in
those
tongues
,
which
mere
most
commonly
vulgar
in
the
Church
at
that
time
when
they
were
written
.
25.
Hence
all
those
bookes
which
were
written
before
the
comming
of
Christ
were
written
in
Hebrew
,
for
to
the
Iewes
were
committed
the
Oracles
of
God
.
Rom.
3.
2.
&
9.
4.
And
upon
lice
reason
they
that
were
written
afterward
were
delivered
in
the
Greeke
tongue
,
because
that
tongue
was
most
common
in
those
parts
were
the
Church
did
first
florish
.
26.
Hence
there
is
some
knowledge
at
least
of
these
tongues
necessary
to
the
exact
understanding
of
the
Scriptures
:
for
the
Scriptures
are
understood
by
the
same
meanes
that
other
humane
writings
are
,
many
by
the
skill
,
and
use
of
Logick
,
Rethorick
,
Grammar
,
and
those
tongues
in
which
they
are
expressed
except
in
this
,
that
there
is
a
singular
light
of
the
spirit
alwayes
to
bee
fought
for
by
the
godly
in
the
Scriptures
.
27.
Yet
the
Scripture
is
not
so
tied
to
those
first
tongues
,
but
that
it
may
and
ought
also
to
bee
translated
into
other
tongues
,
for
the
common
use
of
the
Church
.
28.
But
among
interpreters
,
neither
,
those
seventy
,
who
turned
it
into
Greeke
,
nor
Hierome
,
nor
any
such
like
did
performe
the
office
of
a
Prophet
,
so
that
he
should
be
free
from
errors
interpreting
.
29.
Hence
no
persons
absolutely
authenticall
,
but
so
far
forth
only
as
they
doe
expresse
the
fountaines
,
by
which
also
they
are
to
be
tried
.
30.
Neither
is
there
any
authority
in
Earth
whereby
any
version
may
be
made
simply
authenticall
.
31.
Hence
the
providence
of
GOD
in
preserving
the
Fountaines
,
hath
beene
alwayes
famous
,
and
to
be
adored
,
not
onely
that
they
did
not
wholy
perish
,
but
also
that
they
stould
not
be
maimed
by
the
losse
of
any
booke
,
or
deformed
by
any
grievous
fault
,
when
in
the
meane
while
there
is
no
one
of
the
auncient
versions
that
remaines
whole
.
32.
Neverthelesse
,
from
those
humane
versions
there
may
be
all
those
things
perceived
which
are
absolutly
necessary
,
if
so
be
they
agree
with
the
fountaines
in
the
essentiall
parts
,
as
all
those
versions
that
are
received
in
the
Churches
are
wont
to
doe
,
although
they
differ
,
and
are
defective
in
the
smaller
things
not
a
few
.
33.
Neither
therefore
must
wee
alwayes
rest
in
anie
version
that
is
received
:
but
we
must
most
religiously
provide
,
that
the
most
pure
and
faultlesse
interpretation
be
put
upon
the
Church
.
34.
Of
all
those
bookes
,
being
delivered
from
God
,
and
placed
,
as
it
were
in
the
Chest
of
the
Church
,
there
is
made
up
a
perfect
Canon
of
Faith
and
manners
,
whence
also
they
have
the
name
of
Canonicall
Scripture
.
35.
The
Prophets
made
the
Canon
of
the
old
Testament
,
and
Christ
himselfe
approved
it
by
his
Testimony
.
The
Canon
of
the
new
Testament
together
with
the
old
,
the
Apostle
Iohn
approved
and
sealed
up
being
furnished
with
Divine
authority
.
Rev.
22.
18
,
19.
For
I
doe
witnesse
together
to
every
one
that
heares
the
words
of
the
prophesy
of
this
booke
:
if
any
shall
ad
to
these
,
God
shall
lay
upon
him
the
plagues
written
in
this
booke
:
and
if
any
shall
take
away
any
thing
from
the
books
of
his
prophesie
,
God
shal
take
away
this
part
out
of
the
booke
of
life
.
36.
Those
bookes
which
commonly
we
call
apocryphall
,
doe
not
pertaine
to
the
divine
Canon
,
neither
were
they
rightly
enough
joyned
by
men
of
old
to
the
canonicall
bookes
,
as
a
certaine
secundary
Canon
:
for
first
in
some
of
them
there
are
manifest
fables
told
and
affirmed
for
true
Histories
as
of
Tobith
,
Iudith
,
Susanna
,
Bel
,
the
Dragon
,
and
such
like
.
Secondly
,
because
they
contradict
both
the
sacred
Scripture
and
themselves
.
Oftentimes
Thirdly
,
they
were
not
written
in
Hebrew
,
nor
delivered
to
the
Iewish
Church
or
received
by
it
,
to
which
notwithstanding
God
committed
all
his
Oracles
before
the
comming
of
Christ
.
Rom.
9.
4.
Fourthly
they
were
not
approved
by
Christ
,
because
they
were
not
among
those
bookes
which
he
set
forth
when
he
commanded
his
to
search
the
Scriptures
.
Fifthly
,
they
were
never
received
either
by
the
Aostles
or
the
first
Christian
Church
as
a
part
of
the
Divine
Canon
.
CHAPTER
XXXV
.
Of
ordinary
Ministers
,
and
their
Office
in
Preaching
.
1.
ORdinary
Ministery
is
that
which
hath
al
its
direction
from
the
will
of
God
revealed
in
the
Scriptures
,
and
from
those
meanes
which
God
hath
appointed
in
the
Church
,
for
the
perpetuall
edification
of
the
same
.
2.
And
hence
they
are
called
ordinary
:
because
they
may
and
are
wont
to
bee
called
to
Minister
by
order
appointed
by
God
.
3.
But
because
in
their
administration
they
have
that
Will
of
God
which
was
before
revealed
by
extraordinary
Ministers
for
a
fixed
rule
unto
them
,
therefore
they
ought
not
to
propound
or
doe
any
thing
in
the
Church
which
they
have
not
prescribed
to
them
in
the
Scriptures
.
4.
Therefore
also
they
depend
upon
extraordinary
Ministers
,
and
are
as
it
were
their
successors
:
for
although
in
respect
of
manner
and
degree
exraordinary
Ministers
have
no
successors
;
yet
in
respect
of
the
essence
of
administration
,
ordinary
Ministers
performe
the
same
office
toward
the
Church
as
extraordinary
did
of
old
.
5.
The
right
of
his
Ministery
is
wont
to
be
communicated
by
men
,
and
in
that
respect
the
calling
of
an
ordinary
Minister
is
mediate
.
6.
But
this
is
so
to
be
understood
,
that
the
authority
of
administring
Divine
things
is
immediatly
communicated
from
God
to
all
lawfull
Ministers
,
and
the
appointing
of
persons
upon
which
it
is
bestowed
is
done
by
the
Church
.
7.
But
because
the
Church
can
neither
confer
gifts
necessary
for
this
Ministery
nor
prescribe
unto
God
upon
whom
he
should
bestow
them
,
therefore
she
can
only
chuse
those
whom
before
she
sees
fitted
,
for
not
as
extraordinary
Ministers
,
so
also
ordinary
are
made
fit
by
their
very
calling
,
when
they
were
unfit
before
.
8.
Hence
in
an
ordinary
calling
it
is
necessarily
required
that
a
lawfull
triall
goe
before
the
calling
it selfe
.
1
Tim.
3.
10.
Let
them
be
first
tried
,
then
let
them
Minister
if
they
be
blamelesse
.
9.
Ordinary
Ministery
is
for
the
preserving
,
propagating
,
and
restoring
the
Church
by
ordinary
meanes
.
10.
There
are
two
parts
of
this
Ministery
.
1.
That
in
the
Name
of
God
he
doe
those
things
which
are
to
be
done
with
the
people
.
2.
That
in
the
name
of
the
people
he
doe
those
things
with
God
which
are
to
be
done
with
him
.
11.
But
in
these
the
preaching
of
the
Word
doth
most
excell
,
and
so
it
hath
beene
alwayes
of
perpetuall
use
in
the
Church
.
12.
The
duty
of
an
ordinary
preacher
is
to
propound
the
Will
of
God
out
of
the
Word
,
unto
the
edification
of
the
hearers
.
1
Tim.
1.
5.
The
end
or
preaching
is
love
out
of
a
pure
heart
,
and
a
good
conscience
,
and
faith
unfained
.
13.
But
because
there
is
chiefly
required
a
serious
desire
to
edify
the
Church
,
therefore
he
cannot
be
a
fit
preacher
,
who
hath
not
prepared
his
heart
to
seeke
the
Law
of
the
Lord
,
and
to
keepe
it
,
and
to
teach
Israel
the
statutes
and
judgements
.
For
he
that
teacheth
another
ought
before
and
when
he
teacheth
,
to
teach
himselfe
.
Rom.
2.
21.
Otherwise
he
is
not
fitted
to
edifie
the
Church
.
14.
This
duty
is
to
be
performed
not
only
universally
in
respect
of
all
the
heare
〈◊〉
in
common
,
but
also
specially
in
respect
of
order
and
age
whatsoever
,
as
of
old
men
,
young
men
,
servants
.
Tit.
2.
&
3.
Of
teachers
,
2
Pet.
1.
12.
&c.
Yea
of
every
one
.
1
Thess.
1.
11.
We
exhorted
,
and
comforted
,
and
charged
every
one
of
you
,
not
publickly
onely
,
but
privatly
also
.
Acts
20.
20.
Publickly
,
and
from
house
to
house
.
15.
He
ought
to
have
this
scope
of
edifying
so
alwayes
before
his
eyes
,
that
he
diligently
take
heed
〈◊〉
turne
not
aside
from
it
,
to
vaine
laughing
.
1
Tim.
1.
6.
To
striving
about
words
.
2.
Tim.
2.
14.
To
unprofitable
controversies
,
or
speculations
of
science
falsly
so
called
.
1
Kin.
6.
20.
But
shew
himselfe
to
be
an
holder
fast
of
the
faithfull
word
which
tends
unto
doctrine
.
Tit.
1.
9.
And
which
cannot
be
condemned
,
Tit.
2.
8.
16.
But
because
the
Will
of
God
is
to
be
propounded
out
of
his
Word
,
to
this
end
therefore
he
is
not
fit
for
his
Ministery
,
who
hath
not
his
sences
exercised
in
the
holy
Scriptures
,
even
beyond
the
common
sort
of
believers
,
so
that
he
might
be
said
to
be
with
Apollos
mighty
in
the
Scriptures
.
Acts
18.
24.
Hee
must
not
trust
to
Postils
and
Commentaries
.
17.
That
the
Will
of
God
may
be
propounded
with
fruit
of
edification
these
two
things
,
are
necessary
to
be
done
.
1.
That
a
declaration
be
made
of
those
things
that
are
contained
in
the
Text.
2.
That
application
of
the
same
be
addressed
to
the
consciences
of
the
hearers
as
their
condition
doth
seeme
to
require
.
1
Tim.
6.
17.
Charge
those
that
are
rich
in
this
World
that
they
be
not
high
minded
,
nor
rust
in
uncertaine
riches
&c.
18.
They
deceive
their
hearers
,
and
altogether
forget
themselves
,
who
propound
a
certaine
text
in
the
beginning
,
as
the
beginning
of
the
Sermon
to
be
had
,
and
afterward
doe
speake
many
things
about
the
text
or
by
occasion
of
the
text
,
but
for
the
most
part
draw
nothing
out
of
the
text
it selfe
.
19.
In
declaring
what
truth
there
is
in
the
text
,
first
it
ought
to
be
explained
,
and
then
afterward
what
good
doth
follow
from
thence
.
That
part
is
spent
in
doctrines
,
or
documents
,
this
in
use
or
derivation
of
profit
from
those
doctrines
.
2.
Tim.
3.
16.
All
the
Scripture
is
profitable
for
doctrine
,
for
reproofe
,
for
correction
,
and
instruction
in
righteousnesse
.
20.
They
who
invert
and
confound
those
parts
,
doe
not
provide
for
the
memory
of
their
hearers
,
and
doe
not
a
little
hinder
their
edification
:
because
they
cannot
commit
the
chiefe
head
of
the
Sermon
to
memory
,
that
they
may
afterward
repeate
it
privatly
in
their
families
without
which
exercise
the
greatest
part
of
that
fruit
doth
perish
which
would
by
Sermons
redound
unto
the
Church
of
God
.
21.
Doctrine
is
a
Theologicall
Axiom
,
either
consisting
in
the
expresse
word
of
Scripture
,
or
flowing
from
them
by
immediate
consequence
.
22.
A
doctrine
must
first
be
rightly
found
out
,
and
then
afterward
handed
.
23.
The
finding
it
out
is
by
Logick
Analysis
,
unto
which
Retoricke
also
and
Grammar
serveth
.
24.
Analysis
depends
chiefly
upon
the
observation
of
the
scope
,
or
purpose
and
the
meanes
by
which
it
is
attained
,
according
to
the
act
of
Logick
.
25.
Unto
this
must
be
subjoyned
for
confirmation
the
interpretation
of
those
things
which
are
doubtfull
in
the
Analysis
:
but
manifest
things
,
and
such
as
are
perspicuous
of
themselves
doe
neither
require
,
nor
admit
a
needelesse
interpretation
.
26.
Handling
(
of
a
doctrine
)
doth
partly
consist
in
proving
,
if
it
may
be
questioned
by
the
hearers
,
(
for
it
is
unfit
carefully
to
confirme
that
which
all
acknowledge
)
and
partly
in
illustration
of
the
thing
sufficiently
proved
.
27.
Proving
ought
to
be
taken
out
of
the
more
cleere
testimonies
of
Scripture
,
reasons
also
being
added
where
the
nature
of
the
thing
will
suffer
.
But
here
that
measure
is
to
be
kept
,
which
the
commodity
of
the
hearers
,
will
dictate
.
28.
Illustration
may
be
drawen
almost
from
all
places
of
invention
,
b●…
dissentaneous
,
and
comparate
arguments
have
here
the
chiefe
place
.
29.
Every
doctrine
being
now
sufficiently
explained
must
presently
be
brought
to
use
,
in
which
pa●…t
also
,
unlesse
some
speciall
reason
doe
otherwise
require
,
we
must
most
insist
:
because
it
containes
the
end
and
good
of
the
other
,
and
is
more
joyned
with
the
chiefe
scope
of
the
Sermon
,
namely
the
edification
of
the
hearers
.
30.
They
faile
therefore
who
stick
to
a
naked
finding
out
and
explication
of
the
truth
and
neglecting
use
and
practise
,
in
which
Religion
and
so
blessednesse
doth
consist
,
doe
little
or
nothing
edifie
the
conscience
.
31.
Neither
yet
are
all
the
doctrines
which
may
be
drawn
out
of
the
text
,
to
be
propounded
,
nor
all
the
uses
to
be
inculcated
,
but
those
are
to
be
chosen
out
which
the
circumstances
of
place
,
time
and
persons
,
shall
teach
to
be
most
necessary
,
and
of
those
such
especially
are
to
be
chosen
which
make
most
to
stir
up
or
confirme
the
life
of
Religion
.
32.
They
faile
therefore
,
who
care
not
much
what
they
say
:
so
they
may
seeme
to
have
observed
,
and
spoken
many
things
:
nay
they
doe
this
not
seldome
,
that
they
may
extort
many
things
out
of
the
text
which
are
not
in
it
,
and
oftentimes
draw
from
other
places
unto
it
,
bringing
every
thing
out
of
many
things
whereby
indeed
the
subversion
rather
then
the
edification
of
the
hearers
,
especially
those
that
are
more
unskilfull
,
doth
follow
.
33.
Both
doctrine
and
use
as
much
as
may
be
ought
so
to
be
framed
,
that
they
may
have
some
connexion
among
themselves
,
and
doe
also
shew
it
.
For
the
minde
is
not
drawen
from
one
thing
to
another
without
disprofit
:
neither
is
there
any
thing
doth
more
helpe
memory
then
order
of
deduction
.
34.
An
use
is
a
Theologicall
Axiom
,
drawne
from
the
doctrine
,
shewing
the
profit
goodnesse
or
end
of
it
.
35.
The
reason
of
the
deduction
is
to
be
opened
,
if
it
be
not
very
plaine
:
unto
which
also
must
be
subjoyned
probation
,
or
illustration
,
as
the
necessity
of
the
hearers
,
and
prudence
of
the
speaker
shall
advise
.
36.
This
use
either
pertaines
to
the
judgement
,
or
to
practise
.
2
Tim.
3.
16.
37.
In
the
judgement
there
is
Information
,
and
Reformation
of
the
minde
.
38.
Information
is
the
proving
of
some
truth
.
39.
Reformation
is
the
confutation
of
some
error
.
40.
But
although
every
truth
may
be
taught
upon
occasion
,
yet
every
error
is
not
every
where
to
be
refuted
.
For
old
heresies
which
are
already
buried
,
are
not
to
be
digged
up
againe
that
they
may
bee
refuted
▪
neither
are
wicked
blasphemies
easily
to
be
repeated
:
this
doth
trouble
and
offend
,
especially
when
they
are
solemnly
nominated
,
explained
,
and
refuted
:
41.
In
practise
of
life
there
is
direction
,
which
consists
of
instruction
and
correction
.
42.
Iustruction
is
a
demonstration
of
that
life
that
is
to
be
followed
.
43.
Correction
is
a
condemning
of
that
life
that
is
to
be
shunned
.
44.
After
declaration
,
application
ought
to
follow
,
which
hath
so
great
agreement
with
derivation
of
uses
,
that
it
may
often
be
mingled
with
it
.
45.
To
apply
a
doctrine
to
his
use
,
is
so
to
whet
and
put
on
some
generall
truth
with
speciall
accommodation
;
as
it
may
pierce
into
the
minds
of
such
as
are
present
,
with
a
moving
of
godly
affections
.
46.
Men
are
to
be
pricked
to
the
quick
,
that
they
may
feele
in
every
one
of
them
that
of
the
Apostle
,
namely
that
the
Word
of
the
Lord
is
a
two
edged
sword
,
that
pierceth
into
the
inward
thoughts
and
affections
,
and
goeth
through
unto
the
joyning
together
of
the
bones
and
the
marrow
.
Preaching
therefore
ought
not
to
be
dead
,
but
lively
and
effectuall
,
so
that
an
unbeliever
comming
into
the
Congregation
of
the
faithfull
he
ought
to
be
affected
,
and
as
it
were
digged
through
with
the
very
hearing
of
the
Word
,
that
he
may
give
glory
to
God
.
1
Cor.
14.
25.
And
so
the
hidden
things
of
his
heart
are
made
manifest
:
and
so
falling
down
on
his
face
,
he
will
worship
God
,
and
say
that
God
is
in
you
indeed
.
47.
But
this
application
doth
either
respect
a
minde
oppressed
,
as
consolation
,
or
fainting
in
the
prosecution
of
good
,
as
exhortation
;
or
in
avoyding
of
evill
,
as
admonition
.
48.
Consolation
is
the
application
of
some
argument
,
either
to
take
away
,
or
to
mitigate
griefe
and
oppressing
feare
.
49.
In
consolation
,
markes
are
profitably
joyned
,
by
which
the
conscience
of
a
man
may
be
assured
that
such
a
benefit
portaines
to
him
,
with
the
consideration
of
which
the
Minister
doth
comfort
the
consciences
of
believers
,
adding
occupations
,
and
refutations
of
such
things
as
a
pions
and
troubled
minde
may
bring
and
thinke
of
to
the
contrary
.
50.
Exhortation
is
the
application
of
an
argument
,
either
to
beget
,
cherish
,
and
excite
some
inward
vertue
,
or
to
further
the
exercise
of
it
.
51.
In
exhortation
to
vertue
it
is
very
profitable
to
shew
the
meanes
which
doe
tend
to
the
begetting
that
vertue
in
us
,
but
let
all
be
proved
by
places
of
Scripture
and
examples
,
or
by
reasons
which
have
a
firme
foundation
in
the
Scriptures
.
52.
Admonition
is
the
application
of
an
argument
to
correct
some
vitiousnesse
.
53.
In
admonition
,
or
dehortation
from
vice
,
there
may
be
remedies
adjoyned
out
of
those
places
which
are
most
like
to
prevaile
against
those
vices
.
54.
The
manner
of
working
in
all
these
must
be
such
that
it
have
no
ostentation
of
humane
wisdome
,
or
an
entermingling
of
carnall
affections
,
but
the
demonstration
of
the
spirit
every
where
manifested
.
1
Cor.
1.
17.
&
c.
2.
1.
4.
13.
Not
with
skill
of
speaking
,
least
the
Crosse
of
Christ
should
be
made
of
none
effect
.
Not
with
excellency
of
speech
or
wisedome
:
not
in
parswading
words
of
mens
wisedome
,
but
in
spirituall
and
powerfull
demonstration
.
Not
in
words
which
mans
wisedome
teacheth
,
but
which
the
holy
Spirit
teacheth
,
for
it
is
the
word
of
the
spirit
,
the
word
of
life
which
is
preached
to
edification
of
God
which
is
by
Faith
:
unto
which
if
any
thing
be
not
fitly
spoken
or
done
,
it
is
as
vaine
as
hay
and
stuble
.
1
Cor.
3.
12.
55.
Therefore
neither
ought
humane
testimonies
whatsoever
they
be
,
nor
Histories
known
only
to
the
learned
to
be
intermingled
,
unlesse
very
seldome
(
the
cause
also
being
signified
which
constraineth
so
to
doe
)
when
urgent
necessitie
,
or
certaine
hope
of
fruit
doth
seeme
to
require
such
a
thing
,
much
lesse
words
or
sentences
of
Latine
,
Greeke
,
or
Hebrew
,
which
the
people
doe
not
understand
.
56.
The
purity
,
perfection
,
and
majesty
of
the
word
of
God
is
violated
,
whilst
it
seemes
to
want
the
mixture
of
humane
words
,
and
withall
there
is
a
scandall
given
to
the
hearers
,
who
being
accustomed
to
such
humane
flourishes
,
oftentimes
,
contracting
it
ching
eares
,
doe
begin
to
lothe
,
the
simplicity
of
the
Gospell
,
and
will
not
suffer
wholesome
doctrine
.
2
Tim.
4.
3.
57.
The
example
of
Paul
(
who
cites
a
very
few
,
and
briefe
sayings
of
heathen
Poets
,
not
naming
the
Authors
,
to
convince
the
Gentiles
to
whom
they
were
known
and
approved
,
and
that
very
seldome
,
and
but
by
the
way
)
this
example
I
say
doth
nothingh
enforce
that
necessity
or
profit
,
which
they
urge
,
who
doe
obtrude
humane
testimonies
frequently
,
and
of
purpose
,
commending
the
authors
with
the
same
solemnity
almost
wherewith
they
use
to
cite
the
names
of
the
prophets
,
and
that
among
Christians
,
who
doe
onely
desire
to
heare
Christ
,
to
the
end
to
shew
forth
some
learning
.
58.
Neither
also
are
unnecessary
,
and
far
fetched
Proems
,
or
perswasive
words
of
Orators
to
be
followed
:
neither
must
they
love
digressions
,
or
excusions
.
They
doe
savour
an
humane
spirit
,
spend
time
,
and
shut
out
other
things
which
would
more
edifie
.
59.
But
if
there
be
used
any
Exordium
,
pertaining
to
the
present
matter
,
that
hath
his
proper
place
,
either
in
the
declaration
of
the
text
or
applying
it
to
use
.
60.
The
speech
and
action
ought
to
be
wholly
spirituall
flowing
from
the
very
heart
,
shewing
a
man
much
conversant
in
exercises
of
piety
who
also
hath
before
persuaded
himselfe
,
and
troughly
setled
in
his
conscience
,
those
things
which
he
endeavours
to
perswade
others
to
:
into
which
finally
there
is
Zeale
,
Charity
,
Mildnesse
,
Freedome
,
Humility
,
whit
grove
authority
.
61.
The
pronouncing
of
the
speech
must
be
both
naturall
,
familiar
,
cleere
,
and
distinct
,
that
it
may
be
fitly
understood
:
as
also
agreeable
unto
the
matter
that
it
may
alsoo
move
the
affections
.
Gal.
4.
20.
I
would
now
be
present
with
you
,
and
change
my
voyce
:
because
I
am
in
doubt
of
you
.
62.
Among
others
here
are
two
voyces
most
to
be
blamed
:
the
one
which
is
heavy
,
slow
,
singing
,
drousie
,
in
which
not
only
the
words
in
the
same
distinction
,
of
a
comma
,
are
separated
with
a
pause
,
but
even
the
syllables
in
the
same
word
,
to
the
great
hinderance
of
the
understanding
of
things
.
63.
The
other
voyce
which
doth
here
most
offend
is
that
which
is
hasty
and
swift
,
which
overturnes
the
eares
with
too
much
celerity
so
,
that
there
is
no
distinct
perceiving
of
things
.
64.
That
speech
pronountiation
and
action
which
would
be
ridiculous
in
the
senate
in
places
of
judgement
,
in
the
Court
,
that
is
more
to
bee
avoyded
in
a
Sermon
.
65.
The
efficacy
of
the
holy
Spirit
doth
more
cleerely
appeare
in
a
naked
simplicity
of
words
,
then
in
elegancy
and
neatnesse
:
hence
Paul
saith
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rude
in
speech
.
2
Cor.
11.
6.
Yet
if
any
have
a
certaine
outward
force
of
speaking
,
hee
ought
to
use
it
with
Genuine
simplicity
.
66.
So
much
affectation
as
appeares
,
so
much
efficacy
and
authority
is
lost
.
67.
The
summe
is
,
that
nothing
is
to
be
admitted
which
doth
not
make
for
the
spirituall
edification
of
the
people
,
neither
any
thing
to
be
omitted
whereby
we
may
in
a
sure
way
attaine
to
that
end
.
68.
An
appendix
of
the
Sermon
is
Prayer
,
both
before
and
after
.
69.
In
Prayer
going
before
,
those
generall
things
ought
to
be
propounded
,
whereby
the
end
and
use
of
the
word
and
preaching
,
and
our
wants
,
unworthinesse
,
and
duty
,
together
with
the
gracious
promises
of
GOD
may
bee
so
brought
to
remembrance
,
that
the
minds
of
all
may
be
stirred
up
humbly
to
seeke
,
and
faithfully
to
observe
the
Will
of
God
.
70.
In
Prayer
following
after
,
giving
of
thankes
is
alwayes
to
be
used
,
and
the
chiefe
heads
of
the
Sermon
should
be
turned
into
petitions
.
CHAPTER
XXXVI
.
Of
the
Sacraments
.
Thus
much
of
the
manner
of
application
,
in
the
first
part
of
it
,
namely
in
the
Ministery
.
1.
THe
manner
of
application
in
the
other
part
of
it
is
in
the
signes
.
2.
A
signe
is
a
sensible
thing
which
besides
that
shew
it
carieth
immediatly
to
the
senses
,
makes
another
thing
withall
come
into
the
mind
:
and
in
this
sence
the
consideration
of
a
signe
is
as
large
as
of
a
Logicall
argument
.
3.
Signes
are
some
naturall
,
some
by
institution
.
4.
Yet
betweene
these
two
there
is
so
great
difference
,
that
they
cannot
be
confounded
without
foule
error
.
5.
There
is
also
a
signe
ordinary
and
perpetuall
,
and
another
extraordinary
and
temporary
.
6.
In
respect
of
the
thing
signified
,
it
is
either
of
things
past
,
and
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rememor●…wn
,
A
signe
of
remembrance
:
or
of
things
present
,
and
it
s
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Demonstrativum
,
a
demonstrative
signe
:
of
things
to
come
,
and
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Praenunciativum
,
a
foretelling
signe
;
or
finally
consisting
of
all
these
,
so
as
it
sets
forth
things
present
,
past
,
and
to
come
.
7.
In
respect
of
the
end
and
use
,
it
either
serveth
for
the
understanding
,
and
is
called
Notificans
a
notefying
signe
;
or
the
memory
,
and
is
called
Commonefacions
,
a●…
admonishing
signe
;
or
for
Faith
also
,
and
is
called
Obsignans
,
a
Sealing
signe
,
or
lastly
for
all
these
together
.
8.
Hence
an
holy
Signe
is
either
a
bare
signe
,
or
a
seale
also
.
9.
A
bare
signe
is
that
which
onely
representeth
:
a
seale
is
that
which
not
onely
representeth
,
but
also
exhibiteth
by
sealing
.
10.
A
seale
sealing
the
Covenant
of
God
is
called
a
Sacrament
,
Rom.
4.
11.
11.
For
it
is
a
signe
,
of
remembrance
,
demonstrating
,
foretelling
,
notifying
,
admonishing
,
and
sealing
.
12.
A
Sacrament
therefore
of
the
new
Covenant
is
a
Divine
institution
,
whereby
by
sensible
signes
,
the
blessings
of
the
new
Covenant
are
represented
,
exhibited
and
applied
.
13.
Hence
such
a
Sacrament
hath
the
respect
of
a
secondary
Divine
testimony
,
whereby
that
primary
testimony
which
is
contained
in
the
Covenant
it selfe
,
is
specially
confirmed
in
respect
of
us
.
14.
Hence
that
speciall
application
of
the
favour
and
grace
of
God
,
which
ariseth
from
true
Faith
,
is
very
much
confirmed
and
furthered
by
the
Sacraments
.
15.
In
a
Sacrament
therefore
there
is
a
sensible
thing
,
and
a
spirituall
.
16.
The
sensible
thing
is
a
signe
either
representing
,
or
applying
:
the
spirituall
thing
is
that
which
is
represented
and
applied
.
17.
Yet
by
the
name
of
a
Sacrament
,
usually
and
most
properly
the
outward
and
sensible
thing
it selfe
is
wont
to
be
set
forth
.
18.
The
Sacramentall
signe
hath
not
that
spirituall
thing
to
which
it
is
referred
either
physically
inhering
or
adhering
;
for
so
the
signe
and
thing
signified
should
bee
together
.
19.
Neither
yet
are
they
bare
declaring
and
representing
signes
,
but
communicating
the
thing
it selfe
,
testifying
,
and
exhibiting
the
thing
to
be
more
communicated
.
20.
Hence
none
can
institute
such
an
holy
signe
,
but
God
only
:
because
no
Creature
can
bestow
the
thing
signified
,
or
make
the
communication
of
it
certaine
to
us
,
or
finally
ad
that
vertue
to
such
signes
,
whereby
they
may
be
made
fit
to
confirme
Faith
,
and
Confidence
,
or
to
stir
up
any
spirituall
grace
in
us
,
more
then
any
other
thing
.
21.
The
thing
it selfe
which
is
set
apart
and
separated
to
such
an
holy
use
,
is
properly
called
a
representing
signe
,
as
Bread
and
Wine
in
the
supper
,
but
the
use
of
these
things
is
called
an
applying
signe
;
as
distributing
,
receiving
,
eating
,
drinking
.
22.
Hence
Sacraments
doe
not
properly
exist
out
of
their
use
,
that
is
neither
before
,
nor
after
they
are
applied
to
their
use
,
are
they
indeed
Sacraments
.
23.
The
spirituall
thing
which
is
signified
by
the
Sacraments
of
the
new
covenant
is
the
new
covenant
it selfe
,
that
is
,
Christ
with
all
those
blessings
which
in
him
are
prepared
for
the
faithfull
.
24.
Yet
some
Sacraments
doe
more
expresly
represent
a
manner
or
some
respect
of
his
Covenant
,
then
others
,
which
doe
also
more
set
forth
some
other
manner
25.
But
all
have
this
common
,
that
they
seale
the
whole
Covenant
of
grace
,
to
the
faithfull
;
neither
have
they
this
use
at
that
only
time
whilst
they
are
administred
,
but
to
the
end
of
life
.
26.
The
forme
of
a
Sacrament
is
that
union
which
is
between
the
signe
,
and
things
signified
.
27.
This
union
is
not
corporall
,
neither
yet
is
it
imaginary
,
but
it
is
a
spirituall
relation
by
vertue
whereof
the
things
signified
are
really
communicated
to
these
,
who
doe
rightly
use
the
signes
.
28.
For
neither
doe
all
those
partake
the
spirituall
thing
it selfe
,
who
are
made
partakers
of
the
signes
,
neither
is
there
the
same
manner
and
meanes
of
partaking
both
.
29.
From
this
Union
followeth
a
communication
of
Praedication
,
whereby
First
,
the
signe
is
predicated
of
the
thing
signified
,
as
when
Sanctification
of
the
heart
is
calling
circumcision
.
2.
The
thing
signified
of
the
signe
,
as
when
circumcision
is
called
the
Covenant
,
and
bread
the
body
.
3.
The
effect
of
the
thing
signified
is
predicated
of
the
signe
,
as
when
Baptisme
is
said
to
regenerate
.
4.
A
property
of
the
signe
is
predicated
of
the
thing
signified
,
as
when
breaking
which
agreeth
to
the
Bread
is
attributed
to
Christ
.
5.
A
property
of
the
thing
signified
is
attributed
to
the
signe
,
as
when
sacramentall
eating
and
drinking
is
called
spirituall
.
30.
The
foundation
of
this
relation
arifeth
,
First
,
from
the
similitude
or
proportion
of
the
signe
to
the
thing
signified
:
for
such
a
likenesse
although
it
doe
not
make
a
Sacrament
,
yet
it
is
required
afore
to
those
things
which
doe
make
a
Sacrament
,
and
is
laid
as
a
foundation
to
them
.
Secondly
,
from
the
word
of
institution
,
which
consists
of
a
command
and
a
promise
.
The
command
doth
impose
a
duty
of
using
the
Creatures
to
that
holy
end
.
The
promise
doth
give
us
to
believe
that
we
shal
not
so
use
them
in
vaine
.
But
this
word
of
institution
distinctly
applied
with
fit
prayers
,
is
called
the
word
of
consecration
,
of
blessing
,
the
word
of
sanctification
,
and
separation
.
3.
It
is
perfited
with
observation
,
and
the
use
it selfe
prescribed
,
of
which
here
is
so
great
force
,
that
for
default
of
it
that
is
not
a
Sacrament
to
this
or
that
person
,
being
present
in
body
or
receiving
,
which
to
others
is
most
effectuall
.
31.
The
primary
end
of
a
Sacrament
is
to
seale
the
covenant
,
and
that
not
on
Gods
part
onely
,
but
consequently
also
on
ours
,
that
is
,
not
onely
the
grace
of
God
,
and
promises
are
sealed
to
us
,
but
also
our
thankfulnesse
and
obedience
towards
God
.
32
Therefore
mysticall
signes
of
holy
things
cannot
be
instituted
by
man
,
without
prejudice
and
violation
of
the
Sacraments
,
although
they
doe
set
forth
mans
duty
only
.
33.
For
although
such
signes
are
not
properly
Sacraments
,
yet
they
are
signes
Sacramentall
,
that
is
,
they
partake
the
nature
of
Sacraments
and
so
cannot
be
instituted
by
man
.
34.
A
secondary
end
is
profession
of
Faith
and
love
:
for
there
are
represented
in
the
use
of
the
Saraments
,
both
that
union
which
we
have
with
God
in
Christ
,
and
that
communion
which
we
hold
with
all
those
who
are
partakers
of
the
same
union
,
especially
with
those
who
are
members
of
the
same
Church
.
CHAPTER
XXXVII
.
Of
Ecclesiasticall
Discipline
.
An
adjunct
of
the
Word
and
Sacraments
is
Discipline
:
which
in
respect
of
the
summe
of
the
matter
hath
beene
alwayes
one
,
and
so
may
fitly
be
handled
in
this
one
place
.
1.
HOly
Discipline
is
a
personall
application
of
the
Will
of
God
by
censures
,
either
for
the
preventing
,
or
taking
away
of
scandals
out
of
the
Church
of
God
.
2.
For
in
the
preaching
of
the
Word
,
the
Will
of
God
is
propounded
and
really
applied
to
beget
and
increase
Faith
and
obdience
.
In
the
administration
of
the
Sacraments
,
the
Will
of
God
is
also
personally
applied
by
the
seales
,
to
confirme
Faith
and
obdience
.
In
the
exercise
of
Discipline
,
the
Will
of
God
is
personally
also
applied
in
the
censures
for
the
removing
of
those
vices
,
which
are
contrary
to
Faith
and
Obedience
.
3.
Hence
it
is
that
Discipline
is
wont
to
be
joyned
with
the
Word
and
Sacraments
by
the
best
Divines
,
in
the
notes
of
the
Church
,
for
though
it
be
not
a
note
simply
essentiall
and
reciprocall
(
as
neither
the
other
two
)
yet
it
ought
necessarily
to
be
present
to
the
complete
estate
of
a
Church
.
4.
This
Discipline
is
ordained
and
prescribed
by
Christ
himselfe
.
Mat.
16.
19.
&
18.
15
,
16
,
17.
And
so
is
plainly
of
Divine
right
:
neither
may
it
be
taken
away
,
diminished
,
or
changed
by
men
at
their
pleasure
.
5.
Nay
the
sins
against
Christs
,
the
author
,
and
ordainer
,
whosoever
doth
not
so
much
as
in
him
is
to
establish
and
promote
this
Discipline
in
the
Churches
of
God
.
6.
The
persons
about
whom
it
ought
to
be
exercised
,
are
the
members
of
visible
instituted
Churches
,
without
any
exception
.
Mat.
18.
15.
1
Cor.
11.
And
not
others
:
There
Vers.
12.
For
it
pertaines
to
them
,
and
only
them
that
have
right
to
partake
of
the
Sacrament
.
7.
Unto
those
persons
it
applies
the
Will
of
God
,
that
is
,
those
meanes
of
spirituall
reformation
,
such
as
Christ
onely
hath
given
to
his
Churches
.
2
Cor.
10
,
4.
Therefore
punishments
and
vexations
to
be
endured
by
the
body
or
purse
,
have
no
place
at
all
in
Ecclesiasticall
Discipline
.
8.
It
respects
sins
and
scandalls
in
those
persons
:
for
it
is
an
wholesome
healing
plaister
of
those
wounds
and
diseases
to
which
the
sheepe
of
Christ
are
subject
.
1
Cor.
5.
5.
9.
It
forbids
and
takes
away
those
offences
:
because
it
doth
effectually
and
personally
apply
the
Will
of
Christ
,
the
impugning
and
abolishing
of
them
.
10.
But
because
it
doth
so
effectually
urge
obedience
toward
Christ
,
therefore
not
without
singular
reason
a
great
part
of
the
Kingdome
of
Christ
,
as
hee
doth
visibly
governe
the
Church
,
is
placed
by
the
best
Divines
in
this
Disciplines
.
11.
And
this
is
the
true
reason
why
the
Discipline
of
Christ
is
solidly
constituted
and
exercised
together
with
doctrine
in
so
few
Churches
,
because
most
even
of
those
who
would
seeme
to
knew
Christ
,
and
to
hope
in
him
,
doe
refuse
to
receive
the
whole
Kingdome
of
Christ
,
and
to
yeeld
themselves
wholly
to
him
.
12.
But
as
it
is
a
part
of
the
Kingdome
of
Christ
,
so
also
it
is
by
the
same
reason
a
part
of
the
Gospell
:
for
it
is
an
holy
manner
of
promoting
the
Gospell
ordained
in
the
Gospell
:
They
therefore
who
reject
Discipline
,
doe
neither
receive
the
whole
Kingdome
of
Christ
,
nor
the
whole
Gospell
.
13.
But
because
both
every
part
of
the
Kingdome
of
Christ
is
necessary
in
its
measure
,
and
that
chiefly
which
doth
represse
sin
,
effectually
,
therefore
men
doe
not
safely
enough
content
themselves
,
in
Churches
wanting
Discipline
,
unlesse
that
publick
defect
be
made
up
by
a
private
care
,
and
watching
one
over
another
.
14.
The
parts
of
this
Discipline
are
brotherly
correction
,
and
excommunication
.
15.
For
it
doth
not
either
only
or
chiefly
consist
in
the
thunderclaps
of
Excommunications
and
Anathem●…is
,
but
chiefly
in
Christian
correction
.
16.
Neither
is
the
proper
end
of
reproofe
that
there
might
be
then
an
entance
made
to
Excommunication
(
although
by
accident
that
sometimes
doe
follow
)
but
that
the
necessity
of
Excommunicating
if
it
can
be
,
might
be
prevented
,
and
the
sinner
may
bee
by
timely
repentance
retained
in
the
Church
.
17.
Correction
,
increpation
or
admonition
,
ought
to
be
used
in
every
sinne
unto
which
the
midicine
of
Discipline
agreeth
,
yet
in
a
divers
manner
according
to
be
difference
of
the
sin
secret
,
and
knowen
.
For
in
hidden
sins
,
those
three
degrees
are
to
be
observed
which
Christ
hath
in
order
prescribed
.
Mat.
18.
15.
16.
17.
But
in
publick
sins
such
a
gradation
is
not
necessary
,
1
Tim.
5.
20.
18.
These
admonitions
ought
alwayes
to
be
taken
out
of
the
word
of
God
,
not
out
of
mens
decrees
:
otherwise
they
will
not
pierce
to
the
conscience
.
19.
A
plenary
excommunication
is
not
to
be
used
,
unlesse
contumacy
be
added
to
the
sin
.
Mat.
18.
17.
For
the
sinner
rightly
admonished
,
of
necessity
must
appeare
penitent
,
or
obstinate
,
but
the
penitent
is
not
to
be
excommunicated
,
therefore
only
he
that
is
obstinate
.
20.
Yet
in
the
more
hainous
offences
so
much
patience
and
delay
is
neither
necessary
nor
profitable
,
to
expect
repentance
,
and
to
the
discerning
of
contumacy
,
as
in
more
usuall
faults
.
21.
When
the
thing
it selfe
may
suffer
delay
,
it
is
agreeable
to
Scripture
and
reason
,
that
excommunication
be
first
begun
by
suspension
or
abstension
from
the
Supper
,
and
such
like
priviledges
of
the
Church
,
which
is
wont
to
be
called
the
lesser
excommunication
.
22.
Yet
wee
must
not
stay
in
this
degree
,
but
by
this
meanes
and
in
this
space
repentance
is
to
be
urged
,
and
there
being
no
hope
of
it
,
we
must
proceede
at
length
to
a
compleat
severing
from
the
Communion
of
the
faithfull
,
which
is
wont
to
be
called
the
greater
Excommunication
.
23.
But
because
an
obstinate
sinner
cannot
be
separated
from
the
faithfull
,
unlesse
the
faithfull
be
separated
from
him
,
and
this
also
maketh
for
their
wholesom
shame
.
2.
Thess.
3.
14.
Therfore
they
who
are
lawfully
excommunicated
are
to
be
avoyded
of
all
Communicants
,
not
in
respect
of
duties
simply
morall
,
or
otherwise
necessary
,
but
in
respect
of
those
parts
of
conversation
which
are
wont
to
accompany
approbation
and
inward
familiarity
.
Os
,
orare
,
vale
,
conviva
,
mensa
,
negat●…
.
With
the
secluded
,
neither
confer
,
nor
pray
,
Salute
,
nor
feast
,
nor
each
with
day
by
day
.
24.
From
the
bond
Excommunication
none
that
is
not
penitent
ought
to
be
loosed
,
neither
ought
it
to
be
denied
to
any
that
is
penitent
.
But
it
is
not
a
sufficient
repentance
,
if
one
say
it
repent
me
,
I
will
doe
so
no
more
,
and
doe
not
otherwise
shew
true
Repentance
:
but
such
judgements
,
of
serious
repentance
ought
to
appeare
as
the
Church
is
bound
to
bee
,
satisfied
in
them
:
otherwise
hyprocrisie
is
nourished
,
and
the
Church
is
mocked
,
and
Christ
himselfe
.
25.
Yet
in
some
sins
a
weake
repentance
(
so
it
appeare
true
)
may
be
admitted
them
in
other
sins
.
26.
The
power
of
this
Discipline
in
respect
of
the
right
it selfe
pertaines
to
that
Church
in
common
,
whereof
the
offendor
is
a
member
,
for
it
pertaines
to
her
to
cast
out
to
whom
it
belongs
to
admit
at
first
:
and
the
conservation
or
cutting
off
of
members
concernes
the
whole
body
equally
:
it
is
therefore
to
be
committed
to
execution
with
the
consent
of
the
Church
(
and
that
not
onely
the
Church
permitting
,
but
also
approving
and
appointing
.
)
27.
Yet
the
Elders
have
the
chiefe
parts
,
in
the
acting
and
exercise
of
it
.
And
that
not
onely
in
directing
the
publick
action
,
and
pronouncing
sentence
,
but
also
in
admonitions
foregoing
,
in
which
they
must
make
up
that
which
they
see
was
neglected
by
private
persons
.
28.
The
usuall
censures
of
the
Popes
,
of
pontificall
Bishops
and
their
officers
,
doe
themselves
deserve
a
grievous
censure
:
for
they
are
prophanations
of
the
Name
of
God
,
props
of
an
injust
government
,
and
snares
to
catch
other
mens
money
,
not
spirituall
remedies
of
such
sins
.
29.
Indulgences
,
Commutations
,
and
humane
transactions
,
in
those
things
unto
which
Christ
hath
ordained
the
Discipline
of
the
Church
,
are
wages
of
the
great
Whore
.
CHAPTER
XXXVIII
.
Of
the
administration
of
the
Covenant
of
grace
before
the
comming
of
Christ
.
1.
ALthough
the
free
,
and
saving
Covenant
of
God
hath
beene
onely
one
from
the
beginning
,
yet
the
manner
of
the
application
of
Christ
or
of
administring
this
new
Covenant
,
hath
not
alwayes
beene
one
and
the
same
,
but
divers
,
according
to
the
ages
in
which
the
Church
hath
been
gathered
.
2.
In
this
variety
here
hath
beene
alwayes
a
progresse
from
the
more
imperfect
,
to
the
more
perfect
.
3.
First
therefore
the
mystery
of
the
Gospel
was
manifested
generally
and
more
darkly
,
and
then
more
specially
and
more
cleerly
.
4.
This
manner
of
administring
is
double
:
one
of
Christ
to
be
exhibited
,
and
the
other
of
Christ
exhibited
.
5.
For
the
old
and
New
Testament
are
reduced
to
these
two
primary
heads
:
the
old
●…miseth
Christ
to
come
,
the
New
testifieth
that
he
is
come
.
6.
Whilest
Christ
was
to
be
exhibited
,
all
things
were
more
outward
and
carnall
,
afterward
more
inward
and
spirituall
Iohn
1.
17.
The
Law
was
delivered
by
Moses
,
grace
and
truth
came
by
Christ
.
7.
Yet
at
that
time
there
was
a
double
consideration
of
the
Church
.
1.
As
an
heire
,
and
2.
as
it
was
an
infant
.
Galatians
4.
1.
and
following
:
So
long
as
the
heire
is
an
infant
,
hee
nothing
differs
from
a
servant
,
though
hee
bee
Lord
of
all
.
8.
As
an
heire
it
was
free
:
as
an
infant
it
was
in
a
certaine
manner
servile
.
Ther●…
9.
As
an
heire
it
was
spirituall
:
as
an
infant
carnall
,
and
earthly
.
Heb.
9.
10.
Rom.
9.
7.
10.
As
an
heire
it
had
the
spirit
of
adoption
,
as
an
infant
the
spirit
of
feare
,
and
bondage
.
Rom.
8.
15.
Yee
have
not
received
the
spirit
of
bondage
againe
to
feare
,
but
yee
have
received
the
spirit
of
Adoption
.
11.
The
manner
of
administration
which
respects
Christ
to
be
exhibited
was
one
before
Moses
,
and
another
from
Moses
to
Christ
.
12.
Before
Moses
the
polity
of
the
Church
was
rude
and
loose
,
as
being
in
infancy
:
there
were
so
many
visible
Churches
as
there
were
Families
of
godly
persons
:
the
Ministery
was
almost
alwayes
extraordinary
by
Prophets
:
the
masters
of
Families
,
and
first
borne
had
right
to
administer
some
holy
things
,
as
ordinary
Ministers
,
according
to
that
direction
which
they
receaved
from
the
Prophets
.
13.
Yet
there
were
some
difference
of
the
dispensation
from
Adam
to
Abraham
,
and
from
that
which
was
after
Abraham
,
untill
Moses
.
14.
From
Adam
to
Abraham
,
First
,
Redemption
by
Christ
,
and
the
application
of
him
was
promised
in
generall
,
to
be
performed
by
a
seed
of
the
Woman
,
to
loose
the
workes
of
the
Devill
,
that
is
,
sin
and
death
.
Gen.
3.
15.
Rom.
1●…●…0
.
1
Iohn
3.
8.
The
seed
of
the
Woman
shall
breake
the
Serpents
head
.
The
God
of
peace
shall
tread
Satan
under
your
feet
shortly
.
The
Son
of
God
was
manifested
to
dissolve
the
works
of
the
Devill
.
15.
2.
Calling
was
exercised
in
that
distinction
which
was
between
the
seed
of
the
Woman
and
the
seed
of
the
Devill
,
between
the
sons
of
God
and
the
sons
of
men
.
Gen.
6.
2.
3.
The
way
of
justification
was
set
forth
by
expiatory
sacrifices
offered
and
accepted
for
sins
.
Eph.
5.
2.
Christ
hath
loved
us
and
given
himselfe
for
us
,
an
offring
and
sacrifice
to
God
for
a
swee●…
smelling
savour
.
16.
4.
Adoption
was
declared
both
by
the
title
of
sons
at
that
time
common
to
all
the
faithfull
,
and
by
the
translation
of
Enoch
into
the
Heavenly
inheritance
.
Gen.
5.
24.
Hebr.
11.
5.
17.
5.
Sanctification
was
both
expresly
inculcated
by
the
Prophets
and
typically
shadowed
out
by
oblations
and
rites
of
sacrifices
.
Iud.
14.
Rom.
12.
1.
18.
6.
Glorification
,
was
publickly
sealed
both
by
the
example
of
Enoch
,
and
conversation
of
Noach
with
his
family
from
the
flood
.
1
Pet.
3.
20.
21.
19.
In
this
period
of
time
the
building
and
conserving
of
the
Arke
in
the
flood
,
was
an
extraordinary
Sacrament
.
Heb.
11.
Vers.
7.
1
Pet.
3.
20.
&
21.
There
was
no
ordinary
Sacrament
:
but
that
in
many
sacrifices
here
was
something
that
had
the
respect
of
a
Sacrament
:
for
in
that
those
that
did
sacrifice
for
the
most
part
were
made
partakers
of
their
sacrifices
in
an
holy
banquet
,
in
an
holy
place
with
joy
before
God
.
Exod.
18.
12.
This
did
seale
to
them
in
some
sort
that
grace
of
the
Covenant
which
is
exhibited
in
the
Sacraments
.
20.
From
the
time
of
Abraham
the
Church
did
chiefly
consist
in
his
family
and
posterity
.
21.
In
that
period
of
time
all
the
benefits
of
the
new
Covenant
were
more
cleerly
and
distinctly
set
forth
then
before
.
22.
1.
Election
was
represented
in
the
persons
of
Isaac
and
Iacob
,
beloved
before
Ismael
and
Esau.
Romans
9.
11.
12.
13.
23.
2.
Redemption
together
with
the
application
of
it
was
most
excellently
exhibited
in
the
person
and
blessing
of
Melchisedeck
,
also
in
the
promise
and
covenant
of
blessing
to
come
to
all
Nations
by
the
seed
of
Abraham
.
24.
3.
Calling
was
exercised
by
leading
forth
Abraham
out
of
Vr
of
the
Caldees
to
a
certaine
new
and
heavenly
Countrey
,
Heb.
11.
8.
9.
10.
25.
4.
Iustification
was
illustrated
by
the
expresse
testimony
of
God
,
that
Fa●…th
was
imputed
to
Abraham
for
righteousnesse
,
as
the
Father
and
patterne
of
all
that
should
believe
,
and
by
the
Sacrament
of
circumcision
,
which
was
a
seale
of
the
same
righteousnesse
.
26.
5.
Adoption
was
set
forth
by
calling
of
the
Name
of
God
upon
Abraham
and
all
the
sons
of
the
promise
,
and
by
assigning
of
the
inheritance
to
the
sons
of
the
promises
begotten
of
the
free
Woman
,
through
grace
.
Galatians
4.
26.
28.
31.
27.
6.
Sanctification
was
figured
by
circumcision
which
did
set
forth
the
taking
away
and
abolishing
of
the
corruption
of
sin
&
of
the
old
man
,
that
a
new
Creature
might
be
settled
in
its
place
.
Col.
2.
11.
Deut.
30.
6.
28.
7.
Glorification
was
shewed
in
the
blessing
promised
,
and
in
the
Land
of
Canaan
,
which
was
a
type
of
the
Heavenly
Country
.
29.
From
the
time
of
Moses
unto
Christ
,
all
these
same
were
further
shadowed
,
by
meanes
both
extraordinary
,
and
also
ordinary
.
30.
Redemption
and
the
application
hereof
was
extraordinarily
signified
.
1.
By
the
deliverance
out
of
Egypt
by
the
Ministery
of
Moses
as
a
type
of
Christ
.
Mat.
2.
15.
And
by
the
bringing
into
the
Land
of
Canaan
by
the
Ministery
of
Iosuah
,
as
of
another
type
of
Christ
.
2.
By
the
brasen
Serpent
,
by
the
beholding
whereof
,
men
that
were
like
to
dye
were
restored
to
health
.
Iohn
3.
14.
12.
32.
3.
By
the
cloud
,
whereby
the
Israelites
were
covered
from
all
the
injuries
both
of
their
enemies
,
and
of
the
Heaven
.
And
moreover
they
had
light
,
together
with
refreshing
of
their
strength
administred
by
day
and
by
night
.
1
Cor.
10.
2.
Esay
4.
4.
4.
By
passing
thorough
the
red
Sea
,
whereby
they
had
a
way
cast
up
to
the
Land
of
promise
,
their
enemies
being
overwhelmed
and
destroyed
.
1.
Cor.
10.
2.
5.
By
Mannah
from
Heaven
,
and
Water
out
of
the
Rock
,
whence
they
received
continuall
nourishment
,
as
it
were
out
of
Gods
Hand
.
1
Cor.
10.
3.
&
4.
Iohn
6.
32.
33.
31.
Ordinarily
Christ
and
Redemption
by
him
was
shaddowed
out
by
the
high
priest
,
the
authours
,
and
sacrifices
for
sinnes
.
32.
Iustification
was
shewed
in
many
sacrifices
,
washings
,
and
the
Sacrament
of
the
Passeover
.
33.
Adoption
was
shewed
in
the
first
borne
,
who
were
dedicated
to
God
.
34.
Sanctification
,
in
all
the
offerings
and
gifts
,
and
in
those
observations
which
had
any
shew
of
cleanlinesse
.
35.
Glorification
,
by
the
inheritance
of
the
promised
Land
,
and
by
that
communion
which
they
had
with
God
in
the
most
holy
place
.
36.
The
Church
of
Iewes
instituted
by
Moses
,
in
respect
of
the
outward
gathering
together
was
only
one
,
because
all
that
solemne
Communion
,
which
was
at
that
time
prescribed
,
did
depend
upon
one
Temple
,
and
there
it
was
to
be
exercised
by
publick
profession
and
with
certaine
rites
.
37.
The
Synagogues
were
not
compleate
Churches
,
because
the
whole
worship
of
God
and
the
whole
holy
Communion
at
that
time
prescribed
could
not
be
exercised
in
them
.
38
Therefore
the
Church
of
the
Iewes
was
a
nationall
Church
,
and
in
some
respect
catholick
,
or
universall
,
as
the
believing
Proselytes
of
every
Nation
under
Heaven
,
were
bound
to
joyne
themselves
to
that
one
Church
.
Acts
2.
5.
6.
8.
9.
10.
11.
&
8.
27.
39.
The
primary
Ministers
were
the
Priests
,
of
the
family
of
Aaron
,
in
a
continued
line
of
succession
,
to
whom
were
joyned
the
other
Levites
.
Num.
3.
6.
7.
8.
9.
10.
40.
Yet
neither
Priests
nor
Levites
were
admitted
to
Minister
,
unlesse
they
were
first
tried
,
and
that
as
they
were
able
in
body
,
age
,
and
the
gifts
of
the
mind
.
41.
The
Discipline
of
that
time
that
was
merely
Ecclesiasticall
,
was
for
a
great
part
ceremoniall
,
yet
so
as
all
kind
of
holy
things
were
to
be
preserved
pure
.
CHAPTER
XXXIX
.
Of
the
administration
of
the
Covenant
from
Christ
exhibited
to
the
end
of
the
World
.
1.
THE
manner
of
administration
now
Christ
is
exhibited
is
double
,
one
untill
the
end
of
the
world
,
and
the
other
in
the
end
it selfe
.
2.
From
Christ
to
the
end
of
the
world
,
there
is
an
administration
of
one
manner
,
and
that
altogether
new
:
whence
also
it
is
called
the
New
Testament
.
3.
It
is
of
one
manner
without
end
or
alteration
,
because
it
is
perfect
,
so
that
there
is
not
another
to
be
expected
,
to
which
it
should
give
place
as
to
the
more
perfect
.
4.
It
is
the
New
Testament
,
in
respect
of
that
which
was
from
the
time
of
Moses
,
and
in
respect
of
the
promise
made
to
the
Fathers
:
not
in
respect
of
the
essence
,
but
in
respect
of
the
manner
,
because
in
them
in
respect
of
the
manner
of
administring
,
there
was
some
representation
of
the
Covenant
of
workes
,
from
which
this
Testament
doth
essentially
differ
;
and
so
seeing
there
did
not
appeare
an
integrall
difference
,
of
the
New
Covenant
from
the
Old
,
but
in
that
administration
which
is
most
properly
called
the
New
Covenant
&
Testament
.
5.
But
it
differs
from
the
former
administration
,
in
quality
and
quantity
.
6.
That
wherein
it
differs
in
quality
is
either
cleernesse
,
or
freedome
.
7.
Cleernesse
consists
in
this
,
first
that
the
doctrine
of
grace
and
salvation
by
Christ
and
Faith
in
him
,
together
with
those
things
annexed
to
it
,
is
more
distinct
and
expresse
,
then
before
it
was
:
Secondly
,
that
it
is
not
declared
in
types
and
shadowes
,
but
in
a
most
manifest
manner
.
8.
In
both
these
respects
,
Christ
before
is
said
to
be
propounded
before
under
a
valid
,
but
now
to
be
offered
with
open
and
unvailed
face
.
2
Cor.
3.
12.
We
use
great
evidence
in
speaking
;
neither
are
we
as
Moses
who
put
a
vaile
over
his
face
,
that
the
children
of
Israel
could
not
see
to
the
end
of
that
which
now
as
unprofitable
is
taken
away
.
9.
Freedome
doth
consist
in
this
.
First
,
that
the
government
of
the
Law
,
or
mixing
of
the
covenant
of
workes
,
which
did
hold
the
ancient
people-in
a
certaine
bondage
,
is
now
taken
away
:
whence
also
the
spirit
of
adoption
,
although
it
was
never
wholy
denyed
to
the
faithfull
,
yet
most
properly
it
is
said
to
be
communicated
under
this
New
Testament
,
in
which
the
most
perfect
state
of
believers
doth
most
cleerly
appeare
,
Gal.
4.
5.
After
the
fulnesse
of
time
came
,
God
sent
forth
his
Son
—
that
we
might
receive
the
adoptions
of
sons
,
&c.
Secondly
,
it
consists
in
this
,
that
the
yoke
of
the
ceremoniall
Law
,
as
it
was
an
hand-writing
against
s●…ers
,
as
it
did
forbid
the
use
of
things
in
their
nature
indifferent
,
as
it
did
command
many
burdensome
observations
of
them
,
and
as
it
did
vaile
the
truth
it selfe
with
manifold
and
carnall
ceremonies
,
is
now
wholy
taken
away
,
Col.
2.
14.
17.
Which
are
a
shadow
of
things
to
come
,
but
the
body
is
of
Christ
.
10.
They
therefore
offend
against
that
liberty
which
Christ
hath
obtained
for
us
,
who
obtrude
upon
the
Christian
Churches
either
Iewish
ceremonies
,
or
other
of
the
like
nature
with
them
,
religious
,
and
mysticall
.
For
divine
ceremonies
are
not
taken
away
,
that
humane
should
succeed
in
their
roome
;
neither
is
it
likely
,
that
Christ
would
leave
such
mysteries
to
the
will
of
men
,
after
his
comming
,
when
he
permitted
no
such
thing
to
his
people
of
old
,
especially
seeing
he
might
so
easily
.
in
this
kind
provide
for
us
,
if
he
had
judged
any
religious
and
mysticall
ceremonies
necessary
or
profitable
for
his
,
besides
those
very
few
which
he
did
by
name
prescribe
,
or
at
least
shew
in
certaine
Tables
,
to
whom
he
did
grant
such
an
authority
,
which
he
no
where
did
.
Gal.
5.
1.
Stand
fast
therefore
in
the
liberty
wherewith
Christ
hath
made
you
free
,
and
going
back
againe
be
not
entangled
with
a
yoke
of
bondage
.
11.
In
quantity
this
administration
differs
from
the
former
,
both
intensively
and
extensively
.
12.
Intensively
,
first
,
in
that
the
application
by
the
spirit
is
more
effectuall
,
and
the
gifts
of
the
spirit
are
more
perfect
,
then
ordinarily
they
were
under
the
Old
Testament
,
whence
the
old
administration
is
comparatively
called
the
Letter
,
and
the
new
the
spirit
.
2
Cor.
3.
6.
Secondly
,
in
that
it
begetteth
a
more
spirituall
life
.
2
Cor.
3.
18.
13.
Extensively
,
first
in
respect
of
place
,
because
it
is
not
contracted
to
some
one
people
,
as
before
,
but
is
diffused
through
the
whole
world
.
Secondly
,
in
respect
of
time
,
in
that
it
hath
no
terme
of
duration
before
the
consammation
of
the
whole
mysticall
Church
.
2
Corinthians
3.
11.
Eph.
4.
13.
That
which
remaineth
,
untill
we
all
meet
unto
a
perfect
man
,
unto
the
measure
of
the
full
stature
of
Christ
.
14.
But
because
this
new
administration
is
so
perfect
,
therefore
it
is
meete
also
,
that
the
communion
of
Saint●…
in
the
Church
under
the
New
Testament
bee
ordained
most
perfect
.
15.
Therefore
in
every
Church
of
the
New
Testament
the
whole
solemne
and
ordinary
worship
of
God
and
all
his
holy
ordinances
may
and
ought
to
be
observed
,
so
that
all
the
members
of
that
Church
may
ordinarily
exercise
communion
together
in
them
.
16.
For
it
is
not
now
as
it
was
ordained
of
God
in
the
Church
of
the
Iewes
that
some
more
solemne
parts
of
Divine
worship
may
be
exercised
in
one
place
,
and
other
in
other
places
,
but
one
particular
Church
is
ordained
,
in
which
all
holy
offices
are
to
be
performed
.
17.
Hence
all
Christian
Churches
,
have
altogether
one
and
the
same
right
,
tha●…ne
doth
no
more
depend
upon
another
,
then
another
upon
it
.
18.
Hence
also
it
is
most
convenient
that
one
particular
Church
doe
not
consist
of
more
members
then
may
meete
together
into
one
place
to
heare
the
Word
of
God
,
celebrate
the
Sacraments
,
offer
prayers
,
and
exercise
Discipline
,
and
performe
other
duties
of
Divine
polity
,
as
one
body
.
19.
For
it
is
an
Aberration
not
void
of
all
confusion
,
that
in
some
greater
Cities
,
although
there
be
more
believers
then
that
can
exercise
that
Communion
together
,
yet
they
are
not
distributed
into
divers
Churches
,
but
doe
make
one
so
to
abound
,
that
the
edification
of
every
one
cannot
be
rightly
taken
care
for
and
furthered
.
20.
Therefore
the
Church
instituted
since
Christ
exhibited
,
is
not
one
catholick
Church
,
so
as
all
the
faithfull
throughout
the
world
should
be
joyned
together
in
one
and
the
same
outward
band
among
themselves
,
and
should
depend
upon
one
and
the
same
visible
pastor
,
o●…
company
of
pastors
,
but
there
are
so
many
Churches
as
there
are
companies
,
or
particular
Congregations
,
of
those
that
prosesse
the
Faith
,
who
are
joyned
together
by
a
speciall
band
for
the
constant
exercise
of
the
communion
of
Saints
.
21.
For
although
the
mysticall
Church
,
as
it
is
in
its
members
,
is
no
other
way
distributed
then
into
the
adjuncts
,
and
subjects
,
in
which
respect
we
call
the
Church
of
Belgia
,
of
Britany
,
of
France
,
as
we
call
the
Sea
according
to
the
shores
which
it
washeth
to
,
the
Belgick
,
British
,
French
Sea
,
although
it
be
one
and
the
same
Sea
:
yet
the
instituted
Churches
,
are
divers
most
speciall
Species
,
or
Individualls
,
partaking
of
the
same
common
nature
,
as
divers
fountaines
,
divers
Schooles
,
divers
Families
:
although
many
or
all
peradventure
might
be
called
one
Church
in
respect
of
some
one
affection
which
they
have
in
common
,
as
many
Families
of
some
noble
stocke
,
are
often
set
forth
by
the
name
of
one
Family
,
as
the
Family
of
the
House
of
Nassou
,
&c.
22.
Neither
is
this
Church
that
is
instituted
by
God
properly
nationall
,
provinciall
,
or
Dioecesan
,
which
f●…rmes
were
brought
in
by
men
from
the
paterne
of
civill
government
,
especially
the
Romane
:
but
it
is
Parochiall
,
or
of
one
congregation
,
the
members
where
of
are
combined
among
themselves
,
and
doe
ordinarily
meete
into
one
place
to
the
publick
exercise
of
religion
.
23.
For
such
a
company
,
and
not
larger
,
is
properly
signified
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Church
,
neither
hath
it
a
larger
signification
in
the
New
Testament
when
it
is
referred
to
any
visible
and
designed
company
,
neither
also
among
prophane
authors
who
are
the
more
ancient
.
24.
Hence
divers
fixed
Congregations
,
of
the
same
Countrey
,
and
Province
are
alwayes
called
Churches
in
the
plurall
number
not
one
Church
,
even
in
Iudaea
,
which
was
all
before
one
nationall
Church
.
1
Thess.
2.
14.
Acts
14.
23.
&
15.
41.
Romans
16.
4.
5.
16.
1
Cor.
16.
1.
19.
2
Cor.
8.
1.
18.
19.
Gal.
1.
2.
12.
25.
Also
those
particular
Churches
which
are
reckoned
up
i●…
the
New
Testament
were
wont
to
meere
together
E
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
one
Acts
2.
46.
&
5.
12.
&
14.
27.
&
15.
25.
&
21.
22.
1
Cor.
5.
4.
&
14
23.
26.
&
11.
17.
23.
26.
Neither
is
there
any
thing
read
in
all
the
New
Testament
of
the
institution
of
any
larger
Church
upon
which
lesser
congregations
should
depend
,
neither
is
there
any
worship
or
holy
ordinance
prescribed
which
is
not
to
be
observed
in
every
Congregation
,
neither
is
there
any
ordinary
Minister
made
,
who
is
not
given
to
some
one
such
company
.
27.
Yet
particular
Churches
,
as
their
Communion
doth
require
,
the
light
of
nature
and
equity
of
rules
and
examples
of
Scripture
doe
teach
,
may
and
of
tentimes
also
ought
to
enter
into
a
mutuall
confederacy
and
fellowship
among
themselves
in
Classes
,
and
Synods
,
that
they
may
use
their
common
consent
&
mutuall
helpe
as
much
as
fitly
may
be
,
in
those
things
especially
,
which
are
of
greater
moment
;
but
that
combination
doth
neither
constitute
a
new
forme
of
a
Church
,
neither
ought
it
to
take
away
,
or
diminish
any
way
,
that
liberty
and
power
which
Christ
hath
left
to
his
Churches
,
for
the
directing
and
farthering
whereof
it
onely
serves
.
28.
The
ordinary
Ministers
doe
follow
the
forme
of
the
Church
instituted
;
and
are
not
Occumenicall
,
Nationall
,
Provinciall
,
or
Dioecesan
Bishops
,
but
Elders
of
one
Congregation
,
who
in
the
same
sence
are
also
called
Bishops
in
the
Scriptures
.
29.
Those
transcendent
members
of
the
Hierarchy
were
meerly
humane
Creatures
brought
into
the
Church
without
any
Divine
precept
or
example
:
They
cannot
fulfill
the
office
of
a
Pastor
in
so
many
Congregations
.
They
rob
the
Churches
of
their
liberty
,
whilst
they
exercise
as
it
were
,
a
regall
,
or
rather
tyrannicall
dominion
over
the
Churches
themselves
,
and
their
Pastors
,
they
have
brought
in
with
them
the
Roman
Antichrist
himselfe
,
as
the
head
,
and
Chancellors
,
Suffraganes
,
Arch-deacons
,
Officialls
and
the
like
props
of
the
Hierarchy
,
as
the
taile
of
the
same
sort
,
(
whose
very
names
are
Apocryphall
,
and
altogether
unknowen
to
the
first
Churches
)
to
the
utter
oppressing
of
the
Churches
of
GOD.
30.
The
right
of
calling
an
ordinary
Minister
is
in
the
Church
it selfe
to
whom
he
must
serve
.
Acts
14.
23.
31.
Yet
here
they
need
the
direction
and
helpe
of
the
Elders
,
both
of
the
same
Church
,
and
very
often
also
of
the
neighbour
Churches
.
32.
The
essence
of
the
calling
is
in
election
of
the
Church
,
and
acceptation
of
the
elected
.
33.
An
antecedent
adjunct
of
it
is
,
examination
,
or
triall
.
34.
A
consequent
,
and
consummating
adjunct
is
ordination
,
which
is
nothing
else
then
a
certaine
solemne
entrance
of
the
Minister
already
elected
,
into
the
free
execution
of
his
function
:
whence
it
comes
to
passe
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ordaining
by
election
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Imposition
of
hands
doe
often
signifie
the
same
thing
among
the
ancients
.
35.
The
Episcopall
ordination
of
a
Minister
without
title
,
that
is
,
without
a
Church
to
which
and
in
which
he
should
be
ordained
,
is
as
rediculous
as
if
any
should
be
fained
to
be
a
husband
without
a
wife
.
36.
A
Minister
so
called
to
some
one
Church
,
can
neither
forsake
it
at
his
own
will
,
or
be
cast
out
from
it
without
just
cause
:
neither
can
another
undertake
the
like
care
of
the
Church
,
or
neglect
that
which
he
hath
undertaken
,
by
voluntary
non-residency
,
without
sacrilegious
breaking
of
his
covenant
.
37.
Ordinary
Ministers
are
either
Pastors
and
Teachers
,
or
ruling
Elders
,
to
whom
are
joyned
those
that
take
care
of
the
poore
,
that
is
Deacons
,
Diaconesses
or
Widowes
.
38.
By
these
offices
Christ
hath
sufficiently
provided
for
all
the
necessities
of
the
members
of
the
Church
,
namely
that
they
may
be
chiefly
instructed
in
the
knowledge
of
the
truth
by
Teachers
,
stirred
up
chiefly
to
the
practise
of
piety
by
Pastors
,
preserved
in
that
course
of
life
,
and
called
back
to
repentance
for
sins
,
by
them
and
the
Rulers
,
and
be
helped
against
poverty
by
Deacons
.
CHAPTER
LX.
Of
Baptisme
and
the
Supper
of
the
Lord
.
1.
AFter
the
nature
of
the
New
Testament
,
the
Sacraments
of
the
same
doe
follow
,
for
they
are
for
number
few
,
to
be
obtained
,
and
observed
easy
,
and
in
their
signification
must
perspicuous
.
2.
They
were
sanctified
and
instituted
by
Christ
himselfe
:
for
although
the
one
Sacrament
was
first
used
by
Iohn
Baptist
,
yet
in
that
very
thing
he
was
the
forerunner
of
Christ
,
that
he
might
shew
,
what
Christ
himselfe
afterward
would
allow
and
institute
,
neither
had
it
the
respect
of
an
ordinary
institution
by
the
Ministery
of
Iohn
,
but
by
the
institution
of
Christ
himselfe
.
3.
These
Sacraments
are
Baptisme
,
and
the
Supper
of
the
Lord
,
for
neither
were
there
either
other
Sacraments
or
Sacramentall
signes
delivered
to
the
Church
by
Christ
or
his
Apostles
:
neither
can
there
other
be
appointed
by
men
in
the
Church
.
4.
In
respect
of
Gods
Institution
,
there
lieth
greatest
necessity
upon
the
faithfull
to
use
these
Sacraments
,
diligently
,
and
religiously
,
yet
they
are
not
so
absolutely
necessary
to
salvation
,
that
the
absence
,
or
meere
privation
of
them
doth
bring
a
privation
of
this
institution
:
neither
ought
they
in
that
respect
,
to
be
celebrated
either
of
those
that
are
not
lawfull
Ministers
,
or
out
of
a
Church
assembly
.
5.
Baptisme
is
the
Sacrament
of
Initiation
or
Regeneration
.
6.
For
although
it
doth
seale
the
whole
covenant
of
grace
together
to
the
faithfull
,
yet
by
a
speciall
approbation
it
doth
represent
,
and
confirme
our
very
ingrafting
into
Christ
.
Rom.
6.
3.
We
are
baptised
into
Christ
Jesus
,
and
Verse
5.
Being
planted
together
with
him
.
And
1
Cor.
12.
13.
We
are
baptised
into
one
body
.
7.
But
because
upon
our
first
ingrafting
into
Christ
by
Faith
,
there
doth
immediatly
follow
a
relation
of
our
Iustification
and
Adoption
:
therefore
Baptisme
as
the
Sacrament
of
the
ingrafting
itselfe
,
is
unto
remission
of
sins
.
Marc.
1.
3.
And
it
is
also
a
representation
of
adoption
,
whilst
that
by
it
wee
are
confecrated
to
the
Father
Sonne
,
and
holy
Spirit
,
and
their
names
are
called
upon
the
baptised
.
8.
Because
also
holinesse
is
alwayes
derived
from
Christ
into
whom
we
are
ingrafred
,
unto
all
the
faithfull
,
therefore
Baptisme
also
is
the
seale
of
our
sanctification
.
Tit.
3.
5.
He
hath
saved
us
by
the
laver
of
regeneration
,
and
the
renuing
of
the
holy
Spirit
.
Rom.
6.
4.
5
,
6.
9.
And
because
Glorification
cannot
be
separated
from
true
holinesse
,
therefore
it
is
withall
the
seal
also
of
eternall
glory
.
Tit.
3.
7.
That
we
might
be
made
heires
,
according
to
the
hope
of
eternall
life
.
Romans
6.
8.
If
we
be
dead
with
Christ
,
wee
believe
that
wee
shall
also
live
together
with
him
.
10.
But
because
those
benefits
are
sealed
according
to
the
measure
of
initiation
in
Baptisme
,
hence
,
First
,
Baptisme
is
but
once
to
be
administred
,
because
there
is
but
one
beginning
of
spirituall
life
by
regeneration
,
as
there
is
but
one
beginning
of
naturall
life
by
generation
.
11.
Hence
also
,
Secondly
,
Baptisme
ought
to
be
administred
to
all
those
to
whom
the
covenant
of
grace
pertaines
,
because
it
is
the
first
sealing
of
the
covenant
it selfe
now
first
begun
.
12.
But
that
the
infants
of
the
faithfull
are
not
to
be
forbidden
this
Sacrament
,
it
appeareth
.
1.
Because
if
they
be
partakers
of
any
grace
,
it
is
by
vertue
of
the
covenant
of
grace
,
and
so
both
the
covenant
,
and
the
first
seale
of
the
covenant
also
doth
pertaine
to
them
.
2.
In
that
the
covenant
in
which
the
faithfull
are
now
contained
,
is
the
same
with
that
covenant
which
was
made
with
Abraham
.
Rom.
4.
11.
Gal.
3.
7
,
8
,
9.
But
that
did
expressely
extend
unto
Infants
.
3.
This
covenant
which
is
now
administred
to
the
faithfull
,
doth
bring
more
large
and
full
consolation
to
them
,
then
of
old
it
could
before
the
comming
of
Christ
.
But
if
it
should
pertaine
onely
to
them
,
and
not
to
their
Infants
,
then
the
grace
of
God
and
their
consolation
should
be
more
narrow
,
and
contracted
after
Christ
is
exhibited
then
before
it
was
.
4.
Because
baptisme
succeeded
in
the
place
of
circumcision
.
Col.
2.
11.
12.
And
so
doth
pertaine
as
well
to
the
children
of
believers
as
circumcision
itselfe
.
5.
Because
in
the
very
beginning
of
regeneration
,
whereof
baptisme
is
a
seale
,
man
is
meerely
passive
;
whence
also
there
is
no
outward
action
required
of
a
man
either
to
be
circumcised
or
baptised
,
as
in
other
Sacraments
,
but
only
a
passive
receiving
:
therefore
Infants
,
are
as
capable
of
this
Sacrament
in
respect
of
the
chiefe
use
of
it
,
as
these
of
age
are
.
13.
Faith
and
repentance
doe
no
more
make
the
covenant
of
God
now
then
in
the
time
of
Abraham
(
who
was
the
Father
of
the
faithfull
)
therefore
the
want
of
those
acts
ought
no
more
to
hinder
baptisme
from
Infants
now
,
then
it
did
forbid
circumcision
then
.
14.
The
signe
in
this
Sacrament
is
water
,
not
simply
,
but
as
it
purgeth
the
uncleane
,
either
by
dipping
or
sprinkling
.
15.
But
therefore
water
was
chosen
,
because
there
is
nothing
in
use
that
doth
more
fitly
represent
that
spiritual
washing
,
which
is
performed
by
the
blood
or
dead
of
Christ
,
neither
is
the
sprinkling
or
application
of
the
blood
of
Christ
,
so
fitly
expressed
by
any
thing
,
seeing
that
now
since
the
death
of
Christ
,
there
ought
to
be
no
use
of
naturall
blood
in
holy
things
.
16.
The
supper
of
the
Lord
is
the
Sacrament
of
the
nourishing
and
growth
of
the
faithfull
in
Christ
.
17.
Hence
it
ought
oftentimes
to
be
administred
to
the
same
persone
.
18.
Hence
also
the
supper
is
onely
to
be
administred
to
those
,
who
are
visibly
capable
of
norishment
and
growth
in
the
Church
:
and
so
not
to
Infants
,
but
onely
to
those
of
age
.
19.
But
because
most
full
and
perfect
nourishment
is
sealed
in
Christ
,
therefore
here
is
used
not
some
one
and
simple
signe
of
nourishing
,
but
of
a
double
kind
,
as
the
nourishment
of
the
body
doth
require
,
namely
Bread
and
Wine
.
20.
They
therefore
who
take
away
one
of
these
signes
from
the
faithfull
in
the
administration
of
the
supper
,
doe
detract
from
the
wisdome
of
God
,
make
lame
the
institution
of
Christ
,
and
grievously
lessen
or
take
away
the
consolation
of
the
faithfull
.
21.
But
bread
and
wine
are
therefore
used
,
because
except
the
eating
of
flesh
(
which
hath
no
place
in
holy
things
now
the
sacrifice
of
Christ
is
finished
)
and
the
drinking
of
blood
,
from
which
not
only
religion
,
but
mans
nature
adhors
:
there
is
nothing
doth
more
conveniently
expresse
that
neerest
union
which
by
degrees
wee
enjoy
with
Christ
,
which
is
founded
in
the
sacrificing
of
his
body
and
shedding
of
his
blood
.
22.
To
faigne
any
transubstantiation
,
or
consubstantiation
in
this
Sacrament
more
,
then
in
baptisme
,
is
a
certaine
blind
and
stupid
superstition
.
23.
For
it
is
not
required
to
spirituall
nourishment
in
this
Sacrament
,
that
the
bread
and
wine
be
changed
into
the
body
and
blood
of
Christ
,
nor
that
Christ
be
corporally
present
with
them
,
but
only
that
they
be
changed
relatively
in
respect
of
application
and
use
,
and
that
Christ
be
spiritually
present
with
them
who
receive
in
Faith
.
24.
This
transubstantiation
,
and
consubstantiation
is
against
the
nature
of
a
Sacrament
in
generall
,
against
the
analogy
of
our
other
Sacrament
,
or
baptisme
,
against
the
most
usuall
phrases
in
the
Old
Testament
against
the
humane
nature
of
Christ
against
his
state
of
Glorification
,
and
against
the
revealed
will
of
God
,
which
saith
that
Christ
shall
remaine
in
Heaven
untill
the
day
of
judgement
.
25.
As
touching
the
words
of
Institution
,
This
is
my
body
,
they
are
necessarily
to
be
understood
,
as
other
sacramentall
phrases
,
which
every
where
we
meete
with
in
the
holy
Scriptures
,
of
which
we
have
God
himselfe
a
cleere
interpreter
,
Gen.
17.
10
,
11.
This
is
〈◊〉
Covenant
.
That
it
may
be
a
signe
of
the
Covenant
betweene
me
and
you
.
26.
As
touching
the
manner
of
opening
the
words
of
this
phrase
according
to
art
,
learned
men
doe
differ
among
themselves
.
Most
of
our
interpreters
would
have
a
trope
in
the
words
,
that
is
,
a
metaphor
or
a
metonymy
.
27.
The
Lutherans
contend
that
here
is
no
trope
to
be
found
,
but
only
an
unusuall
predication
.
28.
There
are
not
a
few
,
and
those
new
Interpreters
,
who
deny
,
that
there
is
either
any
proper
trope
,
or
unusuall
predication
,
but
they
make
it
an
improper
and
mysticall
predication
.
29.
But
no
sufficient
reason
is
brought
why
we
may
deny
that
there
is
a
trope
in
the
words
:
which
may
be
thus
demonstrated
.
If
it
be
an
improper
or
unusuall
predication
as
they
would
have
it
,
this
unusuall
or
improper
way
ought
to
be
shewed
in
some
word
:
which
if
it
be
done
,
then
of
necessity
it
is
that
that
word
be
some
way
translated
from
his
naturall
signification
and
use
:
if
that
be
so
,
the
word
takes
the
nature
and
definition
of
a
trope
.
30.
But
the
trope
is
neither
in
the
Article
going
before
,
nor
in
the
proper
Copula
,
as
in
the
word
is
;
but
in
that
which
followes
,
that
is
,
in
the
word
body
,
for
body
is
put
for
a
signe
of
the
body
,
not
that
a
true
and
proper
body
is
excluded
out
of
that
sentence
,
but
rather
included
,
by
a
relation
,
which
the
signe
hath
to
the
thing
signified
.
31.
But
there
is
not
onely
one
trope
,
but
threefold
in
this
word
,
the
first
is
a
metaphor
,
whereby
one
thing
like
is
put
for
another
unto
which
a
metonymie
of
the
adjunct
adheres
and
is
mingled
.
For
the
bread
is
not
onely
like
the
body
of
Christ
,
but
also
by
Gods
institution
it
is
made
an
adjunct
of
it
:
the
second
is
a
Synechdoche
of
the
part
for
the
whole
,
whereby
the
body
of
Christ
is
put
for
whole
Christ
;
the
third
is
a
metonymy
of
the
subject
for
the
adjuncts
,
in
that
Christ
is
put
for
all
those
benefits
also
which
are
derived
from
Christ
to
us
.
In
the
other
part
of
the
Wine
,
there
are
other
tropes
sufficiently
manifested
.
CHAPTER
XLI
.
To
the
end
of
the
World
.
1.
THus
far
of
the
administration
which
is
before
the
end
of
the
World
:
in
the
end
itselfe
that
application
shall
be
perfected
,
which
is
onely
begun
in
this
life
.
2.
Then
the
end
of
calling
shall
be
present
to
all
the
called
:
for
we
are
called
to
the
eternall
glory
of
God
.
1
Pet.
5.
10.
Wherein
also
the
end
of
Faith
is
said
to
be
contained
,
that
is
,
the
salvation
of
soules
.
1
Pet.
1.
9.
3.
Then
that
declaration
of
Justification
and
Redemption
,
which
is
by
the
effects
,
shall
be
compleat
,
in
respect
whereof
the
faithfull
are
said
in
this
life
,
to
expect
Redemption
.
Luc.
21.
18.
Rom.
8.
23.
Eph.
1.
14.
4.
Then
all
the
adopted
shall
enter
into
the
possession
itselfe
of
the
inheritance
,
in
which
sence
the
faithfull
are
said
in
this
life
to
expect
their
adoption
.
Rom.
8.
23.
5.
Then
the
Image
of
God
shall
be
perfected
in
all
the
Saints
.
Eph.
5.
27.
That
he
might
present
it
to
himselfe
glorious
,
not
having
spot
,
or
wrinkle
,
or
any
such
thing
,
but
that
it
might
be
holy
and
unblameable
.
6.
Finally
then
the
glory
and
blessednesse
hoped
for
,
shall
shine
in
all
kind
of
fulnesse
,
not
only
in
the
soule
,
but
also
in
the
very
body
.
Philippians
3.
21.
Hee
shall
transfigure
out
meane
body
,
that
it
may
be
made
conformable
to
his
glorious
body
.
7.
But
because
the
state
of
the
Church
at
that
time
shall
be
a
state
of
perfection
,
and
not
of
edification
,
therefore
the
Ministery
,
Sacraments
,
and
Discipline
,
together
with
the
instituted
Churches
themselves
shall
cease
,
and
the
mysticall
Church
shall
remaine
in
immediat
communion
with
God
.
8.
Hence
also
this
end
of
the
World
ought
with
desire
to
be
expected
of
all
the
faithfull
.
Phil.
3.
20.
Tit.
2.
13.
We
expect
a
Saviour
,
Jesus
Christ
.
Expecting
that
blessed
hope
,
and
that
glorious
comming
of
the
glory
of
the
great
God
and
our
Saviour
.
9.
The
perfection
of
this
finall
administration
doth
require
the
comming
and
personall
presence
of
Christ
himselfe
.
Acts
10.
42.
10.
The
second
comming
of
Christ
in
this
shall
be
like
the
first
,
that
it
shall
be
reall
,
visible
and
apparent
.
Acts
1.
11.
But
in
this
unlike
,
that
it
shall
be
.
1.
With
greatest
glory
and
power
.
Mat.
24.
30.
Tit.
2.
13.
2.
It
shall
be
with
greatest
terror
in
respect
of
the
ungodly
,
and
with
greatest
joy
of
all
the
godly
.
2
Thess.
1.
7
,
8
,
9
,
10.
11.
Hence
there
are
two
Acts
,
that
serve
for
the
last
discerning
between
the
godly
and
ungodly
;
Resurrection
and
the
last
judgement
,
2
Cor.
5.
10.
12.
Resurrection
is
of
that
which
fell
:
but
because
man
fell
from
life
,
by
the
separation
of
the
soule
from
the
body
,
therefore
that
he
may
rise
againe
,
it
is
necessary
that
the
same
soule
be
againe
reunited
to
the
same
body
,
that
by
the
restored
union
of
both
,
the
same
man
may
exist
.
13.
That
such
a
Resurrection
is
possible
to
God
it
appeares
:
because
such
a
reparation
of
man
doth
not
exceed
that
power
which
was
manifested
in
his
first
Creation
.
Phil.
3.
21.
According
to
that
effectuall
power
whereby
he
is
able
to
subdue
all
things
to
himselfe
.
14.
But
that
this
Resurrection
shall
actually
be
,
it
cannot
bee
certainly
demonstrated
by
any
naturall
reason
,
neither
,
A
priori
,
nor
A
posteriori
,
but
it
is
properly
of
faith
.
15.
Neither
the
nature
of
the
soule
,
nor
of
the
body
,
can
be
the
cause
of
Resurrection
:
for
the
forming
againe
and
raising
up
of
the
body
,
out
of
the
dust
,
is
against
the
wonted
course
of
nature
,
which
when
it
is
perfectly
destroyed
,
is
not
wont
to
be
repaired
by
nature
:
and
the
inseparable
union
of
the
soule
with
the
body
by
which
man
is
made
immortall
,
is
above
the
strength
of
nature
.
16.
Therefore
the
raising
up
of
the
dead
doth
properly
agree
to
Christ
God-man
:
the
principle
of
it
is
the
Divine
omnipotency
of
Christ
,
whereby
it
may
easily
be
accomplished
,
even
in
an
Instant
.
17.
The
Ministery
of
the
Angels
,
shall
not
be
properly
to
raise
the
dead
,
but
together
the
parts
to
be
raised
,
and
to
gather
them
together
being
raised
.
18.
But
although
all
shall
be
raised
by
Christ
,
yet
not
in
one
and
the
same
way
:
for
the
Resurrection
of
the
faithfull
is
unto
Life
,
and
it
is
accomplished
by
vertue
of
that
union
,
which
they
have
with
Christ
,
as
with
their
Life
.
Col.
3.
4.
1.
Thess.
4.
14.
And
by
the
operation
of
his
qu●…ckning
spirit
which
dwels
in
them
.
Rom.
8.
11.
He
shall
also
quicken
your
mortall
bodies
,
by
his
spirit
dwelling
in
you
:
but
the
Resurrection
of
others
,
is
by
that
power
of
Christ
,
whereby
he
excecuteth
his
revenging
Justice
.
19
Therefore
the
Resurrection
of
the
faithfull
is
from
the
Life
of
Christ
,
as
from
a
beginning
,
unto
their
life
,
as
the
fruit
and
effect
:
and
therefore
it
is
called
the
Resurrection
of
life
:
and
the
raising
up
of
others
is
from
the
sentence
of
death
and
condemnation
,
to
death
and
condemnation
it selfe
,
and
therefore
it
is
called
,
the
resurrection
of
condemnation
.
Iohn
5.
28
,
29.
20.
The
last
judgement
is
exercised
by
Christ
as
by
a
King
:
for
the
power
of
Iudging
is
part
of
the
office
of
a
King
.
21.
In
respect
of
the
faithfull
it
comes
from
grace
,
and
is
an
office
of
the
Kingdome
of
grace
,
essentiall
to
Christ
the
Mediator
:
but
in
respect
of
unbelievers
,
it
is
an
office
of
power
onely
and
dominion
,
granted
of
the
Father
,
belonging
to
some
perfection
of
mediation
,
but
not
essentiall
to
it
.
22.
Hence
the
sins
of
the
faithfull
shall
not
come
into
judgement
:
for
seeing
that
in
this
life
they
are
covered
and
taken
away
by
the
sentence
of
Iustification
,
and
that
last
judgement
shall
be
a
co●…firmation
and
manifestation
of
that
sentence
,
it
would
not
be
meere
,
that
at
that
time
they
should
againe
be
brought
to
light
.
23.
The
place
of
this
judgement
shall
bee
in
the
Ayre
.
1
Thess.
4.
17.
24.
The
day
and
yeare
of
it
is
not
revealed
in
Scripture
,
and
so
may
not
be
set
down
by
men
.
25.
The
sentence
presently
to
be
fulfilled
,
shall
be
given
,
of
eternall
life
or
death
,
according
to
workes
foregoing
.
26.
But
the
sentence
of
life
,
in
respect
of
the
elect
,
shall
be
given
,
according
to
their
workes
,
not
as
meritorious
causes
,
but
as
effects
testifying
of
true
causes
.
27.
But
the
sentence
of
death
in
respect
of
the
reprobate
,
shall
be
given
according
to
their
workes
,
as
the
true
causes
.
28.
Christ
God-man
is
the
Iudge
,
as
it
were
delegated
:
yet
in
respect
of
that
Divine
authority
and
power
which
he
hath
,
and
upon
which
depends
the
strength
of
the
sentence
,
here
is
the
principall
Iudge
.
29.
The
faithfull
also
shall
judge
with
Christ
,
assisting
;
not
consulting
,
but
approving
,
as
well
in
their
judgment
and
will
,
as
by
comparison
of
their
life
and
workes
.
30.
Iudgement
shall
be
given
not
onely
of
wicked
men
,
but
also
of
evill
Angells
.
Therefore
the
raising
up
,
and
judging
of
wicked
men
to
be
done
by
Christ
,
doth
no
more
argue
the
universall
redemption
of
such
men
,
then
of
the
Devills
.
31.
The
fire
that
is
appointed
to
purge
and
renew
the
World
,
shall
not
goe
before
the
judgement
,
but
shall
follow
.
32.
Purgatori
is
no
more
necessary
before
the
day
of
judgement
then
after
:
seeing
there
shall
be
none
afterward
,
by
the
confession
of
the
Papists
themselves
,
neither
is
there
any
now
before
.
33.
The
elements
shall
not
be
taken
away
,
but
changed
.
34.
Christ
also
after
the
day
of
judgement
shall
remaine
King
and
Mediator
for
ever
.
THE
SECOND
BOOKE
OF
SACRED
THEOLOGY
.
CHAPTER
1.
Of
Observance
in
generall
.
Thus
much
of
the
first
part
of
Theology
,
or
of
Faith
in
God
:
the
other
part
followes
,
which
is
Observance
toward
God
.
1.
OBservance
is
that
whereby
the
Will
of
God
is
performed
with
subjection
to
his
glory
.
2.
It
respects
the
Will
of
God
as
a
patterne
,
and
a
rule
,
as
appeares
by
the
those
words
of
Christ
,
wherein
also
he
describes
our
obdience
;
let
thy
Will
be
done
as
in
Heaven
,
so
also
in
Earth
;
and
did
also
explaine
his
own
obedience
,
Mat.
26.
29.
Not
as
I
will
,
but
as
thou
wilt
,
and
Verse
42.
Let
thy
will
be
done
,
so
Psalm
.
40
,
9.
I
delight
to
doe
thy
will
,
O
my
God
:
and
thy
Law
is
written
in
my
bowells
.
3.
But
it
respects
the
Will
of
God
not
as
it
is
secret
,
and
powerfully
effectuall
,
or
ordaining
:
for
so
even
all
other
Creatures
and
ungodly
men
,
and
the
very
Devills
also
themselves
doe
performe
the
Will
of
God
,
with
that
obedientiall
vertue
which
is
common
to
all
Creatures
:
but
it
respects
that
Will
of
God
which
prescribes
our
duty
to
us
.
Deut.
29.
29.
Things
that
are
revealed
,
are
revealed
,
that
wee
may
doe
them
.
4.
It
respects
that
will
with
subjection
.
Rom.
8.
7.
Because
it
applies
our
will
to
fulfill
the
Will
of
God
,
as
it
commands
us
any
thing
according
to
his
authority
.
Rom.
8.
7.
It
is
not
subject
to
the
Law
of
God
.
5.
Hence
it
is
called
obedience
:
because
it
makes
the
will
ready
to
commit
the
command
of
God
to
execution
,
being
heard
,
and
in
some
measure
perceived
.
6.
Hence
also
it
hath
in
it selfe
some
respect
of
Service
toward
God
;
whence
it
comes
to
passe
,
that
to
obey
God
,
and
to
serve
him
,
sound
one
and
the
some
thing
.
Luc.
1.
74.
Rom.
6.
16.
And
to
serve
God
is
altogether
the
same
with
serving
of
obedience
and
righteousnesse
.
There
Verse
16.
18.
22.
Because
that
to
doe
the
Will
of
God
with
subjection
,
is
to
serve
God
.
Eph.
6.
6.
7.
As
servants
of
Christ
,
doing
the
Will
of
the
Lord
from
the
heart
,
with
good
will
doing
service
,
as
to
the
Lord
.
7.
For
our
obedience
toward
God
,
although
in
respect
of
readinesse
of
mind
it
ought
to
be
the
obedience
of
sons
:
yet
in
respect
of
that
strict
obligation
to
subjection
,
it
is
the
obedience
of
servants
.
8.
From
this
subjection
to
the
Will
of
God
,
there
doth
necessarily
follow
a
conformity
betwixt
the
Will
of
God
and
ours
.
Rev.
2.
6.
This
thou
hast
,
that
thou
hatest
the
deeds
of
the
Nicolaitans
,
which
I
also
hate
.
And
a
certaine
expresse
resemblance
of
that
Divine
perfection
which
God
hath
revealed
and
propounded
to
be
imitated
by
us
.
2
Pet.
1.
4.
That
we
might
be
made
partakers
of
the
Divine
nature
,
for
he
that
doth
truth
,
his
workes
are
said
to
be
done
according
to
God
.
Iohn
.
3.
2.
9.
Hence
the
same
obdience
which
is
called
obedience
,
because
it
respects
the
Will
of
God
with
subjection
;
and
righteousnesse
,
because
it
performes
that
subjection
which
is
due
;
is
also
called
holinesse
because
it
respects
the
same
will
with
conformity
and
pure
likenesse
.
1
Pet.
1.
14.
15.
As
obedient
children
—
as
he
that
hath
called
you
is
holy
,
be
ye
also
holy
in
all
manner
conversation
.
10.
Obedience
lookes
to
the
glory
of
God
.
1
Cor.
10.
31.
Doe
all
to
the
glory
of
God
:
as
it
doth
acknowledge
his
chiefe
authority
and
power
in
commanding
.
1
Cor.
6.
20.
Yee
are
bought
with
a
price
:
therefore
glorifie
God
,
&c.
And
also
as
it
hath
in
part
relation
to
,
and
doth
represent
the
perfection
of
God
.
1.
Pet.
2.
9.
That
yee
may
set
forth
his
vertues
,
in
the
manifestation
of
which
things
consists
that
glory
which
may
be
given
to
him
of
us
.
11.
Also
in
this
subjection
there
is
a
respect
of
feare
,
as
the
Authority
and
Power
of
God
is
acknowledged
:
whence
also
the
feare
of
the
Lord
is
in
Scripture
often
●…at
for
whole
obedience
.
Psalme
34.
12.
I
will
teach
you
the
feare
of
the
Lord
.
12.
It
is
therefore
said
to
be
toward
God
,
both
as
God
is
the
Rule
of
it
,
and
as
hee
is
the
Object
of
it
,
and
also
as
hee
is
the
End
.
13.
The
principall
efficient
cause
of
it
by
way
of
an
inward
and
inherent
principle
,
is
mediatly
Faith
,
and
immediatly
sanctifying
Grace
.
14.
For
Faith
doth
both
prepare
a
way
for
us
to
God
.
Heb.
10.
22.
Let
us
draw
nigh
by
assurance
of
Faith
,
and
Power
to
goe
to
him
.
2
Cor.
1.
24.
By
Faith
yee
stand
,
whence
obedience
is
called
the
obedience
of
faith
.
Rom.
1.
5.
And
the
faithfull
are
called
the
children
of
obedience
,
1
Pet.
1.
14.
15.
Now
Faith
doth
bring
forth
obedience
in
a
threefold
respect
.
1.
As
it
doth
apprehend
Christ
who
is
the
Fountaine
of
Life
,
and
the
Spring
of
all
power
to
doe
well
,
and
2.
As
it
receives
and
rests
in
those
arguments
,
which
God
hath
propounded
to
us
in
Scripture
to
perswade
obedience
,
namely
by
promises
and
threatnings
.
3.
As
it
hath
power
to
obtaine
all
grace
,
and
so
that
grace
whereby
obedience
is
performed
.
16.
But
sanctifying
grace
is
that
very
power
whereby
we
are
lifted
up
,
to
apply
our
will
to
the
will
of
God
.
Whence
also
new
obedience
is
alwayes
included
and
understood
,
in
Scripture
,
when
there
is
mention
made
of
the
new
man
,
and
the
new
creature
.
Eph.
4.
24.
Gal.
6.
15.
17.
For
nothing
can
be
performed
by
man
,
since
sinne
is
entred
,
acceptable
to
God
,
as
it
comes
from
him
,
or
as
a
worke
of
spirituall
life
:
unlesse
,
it
be
performed
in
Christ
by
Faith
and
the
grace
of
sanctification
.
Iohn
15.
4
,
5.
Without
mee
yee
can
doe
nothing
.
18.
Yet
these
duties
are
not
therefore
to
be
omitted
by
a
man
that
doth
not
yet
believe
;
because
they
are
in
themselves
good
,
they
hinder
the
increase
of
sinne
and
punishments
of
sinners
,
nay
they
are
often
reconpensed
with
divers
benefits
from
God
,
although
〈◊〉
by
force
of
any
determined
Law
,
but
by
a
certaine
abundant
and
secret
kindnesse
of
him
.
19.
The
adjuvant
cause
by
moving
is
.
1.
The
dignity
and
majesty
of
God
in
it selfe
to
be
observed
.
Deut.
31.
3.
Ascribe
yee
greatnesse
to
our
God
.
Psal.
29.
2.
Give
unto
the
Lord
the
glory
of
his
name
.
2.
The
kindnesse
of
God
toward
us
,
in
which
respect
we
owe
to
him
whatsoever
is
in
us
.
1
Cor.
6.
20.
Know
yee
not
that
yee
are
not
your
owne
—
which
are
Gods
.
Rom.
12.
By
the
mercy
of
God
,
whence
also
it
is
,
that
our
obedience
is
nothing
else
then
thankfulnesse
due
to
God
,
and
it
is
rightly
explained
by
Divines
under
that
name
.
3.
The
authority
of
God
commanding
,
which
hath
universall
and
full
dominion
over
us
,
Iames
4.
22.
There
is
one
Law-giver
who
can
save
and
destroy
.
4.
The
equity
and
profit
of
the
things
commanded
,
which
doe
both
agree
with
greatest
reason
,
Rom.
2.
15.
Their
conscience
together
bearing
witnesse
,
and
also
pertaine
to
our
perfection
and
blessednesse
.
Deut.
32.
47.
It
is
your
Life
.
5.
The
reward
and
promises
by
which
obedience
is
perswaded
.
2
Cor.
7.
1.
Seeing
we
have
these
promises
,
let
us
purge
our selves
,
&c.
6.
The
misery
which
they
that
doe
otherwise
doe
incurre
,
Deut.
28.
16.
Heb.
12.
26.
Cursed
shalt
thou
be
.
For
our
God
is
a
consuming
fire
.
20.
The
matter
of
obedience
is
that
very
thing
which
is
commanded
by
God
,
and
so
is
summarily
contained
in
the
Decalogue
:
for
otherwise
the
Law
of
God
should
not
be
perfect
.
21.
Therefore
the
Law
of
God
altough
in
respect
of
the
faithfull
ithee
as
it
were
abrogated
,
both
in
respect
of
the
power
of
justifying
which
it
bad
in
the
state
of
integrity
,
and
in
respect
of
the
condemning
power
which
it
had
in
the
state
of
sinne
:
yet
it
hath
force
and
vigor
,
in
respect
of
power
to
direct
,
and
some
power
also
it
doth
retaine
of
condemning
,
because
it
reproves
,
●…d
condemnes
sinne
in
the
faithfull
themselves
,
although
it
cannot
wholy
condemne
the
faithfull
themselves
,
who
are
not
under
the
Law
,
but
under
Grace
.
22.
The
forme
of
obedience
is
our
conformity
to
the
Will
of
God
,
therefore
revealed
,
that
it
may
be
fulfilled
by
us
Mich.
6.
8.
He
hath
〈◊〉
●…ee
O
man
,
what
is
good
.
23.
For
neither
is
the
secret
Will
of
God
,
the
rule
of
our
obedience
,
nor
all
his
revealed
will
,
for
Ieroboam
sinned
in
taking
the
Kingdome
of
Israel
,
although
the
Prophet
told
him
that
God
did
in
some
sort
will
it
.
1
Kings
11.
31.
with
2
Chron.
13.
5
,
6
,
7.
But
that
revealed
will
,
which
prescribeth
our
duty
is
therefore
revealed
that
it
may
be
fulfilled
by
us
.
24.
But
this
Will
of
God
in
this
very
respect
,
is
said
to
be
good
,
perfect
and
acceptable
to
God
.
Rom.
12.
2.
Good
,
because
it
containes
in
it selfe
all
respect
of
that
which
is
honest
:
perfect
,
because
there
is
nothing
to
be
sought
further
for
the
instruction
of
life
:
acceptable
to
God
,
because
obedience
performed
to
this
will
,
is
approved
and
crowned
of
GOD.
25.
The
knowledge
of
this
will
is
necessary
to
true
obedience
.
Prov.
4.
13.
Take
hold
of
instruction
,
and
let
her
not
goe
:
keepe
her
,
for
shee
is
thy
life
,
and
Verse
19.
The
way
of
the
wicked
is
darkenesse
,
they
know
not
at
what
they
stumble
.
Therefore
the
disire
of
knowing
this
will
of
God
is
commanded
to
us
,
together
with
obedience
it selfe
.
Prov.
5.
1.
2.
Attend
to
wisdom
,
incline
thine
eare
to
understanding
:
whereof
a
great
part
also
is
,
when
it
respects
practise
,
as
on
the
contrary
,
all
ignorance
of
those
things
which
we
are
bound
to
know
and
doe
,
is
sinne
.
2
Thess.
1.
8.
Rendring
vengeance
to
those
that
know
not
God
,
and
obey
not
the
Gospell
of
our
Lord
Iesus
Christ
.
26.
With
knowledge
of
the
will
of
God
in
this
life
,
there
ought
to
be
joyned
a
trembling
and
feare
to
transgresse
it
.
Pro.
8.
12.
13.
&
14.
16.
I
wisdome
,
have
with
me
the
feare
of
the
Lord
.
The
wise
man
feareth
and
departh
for
evill
.
Chiefly
indeed
in
respect
of
offence
:
but
also
in
respect
of
the
anger
and
punishment
most
of
all
as
it
separates
from
God
.
Neither
ought
such
feare
to
be
called
servile
,
when
it
respects
not
punishment
only
.
27.
The
chiefe
end
is
Gods
glory
;
for
we
tend
unto
him
by
obedience
,
upon
whom
we
leane
by
Faith
:
otherwise
obedience
should
not
flow
from
Faith
.
Seeing
also
that
Faith
is
our
life
,
as
it
doth
joyne
us
to
God
in
Christ
,
it
is
necessary
that
the
actions
of
the
same
Faith
,
which
are
contained
in
the
obedience
,
should
bee
caried
also
to
God
,
that
is
,
to
his
Glory
.
28.
The
lesse
principall
end
is
our
own
salvation
and
blessednesse
.
Rom.
6.
22.
Being
made
servants
to
God
,
yee
have
your
fruit
in
holinesse
,
and
the
end
eternall
life
.
Heb.
1.
2.
2.
For
the
joy
that
was
set
before
him
he
endured
the
Crosse.
29.
For
although
that
obedience
which
performed
onely
for
feare
of
punishment
or
expectation
of
reward
,
is
rightly
called
mercenary
:
yet
that
any
should
be
secondarily
stirred
up
to
doe
his
duty
,
by
looking
on
the
reward
,
or
for
feare
of
punishment
also
,
this
is
not
strange
from
the
Sonnes
of
God
,
neither
doth
it
in
any
part
weaken
their
solid
obedience
.
30.
But
our
obedience
is
not
the
principall
or
meritorious
cause
of
life
eternall
.
For
we
do
both
receive
the
priviledge
of
this
life
,
and
also
the
life
it selfe
,
by
grace
,
and
the
gift
of
God
for
Christs
sake
apprehended
by
Faith
.
Rom.
6.
23.
The
gift
of
God
is
eternall
Life
in
Iesus
Christ
our
Lord
.
But
our
obedience
is
in
a
certaine
manner
,
the
Ministring
,
helping
and
furthering
cause
toward
the
possession
of
this
life
,
the
right
where
of
we
had
before
;
in
which
respect
it
is
called
the
waywherein
we
walke
to
Heaven
.
Eph.
2.
10.
31.
But
it
furthers
our
life
,
both
in
its
own
nature
;
because
it
is
some
degree
of
the
life
,
it selfe
alwayes
tending
to
perfection
:
and
also
by
vertue
of
the
promise
of
God
who
hath
promised
life
eternall
to
those
that
walke
in
his
precepts
.
Galatians
6.
8.
Hee
that
sowes
to
the
spirit
,
of
the
spirit
shall
reape
life
eternall
.
32.
For
although
all
our
obedience
whilst
wee
live
here
is
imperfect
and
defiled
with
some
mixture
of
sinne
.
Gala.
5.
17.
the
flesh
lusteth
against
the
spirit
;
yet
in
Christ
it
is
so
acceptable
to
God
,
that
it
is
crowned
with
the
greatest
reward
.
33.
Therefore
the
promises
made
to
the
obedience
of
the
faithfull
,
are
not
legall
,
but
evangelicall
,
although
by
some
they
are
called
mixt
.
Mat.
5.
3.
34.
The
manner
of
obedience
is
in
subjection
or
humility
largely
taken
,
whereby
the
creature
doth
submit
himself
to
God
,
to
receive
and
execute
his
commands
:
unto
which
there
ought
alwayes
to
be
joyned
.
1.
Sincerity
,
whereby
all
mixture
of
a
strange
intention
and
affection
is
removed
,
so
that
the
whole
man
is
applied
to
this
duty
.
1
Thess.
5.
23.
1
Cor.
6.
20.
And
2.
Zeale
,
that
is
,
the
highest
degree
of
a
pure
affection
.
Gal
4.
18.
It
is
a
good
thing
to
love
servently
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
good
thing
alwayes
.
35.
The
chiefe
subject
of
obedience
as
also
of
lively
Faith
is
the
will
.
Phil.
2.
13.
It
is
God
that
worketh
in
you
both
to
will
,
and
to
doe
.
36.
But
because
the
s●…rity
of
the
will
approving
doth
most
appeare
in
readinesse
,
alacrity
or
cheerfulnesse
of
mind
,
therefore
that
cheerfulnesse
doth
most
of
all
pertaine
to
the
very
essence
of
obedience
.
2
Cor.
9.
7.
Deut.
28.
47.
God
loves
a
cheerfull
giver
:
because
thou
didst
not
serve
thy
God
in
joy
and
cheerfulnesse
of
heart
.
So
as
often
it
is
pleasing
and
acceptable
to
God
,
although
the
worke
it selfe
that
is
propounded
,
be
not
performed
.
2
Cor.
8.
12.
For
if
there
be
first
a
ready
mind
,
one
is
accepted
according
to
that
he
hath
.
37.
And
because
the
zeale
of
the
will
doth
chiefly
consist
in
love
and
hatred
,
therefore
also
there
is
necessarily
required
to
obedience
acceptable
to
God
,
a
love
of
the
good
,
and
hatred
of
evill
.
Ps.
45.
8.
Thou
hast
loved
righteousnesse
,
and
hated
iniquity
.
38.
The
effect
and
fruit
is
not
onely
a
declaration
,
but
also
a
confirmation
of
Faith
and
Hope
.
2
Tim.
1.
19.
Keeping
Faith
and
a
good
conscience
,
which
being
put
away
,
some
have
made
Shipwrack
of
Faith
.
39.
An
adjunct
that
accompanies
it
is
a
conscience
quiet
,
joyfull
and
glorying
.
Heb.
13.
18.
2
Cor.
1.
12.
1
Iohn
3.
19.
21.
For
we
trust
that
we
have
a
good
conscience
,
desiring
to
behave
our selves
well
in
all
things
.
1.
Our
glorying
is
this
,
the
testimony
of
our
conscience
,
by
this
we
shall
assure
our
hearts
.
CHAPTER
II.
Of
Vertue
.
1.
THere
be
two
parts
of
obedience
.
Vertue
,
and
the
action
of
Vertue
.
2.
Pet.
1.
5.
Ad
to
your
Faith
Vertue
,
&c.
For
if
these
things
be
with
you
and
abound
,
they
will
make
you
that
yee
shall
neither
be
barren
nor
unfruitfull
in
the
knowledge
of
our
Lord
Iesus
Christ
.
2.
This
distribution
is
of
the
whole
into
members
▪
for
these
two
are
in
their
own
nature
joyned
together
,
and
doe
make
one
and
the
same
obedience
.
3.
Hence
both
vertues
and
their
actions
are
set
forth
by
the
same
name
,
and
are
explained
also
by
the
same
definition
,
because
they
are
altogether
of
the
same
nature
:
even
as
arguments
of
Logicke
,
are
of
the
same
name
and
nature
,
whether
they
be
considered
alone
and
by
themselves
,
or
in
Axioms
,
and
Syllogismes
.
4.
Vertue
is
an
habit
whereby
the
will
is
inclined
to
doe
well
.
5.
It
is
called
an
habit
,
not
as
it
is
distinguished
from
disposition
,
and
signifieth
a
confirmed
and
perfect
constitution
of
mind
:
for
such
a
degree
of
vertue
is
scarce
granted
to
men
,
while
they
live
heere
:
but
generally
,
as
it
containes
both
a
perfect
and
also
imperfect
degree
of
Vertue
,
and
state
of
the
mind
.
6.
But
it
is
called
an
habit
,
not
onely
because
it
is
had
,
but
also
because
it
maketh
the
subject
which
it
is
in
to
have
it selfe
in
a
certaine
manner
,
that
is
,
it
determines
the
faculty
to
good
,
which
otherwise
is
not
determined
,
in
which
sence
this
word
is
found
,
Hebr.
5.
14.
Who
by
reason
of
habit
,
have
their
sences
exercised
to
discerne
good
and
evill
.
7.
It
is
in
the
will
.
First
,
because
the
will
is
the
proper
subject
of
the
Theology
as
it
is
the
proper
principle
of
life
,
and
of
morall
and
spirituall
actions
.
2.
Because
the
will
is
that
faculty
which
is
properly
carried
unto
good
that
is
honest
,
Rom.
7.
19.
21.
3.
Because
vertue
is
an
habit
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
elective
,
the
proper
,
and
immediate
operation
whereof
is
voluntary
election
.
4.
Because
the
will
doth
commend
the
other
faculties
,
and
so
Vertue
doth
most
agree
to
it
,
that
all
may
be
directed
aright
.
5.
Because
the
will
is
neither
by
it selfe
,
nor
by
reason
sufficiently
determined
to
good
actions
,
and
so
it
hath
need
of
its
owne
and
internall
disposition
to
worke
aright
.
6.
Because
the
other
faculties
may
he
compelled
,
and
by
consequence
one
may
whether
he
will
or
no
lose
vertue
,
if
it
should
have
the
proper
and
fixed
seat
,
in
them
.
7.
Because
that
praise
is
most
properly
due
to
the
actions
of
the
will
,
and
to
the
operations
of
the
other
faculties
,
so
far
forth
as
they
flow
from
and
depend
upon
the
will
;
but
that
it
is
proper
to
vertue
to
be
praise-worthy
,
not
onely
the
Philosophers
teach
,
but
also
the
Apostle
,
Philippians
4.
8.
If
there
be
any
vertue
,
if
any
prayse
.
8.
Because
neither
the
understanding
can
be
the
subject
of
vertue
,
because
intellectuall
habits
,
although
they
bee
most
perfect
,
yet
they
doe
not
make
a
man
good
,
nor
any
sensitive
appetite
,
because
true
vertue
is
found
in
Angels
,
and
the
soules
being
separated
from
bodies
,
which
are
void
of
this
appetite
:
yet
there
are
often
in
the
sensitive
faculties
some
dispositions
,
which
cause
that
the
will
commanding
aright
is
more
easily
obeyed
,
and
in
that
respect
they
have
a
certaine
resemblance
of
Vertue
.
8.
Vertue
is
said
to
incline
to
God
.
First
,
that
it
may
be
distinguished
from
a
vitious
habit
whereby
men
are
inclined
to
evill
.
Rev.
7.
17.
20.
23.
2.
That
it
may
be
distinguished
also
from
those
perfections
of
the
mind
,
which
indeed
doe
bring
light
,
whereby
the
will
may
direct
it selfe
as
well
doing
,
but
not
incline
it
to
doe
right
.
9.
Hence
,
First
,
true
and
solid
vertues
,
doe
alwayes
make
him
good
in
whom
they
are
:
not
that
the
very
dispositions
that
doe
inhere
in
us
,
are
the
grace
making
us
first
accepted
with
God
,
as
the
Schoolemen
speake
,
for
that
pertaines
to
Faith
;
but
because
they
are
reciprocated
with
a
good
man
,
and
goodnesse
is
derived
from
them
into
our
actions
.
10.
Hence
also
none
can
use
vertue
amisse
,
as
being
the
principle
of
action
;
when
notwithstanding
men
may
,
and
are
wont
to
abuse
any
habit
of
the
mind
.
11.
Therefore
those
vertues
which
are
wont
to
be
called
intellectuall
,
have
not
an
exact
respect
of
vertue
.
12.
Moreover
vertue
is
said
to
incline
not
onely
to
good
,
but
also
to
well
doing
:
because
the
manner
of
action
doth
chiefly
flow
from
vertue
.
13.
But
as
the
rule
of
well-doing
,
so
also
the
rule
of
vertue
is
the
revealed
will
of
God
,
which
only
hath
the
force
of
a
certaine
rule
in
those
things
which
pertai●…
to
the
direction
of
life
.
14.
That
is
a
Lesbian
rule
of
vertue
which
Aristotle
,
puts
to
be
the
judgement
of
prudent
men
:
for
there
are
never
such
wise
men
,
to
whose
judgement
wee
may
alwayes
stand
:
neither
if
there
were
,
they
could
not
bee
alwayes
knowne
or
consulted
with
by
those
who
exercise
themselves
in
Vertue
.
15.
That
which
is
said
to
be
right
reason
,
if
absolute
rectitude
be
looked
after
,
it
is
not
else-where
to
be
sought
for
then
where
it
is
,
that
is
,
in
the
Scriptures
:
neither
doth
it
differ
from
the
will
of
God
revealed
for
the
direction
of
our
life
.
Psal.
119.
66.
Teach
me
the
excellency
of
reason
and
knowledge
:
for
I
believe
thy
precepts
.
But
if
those
imperfect
notions
concerning
that
which
is
honest
,
and
dishonest
,
be
understood
,
which
are
found
in
the
mind
of
man
after
the
fall
:
seeing
they
are
imperfect
and
very
obscure
,
they
cannot
exactly
informe
vertue
;
neither
indeed
doe
they
differ
any
thing
from
the
written
Law
of
God
,
but
in
imperfection
and
obscurity
only
.
16.
Therefore
there
can
be
no
other
discipline
of
vertue
then
Divinity
,
which
delivers
the
whole
Will
of
God
revealed
,
for
the
directing
of
our
reason
,
will
,
and
life
.
17.
They
that
thinke
otherwise
,
doe
bring
no
reasons
,
which
may
move
an
understanding
and
sound
man
.
They
say
the
end
of
Divinity
is
the
good
of
grace
:
but
the
end
of
Ethicks
is
a
morall
or
civill
good
.
As
if
no
morall
or
civill
good
were
in
any
respect
,
a
good
of
grace
and
spirituall
.
As
if
the
proper
good
,
blessednesse
,
or
end
of
man
,
were
manifold
,
or
as
if
that
should
be
a
vertue
of
a
man
,
which
doth
not
lead
a
man
to
his
end
,
and
chiefe
good
.
They
say
that
Divinity
is
exercised
about
the
inward
affections
of
men
;
but
Ethicks
about
the
outward
manners
.
As
if
either
Ethicks
(
which
they
define
a
prudence
to
governe
the
will
and
appetite
)
did
not
respect
the
inward
affection
:
or
that
Divinity
did
not
teach
as
well
outward
,
as
inward
obedience
.
They
would
have
it
that
Ethickes
are
concluded
in
the
bounds
of
this
life
,
but
that
Divinity
extends
to
a
future
.
As
if
a
blessed
life
were
not
one
;
or
that
of
one
and
the
same
life
,
there
were
one
rule
,
as
it
is
present
,
and
another
as
it
is
to
come
.
They
say
the
subject
of
Ethickes
is
a
man
,
approved
,
good
and
honest
:
but
the
subject
of
Divinity
is
a
godly
and
religious
man
;
when
notwithstanding
the
Apostle
doth
expresly
teach
that
Divinity
instructs
us
to
live
not
only
piously
and
religiously
,
but
also
temperatly
,
and
justly
,
that
is
,
approvedly
and
honestly
,
Tit.
2.
12.
Ad
to
these
,
that
the
most
eager
defenders
of
the
contrary
opinion
,
doe
acknowledge
and
contend
,
that
morall
vertues
are
the
image
of
God
in
man
,
and
so
a
degree
of
Theologicall
vertue
;
and
that
morall
vertue
compared
to
spirituall
is
as
warmth
to
heat
,
and
the
morning-light
to
the
noone-light
.
As
therefore
warmth
and
heat
,
morning
,
and
noone-light
are
taught
in
the
same
act
:
so
also
vertue
morall
and
spirituall
.
18.
Therefore
that
judgement
,
and
wish
of
that
greatest
master
of
arts
,
Peter
Ramus
,
was
no
lesse
pious
then
prudent
:
If
I
should
wish
for
that
which
I
would
obtaine
,
I
had
rather
that
this
learning
of
philosophy
were
delivered
to
children
out
of
the
Gospell
,
by
some
Divine
that
is
learned
,
and
of
approved
manners
,
then
out
of
Aristotle
by
a
Philosopher
.
A
child
will
learne
many
impieties
out
of
Aristotle
,
which
it
is
to
be
feared
,
that
he
will
forget
too
late
.
That
the
beginning
of
blessednesse
,
doth
arise
out
of
men
;
that
the
end
of
blessednesse
is
bounded
in
man
:
that
all
vertues
are
wholy
contained
in
mans
power
,
that
they
are
obtained
by
mans
nature
,
art
,
and
industry
.
That
though
these
workes
,
are
great
and
Divine
,
yet
that
God
is
never
used
to
them
,
either
as
an
aider
,
or
workeman
:
that
Divine
providence
is
removed
from
this
theatre
of
humane
life
:
of
Divine
Iustice
,
that
there
is
not
a
word
spoken
:
that
mans
blessednesse
is
placed
in
this
fraile
Life
,
&c.
19.
But
the
same
habit
which
is
called
vertue
,
as
it
doth
incline
in
his
manner
unto
God
,
is
also
called
a
gift
,
as
it
is
given
of
God
,
and
inspired
by
the
holy
Spirit
:
and
it
is
called
grace
,
as
it
is
freely
bestowed
,
by
the
speciall
favour
of
God
upon
us
;
also
in
respect
of
the
perfection
which
it
hath
,
together
with
the
profit
and
sweetnesse
,
which
is
perceived
from
is
,
is
it
called
fruit
:
and
in
respect
of
the
hope
it
brings
of
life
eternall
,
it
is
called
blessednesse
by
some
.
20.
They
therefore
doe
weary
themselves
in
vaine
,
who
make
seven
gifs
of
the
spirit
out
of
Isay
11.
2.
Upon
whom
the
spirit
of
Iehova
shall
rest
.
The
Spirit
of
wisdome
and
understanding
,
the
spirit
of
counsell
and
of
might
,
the
spirit
of
knowledge
and
of
the
feare
of
Iehova
:
and
doe
carefully
distinguish
them
from
vertues
,
and
have
enough
to
doe
to
demonstrate
the
proportion
of
every
of
them
to
some
vertue
.
For
neither
are
there
only
seven
gifts
of
the
spirit
,
although
there
are
no
more
(
nay
but
six
)
reckoned
up
there
:
because
there
only
the
chiefe
and
most
kingly
giftsin
respect
of
the
subject
are
remembred
(
for
it
is
there
spoken
of
Christ
)
other
gifts
by
a
Synecdoche
being
understood
:
neither
those
gifts
themselves
whereof
there
is
mention
made
there
,
are
in
very
deed
distinguished
from
vertues
,
but
they
doe
by
a
metonymy
,
set
forth
all
vertues
by
their
causes
.
21.
For
although
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Graces
,
whereof
there
is
mention
,
1
Corinthians
12.
4.
are
in
very
deed
distinguished
from
virtues
:
yet
Grace
when
it
notes
an
inherent
perfection
in
us
,
doth
either
set
forth
some
one
vertue
,
or
all
joyntly
as
it
were
in
his
roote
.
22.
In
vaine
also
are
there
twelve
fruits
of
the
spirit
gathered
out
of
Gal.
5.
22.
The
fruit
of
the
spirit
is
Love
,
Ioy
,
Peace
,
Long-suffering
,
Kindnesse
,
Goodnesse
,
Faith
,
Meeknesse
,
Temperance
,
together
with
the
addition
which
is
found
in
the
common
translation
:
and
they
are
compared
to
vertues
,
as
is
aforesaid
of
gifts
;
for
neither
are
they
only
the
fruits
of
the
spirit
,
which
are
there
expressed
upon
the
present
occasion
,
and
are
explained
in
that
place
with
the
names
of
the
vertues
themselves
:
because
vertues
are
fruits
,
such
as
are
required
and
expected
by
the
husband-man
,
and
doe
agree
to
the
nature
of
the
seed
which
he
did
sow
,
and
also
bring
profit
and
sweetnesse
,
with
them
,
when
they
are
perceived
:
all
which
doe
agree
to
virtues
,
and
their
actions
in
a
certaine
manner
in
respect
of
God
;
but
the
profit
chiefly
in
respect
of
us
:
whence
also
it
is
that
holinesse
with
all
vertues
is
not
only
called
a
fruit
of
the
holy
Spirit
,
but
also
our
fruit
,
Rom.
6.
22.
But
this
profit
together
with
the
sweetnesse
is
shewed
in
that
place
to
the
Galatians
,
in
as
much
as
joy
,
and
peace
are
reckoned
up
,
as
fruits
of
the
fruits
.
23.
They
also
use
the
same
judgement
,
who
thinke
they
have
found
eight
beatitudes
in
the
Sermon
of
Christ
.
Matth.
5.
For
there
is
but
one
beatitude
,
but
seeing
it
hath
divers
signes
,
namely
all
solid
vertues
,
together
with
the
operations
of
them
,
the
Lord
doth
propound
certaine
singular
vertues
,
or
operations
of
vertues
,
which
doe
most
agree
to
his
Kingdome
,
and
are
very
remote
from
humane
sence
,
and
doth
partly
perswade
them
by
the
promise
of
blessednesse
,
and
doth
partly
also
describe
blessednesse
,
or
blessed
men
,
by
the
study
and
profession
of
them
.
24.
The
common
affections
of
vertue
,
are
those
foure
which
are
wont
to
be
called
Cardinall
vertues
.
25.
For
they
doe
not
make
foure
kinds
of
vertues
,
as
the
most
have
hitherto
thought
,
who
doe
manifest
violence
both
to
vertue
and
reason
it selfe
,
whilest
they
will
constrainedly
refer
all
singular
vertues
to
those
heads
:
but
they
are
foure
conditions
,
which
are
necessarily
required
in
that
disposition
which
deserves
the
name
of
vertue
.
26.
The
first
of
these
is
called
Iustice
in
that
generall
sense
,
whereby
it
sets
forth
an
inclination
to
doe
rightly
,
giving
every
man
his
own
,
and
it
may
be
called
the
rectitude
of
vertue
:
for
in
that
description
of
vertue
which
the
Apostle
doth
propound
in
a
certaine
heap
of
words
,
Phil.
4.
8.
Whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
if
there
be
any
vertue
,
and
if
any
praise
,
although
truth
,
Iustice
,
purity
doe
set
forth
one
and
the
same
nature
of
vertue
,
yet
Iustice
doth
most
intimately
set
forth
the
essence
of
it
.
27.
The
second
is
Prudence
;
whereby
all
the
strength
of
reason
is
used
to
find
out
that
which
is
right
,
and
to
direct
a
right
all
the
meanes
of
it
:
it
is
therefore
the
alone
descerning
of
those
things
which
pertaine
to
right
doing
:
and
it
containes
in
it selfe
the
force
of
understanding
,
knowledge
and
wisedome
:
so
that
all
those
perfections
of
the
mind
which
are
wont
to
be
called
intellectuall
vertues
,
in
this
respect
alone
doe
pertaine
to
vertue
,
so
far
forth
as
by
the
power
of
them
the
wil
is
directed
in
doing
well
.
28.
It
is
called
in
the
Scripture
Spirituall
understanding
and
wisedome
,
Col.
1.
9.
Where
understanding
doth
seeme
to
set
forth
a
generall
perceiving
of
good
,
and
evill
;
and
wisdome
notes
out
the
same
perceiving
as
it
is
applied
to
severall
things
considered
with
their
circumstances
,
wherewith
they
are
clothed
:
so
that
understanding
considering
doth
as
it
were
say
,
It
is
lawfull
:
wisdome
saith
,
It
is
expedient
;
according
to
that
distinction
which
is
,
1
Corinthians
6.
12
&
10.
23.
To
this
is
opposed
,
Foolishnesse
.
Ephesiant
5.
17.
Be
not
therefore
unwife
,
but
understanding
what
the
Will
of
the
Lord
is
.
And
Ignorance
,
Eph.
4.
18.
Being
strangers
from
the
Life
of
God
,
by
reason
of
the
ignorance
that
is
in
them
.
It
is
also
called
Iudgement
.
1
Cor.
2.
15.
And
Discerning
,
Phil.
1.
10.
To
which
is
opposed
vanity
of
mind
,
Eph.
4.
17.
And
a
mind
voyd
of
all
Iudgement
,
Rom.
1.
28.
29.
This
Prudence
ought
to
be
exercised
,
1.
With
circumspection
,
taking
heed
and
due
diligence
,
which
are
often
in
the
Scripture
commended
under
the
name
of
watchfulnesse
.
Marc.
13.
33.
Take
heed
,
watch
and
pray
:
unto
which
is
opposed
that
drowsie
sleepinesse
which
is
said
to
have
seised
upon
the
foolish
Virgins
.
Mat.
25.
5
,
13.
Secondly
,
with
election
upon
a
due
proportion
;
so
as
the
greater
duties
be
preferred
before
the
lesser
,
and
in
every
one
a
covenient
measure
be
kept
according
to
the
intending
of
affections
and
strength
.
Mat.
6.
33.
1
Cor.
12.
31.
&
14.
1.
Seeke
first
the
Kingdome
of
God
and
the
righteousnesse
of
it
.
Affect
the
greater
gifts
:
but
rather
that
yee
may
prophesie
.
30.
The
third
generall
affection
of
vertue
is
fortitude
,
which
is
a
firme
persisting
in
doing
rightly
,
enduring
and
overcomming
all
those
difficulties
which
may
arise
either
from
the
continuance
of
the
act
which
is
required
,
or
from
other
impediments
whatsoever
.
Hence
it
is
that
vertue
in
the
Hebrew
is
set
forth
by
the
name
Christ
,
even
when
it
is
ascribed
to
Women
.
Prov.
31.
10.
And
a
mighty
strengthning
is
required
in
every
vertue
.
Eph.
3.
16.
It
containes
therefore
.
1.
That
confidence
which
is
commended
.
Acts
4.
29.
To
which
feare
is
opposed
,
Phil.
1.
14.
That
they
are
bold
to
speak
the
word
without
feare
.
Secondly
,
perseverance
and
constancy
,
Revel.
2.
26.
Whosoever
shall
overcome
;
and
keep
my
workes
unto
the
end
.
To
which
is
opposed
a
fainting
of
mind
and
wearinesse
of
weldoing
.
2.
Thess.
3.
13.
Gal.
6.
9.
Hebr.
12.
3
,
12.
Let
us
not
be
weary
.
Be
not
weary
.
Least
ye
faint
in
your
minds
.
Raise
up
the
weake
hands
,
and
feeble
knees
.
Thirdly
,
It
containes
sufferance
or
patience
.
Iames
5.
7
,
8.
Heb.
10.
36.
Be
of
patient
mind
,
and
stabl●…sh
your
hearts
.
For
ye
have
need
of
patience
.
31.
The
fourth
is
Temperance
,
whereby
all
those
desires
which
divert
men
from
wel-doing
are
asswaged
and
restrained
:
and
so
it
makes
vertue
undefiled
.
2
Tim.
2.
4.
None
that
goeth
a
warfare
entangleth
himselfe
.
1
Pet.
1.
13.
Gird
up
the
loynes
of
your
mind
,
be
sober
,
&c.
It
is
often
called
in
Scripture
Sobriety
when
that
word
is
used
in
a
more
generall
sence
,
as
1
Pet.
1.
13.
&
5.
8.
And
purity
or
cleannesse
of
heart
.
1
Tim.
1.
5.
1
Peter
2.
22.
And
also
sincerity
,
as
it
doth
exclude
pollution
of
any
mixture
.
This
force
of
the
word
is
shewed
2
Cor.
1.
12.
With
simplicity
and
sincerity
of
God
,
not
with
fleshly
wisdom
.
32.
Of
these
foure
conditions
of
vertue
,
the
first
doth
order
and
as
it
were
constitute
vertue
:
the
second
doth
direct
and
free
it
from
error
:
the
third
doth
strengthen
it
against
inconveniences
:
the
fourth
makes
it
pure
,
and
defends
it
against
all
allurements
which
doe
seduce
it
.
33.
All
these
vertues
doe
seeme
to
be
prescribed
,
and
explained
together
and
almost
by
name
.
2
Pet.
1.
4.
&
6.
Ad
to
Faith
Vertue
:
that
is
Justice
or
an
universall
rectitude
:
to
vertue
knowledge
,
that
is
,
Prudence
directing
aright
all
your
wayes
:
to
Prudence
continence
,
that
is
,
that
temperance
whereby
ye
may
containe
your selves
from
all
allurements
of
pleasures
,
wherewith
men
use
to
be
fleshed
,
and
drawen
away
from
the
right
way
:
to
continence
patience
,
that
is
fortitude
,
whereby
ye
may
endure
any
hardship
for
righteousnesse
sake
.
But
that
which
followes
there
of
piety
&
charity
doth
containe
a
distribution
of
vertue
,
to
be
propounded
in
his
proper
place
.
34.
Yet
because
every
of
those
affections
doe
more
appeare
in
some
vertues
then
in
other
,
therefore
some
speciall
vertues
doe
take
both
their
name
and
definition
from
them
:
for
because
an
accurate
rectitude
doth
most
appeare
in
the
number
,
measure
,
weight
,
and
valew
of
those
things
which
are
mutually
received
and
given
by
man
,
therefore
Iustice
,
in
a
certaine
speciall
manner
is
wont
to
be
placed
in
things
of
such
sort
.
And
because
those
inconveniences
are
held
most
terrible
,
which
are
wont
to
happen
in
warre
and
such
like
dangers
,
therefore
the
name
of
fortitude
is
wont
to
be
restrained
to
such
things
.
Because
the
pleasures
of
the
sences
are
wont
most
to
tickle
,
therefore
temperance
is
for
the
most
part
placed
in
them
only
;
although
those
three
together
with
Prudence
taken
in
a
generall
sence
,
are
tied
and
folded
together
among
themselves
,
as
that
Philosopher
did
observe
,
who
did
first
almost
propound
those
foure
heads
of
vertues
.
35.
Whereas
the
forme
of
vertue
is
placed
by
many
in
a
certaine
mediocrity
between
two
vices
in
the
extreame
,
that
can
be
defended
by
reason
.
1.
Because
privation
is
not
the
forme
of
an
habit
;
but
mediocrity
,
is
nothing
else
then
a
privation
of
a
defect
and
an
excesse
.
2.
Because
the
forme
of
vertue
is
to
be
sought
in
that
conformity
which
it
hath
to
his
rule
:
But
this
conformity
doth
neither
only
,
nor
chiefly
,
nor
sometime
at
all
consist
in
mediocrity
.
3.
Because
vertue
in
its
formall
respect
cannot
be
too
much
intended
,
&
so
doth
not
admit
excesse
,
but
either
in
that
materiall
thing
which
it
hath
common
with
vices
,
or
in
the
circumstances
of
operations
,
as
when
some
of
them
are
exercised
when
they
ought
not
,
or
are
not
excercised
when
they
ought
.
36.
That
meane
which
is
found
in
all
vertues
,
is
no
other
thing
then
a
conformity
to
their
rule
,
or
measure
:
for
by
this
they
have
certaine
measures
and
bounds
in
which
their
nature
is
as
it
were
contained
,
so
that
they
may
not
decline
to
the
right
hand
or
to
the
left
,
but
by
this
reason
mediocrity
is
no
more
the
forme
of
vertues
,
then
of
all
other
things
which
are
distinguished
from
other
things
by
certaine
formes
and
differences
.
37.
But
those
vertues
which
consist
in
the
middle
between
two
vitious
habits
,
are
not
therefore
vertues
because
they
consist
in
the
middle
,
but
because
they
doe
in
that
manner
consist
in
the
middle
as
their
rule
prescribes
;
in
which
manner
,
mediocrity
whether
of
participation
or
negation
,
Rei
vel
rationis
,
of
the
thing
,
or
of
a
respect
,
is
to
be
considered
rather
as
a
subject
matter
,
then
as
a
perfecting
forme
.
38.
But
it
is
manifest
that
such
mediocrity
hath
no
place
in
some
vertues
:
for
the
love
of
God
is
not
in
that
respect
praised
that
it
is
not
too
much
,
but
that
is
is
most
ardent
,
here
the
measure
is
without
measure
.
39.
There
is
the
like
reason
of
all
vertues
in
respect
of
their
proper
and
specificall
nature
.
Hee
that
giveth
when
he
ought
not
,
is
not
too
liberall
:
but
he
is
too
much
in
giving
,
so
that
in
that
respect
he
ceaseth
to
be
liberall
,
and
in
the
same
act
he
may
be
as
much
defective
in
not
doing
that
which
he
ought
.
40.
The
wiseman
indeed
admonisheth
,
Eccles.
7.
16.
That
we
be
not
just
overmuch
,
but
this
is
not
at
all
to
be
understood
of
Iustice
in
its
nature
(
for
it
followes
Verse
20.
that
there
is
none
just
upon
Earth
who
doth
good
and
sinned
not
)
but
as
it
is
in
opinion
,
whereby
many
doe
challenge
too
much
to
themselves
,
and
would
have
it
attributed
to
Iustice
:
but
in
true
vertues
we
ought
alwayes
to
endeavour
to
this
,
that
we
may
more
and
more
abound
,
as
in
the
holy
Scriptures
we
are
often
admonished
.
41.
There
be
no
degrees
in
vertue
of
one
and
the
same
kind
,
if
it
be
considered
in
it selfe
in
the
extent
.
For
there
is
no
vertue
which
at
least
in
disposition
doth
not
extend
it selfe
to
all
those
things
which
are
contained
in
the
compasse
of
its
object
.
He
is
not
temperate
which
doth
moderate
himselfe
in
one
●…st
,
and
favours
himselfe
in
others
;
but
in
respect
of
the
subject
some
vertue
is
more
strong
in
one
then
it
is
in
another
,
either
by
reason
of
a
more
apt
disposition
by
nature
,
or
because
of
greater
accustoming
,
or
because
of
a
more
perfect
judgement
of
reason
,
or
finally
because
of
a
geater
Gift
of
GOD.
42.
That
which
is
wont
to
be
said
,
that
vertues
are
increased
by
daily
use
and
exercise
,
that
must
be
so
understood
in
solid
vertues
proceeding
from
sanctifying
grace
,
that
dayly
exercise
is
the
disposing
cause
,
and
by
vertue
of
the
promise
of
God
in
some
sort
the
procuring
cause
,
not
principally
or
properly
effecting
such
an
increase
of
vertue
.
43.
But
vertues
are
lessened
by
the
opposite
vitious
acts
,
and
in
respect
of
the
disposition
which
they
bring
,
and
by
reason
of
the
merit
that
is
in
them
.
44.
By
how
much
the
acts
of
vertues
,
or
contrary
vices
are
more
intent
,
more
frequent
and
more
continuall
,
so
much
the
more
they
prevaile
,
either
to
the
increasing
or
diminution
of
vertues
.
45.
Hence
is
that
distinction
of
vertues
into
humane
and
heroicall
;
into
vertues
purging
,
purged
and
exemplary
:
and
of
those
that
are
endued
with
vertue
,
into
Infants
,
and
men
of
ripe
age
.
Heb.
5.
13
,
14.
46.
The
communion
of
vertues
is
both
in
the
connexion
and
subordination
of
them
among
themselves
.
47.
For
connexion
is
that
whereby
all
vertues
which
are
simply
necessary
,
doe
cleave
together
among
themselves
.
1.
In
respect
of
the
beginning
from
whence
they
flow
:
For
every
good
giving
,
and
every
perfect
gift
descends
from
the
Father
of
lights
;
By
the
spirit
of
grace
.
Iames
1.
17.
1
Cor.
12.
2.
In
respect
of
the
end
and
intention
,
which
is
to
the
same
thing
in
generall
;
for
all
vertues
doe
so
respect
God
,
that
if
his
authority
be
violated
in
one
,
it
is
withall
virtually
violated
in
all
.
Iames
2.
10.
3.
In
respect
of
that
helping
indeavour
which
they
performe
mutually
one
to
another
.
For
one
vertue
doth
dispose
to
the
act
of
another
,
and
also
doth
defend
and
confirm
the
same
with
the
act
.
48.
Yet
vertues
are
not
so
essentially
and
intrinsecally
knit
together
,
that
every
one
is
of
the
essence
of
the
other
,
or
doth
necessarily
depend
upon
it
as
upon
a
procreating
cause
.
49.
Subordination
of
vertues
is
that
whereby
the
act
of
one
vertue
is
ordered
to
the
act
and
object
of
another
,
either
as
a
meanes
to
an
end
which
is
the
command
of
a
superior
upon
an
inferior
vertue
as
Religion
commands
Iustice
temperance
,
and
the
like
,
when
it
refers
their
acts
to
the
furthering
the
worship
and
glory
of
God
;
or
as
a
cause
to
its
effect
,
which
belongs
to
every
vertue
in
respect
to
every
one
:
for
so
Religion
it selfe
is
ordained
to
bring
forth
and
conserve
Iustice
.
50.
Whensoever
the
act
of
one
vertue
is
ordered
to
the
end
of
another
vertue
,
this
ordination
although
in
respect
of
the
direction
it
depends
upon
Prudence
,
yet
in
respect
of
the
effectuall
force
and
authority
,
it
depends
upon
a
superior
vertue
.
CHAPTER
III.
Of
good
Workes
.
1.
AN
action
of
vertue
is
an
operation
flowing
from
a
disposition
of
vertue
.
Mat.
12.
35.
A
good
man
out
of
the
good
treasure
of
his
heart
bringeth
forth
good
things
.
2.
In
the
same
sence
it
is
called
an
action
or
worke
that
is
good
,
right
,
laudable
,
and
pleasing
to
God
.
3.
Unto
such
an
action
there
is
required
first
a
good
efficient
or
beginning
,
that
is
,
a
will
well
disposed
,
and
working
from
true
vertue
;
for
good
fruits
doe
not
grow
but
out
of
a
good
Tree
.
Mat.
12.
33.
Secondly
,
a
good
matter
or
object
,
that
is
something
commended
by
God
.
Mat.
15.
9.
In
vaine
they
worship
me
,
teaching
doctrines
which
are
the
Commandements
of
men
.
Thirdly
,
a
good
end
,
that
is
the
glory
of
God
,
and
those
things
which
tend
unto
his
glory
.
1
Cor.
10.
31.
Doe
all
to
the
glory
of
God
.
4.
But
the
end
and
the
object
are
oftentimes
all
one
,
both
in
good
and
evill
actions
,
especially
in
the
intention
and
election
of
te
will
,
where
they
end
it selfe
is
the
proper
object
.
For
those
acts
are
either
conversant
in
the
end
it selfe
,
as
in
the
matter
or
object
,
as
the
acts
of
desiring
,
willing
,
wishing
,
loving
,
injoying
;
or
in
those
things
which
tend
to
the
end
as
they
are
such
,
so
as
the
goodnesse
or
deformity
is
properly
derived
from
the
end
.
5.
For
although
that
good
intention
or
intention
of
welldoing
which
is
generall
and
confused
doth
not
make
a
particular
action
good
,
if
other
conditions
be
wanting
:
neither
doth
a
speciall
intention
of
good
suffice
for
it
,
if
the
meanes
be
evill
:
as
if
any
intending
to
bestow
any
thing
on
the
poore
or
upon
pious
uses
should
to
that
end
take
to
himselfe
other
mens
goods
:
yet
an
evill
intention
doth
alwayes
make
an
action
evill
,
and
a
good
intention
with
other
conditions
doth
make
very
much
to
the
constitution
of
a
good
action
.
6.
But
there
is
required
to
an
action
truly
good
,
that
at
least
virtually
it
be
referred
to
God
,
as
to
the
chiefe
end
.
7.
In
the
fourth
place
also
,
there
is
required
a
forme
or
a
good
manner
,
which
is
placed
in
the
agreeing
of
the
action
to
the
revealed
Will
of
God
.
8.
Moreover
this
will
of
God
doth
informe
an
action
of
man
,
as
far
forth
as
it
is
apprehended
by
reason
.
Hence
the
very
conscience
of
man
is
the
subordinate
rule
of
morall
actions
:
so
as
every
action
must
agree
with
a
right
conscience
,
and
an
erring
or
doubtfull
conscience
is
first
to
be
laid
down
before
a
man
may
doe
against
it
;
although
a
lighter
scruple
or
sticking
of
conscience
must
not
any
way
put
off
any
action
otherwise
approved
.
9.
But
that
this
forme
or
manner
be
good
it
requires
all
the
circumstances
to
be
good
,
for
a
singular
action
is
alwayes
clothed
with
its
circumstances
,
upon
which
the
goodnesse
or
evillnesse
of
it
doth
not
a
little
depend
.
10.
But
those
circumstances
being
referred
to
the
act
of
the
will
,
doe
passe
into
the
nature
of
an
object
.
For
the
will
whiles
it
willeth
some
worke
,
willeth
all
that
which
is
in
it
,
and
so
all
the
known
circumstances
either
expresly
or
implicitely
;
and
a
knowen
circumstance
being
changed
,
oftentimes
the
act
of
the
will
is
changed
.
11.
But
the
same
circumstances
being
referred
to
the
act
of
any
other
faculty
besides
the
will
,
are
only
adjuncts
.
12.
So
the
end
it selfe
is
rightly
reckoned
among
the
circumstances
,
although
not
in
respect
of
the
will
,
yet
in
respect
of
the
faculties
and
other
Acts.
13.
By
reason
of
these
circumstances
it
comes
to
passe
,
that
although
many
Acts
in
the
generall
or
in
their
owne
nature
are
indifferent
,
yet
there
is
no
singular
Act
that
is
morall
,
and
deliberate
,
but
it
is
either
good
or
evill
.
14.
An
Act
in
its
kind
indifferent
is
,
when
the
object
of
it
includes
nothing
which
pertaines
to
the
will
of
God
,
either
commanding
or
forbidding
,
yet
such
acts
being
in
exercise
,
severally
considered
,
if
they
be
properly
humane
proceeding
of
deliberate
reason
,
are
either
directed
to
a
due
end
,
and
have
conformity
to
the
will
of
God
,
and
so
are
good
:
or
they
are
not
rightly
directed
,
but
dissent
from
the
will
of
God
,
and
in
that
respect
are
evill
.
15.
Besides
actions
good
,
evill
,
and
indifferent
,
some
doe
observe
that
there
are
some
acts
that
do
Sonare
in
malum
,
have
an
evill
sound
,
that
is
being
absolutly
considered
they
doe
impart
a
certaine
inordinatenesse
,
but
by
some
circumstances
comming
to
them
they
are
sometimes
made
good
,
as
to
kill
a
man
,
&
the
like
:
but
even
those
acts
ought
to
be
referred
to
indifferents
;
for
they
o●…ly
seeme
to
have
some
evill
in
themselves
:
as
also
to
free
a
man
from
danger
of
death
seemeth
to
have
some
good
in
it selfe
,
with
which
shew
also
many
that
are
not
evill
are
deceived
:
but
the
true
goodnesse
,
or
pravity
of
these
actions
depends
upon
the
object
,
and
other
circumstances
:
to
slay
the
innocent
or
set
at
liberty
the
guilty
is
evill
;
to
slay
the
guilty
justly
,
or
deliver
the
innocent
upon
just
reason
is
good
.
16.
The
goodnesse
of
all
these
causes
and
conditions
is
collectively
required
for
an
action
absolutely
good
,
but
the
defect
of
some
one
makes
the
action
so
far
forth
evill
.
17.
Hence
our
good
workes
,
whilest
we
live
here
,
are
imperfect
and
impure
in
themselves
.
18.
Hence
they
are
not
accepted
before
GOD
,
but
in
Christ
.
19.
Hence
in
the
workes
of
the
regenerate
there
is
not
that
respect
of
merit
whereby
any
reward
is
obtained
by
Iustice
.
20.
Yet
that
reward
which
is
imputed
not
of
debt
,
but
of
grace
,
Rom.
4.
4.
is
sometime
assigned
to
those
imperfect
indeavours
,
Mat.
5.
12.
Because
although
all
our
blessednesse
is
the
meere
gift
of
God
,
Rom.
6.
23.
Yet
the
fruits
of
grace
abounding
in
us
,
are
put
upon
those
accounts
whereby
we
doe
get
the
certainty
of
that
gift
.
Phil.
4.
17.
I
require
that
fruit
abounding
which
may
be
put
on
your
accounts
.
21.
The
action
of
vertue
is
either
inward
,
or
outward
.
2
Cor.
18.
10.
11.
To
will
,
to
doe
,
to
performe
.
22.
The
internall
action
is
properly
of
the
will
it selfe
.
23.
The
externall
action
is
of
another
faculty
distinct
from
the
will
;
whether
it
be
of
the
understanding
,
or
of
the
sensitive
appetite
which
is
commonly
called
internall
,
or
of
the
executive
power
which
is
usually
called
externall
.
24.
The
internall
action
of
the
will
hath
goodnesse
or
evillnesse
so
intrinsecall
,
that
an
act
cannot
remaine
the
same
in
the
nature
of
it
,
but
it
must
be
the
same
in
manners
;
but
an
outward
act
may
remaine
the
same
in
nature
,
and
yet
become
another
in
manners
:
namely
of
good
may
become
evill
,
and
of
evill
good
:
As
if
any
one
beginning
to
walke
out
of
an
honest
purpose
,
doe
persist
in
his
journey
for
an
evill
end
.
25.
There
is
one
and
the
same
goodnesse
or
evillnesse
of
an
internall
act
,
and
an
externall
commanded
by
it
:
for
it
is
the
same
act
in
kind
of
manners
;
For
to
will
to
worship
God
,
and
from
that
will
towards
God
,
are
not
two
acts
of
obedience
,
but
two
degrees
of
one
and
the
same
act
,
so
that
the
goodnesse
of
the
one
is
perfited
in
the
other
,
2
Cor.
8.
11.
Performe
to
doe
that
very
thing
:
that
as
there
was
a
readinesse
to
will
,
so
there
may
be
a
performance
.
26.
The
outward
act
without
the
inward
is
not
properly
,
good
or
evill
:
but
the
inward
is
good
or
evill
,
without
the
externall
;
because
the
goodnesse
of
an
action
depends
first
and
chiefly
upon
the
will
,
which
is
often
accepted
with
God
,
although
the
outward
work
it selfe
be
absent
.
2
Cor.
8.
13.
If
there
be
first
a
ready
mind
,
one
is
accepted
according
to
that
he
hath
.
27.
But
as
vertue
in
its
own
nature
tends
to
an
act
(
for
it
is
a
disposition
to
doe
well
,
neither
is
it
idle
)
so
the
internall
act
of
it
tends
to
an
externall
,
and
produceth
it
,
and
in
it
is
lead
to
its
end
.
Iames
2.
22.
Thou
seest
that
Faith
was
the
helper
of
his
workes
,
and
by
works
Faith
was
brought
to
its
end
.
28.
Yet
the
externall
act
joyned
with
the
internall
doth
not
properly
and
by
it selfe
increase
the
goodnesse
,
or
evillnesse
of
it
in
respect
of
the
intention
only
;
but
by
accident
it
doth
increase
it
,
as
it
doth
continue
or
increase
the
act
of
the
will
it selfe
.
29.
The
goodnesse
and
evillnesse
of
any
act
,
which
depends
upon
the
object
and
the
circumstances
of
the
act
,
is
in
respect
of
its
nature
in
the
externall
act
,
before
it
be
in
the
internall
,
although
in
order
of
existence
it
is
first
in
the
internall
.
For
to
will
to
give
every
one
his
owne
is
therefore
good
,
because
this
thing
,
to
give
every
one
his
own
is
good
:
yet
the
goodnesse
doth
exist
in
the
act
of
willing
before
in
the
act
of
giving
.
So
to
will
to
steale
is
evill
,
because
to
steale
is
evill
.
The
reason
is
,
because
the
exterior
act
is
the
cause
of
the
inward
,
in
order
of
intention
,
and
the
inward
act
is
the
cause
of
the
outward
in
order
of
execution
.
30.
But
that
goodnesse
or
evillnesse
which
depends
upon
the
end
,
is
first
in
the
inward
act
,
and
after
in
the
outward
;
because
the
very
intention
of
the
end
is
the
inward
act
of
the
will
;
so-to-forsake
the
World
for
righteousnesse
sake
is
good
,
because
to
will
righteousnesse
is
good
,
and
to
give
almes
for
vaine
glory
is
evill
,
because
it
is
evill
to
will
vaine
Glory
.
31.
Obedience
that
appeares
in
outward
actions
,
without
the
inward
is
hypocrisie
,
and
so
is
not
indeed
obedience
,
but
a
certaine
shadow
of
it
.
32.
Yet
inward
obedience
without
outward
,
although
it
be
incompleat
;
yet
it
is
true
:
and
if
there
be
an
effectuall
will
present
,
so
that
opportunity
,
or
ability
of
executing
is
only
wanting
,
it
is
no
lesse
acceptable
to
God
,
then
if
it
had
an
externall
act
joyned
with
it
.
2
Cor.
8.
12.
33.
Therefore
we
must
not
judge
of
actions
good
or
evill
by
the
event
.
For
although
it
is
equall
,
and
God
himselfe
willeth
,
that
he
that
is
judge
of
offences
among
men
,
doe
incline
to
the
more
fovourable
side
,
if
the
event
it selfe
doe
favour
.
Exod.
21.
21.
and
so
forward
:
yet
before
the
tribunall
of
God
,
the
inward
sin
is
as
great
caeteris
paribus
other
things
answerable
,
when
neither
event
not
outward
act
followes
,
as
if
both
should
follow
.
Mat.
5.
28.
Whosoever
lookes
on
a
woman
to
lust
after
her
,
hath
committed
adultery
already
with
her
in
his
heart
.
34.
Yet
inward
obedience
is
not
of
it selfe
sufficient
because
the
whole
man
ought
to
subject
it selfe
to
God
:
our
bodies
are
to
be
offered
to
God
,
Rom.
12.
1.
He
is
to
be
glorified
in
our
bodies
.
1
Cor.
6.
20.
Neither
is
that
true
inward
obedience
which
doth
not
incline
to
externall
.
35.
The
workes
which
are
called
workes
of
supererogation
,
whereby
the
Papists
doe
boast
that
some
of
theirs
doe
performe
more
excellent
workes
then
are
commanded
in
the
Law
of
God
,
by
the
obsevation
of
certaine
counsells
which
they
faigne
doe
not
command
,
but
counsell
only
a
singular
perfection
,
are
the
dotings
of
idle
men
which
know
neither
the
Law
nor
the
Gospell
.
36.
Unto
the
best
workes
of
the
faithfull
there
adhereth
that
imperfection
which
hath
need
of
remission
:
yet
the
workes
themselves
are
not
sins
.
CHAPTER
IIII.
Of
Religion
.
1.
OBservance
is
either
Religion
,
or
Iustice
.
2.
This
distribution
as
touching
the
thing
it selfe
is
made
by
God
in
the
division
of
the
decalogue
,
as
it
is
enfolded
by
Christ
.
Mat.
22.
37.
Also
the
sence
of
the
same
distribution
is
expressed
in
other
words
,
Rom.
1.
18.
Where
all
disobedience
of
man
is
distributed
into
impiety
and
injustice
,
which
could
not
stand
unlesse
all
obedience
also
were
conversant
in
Piety
and
Iustice
:
which
is
also
more
plainly
opened
.
Tit.
2.
12.
Where
of
those
thres
thinge
propounded
.
Righteousnesse
and
Piety
,
doe
make
the
parts
of
new
Obedience
,
and
Temperance
notes
the
manner
or
meanes
of
performing
the
same
,
namely
denying
worldly
lusts
.
3.
Unto
the
same
also
that
distribution
of
a
Christian
life
tends
,
which
is
more
frequently
used
,
into
holinesse
and
righteousnesse
.
Luc.
1.
75.
Eph.
2.
24.
And
the
same
is
the
meaning
of
that
distribution
which
is
of
love
towards
God
,
and
love
towards
our
neighbour
.
4.
Yet
we
use
the
names
of
Religion
&
Iustice
,
because
Religion
is
a
word
most
generall
,
containing
all
those
duties
which
are
owing
to
God
,
and
it
is
most
emphaticall
,
because
it
expresseth
that
proper
and
distinct
way
whereby
they
are
due
to
God
.
Acts
26.
5.
Iames
1.
26
,
27.
And
often
in
the
Epistle
to
the
Hebrewes
.
5.
Religion
is
Observance
,
whereby
we
performe
those
things
which
doe
directly
pertaine
to
the
bringing
of
honour
to
God
.
Romans
1.
21.
When
they
knew
God
,
yet
they
glorified
him
not
as
God
,
neither
were
they
thankefull
.
6.
Therefore
this
neme
is
not
amisse
by
some
said
to
be
derived
à
Religando
from
binding
againe
,
because
in
this
part
of
obedience
we
doe
directly
and
immediatly
tend
unto
God
,
that
we
may
cleave
,
and
as
it
were
,
be
tied
to
him
.
7.
It
hath
the
first
place
in
observance
,
1.
Because
obedience
towards
God
must
necessarily
begin
,
from
God
himselfe
,
and
from
those
affections
,
and
acts
whereby
we
are
caried
towards
him
.
2
Cor.
8.
5.
They
gave
themselves
first
to
the
Lord
,
and
then
to
us
by
the
Will
of
God
.
2.
Because
Righteousnesse
towards
men
,
must
be
performed
by
force
and
vertue
of
Religion
,
that
it
may
be
true
obedience
towards
God
,
for
it
would
not
be
obedience
towards
God
,
unlesse
it
did
bring
honour
to
God
:
neither
could
it
bring
honour
to
God
,
unlesse
it
should
proceed
from
a
religious
affection
.
1
Cor.
10.
31.
Doe
all
to
the
glory
of
God
:
whereunto
that
phrase
also
belongeth
.
In
the
Lord
,
in
the
Name
of
the
Lord
.
Col.
3.
17.
And
as
to
the
Lord
,
and
not
to
men
.
There
Verse
23.
3.
Because
Religion
hath
command
over
the
acts
of
Iustice
,
and
is
the
cause
of
them
not
only
virtually
effecting
,
but
also
directing
and
ordering
.
Iames
1.
26.
If
any
seeme
to
be
religious
among
you
,
not
refraining
his
tongue
,
but
deceiving
his
own
heart
,
this
mans
religion
is
vaine
.
4.
Because
religion
is
in
a
certaine
manner
the
end
of
all
the
acts
of
Iustice
,
as
far
forth
as
they
dispose
to
the
act
of
religion
,
as
a
certaine
greater
thing
.
8.
Hence
Iustice
it selfe
is
sometime
called
religion
in
the
Scriptures
.
There
Verse
27.
But
religious
worship
,
pure
,
and
without
spot
before
God
,
and
the
Father
is
to
visite
the
fatherlesse
,
&c.
Not
only
because
it
is
a
signe
which
is
not
separated
from
true
religion
,
but
also
because
it
ought
to
be
exercised
by
the
command
of
religion
,
and
have
its
beginning
from
it
.
9.
Hence
the
offices
of
religion
a
re
the
first
and
chiefest
.
Mat.
6.
33.
&
22.
37.
First
seeke
the
kingdome
of
God
.
The
first
and
great
Commandement
.
10.
They
are
the
first
in
order
,
so
that
they
ought
to
be
taken
care
for
in
the
first
place
,
There
.
11.
Hitherto
pertaines
that
phrase
,
which
every
where
we
meete
with
in
the
Psalmes
,
of
seeking
God
early
in
the
morning
.
12.
Also
they
are
chiefe
in
dignity
,
and
so
chiefly
to
be
cared
for
.
Mat.
10.
37.
He
that
loveth
father
or
mother
above
me
,
is
not
worthy
of
me
.
13.
Hence
the
duties
of
religion
ought
to
be
performed
with
more
intent
and
stirred
up
forces
then
the
duties
of
Iustice
,
for
that
rule
pertaines
properly
to
them
,
not
to
these
,
to
love
with
all
the
heart
,
all
the
soule
,
and
all
the
thought
.
Mat.
22.
37.
14.
Which
yet
must
not
be
so
understood
,
as
if
all
the
strength
were
not
also
required
in
performing
and
fulfilling
the
duties
of
the
second
table
,
but.
1.
Because
this
is
principally
required
in
the
duty
of
Religion
.
2
Because
it
is
not
required
in
the
other
dut
is
in
respect
of
our
neighbour
,
whom
they
doe
immediatly
respect
;
b●…
in
respect
of
God
,
and
by
vertue
of
religion
.
3.
Because
one
may
love
his
neighbour
with
too
much
intention
as
touching
the
very
materiall
act
of
loving
,
although
this
cannot
be
done
under
the
respect
of
vertue
and
love
,
but
we
can
no
way
love
God
with
too
much
intention
.
15.
Hence
,
if
some
duties
of
piety
and
justice
cannot
be
performed
together
,
an
equall
and
prudent
comparison
being
used
,
the
duties
of
piety
are
to
be
preferred
.
Mat.
12
,
46
,
47
,
48.
Luke
2.
49.
Behold
my
mother
and
my
brethren
,
why
did
ye
seeke
me
?
knew
ye
not
that
I
must
goe
about
my
fathers
businesse
?
16.
But
an
equall
comparison
is
,
when
a
just
proportion
is
observed
of
the
greatest
to
the
greatest
,
and
of
the
lesser
to
the
lesse
.
17.
But
because
God
is
more
worshipped
with
the
inward
affection
then
with
the
outward
worke
,
but
men
doe
more
need
the
outward
worke
:
therefore
the
outward
worke
of
religion
may
sometime
be
omitted
,
that
a
necessary
worke
of
Iustice
,
and
mercy
may
be
fulfilled
.
Matthew
12.
Verse
.
1.
3
,
4.
7.
10.
12.
I
will
have
mercy
and
not
sacrifice
,
&c.
18.
Neither
yet
is
religion
in
the
meane
while
by
this
meanes
violated
,
because
religion
it selfe
doth
command
to
omit
an
externall
worke
,
that
a
necessary
may
be
performed
.
19.
The
immediate
object
of
religion
unto
which
it
is
caried
,
is
God
:
and
that
so
adequate
,
that
no
duty
of
religion
may
be
referred
to
any
other
object
without
greatest
injury
to
God
;
hitherto
pertaines
that
title
of
God
whereby
he
is
said
to
be
Zelotes
,
Zelotypus
,
zealous
or
Iealous
.
20.
But
that
respect
,
under
which
religion
doth
consider
God
,
is
that
Divine
excellency
,
which
shines
f●…rth
in
his
sufficiency
and
efficiency
;
it
is
not
some
one
attribute
,
but
a
perfection
arising
of
all
his
attributes
.
Ex.
34.
6
,
7
,
8.
Iehova
Iehova
the
strong
God
,
mercifull
and
gracious
,
long-suffering
,
&
full
of
loving
kindnesse
and
truth
,
&c.
Therefore
all
the
attributes
of
God
have
some
power
to
beget
religion
in
us
,
&
so
,
in
the
Scriptures
,
the
speciall
respect
of
it
is
referred
,
sometime
to
mercy
,
Psal.
130.
4.
with
thee
is
pardoning
,
that
thou
mayest
be
reverently
worshipped
:
sometime
to
Iustice.
Deut.
4.
24.
Heb.
12.
29.
Let
us
have
grace
,
by
which
we
may
so
serve
God
,
that
we
may
be
accepted
of
him
with
reverence
and
feare
.
For
our
God
is
a
consuming
fire
.
And
so
also
to
all
the
other
attributes
.
21.
Hence
religion
doth
immediatly
flow
from
that
Faith
wherewith
we
believe
in
God
,
as
in
the
sufficient
,
and
efficient
cause
of
life
.
22.
So
is
that
to
be
understood
which
is
wont
to
be
said
,
that
religion
respects
God
as
the
first
beginning
and
supreame
Lord
of
life
.
And
so
that
distinction
of
the
Papists
is
too
empty
whereby
they
confesse
,
that
those
acts
of
religion
which
respect
God
as
the
first
beginning
of
life
,
are
to
be
performed
only
to
God
,
but
they
contend
that
other
acts
of
religion
may
be
communicated
to
the
Creatures
also
,
when
there
is
no
act
of
religion
which
doth
not
belong
to
God
,
as
the
first
beginning
of
life
.
23.
The
proper
act
of
religionis
to
bring
honor
to
God
,
and
it
is
called
worship
.
Exod.
12.
25
,
26.
and
adoration
,
Iohn
22.
23.
For
it
must
containe
in
a
certaine
manner
good
unto
God
,
otherwise
it
should
not
be
obedience
towards
him
,
but
there
can
be
no
intrinsecal
good
added
to
God
,
but
an
outward
good
,
which
is
honor
,
that
is
,
a
testification
of
the
vertue
of
another
to
further
his
glory
or
estimation
,
and
this
is
all
that
which
the
Creature
can
performe
unto
God
.
24.
Therefore
an
agreable
or
worthy
estimation
of
God
,
and
other
acts
wherby
an
estimation
is
manifested
,
doe
make
as
it
were
,
the
next
matter
of
religion
.
And
every
humane
honest
act
,
as
far
forth
as
it
may
be
referred
to
the
honour
and
glory
of
God
,
may
be
the
matter
,
or
matteriall
object
of
religion
.
Also
one
and
the
same
act
which
in
respect
of
subjection
to
the
precept
is
called
obedience
,
in
respect
of
the
honour
which
it
brings
to
God
,
is
called
religion
and
worship
.
25.
The
proper
manner
of
honour
,
or
religious
worship
is
to
subject
the
soule
it selfe
,
and
the
inward
affections
and
acts
of
the
will
to
another
.
26.
For
in
respect
of
the
soule
and
inward
acts
of
it
,
man
is
not
subject
directly
and
Per
se
to
any
Creature
,
although
as
the
soule
is
knit
to
the
body
,
and
the
inward
acts
to
the
outward
,
his
,
as
it
were
necessary
,
condition
doth
command
that
subjection
which
is
due
to
the
Creature
as
a
superior
.
27.
This
honour
is
due
to
God
,
not
only
according
to
the
agreement
of
the
thing
,
in
which
sence
we
say
,
those
things
are
due
which
we
give
of
liberality
;
but
also
according
to
the
right
of
the
person
to
whom
it
is
given
,
and
that
by
so
strict
a
right
,
that
in
respect
of
the
debt
it
exceeds
all
Iustice
,
although
in
respect
of
equality
it
is
much
exceeded
by
Iustice
.
28.
Therefore
all
worship
which
either
by
its
nature
or
condition
,
or
by
Law
,
and
common
custome
,
or
by
the
mind
and
institution
of
him
that
gives
it
doth
give
religions
honour
to
another
beside
the
true
God
,
it
doth
so
far
forth
at
least
faine
to
it selfe
a
new
and
a
false
GOD.
29.
He
that
doth
not
give
this
religious
worship
to
God
is
prophane
,
he
that
gives
it
to
another
besides
to
the
true
God
is
an
idolater
,
Acts
10.
Revel
.
19.
10.
&
22.
8.
30.
But
because
greatest
care
ought
to
be
had
in
Divine
worship
therefore
among
the
Latines
the
word
religion
is
sometime
metaphorically
used
to
set
forth
any
anxious
care
,
even
in
things
that
were
not
sacred
.
By
which
appeares
that
the
Heathens
themselves
by
the
light
of
nature
did
see
,
that
the
care
of
Religion
is
to
bee
prefered
before
all
other
things
.
31.
Also
because
the
feare
of
conscience
pertaines
to
the
worship
of
religion
,
therefore
also
every
scruple
of
conscience
is
wont
to
be
called
religion
,
whence
also
we
may
gather
,
that
nature
it selfe
doth
dictate
that
the
conscience
of
a
man
doth
first
and
most
properly
respect
religion
.
32.
The
generall
state
of
the
Church
,
as
it
doth
prefesse
a
right
manner
of
worshipping
God
,
is
rightly
wont
to
be
called
the
Christian
Religion
,
because
such
a
relation
of
a
state
or
profession
,
ariseih
from
vertue
and
the
act
of
Religion
.
33.
Those
things
which
by
a
speciall
institution
are
destinated
to
religious
uses
as
the
instruments
of
religion
,
are
also
by
reason
of
their
state
or
fixed
relation
which
they
have
,
called
religious
.
34.
That
peculiar
manner
of
living
which
the
Monkes
have
chosen
to
themselves
to
exercise
a
certaine
fained
perfection
,
without
any
reason
,
and
not
without
wrong
to
other
Christians
,
is
wont
to
be
called
religion
by
the
Papists
,
and
such
Monkes
religious
persons
.
35.
He
that
is
not
religious
,
is
not
a
Christian.
36.
The
true
religion
is
onely
one
.
CHAPTER
V.
Of
Faith
.
1.
THE
parts
of
religion
are
two
;
naturall
worship
,
and
voluntary
or
instituted
worship
.
2.
This
distinction
is
grounded
on
Exod.
20.
6.
Those
words
of
the
second
Commandement
:
who
love
me
,
and
keep
my
Commandements
.
3.
Naturall
worship
is
that
which
depends
upon
the
nature
of
God
:
so
that
although
we
had
no
Law
revealed
,
and
prescribed
by
God
,
yet
if
we
did
rightly
perceive
and
know
the
Nature
of
God
,
by
a
meet
contemplation
of
it
,
we
might
,
the
grace
of
God
helping
us
,
perceive
al
those
things
which
in
this
behalfe
pertaines
unto
our
duty
.
4.
For
there
is
no
body
who
understands
the
Nature
of
God
rightly
,
but
withall
he
doth
also
necessarily
acknowledge
,
That
GOD
is
to
be
believed
and
hoped
in
,
that
God
is
to
be
loved
,
called
upon
,
and
to
be
heard
in
all
things
.
5.
Hence
this
naturall
worship
is
simply
necessary
to
salvation
.
Psal.
79.
6.
Ierem.
10.
52.
2
Thess.
1.
8.
Powre
out
thy
wrath
upon
those
Nations
that
know
thee
not
,
and
upon
the
Kingdomes
that
call
not
upon
thy
name
.
For
although
we
obtaine
eternall
life
neither
by
merit
,
nor
by
any
vertue
of
our
obedience
;
yet
this
part
of
obedience
hath
such
an
essentiall
connexi●…n
with
that
Faith
whereby
we
rest
upon
Christ
to
life
eternall
,
that
in
exercise
it
cannot
be
separated
from
it
.
6.
Hence
also
this
worship
hath
been
,
is
,
and
shall
be
one
and
the
same
,
or
immutable
.
1
Iohn
2.
Verse
7.
The
old
Commandement
which
ye
had
from
the
beginning
.
7.
Naturall
worship
is
commanded
in
the
first
precept
,
not
only
as
it
is
internall
,
but
also
as
it
is
externall
.
8.
For.
1.
All
obedience
is
the
same
inwardly
and
outwardly
:
therefore
the
same
inward
and
outward
worship
is
contained
in
the
same
precept
.
2.
In
those
precepts
which
pertaine
to
the
second
table
,
inward
and
outward
obedience
is
together
commanded
in
every
one
,
Christ
himselfe
being
interpreter
.
Mat.
5.
Much
more
therefore
in
the
precepts
of
the
first
table
,
and
in
the
first
and
chiefe
of
them
.
3.
If
that
distinction
were
lawfull
,
that
the
first
precept
would
command
only
inward
worship
,
and
the
second
only
outward
,
then
the
first
Commandement
should
bind
the
inward
man
,
and
the
second
only
the
outward
man
and
the
body
,
which
is
contrary
to
all
reason
.
9.
Naturall
worship
tends
unto
God
,
either
as
our
good
,
or
as
good
in
himselfe
.
10.
The
worship
which
tends
unto
God
,
as
unto
our
good
,
doth
either
respect
him
as
he
is
in
present
ours
,
as
Faith
:
or
as
hereafter
he
is
to
be
ours
,
as
hope
.
11.
Faith
is
a
vertue
whereby
we
cleaving
to
the
faithfulnesse
of
God
,
doe
leane
upon
him
,
that
we
may
obtaine
that
which
he
propounds
to
us
.
He
that
receiveth
his
testimony
hath
sealed
that
God
is
true
.
Iohn
1.
12.
As
many
as
received
him
,
who
believe
in
his
Name
.
12.
These
five
things
concurre
to
make
a
Divine
Faith
.
1.
A
knowledge
of
the
thing
testified
by
God
.
2.
A
pious
affection
towards
God
,
which
causeth
that
his
testimony
doth
most
prevaile
with
us
.
3.
An
assent
which
is
given
to
the
thing
testified
,
because
of
this
affection
towards
God
who
is
the
witnesse
of
it
.
4.
A
resting
upon
God
for
the
obtaining
that
which
is
propounded
.
5.
An
election
or
apprehension
of
the
thing
it selfe
,
which
is
exhibited
to
us
in
the
testimony
.
13.
The
first
of
these
is
in
the
understanding
:
but
it
doth
not
make
Faith
,
because
it
is
common
to
us
with
unbelievers
,
hereticks
,
apostates
,
and
the
devills
themselves
.
14.
The
second
,
fourth
and
fift
are
in
the
will
,
and
doe
make
Faith
as
it
is
a
vertue
,
and
act
of
religion
.
15.
The
third
as
in
the
understanding
,
but
as
it
is
moved
by
the
will
;
neither
is
it
properly
the
vertue
of
Faith
,
but
an
effect
.
16.
But
the
perfection
of
Faith
is
not
but
in
election
or
apprehension
,
and
so
is
to
be
defined
by
it
.
17.
Hence
the
nature
of
Faith
is
excellently
opened
in
Scripture
,
when
the
faithfull
are
said
to
cleave
to
God
.
Ioshua
23.
6.
Acts
11.
23.
1
Corinthians
6.
17.
And
to
choose
the
way
of
truth
,
and
to
cleave
to
the
testimony
of
God
,
Psal.
1●…9
.
30
,
31.
18.
For
by
Faith
we
first
cleave
to
God
,
and
then
afterward
consequently
we
cleave
to
those
things
which
are
propou●…ded
to
us
by
God
:
so
that
God
himselfe
is
the
first
Object
of
Faith
,
and
that
which
is
propounded
by
God
the
secundary
Object
.
19.
But
because
Faith
as
it
joynes
us
to
God
is
our
life
;
but
as
it
is
a
vertue
and
our
duty
towards
God
;
it
is
a
act
of
life
,
therefore
in
the
former
par●…
we
have
defined
it
only
by
that
respect
which
it
hath
to
obtaine
life
and
salvation
;
but
here
we
have
defined
it
by
tha●…
generall
respect
which
it
hath
to
all
that
which
God
propounds
to
us
to
believe
.
Hence
Faith
cannot
exercise
all
its
act
about
the
threatnings
of
God
considered
in
themselves
,
because
they
doe
not
propound
the
good
to
be
received
by
us
:
nor
about
the
precepts
of
God
simply
considered
,
because
they
declare
the
good
to
be
done
,
not
to
be
received
;
nor
about
meere
predications
,
because
under
that
respect
they
propound
no
good
to
us
.
But
it
is
perfect
in
the
promises
,
because
in
them
there
is
propounded
good
to
be
embraced
:
whence
also
it
is
,
that
our
Divines
are
wont
to
place
the
object
of
Faith
chiefly
in
the
promises
.
20.
They
who
place
Faith
in
the
understanding
:
doe
confesse
that
there
is
some
necessary
motion
of
the
will
to
the
yeilding
of
that
assent
:
even
as
in
humane
Faith
it
is
said
to
be
a
voluntary
thing
to
give
credit
to
one
.
But
if
Faith
depend
upon
the
will
,
it
must
needs
be
that
the
first
beginning
of
Faith
is
in
the
will
.
21.
The
Objectum
quod
,
or
materiall
object
of
this
Faith
is
whatsoever
is
revealed
and
propounded
by
God
to
be
believed
,
whether
it
be
done
by
spirit
or
by
word
;
publickly
or
privatly
,
Acts
24.
14.
I
believe
all
things
that
are
written
in
the
Law
and
the
Prophets
.
Iohn
3.
33.
He
that
receiveth
his
testimony
.
22.
Hence
the
propounding
of
the
Church
is
not
absolutly
necessary
;
no
not
in
respect
of
us
,
to
make
an
object
of
Faith
,
for
then
Abraham
,
and
other
Prophets
had
not
given
assent
to
those
things
which
were
revealed
to
them
from
God
,
without
any
helpe
of
the
Church
comming
between
,
which
is
both
against
the
Scriptures
and
all
sound
reason
,
and
yet
is
necessarily
admitted
and
defended
by
the
most
learned
of
the
Papists
,
that
they
may
defend
the
fained
authority
of
their
false
Church
from
such
arguments
.
23.
This
object
is
alwayes
immediatly
some
axiom
or
sentence
under
the
respect
of
truth
:
but
that
in
which
Faith
is
principally
bounded
,
of
which
,
and
for
which
assent
is
yielded
to
that
axiom
by
Faith
is
,
Ens
incomplexum
under
the
respect
of
some
good
.
Rom.
4.
21.
Being
fully
perswaded
,
that
he
who
had
promised
was
able
also
to
doe
it
.
Heb.
11.
13.
Not
having
received
the
promises
,
but
seeing
them
a
far
off
,
after
they
had
bin
perswaded
of
them
,
and
had
embraced
them
.
24.
For
the
act
of
the
believer
is
not
bounded
in
the
Axiom
,
or
sentence
,
but
in
the
thing
,
as
the
most
famous
Schoole-men
confesse
.
The
reason
is
;
because
we
doe
not
frame
axioms
,
but
that
by
them
we
may
have
knowledge
of
things
.
Therfore
the
principall
bound
unto
which
the
act
of
the
believer
tends
,
is
the
thing
it selfe
,
which
is
chiefly
respected
in
the
Axiom
.
25.
The
Objectum
Quo
,
or
formall
object
of
Faith
is
the
Truenes
or
faithfulnesse
of
God
.
Heb.
11.
11.
Because
he
judged
him
faithfull
who
had
promised
.
For
the
formall
,
and
as
they
say
,
the
specificative
reason
of
Faith
is
truth
in
speaking
,
that
is
,
the
Truenes
,
or
faithfulnesse
of
God
revealing
something
certainly
,
because
it
is
a
common
respect
of
Faith
that
it
leaves
upon
the
authority
of
him
that
witnesseth
,
(
in
which
thing
Faith
is
distinguished
from
opinion
,
science
,
experience
,
and
sight
or
sence
)
but
the
authority
of
God
is
his
Truenes
or
faithfulnesse
.
Tit.
1.
2.
God
that
cannot
lie
had
promised
.
Hence
that
proposition
is
most
true
,
what
soever
we
are
bound
to
believe
(
with
a
Divine
Faith
)
is
true
.
For
because
nothing
ought
so
to
believed
,
unlesse
God
doe
witnesse
the
truth
there
of
:
but
God
testifieth
as
he
is
true
,
but
Truenes
in
a
witnesse
that
knoweth
all
things
,
cannot
be
separated
from
the
truth
of
the
testimony
;
therefore
it
must
needs
be
,
that
all
that
which
we
are
bound
to
believe
with
a
Divine
Faith
is
true
.
This
whole
demonstration
is
manifestly
confirmed
and
used
by
the
Apostle
Paul
.
1
Cor.
15
▪
14
,
15.
If
Christ
be
not
raised
,
our
preaching
is
vaine
:
your
Faith
also
is
vaine
;
we
are
also
found
false
witnesses
of
God
:
because
we
have
witnessed
of
God
,
that
he
raised
up
Christ
.
That
is
,
If
the
testimony
be
not
true
,
the
witnesse
is
false
.
Unlesse
this
be
admitted
,
that
whatsoever
.
God
witnesseth
is
true
,
that
consequence
which
is
most
firme
,
should
availe
nothing
at
all
,
God
doth
witnesse
this
or
that
,
therefore
it
is
true
.
Hence
Divine
Faith
cannot
be
a
principle
or
cause
;
either
directly
or
indirectly
,
either
by
it selfe
or
by
accident
,
of
assenting
to
that
which
is
false
,
or
of
a
false
assent
.
26.
Hence
also
the
certainty
of
Faith
in
respect
of
the
object
is
most
firme
,
and
by
how
much
more
it
is
confirmed
in
the
heart
of
him
that
believeth
,
so
much
the
more
glory
it
giveth
to
God
.
Rom.
4.
20.
But
he
doubted
not
at
this
promise
of
God
through
unbeliefe
:
but
he
was
strengthened
in
Faith
,
giving
glory
to
God
,
and
being
fully
perswaded
that
he
that
had
promised
,
was
able
also
to
doe
it
.
But
in
that
somitime
our
Faith
doth
waver
in
us
,
that
is
not
from
the
nature
of
Faith
,
but
from
●…ur
imperfe●…ion
.
27.
A
sufficient
and
certaine
representation
of
both
objects
,
that
is
,
both
of
those
things
which
are
to
be
believed
,
and
of
that
respect
under
which
they
are
to
be
bel●…eved
,
is
propounded
to
us
in
the
Scripture
.
Rom.
16.
26.
It
is
made
manifest
,
a●…d
by
the
Scriptures
of
the
Prophets
according
to
the
Commandement
of
the
everlasting
God
,
m●…de
knowen
to
all
Nations
for
the
obedience
of
Faith
:
2
Tim.
5.
15.
The
holy
Scripture
can
make
thee
wise
to
salvation
;
by
Faith
which
is
in
Christ
Jesus
.
28.
For
al●…hough
in
the
subject
,
that
is
in
our
hearts
,
the
ligh●…
and
testimony
of
the
holy
Spirit
stirring
up
Faith
in
us
is
necessary
;
yet
in
the
object
,
which
is
to
be
r●…ceived
by
F●…h
there
is
nothing
at
all
required
,
either
in
respect
of
the
things
to
be
believed
,
or
in
respect
of
the
cause
and
way
of
believing
,
which
is
not
found
in
the
Scripture
.
29.
Therefore
Divine
Faith
cannot
be
reduced
or
resolved
into
the
authority
of
the
Church
,
or
into
other
simple
externall
arguments
which
are
wont
to
be
called
Motives
by
perswading
and
inducing
things
preparing
to
Faith
;
but
it
is
to
be
resolved
into
the
Scripture
it selfe
,
and
that
authority
which
it
hath
imprinted
upon
it
from
the
author
God
,
as
into
the
first
and
proper
cause
which
causeth
the
thing
to
be
believed
;
and
into
the
operation
of
the
holy
Spirit
,
as
into
the
proper
cause
of
the
act
it selfe
believing
.
30.
Hence
,
that
principle
from
which
Faith
doth
first
begin
,
and
into
which
it
is
last
,
resolved
,
is
,
that
the
Scripture
is
revealed
from
God
for
our
salvation
,
as
a
sufficient
rule
of
Faith
and
manners
.
2
Pet.
1.
19.
20.
If
you
first
know
this
,
that
no
prophecy
of
the
Scripture
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
a
private
interpretation
.
31.
Faith
is
partly
Implicite
,
and
partly
Explicite
.
32.
Implicite
Faith
is
that
whereby
the
truths
of
Faith
are
believed
,
not
distinctly
in
themselves
,
but
in
their
common
principle
.
33.
That
common
principle
wherein
all
things
to
be
in
this
manner
believed
are
contained
,
is
not
the
Chu●…ch
,
but
the
Scripture
.
Act.
24.
14.
Who
doe
believe
all
things
which
are
written
in
the
Law
and
in
the
Prophets
.
34.
He
that
believeth
that
the
Scripture
is
every
way
true
,
he
doth
implicitly
believe
all
things
which
are
contained
in
the
Scriptures
,
Psal.
129.
86.
compared
with
Verse
.
28.
33.
All
thy
precepts
are
truth
it selfe
;
open
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Law
.
●…each
me
the
way
of
thy
statuts
,
which
I
will
keepe
unto
the
end
.
David
did
believe
that
those
were
wonderfull
,
and
to
be
holily
kept
,
which
he
did
not
yet
sufficiently
understand
.
35.
This
implicite
Faith
is
good
and
necessary
,
but
it
is
not
of
it selfe
sufficient
to
salvation
;
neither
indeed
hath
it
in
it selfe
,
the
true
reason
of
faith
,
if
it
subsist
by
it selfe
:
for
it
cannot
be
that
the
will
be
effectually
affected
,
and
embrace
that
as
good
,
which
it
doth
not
at
all
distinctly
know
.
Rom.
20.
14.
How
shall
they
believe
him
of
whom
they
have
not
heard
?
36.
Explicite
Faith
is
that
whereby
the
truths
of
Faith
are
believed
in
particular
,
and
not
in
common
only
.
37.
Explicite
Faith
must
necessarily
be
had
of
those
things
which
are
propounded
to
our
Faith
as
necessary
meanes
of
salvation
.
Heb.
6.
1.
2.
Cor.
4.
3.
The
foundation
of
repentance
from
dead
workes
and
of
Faith
in
God
.
If
our
Gospell
be
hid
,
it
is
bid
to
them
that
perish
.
38.
There
is
required
a
more
explicite
Faith
now
after
the
comming
of
Christ
,
then
before
,
2
Cor.
3.
18.
Of
those
who
are
set
over
others
in
the
Church
then
of
the
common
people
,
Heb.
9.
12.
Lastly
,
of
those
who
have
occasion
to
be
more
perfectly
instructed
,
then
of
others
:
Luc.
12.
48.
To
whom
much
is
given
,
of
him
much
shall
be
required
.
39.
The
outward
act
of
Faith
is
confession
,
profession
,
or
manifestation
of
it
,
which
in
its
order
,
and
in
its
place
is
necessary
to
salvation
,
Rom.
10.
9.
10.
Namely
in
respect
of
the
preparation
and
disposition
of
minde
alwayes
necessary
.
2
Peter
3.
15.
And
in
respect
of
the
act
it selfe
,
when
the
glory
of
God
and
edification
of
our
neighbours
shall
require
it
.
40.
Persisting
in
confession
of
the
Faith
with
losse
of
temporall
life
,
doth
give
testimony
to
the
truth
and
doth
bring
most
honour
to
God
,
and
so
by
excellency
is
called
Martyrdome
,
and
they
who
doe
so
are
called
witnesses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Martyrs
.
Revel.
2.
13.
But
this
is
as
necessary
in
its
place
as
confession
of
Faith
,
so
that
it
cannot
be
refused
without
denying
of
Christ
.
Mat.
10.
33.
39.
&
16.
25.
41.
There
are
opposed
to
Faith
.
Infidelity
,
Doubting
,
Error
,
Heresie
,
Apostasie
.
42.
Infidelity
is
a
dissenting
of
a
man
from
the
Faith
,
who
never
professed
the
true
Faith
.
1
Cor.
14.
22.
23.
43.
Doubting
in
him
who
made
profession
,
doth
either
diminish
or
take
away
assent
.
44.
Doubting
that
doth
diminish
only
assent
may
stand
with
a
weake
Faith
.
1
Cor.
8.
10.
11.
But
not
that
doubting
which
takes
away
assent
.
Iames
1.
6
,
7
,
8.
45.
An
error
in
Faith
doth
put
some
opinion
contrary
to
Faith
.
1
Cor.
15.
46.
Heresie
addeth
stubbornnesse
to
error
.
Ti●…
3.
10
,
11.
47.
Apostasie
addes
unto
heresie
universility
of
errors
contrary
to
Faith
,
1
Tim.
1.
19.
20.
2
Tim.
1.
15.
48.
These
are
opposed
to
Faith
not
only
as
they
take
away
that
assent
of
the
understanding
which
is
necessary
to
Faith
,
but
also
as
they
bring
and
include
a
privation
of
that
election
and
apprehension
of
Faith
,
which
is
in
the
will
.
CHAPTER
VI.
Of
Hope
.
1.
HOpe
is
a
vertue
,
whereby
we
are
inclined
to
expect
those
things
which
God
hath
promised
us
.
Rom.
8.
25.
2.
This
Hope
respecteth
God
.
1.
As
the
object
which
it
doth
expect
,
for
the
principall
object
of
Hope
is
God
himselfe
,
and
those
acts
whereby
he
is
joyned
to
us
,
1
Peter
1.
13.
Hope
in
the
grace
which
is
brought
to
you
.
Hence
God
himselfe
is
called
the
Hope
of
Israel
.
Ier.
1.
4.
8.
And
Rom.
15.
13.
The
God
of
Hope
:
not
so
much
because
he
is
the
Author
and
Giver
of
hope
,
as
because
it
is
he
,
upon
whom
we
hope
.
2.
It
respects
God
as
the
Author
and
Giver
of
all
the
good
it
doth
expect
.
Psal.
37.
5.
6.
Roll
thy
way
upon
the
Lord
,
and
trust
in
him
,
for
he
shall
bring
it
to
passe
:
For
as
,
it
tends
unto
God
to
attaine
good
,
so
also
it
respects
him
as
to
be
obtained
by
his
owne
Grace
.
Ieremiah
17.
7.
Blessed
is
the
man
who
trusts
in
the
Lord
,
and
whose
hope
the
Lord
is
.
3.
But
the
proper
reason
why
we
may
not
trust
upon
the
Creatures
,
in
that
manner
as
we
trust
in
God
,
is
because
the
formall
object
of
Hope
is
not
fo●…d
in
the
Creatures
.
Psal.
146.
3.
Trust
not
in
Princes
,
nor
in
any
sonne
of
man
,
in
whom
there
is
no
salvation
.
For
although
some
power
of
doing
us
good
and
helping
us
,
is
placed
by
God
in
the
Creatures
,
yet
the
exercise
of
this
vertue
doth
alwayes
depend
upon
God
.
Psal.
107.
Sending
his
word
he
healed
them
.
And
Psal.
137.
1.
Unlesse
the
Lord
build
the
house
,
in
vaine
they
labour
that
build
it
,
unlesse
the
Lord
keep
the
City
,
the
watchmen
watcheth
in
vaine
.
4.
Therefore
when
one
saith
,
I
hope
this
or
that
of
such
a
man
,
doth
either
signifie
that
he
hopes
for
that
from
God
by
that
Creature
,
or
it
sets
forth
a
humane
hope
,
not
Divine
,
or
finally
it
is
not
Christian.
5.
But
as
Faith
,
so
also
Hope
in
God
doth
respect
the
grace
of
God
,
and
Christ
only
as
causes
of
good
to
be
commun
cared
.
1
Pet.
1.
13.
Col.
1.
27.
Hope
in
the
grace
.
Christ
the
hope
of
glory
.
6.
Yet
Divine
Hope
doth
not
only
respect
God
and
eternall
blessednesse
,
but
in
God
,
and
from
God
it
respects
all
those
things
which
faith
apprehends
in
the
promises
of
God
,
although
in
their
own
nature
they
be
temporall
things
.
Heb.
11.
1.
2
Cor.
1.
10.
Although
it
doth
ciefly
respect
eternall
life
:
whence
also
it
is
,
that
Hope
in
Scripture
is
often
by
a
metonymy
of
the
adjunct
,
put
for
salvation
it selfe
or
life
eternall
hoped
for
.
Gal.
5.
5.
Rom.
8.
24.
Tit.
2.
13.
And
salvation
also
is
sometime
put
for
Hope
of
salvation
,
by
a
metonymy
of
the
subject
.
Epb.
6.
17.
Compared
with
1.
Thess.
5.
8.
The
helmet
of
Salvation
,
for
the
helmer
of
the
Hope
of
salvation
.
Also
usually
this
object
is
put
as
proper
to
Hope
.
1
Thess.
5.
8.
Tit.
3.
7.
The
hope
of
eternall
life
.
Rom.
5.
2.
The
hope
of
glory
.
7.
Those
conditions
which
are
wont
to
be
required
to
the
object
of
Hope
,
as
that
it
be
good
,
to
come
,
difficult
,
probable
,
●…re
all
sound
in
the
promises
of
GOD
,
who
promiseth
alwayes
the
greatest
good
things
which
cannot
bee
had
without
his
helpe
,
but
by
vertue
of
the
promise
will
come
to
passe
,
not
only
probably
,
but
certainly
.
8.
The
act
wherewith
it
is
conversant
about
its
object
is
called
expectation
,
because
it
is
not
of
uncertaine
or
probable
conjecture
only
,
as
humane
Hope
,
but
of
most
certaine
expectation
.
Rom.
3.
25.
Phil.
1.
20.
If
we
hope
for
what
we
see
not
,
we
doe
with
patience
expect
it
.
According
to
my
earnest
expectation
and
hope
,
and
every
where
in
the
old
Testament
,
where
the
word
Mikueh
which
is
wont
to
be
turned
,
Hope
,
doth
properly
signifie
expectation
.
9.
This
certainty
is
derived
to
Hope
from
Faith
:
for
Faith
is
the
foundation
of
Hope
;
neither
is
any
thing
hoped
for
,
which
is
not
before
believed
by
Faith
.
Galatians
5.
5.
For
,
we
through
the
spirit
,
wait
for
the
Hope
of
righteousnesse
by
Faith
.
10.
For
seeing
Faith
apprehends
that
which
is
promised
,
and
Hope
expects
that
which
is
promised
;
the
whole
difference
between
Faith
and
Hope
,
is
the
respect
of
that
which
is
present
,
and
that
which
is
to
come
.
11.
Therefore
that
distinction
of
the
Papists
is
empty
and
vaine
,
who
granting
that
the
faithfull
may
be
certaine
of
their
salvation
with
certainty
of
hope
,
yet
doe
deny
,
that
they
can
ever
by
ordinary
meanes
be
made
certaine
of
it
with
certainty
of
Faith
,
when
there
is
one
and
the
same
certainty
altogether
of
Faith
and
Hope
:
for
which
reason
also
it
is
,
that
Hope
in
Scripture
,
especially
in
the
old
Testament
,
is
often
put
for
Faith
.
12.
Therefore
that
expectation
of
good
things
to
come
which
is
in
the
Angells
,
and
the
spirits
of
just
men
in
Heaven
,
doth
not
in
that
differ
from
our
hope
,
because
one
is
certaine
,
and
the
other
incertaine
:
but
in
these
.
1.
That
our
hope
is
grounded
upon
Faith
,
which
beholds
God
in
the
promises
,
as
through
a
glasse
,
and
darkly
,
1
Cor.
13.
12.
But
their
expectation
is
grounded
upon
open
sight
.
2.
In
that
our
hope
is
with
labour
and
contention
,
but
their
expectation
is
without
all
difficulty
.
3.
In
that
our
hope
is
an
imperfect
expectation
,
and
their
expectation
is
perfect
.
13.
Therefore
although
Hope
together
with
Faith
is
wont
to
be
said
to
be
abolished
in
the
life
to
come
:
yet
this
is
not
so
to
be
understood
,
as
if
they
ceased
to
be
in
respect
of
their
essence
,
but
only
in
respect
of
the
measure
and
degree
of
imperfection
.
1
Cor.
13.
10.
So
that
the
imperfection
only
is
properly
to
be
abolished
:
but
Faith
and
hope
it selfe
are
to
be
perfected
in
respect
of
their
essence
.
14.
Hence
Christian
confidence
as
it
respects
good
to
come
,
is
nothing
else
then
Hope
confirmed
.
For
it
must
necessarily
be
referred
to
some
one
of
those
theologicall
vertues
which
are
reckoned
up
by
the
Apostle
.
1
Cor.
13.
13.
That
is
,
either
to
Faith
,
or
to
Charity
,
or
to
Hope
.
But
it
can
neither
be
referred
to
Faith
,
because
Faith
apprehends
a
thing
as
now
present
,
which
it
maketh
also
to
subsist
.
Heb.
11.
1.
Nor
to
Charity
,
because
Charity
doth
not
respect
good
that
is
ours
.
1
Cor.
13.
5.
Therefore
to
Hope
.
15.
Hence
the
naturall
fruit
of
Hope
is
Ioy
,
and
delight
in
God
,
Heb.
3.
6.
The
hope
whereof
we
rejoyce
.
1
Pet.
1.
3.
6.
A
lively
hope
,
wherein
yee
rejoyce
.
Because
it
doth
respect
the
greatest
good
things
not
only
as
possible
and
probable
;
but
also
as
certainly
to
come
,
and
so
doth
make
the
possession
of
them
in
a
certaine
manner
to
subsist
,
whilest
it
doth
assure
us
of
that
which
at
length
shall
in
very
deed
subsist
.
Ro.
8.
24.
We
are
saveth
by
Hope
.
16.
The
manner
of
this
act
depends
upon
that
respect
of
the
object
,
whereby
it
is
said
to
be
,
to
come
,
and
promised
.
So
that
in
its
formall
reason
,
it
is
not
of
those
things
which
are
seene
.
Romans
8.
24.
Hope
if
it
be
seene
,
is
not
Hope
;
for
why
doth
a
man
hope
for
that
which
hee
seeth
?
17.
Hence
the
fruit
and
companion
of
Hope
is
patience
towards
God
,
whereby
we
doe
constantly
clave
to
him
in
seeking
and
expecting
blessednesse
,
although
we
doe
in
this
present
life
conflict
with
divers
evills
,
even
without
that
consolation
we
doe
desire
,
Esay
.
8.
17.
Waiting
upon
the
Lord
who
hath
hid
his
Face
and
looking
for
him
.
Rom.
8.
25.
But
if
we
hope
for
that
we
doe
not
see
,
we
doe
with
patience
expect
it
.
2
Thess.
3.
5.
That
patient
expectation
.
18.
A
fruit
of
this
patience
is
silence
,
whereby
we
rest
in
the
will
of
God
,
and
doe
represse
all
those
carnall
things
whereby
we
are
stirred
up
to
make
hast
,
or
to
resist
him
.
Psal.
37.
7.
Be
silent
to
Iehovah
,
and
without
ceasing
waite
on
him
.
19.
Hope
is
strengthened
and
increased
,
by
all
those
arguments
,
whereby
we
are
assured
that
the
good
hoped
for
pertaines
to
us
.
Rom.
5.
4.
Experience
causeth
Hope
.
20.
Among
these
arguments
the
inwatd
signes
of
Divine
grace
have
the
first
place
.
1
Iohn
3.
14.
19.
We
know
that
we
are
translated
from
death
to
life
,
because
we
love
the
brethren
.
21.
Therefore
although
it
is
most
false
which
the
Papists
say
,
that
our
hope
is
grounded
partly
upon
the
grace
of
God
,
&
partly
our
own
merits
,
it
may
bemo●…
truly
affirmed
,
that
hope
is
strengthened
,
increased
and
stirred
up
,
by
Faith
,
repentance
,
workes
and
a
good
conscience
.
So
that
true
and
lively
hope
doth
exist
by
those
as
it
were
antecedent
arguments
.
Heb.
10.
22.
23.
1
Pet.
3.
23.
22.
The
effect
of
hope
is
the
confirmation
of
the
soule
as
an
anchor
,
safe
,
and
firme
.
Heb.
6.
19.
Whereby
we
possesse
our
very
soules
.
Luc.
21.
19.
23.
There
followes
alwayes
from
this
confirmation
of
mind
a
study
of
holinesse
.
1
Iohn
.
3.
3.
Whosoever
hath
this
hope
in
him
,
keepeth
himselfe
pure
,
even
as
he
is
pure
.
24.
There
is
opposed
to
hope
by
way
of
defect
.
1.
A
feare
of
the
evill
of
punishment
,
Psal.
27.
3.
For
as
Hope
is
the
expectation
of
good
,
so
this
feare
is
an
expectation
of
evill
.
25.
But
this
feare
,
if
it
be
moderate
and
tempered
by
Faith
,
although
it
be
alwayes
materially
opposed
to
Hope
yet
in
man
that
is
a
sinner
,
it
is
not
so
formally
opposed
to
Hope
and
vertue
,
that
it
is
simply
a
vice
,
but
rather
puts
on
the
consideration
and
nature
of
a
vertue
,
2
Chron.
34.
27.
Because
thy
heart
was
tender
,
and
thou
didst
cast
down
thy selfe
before
the
Face
of
God
,
when
thou
heardest
his
words
against
this
place
,
&c.
The
reason
is
because
the
opposition
is
not
,
Secundum
idem
,
&
ad
idem
,
according
to
the
same
,
and
unto
the
same
;
for
hope
respects
the
grace
of
God
,
and
feare
respects
the
deserts
of
our
sins
.
26.
Also
desperation
is
more
directly
opposed
to
hope
,
in
the
defect
,
which
is
a
meere
privation
of
hope
joyned
with
a
sence
of
that
privation
,
and
apprebension
of
the
thing
hoped
for
,
as
of
a
thing
impossible
,
or
at
least
as
to
come
,
such
as
was
in
●…ne
.
Gen.
5.
13
,
14.
And
in
Iud●…
.
Mat.
27.
4.
5.
27.
This
desperation
is
alwayes
a
grievous
sin
:
because
it
is
not
a
privation
of
that
hope
which
men
are
wont
to
have
in
themselves
or
other
Creatures
,
which
is
wont
to
be
a
laudable
introduction
to
Divine
hope
,
but
it
is
a
privation
of
Divine
hope
,
having
its
beginning
alwayes
from
unbeliefe
,
as
hope
hath
its
beginning
from
Faith
.
28.
Yet
desperation
in
the
Devills
and
damned
,
hath
not
the
consideration
of
a
sin
,
but
of
a
punishment
.
For
desperation
may
either
be
taken
privatively
when
one
doth
not
hope
that
which
he
ought
to
hope
,
and
when
he
ought
,
or
negatively
for
a
meere
cessation
of
hope
.
In
the
former
sence
it
is
alwayes
a
fin
because
it
is
contrary
to
the
Law
,
but
in
the
latter
sence
not
so
.
29.
The
reason
of
despairing
may
be
divers
,
either
because
the
grace
of
God
is
not
accounted
sufficient
to
communicate
that
good
to
us
,
or
because
God
will
not
communicate
it
.
As
desperation
is
grounded
on
the
former
reason
,
it
is
alwayes
a
sin
,
but
in
the
latter
sence
it
is
not
a
sin
,
if
so
be
any
be
certaine
of
that
will
of
God
.
30.
But
because
it
is
seldome
or
never
manifest
to
any
one
by
ordinary
meanes
before
the
end
of
this
life
,
that
God
will
not
make
him
partaker
of
grace
and
glory
:
Therefore
there
is
no
desperation
of
men
in
this
life
which
is
not
a
sinne
.
31.
By
way
of
excesse
presumption
is
opposed
to
hope
,
whereby
wee
doe
expect
some
good
rashly
.
Deut.
29.
19.
Ier.
7.
4.
8
,
9
,
10.
Let
there
not
be
any
man
,
when
he
hath
heard
,
&c.
32.
This
rash
presumption
doth
in
expectation
of
good
sometime
leane
upon
the
Creatures
.
Ierem.
17.
5.
1
:
Tim.
6.
17.
Sometime
also
it
doth
leane
on
God
in
some
sort
,
but
perversly
without
a
promise
,
and
Faith
,
as
when
any
lookes
for
pardon
and
salvation
,
although
he
remaine
impenitent
,
or
retaine
a
purpose
of
living
in
his
sins
,
or
expect
some
other
thing
of
God
which
doth
noth
agree
to
his
nature
or
revealed
will
.
33.
But
one
doth
not
therefore
sin
in
this
presumption
,
because
he
hopes
too
much
upon
God
,
namely
with
a
true
and
religious
hope
,
for
this
can
in
no
wise
be
done
but
because
he
hopes
too
lightly
and
rashly
without
any
ground
,
or
hopes
those
things
also
which
are
not
to
be
hoped
.
34.
Also
shame
of
face
,
or
confusion
is
opposed
to
hope
,
in
respect
of
the
event
.
Ps.
25.
2
,
3.
CHAPTER
VII
.
Of
Charity
.
1.
CHarity
is
a
vertue
whereby
we
love
God
as
the
chiefe
good
.
Psal.
106.
1.
And
118.
1.
&
136.
1.
Praise
the
Lord
,
because
he
is
good
,
for
his
mercy
endures
for
ever
.
The
joy
of
praising
which
is
an
effect
of
Charity
hath
the
same
primary
object
with
Charity
its
proper
cause
.
Therfore
the
goodnesse
of
God
which
doth
specially
shine
forth
in
the
effects
of
kindnesse
,
is
the
proper
object
of
Charity
(
as
it
is
of
praising
.
)
2.
It
followes
Faith
and
Hope
in
order
of
nature
,
as
the
effect
followes
its
causes
:
for
we
therefore
love
God
out
of
Charity
,
because
by
Faith
and
hope
we
tast
in
some
measure
how
good
God
is
,
and
his
love
shed
abroad
in
our
hearts
.
1
Iohn
4.
16.
19.
We
have
knowen
and
believed
the
love
which
God
hath
towards
us
,
we
love
him
because
he
loved
us
first
.
3.
Therefore
not
love
,
but
Faith
is
the
first
foundation
of
the
spirituall
building
in
man
:
not
onely
because
then
the
building
begins
,
but
also
because
it
sustaines
,
and
containes
all
the
parts
of
it
as
also
it
hath
the
nature
of
a
roote
,
as
it
doth
confer
power
to
fructifie
.
4.
A
confuse
and
remote
inclination
towards
God
goeth
before
Faith
(
a
certaine
shadow
▪
whereof
is
found
in
a
certaine
manner
in
all
Creatures
)
Acts
17.
27
-
That
they
might
seeke
the
Lord
,
if
happily
they
might
find
him
by
seeking
him
,
but
it
is
rather
an
ineffectuall
Velleitas
woulding
(
as
they
call
it
)
to
love
God
,
then
a
true
love
.
5.
That
distinction
of
the
Scholemen
,
betweene
the
naturall
and
supernaturall
love
of
God
,
that
is
,
whereby
they
make
one
love
of
God
,
as
it
is
the
beginning
and
end
of
nature
,
and
another
as
it
is
the
beginning
and
end
of
grace
,
is
an
idle
figment
.
Neither
indeed
can
a
man
since
the
fall
,
by
the
strength
of
nature
without
Faith
,
love
GOD
above
all
,
no
not
with
that
love
which
they
call
naturall
.
6.
The
love
of
Charity
is
of
Union
,
well-pleasednesse
,
and
good
will
:
for
those
are
as
it
were
the
parts
of
Charity
,
and
they
are
alwayes
contained
in
it
,
if
it
be
true
,
namely
desire
of
Union
,
wel-pleasednesse
of
enjoying
,
and
affection
of
good
will
.
7.
Love
of
Union
is
that
affection
,
whereby
we
would
be
joyned
together
with
GOD.
2
Corinthians
5-8
.
It
is
our
desire
to
be
absent
from
the
body
,
and
to
be
present
with
the
Lord
.
8.
There
is
also
love
of
Union
,
in
GOD
towards
us
.
Eph.
2.
4.
13.
He
loved
us
with
much
love
.
You
who
were
far
off
,
are
made
neere
.
But
his
love
is
out
of
the
aboundance
of
goodnesse
,
because
he
expects
no
profit
out
of
us
:
for
we
are
unprofitable
servants
to
GOD.
Luc.
17.
10.
Iohn
.
22.
2.
23.
But
our
love
towards
him
is
out
of
the
want
of
goodnesse
,
because
we
stand
in
need
of
God
.
2.
Cor.
5.
4.
We
groane
being
burdened
—
that
mortality
may
bee
swallowed
up
of
life
.
9.
Therefore
our
love
as
it
is
love
of
Union
with
God
,
is
in
part
,
that
love
which
is
called
love
of
concupiscence
or
desire
:
because
we
doe
properly
desire
God
to
our selves
,
because
wee
hope
to
have
profit
from
him
and
our
eternall
blessednesse
.
10.
Yet
the
highest
end
of
this
love
ought
to
be
God
himselfe
.
11.
Love
of
wel-pleasednesse
is
that
affection
,
whereby
we
doe
approve
of
all
that
that
is
in
God
,
and
rest
in
his
most
excellent
goodnesse
.
Rev.
7
:
12.
Blessing
and
glory
,
and
wisdom
,
and
thanksgiving
,
and
honour
and
power
,
and
strength
unto
our
God
for
ever
,
and
ever
,
Amen
.
12.
God
also
hath
love
of
wel-pleasednesse
towards
us
,
Heb.
13.
16.
But
his
wel-pleasednesse
is
in
those
good
things
which
are
communicated
by
him
to
us
:
but
our
wel-pleasednesse
is
in
that
goodnesse
,
and
Divine
perfection
which
in
no
sort
depends
upon
us
.
13.
Love
of
good
will
,
is
that
affection
whereby
we
yield
our selves
wholy
to
God
,
and
we
wil
,
and
endeavour
that
all
things
be
given
to
him
which
pertaine
to
his
glory
.
Revel.
4.
10
,
11.
They
fell
downe
and
cast
their
crownes
before
the
throne
,
saying
,
Thou
art
worthy
,
O
Lord
,
to
receive
glory
,
and
honour
,
and
power
.
1
Cor.
10.
31.
Doe
all
to
the
glory
of
God
.
14.
God
in
bearing
us
good
will
,
doth
make
us
good
,
by
conferring
that
good
which
he
willeth
:
but
we
cannot
properly
bestow
any
good
upon
him
,
but
only
acknowledge
with
the
heart
,
publish
by
words
,
and
declare
in
some
measure
by
deeds
that
goodnesse
which
he
hath
.
15.
That
mutuall
Charity
which
is
between
God
▪
and
the
faithfull
,
hath
in
it selfe
some
respect
of
friendship
.
Iohn
15.
15.
I
have
called
you
friends
,
because
I
have
made
knowen
all
things
which
I
have
heard
from
my
Father
.
16.
In
this
friendship
although
there
is
not
found
that
equality
which
is
among
men
that
are
friends
,
yet
that
equality
which
is
possible
doth
appeare
in
a
certaine
inward
communion
which
is
exercised
betweene
God
,
and
the
faithfull
:
in
which
respect
God
is
said
to
reveale
his
secrets
to
the
faithfull
.
Psalm
25
,
14.
Iohn
15.
15.
And
to
be
as
it
were
familiarly
conversant
with
them
.
Revel.
3.
26.
If
any
shall
heare
my
voyce
and
shall
open
the
doore
,
I
will
goe
in
to
him
,
and
sup
with
him
,
and
hee
with
me
.
Iohn
14.
23.
If
any
love
me
,
hee
will
keepe
my
Word
;
And
my
Father
will
love
him
;
and
we
will
come
to
him
,
and
dwell
with
him
.
17.
Charity
doth
implicitly
containe
in
it
the
keeping
and
fulfilling
of
all
the
Commandements
of
God
▪
Rom.
l
13.
10.
1
Iohn
2
▪
5.
and
3.
18.
For
he
cannot
truly
love
God
who
doth
not
study
to
please
him
in
all
things
,
and
to
be
like
him
.
1
Iohn
4.
17.
Herein
is
our
Charity
made
perfect
—
that
as
he
is
,
such
also
are
we
.
18.
The
manner
of
our
Charity
towards
God
is
that
it
becaried
to
him
,
as
to
that
which
is
simply
the
highest
good
and
end
;
so
that
neither
God
,
nor
the
love
of
God
is
principally
and
lastly
to
be
referred
to
any
thing
else
:
because
such
love
should
be
mercenary
.
Iohn
6.
26.
Ye
seeke
me
,
because
yee
ate
of
the
loaves
and
were
filled
.
19.
Yet
wee
may
love
God
as
our
reward
.
Genesis
▪
15.
2.
And
with
respect
,
of
other
good
things
,
as
of
a
reward
.
Gen.
17.
2.
20.
The
degree
of
Charity
towards
God
ought
to
be
the
highest
,
first
in
respect
of
the
object
,
or
as
they
say
objectively
,
that
is
,
willing
a
greater
good
to
him
then
to
any
.
2.
In
regard
of
esteeme
,
or
as
some
speake
,
appretiatively
,
that
is
,
preferring
him
and
his
will
before
all
other
things
,
even
our
own
life
.
Matt.
10.
37.
Luc.
14.
26.
So
that
we
rather
choose
to
die
then
to
transgresse
even
the
least
of
his
Commandements
.
3.
Intensively
,
that
is
,
in
respect
of
the
vehement
indeavour
,
in
the
application
of
all
the
faculties
to
the
loving
of
God
.
Deut.
6.
5.
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
and
with
all
thy
mind
,
and
with
all
thy
strength
.
21.
According
to
this
description
of
Charity
it
is
rightly
said
of
some
Divines
,
that
God
is
only
to
be
loved
:
that
is
,
simply
,
by
it selfe
and
according
to
all
the
parts
of
Charity
(
namely
with
affection
of
good
will
,
desire
of
Union
,
and
wel-pleasednesse
of
enjoying
in
the
highest
degree
)
although
our
neighbour
also
is
to
be
beloved
in
a
certaine
respect
,
for
another
thing
,
in
part
and
in
a
lower
degree
.
22.
To
this
Charity
is
opposed
that
feare
which
hath
torment
,
by
the
presence
of
God
and
feare
of
punishment
to
be
in-flicted
by
him
,
1
Iohn
4.
18.
Perfect
love
casteth
out
feare
:
because
feare
hath
torment
.
23.
Hence
Charity
being
perfected
casteth
out
feare
.
Ibid.
Because
that
feare
is
an
horror
arising
from
the
apprehension
of
evill
,
by
reason
of
the
presence
of
God
:
and
so
is
opposed
to
Charity
,
which
is
caried
unto
God
,
as
unto
that
which
is
absolutly
good
.
24.
Secondly
,
there
is
opposed
to
it
an
enstranging
from
God
,
which
is
called
by
some
hatred
of
abomination
.
Psalm
14.
3.
Iohn
3.
20.
They
are
all
gone
out
of
the
way
.
He
hates
the
light
,
for
as
Charity
consists
in
affection
of
union
,
so
this
enstranging
is
in
disjunction
.
But
that
hatred
of
God
is
most
contrary
to
the
love
of
God
,
which
is
called
hatred
of
enmity
.
Iohn
13.
23
,
24
,
25.
They
have
hated
both
me
and
my
Father
.
For
as
the
love
of
Charity
is
in
good
will
:
so
this
enmity
against
God
,
is
in
that
that
ungodly
men
doe
desire
and
will
ill
to
him
if
it
might
be
,
that
he
were
not
,
or
at
least
that
he
were
not
such
an
one
as
he
is
.
25.
For
although
if
God
be
apprehended
so
as
he
is
in
himselfe
,
he
cannot
be
the
object
of
hatred
;
yet
as
he
is
apprehended
as
one
that
taketh
vengeance
on
sinners
,
so
far
forth
he
is
often
hated
of
the
same
sinners
:
because
in
that
respect
he
is
most
contrary
to
them
,
Ioh.
3.
20.
Whosoever
evill
doth
,
hateth
the
light
,
neither
commeth
to
the
light
,
least
his
deeds
be
reproved
.
For
as
the
love
of
God
is
in
the
godly
the
cause
that
they
hate
impiety
contrary
to
God
;
so
the
love
of
iniquity
in
the
ungodly
causeth
that
they
hate
God
as
contrary
to
their
iniquity
.
26.
But
the
degrees
by
which
men
ascend
to
this
height
of
ungodlinesse
are
these
.
1.
Sinners
love
themselves
inordinatly
.
2.
They
will
that
which
pleaseth
themselves
,
although
it
be
contrary
to
the
Law
of
God
.
3.
They
hate
the
Law
:
because
it
is
contrary
to
this
desire
.
4.
They
hate
God
himselfe
who
is
the
giver
and
author
of
such
a
Law
.
27.
The
love
of
this
world
also
is
opposed
to
the
Charity
towards
God
.
1
Iohn
2.
15.
Because
this
world
agreeth
not
with
God
&
his
will
.
There
Verse
16.
If
any
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
Because
whatsoever
is
in
the
world
is
not
of
the
Father
.
28.
For
as
the
perfection
of
Charity
is
in
this
that
the
mind
doth
rest
in
God
,
so
it
must
needs
be
against
Charity
that
the
minde
doth
rest
in
that
which
is
contrary
to
God
.
29.
Charity
is
no
more
the
forme
of
other
vertues
,
then
any
vertue
commanding
or
ordering
the
acts
of
another
is
the
forme
of
it
:
but
because
those
acts
which
in
their
nature
doe
not
respect
God
are
referred
to
him
by
Charity
,
and
in
him
such
acts
are
perfected
,
therefore
by
a
metaphor
it
is
not
amisse
called
the
forme
of
those
acts
,
and
of
the
vertues
also
from
which
they
come
.
30.
But
Charity
cannot
be
the
intrinse
call
forme
of
Faith
:
because
in
its
nature
it
followes
Faith
as
an
effect
followes
the
cause
,
it
doth
not
goe
before
as
a
cause
doth
the
effect
.
31.
Neither
is
faith
extrinsecally
directed
toward
God
by
love
;
but
in
its
proper
and
internal
nature
it
respects
God
as
its
object
.
32.
Iustification
of
Faith
doth
in
no
sort
depend
upon
Charity
(
as
the
Papists
will
have
it
)
but
upon
the
proper
object
of
Faith
.
33.
Where
Faith
is
said
to
worke
by
love
.
Gal.
5.
6.
It
is
not
because
all
efficacy
of
Faith
depends
upon
charity
as
upon
a
cause
:
but
because
Faith
doth
shew
forth
and
exercise
its
efficacy
in
the
stirring
up
of
Charity
.
34.
The
particle
,
by
,
doth
not
there
shew
a
formall
cause
:
but
as
it
were
an
instrumentall
:
as
when
God
is
said
to
regenerate
us
by
the
word
.
35.
That
Faith
which
is
without
works
is
said
to
be
Dead
.
Iames
2.
26.
Not
because
the
life
of
Faith
doth
flow
from
workes
:
but
because
workes
are
second
Acts
,
〈◊〉
flowing
from
the
life
of
Faith
.
36.
Faith
is
said
to
be
perfected
by
workes
.
Iames
2.
22.
Not
with
an
essentiall
perfection
,
as
the
effect
is
perfected
by
the
cause
:
but
by
a
complemental
perfection
,
as
the
cause
is
perfected
,
or
made
actually
compleat
,
in
the
producing
of
the
effect
.
37.
Because
the
object
of
Charity
is
the
very
goodnesse
of
God
,
as
it
is
in
it selfe
,
but
Faith
and
Hope
doe
respect
God
as
he
is
propounded
to
us
to
be
apprehended
:
therefore
that
inclination
of
the
mind
toward
God
which
belongs
to
Charity
,
doth
more
evidently
and
constantly
appeare
in
weake
believers
,
then
the
speciall
acts
of
Faith
or
Hope
:
because
the
goodnesse
of
God
is
more
manifest
in
it selfe
,
then
the
way
of
apprehending
it
;
which
is
represented
to
us
in
this
life
,
as
it
were
darkly
.
CHAPTER
VIII
.
Of
hearing
of
the
Word
.
1.
FRom
these
vertues
of
Religion
towards
God
,
Faith
,
Hope
,
and
Charity
,
there
ariseth
a
double
act
of
Religion
which
respects
that
spirituall
communion
which
is
exercised
betweene
God
and
us
:
Hearing
of
the
word
,
and
Prayer
.
2.
The
reason
or
foundation
of
this
distribution
is
in
this
,
that
we
doe
affect
God
with
religious
worship
,
when
we
yeild
him
due
honour
,
whether
this
be
by
receiving
that
which
he
him selfe
propounds
to
us
,
or
by
offering
that
which
may
be
received
by
him
according
to
his
perfection
;
for
in
both
respects
we
doe
that
which
is
immediatly
,
and
directly
honorable
to
God
.
3.
The
first
act
of
Religion
therefore
is
about
those
things
which
are
communicated
to
us
from
God
:
and
the
other
is
about
those
things
which
are
yeilded
to
God
from
us
.
4.
Hearing
the
word
is
a
religious
receiving
of
the
will
of
God
.
5.
Therefore
hearing
is
here
taken
for
any
receiving
of
the
words
of
God
,
whether
they
be
communicated
to
us
by
preaching
,
or
by
reading
,
or
any
other
way
,
because
God
is
wont
to
worke
in
a
singular
manner
,
and
by
his
own
institution
in
the
preaching
and
hearing
of
the
Word
.
6.
Therefore
this
word
ought
not
to
be
taken
so
strictly
,
that
it
should
either
chiefly
,
or
necessarily
include
alwayes
the
outward
sence
of
hearing
:
but
that
it
may
note
any
percieving
of
the
will
of
God
,
and
chiefly
set
forth
an
inward
receiving
and
subjection
.
7.
The
receiving
of
the
Word
consists
of
two
parts
,
Attention
of
mind
,
and
intention
of
will
.
8.
Attention
is
an
applying
of
the
understanding
to
perceive
the
revealed
will
of
God
.
Acts
16.
14.
The
Lord
opened
the
heart
of
Lydia
,
that
she
might
attend
to
the
things
which
were
spoken
by
Paul
.
It
is
often
called
in
the
Scripture
especially
in
the
Old
Testament
,
A
seeking
of
the
will
of
God
,
or
of
God
himselfe
,
to
set
forth
that
great
desire
wherewith
we
should
be
carried
to
know
Gods
Will
,
as
to
the
finding
out
of
some
thing
which
we
can
by
no
meanes
want
.
Esay
58.
2.
Yet
they
seeke
me
dayly
,
and
delight
to
know
my
wayes
;
as
a
Nation
which
doth
righteousnesse
and
doth
not
forsake
the
judgement
of
their
God
,
they
inquire
of
me
the
ordinances
of
Iustice
,
they
delight
in
approching
to
God
.
9.
In
this
attention
there
needeth
that
providence
whereby
we
may
discerne
,
what
that
is
that
God
willeth
.
Rom.
12.
2.
That
yee
may
prove
what
is
that
good
,
pleasing
,
and
perfect
Will
of
God
:
which
when
it
is
perceived
,
we
must
not
deliberate
further
,
whether
it
be
good
,
or
to
be
observed
or
no
:
for
the
will
of
God
itselfe
is
the
last
bound
of
all
religious
inquiry
.
Gal.
1.
15.
16.
When
it
pleased
GOD
to
reveale
his
Sonne
in
mee
,
I
did
not
consult
with
flesh
and
blood
.
10.
Intention
is
an
applying
of
our
will
to
a
religious
observance
of
the
will
of
God
already
perceived
.
Psal.
119.
106.
I
have
sworn
and
will
performe
it
,
that
I
will
keepe
thy
righteous
judgement
.
11.
The
purpose
of
the
intention
ought
to
be
so
strong
and
firme
,
that
without
all
exception
we
be
ready
to
observe
whatsoever
God
will
command
.
Ier.
42.
5
,
6.
The
Lord
be
a
true
and
faithfull
witnesse
betweene
us
,
if
we
doe
not
even
according
to
all
things
for
the
which
the
Lord
thy
God
shall
send
thee
to
us
:
whether
it
be
good
,
or
whether
it
be
evill
,
we
will
obey
the
voyce
of
the
Lord
our
God
.
12.
In
respect
of
this
intention
the
Law
of
God
it
selfe
is
said
to
be
in
the
heart
of
a
believer
.
Psal.
40.
9.
&
119.
11.
Ier.
31.
33.
Heb.
8.
10.
13.
This
hearing
that
it
may
be
right
,
ought
to
be
from
religious
observance
,
bringing
subjection
of
the
inward
acts
,
and
inclinations
of
the
mind
.
Romans
6.
17.
From
the
heart
yee
obeyed
that
forme
of
doctrine
to
which
yee
were
delivered
.
14.
But
that
it
may
be
truly
religious
,
It
is
requisite
,
first
that
it
arise
from
Faith
,
whereby
we
believe
that
to
be
the
word
of
truth
which
God
reveales
unto
us
,
and
also
are
accordingly
affected
toward
it
.
Hebr.
4.
2.
The
word
being
heard
did
not
profit
them
,
not
being
mingled
with
Faith
in
them
that
heard
it
.
Luc.
24.
32.
Did
not
our
hearts
burne
in
us
whilest
he
spake
to
us
?
15.
By
this
Faith
we
cleave
to
the
word
.
Psa.
119.
31.
And
the
word
it selfe
cleaves
unto
,
and
is
ingrafted
in
us
,
unto
salvation
,
Iames
1.
21.
That
ingrafted
word
.
16.
Secondly
the
same
hearing
must
flow
from
that
hope
,
whereby
we
doe
embrace
that
which
God
hath
promised
as
the
word
of
life
,
also
expecting
life
by
it
▪
Deut.
32.
47.
Iohn
5.
39.
It
is
your
life
,
yee
looke
in
them
to
finde
eternall
life
.
17.
By
this
hope
it
comes
to
passe
that
the
faithfull
bring
forth
fruit
with
patience
.
Luc.
8.
15.
18.
In
like
manner
it
must
have
love
joyned
with
it
,
whereby
we
cleave
to
the
same
word
,
or
to
God
revealing
himselfe
to
us
in
that
word
as
simply
good
.
Psa.
119.
97.
How
doe
I
love
thy
Law
.
1
Thess.
2.
10.
They
received
not
the
love
of
the
truth
,
that
they
might
be
saved
.
19.
In
respect
of
this
love
the
Word
of
God
doth
dwell
plentifully
in
the
faithfull
,
Colossians
3.
16.
So
as
they
are
also
transformed
into
the
forme
and
fashion
of
it
,
Romans
6.
17.
20.
Such
an
Hearing
of
the
Word
of
God
is
the
true
,
and
proper
worship
of
God
.
1.
Because
it
doth
immediatly
and
directly
bring
spirituall
honour
to
God
,
for
although
the
act
of
hearing
is
most
properly
directed
to
our
receiving
of
the
Will
of
God
,
yet
because
in
the
manner
of
receiving
we
doe
subject
our
consciences
to
God
,
therefore
we
give
him
that
honour
of
power
,
and
Divine
truth
in
the
aknowledgement
whereof
his
religous
worship
is
exercised
.
2.
Because
it
containeth
a
direct
,
and
immediate
,
exercise
of
Faith
,
Hope
,
and
Love
,
in
which
the
worship
of
God
doth
most
essentially
consist
.
21.
Hence
no
word
or
sentence
of
men
,
ought
to
be
mingled
with
the
word
of
God
,
and
propounded
in
the
same
manner
with
it
,
least
by
this
meanes
we
doe
in
some
sort
worship
men
instead
of
God
.
22.
Unto
this
hearing
that
pride
is
most
formally
opposed
whereby
one
doth
so
affect
his
owne
excellency
,
that
he
will
not
be
subject
to
the
Will
of
God
.
For
although
this
pride
is
contrary
to
humility
of
religion
,
and
obedience
,
or
obedience
in
generall
,
yet
it
seemeth
to
be
most
properly
opposite
to
them
in
this
act
of
religion
:
because
a
proud
man
,
as
he
is
such
,
is
so
far
from
subjecting
himselfe
to
the
will
of
another
;
as
to
a
Law
,
that
he
would
have
his
own
will
in
stead
of
a
Law
.
Ierem.
13.
15.
Heare
and
give
eare
:
be
not
proud
;
for
the
Lord
hath
spoken
.
Ier.
5.
5.
They
have
broken
the
yoke
,
they
have
burst
the
bonds
.
23.
The
proper
act
as
it
were
of
this
pride
is
that
contempt
whereby
one
doth
set
at
naught
either
God
or
the
Will
of
God
and
observance
of
it
,
2.
Sam.
12.
9.
Why
hast
thou
despised
the
Word
of
the
Lord
,
in
doing
that
which
is
evill
in
his
Eyes
.
24.
Hence
pride
is
said
to
be
the
cause
of
all
other
sins
,
for
a
double
reason
.
1.
Because
all
other
sinnes
are
referred
in
a
certaine
manner
to
that
excellency
which
is
seene
in
pride
as
to
an
end
.
2.
Because
pride
casteth
away
from
it selfe
in
contempt
the
government
of
the
word
,
by
the
power
whereof
alone
sin
is
avoyded
.
25.
Hence
there
is
in
every
sin
found
some
respect
of
pride
,
but
especially
in
those
which
are
committed
upon
deliberate
counsell
.
26.
Hence
also
all
consultation
with
the
world
;
flesh
or
wisdome
of
the
flesh
in
those
things
which
pertaine
to
religion
,
is
opposed
to
the
hearing
of
the
Word
.
Romans
8.
7.
Gal.
1.
16.
27.
For
as
by
pride
men
doe
altogether
reufse
to
subject
themselves
to
the
will
of
God
:
So
by
these
consultations
of
those
things
which
are
not
after
God
,
they
doe
seeke
to
themselves
as
it
were
other
Gods
,
to
whom
they
may
be
subject
.
28.
The
most
accursed
opposition
to
hearing
of
the
word
of
God
is
in
consulting
with
the
Devills
.
Esay
8.
19.
Deut.
18.
11
,
12
,
13
,
14
,
15.
Where
a
certaine
religious
Faith
,
and
Hope
due
to
God
only
is
transferred
either
explicitly
or
implicitly
to
the
enemies
of
God
.
29.
Hence
it
is
that
Faith
is
wont
chiefly
to
be
required
in
such
consultations
by
those
who
are
the
masters
of
such
Arts.
30.
By
vertue
of
this
Faith
there
is
a
certaine
covenant
entred
into
with
the
Devill
,
with
some
religion
;
if
not
openly
and
eypressively
,
at
least
secretly
and
implyedly
.
31.
But
although
one
have
not
a
direct
intentation
to
aske
counsell
of
the
Devill
,
yet
if
he
doe
that
which
either
of
its
owne
nature
,
or
by
use
and
application
which
it
hath
doth
infer
a
compellation
of
the
Devill
to
receive
his
helpe
or
counsell
,
he
is
made
partaker
of
the
same
sin
.
32.
Therefore
all
arts
brought
in
by
instinct
of
the
Devill
,
for
the
knowing
of
secrets
are
in
this
respect
to
bee
condemned
.
33.
All
divination
therefore
which
is
neither
grounded
upon
certaine
revelation
of
God
,
not
the
course
of
nature
ordained
by
God
in
things
created
,
is
to
be
condemned
.
34.
All
applying
of
things
or
words
either
to
predictions
,
or
those
operations
to
which
they
have
no
disposition
,
either
by
their
nature
,
or
Gods
Ordinance
,
is
to
be
condemned
.
35.
As
the
helpe
of
the
Devill
is
sought
by
such
like
courses
,
they
doe
containe
in
themselves
a
certaine
invocation
of
him
,
and
so
are
opposed
to
calling
upon
God
:
but
as
certaine
revelation
is
expected
,
or
a
submission
of
mind
used
to
the
receiving
and
executing
his
commands
,
so
they
are
opposed
to
the
hearing
of
the
word
of
God
.
36.
This
communion
therefore
with
the
Devill
is
not
only
in
this
respect
unlawfull
,
because
it
is
joyned
with
fraud
and
seducing
,
but
also
because
of
its
own
nature
it
is
contrary
to
true
religion
.
37.
For
we
have
not
civill
communion
or
fellowship
with
the
Devill
:
religious
communion
we
cannot
have
,
no
not
as
some
of
old
had
with
the
good
Angels
,
who
are
ministring
spirits
,
for
our
good
sent
of
God
for
that
purpose
.
38.
Whatsoever
therefore
we
doe
with
the
Devill
besides
those
things
which
pertaine
to
the
resisting
of
him
as
the
enemy
of
our
soules
,
it
makes
to
the
violating
of
true
religion
,
and
is
a
certaine
perverse
religion
.
39.
If
he
seeme
sometime
to
be
subject
to
the
command
of
men
,
by
vertue
of
certaine
inchantements
,
it
is
only
a
shew
of
subjection
,
that
by
that
meanes
he
may
more
easily
rule
over
men
:
therefore
he
doth
not
hinder
,
but
only
colour
that
religious
subjection
which
men
performe
to
him
in
that
communion
.
40.
All
those
doe
in
part
communicate
with
such
sins
,
who
by
words
,
figures
,
&
such
like
things
of
no
sufficient
vertue
,
doe
desire
to
cure
diseases
in
others
,
or
suffer
such
things
in
themselves
or
others
for
that
end
.
41.
Sympathies
,
and
Antipathies
,
and
specificall
vertues
which
are
found
in
some
things
are
hereby
differenced
from
such
inchantements
,
in
that
the
common
experience
of
all
men
,
doth
acknowledge
these
:
there
is
some
Faith
required
in
those
;
but
in
these
none
.
42.
A
strong
imagination
doth
peradventure
concurre
in
many
to
make
these
meanes
effectuall
;
but
that
also
doth
often
arise
from
a
certaine
religious
Faith
:
neither
can
it
effect
any
thing
in
parents
for
children
,
or
in
men
for
Cattell
,
without
a
certaine
diabolicall
operation
accompanying
it
.
43.
They
that
are
most
given
to
the
hearing
of
the
word
,
as
they
doe
least
of
all
care
for
such
acts
,
so
they
doe
receive
the
least
fruit
by
them
.
CHAPTER
IX
.
Of
Prayer
.
1.
PRayer
is
a
religious
representing
of
our
will
before
God
,
that
God
may
be
as
it
were
affected
with
it
.
2.
It
is
an
act
of
religion
,
because
of
its
own
nature
it
yeildeth
to
him
that
is
prayed
unto
that
sufficiency
and
efficiency
of
knowledge
,
power
,
and
goodnesse
which
is
proper
to
God
.
3.
Hence
it
cannot
be
directed
to
any
other
beside
God
only
,
without
manifest
idolatry
.
4.
It
ariseth
first
from
Faith
.
Rom.
10.
14.
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
Namely
from
that
Faith
whereby
we
doe
believe
that
God
is
first
omniscient
,
who
knoweth
all
things
,
and
so
the
inward
affections
and
motions
of
our
hearts
,
for
in
them
chiefly
the
essence
of
Prayer
doth
consist
:
secondly
,
that
he
is
omnipotent
,
who
can
doe
what
he
will
in
fulfilling
our
desires
;
thirdly
,
that
he
is
the
author
and
giver
of
every
good
thing
:
Fourthly
,
that
he
doth
allow
and
accept
our
Prayer
through
Christ
.
5.
Hence
all
our
Prayers
are
to
be
offered
to
God
in
the
name
and
mediation
of
Christ
,
by
the
power
of
a
justifying
,
Faith
.
Iohn
14.
13.
14.
&
16.
23.
Whatsoever
ye
shall
aske
of
the
Father
in
my
name
.
6.
It
ariseth
also
from
that
hope
whereby
we
expect
the
fruit
desired
from
our
prayers
from
God
.
Rom.
8.
23.
26.
We
groane
expecting
the
adoption
:
The
spirit
maketh
request
for
us
with
groanes
that
cannot
be
expressed
.
7.
Lastly
,
it
ariseth
from
Charity
,
whereby
we
desire
both
to
partake
of
and
celebrate
the
goodnesse
of
God
.
Psalme
34
4.
9.
Magnifie
the
Lord
with
me
,
and
let
us
extoll
his
name
together
.
Tast
and
see
that
the
Lord
is
good
,
blessed
is
the
man
that
trusts
in
him
.
8.
Hence
Charity
to
our
neighbour
also
is
necessarily
required
that
Prayer
be
accepted
of
God
.
The
fift
petition
of
the
Lords
Prayer
.
9.
Prayer
differs
from
hearing
the
word
,
in
that
hearing
is
conversant
about
the
will
of
God
,
but
Prayer
about
our
will
:
in
hearing
the
word
we
receive
the
Will
of
God
,
but
in
Prayer
we
offer
our
will
to
God
,
that
it
may
be
received
by
him
.
10.
But
it
is
not
a
simple
will
or
desire
,
but
a
representation
of
the
will
or
the
will
exhibited
and
represented
before
God
.
For
it
is
not
sufficient
to
prayer
,
that
we
desire
to
have
something
,
for
so
prophane
men
,
because
they
doe
most
desire
to
have
,
should
pray
most
;
but
there
is
required
also
a
desire
to
obtaine
that
of
God
,
and
a
wil
to
seeke
the
same
of
him
,
and
then
a
representing
or
insinuating
of
this
desire
before
God
.
11.
But
this
representation
is
done
first
and
essentially
in
the
will
it selfe
,
as
it
being
converted
to
God
,
doth
as
it
were
by
an
act
stretched
forth
,
represent
unto
him
its
inclination
and
desire
.
12.
Hence
the
Prayers
of
the
godly
are
called
in
the
Scriptures
desires
,
Psal.
10.
17.
And
unspeakeable
groanes
Rom.
8.
26.
13.
In
the
second
place
and
by
way
of
signe
;
this
representation
is
made
in
the
understanding
,
as
it
conceiving
an
inward
word
,
doth
expresse
the
affections
of
the
will
before
God
.
14.
Hence
the
prayers
of
the
faithfull
are
also
called
words
,
and
speeches
whereby
they
speake
to
God
,
not
first
and
chiefly
outwardly
,
but
inwardly
.
Hos.
14.
2.
Take
unto
you
words
,
and
turne
unto
the
Lord
.
Say
unto
him
,
pardon
,
&c.
15.
Prayer
therefore
is
formally
an
act
of
the
will
:
yet
withall
there
is
required
to
it
both
an
antecedent
act
of
the
mind
whereby
we
understand
,
what
,
of
whom
,
for
what
,
and
how
we
must
pray
;
and
a
consequent
act
whereby
we
conceive
and
expresse
with
a
certaine
word
of
the
mind
,
prayer
it selfe
.
16.
Hence
together
with
intention
or
the
act
of
the
will
,
there
is
also
required
attention
in
Prayer
,
both
to
God
to
whom
we
pray
,
and
to
the
thing
whereof
we
pray
,
and
also
to
the
Prayer
it selfe
;
for
we
must
not
only
pray
with
the
Spirit
,
but
with
understanding
also
.
1
Corinthians
14.
15.
I
will
pray
with
the
spirit
,
I
but
will
pray
with
understanding
also
.
17.
This
representation
must
be
submisse
and
humble
,
for
otherwise
it
would
not
be
a
religious
praying
directed
from
a
subject
Creature
to
the
highest
God
and
Creator
,
but
either
a
command
of
a
superior
to
an
inferior
,
or
a
familiar
conference
as
it
were
,
such
as
is
among
equalls
.
Gen.
18.
27.
Behold
now
I
would
speake
unto
the
Lord
,
although
I
am
dust
and
ashes
.
Psalme
95.
6.
Come
let
us
bow
,
and
fall
downe
,
and
bend
the
knees
before
the
Lord
that
made
us
.
18.
The
generall
end
of
Prayer
is
,
that
we
may
as
it
were
affect
or
move
GOD
;
whence
it
is
that
the
faithfull
are
said
by
their
prayers
as
it
were
mightily
to
prevaile
with
God
,
Genesis
32.
28.
Hos.
12.
4
,
5.
And
as
it
were
to
strike
,
Rom.
15.
30.
19.
For
although
that
difference
is
true
which
some
put
between
those
prayers
which
are
directed
to
men
,
and
those
which
are
made
to
God
:
that
they
that
pray
to
men
doe
affect
those
to
whom
they
pray
,
and
in
some
measure
dispose
them
to
that
which
they
desire
:
but
those
who
pray
to
God
,
doe
not
so
much
affect
God
as
themselves
,
and
dispose
themselves
to
those
things
they
desire
:
yet
God
is
pleased
so
to
commend
the
force
and
efficacy
of
Prayer
to
us
,
that
he
declares
himselfe
to
be
affected
,
and
as
it
were
moved
with
it
.
And
that
because
our
prayer
is
the
meanes
,
by
the
interceding
of
which
,
and
no
otherwise
,
God
will
Communicate
many
things
unto
us
,
whence
also
they
who
aske
some
thing
of
GOD
,
are
said
to
affoord
helpe
to
effect
it
,
2.
Cor.
2.
11.
20.
For
we
doe
not
therefore
pray
to
God
that
we
may
make
knowne
our
desires
to
him
not
knowing
them
,
who
understands
alwayes
a
far
off
.
Psal.
139.
2.
That
is
,
when
as
yet
they
are
not
in
our
minds
:
neither
that
we
may
move
him
to
our
mind
who
was
unwilling
,
with
whom
there
is
no
change
or
shadow
of
turning
.
Iames
1.
17.
But
that
we
may
by
our
prayer
obtaine
that
of
him
which
we
believe
he
is
willing
to
.
1.
Iohn
5.
14.
This
is
our
confidence
which
we
have
towards
God
,
that
if
we
aske
him
any
thing
according
to
his
will
,
he
heareth
us
.
21.
Hence
the
firmenesse
and
unchangeablenesse
of
Gods
providence
doth
not
take
away
,
but
establish
the
prayers
of
the
faithfull
,
and
the
most
sure
apprehension
of
it
by
Faith
doth
not
make
the
true
believers
slothfull
,
but
doth
more
stir
them
up
to
pray
.
1.
Chr.
17.
25
,
26
,
27.
Thou
O
my
God
,
hast
revealed
to
the
eare
of
thy
servant
,
that
thou
wilt
build
him
an
house
.
Therefore
hath
thy
servant
been
bold
to
pray
before
thee
,
&c.
22.
Hence
also
we
must
pray
instantly
and
continually
;
instantly
,
because
our
prayer
is
a
necessary
meanes
for
Gods
glory
,
and
our
good
.
Continually
,
because
such
a
disposition
of
will
is
never
to
be
cast
off
,
and
the
act
of
it
also
is
daily
to
be
exercised
,
as
occasion
is
offered
to
us
.
23.
The
adjuncts
of
Prayer
are
confession
,
and
a
promise
made
to
God
:
for
these
two
are
alwayes
either
expresly
or
implicitly
used
in
every
acceptable
Prayer
to
God
,
and
in
every
part
of
it
.
24.
For
because
we
doe
by
Prayer
fly
unto
the
mercy
of
God
,
as
to
the
fountaine
of
all
good
,
either
communicated
,
or
to
be
communicated
to
us
,
in
so
doing
we
confesse
that
we
are
miserable
in
our selves
and
destitute
of
all
good
,
because
also
we
endeavour
as
it
were
,
to
affect
and
move
God
by
our
desires
;
therefore
also
we
professe
that
our
minds
are
sutably
affected
about
the
same
things
,
and
doe
promise
them
to
be
so
affected
for
time
to
come
;
neither
can
such
like
affections
be
absent
from
our
prayers
,
without
a
certaine
mocking
of
GOD.
25.
Confession
is
an
humble
and
penitentiall
acknowledgement
of
our
offence
,
gultinesse
and
misery
.
Ps.
32.
5.
26.
The
end
and
use
of
this
confession
is
.
First
,
that
God
may
be
justified
and
may
have
glory
in
his
judgements
.
Psa.
51.
6.
Secondly
,
that
we
may
be
disposed
to
obtaine
the
glory
of
God
.
Psal.
3.
25.
Thirdly
,
that
the
grace
that
is
granted
,
may
more
clearely
appeare
.
27.
The
manner
is
divers
,
according
to
the
diversity
of
sinners
.
For
sins
not
knowen
,
are
to
be
confessed
generally
.
Psa.
19.
13.
But
knowen
sins
specially
,
even
according
to
the
nature
and
grievousnesse
of
every
one
,
Ezra
.
9.
14.
28.
A
promise
required
in
Prayer
is
a
testifying
of
a
purpose
agreeable
to
Prayer
.
29.
This
purpose
is
a
determination
of
the
will
to
prosecute
that
with
an
earnest
endeavour
,
which
we
pray
to
God
that
it
may
be
,
Psal.
119.
106.
112.
Compared
with
the
following
verses
.
30.
But
wee
prosecute
that
wee
pray
for
,
both
by
those
meanes
which
of
their
own
nature
are
necessary
to
that
end
,
and
also
by
other
meanes
,
the
determination
whereof
depends
upon
contingent
circumstances
,
and
upon
our
election
.
31.
A
promise
of
the
latter
kind
made
to
God
distinctly
,
and
upon
deliberate
counsell
,
is
by
a
certaine
appropriation
called
a
vow
.
32.
Hence
every
vow
must
be
,
First
,
of
a
thing
neither
impossible
,
nor
simplie
necessary
,
but
which
may
be
freely
performed
according
to
our
pleasure
by
the
ordinary
favour
of
God
.
Secondly
,
of
a
thing
neither
evill
nor
vaine
,
but
lawfull
and
good
in
respect
of
all
circumstances
.
Thirdly
,
it
must
be
referred
only
to
God
as
the
object
to
whom
we
vow
,
and
to
his
honour
as
the
prime
end
,
although
it
may
be
ordered
to
ours
,
and
others
edification
and
use
.
33.
Prayer
in
respect
of
the
manner
is
either
ejaculatory
,
or
a
short
lifting
up
of
the
desire
,
where
the
mind
doth
either
not
wholy
,
or
not
long
attend
Prayer
.
Psal.
129.
8.
Nehem.
2.
4.
Or
a
continued
order
of
Praying
.
34.
That
ought
to
be
more
frequent
,
as
that
which
cannot
be
hindered
by
ordinary
businesses
;
but
this
must
be
at
set
times
,
as
being
more
solemne
,
and
not
admitting
the
distraction
of
other
thoughts
.
35.
But
both
of
them
is
either
mentall
,
or
vocall
.
36.
Mentall
is
that
which
is
performed
in
the
will
,
mind
,
and
affection
,
without
any
signe
purposely
adjoyned
.
Nehem.
2.
4.
1.
Sam.
1.
13.
37.
Vocall
is
that
which
draweth
forth
the
inward
desire
of
the
mind
even
in
words
.
Hos.
14.
2.
38.
The
voyce
is
oft
times
necessary
in
prayer
to
expresse
,
stirup
,
continue
,
and
increase
the
inward
affection
of
the
mind
:
for
although
the
affection
ought
to
goe
before
the
voyce
,
and
the
voyce
to
be
conformable
to
the
affection
;
yet
whilest
that
it
is
religiously
expressed
by
the
voyce
,
it
hath
a
certaine
reflexion
upon
the
mind
it selfe
,
whereby
it
is
more
enkindled
,
and
getteth
greater
strength
.
The
voyce
also
is
necessary
in
its
measure
,
that
the
body
may
together
with
the
soule
be
exercised
in
this
part
of
religion
.
39.
Hence
therefore
neither
is
that
speech
to
be
used
which
he
that
prayeth
understandeth
not
,
and
whereby
he
cannot
expresse
his
conceivings
;
for
such
a
repeating
of
unknowen
words
is
not
properly
the
speech
of
a
man
,
because
it
is
no
more
formed
of
the
inward
conceivings
then
those
words
which
are
sometime
uttered
by
a
Parrot
,
and
so
it
cannot
distinctly
expresse
the
inward
conceivings
of
the
mind
,
in
which
prayer
doth
primarily
consist
.
40.
Neither
also
must
the
speech
be
long
,
or
repeating
the
same
thing
often
.
Mat.
6.
7.
Unlesse
it
be
out
of
the
abundance
of
the
heart
;
for
then
neither
long
prayers
,
nor
divers
repeatings
are
vaine
or
to
no
purpose
;
but
most
acceptable
to
God
:
as
doth
sufficiently
appeare
by
approved
examples
of
such
prayers
which
are
mentioned
in
the
Scriptures
.
41.
Neither
finally
ought
there
to
be
such
care
of
words
which
may
any
way
diminish
due
attention
,
either
to
God
,
or
to
the
subject
matter
,
or
to
the
inward
affection
of
the
mind
.
42.
In
vocall
prayer
if
it
be
solemne
,
there
are
also
those
gestures
required
which
become
the
majesty
of
God
,
our
basenesse
,
and
the
nature
of
the
matter
it selfe
.
43.
Vocall
prayer
is
either
in
prose
,
or
in
Meter
.
44.
In
meter
singing
is
joyned
,
and
therefore
there
must
be
more
care
of
the
speech
and
tone
,
then
in
prose
.
45.
But
the
melody
of
singing
is
ordained
for
a
certaine
spirituall
delight
,
whereby
the
mind
is
detained
in
the
meditation
of
the
thing
that
is
sung
.
46.
For
there
is
a
more
distinct
meditation
comes
between
the
word
,
and
the
lifting
up
of
the
heart
,
then
in
other
prayers
:
so
that
the
next
and
immediat
fruit
of
a
Psalme
,
is
our
edification
in
Faith
and
obedience
.
47.
Yet
because
the
lifting
up
of
the
heart
to
God
is
together
required
,
Simul
&
consequenter
,
and
going
along
with
the
thing
that
is
sung
,
and
it
is
also
the
end
of
that
meditation
;
therefore
we
are
said
to
sing
in
our
heart
to
the
Lord
,
Col.
3.
16.
And
Psalmes
that
are
sung
have
the
consideration
of
Prayers
.
48.
But
because
this
religious
melody
hath
the
respect
of
prayers
:
therefore
it
is
not
so
fit
,
that
the
decalogue
,
and
other
such
like
which
doe
not
partake
the
nature
of
prayer
be
turned
into
Meter
,
and
be
sung
in
stead
of
Psalmes
.
49.
But
because
singing
doth
immediatly
respect
our
edification
,
and
also
doth
set
forth
in
its
own
nature
,
a
certaine
gladnesse
of
the
mind
,
Iames
5.
13.
therefore
the
very
same
gestures
which
are
meet
in
other
prayers
,
are
not
required
in
such
like
exercises
.
50.
Secondly
,
prayer
is
either
solitary
,
or
with
others
.
51.
In
that
which
is
had
with
others
if
it
be
prose
,
one
goeth
before
in
voyce
,
and
the
rest
follow
in
affection
,
and
Faith
,
which
they
ought
to
declare
,
in
the
end
,
by
saying
,
Amen
.
Nehem.
8.
7.
1.
Cor.
14.
16.
52.
Hence
,
Alternatio
precum
enterchanging
of
prayers
by
Anthemes
:
distribution
of
parts
betweene
the
Minister
and
People
;
and
repeating
of
words
propounded
by
the
Minister
,
by
the
subsequent
voyce
of
the
people
,
is
not
to
be
approved
.
53.
But
in
the
melody
of
singing
,
because
it
tendeth
to
our
mutuall
edification
,
attention
,
and
stirring
up
of
pious
affections
among
us
one
toward
another
,
Col.
3.
16.
Therefore
all
doe
joyne
their
voyces
together
.
1.
Chronicles
16.
35.
Marc.
14.
26.
54.
In
those
prayers
which
are
had
with
others
,
such
speech
must
be
used
which
is
understood
of
others
.
1.
Co.
14.
55.
Hence
that
broken
musick
which
excludes
understanding
,
must
be
absent
from
those
sacred
exercises
of
piety
at
least
which
we
have
with
others
.
56.
The
kinds
of
prayer
are
two
,
Petition
,
and
thanksgiving
.
Phil.
4.
6.
In
every
thing
let
your
requests
be
made
knowne
to
God
in
prayers
,
and
deprecation
,
with
giving
of
thankes
.
57.
Petition
is
a
prayer
of
that
which
is
wanting
,
that
we
may
obtaine
it
Matthew
7.
7.
Aske
,
and
it
shall
be
given
you
:
Seeke
,
and
yee
shall
finde
;
Knock
,
and
it
shall
be
opened
to
you
.
58.
Alwayes
that
which
we
aske
is
wanting
,
either
wholy
,
or
in
part
,
or
in
our
feeling
,
or
finally
in
respect
of
the
act
,
or
in
respect
of
the
continuance
of
it
.
59.
Hence
,
a
sence
of
our
emptinesse
and
want
,
together
with
an
apprehension
of
sufficiency
,
whereby
our
insufficiency
may
be
supplied
,
is
necessarily
required
to
make
a
petition
aright
.
60.
The
vertue
and
efficacy
of
petition
is
not
in
deferring
,
or
in
satisfying
,
as
the
Papists
would
have
it
,
but
in
impetration
onely
.
61.
To
impetrate
is
properly
to
have
the
force
of
a
meanes
to
obtaine
some
good
freely
from
another
.
62.
Therefore
all
good
works
,
or
all
observance
,
although
as
it
flowes
from
Faith
,
hath
some
power
to
obtaine
blessings
from
God
by
vertue
of
that
promise
,
whereby
he
appointeth
a
free
reward
to
them
;
whence
also
Reall
Prayer
distinguished
from
vocall
&
mentall
,
is
called
by
some
a
good
worke
,
although
very
improperly
:
yet
petition
,
doth
obtaine
in
a
speciall
manner
,
not
only
as
it
is
a
chiefe
part
of
obedience
,
but
also
because
it
hath
in
its
proper
nature
this
end
and
use
,
as
it
is
a
formall
act
of
Faith
and
hope
,
by
which
we
receive
all
good
things
from
God
.
63.
But
this
impetration
doth
not
properly
respect
the
justice
of
God
,
but
his
mercy
and
kindnesse
.
64.
Hence
we
receive
every
good
thing
we
aske
,
not
from
the
hand
of
justice
,
but
grace
.
65.
Petition
,
because
it
doth
most
formally
flow
from
Faith
and
Hope
,
therefore
it
is
in
the
same
manner
conversant
about
good
things
to
be
asked
as
those
vertues
are
conversant
about
their
secundary
objects
,
that
is
,
those
things
which
they
apprehend
,
are
to
bee
communicated
to
us
from
God
.
66.
Hence
those
things
onely
are
to
be
asked
absolutly
which
are
necessary
for
Gods
glory
and
our
salvation
:
but
other
things
with
a
secret
subjection
to
the
most
wise
disposing
of
God
.
67.
Hence
both
the
manner
,
and
particular
time
to
communicate
this
or
that
upon
us
,
ought
not
to
be
prescribed
to
God
in
our
prayers
;
yet
it
is
lawfull
to
pray
God
to
heare
us
speedily
,
Psalme
102.
3.
Heare
me
speedily
.
Because
hee
hath
promised
to
doe
this
,
Luke
18.
8.
Hee
will
avenge
them
quickly
.
Yet
wee
may
not
define
the
fit
time
of
this
hastening
.
68.
But
because
petition
flowes
also
from
Charity
,
hence
those
things
also
are
to
be
desired
,
and
asked
in
prayers
,
which
doe
most
make
to
the
celebration
of
the
glory
and
goodnesse
of
God
.
69.
Hence
also
we
aske
not
only
for
our selves
,
but
for
all
other
also
,
who
either
or
may
be
pertakers
with
us
of
the
same
goodnesse
of
God
.
1.
Tim.
2.
1
,
2
,
3.
70.
The
Patriarchs
and
Prophets
did
not
only
in
their
blessings
pray
well
when
they
uttered
their
desires
,
but
also
did
promise
well
in
the
name
of
the
Lord
;
the
Hebrew
words
are
wont
to
containe
both
,
Let
God
give
,
or
God
shall
give
.
Gen.
27.
30.
71.
Therefore
although
we
may
not
peculiarly
pray
for
the
dead
,
because
such
prayer
hath
neither
precept
nor
commendable
example
in
Scriptures
,
nor
finally
any
use
or
end
:
neither
may
we
pray
for
all
and
every
one
living
collectively
that
they
may
be
saved
;
because
we
know
the
contrary
is
determined
by
God
;
yet
we
ought
not
wholly
to
reject
any
man
living
in
particular
from
the
communion
of
our
prayers
,
neither
for
any
enmity
,
nor
for
conjectures
,
or
probable
signes
of
reprobation
.
72.
Petition
is
twofold
according
to
the
respect
of
the
object
or
thing
which
is
asked
for
it
is
either
Apprecation
,
or
Deprecation
.
73.
Apprecation
is
petitioning
for
good
things
to
be
communicated
.
74.
Deprecation
is
petition
for
evill
things
to
be
removed
.
Intercession
which
is
joyned
to
these
two
,
1.
Tim.
2.
1.
is
a
peculiar
manner
of
deprecation
,
namely
,
when
that
evill
which
we
desire
to
be
removed
is
placed
in
some
injury
,
done
by
men
.
75.
Unto
deprecation
there
belongs
,
Complaints
and
lamentations
,
as
adjuncts
of
it
.
76.
Complaint
is
a
signification
of
our
griefe
,
of
miseries
as
they
are
injuriously
inflicted
by
men
.
77.
Unto
these
complaints
imprecation
is
sometime
joyned
,
whereby
we
wish
some
evill
to
those
who
are
authors
of
evill
.
But
this
is
ordinarily
no
further
lawfull
,
then
as
it
hath
the
force
of
deprecation
,
for
the
removing
some
greater
evill
by
that
evill
which
we
wish
to
them
,
but
the
propheticall
imprecations
were
also
predictions
.
78.
Lamentation
is
a
signification
of
our
griefe
,
of
those
miseries
as
they
are
sent
by
God
.
79.
Sometime
fasting
is
added
to
deprecation
as
an
outward
adjunct
.
80.
Fasting
is
an
abstinence
from
the
helpes
and
comforts
of
this
life
,
whereby
humility
is
shewed
as
it
were
in
a
reall
confession
,
and
we
are
made
the
more
fit
to
make
more
effectuall
prayers
.
1.
Cor.
7.
5.
Ioel
1.
14
,
15
,
16.
Dan.
9.
2.
3.
81.
Hence
fasting
considered
by
it selfe
is
not
a
good
worke
,
and
part
of
our
obedience
toward
God
,
but
as
it
disposeth
us
to
make
more
free
,
ardent
,
and
more
continued
Prayers
.
82.
Hence
also
the
same
measure
and
time
of
fasting
is
not
equally
profitable
,
and
necessary
to
all
and
every
one
.
83.
Finally
hence
that
way
of
fasting
is
most
religious
,
when
the
whole
mind
is
so
attent
to
seeke
God
,
that
thereby
it
is
called
a
way
from
the
thought
and
care
of
those
things
,
which
pertaine
to
the
life
present
.
84.
Thanksgiving
is
prayer
,
of
those
things
which
we
have
received
,
that
the
honour
may
be
given
to
God
.
Ps.
50.
15.
23.
I
will
deliver
thee
,
that
thou
mayst
glorifie
me
.
He
that
offereth
praise
doth
glorifie
me
.
85.
It
is
Prayer
no
lesse
then
petition
,
because
whilest
we
give
thanks
to
God
,
we
doe
represent
our
will
with
a
religious
submission
before
God
,
that
he
may
be
as
it
were
affected
or
moved
,
although
not
properly
,
to
that
end
that
we
may
receive
something
from
God
,
but
rather
that
we
may
refer
something
we
have
received
unto
him
.
86.
It
is
most
properly
of
those
things
which
we
have
received
:
because
we
must
first
be
affected
with
the
sence
of
a
benefit
,
before
wee
can
give
thankes
to
GOD
in
respect
of
it
.
87.
Yet
thankes
must
be
given
,
not
only
for
those
things
which
we
have
actually
and
really
received
,
but
also
for
those
things
we
apprehend
by
Faith
and
Hope
;
partly
because
the
promise
it selfe
of
these
things
is
a
benefit
,
which
in
some
sort
is
already
said
to
be
bestowed
;
and
partly
because
the
things
promised
are
apprehended
with
that
certainty
,
that
they
doe
affect
the
mind
as
things
present
.
88.
Also
that
celebration
of
the
praises
of
God
belongs
to
thancksgiving
,
which
is
exercised
about
those
perfections
which
are
in
God
himselfe
,
and
doe
shine
forth
in
his
works
;
but
with
a
certaine
respect
to
those
things
we
have
received
,
namely
as
those
perfections
are
arguments
that
doe
either
illustrate
that
good
which
wee
have
received
,
or
confirme
the
bestowing
of
it
,
Rev.
4.
8
,
9.
Holy
,
holy
,
holy
,
Lord
God
Almighty
—
the
living
Creatures
gave
glory
,
and
honour
,
and
thanksgiving
to
him
who
sate
upon
the
Throne
.
89.
Hence
for
the
right
performance
of
thanksgiving
there
is
required
.
1.
A
knowledge
of
the
blessings
of
God
.
2.
An
applying
of
them
to
our selves
by
Faith
and
Hope
.
3.
A
due
estimation
of
them
,
together
with
an
affection
beseeming
.
90.
The
proper
end
of
thanksgiving
is
to
give
the
honour
to
God
,
for
all
those
things
which
we
have
received
.
Psal.
50.
15.
For
if
we
so
thinke
of
the
good
things
we
have
received
,
that
we
either
rest
in
them
,
or
glory
in
our selves
,
or
ascribe
them
only
to
second
causes
,
then
thanksgiving
is
corrupted
.
91.
Hence
thanksgiving
is
a
secundary
end
of
every
religious
petition
:
for
he
that
doth
rightly
aske
any
thing
of
God
,
doth
not
only
aske
therefore
that
he
may
receive
,
much
lesse
that
he
may
spend
it
upon
his
lusts
,
Iames
4.
3.
But
that
that
which
is
received
may
be
againe
referred
to
the
glory
of
God
who
gave
it
.
2.
Cor.
1.
11.
You
helping
together
by
prayer
for
us
,
that
for
the
gift
bestowed
upon
us
by
the
meanes
of
many
persons
,
thankes
may
be
given
by
many
on
our
behalfe
.
92.
Hence
in
every
petition
,
thanksgiving
for
that
benefit
which
is
asked
,
is
expresly
or
implicitly
promised
.
93.
Hence
thanksgiving
in
it selfe
is
more
perfect
and
more
noble
then
petition
:
because
in
petition
oft-times
our
good
is
respected
,
but
in
giving
of
thanks
Gods
honour
only
.
94.
Hence
thanksgiving
is
more
attributed
to
the
Angells
,
and
to
the
blessed
Spirits
in
the
Scriptures
,
then
petition
.
95.
By
this
act
we
are
said
not
only
to
praise
,
and
celebrate
God
,
but
also
to
extoll
,
blesse
,
magnifie
,
and
glorifie
him
,
and
the
like
:
all
which
are
so
to
to
be
understood
,
that
they
seth
forth
only
a
declaration
,
not
a
reall
effecting
of
those
things
they
make
shew
of
.
96.
If
thanksgiving
be
more
solemne
,
there
must
be
sometimes
a
cheerfull
solemnity
joyned
with
it
.
Esth.
9.
19.
For
as
a
fasting
when
we
deprecate
a
greater
evill
doth
both
cause
,
and
testifie
our
humiliation
to
be
the
greater
;
so
in
solemne
joy
for
some
speciall
good
communicated
to
us
,
outward
mirth
if
it
be
moderate
,
and
within
the
bounds
of
Temperance
,
doth
make
and
testifie
the
same
to
be
the
greater
.
97.
Evills
as
evills
can
neither
be
the
object
of
petition
nor
thansgiving
:
yet
afflictions
as
they
are
so
directed
by
God
,
that
they
doe
worke
together
for
our
good
,
may
have
the
respect
of
both
.
CHAPTER
X.
Of
an
Oath
.
1.
THere
be
two
manners
of
petition
to
be
used
upon
occasion
,
which
were
brought
in
by
reason
of
mans
infirmity
:
an
Oath
,
and
a
Lot
.
2.
But
because
these
two
manners
are
brought
in
upon
such
occasion
,
therefore
they
must
not
be
usually
frequented
,
but
then
only
to
be
used
where
humane
necessity
requireth
,
and
a
waighty
and
just
cause
is
in
hand
.
3.
An
Oath
is
a
requesting
of
Gods
Testimony
to
confirme
the
truth
of
our
testimony
.
Heb.
6.
13.
16.
Men
sweare
by
him
who
is
the
greater
:
and
an
Oath
for
confirmation
is
to
them
an
end
of
all
strife
.
4.
An
Oath
became
necessary
after
the
fall
of
man
,
because
man
by
〈◊〉
had
lost
both
that
credit
which
ought
to
be
given
to
his
simple
testimony
,
and
that
also
which
he
ought
to
have
given
to
the
testimony
of
others
.
5.
That
infirmity
of
man
in
giving
credit
to
the
testimony
of
others
,
is
so
great
that
it
was
in
a
manner
necessary
for
God
himselfe
also
to
demeane
himselfe
to
confirme
his
testimonies
by
the
forme
of
an
Oath
.
He.
6.
13.
17.
Which
was
more
then
needed
in
respect
of
Gods
faithfulnesse
,
but
not
in
respect
of
humane
infirmity
.
6.
Yet
God
seeing
he
hath
not
any
greater
or
superior
Judge
,
Heb.
6.
13.
He
cannot
properly
sweare
,
but
this
is
prescribed
to
him
metaphorically
:
because
all
that
perfection
of
confirmation
which
is
found
in
the
Oathes
of
men
,
doth
most
perfectly
agree
to
those
testimonies
of
God
.
7.
But
Gods
Testimony
is
worthily
called
upon
to
confirme
truth
:
because
he
is
the
highest
truth
who
can
neither
deceive
nor
be
deceived
,
Heb.
6.
18.
It
cannot
be
that
God
should
lie
.
8.
Hence
in
an
Oath
the
worship
of
religion
is
given
to
God
,
as
he
is
both
acknowledged
the
Author
of
truth
,
and
to
be
conscious
of
all
our
roughts
,
as
to
whose
eyes
those
things
are
naked
and
open
which
are
most
secret
to
all
Creatures
,
&
the
rewarder
of
truth
&
falshood
,
and
who
provides
for
all
things
by
an
admirable
providence
,
as
being
the
living
God
.
Deut.
6.
13
Feare
the
Lord
thy
God
,
and
worship
him
,
and
sweare
by
his
name
.
9.
Hence
we
may
not
sweare
by
any
Creature
,
but
by
God
alone
,
who
only
is
omniscient
,
the
only
law
giver
,
and
rewarder
of
those
things
which
pertaine
to
conscience
,
and
finally
to
be
only
religiously
worshipped
.
Mat.
5.
34.
35.
&
23.
21.
22.
Iames
5.
12.
10.
Yet
every
thing
considered
in
an
Oath
is
not
properly
the
worship
of
God
,
because
it
doth
not
directly
tend
to
give
honour
to
God
:
but
to
confirme
the
truth
;
but
that
request
which
is
made
in
an
Oath
is
worship
,
and
in
that
respect
to
sweare
by
the
true
God
,
doth
sometime
in
Scripture
set
forth
true
worship
.
Deut.
6.
13.
Esay
48.
1.
And
an
Oath
it selfe
is
wont
to
be
called
worship
.
11.
In
this
requesting
of
the
testimony
of
God
,
he
who
sweares
doth
make
himselfe
subject
to
Gods
vengeance
and
curse
,
if
he
give
false
testimony
,
that
is
,
if
wittingly
he
deceive
.
Hence
in
every
Oath
there
is
implicitly
or
expresly
an
imprecation
or
cursing
contained
,
Nehem.
10.
30.
2.
Cor.
1.
23.
Entred
into
a
curse
and
an
Oath
.
I
call
God
to
witnesse
against
my
soule
.
12.
Hence
is
that
forme
of
swearing
,
which
is
very
frequent
in
the
old
Testament
.
So
doe
God
to
me
,
and
more
also
in
which
words
there
is
a
generall
or
indefinite
curse
contained
,
that
the
way
of
inflicting
the
evill
may
be
committed
to
God
.
13.
Therefore
there
is
so
great
religion
of
an
Oath
that
it
may
admit
no
equivocation
or
mentall
reservation
;
which
things
may
have
their
place
in
play
or
ligher
Iesting
,
but
cannot
be
used
in
the
worship
of
God
without
great
impiety
.
For
this
is
nothing
else
but
to
mocke
at
GODS
Iudgement
.
14.
Hence
also
there
can
no
release
,
properly
so
called
,
commuting
,
or
dispensation
,
and
absolution
from
an
Oath
,
come
from
man
:
although
some
oathes
which
were
either
unlawfull
from
the
beginning
,
or
afterward
become
so
,
may
be
by
men
pronounced
to
be
void
.
15.
Because
it
is
a
testimony
of
a
thing
done
,
or
to
be
done
,
therefore
an
Oath
that
confirmes
a
testimony
is
distinguished
into
an
assertory
,
and
promissory
Oath
.
16.
An
assertory
Oath
is
of
a
thing
past
,
or
present
.
2.
Cor.
1.
23.
A
promissory
Oath
under
which
a
comminatory
is
contained
,
is
of
a
thing
to
come
.
1.
Samuel
20.
12
,
13
,
14.
17.
An
assertory
Oath
,
because
it
is
of
a
thing
already
done
,
doth
not
bind
to
doe
any
thing
,
but
doth
only
confirme
the
truth
of
the
thing
done
.
18.
But
this
assertion
doth
immediatly
respect
the
judgement
of
him
that
sweareth
,
being
grounded
on
those
arguments
which
are
wont
to
be
called
infallible
,
so
as
an
Oath
that
agrees
with
such
a
judgement
,
is
to
be
accounted
for
true
,
although
it
should
differ
from
the
thing
it selfe
:
because
it
doth
not
respect
the
thing
it selfe
,
but
by
meanes
of
such
a
judgement
:
whence
also
the
Romans
did
use
that
most
considerate
word
I
thinke
,
even
then
when
being
sworne
they
spake
those
things
which
they
were
sure
of
.
19.
A
promissory
Oath
hath
in
it
the
force
of
an
assertory
Oath
,
as
it
tes●…ifieth
a
present
firme
intention
of
the
mind
,
but
it
doth
moreover
bind
to
doe
that
which
is
declared
to
be
intended
.
20.
But
it
binds
so
far
only
as
one
can
bind
himselfe
,
that
is
,
to
that
which
both
Defacto
&
dejure
in
deed
and
in
right
,
he
may
performe
,
and
so
must
be
alwayes
of
a
thing
lawfull
and
possible
.
21.
Such
an
Oath
bindeth
to
the
fulfilling
of
it
,
although
the
Oath
was
unlawfull
in
respect
of
the
manner
,
or
the
thing
promised
bring
dammage
with
it
to
him
that
promised
.
Ios.
9.
19.
Ps.
15.
4.
22.
But
if
the
Oath
be
against
the
Commandements
of
God
,
it
doth
not
bind
:
because
an
Oath
ought
not
to
be
a
bond
of
iniquity
.
23.
Yet
an
Oath
made
in
some
manner
against
the
command
of
God
doth
sometime
bind
,
as
when
the
Iewes
to
whom
freedome
was
promised
,
did
sweare
to
be
subject
to
strangers
into
whose
power
they
came
.
24.
A
promissory
Oath
whereby
something
is
promised
to
man
only
for
his
sake
,
doth
cease
to
bind
,
if
he
to
whom
the
promise
is
made
,
doth
either
remit
or
take
away
that
fou●…dation
whereupon
it
was
grounded
.
25.
An
Oath
is
lawfull
and
honest
for
Christians
.
1.
Because
it
is
of
the
Law
of
nature
,
or
morall
Law
which
is
not
abrogated
.
2.
Because
it
pertaines
to
Gods
honour
,
and
Charity
to
our
neighbour
.
3.
Because
there
are
commendable
examples
of
Oathes
used
even
in
the
new
.
Testament
.
2.
Cor.
1.
23.
Rev.
6.
10.
26.
Christ
in
the
fifth
of
Matthew
doth
not
condemne
every
Oath
,
but
such
as
are
rash
,
indirect
,
and
made
by
the
Creatures
.
27.
Iames
Chap.
5.
Ver.
12.
Doth
condemne
the
same
abuse
of
an
Oath
,
and
not
all
swearing
,
whereby
his
repeating
the
words
of
Christ
he
doth
manifestly
shew
,
that
those
words
of
Christ
sweare
not
at
all
,
doe
make
one
sentence
with
those
that
follow
;
neither
by
Heaven
,
&c.
And
so
are
to
be
understood
as
joyned
together
,
not
divided
asunder
.
28.
Amen
,
Amen
is
not
a
forme
of
swearing
,
but
only
of
a
grave
asseveration
.
Those
words
,
Hebr.
6.
14.
Surely
blessing
I
will
blesse
thee
,
doe
not
containe
the
forme
,
but
the
matter
only
of
that
Oath
which
is
,
Gen.
22.
16.
17.
neither
doth
the
word
,
Amen
,
appeare
there
,
either
in
the
Greeke
or
Hebrew
,
as
some
have
rashly
imagined
.
29.
The
words
of
an
Oath
are
to
be
interpreted
in
the
Court
of
conscience
,
according
to
the
meaning
of
him
that
swore
,
if
he
dealt
simply
and
candidly
:
if
not
,
then
according
to
his
meaning
,
whom
he
would
deceive
,
or
to
whom
he
sware
.
But
in
the
outward
Court
the
words
of
them
that
sweare
,
are
to
bee
taken
as
they
are
commonly
understood
.
30.
A
perjured
man
is
not
to
speake
properly
,
but
such
an
one
,
that
either
sweares
against
his
conscience
or
witt●…ngly
and
willingly
departs
from
that
which
he
did
lawfully
sweare
.
31.
Faith
that
is
confirmed
by
a
lawfull
Oath
,
is
to
be
kept
,
the
same
circumstances
remaining
,
even
to
enemies
,
theeves
,
and
Pirates
:
for
if
the
respect
of
the
persons
doth
not
make
the
Oath
unlawfull
:
it
cannot
make
it
of
no
force
.
32.
An
Oath
that
is
extorted
by
feare
,
doth
not
cease
to
bind
in
that
respect
:
because
those
acts
which
are
said
to
be
extorted
from
a
man
by
feare
,
if
they
proceed
from
counsell
,
they
are
simply
voluntary
,
although
not
absolutly
Spontaneous
,
or
of
good
will
.
33.
They
that
doe
not
use
reason
so
as
they
cannot
understand
the
nature
of
an
Oath
,
are
not
capable
of
an
Oath
.
34.
To
require
an
Oath
of
him
who
will
sweare
by
false
Gods
,
is
not
of
it selfe
a
sin
.
Gen.
31.
53.
35.
An
Oath
of
a
Christian
ma●…
given
concerning
his
innocency
,
which
cannot
be
reprehended
by
any
certaine
arguments
,
ought
to
put
an
end
to
controversies
pertaining
thereto
.
Exod.
22.
11.
Heb.
6.
16.
36.
A
simple
Oath
made
only
in
words
binds
as
the
most
solemne
Oath
.
37.
That
solemnity
which
is
used
in
some
places
in
touching
and
kissing
a
booke
,
is
altogether
of
the
same
sort
with
the
lifting
up
or
stretching
forth
of
the
hand
,
that
is
,
it
signifies
a
consent
to
sweare
,
and
to
the
Oath
it selfe
.
38.
The
putting
of
the
hand
under
the
thigh
of
him
that
required
an
Oath
,
Gen.
24.
2.
was
not
for
any
mysticall
signification
of
Christ
,
but
for
a
signe
of
subjection
.
39.
Adjuring
is
(
to
speake
properly
)
that
whereby
one
doth
draw
another
either
to
sweare
,
Gen.
24.
8.
Or
to
that
rel●…gion
which
is
in
an
Oath
.
Numb
.
5.
21.
Matthew
.
26.
63.
1.
Thess.
5.
27.
40.
Therefore
it
doth
most
properly
pertaine
to
those
who
have
power
to
require
an
Oath
of
others
,
although
in
a
certaine
proportion
it
is
also
extended
to
that
religious
obtestation
,
which
inferiors
sometime
use
towards
their
superiors
,
and
equalls
among
themselves
.
41.
To
adjure
the
Devills
,
is
to
exercise
command
over
them
,
and
so
it
is
not
lawfull
for
any
to
exercise
adjuration
toward
them
,
unlesse
he
have
received
speciall
power
from
God
to
that
purpose
.
42.
Those
exorcismes
which
were
used
before
Baptisme
even
in
the
time
of
the
Fathers
,
were
superstitious
.
43.
The
adjurings
,
or
exorcisings
of
things
without
life
,
and
consecrations
of
them
to
supernaturall
operations
and
uses
,
such
as
the
Papists
use
in
their
holy
Water
,
Temples
,
Bells
and
the
like
,
are
superstitious
inchantments
.
44.
The
adjuring
of
a
man
to
accuse
himselfe
for
any
crime
objected
(
which
is
used
in
that
Oath
which
is
called
the
Oath
of
Inquisition
or
Ex
●…fficio
)
hath
neither
ground
in
the
Scriptures
,
and
is
against
the
law
of
nature
.
45.
Neither
is
an
indefinite
adjuring
to
answer
to
all
such
things
,
as
shall
be
demanded
simply
to
be
admitted
.
CHAPTER
XI
.
Of
a
Lot
.
1.
A
Lot
is
a
requesting
of
a
Divine
testimony
to
decide
some
controversy
,
by
the
determining
of
an
event
to
be
manifested
in
a
meere
contingency
.
Pro.
16.
33.
The
Lot
is
cast
into
the
lap
:
but
the
whole
disposition
of
it
is
of
the
Lord
.
And
11
,
18.
A
Lot
maketh
contentions
to
cease
,
and
decideth
among
the
mighty
.
2.
We
call
it
a
request
:
because
it
hath
that
nature
,
that
it
expects
that
use
to
which
it
serves
from
God
alone
;
and
in
that
respect
it
hath
an
immediate
respect
to
his
providence
.
3.
We
define
it
by
contingency
,
that
we
may
avoid
the
error
of
those
,
who
place
the
common
consideration
of
a
Lot
in
that
manner
of
the
efficient
cause
,
whereby
it
is
said
to
work
by
fortune
.
4.
For
there
are
many
fortuitous
causes
which
doe
altogether
differ
from
the
consideration
of
a
Lot
:
as
when
he
finds
gold
,
who
digging
sought
for
coles
:
also
there
are
many
Lots
wherein
fortune
is
no
acting
cause
,
as
when
the
Lot
depends
upon
the
flying
of
birds
,
or
some
such
like
effects
,
which
is
produced
by
a
cause
that
workes
of
its
owne
power
.
5.
Neither
can
it
be
Logically
defended
,
that
the
very
cast
of
a
Die
,
or
some
such
like
effect
upon
which
depends
the
consideration
of
a
Lot
,
is
alwayes
beside
the
intention
or
scope
of
the
agent
,
which
yet
is
necessarily
required
,
to
fortuitous
chance
.
6.
But
we
doe
not
place
a
Lot
simply
in
contingency
,
but
in
meere
contingency
:
because
there
are
three
degrees
of
things
contingent
:
some
often
happening
,
some
seldome
,
and
some
so
far
as
we
can
understand
,
equally
having
themselves
on
either
part
:
for
in
other
Contingents
there
is
some
place
left
to
conjecture
by
art
:
but
in
meere
contingency
there
is
none
.
7.
It
is
not
therefore
a
fortuitous
manner
of
the
efficient
cause
which
is
said
to
rule
in
Lots
,
but
either
that
blind
fortune
which
was
made
a
g●…ddesse
by
prosane
men
,
and
placed
in
Heaven
,
or
the
speciall
providence
of
God
,
working
that
way
that
is
hidden
to
us
.
8.
But
seeing
that
in
every
Lot
there
is
sought
the
determination
of
some
question
or
controversy
,
and
it
is
sought
by
meere
contingency
,
in
it selfe
and
in
respect
of
us
,
altogether
undetermined
;
it
must
needs
be
,
that
the
very
determination
it selfe
(
whatsoever
the
actuall
intention
of
men
shall
be
)
be
from
the
nature
of
the
thing
alwayes
sought
from
an
higher
power
,
having
power
to
direct
such
contingencies
,
by
certaine
counsell
:
and
so
in
very
deed
the
use
of
a
Lot
is
an
appealing
alwayes
either
to
the
true
God
,
or
to
some
faigned
power
,
which
is
wont
to
be
set
forth
by
many
by
the
name
of
fortune
.
9.
When
therefore
our
Divines
doe
teach
that
there
is
a
certaine
extraordinary
providence
of
God
set
over
all
Lots
,
they
are
not
so
to
be
taken
,
as
if
either
those
that
used
Lots
did
alwayes
directly
,
and
distinctly
respect
such
a
providence
,
or
as
if
God
did
alwayes
exercise
such
a
providence
:
but
that
the
Lot
it selfe
,
of
its
own
nature
hath
a
certaine
respect
to
the
singular
,
and
extraordinary
providence
of
God
in
directing
of
an
event
meerly
conting●…nt
,
and
in
this
sence
their
sentence
is
most
true
.
10.
For
seeing
that
in
a
Lot
some
judgement
is
expected
by
the
common
consent
of
all
,
and
there
is
no
power
of
giving
judgement
in
contingent
events
,
neither
is
there
any
other
fortune
judging
then
the
certaine
providence
of
God
,
it
must
needs
be
that
this
judgement
be
in
a
singular
manner
expected
,
from
Gods
providence
.
11.
Neither
can
meere
contingency
it selfe
have
the
respect
of
a
principall
cause
in
deciding
any
questio●…
:
neither
can
man
to
whom
the
event
it selfe
is
meerly
contingent
,
direct
it
to
attaine
such
an
end
.
It
must
needs
be
therefore
that
such
direction
be
expected
of
some
superior
director
.
12.
Ad
hereunto
,
that
such
is
the
order
of
proceeding
in
mans
inquiry
,
that
when
men
desire
some
question
to
be
determined
,
&
they
have
not
certaine
meanes
in
their
power
for
this
determination
,
they
seek
it
from
some
superior
power
:
unto
which
manner
of
proceeding
the
consideration
of
a
Lot
doth
altogether
agree
.
13.
Neither
can
it
stand
,
that
he
that
worketh
by
counsell
,
intending
a
certaine
end
and
scope
,
by
certaine
reason
,
can
subject
his
action
,
either
to
fortune
or
meere
continge●…y
as
it
is
such
:
for
so
consell
should
be
without
knowledge
,
and
indifferency
undetermined
should
bee
a
meanes
of
a
cause
determined
.
14.
Such
an
expectation
and
respect
to
the
singular
providence
of
God
is
manifestly
taught
.
Prov.
16.
vers
33.
Whilest
the
action
of
every
man
about
a
Lot
,
is
affirmed
to
be
bounded
in
meere
contingency
.
The
Lot
is
cast
into
the
lap
,
and
in
accurate
discerning
the
whole
judgement
is
referred
to
GOD.
But
all
the
disposition
of
it
is
from
the
Lord
.
15.
For
although
all
things
are
otherwise
referred
unto
Gods
providence
in
the
Scriptures
:
yet
nothing
is
wont
to
be
referred
unto
it
with
such
discerning
,
unlesse
it
have
a
certaine
singular
respect
unto
it
.
16.
Neither
doth
it
any
thing
hinder
,
that
the
Hebrew
word
Mischphath
is
sometime
wont
to
signifie
another
thing
beside
Iudgement
:
because
it
must
alwayes
be
taken
according
to
the
subject
matter
;
and
there
is
a
certaine
judgement
given
to
Lots
by
all
who
describe
the
nature
of
them
.
17.
Hence
therefore
a
Lot
ought
neither
to
be
used
rashly
,
nor
in
sporting
or
lighter
matters
,
nor
in
those
controversies
which
are
either
vainer
,
or
can
be
decided
fitly
by
other
ordinary
meanes
.
18.
Neither
theresore
it
is
to
be
used
ordinarily
or
without
speciall
revelation
,
to
divining
,
nor
to
consult
of
alright
,
nor
ordinarily
of
a
deed
that
is
past
,
but
of
a
division
to
be
made
,
or
of
an
election
lawfull
on
both
sides
,
which
cannot
otherwise
be
so
fitly
determined
,
that
they
whom
it
concernes
would
be
pleased
.
19.
The
opinion
of
them
who
defend
playing
Lots
is
sufficiently
refuted
by
this
one
reason
,
that
(
by
the
consent
of
all
)
a
Lot
hath
a
naturall
fitnesse
to
aske
counsell
of
Gods
providence
in
a
speciall
manner
.
For
it
cannot
be
that
one
and
the
same
action
of
its
own
nature
should
be
specially
apt
to
so
sacred
an
use
,
and
yet
withall
should
be
applied
to
jests
,
and
playes
.
20.
That
reason
whereby
it
is
contended
,
that
the
use
of
a
Lot
is
lawfull
in
light
and
playing
matters
,
because
it
is
lawfully
used
in
those
civill
controversies
which
are
of
lesser
moment
,
hath
no
consequence
:
for
although
those
civill
controversies
in
which
a
Lot
hath
place
,
of
themselves
are
not
great
,
yet
are
made
very
great
by
the
consequences
joyned
with
them
or
adhering
to
them
:
which
cannot
be
affirmed
of
those
spirring
contentions
.
21.
The
tithes
of
the
living
Creatures
.
Lev.
27.
32.
The
orders
of
priestly
and
Leviticall
administrations
,
1.
Chron.
26.
13
,
14
,
&c.
Luc.
1.
9.
Might
bring
with
them
great
inconveniences
,
unlesse
they
had
been
determined
by
some
Divine
sentence
:
and
in
that
respect
they
were
appointed
by
Lot
by
Gods
institution
.
22.
It
doth
not
appeare
from
the
nature
of
Lots
,
that
they
doe
most
agree
to
the
lightest
things
:
for
although
we
may
not
expect
Gods
speciall
determination
unlesse
we
have
before
done
so
much
as
in
us
is
to
decide
the
question
,
propounded
by
ordinary
meanes
,
yet
by
that
our
indeavour
waightinesse
is
either
not
removed
from
the
controversie
it selfe
,
or
not
to
be
committed
to
a
Lot
.
23.
The
very
nature
of
a
Lot
is
holy
,
as
of
an
Oath
:
therefore
there
is
no
need
that
it
should
receive
speciall
sanctification
from
any
speciall
institution
.
For
although
that
contingency
which
is
as
it
were
the
matter
of
a
Lot
,
is
not
of
its
owne
nature
holy
,
as
neither
Bread
nor
Wine
ought
to
be
so
esteemed
;
yet
in
application
to
its
use
,
it
putteth
on
a
certaine
sanctity
,
as
the
words
of
an
Oath
,
and
the
elements
in
the
Sacraments
.
24.
It
is
indeed
free
for
Christians
to
use
the
Creatures
to
those
ends
to
which
they
are
naturally
apt
,
or
made
apt
:
But
meere
contingency
hath
no
aptitude
of
it selfe
to
determine
any
question
,
neither
doth
it
take
any
aptitude
by
the
consent
of
them
who
use
it
to
that
end
.
For
in
those
Lots
which
are
called
extraordinary
,
and
are
acknowledged
to
depend
upon
God
,
&
not
upon
men
;
the
same
consent
is
had
in
the
same
manner
,
and
yet
it
addes
nothing
to
a
Lot
.
25.
None
can
shew
that
a
Lot
is
indifferent
,
unlesse
he
shall
first
demonstrate
that
there
is
in
it
no
speciall
appealing
to
Gods
providence
.
26.
Although
also
the
matter
of
sporting
things
,
is
not
tied
to
this
or
that
kind
of
indifferent
actions
,
yet
it
hath
those
bounds
set
to
it selfe
,
that
it
can
have
no
place
in
those
things
which
doe
singularly
pertaine
to
communion
with
God
.
27.
It
is
altogether
vaine
which
is
objected
,
that
a
Lot
often
repeated
will
have
a
divers
event
:
for
neither
is
this
likely
,
if
a
Lot
can
be
rightly
iterated
,
neither
doth
every
appealing
to
Gods
providnce
necessarily
bring
with
it
his
speciall
operation
:
and
yet
God
even
out
of
order
is
read
to
have
sometimes
answered
diversly
to
those
,
by
whom
he
was
unseasonably
tempted
,
Numb
.
22.
12.
20.
Goe
not
with
them
:
Arise
,
goe
with
them
.
28.
But
much
vainer
it
is
to
object
in
stead
of
an
argument
,
that
God
cannot
be
drawen
by
us
at
our
pleasure
to
exercise
an
extraordinary
providence
.
For
notwithstanding
this
,
we
may
appeale
to
his
extraordinary
providence
,
when
it
pleaseth
us
.
29.
Therefore
playing
at
Dice
is
repugnant
to
religion
,
not
only
by
the
circumstances
and
by
accident
,
but
of
its
inward
nature
and
in
it selfe
.
30.
But
under
the
name
of
the
Dye
are
those
playes
also
comprehended
,
which
are
grounded
on
mere
contingency
,
although
they
be
afterward
governed
by
wit
,
industry
or
some
art
,
as
in
Table
,
and
Cards
.
31.
But
those
humane
exercises
which
are
grounded
upon
art
,
but
are
in
part
subject
to
casualty
in
the
progresse
,
doe
greatly
differ
from
Dice
.
32.
Whereas
men
are
wont
,
by
playing
at
Dice
to
be
stirred
up
to
swearings
,
cursings
,
and
blasphemies
,
more
then
in
other
exercises
,
this
commeth
partly
from
the
nature
of
the
play
it selfe
:
because
the
Lo●…
being
often
reiterated
and
often
failing
expectation
,
they
thinke
that
that
power
which
they
imagine
doth
governe
the
Lot
,
is
against
them
.
33.
By
the
same
reason
also
it
comes
to
passe
,
that
they
that
use
those
playes
can
scarse
put
an
end
or
measure
to
them
:
because
they
who
are
inferior
in
the
contention
,
have
no
reason
to
despaire
of
their
Lot
,
and
sodo
persist
in
a
pertinacious
expectation
of
their
wished
successe
.
34.
Hence
also
those
losses
and
inconveniences
,
by
which
other
playes
are
wont
to
be
made
extrinsecally
vitious
,
in
di●…
doe
depend
partly
upon
the
veruy
nature
of
the
play
.
CHAPTER
.
XII
.
Oftempting
of
God
.
1.
TEmpting
of
God
is
in
a
singular
manner
opposed
to
hearing
the
word
and
Prayer
.
Psal.
95.
7
,
8
,
9.
To
day
if
yee
will
heare
his
voyce
,
harden
not
your
heart
,
as
in
the
provocation
,
as
in
the
day
of
Tentation
in
the
Wildernesse
:
where
your
fathers
tempted
me
,
proved
me
,
and
saw
my
workes
.
For
seeing
that
in
hearing
the
word
and
godly
Prayer
,
we
have
communion
with
God
,
according
to
this
will
,
if
we
seeke
such
like
communion
beyond
his
will
,
then
we
are
properly
said
to
tempt
him
.
2.
To
tempt
God
is
to
make
triall
of
fome
Divine
perfection
in
an
unlawfull
manner
.
Psal.
95.
9.
3.
This
triall
is
sometime
of
the
power
of
God
,
Psal.
78.
18.
19.
They
tempted
God
in
their
heart
—
and
speaking
against
God
,
they
said
,
Can
God
prepare
a
Table
in
the
Wildernesse
?
namely
,
when
it
is
circumscribed
by
men
,
and
bounds
are
set
to
it
at
their
pleasure
:
at
if
he
shall
doe
this
or
that
,
which
they
would
have
him
,
then
let
him
be
accounted
omnipotent
,
otherwise
not
.
Ps.
78.
41.
Who
tempted
God
,
and
limited
the
holy
one
of
Israel
.
4.
Sometime
triall
is
made
of
the
Knowledge
of
God
,
as
when
men
privily
doe
something
doubting
whether
God
know
it
or
no
,
Ps.
94.
7.
saying
,
the
Lord
seeth
not
,
neither
doth
the
God
of
Iacob
regard
.
5.
Sometime
it
is
of
the
presence
of
GOD.
Exodus
17.
7.
They
tempted
God
,
saying
,
Is
the
Lord
among
us
or
no
?
6.
Sometime
it
is
of
the
providence
of
God
,
when
men
leaving
ordinary
meanes
appointed
by
God
,
doe
yet
expect
that
God
should
provide
for
them
,
at
their
desire
,
although
he
promised
no
such
thing
.
Mat.
4.
7.
7.
Sometime
it
is
of
the
anger
,
justice
and
vengeance
of
God
.
1.
Cor.
10.
22.
Doe
we
provoke
the
Lord
to
anger
?
which
kind
of
tempting
is
in
all
murmuring
,
and
strife
against
God
o●…
those
sent
by
God
.
1.
Cor.
10.
9.
10.
Neither
let
us
tempt
Christ
.
Neither
murmur
yee
;
whence
Massah
and
Meribah
were
the
names
of
the
same
place
.
Exodus
17.
7.
8.
But
tempting
of
God
is
sometime
with
an
expresse
intention
to
try
God
,
as
in
unlawfull
casting
of
Lots
,
and
whensoever
we
presume
that
of
God
which
he
hath
not
promised
.
9.
Sometime
it
is
with
a
secret
and
implied
consent
,
namely
when
that
is
done
which
of
it selfe
and
in
its
own
nature
tends
to
this
,
that
God
may
be
tried
,
although
he
that
doth
it
thinke
no
such
thing
.
10.
And
this
is
done
two
wayes
,
First
,
when
one
willeth
and
expected
any
thing
to
be
done
,
and
in
the
meane
while
refuseth
the
meanes
that
are
necessary
for
it
:
as
they
doe
in
naturall
things
who
would
have
health
or
continuance
of
life
,
and
reject
medicines
,
or
food
:
as
they
also
in
supernaturall
things
which
would
have
grace
and
life
,
but
neglect
the
Word
of
God
,
and
Sacraments
,
with
the
like
meanes
of
grace
and
salvation
.
Secondly
,
when
one
exposeth
himselfe
to
danger
without
urgent
necessity
,
from
which
he
can
in
no
wise
or
scarsly
be
delivered
,
except
by
a
miracle
from
God
:
as
they
doe
in
naturall
things
often
who
seeke
vaine
glory
in
contemning
death
,
and
those
in
spirituall
things
who
seeme
as
it
were
to
love
the
occasions
,
and
entisements
to
sinne
.
11.
This
sinne
doth
oft
times
flow
from
doubting
or
unbeliefe
:
because
he
who
seekes
such
triall
of
God
,
doth
not
sufficiently
trust
the
revealed
word
of
God
:
but
will
undertake
a
new
way
to
know
the
will
of
God
;
and
so
it
is
opposed
to
hearing
the
word
,
so
far
forth
as
it
is
to
be
received
of
us
by
Faith
.
12.
Sometime
it
flowes
from
despaire
,
when
men
not
expecting
the
promises
of
God
,
by
a
disorderly
hastening
,
will
prescribe
God
,
when
and
how
he
may
satisfy
their
expectation
:
and
so
it
is
opposed
to
the
hearing
of
the
word
,
as
it
cherisheth
divine
hope
in
us
.
13.
Sometime
also
it
flowes
from
a
base
esteeme
and
contempt
of
God
:
as
when
one
playing
and
jesting
will
try
whether
God
will
manifest
himselfe
according
to
his
desire
:
and
so
it
is
opposed
to
hearing
of
the
word
,
as
it
hath
in
it
a
love
,
and
fit
esteeme
of
God
.
14.
It
flowes
also
from
a
certaine
arrogancy
and
pride
,
whereby
we
refusing
to
subject
our
wills
to
the
Will
of
God
,
doe
seeke
to
make
his
will
subject
to
our
lust
.
15.
But
it
comes
most
often
from
presumption
,
whereby
one
is
confident
that
God
will
doe
this
,
or
that
which
he
no
where
promised
,
or
at
least
did
not
promise
that
he
would
doe
in
that
manner
and
with
those
meanes
that
they
expect
;
whence
also
it
is
that
every
tempting
of
God
is
by
some
referred
to
presumption
:
and
in
respect
of
arrogancy
it
is
opposed
to
prayer
,
wherein
we
doe
humbly
represent
our
will
to
God
,
that
it
may
be
performed
by
him
as
he
pleaseth
.
16.
But
it
is
alwayes
opposed
to
some
act
of
religion
,
wherby
wee
depend
upon
the
will
of
God
:
because
when
we
tempt
God
,
we
doe
it
that
God
may
as
it
were
depend
upon
our
will
.
17.
To
desire
some
speciall
signe
of
God
,
with
some
speciall
reason
,
inspiration
,
or
instinct
,
is
to
tempt
God
,
Matth:
16.
1.
The
Pharisees
and
Sadduc●…s
tempting
him
,
required
him
to
shew
them
a
signe
from
Heaven
.
18.
Yet
to
refuse
a
signe
offered
by
God
,
is
to
tempt
or
weary
him
.
Is.
7.
11
,
12
,
13.
Aske
a
signe
.
I
will
not
aske
,
neither
will
I
tempt
God
.
Yee
weary
my
God
.
Humbly
to
seeke
a
signe
of
God
about
some
particular
necessary
thing
,
which
otherwise
is
not
sufficiently
manifested
,
a
believer
may
sometime
doe
without
sin
.
Gen.
15.
8.
How
shall
I
know
that
I
shall
inherit
the
Land
?
19.
Proving
or
purging
of
a
suspected
offence
by
triall
of
hot
Iron
,
scalding
water
and
the
like
,
are
temptings
of
God
:
for
there
is
a
certaine
miraculous
shewing
of
the
power
of
God
expected
or
required
in
them
to
proove
an
hidden
truth
,
without
just
cause
:
because
there
are
other
meanes
appointed
to
find
out
mens
faults
,
which
also
if
they
faile
,
such
things
may
be
unknowne
without
any
fault
.
20.
Of
the
same
kind
are
single
Duells
,
or
monomachies
,
which
of
old
were
permitted
by
publick
authority
,
and
are
yet
too
much
frequented
:
for
in
them
the
righteousnesse
of
the
cause
is
committed
to
be
decided
by
the
singular
providence
of
God
from
that
successe
which
he
is
thought
to
give
according
to
his
Iustice
,
without
any
certaine
and
just
reason
.
21.
Beside
these
temptings
which
doe
properly
pertaine
to
triall
,
there
is
also
a
tempting
as
it
were
of
inducement
,
towards
God
,
when
there
is
required
,
or
expected
helpe
from
him
to
commit
some
hainous
wickednesse
.
20.
Yet
those
inducements
may
fithly
enough
be
referred
to
temptation
of
triall
:
because
the
Will
of
God
is
tried
in
them
.
They
differ
from
others
in
this
only
,
that
that
object
about
which
the
Will
of
God
is
tried
,
is
an
action
in
it selfe
unlawfull
,
in
which
respect
,
the
honour
of
God
is
specially
hurt
and
violated
:
because
together
with
the
temptation
there
is
joyned
a
certaine
most
foule
mocking
of
God
.
23.
Tempting
or
proving
of
God
is
sometime
taken
in
good
part
,
and
is
commanded
,
Mat.
3.
10.
Try
me
now
in
this
,
saith
the
Lord
of
Hosts
.
24.
But
this
tempting
is
an
act
of
Faith
,
leading
us
to
obey
and
practise
those
things
which
God
hath
commanded
;
with
expectation
of
that
fruit
and
blessing
which
God
hath
promised
.
25.
This
lawfull
tempting
of
God
doth
put
back
all
the
tentations
of
the
Devill
.
26.
That
unlawfull
tempting
of
God
doth
lay
us
open
to
the
tentations
of
the
Devill
,
neither
are
wee
ever
overcome
by
any
tentation
of
the
Devill
,
unlesse
wee
doe
in
a
sort
tempt
God
.
CHAPTER
XIII
.
Of
instituted
worship
.
1.
INstituted
worship
is
the
meanes
ordained
by
the
Will
of
God
,
to
exercise
and
further
naturall
worship
.
2.
All
such
like
meanes
ordained
of
God
are
declared
in
the
second
Commandement
,
by
forbidding
all
contrary
meanes
of
worship
devised
by
men
,
under
the
title
of
Graven
and
Image
:
which
seeing
they
were
of
old
the
chiefe
inventions
of
men
corrupting
the
worship
of
God
,
they
are
most
fitly
(
by
a
Synechdoche
frequent
in
the
Decalogue
)
put
instead
of
all
devises
of
mans
wit
pertaining
to
worship
.
3.
This
worship
doth
not
depend
In
specie
,
and
immediatly
upon
the
nature
of
God
,
or
upon
that
honour
w●…ch
by
vertue
of
our
Creation
we
owe
to
God
,
but
upon
the
most
free
institution
of
God
.
4.
Hence
this
worship
was
divers
according
to
the
divers
constitution
of
the
Church
;
one
befo●…
Christ
exhibited
,
and
another
after
.
5.
It
is
a
meanes
having
relation
to
the
naturall
worship
,
otherwise
it
were
not
worship
,
because
one
cannot
give
that
honour
to
God
which
is
due
to
him
,
as
touching
the
essence
of
the
act
any
other
way
then
by
Faith
,
hope
,
and
Love
,
whereby
we
doe
receive
from
God
with
due
subjection
,
those
things
he
propounds
to
us
to
be
received
,
&
with
the
same
subjection
we
offer
to
him
those
things
which
may
be
offered
by
us
to
his
honour
.
But
because
the
acts
themselves
are
in
a
speciall
manner
exercised
in
those
things
,
which
God
hath
instituted
for
his
honour
,
therefore
there
is
in
them
a
certaine
secundary
worship
,
and
a
certaine
partaking
of
the
former
.
6.
But
it
hath
in
respect
to
that
naturall
worship
the
affection
of
an
effect
,
which
existeth
by
vertue
of
the
former
:
and
of
a
meanes
and
instrument
,
whereby
Faith
,
Hope
,
and
Love
,
(
in
which
that
worship
is
contained
)
doe
exercise
their
acts
;
and
of
an
adjuvant
cause
whereby
they
are
furthered
,
and
also
of
an
adjunct
to
which
thy
are
subjected
.
7.
But
it
is
properly
called
worship
,
as
it
is
a
meanes
and
helping
cause
of
that
primary
worship
.
8.
But
because
,
the
command
of
God
being
put
,
it
depends
and
flowes
from
the
primary
worship
of
God
,
therefore
it
is
oft
perswaded
,
and
urged
by
those
arguments
which
are
taken
from
the
inward
and
essentiall
manner
of
worshipping
God
,
as
in
the
second
precept
.
They
that
love
me
,
and
keep
by
Commandements
.
Deut.
10.
12
,
13.
What
doth
the
Lord
thy
God
require
of
thee
,
but
that
thou
feare
the
Lord
thy
God
,
walke
in
all
his
wayes
,
&
that
thou
love
him
,
&
worship
the
Lord
thy
God
with
all
thy
heart
,
and
all
thy
soule
:
observing
the
precepts
of
the
Lord
,
and
his
Statutes
.
9.
That
rule
therefore
of
interpreting
the
Scriptures
which
is
wont
to
be
delivered
by
some
is
not
universally
true
;
that
all
those
duties
morall
and
immutable
,
which
have
morall
and
immutable
reasons
joyned
to
them
;
except
it
be
thus
understood
,
that
those
duties
doe
follow
upon
those
reasons
,
no
speciall
command
coming
betweene
.
Lev.
11.
44.
I
am
the
Lord
your
God
,
that
sanctifie
you
,
that
ye
may
be
holy
,
as
I
am
holy
●…t
defile
not
therefore
your selves
with
any
creeping
thing
.
10.
No
worship
of
this
kind
is
lawfull
,
unlesse
it
hath
God
for
the
Author
,
and
ordainer
of
it
.
Deut.
4.
2.
&
12.
32.
Keep
you
all
things
which
I
shall
command
you
,
Ad
not
to
the
word
which
command
you
,
neither
take
from
it
,
every
thing
which
I
command
you
observe
to
doe
:
ad
not
to
it
,
nor
take
from
it
every
thing
which
I
command
you
observe
to
doe
:
ad
not
to
it
,
nor
take
from
.
1.
Chron.
16.
13.
Our
Lord
broke
in
upon
us
,
because
we
did
not
seeke
him
aright
.
11.
That
is
declared
in
those
words
of
the
Commandement
.
Thou
shalt
not
make
to
thy selfe
:
that
is
of
thine
own
braine
or
judgement
,
for
although
that
particle
to
thyselfe
,
doth
sometimes
either
abound
,
or
hath
another
force
:
yet
here
the
most
accurate
brevity
of
these
Commandements
doth
exclude
redundancy
,
and
it
is
manifest
that
the
vanity
of
mans
cogitations
is
excluded
by
other
places
of
Scripture
pertaining
to
the
same
thing
.
As
Amos
5.
26.
Which
yee
made
to
your selves
.
Numb
.
15.
39.
That
yee
follow
not
after
your
own
heart
and
your
own
eyes
,
which
when
yee
follow
;
yee
goe
a
whoring
.
12.
The
same
is
also
declared
by
that
universality
of
the
prohibition
,
which
is
explained
in
the
Commandement
by
a
distribution
of
the
things
which
are
in
Heaven
above
,
or
in
the
Earth
beneath
,
or
in
the
Waters
under
the
Earth
.
13.
For
none
beside
God
himselfe
can
either
understand
what
will
be
acceptable
to
him
:
or
can
ad
that
vertue
to
any
worship
whereby
,
it
may
be
made
effectuall
and
profitable
for
us
;
neither
can
there
be
any
thing
honorable
to
God
,
which
comes
not
from
him
as
the
author
of
it
,
neither
finally
doe
we
read
that
such
a
power
was
at
any
time
given
to
any
man
by
God
,
to
ordaine
any
worship
at
his
own
pleasure
.
Matthew
15.
9.
In
vaine
doe
thy
worship
me
,
●…eaching
for
doctrines
the
precepts
of
men
.
14.
Hence
implicitly
and
by
interpretation
of
God
himselfe
,
we
make
him
our
God
,
and
give
the
honour
due
to
God
to
him
,
whose
authority
or
ordinances
we
subject
our selves
unto
in
religious
worship
.
15.
In
this
respect
also
men
are
sometime
said
to
worship
the
Devill
,
when
they
observe
those
worships
which
the
Devill
brought
in
.
1.
Cor.
10.
20.
Levit.
17.
7.
Deut.
32.
17.
16.
But
we
must
observe
that
worship
which
God
hath
appointed
with
the
same
religion
,
as
we
receive
his
word
or
will
,
or
call
upon
his
name
Deut.
6.
17
,
18.
&
12.
25.
28.
&
13.
18.
&
28.
14.
17.
The
meanes
which
God
hath
ordained
in
this
kind
,
some
of
them
doe
properly
,
and
immediatly
make
to
the
exercising
and
furthering
of
Faith
,
Hope
and
Charity
;
as
publique
and
solemne
preaching
of
the
word
,
celebration
of
Baptisme
,
and
the
Lords
Supper
,
and
prayer
.
And
some
of
them
are
meanes
for
the
right
performance
of
those
former
,
as
the
combination
of
the
faithfull
into
certaine
Congregations
or
Churches
,
Election
,
Ordination
,
and
Ministration
of
Ministers
ordained
by
God
,
together
with
the
care
of
Ecclesiasticall
Discipline
.
18.
Those
former
are
most
properly
the
instituted
worship
of
God
;
yet
the
rest
are
also
worship
,
not
only
in
that
generall
respect
,
as
all
things
are
said
to
be
acts
of
worship
and
religion
,
which
doe
any
way
flow
from
,
or
are
guided
by
religion
;
but
also
in
their
speciall
nature
,
because
the
adequate
end
and
use
of
them
is
,
that
God
may
be
rightly
worshipped
.
19.
All
these
therefore
both
in
generall
,
and
in
speciall
ought
to
be
observed
of
us
as
they
aré
appointed
by
God
;
for
God
must
be
worshipped
by
us
with
his
own
worship
,
totally
and
solely
,
nothing
must
here
be
added
,
taken
away
or
changed
.
Deut.
12.
32.
20.
That
is
a
very
empty
distinction
,
whereby
some
goe
about
to
excuse
their
additions
.
That
only
addition
corrupting
,
and
not
addition
conserving
is
forbidden
;
because
every
addition
as
well
as
detraction
is
expresly
opposed
to
observation
,
or
conservation
of
the
commands
of
God
,
as
being
a
corruption
.
Deut.
12.
32.
21.
Of
like
stampe
also
is
that
evasion
whereby
they
say
there
is
forbidden
only
addition
of
essentialls
,
and
not
of
accidentalls
:
for
first
although
there
be
accidents
or
certaine
adjuncts
of
worship
,
yet
there
is
no
worship
to
be
simply
called
accidentall
,
because
it
hath
in
it
the
very
essence
of
worship
.
Secondly
,
as
the
least
commands
of
God
even
to
Iotaes
and
Titles
are
religiously
to
be
observed
,
Mat.
5.
18.
19.
So
additions
which
seeme
very
small
,
are
by
the
same
reason
to
be
rejected
.
Thirdly
,
Moses
doth
seale
up
even
those
lawes
of
the
place
of
Divine
worship
,
of
the
manner
,
of
abstinence
from
blood
,
and
the
like
which
must
needs
be
referred
to
accidentall
worship
if
any
such
be
,
with
this
very
caution
of
not
adding
,
or
taking
away
.
Deut.
12.
32.
22.
This
observation
is
in
a
speciall
manner
called
obedience
,
because
by
it
we
doe
that
which
seemes
right
in
the
eyes
of
the
Lord
,
although
some
other
may
seem
righter
in
our
eyes
.
Deut.
12.
25.
28.
23.
There
is
opposed
unto
this
instituted
worship
,
as
unlawfull
,
that
will-worship
which
is
devised
by
men
.
Mat.
15.
9.
Col.
2.
23.
24.
The
sin
which
is
committed
in
will-worship
,
is
by
a
generall
name
called
superstition
.
25.
Superstition
is
that
whereby
undue
worship
is
yielded
to
God
.
26.
For
in
superstition
God
is
alwayes
the
object
,
and
the
end
in
some
measure
,
but
the
worship
it selfe
i●…
unlawfull
.
27.
It
is
called
undue
worship
,
either
in
respect
of
the
manner
or
measure
,
or
in
respect
of
the
matter
and
substance
of
the
worship
.
In
the
former
manner
the
Pharises
offended
about
the
Sabboth
,
when
they
urged
the
observation
of
it
as
touching
the
outward
rest
,
above
the
manner
and
measure
appointed
by
God
.
And
they
also
offended
in
the
latter
manner
,
in
observing
and
urging
their
own
traditions
,
Marc.
7.
8.
28.
Hence
superstition
is
called
an
excesse
of
religion
,
not
in
respect
of
the
formall
power
of
religion
,
because
so
none
can
be
too
religious
;
but
in
respect
unto
the
acts
and
meanes
of
religion
.
29.
This
excesse
is
not
only
in
those
positive
exercises
,
which
consists
in
the
use
of
things
,
but
also
in
abstinence
from
the
use
of
some
things
,
as
from
meats
,
which
are
accounted
uncleane
and
unlawfull
,
and
the
like
.
30.
Yet
every
abstinence
,
even
from
things
lawfull
,
although
they
be
counted
unlawfull
,
is
not
superstition
,
to
speake
properly
,
unlesse
there
be
some
speciall
worship
and
honour
intended
to
God
by
that
abstinence
.
31.
This
indue
worship
is
either
properly
opposed
to
that
worship
,
wherein
instituted
worship
is
directly
put
forth
and
exercised
,
that
is
,
in
hearing
the
word
celebration
of
the
Sacraments
,
and
prayer
;
or
to
that
which
respects
the
meanes
of
it
.
32.
Unto
the
hearing
of
the
word
is
opposed
,
first
,
A
teaching
by
images
devised
by
men
.
Deut.
4.
15.
16.
Is.
40.
18.
&
41.
29.
Ierem.
10.
8.
15.
Heb.
2.
18.
Secondly
,
a
vanting
of
traditions
as
they
are
propounded
as
rules
of
religion
,
Mat.
7.
8.
33.
Religious
teaching
by
Images
is
condemned
,
first
,
because
they
are
not
sanctified
by
God
to
that
end
:
secondly
,
because
they
can
neither
represent
to
us
God
himselfe
,
nor
the
perfections
of
God
;
thirdly
,
because
they
debase
the
soule
,
and
turne
away
the
attention
from
spirituall
contemplation
of
the
Will
of
God
;
fourthly
,
because
if
they
be
once
admitted
into
the
exercises
of
worship
,
the
worship
it selfe
by
the
perversnesse
of
mans
wit
,
at
least
,
in
part
,
will
be
transferred
to
them
:
as
it
is
declared
in
those
words
of
the
Commandement
.
Thou
shalt
not
bow
downe
to
them
,
nor
worship
them
.
34.
Of
like
kind
with
Images
,
are
all
those
ceremonies
,
which
are
ordained
by
men
for
mysticall
or
religious
signification
.
35.
For
such
ceremonies
have
no
determinate
power
to
teach
,
either
by
any
power
put
into
them
by
nature
,
or
by
divine
institution
:
but
they
can
receive
none
by
humane
institution
,
because
man
can
effect
this
neither
by
commanding
,
seeing
it
is
beyond
his
authority
,
nor
by
obtaining
,
seeing
GOD
hath
promised
no
such
thing
to
him
that
asketh
.
36.
Neither
can
men
take
to
themselves
any
authority
in
ordaining
such
ceremonies
,
from
that
,
that
it
is
commanded
to
all
Churches
,
that
all
things
be
done
decently
,
and
in
order
.
1.
Cor.
14.
40.
For
neither
the
respect
of
order
nor
decency
requires
,
that
some
holy
things
should
be
newly
ordained
,
but
that
those
which
are
ordained
by
God
,
be
used
in
that
manner
,
which
is
agreeable
to
their
dignity
;
neither
doe
order
and
decency
pertaine
to
holy
things
only
,
but
also
to
civill
duties
;
for
confusion
and
indecency
in
both
are
vices
opposite
to
that
due
manner
which
is
required
to
the
attaining
the
just
end
and
use
of
them
.
37.
To
the
Sacraments
are
opposed
.
1.
Sacrifices
properly
so
called
,
whether
they
be
bloudy
or
unbloudy
,
as
the
Papists
faine
of
their
Masse
:
for
after
Christ
exhibited
,
all
old
sacrifices
are
abrogated
:
neither
is
there
any
new
ordinance
,
because
the
sacrifice
of
Christ
being
once
offered
we
have
no
need
of
other
types
,
then
those
which
pertaine
to
the
exhibition
and
sealing
of
Christ
bestowed
on
us
,
which
is
sufficiently
by
Gods
ordinance
performed
in
the
Sacraments
,
(
without
Sacrifices
.
)
38.
Also
the
ordination
and
use
of
new
seales
,
o●…
ceremonies
sealing
some
grace
of
God
is
opposed
to
the
Sacraments
:
for
it
belongs
to
him
to
seale
grace
,
to
whom
it
belongs
to
give
it
.
39.
Unto
prayer
is
opposed
that
relative
use
of
Images
,
whereby
God
is
worshipped
at
them
,
or
before
them
,
although
the
worship
is
not
referred
to
the
Images
themselves
,
as
some
say
,
subjectively
,
but
objectively
by
them
to
GOD
alone
.
40.
Superstition
of
this
kind
is
called
idolatry
.
Exod.
32.
5.
Psal.
106.
20.
Acts
7.
41.
41.
If
they
be
idolls
,
which
are
in
themselves
worshipped
in
stead
of
God
,
it
is
that
idolatry
which
is
against
the
first
Commandement
;
but
when
the
tru●…
God
is
worshipped
at
an
Image
,
or
in
an
Image
,
this
i●…
idolatry
,
which
is
against
the
second
Commandement
.
42.
For
although
in
respect
of
the
intention
of
hi●…
that
worshippeth
,
he
doth
not
offend
in
the
primary
or
highest
object
,
yet
from
the
nature
of
the
thing
i●…
selfe
he
alwayes
offends
against
the
formall
worship
o●…
God
,
and
interpretatively
also
a
new
God
is
faigne●…
for
the
object
,
who
is
delighted
with
such
worship
,
an●…
religious
worship
is
given
also
to
the
Image
it selfe
,
although
it
be
not
done
with
that
purpose
that
that
worship
be
lastly
bounded
in
the
Image
,
but
that
it
be
by
that
directed
also
to
God
himselfe
.
43.
Hence
we
must
not
only
shun
this
idolatry
'
as
well
as
that
absolute
idolatry
▪
which
is
against
the
first
Commandement
:
but
also
the
very
idols
,
and
idolothites
,
or
the
things
that
are
dedicated
to
Idolls
,
and
all
the
monuments
properly
so
called
of
Idolls
,
1.
Iohn
5.
21.
1.
Corinthians
8.
10.
&
10.
18.
19.
21.
2.
Cor.
12.
6.
26.
Numbers
33.
52.
Deut.
12.
2.
3.
Exod.
23
,
13.
44.
Superstition
of
the
second
kind
is
in
humane
formes
of
the
Church
,
such
as
are
Churches
that
are
visibly
integrally
,
and
Organically
,
Oecumenicall
,
Provinciall
,
and
Diocesan
,
brought
in
by
men
;
as
also
in
the
Hierarchy
agreeable
to
them
,
and
orders
of
religious
persons
,
who
are
found
among
the
Papists
,
and
in
functions
,
and
censures
which
are
exercised
by
them
.
45.
The
audaciousnesse
of
those
men
is
intolerable
who
either
omit
the
second
Commandement
,
or
teach
it
ought
to
be
so
maimed
,
that
it
should
be
read
now
under
the
New
Testament
.
Thou
shalt
not
adore
nor
worship
any
likenesse
,
or
Image
.
CHAPTER
XIIII
.
Of
the
manner
of
Divine
worship
.
THE
adjuncts
of
worship
especially
to
be
observed
are
two
:
The
manner
which
is
contained
in
the
third
Commandement
,
and
the
time
which
is
commanded
in
the
fourth
Commandement
.
4.
But
these
two
are
so
adjuncts
of
religious
worship
,
as
that
in
a
certaine
secundary
respect
they
partake
the
definition
and
nature
of
it
,
because
by
the
observation
of
them
not
only
that
honour
of
God
,
which
consists
in
the
naturall
and
instituted
worship
of
God
is
furthered
;
but
also
a
certaine
speciall
honour
is
yielded
to
him
as
far
forth
as
they
are
joyned
to
the
other
,
both
by
his
command
,
and
by
a
direct
and
immediate
respect
.
3.
The
manner
of
worship
in
generall
is
the
lawfull
use
of
all
those
things
which
pertaine
to
GOD.
4.
But
the
lawfull
use
consists
in
this
,
that
all
thing●…
which
pertaine
to
worship
be
so
handled
,
as
is
agreeable
to
the
Majesty
of
God
.
5.
For
whereas
it
is
forbidden
in
the
third
Commandement
,
Thou
shalt
not
take
the
name
of
God
i●…
vaine
;
by
the
Name
of
God
all
those
things
are
under
stood
,
whereby
God
is
made
knowne
to
us
,
or
re
veales
himselfe
,
as
men
are
wont
to
be
known
one
t●…
another
by
their
names
:
so
that
the
Name
of
God
co●…
taines
all
those
things
which
pertaine
to
the
worship
〈◊〉
God
,
whether
naturall
,
or
instituted
.
Act.
9.
15.
That
h●…
may
beare
my
name
among
the
Gentiles
.
Deut.
12.
5●…
The
place
which
the
Lord
shall
chuse
to
place
his
na●…
there
.
Mich.
4.
5.
We
will
walke
in
the
Name
of
t●…
Lord
our
God
.
Mal.
1.
11.
12.
My
name
shall
be
gr●…
among
the
Gentiles
.
6.
But
seeing
to
take
this
Name
in
vaine
is
either
t●…
take
it
rashly
,
that
is
either
without
any
end
propou●…
ded
,
or
without
a
just
and
fit
end
:
or
to
take
it
in
vain
that
is
,
not
in
that
manner
which
is
required
to
the
j●…
end
,
namely
,
the
honour
of
God
;
there
is
withall
commanded
that
we
sanctifie
the
Name
of
God
,
that
i●…
that
we
use
all
holy
things
in
that
manner
which
is
s●…
table
to
their
holinesse
and
dignity
.
Isay
1.
13.
7.
That
sutable
manner
is
,
when
those
circumsta●…
ces
are
used
which
the
nature
of
religious
things
r●…
quires
.
8.
We
define
this
manner
by
circumstances
;
beca●…
the
essentiall
manner
of
virtues
,
and
of
the
acts
of
r●…
ligion
is
contained
in
the
virtues
and
acts
themselv●…
and
is
directly
commanded
in
the
same
precepts
w●…
them
;
but
that
accidentall
manner
which
is
in
circumstances
,
seeing
it
is
in
some
sort
separable
from
the
acts
of
Religion
,
and
yet
is
necessarily
required
to
them
,
that
they
may
be
acceptable
to
God
,
is
in
a
speciall
manner
commanded
in
this
third
Commandement
.
9.
These
circumstances
are
either
inward
or
outward
.
10.
The
inward
are
either
antecedent
,
or
going
before
;
concomitant
or
accompanying
with
;
consequent
,
or
following
after
.
11.
The
circumstances
going
before
are
a
desire
,
and
stirring
up
of
the
mind
,
or
preparation
in
a
due
meditation
of
these
things
which
pertaine
to
that
holy
thing
,
which
is
to
be
handled
.
Eccles.
5.
1.
2.
Take
heed
to
thy
feet
when
thou
entrest
into
the
House
of
God
:
Bee
not
swift
with
thy
mouth
,
and
let
not
thy
mind
hasten
to
utter
a
thing
before
God
.
12.
But
this
preparation
doth
most
properly
pertaine
to
those
acts
of
religion
,
which
are
more
solemne
:
for
meditation
it selfe
whereby
the
mind
is
stirred
up
,
is
an
act
of
Religion
,
but
it
doth
not
require
another
preparation
also
before
it
,
for
so
we
should
proceed
without
end
:
but
those
acts
which
are
of
their
nature
lesse
perfect
,
ought
to
make
way
for
the
more
perfect
and
more
solemne
acts
.
13.
Hence
before
publick
and
solemne
hearing
the
word
and
prayer
,
private
prayer
is
required
,
and
also
before
private
prayer
,
if
it
be
solemne
,
there
is
required
some
meditation
also
of
those
things
which
pertaine
to
our
prayers
,
whether
in
respect
of
God
whom
we
pray
unto
,
or
in
respect
of
our selves
who
are
about
to
pray
,
or
in
respect
of
the
things
themselves
which
are
to
be
asked
.
14.
The
circumstances
that
are
concomitant
or
that
accompany
with
,
are
Reverence
,
and
Devotion
.
15.
A
certaine
generall
reverence
of
God
is
necessary
to
all
obedience
,
which
respects
the
authority
of
God
that
doth
command
;
but
this
reverence
is
proper
to
the
acts
of
Religion
,
which
hath
respect
to
the
holinesse
of
those
things
about
which
we
are
exercised
.
16.
This
Reverence
containes
two
things
.
1.
A
due
estimation
of
the
excellency
of
such
things
.
2.
A
feare
of
too
much
familiarity
,
namely
,
whereby
such
things
might
be
unworthily
handled
by
us
.
17.
Devotion
also
containes
two
things
.
1.
A
certaine
singular
readinesse
to
performe
all
those
things
which
pertaine
to
the
worship
of
God
.
Psal.
108.
23.
O
God
,
I
will
sing
with
a
fixed
heart
.
I
will
awake
right
early
.
2.
A
sutable
delight
in
performing
those
things
.
If.
58.
13.
If
thou
shalt
call
the
Sabbath
a
delight
.
18.
Hence
also
a
greater
care
and
of
another
kind
must
be
had
in
hearing
the
Word
of
God
,
then
in
receiving
the
Edicts
of
Princes
;
And
in
calling
upon
the
Name
of
God
then
in
supplications
,
which
we
make
to
men
whomsoever
.
19.
The
circumstances
that
follow
after
are
two
.
1.
To
retaine
the
force
and
tast
as
it
were
,
of
that
worship
in
our
minds
.
2.
To
obtaine
with
all
our
endeavour
,
the
end
,
and
use
of
it
.
20.
The
outward
circumstances
are
those
which
pertaine
to
order
and
decency
.
1.
Cor.
14.
40.
Let
all
things
be
done
decently
and
in
order
.
21.
But
the
generall
rule
of
these
is
,
that
they
be
ordered
in
that
manner
which
maketh
most
for
edification
.
1.
Cor.
14.
26.
22.
Of
this
nature
are
the
circumstances
of
place
,
time
,
and
the
like
,
which
are
common
adjuncts
of
religious
and
civill
acts
.
23.
Therefore
although
such
like
circumstances
are
wont
to
be
called
of
some
rites
,
and
religious
or
Ecclesiasticall
ceremonies
:
Yet
they
have
nothing
in
their
nature
,
which
is
proper
to
religion
,
and
therefore
religious
worship
doth
not
so
properly
consist
in
them
,
however
the
holinesse
of
religious
worship
is
in
some
sort
violated
by
the
neglect
,
and
contempt
of
them
:
because
that
common
respect
of
order
and
decency
which
doth
equally
agree
to
religious
,
and
civill
actions
cannot
be
severed
from
religious
worship
,
but
the
dignity
and
majesty
thereof
is
in
some
sort
diminished
.
24.
Such
like
circumstances
therefore
which
of
their
own
nature
are
civill
or
common
,
are
not
particularly
commanded
in
the
Scriptures
,
partly
because
they
come
into
mens
common
sence
,
and
partly
because
it
would
not
stand
with
the
dignity
and
majesty
of
the
Law
of
God
,
that
such
things
should
be
severally
prescribed
in
it
.
For
by
this
meanes
many
ridiculous
things
should
have
been
provided
for
by
a
speciall
Law
,
as
for
example
,
that
in
the
Church
assembly
one
should
not
place
himselfe
in
anothers
bosome
,
spit
in
anothers
face
,
or
should
not
make
mouthes
in
holy
actions
.
Yet
they
are
to
be
accounted
as
commanded
from
God
.
1.
Because
they
are
commanded
in
generall
under
the
Law
of
order
,
decency
and
edification
.
2.
Because
most
of
them
doe
necessarily
follow
from
those
things
which
are
expresly
appointed
by
God
.
For
when
God
appointed
that
the
faithfull
of
all
sorts
,
should
meet
together
to
celebrate
his
name
and
worship
,
he
did
consequently
ordaine
that
they
should
have
a
fit
,
and
convenient
place
wherein
they
may
meete
together
,
and
an
houre
also
assigned
at
which
they
may
be
present
together
;
when
also
there
is
a
Minister
appointed
by
God
,
to
teach
others
publickly
,
it
is
withall
appointed
that
he
have
a
seat
,
and
that
situation
of
his
body
,
which
is
meet
for
such
an
action
.
25.
Those
things
therefore
which
pertaine
to
order
and
decency
,
are
not
so
left
to
mens
will
,
that
they
may
under
the
name
of
that
,
obtrude
what
they
please
upon
the
Churches
:
but
they
are
partly
determined
by
the
generall
precepts
of
God
,
partly
by
the
nature
of
the
things
themselves
,
and
partly
by
those
circumstances
which
doe
offer
themselves
upon
occasion
.
26.
For
divers
circumstances
of
order
and
decency
are
such
,
as
though
there
be
no
publick
institution
of
them
,
yet
they
ought
to
be
observed
of
every
one
,
neither
can
men
forbid
them
without
sin
.
27.
But
those
constitutions
by
which
many
circumstances
of
this
kind
are
wont
to
be
determined
,
about
,
place
,
time
and
the
like
,
are
rightly
said
to
be
by
the
best
Divines
partly
Divine
,
and
partly
humane
:
because
they
are
partly
grounded
upon
the
Will
of
God
,
in
respect
of
the
chiefe
and
primary
reason
of
them
,
and
they
depend
partly
upon
the
prudence
of
men
,
in
respect
of
particular
observation
of
those
things
which
are
agreeable
to
the
Will
of
God
:
yet
so
that
if
there
be
no
error
of
man
in
making
that
determination
,
that
constitution
is
to
be
held
as
simply
Divine
.
For
it
is
the
Will
of
God
,
that
the
Church
meet
at
that
houre
of
the
day
,
which
(
all
circumstances
considered
)
is
most
convenient
.
If
therefore
there
be
no
error
in
observation
of
the
circumstances
,
that
houre
which
by
their
due
consideration
is
assigned
for
meeting
,
must
be
acknowledged
as
if
it
were
appointed
by
God
.
28.
The
speciall
manner
of
the
worship
of
God
must
be
specially
determined
,
as
the
speciall
nature
of
every
religious
action
doth
require
.
29.
Hitherto
pertaineth
the
right
manner
of
hearing
the
Word
of
God
,
calling
upon
his
name
,
receiving
the
Sacraments
,
exercising
Ecclesiasticall
D●…scipline
,
and
of
performing
all
those
severall
things
,
which
pertaine
either
to
the
naturall
or
instituted
worship
of
God
.
Ezech.
33.
31.
Mat.
13.
19.
1.
Cor.
11.
27.
29.
Esay
66.
5.
30.
But
because
in
Oathes
the
manner
of
swearing
is
wont
to
be
chiefly
respected
,
therefore
(
not
without
all
reason
)
it
is
wont
to
be
by
many
referred
to
this
place
in
the
third
Commandement
,
although
of
its
owne
nature
it
pertaine
to
the
first
.
Leviticus
19.
12.
Mat.
5.
34.
2.
Chron.
36.
13.
31.
Contrary
to
this
due
manner
in
the
generall
is
.
1.
That
vice
which
is
called
of
some
Acedia
loathing
,
whereby
one
loatheth
Divine
or
spirituall
things
.
2.
Tim.
4.
3.
Which
is
opposed
to
that
desire
,
whereby
we
ought
to
have
an
appetite
to
spirituall
things
.
1.
Pet.
2.
2.
32.
2.
That
slothfulnesse
whereby
one
shunnes
that
cheerfulnesse
and
labour
that
is
required
to
Divine
things
.
Rom.
12.
11.
Which
is
opposed
to
that
stirring
up
and
heat
of
mind
,
whereby
Divine
things
are
to
be
prosecuted
.
Rom.
12.
11.
&
Psal.
57
,
8
,
9.
33.
3.
Neglect
and
contempt
of
holy
things
,
and
the
abuse
of
the
same
to
filthy
sporting
,
and
light
matters
,
all
which
are
opposed
to
that
reverence
due
to
holy
things
,
Luc.
19.
46.
34.
4.
Dulnesse
and
wandring
of
mind
in
exercises
of
worship
.
Heb.
5.
11.
Ezech.
33.
31.
And
it
is
opposed
to
devotion
,
such
as
was
in
Cornelius
,
Act.
10.
2.
35.
5.
Rashnesse
or
lightnesse
in
using
,
either
the
name
,
or
titles
of
God
,
or
those
things
which
have
some
speciall
respect
to
God
.
Ier.
23.
34.
Luc.
13.
1.
And
it
is
opposed
to
that
prosecuting
of
a
just
end
,
which
ought
to
be
present
with
reverence
in
the
use
,
of
such
thi●…gs
.
1.
Cor.
11.
17.
36.
6.
Forgetfulnesse
.
Iames
1.
24
,
25.
Which
is
opposed
to
the
receiving
of
fruit
,
and
abiding
of
the
vertue
which
ought
to
follow
the
acts
of
religion
.
37.
7.
Confusion
,
which
is
opposed
to
order
and
decency
.
1.
Cor.
14.
33.
CHAPTER
XV.
Of
the
time
of
worship
.
1.
THE
most
solemne
time
of
worship
is
now
the
first
day
of
every
week
which
is
called
the
Lords
day
,
Rev.
1.
10.
1.
Cor.
16.
2.
2.
And
it
is
called
the
Lords
Day
,
by
the
same
reason
that
the
holy
Supper
of
the
Eucharist
is
called
the
Lords
Supper
.
1.
Cor.
11.
20.
Namely
because
it
was
instituted
by
our
Lord
Jesus
Christ
,
and
it
must
be
referted
to
the
same
Lord
in
the
end
and
use
of
it
.
3.
It
is
necessary
that
some
time
be
given
for
the
worship
of
God
,
by
the
dictate
of
naturall
reason
:
for
man
must
needs
have
time
for
all
,
especially
his
outward
actions
;
neither
can
he
conveniently
attend
Divine
worship
,
unlesse
for
that
time
he
cease
from
other
workes
.
4.
Thus
far
therefore
the
time
of
worship
falls
upon
the
same
precept
with
the
worship
it selfe
;
for
as
when
God
created
the
whole
world
,
he
is
said
also
to
have
created
time
together
with
it
;
so
also
when
he
commanded
,
and
ordained
religious
actions
,
he
did
also
withall
command
and
ordaine
some
time
or
necessary
circumstance
.
5.
That
some
certaine
day
is
to
be
ordained
for
the
more
solemne
worship
of
God
,
this
is
also
of
morall
naturall
right
,
not
unknowne
to
the
very
heathen
,
who
had
alwayes
through
all
ages
their
set
and
solemne
feast
dayes
.
6.
That
this
solemne
day
ought
to
be
one
at
least
in
a
week
or
in
the
compasse
of
seven
;
this
belongs
to
positive
Law
,
but
yet
it
is
altogether
of
unchangeable
institution
:
so
that
in
respect
of
our
duty
and
obligation
,
it
hath
the
very
same
force
and
reason
with
those
that
are
of
morall
and
naturall
right
,
and
so
it
is
rightly
said
of
the
Schoolmen
,
to
belong
to
morall
right
;
not
of
nature
,
but
of
Discipline
.
7.
That
this
institution
was
not
ceremoniall
,
and
temporall
;
it
appeares
sufficiently
by
this
,
that
it
hath
nothing
proper
to
the
Iewes
,
or
to
the
time
of
the
ceremoniall
Law
;
for
none
can
,
or
dare
deny
,
but
that
such
determination
might
be
made
,
at
least
for
a
morall
reason
and
benefit
,
because
although
naturall
reason
doth
not
dictate
the
very
same
determination
as
necessary
,
yet
it
dictates
it
as
convenient
,
as
it
doth
apprehend
it
to
be
fit
that
the
worship
of
God
be
frequently
exercised
,
and
it
cannot
but
acknowledge
this
determination
in
respect
of
the
frequency
of
the
dayes
to
be
in
this
respect
convenient
.
8.
The
same
also
is
manifest
by
this
that
from
the
beginning
of
the
Creation
,
when
there
was
no
place
for
ceremonies
that
had
respect
to
Christ
the
Redeemer
the
seventh
day
,
or
one
of
seven
was
set
apart
for
the
worship
of
God
,
Gen.
2.
3.
9.
For
whereas
some
doe
contend
,
that
this
was
spoken
by
a
prolepsis
or
anticipation
;
or
that
the
seventh
day
was
at
that
time
sanctified
in
the
mind
and
purpose
of
God
,
not
in
execution
:
or
that
then
there
was
a
foundation
laid
of
that
sanctification
to
come
;
and
not
the
obligation
or
Law
it selfe
.
This
may
be
refuted
by
divers
arguments
.
For
1.
This
anticipation
never
came
into
any
mans
mind
,
who
was
not
before
anticipated
with
prejudice
about
the
observation
of
the
Lords
Day
.
The
Iewes
of
old
did
never
dreame
of
it
;
whose
received
opinion
was
,
that
this
feast
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
all
Nations
from
the
beginning
of
the
World
.
Philo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
14.
In
the
new
Testament
there
is
no
such
thing
taught
or
declared
.
The
authors
themselves
of
this
opinion
doe
grant
it
to
be
probable
,
that
some
observation
of
the
seventh
day
,
did
begin
from
the
beginning
of
the
Creation
.
Suarez
de
diebus
Fest.
The
best
interpreters
(
Luther
,
Calvin
,
&c.
)
Whom
none
will
affirme
to
have
offended
on
that
side
in
giving
too
much
to
the
Lords
Day
,
doe
simply
,
and
candidly
acknowledge
,
that
the
seventh
day
was
sanctified
from
the
beginning
of
the
World
.
2.
There
can
be
no
example
given
of
such
like
anticipation
in
all
the
Scripture
:
for
although
the
name
of
certaine
places
are
sometime
used
,
proleptically
,
especially
in
the
booke
of
Genesis
,
yet
there
is
no
mention
at
all
of
such
a
prolepticall
Institution
,
either
in
that
booke
,
or
in
any
other
of
the
whole
sacred
Scripture
.
3.
The
words
and
phrases
of
the
very
place
evince
the
contrary
.
Gen.
2.
2
,
3.
For
the
perfection
of
the
Creation
is
twice
joyned
together
with
the
sanctification
of
the
seventh
day
in
the
very
same
manner
and
phrase
,
as
the
Creation
both
of
other
Creatures
and
of
man
himselfe
,
is
joyned
with
their
blessing
.
Genesis
1.
21.
22.
27.
28.
4.
Neither
the
purpose
of
God
,
nor
a
naked
foundation
of
the
thing
it selfe
sufficeth
,
to
ground
and
uphold
such
a
phrase
of
Sanctification
and
Benediction
.
For
by
this
reason
it
might
be
said
,
that
God
sanctified
Water
,
Bread
and
Wine
for
the
Sacraments
of
the
New
Covenant
,
from
the
time
that
he
gave
the
promise
of
breaking
the
Serpents
head
by
the
seed
of
the
woman
.
Genesis
3.
15.
For
then
God
did
purpose
to
seale
that
covenant
of
grace
by
such
seales
,
some
foundation
of
which
seales
also
was
laid
partly
in
the
promise
it selfe
,
and
partly
in
the
creation
of
those
thi●…gs
which
might
actually
be
used
to
such
sealing
.
5.
From
such
a
foundation
laid
in
the
first
Crea●…ion
,
the
Prophet
gathers
a
perpetuall
rule
and
Law
.
Malac.
2.
15.
Did
he
not
make
one
?
and
why
one
?
To
seeke
a
godly
seed
.
So
in
like
manner
may
we
:
did
not
God
rest
the
seventh
day
?
and
why
the
seventh
day
?
to
sanctifie
the
seventh
day
to
God
.
6.
Upon
this
very
thing
the
arguing
of
the
Apostle
seemes
to
be
grounded
,
Hebrews
4.
3
,
4
,
5
,
7
,
8
,
9.
Which
is
thus
.
There
was
a
double
rest
mentioned
in
the
Old
Testament
,
whereof
the
godly
were
made
partakers
in
this
life
.
One
was
of
the
Sabbath
,
and
the
other
was
of
the
Land
of
Canaan
:
but
David
Psalme
95.
promissing
rest
,
speaketh
not
of
the
rest
of
the
Sabbath
,
because
that
was
from
the
beginning
of
the
World
:
nor
of
the
rest
in
the
Land
of
Canaan
,
because
that
was
past
,
not
to
be
expected
.
To
day
therefore
he
understands
a
certaine
third
rest
,
that
is
,
eternall
in
Heaven
.
10.
Neither
doth
it
any
thing
hinder
this
truth
,
that
it
is
not
recorded
in
the
History
of
Genesis
,
that
the
observation
of
the
seventh
day
was
solemny
kept
by
the
first
Patriarchs
.
For
1.
All
and
every
thing
which
was
observed
by
them
for
a
thousand
and
five
hundred
yeares
,
neither
could
nor
ought
to
be
particularly
declared
in
so
short
a
History
as
is
that
of
Gensis
.
Also
after
the
Law
of
the
Sabbath
delivered
by
Moses
,
there
is
no
mention
in
the
booke
of
Iudges
and
some
other
Histories
,
of
the
observation
of
it
.
2.
If
this
very
thing
be
granted
that
the
observation
of
this
day
was
for
the
most
part
neglected
,
yet
this
ought
no
more
to
make
the
first
institution
doubtfull
,
then
Polygamy
of
the
same
times
can
shew
that
the
sacred
Lawes
of
Wedlock
were
not
equall
in
time
with
the
very
first
mariage
.
3.
Before
the
promulgation
of
the
Law
in
Mount
Sinas
,
the
observation
of
the
Law
is
propounded
and
urged
,
not
as
a
new
thing
,
but
ordained
of
old
.
Exodus
16.
24.
30.
Which
although
it
may
be
affirmed
of
sacrifices
and
some
other
ceremoniall
observations
,
yet
in
the
Sabbath
,
there
seemes
to
be
for
the
reasons
before
put
,
a
certaine
respect
had
unto
the
first
institution
,
which
was
equall
in
time
with
mans
Creation
,
which
is
also
declared
in
the
30.
Verse
in
that
word
of
the
time
past
,
hath
given
you
,
&c.
4.
Among
the
very
Heathens
,
there
were
alwayes
those
foot-steps
of
the
observation
of
the
seventh
day
,
that
it
is
more
then
probable
,
that
the
observation
of
the
seventh
day
was
delivered
them
from
those
Patriarchs
whose
posterity
they
were
.
Iosephus
in
his
last
book
against
Appion
,
denies
,
That
there
can
be
found
a
nicity
either
of
the
Greekes
or
Barbarians
,
which
had
not
taken
the
resting
from
labour
on
the
seventh
Day
,
into
their
own
manners
.
Clemens
Alexandrinus
Lib.
5.
Stromat
.
doth
demonstrate
the
same
thing
also
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
not
only
the
Hebrewes
,
but
the
Greekes
also
observe
the
seventh
Day
.
Euseb.
de
praeparatione
Euangelica
lib.
13.
affirmeth
,
that
not
only
the
Hebrewes
,
but
almost
all
as
well
Philosophers
as
Poëts
,
did
know
that
the
seventh
day
was
more
holy
.
Lampridius
in
Alexandro
Severo
,
tells
that
on
the
seventh
day
,
when
he
was
in
the
City
,
he
went
up
to
the
Capitoll
and
frequented
the
Temples
.
Neither
is
it
far
from
this
purpose
that
holy
dayes
were
wont
to
be
granted
to
children
in
Schooles
on
the
seventh
day
.
Lucianus
in
Pseudologista
,
Aulus
Gellius
.
li.
13.
cap.
2.
And
some
heathen
Doctors
,
were
wont
to
dispute
only
upon
the
Sabbaths
,
as
Suetonius
relates
of
one
Diogenes
,
lib.
3.
Hesiod
.
lib.
2.
Dierum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Li●…s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
5.
The
former
forgetfulnesse
or
carelesnesse
,
and
neglect
of
this
day
,
is
easily
seene
to
be
reproved
by
that
same
horratory
word
,
which
is
used
in
the
beginning
of
the
fourth
Commandement
.
Remember
.
11.
But
the
right
,
and
morall
perpetuall
authority
of
this
institution
is
most
of
all
declared
from
this
,
that
it
is
expresly
commanded
in
the
Decalogue
;
for
this
is
a
most
certaine
rule
,
and
received
among
all
the
best
Divines
;
That
morall
precepts
were
thus
differenced
from
ceremonialls
and
Iudicalls
,
that
all
and
onely
moralls
were
publickly
proclaimed
before
all
the
people
of
Israel
from
Mount
Sinai
,
by
the
voyce
of
God
himselfe
,
and
afterward
also
written
,
and
written
againe
as
it
were
by
the
finger
of
God
himselfe
,
and
that
in
Tables
of
stone
,
to
declare
their
perpetuall
and
unchangeable
continuance
;
Christ
also
doth
expresly
testifie
that
not
one
Iot
,
or
tittle
of
this
Law
should
perish
.
Matthew
5.
18.
12.
That
which
is
commanded
in
the
fourth
Commandement
,
is
not
indeed
of
a
morall
nature
in
the
same
degree
and
manner
altogether
with
those
things
that
are
commanded
,
for
the
most
part
in
all
the
other
Commandements
;
because
it
belongs
to
positive
right
,
whence
also
it
is
,
that
whereas
the
three
former
Commandements
were
propounded
negatively
,
by
forbidding
those
vices
unto
which
we
are
prone
by
the
pravity
of
our
nature
,
this
fourth
Commandement
is
first
propounded
affirmatively
in
declaring
and
commanding
that
which
in
this
part
pertaines
unto
our
duty
,
and
afterward
negatively
,
by
forbidding
those
things
which
are
repugnant
to
this
duty
;
which
also
is
in
part
the
reason
of
that
admonition
which
is
specially
prefixed
before
this
precept
,
Remember
the
Sabbath
day
,
that
is
,
Remember
to
keepe
this
day
,
as
it
is
explained
,
Deut.
5.
18.
Because
it
may
more
easily
be
forgotten
,
seeing
it
belongs
to
positive
right
,
then
many
other
things
which
are
more
naturall
.
Yet
this
positive
right
upon
which
this
ordinance
is
grounded
,
is
Divine
right
,
and
in
respect
of
man
altogether
unchangeable
.
13.
Those
who
turne
this
fourth
Commandement
into
allegories
of
a
cessation
from
sinnes
,
and
from
the
troubles
of
this
life
,
and
such
like
,
and
thence
doe
faigne
a
fourefold
,
or
a
fivefold
Sabbath
,
according
to
their
manner
,
who
play
with
Allegories
,
they
attribute
nothing
at
all
to
this
member
of
the
decalogue
,
which
doth
not
as
well
,
and
much
more
properly
agree
to
many
Iewish
ceremonies
,
which
are
now
wholy
abrogated
.
14.
But
those
that
would
have
this
precept
ceremoniall
(
as
they
would
have
the
second
to
be
also
)
besides
that
they
are
sufficiently
refuted
,
by
those
things
which
have
beene
spoken
before
,
they
contradict
the
expresse
testimony
of
Scripture
,
which
affirmes
that
ten
words
,
or
morall
precepts
are
contained
in
the
decalogue
,
Exod.
34.
18.
Deut.
4.
13.
&
10.
4.
Where
they
leave
only
nine
,
or
rather
eight
.
15.
They
who
would
have
that
only
to
be
morall
in
this
precept
,
that
some
time
,
or
some
certaine
dayes
,
should
be
assigned
to
Divine
worship
,
doe
no
more
make
this
ordinance
to
be
morall
,
then
was
the
building
of
the
Tabernacle
and
Temple
among
the
Iewes
.
For
by
that
very
thing
this
was
declared
to
all
to
be
the
perpetuall
Will
of
God
,
that
some
fit
place
is
alwayes
to
be
appointed
for
Church
meetings
,
and
publick
exercises
of
Divine
worship
:
so
that
by
this
reason
,
there
is
no
more
a
morall
precept
given
touching
some
time
of
worship
,
then
there
is
given
touching
the
place
,
and
so
neither
that
indeed
(
which
only
they
leave
in
the
fourth
precept
.
)
Thou
shalt
observe
Feast-dayes
,
ought
any
more
to
be
put
in
the
Decalogue
then
this
,
Thou
shalt
frequent
the
Temples
.
16.
Moreover
,
the
yearely
Feasts
,
new
Moones
,
and
the
like
ordinances
,
which
were
meerely
ceremoniall
,
doe
containe
that
generall
equity
also
in
them
,
and
doe
still
teach
us
that
some
certaine
and
fit
dayes
ought
to
be
appointed
for
publick
worship
:
finally
,
by
this
reason
God
should
by
this
Commandement
command
severall
men
,
nothing
at
all
:
for
seeing
the
institution
of
dayes
by
this
opinion
is
only
commanded
immediatly
,
and
it
is
not
in
the
power
of
private
men
to
ordaine
these
or
those
dayes
for
publick
worship
,
by
this
,
meanes
nothing
at
all
should
be
commanded
but
at
their
will
who
are
in
publick
office
:
neither
should
any
thing
be
commanded
them
in
speciall
,
but
only
in
generall
,
that
they
doe
according
to
their
wisdome
in
setting
apart
dayes
to
publicke
worship
,
so
that
if
it
seeme
good
to
them
to
appoint
one
day
of
twenty
or
thirty
to
this
use
,
they
cannot
be
reproved
of
any
sin
in
this
respect
,
as
if
they
broke
this
Commandement
.
17.
If
there
were
ever
any
thing
ceremoniall
in
the
Sabbath
in
respect
of
the
very
observation
of
the
day
,
that
is
to
be
accounted
for
a
thing
added
to
it
,
or
a
constitution
comming
extrinsecally
,
beyond
the
nature
of
the
Sabbath
,
and
the
first
institution
of
it
;
and
so
it
nothing
hinders
but
the
institution
of
the
seventh
day
was
simply
morall
:
for
so
there
was
a
ceremoniall
respect
of
some
type
added
to
some
other
Commandements
,
as
in
the
authority
of
Fathers
,
and
the
first
borne
of
Families
,
which
pertaine
to
the
first
Commandement
,
there
was
a
certaine
adumbration
of
Christ
,
who
is
the
first
begotten
among
the
Sons
of
God
.
18.
Neither
yet
doth
it
certainly
appeare
in
the
Scriptures
,
that
there
was
any
ceremony
properly
so
called
,
or
type
,
in
the
observation
of
the
seventh
day
:
for
whereas
Heb.
4.
9.
there
is
mention
made
of
a
spirituall
Sabbatisme
,
prefigured
before
by
a
type
,
it
is
under
the
respect
of
a
type
referred
only
to
the
rest
promised
in
the
Land
of
Cannaan
,
and
by
comparison
of
things
like
to
the
rest
of
God
;
but
in
no
sort
,
or
in
the
least
signification
is
it
referred
to
the
rest
commanded
in
the
fourth
Commandement
,
as
unto
a
type
or
shaddow
.
19.
But
whereas
in
Exod.
31.
13.
17.
And
Ezech.
20.
20.
The
Sabbath
is
called
a
signe
betweene
God
and
his
people
,
it
cannot
thence
be
made
a
type
or
representation
of
any
future
grace
:
Because
1.
A
signe
doth
often
note
the
same
that
an
argument
,
or
instruction
,
as
also
the
most
learned
interpreters
doe
note
upon
.
Exodus
31.
It
is
a
signe
between
me
,
&c.
that
is
,
an
instruction
.
So
our
mutuall
love
is
a
signe
that
we
are
the
Disciples
of
Christ
.
Iohn
13.
35.
But
it
is
not
a
type
.
2.
The
Sabbath
in
those
places
is
not
said
to
be
a
signe
of
some
thing
to
come
,
but
present
,
as
every
visible
concomitant
adjunct
is
a
signe
of
the
subject
being
present
.
For
in
the
observation
of
the
Sabbath
there
is
a
common
,
and
publike
profession
of
that
communion
which
is
between
God
and
us
:
as
therefore
all
solemn
profession
is
a
signe
of
that
thing
whereof
it
is
a
profession
,
so
also
the
Sabbath
is
in
that
common
respect
called
a
signe
.
20.
And
this
is
the
most
proper
reason
,
why
the
observation
of
the
Sabbath
is
so
much
urged
,
and
the
breaking
of
it
so
severely
punished
in
the
old
Testament
:
namely
because
there
was
in
the
Sabbath
a
common
and
publike
profession
of
all
Religion
;
for
this
Commandement
as
it
is
a
close
of
the
first
Table
of
the
Law
,
doth
thus
summarily
containe
the
whole
worship
of
God
,
whilest
it
commands
a
certaine
day
for
all
the
exercises
thereof
.
Esay
56.
2.
21.
There
were
many
ceremonies
ordained
about
the
observation
of
the
Sabbath
:
but
the
observation
of
the
Sabbath
was
no
more
made
ceremoniall
by
them
,
then
it
was
judiciall
or
politicall
,
because
of
those
judiciall
Lawes
,
whereby
it
was
then
provided
that
it
should
be
celebrated
most
religiously
.
Exod.
31.
14.
22.
That
accommodation
of
the
fourth
Commandement
unto
the
speciall
state
of
the
Iewes
,
which
was
in
the
observation
of
the
seventh
day
from
the
beginning
of
the
Creation
,
doth
no
more
make
the
precept
it selfe
ceremoniall
,
then
the
promise
of
the
Land
of
Canaan
,
made
to
the
people
of
Israel
,
That
thou
mayst
live
long
in
the
land
which
the
Lord
thy
God
giveth
thee
,
makes
the
fift
Commandement
ceremoniall
:
or
more
then
that
Preface
,
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
Land
of
Egypt
,
makes
all
the
Commandements
ceremoniall
.
23.
It
may
indeed
be
granted
that
a
more
strict
observation
of
the
Sabbath
was
commanded
in
those
dayes
,
applied
to
the
time
of
Pedagogy
and
bondage
,
which
is
not
of
force
in
all
ages
;
yet
this
hinders
not
,
but
the
observation
it selfe
is
plainly
morall
and
common
to
all
ages
.
24.
Yet
there
can
be
nothing
brought
out
of
the
Scriptures
,
which
was
at
any
time
commanded
about
the
strict
observation
of
the
Sabbath
to
the
Iewes
,
which
by
the
same
reason
doth
not
partaine
to
all
Christians
,
except
the
kindling
of
fires
,
and
preparing
their
ordinary
food
.
Exod.
35.
3.
&
16.
14.
And
those
precepts
seeme
to
have
been
speciall
,
and
given
upon
particular
occasion
;
for
there
is
nothing
said
about
the
kindling
of
fire
,
but
in
the
building
of
the
Tabernacle
,
which
God
would
declare
was
not
so
holy
a
worke
,
but
it
might
and
ought
to
be
intermitted
on
the
Sabbath
day
.
Neither
is
there
any
mention
of
the
preparing
of
victualls
,
but
when
Manna
was
by
a
miracle
sent
from
Heaven
,
which
was
also
by
a
miracle
preserved
on
the
Sabbath
day
.
And
by
the
History
of
Christ
it
appeares
very
likely
that
he
did
approve
of
preparing
victualls
,
done
by
kindling
of
a
fire
,
upon
the
Sabbath
day
.
For
being
invited
by
the
Iewes
to
a
feast
which
was
had
on
the
Sabbath
day
,
he
refused
not
to
be
present
.
Luc.
14.
1.
&c.
25.
Whereas
the
reason
of
the
Sabbath
doth
sometime
seem
to
be
referred
to
the
delivering
of
the
people
of
Israel
out
of
the
captivity
of
Egypt
,
it
doth
not
turne
the
Sabbath
into
a
ceremony
.
For
1.
All
the
Commandements
are
in
some
sort
referred
to
the
same
deliverance
,
as
appeares
by
the
Preface
of
the
decalogue
.
2.
It
doth
not
appeare
that
the
Sabbath
it selfe
had
any
singular
relation
to
this
deliverance
,
but
that
there
is
mention
made
of
the
deliverance
,
out
of
Egypt
,
Deut.
5.
15.
For
that
reason
onely
,
that
seeing
the
Israelites
had
been
servants
before
in
Egypt
,
they
ought
the
more
readily
and
willingly
grant
this
time
of
rest
to
their
servants
.
26.
Whereas
the
last
day
of
the
weeke
was
of
old
observed
;
this
was
anciently
ordained
by
God
from
the
time
of
the
first
Creation
,
because
God
did
that
day
cease
from
the
workes
of
Creation
.
27.
Whereas
the
last
day
of
the
weeke
is
now
changed
into
the
first
day
,
this
was
not
done
by
humane
,
but
Divine
authority
.
For
he
only
can
change
the
day
of
the
Sabbath
,
who
is
Lord
of
the
Sabbath
,
that
is
,
Christ
.
Marc.
12.
8.
Whence
also
that
first
day
which
succeeded
,
is
properly
called
the
Lords
Day
.
28.
If
this
Lords
Day
be
granted
to
have
been
of
Apostolicall
institution
,
yet
that
authority
which
it
is
Built
upon
,
is
neverthelesse
divine
;
because
the
Apostles
were
no
lesse
guided
by
the
spirit
in
holy
institutions
,
then
in
propounding
the
doctrine
of
the
Gospell
,
either
in
word
or
writings
.
29.
Also
seeing
this
institution
was
grounded
upon
no
speciall
occasion
that
was
to
continue
for
a
time
only
,
whereby
it
might
be
made
temporary
,
it
doth
necessarily
follow
,
that
the
minde
of
the
Ordainers
was
,
that
the
observation
of
this
day
should
be
of
perpetuall
and
unchangeable
right
.
30.
Yet
it
is
more
likely
that
Christ
himselfe
was
the
author
of
this
institution
in
his
owne
person
.
1.
Because
Christ
was
no
lesse
faithfull
in
ordering
his
whole
house
,
or
the
Church
of
God
,
as
touching
all
things
that
are
generally
necessary
and
usefull
then
was
Moses
,
Heb.
3.
2.
6.
But
no
Christian
can
with
any
reason
deny
that
the
observatiō
of
this
day
is
generally
profitable
,
&
in
some
sort
necessary
for
the
Churches
of
Christ
.
2.
Because
Christ
himselfe
did
often
appeare
upon
this
very
day
to
his
Disciples
gathered
together
in
one
place
after
the
resurrection
,
Iohn
20.
19.
26.
3.
Because
hee
powred
out
the
holy
Spirit
upon
them
this
very
day
,
Acts
2.
4.
In
the
practise
of
the
Churches
in
the
time
of
the
Apostles
when
there
is
mention
made
of
this
observation
of
the
first
day
,
Acts
20.
7.
1.
Cor.
16.
2.
It
is
not
remembred
as
some
late
Ordinance
,
but
as
a
thing
a
good
while
received
among
all
the
Disciples
of
Christ
.
5.
The
Apostles
did
in
all
things
deliver
those
things
to
the
Churches
which
they
had
received
of
Christ
,
1.
Cor.
11.
23.
6.
This
institution
could
not
be
deferred
not
one
week
after
the
death
of
Christ
,
and
that
law
of
one
day
in
every
week
to
be
sanctified
according
to
the
determination
of
God
himselfe
remaine
firme
:
which
law
hath
beene
demonstrated
before
to
be
of
perpetuall
right
.
For
the
Iewish
Sabbath
was
in
respect
of
the
determination
which
it
had
to
the
seventh
day
abrogate
in
the
death
of
Christ
:
For
whereas
it
is
read
that
the
Apostles
sometime
after
were
present
in
the
assemblies
of
the
Iewes
that
day
of
the
Sabbath
,
Acts
13.
14.
&
16.
13.
&
17.
2.
&
18.
4.
they
did
that
chiefly
in
that
respect
,
because
then
was
the
fittest
occasion
to
preach
the
Gospell
to
the
Iewes
;
as
also
afterward
the
Apostle
did
greatly
desire
to
be
at
Ierusalem
on
the
day
of
Pentecost
,
Acts
20.
16.
because
at
that
time
there
was
the
greatest
concourse
of
the
Iewes
to
be
in
that
place
.
7.
If
the
institution
of
the
Lords
day
was
deferred
so
long
,
till
the
Apostles
had
made
a
separation
from
the
Iewes
,
and
had
their
meetings
apart
,
Acts
18.
6
,
7.
&
19.
8.
as
some
would
have
it
;
then
all
that
space
of
time
which
came
betweene
the
death
of
Christ
and
this
separation
,
which
was
above
three
yeares
,
the
fourth
Commandement
had
bound
none
to
that
observation
of
any
day
:
because
the
Iewes
day
was
already
abolished
,
and
by
this
opinion
there
was
no
new
brought
in
the
roome
,
and
so
there
were
only
nine
precepts
in
force
all
that
time
.
8.
The
reason
it selfe
of
this
change
confirmes
the
same
,
which
is
by
the
consent
of
all
referred
to
the
resurrection
of
Christ
:
namely
,
because
this
day
the
creation
of
the
new
world
or
the
world
to
come
,
Heb.
2.
5.
in
which
all
things
were
made
new
,
2.
Cor.
5.
17.
was
perfected
,
so
that
God
did
now
in
Christ
rising
again
from
the
dead
,
cease
or
rest
from
his
greatest
work
.
As
therefore
in
the
beginning
of
the
creation
,
when
God
rested
from
his
workes
,
he
then
blessed
and
sanctified
that
day
wherein
he
did
rest
:
so
also
it
was
meet
that
that
very
day
wherein
Christ
did
rest
from
his
labours
,
himselfe
also
should
sanctifie
the
same
day
.
Neither
is
that
easily
to
be
rejected
which
is
urged
by
some
of
the
Ancients
,
out
of
Ps.
118.
24.
This
is
the
day
which
the
Lord
hath
made
;
for
in
that
very
place
is
treated
of
Christs
resurrection
,
as
Christ
himself
interprets
,
Mat.
21.
42.
9.
It
was
also
most
meet
that
the
day
of
worship
in
the
New
Testament
should
be
ordained
by
him
,
by
whom
the
worship
it selfe
was
ordained
:
and
from
whom
all
blessing
and
grace
is
to
be
expected
in
all
worship
.
31.
They
who
account
the
observation
of
the
Lords
day
for
a
tradition
not
written
,
they
are
hereby
sufficiently
refuted
.
1.
Because
there
is
no
one
thing
which
depends
upon
tradition
not
written
of
such
moment
,
as
is
the
observation
of
the
Lords
day
,
by
common
consent
,
and
the
consent
of
all
Christians
almost
.
2.
By
this
meanes
there
is
a
doore
opened
to
bring
in
divers
superstitions
,
and
humane
devices
into
the
Church
of
God
,
or
at
least
to
prop
them
up
when
they
are
brought
in
.
3.
Many
among
the
Papists
are
ashamed
of
this
invention
:
for
although
all
the
Papists
to
cloak
their
superstitions
,
are
wont
to
give
too
much
to
Ecclesiasticall
traditions
,
yet
in
the
observation
of
the
Lords
day
that
impression
of
Divine
authority
appeares
that
it
hath
compelled
not
a
few
of
them
,
to
ascribe
it
not
to
any
humane
,
but
to
Divine
right
.
Bannes
in
2.
2.
q.
44.
a.
1.
Author
supplementi
adsummam
Pisanam
verb.
Dominica
;
Abbas
in
cap.
licet
defer
.
n.
3.
Aug.
ver.
feria
.
n.
3.
Silvester
.
ver.
Dominica
q.
1.
7.
Alexander
also
the
third
Pope
of
Rome
in
the
very
Canon
law
,
deferiis
cap.
licet
affirmes
,
that
the
Scripture
as
well
of
the
old
as
new
Testament
,
hath
specially
deputed
the
seventh
day
for
mans
rest
,
that
is
(
as
Suarez
interprets
de
dieb
.
fest.
cap.
1.
)
both
Testaments
have
approved
the
manner
of
deputing
every
seventh
day
of
the
week
for
the
rest
of
man
,
which
is
to
depute
the
seventh
day
formally
,
although
materially
the
same
was
not
alwayes
deputed
:
and
in
this
manner
it
is
true
that
that
seventh
day
in
the
old
law
was
the
Sabbath
,
and
in
the
new
is
the
Lords
day
.
4.
They
among
themselves
who
account
the
Lords
day
among
traditions
doe
account
baptizing
of
children
also
,
and
that
with
greater
shew
in
the
same
place
and
number
.
But
all
our
Divines
,
who
have
answered
the
Papists
touching
those
examples
of
traditions
,
do
alwayes
contend
that
those
institutions
and
all
other
which
are
of
the
same
profit
and
necessity
,
are
to
be
found
in
the
Scriptures
themselves
.
32.
Those
things
which
are
wont
to
be
brought
on
the
contrary
out
of
the
Scriptures
,
Rom.
14.
5.
Gal.
4.
10.
Col.
2.
16.
do
nothing
at
all
hinder
this
truth
.
For
first
,
in
all
those
places
the
observation
of
some
day
to
religious
use
by
the
ordinance
of
Christ
is
no
more
condemned
or
denied
,
then
the
choise
of
some
cerraine
meat
to
a
religious
use
by
the
ordinance
of
the
same
Christ
:
but
no
Christian
is
so
void
of
all
reason
,
that
he
would
conclude
out
of
those
places
,
that
the
choise
of
bread
and
wine
in
the
Lords
Supper
for
a
religious
use
,
is
either
unlawfull
,
or
not
ordained
by
Christ
:
neither
therefore
can
any
thing
be
concluded
from
them
against
the
observation
of
the
Lords
day
by
the
use
and
institution
of
Christ
.
Secondly
,
the
Apostle
Rom.
14.
doth
expresly
speake
of
that
estimation
of
dayes
,
which
did
at
that
time
breed
offence
among
Christians
;
but
the
observation
of
the
Lords
day
which
the
Apostle
himselfe
teacheth
,
hath
at
that
time
taken
place
in
all
the
Churches
,
1.
Cor.
16.
1.
&
2.
could
not
give
any
occasion
of
offence
.
Thirdly
,
it
is
most
like
that
the
Apostle
in
that
place
doth
treat
of
chusing
of
dayes
to
eat
or
refuse
certaine
meats
:
for
the
question
of
that
dispute
is
propounded
verse
2.
of
meats
onely
:
in
the
5.
and
6.
verses
,
the
esteeme
of
a
duty
is
joyned
with
it
as
pertaining
to
the
same
thing
,
and
afterward
through
all
the
rest
of
the
Chapter
he
treats
only
of
meats
,
making
no
mention
of
dayes
.
Fourthly
,
in
that
place
to
the
Galatians
,
it
is
expresly
treated
of
that
observation
of
dayes
,
moneths
,
and
yeares
,
which
pertained
to
the
bondage
of
weake
and
beggerly
elements
,
Chap.
4.
9.
but
it
was
farre
from
the
Apostle
,
and
altogether
strange
to
Christian
religion
so
to
account
any
precept
of
the
Decalogue
,
or
any
ordinance
of
Christ
.
Fifthly
,
in
Col.
2.
it
is
specially
&
expresly
treated
of
those
Sabbaths
which
were
of
the
same
kinde
with
new
Moones
,
and
were
ceremoniall
shadowes
of
things
to
come
in
Christ
:
but
the
Sabbath
commanded
in
the
Decalogue
and
our
Lords
day
are
altogether
of
another
nature
,
as
hath
been
before
demonstated
.
33.
Neither
is
Christian
liberty
at
all
diminished
by
this
opinion
,
(
as
some
without
cause
do
seeme
to
feare
)
for
it
is
not
a
liberty
,
but
a
licentiousnesse
not
Christian
,
if
any
think
themselves
freed
from
the
observation
of
any
precept
of
the
Decalogue
,
or
from
the
institutions
of
Christ
:
and
experience
also
teacheth
that
licentiousnesse
,
and
neglect
of
holy
things
doth
more
and
more
prevaile
,
where
a
due
respect
is
not
had
of
the
Lords
day
.
34.
Neither
also
was
Adam
subject
to
any
bondage
,
because
he
was
tyed
to
sanctifie
the
seventh
day
by
a
speciall
observation
.
35.
But
as
the
beginning
of
the
old
Sabbath
was
at
the
evening
;
because
the
Creation
also
began
at
the
evening
,
because
the
common
masse
was
created
before
the
light
,
and
the
cessation
of
the
day
from
the
work
of
Creation
began
also
at
the
evening
;
so
also
the
beginning
of
the
Lords
day
doth
seeme
to
begin
from
the
morning
of
that
day
,
because
the
resurrection
of
Christ
was
betimes
in
the
morning
,
Mark
.
16.
9.
Iohn
20.
1.
36.
For
the
right
observation
of
this
day
two
things
are
necessary
,
rest
,
and
the
sanctification
of
this
rest
.
37.
The
rest
which
is
required
is
a
cessation
from
every
worke
which
might
hinder
the
exercises
of
Divine
worship
:
we
must
therefore
abstaine
that
day
.
1.
From
all
these
works
which
are
properly
called
servile
:
for
seeing
such
works
were
of
old
by
name
excluded
,
in
all
other
solemne
feasts
,
Levit.
23.
7.
8.
25.
32.
36.
Numb
.
28.
25.
much
more
were
they
excluded
from
the
Sabbath
.
38.
But
it
is
ridiculous
by
servile
workes
to
understand
sins
or
mercenary
good
workes
,
or
done
(
after
the
manner
of
servants
)
for
reward
(
as
some
do
understand
them
by
a
certaine
Allegoricall
sport
:
)
for
sins
are
not
forbidden
and
unlawfull
at
some
certaine
times
,
but
alwayes
and
every
where
:
neither
doth
it
pertain
to
the
fourth
Commandement
to
deal
with
all
sinnes
to
be
forbidden
;
although
this
may
in
some
sence
be
granted
that
divers
sinnes
doe
take
some
aggravation
from
thence
if
they
be
committed
upon
so
holy
a
day
,
Isay
28.
4.
those
evill
workes
also
which
are
done
upon
feare
or
hope
,
that
is
altogether
servile
,
have
in
respect
of
their
manner
the
same
nature
with
other
sins
.
39.
But
servile
workes
are
properly
those
,
to
the
performance
whereof
servants
or
servile
men
are
wont
to
be
used
,
such
as
are
mechanick
workes
,
and
all
those
to
the
performance
whereof
great
labour
of
the
body
is
required
,
as
to
plough
,
to
dig
,
&c.
2.
Besides
th●…se
workes
there
are
forbidden
also
upon
that
day
all
workes
that
are
ours
:
as
is
gathered
from
the
opposite
concession
which
is
given
in
the
fourth
precept
,
S●…
dayes
shalt
thou
worke
and
do
all
thy
work
.
40.
Whence
we
may
gather
with
the
words
following
,
on
the
Sabbath
day
thou
shalt
doe
no
worke
:
that
all
those
works
are
forbidden
which
are
properly
called
ours
,
although
they
be
not
to
speak
strictly
,
servile
,
or
mechanicall
.
41.
Now
those
are
our
workes
which
pertaine
to
the
uses
of
this
life
,
that
is
,
which
are
exercised
in
naturall
and
civill
things
,
and
doe
properly
pertaine
to
our
gaine
and
profit
:
of
which
kinde
are
those
which
of
their
owne
nature
are
not
servile
but
liberall
,
as
studyings
,
exercises
of
liberall
arts
;
much
more
those
which
are
common
to
free
men
and
servants
,
as
to
Jorney
,
to
handle
civill
causes
,
&c.
42.
For
so
this
phrase
is
explained
,
Esay
58.
3.
Ye
do
that
which
delighteth
you
,
that
ye
may
exact
all
your
labours
,
that
is
,
ye
do
carefully
your
owne
matters
,
Verse
13.
doing
thine
owne
wayes
.
But
because
Esayas
in
that
Chapter
doth
also
and
chiefly
treat
of
wicked
actions
,
and
those
workes
which
are
unlawfull
at
all
times
,
as
appeareth
verse
6.
Therefore
some
godly
Divines
do
seeme
to
erre
,
who
are
wont
to
gather
out
of
that
place
,
that
every
word
or
thought
that
is
humane
,
or
pertaines
to
men
,
used
on
the
Lords
day
,
is
to
be
accounted
sinne
:
for
all
humane
words
,
deeds
,
or
thoughts
upon
that
day
whereof
that
Chapter
handleth
,
(
whether
it
be
the
Sabbath
properly
called
,
or
a
solemne
feast
)
are
not
there
judged
to
be
impertinent
,
and
in
that
respect
simply
reprehended
;
but
those
only
which
are
wont
to
concerne
our
gaine
,
either
simply
unlawfull
or
repugnant
to
holy
exercises
,
as
appeares
verse
3.
&
6.
Concerning
such
servile
and
vulgar
workes
there
is
such
a
strict
law
,
that
upon
the
Sabbath
day
men
may
not
go
on
in
their
work
,
no
not
in
time
of
plowing
and
harvest
simply
;
that
is
,
at
those
times
which
are
most
opportune
and
as
it
were
necessary
for
mans
life
,
Exod.
34.
21.
Nor
in
those
things
which
doe
mediately
and
remotely
pertaine
to
holy
things
,
as
was
the
building
of
the
Tabernacle
,
Exod.
31.
13.
Much
lesse
is
it
lawfull
to
enter
into
any
ordinary
journey
,
Exod.
16.
or
to
frequent
Marts
or
Faires
,
Nehem.
13.
43.
Yet
here
are
excepted
;
1.
All
those
workes
which
belong
to
common
honesty
:
for
seeing
at
all
other
times
we
ought
,
so
especially
upon
that
day
which
is
specially
dedicated
to
Divine
worship
,
to
be
have
and
carry
our selves
decently
:
all
those
things
which
doe
simply
partaine
thereunto
are
understood
to
be
permitted
.
2.
Those
things
which
are
imposed
on
us
by
some
singular
necessity
,
Mat.
12.
11.
In
which
number
notwithstanding
those
things
are
not
to
be
accounted
,
which
men
make
or
faine
to
themselves
as
necessary
:
but
those
things
which
it
appeares
to
be
necessary
and
unavoidable
,
by
the
providence
of
God
,
and
which
we
are
not
aware
of
,
that
is
,
when
such
a
necessity
urgeth
as
the
Scripture
it self
allowes
as
a
sufficient
cause
to
do
any
ordinary
thing
.
3.
All
those
works
which
do
directly
respect
the
worship
and
glory
of
God
,
Mat.
12.
5.
Iohn
5.
8
,
9.
For
in
that
case
those
workes
which
are
of
their
owne
nature
servile
,
do
passe
into
the
nature
of
holy
actions
,
neither
are
they
properly
our
workes
,
but
Gods
works
.
44.
This
rest
,
although
in
it selfe
absolutely
considered
,
it
is
not
,
neither
ever
was
a
part
of
worship
;
yet
as
it
is
commanded
of
God
as
a
certaine
necessary
thing
unto
his
worship
,
and
is
referred
also
to
it
,
so
far
it
is
a
part
of
that
obedience
which
pertaines
to
religion
and
the
worship
of
God
.
45.
The
sanctification
of
this
rest
and
day
is
a
speciall
applying
of
our selves
to
worship
God
,
upon
that
day
which
is
intimated
in
those
phrases
,
He
sanctified
that
day
,
and
it
is
a
Sabbath
to
the
Lord
thy
God
.
46.
Here
publick
worship
ought
chiefly
to
be
respected
,
whence
also
it
is
that
the
Sabbath
is
called
an
holy
Convocation
,
Levit.
23.
13.
Acts
13.
14.
&
15.
23.
&
16.
13.
But
that
that
publick
convocation
of
the
Church
ought
to
be
had
both
before
and
after
noone
upon
the
Lords
day
,
it
appeares
sufficiently
,
by
that
double
burnt-offering
of
the
Sabbath
,
in
the
morning
and
the
evening
,
Num.
28.
9.
47.
But
the
rest
of
the
day
ought
to
be
spent
in
exercises
of
piety
:
for
although
there
was
of
old
an
offering
peculiar
to
the
Sabbath
,
yet
the
continuall
or
daily
offering
with
his
drink-offering
was
not
to
be
omitted
,
Num.
28.
10.
48.
Also
the
publick
worship
it selfe
seeing
it
is
most
solemnely
to
be
celebrated
,
doth
necessarily
require
these
exercises
of
reading
the
Scripture
,
meditation
,
prayer
,
holy
conferences
and
contemplation
of
the
workes
of
God
:
whereby
we
may
be
both
more
prepared
to
publick
worship
,
and
that
worship
may
be
made
truly
effectuall
to
us
.
49.
Contrary
to
his
ordinance
of
the
Lords
day
are
all
feast
dayes
,
ordained
by
men
,
they
being
accounted
for
holy
dayes
,
as
the
Lords
day
ought
to
be
accounted
.
50.
For
it
is
most
agreeable
with
the
first
institution
,
and
with
the
writings
of
the
Apostles
,
that
one
only
day
in
the
week
be
sanctified
.
51.
The
Iewes
had
no
feast
dayes
rightly
sanctified
,
but
by
divine
institution
.
52.
Yet
any
dayes
may
be
piously
turned
into
occasion
of
furthering
the
worship
of
God
.
53.
Also
when
God
by
his
speciall
judgements
cals
to
more
solemne
fasting
,
those
dayes
are
to
be
accounted
as
it
were
for
extraordinary
Sabbaths
:
54.
Contrary
also
to
the
observation
of
this
day
and
all
transactions
of
businesse
,
exercises
,
feastings
,
sports
,
and
such
like
,
whereby
the
minde
of
man
is
this
day
drawn
away
from
the
exercises
of
religion
.
CHAPTER
XVI
.
Of
Iustice
and
Charity
toward
our
neighbour
.
Thus
much
of
Religion
:
Iustice
followes
,
which
is
contained
in
the
Second
Table
.
1.
IUstice
is
a
vertue
whereby
we
are
inclined
to
performe
our
duty
due
to
our
neighbour
.
So
the
duty
of
children
towards
their
parents
is
said
to
be
just
,
Ephes.
6.
1.
And
the
duty
of
masters
towards
their
servants
is
called
right
and
equall
,
Col.
4.
1.
And
all
those
things
which
we
owe
to
our
neighbour
,
are
performed
in
living
justly
.
2.
But
justice
in
this
place
is
not
taken
most
generally
,
as
setting
forth
every
duty
to
another
:
for
so
it
containes
even
religion
it selfe
:
for
that
justice
which
i●…
said
to
be
generall
,
is
no
other
thing
then
vertue
in
generall
;
as
hath
been
before
declared
;
when
we
did
shew
that
justice
was
the
chiefe
among
the
generall
affections
of
vertue
:
neither
must
it
be
understood
most
particularly
to
respect
the
quantity
either
of
the
thing
deserved
or
received
,
for
so
it
containes
only
a
few
duties
of
the
second
table
,
namely
those
whereby
like
is
returned
for
like
:
but
it
is
here
used
in
a
certaine
middle
way
,
wherby
it
sets
forth
the
mutuall
duty
between
those
who
are
bound
by
the
same
right
;
in
which
sence
it
containes
all
the
force
of
the
second
Table
.
3.
It
hath
for
the
object
our
neighbour
,
that
is
,
every
one
whether
man
or
Angell
also
,
who
is
or
may
be
with
us
pertaker
of
the
same
end
and
blessednesse
,
Luke
10.
36
,
37.
4.
Hence
neither
holy
men
,
whatsoever
they
shal
be
,
nor
Angels
themselves
can
be
a
fit
object
of
religion
,
or
of
that
religious
worship
which
is
commanded
in
the
first
Table
,
but
only
of
Iustice
or
of
that
dutie
that
is
due
to
our
neighbour
which
is
contained
in
the
second
Table
:
whence
also
those
arguments
taken
from
the
nature
of
the
thing
,
doe
exclude
all
adoration
of
the
Creatures
.
Acts
10.
26.
Rise
,
for
I
my selfe
also
am
a
man
:
Revel.
22.
9.
See
thou
doe
it
nor
,
for
I
am
thy
fellow
servant
,
and
of
thy
brethren
the
Prophets
,
and
of
those
that
keepe
the
words
of
this
Booke
,
worship
God
.
Rev.
22.
9.
5.
Buth
in
this
number
and
name
,
every
one
is
by
proportion
included
even
in
respect
of
himselfe
;
for
every
one
is
first
a
neighbour
to
himselfe
,
then
to
others
.
Whence
also
it
is
that
there
is
no
singular
precept
given
whereby
a
man
may
be
ordered
toward
himselfe
:
for
whilest
he
is
rightly
ordered
toward
God
,
and
toward
his
neighbour
,
he
is
also
ordered
toward
himselfe
;
but
with
this
difference
,
that
that
disposition
whereby
any
is
made
fit
to
performe
his
duty
to
God
and
his
neighbour
,
pertaines
to
his
perfection
;
but
he
must
also
performe
the
same
duties
both
to
his
neighbour
and
himselfe
,
(
but
not
to
God
,
and
himselfe
.
)
6.
But
because
that
monner
whereby
duties
are
to
be
exercised
toward
our
neighbour
,
is
with
respect
and
affection
to
their
good
;
hence
this
same
vertue
is
called
charity
toward
our
neighbour
.
Matt.
22.
29.
Marc.
12.
31.
7.
In
this
charity
there
is
alwayes
love
of
union
,
of
welpleasednesse
and
good
will
,
as
in
that
love
which
is
toward
God
;
but
there
is
also
added
oft
times
the
consideration
of
mercy
,
when
the
misery
of
our
neighbour
is
respected
,
which
hath
no
place
in
our
charity
toward
God
.
8.
But
this
band
of
Iustice
and
affection
of
Charity
ought
alwayes
to
flow
,
and
be
derived
from
Religion
toward
God
;
for
seeing
Religion
gives
the
chiefe
honour
to
God
,
it
causeth
that
obedience
be
given
to
his
will
in
those
things
also
which
doe
immediatly
respect
the
Creatures
;
whence
all
they
who
neglect
their
duty
towards
men
,
are
denied
to
honour
God
,
but
rather
doe
contemne
him
.
1.
Sam.
2.
30.
Also
charity
towards
God
which
is
contained
in
Religion
,
doth
of
its
own
nature
produce
charity
towards
men
,
as
they
are
in
some
sort
partakers
of
the
Image
of
God
:
whence
also
we
are
said
to
love
God
in
men
,
and
men
in
God
,
which
is
one
reason
of
that
phrase
,
beloved
in
the
Lord
.
9.
Hence
nothing
is
properly
due
to
man
which
is
contrary
to
Religion
.
Acts
4.
19.
&
5.
29.
Whether
it
be
right
in
the
sight
of
God
to
obey
you
rather
then
God
,
judge
yee
:
we
must
obey
God
rather
then
men
.
10.
Hence
also
the
truth
of
Religion
cannot
consist
with
the
neglect
of
Iustice
,
and
Charity
toward
our
neighbour
.
Iames
1.
27.
Religious
worship
,
pure
and
undefiled
before
God
and
the
Father
,
is
this
,
to
visit
the
fatherlesse
,
and
widdowes
in
affliction
.
1.
Iohn
4.
20.
21.
If
any
one
say
I
love
God
,
and
hate
his
bzother
,
he
is
a
lyar
.
This
Commandement
have
wee
from
God
,
that
he
that
loveth
God
,
love
his
brother
also
.
11.
Hence
finally
religion
is
best
proved
,
and
tried
by
Iustice
,
according
to
the
frequent
use
of
the
Scripture
,
which
argument
notwithstanding
doth
serve
much
more
certainly
for
negation
,
then
affirmation
,
if
it
be
understood
of
the
outward
workes
&
offices
of
Iustice
:
because
such
workes
of
Iustice
may
be
sometime
present
,
where
true
religion
is
wanting
;
but
if
true
religion
be
present
,
they
cannot
be
wholly
absent
.
12.
By
the
same
reason
also
unjust
workes
doe
more
argue
a
man
to
be
ungodly
,
then
those
which
are
just
doe
argue
a
godly
man
:
whence
the
workes
of
the
flesh
are
said
to
be
manifest
.
Gal.
5.
19.
Which
is
not
affirmed
of
the
fruits
of
the
spirit
,
Verse
12.
13.
The
order
of
this
charity
is
this
,
that
God
is
first
and
chiefly
to
be
loved
by
charity
,
and
so
is
as
it
were
the
formall
reason
of
this
charity
toward
our
neighbour
:
next
after
God
we
are
bound
to
love
our selves
,
namely
with
that
charity
which
respects
true
blessednesse
;
for
loving
God
himselfe
with
love
of
union
,
we
love
our selves
immediatly
with
that
chiefe
charity
which
respects
our
spirituall
blessednesse
:
but
we
ought
to
love
others
whom
we
would
have
partakers
of
the
same
good
with
us
,
secondarily
as
it
were
;
moreover
others
may
be
deprived
of
this
blessednesse
without
our
fault
,
but
we
our selves
cannot
;
therefore
we
are
more
bound
to
will
and
seeke
it
for
our selves
then
for
others
.
14.
Hence
it
is
that
the
love
of
our selves
hath
the
force
of
a
rule
or
measure
unto
the
love
of
others
:
Thou
shalt
love
thy
neighbour
as
thy selfe
.
15.
Hence
it
is
never
lawfull
to
commit
any
sin
for
anothers
sake
,
although
our
offence
may
seeme
small
,
and
to
be
a
chiefe
good
,
which
wee
should
seeke
to
another
:
for
he
that
wittingly
and
willingly
sinneth
hateth
his
own
soule
.
Prov.
8.
36.
&
29.
24.
He
that
sinneth
against
me
,
offereth
violence
to
his
own
soule
.
He
that
partaketh
with
a
thiefe
,
hateth
himselfe
,
and
he
that
hearing
cursing
declareth
it
not
.
16.
Among
other
men
none
indeed
ought
wholy
to
be
removed
from
the
embracing
of
our
charity
,
who
is
capable
of
blessednesse
;
for
if
we
love
God
above
all
things
,
no
enmities
will
so
far
prevaile
with
us
,
but
we
may
love
our
very
enemies
for
God
.
Mat.
5.
39.
Rom.
12.
17.
1.
Thess.
5.
15.
1.
Pet.
3.
9.
17.
But
among
men
those
are
more
to
be
loved
then
others
,
that
come
neerer
to
God
,
and
in
God
to
our selves
.
Galatians
6.
10.
Let
us
doe
good
to
all
,
but
especially
to
the
houshold
of
Faith
.
18.
But
because
they
that
believe
,
are
more
neere
both
to
God
,
and
to
us
also
spiritually
,
then
those
who
doe
not
as
yet
believe
,
therefore
also
are
they
more
to
bee
beloved
.
19.
Yet
this
is
so
to
be
understood
,
that
it
be
referred
to
the
time
present
and
the
immediat
affection
;
for
we
may
will
the
same
good
to
some
other
as
much
or
more
in
time
to
come
,
the
grace
of
God
and
faith
comming
between
;
in
which
sence
that
affection
of
the
Apostle
concerning
the
Israelites
is
to
be
taken
.
Rom.
9.
3.
20.
If
among
those
that
are
to
be
beloved
there
be
no
apparent
disparity
neither
in
respect
of
God
,
nor
in
respect
of
us
,
then
they
are
equally
to
be
beloved
.
21.
But
if
any
apparent
disparity
appeare
,
either
in
their
neerenesse
to
God
or
to
our selves
,
then
he
who
exceeds
in
any
neerenesse
,
is
more
to
be
beloved
,
that
is
,
when
we
cannot
exercise
the
act
of
our
love
alike
toward
all
,
we
are
more
bound
to
place
our
love
on
those
whom
God
hath
by
some
speciall
neerenesse
or
communion
commended
to
us
,
then
on
others
.
Therefore
although
we
ought
equally
to
will
the
salvation
of
others
;
yet
the
exercise
and
care
of
this
will
is
chiefly
due
to
those
,
that
are
neere
joyned
to
us
in
some
speciall
respect
;
as
a
Souldier
although
he
ought
to
wish
well
to
all
his
fellow
Souldiers
,
yet
he
is
bound
to
take
most
care
of
those
who
are
of
the
same
band
,
and
are
next
ad●…oyned
in
the
same
Ranke
.
This
appeares
in
that
example
of
Paul
,
who
did
more
servently
desire
the
conversion
of
the
Israelites
then
of
other
Nations
;
of
which
affection
he
gives
this
one
reason
,
because
they
were
his
brethren
,
and
and
kindred
according
to
the
flesh
.
Rom.
9.
3.
22.
Yet
in
this
prerogative
of
charity
we
must
wish
to
those
that
are
neere
unto
us
,
rather
those
good
things
which
pertaine
to
that
conjunction
,
whereby
they
come
neere
unto
us
,
as
spirituall
good
things
to
those
who
are
most
spiritually
joyned
to
us
,
and
naturall
good
things
to
those
with
whom
we
have
a
naturall
neerenesse
;
not
that
those
kind
of
good
things
are
in
our
desires
to
be
separated
one
from
another
,
but
because
the
very
kind
of
conjunction
,
is
as
it
were
a
bek
from
God
whereby
he
stirs
us
up
to
bestow
our
paines
chiefly
in
this
or
that
kind
.
23.
Hence
it
followes
,
first
.
That
kindred
in
bloud
,
Caeteris
paribus
other
things
answerable
,
are
more
to
be
beloved
then
strangers
,
in
those
things
which
pertaine
to
the
good
things
of
this
life
:
and
among
those
that
are
neere
in
blood
,
those
that
are
the
neerest
to
be
most
loved
.
24.
Secondly
,
that
some
speciall
friend
is
more
to
be
beloved
,
then
an
ordinary
kinsman
in
bloud
,
at
least
in
those
things
,
which
pertaine
to
the
common
duties
of
this
life
,
because
friendship
may
be
such
that
it
may
make
a
neerer
conjunction
then
consanguinity
it selfe
considered
by
it selfe
.
Prov.
18.
24.
For
a
friend
is
neerer
then
a
brother
.
25.
Thirdly
,
that
parents
are
to
be
loved
more
then
any
friend
,
because
the
neernesse
of
parents
is
greater
then
of
friends
as
touching
the
communicating
of
those
things
which
are
most
intimate
to
us
.
1.
Tim.
5.
4.
If
any
widow
have
children
or
nephewes
,
let
them
learne
first
to
shew
piety
towards
their
own
house
,
and
to
recompence
their
parents
:
for
this
is
honest
and
acceptable
in
the
sight
of
God
.
26.
Fourthly
,
that
parents
are
more
to
be
beloved
then
children
,
in
those
good
things
which
ought
to
redound
from
the
effect
to
the
cause
,
as
Honour
,
Esteeme
,
Reverence
,
Thankfulnesse
and
the
like
.
But
that
children
are
more
to
be
loved
then
parents
in
those
things
which
are
derived
from
the
cause
to
the
effect
;
of
which
kind
are
,
Maintenance
,
Promotion
,
Providence
and
the
like
.
27.
Fifthly
,
that
husb●…s
and
wifes
are
to
be
loved
more
then
parents
or
children
,
in
those
things
which
pertaine
to
society
and
union
of
this
life
;
for
that
is
the
greatest
neerenesse
,
whereof
it
is
said
,
they
shall
be
one
flesh
.
Gen.
2.
24.
Matthew
19.
5.
Therefore
shall
a
man
leave
his
Father
,
and
Mother
,
and
shall
cleave
to
his
Wife
,
and
they
shall
be
one
flesh
.
28.
Sixtly
,
that
they
that
have
deserved
well
of
us
are
more
to
be
beloved
then
others
,
and
among
thosesuch
as
have
communicated
spirituall
good
things
to
us
are
most
to
be
beloved
:
let
him
that
is
taught
in
the
word
communicate
to
him
that
taught
him
,
all
good
things
,
Gal.
6.
6.
29.
Seventhly
,
that
a
community
or
whole
society
is
more
to
be
beloved
then
any
nember
of
it
,
because
the
conjunction
of
a
part
with
the
whole
is
greater
then
with
another
part
;
and
therefore
,
that
a
prince
whose
life
and
safety
is
necessary
or
most
profitable
for
the
common
good
,
is
more
to
be
beloved
,
then
any
or
divers
of
the
common
people
,
nay
more
then
our selves
in
temporall
things
.
2.
Sam.
21.
17.
Thou
shalt
goe
no
more
with
us
to
battell
,
least
thou
quench
the
light
of
Israel
.
Lament
4.
20.
30.
There
be
two
Acts
of
charity
toward
our
neighbour
:
Prayer
for
his
good
,
and
working
of
it
.
Mat.
5.
44.
Love
your
enemies
,
blesse
them
that
curse
you
,
doe
good
to
them
that
hate
you
,
and
pray
for
them
which
hurt
you
and
persecute
you
.
31.
This
Prayer
as
it
respects
the
honour
of
God
,
pertaines
to
religion
in
the
first
Table
:
but
as
it
respects
the
good
of
our
neighbour
,
it
pertaines
to
Iustice
,
and
Charity
toward
our
neighbour
in
the
second
Table
.
32.
We
must
pray
for
all
those
good
things
,
which
religion
commands
us
to
wish
to
him
,
whether
they
be
spirituall
,
or
corporall
.
33.
In
this
praying
is
included
not
only
petition
,
but
also
giving
of
thankes
,
whereby
we
praise
God
for
the
good
things
which
he
hath
bestowed
on
our
neighbours
.
Romans
1.
8
,
9
,
10.
34.
To
his
praying
is
opposed
that
imprecation
which
tends
to
the
hurt
of
our
neighbour
,
which
is
called
cursing
.
Mat.
5.
44.
35.
Working
of
good
toward
our
neighbour
is
an
endeavour
,
concerning
him
,
tending
to
his
good
;
whence
also
it
is
called
good
deed
.
Matthew
5.
44.
And
love
in
deed
.
1.
Iohn
3.
18.
36.
This
working
is
distinguished
from
praying
;
because
although
prayer
be
also
an
endeavour
tending
to
the
good
of
our
neighbour
,
yet
is
not
immediatly
exercised
about
our
neighbour
,
but
is
directed
unto
God
.
37.
Yet
unto
this
working
those
endeavours
must
be
referred
which
are
exercised
about
other
Creatures
for
our
neighbours
sake
:
for
then
there
is
an
efficiency
in
our
actions
of
the
same
reason
,
as
if
it
were
exercised
immediatly
about
our
neighbour
himselfe
.
38.
Now
this
endeavour
is
either
,
by
morall
perswading
,
or
reall
effecting
.
39.
An
indeavour
of
morall
perswasion
is
in
propounding
of
good
to
be
performed
with
arguments
by
which
he
may
be
stirred
up
to
it
.
40.
And
this
is
by
admonition
,
and
good
example
.
41.
This
admonition
is
taken
generally
for
any
warning
,
which
is
used
by
words
,
whether
it
be
to
procure
and
performe
good
to
our
neighbours
,
or
to
drive
away
and
make
up
any
hurt
.
42.
Therefore
it
containes
in
it
our
duty
to
teach
and
admonish
.
Colos.
3.
16.
To
observe
others
that
we
may
whet
them
to
love
and
good
workes
.
Heb.
10.
24.
To
exhort
them
also
daily
.
Heb.
3.
13.
To
comfort
them
against
sorrow
and
griefe
.
1.
Thess
4.
18.
And
to
correct
them
in
a
brotherly
manner
,
if
they
be
overtaken
with
some
offence
.
Gal.
6.
1.
Rev.
19.
17.
43.
But
this
brotherly
correction
is
then
to
be
used
;
when
we
certainly
know
that
the
evill
to
be
corrected
is
committed
,
when
there
is
hope
of
some
fruit
,
or
good
to
follow
upon
our
correction
,
either
by
the
amendement
of
our
brother
that
is
fallen
,
or
by
preserving
of
others
from
partaking
of
the
same
;
lastly
,
when
there
is
fit
opportunity
in
respect
of
time
,
or
person
,
and
the
circumstances
.
44.
Unto
this
admonition
is
opposed
consent
,
or
communion
with
others
in
their
sins
.
Eph.
5.
7.
11.
45.
One
is
said
to
be
partaker
of
anothers
sin
nine
wayes
;
which
are
thus
set
down
in
Latine
.
Iussio
,
consilium
,
consensus
,
palpo
,
recursus
,
Participans
,
nutans
,
non
obstans
,
non
manifestans
.
That
is
summarily
,
consent
is
given
to
sinners
,
by
counselling
,
defending
,
helping
,
permitting
when
we
can
hinder
,
and
by
holding
our
peace
when
we
may
profitable
speak
.
Rom.
1.
32.
46.
Good
example
is
a
representation
of
a
good
worke
,
whereby
others
may
be
stirred
up
to
performe
the
like
.
1.
Tim.
4.
12.
Tit.
2.
4.
7.
Mat.
5.
16.
1.
Pet.
2.
12.
47.
To
good
example
scandall
is
opposed
.
1.
Cor.
10.
32.
33.
Give
no
offence
to
the
Iewes
,
to
the
Gentiles
,
nor
the
Church
of
God
.
48.
A
scandall
is
a
representation
of
an
evill
worke
whereby
others
may
either
be
stirred
up
to
sin
(
whence
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
cause
of
stumbling
)
or
to
be
hindred
or
slackned
from
doing
good
,
(
whence
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
a
cause
of
weakning
)
and
that
is
properly
called
a
scandall
,
1.
Cor.
8
,
9
,
10.
Take
heed
that
your
lyberty
be
not
an
occasion
of
stumbling
to
the
weake
,
&c.
Rom.
14.
21.
Wherein
thy
brother
stumbleth
,
or
is
offended
,
or
is
made
weake
.
49.
There
is
in
every
evill
worke
which
is
made
known
to
others
,
the
respect
of
a
scandall
.
Mat.
18.
6
,
7
,
8.
Whosoever
shall
be
an
offence
.
If
thy
hand
,
foot
,
eye
cause
thee
to
offend
.
If
thy
brother
sin
against
thee
.
50.
There
is
also
sometime
a
scandall
in
a
worke
of
it selfe
lawfull
,
if
it
be
not
expedient
in
respect
of
others
.
1.
Cor.
8.
13.
If
my
meat
offend
my
brother
,
I
will
never
eat
flesh
,
least
I
offend
my
brother
.
51.
But
an
indifferent
thing
is
said
to
be
expedient
,
or
not
expedient
,
when
all
circumstances
considered
,
it
maketh
,
or
maketh
not
to
the
glory
of
God
,
and
edification
of
our
neighbour
.
52.
There
is
no
humane
authority
that
can
make
that
action
lawfull
,
whereby
a
scandall
is
given
to
our
neighbour
.
53.
But
then
a
scandall
is
said
to
be
given
:
either
when
some
manifest
sin
is
committed
,
or
at
least
that
which
hath
evident
shew
of
sin
is
committed
,
so
that
it
becomes
known
to
others
;
or
when
that
is
rashly
committed
which
is
not
necessary
by
Gods
Command
,
and
yet
brings
spirituall
hurt
to
others
:
but
much
more
if
the
perverting
or
troubling
of
our
neighbour
be
by
that
very
action
directly
intended
.
54.
But
if
there
follow
offence
,
not
from
the
condition
of
our
worke
,
but
from
the
pure
malice
of
others
,
then
it
is
called
an
offence
taken
,
as
that
of
the
Pharis●…es
,
which
is
not
our
sin
,
but
of
those
who
are
offend●…d
.
Mat
:
15.
12
,
13
,
14.
Knowest
thou
not
that
the
Pharisees
were
offended
at
that
saying
?
Let
them
alone
:
they
be
blind
leaders
of
the
blind
.
55.
But
although
this
offence
taken
cannot
be
avoyded
by
us
;
yet
an
offence
given
may
and
ought
.
For
God
never
layes
upon
his
a
necessity
of
offending
.
56.
That
scandall
whereby
one
is
said
(
metaphorically
)
to
offend
himselfe
,
or
to
give
occasion
of
sinning
to
himselfe
,
is
by
proportion
referred
to
an
offence
given
.
57.
A
reall
effecting
or
procuring
the
good
of
our
neighbour
,
is
when
we
our selves
performe
something
which
of
it selfe
tends
to
the
good
of
our
neighbour
without
his
helpe
comming
between
.
Heb.
13.
16.
To
doe
good
,
and
to
distribute
forget
not
.
58.
But
although
all
acts
of
Iustice
ought
to
have
charity
joyned
to
it
,
yet
there
are
some
wherein
Iustice
doth
more
shine
forth
,
and
others
wherein
charity
doth
more
rule
.
59.
Hence
that
distinction
ariseth
whereby
some
offices
are
said
to
belong
to
Iustice
strictly
taken
,
and
some
belonging
to
charity
;
of
which
difference
and
formall
distribution
we
have
Christ
the
author
.
Luke
11.
42.
Ye
passe
by
judgment
and
the
love
of
God
.
60.
Those
are
the
acts
of
Iustice
which
have
in
them
the
confideration
of
a
debt
and
equality
in
respect
of
others
.
61.
Those
are
the
acts
of
charity
whereby
the
good
of
another
is
respected
more
then
our
debt
.
62.
The
offices
of
Iustice
,
are
before
,
and
of
straighter
obligation
then
they
which
are
of
charity
.
63.
Hence
we
are
more
bound
to
pay
our
debts
,
then
to
give
any
thing
of
our
own
;
and
he
that
offends
another
,
is
more
bound
to
seeke
reconciliation
then
he
that
is
offended
.
64.
There
is
in
many
things
a
double
respect
of
Iustice
,
one
whereof
respects
the
next
end
,
and
words
of
the
Law
,
that
bindeth
,
which
is
called
Iustice
in
the
most
strict
sence
;
and
the
other
,
respects
the
remote
end
and
reason
of
the
Law
which
is
called
equity
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
65.
The
parts
of
this
Iustice
are
two
,
one
whereof
gives
to
every
one
his
own
,
and
it
is
called
distributive
Iustice
,
the
other
restores
to
every
one
his
own
,
and
it
may
be
called
emendative
Iustice
.
66.
Distributive
Iustice
cannot
be
rightly
performed
without
a
right
judging
of
things
and
persons
,
and
a
meete
comparison
of
things
to
things
,
and
persons
to
persons
,
from
whence
ariseth
that
proportion
which
they
call
geometricall
.
67.
Unto
distributive
Iustice
is
opposed
acception
of
persons
,
whereby
one
is
preferred
before
another
in
the
distribution
of
good
due
,
without
just
cause
.
68.
Emendative
Iustice
is
either
Commutative
,
or
Corrective
.
69.
Commutative
Iustice
is
equality
of
the
thing
given
,
and
received
.
70.
Corrective
Iustice
,
presupposeth
some
Injustice
,
and
it
is
either
civill
or
criminall
.
71.
Civill
doth
chiefly
correct
the
injustice
of
the
cause
.
72.
Criminall
doth
chiefly
correct
the
injustice
of
the
person
.
73.
To
corrective
Iustice
pertaineth
revenge
,
and
restitution
.
74.
Revenge
is
an
act
of
corrective
Iustice
,
whereby
punishment
is
inflicted
on
him
,
who
hath
violated
Iustice
.
75.
The
end
hereof
ought
to
be
the
amendment
or
restraint
of
the
offendor
,
quietnesse
and
admonition
to
others
,
and
so
the
preserving
of
Iustice
,
and
of
the
honour
of
God
.
Deut.
13.
11.
&
17.
13.
&
19.
20.
&
21.
21.
That
all
Israel
may
heare
,
and
feare
,
and
doe
no
such
iniquity
in
the
midst
of
thee
.
76.
Restitution
is
an
act
of
corrective
Iustice
,
whereby
another
is
set
againe
into
the
possession
of
that
thing
of
his
own
whereof
he
was
unjustly
deprived
.
77.
Hence
an
action
binding
to
restitution
must
be
against
Justice
strictly
taken
,
and
not
against
charity
only
.
78.
To
this
injustice
injury
is
opposed
.
79.
To
charity
is
evill
will
opposed
,
whether
it
be
formall
by
a
direct
intention
or
virtuall
by
interpretation
.
80.
Unto
this
ill
will
partaines
unjust
discord
,
which
if
it
break
forth
into
separation
,
especially
in
those
things
which
pertaine
to
religion
,
it
is
properly
called
Schisme
.
CHAPTER
XVII
.
Of
the
honour
of
our
Neighbour
.
1.
IUstice
toward
our
Neighbour
doth
either
immediatly
affect
him
or
by
meanes
of
some
action
.
2.
Iustice
which
doth
immediatly
affect
our
Neighbour
,
doth
either
respect
the
degree
of
that
condition
in
which
our
Neighbour
is
placed
,
or
the
condition
it selfe
absolutly
considered
.
3.
As
if
respects
the
degree
of
it
,
it
is
called
honour
which
is
commanded
in
the
fift
Commandement
:
which
is
said
to
be
the
first
Commandement
with
promise
,
Eph.
6.
2.
Either
because
it
is
the
first
of
the
second
Table
,
or
because
it
is
the
first
Commandement
in
all
the
Law
that
hath
a
singular
and
proper
promise
joyned
to
it
.
4.
Here
society
of
men
among
themselves
is
supposed
and
established
,
private
or
oeconomick
,
and
publick
or
politick
,
wherein
one
ought
to
serve
another
being
joyned
together
in
mutuall
duties
of
Iustice
and
charity
,
that
they
may
exercise
and
shew
towards
men
that
religion
whereby
they
worship
God
.
5.
Hence
that
solitary
life
which
certaine
Hermites
have
chosen
to
themselves
as
Angelicall
,
and
others
imbrace
for
other
causes
,
is
so
farre
from
perfection
,
that
unlesse
it
be
perswaded
by
some
extraordinary
reason
(
and
that
for
a
time
only
)
it
is
altogether
contrary
to
the
law
and
will
of
God
.
6.
But
because
humane
society
is
as
a
foundation
to
all
other
offices
of
Iustice
and
charity
which
are
commanded
in
the
second
table
of
the
law
:
therefore
those
transgressions
which
do
directly
make
to
the
disturbance
,
confusion
and
overthrow
of
this
society
,
are
more
grievous
sinnes
,
then
the
breaches
of
the
severall
precepts
.
7.
But
although
politicall
society
be
established
of
God
as
well
as
Oeco●…omicall
,
yet
as
there
is
some
certain
form
of
this
Oeconomicall
(
as
also
of
Ecclesiasticall
society
)
prescribed
to
all
people
,
it
is
not
so
of
politicall
;
but
it
is
left
to
their
liberty
,
that
(
so
as
they
preserve
their
power
whole
)
they
may
ordaine
that
society
,
which
makes
most
for
the
establishing
of
religion
and
justice
among
themselves
.
8.
And
this
is
one
reason
why
there
is
mention
only
of
parents
in
the
fifth
precept
;
because
Oeconomicall
society
only
(
which
is
plainly
naturall
)
should
remaine
one
and
the
same
throughout
all
ages
,
and
nations
:
unto
which
that
also
is
added
,
that
this
is
the
first
degree
,
wherein
is
the
fountaine
and
seminary
of
all
society
;
whence
also
the
authority
of
all
others
in
superiour
power
is
set
forth
and
mitigated
by
the
name
of
Father
,
2.
Kings
2.
12.
&
13.
&
13
,
14.
Gen.
41.
8.
43.
1.
Sam.
24.
12.
1.
Tim.
5.
1.
9.
Honour
is
an
acknowledgement
of
that
dignity
or
excellency
which
is
in
another
with
a
due
testification
of
it
.
10.
It
is
called
both
an
acknowledgement
and
testifying
,
because
it
consists
neither
in
outward
observance
only
,
nor
in
inward
only
,
but
in
both
.
11.
It
is
said
to
respect
excellency
or
dignity
,
because
we
are
not
affected
with
reverence
,
but
upon
the
apprehension
of
some
excellency
.
12.
Hence
that
duty
which
is
due
to
those
who
are
placed
above
us
in
some
eminency
,
is
commonly
and
most
properly
set
forth
under
the
name
of
reverence
:
but
by
a
synecdoche
it
sets
forth
every
duty
wherein
the
degree
of
dignity
or
excellency
of
another
is
respected
,
whether
that
degree
be
inequall
in
respect
of
us
,
or
equall
,
Rom.
12.
10.
In
honour
preferring
one
another
,
1.
Pet.
3.
7.
Let
men
likewise
dwell
according
to
the
knowledge
of
God
,
giving
honour
to
the
woman
as
to
the
weaker
vessell
;
according
that
1.
Pet.
2.
17.
Honour
all
men
.
13.
But
it
hath
the
first
place
among
those
duties
which
are
due
to
our
neighbour
;
First
,
because
it
comes
neerest
to
the
nature
of
religion
and
piety
wherewith
we
worship
God
,
whence
also
it
is
called
religion
or
piety
,
not
only
by
prophane
authors
,
but
sometime
also
in
the
Scriptures
,
1.
Tim.
5.
4.
Let
him
learne
first
to
shew
piety
to
his
owne
family
,
&c.
Secondly
,
because
it
is
the
bond
and
foundation
of
all
other
justice
,
which
is
to
be
performed
to
our
neighbour
:
for
by
vertue
of
this
duty
of
those
degrees
which
it
doth
respect
,
men
lead
a
quiet
and
peaceable
life
with
all
piety
and
honesty
,
1.
Tim.
2.
2.
which
doth
also
seeme
to
be
the
proper
reason
of
that
promise
which
is
adjoyned
to
this
fifth
precept
,
that
thou
mayest
prolong
thy
dayes
upon
earth
,
because
without
this
mutuall
observance
of
superiours
and
inferiours
among
themselves
,
it
could
not
be
expected
that
the
life
of
man
should
abide
in
its
state
.
14.
Honour
,
as
it
respects
the
knowledge
and
opinion
of
others
of
him
that
is
to
be
honoured
,
is
called
fame
,
Eccles.
7.
1.
or
a
good
name
,
Phil.
4.
8.
15.
Hence
honour
as
it
is
the
externall
good
of
a
man
,
doth
not
really
differ
from
fame
,
but
only
in
reason
.
16.
That
office
of
honouring
which
we
owe
to
all
,
is
to
preserve
that
state
of
dignity
which
they
have
,
without
being
hurt
.
17.
Unto
this
office
those
vices
are
opposed
whereby
the
fame
.
of
our
neighbour
is
hurt
.
18.
The
good
name
of
our
neighbour
is
hurt
when
that
estimation
which
ought
to
be
had
of
him
is
diminished
,
1.
Cor.
4.
13.
Being
defamed
we
pray
.
2.
Cor.
6.
8.
By
honour
and
dishonour
,
by
evill
report
and
good
report
.
19.
We
may
diminish
it
either
with
our selves
conceiving
ill
of
him
without
just
cause
,
which
is
called
rash
judgement
,
Mat.
7.
1.
1.
Cor.
4.
3.
or
with
others
also
.
20.
The
good
name
of
our
neighbour
is
diminished
with
others
,
by
words
,
deeds
,
gestures
,
or
other
signes
.
21.
This
also
is
done
sometime
directly
and
formally
,
with
an
intention
to
hurt
,
and
sometime
virtually
and
indirectly
,
or
of
the
nature
of
the
thing
,
or
by
circumstances
adjoyned
.
22.
When
the
fame
of
another
is
hurt
by
imputation
of
an
evill
of
the
fault
or
of
punishment
,
if
it
be
in
his
presence
,
it
is
called
either
a
reproach
,
or
derision
,
or
a
slander
;
if
it
be
in
his
absence
,
it
is
called
detraction
.
23.
Detraction
is
directly
exercised
about
the
evill
of
our
neighbour
foure
wayes
.
1.
When
a
fault
is
falsly
layd
upon
him
.
2.
When
a
secret
fault
is
discovered
without
a
just
cause
.
3.
When
a
true
crime
is
too
much
beaten
upon
.
4.
When
the
deed
is
not
disallowed
,
but
the
intention
is
blamed
.
24.
It
is
indirectly
exercised
about
the
good
of
our
neighbour
foure
wayes
also
.
1.
Denying
that
good
which
is
to
be
given
to
our
neighbour
.
2.
Hiding
it
.
3.
Lessening
it
.
4.
By
praising
it
coldly
.
25.
The
former
wayes
are
contained
in
his
verse
,
Imponens
,
augens
,
manifestans
,
in
mala
vertens
.
26.
The
latter
in
this
verse
,
Qui
negat
aut
minuit
,
tacuit
,
lau
dat
que
remisse
.
27.
The
good
name
of
our
neighbour
is
restored
by
retracting
,
or
desiring
pardon
,
or
sometime
also
by
recompensing
of
it
.
28.
The
duties
of
h●…our
,
belong
some
to
unequals
,
some
to
equals
.
29.
Among
unequals
,
it
belongs
to
superiours
to
excell
in
well
deserving
,
but
to
inferiours
to
reverence
and
give
thanks
.
30.
Inequality
is
either
in
some
simple
quality
,
or
in
authority
and
power
.
31.
Inequality
in
a
simple
quality
,
is
either
in
respect
of
age
,
or
in
respect
of
gifts
.
32.
They
that
are
above
others
in
age
,
ought
to
go
before
them
in
grave
example
,
Tit.
2.
4.
That
old
women
teach
the
yonger
women
to
be
sober
.
33.
They
that
excell
in
gifts
,
ought
readily
to
impart
the
same
to
the
profit
of
others
,
Rom.
1.
14.
I
am
a
debter
both
to
the
Grecians
and
Barbarians
;
to
the
wise
,
and
the
unwise
.
34.
They
that
are
above
others
in
power
,
are
those
who
have
right
to
governe
others
,
whence
also
power
is
wont
to
be
called
jurisdiction
;
whose
duty
it
is
to
administer
justice
and
charity
toward
others
in
a
certaine
eminent
way
,
according
to
that
power
which
they
have
committed
to
them
,
Iob
29.
14.
1●…
.
I
put
on
justice
,
and
my
judgement
covered
me
as
a
robe
,
and
as
a
Diadem
.
I
was
as
eyes
to
the
blinde
,
and
as
feet
to
the
lame
,
Col.
4.
1.
Masters
,
do
that
which
is
right
and
equall
to
your
servants
.
35.
This
justice
is
administred
in
charity
,
by
protecting
and
ruling
.
36.
Protection
is
an
application
of
power
to
defend
others
from
evill
,
Isay
32.
2.
And
a
man
shall
be
as
an
hiding
place
from
the
winde
,
and
a
covert
from
the
tempest
,
&c.
Whereunto
also
pertaines
that
providence
whereby
they
provide
necessary
things
for
them
,
1.
Tim.
5.
8.
37.
Ruling
is
an
application
of
power
to
further
others
in
good
,
Romans
13.
4.
He
is
the
minister
of
God
for
thy
good
.
1.
Tim.
2.
2.
That
we
may
leade
a
peaceable
and
quiet
life
in
all
godlinesse
and
honesty
.
38.
This
ruling
is
exercised
in
directing
and
rewarding
.
39.
Direction
is
a
propounding
of
that
which
is
right
and
good
,
that
it
may
be
observed
,
Ephes.
6.
4.
Fathers
,
bring
up
your
children
in
the
nurture
and
admonition
of
the
Lord
.
40.
Unto
this
direction
pertaines
the
making
and
promulgating
of
good
lawes
in
whatsoever
society
of
men
it
be
.
41.
Rewarding
is
a
recompencing
of
that
obedience
which
is
performed
or
denied
to
direction
,
1.
Pet.
2.
14.
both
to
take
vengeance
on
the
wicked
,
and
for
the
praise
of
them
that
do
well
.
So
Rom.
13.
42.
Here
distributive
and
emendative
justice
doth
most
shine
forth
:
for
although
the
justice
in
other
men
is
the
same
,
with
that
which
is
exercised
in
those
superiour
,
yet
it
doth
most
shine
forth
if
it
be
administred
with
a
fit
power
.
43.
Hence
the
right
of
revenging
doth
not
properly
belong
to
others
then
those
that
have
super-eminent
power
,
Rom.
13.
4.
1.
Pet.
2.
14.
by
whom
when
it
is
rightly
exercised
,
it
is
not
the
revenge
of
men
,
but
of
God
,
2.
Chro.
19.
6.
Take
heed
what
you
do
for
ye
judge
not
for
men
,
but
for
the
Lord
,
who
will
be
with
you
in
the
judgement
.
44.
They
that
are
in
higher
power
,
ought
to
provide
for
the
commodities
of
them
over
whom
they
are
set
in
respect
of
their
soules
,
that
they
may
have
meanes
of
salvation
,
Ephes.
6.
4.
In
respect
of
their
bodies
,
that
they
may
have
food
,
raiment
,
and
fit
dwelling
.
45.
And
these
are
either
private
persons
or
publick
.
46.
Private
,
are
the
husband
in
respect
of
the
wife
,
parents
in
respect
of
children
,
and
master
in
respect
of
servants
:
where
the
power
of
the
husband
is
moderated
with
a
certaine
equality
:
the
power
of
the
master
is
meerely
commanding
:
but
the
paternall
power
is
as
it
were
mixt
.
47.
They
that
are
in
publick
authority
,
are
either
ministers
or
magistrates
.
48.
But
there
is
this
difference
betweene
magistrates
and
ministers
of
the
Church
.
1.
Magistracy
,
(
of
this
rather
then
of
the
other
kinde
)
is
an
ordinance
from
man
:
but
the
ordinance
of
ministers
is
from
God
,
which
is
declared
in
the
Scriptures
,
when
the
power
of
magistracy
although
it
be
ordained
by
God
,
Rom.
13.
1.
yet
it
is
called
an
humane
creature
,
1.
Pet.
2.
13.
which
name
doth
not
at
all
agree
to
the
lawfull
ministers
of
the
Church
.
2.
Magistracy
is
an
ordinance
of
God
the
Creator
,
and
so
belongs
to
all
kind
of
men
:
but
the
Ecclesiasticall
ministery
is
a
gift
and
ordinance
of
Christ
the
Mediator
,
and
so
doth
not
properly
and
ordinarily
perraine
,
but
only
to
those
who
are
of
the
Church
of
Christ
.
3.
A
magistrate
hath
jurisdiction
joyned
to
his
government
,
and
so
(
if
he
be
the
supreme
magistrate
)
upon
just
cause
he
may
make
and
abolish
lawes
,
and
commit
jurisdiction
to
others
:
but
th
ministers
of
the
Church
(
considered
in
themselves
)
are
meerly
mandatory
,
that
have
nothing
of
their
own
,
but
whatsoever
they
do
lawfully
,
they
do
it
as
in
Christs
stead
who
commands
them
,
and
so
can
neither
make
lawes
,
nor
commit
that
power
which
they
have
received
to
others
.
4.
It
belongs
to
magistrates
to
procure
the
common
good
both
spirituall
and
corporall
of
all
those
who
are
committed
to
their
jurisdiction
,
by
politick
meanes
,
and
a
coercive
power
,
1.
Tim.
2.
2.
but
it
is
ministers
duties
to
procure
their
spirituall
good
who
are
committed
to
them
by
Ecclesiasticall
meanes
,
Acts
20.
28.
Heb.
13.
17.
49.
But
they
cannot
be
exactly
distinguished
,
in
the
things
themselves
,
the
persons
and
causes
,
about
which
they
are
occupied
:
for
there
is
nothing
,
person
,
or
cause
so
Ecclesiasticall
,
but
in
some
respect
it
may
pertaine
to
the
jurisdiction
of
the
magistrate
;
neither
is
there
any
action
so
secular
(
so
it
be
done
by
a
member
of
the
Church
)
but
,
so
far
as
it
respects
obedience
to
God
,
it
may
pertaine
to
the
taking
notice
of
by
the
Church
.
50.
Therefore
the
exempting
of
Ecclesiasticall
men
(
as
they
are
called
)
from
the
jurisdiction
of
the
civill
magistrate
,
as
also
the
unloosing
then
from
obedience
due
to
Magistrates
,
and
Parents
,
brought
in
by
Papists
under
a
pretence
of
Religion
and
perfection
,
is
altogether
contrary
to
the
perfect
Law
of
GOD.
51.
In
respect
of
this
ruling
which
comes
from
the
power
of
superiors
,
there
is
due
from
inferiours
,
subjection
and
obedience
.
Hebrewes
13.
17.
Obey
your
leaders
,
and
submit
your selves
.
52.
Subjection
is
an
acknowledgment
of
their
authority
.
1.
Pet.
2.
18.
Eph.
5.
22.
53.
Obedience
is
the
performance
of
those
things
that
are
prescribed
.
Eph.
6.
1.
5.
54.
This
obedience
ought
alwayes
to
be
limited
according
to
the
limits
of
power
,
which
the
superior
commander
hath
.
55.
Hence
we
must
not
obey
men
in
those
things
which
are
against
the
command
of
God
,
for
we
must
obey
in
the
Lord
,
Eph.
6.
1.
And
in
the
feare
of
God
.
Col.
3.
22.
Or
also
against
the
command
of
those
superior
persons
who
have
greater
authority
then
they
.
56.
Hence
also
that
obedience
must
not
be
blinde
,
or
without
examination
of
the
precept
:
but
an
inferior
ought
to
enquire
so
far
as
is
requisite
for
the
matter
in
hand
,
whether
the
precept
belawfull
,
convenient
and
binding
.
Acts
4.
19.
57.
But
if
the
precept
be
not
lawfull
then
an
enduring
of
the
punishment
wrongfully
inflicted
,
hath
the
place
and
force
of
obedience
.
1.
Pet.
2.
19.
20.
58.
In
respect
of
the
good
that
is
communicated
either
by
the
gifts
,
or
by
the
power
of
superiors
,
inferiors
doe
owe
submissive
thankfulnesse
.
59.
Thankfulnesse
is
a
desire
to
recompence
benefits
received
.
60.
For
it
is
a
certaine
welwishing
affection
,
having
respect
and
proportion
,
to
the
benefit
of
another
,
yet
so
that
it
must
not
be
contained
in
the
affection
it selfe
,
but
must
be
manifested
in
answerable
indeavour
.
61.
Thankfulnesse
indeed
is
the
common
duty
of
all
men
,
who
have
received
any
benefit
from
others
,
but
there
is
a
certaine
singular
way
of
thankfulnesse
,
of
inferiors
towards
superiors
,
which
is
declared
in
that
word
,
when
thankfulnesse
is
said
to
be
submissive
.
62.
Hitherto
pertaines
the
relieving
of
their
necessity
,
whether
they
stand
in
need
of
substance
,
helpe
,
or
counsell
.
Gen.
45.
9●…
.
63.
This
thankfulnesse
,
which
respects
those
by
whose
benefit
we
doe
under
God
subsist
,
namely
our
parents
,
and
country
,
or
those
who
sustaine
the
same
person
with
them
,
is
called
piety
.
1.
Tim.
5.
4.
64.
The
duty
of
equalls
towards
all
their
equalls
is
,
that
one
prefer
another
in
honour
:
Rom.
12.
10.
Ephes.
5.
21.
65.
Friendship
is
towards
some
that
are
joyned
neerer
in
love
and
communion
.
Prov.
18.
24.
66.
The
beginning
of
all
honour
to
be
given
to
our
Neighbour
,
especially
of
that
which
is
due
to
superiors
and
equalls
,
is
humility
.
67.
This
humility
as
a
vertue
,
whereby
one
doth
so
moderate
his
esteeme
of
himselfe
,
that
he
will
not
in
any
kind
attribute
any
thing
to
himselfe
above
that
which
is
meete
for
him
.
Phil.
2.
3.
In
humility
of
mind
thinking
every
one
better
then
himselfe
.
68.
Unto
humility
is
opposed
pride
and
envy
.
69.
Pride
is
an
inordinate
affection
of
a
mans
owne
excellency
.
70.
This
affectation
of
a
mans
own
excellency
if
it
be
exercised
about
good
things
that
we
have
,
it
is
called
boasting
:
if
about
those
things
which
we
would
seeme
to
have
,
it
is
called
arrogancy
:
if
about
the
fame
and
esteeme
which
we
seeke
with
others
,
it
is
called
vaine
glory
:
if
about
dignities
,
it
is
called
ambition
:
if
about
the
undertaking
of
matters
,
which
are
beyond
our
strength
,
it
is
called
presumption
.
71.
Envy
is
a
sorrow
for
the
good
of
our
Neighbour
,
because
it
seemes
to
diminish
our
own
excellency
.
Num.
10.
29.
72.
For
if
there
be
feare
of
anothers
good
,
because
wee
see
some
evills
like
to
come
from
thence
either
to
others
,
or
to
our selves
,
it
is
not
envy
,
but
an
honest
feare
,
Prov.
28.
28.
73.
If
the
cause
of
sadnesse
be
not
that
another
hast
good
,
but
that
we
have
not
,
and
that
good
is
to
be
wished
for
by
us
,
then
it
is
not
envy
,
but
emulation
.
Rom.
11.
14.
74.
If
the
cause
of
sadnesse
be
the
unworthinesse
of
him
,
who
enjoys
that
good
,
then
it
is
not
properly
envy
,
but
indignation
.
Pro.
29.
2.
75.
Yet
all
these
affections
if
they
exceed
measure
,
are
wont
to
be
noted
in
the
Scriptures
under
the
name
of
envy
.
Psal.
37.
vers.
1.
7.
Pro.
3.
31.
CHAPTER
XVIII
.
Of
humanity
toward
our
Neighbour
.
1.
IUstice
which
respects
the
condition
of
our
Neighbour
absolutely
considered
,
doth
either
respect
the
person
of
our
Neighbour
,
or
his
outward
commodities
.
2.
That
which
respects
his
person
doth
either
respect
his
life
,
or
his
purity
.
3.
That
which
respects
his
life
is
humanity
,
and
it
is
commanded
in
the
sixt
Commandement
.
For
seeing
here
mans
life
is
properly
provided
for
,
or
as
the
Scripture
speakes
;
Gen.
9.
5
,
6.
The
soule
of
man
and
the
bloud
of
man
;
all
that
duty
which
is
here
handled
is
rightly
set
forth
under
the
man
:
of
humanity
.
4.
This
Commandement
doth
not
properly
treat
of
the
life
of
the
brute
Creatures
,
because
they
are
in
mans
power
,
Gen.
9.
2.
3.
Neither
have
they
common
society
with
man
:
yet
because
a
fit
disposition
toward
the
life
of
man
doth
infer
some
respect
to
another
image
of
his
,
which
is
found
in
other
living
Creatures
:
and
cruelty
against
them
is
wont
to
declare
a
certaine
inhumane
disposition
,
or
by
little
and
little
accustome
to
it
:
therefore
clemency
and
inclemency
towards
the
brute
Creatures
,
doth
,
pertaine
also
hitherto
as
a
certaine
appendix
.
5.
Humanity
is
a
vertue
whereby
we
are
inclined
to
preserve
the
life
of
our
Neighbour
,
and
quietnesse
thereof
by
lawfull
meanes
.
6.
But
this
is
performed
two
wayes
,
namely
by
supplying
things
helpfull
,
and
hindering
things
hurtfull
.
7.
But
seeing
the
life
of
man
which
ought
to
be
preserved
is
twofold
,
spirituall
,
and
corporall
,
hence
the
duties
of
humanity
are
some
spirituall
,
and
some
corporall
.
8.
The
spirituall
dutie
is
to
doe
all
things
according
to
our
power
,
which
may
further
the
edification
of
our
Neighbour
.
9.
Of
this
kind
are
,
prayer
;
good
example
and
admonition
,
which
are
required
of
all
.
10.
For
although
these
immediatly
in
regard
of
their
next
end
,
be
generall
duties
of
charity
,
yet
mediatly
and
in
respect
of
the
remote
end
,
they
pertaine
to
the
furtherance
of
the
spirituall
life
of
our
Neighbour
.
Iames
5.
20.
11.
There
is
the
like
reason
,
of
ceasing
from
due
offices
pertaining
to
the
salvation
of
our
Neighbour
,
of
consenting
with
other
in
their
sins
,
and
of
offence
given
to
them
,
which
are
sins
opposed
to
those
duties
:
for
these
doe
alwayes
hurt
the
spirituall
life
of
our
Neighbour
,
Ezec.
3.
18.
&
13.
19.
&
33.
6.
8.
Rom.
14.
15.
1.
Cor.
8.
11.
12.
But
although
as
the
soule
is
more
noble
then
the
body
,
so
the
spirituall
life
is
of
greater
price
then
the
corporall
;
and
so
those
sins
which
doe
make
against
the
spirituall
life
of
our
Neighbour
are
greater
,
(
an
equall
comparison
being
made
)
then
those
which
hurt
the
body
:
yet
they
doe
not
so
really
pertaine
to
the
hurting
of
our
Neighbour
:
because
hurting
and
bodily
death
it selfe
is
wont
to
be
brought
on
men
,
by
necessity
of
coaction
:
but
spirituall
death
cannot
be
brought
upon
one
by
another
unlesse
he
be
in
some
sort
willing
and
doe
consent
,
so
that
is
own
action
is
the
immediate
cause
of
it
.
13.
Also
it
is
required
of
superiors
that
have
power
,
and
authority
,
that
they
study
to
further
the
salvation
of
inferiors
by
their
authority
.
14.
There
be
divers
degrees
of
our
duty
toward
the
corporall
life
of
our
Neighbour
,
that
it
may
be
kept
quiet
and
safe
.
15.
The
first
degree
hereof
is
,
in
those
vertues
which
doe
keepe
us
far
from
any
hurting
of
our
Neighbour
.
16.
Of
this
kind
,
are
Meekenesse
,
Patience
,
Long-suffering
,
and
placablenesse
,
or
pardoning
of
wrong
.
17.
Meekenesse
is
a
vertue
which
doth
moderate
anger
.
Prov.
17.
17.
1.
Cor.
13.
4.
Numb
.
12.
3.
Now
the
man
Moses
was
very
meek
;
above
all
men
who
were
on
the
face
of
the
Earth
.
Gal.
5.
22.
The
fruits
of
the
spirit
restraining
of
anger
,
goodnesse
,
gentlenesse
.
18.
Unto
this
is
opposed
,
slownesse
and
wrath
.
19.
Slownesse
is
a
want
of
Iust
anger
.
1.
Sam.
12.
13.
20.
Wrath
is
an
inordinate
stirring
up
of
anger
.
Gen.
49.
7.
Cursed
be
their
anger
because
it
was
fierce
,
and
their
wrath
because
it
was
cruell
.
Eccles.
7.
10.
Be
not
hasty
in
thy
spirit
to
be
angry
,
for
anger
resteth
in
the
bosome
of
fooles
.
21.
The
degrees
of
wrath
are
,
provoking
of
the
mind
waxing
hot
,
and
hatred
.
22.
Patience
is
a
vertue
which
moderates
anger
that
is
stirred
up
by
grievous
wrongs
.
Luke
21.
19.
Colossians
1.
11.
1.
Thess.
5.
14.
23.
Long-suffering
is
a
continuance
of
patience
,
although
it
have
beene
long
provoked
.
Proverbs
14.
29.
&
15.
18.
&
16.
32.
24.
Placablenesse
is
a
vertue
whereby
we
doe
easily
forgive
a
wrong
done
to
us
.
Mat.
18.
21.
22.
Luc.
17.
3.
4.
25.
The
second
degree
of
this
duty
is
in
those
vertues
,
which
doe
cherish
society
of
life
,
as
,
concord
,
and
benevolence
which
hath
joyned
with
it
,
curtesie
,
affability
,
and
equanimity
.
26.
Concord
,
is
a
vertue
whereby
we
doe
easily
agree
with
others
in
those
things
that
are
good
.
Philippians
1.
27.
&
2.
2.
&
4.
2.
27.
Benevolence
is
a
vertue
whereby
we
wish
all
things
prosperous
to
others
.
1.
Cor.
13.
4.
Charity
is
kind
.
28.
Unto
these
are
opposed
discord
,
dissention
and
enmity
,
&c.
Gal.
5.
20.
29.
A
third
degree
of
this
duty
is
in
those
endeavours
whereby
the
life
it selfe
of
our
Neighbour
,
is
defended
,
furthered
,
and
cherished
.
30.
An
indeavour
to
defend
,
promote
,
and
cherish
the
life
of
our
Neighbour
,
doth
containe
all
those
duties
,
whereby
we
may
be
conserving
causes
of
the
life
of
man
.
Prov.
24.
10.
31.
Unto
these
are
opposed
all
those
sins
,
whereby
the
life
of
men
is
hurt
,
as
fiercenesse
,
cruelty
and
the
like
.
Pro.
20.
10.
32.
All
these
are
contained
under
the
name
of
Homicide
.
33.
Homicide
is
the
injust
killing
of
a
man
.
34.
Now
that
killing
and
hurting
also
is
unjust
,
which
is
either
not
done
by
a
just
authority
,
that
is
,
that
that
is
publick
,
or
which
is
equall
to
publick
;
or
not
upon
a
just
cause
,
or
not
in
due
order
,
or
upon
an
intention
that
is
not
just
;
for
those
foure
conditions
ought
alwayes
to
concurre
to
a
just
killing
;
if
one
of
them
be
wanting
,
Homicide
is
committed
.
35.
Also
rash
anger
must
be
referred
to
Homicide
,
so
far
forth
as
it
tends
to
the
hurting
of
the
life
of
our
Neighbour
.
Mat.
5.
22.
Whosoever
is
angry
with
his
brother
unadvisedly
.
36.
But
in
those
words
it
is
given
to
understand
that
all
anger
is
not
condemned
,
for
that
only
is
reproved
which
is
rash
,
that
is
,
which
hath
no
just
cause
,
or
observes
no
just
measure
.
Otherwise
the
force
of
anger
,
as
zeale
of
God
,
is
often
commended
.
Gen.
30.
2.
Ex.
11.
8.
&
16.
20.
&
23.
19.
Numb
.
16.
15.
&
31.
14.
2.
Kings
13.
19.
And
hatred
it selfe
,
Psalme
139.
21.
22.
37.
This
is
for
the
most
part
peculiarly
belonging
to
the
sixt
precept
,
that
those
things
which
are
forbidden
,
may
sometime
(
in
another
consideration
)
be
not
amisse
,
and
sometime
well
and
rightly
done
in
obedience
toward
God
.
38.
So
he
that
killeth
another
upon
meere
chance
,
to
whom
he
gave
no
cause
,
whilest
he
is
about
a
lawfull
worke
when
and
where
it
is
lawfull
,
fit
diligence
being
used
,
doth
not
sin
.
Deut.
19.
5.
39.
Such
also
is
the
reason
of
a
necessary
defence
,
so
as
desire
of
revenge
be
wanting
.
For
this
is
an
unblameable
defence
granted
to
every
one
.
40.
Sometime
also
God
is
obeyed
by
killing
.
Deut.
13.
9.
Namely
when
it
is
done
by
authority
,
and
command
from
God
.
1.
Sam.
15.
18.
19.
41.
No
man
hath
power
from
God
,
by
common
Law
to
kill
that
man
of
set
purpose
whose
innocency
he
knoweth
of
.
42.
Neither
is
there
any
power
of
man
,
which
can
give
sufficient
authority
to
any
subject
,
to
slay
him
,
whom
he
knowes
to
be
innocent
,
and
not
to
deserve
death
.
43.
Therefore
a
war
can
never
be
just
on
both
sides
,
because
there
cannot
be
cause
of
death
on
both
sides
.
44.
Neither
is
it
lawfull
in
any
war
to
intend
their
occasion
who
are
not
in
some
sort
partakers
of
such
like
cause
.
45.
But
if
there
be
present
a
lawfull
cause
,
together
with
a
just
authority
and
intention
,
and
a
just
manner
be
used
,
the
war
it selfe
,
or
warfare
,
is
not
against
Religion
,
Iustice
,
or
Charity
,
Num.
31.
3.
1.
Sam.
18.
16.
&
25.
28.
1.
Chron.
5.
22.
Luc.
3.
14.
Rom.
13.
4.
1.
Pet.
2.
14.
46.
Also
the
same
conditions
observed
,
it
is
lawfull
for
those
who
have
skill
in
weapons
.
1.
Chron.
5.
18.
Psal.
143.
1.
To
offer
and
apply
their
help
to
lawfull
Captaines
;
to
make
war.
Luc.
3.
14.
1.
Cor.
9.
7.
47.
No
Law
of
God
permits
any
one
to
kill
himselfe
.
48.
Yet
it
is
lawfull
and
just
sometime
for
one
to
expose
himselfe
to
certaine
danger
of
death
.
39.
Nay
sometime
the
case
is
wherein
one
may
and
ought
to
offer
himselfe
to
death
.
Ionah
1.
12.
CHAPTER
XIX
.
Of
Chastity
.
1.
IUstice
which
respects
the
purity
of
our
Neighbour
is
Chastity
.
2.
Chastity
is
a
vertue
whereby
the
purity
of
his
person
is
preserved
in
respect
of
those
things
which
pertaine
to
generation
.
1.
Thess.
4.
3
,
4
,
5.
3.
The
parts
of
Chastity
are
two
,
shamefastnes
and
honesty
.
4.
Shamefastnesse
is
a
part
of
chastity
drawing
back
from
impurity
,
which
is
in
the
same
sence
also
called
bashfulnesse
.
5.
Honesty
is
a
part
of
chastity
leading
to
those
things
,
which
become
purity
.
6.
Shamefastnesse
and
honesty
are
radically
in
the
inward
choise
of
a
man
,
but
significatively
in
the
outward
conversation
.
7.
Hence
chastity
is
chiefly
named
shamefastnesse
,
as
it
doth
take
away
the
outward
signes
of
impurity
:
and
it
is
called
comlinesse
,
as
it
putteth
the
outward
signes
of
purity
.
8.
Unto
shamefastnesse
,
modesty
is
chiefly
referred
,
and
to
comelinesse
gravity
.
9.
Modesty
is
a
vertue
whereby
we
containe
our selves
within
the
bounds
of
fleshly
desire
.
10.
Gravity
is
a
vertue
whereby
the
decorum
of
purity
is
observed
.
11.
Chastity
is
virginall
,
conjugall
,
or
viduall
.
12.
But
this
distribution
is
not
of
the
Genus
into
Species
,
but
of
the
adjunct
into
his
subjects
.
13.
For
chastity
is
the
fame
in
respect
of
the
essence
in
all
,
but
it
admits
some
accidentall
differences
,
according
to
the
different
states
of
those
by
whom
it
is
observed
.
14.
For
virginall
is
that
which
ought
to
be
kept
by
a
virgin
untill
she
contract
mariage
.
1.
Cor.
7.
34.
15.
Conjugall
is
that
which
ought
to
be
kept
in
wedlock
,
Tit.
2.
5.
16.
Viduall
is
that
which
is
to
be
kept
by
Widowes
.
1.
Tim.
5.
7.
17.
Unto
conjugall
chastity
mariage
lawfully
contracted
and
observance
is
referred
.
Mat.
19.
6.
1.
Tim.
2.
14.
Heb.
13.
4.
1.
Pet.
3.
1
,
2
,
4.
18.
For
this
is
the
difference
between
single
estate
and
maried
,
that
though
chastity
may
and
ought
to
be
observed
in
single
estate
,
yet
single
estate
of
it selfe
maketh
nothing
to
chastity
:
but
wedlock
hath
both
of
it
own
nature
a
certaine
purity
in
it selfe
,
as
it
is
an
ordinance
of
God
,
and
also
by
vertue
of
that
institution
,
it
becomes
a
meanes
,
to
preserve
purity
and
chastity
.
19.
Mariage
is
the
individuall
conjunction
of
one
man
and
one
woman
by
lawfull
consent
,
for
a
mutuall
communion
of
their
bodies
,
and
society
of
life
among
themselves
.
20.
It
is
of
one
man
with
one
woman
,
Genes.
2.
22.
Malac.
2.
15.
Mat.
19.
4
,
5.
1.
Cor.
7.
2.
Levit.
18.
18.
21.
For
that
perfection
of
friendship
,
and
mutuall
offices
,
such
as
mariage
is
cannot
be
had
but
between
one
and
one
.
22.
Therefore
Polygamy
,
even
that
which
was
in
use
with
the
ancient
Fathers
,
was
alwayes
a
violation
of
the
Lawes
of
Mariage
,
neither
was
it
of
old
tolerated
by
God
by
any
other
dispensation
,
then
that
whereby
he
is
wont
to
tolerate
mens
,
infirmities
,
and
ignorances
,
and
to
turne
them
to
God
.
23.
To
a
lawfull
consent
is
required
first
,
that
the
persons
to
be
joyned
be
fit
:
Secondly
,
that
the
consent
it selfe
be
agreeable
to
the
nature
of
the
thing
and
the
Law
of
God
.
24.
That
the
persons
may
be
fit
is
required
.
1.
A
just
distance
of
blood
,
Levit.
18.
25.
For
neernesse
of
flesh
hinders
mariage
by
reason
of
a
certaine
speciall
reverence
due
to
our
owne
flesh
,
contrary
to
which
is
that
conjugall
familiarity
which
is
signified
in
that
phrase
.
Doe
not
uncover
her
nakednesse
.
Levit.
18.
6.
7.
And
following
.
26.
That
distance
of
degrees
,
either
of
kindred
or
affinity
,
which
is
propounded
,
Levit.
18.
to
be
observed
,
is
of
common
and
perpetuall
right
;
for
the
violation
of
it
was
among
those
abominations
,
wherewith
the
Gentiles
themselves
are
said
to
have
polluted
the
Land
.
Vers
37.
28.
27.
Yet
it
is
not
in
all
things
of
such
essentiall
morall
right
,
but
it
may
admit
exception
,
either
upon
meere
necessity
urging
,
as
in
the
beginning
of
the
world
,
or
upon
a
speciall
command
of
God
.
Deut.
25.
5.
28.
Spirituall
kindred
or
neernesse
(
as
they
call
it
)
brought
in
by
the
Papists
between
him
that
baptiseth
,
or
the
God-father
,
and
the
God-son
or
God-daughter
,
as
they
call
them
baptised
,
as
an
impediment
of
lawfull
matrimony
,
is
an
idle
,
and
tyrannicall
devise
of
superstition
.
29.
Secondly
,
there
is
also
required
in
the
person
that
is
to
contract
Matrimony
,
ripenesse
of
age
,
1.
Cor.
7.
36.
Which
if
it
should
be
wanting
,
she
could
not
contract
other
covenants
of
lesse
moment
,
much
lesse
this
so
great
a
covenant
.
30.
That
this
consent
be
conformable
to
the
nature
of
the
things
,
there
is
required
aforehand
.
1.
Consent
of
parents
,
if
they
be
as
yet
in
their
power
,
1.
Cor.
7.
36
,
37
,
38.
31.
2.
Consent
also
of
the
persons
contracting
ought
to
proceed
from
certaine
&
deliberate
counsell
,
without
compulsion
or
deceit
.
32.
This
conjunction
is
said
to
be
individuall
,
because
from
the
nature
of
the
thing
it selfe
,
it
hath
the
fame
ends
with
the
life
of
man
,
Rom.
7.
1
,
2
,
3.
1.
Corinth
.
7.
39.
33.
They
therefore
that
have
concubines
,
who
doe
contract
between
themselves
,
for
a
time
,
doe
not
marry
according
to
Gods
ordinance
and
allowance
,
but
doe
filthily
elude
it
.
34.
Neither
doth
this
perpetually
depend
upon
the
will
only
and
covenant
of
the
persons
contracting
:
for
then
by
consent
of
both
parts
,
a
covenant
so
begun
may
be
unloosed
again
,
as
it
useth
to
be
between
master
and
servant
:
but
the
rule
and
bond
of
this
covenant
is
the
institution
of
God
,
whence
also
it
is
in
the
Scriptures
fometime
called
the
covenant
of
God
.
Prov.
2.
17.
35.
This
institution
of
God
whereby
he
establisheth
the
individuall
fellowship
of
husband
and
wife
,
doth
respect
the
good
of
mankind
in
a
just
conservation
of
it
by
a
certaine
education
,
and
hereditary
succession
of
children
,
which
cannot
be
done
without
an
individuall
conjunction
of
parents
.
36.
Therefore
lawfull
marriage
cannot
be
unloosed
before
death
,
without
most
grievous
guilt
of
him
who
is
the
cause
of
it
.
37.
No
not
infidelity
or
heresie
in
either
part
doth
give
a
just
cause
of
separation
.
1.
Cor.
7.
12
,
13.
38.
But
if
one
party
make
separation
with
obstinate
pertinacy
,
the
other
party
in
that
case
is
freed
.
1.
Cor.
7.
15.
39.
This
conjunction
is
for
the
communication
of
bodies
,
because
there
is
in
marriage
first
sought
an
holy
seed
.
Malac.
2.
15.
And
secondarily
a
remedy
against
carnall
desires
which
are
now
since
the
fall
in
men
,
who
have
not
a
singular
gift
of
continency
,
so
unbridled
,
that
(
unlesse
they
be
helped
by
this
remedy
)
they
doe
as
it
were
burne
them
,
that
is
,
make
them
unfit
for
pious
duties
,
and
make
them
run
headlong
to
unlawfull
and
foule
mixtures
,
1.
Cor.
7.
2
,
9.
40.
Hence
the
body
of
the
husband
is
said
to
be
in
the
power
of
the
wife
,
and
the
body
of
the
wife
in
the
power
of
the
husband
,
so
that
they
ought
to
give
due
benevolence
one
to
another
without
defrauding
,
1.
Cor.
7.
3
,
4
,
5.
41.
Hence
also
the
vow
of
single
life
,
as
it
takes
place
among
the
Papists
,
is
not
a
vow
of
chastity
,
but
of
diabolicall
presumption
,
a
snare
of
the
conscience
,
and
the
bond
of
impurity
.
42.
Also
society
of
life
,
and
that
most
intimate
,
for
mutuall
comfort
and
helpe
,
is
among
the
ends
of
mariage
:
for
seeing
a
man
must
leave
his
father
and
mother
,
and
cleave
to
his
wife
,
Gen.
3.
24.
And
seeing
the
woman
is
said
to
be
made
a
meet
help
unto
man
.
Gen.
2.
18.
This
helping
society
doth
not
only
pertaine
to
the
propogation
of
mankind
:
but
it
must
be
extented
to
all
the
duties
of
this
life
.
43.
All
these
are
mutuall
between
the
husband
and
wife
,
and
ought
to
be
observed
of
equall
right
,
as
touching
the
essence
or
summe
of
the
matter
,
yet
so
as
that
difference
of
degree
which
comes
between
the
husband
and
the
wife
(
that
the
husband
governe
,
and
the
wife
obey
)
be
observed
in
all
these
things
.
1.
Pet.
3.
7.
1.
Cor.
11.
7.
8.
9.
10.
Eph.
5.
33.
44.
Unto
chastity
luxury
is
opposed
in
a
more
strict
sence
,
whereby
it
sets
forth
an
unlawfull
use
of
those
things
,
which
pertaine
to
generation
,
which
in
the
same
sence
is
called
,
uncleannesse
inordinate
affection
,
and
evill
concupiscence
.
Col.
3.
5.
Lasciviousnesse
.
Rom.
13.
13.
The
disease
of
concupiscence
1.
Thess
4.
5.
45.
Unto
Luxury
are
reckoned
all
the
helping
causes
,
effects
,
and
signes
of
it
as
unchast
lookes
.
Iob
3●…
.
1.
Pro.
9.
13.
2.
Pet.
2.
14.
Mat.
5.
28.
Noddings
,
Kissings
,
Embracings
,
Touchings
,
Dancing
,
Showes
,
Songs
,
Gestures
,
and
the
like
.
Gal.
5.
15.
46.
Unto
the
helping
causes
of
Luxury
are
referred
,
Gluttony
and
Drunkennesse
.
Rom.
13.
13.
Ezech.
16.
49.
Prov.
23.
31.
33.
47.
Unto
the
effects
,
and
signes
of
it
are
referred
lasciviousnes
,
and
lacivious
habit
,
Prov.
7.
11.
And
obscene
speech
.
Eph.
5.
4.
48.
The
kinds
of
Luxury
are
.
1.
Scortation
,
which
is
the
mixture
of
a
single
man
with
a
single
woman
,
1.
Cor.
6.
16.
Whether
it
be
Stuprum
,
whordome
,
which
is
the
deflouring
of
a
woman
otherwise
honest
:
or
fornication
properly
so
called
,
which
is
the
mixture
with
a
dishonest
woman
,
or
a
whore
.
2.
Adultery
,
when
at
least
one
of
the
persons
offending
is
married
or
betrothed
.
3.
Incest
,
when
those
are
mixed
together
which
are
neere
in
the
flesh
.
4.
Rape
,
when
force
is
added
to
Luxury
.
5.
Mixture
against
nature
.
49.
Adultery
is
most
properly
and
essentially
against
marriage
,
the
band
and
covenant
whereof
it
breakes
of
it
own
nature
;
and
so
is
the
proper
and
just
cause
of
a
divorce
,
which
is
not
to
be
admitted
for
many
other
sins
,
although
they
be
more
grievous
.
50.
A
just
devorce
doth
dissolve
the
band
it selfe
of
mariage
.
CHAPTER
XX.
Of
commutative
Iustice
.
1.
IUstice
which
respects
the
outward
benefit
of
our
Neighbour
by
a
certaine
appropriation
is
called
commutative
Iustice
,
because
it
is
chiefly
used
in
changings
.
2.
This
Iustice
is
a
vertue
whereby
every
mans
own
is
given
to
him
in
externall
commodities
.
3.
Now
that
is
said
to
be
every
mans
own
,
whereof
he
hath
a
lawfull
dominion
.
4.
Dominion
is
a
right
to
dispose
perfectly
of
a
matter
so
far
as
Lawes
permit
.
Matth.
20.
15.
5.
There
be
two
parts
of
a
perfect
dominion
,
propriety
and
the
use
of
it
.
Luc.
20.
9.
&
10.
1.
Cor.
9.
7.
6.
Now
these
are
sometimes
separated
,
so
as
the
propriety
is
in
one
,
and
the
use
for
a
time
in
the
power
of
another
.
7.
This
Iustice
is
exercised
,
in
the
getting
and
using
.
8.
The
Iustice
of
getting
depends
upon
the
cause
of
the
dominion
.
9.
The
cause
and
reason
of
a
dominion
is
called
a
title
.
10.
A
just
title
is
a
just
occupying
,
an
inheritance
,
a
gift
,
a
reward
,
or
a
contract
.
11.
A
just
occupation
is
a
lawfull
taking
of
things
which
were
belonging
to
no
body
before
,
yet
may
become
some
bodies
.
12
Those
things
are
said
to
belong
to
no
body
which
are
not
possessed
,
neither
are
in
any
ones
dominion
.
13.
In
this
sence
all
things
are
said
to
have
been
common
in
the
beginning
of
the
world
,
and
also
after
the
flood
:
because
they
belonged
to
no
man
by
possession
or
peculiar
dominion
,
and
so
were
propounded
in
common
to
every
one
that
did
first
take
or
occupie
,
whereunto
also
pertaines
,
that
blessing
of
God
upon
man-kind
.
Gen.
1.
28.
Fill
the
earth
and
subdue
it
,
and
beare
rule
over
every
beast
,
and
over
all
foules
of
the
Heaven
,
and
over
all
the
beasts
that
creepe
upon
the
Earth
,
which
is
also
repeated
after
the
flood
;
Be
fruitfull
,
increase
and
fill
the
Earth
.
14.
Of
the
same
condition
also
are
now
those
Islands
of
the
Sea
,
and
parts
also
of
the
continent
which
were
never
inhabited
.
15.
Of
the
same
right
also
are
all
those
things
which
did
once
belong
to
somebody
,
but
afterward
ceased
to
belong
to
any
,
which
are
wont
to
be
called
things
vacant
or
forsaken
.
16.
But
things
that
are
lost
are
not
to
be
accounted
with
these
,
unlesse
there
have
been
due
diligence
used
to
find
out
the
true
owner
:
for
otherwise
although
they
be
not
corporally
detained
from
another
,
yet
in
right
,
with
will
and
mind
they
are
possessed
.
17.
Hence
those
wares
that
to
lighten
the
Ship
are
cast
into
the
Sea
,
or
are
by
some
Ship
wrak
brought
to
shore
,
are
not
to
be
accounted
for
things
vacant
or
forsaken
.
18.
Unto
this
occupying
is
captivity
referred
,
which
is
an
occupying
caused
by
right
of
war
justly
undertaken
.
19.
An
inheritance
is
a
succeeding
into
the
goods
of
another
,
by
vertue
of
his
just
will
,
Levit.
25.
45.
46.
Num.
27.
8.
9.
10.
&
11.
20.
A
gift
is
a
free
bestowing
of
a
good
thing
.
1.
King
10.
10.
&
13.
21.
A
reward
is
the
recompencing
of
a
worke
done
.
22.
A
contract
as
it
pertaines
to
this
place
,
is
a
communicating
of
a
good
thing
upon
an
agreement
binding
to
it
:
the
forme
of
which
is
,
I
give
,
that
thou
mayest
give
,
or
I
give
that
thou
mayest
doe
,
or
I
doe
that
thou
mayest
doe
,
or
I
doe
that
thou
mayest
give
.
23.
Unto
possession
by
contract
is
to
be
referred
.
1.
Buying
,
when
a
thing
is
had
upon
a
certaine
price
,
2.
Letting
,
when
the
use
of
a
thing
is
granted
for
a
certaine
reward
.
3.
Borrowing
,
when
a
thing
is
taken
to
be
rendred
freely
againe
,
in
the
same
,
generalled
mutuum
:
or
to
be
restored
in
the
same
speciall
,
called
commodatum
,
to
which
a
pledge
or
depotum
may
be
reckoned
.
24.
About
these
matters
a
lawfull
occupation
,
or
course
of
living
,
is
conversant
belonging
to
all
men
,
except
those
who
enjoy
publike
offices
,
of
whom
we
have
spoken
before
at
the
fift
Commandement
:
for
such
occupations
of
life
,
although
they
doe
from
the
nature
of
the
thing
pertaine
to
the
common
good
,
and
ought
to
be
thither
directed
by
men
;
yet
they
doe
with
all
belong
to
the
private
good
of
this
life
in
getting
,
and
keeping
the
goods
of
this
life
.
Eph.
4.
28.
2.
Thess.
3.
11.
12.
25.
All
are
bound
who
are
not
exercised
in
greater
,
offices
,
and
doe
not
prepare
themselves
to
them
,
to
exercise
some
such
occupation
.
1.
Tim.
5.
13.
Gen.
3.
10.
According
to
that
of
the
Apostle
,
if
any
will
not
labour
,
let
him
not
eat
.
2.
Thess.
3.
10.
26.
Neither
is
it
enough
that
one
labour
,
unlesse
he
labour
that
which
is
good
.
Eph.
4.
28.
That
is
,
doe
follow
that
occupation
of
life
,
which
agrees
with
the
will
of
God
and
the
profit
of
men
:
studying
quietnesse
and
diligence
.
1.
Thess.
4.
11.
12.
&
2.
Thess.
3.
12
Unto
which
are
opposed
slothfulnesse
,
voluntary
beggery
,
vaine
,
curious
,
unclean
arts
:
and
an
unnecessary
care
of
other
mens
matters
,
which
is
called
Busibodines
.
27.
But
to
what
singular
kind
,
of
occupation
every
one
ought
to
apply
himselfe
,
that
depends
partly
upon
the
inward
endowments
&
inclinations
which
he
hath
.
1.
Pet.
4.
10.
And
partly
upon
outward
circumstances
whereby
he
is
caried
more
to
one
course
of
life
then
to
another
.
28.
But
because
there
is
a
singular
providence
of
God
exercised
in
directing
such
matters
;
therefore
every
one
is
rightly
said
to
be
assigned
to
this
or
that
kind
of
life
,
as
it
were
by
Gods
reckning
.
29.
But
although
in
respect
of
this
divine
providence
such
a
speciall
occupation
of
life
is
wont
to
be
by
proportion
called
by
Divines
a
vocation
:
yet
this
is
not
so
to
be
taken
,
as
if
that
vulgar
men
were
as
well
separated
by
God
to
their
occupations
,
as
a
believing
man
is
to
live
well
,
or
a
Minister
of
the
word
to
fulfill
the
worke
of
the
Ministery
:
for
neither
is
there
any
where
in
the
Scriptures
,
either
any
such
thing
declared
,
or
the
title
it selfe
of
vocation
,
simply
and
properly
given
to
any
vulgar
occupation
.
30.
For
the
Apostle
,
1.
Corinth
.
7.
20.
When
he
makes
mention
of
vocation
,
doth
not
set
forth
any
certaine
occupation
of
this
life
,
(
for
circumcision
,
and
uncircumcision
,
service
and
freedome
,
are
not
occupations
of
life
or
just
callings
)
but
he
distributes
,
as
it
were
,
the
calling
of
the
faithfull
,
by
the
subjects
,
when
he
shewes
that
some
are
called
being
servants
,
and
some
being
free
,
as
appeares
Verse
24.
Where
he
unfolds
the
variety
of
calling
by
that
divers
state
and
condition
,
in
which
the
called
are
found
,
neither
doth
he
there
command
that
every
one
abide
in
that
state
in
which
he
was
called
:
for
he
permits
a
servant
to
aspire
to
freedome
,
Verse
21.
But
he
teacheth
that
there
is
no
difference
of
a
free
man
and
a
servant
,
in
respect
of
Christ
and
christian
calling
,
Verse
22.
31.
In
the
defect
of
such
possessions
poverty
consists
,
and
riches
in
the
abundance
of
them
,
1.
Iohn
3.
1.
32.
Riches
lawfully
gotten
,
though
in
their
own
nature
they
be
not
morall
good
things
,
yet
they
are
good
gifts
of
God
.
Prov.
22.
4.
33.
And
poverty
hath
the
respect
of
a
punishment
or
affliction
,
Prov.
21.
17.
34.
Therefore
there
is
no
perfection
,
in
casting
away
or
forsaking
riches
,
unlesse
the
speciall
will
of
God
require
it
.
Acts
20.
25.
35.
But
euangelicall
poverty
which
is
spirituall
,
may
consist
with
great
riches
,
as
in
Abraham
,
Iob
,
&c.
36.
Also
propriety
and
distinction
of
dominions
is
the
ordinance
of
God
and
approved
of
him
.
Prov.
22.
2.
2.
Thess.
3.
12.
37.
In
this
right
of
dominion
both
in
getting
and
using
commutative
Iustice
is
exercised
,
the
summe
whereof
is
that
we
possesse
our
own
,
not
anothers
,
and
that
without
the
hurt
of
others
.
38.
But
the
foundation
of
this
Iustice
is
placed
in
the
lawfull
keeping
of
those
things
we
have
.
39.
Unto
this
keeping
is
required
parsimony
and
frugality
,
Prov.
21.
15.
40.
Parsimony
is
a
vertue
whereby
we
make
only
honest
and
necessary
expences
.
41.
Frugality
is
a
vertue
whereby
we
order
our
matters
,
with
profit
and
benefit
.
42.
The
perfection
of
this
Iustice
properly
flowing
from
Charity
is
in
Liberality
.
43.
Liberality
is
a
vertue
whereby
we
are
inclined
to
communicate
our
commodity
freely
to
others
,
by
the
Will
of
God
.
2.
Cor.
8.
14.
Rom.
12.
13.
Levit.
25.
35.
Ps.
37.
19.
44.
Unto
liberality
pertaines
not
only
a
free
giving
,
under
which
is
comprehended
the
forgiving
of
a
debt
:
but
also
free
lending
.
Luc.
6.
34.
And
hospitality
,
Rom.
12.
12.
1.
Pet.
4.
9.
45.
Almes
properly
so
called
doth
consist
in
this
liberality
,
when
it
is
done
upon
taking
pitty
on
the
calamity
of
our
Neighbour
.
46.
Theft
in
the
larger
signification
is
opposed
to
a
just
title
of
dominion
.
47.
Theft
is
an
unjust
taking
away
of
that
which
is
another
mans
against
the
will
of
the
owner
.
Eph.
4.
28.
48.
Taking
away
comprehends
,
taking
,
detaining
,
and
damnifying
.
49.
A
thing
is
said
to
be
anothers
,
which
is
anothers
,
either
in
respect
of
propriety
,
power
,
or
possession
.
40.
In
divers
causes
the
owner
upon
right
of
humanity
is
supposed
to
consent
,
to
the
bestowing
of
some
part
of
his
goods
,
although
he
hath
not
actually
testified
his
consent
,
and
then
the
respect
of
theft
ceaseth
.
Deut.
23.
24.
25.
51.
But
seeing
that
which
is
another
mans
is
taken
away
either
secretly
or
by
force
:
hence
there
are
two
kinds
of
this
sin
,
namely
theft
specially
so
called
,
and
Rapine
or
Robbery
.
Exod.
22.
1.
Hos.
6.
8
,
9.
Luc.
8.
21.
1.
Cor.
6.
8
,
9.
52.
Unto
theft
is
referred
all
fraud
which
is
used
in
buyings
,
or
sellings
,
or
in
any
other
unlawfull
getting
.
53.
Theft
in
the
common
wealth
is
Peculatus
when
things
that
belong
to
the
community
are
taken
away
,
and
Annonae
stagellatio
,
when
the
buying
and
selling
of
corne
or
other
things
is
made
deerer
then
is
fit
,
by
monopolies
,
or
the
like
arts
.
54.
Unto
rapine
are
referred
oppression
:
Esay
3.
14.
and
extorsion
.
Luc.
3.
14.
1.
Sam.
2.
12.
55.
Unto
parsimony
and
frugality
is
opposed
profusion
,
which
is
an
immoderate
bestowing
of
those
things
which
we
have
.
56.
Unto
liberality
is
opposed
covetousnesse
,
which
is
an
immoderate
keeping
of
those
things
which
we
have
,
Prov.
11.
24.
Or
a
greedy
desire
of
those
things
wee
have
not
,
1.
Tim.
6.
9.
CHAPTER
XXI
.
Of
telling
Truth
.
Veracity
.
1.
IUstice
which
doth
affect
our
Neighbour
mediatly
,
is
Veracity
and
contentation
.
For
by
that
our
Neighbour
is
affected
,
by
meanes
of
his
credit
,
and
by
this
by
meanes
of
some
worke
or
action
of
ours
belonging
to
some
Commandement
going
before
.
2.
Veracity
is
a
vertue
,
whereby
we
are
inclined
to
observe
truth
in
giving
testimony
,
Mat.
23.
22.
Eph.
4.
25.
Psal.
15.
2.
3.
Of
this
telling
truth
in
giving
testimony
,
the
ninth
precept
doth
properly
handle
,
and
not
of
those
things
only
or
chiefly
which
pertaine
to
the
fame
of
our
Neighbour
;
For
fame
pertaines
to
that
honour
,
the
consideration
whereof
is
had
in
the
fift
precept
:
neither
is
it
to
be
put
after
riches
and
the
profits
of
this
life
,
whereof
it
was
handled
in
the
eight
Commandement
.
Pro.
22.
1.
Neither
doth
a
testimony
true
or
false
pertaine
to
the
same
of
others
only
,
but
also
to
their
possessions
,
and
life
it selfe
.
Pro.
30.
14.
4.
It
is
also
manifest
that
the
words
themselves
of
this
precept
doe
most
directly
respect
proceeding
in
judgement
,
Numb
.
35.
30.
Deut.
17.
6.
&
19.
15.
In
which
places
many
other
things
are
handled
beside
fame
,
although
they
ought
also
to
be
extended
to
all
publick
,
politick
,
and
sacred
testimonies
.
1.
Cor.
15.
15.
Iohn
1.
7.
8.
15.
19.
32.
34.
5.
Hence
actions
in
places
of
judgement
,
have
not
only
approbation
,
but
also
direction
from
this
precept
;
namely
that
judgements
ought
alwayes
to
be
grounded
on
fit
testimony
,
(
unlesse
there
be
that
evidence
of
the
matter
which
needs
to
witnesse
)
or
at
least
strong
and
violent
(
as
they
call
them
)
presumptions
,
which
are
equall
to
testimonies
.
6.
The
words
of
a
testimony
must
alwayes
be
used
in
that
sence
as
they
are
understood
,
or
are
thought
to
be
understood
by
those
to
whom
the
witnesses
endeavour
to
give
credence
,
without
equivocation
,
doubting
,
or
mentall
reservation
.
7.
Truth
in
a
testimony
is
threefold
.
1.
When
that
which
is
said
is
conformable
to
the
thing
which
is
in
hand
.
2.
When
it
is
comformable
.
3.
When
t
is
conformable
both
to
the
thing
and
to
the
mind
.
8.
The
second
truth
is
that
which
is
most
properly
looked
at
in
a
testimony
and
in
veracity
:
yet
the
third
is
required
in
those
things
,
a
certaine
knowledge
of
which
we
are
either
bound
or
professe
to
have
.
9.
This
veracity
is
in
a
simple
assertion
,
or
in
a
promise
.
10.
The
truth
of
an
assertion
is
alwayes
thus
farnecessary
that
if
we
affirme
any
thing
,
it
doe
consent
with
the
mind
and
our
judgement
.
11.
Also
sometime
an
assertion
it selfe
is
necessary
when
either
Iustice
or
Charity
requires
it
of
us
.
12.
Iustice
requires
it
in
publick
judgements
of
the
Iudge
,
of
the
plaintife
,
the
defendant
,
of
the
witnesse
,
of
the
advocate
,
the
notary
,
and
the
proctor
,
and
out
of
judgement
when
we
are
bound
to
beare
witnesse
by
some
speciall
right
.
13.
Charity
requires
this
when
good
comes
to
our
Neighbour
by
it
,
without
equivalent
hurt
to
our selves
or
others
.
14.
Truth
of
a
promise
is
called
fidelity
.
15.
Fidelity
is
a
vertue
,
whereby
we
are
inclined
to
keepe
constantly
our
credit
given
.
16.
This
Fidelity
is
the
foundation
of
civill
Iustice
,
and
all
agreements
,
and
contracts
:
for
a
reciprocall
promise
is
a
contract
.
17.
To
the
truth
of
a
testimony
is
opposed
a
Lye
.
Eph.
4.
25.
18.
A
lie
is
properly
a
testimony
,
whereby
one
pronounceth
otherwise
then
is
in
his
heart
.
Act.
5.
Whence
is
that
phrase
in
Scripture
of
a
double
heart
,
of
a
man
that
is
a
lyer
.
Psal.
12.
3.
19.
But
because
a
thing
pronounced
,
doth
not
consist
only
in
outward
words
,
but
chiefly
in
their
sence
;
therefore
the
same
words
which
are
true
in
one
sence
,
in
another
sence
become
a
lye
.
Mat.
26.
61.
20.
Ironies
,
fables
,
jests
,
repeatings
also
of
false
things
,
and
the
like
are
not
lies
,
because
they
are
not
testimonies
;
and
they
are
not
testimonies
because
they
are
not
confirmed
by
the
credit
and
authority
of
the
speaker
.
21.
An
intention
of
deceiving
,
although
it
doe
almost
alwayes
accompany
a
false
testimony
,
yet
it
is
not
of
the
essence
of
it
,
neither
is
it
necessarily
required
to
a
lie
;
for
although
one
know
that
he
with
whom
he
hath
to
doe
cannot
be
deceived
by
his
lie
;
yet
if
he
have
an
intention
in
speaking
to
affirme
that
which
is
false
,
he
lyeth
no
lesse
then
if
he
had
hope
of
deceiving
.
22.
An
intention
of
hurting
doth
indeed
increase
the
mischiefe
of
a
lie
:
but
it
maketh
not
the
nature
of
it
:
for
if
a
man
out
of
jesting
or
a
desire
to
please
and
be
officious
,
confirme
that
by
his
credit
which
he
knowes
to
be
false
,
it
is
a
lie
:
pernicious
of
its
own
nature
,
if
not
others
,
yet
to
the
author
himselfe
:
as
it
is
in
those
who
are
given
to
flatteries
or
boastings
,
or
are
delighted
in
confirming
monstrous
fables
or
fictions
unto
others
.
23.
An
intention
to
speake
that
which
is
false
,
makes
a
lie
,
although
that
which
is
spoken
be
most
true
.
24.
The
asseveration
of
a
thing
incertaine
for
certaine
,
is
accounted
with
a
lie
although
we
thinke
it
to
be
true
.
25.
Also
that
secrecy
whereby
one
doth
not
speake
the
truth
when
Justice
or
Charity
requires
it
,
doth
partake
of
the
nature
of
a
lie
.
26.
But
when
neither
Iustice
nor
Charity
requires
to
give
testimony
,
then
the
truth
or
part
of
it
may
be
concealed
without
sin
.
Ier.
38.
27.
27.
Among
lies
,
those
are
more
hainous
,
in
which
the
testimonie
is
more
solemne
,
as
in
publick
judgements
,
which
are
chiefly
respected
in
the
words
of
the
ninth
precept
,
in
sacred
matters
,
and
in
the
like
.
Matth.
26.
59.
1.
Cor.
15.
15.
28.
Hence
subscriptions
,
testimonies
,
or
commendatory
letters
,
given
against
the
knowne
truth
are
foule
lies
.
29.
That
dissembling
which
consists
in
deeds
or
signes
,
and
not
in
words
,
is
not
properly
a
lie
:
unlesse
the
same
either
of
their
own
nature
,
or
by
some
certaine
appointment
,
have
the
force
and
use
of
speech
:
as
,
1.
Sam.
20.
20.
21.
22.
Mat.
26.
49.
Because
such
deeds
and
signes
that
are
not
verball
,
have
no
certaine
and
determinate
signification
,
so
as
they
can
have
the
force
of
a
testimony
.
30.
Therefore
such
dissembling
is
sometime
lawfull
,
as
in
warlike
stratagems
.
Ios
8.
31.
But
it
is
made
unlawfull
when
in
respect
of
the
end
or
manner
,
it
fights
with
religion
,
Iustice
or
Charity
.
32.
Unto
fidelity
is
opposed
perfidy
or
unfaithfulnesse
.
33.
A
lie
is
committed
in
a
promise
,
if
there
be
not
an
intention
of
doing
that
which
is
promised
,
unfaithfulnesse
is
committed
,
if
there
be
not
an
answerable
indeavour
to
performe
the
same
:
therefore
a
lie
and
unfaithfulnesse
,
may
be
joyned
together
,
and
they
may
be
also
severed
.
34.
When
a
testimony
toward
our
Neighbour
is
confirmed
by
an
oath
,
then
the
oath
is
an
adjunct
of
that
testimony
:
and
although
it
doe
in
it selfe
respect
God
only
,
yet
in
this
use
it
respects
our
Neighbour
also
.
35.
Therefore
perjury
in
such
a
testimony
is
directly
and
immediatly
a
sin
against
reverence
due
to
God
:
but
mediatly
it
violates
also
that
Iustice
which
is
due
to
our
Neighbour
.
36.
Asseveration
is
the
manner
of
a
testimony
whereby
the
sincerity
of
the
witnesse
,
and
the
certitude
of
knowledge
which
he
hath
of
the
thing
witnessed
,
is
declared
:
whence
also
it
is
not
unfitly
by
some
called
a
protestation
,
because
it
produceth
a
witnessing
by
explication
.
37.
Therefore
in
an
asseveration
there
is
not
a
second
contestation
comming
to
the
former
as
there
is
in
an
oath
:
but
an
illustration
of
one
and
the
same
thing
.
38.
Neither
is
there
any
calling
upon
God
in
a
mere
asseveration
,
which
is
essentiall
to
an
oath
.
39.
Yet
an
asseveration
is
not
convenient
but
to
the
more
grave
testimonies
,
for
it
is
as
it
were
a
middle
degree
between
a
simple
testimony
and
an
oath
.
40.
We
must
most
of
all
abstaine
from
those
asseveratioins
our
common
speech
,
which
have
some
shew
of
an
oath
.
CHAPTER
XXII
.
Of
Contentation
.
1.
COntentation
is
a
vertue
,
whereby
the
mind
doth
rest
in
that
portion
that
God
hath
given
him
.
1.
Tim.
6.
6.
Heb.
13.
5.
Phil.
4.
11.
2.
This
contentment
is
commanded
in
the
tenth
Commandement
,
as
appeares
by
the
words
themselves
,
neither
is
it
any
way
meet
that
this
Commandement
be
referred
to
that
inward
and
originall
purity
of
righteousnesse
,
which
is
the
fountaine
of
all
obedience
;
for
that
is
not
generally
commanded
in
any
one
Commandement
,
but
in
all
:
neither
doth
it
more
pertaine
to
the
second
table
which
is
the
condition
of
this
precept
,
then
to
the
first
.
3.
Yet
because
of
all
vertues
which
are
contained
in
the
second
table
there
is
none
more
internall
,
or
more
intimate
to
primitive
righteousnesse
then
contention
,
and
we
are
as
it
were
lead
by
the
hand
from
this
,
to
contemplate
and
seeke
that
:
therefore
that
purity
is
not
unfitly
by
occasion
of
this
precept
handled
here
.
4.
Unto
this
contentation
is
joyned
joy
for
the
prosperity
of
our
Neighbour
as
of
our
own
.
Rom.
12.
15.
5.
In
that
contentment
and
joy
consists
the
top
and
perfection
of
all
charity
toward
our
Neighbour
.
In
which
respect
also
contentment
is
in
a
certaine
manner
the
perfection
of
godlinesse
and
a
godly
man
.
1.
Tim
,
6.
6.
For
godlinesse
is
great
gaine
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
with
contentment
,
or
producing
the
perfection
of
co●…tenment
.
6.
Hence
it
is
commanded
in
the
last
precept
according
to
that
order
which
proceeds
from
the
more
imperfect
to
the
more
perfect
,
and
from
that
which
is
more
known
to
that
which
is
lesse
knowne
.
7.
For
this
is
a
duty
most
perfect
,
and
most
unknowne
to
us
by
nature
,
that
whatsoever
we
conceive
or
will
,
it
be
joyned
with
the
good
of
our
Neighbours
.
8.
Therefore
although
this
of
its
own
nature
hath
the
first
place
among
duties
to
our
Neighbour
,
as
the
foundation
of
all
the
rest
,
yet
because
it
is
last
in
having
a
being
in
man
corrupted
,
therefore
it
is
commanded
in
the
last
place
.
9.
Unto
Contentation
is
opposed
concupiscence
.
Heb.
13.
5.
10.
But
by
concupiscence
is
not
onderstood
the
power
and
faculty
of
lusting
,
and
desiring
which
is
naturall
:
nor
the
act
or
operation
of
that
naturall
faculty
which
is
also
naturall
and
lawfull
,
neither
the
whole
inclination
of
our
nature
which
is
corrupt
,
which
is
not
specially
condemned
in
any
one
precept
,
but
in
the
whole
Law
:
nor
all
those
chiefe
actuall
lusts
which
are
inordinate
,
a
great
part
whereof
is
contrary
to
religion
and
condemned
in
the
first
table
;
nor
lastly
,
all
lusts
which
tend
to
the
hurt
of
our
Neighbour
,
for
those
which
have
a
deliberate
consent
,
and
purpose
of
prosecuting
joyned
with
them
,
are
condemned
in
the
severall
Commandements
:
But
that
desire
whereby
the
mind
is
first
instigated
,
and
tickled
,
with
desire
of
the
good
things
which
are
our
Neighbours
,
although
it
be
not
yet
come
into
the
mind
to
get
them
by
unlawfull
meanes
,
1.
Kings
21.
2.
Marc.
10.
19.
11.
By
reason
of
that
affinity
,
or
neere
consanguinity
which
those
first
motions
of
injustice
have
with
originall
corruption
,
whence
they
doe
arise
,
they
are
wont
by
many
to
be
as
it
were
confounded
with
it
.
But.
1.
Originall
sin
,
is
as
it
were
an
inbred
habit
,
perpetually
dwelling
in
us
,
having
it selfe
in
respect
of
the
existence
alwayes
in
the
same
manner
;
whilest
we
live
here
;
but
these
morions
are
transient
actions
proceeding
from
that
habit
.
2.
That
sin
dwelling
in
us
,
is
no
more
originall
,
then
a
generall
principle
of
all
vitious
actions
,
but
those
acts
,
which
are
condemned
in
this
place
are
manifestly
circumscribed
,
as
having
respect
only
to
our
neighbour
.
12.
The
Apostle
himselfe
,
Rom.
7.
doth
plainly
open
this
precept
by
a
Synecdoche
of
the
operations
of
sin
,
for
concupiscence
,
Ver.
7.
is
the
same
with
the
affections
of
sinners
,
Ver.
5.
And
with
concupiscence
effected
by
sin
,
Ver.
8.
And
so
must
necessarily
be
distinguished
from
sin
dwelling
in
him
.
Ver.
7.
13.
Neither
is
it
any
marvaile
that
the
Pharisees
(
of
whom
Paul
was
one
)
did
not
acknowledge
the
first
motions
of
concupiscence
to
be
sins
,
seeing
the
same
is
yet
stiffly
denied
by
their
cosen
germans
,
the
Papists
.
14.
They
that
divide
this
last
precept
of
concupiscence
into
two
,
so
as
one
is
of
coveting
the
house
,
and
the
other
of
coveting
the
wife
,
with
that
which
followes
in
this
matter
.
1.
They
are
forsaken
of
all
reason
.
2.
They
are
constrained
either
to
roote
out
altogether
the
second
precept
of
the
first
Table
,
or
to
turne
it
at
least
into
a
needlesse
appendix
of
the
first
,
that
they
may
seeme
to
retaine
in
some
so●…
the
number
of
ten
words
,
or
rather
(
which
is
evident
in
many
or●…
)
〈◊〉
obs●…ring
the
force
of
the
second
precept
,
they
may
with
some
shew
remove
it
from
themselves
,
and
their
superstitions
,
they
are
constrained
to
teare
in
sunder
this
tenth
precept
.
3.
They
cannot
certainly
designe
which
is
the
ninth
,
and
which
is
the
tenth
precept
,
because
in
the
repetition
of
the
Law
,
Deut.
5.
27.
Coveting
of
the
wife
is
put
before
the
coveting
of
the
house
.
4.
They
can
declare
no
distinct
injustice
,
between
these
covetings
,
whence
also
it
comes
to
passe
,
that
they
themselves
in
explaining
the
decalogue
,
doe
alwayes
joyne
or
rather
confound
te
ninth
and
tenth
precept
.
5.
The
very
words
of
the
decalogue
,
doe
expressely
note
one
precept
when
they
forbid
one
act
.
Thou
shalt
not
cover
,
and
one
common
object
whatsoever
is
thy
Neighbours
.
15.
There
is
referred
to
concupiscence
as
a
cause
,
the
inordinate
love
of
our selves
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
Tim.
3.
2.
16.
This
selfe-love
is
the
foundation
and
originall
,
in
a
sort
of
all
sins
,
not
only
against
our
neighbour
,
but
also
against
God
himselfe
.
2.
Tim.
3.
4.
17.
This
concupiscence
is
that
which
is
distributed
by
Iohn
,
into
that
which
is
of
the
flesh
,
respecting
those
things
which
pertaine
to
food
and
lust
,
and
into
that
which
is
of
the
eyes
,
respecting
those
things
which
pertaine
to
outward
delight
and
profit
:
and
into
that
which
is
of
the
pride
of
life
,
respecting
those
things
which
pertaine
to
the
glory
and
pompe
of
this
world
.
1.
Iohn
2.
16.
18.
Unto
joy
and
well-pleasednesse
in
the
prosperity
of
our
Neighbour
is
opposed
,
envy
,
or
an
evill
eye
,
Mat.
20.
15.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
rejoycing
in
the
hurt
of
our
Neighbour
.
Psal.
17.
3.
4.
Obad.
12.
19.
In
this
last
precept
that
perfection
of
Iustice
is
commanded
,
which
is
in
some
sort
explained
throughout
the
whole
〈◊〉
●…e
:
as
in
the
first
precept
of
the
〈◊〉
●…e
,
all
Religion
is
in
a
certaine
manner
commanded
,
so
that
in
the
first
precept
of
the
first
table
i●…
contained
that
first
and
great
Commandement
,
Thou
shalt
love
God
with
all
thy
heart
:
and
the
second
table
like
to
this
,
thou
shalt
love
thy
Neighbour
as
thy selfe
,
is
contained
in
the
last
of
the
second
Table
.
20.
From
this
perfection
which
shines
forth
in
any
one
of
these
precepts
it
is
manifest
,
that
a
perfect
and
accurate
fullfilling
of
the
Law
,
is
impossible
even
to
the
faithfull
,
by
that
grace
which
is
bestowed
upon
them
in
this
life
.
For
seeing
(
as
it
is
well
said
)
the
rule
and
measure
of
our
obedience
is
in
affirmatives
,
Thou
shalt
love
with
all
thy
heart
:
and
in
negatives
,
Thou
shalt
not
cover
,
both
of
which
is
impossible
in
this
life
,
it
doth
necessarily
follow
,
that
none
can
exactly
satisfie
the
Law
.
21.
In
this
life
we
know
only
in
part
,
1.
Cor.
13.
9.
And
therefore
we
act
only
in
part
:
we
have
received
only
the
first
fruits
of
the
spirit
.
Rom.
8.
23.
And
therefore
we
cannot
exactly
observe
a
Law
altogether
spirituall
.
Rom.
7.
14.
We
carry
about
us
flesh
that
lusteth
against
the
spirit
,
Gal.
5.
17.
Therefore
we
cannot
obey
without
concupiscence
,
inclining
and
drawing
another
way
.
Finally
we
are
not
perfect
,
Phil.
3.
Verse
12.
We
cannot
therefore
performe
perfect
obedience
:
but
we
have
alwayes
need
to
have
that
petition
in
the
heart
,
and
in
the
mouth
,
Forgive
us
our
debts
.
22.
Yet
it
is
truly
and
rightly
said
that
the
yoke
of
Christ
is
easy
,
and
his
burden
light
.
Mat.
11.
30.
And
his
Commandements
are
not
grievous
.
1.
Iohn
5.
3.
Because
the
Law
is
there
considered
.
1.
As
it
is
observed
by
the
faithfull
who
delight
in
it
.
Rom.
7.
22.
Psal.
119.
14.
16.
Not
as
it
ought
to
be
observed
;
for
that
observation
brings
rest
unto
the
soules
of
the
faithfull
.
Mat.
11.
29.
Although
imperfection
cleaving
to
them
is
grievous
and
troublesome
to
them
.
2.
In
respect
of
the
spirit
,
not
in
respect
of
the
flesh
.
Matthew
26.
41.
3.
Remission
of
sin
&
of
all
imperfection
which
cleaves
to
our
indeavours
being
joyned
with
it
.
4.
In
comparison
of
the
Letter
of
the
Law
which
killeth
.
5.
A
comparison
also
being
had
of
the
reward
appointed
by
God
to
imperfect
obedience
begun
:
in
which
sence
even
all
afflictions
are
counted
light
.
2.
Cor.
4.
17.
The
easinesse
therefore
and
lightnesse
of
the
Law
of
God
is
not
in
the
proportion
of
it
to
our
strength
:
but
in
the
grace
of
our
Lord
Iesus
Christ
,
and
the
love
of
God
together
with
the
Communication
of
the
Holy
Spirit
:
which
is
with
all
those
that
love
the
Law
God
.
Amen
.
FINIS