The
Second
Booke
of
the
Theologicall
Key
,
Contayning
the
second
Covenant
made
by
God
with
man
.
CHAP.
I.
It
is
contrary
to
the
truth
of
the
sacred
Word
,
to
affirme
that
our
first
Parents
did
fall
the
same
day
that
they
were
created
.
AS
the
first
Covenant
made
by
God
with
man
,
did
necessarily
presuppose
the
perfection
of
mans
creation
;
so
the
second
Covenant
doth
as
necessarily
presuppose
the
fall
of
man
from
the
perfection
wherein
he
was
created
,
unto
the
eternall
curse
of
the
law
of
righteousnesse
,
and
the
redemption
of
man
from
the
eternall
curse
of
the
Law
,
condemned
by
the
first
Covenant
.
The
second
Covenant
therefore
doth
containe
the
second
part
of
the
exercit
act
of
the
sacred
decree
of
predestination
;
in
the
declaration
whereof
the
order
and
method
set
downe
by
Moses
,
Gen.
3.
shall
be
observed
,
where
first
the
transgression
of
the
law
by
our
first
parents
is
set
downe
:
Secondly
,
the
arraignment
of
our
first
parents
by
God
for
their
transgression
of
the
law
.
Thirdly
,
the
censure
of
God
upon
the
arraignment
,
containing
the
second
Covenant
,
according
to
which
method
,
this
second
Booke
shall
be
divided
in
these
two
parts
:
In
the
first
part
,
the
fall
of
man
under
the
eternall
curse
of
the
law
shall
be
briefly
declared
:
In
the
second
part
,
the
arraignment
of
our
first
parents
,
and
the
censure
of
God
upon
the
arraignment
shall
be
set
downe
,
containing
the
second
Covenant
,
necessarily
presupposing
the
declaration
of
the
redeemed
state
of
man
;
first
therefore
of
the
fall
of
man
from
his
created
state
of
perfection
under
the
eternall
curse
of
the
law
of
righteousnesse
,
as
he
was
obliged
by
the
first
Covenant
.
In
the
declaration
of
the
fall
of
man
,
two
questions
may
be
moved
;
first
it
may
be
demanded
,
how
long
did
our
first
patents
continue
in
their
created
state
and
felicity
:
Secondly
,
what
could
be
the
efficient
cause
of
the
fall
of
man
,
created
in
such
perfection
&
advanced
to
such
high
honor
&
happines
.
For
answer
to
the
first
question
;
though
the
Scripture
doth
not
set
down
and
determine
the
precise
time
of
the
fall
of
man
,
yet
there
is
no
ground
at
all
to
imagine
,
that
Adam
did
fall
the
same
very
day
wherein
he
was
created
,
for
so
Adam
and
all
men
created
in
Adam
must
have
falne
without
the
curse
of
the
Law
;
for
before
the
seventh
day
that
God
did
rest
from
the
works
of
the
Creation
,
there
was
neither
any
formall
Law
or
Covenant
to
binde
or
command
Adam
to
the
Law
of
God
,
which
command
was
by
the
onely
word
of
the
first
seventh
dayes
rest
of
the
Law
of
righteousnesse
,
upon
the
immediate
command
whereof
the
first
Covenant
was
established
betweene
God
and
man
.
But
the
maine
reason
of
this
imaginary
opinion
,
standeth
in
this
point
;
to
wit
,
Eve
did
,
or
(
at
least
)
might
have
conceived
the
sixt
day
which
Eve
was
given
Adam
to
wife
;
hence
it
is
concluded
,
that
if
Adam
had
falne
after
Eve
had
conceived
,
the
conception
had
not
been
lyable
to
Adams
sinne
,
because
it
was
not
then
in
the
head
,
but
actually
descended
from
the
head
;
in
which
case
the
Son
(
in
the
Justice
of
God
)
is
not
lyable
to
the
sin
of
the
Father
,
for
in
this
case
the
soule
that
sinneth
must
dye
:
To
this
I
answer
.
Admit
that
Eve
had
conceived
the
same
night
which
Eve
was
given
to
Adam
to
wife
,
yet
this
conception
was
not
man
and
the
sonne
of
Adam
untill
such
time
as
Eves
sensitive
conception
was
brought
to
such
perfection
,
as
the
intellectuall
information
of
the
soule
,
the
sensitive
body
was
perfect
man
and
the
son
of
Adam
:
Before
which
time
,
if
Adam
(
the
created
head
of
all
men
naturally
to
descend
of
Adam
)
had
falne
,
the
posterity
of
Adam
(
notwithstanding
)
must
have
necessarily
falne
in
the
head
,
for
God
did
not
make
his
first
Covenant
with
the
sensitive
seed
of
Adam
or
Eve
,
or
with
the
sensitive
conception
,
or
with
the
sensitive
body
of
man
,
but
with
man
,
Adam
the
head
,
and
with
all
men
naturally
to
descend
of
Adam
the
head
,
as
they
are
men
intellectuall
and
sensitiv●
,
created
in
the
state
of
naturall
and
spirituall
perfection
in
Adam
the
head
.
Before
such
time
therefore
as
Eve
had
conceived
perfect
man
and
the
sonne
of
Adam
,
Adams
fall
could
not
have
been
prevented
from
being
the
fall
of
his
posterity
,
all
which
time
after
the
first
Covenant
was
established
,
our
first
parents
might
have
stood
before
their
fall
,
and
yet
in
all
that
time
Adams
fall
must
have
been
the
necessary
fall
of
his
posterity
,
till
the
very
instant
time
of
Eves
conception
of
man
,
which
is
by
the
second
conception
of
woman
,
while
as
the
sensitive
body
(
in
the
wombe
)
is
brought
to
such
perfection
,
as
the
high
elaborate
vitall
spirits
of
the
heart
,
doe
appetite
the
intellectuall
forme
,
humane
spirit
,
to
be
begot
by
the
eternall
Father
of
spirits
,
and
(
by
the
power
of
the
word
)
essentially
united
to
the
heart
,
whereby
man
is
man
,
and
conceived
man
by
woman
,
and
in
the
prefixed
time
of
naturall
birth
brought
forth
perfect
man
,
by
man
,
female
the
woman
;
though
Eve
in
her
state
of
perfection
was
to
bring
forth
man
,
in
the
image
of
righteousnesse
and
holinesse
,
as
in
the
second
conception
,
the
intellectuall
soule
(
essentially
united
to
the
heart
)
was
to
be
spiritually
enlightned
and
sanctified
by
God
;
for
otherwise
man
could
never
be
enabled
to
bring
forth
man
in
such
perfection
,
as
man
was
created
,
to
fulfill
the
command
of
the
Law
,
by
the
first
Covenant
.
As
God
therefore
(
by
his
first
Covenant
)
did
binde
and
oblige
Adam
,
and
all
men
created
and
bound
in
Adam
,
to
his
first
seventh
dayes
commanded
worship
,
and
in
that
commanded
worship
,
to
the
obedience
of
the
whole
Law
,
upon
the
curse
of
eternall
death
:
So
God
(
in
his
Justice
)
by
his
first
Covenant
did
oblige
himselfe
to
enable
man
to
bring
forth
man
,
in
such
state
and
perfection
as
he
was
created
,
that
God
might
be
honoured
and
worshipped
by
the
perfect
obedience
of
all
men
to
descend
of
Adam
,
as
he
was
to
be
worshipped
and
honoured
by
Adam
.
And
therefore
to
conclude
my
Answer
to
the
first
Question
,
though
the
Scripture
hath
not
set
downe
the
precise
time
of
Adams
fall
,
yet
by
Covenant
Adams
fall
must
have
been
the
fall
of
his
posterity
till
Eve
had
conceived
man
,
though
Adams
sinne
had
been
his
owne
,
and
not
the
sinne
of
his
posterity
,
if
after
Eve
had
conceived
,
Adam
should
have
falne
.
But
to
affirme
,
that
Adam
did
fall
the
very
day
which
he
was
created
,
it
is
contrary
to
the
truth
of
the
sacred
Word
,
for
so
Adam
(
as
hath
been
said
)
must
have
falne
without
any
curse
of
the
Law
:
Neither
is
there
so
much
as
any
colour
of
humane
reason
,
to
imagine
,
that
man
being
created
in
such
perfection
,
and
advanced
to
such
a
large
extent
of
honour
and
felicity
,
to
be
Lord
over
the
Earth
,
and
over
the
creatures
,
and
yet
that
this
very
day
man
must
fall
under
the
fearefull
eternall
curse
of
the
Law
,
and
be
arraigned
and
censured
by
God
for
his
transgressions
,
before
man
could
have
any
time
or
experience
so
much
as
to
consider
the
ex●ent
of
his
advancement
and
felicity
to
which
he
was
preferred
by
God
.
CHAP.
II.
The
immediate
efficient
cause
of
Adams
fall
was
not
internall
,
but
externall
.
THe
second
question
may
be
moved
,
What
could
be
the
immediate
efficient
cause
of
Adams
fall
,
being
created
in
such
estate
of
naturall
and
spirituall
perfection
,
advanced
to
such
high
honour
and
felicity
,
and
in
such
high
love
and
favour
with
God
?
for
(
as
it
will
appeare
by
the
subsequent
declaration
)
of
all
the
creatures
created
by
God
,
man
was
his
most
deare
bel●ved
creature
,
The
efficient
cause
of
Adams
fall
(
by
some
moderne
Theologues
)
is
affirmed
to
bee
internall
and
externall
.
That
there
was
an
externall
efficient
cause
of
Adams
fall
,
it
is
most
certaine
,
for
the
externall
efficient
cause
of
Adams
fall
is
set
downe
by
Moses
;
but
the
question
of
the
intrinsecall
or
internall
efficient
cause
of
Adams
fall
,
whereof
there
be
divers
opinions
amongst
the
Theologues
,
for
some
will
have
the
internall
cause
of
Adams
fall
to
be
a
deficient
cause
;
some
,
Adams
abusing
of
the
freedome
of
his
will
;
some
will
have
the
internall
cause
a
true
positive
efficient
cause
,
which
threefold
internall
cause
doth
trench
upon
the
perfection
of
mans
creation
;
for
if
any
of
the
three
can
be
necessarily
concluded
,
Adam
must
not
be
created
in
the
state
of
spirituall
perfection
;
it
doth
therefore
stand
us
in
hand
,
to
remove
these
three
supposed
internall
causes
of
Adams
fall
,
from
the
perfection
of
mans
creation
,
before
we
come
to
the
declaration
of
the
fall
of
man
;
First
therefore
to
come
to
the
first
internall
efficient
cause
,
which
is
thus
inferred
.
Adam
by
his
fall
produced
a
defective
effect
;
the
internall
cause
therefore
of
this
defective
effect
,
was
defective
internally
proceeding
from
Adam
:
To
this
I
answer
first
with
the
first
Philosopher
.
A
deficient
cause
doth
put
no
entity
in
being
;
this
effect
of
Adam
therefore
(
by
transgression
of
the
Law
of
God
)
being
a
true
positive
effect
,
must
have
a
true
positive
and
not
a
deficient
cause
.
Secondly
,
I
answer
Theologically
,
as
this
effect
of
Adam
(
by
transgression
of
the
Law
)
was
simply
a
formall
morall
effect
;
it
was
neither
defective
,
or
the
internall
cause
,
producing
the
formall
morall
effect
defective
,
which
was
the
will
of
Adam
;
but
as
this
formall
morall
effect
was
produced
by
Adam
;
contrary
to
the
command
of
God
of
the
Law
of
Righteousnesse
by
his
word
commanding
Adam
,
which
was
the
command
of
the
word
of
the
first
seventh
day
of
the
Law
of
Righteousnesse
;
the
formall
morall
effect
produced
by
Adam
(
by
his
contemning
of
the
command
of
God
)
was
defective
morally
evill
,
and
the
greatest
morall
evill
defective
effect
which
was
ever
committed
by
man
,
for
it
was
the
morall
evill
effect
of
all
men
created
in
Adam
,
naturally
to
descend
of
Adam
to
the
end
of
the
world
who
were
all
bound
and
obliged
to
the
first
Covenant
in
Adam
their
head
.
As
the
defect
therefore
of
this
foule
monstrous
evill
effect
was
externall
(
which
was
the
repugnance
of
the
effect
,
with
the
command
of
the
Law
of
God
;
)
so
the
cause
of
the
effect
was
meerly
externall
to
Adam
,
which
was
the
deceiving
light
of
Satan
,
whereby
Adams
will
was
morally
produced
in
act
.
The
efficient
cause
therefore
of
Adams
transgression
of
the
Law
,
was
not
any
deficient
cause
,
internally
proceeding
from
Adam
,
but
a
true
positive
ex●ernall
efficient
cause
.
As
for
the
second
internall
cause
of
Adams
fall
(
which
is
affirmed
to
be
Adams
abusing
of
the
freedome
of
his
will
;
)
it
is
all
one
to
say
that
Adams
will
(
in
his
state
of
perfection
)
did
abuse
his
will
,
and
that
his
perfection
did
abuse
his
perfection
,
for
the
created
perfection
of
the
will
of
man
is
in
the
free
act
of
his
will
:
Adams
will
therefore
(
by
his
transgression
of
the
Law
of
God
)
did
act
most
freely
,
without
abusing
of
the
freedome
of
his
will
,
as
it
was
simply
the
act
of
his
will
;
but
Adam
by
the
act
of
his
will
in
the
transgression
of
the
Law
of
God
did
too
freely
abuse
the
command
of
God
.
The
third
internall
efficient
cause
of
Adams
fall
,
is
affirmed
to
be
the
eternall
decree
of
predestination
,
by
the
irresistable
power
whereof
,
Adams
will
(
in
his
state
of
perfection
)
is
affirmed
to
be
internally
and
subjectively
necessitate
to
fall
under
the
fearefull
eternall
curse
of
the
Law
of
Righteousnesse
by
the
first
Covenant
;
for
it
is
peremptorily
affirmed
by
the
Authors
and
propugnators
of
this
opinion
,
that
God
out
of
his
alone
meere
pleasure
,
did
decree
from
all
eternity
,
to
elect
a
certaine
number
of
men
to
salvation
,
and
to
condemne
the
rest
of
men
to
the
eternall
torments
of
hell
without
all
subordinate
respect
to
the
creation
of
man
,
or
to
his
first
Covenant
,
obliging
the
obedience
of
man
to
his
Law
,
or
to
the
merit
of
man
by
transgressing
of
the
Law
;
without
respect
to
his
Law
(
which
is
the
image
of
the
infinite
essentiall
word
)
or
without
any
respect
to
the
word
made
flesh
of
the
seed
of
the
woman
in
time
(
and
consequently
without
respect
to
God
himselfe
.
)
By
the
irresistable
power
of
this
respectivelesse
decree
,
Adams
will
(
in
his
state
of
perfection
)
is
affirmed
to
be
internally
and
subjectively
necessitate
to
fall
under
the
eternall
curse
of
the
Law
;
to
the
end
,
that
way
might
be
made
for
the
execution
of
this
fearefull
decree
:
But
because
we
must
not
divert
(
at
this
time
)
from
our
subject
in
hand
,
the
examination
of
this
miserable
,
distracting
,
surmised
decree
,
shall
be
deferred
to
the
end
of
the
Third
Booke
.
In
the
meane
time
,
I
returne
to
the
point
.
By
the
irresistable
power
of
this
surmised
absolute
decree
,
Adams
will
in
his
state
of
perfection
is
affirmed
(
by
the
Authors
and
propugnators
of
this
opinion
)
to
be
subjectively
necessitate
to
fall
under
the
curse
of
the
Law
by
the
first
Covenant
,
and
consequently
and
necessarily
I
do
conclude
,
that
(
by
this
assertion
)
God
is
made
the
first
author
of
the
first
and
greatest
sinne
that
ever
entred
in
the
world
;
for
by
the
subjective
necessitating
of
Adams
will
(
by
the
pretended
absolute
decree
)
his
will
was
inevitably
necessitate
both
morally
and
spiritually
;
for
the
morall
and
spirituall
act
of
the
will
doth
necessarily
and
subjectively
depend
upon
the
naturall
act
of
the
will
.
This
necessarily
inference
is
attempted
(
by
the
propugnators
of
the
absolute
decree
)
to
be
taken
away
by
a
three-fold
instance
,
whereby
they
doe
pretend
,
that
God
is
freed
from
any
imputation
,
of
being
the
first
author
of
sinne
,
notwithstanding
that
it
is
affirmed
,
that
Adams
will
was
subjectively
necessitate
to
fall
under
the
eternall
curse
of
the
Law
,
by
the
irresistable
power
of
the
absolute
surmised
decree
.
The
first
instance
is
this
.
Though
Adams
will
(
in
his
state
of
perfection
)
was
subjectively
necessitate
,
by
the
absolute
decree
,
to
fall
under
the
fearefull
eternall
curse
of
the
Law
,
yet
Adam
did
freely
act
,
in
his
falling
:
Adam
therefore
notwithstanding
of
his
subjective
necessitating
by
the
absolute
decree
,
Adam
having
freedome
of
election
to
stand
or
fall
at
his
pleasure
,
the
cause
of
Adams
fall
is
not
to
be
imputed
to
Gods
decree
;
and
therefore
it
is
a
received
position
amongst
the
propugnators
of
this
opinion
,
that
the
freedome
of
the
will
of
man
may
stand
with
internall
subjective
necessitating
,
but
not
with
externall
coaction
;
and
this
position
I
doe
contradict
,
and
doe
peremptorily
affirme
that
the
internall
free
act
of
the
will
of
man
may
stand
with
externall
coaction
,
but
no
wayes
with
internall
subjective
necessitating
;
for
though
a
man
bee
imprisoned
,
chained
and
fettered
,
yet
the
free
act
of
his
will
is
at
liberty
,
to
invent
and
devise
the
meanes
to
enlarge
himself
:
But
the
internal
free
act
of
the
wil
being
subjectively
necessitate
,
the
natural
,
moral
,
and
spirituall
freedome
of
mans
will
,
is
inevitably
necessitate
,
for
(
as
hath
been
said
)
the
morall
and
spirituall
act
of
the
will
of
man
doth
subjectively
and
necessarily
depend
upon
the
naturall
act
of
the
will
of
man
;
though
the
spirituall
act
of
the
will
may
be
necessitate
without
any
impeachment
at
all
,
either
to
the
freedome
of
the
naturall
or
morall
action
of
man
:
As
for
example
,
in
the
state
of
grace
,
the
naturall
man
before
he
be
regenerate
,
being
shut
up
and
concluded
in
spirituall
darknesse
(
called
unbeleefe
and
sin
)
is
dead
as
he
is
a
spirituall
man
,
without
any
spirituall
act
of
his
understanding
and
will
;
but
the
naturall
man
,
is
alive
as
hee
is
a
redeemed
naturall
man
,
without
any
manner
of
necessitating
of
his
will
,
either
naturally
or
morally
;
for
otherwise
God
(
without
highest
injustice
)
could
never
bind
and
oblige
all
the
nations
of
the
world
to
his
new
Covenant
,
upon
the
mercilesse
curse
of
the
Evangelicall
Law
of
righteousnesse
of
faith
,
afterwards
to
be
more
plainly
declared
.
The
second
instance
whereby
God
is
pretended
not
to
be
the
first
author
of
sinne
,
(
notwithstanding
that
Adams
will
was
subjectively
necessitate
by
the
pretended
absolute
decree
)
is
from
a
simile
of
a
man
riding
upon
a
lame
horse
:
for
though
the
rider
be
the
efficient
cause
of
the
horses
going
the
way
which
the
horse
is
directed
by
the
rider
;
yet
the
rider
is
not
the
cause
of
the
horses
lame
going
.
To
this
I
answer
:
If
the
horse
be
lamed
by
the
rider
,
the
rider
is
the
efficient
cause
of
the
horses
lame
going
:
Now
the
absolute
decree
is
the
rider
,
and
Adam
is
the
lame
horse
,
lamed
by
the
absolute
decree
;
Adams
will
therefore
being
subjectively
lamed
by
the
absolute
decree
,
Adam
must
give
lame
obedience
to
the
command
of
God
by
his
Law
.
The
third
instance
followeth
.
CHAP.
III.
The
positive
and
permissive
power
of
God
proceeding
immediatly
from
his
eternall
Decree
of
Predestination
,
is
by
the
immediate
power
of
the
Word
.
THe
third
instance
whereby
God
is
pretended
to
be
freed
from
being
the
first
author
of
sinne
(
notwithstanding
that
Adams
will
was
subjectively
necessitate
by
the
absolute
Decree
)
is
pretended
to
be
from
the
Scripture
in
these
words
,
Act.
4.28
.
Herod
,
Pontius
Pilate
,
with
the
Gentiles
,
and
the
people
of
Israel
did
gather
together
,
and
doe
,
what
thy
hand
and
councell
had
determined
to
bee
done
.
From
hence
,
and
such
like
places
of
the
Scripture
,
it
is
concluded
:
Gods
hand
and
Councell
did
decree
and
determine
(
from
all
eternity
)
what
was
done
in
the
crucifying
of
man
Christ
Jesus
the
Sonne
of
God
.
Gods
hand
and
Councell
therefore
(
from
all
eternity
)
did
determine
to
necessitate
Adams
will
(
by
his
eternall
Decree
)
which
was
the
cause
of
Christs
death
.
I
answer
,
the
inference
is
fallacious
,
and
therefore
for
clearing
of
the
point
,
it
is
to
be
understood
,
that
Gods
eternall
Decree
is
the
act
of
his
will
:
The
act
of
his
Will
,
is
either
immanent
or
transeant
to
his
creatures
.
The
immanent
act
of
his
Will
is
his
Councell
and
Decree
,
and
in
this
sense
Gods
Councell
and
Decree
is
God
himselfe
infinite
and
eternall
power
,
and
his
Decree
eternall
with
himselfe
:
As
the
act
of
his
will
(
by
his
Councell
and
eternall
Decree
)
is
transeant
to
his
creatures
,
it
is
the
hand
of
his
power
,
and
his
power
is
the
power
of
his
word
of
his
seventh
dayes
rest
,
as
it
is
the
image
of
the
infinite
essentiall
word
,
power
it selfe
;
his
word
therefore
is
the
hand
of
his
power
,
whereby
the
act
of
his
will
,
by
his
eternall
Councell
●●d
Decree
,
is
execute
upon
earth
,
for
it
is
by
the
immediate
power
of
his
blessing
,
by
the
word
of
his
severall
seventh
dayes
rest
,
in
the
severall
state
and
condition
of
man
,
that
the
word
in
the
heart
of
man
(
whereby
he
liveth
and
moveth
)
is
blessed
and
continued
naturally
,
morally
,
and
spiritually
,
and
that
the
naturall
life
of
the
creatures
created
by
the
word
,
are
preserved
.
The
word
therefore
of
every
severall
seventh
dayes
rest
,
is
the
Decree
of
God
to
man
;
as
God
hath
revealed
himselfe
to
be
known
and
worshipped
by
man
,
in
the
severall
state
and
condition
of
man
;
and
therefore
the
severall
Covenants
made
by
God
with
man
(
in
his
severall
state
and
condition
)
are
established
upon
the
immediate
command
of
the
word
of
every
severall
seventh
dayes
rest
.
Adam
therefore
in
his
greatest
state
of
perfection
,
must
not
exceed
the
revealed
light
of
the
word
of
the
first
seventh
dayes
rest
,
to
pry
in
the
secret
Councell
of
God
,
and
to
know
what
God
had
decreed
concerning
man
.
Now
the
hand
of
God
by
the
power
of
his
word
,
is
either
positive
or
permissive
.
By
the
hand
of
Gods
positive
power
by
his
word
,
God
doth
actually
and
positively
concurre
with
the
act
of
his
creature
,
whereby
the
decreed
act
of
his
will
is
execute
upon
earth
.
By
the
permissive
power
of
his
word
,
God
doth
permit
the
act
of
his
creature
to
doe
what
God
hath
decreed
to
be
done
,
or
he
doth
restraine
and
divert
the
act
of
his
creature
as
it
is
contrary
to
that
which
God
hath
decreed
to
be
done
.
Gods
permissive
power
by
his
word
,
in
this
two-fold
sense
,
is
either
necessary
or
free
.
By
the
necessary
permissive
power
of
his
word
,
God
(
in
his
justice
)
doth
necessarily
permit
what
he
hath
obliged
himselfe
unto
by
Covenant
,
proceeding
immediately
from
his
eternall
decree
:
What
God
doth
otherwise
permit
,
God
doth
most
freely
permit
,
and
in
this
sense
God
is
said
to
be
a
most
free
Agent
.
By
the
permissive
power
therefore
of
his
word
,
the
decreed
act
of
his
will
is
equally
execute
,
as
by
the
positive
power
of
the
word
,
in
which
twofold
power
the
providence
of
God
to
his
creatures
doth
consist
.
God
therefore
(
according
to
his
eternall
Councell
and
Decree
)
having
created
man
male
and
female
,
in
such
an
admirable
state
of
naturall
and
spirituall
perfection
,
as
all
the
created
powers
of
God
were
not
able
to
necessitate
Adams
will
to
disobey
the
command
of
God
by
his
word
,
and
God
having
obliged
himselfe
by
Covenant
to
Adam
(
and
to
all
men
created
in
Adam
)
to
the
continuation
of
the
eternall
blessing
of
the
word
of
the
first
seventh
dayes
rest
,
upon
the
eternall
continuation
of
the
perfection
of
Adams
obedience
,
and
to
inflict
the
eternall
curse
of
the
Law
(
by
eternall
death
)
upon
Adams
disobedience
to
the
command
of
his
word
,
(
which
was
the
necessary
command
of
the
word
of
the
first
seventh
dayes
rest
)
God
(
without
highest
injustice
by
the
breach
of
his
Covenant
)
could
neither
restraine
Satan
from
tempting
Adam
,
or
support
Adam
being
tempted
by
Satan
:
And
this
was
the
hand
of
Gods
necessary
permissive
power
by
his
word
to
permit
Satan
to
tempt
Adam
,
Satan
therefore
in
this
temptation
did
doe
but
what
Gods
Councell
,
by
the
necessary
hand
of
the
permissive
power
of
his
word
,
had
decreed
and
determined
to
be
done
;
for
God
by
his
eternall
Decree
(
by
his
Covenant
)
had
barred
himselfe
from
restraining
of
Satans
tempting
of
Adam
,
or
from
supporting
of
Adam
tempted
by
Satan
.
So
in
like
manner
,
to
come
to
the
word
of
the
Scripture
,
objected
by
the
propugnators
of
the
absolute
Decree
:
God
(
according
to
his
Councell
and
Decree
from
all
eternity
)
having
obliged
himselfe
by
Covenant
in
the
promise
of
the
blessed
seed
(
to
Adam
and
to
all
men
condemned
to
the
curse
of
eternall
death
in
Adam
the
head
)
that
man
the
eternall
Son
of
his
love
Christ
Jesus
,
should
become
man
of
the
seed
of
the
woman
in
time
,
and
(
by
his
cursed
death
of
the
Crosse
)
redeemed
Adam
,
and
all
men
condemned
in
Adam
,
from
the
curse
of
the
Law
for
the
sinne
of
Adam
:
God
therefore
in
his
justice
by
his
Covenant
,
did
barre
himselfe
from
the
restraining
of
the
acts
of
Satan
and
of
his
cruell
instruments
in
the
crucifying
of
the
Lord
of
life
:
and
this
was
the
hand
of
the
necessary
permissive
power
of
his
word
,
to
Herod
,
Pontius
Pilate
,
to
the
Gentiles
,
to
the
people
of
Israel
,
to
Judas
,
and
to
the
rest
of
that
bloody
band
,
Acts
4.28
.
who
did
nothing
in
this
case
but
what
Gods
eternall
Councell
and
Decree
determined
to
be
done
by
the
hand
of
the
permissive
power
of
his
word
:
and
therefore
to
conclude
this
Point
.
As
it
had
beene
highest
presumption
in
Adam
in
his
state
of
perfection
(
by
his
contemning
of
the
revealed
light
of
the
word
of
the
first
seventh
dayes
rest
)
to
have
attempted
(
by
any
false
light
)
to
search
into
the
secret
Councell
of
God
,
to
know
what
God
had
decreed
concerning
man
:
So
it
is
a
most
presumptuous
attempt
in
men
of
this
age
,
by
transcending
and
contemning
the
very
foundation
of
the
light
of
the
whole
Scripture
of
God
(
which
is
the
light
of
the
word
of
the
first
seventh
dayes
rest
,
and
of
the
first
Covenant
established
thereon
)
and
to
obtrude
the
fearefull
light
of
such
a
miserable
absolute
decree
to
the
conscience
of
man
;
as
to
affirme
,
that
God
of
the
Law
of
Righteousnesse
(
contrary
to
all
righteousnesse
)
out
of
his
alone
meere
pleasure
,
without
all
subordinate
respect
,
did
decree
to
condemne
all
the
world
to
the
eternall
torments
of
hell
,
except
a
certaine
number
of
men
whom
hee
decreed
to
elect
and
save
;
and
that
for
the
execution
of
this
miserable
decree
,
God
did
decree
(
from
all
eternity
)
to
necessitate
Adams
will
,
by
the
irresistable
power
of
this
decree
,
to
fall
under
the
eternall
curse
of
the
Law
,
and
that
without
any
respect
to
his
Covenant
made
with
Adam
,
without
any
respect
to
his
Law
,
or
to
Adams
merit
by
Adams
transgression
of
the
Law
.
Thus
having
removed
from
the
perfection
of
mans
creation
the
obtruded
internall
causes
of
the
fall
of
man
,
I
come
next
to
the
declaration
of
the
true
efficient
cause
of
the
fall
of
man
,
as
it
is
set
downe
in
the
sacred
Word
.
CHAP.
IV.
The
Angels
bound
and
obliged
to
the
Law
of
God
.
AS
Eve
the
woman
man
female
was
first
in
the
transgression
,
wee
are
to
begin
with
the
declaration
of
the
efficient
cause
of
Eves
transgression
of
the
Law
of
God
,
which
was
meerly
externall
.
The
externall
efficient
cause
of
Eves
fall
was
principall
and
instrumentall
:
The
principall
externall
efficient
cause
(
as
it
will
appeare
by
the
subsequent
declaration
)
was
Satan
.
The
instrumentall
efficient
cause
of
Eves
transgression
,
was
,
first
the
Serpent
;
secondly
,
the
objective
fruit
of
the
Tree
of
knowledge
of
good
and
evill
;
thirdly
,
the
words
of
the
first
Covenant
,
Gen.
2.17
.
(
dying
thou
shalt
dye
)
though
the
two
last
were
but
causes
by
accident
.
The
causes
inducing
Adams
fall
were
these
three
,
and
Eve
her selfe
,
which
was
the
fourth
cause
.
Satan
therefore
,
that
old
crooked
Serpent
,
enemy
to
God
and
man
,
was
the
principall
efficient
externall
cause
of
the
fall
of
man
,
the
rest
Satan
did
use
(
or
rather
abuse
)
for
his
instruments
.
The
cause
of
Satans
betraying
of
man
,
was
Satans
malice
against
God
,
and
his
envy
to
man
,
advanced
to
such
high
honour
of
dominion
over
the
earth
,
and
over
the
creatures
of
the
earth
,
in
such
high
love
and
favour
of
God
,
from
whose
love
and
glorious
presence
Satan
was
disgracefully
cast
downe
from
the
Heavens
;
for
Satan
by
the
infinite
word
,
being
created
a
most
glorious
Angelicall
spirit
,
in
the
heighth
of
angelicall
perfection
by
the
power
of
the
word
of
the
law
actually
and
spiritually
enlightned
(
as
all
Angels
were
created
)
for
by
the
immediate
power
of
the
word
the
Angels
do
live
,
move
,
intellectually
and
spiritually
,
and
have
their
intellectuall
and
spirituall
being
:
The
Angels
therefore
,
according
to
the
internall
power
of
the
word
,
were
obliged
to
the
command
of
the
Law
of
God
as
well
as
man
;
and
therefore
it
is
affirmed
by
the
Apostle
,
2
Pet.
2.4
.
that
the
Angels
sinned
,
and
sinne
being
the
transgression
of
the
Law
,
the
Angels
must
be
obliged
to
the
command
of
the
angelicall
word
of
the
Law
,
and
consequently
and
necessarily
,
the
Angels
by
the
power
of
the
word
(
in
the
justice
of
God
)
must
be
enabled
with
equall
power
to
fulfill
the
command
of
the
Law
;
for
as
it
may
appeare
by
Satans
fall
,
the
Angels
are
obliged
to
the
command
of
the
Law
,
upon
the
curse
of
eternall
death
,
for
there
is
but
one
reall
word
of
the
Law
of
God
,
obliging
all
the
intellectuall
creatures
created
by
the
word
,
though
formally
differing
according
to
the
differing
sphere
of
the
intellectuall
creature
,
man
in
the
humane
sphere
is
formally
and
humanely
obliged
to
the
Law
of
God
;
the
Angels
in
the
angelicall
sphere
,
formally
and
angelically
,
and
both
eternally
obliged
.
Now
Satan
by
his
proud
contempt
of
God
,
by
his
transgression
of
the
Law
,
having
falne
from
the
heighth
of
his
angelicall
perfection
and
felicity
,
wherein
hee
was
created
,
under
the
eternall
angelicall
curse
of
the
Law
;
Satan
was
cast
down
like
lightning
from
heaven
to
eternall
darknesse
,
Luk.
10.18
.
Eph.
6.12
.
without
all
hope
of
redemption
,
eternally
banished
from
the
glorious
presence
of
God
,
and
from
the
society
of
the
numberlesse
number
of
the
blessed
Angels
,
who
(
according
to
the
eternall
Decree
of
God
)
do
stand
in
the
grace
of
their
created
perfection
;
by
the
power
of
the
Resurrection
of
the
word
(
made
flesh
of
the
seed
of
the
woman
)
as
they
were
created
by
the
power
of
the
word
,
for
the
Lords
infinite
merit
(
by
his
rest
from
the
fulfilling
of
his
promise
of
the
blessed
Seed
)
doth
descend
to
the
Angels
,
by
whose
infinite
merit
the
Angels
are
conserved
in
their
created
estate
,
as
ministring
spirits
,
for
the
safety
of
the
Elect.
By
reason
of
this
shamefull
and
ignominious
disgrace
of
Satan
,
by
such
a
high
fall
by
the
angelicall
curse
of
the
Law
,
Satan
became
malitiously
desperate
against
God
:
for
though
Satan
(
by
the
angelicall
curse
of
the
Law
)
was
deprived
of
all
spirituall
understanding
and
action
,
yet
the
angelicall
intellectuall
power
of
his
understanding
and
action
(
which
is
so
admirable
)
did
remaine
,
for
by
this
power
Satan
works
all
his
mischiefe
against
God
and
man
:
Satan
therefore
being
puft
up
maliciously
against
God
,
and
knowing
man
to
be
the
most
beloved
creature
of
God
,
and
seeing
that
man
should
hold
such
high
soveraignty
,
and
such
high
favour
and
esteeme
with
God
,
(
from
whose
favour
Satan
had
so
disgracefully
fallen
)
This
did
so
aggravate
Satans
infelicity
,
as
that
his
malicious
impatiency
did
carry
him
(
as
it
were
)
headlong
in
contempt
of
God
,
to
work
his
malice
upon
innocent
man
,
and
to
induce
man
by
the
transgression
of
the
Law
of
God
,
(
by
the
word
of
his
Law
commanding
man
)
to
fall
into
the
like
condemnation
with
himselfe
;
for
Satan
(
no
doubt
)
did
apprehend
,
that
it
was
as
impossible
for
man
to
be
redeemed
from
the
eternall
curse
of
the
humane
obligement
of
the
Law
,
as
for
himselfe
to
be
redeemed
from
the
angelicall
curse
of
the
Law
.
By
this
meanes
Satan
thought
to
be
revenged
on
God
,
in
the
destruction
of
his
darling
man
,
and
to
make
the
whole
works
of
the
Creation
suffer
,
in
the
destruction
of
man
,
who
was
created
the
ornament
and
perfection
of
the
works
of
the
Creation
.
Satan
therefore
knowing
man
to
be
created
in
such
an
admirable
estate
of
naturall
and
spirituall
perfection
,
Satan
did
excogitate
such
a
mighty
temptation
,
as
was
able
to
shake
the
perfection
of
the
most
perfect
intellectuall
creature
of
God
,
as
it
is
an
intellectuall
creature
,
which
may
well
be
called
the
master-piece
of
Satans
temptations
:
in
the
declaration
whereof
,
the
admirable
power
of
understanding
,
wisdome
,
craft
,
and
subtilty
of
Satans
temptations
may
be
observed
;
the
declaration
whereof
shall
be
discharged
in
these
four
points
.
First
,
Satans
plot
and
project
(
by
this
mighty
temptation
)
shall
be
declared
:
Secondly
,
the
grounds
that
Satan
went
upon
.
Thirdly
,
Satans
policy
whereby
Satan
set
his
project
a
foot
.
Fourthly
,
the
words
of
the
Scripture
(
set
down
by
Moses
)
shall
be
declared
,
that
the
plot
and
project
may
aris●
naturally
from
the
words
,
and
from
the
instrumentall
causes
of
the
temptation
.
CHAP.
V.
Satans
plot
and
policy
whereby
he
betrayed
our
first
Parents
.
THe
effect
of
Satans
project
by
this
mighty
temptation
,
was
this
in
a
word
,
Satan
(
by
possessing
of
the
Serpent
)
resolved
to
suggest
to
our
first
parents
,
that
there
was
such
admirable
vertue
in
the
fruit
of
the
Tree
of
Knowledge
of
good
and
evill
,
being
eaten
,
as
their
desire
and
appetite
to
eate
of
the
fruit
,
should
be
so
highly
incensed
,
as
should
so
darken
and
obscure
their
spirituall
light
and
obliged
love
to
God
,
as
they
should
greedily
graspe
the
fruit
,
and
eate
thereof
;
and
by
eating
thereof
(
contrary
to
the
command
of
God
by
his
Law
)
fall
under
the
eternall
curse
of
the
Law
.
As
for
the
grounds
which
Satan
went
upon
to
secure
his
project
,
they
were
two
in
number
;
first
,
Satan
did
take
advantage
of
the
Covenant
,
for
Satan
did
well
apprehend
,
that
the
first
Covenant
,
being
established
between
God
and
man
,
God
(
in
his
justice
)
could
neither
restraine
Satan
from
tempting
of
man
,
or
uphold
and
beare
out
man
being
tempted
by
the
mighty
power
of
Satans
temptation
,
which
made
Satan
so
audacious
to
assault
man
,
though
created
in
such
spirituall
perfection
.
The
second
ground
that
Satan
went
upon
,
was
with
equall
infallibility
with
the
former
;
for
Satan
(
out
of
his
admirable
understanding
)
did
well
apprehend
,
that
though
man
was
created
in
such
spirituall
perfection
,
yet
that
the
freedome
of
his
spirituall
love
could
not
determine
the
free
act
of
his
naturall
love
;
and
that
the
naturall
love
of
man
,
being
once
united
to
the
species
of
the
object
of
his
greatest
perfection
,
the
union
is
inseparable
;
for
all
creatures
in
their
kind
doe
tend
with
an
irresistable
propensity
to
the
object
of
their
perfection
.
Of
this
Satan
did
take
his
second
advantage
,
for
by
his
falls
enlightning
of
the
object
of
the
fruit
of
the
Tree
of
Knowledge
,
with
such
a
glorious
gl●sse
of
seeming
vertue
and
perfection
(
to
wit
)
that
by
eating
thereof
,
our
first
parents
should
be
equall
to
God
;
our
first
parents
were
betrayed
;
for
the
naturall
species
of
the
externall
sensitive
object
,
must
be
first
apprehended
by
the
act
of
the
understanding
,
before
it
can
be
either
morally
or
spiritually
apprehended
by
man
.
Satans
policy
to
set
this
project
a
foot
,
was
to
bring
man
in
dislike
with
God
;
for
this
cause
,
Satan
(
by
possessing
of
the
Serpent
)
did
suggest
to
our
first
parents
;
first
,
that
if
they
would
but
eate
of
the
fruit
,
which
God
had
commanded
them
(
under
paine
of
death
)
not
to
eate
,
they
should
have
the
perfection
of
the
understanding
both
of
good
and
evill
,
and
that
this
was
the
perfection
of
Gods
understanding
.
Secondly
,
and
consequently
,
that
according
to
the
perfection
of
that
understanding
,
they
should
bee
enabled
with
the
freedome
of
independent
action
,
which
was
the
perfection
of
the
free
act
of
God
,
whereby
they
should
be
free
from
the
feare
of
any
dying
death
,
threatned
by
the
Covenant
,
and
in
every
respect
equall
to
God
.
Thirdly
,
that
God
of
purpose
had
commanded
them
not
to
eate
of
the
fruit
of
the
Tree
of
Knowledge
of
good
and
evill
,
upon
the
pain
of
a
dying
death
;
because
God
did
know
,
that
such
was
the
vertue
of
that
fruit
,
that
by
eating
thereof
,
they
should
become
equall
to
God
himselfe
.
This
was
of
purpose
suggested
by
Satan
,
to
incense
the
love
of
man
(
who
as
yet
knew
no
evill
)
so
to
affect
the
understanding
of
evill
,
as
that
without
the
understanding
of
evill
,
man
should
apprehend
his
understanding
to
bee
imperfect
;
and
so
to
affect
such
freedome
of
independent
action
,
as
hee
should
be
free
from
any
danger
of
death
threatned
by
the
covenant
.
And
now
to
make
all
this
arise
out
of
the
word
of
the
Scripture
,
the
severall
passages
set
down
by
Moses
,
now
next
to
be
declared
.
CHAP.
VI.
The
reason
that
Satan
in
the
Serpent
did
begin
first
to
tempt
Eve
,
man
female
the
woman
.
SAtan
being
to
enter
the
lists
with
man
,
armed
with
the
perfection
of
such
naturall
and
spirituall
understanding
and
action
,
Satan
must
begin
to
work
objectively
upon
the
externall
senses
of
man
or
no
way
,
to
divert
the
love
of
man
from
God
,
who
were
united
in
such
spirituall
love
.
Now
Satans
power
to
deceive
man
,
is
in
the
only
power
of
his
false
deceiving
light
,
which
doth
alwayes
in
outward
shew
and
appearance
,
promise
a
farre
greater
good
to
man
then
the
light
of
the
Word
of
God
doth
promise
,
whereby
the
light
of
the
word
is
obscured
and
darkned
by
Satans
false
great
light
.
Satan
therefore
to
induce
man
to
be
in
dislike
with
God
by
his
false
deceiving
light
,
did
abuse
the
light
of
the
Word
of
God
and
the
Sacramentall
seale
of
the
first
Covenant
:
for
there
was
no
other
sensitive
object
under
the
heav●ns
whereby
Satan
could
then
betray
man
by
his
false
deceiving
light
,
but
by
the
beautifull
fruit
of
the
tree
of
Knowledge
,
Satan
therefore
to
incense
Eves
love
and
desire
to
taste
of
this
beautifull
fruit
,
did
make
choice
of
the
sensitive
Serpent
,
for
his
instrument
to
glosse
the
fruit
with
the
false
great
glosse
of
his
false
deceiving
light
.
Though
it
be
not
expresly
set
downe
by
Moses
what
manner
of
sensitive
creature
the
serpent
was
,
yet
by
the
words
of
the
Text
it
doth
manifestly
appeare
that
the
Serpent
was
a
most
subtill
sensitive
creature
created
by
God
,
and
in
sensitive
apprehension
next
to
man
;
and
(
as
it
shall
appeare
afterwards
)
loving
and
conversant
with
man
,
and
waiting
as
it
were
upon
Eve
,
and
therefore
the
more
fit
for
Satans
instrument
.
Satan
did
begin
with
Eve
,
and
(
as
it
may
appeare
by
the
circumstance
of
temptation
)
out
of
Adams
hearing
;
wherein
Satan
shewed
his
wisdome
,
lest
he
should
have
had
the
strong
encounter
of
two
adversaries
,
both
in
the
state
of
spirituall
perfection
.
It
is
thought
that
Satans
policy
in
beginning
first
with
Eve
,
was
because
of
her
sex
,
being
(
as
it
is
conceived
)
the
weaker
of
the
two
,
though
I
must
say
that
there
is
small
reason
to
conceive
that
Eve
(
for
her
intellectuall
and
spirituall
perfection
)
was
any
wayes
inferiour
to
Adam
,
both
being
created
in
the
like
state
of
naturall
and
spirituall
perfection
of
man
,
though
the
one
man
male
,
and
the
other
man
female
.
But
the
reason
must
rather
be
,
that
Satans
poisoned
cup
being
presented
to
Adam
by
Eves
amorous
beautifull
hand
,
the
cup
might
be
without
all
scruple
freely
received
by
Adam
,
for
Eve
was
created
the
modell
of
the
beauty
and
glory
of
her
sex
;
to
whose
love
,
Adams
love
and
affection
was
most
dearly
and
intimatly
united
;
and
herein
was
the
devils
cunning
.
First
therefore
of
Satans
tempting
of
Eve
,
by
his
instrument
the
Serpent
,
and
next
of
Eves
tempting
of
Adam
seduced
by
Satan
in
the
Serpent
.
In
Satans
tempting
of
Eve
by
the
Serpent
,
his
first
policy
was
by
a
subtill
question
,
to
induce
Eve
to
conference
,
to
the
end
that
by
Eves
reply
to
the
Serpent
,
Eve
might
let
fall
some
words
by
her
answer
,
for
Satan
to
take
advantage
to
work
his
foule
murdering
desire
.
The
question
like
Satan
himselfe
,
was
a
most
subtill
question
,
who
for
his
winding
every
way
in
a
man
,
by
the
subtilty
of
his
temptation
,
is
called
a
Serpent
in
the
Scripture
:
First
,
therefore
of
the
question
moved
by
the
Serpent
to
Eve
,
and
next
of
Eves
answer
to
the
Serpent
.
CHAP.
VII
.
Satans
subtill
question
to
Eve
by
the
Serpent
.
SAtan
in
his
subtill
question
,
by
the
Serpent
,
doth
sticke
to
the
second
ground
of
his
project
,
which
is
the
freedome
of
the
love
of
man
to
the
externall
sensitive
object
,
enlightned
by
whatsoever
light
:
The
words
of
the
question
are
these
(
Gen.
3.1
.
)
Yee
,
here
the
Serpent
makes
a
pause
,
as
it
were
,
by
the
way
of
admiration
,
hath
God
said
,
yee
shall
not
eate
of
every
Tree
of
the
Garden
:
The
sense
of
the
words
is
this
,
Is
it
true
,
or
is
it
possible
that
man
,
whom
(
it
seemeth
)
that
God
hath
made
Lord
over
the
earth
and
creatures
,
should
be
barred
from
that
freedome
which
is
not
denyed
to
the
very
sensitive
creatures
,
which
at
their
pleasure
freely
eat
of
every
pleasing
herbe
agreeable
to
their
sensitive
nature
(
wherein
the
whole
sensitive
pleasure
and
contentment
of
the
sensitive
creature
doth
consist
,
)
and
must
man
(
a
creature
both
intellectuall
and
sensitive
,
and
the
Lord
of
the
creatures
)
bee
curbed
and
denyed
the
like
freedome
to
eate
of
what
fruit
man
hath
a
minde
to
eate
of
?
Here
was
a
most
divellish
question
to
set
a
woman
(
as
she
is
a
naturall
woman
)
a
longing
without
any
further
;
and
who
is
able
to
say
,
that
Eve
did
not
then
long
,
by
reason
of
her
first
conception
,
which
is
the
sensitive
conception
of
woman
?
Though
the
question
be
cunningly
and
coveredly
moved
by
the
Serpent
,
yet
if
we
consider
the
readinesse
of
Eves
apprehension
,
in
her
state
of
perfection
,
wee
shall
finde
that
Eve
did
apprehend
the
depth
of
the
question
,
and
began
to
be
sensible
both
of
the
restraint
of
her
freedome
,
and
likewise
of
death
threatned
by
the
Covenant
,
which
two
of
all
things
under
the
heavens
are
most
averse
to
the
free
nature
of
man
,
as
hee
is
man
intellectuall
and
sensitive
.
But
Eve
as
yet
doth
modestly
containe
her selfe
,
and
Satan
in
the
Serpent
was
no
lesse
wary
;
for
Satan
of
purpose
did
make
no
mention
(
by
his
question
)
of
death
,
threatned
by
the
Covenant
;
for
Satan
was
sure
that
by
the
subtilty
of
his
question
,
he
had
given
Eve
such
a
blow
(
being
in
the
state
of
perfection
)
as
she
should
be
quickly
sensible
both
of
the
restraint
of
her
freedome
,
and
of
death
threatned
by
the
Covenant
,
which
innocent
Eve
before
that
time
had
no
reason
to
think
of
.
Yet
for
all
this
,
Eve
in
this
Duell
at
first
,
like
her selfe
,
did
stoutly
stand
to
the
marke
,
containing
her selfe
within
the
compasse
of
her
morall
sphere
,
actually
and
morally
,
though
Eve
began
to
faint
spiritually
;
for
the
blow
was
so
dangerous
,
and
touched
Eves
freedome
so
neere
,
as
in
her
answer
to
the
Serpent
by
uttering
the
words
of
the
Covenant
,
Eve
fell
short
,
as
wee
shall
heare
by
the
words
of
her
answer
to
the
Serpents
question
.
CHAP.
VIII
.
Eves
Fall
.
THe
words
of
Eves
answer
to
the
Serpents
question
are
these
,
Gen.
3.2
.
We
eate
of
the
Trees
of
the
Garden
,
but
of
the
Tree
which
is
in
the
midst
of
the
Garden
,
God
hath
said
yee
shall
not
eate
of
it
,
neither
shall
ye
touch
it
,
lest
yee
dye
.
In
these
words
,
first
Eve
did
give
a
most
cleere
testimony
of
her
perfect
understanding
of
God
the
Creator
,
by
the
word
of
his
Law
and
Covenant
;
for
in
Eves
acknowledging
of
Gods
bounty
and
blessing
,
in
allowing
to
our
first
parents
the
fruit
of
the
Trees
of
the
Garden
(
which
was
by
the
blessing
of
the
word
of
the
first
seventh
dayes
rest
of
God
the
Creator
)
Eve
did
acknowledge
her
immediate
dependence
,
upon
the
blessing
of
her
gracious
Creator
by
his
word
.
Secondly
,
Eve
by
acknowledging
Gods
command
,
by
his
word
commanding
our
first
parents
,
to
abstaine
from
the
fruit
of
the
Tree
of
Knowledge
,
upon
the
paine
of
death
:
Eve
did
acknowledge
the
Soveraignty
of
God
the
Creator
,
over
man
and
mans
obliged
obedience
to
God
,
which
is
the
summe
of
the
first
Covenant
,
in
these
words
;
God
hath
said
(
whose
word
is
the
command
of
his
Law
to
man
)
Yee
shall
not
eate
of
the
fruit
of
the
Tree
in
the
midst
of
the
Garden
;
that
is
,
of
the
Tree
of
Knowledge
of
good
and
evill
,
whose
command
we
are
to
obey
,
lest
we
dye
(
to
wit
)
a
dying
death
,
which
is
eternall
death
.
Though
the
temptation
(
by
the
subtill
question
)
touched
Eves
freedome
so
neere
,
that
Eve
fell
short
in
the
repeating
of
the
word
of
the
Covenant
;
for
while
as
the
word
of
the
Covenant
was
,
dying
yee
shall
dye
,
Eve
said
to
the
Serpent
,
we
must
not
touch
the
fruit
of
the
Tree
in
the
midst
of
the
Garden
,
lest
we
dye
.
Now
death
was
the
word
,
which
cunning
Satan
in
the
Serpent
watched
for
,
that
Eve
should
let
fall
;
whereat
Satan
in
the
Serpent
taking
advantage
,
did
give
a
fresh
assault
to
Eve
,
most
impudently
contradicting
the
word
of
God
by
his
Covenant
,
saying
,
Yee
shall
not
dye
at
all
;
and
with
a
breath
,
before
Eve
could
reply
,
sawcie
Satan
in
the
Serpent
by
a
most
calumnious
lye
against
God
,
did
second
the
assault
,
saying
,
God
doth
know
,
that
when
ye●
eate
thereof
,
(
to
wit
,
of
the
fruit
of
the
Tree
of
Knowledge
)
your
eyes
shall
be
opened
,
and
yee
shall
be
as
Gods
,
knowing
good
and
evill
;
as
if
the
Serpent
should
have
(
most
inpudently
and
blasphemously
)
said
,
God
hath
commanded
you
of
purpose
(
upon
the
paine
of
death
)
that
ye
shall
not
eate
of
that
fruit
;
for
God
doth
well
know
,
that
if
you
doe
eate
thereof
,
the
eyes
of
your
understanding
shall
be
enlightned
with
the
perfection
of
Gods
owne
understanding
,
which
doth
consist
in
the
perfect
understanding
both
of
good
and
evill
;
and
consequently
with
the
perfection
of
the
imdependent
action
of
God
,
by
meanes
whereof
yee
shall
be
secure
from
any
feare
of
death
threatned
by
any
Covenant
,
for
by
this
independent
freedome
yee
shall
be
equall
to
God
himselfe
.
At
which
divellish
false
calumnious
suggestion
,
Eve
(
out
of
the
perfection
of
her
naturall
understanding
)
did
begin
to
be
jealous
of
God
,
as
envious
of
such
perfection
and
felicity
to
man
,
whereby
man
might
be
equall
to
God
,
and
that
so
easily
to
be
attained
unto
(
to
wit
)
by
eating
of
the
fruit
of
the
Tree
of
Knowledge
,
which
under
the
paine
of
death
man
must
not
touch
;
for
Eve
must
have
apprehended
(
for
any
thing
she
knew
)
that
there
was
as
great
vertue
in
the
fruit
of
the
Tree
of
Knowledge
,
(
being
eaten
to
produce
such
perfection
)
as
was
suggested
by
the
Serpent
:
As
there
was
vertue
in
the
fruit
of
the
Tree
of
Life
,
for
the
eternall
preservation
of
man
,
as
he
is
man
,
whereof
Eve
was
to
eate
at
her
pleasure
,
which
was
no
small
reason
for
Eve
to
be
induced
by
the
words
of
the
Serpent
,
that
there
was
such
vertue
in
the
fruit
of
the
Tree
of
Knowledge
;
and
now
by
the
glosse
of
this
great
false
light
of
Satan
,
Eves
naturall
love
and
desire
began
to
be
so
incensed
,
as
she
was
moved
to
take
a
review
of
the
fruit
,
which
Eve
had
formerly
so
often
past
with
abstinence
,
out
of
her
religious
love
and
feare
to
the
command
of
her
gracious
Creator
:
And
having
received
the
fruit
(
enlightned
by
Satans
false
suggestion
)
the
goodnesse
,
beauty
,
and
excellencie
of
the
fruit
,
did
seem
in
Eves
conceipt
and
apprehension
,
to
promise
no
lesse
vertue
and
perfection
then
was
suggested
by
the
Serpent
,
as
m●y
appeare
by
her
words
,
So
the
woman
seeing
that
the
fruit
was
good
for
meat
,
to
wit
,
both
of
the
soule
and
body
by
eating
thereof
to
live
eternally
;
and
that
it
was
pleasing
to
the
eyes
;
that
is
,
to
the
eyes
of
the
understanding
,
and
to
the
eyes
of
the
sensitive
body
,
and
therefore
to
be
desired
to
get
understanding
,
that
is
,
for
the
attaining
to
the
perfection
of
such
understanding
as
was
equall
to
the
understanding
of
God
;
and
consequently
for
attaining
to
the
perfection
of
such
independent
action
as
was
equall
to
the
perfection
of
such
understanding
,
free
from
all
feare
of
death
threatned
by
the
Covenant
.
Now
the
species
of
the
sensitive
object
of
the
beautifull
fruit
of
the
Tree
of
knowledge
(
thus
actually
and
satanically
enlightned
)
being
received
in
Eves
understanding
,
her
incensed
naturall
and
morall
love
and
foule
desire
to
eate
of
the
forbidden
fruit
(
and
by
eating
thereof
to
be
equall
to
God
)
arising
(
like
a
great
dark
cloud
,
dispersing
it selfe
thorow
all
the
intellectuall
and
sensitive
parts
of
her
soule
and
body
)
Eves
spirituall
light
and
thankfull
obliged
love
to
God
,
was
so
quite
darkned
and
obscured
,
as
Eve
did
greedily
and
most
unthankfully
grasp
the
fruit
,
and
eate
thereof
:
And
no
doubt
Eve
did
finde
the
taste
and
rellish
of
the
fruit
answerable
to
the
beauty
of
the
fruit
;
by
eating
whereof
,
Eve
secured
her selfe
to
become
equall
to
God
,
by
the
time
that
the
suggested
power
and
vertue
of
the
fruit
,
should
by
opperation
produce
the
expected
effect
.
By
the
way
the
Reader
may
here
observe
,
first
the
reason
that
Satan
is
called
that
old
serpent
in
the
Scripture
,
Rev.
20.11
.
Satan
is
called
a
serpent
from
the
subtilty
of
his
temptations
,
as
he
windes
in
at
every
externall
sense
of
man
by
his
false
deceiving
light
:
And
Satan
is
called
the
old
serpent
from
this
first
temptation
of
man
.
Secondly
,
the
reason
may
be
observed
,
that
Satan
is
called
a
lyer
from
the
beginning
,
Joh.
8.54
.
for
this
was
the
first
lye
that
ever
entred
in
the
world
,
whereby
Satan
most
impudently
and
most
audaciously
did
belye
the
majesty
of
God
,
that
Satan
might
work
his
malice
upon
innocent
man
,
for
Satan
by
this
false
lye
did
most
trecherously
procure
the
fall
of
man
.
Thirdly
,
the
reason
may
be
observed
,
wherefore
Satan
is
called
the
flower
of
discord
;
for
by
Satans
false
suggestion
(
that
man
by
eating
of
the
fruit
of
the
Tree
of
Knowledge
should
become
God
)
Eve
began
to
fall
at
variance
with
God
,
for
commanding
man
upon
the
paine
of
death
not
to
eate
of
the
fruit
of
the
Tree
of
Knowledge
:
Here
a
question
may
be
moved
:
Eve
being
created
in
the
state
of
naturall
and
spirituall
perfection
,
did
not
Eve
perfectly
know
,
that
the
Serpent
was
but
a
sensitive
creature
,
and
that
the
actuall
words
(
uttered
by
the
Serpent
)
could
not
be
the
serpents
words
,
but
that
it
may
be
rather
conceived
,
that
Eve
by
hearing
of
the
Serpent
thus
speaking
as
man
,
might
have
been
afraid
,
and
run
away
from
the
Serpent
:
To
this
I
answer
.
It
is
without
all
doubt
,
that
Eve
did
perfectly
know
that
the
Serpent
was
but
a
sensitive
creature
,
and
the
rather
that
this
creature
(
which
is
called
the
Serpent
)
was
more
conversant
with
Eve
then
any
other
of
the
sensitive
creatures
which
shall
plainly
appeare
hereafter
:
And
there
is
no
question
,
but
Eve
did
perfectly
apprehend
,
that
the
words
were
not
the
naturall
words
of
the
serpent
:
And
it
is
most
certaine
,
that
Eve
could
not
imagine
that
the
actuall
words
did
proceed
from
satan
in
the
serpent
,
of
whose
bewitching
●emptations
Eve
before
that
time
had
no
manner
of
experience
.
But
Eves
understanding
and
judgement
(
●y
her
foule
incensed
love
and
desire
to
eate
of
the
forbidden
fruit
,
that
she
might
be
equall
to
God
)
was
quite
darkned
and
obscured
,
such
is
the
power
of
sinne
and
evill
,
when
it
is
once
conceived
and
harboured
in
the
heart
of
man
.
But
as
for
Eves
feare
of
the
Serpent
thus
speaking
,
Eve
in
her
state
of
perfection
could
feare
nothing
but
God
alone
,
for
servile
humane
feare
is
since
the
fall
and
redemption
of
man
,
arising
from
the
distrustfulnesse
and
unbeleefe
of
man
;
and
yet
in
this
condition
of
man
(
under
the
evangelicall
Law
of
grace
)
both
men
and
women
(
induced
by
the
great
promises
of
Satans
false
deceiving
light
)
are
not
afraid
while
Satan
(
many
times
)
doth
appeare
in
deformed
shapes
:
But
there
was
no
such
deformednesse
in
this
sensitive
creature
(
which
is
called
the
Serpent
)
for
it
was
a
most
comely
,
lovely
,
handsome
,
sensitive
creature
,
waiting
as
it
were
upon
Eve
.
Thus
Eve
in
the
confidence
of
her
new
expected
state
and
felicity
(
by
the
operation
of
the
vertue
of
the
fruit
which
she
had
eaten
)
joying
in
her
heart
,
with
what
a
booty
she
should
present
Adam
out
of
her
deare
love
and
affection
,
that
as
Adam
was
owner
of
her
love
,
so
he
might
be
partner
of
her
new
expected
transcendent
felicity
,
Eve
did
take
of
the
fruit
and
carry
to
Adam
.
CHAP.
IX
.
Adams
Fall
.
MOses
being
to
set
down
the
History
of
the
Creation
and
of
the
Fathers
,
in
the
small
Tractate
of
Genesis
,
untill
his
owne
time
,
containing
the
History
of
2000.
yeares
;
though
Moses
(
for
brevity
)
hath
set
downe
the
truth
of
Adams
fall
,
without
expressing
of
the
severall
circumstances
and
conference
which
past
between
Adam
and
Eve
,
before
Adam
did
receive
and
eate
of
the
forbidden
fruit
;
yet
it
is
not
to
be
imagined
,
that
Adam
in
the
prime
of
his
spirituall
perfection
and
wisdome
(
for
all
his
intimate
love
and
affection
to
Eve
)
could
be
so
easily
induced
by
Eve
to
eate
of
the
forbidden
fruit
,
that
of
necessity
there
must
passe
some
serious
discourse
between
Eve
and
Adam
;
for
without
all
doubt
Eve
(
by
her
gracefull
delivery
)
must
acquaint
Adam
with
all
that
passed
betweene
her
and
the
Serpent
,
and
with
the
weighty
reasons
that
moved
Eve
to
eate
of
the
fruit
;
and
with
her
owne
confidence
,
that
by
eating
of
the
fruit
,
she
should
bee
equall
with
God
;
and
it
is
most
certaine
,
that
Eve
out
of
the
sincerity
of
her
affection
,
to
have
Adam
partner
of
her
expected
transcendant
felicity
(
as
Adam
was
the
true
owner
of
her
lov●
〈…〉
beautifull
hand
present
the
fruit
to
Adam
,
using
her
most
p●rsw●●●●●●●ions
to
move
Adam
to
eate
of
the
fruit
;
and
no
question
,
Eve
was
the
more
instant
,
that
both
(
in
time
)
might
prevent
threatned
death
by
the
Covenant
,
which
Eve
was
confident
to
be
prevented
by
their
mutuall
eating
of
the
fruit
,
whereby
both
were
suggested
to
be
equall
to
God
,
and
free
from
all
feare
and
danger
of
death
.
Adam
therefore
presuming
on
Eves
judgement
and
wisdome
(
which
he
knew
to
be
equall
with
his
owne
)
by
hearing
of
the
suggested
vertue
of
the
fruit
,
suggested
by
the
Serpent
,
and
confirmed
by
such
apparent
reasons
,
Adam
did
begin
to
be
as
confident
and
as
much
affected
with
the
hopefull
expected
felicity
,
of
the
suggested
vertue
of
the
fruit
,
as
Eve
her selfe
,
for
otherwise
all
Adams
love
to
Eve
,
and
all
Eves
amorous
perswasions
of
Adam
,
could
never
have
induced
Adam
to
runne
upon
so
desperate
a
hazzard
.
Wretched
Adam
therefore
(
in
confidence
by
eating
of
the
fruit
to
bee
equall
to
God
himselfe
)
did
take
of
the
forbidden
fruit
,
and
eate
thereof
,
mounting
himselfe
upon
the
ambitious
wings
of
so
neere
affected
Deity
,
in
flying
at
so
lofty
a
pitch
,
till
by
the
glorious
splendor
thereof
,
Adams
ambitious
wings
being
scorched
,
Adam
with
his
posterity
(
Icarus-like
)
fell
down
in
the
bottomlesse
sea
of
Gods
eternall
wrath
,
under
the
fearefull
curse
of
the
Law
,
hopelesse
,
helplesse
,
eternally
upon
earth
;
and
all
by
the
miserable
sting
of
the
old
Serpents
darknesse
ending
alwayes
in
afflictions
,
though
this
was
the
affliction
of
afflictions
;
for
as
Adams
transgression
of
the
command
of
God
of
the
Law
of
Righteousnesse
was
the
transgression
of
all
men
created
in
Adam
(
the
head
of
all
men
naturally
to
descend
of
Adam
to
the
end
of
the
world
)
whereby
the
first
Covenant
(
made
betweene
God
and
man
,
upon
the
immediate
command
of
the
word
of
the
first
seventh
dayes
rest
of
the
Law
of
Righteousnesse
)
was
broken
by
man
:
so
Adam
and
all
men
created
and
falne
in
Adam
the
head
(
according
to
the
first
Covenant
)
were
eternally
condemned
by
the
Law
of
Righteousnesse
to
the
curse
of
eternall
death
,
without
all
hope
of
mercy
or
redemption
.
Now
though
it
be
manifest
(
by
the
Scripture
)
that
by
the
transgression
of
one
precept
,
the
whole
Law
of
God
is
necessarily
transgressed
,
and
therefore
this
precept
of
the
forbidden
fruit
,
transgressed
by
Adam
,
being
the
necessary
command
of
the
word
of
the
first
seventh
dayes
rest
of
the
Law
of
Righteousnesse
;
for
as
hath
beene
formerly
declared
;
the
word
of
God
commanding
man
,
hath
the
onely
power
of
command
,
but
as
it
is
implyed
in
the
word
of
the
seventh
dayes
rest
of
the
Law
,
and
therefore
the
curse
of
the
Law
of
Righteousnesse
was
due
by
the
Law
for
the
transgression
of
the
command
;
though
I
say
by
the
transgression
of
this
one
command
,
the
whole
Law
was
transgressed
,
yet
for
the
Readers
satisfaction
,
it
shall
be
declared
,
that
by
the
transgression
of
this
one
command
,
every
severall
precept
of
the
Decalogue
(
set
downe
to
Moses
)
was
necessarily
transgressed
,
taking
the
Law
in
the
simple
formall
obligement
,
without
any
respect
either
to
the
Propheticall
or
Evangelicall
obligement
of
the
Law
.
CHAP.
X.
By
the
transgressing
of
the
command
of
the
forbidden
fruit
,
every
Precept
of
the
Law
was
transgressed
.
FIrst
,
our
first
parents
being
condemned
to
the
eternall
curse
of
the
Law
,
for
the
transgression
of
the
command
of
the
forbidden
fruit
,
they
were
utterly
disabled
from
the
first
seventh
dayes
commanded
worship
,
whereby
the
fourth
precept
of
the
first
Table
was
transgressed
.
Secondly
,
our
first
parents
,
by
following
the
Serpents
advice
,
and
by
expecting
(
by
eating
of
the
forbidden
fruit
)
to
become
Gods
,
they
had
other
Gods
contrary
to
the
first
precept
of
the
Decalogue
.
Thirdly
,
the
false
deceiving
words
of
the
serpent
,
being
imprinted
,
and
(
as
it
were
)
graven
in
the
fruit
of
the
Tree
of
Knowledge
,
to
induce
our
first
parents
to
eate
of
the
fruit
,
was
the
first
graven
image
of
the
devils
erection
,
to
which
our
first
parents
did
bow
and
bend
all
the
whole
powers
of
their
love
and
affection
,
contrary
to
the
second
precept
of
the
Decalogue
.
Fourthly
,
by
our
first
parents
assenting
to
the
Serpents
blasphemous
belying
of
God
,
the
sacred
Name
of
God
was
taken
in
vaine
,
contrary
to
the
third
precept
of
the
first
Table
in
which
foure
precepts
is
the
summe
of
the
first
Table
of
the
Law
.
Fifthly
,
by
the
transgressing
of
the
command
of
the
forbidden
fruit
,
Adam
and
Eve
did
dishonour
their
parents
,
contrary
to
the
first
precept
of
the
second
Table
,
whose
parents
were
the
blessed
Trinity
,
though
the
second
Person
was
not
then
revealed
.
Sixthly
,
Adam
by
transgressing
of
the
command
of
the
forbidden
fruit
did
kill
all
his
posterity
,
by
the
procuring
the
curse
of
eternall
death
upon
himselfe
and
his
posterity
,
contrary
to
the
second
precept
of
the
second
Table
.
Seventhly
,
our
first
parents
by
their
spirituall
adulterous
whoredome
,
with
their
idoll
of
the
Devils
erection
,
did
commit
adultery
contrary
to
the
third
precept
of
the
second
Table
.
Eighthly
,
Adam
by
procuring
of
the
curse
of
the
Law
against
his
posterity
,
did
steale
away
all
the
naturall
and
spirituall
gifts
wherein
they
were
created
,
which
by
the
first
Covenant
were
as
due
to
them
as
to
Adam
himselfe
,
contrary
to
the
fourth
precept
of
the
second
Table
.
Ninthly
,
by
our
first
parents
assenting
to
the
false
calumnious
lie
of
the
Serpent
against
God
:
our
first
parents
did
bear
false
witness
against
God
:
for
the
command
of
the
fifth
Precept
of
the
second
table
,
doth
extend
as
well
to
God
as
to
man
.
Tenthly
and
lastly
,
our
first
parents
by
coveting
to
be
Gods
,
did
transgress
the
last
precept
of
the
second
table
,
whereby
every
precept
of
the
whole
Law
was
necessarily
transgressed
by
our
first
parents
.
Before
we
do
proceed
,
an
Objection
is
to
be
answered
.
CHAP.
XI
.
The
Decree
of
Predistination
was
not
suspendible
by
Adam
though
created
in
the
estate
of
naturall
and
spirituall
perfection
.
ADam
being
created
in
the
state
of
such
naturall
and
spirituall
perfection
,
as
did
equall
the
perfection
of
the
Law
,
to
which
he
was
so
necessarily
obliged
;
it
was
in
the
freedome
of
Adams
power
,
to
have
resisted
Satans
temptation
;
by
resisting
whereof
,
the
Decree
of
Predestination
had
been
suspended
.
It
is
therefore
concluded
by
the
Authors
and
maintainers
of
the
absolute
Decree
,
that
there
was
a
necessity
,
that
the
freedome
of
Adams
will
,
must
be
necessitate
by
the
absolute
Decree
,
to
yeeld
to
the
temptation
of
Satan
,
lest
the
Decree
of
Predestination
should
be
suspended
.
I
answer
to
the
Objection
:
It
is
true
,
that
Adam
was
created
in
such
estate
of
naturall
and
spirituall
perfection
,
as
did
equall
the
command
of
the
Law
;
but
this
perfection
was
with
equall
freedome
of
naturall
,
morall
and
spirituall
action
,
without
the
determining
of
the
act
of
the
one
by
the
act
of
the
other
,
as
hath
been
formerly
declared
.
Adam
therefore
,
in
respect
of
his
freedome
of
election
,
had
the
power
to
be
induced
,
or
not
induced
,
by
Satans
temptation
before
Adam
,
was
tempted
by
Satan
.
But
Adam
love
(
by
Satans
false
deceiving
light
)
being
once
united
,
to
the
externall
object
of
the
fruit
of
the
tree
of
knowledge
,
Adams
fall
by
eating
of
the
fruit
,
was
irresistible
,
and
that
for
this
twofold
impregnable
reason
.
First
,
the
externall
object
actually
enlightened
(
by
Satans
false
light
)
being
the
object
of
Adams
greatest
perfection
(
for
Adam
by
eating
of
the
fruit
was
suggested
to
be
equall
to
God
)
Adams
love
,
and
the
object
of
his
greatest
perfection
,
being
actually
united
:
The
union
was
inseparable
and
unresisted
by
any
increated
or
created
power
:
For
God
had
barred
himself
by
covenant
,
either
from
restraining
of
Satan
from
tempting
Adam
,
or
from
bearing
up
of
Adam
being
tempted
by
Satan
,
neither
was
there
any
created
power
of
God
that
could
separate
or
necessitate
the
freedome
of
Adams
naturall
love
from
the
naturall
object
,
or
Adam
must
not
be
created
man
in
the
state
of
naturall
perfection
,
whose
love
must
be
with
all
freedome
to
the
naturall
object
.
Secondly
,
there
being
nothing
under
the
heavens
more
averse
to
the
nature
of
man
,
(
both
as
he
is
an
intellectuall
,
and
as
he
is
an
naturall
man
intellectuall
and
sensitive
)
then
eternall
death
(
which
is
the
destruction
of
the
perfection
of
man
;
)
Adams
naturall
love
therefore
being
united
to
the
externall
object
,
whereby
he
might
avoid
eternall
death
,
the
union
was
inseperable
and
irresistable
.
So
long
therefore
as
Satan
(
by
his
mighty
power
)
was
left
at
such
liberty
,
there
was
small
reason
to
invent
any
imaginary
decree
,
to
necessitate
Adams
will
to
fall
under
the
eternall
curse
of
the
Law
.
Though
by
this
act
of
Satan
his
power
was
so
curbd
and
limitate
,
that
Satan
shall
never
deceive
all
men
againe
at
a
clap
,
as
we
shall
heare
afterwards
.
One
question
doth
remaine
to
be
resolved
,
which
is
prest
by
many
,
the
question
is
this
:
Could
not
God
have
created
man
with
such
necessity
of
spirituall
action
,
as
man
could
not
have
beene
tempted
by
the
mightiest
temptation
of
Satan
,
to
fall
from
his
obliged
love
to
God
?
I
answer
.
It
is
all
one
to
move
this
question
,
as
to
move
the
question
,
whether
God
could
create
another
God
?
For
first
,
no
intellectuall
creature
(
as
it
is
a
creature
)
can
bee
created
with
necessity
of
spirituall
action
;
for
by
such
Creation
,
God
must
communicate
his
owne
spirituall
indivisible
essence
to
his
creature
;
though
the
action
of
God
is
not
necessary
by
nature
,
as
wee
say
of
the
fire
,
(
which
out
of
the
necessity
of
its
nature
)
doth
necessarily
burne
;
but
Gods
immanent
action
is
said
to
be
necessary
,
as
he
is
infinite
immutable
and
eternall
,
as
by
his
transeunt
action
God
is
said
to
be
a
most
free
Agent
.
Secondly
,
I
answer
to
the
Question
,
that
such
creation
of
man
by
God
,
with
necessity
of
spirituall
action
,
had
implyed
a
manifest
contradiction
;
for
so
man
must
have
beene
created
,
dependent
by
his
creation
,
and
independent
by
his
spirituall
action
.
And
so
much
briefly
for
the
fall
of
man
under
the
eternall
curse
of
the
Law
,
which
is
the
contents
of
the
first
Part
of
this
second
Booke
.
CHAP.
XII
.
The
redemption
of
man
from
the
fearefull
eternall
curse
of
the
Law
for
the
sinne
of
Adam
.
WE
should
next
(
according
to
our
method
)
set
downe
the
arraignment
of
our
first
parents
by
God
,
and
the
censure
of
God
upon
the
arraignment
containing
the
second
Covenant
.
But
because
the
arraignment
,
censure
,
and
second
covenant
,
doth
necessarily
presuppose
the
redemption
of
man
,
from
this
fearfull
curse
of
the
Law
(
to
which
Adam
,
and
all
men
naturally
to
descend
of
Adam
were
eternally
condemned
)
:
the
redemption
of
man
therefore
,
is
first
to
be
declared
:
For
,
though
(
according
to
the
eternal
decree
of
God
)
the
actuall
curse
of
the
Law
for
the
sin
of
Adam
was
never
,
neither
shall
it
be
ever
actually
inflicted
upon
Adam
,
or
any
man
naturally
to
descend
of
Adam
;
yet
so
much
was
neither
known
to
man
or
Angel
before
the
Promise
of
the
blessed
seed
was
made
to
Adam
,
and
to
all
men
eternally
redemed
in
Adam
the
head
,
by
the
second
covenant
.
And
therefore
all
the
punishments
inflicted
by
God
,
by
his
censure
upon
our
first
parents
for
the
transgression
of
the
Law
,
were
all
temporall
in
this
life
,
while
as
the
curse
of
the
Law
is
eternall
:
For
,
first
,
if
the
curse
of
the
Law
had
been
actually
inflicted
by
God
upon
our
first
parents
,
as
they
and
their
posterity
were
actually
condemned
to
the
curse
,
it
had
been
impossible
for
our
first
parents
to
have
answered
God
upon
their
arraignment
as
they
did
,
though
their
answers
were
untowardly
enough
.
For
their
answers
(
as
we
shall
find
)
was
as
the
answer
of
a
meer
naturall
man
,
without
any
manner
of
spirituall
understanding
or
action
.
Secondly
,
it
had
been
impossible
for
God
(
in
this
case
)
to
have
called
our
first
parents
so
mercifully
by
his
Word
;
but
most
impossible
for
God
to
have
entred
any
covenant
with
man
,
under
the
actuall
curse
of
the
Law
;
in
which
case
the
eternall
curse
of
the
Law
is
merciless
:
For
God
can
shew
no
mercy
to
man
condemned
to
the
curse
of
the
Law
,
without
a
Mediator
to
intervene
between
the
condemnation
of
man
by
the
Law
,
and
the
actuall
inflicting
of
the
curse
.
The
redemption
of
man
therefore
,
from
the
curse
of
the
Law
,
is
,
first
,
to
be
declared
before
the
arraignment
of
our
first
parents
,
before
the
censure
of
God
upon
the
arraignment
,
and
before
the
second
covenant
.
The
redemption
of
man
from
the
curse
of
the
Law
,
for
the
sin
of
Adam
,
is
to
be
considered
after
a
twofold
manner
:
First
,
the
redemption
of
man
is
to
be
considered
,
as
it
was
the
promise
of
God
made
to
Adam
,
and
to
all
men
naturally
to
descend
of
Adam
,
in
the
promise
of
the
blessed
seed
by
the
second
covenant
,
which
is
contained
in
the
rest
of
this
second
Book
.
Secondly
,
the
redemption
of
man
is
to
be
considered
,
as
the
promise
of
the
blessed
seed
was
fulfilled
by
the
Lord
Jesus
Christ
,
upon
the
day
of
his
resurrection
,
upon
which
blessed
day
the
new
covenant
was
made
by
God
with
all
the
Nations
of
the
world
,
which
is
declared
in
the
third
book
of
this
Theologicall
key
.
For
the
better
conceiving
both
of
the
second
Covenant
(
which
is
called
the
old
Covenant
)
as
also
of
the
New
Covenant
;
these
three
maine
fundamentall
points
are
necessarily
to
be
understood
.
The
first
,
the
eternall
Decree
of
God
,
whereby
the
redemption
of
man
was
decreed
from
all
eternity
.
The
second
point
is
the
perfection
of
the
redemption
of
man
,
and
wherein
the
perfection
of
the
redemption
of
man
doth
consist
.
The
third
point
is
the
admirable
benefits
,
arising
to
all
the
nations
of
the
world
,
by
the
perfection
of
the
redemption
of
man
,
from
the
curse
of
the
Law
for
the
sin
of
Adam
.
First
,
therefore
of
the
eternall
Decree
of
God
.
God
,
out
of
his
infinite
love
and
mercy
to
man
,
(
in
his
Son
Christ
Jesus
)
upon
his
eternall
prescience
of
the
inevitable
fall
of
man
,
by
the
mighty
malicious
temptation
of
Satan
,
did
from
all
eternity
decree
,
to
predestinate
to
the
cursed
Altar
of
the
cross
,
the
only
Son
of
his
love
,
Christ
Jesus
,
(
begot
man
of
the
seed
of
the
woman
in
time
,
as
he
is
man
,
the
eternall
Son
of
God
,
before
all
time
)
to
redeem
man
from
the
eternall
curse
of
the
Law
for
the
sin
of
Adam
,
by
his
cursed
death
of
the
cross
;
that
as
Satan
in
the
Serpent
did
first
so
maliciously
betray
the
woman
,
to
procure
the
fall
of
man
:
So
by
the
resurrection
of
the
blessed
seed
from
the
dead
,
the
head
of
the
old
Serpent
Satan
,
and
his
cursed
seed
(
for
his
malicious
betraying
of
the
woman
)
should
be
broke
in
the
great
day
,
to
his
eternall
confusion
:
For
which
cause
,
first
,
God
decreed
from
all
eternity
,
to
enter
his
second
covenant
with
man
,
in
the
promise
of
the
blessed
seed
;
that
the
blessed
seed
should
rest
from
the
redemption
of
man
from
the
curse
of
the
Law
for
the
sin
of
Adam
upon
the
seventh
day
of
the
last
Sabbath
from
end
to
end
;
that
by
his
fulfilling
of
the
whole
Law
in
the
seventh
day
,
the
whole
Law
might
be
fulfilled
,
as
he
did
bind
and
oblige
himself
to
man
by
covenant
;
by
fulfilling
whereof
,
the
first
seventh
dayes
eternall
rest
,
(
lost
by
Adams
transgression
of
the
Law
)
might
be
due
to
his
merit
by
the
Law
,
that
the
eternall
blessing
of
the
next
seventh
dayes
rest
,
the
redemeed
state
of
man
might
be
continued
.
Secondly
,
God
by
his
eternall
decree
,
did
decree
to
bind
and
oblige
himself
to
man
,
to
fulfill
the
promise
of
the
blessed
seed
by
his
resurrection
from
the
grave
,
and
to
enter
his
new
covenant
with
all
the
nations
of
the
world
.
As
God
did
decree
from
all
eternity
to
bind
and
oblige
himself
to
man
in
the
promise
of
the
blessed
seed
,
by
the
second
covenant
:
So
God
decreed
from
all
eternity
,
to
bind
and
oblige
man
,
mutually
by
his
second
covenant
,
to
believe
in
his
promise
of
the
blessed
seed
;
both
upon
the
eternall
blessing
of
the
word
of
the
second
seventh
dayes
rest
of
the
Law
of
righteousness
of
faith
,
and
likewise
upon
the
eternall
merciless
curse
of
the
law
of
faith
.
The
promised
redemption
of
man
therefore
,
in
the
promise
of
the
blessed
seed
,
(
by
the
second
covenant
)
was
as
effectuall
and
actuall
to
Adam
,
and
to
all
men
naturally
to
descend
of
Adam
the
head
,
untill
the
promise
was
fulfilled
;
as
it
was
effectuall
and
actuall
in
the
fulfilled
promise
by
the
new
covenant
to
all
the
nations
of
the
world
.
Adam
therefore
,
and
all
men
naturally
,
to
descend
of
Adam
,
(
by
the
redeemed
word
of
the
Law
literally
written
in
the
the
heart
of
man
)
were
necessarily
inabled
with
the
power
of
naturall
life
and
light
;
and
with
the
power
of
the
life
and
light
of
righteousness
of
faith
,
to
believe
morally
in
the
promise
of
the
blessed
seed
;
as
they
were
oblieged
by
covenant
,
though
by
the
eternall
Decree
of
God
,
Adam
and
all
men
redeemed
in
Adam
the
head
,
from
the
curse
of
eternall
death
and
darkness
,
were
shut
up
and
concluded
in
temporall
darkness
called
unbelief
and
sin
,
till
they
be
regenerate
,
afterwards
to
be
declared
:
from
this
enabling
of
man
,
with
the
life
of
righteousness
of
faith
to
believe
the
promise
of
the
blessed
seed
,
the
Law
of
righteousnes
,
was
first
called
the
Law
of
righteousnes
of
faith
;
for
by
the
formall
obliegement
of
the
Law
by
the
second
covenant
,
the
formall
simple
obliegement
of
the
Law
of
righteousness
,
was
actually
determined
by
the
command
of
the
word
of
the
seventh
day
of
the
Law
of
righteousness
of
faith
in
the
promise
of
the
blessed
seed
.
By
this
decreed
work
of
the
redemption
of
man
(
by
predestinating
the
Lamb
of
God
to
the
cursed
altar
of
the
cross
for
the
sin
of
man
)
the
sacred
Decree
of
God
,
doth
principally
take
the
name
to
be
called
,
The
eternall
decree
of
Predestination
,
as
from
the
more
noble
and
excellent
part
,
so
far
surmounting
the
works
of
the
creation
,
as
the
sacred
blood
of
the
Son
of
God
doth
surmount
the
excellency
of
all
the
creatures
created
by
God
.
And
so
much
for
the
eternall
Decree
of
Predestination
for
the
present
:
Next
the
perfection
of
the
redemption
of
man
is
to
be
declared
.
CHAP.
XIII
.
Of
the
perfection
of
the
redemption
of
man
,
from
the
curse
of
the
Law
for
the
sin
of
Adam
,
by
the
cursed
death
of
the
Son
of
God
,
Christ
Jesus
,
as
he
is
man
.
AS
God
by
his
decree
from
all
eternity
did
decree
(
by
the
cursed
death
of
the
promised
blessed
seed
,
made
flesh
of
the
seed
of
the
woman
)
to
redeem
all
men
from
the
curse
of
eternall
death
and
darkness
(
to
which
all
men
were
eternally
condemned
in
Adam
the
head
;
)
So
God
from
all
eternity
did
decree
to
shut
up
and
conclude
all
men
redeemed
in
Adam
the
head
in
temporall
spirituall
darkness
till
they
be
regenerate
,
which
is
called
unbelief
and
sin
;
and
therefore
it
is
said
,
Rom.
11.32
.
that
God
did
conclude
all
men
in
unbelief
,
(
which
is
spirituall
unbelief
,
proceeding
from
that
spirituall
darkness
)
that
he
might
have
mercy
upon
all
men
,
(
to
wit
)
by
enlightning
of
that
spirituall
darkness
,
by
the
grace
of
spirituall
faith
in
the
act
of
regeneration
.
In
which
two
points
,
the
perfection
of
the
redemption
of
man
doth
consist
:
First
therefore
,
of
the
perfection
of
the
redemption
of
man
from
the
curse
of
eternall
death
and
darkness
.
And
secondly
,
of
the
shutting
up
,
and
concluding
of
all
men
(
redeemed
from
the
curse
of
eternall
death
and
darkness
)
in
temporall
spirituall
darkness
(
called
unbelief
and
sin
)
according
to
the
eternall
Decree
of
God
.
The
perfection
of
the
redemption
of
man
(
condemned
to
eternall
death
and
darknes
)
is
by
the
intervention
of
the
cursed
death
of
the
Word
made
flesh
of
the
seed
of
the
woman
,
between
man
condemned
to
the
curse
of
the
Law
,
and
the
actuall
inflicting
of
the
curse
by
God
,
upon
the
word
of
the
Law
,
and
life
of
righteousness
written
in
the
heart
of
man
,
whereby
man
was
inabled
with
the
power
of
naturall
life
and
light
,
and
with
the
power
of
the
life
and
light
of
righteousness
before
his
fall
.
By
which
intervention
of
our
Saviour
,
by
his
sustaining
of
the
actuall
curse
of
the
Law
due
to
man
condemned
by
the
Law
:
the
word
of
the
naturall
life
of
man
,
and
of
the
life
of
righteousness
(
writen
in
the
heart
of
man
)
and
consequently
man
is
redeemed
from
the
curse
of
eternall
death
and
darkness
,
and
by
the
power
of
the
redeemed
word
in
the
heart
of
the
redeemed
man
:
The
naturall
man
is
naturally
and
morally
inabled
again
to
live
the
naturall
life
of
man
,
and
the
life
of
righteousness
of
faith
,
to
believe
first
in
the
gracious
promise
of
the
blessed
seed
by
the
old
covenant
,
and
now
to
believe
in
the
fulfilled
promise
by
the
new
Covenant
.
As
Adam
therefore
,
and
the
Fathers
,
by
the
literall
light
of
the
Word
of
the
seventh
dayes
rest
,
of
the
Law
of
righteousness
of
faith
(
then
by
the
name
of
the
Sabbath
of
the
Lord
,
which
was
really
one
with
the
literall
light
of
the
redeemed
word
,
of
the
Law
and
life
of
righteousness
of
faith
in
the
heart
of
man
)
were
morally
enabled
to
believe
the
promised
rest
of
the
blessed
seed
from
the
redemption
of
man
from
the
curse
of
the
Law
;
for
the
sin
of
Adam
upon
the
Sabbath
,
and
by
the
power
of
the
word
of
righteousness
of
faith
in
their
heart
,
were
inabled
to
bring
forth
the
morall
and
ceremoniall
works
of
faith
,
according
to
the
formall
command
of
the
Law
of
faith
.
So
now
,
by
the
power
of
the
redeemed
word
of
the
law
of
Faith
(
written
in
the
heart
of
man
,
really
one
with
the
word
of
the
seventh
dayes
rest
of
the
Evangelicall
Law
of
righteousness
of
faith
)
the
redeemed
naturall
man
is
morally
inabled
to
believe
the
fulfilled
promise
of
the
blessed
seed
,
and
to
bring
forth
the
morall
works
of
faith
according
to
the
command
of
the
word
of
the
seventh
dayes
rest
of
the
Evangelicall
Law
of
righteousness
of
faith
.
And
therefore
,
though
the
redeemed
naturall
man
,
(
from
the
curse
of
eternall
death
and
darkness
)
be
shut
up
and
concluded
in
temporall
spirituall
darknes
(
till
he
be
regenerate
)
and
dead
,
as
he
is
a
spirituall
man
,
without
any
manner
of
spirituall
understanding
or
action
,
and
necessitate
to
spirituall
unbelief
;
yet
the
redeemed
naturall
man
is
not
shut
up
and
concluded
in
naturall
and
morall
darkness
,
and
dead
,
as
he
is
a
naturall
man
,
necessitate
to
morall
unbelief
;
but
by
the
power
of
the
redeemed
word
,
written
in
the
heart
of
man
:
The
naturall
man
is
alive
,
with
freedome
of
naturall
and
morall
grace
(
by
the
act
of
his
understanding
,
will
,
and
senses
)
to
believe
the
promise
of
the
blessed
seed
by
the
old
covenant
;
and
the
fulfilled
promise
by
the
new
covenant
;
for
the
word
of
the
Law
of
righteousness
of
faith
(
obliged
both
by
the
old
and
new
covenant
,
)
is
first
and
immediately
morally
commanded
,
though
necessarily
implying
the
spirituall
command
,
and
that
as
well
upon
the
merciless
curse
of
the
Law
of
Faith
,
as
upon
the
eternall
blessing
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
righteousness
of
faith
.
If
the
redeemed
naturall
man
therefore
,
were
concluded
,
and
necessitate
to
morall
unbelief
,
as
(
by
his
concluding
in
spirituall
darkness
)
he
is
necessitate
to
spirituall
unbelief
:
First
,
it
were
impossible
for
the
redeemed
naturall
man
to
give
morall
obedience
to
the
command
of
the
Law
of
faith
,
obliged
either
by
the
old
or
new
covenant
.
But
more
impossible
for
God
(
in
this
case
)
to
make
his
old
or
new
covenant
with
man
:
For
,
it
were
high
injustice
in
God
,
to
oblige
man
(
redeemed
from
the
curse
of
the
Law
for
the
sin
of
Adam
)
to
believe
his
promise
upon
the
merciless
curse
of
the
Law
of
faith
;
while
the
redeemed
naturall
man
(
in
the
mean
time
)
was
necessitate
,
both
to
morall
and
spirituall
unbelief
.
Secondly
,
in
the
free
naturall
and
morall
act
of
the
understanding
,
will
,
and
senses
of
the
redeemed
naturall
man
,
(
which
naturall
and
morall
act
is
really
one
,
though
formally
differing
)
the
perfection
of
the
redemption
of
the
naturall
man
(
as
he
is
man
intellectuall
and
sensitive
)
doth
consist
;
which
being
necessitate
man
is
no
man
.
Thirdly
,
such
morall
necessitating
of
the
redeemed
will
of
man
,
(
and
consequently
of
his
externall
senses
)
doth
inferre
a
necessary
contradiction
in
the
act
of
the
redemption
of
the
naturall
man
:
for
by
the
literall
light
of
the
redeemed
word
of
the
Law
and
life
of
righteousness
of
faith
written
in
his
heart
,
(
really
one
with
the
literall
light
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
righteousness
of
faith
)
the
naturall
man
is
morally
inabled
to
believe
the
word
preached
(
for
the
literall
light
of
the
word
is
in
the
sound
of
the
word
)
and
therefore
it
is
said
,
Rom.
10.17
.
that
Faith
(
which
is
morall
faith
)
is
by
the
hearing
of
the
Word
.
And
by
the
necessitating
of
the
morall
act
of
the
understanding
,
will
,
(
and
consequently
of
the
senses
)
of
the
naturall
man
,
he
is
necessitate
to
morall
unbelief
;
which
is
a
manifest
contradiction
.
Hence
I
inferre
these
seven
Theologicall
necessary
conclusions
:
First
,
the
redeemed
naturall
man
,
by
the
redeemed
word
of
the
Law
,
and
life
of
righteousness
of
Faith
,
written
in
his
heart
(
which
is
of
one
reall
light
and
command
,
with
the
eternall
light
and
command
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
righteousness
of
Faith
)
the
redeemed
naturall
man
,
is
morally
inabled
with
the
grace
of
morall
faith
,
to
believe
the
word
of
promise
(
which
is
really
one
with
the
word
of
the
seventh
dayes
rest
of
the
Law
of
righteousness
of
Faith
:
)
First
,
in
the
promise
of
the
blessed
seed
(
by
the
old
covenant
)
and
now
by
faith
in
the
fulfilled
promise
(
by
the
new
covenant
)
made
with
all
the
nations
of
the
world
.
Secondly
,
and
consequently
,
by
the
power
of
the
redeemed
word
of
the
Law
,
and
life
of
righteousnes
of
Faith
,
(
written
in
the
heart
of
the
redeemed
naturall
man
)
the
naturall
man
is
morally
inabled
to
bring
forth
the
works
of
morall
faith
,
according
to
the
formall
command
of
the
Law
of
Faith
,
without
any
manner
of
necessitating
of
his
will
,
to
morall
disobedience
by
the
temptation
of
Satan
or
his
instruments
;
for
,
if
either
Satan
,
or
any
created
power
of
God
,
could
necessitate
the
will
of
the
redeemed
man
to
morall
disobedience
:
God
in
his
justice
could
never
oblige
man
to
the
command
of
his
Law
,
upon
the
curse
of
eternall
death
,
either
by
the
old
or
new
covenant
.
Though
Satan
therefore
be
necessitate
to
tempt
man
,
(
as
shall
be
declared
hereafter
)
yet
Satan
with
all
his
power
,
must
either
induce
the
redeemed
naturall
man
,
freely
and
willingly
to
disobedience
,
or
no
way
.
Thirdly
,
the
redeemed
naturall
man
,
by
the
power
of
the
light
of
the
word
of
the
Law
,
and
life
of
righteousness
of
faith
in
his
heart
,
(
really
one
with
the
literall
light
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
righteousness
of
Faith
)
is
morally
inabled
to
know
when
he
doth
transgresse
the
Law
of
faith
,
by
bringing
forth
the
works
of
unbelief
and
unrighteousness
by
his
actuall
sins
,
and
to
repent
him
of
his
actuall
sins
,
for
fear
of
the
curse
of
the
Law
:
For
the
grace
of
morall
faith
,
doth
necessarily
presuppose
the
grace
of
morall
repentance
.
And
this
is
the
reason
that
from
the
promise
of
the
blessed
seed
,
(
throughout
the
old
and
new
Testament
)
all
men
are
continually
called
upon
,
to
forsake
their
actuall
sins
and
unrighteousness
,
and
by
repentance
to
turn
and
reconcile
themselves
to
God
;
for
all
naturall
men
(
by
the
perfection
of
their
redemption
)
are
inabled
with
the
morall
grace
of
repentance
,
without
any
manner
of
necessitating
of
their
impenitency
,
by
the
power
of
Satan
or
his
instruments
:
For
the
grace
of
morall
repentance
,
being
necessitate
,
the
grace
of
morall
faith
is
likewise
inevitably
necessitate
.
Fourthly
,
the
redeemed
naturall
man
,
being
morally
inabled
with
the
grace
of
morall
faith
and
repentance
,
without
any
manner
of
necessitating
of
his
will
to
morall
unbelief
and
impenitency
:
The
grace
of
spirituall
faith
is
promised
(
by
the
old
and
new
covenant
)
in
God
prefixed
time
,
to
the
continuation
of
his
morall
obedience
,
by
the
morall
works
of
faith
:
For
,
Mark
13.13
.
Whosoever
shall
continue
to
the
end
shall
be
saved
.
This
end
to
the
naturall
redeemed
man
,
is
the
prefixed
time
of
Gods
spirituall
calling
,
by
spirituall
faith
:
For
by
spirituall
faith
,
the
naturall
redeemed
man
is
saved
from
the
second
death
,
which
is
the
curse
of
the
Law
of
righteousness
of
faith
;
as
(
by
the
cursed
death
of
Christ
Jesus
,
the
Son
of
God
,
as
he
is
man
)
naturall
man
is
saved
from
the
first
death
,
which
is
the
curse
of
the
Law
of
righteousness
for
the
first
sin
of
Adam
.
Fifthly
,
though
Satan
and
his
wicked
instruments
,
cannot
necessitate
the
will
of
the
redeemed
man
,
morally
to
disobedience
:
yet
Satan
(
by
his
false
deceiving
light
)
can
induce
and
betray
man
,
(
without
Gods
speciall
concursive
grace
)
to
transgresse
the
Law
of
righteousness
of
faith
by
his
works
of
unbelief
and
unrighteousness
;
and
to
draw
down
the
evill
reward
of
the
Law
,
by
sore
afflictions
proceeding
from
the
wrath
of
God
,
upon
the
naturall
man
for
his
transgression
of
the
Law
.
The
redeemed
naturall
man
therefore
(
by
the
power
of
the
redeemed
word
of
the
Law
,
and
life
of
righteousness
of
faith
in
his
heart
)
is
inabled
with
the
morall
grace
and
gift
of
morall
prayer
,
to
call
upon
the
Lord
in
the
day
of
affliction
and
trouble
,
who
hath
promised
to
hear
the
prayer
of
the
redeemed
naturall
man
.
And
therefore
,
the
Lord
saith
,
Psal.
50.15
.
Call
upon
me
in
the
day
of
trouble
,
and
I
will
hear
thee
;
for
prayer
is
one
of
the
principall
works
of
worship
,
and
a
chief
work
of
faith
.
Sixthly
,
the
naturall
and
morall
blessing
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
righteousness
of
Faith
is
morally
due
by
the
Law
to
the
redeemed
naturall
mans
morall
faith
,
by
the
immediate
power
of
which
blessing
,
the
naturall
mans
power
to
produce
his
morall
good
works
of
faith
is
continued
.
Though
the
good
morall
action
therefore
of
the
redemed
naturall
man
,
be
necessary
spirituall
sin
,
by
reason
of
his
concluding
in
spirituall
darknes●
,
which
is
spirituall
unbelief
,
(
for
whatsoever
is
not
of
spirituall
faith
,
is
necessarily
spirituall
sin
)
yet
the
good
morall
action
of
the
naturall
man
is
not
actuall
spirituall
sin
;
for
so
God
must
be
the
first
author
of
actuall
spirituall
sin
since
the
fall
,
which
is
blasphemy
to
affirm
:
For
this
spirituall
sin
is
not
by
the
positive
act
of
the
will
of
man
,
but
from
the
will
of
God
,
according
to
his
eternall
Decree
,
by
concluding
man
in
spirituall
unbelief
,
which
is
called
sin
,
for
the
reasons
set
down
in
the
Chapter
following
.
But
this
spirituall
unbelief
,
(
proceeding
of
the
spirituall
darkness
)
wherein
all
redeemed
men
are
concluded
,
is
not
actuall
sin
:
For
actuall
sin
is
the
transgression
of
the
Law
,
which
is
the
only
sin
that
condemnes
man
:
For
as
the
Law
of
righteousness
of
Faith
doth
command
the
works
of
Faith
:
So
the
Law
doth
condemn
the
works
of
unbelief
,
whereby
the
Law
is
transgressed
by
man
;
we
must
therefore
distinguish
between
the
good
morall
action
of
the
naturall
man
,
as
it
is
spirituall
sin
,
for
want
of
spirituall
faith
;
and
the
morall
evill
action
of
the
naturall
man
,
which
is
both
actuall
morall
and
actuall
spirituall
sin
;
for
there
is
but
one
Law
of
God
(
as
God
is
one
)
literally
and
spiriritually
commanding
man
,
and
consequently
the
morall
transgression
,
is
a
necessary
spirituall
transgression
of
the
Law
.
The
good
morall
action
therefore
,
of
the
naturall
man
(
according
to
the
literall
command
of
the
Law
cannot
be
actuall
spirituall
sin
;
for
the
naturall
man
(
being
shut
up
in
spirituall
darkness
)
is
dead
as
he
is
a
spirituall
man
,
and
therefore
the
naturall
man
,
as
he
is
a
spirituall
man
,
being
dead
,
is
freed
from
the
Law
of
actuall
sin
:
And
his
morall
good
action
,
proceeding
from
his
morall
faith
,
being
without
either
morall
,
or
spirituall
actuall
sin
:
The
morall
blessing
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
righteousness
of
Faith
is
as
due
by
the
Law
to
his
morall
faith
,
as
the
spirituall
blessing
is
due
by
the
Law
,
to
the
spirituall
faith
of
the
regenerate
man
:
For
as
the
Law
is
first
and
immediately
literally
commanded
;
so
the
blessing
of
the
word
of
the
seventh
dayes
rest
,
is
first
immediately
due
by
the
Law
to
morall
faith
,
which
must
necessarily
precede
spirituall
Faith
in
the
ordinary
calling
of
God
.
Seventhly
,
though
the
naturall
man
,
do
too
often
stumble
and
fall
by
the
temptation
of
Satan
and
his
instruments
;
yet
he
hath
all
the
dayes
of
this
life
to
repent
him
of
his
actuall
sins
;
for
the
arms
of
Gods
mercy
are
out-stretched
all
the
dayes
of
his
life
,
to
imbrace
the
repenting
sinner
:
And
therefore
is
said
,
Ezek.
18.21
,
22.
At
what
time
soever
a
sinner
doth
repent
him
of
his
sins
from
the
bottome
of
his
heart
,
I
will
put
away
all
his
sins
out
of
my
remembrance
:
As
the
naturall
man
therefore
,
must
not
despair
of
Gods
mercy
in
his
Son
Christ
Jesus
,
which
is
the
greatest
sin
that
can
be
committed
by
man
,
proceeding
from
unbelief
;
for
by
desparing
in
the
mercy
of
God
,
wretched
man
doth
detract
from
the
infiniteness
of
the
Lords
merit
:
So
it
is
one
of
the
most
fearfull
sins
for
wretched
man
,
by
continuing
in
actuall
sins
and
wickeness
,
to
presume
on
the
mercy
of
God
;
while
by
his
contemning
of
the
long
patience
of
God
,
(
leading
him
so
graciously
to
repentance
)
God
(
in
his
justice
)
doth
most
justly
give
him
over
to
a
reprobate
minde
,
that
though
he
hath
all
the
dayes
of
this
life
to
repent
,
yet
he
cannot
repent
.
And
this
is
the
reason
that
it
is
said
,
Matth.
12.13
.
from
him
that
hath
not
,
that
which
he
hath
shall
be
taken
from
him
;
that
is
,
the
grace
of
morall
repentance
,
which
he
hath
by
the
power
of
the
redeemed
word
of
the
Law
and
life
of
righteousness
of
faith
written
in
his
heart
.
And
now
to
conclude
,
the
perfection
of
the
redemption
of
the
naturall
man
,
by
the
cursed
death
of
the
Son
of
God
,
Christ
Jesus
,
as
he
is
man
.
Though
the
redeemed
naturall
man
(
according
to
the
eternall
decree
of
God
)
Rom.
11.31
.
be
shut
up
,
and
concluded
in
spirituall
darkness
,
till
he
be
regenerate
,
called
unbelief
and
sin
;
yet
the
redeemed
naturall
man
by
the
immediate
power
of
the
word
of
the
Law
,
life
and
light
of
righteousness
of
Faith
(
necessarily
implying
the
power
of
naturall
life
and
light
)
written
in
the
heart
of
the
redeemed
naturall
man
;
the
naturall
man
is
inabled
to
live
the
naturall
life
of
man
,
and
the
life
of
righteousness
of
faith
morally
,
without
any
manner
of
any
necessitating
of
the
act
of
his
understanding
,
will
or
senses
,
either
naturally
or
morally
.
Whosoever
therefore
doth
presume
to
deny
the
freedome
of
the
will
of
the
redeemed
naturall
man
,
either
naturally
or
morally
,
doth
necessarily
deny
the
perfection
of
the
redemption
of
man
,
by
the
cursed
death
of
the
eternall
Son
of
God
,
Christ
Jesus
,
as
he
is
man
.
The
eternall
death
and
darkness
(
to
which
all
men
in
Adam
the
head
,
were
condemned
)
was
prefigurate
by
the
darkness
of
the
first
Tabernacle
,
called
the
Holy
place
,
which
was
made
close
and
dark
,
without
any
light
at
all
.
And
the
redeemed
naturall
life
and
light
of
man
,
and
the
life
and
light
of
righteousness
of
faith
;
to
which
all
men
are
inabled
by
the
cursed
death
of
Christ
Jesus
(
the
eternall
Son
of
God
made
flesh
of
the
seed
of
the
woman
)
was
prefigurate
by
the
loaves
upon
the
Table
of
shew-bread
,
and
by
the
glorious
lights
of
the
golden
Candlestick
,
placed
in
the
first
Tabernacle
;
for
the
lamps
of
the
golden
Candlestick
were
enlightened
by
the
fire
of
the
brazen
Altar
,
prefigurating
the
cursed
altar
of
the
Cross
whereon
the
Lamb
of
God
was
to
be
offered
.
And
the
fire
of
the
brazen
altar
,
whereby
the
Holocaust
sacrifice
of
the
Lamb
was
burned
up
;
did
come
down
from
heaven
,
which
did
prefigurate
the
fiery
wrath
of
God
,
whereby
the
Lamb
of
God
was
to
be
burned
up
upon
the
cursed
altar
of
the
cross
for
the
sins
of
man
.
And
so
much
for
the
perfection
of
the
redemption
of
man
condemned
to
eternall
death
and
darness
.
Next
of
the
concluding
of
all
men
redeemed
in
temporall
spirituall
darkness
,
called
unbelief
and
sin
.
CHAP.
XIV
.
Of
the
concluding
of
all
men
redeemed
from
the
curse
of
eternall
death
and
darkness
,
in
temporall
spirituall
darkness
,
called
unbelief
and
sin
.
IN
the
concluding
and
shutting
up
of
all
men
in
spirituall
darkness
and
unbelief
,
Rom.
11.32
.
and
in
the
spirituall
enlightening
of
that
spirituall
darkness
,
standeth
the
very
period
of
the
perfection
of
the
redemption
of
man
;
and
therefore
it
is
said
,
that
God
did
conclude
all
men
in
unbelief
,
that
he
might
have
mercy
upon
all
:
For
,
though
God
hath
mercy
upon
all
by
the
first
grace
of
morall
faith
,
to
which
all
men
are
inabled
by
the
immediate
power
of
the
redeemed
word
of
the
Law
and
life
of
righteousnesse
of
faith
,
written
in
the
heart
of
the
redeemed
man
;
yet
his
speciall
mercy
is
in
his
second
grace
,
which
is
by
the
enlightening
of
the
spirituall
darknesse
(
wherein
the
redeemed
naturall
man
is
shut
up
)
with
the
spirituall
light
of
the
holy
Spirit
,
whereby
the
naturall
man
is
inabled
with
the
grace
of
spirituall
faith
;
without
this
concluding
of
man
therefore
in
spirituall
darknesse
,
and
spirituall
unbelief
,
which
is
called
sin
,
it
is
impossible
that
any
naturall
man
(
in
the
ordinary
calling
of
God
)
could
be
spiritually
called
by
the
grace
of
spirituall
faith
;
by
the
only
grace
whereof
man
is
saved
from
the
second
death
.
By
this
spirituall
light
,
inlightening
of
the
darknesse
of
the
understanding
of
man
,
in
the
immediate
act
of
spiritual
regeneration
,
the
understanding
of
the
naturall
man
,
is
first
,
spiritually
inlightened
,
to
see
himself
,
dead
,
both
in
actuall
morall
,
and
actuall
spirituall
sin
,
under
the
curse
of
the
Law
of
Faith
,
which
he
could
never
see
before
:
For
though
the
naturall
man
,
before
he
be
regenerate
,
cannot
sin
actually
and
spiritually
,
as
he
is
a
spirituall
man
,
(
being
dead
in
spirituall
darknesse
)
yet
the
naturall
man
by
his
morall
evill
action
,
doth
sin
actually
,
both
morally
and
spiritually
;
though
the
naturall
man
before
he
be
regenerate
,
cannot
know
that
his
morall
evill
action
is
a
necessary
spirituall
transgression
of
the
Law
:
For
,
from
the
first
evill
morall
action
of
the
naturall
man
(
which
is
a
necessary
transgression
of
the
Law
of
faith
)
the
naturall
man
,
till
he
be
regenerate
,
is
condemned
by
the
Law
of
Faith
,
and
dead
by
the
Law
in
actuall
sin
,
as
he
is
a
naturall
man
,
till
he
be
raised
by
the
grace
of
spirituall
Faith
;
for
all
actuall
sin
doth
begin
morally
,
by
the
morall
transgression
of
the
Law
,
which
is
both
a
morall
and
spirituall
transgression
,
as
the
Law
is
morally
and
spiritually
commanded
:
But
the
pardon
and
remission
of
actuall
sin
,
doth
begin
spiritually
by
spirituall
faith
,
untill
which
time
the
naturall
man
is
necessarily
dead
in
actuall
sin
,
though
he
doth
not
,
neither
can
know
,
that
he
is
dead
in
actuall
sin
,
till
his
spirituall
darknesse
be
spiritually
inlightned
:
And
therefore
the
Apostle
,
Rom.
7.9
.
saith
,
I
was
once
alive
without
the
Law
(
to
wit
,
while
as
he
knew
not
the
spirituall
command
of
the
Law
)
but
when
the
command
came
,
(
that
is
,
the
spirituall
command
,
which
came
by
the
spirituall
enlightning
of
his
spirituall
darknesse
by
spirituall
faith
)
sin
revived
,
and
I
dyed
:
For
,
then
the
Apostle
did
see
himself
dead
in
actuall
sin
.
All
naturall
men
therefore
;
(
before
they
be
regenerate
)
are
dead
in
actuall
sin
.
And
in
this
sense
,
our
Saviours
words
are
to
be
conceived
,
while
as
he
saith
,
Luke
9
,
60.
Let
the
dead
go
bury
their
dead
.
By
the
spirituall
light
therefore
,
in
the
immediate
act
of
regeneration
:
the
naturall
man
is
spiritually
inlightned
,
to
see
himself
dead
in
actuall
,
morall
,
and
spirituall
sin
;
and
ready
to
sinck
in
the
bottomlesse
sea
of
Gods
fiery
wrath
for
sin
,
under
the
eternall
curse
of
the
Law
of
Faith
,
while
in
the
mean
time
,
he
is
led
(
by
this
spiritually
light
)
to
lay
fast
spirituall
hold
on
the
Lords
infinite
merit
;
by
which
spirituall
hold
,
the
faith
of
the
naturall
man
proceeding
from
his
spirituall
love
,
and
the
Lords
merit
,
by
his
love
to
the
naturall
man
,
are
really
spiritually
and
divisibly
one
;
by
which
spirituall
union
,
the
naturall
man
is
actually
and
spiritually
regenerate
,
and
mystically
united
to
his
mysticall
head
,
the
Lord
Jesus
Christ
,
by
whose
infinite
merit
,
all
the
regenerate
mans
finite
actuall
sins
are
covered
:
For
,
by
this
spirituall
union
,
the
Lords
merit
(
by
his
fulfilling
of
the
Law
)
is
made
the
regenerate
mans
merit
by
imputation
,
and
imputed
to
his
spirituall
faith
,
whereby
the
regenerate
man
is
justified
by
the
Law
,
by
our
Saviours
fulfilling
of
the
Law
:
And
by
this
spirituall
union
,
inabled
to
live
the
spirituall
life
of
righteousness
and
holinesse
of
faith
.
And
therefore
it
is
said
,
Rom.
1.17
.
The
just
shall
live
by
faith
:
And
this
is
the
faith
which
is
able
to
remove
the
greatest
mountain
of
temptation
,
even
the
mountain
of
naturall
death
it self
,
if
it
stand
in
the
way
,
and
offer
to
make
a
breach
in
his
spirituall
love
from
the
truth
of
the
Lords
merit
.
This
spirituall
darknesse
,
wherein
all
men
are
concluded
(
by
the
eternall
Decree
of
God
)
is
that
door
which
is
so
shut
up
by
God
,
as
no
man
can
open
.
And
this
spirituall
Light
(
whereby
this
spirituall
darknesse
is
enlightned
)
is
that
key
of
David
(
that
is
,
the
key
of
the
son
of
David
)
by
which
spirituall
key
,
the
door
of
the
spirituall
darknesse
of
man
,
being
once
opened
,
all
the
devils
darknesse
,
and
all
the
powers
of
earth
and
hell
,
are
not
able
to
shut
the
door
again
,
totally
and
finally
;
though
by
the
devils
darknesse
,
the
regenerate
man
doth
too
often
stumble
and
fall
,
and
foulely
fall
.
Of
this
concluding
of
all
men
(
redeemed
from
the
curse
of
the
eternall
darknesse
)
in
temporall
spirituall
darknesse
,
(
called
unbelief
and
sin
)
two
fundamentall
points
are
to
be
observed
.
The
first
is
,
the
prefigurating
of
this
spirituall
darknesse
,
by
the
darknesse
of
the
second
Tabernacle
.
The
second
is
,
the
Reason
that
this
spirituall
darknesse
and
spirituall
unbelief
,
is
called
sin
by
the
Apostle
.
This
spirituall
darknesse
(
wherein
all
men
are
concluded
)
was
prefigurate
by
the
darknesse
of
the
second
Tabernacle
,
which
was
called
the
Holiest
place
,
wherein
there
was
no
light
at
all
,
neither
any
light
to
be
carried
in
therein
.
In
this
Tabernacle
,
the
ark
of
the
Covenant
was
placed
,
and
in
the
ark
,
the
word
of
the
two
tables
of
the
Law
,
Heb.
9
,
3
,
4.
the
pot
of
Manna
,
and
Aarons
rod.
Upon
the
ark
was
the
golden
crown
,
the
two
cherubims
with
their
wings
,
covering
the
Mercy-seat
,
representing
the
over-shadowing
power
of
the
three
distinct
persons
of
the
indivisible
Trinity
in
the
generation
of
the
word
the
blessed
seed
,
conceived
in
the
womb
of
the
blessed
Virgin
,
afterwards
more
plainly
to
be
declared
:
For
this
covenant
was
the
covenant
of
the
blessed
seed
,
first
made
with
Adam
,
and
with
all
men
redeemed
in
Adam
the
head
,
shut
up
in
temporall
darknesse
;
which
covenant
was
afwards
renued
to
Abraham
,
though
after
a
more
peculiar
manner
:
For
God
did
promise
(
by
his
covenant
)
to
Abraham
,
that
the
blessed
seed
should
descend
of
Abrahams
seed
,
and
that
in
Abrahams
seed
,
all
the
nations
of
the
earth
should
be
blessed
.
For
this
cause
,
the
Lord
did
set
down
to
Moses
(
descended
of
Abrahams
seed
)
the
patern
of
the
Tabernacle
,
commanding
Moses
to
erect
a
Tabern●cle
,
according
to
that
patern
,
which
was
erected
;
to
the
end
that
the
Jews
,
(
the
posterity
of
Abraham
)
might
understand
,
that
the
promise
made
to
Abraham
,
was
really
one
with
the
promise
made
to
Adam
;
for
as
the
second
tabernacle
(
called
the
Holiest
place
)
did
signifie
the
first
promise
made
to
Adam
:
So
the
first
tabernacle
(
called
the
Holy
place
)
did
prefigurate
the
fulfilling
of
the
promise
made
to
Abraham
,
which
was
to
be
fulfilled
,
before
the
second
tabernacle
could
be
opened
,
signifying
the
promise
made
to
Adam
,
which
promise
first
made
to
Adam
,
was
fulfilled
by
the
rending
of
the
partition-wall
by
our
Savious
death
more
fully
to
be
declared
in
the
third
Book
.
In
this
second
Tabernacle
,
Aaron
the
High
Priest
,
(
as
he
was
the
figure
of
the
High
Priest
after
the
order
of
Melchisedeck
,
the
blessed
seed
)
did
enter
once
ever
yeer
,
arrayed
in
a
white
vesture
,
besprinckled
with
the
blood
of
the
sacrifice
of
the
brazen
Altar
;
with
a
censure
of
coales
taken
from
the
brazen
altar
,
kindled
with
the
fire
which
came
down
from
heaven
,
and
with
powdered
sweet
incense
in
his
hand
to
be
burned
upon
the
coals
,
when
he
came
into
the
Holiest
place
,
that
a
cloudy
sweet
fume
might
ascend
between
the
Mercy-seat
and
Aaron
.
The
end
of
Aarons
entring
into
the
Holiest
place
once
every
y●er
,
was
to
obtain
pardon
for
his
own
actuall
sins
,
and
for
the
actuall
sins
of
the
congregation
;
to
whom
,
as
he
was
High
Priest
(
and
the
figure
of
the
High
Priest
after
the
order
of
Melchisedeck
)
the
pardon
of
actuall
sins
was
given
;
first
to
himself
,
and
in
him
as
he
was
the
High
Priest
to
those
,
whose
actuall
sins
God
decreed
from
all
eternity
to
pardon
and
forgive
.
Now
,
though
the
free
grace
and
mercy
of
Gods
holy
Spirit
cannot
be
tied
neither
to
time
,
place
,
or
person
,
by
pardoning
of
actuall
sin
,
(
for
that
spirituall
wind
,
Joh.
3.8
.
bloweth
when
,
and
where
it
listeth
)
yet
God
according
to
his
decree
from
all
eternity
,
did
decree
to
grant
this
grace
of
pardon
of
actuall
sin
at
this
time
to
the
High
Priest
(
in
the
behalf
of
the
congregation
)
as
he
was
the
figure
of
the
High
Priest
,
after
the
order
of
Melchisedeck
,
for
these
three
weighty
Reasons
to
be
precisely
understood
by
all
men
.
The
first
was
,
that
all
men
might
know
,
that
the
power
to
pardon
actuall
sin
,
is
only
and
immediately
in
the
High
Priest
,
after
the
order
of
Melchisedeck
the
blessed
seed
,
as
he
is
God
and
man
,
to
whom
all
power
in
heaven
and
earth
is
given
by
the
Trinity
.
And
this
was
the
reason
,
that
the
Scribes
and
Pharisees
did
accuse
our
Saviour
for
saying
,
Luke
7.48
,
49.
Thy
sins
be
forgiven
thee
,
as
if
our
Saviour
had
spoken
blasphemy
.
The
second
Reason
is
,
that
the
Jews
might
understand
that
all
their
externall
sacrifice
for
sin
,
all
their
sin-offerings
,
and
all
their
legall
rites
and
ceremonies
of
the
ceremoniall
Law
,
could
not
take
away
their
actuall
sins
;
and
that
the
pardon
of
actuall
sin
is
in
the
only
free
absolute
power
of
the
High
Priest
,
after
the
order
of
Melchisedeck
,
as
he
God
and
man
by
faith
in
his
only
merit
.
The
third
reason
is
,
that
all
men
might
understand
,
that
the
pardon
of
actuall
sin
,
is
by
the
spirituall
inlightening
of
the
spirituall
darknesse
of
man
by
spirituall
faith
;
which
was
signified
by
the
pardon
of
actuall
sin
,
which
past
through
the
cloud
of
the
sweet
incense
from
the
Mercy-seat
to
Aaron
,
as
he
was
High
Priest
,
and
the
figure
of
the
High
Priest
,
after
the
order
of
Melchisedeck
;
by
the
spirituall
light
of
whose
holy
Spirit
,
the
spirituall
darknesse
of
man
is
spiritually
inlightened
by
spirituall
faith
in
his
merit
,
whereby
all
the
actuall
sins
of
the
regenerate
man
are
covered
and
freely
pardoned
The
second
fundamentall
point
to
be
observed
in
this
concluding
of
a●
men
in
spirituall
unbelief
,
proceeding
from
this
spirituall
darknesse
,
is
th●
reason
that
this
spirituall
unbelief
is
called
sin
by
the
Apostle
.
The
immediate
cause
of
this
spirituall
unbelief
and
sin
(
proceeding
from
this
spiritua●
darknesse
)
is
the
eternall
decree
of
God
.
And
this
is
the
sin
which
is
calle●
by
the
Theologs
)
originall
sin
:
For
a
formall
difference
between
actuall
si●
and
this
originall
sin
,
which
by
the
eternall
decree
of
God
doth
descen●
from
Adam
the
redeemed
head
of
man
,
upon
all
men
naturally
descended
an●
to
descend
of
Adam
,
to
the
end
of
the
world
;
to
the
end
that
by
this
sin
(
and
naturall
death
which
followed
this
sin
)
all
men
may
know
that
they
are
redeemed
from
the
curse
of
eternall
death
and
darknesse
,
to
which
all
men
were
eternally
condemned
for
Adams
first
sin
(
in
whom
all
men
transgressed
the
Law
)
by
the
cursed
death
of
Christ
Jesus
,
the
eternall
Son
of
God
,
as
he
is
man
;
and
therefore
it
is
said
,
Rom.
5.12
.
As
by
one
man
sin
entred
in
●he
world
,
and
death
by
sin
;
and
so
death
passed
upon
all
men
,
in
whom
all
have
sinned
:
where
this
one
man
,
is
Adam
in
his
redeemed
estate
for
his
sin
which
entred
in
the
world
,
is
necessary
to
be
understood
of
originall
sin
;
which
did
enter
by
Adam
the
redeemed
head
of
man
,
and
did
descend
by
degrees
upon
his
posterity
.
And
therefore
this
sin
which
entred
in
the
world
,
must
not
be
taken
for
Adams
first
sin
:
For
,
first
Adams
first
sin
cannot
be
said
to
have
entred
in
the
world
by
degrees
;
for
it
did
cease
upon
Adam
and
all
men
at
one
instant
:
For
it
was
as
really
the
sin
of
all
men
(
transgressors
of
the
Law
in
Adam
the
head
)
as
it
was
the
sin
of
Adam
.
Secondly
temporall
naturall
death
followed
this
sin
,
that
entred
in
the
world
by
this
one
man
,
but
eternall
death
followed
Adams
first
sin
,
from
which
all
men
are
re●eemed
.
The
sense
therefore
of
the
words
is
this
:
As
by
Adam
the
redeemed
head
of
all
men
,
(
concluded
in
originall
sin
)
originall
sin
entred
in
the
world
,
by
descending
upon
his
posterity
,
and
temporall
naturall
death
by
that
sin
,
that
all
men
may
acknowledge
that
they
were
all
transgressors
of
the
Law
in
Adam
their
head
:
So
temporall
natu●all
death
did
passe
over
all
men
,
young
and
old
,
male
and
female
from
Adam
●o
Moses
.
In
the
14.
verse
of
the
5.
Chapter
to
the
Romans
,
the
Apostle
doth
●ffirm
Adam
to
be
the
figure
of
Christ
Jesus
the
second
Adam
;
for
Adam
was
●he
figure
of
Christ
,
in
his
redeemed
estate
concluded
in
spirituall
darknesse
,
●nd
originall
sin
and
naturall
death
which
followed
that
sin
;
where
the
Apostle
makes
a
threefold
comparison
between
the
first
and
second
Adam
,
●he
first
is
in
the
15.
verse
,
the
sense
of
the
words
is
this
:
As
by
the
first
Adam
(
in
whom
all
men
sinned
by
his
first
transgression
of
●he
Law
)
as
he
is
the
redeemed
head
of
all
men
concluded
in
spirituall
dark●esse
and
naturall
death
,
many
are
dead
,
to
wit
,
by
naturall
death
:
So
by
the
●pirituall
enlightning
of
the
spirituall
darknesse
of
man
(
by
the
spirituall
light
●f
the
second
Adam
)
the
grace
of
spirituall
faith
did
abound
to
many
;
whereby
many
are
alive
;
and
in
this
sense
,
the
19.
verse
is
to
be
understood
.
The
second
comparison
is
in
the
16.
verse
;
the
sense
whereof
is
this
:
〈◊〉
was
for
the
one
sin
of
the
first
Adam
against
the
Law
of
righteousnesse
,
●hat
all
men
were
eternally
condemned
,
but
it
is
for
the
remission
of
many
●ctually
committed
against
the
Law
of
righteousnesse
of
faith
;
that
the
faithfull
are
justified
by
faith
in
the
second
Adams
infinite
merit
.
The
third
comparison
is
in
the
18.
verse
,
the
sense
is
this
:
As
by
the
first
Adams
first
sin
against
the
law
of
righteousnesse
,
all
men
were
condemned
to
eternall
death
;
so
by
the
righteousnesse
of
the
second
Adam
,
by
his
satisfying
of
the
transgressed
law
of
righteousnesse
for
man
,
(
by
his
cursed
death
)
the
free
gift
of
his
merit
came
upon
all
men
,
to
the
justification
of
life
,
for
that
first
sin
;
so
that
neither
Adam
,
neither
any
man
naturally
descended
,
or
to
descend
of
Adam
to
the
and
of
the
world
,
shall
ever
be
charged
with
that
first
sin
of
Adam
to
condemne
man
.
Of
the
concluding
of
the
redeemed
naturall
man
in
originall
sin
,
arising
of
the
spirituall
darknesse
,
and
spirituall
unbeliefe
:
I
infer
these
ten
Theologicall
demonstrative
conclusions
.
1.
The
first
transgression
of
the
law
by
Adam
(
as
he
was
simply
obliged
to
the
law
of
righteousnesse
)
was
infinite
and
mercilesse
,
without
any
revealed
mercy
.
It
was
infinite
,
because
the
transgression
of
the
law
of
righteousnesse
is
the
contempt
of
God
,
as
he
is
God
,
and
the
transgression
was
mercilesse
,
because
the
second
Person
,
(
in
whom
is
only
mercy
)
was
not
then
revealed
to
Adam
.
2.
The
act
of
the
redemption
of
man
from
the
eternall
curse
of
the
law
of
righteousnesse
,
being
performed
by
man
,
Christ
Jesus
,
the
eternall
Son
of
God
,
begot
man
of
the
seed
of
woman
in
time
;
in
the
justice
of
God
,
doth
equall
the
eternity
of
the
curse
of
the
law
for
the
transgression
of
the
law
of
righteousnes
by
man
.
3.
All
men
created
in
Adam
the
head
,
transgressors
of
the
law
in
Adam
,
condemned
to
eternall
death
and
darknesse
,
for
Adams
first
sin
,
are
all
redeemed
from
the
eternal
curse
of
the
law
for
that
first
sin
,
by
the
cursed
death
of
Jesus
Christ
,
the
eternall
Son
of
God
,
as
he
is
man
begot
of
the
seed
of
the
woman
.
And
by
the
eternall
Decree
of
God
,
all
men
in
Adam
,
the
redeemed
head
of
man
,
are
concluded
in
originall
sin
,
and
temporall
naturall
death
which
followed
that
sin
.
4.
It
is
only
for
actuall
sin
(
by
the
transgression
of
the
law
of
righteousnesse
of
faith
)
for
which
man
is
now
condemned
to
the
eternall
curse
of
the
law
of
faith
,
and
that
by
finall
contempt
and
impenitency
,
for
all
men
(
by
the
old
and
new
Covenant
)
have
all
the
dayes
of
this
life
to
repent
them
of
their
actuall
sins
.
5.
Fifthly
,
and
consequently
the
childe
in
the
wombe
,
actually
and
intellectually
informed
man
,
and
the
son
of
Adam
,
departing
this
life
,
or
being
borne
,
and
departing
this
life
,
before
the
childe
come
to
actuall
morall
understanding
and
action
,
the
childe
doth
depart
free
from
actuall
sinne
,
and
a
true
Saint
in
heaven
;
for
the
childe
is
redeemed
in
Adam
the
head
by
the
sacred
blood
of
Christ
Jesus
the
eternall
Son
of
God
,
begot
man
of
the
seed
of
the
woman
in
time
,
by
whose
pretious
blood
all
men
naturally
descended
,
and
to
descend
of
Adam
,
the
redeemed
head
of
man
,
are
saved
from
the
curse
of
the
law
of
the
sinne
of
Adam
.
And
therefore
our
Saviour
saith
,
Mar.
10.14
.
Suffer
little
children
to
come
unto
mee
,
for
of
such
is
the
Kingdome
of
heaven
.
6.
Though
originall
sin
doth
descend
upon
all
men
from
Adam
,
the
redeemed
head
of
all
men
;
yet
Adams
actuall
sins
doe
not
descend
upon
his
posterity
:
For
(
since
the
fall
and
redemption
of
man
)
the
soule
that
sinneth
must
only
dye
for
the
sin
,
Ezek.
18.4
.
And
therefore
,
while
as
it
is
said
,
I
wi●
visit
the
sins
of
the
fathers
upon
the
children
,
unto
the
third
and
fourth
generation
:
This
visiting
of
God
must
be
understood
of
his
temporall
visitation
by
his
temporall
judgements
in
this
life
,
which
is
a
caveat
for
all
parents
,
to
have
a
care
of
their
posterity
,
lest
by
their
evill
example
,
they
induce
their
children
to
follow
their
sin
,
and
so
draw
downe
the
temporall
judgements
of
God
upon
their
children
in
this
life
.
7.
The
doore
of
the
naturall
mans
spirituall
darknesse
,
is
only
and
immediately
opened
by
the
spirituall
key
of
David
,
enlightning
the
understanding
of
the
naturall
man
,
with
the
grace
of
spirituall
faith
,
in
the
act
of
regeneration
.
While
that
door
therefore
standeth
open
(
which
all
the
created
powers
of
God
cannot
shut
againe
)
though
the
regenerate
man
doth
too
too
often
stumble
and
fall
,
yet
the
regenerate
man
can
never
fall
totally
and
finally
from
the
grace
of
spirituall
faith
.
8.
The
free
pardon
of
actuall
sin
,
is
onely
and
immediately
by
the
free
mercy
of
the
Lord
Iesus
Christ
:
For
by
whose
immediate
spirituall
power
,
spirituall
faith
is
begot
;
by
his
onely
immediate
power
actuall
sin
is
onely
pardoned
,
which
power
(
since
the
power
of
the
high
Priest
is
determined
)
is
communicall
to
all
the
created
powers
of
God
;
for
this
power
is
the
immediate
act
of
the
holy
Spirit
.
9.
Though
Adams
good
workes
,
(
while
he
stood
in
the
state
of
created
perfection
)
did
proceed
from
his
spirituall
faith
,
in
the
promise
of
God
the
Creator
;
yet
the
reward
and
eternall
blessing
of
the
word
of
the
first
seventh
dayes
rest
of
the
Law
of
righteousnesse
,
was
not
due
(
by
the
Law
)
immediately
,
to
Adams
faith
,
but
immediately
to
his
workes
:
But
the
eternall
blessing
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
righteousnesse
of
faith
is
due
by
the
Law
,
immediately
to
the
faith
of
man
,
and
not
immediately
to
the
workes
of
Faith
;
though
by
the
Law
of
faith
,
the
workes
of
faith
be
as
necessarily
commanded
to
be
produced
,
according
to
the
formall
command
of
the
law
,
as
the
faith
of
man
is
obliged
by
covenant
,
to
live
the
life
of
righteousnesse
of
faith
,
as
he
is
inabled
by
the
power
of
the
redeemed
word
of
the
law
written
in
his
heart
:
For
,
as
the
commanded
worship
of
the
seventh
day
,
is
the
great
command
of
the
Law
,
(
necessarily
implying
the
lesser
command
)
all
the
workes
of
faith
are
necessarily
commanded
,
as
hath
been
formerly
and
necessarily
demonstrate
.
All
the
workes
of
man
therefore
,
be
they
never
so
morally
good
,
according
to
the
literall
command
of
the
law
,
are
not
able
to
merit
the
pardon
of
the
least
actuall
sin
of
man
,
committed
against
the
law
of
righteousnesse
of
faith
,
much
lesse
able
to
merit
t●●
salvation
of
man
from
the
second
death
,
but
quite
contrary
,
by
the
intervention
of
the
presumptuous
merit
of
man
,
between
his
faith
,
and
the
Lords
merit
,
his
vain
faith
is
utterly
destroyed
.
10.
Though
originall
sin
,
doth
descend
upon
all
men
redeemed
in
Adam
the
redeemed
head
of
man
;
yet
originall
sin
is
no
manner
of
cause
of
actuall
sin
:
For
first
,
originall
sin
is
imm●diately
from
God
,
the
eternall
Father
of
the
immortall
spirit
of
man
,
by
the
essentiall
union
of
the
intellectuall
spirit
of
man
to
the
vitall
spirits
of
the
heart
of
the
Infant
in
the
wombe
.
So
soon
therefore
as
the
Infant
is
man
,
and
the
son
of
Adam
,
the
childe
is
concluded
in
originall
sin
,
in
Adam
the
redeemed
head
of
man
,
and
so
brought
forth
man
,
by
man
female
the
mother
.
Secondly
,
actuall
sinne
is
from
the
devill
,
and
neither
from
God
,
or
from
the
parents
:
for
the
generation
of
man
,
by
man
,
male
and
female
,
and
the
production
and
bringing
forth
of
man
,
by
man
female
,
(
as
it
is
the
naturall
action
of
man
,
the
humane
intellectuall
good
creature
of
God
)
is
a
good
naturall
action
,
without
any
actuall
sinne
,
for
it
is
not
the
naturall
,
or
the
voluntary
action
of
man
simply
that
is
sinne
;
but
it
is
the
voluntary
action
of
man
,
as
it
is
formally
morall
.
And
so
much
for
the
redemption
of
man
from
the
curse
of
the
Law
for
the
sinne
of
Adam
,
as
it
doth
concerne
both
the
old
and
new
Covenant
.
The
redemption
of
man
is
the
next
to
be
declared
,
as
it
doth
concerne
the
old
Covenant
.
CHAP.
XV.
Adams
arraignment
by
God
for
his
transgression
of
the
Law
of
righteousnesse
,
obliged
by
the
first
Covenant
.
AS
the
act
of
the
redemption
of
man
from
the
curse
of
eternall
death
and
darknesse
,
doth
concerne
the
old
Covenant
,
it
doth
necessarily
presuppose
the
arraignment
of
our
first
parents
,
and
the
censure
of
God
for
their
transgression
of
the
Law
,
which
in
the
infinite
mercy
of
God
,
is
onely
temporall
in
this
life
:
First
,
therefore
of
the
arraignment
of
our
first
parents
,
as
it
is
set
downe
by
Moses
,
so
farre
briefly
thereof
,
and
of
the
censure
,
as
both
doe
concerne
the
subject
in
hand
.
In
the
araignment
of
the
parties
delinquents
for
the
transgression
of
the
Law
,
God
doth
beginne
with
the
examination
of
the
last
delinquent
;
but
God
doth
beginne
his
censure
where
the
sinne
did
first
beginne
.
The
last
delinquent
by
the
transgression
of
the
law
of
righteousne
,
obliged
by
the
first
Covenant
made
by
God
with
man
was
Adam
.
God
therefore
(
as
may
appeare
,
Gen.
3.9
.
)
doth
first
graciously
call
Adam
by
his
word
,
who
hearing
the
voyce
of
God
,
hid
himselfe
(
with
Eve
)
amongst
the
trees
of
the
garden
,
flying
from
the
presence
of
God
,
and
from
his
gracious
calling
by
his
Word
.
How
fearfull
is
the
voyce
of
God
by
his
Word
,
calling
a
sinner
to
account
for
the
transgession
of
his
Law
,
as
he
is
a
naturall
man
:
For
so
soon
as
Satan
doth
induce
the
naturall
man
to
sin
,
by
the
transgression
of
the
command
of
God
by
his
Word
,
as
it
is
his
Law
commanding
man
;
Satan
doth
perswade
the
naturall
man
to
flye
from
the
gracious
calling
of
God
by
his
Word
;
yet
God
(
according
to
his
eternall
purpose
)
Psal.
119.176
.
will
finde
out
both
Adam
and
Eve
.
God
therefore
,
doth
first
call
Adam
,
saying
,
Adam
,
Where
art
thou
?
as
if
the
Lord
had
not
knowne
where
Adam
was
.
O
infinite
mercy
of
God
to
man
!
though
man
had
lately
committed
high
treason
against
God
;
yet
God
(
mercy
it selfe
)
doth
call
Adam
by
his
sacred
Word
graciously
to
repentance
,
Who
art
thou
therefore
,
that
wilt
despaire
of
the
infinite
mercy
of
God
in
his
Son
Christ
Jesus
,
calling
thee
so
graciously
(
by
his
word
)
to
repentance
?
while
Adam
,
who
had
committed
the
greatest
sin
that
ever
was
,
or
can
be
committed
against
God
by
man
,
was
graciously
called
by
God
.
Here
a
Question
may
be
moved
:
Was
not
the
sin
of
our
first
parents
(
for
their
first
transgression
of
the
Law
)
freely
pardoned
,
by
the
eternall
Decree
of
God
,
by
predestinating
the
only
Son
of
his
love
,
Christ
Jesus
,
as
he
is
man
,
to
the
cursed
Altar
of
the
Crosse
for
that
first
sin
,
wherefore
then
doth
God
call
Adam
or
Eve
to
repentance
for
that
first
sin
?
I
answer
,
first
,
This
was
more
then
was
knowne
to
our
first
parents
,
till
the
promise
of
the
blessed
seed
was
made
.
Secondly
,
all
the
punishments
inflicted
upon
our
first
parents
for
the
transgression
of
the
Law
,
are
only
temporall
in
this
life
;
and
all
inflicted
by
God
,
to
put
all
men
in
continuall
remembrance
of
the
infinite
love
and
mercy
of
God
,
(
in
his
Son
Christ
Jesus
)
for
the
redemption
of
man
,
by
the
cursed
death
of
his
onely
Son
,
as
hee
is
man
;
without
whose
cursed
death
,
all
men
must
have
dyed
eternally
under
the
fearfull
curse
of
the
Law
,
by
eternall
death
and
darknesse
:
and
so
to
returne
to
Adams
examination
.
The
words
set
downe
by
Moses
,
are
emphaticall
,
as
if
they
had
been
set
downe
after
this
manner
:
Adam
,
Where
art
thou
?
This
is
strange
,
that
thou
shouldest
flye
from
my
presence
,
who
have
dealt
so
graciously
with
thee
;
where
it
may
appeare
,
that
God
was
then
conversant
with
our
first
parents
before
their
fall
,
even
by
externall
apparition
.
Adam
by
his
answer
to
Gods
calling
,
(
like
a
naturall
man
)
most
ungraciously
(
in
stead
of
the
humble
acknowledgement
of
his
horrible
fact
)
doth
goe
about
to
shift
his
accusation
for
hiding
himselfe
,
by
pretending
his
shame
by
his
nakednesse
,
saying
,
Gen.
3.10
.
I
was
afraid
to
come
into
thy
presence
,
because
I
was
naked
.
Naked
indeed
;
both
internally
,
and
externally
,
which
is
the
true
effect
of
sin
.
Adam
and
Eve
were
both
ashamed
of
their
deformed
estate
,
(
to
which
they
were
brought
unto
by
the
base
foil
which
they
received
by
believing
the
Serpent
)
both
were
sensible
of
their
misery
,
but
both
(
as
yet
)
insensible
of
their
sin
,
which
was
the
cause
of
their
misery
;
such
is
the
nature
of
sin
,
till
the
sinner
be
spiritually
called
by
God
.
Now
,
did
Adam
and
Eve
begin
to
feel
the
evill
,
which
they
did
so
long
to
know
,
and
now
was
the
perfection
of
our
first
parents
understanding
brought
to
such
a
passe
,
as
they
knew
not
which
way
to
begin
to
cover
so
much
as
their
externall
nakednesse
,
but
were
fain
to
make
a
poor
shift
,
by
sewing
of
figtree
leaves
together
with
strawes
,
or
some
such
like
thing
,
to
cover
their
deformity
.
Here
by
the
way
another
Question
may
be
moved
:
What
was
the
reason
,
that
our
first
parents
were
so
carefull
to
cover
their
privie
parts
,
more
then
any
other
part
of
their
bodies
?
I
answer
briefly
,
because
under
the
name
of
Adam
,
(
as
Adam
is
the
head
of
all
men
,
to
descend
of
Adam
by
naturall
generation
)
man
,
male
and
female
is
comprehended
:
For
,
of
Adam
,
as
he
is
man
male
simply
,
no
man
can
naturally
descend
of
Adam
by
naturall
generation
:
And
therefore
it
is
said
,
that
God
made
man
,
male
and
female
.
Our
first
parents
therefore
,
by
this
act
,
in
covering
of
the
instrumentall
parts
of
generation
,
do
most
lively
expresse
the
shame
and
overthrow
of
their
posterity
by
their
first
sin
,
which
is
a
main
fundamentall
point
of
faith
.
I
return
to
Adams
answer
.
Notwithstanding
of
Adams
ungracious
and
unthankfull
answer
to
God
;
yet
God
will
not
thus
leave
Adam
.
God
therefore
doth
presse
Adam
in
these
words
:
Gen.
3.12
.
Who
told
thee
that
thou
wast
naked
?
And
to
the
end
that
God
might
move
Adam
to
the
confession
of
the
fact
,
God
still
presseth
Adam
in
these
words
:
Hast
thou
eaten
of
the
fruit
which
I
commanded
thee
that
thou
shouldst
not
eat
?
By
which
words
,
God
,
(
much
like
a
temporall
Judge
)
who
(
intending
to
save
a
delinquent
,
guilty
of
death
by
the
Law
)
doth
teach
the
guilty
what
to
say
for
himself
:
For
,
the
Question
taken
affirmatively
,
is
the
confession
of
the
fact
.
By
this
Question
Adam
was
so
prest
by
God
;
that
Adam
(
in
a
manner
)
doth
confesse
the
fact
;
but
it
was
like
the
confession
of
a
naturall
man
,
by
adding
sin
to
sin
;
for
by
his
confession
,
most
shamefully
and
unthankfully
,
first
Adam
doth
charge
God
,
as
the
cause
of
his
foul
transgression
;
to
wit
,
because
God
had
given
him
Eve
to
wife
:
Secondly
,
Adam
(
for
all
his
love
to
Eve
,
)
doth
charge
Eve
likewise
with
the
cause
of
his
transgression
,
hoping
(
by
this
means
)
to
excuse
himself
,
and
to
make
Eve
suffer
a
dying
death
for
his
own
foul
ambition
:
where
we
may
observe
,
that
when
God
by
his
Word
doth
threaten
the
natural
man
by
his
judgements
for
sin
,
all
the
dearest
pleasures
which
hath
induced
him
to
sin
,
are
blamed
as
the
cause
of
his
sin
,
hoping
thereby
to
free
himself
from
wrath
,
though
all
in
vain
;
yet
God
(
mercy
and
patience
it self
)
doth
patiently
bear
with
Adams
impenitent
obstinacy
,
and
next
calleth
Eve
.
CHAP.
XVI
.
Eves
arraignment
by
God
for
her
transgression
of
the
Law
.
GOd
doth
in
like
manner
call
Eve
graciously
by
his
Word
to
repentance
in
these
words
:
Gen.
3.13
.
And
the
Lord
said
to
the
woman
,
Wby
hast
thou
done
this
?
as
if
the
words
had
been
set
down
after
this
manner
by
Moses
.
Eve
,
what
hast
thou
done
?
Did
not
I
create
thee
with
such
power
and
perfection
,
as
that
thou
shouldest
have
been
a
mutuall
help
and
comfort
to
thy
husband
;
and
thou
most
(
ungraciously
)
art
the
instrument
and
means
of
the
ruine
of
you
both
,
and
of
your
posterity
?
Eve
fearing
the
curse
of
the
Law
(
by
a
dying
death
)
to
be
inflicted
both
upon
her self
and
Adam
(
according
to
the
covenant
)
doth
post
over
the
cause
of
her
transgression
upon
the
Serpent
,
in
hope
thereby
to
have
freed
her self
and
Adam
from
the
curse
(
notwithstanding
of
Adams
unkinde
charging
of
Eve
,
for
being
the
cause
of
his
own
wilfull
disobedience
)
and
to
have
had
the
curse
inflicted
upon
the
Serpent
,
who
had
so
maliciously
betrayed
both
her
and
Adam
;
where
it
may
plainly
appear
,
that
(
as
yet
)
there
was
no
remorse
in
either
of
both
,
for
their
horrible
sin
,
notwithstanding
of
Gods
so
gracious
calling
of
both
by
his
immediate
Word
,
but
God
(
mercy
and
patience
it self
)
doth
bear
patiently
with
both
:
For
,
God
(
in
his
eternall
purpose
)
did
decree
,
to
move
both
to
repentance
by
another
means
,
afterwards
to
be
declared
,
when
we
come
to
the
entring
of
the
second
covenant
.
In
the
mean
time
,
the
judicious
Reader
may
manifestly
observe
,
that
though
our
first
parents
(
by
their
answers
to
God
upon
their
arraignment
)
did
shew
themselves
like
naturall
men
,
without
any
manner
of
spirituall
understanding
or
action
,
being
shut
up
in
spirituall
darknesse
,
according
to
the
e●ernall
Decree
of
God
;
yet
by
their
free
answers
to
God
,
it
doth
plainly
appear
,
that
though
they
were
condemned
to
the
curse
of
eternall
death
and
darknesse
,
yet
the
curse
of
the
Law
was
not
actually
inflicted
upon
either
of
both
;
for
the
necessary
reasons
formerly
declared
:
For
,
it
was
for
fear
of
the
curse
of
a
dying
death
to
be
actually
inflicted
upon
them
(
to
which
they
were
so
necessarily
obliged
by
the
first
covenant
)
that
they
did
so
shift
and
post
over
the
cause
of
the
horrible
fact
from
one
to
another
.
And
so
much
briefly
,
for
the
arraignment
of
our
first
parents
for
their
transgression
of
the
Law
of
righteousnesse
,
as
they
were
simply
obliged
to
the
Law
by
the
first
covenant
.
Next
therefore
of
the
censure
of
God
for
the
transgression
of
the
Law
.
CHAP.
XVII
.
The
sensitive
creature
,
called
the
Serpent
,
before
the
curse
,
did
walk
upon
legs
as
other
sensitive
cattle
and
beasts
of
the
field
.
GOd
doth
pronounce
his
censure
(
for
the
transgression
of
the
Law
)
upon
all
the
parties
accessary
to
the
transgression
;
beginning
at
the
first
party
,
where
the
cause
of
the
transgression
doth
begin
,
and
so
in
order
to
the
last
party
delinquent
.
The
first
party
delinquent
,
which
was
the
first
and
immedi●te
cause
of
the
transgression
of
the
Law
,
was
the
sensitive
Serpent
.
The
second
was
the
old
murthering
Serpent
,
Satan
.
The
third
party
was
the
woman
man
female
,
which
was
betrayed
by
the
Serpent
.
The
fourth
and
last
party
delinquent
,
was
Adam
,
man
male
.
First
,
therefore
of
the
censure
of
God
upon
the
Serpent
.
The
censure
of
the
Serpent
is
set
down
by
Moses
after
a
twofold
manner
:
First
,
the
censure
is
set
down
as
it
concerns
the
Serpent
in
particular
:
Secondly
,
the
censure
is
set
down
,
as
the
censure
inflicted
upon
the
Serpent
doth
likewise
concern
the
woman
,
but
after
a
farre
differing
manner
.
The
censure
as
it
doth
concern
the
Serpent
in
particular
is
set
down
in
these
words
,
Gen.
3.13
.
Because
thou
hast
done
this
,
thou
art
cursed
above
all
cattle
,
and
above
every
beast
of
the
field
:
Vpon
thy
belly
thou
shalt
go
,
and
dust
shalt
thou
eat
all
the
dayes
of
thy
life
.
The
censure
upon
the
Serpent
hath
a
literall
and
mysticall
sense
.
First
of
the
literall
sense
:
By
the
literall
sense
of
the
censure
;
the
sensitive
Serpent
is
cursed
above
all
the
cattle
and
beasts
of
the
field
:
and
first
the
cause
of
the
curse
is
set
down
,
and
secondly
,
the
curse
is
pronounced
by
God
,
by
his
Word
.
The
cause
of
the
curse
is
,
because
thou
hast
done
this
,
that
is
,
because
by
thy
false
suggestion
,
thou
hast
betrayed
man
to
fall
under
the
curse
of
the
Law
.
The
curse
of
the
Law
is
pronounced
by
God
upon
the
sensitive
creature
,
called
the
Serpent
,
without
all
calling
or
examination
,
which
of
all
judgements
is
the
most
fearfull
;
while
the
judgement
doth
so
suddenly
and
unexpectedly
fall
without
all
pre-meditation
or
prevention
:
As
for
the
reason
wherefore
God
doth
thus
speak
to
the
Serpent
(
being
an
irrationall
creature
)
it
will
appear
by
the
mysticall
sense
of
the
censure
.
The
curse
upon
the
Serpent
doth
divide
it self
into
two
branches
:
The
first
is
,
Vpon
thy
belly
shalt
thou
go
:
The
second
is
,
Dust
shalt
thou
eat
all
the
dayes
of
thy
life
.
Because
the
literall
sense
of
the
censure
upon
the
Serpent
is
plain
,
we
will
only
answer
to
a
two-fold
objection
arising
of
the
words
of
the
censure
.
The
first
whereof
is
this
:
The
Serpent
being
a
sensitive
and
an
irrationall
creature
,
it
may
be
objected
,
that
the
Serpent
in
the
justice
of
God
,
could
not
be
liable
to
the
curse
of
the
Law
;
because
the
irrationall
creature
cannot
be
capable
to
be
obliged
to
the
Law
of
God
.
I
answer
:
The
Law
of
God
doth
spare
neither
the
intellectuall
sensitive
,
animate
,
or
inanimate
creature
,
if
the
creature
do
but
come
instrumentally
within
the
compasse
of
the
transgression
of
the
Law
of
God
.
So
the
brazen
Serpent
,
which
was
commanded
by
God
(
though
the
instrument
of
saving
so
many
in
the
Wildernesse
;
)
yet
,
because
it
was
the
instrumentall
cause
of
the
people
of
Israels
Idolatry
,
2
King
.
18.4
.
the
brazen
Serpent
was
commanded
to
be
broken
in
pieces
.
So
the
golden
Calf
worshipped
by
the
Israelites
,
was
ground
to
powder
;
some
part
whereof
was
cast
down
the
river
;
some
part
burned
with
fire
,
for
being
the
instrumentall
cause
of
the
people
of
Israels
Idolatry
;
which
if
all
the
sins
of
man
,
is
most
fearfull
,
and
most
distastefull
to
God
:
For
,
by
the
sin
of
Idolatry
,
God
is
necessarily
denied
to
be
God
;
which
fearfull
sin
God
doth
never
leave
unpunished
at
some
time
or
other
;
and
so
much
for
answer
to
the
first
objection
.
The
second
objection
is
this
:
The
curse
of
the
Creator
for
the
transgression
of
the
Law
,
is
the
destruction
of
the
creature
,
as
it
is
such
a
creature
.
Now
,
before
and
after
the
curse
is
inflicted
upon
this
sensitive
creature
,
(
called
the
Serpent
)
it
is
called
by
Moses
a
Serpent
.
And
the
nature
of
the
Serpent
,
being
to
go
,
or
craul
upon
the
belly
,
and
to
eat
(
at
the
least
)
for
the
most
part
of
the
dust
of
the
earth
:
This
censure
therefore
,
inflicted
by
God
upon
the
Serpent
,
for
being
the
instrumentall
cause
of
the
transgression
of
the
Law
,
could
be
no
curse
at
all
.
I
answer
to
the
objection
,
and
do
affirm
,
that
Moses
doth
call
this
sensitive
creature
,
a
Serpent
,
from
the
effect
produced
therein
,
by
the
immediate
curse
of
the
Law
of
God
,
pronounced
by
the
power
of
his
Word
.
And
therefore
that
this
sensitive
creature
did
walk
upon
the
legs
,
as
other
cattle
and
beasts
of
the
field
,
before
the
curse
was
pronounced
by
God
,
I
thus
inforce
the
point
:
First
,
God
himself
(
in
pronouncing
of
the
curse
)
doth
call
this
sensitive
creature
,
one
of
the
cattle
and
beasts
of
the
field
,
saying
,
Gen.
3.13
.
Cursed
art
thou
above
all
the
cattle
and
beasts
of
the
field
:
The
sense
of
the
words
is
this
,
Thou
art
the
only
curst
beast
of
all
the
number
of
the
cattle
and
beasts
of
the
field
,
amongst
whom
thou
livest
.
This
sensitive
creature
therefore
before
the
curse
,
was
one
of
the
number
of
the
cattle
and
beasts
of
the
field
.
Secondly
,
by
the
power
of
the
curse
,
this
sensitive
beast
is
necessitate
to
go
upon
the
belly
,
and
craul
.
This
sensitive
beast
therefore
,
(
called
the
Serpent
)
before
it
was
cursed
by
the
power
of
the
Word
,
did
not
go
and
craul
upon
the
belly
,
but
did
walk
upon
the
legs
,
as
other
sensitive
cattle
and
beasts
of
the
field
.
Thirdly
,
this
sensitive
creature
,
(
called
the
Serpent
)
by
the
power
of
the
curse
,
is
necessitate
by
crauling
upon
the
belly
,
to
eat
and
feed
upon
the
dust
of
the
earth
.
This
sensitive
creature
therefore
,
before
the
curse
,
did
not
live
by
licking
up
of
the
dust
of
the
earth
,
but
by
walking
,
as
other
cattle
,
did
feed
upon
the
herbs
and
grasse
of
the
field
.
Fourthly
,
it
is
said
,
that
this
sensitive
creature
(
called
the
Serpent
)
was
,
Gen.
3.1
.
more
subtill
then
any
beast
of
the
field
,
that
is
,
in
sensitive
apprehension
.
This
sensitive
beast
therefore
,
according
to
the
subtilty
of
sensitive
apprehension
,
above
all
other
cattle
and
beasts
of
the
field
,
was
created
with
an
organicall
sensitive
body
,
answerable
to
discharge
the
internall
sensitive
perfection
,
equall
(
if
not
above
)
the
externall
shape
and
form
of
other
cattle
and
beasts
of
the
field
.
Fifthly
,
the
enmity
inflicted
by
the
censure
,
between
the
Serpent
and
its
seed
,
and
the
woman
and
her
seed
,
doth
necessarily
presuppose
a
former
amity
and
love
between
man
and
this
sensitive
creature
:
For
,
as
this
sensitive
creature
was
of
a
more
nimble
and
sensitive
apprehension
,
above
all
the
other
cattle
and
beasts
of
the
field
:
So
it
was
next
to
man
in
sensitive
apprehension
,
and
therfore
more
conversant
with
man
,
then
any
of
the
other
sensitive
creatures
;
and
in
all
probability
,
did
wait
,
as
it
were
,
upon
Eve
,
and
therefore
the
more
fit
instrument
for
Satan
to
work
his
mischief
.
Sixthly
by
the
mysticall
sense
of
this
curse
upon
the
sensitive
creature
called
the
Serpent
(
wherby
it
is
cast
down
from
walking
upon
the
legs
,
to
craul
upon
the
belly
)
the
old
murdering
Serpent
Satan
,
is
so
cast
down
upon
the
belly
of
his
great
power
(
for
the
betraying
of
man
)
as
he
shall
never
betray
all
men
again
with
such
a
high
hand
,
at
one
clap
,
as
he
did
before
,
more
plainly
to
be
declared
in
the
next
Chapter
.
Seventhly
,
by
the
fearfull
sudden
unexpected
judgement
pronounced
by
God
in
his
fierce
wrath
,
as
a
terrible
Judge
upon
this
sensitive
creature
,
in
the
presence
of
our
first
parents
,
(
amazed
at
the
terror
of
the
curse
,
and
fearing
no
lesse
,
then
their
turn
next
,
to
have
the
curse
of
the
Law
actually
inflicted
upon
them
)
ou●
first
parents
were
moved
to
repentance
,
and
prepared
for
the
imbracing
of
the
gracious
promise
of
the
blessed
seed
,
which
was
presently
after
made
by
God
,
whereby
the
second
covenant
was
entred
between
God
and
man
.
Lastly
,
to
conclude
this
point
;
either
there
must
be
a
supernaturall
sensitive
mutation
in
this
sensitive
creature
,
by
the
curse
of
the
Law
(
as
it
was
such
a
creature
,
though
transcendent
to
all
Philosophicall
reason
)
whereby
this
sensitive
creature
was
cast
down
from
walking
upon
the
legs
,
and
from
eating
of
the
herbs
of
the
field
,
to
craul
upon
the
ground
,
and
to
eat
and
feed
upon
the
dust
of
the
earth
:
or
,
the
plain
words
of
the
Scripture
must
be
contradicted
.
And
so
much
for
the
literall
sense
of
the
censure
of
God
by
the
curse
of
the
Law
,
as
the
censure
doth
concern
the
Serpent
in
particular
:
Next
of
the
mysticall
sense
of
the
censure
.
CHAP.
XVIII
.
The
curse
of
the
Law
by
the
first
covenant
literally
inflicted
upon
the
sensitive
Serpent
,
is
mystically
inflicted
upon
the
old
Serpent
,
Satan
.
THe
curse
of
the
Law
literally
inflicted
upon
the
sensive
Serpent
is
mystically
inflicted
upon
the
old
Serpent
Satan
,
who
is
called
the
old
Serpent
,
Rev.
20.2
.
from
his
stinging
and
killing
of
man
from
the
beginning
.
The
poison
of
his
sting
is
malice
:
the
bait
whereby
he
doth
bait
his
sting
,
is
his
false
pleasing
deceitfull
light
,
called
Satans
darknesse
;
for
by
the
pleasing
light
of
his
miserable
sting
,
man
doth
greedily
swallow
the
bait
,
whereby
man
is
stung
to
the
heart
.
From
the
great
power
of
Satans
sting
,
whereby
he
did
sting
all
men
to
eternall
death
from
the
beginning
,
Satan
,
Isa.
27.1
.
is
called
a
Dragon
:
Satan
,
Rev.
20.2
.
is
called
the
great
Leviathan
,
which
devoureth
so
many
fishes
at
one
mouthfull
:
Satan
from
his
stinging
of
all
men
from
the
beginning
,
is
called
the
Murderer
of
mankinde
:
From
his
continuall
stinging
of
man
to
make
them
fall
by
finall
impenitency
under
the
mercilesse
curse
of
the
Law
of
Faith
Joh.
8.44
.
Satan
is
likewise
called
a
Murderer
:
Rev.
12.9
.
Satan
is
called
the
Devill
,
because
Satan
having
stung
man
(
by
inducing
man
to
commit
sin
upon
sin
)
Satan
doth
object
to
wretched
man
,
the
severity
of
Gods
justice
,
continually
accusing
man
for
his
sins
against
God
;
and
the
impossibility
of
Gods
mercy
to
the
multitude
of
his
sins
;
whereby
wretched
man
,
without
Gods
preventing
mercy
,
in
his
Son
Christ
Jesus
,
is
stung
with
the
sting
of
despair
.
Satan
for
his
stinging
of
all
men
by
his
first
blasphemous
lie
against
God
,
whereby
he
betrayed
all
men
,
is
called
,
Joh.
8.44
.
the
father
of
lies
:
For
lying
is
the
first
seed
that
he
sowes
amongst
men
,
even
in
a
manner
,
from
the
cradle
:
From
the
great
power
of
the
false
light
,
wherewith
he
baits
his
sting
to
deceive
man
,
Satan
is
called
,
the
Prince
of
darknesse
,
because
by
the
power
of
his
great
false
light
,
the
literall
light
of
the
word
of
the
Law
,
and
life
of
righteousnesse
written
in
the
heart
of
man
,
is
obscured
and
darkned
;
and
in
this
sense
,
Satan
is
likewise
called
,
2
Cor.
4.4
.
God
of
the
earth
,
from
the
multitude
of
his
followers
.
As
the
cause
of
the
curse
is
first
set
down
,
and
then
the
curse
of
the
Law
is
literally
pronounced
upon
the
sensitive
Serpent
:
So
the
cause
is
first
mystically
set
down
to
Satan
,
and
then
the
curse
is
pronounced
upon
the
old
Serpent
Satan
.
The
cause
is
set
down
in
these
words
;
because
thou
hast
done
this
;
The
mysticall
sense
of
the
words
is
this
:
Satan
,
because
thou
hast
done
this
,
(
that
is
)
because
thou
hast
been
the
first
cause
and
author
of
this
mischief
,
(
to
wit
)
not
only
of
the
condemnation
of
Adam
,
and
of
all
men
naturally
to
descend
of
Adam
,
to
eternall
death
and
darknesse
,
by
the
curse
of
the
Law
of
righteousnesse
,
but
because
thou
art
likewise
the
cause
of
the
cursed
death
of
Christ
Jesus
,
the
eternall
Son
of
God
,
as
he
is
man
,
in
redeeming
of
man
from
the
eternall
curse
of
the
Law
;
cursed
therefore
art
thou
,
above
all
the
intellectuall
creatures
of
God
,
as
thy
instrument
the
Serpent
is
cursed
above
all
the
cattle
and
beasts
of
the
field
,
because
thou
hast
done
this
.
According
to
the
two
branches
of
the
curse
,
literally
inflicted
upon
the
sensitive
Serpent
:
The
two
branches
are
mystically
inflicted
upon
Satan
in
the
Serpent
:
The
first
is
,
Vpon
thy
belly
thou
shalt
goe
.
Mystically
Satan
must
go
upon
his
belly
:
the
mysticall
sense
of
the
words
is
this
:
Satan
,
thou
art
cast
down
upon
the
belly
of
thy
great
power
,
whereby
thou
didst
so
maliciously
betray
and
deceive
the
first
Adam
,
and
all
men
created
in
Adam
the
head
;
so
that
thou
shalt
never
rise
again
,
Rev.
20.10
.
(
with
such
a
high
hand
of
power
)
to
deceive
and
betray
the
second
Adam
(
to
wit
)
Christ
Jesus
,
and
his
mysticall
members
.
This
mysticall
sense
of
the
first
branch
of
the
curse
,
inflicted
upon
Satan
,
is
set
down
by
the
Apostle
Jude
,
chap.
6.
to
be
the
eternall
chains
of
darknesse
,
to
which
Satan
(
ever
since
)
is
chained
,
like
a
Bear
to
the
stake
;
the
compasse
of
which
chain
Satan
must
not
passe
over
,
neither
do
within
the
compasse
of
that
chain
,
but
what
Satan
is
permitted
by
God
:
For
,
though
Satan
was
cast
down
from
the
heavens
like
lightning
,
Luke
10.18
.
by
the
curse
of
the
Angelicall
obligement
of
the
Law
which
he
did
transgresse
:
For
,
Satan
sinned
,
Satan
therefore
transgressed
the
Law
,
whereby
he
was
Angelically
obliged
.
Yet
Satans
power
was
wonderfull
,
untill
he
brought
himself
within
the
compasse
of
the
curse
of
the
humane
obligement
of
the
Law
,
by
his
betraying
of
innocent
man
,
which
is
now
pronounced
by
God
upon
Satan
,
whereby
Satans
high
power
is
curbed
,
and
himself
confined
and
chained
till
the
great
day
;
when
Satan
shal
receive
his
final
judgement
,
and
be
cast
down
in
the
eternall
burning
lake
,
Rev.
20.10
.
for
his
malicious
betraying
of
man
:
Who
,
as
he
did
first
betray
the
woman
man
female
,
so
by
man
(
the
seed
of
the
woman
)
he
shall
be
condemned
in
the
great
day
(
to
wit
)
by
man
,
Christ
Jesus
,
and
his
mysticall
members
,
who
is
the
mysticall
man
,
which
must
break
the
head
of
the
great
Serpent
,
in
the
great
day
,
to
his
eternall
confusion
.
And
this
is
the
reason
that
Satan
did
so
saucily
challenge
our
Saviour
,
Mat.
8.29
.
for
tormenting
of
him
before
his
time
.
Because
our
Saviour
crossed
Satan
,
by
dispossessing
of
the
man
possessed
with
Satans
malicious
spirit
.
The
second
branch
of
the
curse
literally
inflicted
upon
the
sensitive
Serpent
,
as
the
literall
curse
doth
concern
the
Serpent
in
particular
,
is
mystically
inflicted
upon
the
old
Serpent
Satan
,
in
these
words
:
Dust
shalt
thou
eat
all
the
dayes
of
thy
life
:
By
the
mysticall
sense
of
this
branch
of
the
curse
;
Satan
is
necessitate
to
feed
upon
the
dust
of
the
earth
:
By
the
dust
of
the
earth
,
the
foul
dusty
stinking
sins
of
man
since
the
fall
,
is
mystically
signified
;
which
Satan
must
lick
up
and
feed
upon
,
Mich.
7.17
.
or
Satan
must
starve
himself
with
his
malice
,
Prov.
14.28
.
Satans
hunger
and
thirst
therefore
,
to
make
wretched
man
sin
,
is
one
of
the
chief
causes
that
Satan
goeth
about
continually
(
like
a
roaring
Lion
)
1
Pet.
5.8
.
seeking
whom
he
may
devoure
:
for
Satan
is
necessitate
by
the
curse
,
to
feed
upon
the
sins
of
man
,
whose
insatiable
hunger
and
thirst
,
(
by
reason
of
the
necessity
of
this
curse
)
is
never
satisfied
.
Another
cause
of
Satans
continuall
going
about
,
seeking
whom
he
may
devoure
,
is
Satans
fear
,
lest
too
many
should
be
regenerate
,
and
become
mysticall
members
of
the
mysticall
man
,
and
become
Satans
heavie
judges
in
the
great
day
:
For
,
the
Lord
Jesus
Christ
united
to
his
mysticall
members
,
is
the
mysticall
man
,
by
whom
Satants
head
,
and
the
head
of
his
cursed
seed
,
in
the
great
day
,
must
be
finally
and
eternally
broke
,
to
their
eternall
confusion
.
And
so
much
of
the
censure
of
God
,
as
it
doth
concern
the
sensitive
Serpent
,
and
mystically
the
old
Serpent
Satan
.
Next
of
the
censure
inflicted
upon
the
Serpent
,
as
the
censure
doth
likewise
concern
the
woman
.
CHAP.
XIX
.
As
the
censure
inflicted
upon
the
Serpent
doth
concern
the
woman
.
THe
censure
of
God
upon
the
Serpent
,
as
it
doth
concern
the
woman
,
is
set
down
by
Moses
in
these
words
,
Gen.
3.15
.
I
will
put
enmity
between
thee
and
the
woman
,
and
between
thy
seed
and
her
seed
;
it
shall
break
thy
head
,
and
thou
shalt
bruise
his
heel
.
This
censure
hath
likewise
a
literall
and
mysticall
sense
,
and
doth
divide
it self
into
three
branches
:
The
first
is
,
I
will
put
enmity
between
thee
and
the
woman
,
and
between
thy
seed
and
her
seed
:
The
second
is
,
It
shall
break
thy
head
:
The
third
is
,
Thou
shalt
bruise
his
heel
.
In
the
three
branches
of
this
censure
,
(
as
the
censure
doth
concern
the
woman
and
her
seed
)
doth
consist
the
foundation
of
all
Christian
faith
from
the
first
promise
of
the
blessed
seed
made
to
Adam
:
For
,
in
the
second
branch
of
this
censure
,
the
second
covenant
is
made
by
God
with
man
,
in
the
promise
of
the
blessed
seed
.
The
Declaration
therefore
of
this
censure
(
as
it
doth
concern
the
Serpent
and
the
woman
)
shall
be
discharged
in
these
two
points
:
First
,
the
literall
and
mysticall
sense
of
the
three
branches
of
the
censure
shall
be
declared
.
Secondly
,
the
second
covenant
in
the
promise
of
the
blessed
seed
,
shall
be
set
down
:
After
the
declaration
of
which
two
points
,
the
censure
of
God
upon
the
two
last
parties
,
delinquents
,
shall
be
followed
,
according
to
the
order
set
down
by
Moses
.
First
,
therefore
of
the
literall
sense
of
the
thee
branches
of
the
censure
;
and
next
of
the
mystall
sense
:
By
the
literall
sense
of
the
first
branch
of
the
censure
,
a
naturall
enmity
and
hatred
is
put
between
the
Serpent
&
the
woman
,
who
were
formerly
so
loving
and
conversant
one
with
another
,
which
enmity
and
hatred
,
is
put
likewise
between
the
seed
of
both
.
By
reason
of
this
enmity
and
hatred
,
mortall
,
bloody
,
irreconcileable
wars
are
stirred
up
between
the
parties
.
This
was
a
miserable
censure
inflicted
upon
the
Serpent
,
not
only
to
be
cast
down
by
the
curse
from
the
former
estate
,
to
craul
so
despicably
and
loathsomely
upon
the
belly
,
and
to
eat
the
dust
of
the
earth
,
but
likewise
to
be
so
necessitate
,
(
by
the
curse
)
to
such
a
base
condition
,
as
neither
man
or
woman
can
abide
the
Serpent
,
who
were
formerly
so
loving
and
familiar
one
with
another
;
which
hatred
(
according
to
the
eternall
Decree
of
God
)
must
continue
till
the
worlds
end
.
This
hatred
is
not
only
a
simple
privation
of
the
former
love
between
this
sensitive
creature
and
man
,
but
it
is
a
positive
enmity
,
accompanied
with
such
a
necessitate
fear
of
man
in
the
Serpent
,
as
if
the
fire
stand
in
the
way
(
while
man
doth
pursue
the
Serpent
,
)
the
Serpent
(
to
flie
the
presence
of
man
)
will
craul
thorow
the
fire
it self
.
Though
this
enmity
be
inflicted
upon
the
Serpent
and
its
seed
as
a
curse
;
yet
it
is
no
wayes
inflicted
as
a
curse
upon
the
woman
,
or
upon
her
seed
,
but
doth
naturally
proceed
from
both
to
the
Serpent
,
for
the
Serpents
betraying
of
man
,
to
fall
under
the
eternall
curse
of
the
Law
;
for
whose
redemption
,
the
sacred
blood
of
Christ
Jesus
(
as
he
is
man
)
was
so
truly
and
necessarily
shed
,
though
it
be
no
small
cut
to
man
,
while
man
(
at
whose
frown
,
the
most
cruell
Lion
did
most
submissively
stoop
)
must
now
be
afraid
of
the
sting
of
such
a
base
crauling
creature
as
the
Serpent
.
The
second
branch
of
the
censu●e
is
,
It
shall
break
thine
head
:
whereby
the
word
[
it
]
is
to
be
understood
,
man
the
seed
of
the
woman
,
as
shall
appear
by
the
mysticall
sense
of
the
censure
.
By
the
eternall
Decree
of
God
therefore
,
the
seed
of
the
woman
must
break
the
head
of
the
Serpent
,
which
is
the
most
miserable
curse
of
all
to
the
Serpent
:
For
the
head
(
implying
the
brain
)
which
is
the
originall
of
the
sensitive
powers
of
the
sensitive
creature
,
being
broke
and
bruised
(
as
it
were
)
in
pieces
,
both
the
sensitive
and
vegetative
life
of
the
Serpent
,
is
extinguished
in
the
originall
,
and
consequently
the
venemous
power
of
the
sting
of
the
Serpent
,
bruised
and
broken
.
And
by
whom
?
By
man
the
seed
of
the
woman
,
and
why
?
because
thou
hast
done
this
.
The
victory
therefore
of
this
irreconcileable
wars
,
is
(
by
the
eternall
Decree
of
God
)
decreed
to
man
,
the
seed
of
the
woman
.
But
though
the
victory
of
this
bloody
irreconcileable
wars
,
be
decreed
to
the
seed
of
the
woman
;
yet
the
conquest
is
not
without
some
fear
and
danger
,
to
wit
,
Thou
shalt
bruise
his
heel
;
that
is
,
the
heel
of
man
,
the
seed
of
the
woman
.
By
the
heel
,
the
lowest
part
of
man
,
as
he
is
sensitive
,
is
to
be
understood
:
for
neither
the
Serpent
,
or
Satan
,
or
any
created
power
,
must
enter
the
soul
of
man
,
to
sting
man
,
as
he
is
a
spirituall
man
.
The
Serpent
therefore
by
its
sting
,
must
bruise
the
naturall
man
,
as
he
is
sensitive
,
and
not
as
the
man
is
intellectuall
and
a
spirituall
man
.
By
this
power
given
to
the
Serpent
,
to
bruise
the
heel
of
man
,
Numb
.
21.8
.
Eccl.
10
11.
the
Serpent
is
said
to
bite
or
sting
man
the
seed
of
the
woman
.
And
though
by
the
sting
of
the
Serpent
(
being
venemous
)
the
wound
by
the
inflamation
of
the
sensitive
powers
(
without
speedy
remedy
)
doth
many
times
prove
mortall
;
yet
such
mortality
by
naturall
death
,
is
an
advantage
to
the
faithfull
,
while
thereby
,
all
the
afflictions
of
this
life
by
the
old
great
Serpents
sting
,
are
determined
.
And
though
the
Serpent
many
times
(
having
mortally
stung
man
)
by
subtilty
&
nimblenesse
,
doth
scape
the
deadly
wound
;
yet
die
the
Serpent
must
,
if
not
by
man
naturally
descended
of
Adam
,
yet
by
man
spiritually
begot
of
the
seed
of
the
woman
,
by
whose
sacred
blood
,
the
dead
,
by
the
Serpents
sting
was
redeemed
,
and
by
whose
c●mmand
,
the
blood
of
man
killed
,
must
be
revenged
:
For
,
by
whom
mans
blood
is
shed
,
the
blood
of
the
shedder
,
(
whether
by
man
,
or
any
sensitive
creature
)
must
be
shed
,
according
to
the
Law
of
God
.
And
so
much
for
the
literall
sense
of
the
three
branches
of
the
censure
,
inflicted
upon
the
sensitive
Serpent
and
its
seed
,
as
the
censure
doth
concern
the
woman
and
her
seed
.
Next
of
the
mysticall
sense
of
the
three
branches
of
the
censure
.
CHAP.
XX.
The
mysticall
sense
of
the
first
branch
of
the
censure
.
BY
the
mysticall
sense
of
the
first
branch
of
this
censure
;
the
enmity
put
between
the
sensitive
Serpent
and
the
woman
,
is
mystically
put
between
the
old
murdering
Serpent
,
and
the
Church
of
God
,
which
is
the
body
of
our
Lord
Jesus
Christ
,
the
head
of
the
Church
,
mystically
signified
by
the
woman
;
For
,
this
mysticall
woman
is
the
blessed
Virgine
.
By
the
seed
of
the
Serpent
,
is
mystically
signified
,
those
whom
Satan
by
the
sowing
of
his
seed
of
enmity
(
even
in
a
manner
from
the
cradle
)
doth
beget
to
be
haters
of
the
truth
of
the
word
,
and
persecutors
of
the
Professors
of
the
Word
,
are
called
the
children
and
seed
of
Satan
.
By
this
mysticall
woman
,
therefore
,
to
wit
,
the
blessed
Virgine
,
the
redeemed
militant
Church
of
God
upon
earth
,
is
mystically
to
be
understood
:
By
the
seed
of
the
woman
,
first
Christ
Jesus
the
Word
:
secondly
the
children
begot
of
the
Word
,
brought
forth
by
the
Church
,
are
mystically
signified
.
First
,
those
who
(
by
the
preaching
of
the
Word
)
are
morally
begotten
,
by
moral
faith
:
And
secondly
,
those
whom
God
,
according
to
his
eternall
purpose
,
doth
spiritually
enlighten
by
the
grace
of
spirituall
faith
;
who
by
their
morall
and
spirituall
love
,
are
morally
and
spiritually
united
to
their
immediate
head
,
the
Lord
Jesus
Christ
,
the
Word
and
Truth
;
and
by
that
morall
and
spirituall
union
,
members
of
his
body
,
which
is
the
militant
Church
of
God
upon
earth
.
Though
this
enmity
and
hatred
be
inflicted
upon
Satan
and
his
cursed
seed
,
as
a
curse
(
whereby
they
are
induced
to
hate
the
truth
,
and
to
persecute
the
possessed
of
the
truth
;
)
yet
this
enmity
is
not
inflicted
upon
the
Church
,
and
upon
the
seed
of
the
Church
as
a
curse
:
For
the
Church
of
God
,
as
they
are
members
of
the
Lord
Jesus
Christ
,
in
whom
they
live
,
move
,
and
have
their
being
,
they
do
hate
all
the
professors
of
his
truth
,
who
are
the
Church
of
God
.
By
this
enmity
therefore
,
put
between
these
parties
,
irreconcileable
mortall
and
bloody
wars
,
is
raised
between
Satan
and
his
seed
,
and
the
Lord
Jesus
Christ
,
the
Word
of
truth
,
and
his
members
the
Church
,
begot
of
the
seed
of
the
Word
.
And
from
this
irreconcileable
bloody
wars
,
the
Church
of
God
upon
earth
,
is
said
to
be
the
militant
Church
.
This
enmity
and
hatred
,
to
which
Satan
(
by
the
curse
)
is
necessitate
;
is
not
only
a
simple
privation
of
the
former
love
and
amity
between
God
and
Satan
,
for
Satan
(
as
hath
been
formerly
declared
)
was
created
a
most
glorious
Angel
,
in
the
high
love
and
favour
of
God
,
untill
such
time
as
Satan
(
for
his
foul
ambitious
sin
)
was
cast
down
into
a
most
despicable
and
disgracefull
manner
from
the
heavens
,
and
from
his
conversment
with
the
blessed
Angels
,
who
are
ministring
spirits
sent
out
by
God
,
for
the
safety
of
his
Chu●ch
upon
earth
,
against
the
power
of
Satan
,
and
of
his
seed
;
and
therefore
the
eternall
blessing
of
the
Word
of
the
Lords
Evangelicall
seventh
dayes
rest
,
is
extended
to
the
blessed
Angels
,
(
according
to
the
eternall
Decree
of
God
;
)
by
the
immediate
power
of
which
blessing
,
the
blessed
Angels
do
stand
in
their
created
perfection
.
Satan
therefore
,
(
by
this
enmity
)
is
not
only
deprived
of
his
former
love
to
God
,
and
to
his
truth
,
but
likewise
Satan
,
for
his
betraying
of
man
by
his
belying
of
the
truth
,
Satan
is
necessitate
by
a
positive
enmity
and
hatred
,
to
hate
the
truth
,
and
to
persecute
the
Professors
of
the
truth
;
and
so
are
his
cursed
brood
,
whom
Satan
by
the
sowing
of
his
seed
,
begets
to
be
bloody
finall
persecutors
of
the
Church
.
Here
two
Questions
may
be
moved
;
the
first
is
this
:
Are
all
those
the
cursed
seed
of
Satan
,
who
are
called
the
children
and
seed
of
Satan
?
I
answer
:
The
seed
of
Satan
is
taken
in
a
two-fold
sense
:
First
,
all
men
,
who
are
actually
sinners
,
(
as
they
do
sin
actually
)
are
called
the
children
and
seed
of
Satan
;
for
actuall
sin
is
from
the
Devill
,
and
of
these
many
(
being
stung
by
Satans
sting
of
enmity
,
sweetned
by
his
false
deceiving
light
)
are
stirred
up
to
be
persecutors
of
the
Church
for
a
time
;
though
afterwards
they
become
pillars
of
the
Church
;
and
such
a
persecutor
was
Paul
before
his
spirituall
darknesse
was
spiritually
enlightned
by
spirituall
faith
.
Secondly
,
the
seed
of
Satan
is
taken
for
those
whom
Satan
(
by
his
bewitching
sting
of
enmity
,
sweetned
by
his
false
pleasing
deceiving
darknesse
)
hath
induced
to
such
a
finall
hatred
of
all
truth
,
and
of
all
professors
of
the
truth
,
provoking
the
long
patience
of
God
,
(
leading
them
so
graciously
to
repentance
)
till
for
their
finall
contempt
and
impenitency
,
God
in
his
justice
doth
justly
give
them
over
to
a
reprobate
mind
,
whereby
they
do
inherit
the
curse
of
their
father
Satan
;
and
these
are
the
only
cursed
seed
of
Satan
.
The
parties
therefore
of
this
irreconcileable
mortall
bloody
wars
,
is
first
Satan
,
and
not
only
his
cursed
seed
,
but
likewise
all
those
whom
(
by
his
false
deceiving
light
)
Satan
hath
stirred
up
for
a
time
,
to
be
haters
of
the
truth
,
and
persecutors
of
the
professors
of
the
truth
,
who
are
the
Church
of
God
.
The
other
party
of
this
irreconcileable
war
,
is
the
Lord
Jesus
Christ
,
the
Word
,
and
the
seed
of
the
Church
,
of
which
sacred
seed
the
morall
and
mysticall
members
of
his
body
are
begot
,
who
out
of
their
love
to
their
head
,
(
Truth
it self
)
do
necessarily
and
mortally
hate
all
haters
of
his
truth
,
and
all
persecutors
of
the
professors
of
his
truth
.
The
second
question
may
be
moved
;
what
is
the
reason
that
this
irreconcileable
enmity
and
hatred
,
is
put
by
the
Lord
,
between
the
parties
,
whereby
his
Church
is
so
continually
and
so
bloodily
persecuted
and
afflicted
in
this
life
,
by
Satan
and
his
seed
;
since
the
Church
is
more
dear
to
the
Lord
Jesus
Christ
then
his
own
life
,
(
as
he
is
man
)
was
to
himself
?
I
answer
:
The
reason
is
,
first
,
that
the
Lord
Jesus
Christ
may
be
glorified
by
the
redeemed
valour
of
his
militant
Church
,
in
his
continuall
preservation
thereof
,
against
the
mighty
power
of
Satan
and
his
seed
;
that
the
world
may
know
,
that
all
their
labour
is
in
vain
.
Secondly
,
that
his
mysticall
members
(
in
their
mysticall
head
)
may
victoriously
revenge
the
blood
of
man
upon
Satan
and
his
cursed
seed
in
the
great
day
,
by
the
finall
breaking
of
their
head
,
to
their
eternall
confusion
.
Thirdly
,
that
in
recompence
of
their
valour
(
for
their
couragious
defending
of
the
truth
in
this
life
)
they
may
be
crowned
with
an
incorruptible
crown
of
glory
in
their
mysticall
head
in
the
life
to
come
:
For
by
the
eternall
Decree
of
God
,
the
victory
of
this
irreconcileable
war
is
decreed
to
the
mysticall
man
,
Christ
Jesus
and
his
mysticall
members
.
The
seed
of
the
woman
must
break
the
head
of
the
Serpent
,
according
to
the
second
branch
of
the
censure
,
the
mysticall
sense
whereof
is
next
to
be
declared
.
CHAP.
XXI
.
The
mysticall
sense
of
the
second
branch
of
the
censure
.
BY
the
mysticall
sense
of
this
second
branch
of
the
censure
,
the
victory
of
this
irreconcileable
war
,
is
decreed
to
the
seed
of
the
woman
:
For
,
as
by
the
false
suggestion
of
Satan
,
the
woman
was
first
deceived
by
the
Serpent
;
so
by
the
eternall
Decree
of
God
,
the
head
of
the
old
murdering
Serpent
Satan
,
and
the
head
of
his
cursed
seed
,
shall
be
broke
by
the
seed
of
the
woman
.
The
mysticall
woman
therefore
,
in
this
branch
of
the
censure
,
is
the
blessed
Virgine
;
and
the
mysticall
seed
of
the
Virgine
,
is
the
Word
,
who
is
promised
to
become
man
of
the
seed
of
the
woman
,
by
whom
the
head
of
the
Serpent
must
be
broke
.
In
this
second
branch
therefore
of
the
censure
,
the
sacred
generation
,
conception
,
birth
,
death
,
and
resurrection
,
of
the
Word
,
as
he
is
man
of
the
seed
of
the
woman
,
is
necessarily
and
mystically
implied
,
which
is
the
meaning
and
sense
of
the
promise
of
the
blessed
seed
,
mystically
set
down
in
this
second
branch
of
the
censure
.
For
the
better
conceiving
of
this
sacred
mystery
;
first
the
naturall
generation
of
man
is
necessarily
to
be
considered
.
The
naturall
generation
of
man
,
is
performed
,
first
by
the
mutuall
concourse
of
man
,
male
and
female
,
in
the
act
of
generation
,
whereby
the
naturall
seed
of
man
male
,
is
received
and
united
to
the
naturall
seed
of
man
female
in
the
womb
;
by
the
innate
vertue
and
callidity
whereof
,
the
masculine
and
feminine
potentiall
vertue
of
the
united
sensitive
seed
is
produced
in
act
in
the
matter
of
the
seed
,
and
actually
and
sensitively
conceived
and
formed
.
And
this
is
the
first
conception
of
woman
,
which
is
the
seminall
and
sensitive
conception
of
man
.
Secondly
,
the
formed
sensitive
body
(
fed
and
nursed
by
the
pure
blood
of
the
woman
)
being
brought
to
such
sensitive
perfection
,
as
the
high
elaborate
vitall
spirits
of
the
heart
,
doth
appetite
the
intellectuall
form
;
the
intellectuall
soul
humane
spirit
,
is
essentially
united
to
the
vitall
spirits
of
the
heart
of
the
Infant
in
the
womb
,
by
the
eternall
Father
of
spirits
,
according
to
his
covenant
;
by
which
immediate
essentiall
union
,
the
Infant
(
in
the
womb
)
is
man
,
and
so
conceived
man
by
woman
.
And
this
is
the
second
conception
of
woman
,
whereby
man
,
as
he
is
man
,
is
conceived
in
the
womb
,
and
in
the
prefixed
time
of
naturall
birth
,
brough
forth
man
,
by
man
female
the
woman
,
without
the
naturall
seed
,
therefore
of
man
male
it
is
impossible
that
man
can
be
,
either
begot
,
conceived
,
or
brought
forth
man
by
naturalll
generation
.
To
return
therefore
to
this
sacred
mysterie
of
the
generation
and
conception
of
the
word
,
(
the
promised
blessed
seed
)
to
be
made
flesh
of
the
seed
of
the
woman
,
by
whom
the
Serpents
head
is
to
be
broke
;
which
is
mystically
set
down
in
the
second
branch
of
this
censure
.
First
,
by
the
word
[
It
]
in
this
branch
of
the
censure
,
the
only
naturall
seed
of
the
Virgin
,
is
mystically
signified
.
Secondly
,
by
this
word
[
It
]
all
naturall
seed
of
man
male
,
is
excluded
from
this
sacred
generation
;
and
consequently
,
the
sacred
overshadowing
power
of
the
most
High
,
is
necessarily
implied
:
By
which
sacred
overshadowing
act
,
the
potentiall
masculine
vertue
was
communicate
and
united
to
the
potentiall
vertue
of
the
feminine
seed
in
the
womb
of
the
Virgine
,
and
by
the
innate
naturall
power
and
callidity
of
the
womb
,
the
united
potentiall
masculine
and
feminine
vertue
was
produced
in
act
in
the
matter
of
the
Virgins
seed
;
of
which
sanctified
seed
,
that
holy
thing
was
conceived
,
and
actually
and
sensitively
formed
.
Thirdly
,
this
holy
thing
so
formed
,
was
fed
,
nursed
,
and
cherished
by
the
pure
naturall
blood
of
the
Virgine
in
the
womb
,
which
being
brought
to
such
sensitive
perfection
,
as
the
elaborate
vitall
spirits
of
the
heart
of
the
holy
thing
,
did
appetet
the
intellectuall
form
:
The
true
spirit
of
man
(
begot
by
the
Father
of
spirits
)
essentially
united
to
the
divine
nature
,
was
indivisibly
and
essentially
united
to
the
vitall
spirits
of
the
heart
of
the
holy
sensitive
thing
:
and
by
the
indivisible
power
of
the
Trinity
,
essentially
anointed
with
the
spirituall
oil
of
gladnesse
,
Heb.
1.9
.
and
so
conceived
by
the
second
conception
of
the
Virgine
,
and
(
in
the
fulnesse
of
time
)
brought
forth
the
first
born
Son
of
the
blessed
Virgine
,
and
the
naturall
Son
of
the
most
High
,
the
word
and
the
seed
of
the
Church
.
And
thus
was
the
Word
made
flesh
of
the
seed
of
the
woman
,
which
was
most
lively
prefigurate
by
the
ark
of
the
covenant
placed
in
the
inner
Tabernacle
,
which
was
the
covenant
of
the
blessed
seed
,
whereby
God
did
covenant
with
Adam
,
(
and
with
all
naturall
men
condemned
in
Adam
the
head
)
that
the
Word
should
be
born
man
,
of
the
seed
of
the
woman
,
by
whose
cursed
death
,
Adam
,
and
all
men
condemned
in
Adam
,
should
be
redeemed
from
the
eternall
curse
of
the
Law
for
that
first
sin
,
which
was
prefigurate
to
the
posterity
by
the
Ark
of
the
covenant
.
First
,
by
the
Ark
,
the
blessed
Virgine
was
prefigurate
:
by
the
capacity
of
the
Ark
,
the
Virgines
womb
was
signified
:
By
the
word
of
the
two
tables
of
the
Testimony
,
the
Word
conceived
in
the
Virgines
womb
was
signified
:
By
the
Pot
of
Manna
,
the
eternall
life
of
the
Word
;
and
by
Aarons
Rod
,
his
infinite
power
,
which
were
placed
severally
by
the
Word
in
the
Ark
;
signifying
the
essentiall
union
of
the
divine
nature
,
to
the
humane
nature
of
the
Word
in
the
womb
of
the
Virgin
:
By
the
two
Cherubims
(
with
their
out-stretched
wings
overshadowing
the
Mercy-seat
,
)
the
overshadowing
act
of
the
indivisible
power
of
the
Trinity
in
the
sacred
generation
of
the
Word
of
the
seed
of
the
Virgin
,
was
most
lively
represented
:
For
,
by
the
two
cherubims
,
the
distinct
persons
of
the
Father
and
holy
Spirit
;
and
by
the
Mercy-seat
the
second
person
of
the
Trinity
(
Mercy
it self
)
is
signified
.
By
which
sacred
overshadowing
act
of
the
indivisible
power
of
the
Trinity
,
as
the
Word
was
first
begot
man
sensitively
of
the
seed
of
the
Virgine
;
so
the
Word
was
sensitively
conceived
by
the
Virgines
first
conception
;
and
as
the
Word
(
being
brought
to
sensitive
perfection
in
the
womb
)
by
the
immediate
act
of
the
Father
of
spirits
,
(
which
is
the
indivisible
act
of
the
Trinity
)
the
holy
thing
was
begot
man
,
essentially
united
to
the
divine
nature
:
So
was
the
Word
conceived
by
the
second
conception
of
the
Virgine
;
and
in
the
fulnesse
of
time
brought
forth
,
Mat.
1.25
.
the
first
born
Son
of
the
Virgin
,
and
the
naturall
Son
of
the
most
High
;
and
therefore
that
holy
thing
is
called
the
naturall
Son
of
God
:
For
,
though
the
sacred
generation
of
the
Word
of
the
female
seed
of
the
Virgine
was
supernaturall
;
yet
the
twofold
conception
of
the
Word
by
the
Virgine
,
the
maintaining
of
the
childe
by
her
pure
blood
,
and
the
bringing
forth
of
the
Word
so
made
man
of
the
seed
of
the
Virgine
,
was
the
naturall
act
of
the
Virgine
;
and
therefore
the
Word
made
flesh
of
the
seed
of
the
woman
true
man
essentially
united
to
the
divine
nature
;
and
therefore
it
is
said
,
Colos.
2.9
.
that
in
him
the
Godhead
dwelleth
bodily
.
Of
this
gracious
promise
of
the
blessed
seed
thus
prefigurate
by
the
Ark
,
three
main
fundamentall
points
are
to
be
precisely
observed
:
First
,
the
pot
of
Manna
,
and
Aarons
Rod
,
placed
severally
by
the
Word
of
the
two
Tables
of
the
Law
in
the
Ark
,
prefigurating
the
essentiall
union
of
the
divine
nature
,
to
the
humane
nature
of
the
Word
,
was
to
signifie
to
all
men
,
that
though
the
divine
and
humane
nature
of
the
Word
were
essentially
and
indivisibly
united
;
yet
,
that
this
essentiall
union
is
without
any
confounding
of
the
two
natures
,
or
of
their
essentiall
attributes
.
And
therefore
,
though
we
may
truly
say
,
that
the
Word
is
God
and
man
;
yet
we
cannot
say
,
that
the
Word
is
man
,
as
he
is
God
:
or
,
that
he
is
God
,
as
he
is
man
;
neither
must
we
attribute
the
essential
properties
of
the
divine
nature
to
the
human
nature
of
the
word
,
or
the
essential
attributes
of
the
human
nature
to
the
divine
nature
of
the
word
.
The
second
point
to
be
observed
,
is
the
reason
that
the
Church
of
God
is
mystically
signified
by
the
woman
;
the
reason
whereof
is
the
twofold
naturall
conception
of
the
woman
,
which
is
(
as
it
were
)
the
embleme
of
the
twofold
conception
of
the
morall
and
mysticall
members
of
the
Lord
Jesus
Christ
,
which
are
brought
forth
by
the
Church
:
For
,
as
the
morall
conception
of
the
naturall
man
by
morall
faith
,
(
by
the
preaching
and
sowing
of
the
seed
of
the
Word
)
doth
resemble
the
seminall
and
first
conception
of
the
woman
:
So
doth
the
spirituall
conception
of
the
regenerate
man
by
the
Church
,
resemble
the
second
conception
of
woman
:
For
,
though
the
regenerate
man
be
spiritually
enlightned
by
the
immediate
light
of
the
holy
Spirit
;
yet
that
spirituall
light
is
the
spirituall
light
of
the
Word
,
which
is
the
seed
of
the
Church
,
and
the
regenerate
man
is
enlightned
thereby
,
as
he
is
a
member
of
the
Church
,
which
is
the
body
of
our
Lord
Jesus
Christ
.
The
third
main
fundamentall
point
to
be
observed
in
this
gracious
promise
,
is
the
immediate
cause
of
the
Lords
love
to
his
militant
Church
:
For
,
the
immediate
sole
efficient
cause
of
his
love
to
the
Church
,
is
,
the
essentiall
union
of
this
divine
and
humane
nature
of
the
Word
:
As
the
immediate
cause
of
this
essentiall
union
,
is
the
Lords
infinite
love
to
all
men
eternally
condemned
to
the
curse
of
eternall
death
for
the
sin
of
Adam
.
Whence
the
infinit
joy
and
gladnesse
of
the
sacred
Trinity
did
arise
to
rest
eternally
upon
the
essential
union
,
of
which
essentiall
union
and
unction
,
doth
arise
the
Lords
love
to
his
Church
,
by
his
sacred
Word
,
as
his
Word
(
by
his
love
)
is
the
Image
of
this
essentiall
union
:
For
,
as
by
the
literall
light
of
his
Word
of
the
seventh
dayes
rest
of
the
Law
of
righteousnesse
of
faith
,
(
proceeding
from
his
love
,
which
is
of
one
reall
light
with
the
redeemed
word
in
the
heart
of
man
)
the
naturall
man
is
morally
led
to
the
Lords
merit
:
So
by
the
Spirituall
light
of
the
Word
,
proceeding
from
his
spirituall
love
,
(
which
is
the
spirituall
light
of
his
holy
Spirit
)
the
regenerate
man
is
spiritually
led
to
the
Lords
merit
,
and
spiritually
,
mystically
,
and
indivisibly
united
to
his
mysticall
head
:
For
,
by
this
spirituall
love
,
all
the
regenerate
are
coupled
and
united
joynt
to
joynt
,
one
to
another
;
and
all
indivisibly
to
their
mysticall
head
,
whence
the
spirituall
joy
and
gladnesse
of
the
regenerate
doth
arise
,
which
is
called
the
joy
of
the
Holy
Ghost
;
for
this
spirituall
union
and
unction
is
really
one
in
the
head
and
members
;
but
it
is
essentiall
in
the
head
,
and
spirituall
in
the
members
,
spiritually
flowing
from
the
essentiall
union
and
unction
of
the
head
:
and
this
is
the
reason
that
it
is
said
by
the
Prophet
David
,
prophecying
of
this
union
and
unction
,
Psal.
45.7
.
Thou
hast
anointed
him
with
the
oil
of
gladnesse
above
his
fellowes
:
Whose
fellows
,
are
his
mysticall
brethren
,
begotten
of
the
same
Father
;
for
both
the
head
and
the
members
are
the
sons
of
God
,
the
head
essentially
;
and
therefore
the
naturall
Son
of
God
;
the
members
spiritually
,
and
therefore
the
spirituall
and
adopted
sons
of
God
in
their
mysticall
head
;
who
are
therefore
predestinate
,
to
be
made
like
to
his
Image
,
that
he
might
be
the
first
born
Son
amongst
many
brethren
.
And
in
this
sense
our
Saviour
is
called
,
Luke
2.7
.
The
fi●st
born
Son
of
the
Virgine
,
the
woman
,
in
respect
of
his
mysticall
members
,
who
are
begot
of
the
woman
,
the
Church
.
Though
the
spirituall
joy
therefore
of
the
regenerate
,
doth
many
times
ebbe
and
flow
;
yet
the
spirituall
love
,
whereby
they
are
spiritually
united
to
their
mysticall
head
(
whence
this
spirituall
joy
doth
arise
)
is
indivisible
in
the
head
and
members
:
It
is
as
impossible
therefore
,
for
the
regenerate
,
to
fall
totally
and
finally
from
the
grace
of
their
spirituall
love
(
whereby
they
are
indivisibly
united
to
their
mysticall
head
;
)
As
for
the
humane
nature
of
the
word
,
to
fall
from
the
divine
nature
,
and
alone
:
For
the
essentiall
union
of
the
divine
and
humane
nature
of
the
Word
,
is
the
sole
immediate
efficient
cause
of
this
indivisible
union
,
and
must
mutually
stand
together
.
By
this
spirituall
union
and
unction
(
whereby
the
regenerate
are
indivisibly
united
to
the
truth
of
the
Lords
merit
)
the
regenerate
man
is
so
armed
with
the
spirituall
valour
of
patience
,
as
he
is
enabled
to
resist
the
strongest
temptation
of
the
Devill
,
and
of
his
powerfull
instruments
,
and
to
stand
to
the
Lords
truth
,
even
the
losse
of
his
naturall
life
;
by
which
spirituall
valour
,
the
regenerate
man
doth
overcome
the
power
of
Satan
,
and
of
all
his
cruell
crue
in
this
life
:
For
,
this
spirituall
valour
doth
proceed
from
the
decreed
victory
of
this
irreconcileable
bloody
war
to
the
seed
of
the
woman
:
For
the
seed
of
the
woman
must
break
the
head
of
the
Serpent
,
and
the
head
of
the
Serpents
seed
;
though
the
victory
be
not
without
temporall
danger
and
afflictions
,
as
may
appear
by
the
mysticall
sense
of
the
third
branch
of
the
censure
,
next
to
be
declared
.
CHAP.
XXII
.
The
mysticall
sense
of
the
third
branch
of
the
censure
.
SAtan
and
his
cursed
bloody
brood
,
(
by
the
mysticall
sense
of
the
first
branch
of
the
censure
)
being
necessitate
to
hate
the
truth
,
and
the
professors
of
the
truth
,
(
who
are
the
Church
of
God
)
and
to
induce
all
others
(
to
his
power
)
to
hate
and
persecute
the
Church
:
Satan
,
first
(
by
the
mysticall
sense
of
this
third
branch
of
the
censure
)
is
limited
how
far
his
power
shall
extend
,
mystically
signified
by
the
word
,
Heel
,
which
is
the
lowest
part
of
man
,
as
he
is
man
intellectuall
and
sensitive
,
whereby
the
sensitive
power
of
man
(
as
he
is
man
)
is
signified
.
Satan
therefore
,
(
by
his
cursed
sting
of
enmity
)
hath
the
power
to
sting
and
bite
man
,
as
he
is
a
naturall
man
,
intellectuall
and
sensitive
;
but
no
wayes
as
he
is
a
spirituall
man
:
For
Satan
,
with
all
his
power
,
cannot
sting
the
regenerate
man
,
not
so
much
as
to
induce
him
to
commit
the
least
actuall
sin
:
For
the
regenerate
man
is
born
of
God
,
1
John
3.9
.
and
cannot
sin
,
as
he
is
a
spirituall
man
.
And
therefore
the
Apostle
Paul
,
Rom.
7.17
,
18.
doth
disclaim
his
actuall
sins
to
be
his
,
(
to
wit
)
as
he
is
a
spirituall
and
a
regenerate
man
;
but
doth
attribute
his
actuall
sins
to
his
rebellious
flesh
,
as
he
is
a
naturall
man
,
and
the
old
man
corrupted
by
Satan
,
and
his
wicked
instruments
,
even
in
a
manner
,
from
the
cradle
.
Secondly
,
by
the
mysticall
sense
of
this
word
[
His
]
Satan
,
and
his
cursed
brood
,
(
according
to
the
eternall
Decree
of
God
)
is
permitted
:
first
,
to
sting
the
Word
(
the
blessed
seed
,
made
flesh
of
the
seed
of
the
woman
)
whom
that
old
murdering
blood-hound
,
and
his
cursed
bloody
brood
did
sting
most
cruelly
,
to
the
cursed
death
of
the
crosse
.
Secondly
,
by
the
word
[
His
]
Satan
and
his
seed
,
is
permitted
to
sting
and
bite
the
heel
of
the
Lords
mysticall
members
,
who
are
predestinate
to
be
made
like
to
the
Image
of
their
mysticall
head
,
that
they
may
taste
of
the
cup
of
his
afflictions
in
this
life
(
which
our
Saviour
hath
drunk
of
,
charged
up
to
the
brim
for
the
sins
of
man
)
to
the
end
,
that
his
mysticall
members
may
feel
the
sorrows
and
afflictions
which
he
did
sustain
for
man
;
and
that
they
may
testifie
their
redeemed
spirituall
valour
,
by
their
maintaining
of
his
truth
in
this
life
,
in
recompence
whereof
,
an
incorruptible
crown
of
glory
is
laid
up
for
them
in
the
life
to
come
.
By
this
,
the
permissive
decreed
power
to
Satan
and
his
seed
,
the
Church
of
God
hath
been
continually
stung
and
afflicted
,
ever
since
the
promise
of
the
blessed
seed
was
made
to
man
.
How
soon
did
that
murdering
Dragon
stir
up
Cain
to
murder
his
innocent
brother
Abel
;
and
what
fearfull
effects
did
follow
that
murder
,
while
of
Cains
wicked
race
,
the
world
was
set
in
such
a
fire
of
all
sin
,
cruelty
and
uncleannesse
,
as
the
whole
world
was
brought
to
the
number
of
eight
persons
?
And
so
hath
this
bloody
Hell-hound
and
his
wicked
seed
,
continued
ever
since
,
by
stinging
the
Prophets
and
Saints
of
God
,
before
Christ
,
and
since
,
his
Apostles
and
Martyrs
in
all
ages
.
And
was
there
ever
greater
stinging
and
bloody
persecutions
of
the
truth
,
and
of
the
professors
of
the
truth
,
then
there
is
in
this
miserable
age
?
The
regenerate
man
therefore
(
while
he
is
in
this
life
,
)
must
resolve
to
march
under
the
white
and
bloody
colours
of
the
immaculate
Lamb
,
and
to
stand
to
the
defence
of
the
purity
of
the
truth
of
his
mysticall
head
;
fight
he
must
,
for
Satan
the
great
Dragon
,
and
his
bloody
brood
,
are
naturally
inclined
to
bite
and
sting
.
The
regenerate
man
therefore
must
resolve
himself
both
to
give
,
and
many
times
to
take
the
foil
.
And
though
Satan
and
his
wicked
crue
,
(
by
byting
of
his
heel
)
do
make
him
trip
,
stumble
,
and
fall
;
yet
up
he
must
,
and
to
it
again
,
for
the
prize
is
an
incorruptible
crown
of
glory
due
by
covenant
to
him
that
overcometh
,
Rev.
2.10.11
.
And
though
in
the
conflict
the
regenerate
man
be
stung
to
naturall
death
;
yet
the
prize
is
his
own
:
For
(
according
to
the
eternall
decree
of
God
)
he
must
rise
again
,
and
in
his
mysticall
head
revenge
the
blood
of
man
upon
Satan
and
his
cursed
seed
,
by
breaking
of
their
heads
to
their
eternall
confusion
;
and
in
recompence
of
their
valour
in
this
life
,
be
crowned
with
an
incorruptible
crown
of
glory
in
his
mysticall
head
,
in
the
life
to
come
:
For
,
by
the
eternall
Decree
of
God
,
the
seed
of
the
woman
must
break
the
head
of
the
Serpent
.
What
I
say
to
the
regenerate
man
,
I
say
likewise
to
the
naturall
man
,
whom
God
in
his
mercy
hath
preserved
from
Satans
overcomming
,
to
be
his
cursed
seed
;
and
whom
God
,
(
in
his
eternall
purpose
)
hath
decreed
in
his
prefixed
time
to
call
spiritually
,
for
both
are
commanded
to
resist
Satan
:
For
if
the
naturall
man
(
out
of
the
power
of
his
redeemed
morall
grace
)
doth
but
resist
Satan
twice
or
thrice
:
Satan
,
Jam
4.7
.
like
a
coward
,
will
turn
tail
,
and
flie
away
,
as
the
sensitive
Serpent
,
from
the
presence
of
man
.
Let
the
regenerate
and
and
the
good
naturall
man
therefore
look
up
continually
to
the
crown
that
that
is
laid
up
for
them
,
and
withall
remember
that
he
that
doth
deny
the
Lords
truth
totally
and
finally
in
this
life
,
Mat.
10.33
.
the
Lord
will
deny
him
before
his
Father
in
the
great
day
.
Of
the
mysticall
sense
of
the
last
branch
of
this
censure
,
I
infer
the
third
necessary
conclusion
,
that
it
is
impossible
for
the
regenerate
man
to
fall
totally
and
finally
from
the
grace
of
his
spirituall
love
,
whereby
he
is
spiritually
and
indivisibly
united
to
his
mysticall
head
:
For
Satan
with
all
his
power
,
is
not
able
to
make
the
regenerate
man
to
sin
,
as
he
is
a
spirituall
man
;
for
he
is
born
of
God
,
much
lesse
to
fall
totally
and
finally
from
the
grace
of
his
spirituall
love
,
and
indivisibly
united
to
the
truth
of
the
Lords
merit
.
Thus
having
declared
the
literall
and
mysticall
sense
of
the
censure
upon
the
sensitive
Serpent
,
and
upon
the
old
Serpent
Satan
,
in
particular
;
and
also
the
literall
and
mysticall
sense
of
the
three
branches
of
this
censure
,
as
it
doth
concern
the
Serpent
,
and
the
Serpents
seed
,
and
the
woman
and
her
seed
,
literally
and
mystically
.
Before
we
come
to
the
declaration
of
the
censure
upon
the
last
two
delinquents
in
particular
:
First
,
the
second
covenant
,
comprehended
in
the
second
branch
of
this
censure
,
is
to
be
set
down
according
to
the
literall
and
mysticall
sense
.
CHAP.
XXIII
.
The
second
covenant
in
the
promise
of
the
blessed
seed
,
entred
with
Adam
the
redeemed
head
of
all
men
,
which
is
called
the
old
covenant
.
IN
the
opening
the
second
covenant
,
in
the
promise
of
the
blessed
seed
,
two
two
things
are
first
necessarily
to
be
observed
:
First
,
as
the
first
covenant
was
made
with
Adam
,
as
under
the
name
of
Adam
,
man
male
,
and
female
,
was
necessarily
comprehended
;
for
so
Adam
is
the
head
of
all
men
naturally
to
descend
of
Adam
:
So
the
second
covenant
is
made
with
Adam
in
his
redeemed
state
(
though
then
unknown
to
Adam
)
as
under
the
name
of
Adam
,
both
man
male
,
and
female
,
is
comprehended
;
for
so
Adam
is
the
redeemed
head
of
all
men
naturally
to
descend
of
Adam
.
The
second
thing
to
be
observed
is
,
that
(
according
to
the
eternall
decree
of
God
)
the
redemption
of
man
,
(
in
the
promise
of
the
blessed
seed
)
was
in
every
respect
as
actuall
to
man
in
the
promise
by
the
second
covenant
,
as
after
the
promise
was
fulfilled
by
the
new
covenant
.
To
come
therefore
to
the
covenant
:
God
in
the
majesty
of
his
incensed
wrath
against
the
sensitive
creature
,
called
the
Serpent
,
for
betraying
of
man
,
did
,
as
a
terrible
Judge
,
in
the
presence
of
our
first
parents
,
by
his
Word
,
pronounce
the
curse
of
the
Law
upon
this
sensitive
creature
,
so
beloved
of
our
first
parents
;
by
the
immediate
power
of
whose
(
all
commanding
)
Word
,
down
falleth
this
sensitive
creature
,
from
walking
upon
the
legs
(
as
other
cattle
and
beasts
of
field
)
to
craul
in
a
most
fearfull
despicable
and
loathsome
manner
upon
the
belly
,
to
lick
up
and
feed
upon
the
dust
of
the
earth
.
At
which
unexpected
horrible
loathsome
spectacle
,
our
first
parents
fearing
their
turn
next
,
to
have
the
curse
of
the
Law
infl●cted
upon
them
,
(
the
Serpent
being
only
the
instrument
of
the●r
transgression
)
whi●e
●ur
first
parents
in
this
agony
of
fear
to
be
swallowed
up
,
and
drowned
in
th●
sea
of
Gods
fiery
wrath
;
in
this
mean
time
,
God
,
according
to
his
eternall
decree
,
out
of
his
infinite
love
and
mercy
to
man
,
in
his
Son
Christ
Jesus
,
made
the
gracious
unexpected
promise
to
Adam
,
That
the
seed
of
the
woman
should
break
the
head
of
the
Serpent
,
because
the
Serpent
did
first
betray
the
woman
.
And
this
is
the
literall
promise
,
the
mystic●ll
sense
whereof
is
formerly
declared
.
The
mysticall
sense
therefore
of
this
graci●us
promise
(
that
the
seed
of
the
woman
shall
break
the
head
of
the
Serpent
,
)
is
this
:
The
Word
shall
be
made
flesh
of
the
seed
of
the
woman
,
that
as
Satan
by
the
sensitive
Serpent
did
first
deceive
the
woman
,
so
the
old
Serpent
,
Satans
head
,
shall
be
broke
by
man
,
the
seed
of
the
woman
.
This
gracious
promise
was
to
be
fulfilled
:
First
,
by
the
resurrection
of
the
blessed
seed
(
the
Word
made
flesh
of
the
seed
of
the
woman
)
from
the
grave
(
his
last
enemy
)
to
the
face
of
the
earth
,
whereby
he
did
manifest
himself
God
and
man
,
by
his
rest
from
the
fulfilling
of
the
promise
of
the
blessed
seed
.
Secondly
,
by
his
resurrection
from
the
face
of
the
earth
to
the
heavens
from
whence
he
came
;
whereby
he
did
manifest
himself
again
by
his
infinite
power
,
God
and
man
,
from
whence
he
shall
return
again
the
second
time
in
all
glory
and
majesty
,
united
to
his
mysticall
members
,
who
is
the
mysticall
man
that
must
break
the
head
of
the
Serpent
Satan
,
and
the
seed
of
his
cursed
seed
,
to
their
eternall
confusion
.
This
last
promised
rest
of
the
blessed
seed
(
the
Word
to
be
made
flesh
of
the
seed
of
the
woman
)
doth
necessarily
presuppose
and
imply
his
bloody
rest
in
the
grave
from
his
cursed
death
of
the
crosse
,
whose
merit
by
his
bloody
rest
,
(
as
he
is
the
eternall
Son
of
God
,
begot
of
the
seed
of
the
woman
in
time
)
was
twofold
:
First
,
by
his
rest
from
the
cursed
death
of
the
crosse
,
our
Saviour
was
to
merit
the
redemption
of
all
men
condemned
to
the
curse
of
the
Law
of
righteousnesse
for
the
sin
of
Adam
,
whereby
all
men
in
Adam
their
redeemed
head
,
were
saved
from
the
first
death
.
Secondly
,
by
his
bloody
rest
in
the
grave
upon
the
seventh
day
of
the
Law
(
from
end
to
end
)
by
his
fulfilling
of
the
Law
,
in
the
seventh
day
(
as
he
obliged
himself
to
man
,
)
the
eternall
life
and
rest
of
the
first
seventh
day
,
lost
by
Adam
,
was
due
by
the
Law
,
to
his
merit
,
that
by
faith
in
his
merit
,
all
redeemed
men
might
rest
by
faith
,
till
the
promise
was
fulfilled
,
whereby
,
as
all
faithfull
redeemed
men
were
saved
from
the
second
death
,
which
is
the
curse
of
the
Law
of
righteousnesse
of
faith
for
actuall
sin
:
So
,
by
the
fulfilling
of
the
promise
of
the
blessed
seed
by
his
resurrection
from
the
grave
,
all
faithfull
believers
are
now
saved
from
the
second
death
,
which
is
the
curse
of
the
Evangelicall
Law
of
righteousnesse
of
faith
for
actuall
sin
:
And
this
is
the
mysticall
sense
of
this
gracious
promise
which
was
made
to
Adam
the
redeemed
head
of
man
,
and
to
all
men
naturally
to
descend
of
Adam
;
and
was
really
fulfilled
by
the
Lord
Jesus
Christ
:
The
benefit
of
which
gracious
promise
was
then
actually
to
Adam
,
and
to
all
men
to
descend
of
Adam
,
though
the
promise
was
to
be
fulfilled
in
time
:
For
,
by
vertue
of
this
promise
,
the
word
of
the
Law
,
and
life
of
Righteousnesse
,
first
written
in
the
heart
of
man
,
was
then
the
redeemed
word
of
the
Law
of
righteousnesse
of
faith
,
whereby
Adam
was
morally
enabled
to
believe
the
promise
;
and
by
believing
in
the
promised
rest
of
the
blessed
seed
,
to
have
eternall
life
.
But
before
the
second
covenant
can
be
declared
,
whereby
God
doth
oblige
himself
and
Adam
in
this
gracious
promise
;
first
the
word
of
the
seventh
dayes
rest
must
be
set
down
,
upon
the
immediate
command
whereof
the
second
covenant
was
established
between
God
and
man
:
For
,
without
the
light
of
the
word
of
this
seventh
dayes
promised
rest
,
the
second
covenant
can
no
wayes
be
known
;
for
the
knowledge
whereof
,
we
must
necessarily
understand
,
that
the
day
wherein
this
gracious
promise
was
made
to
Adam
,
was
the
seventh
day
of
the
Law
,
from
the
creation
by
morall
account
,
as
man
naturally
descended
of
Adam
the
head
,
is
obliged
to
the
Law
of
God
.
And
this
doth
plainly
appear
by
the
words
of
the
fourth
Precept
of
the
Decalogue
set
down
to
Moses
,
where
it
is
said
:
Remember
the
Sabbath
day
be
kept
holy
,
six
dayes
shalt
thou
labour
,
and
do
all
thy
work
;
but
the
seventh
day
(
to
wit
,
whereby
Adam
was
obliged
to
the
Law
of
righteousnesse
,
by
the
first
covenant
in
his
state
of
perfection
)
is
now
the
promised
rest
;
or
Sabbath
of
the
Lord
thy
God
,
to
wit
,
the
promised
blessed
seed
,
who
hath
promised
to
rest
upon
the
Sabbath
day
in
his
sacred
grave
for
the
redemption
of
man
from
the
curse
of
the
Law
for
the
sin
of
Adam
,
and
to
rise
from
the
grave
to
break
the
Serpents
head
,
for
the
betraying
of
man
to
fall
under
the
eternall
curse
of
the
Law
.
The
reason
is
given
:
For
,
in
six
dayes
the
Lord
made
heaven
and
earth
,
the
sea
,
and
all
that
therein
is
;
Wherefore
the
Lord
blessed
the
seventh
day
,
and
hallowed
it
:
that
is
to
say
,
as
the
Lord
by
his
rest
from
the
works
of
the
creation
did
blesse
the
first
seventh
day
of
his
Law
for
man
,
and
did
sanctifie
the
first
seventh
day
for
his
worship
by
man
:
So
from
his
promised
rest
from
the
works
of
the
redemption
of
man
,
the
Lord
hath
blessed
the
Sabbath
day
for
man
,
and
hath
sanctified
the
Sabbath
day
for
his
worship
by
man
.
This
day
therefore
,
wherein
this
gracious
promise
was
made
,
was
the
seventh
day
by
morall
account
from
the
creation
,
sanctified
by
the
word
of
promise
,
then
by
the
name
of
the
Sabbath
of
the
Lord
to
Adam
.
This
gracious
promise
made
to
Adam
,
being
to
be
performed
in
time
,
was
formally
propheticall
,
and
consequently
the
Sabbath
day
wherein
this
promise
was
made
,
was
likewise
formally
propheticall
:
For
,
by
the
literall
light
of
the
propheticall
Sabbath
day
,
Adams
faith
was
led
to
rest
upon
the
promised
rest
of
the
blessed
seed
.
And
this
is
the
reason
that
our
Saviour
said
,
Mat.
11.13
,
The
Law
and
Prophets
did
prophesie
to
John
.
For
the
Law
did
then
prophesie
by
the
Sabbath
,
which
did
necessarily
imply
the
whole
Law
of
righteousnesse
of
faith
,
in
the
promise
of
the
blessed
seed
;
where
it
is
to
be
marked
,
that
the
Lord
saith
,
that
the
Law
did
prophesie
to
John
,
lest
the
Jewes
might
conceive
that
the
first
seventh
day
of
the
Law
obliging
Adam
did
prophesie
,
which
did
no
wayes
prophesie
.
Now
,
because
this
promised
rest
of
the
blessed
seed
upon
the
Sabbath
was
propheticall
and
mysticall
;
therefore
for
the
strenghthening
of
Adams
faith
,
and
the
faith
of
the
Fathers
in
the
promise
,
the
formall
worship
in
the
propheticall
Sabbath
was
commanded
to
be
celebrate
by
the
ceremoniall
Altar
,
prefigurating
the
cursed
Altar
of
the
crosse
;
and
by
the
ceremoniall
sacrifice
of
the
altar
,
prefiguraring
the
cursed
death
of
the
blessed
seed
;
that
as
Adam
faith
,
by
the
ceremoniall
light
of
the
Altar
,
and
sacrifice
,
might
be
led
to
the
cursed
death
of
the
blessed
seed
:
So
by
the
literall
light
of
the
Sabaticall
seventh
day
of
the
Law
of
righteousnesse
of
faith
,
Adams
faith
might
be
morally
led
to
the
grave
of
the
blessed
seed
;
and
from
the
grave
to
his
resurrection
from
the
grave
,
for
the
breaking
of
the
head
of
the
Serpent
:
In
which
commanded
formall
worship
by
the
ceremoniall
altar
and
sacrifice
,
all
the
rites
and
ceremonies
of
the
ceremoniall
Law
are
implied
and
immediately
referred
to
the
Altar
and
sacrifice
;
as
the
altar
and
sacrifice
is
immediately
referred
to
the
propheticall
Sabbath
,
as
it
is
the
great
command
of
the
Law
,
implying
the
whole
command
of
the
Law
of
righteousnesse
of
faith
in
the
promise
of
the
blessed
seed
.
Thus
having
declared
the
word
of
the
second
seventh
dayes
promised
rest
of
the
Law
of
righteousnesse
of
faith
,
upon
the
immediate
command
whereof
the
second
covenant
is
established
;
I
come
next
to
the
declaration
of
the
second
covenant
.
God
therefore
,
in
this
gracious
word
of
promise
doth
first
bind
and
obliged
himself
by
covenant
to
Adam
the
redeemed
head
of
man
,
and
in
Adam
to
all
men
naturally
to
descend
of
Adam
,
that
the
word
should
be
made
man
of
the
seed
of
the
woman
,
by
whom
the
old
Serpents
head
should
be
broke
,
by
whose
merit
(
by
his
promised
rest
)
Adam
should
have
eternall
life
.
And
because
this
promise
of
eternall
life
was
to
be
enjoyed
by
the
blessing
of
the
seventh
dayes
Sabaticall
promised
rest
;
God
therefore
doth
mutually
bind
and
oblige
Adam
the
redeemed
head
of
man
,
to
believe
the
promise
,
and
by
his
faithfull
morall
and
ceremoniall
works
of
worship
,
to
worship
God
upon
the
Sabbath
as
God
did
reveal
himself
to
Adam
by
his
promised
Sabaticall
seventh
dayes
rest
;
God
of
the
Law
of
righteousnesse
of
faith
,
in
three
distinct
persons
of
the
Trinity
,
Creator
and
Redemeer
of
man
.
And
because
Adam
(
by
the
redeemed
word
of
the
Law
and
life
of
righteousnesse
of
faith
in
his
heart
)
was
morally
enabled
to
that
formal
commanded
moral
and
ceremoniall
worship
:
God
doth
likewise
bind
Adam
the
redeemed
head
of
man
,
upon
the
finall
contempt
of
his
commanded
worship
to
eternall
death
;
as
if
the
word
of
the
covenant
were
thus
:
Whosoever
shall
believe
in
the
promise
of
the
blessed
seed
,
shall
be
saved
from
the
second
death
,
as
by
my
promised
rest
from
the
redemption
of
man
,
he
is
saved
from
the
first
death
,
whosover
shall
not
believe
,
shall
be
condemned
.
Now
,
as
the
formall
commanded
worship
of
the
seventh
day
of
the
Law
of
righteousnesse
of
faith
is
obliged
by
the
second
covenant
:
Adam
is
commanded
to
worship
God
upon
the
seventh
day
of
the
prophetic●ll
Sabbath
,
by
his
propheticall
and
ceremoniall
worship
of
God
,
as
God
hath
revealed
himself
by
his
Sabaticall
rest
,
both
upon
the
eternall
blessing
of
the
Sabaticall
seventh
dayes
promised
rest
,
and
upon
the
eternall
cu●se
of
the
Law
of
righteousnesse
of
faith
;
in
which
commanded
formall
worship
,
as
the
seventh
day
of
the
propheticall
Sabbath
was
then
the
great
command
of
the
Law
of
faith
,
all
the
morall
and
ceremoniall
works
of
faith
are
necessarily
commanded
.
To
the
continuance
of
man
,
in
which
works
of
faith
(
till
Gods
prefixed
time
of
spirituall
calling
)
the
grace
of
spirituall
faith
is
promised
by
covenant
:
for
,
Mat.
13.13
.
Whosoever
shall
endure
to
the
end
shall
be
saved
,
which
is
the
saving
of
man
from
the
second
death
by
spirituall
faith
.
By
faith
in
this
promised
rest
of
the
blessed
seed
of
Adam
,
and
the
Fathers
before
Moses
,
and
the
Fathers
after
Moses
,
till
the
promise
was
fulfilled
,
were
saved
:
For
,
the
formall
morall
propheticall
and
ceremoniall
obligement
of
the
Law
of
righteousnesse
of
faith
was
really
and
formally
one
and
the
same
,
till
the
promise
was
fulfilled
:
For
,
as
the
morall
and
ceremoniall
Law
given
to
Moses
in
distinct
precepts
was
necessarily
implied
in
the
command
of
the
word
of
the
seventh
day
of
the
propheticall
Sabbath
to
Adam
,
and
to
the
Fathers
before
Moses
:
So
the
distinct
precepts
of
the
ceremoniall
Law
given
to
Moses
,
were
as
necessarily
implied
in
the
ceremoniall
command
of
the
altar
and
sacrifice
,
for
all
the
rites
and
ceremonies
of
the
ceremoniall
Law
,
and
immediatly
referred
to
the
altar
and
sacrifice
,
as
the
command
of
the
ceremoniall
altar
and
sacrifice
is
immediately
referred
to
the
formall
commanded
worship
of
the
Sabbath
.
Hence
I
inferre
this
necessary
conclusion
;
Adam
and
the
Fathers
before
Moses
,
having
the
seventh
day
of
the
propheticall
Sabbath
,
implying
the
command
of
the
whole
Law
of
righteousnesse
of
faith
in
the
promise
of
the
blessed
seed
,
and
the
ceremoniall
altar
and
sacrifice
,
implying
all
the
ceremoniall
Law
:
Adam
and
the
Fathers
before
Moses
,
had
the
morall
and
ceremoniall
Law
,
and
were
thereby
as
really
obliged
,
as
after
the
morall
and
ceremoniall
Law
was
given
to
Moses
.
And
therefore
it
is
said
,
1
Cor.
10.3
,
4.
that
the
Fathers
did
eat
of
the
same
spirituall
bread
,
and
drink
of
the
same
spirituall
Rock
with
us
;
for
that
Rock
was
the
blessed
seed
,
to
Adam
and
the
Fathers
,
which
is
now
to
us
,
the
Lord
Jesus
Christ
;
and
therefore
it
is
likewise
said
,
that
the
Evangel
was
preached
to
them
,
to
wit
,
mystically
and
prophetically
,
as
it
is
preached
to
us
cleerly
and
Evangelically
.
To
conclude
the
second
covenant
,
called
the
old
covenant
,
I
inferre
the
second
formall
obligement
of
the
Law
of
God
by
the
old
covenant
.
As
,
the
first
word
of
promise
to
Adam
the
created
head
of
man
in
his
state
of
perfection
,
was
eternall
life
,
by
the
rest
of
the
Law
of
righteousnesse
upon
the
first
seventh
day
from
the
works
of
the
creation
:
So
the
second
word
of
promise
to
Adam
the
redeemed
head
of
man
,
is
eternall
life
by
the
promised
rest
of
God
of
the
Law
of
righteousnesse
of
faith
,
the
Redeemer
of
man
,
by
his
promised
rest
upon
the
Sabbath
from
the
works
of
the
redemption
.
First
therefore
,
this
promised
rest
of
the
blessed
seed
upon
the
Sabbath
,
being
formally
propheticall
;
consequently
the
formall
worship
of
the
seventh
day
of
the
propheticall
Sabbath
,
obliged
by
the
second
covenant
was
formally
propheticall
;
and
therefore
typically
and
ceremonially
commanded
,
upon
the
performing
of
which
commanded
worship
by
Adam
the
second
covenant
is
established
.
Secondly
,
the
propheticall
Sabbaticall
seventh
day
of
the
Law
,
as
it
is
the
great
command
of
the
Law
,
implying
the
command
of
the
whole
Law
of
righteousnesse
of
faith
,
being
prophetically
and
ceremonially
obliged
,
the
whole
Law
of
righteousnesse
of
faith
is
prophetically
and
ceremonially
obliged
,
commanding
Adam
first
and
immediatly
to
the
formall
propheticall
ceremoniall
worship
of
the
propheticall
Sabbath
of
the
Lord
,
both
upon
the
eternall
blessing
of
the
Sabbaticall
seventh
days
promised
rest
to
his
faithfull
worship
,
and
upon
the
curse
of
eternall
death
to
his
finall
contempt
of
that
commanded
formall
worship
,
necessarily
implying
the
contempt
of
the
whole
Law
:
For
,
as
in
the
commanded
worship
of
the
seventh
day
of
the
Law
,
(
as
it
is
the
great
command
of
the
Law
,
necessarily
implying
the
lesser
command
)
all
the
powers
of
man
,
proceeding
from
his
faithfull
love
to
God
,
are
necessarily
commanded
:
So
by
the
finall
contempt
of
the
formall
commanded
worship
of
the
seventh
day
of
the
Law
,
the
whole
Law
is
necessarily
transgressed
.
Hence
I
inferre
these
two
Theologicall
demonstrative
conclusions
.
First
,
as
necessarily
as
by
the
second
covenant
,
the
faith
of
man
was
obliged
to
the
faithfull
propheticall
and
ceremoniall
worship
of
the
propheticall
Sabbath
;
upon
the
promise
of
eternall
life
to
his
faith
,
and
eternall
death
to
his
infidelity
:
So
the
works
of
faith
,
whereby
the
propheticall
and
ceremoniall
worship
of
the
Sabbath
was
to
be
performed
,
were
as
necessarily
commanded
by
the
command
of
the
seventh
day
of
the
propheticall
Sabbath
,
both
upon
the
eternall
blessing
of
the
Sabbaticall
seventh
dayes
rest
of
the
Law
of
righteousness
of
faith
,
and
upon
the
eternall
curse
of
the
Law
of
faith
.
Secondly
,
though
the
propheticall
and
ceremoniall
works
of
faith
were
necessarily
commanded
by
the
Law
;
yet
the
blessing
of
the
eternall
promised
rest
of
the
blessed
seed
,
was
due
by
the
Law
immediately
to
faith
,
and
not
to
the
works
of
faith
:
The
reason
is
,
because
it
was
by
the
Spirit
of
faith
,
that
the
merit
of
the
promised
rest
of
the
blessed
se●d
was
to
be
apprehended
,
and
not
by
the
greatest
works
of
faith
,
which
hath
no
spirit
at
all
.
And
therefore
the
eternall
blessing
of
the
seventh
dayes
promised
rest
of
the
blessed
seed
,
by
the
Law
of
righteousnesse
of
faith
,
was
not
due
by
the
Law
to
the
greatest
morall
or
ceremoniall
works
of
Adam
;
but
immediately
to
the
merit
of
man
,
the
promised
blessed
seed
,
by
the
immediate
power
of
whole
redeemed
word
of
the
Law
and
life
of
righteousnesse
of
faith
,
written
in
the
heart
of
Adam
:
Adam
was
morally
enabled
to
believe
the
promise
,
and
to
produce
the
morall
and
ceremoniall
works
of
faith
,
as
by
the
spirituall
grace
of
faith
in
Gods
prefixed
time
,
Adam
was
spiritually
enabled
with
the
spirituall
grace
of
faith
by
the
hands
of
spirituall
faith
,
to
apprehend
the
merit
of
the
blessed
seed
by
his
promised
rest
;
by
which
spirituall
union
,
Adams
faith
,
and
the
merit
of
the
blessed
seed
were
really
and
indivisibly
one
,
whereby
Adam
was
saved
from
the
second
death
,
which
is
the
curse
of
the
Law
of
faith
.
And
so
much
for
the
literall
and
mysticall
sense
of
the
second
covenant
comprehended
in
the
second
branch
of
the
censure
,
as
the
censure
doth
concern
the
woman
and
her
seed
.
We
proceed
therefore
next
to
the
censure
of
God
upon
the
two
last
delinquents
,
for
the
transgression
of
the
Law
of
righteousnesse
obliged
by
the
first
covenant
.
CHAP.
XXIV
.
The
literall
sense
of
the
censure
in
particular
upon
the
woman
.
FOr
the
better
conceiving
of
the
censure
of
God
upon
the
last
two
delinquents
,
for
the
transgression
of
the
Law
of
righteousnesse
,
by
the
first
covenant
,
it
is
necessarily
to
be
understood
,
that
Adam
is
said
to
be
the
head
of
man
,
after
a
twofold
manner
:
First
,
as
under
the
name
of
Adam
,
man
male
and
female
is
comprehended
:
For
,
so
Adam
is
the
created
head
of
all
men
,
naturally
descended
,
and
to
descend
of
Adam
;
and
in
this
sense
,
as
all
men
are
said
to
have
sinned
in
Adam
,
the
created
head
of
all
men
,
Rom.
5.18
.
so
all
men
are
said
to
be
redeemed
in
Adam
,
the
redeemed
head
of
man
,
from
the
curse
of
eternall
death
and
darknesse
,
by
the
promised
rest
of
the
blessed
seed
,
from
the
redemption
of
man
from
the
curse
of
the
Law
,
and
by
the
eternall
decree
of
God
shut
up
in
temporall
spirituall
darknesse
,
called
unbelief
,
and
originall
sin
,
and
temporall
naturall
death
,
which
followed
that
sin
,
which
was
then
(
according
to
the
eternall
decree
of
God
)
pronounced
upon
Adam
th●
redeemed
head
of
man
,
by
the
censure
of
God
,
in
which
censure
of
naturall
death
,
all
the
punishments
inflicted
by
the
censure
are
comprehended
.
And
therefore
in
the
infinite
mercy
of
God
,
all
the
punishments
by
this
censure
pronounced
upon
man
male
,
and
female
,
are
all
temporall
in
this
life
,
to
the
end
,
that
all
men
and
women
might
be
put
in
continuall
remembrance
of
the
never
to
be
forgotten
love
and
mercy
of
God
in
his
Son
Christ
Jesus
,
for
the
redemption
of
man
,
from
the
fearfull
eternall
curse
of
the
Law
for
the
sin
of
Adam
,
which
nothing
could
redeem
,
but
the
only
cursed
death
of
Christ
Jesus
,
the
eternall
Son
of
God
,
made
flesh
of
the
seed
of
the
woman
,
who
therefore
as
he
is
man
,
was
made
a
curse
for
man
,
Gal.
3.13
.
Secondly
,
Adam
is
said
to
be
the
head
of
man
,
as
he
is
man
male
,
the
head
of
the
woman
by
matrimoniall
union
;
in
which
sense
,
Adam
is
said
to
be
the
head
of
his
wife
,
the
woman
;
and
the
woman
,
the
wife
,
is
said
to
be
the
body
of
her
husband
.
To
proceed
therefore
with
the
censure
,
which
is
first
pronounced
upon
the
woman
;
because
she
was
first
in
the
transgression
(
to
wit
)
before
Adam
man
male
.
The
censure
upon
the
woman
is
set
down
by
Moses
in
these
words
:
Gen.
3.16
.
I
will
greatly
multiply
thy
sorrows
,
and
thy
conceptions
:
In
sorrow
shalt
thou
bring
forth
children
,
and
thy
desire
shall
be
to
thy
husband
,
and
he
shall
rule
over
thee
.
The
censure
hath
a
literall
and
mysticall
sense
:
First
,
of
the
literall
sense
of
the
censure
,
which
is
pronounced
upon
the
woman
in
particular
,
as
she
is
the
wife
and
body
of
her
husband
.
The
censure
doth
divide
it self
into
two
branches
:
to
wit
,
sorrow
in
conception
and
child-birth
;
and
subjection
to
the
husband
.
First
,
of
the
literall
sense
of
the
two
branches
;
and
next
of
the
mysticall
sense
:
As
this
sorrow
in
the
infinite
mercy
of
God
(
at
that
time
)
was
not
without
greatest
comfort
to
women
:
so
it
is
with
no
lesse
comfort
to
women
at
this
present
:
For
,
as
〈◊〉
in
the
bringing
forth
of
children
,
the
promise
of
the
blessed
seed
,
was
confirmed
to
be
born
of
the
seed
of
the
woman
;
by
whose
cursed
death
,
the
curse
of
the
Law
was
removed
from
man
;
the
benefit
whereof
our
first
parents
did
then
actually
enjoy
,
though
the
blessed
child
was
afterwards
to
be
born
,
according
to
the
eternal
decree
of
God
.
So
there
is
great
comfort
at
this
time
,
(
under
the
Law
of
Grace
)
in
the
bringing
forth
of
children
by
women
:
For
the
child
is
brought
forth
actually
freed
from
the
curse
of
the
Law
for
the
sin
of
Adam
,
by
the
first
covenant
,
and
born
a
hopefull
member
of
the
Lord
Jesus
Christ
.
And
though
it
doth
please
God
(
many
times
)
to
take
away
the
childe
by
temporall
death
;
yet
it
is
no
small
comfort
to
the
sorrowfull
parents
,
that
the
childe
is
a
glorious
Saint
in
heaven
.
It
is
said
here
,
I
will
greatly
multiply
,
(
or
increase
)
thy
sorrows
,
because
of
the
pronounced
enmity
between
the
old
Serpent
Satan
and
his
seed
,
and
the
woman
and
her
seed
;
of
whose
continuall
afflictions
the
woman
is
never
free
,
while
she
is
in
this
life
.
And
now
her
sorrows
are
increased
by
her
conception
and
bringing
forth
of
children
,
which
are
inflicted
upon
women
,
to
the
end
that
the
woman
in
her
greatest
extremity
(
by
her
sorrow
in
conception
and
childbirth
)
should
be
put
in
mind
of
the
eternall
sorrows
and
pains
of
eternall
death
(
by
the
first
covenant
)
from
which
she
was
redeemed
by
the
blessed
childe
then
to
be
born
;
and
now
born
of
the
seed
of
the
woman
,
upon
whose
merit
,
Eves
faith
may
safely
rest
,
as
upon
a
rock
,
from
any
fear
of
the
second
death
,
by
the
new
covenant
;
In
which
sense
,
only
the
words
of
the
Apostle
are
to
be
conceived
,
to
wit
,
1
Tim.
2.15
.
that
women
are
saved
through
the
bearing
of
children
;
for
by
the
extremity
of
their
pains
,
they
are
put
to
it
,
to
flie
to
Christ
the
only
Author
of
faith
,
by
whose
only
merit
the
woman
is
only
saved
.
And
this
likewise
is
the
reason
that
it
is
said
,
John
16.21
.
that
the
sorrows
and
pains
of
childbirth
are
forgotten
,
because
man
is
brought
into
the
world
:
For
,
it
is
a
great
joy
and
comfort
to
all
men
and
women
,
that
man
is
brought
into
the
world
,
freed
from
the
eternall
curse
of
the
Law
for
the
sin
of
Adam
,
and
a
hopefull
member
of
the
Church
of
God
,
and
of
the
Lord
Jesus
Christ
.
And
though
sorrow
and
pain
in
conception
and
childbirth
,
be
a
great
weakning
to
women
,
leading
to
naturall
death
;
and
though
childbirth
many
times
be
accompanied
with
the
losse
of
naturall
life
to
the
mother
;
yet
it
is
with
great
advantage
to
the
woman
,
the
childe
of
God
,
while
by
the
determining
of
all
the
sorrows
,
crosses
and
afflictions
of
this
life
,
she
enters
to
the
eternall
joyes
in
the
life
to
come
.
It
is
true
,
that
it
doth
please
God
to
give
such
strength
of
nature
to
divers
thanklesse
women
,
whereby
they
are
more
able
to
bear
this
sorrow
and
pains
in
conc●●tion
and
childbirth
,
then
other
women
;
but
for
the
most
part
,
this
sorrow
and
pain
in
childbirth
,
is
fearfull
,
sudden
,
and
dangerous
;
in
so
much
that
while
God
doth
threaten
the
disobedience
of
man
by
his
unexpected
judgements
,
they
are
expressed
by
the
sudden
dangerous
unexpected
sorrows
and
pains
of
women
in
childbirth
.
And
though
it
may
be
conceived
that
some
women
barren
and
childlesse
are
happy
in
this
case
,
as
not
being
subject
to
such
temporall
danger
and
hazard
;
yet
,
I
say
,
that
the
fruitfulnesse
of
women
,
doth
far
exceed
the
fear
of
such
hazard
and
danger
,
for
children
are
the
greatest
blessings
of
God
,
and
a
great
comfort
,
both
to
poor
and
rich
.
And
though
(
for
the
most
part
)
children
too
too
often
prove
crosses
and
afflictions
to
the
parents
,
stirred
up
by
the
temptations
of
Satan
,
and
of
his
wicked
instruments
,
which
is
a
sore
affliction
to
the
parents
,
yet
it
is
the
hand
of
God
in
permitting
of
Satan
to
afflict
their
parents
by
their
children
,
to
put
them
in
minde
of
their
own
disobedience
to
G●d
(
their
chief
Parent
)
or
to
their
own
naturall
parents
,
or
for
their
triall
in
this
life
,
whereby
they
are
humbled
under
the
hand
of
God
:
For
,
by
afflictions
we
must
enter
the
Kingdome
of
heaven
.
Against
this
here
delivered
,
it
may
be
objected
:
Though
man
had
stood
in
his
state
of
perfection
;
yet
woman
must
have
had
such
sorrow
and
pains
in
conception
and
childbirth
;
for
they
are
the
inseparable
companions
of
both
.
I
answer
,
Grief
,
sorrow
and
pain
,
and
sensitive
perfection
,
do
mutually
plant
and
subplant
one
another
;
for
passion
by
sorrow
and
grief
,
is
the
immediate
cause
of
most
sensitive
diseases
.
Sorrow
and
grief
therefore
,
is
far
from
that
state
of
sensitive
perfection
,
wherein
man
was
created
,
which
was
eternall
.
In
which
state
,
if
man
had
continued
,
the
woman
must
have
had
eternall
joy
and
comfort
upon
earth
,
without
all
sensitive
sorrow
,
pain
,
or
grief
,
either
in
conception
or
childbirth
.
But
,
in
the
mean
time
,
let
it
not
trouble
any
married
woman
,
barren
of
children
,
because
the
Apostle
saith
,
that
women
are
saved
through
child-bearing
;
for
the
Apostles
meaning
is
,
that
the
extremity
of
labour
and
fear
in
childbirth
,
is
a
means
to
move
the
woman
to
flie
to
the
Lord
by
faith
,
and
to
relie
upon
the
Lords
merit
,
to
save
her
from
the
second
death
;
and
,
if
it
be
his
will
,
from
the
present
danger
of
childbirth
;
and
therefore
the
Apostle
saith
,
1
Tim.
2.15
.
that
the
woman
is
saved
through
bearing
of
children
,
if
she
continue
in
faith
,
love
,
holinesse
and
modesty
,
which
are
the
true
works
of
faith
,
by
which
faith
she
is
only
saved
.
Far
be
it
threfore
from
any
woman
to
conceive
that
child-bearing
is
the
cause
of
any
womans
safety
from
eternall
death
,
which
is
only
and
immediately
by
faith
,
in
the
only
merit
of
the
Lord
of
life
.
Let
never
therefore
the
barrennesse
of
child-bearing
discourage
woman
,
if
she
continue
in
the
fruitfull
works
of
faith
;
for
by
faith
she
is
only
saved
.
And
though
she
be
denied
the
bearing
of
children
in
this
miserable
age
,
while
so
many
of
the
children
of
faithfull
parents
are
led
away
with
the
crying
sins
of
the
times
,
and
miscarry
to
the
great
sorrow
and
grief
of
their
parents
;
yet
let
her
not
take
her
barrennesse
of
children
for
any
reproach
:
For
,
though
barrennesse
in
the
time
of
Abrahams
posterity
,
Gen.
30.23
.
was
counted
a
reproach
amongst
women
,
before
our
Saviour
was
born
:
Luke
1.25
.
Yet
the
blessed
child
being
born
,
all
reproach
of
barrennesse
of
children
is
taken
away
from
women
.
CHAP.
XXV
.
The
second
branch
of
the
censure
literally
pronounced
upon
the
woman
,
as
she
is
the
body
of
man
her
husband
.
THe
second
branch
of
the
censure
literally
pronounced
upon
the
woman
as
she
is
the
body
of
her
husband
;
is
subjection
to
the
husband
.
Hence
I
necessarily
infer
,
that
in
the
state
of
perfection
,
before
the
fall
,
there
was
no
other
subjection
of
the
wife
to
the
husband
,
but
the
endeavouring
of
the
wife
in
all
mutuall
love
to
be
led
and
governed
by
the
husband
her
head
.
This
branch
of
the
censure
therefore
,
doth
stand
with
as
great
opposition
to
the
state
of
perfection
as
the
former
;
which
doth
manifestly
appear
by
the
twofold
inseparable
union
of
man
and
wife
in
the
state
of
perfection
,
which
was
both
naturall
and
spirituall
;
the
strictest
union
that
can
be
conceived
by
man
.
The
naturall
union
is
set
down
by
Moses
in
these
words
,
They
shall
be
both
one
flesh
:
For
the
woman
was
made
of
the
rib
of
the
man
,
which
is
the
most
solid
and
condensate
sensitive
part
of
man
,
as
he
is
sensitive
;
for
the
matter
of
the
bone
is
of
the
blood
of
man
:
And
therefore
when
Eve
was
first
brought
before
Adam
,
Adam
(
out
of
the
perfection
of
his
naturall
understand
)
affirmed
that
Eve
was
flesh
of
his
flesh
,
and
bone
of
his
bone
.
And
therefore
called
her
Mannes
,
according
to
the
originall
,
affirming
her
to
be
man
essentially
,
adding
only
the
distinction
of
the
sex
of
man
.
In
which
sense
,
the
Apostle
doth
call
the
woman
mans
own
flesh
.
So
that
if
man
love
his
own
flesh
naturally
,
he
must
love
his
wife
as
himself
,
Ephes.
5.29
.
The
second
union
of
man
and
wife
in
the
state
of
perfection
,
was
spirituall
;
for
both
were
equally
created
in
the
lively
Image
of
God
,
in
the
indivisible
union
of
mutuall
spirituall
love
to
righteousnesse
,
far
surmounting
the
most
strict
union
under
the
heavens
.
By
this
twofold
inseparable
union
of
man
and
wife
in
the
state
of
perfection
,
by
matrimoniall
union
;
the
union
was
inseparable
:
And
therefore
our
Saviour
speaking
of
Moses
bill
of
divorcement
,
Mat.
19.8
.
told
the
Jews
that
Moses
did
permit
that
bill
for
the
hardnesse
of
their
heart
;
and
that
it
was
not
so
from
the
beginning
:
For
,
they
were
created
male
and
female
,
whereby
the
one
did
strive
to
overcome
the
other
by
the
mutuall
offices
of
love
.
And
this
was
the
greatest
subjection
of
the
wise
to
the
husband
in
the
state
of
perfection
,
which
was
in
this
twofold
union
of
mutuall
love
.
And
therefore
it
is
said
,
Let
no
man
separate
whom
God
hath
joyned
together
,
to
wit
,
in
marriage
.
This
inseparable
union
of
man
and
wife
in
the
state
of
perfection
,
as
it
was
without
any
essentiall
or
spirituall
reall
difference
;
so
it
was
equall
,
without
all
imperious
authority
,
either
of
naturall
or
spirituall
subjection
;
neither
was
it
possible
to
be
otherwise
:
for
the
naturall
and
spirituall
love
of
both
,
being
inseparably
and
indivisibly
one
,
as
the
love
of
the
head
to
the
body
,
and
of
the
body
to
the
head
:
Man
the
head
could
no
otherwise
command
his
body
,
his
wife
,
but
by
a
sweet
pleasing
regiment
of
love
,
directing
his
body
,
as
head
,
in
all
naturall
and
spirituall
love
.
And
therefore
woman
was
made
neither
of
the
lowest
or
highest
part
of
man
,
but
of
the
rib
,
equall
in
situation
with
the
region
of
the
heart
.
Though
this
censure
therefore
was
pronounced
upon
woman
,
as
she
was
the
body
of
her
husband
,
for
being
the
instrument
to
induce
her
head
,
Adam
,
to
the
transgression
of
the
Law
of
God
(
being
first
betrayed
her self
,
by
Satans
false
deceiving
bewitching
light
;
)
yet
let
man
love
and
honour
woman
,
who
was
the
happy
instrument
of
the
greatest
blessing
that
ever
came
to
man
or
Angel
.
And
therefore
now
,
in
this
state
of
Grace
,
man
is
by
a
more
strict
union
,
obliged
to
love
his
wife
,
then
if
man
had
stood
in
the
state
of
his
created
perfection
:
For
,
by
his
first
estate
,
man
had
been
but
an
earthly
creature
;
for
his
perfection
must
have
been
eternally
upon
earth
,
while
as
the
woman
is
the
happy
instrument
that
man
is
advanced
,
to
be
crowned
with
an
incorruptible
crown
of
glory
in
the
kingdome
of
heaven
eternally
.
And
this
is
the
reason
,
that
the
husband
,
even
now
in
the
state
of
Grace
,
is
to
love
his
wife
as
himself
;
and
to
expresse
his
love
,
Ephes.
5.33
.
by
his
care
in
providing
and
cherishing
his
wife
,
even
as
he
doth
his
own
naturall
life
;
and
that
she
may
be
as
dear
to
him
as
his
naturall
life
.
And
consequently
,
to
bear
much
with
the
weaknesse
of
her
sex
;
for
otherwise
man
must
manifest
his
base
unthankfulnesse
,
both
to
God
and
to
woman
,
whom
God
hath
made
the
happy
instrument
of
so
great
a
blessing
,
never
to
be
forgotten
by
man
.
Let
no
man
therefore
think
,
that
the
woman
is
given
him
to
wife
to
be
made
his
slave
;
but
to
love
her
as
his
own
naturall
body
:
As
the
wife
his
body
is
to
love
her
head
,
as
a
mutuall
help
and
comfort
to
her
head
,
(
to
her
full
power
)
with
all
submissive
reverence
in
love
to
be
directed
by
her
head
.
This
subjection
therefore
is
still
in
the
sweet
regiment
of
love
without
all
usurping
imperious
authority
or
rigorous
command
.
Here
it
may
be
objected
:
Gen.
3.37
.
Adam
is
punished
for
giving
way
to
his
wifes
perswasion
,
and
consequently
,
Adam
had
an
imperious
authority
over
his
wife
,
in
the
state
of
perfection
.
I
answer
:
This
Text
doth
necessarily
inferre
an
equall
and
mutuall
love
,
between
Adam
and
Eve
,
and
no
wayes
any
imperious
authority
of
command
;
neither
doth
God
punish
Adam
simply
for
being
perswaded
by
his
wifes
love
,
but
because
Adam
did
preferre
the
love
of
his
wife
to
the
command
of
his
gracious
God
and
Creator
,
to
whose
infinite
love
,
both
Adam
and
Eve
were
so
infinitely
obliged
.
In
which
respect
all
the
love
and
command
of
man
and
woman
,
whosoever
must
be
misregarded
:
And
so
much
for
the
two
branches
of
the
censure
pronounced
against
the
woman
as
she
is
the
body
of
her
husband
her
head
.
Next
therefore
of
the
mysticall
sense
of
the
two
branches
of
the
censure
.
CHAP.
XXVI
.
The
mysticall
sense
of
the
two
branches
of
the
censure
pronounced
upon
the
woman
,
as
she
is
the
body
of
man
her
husband
.
BY
the
mysticall
sense
of
this
censure
(
literally
pronounced
upon
the
woman
)
as
she
is
the
body
of
her
husband
:
First
,
by
the
woman
;
the
Church
of
God
is
mystically
to
be
understood
:
As
by
the
husband
,
the
Lord
Jesus
Christ
,
the
head
and
husband
of
the
Church
.
Secondly
,
by
the
concepon
and
the
bringing
forth
of
children
by
the
woman
,
the
conception
and
bringing
forth
of
the
morall
and
spirituall
children
of
the
Church
(
by
the
Ministers
of
the
Word
)
is
mystically
signified
:
For
,
by
the
preaching
of
the
Word
,
and
by
the
Ministers
exemplary
instruction
,
2
Tim.
4.2
.
(
in
season
and
out
of
season
)
the
children
of
the
Church
,
are
,
first
,
brought
forth
(
by
morall
faith
)
to
know
and
practise
the
works
of
faith
,
that
morall
obedience
may
be
given
to
the
Word
.
Thirdly
,
by
the
sorrow
and
grief
of
the
woman
in
conceiving
and
bringing
forth
of
children
;
the
sorrow
,
grief
,
and
pains
of
the
Minister
,
is
mystically
signified
,
by
his
hard
conceiving
and
bringing
forth
of
the
rebellious
natural
man
,
nuzled
up
in
the
lusts
and
pleasures
of
the
flesh
,
by
the
continued
temptation
of
Satan
and
his
seed
,
whereby
the
naturall
man
is
led
to
all
wickednesse
of
life
,
to
the
sorrow
and
grief
of
the
whole
Church
:
As
by
the
joy
of
the
woman
,
that
man
is
brought
forth
in
the
world
;
the
joy
of
the
Church
at
the
conversion
of
the
penitent
sinner
,
is
mystically
signified
.
Fourthly
,
by
the
barrennesse
of
the
woman
in
bringing
forth
of
children
;
not
only
the
Ministers
barrennesse
,
in
the
neglect
of
his
weighty
calling
,
but
also
,
the
barrennesse
of
faith
,
in
the
particular
members
of
the
Church
,
is
mystically
signified
.
Fifthly
,
by
the
second
conception
of
the
woman
,
while
by
the
intellectuall
information
of
the
Infant
in
the
womb
(
by
the
immediate
act
of
God
)
man
(
as
he
is
man
)
is
conceived
and
brought
forth
man
by
the
woman
;
the
spirituall
conception
of
the
regenerate
man
by
the
Church
,
whereby
he
is
brought
forth
a
spirituall
man
,
is
mystically
signified
:
For
,
in
the
act
of
regeneration
,
the
naturall
man
having
continued
in
his
morall
obedience
to
the
preaching
of
the
Word
,
till
Gods
prefixed
time
of
spirituall
calling
,
the
naturall
mans
spirituall
darknesse
is
enlightned
by
the
immediate
spirituall
light
of
the
Lords
holy
Spirit
,
by
spirituall
faith
,
whereby
he
is
actually
regenerate
,
and
so
conceived
and
brought
by
the
Church
,
a
mysticall
indivisible
member
of
his
mysticall
head
,
to
the
great
joy
and
comfort
of
the
Church
.
Sixthly
,
by
the
strict
naturall
and
spirituall
union
between
man
and
wife
,
the
strict
union
of
the
Lord
Jesus
Christ
to
his
body
(
the
Church
)
is
mystically
signified
,
which
is
both
naturall
and
spirituall
:
For
,
as
the
Church
(
his
body
)
is
flesh
of
his
naturall
flesh
,
and
bone
of
his
bones
,
(
as
he
is
man
,
of
the
seed
of
the
woman
)
so
the
Church
,
(
morally
and
spiritually
brought
forth
)
is
of
the
same
spirit
with
the
head
,
whereby
the
head
and
body
are
spiritually
,
mystically
,
and
indivisibly
united
,
arising
of
the
essentiall
spirituall
union
and
unction
of
the
divine
and
humane
nature
of
the
Word
,
in
the
womb
of
the
blessed
Virgin
.
Seventhly
,
by
the
subjected
desire
of
the
woman
to
her
husband
;
(
which
is
in
all
mutuall
love
)
the
subjected
love
and
desire
of
the
Church
,
to
the
Lord
Jesus
Christ
(
the
head
)
is
mystically
signified
;
who
out
of
his
infinite
love
to
his
Church
,
by
fulfilling
of
his
promise
to
man
,
as
he
did
subject
the
desire
of
his
own
naturall
life
,
to
the
cursed
death
of
the
crosse
,
to
manifest
himself
truth
to
man
:
So
his
mysticall
members
are
to
subject
all
their
love
and
desire
,
to
his
will
,
and
to
preferre
the
love
of
his
truth
to
the
love
of
their
own
naturall
lives
;
for
he
is
unworthy
of
the
crown
of
life
,
(
so
dearly
purchased
by
the
merit
of
his
truth
)
who
for
any
worldly
respect
whatsoever
,
doth
unthankfully
deny
his
truth
before
men
in
this
life
.
And
so
much
for
the
literall
and
mysticall
sense
of
the
censure
pronounced
upon
the
woman
,
as
she
is
the
body
and
wife
of
her
husband
.
Next
of
the
censure
of
God
pronounced
upon
man
,
as
he
is
the
husband
and
head
of
his
body
the
woman
.
CHAP
XXVII
.
The
literall
and
mysticall
sense
of
the
censure
of
God
,
pronounced
upon
Adam
,
as
he
is
the
head
of
the
woman
,
his
body
and
wife
by
matrimoniall
union
.
THe
last
censure
is
pronounced
by
God
,
upon
Adam
(
the
last
delinquent
)
as
he
is
the
head
and
husband
of
the
woman
,
his
body
and
wife
by
matrimoniall
union
:
For
,
in
this
sense
only
Adam
is
the
redeemed
head
of
all
men
naturally
to
descend
of
Adam
.
The
censure
is
set
down
(
by
Moses
)
in
these
words
,
Gen.
3.17
,
18
,
19
Because
thou
hast
harkened
unto
the
voyce
of
thy
wife
,
and
hast
eaten
of
the
tree
of
which
I
commanded
thee
,
saying
,
Thou
shalt
not
eat
of
it
.
Cursed
is
the
earth
for
thy
sake
:
in
sorrow
shalt
thou
eat
of
it
all
the
dayes
of
thy
life
:
Thornes
also
,
and
Thistles
shall
it
bring
forth
to
thee
;
and
thou
shalt
eat
of
the
herb
of
the
field
:
In
the
sweat
of
thy
face
thou
shalt
eat
bread
;
till
thou
return
unto
the
earth
:
For
out
of
it
wast
thou
taken
;
for
dust
thou
art
,
and
unto
dust
shalt
thou
return
.
First
,
the
cause
of
the
censure
is
set
down
;
and
next
the
censure
is
pronounced
.
The
sense
and
meaning
of
the
cause
of
the
censure
,
is
this
;
because
thou
hast
obeyed
the
voyce
of
thy
wife
,
and
hast
most
unthankfully
preferred
her
love
to
thy
love
,
to
me
thy
gracious
God
and
Creator
,
and
hast
contemned
my
command
,
(
which
is
the
command
of
me
,
God
of
the
Law
of
Righteousnesse
)
and
hast
eaten
of
the
fruit
whereof
I
commanded
thee
that
thou
shouldest
not
eat
:
Next
the
censure
is
pronounced
,
which
hath
a
literall
and
mysticall
sense
.
The
literall
sense
of
the
censure
is
set
down
from
the
eighteenth
verse
,
to
the
end
of
the
chapter
,
and
hath
four
branches
:
The
first
is
,
cursed
is
the
earth
for
thy
sake
:
By
the
second
branch
of
the
censure
,
naturall
death
is
inflicted
upon
Adam
,
as
he
is
the
head
of
the
woman
his
body
,
and
redeemed
head
of
man
.
Thirdly
,
Adam
is
excluded
Paradise
,
to
till
the
ground
:
Fourthly
,
the
Cherubims
,
and
the
flaming
sword
,
are
placed
at
the
East
of
the
Garden
of
Eden
,
to
keep
man
from
entring
to
the
tree
of
Life
,
growing
in
the
earthly
Paradise
.
First
,
therefore
of
this
curse
inflicted
upon
the
earth
.
This
curse
inflicted
upon
the
earth
,
is
no
wayes
to
be
taken
for
the
curse
of
the
Law
:
For
,
first
the
earth
did
no
wayes
come
within
the
compasse
of
the
transgression
of
the
Law
:
Secondly
,
the
curse
of
the
Law
(
which
is
eternall
,
)
is
cleerly
taken
away
from
man
,
and
from
the
creatures
created
for
man
,
by
the
promised
cursed
death
of
the
blessed
seed
,
except
the
only
curse
which
was
inflicted
upon
the
sensitive
Serpent
.
And
therefore
this
curse
of
the
earth
is
only
a
privation
of
the
former
fertilnes
,
and
a
positive
barrennes
,
inflicted
upon
the
earth
,
instead
of
that
fertilnesse
,
that
by
that
means
of
that
positive
barrennesse
,
the
earth
might
bring
forth
Thistles
&
Thorns
;
for
Adam
was
then
(
by
the
censure
)
to
eat
bread
of
the
herbs
of
the
field
,
that
is
,
of
the
corn
and
grain
which
was
to
grow
upon
the
barren
earth
;
and
therefore
,
Adam
,
(
by
his
toil
,
labour
,
and
pains
)
was
to
bring
some
fertilnesse
upon
the
earth
,
or
Adam
must
starve
;
by
means
of
which
toil
,
pains
,
and
labour
,
Adam
must
eat
his
bread
in
sorrow
and
care
,
in
the
sweat
of
his
face
,
by
which
forced
sweat
,
surfets
and
colds
must
arise
,
weakning
the
sensitive
spirits
and
powers
of
man
,
inducing
temporall
naturall
death
in
the
end
.
But
though
this
barrennesse
was
inflicted
upon
the
earth
for
man
;
yet
in
the
great
mercy
of
God
by
the
power
of
the
redeemed
word
in
the
heart
of
man
:
First
,
man
is
naturally
enabled
by
his
labour
,
pains
and
industry
,
to
procure
some
fertilnesse
upon
the
earth
:
And
therefore
it
is
said
,
2
Thes.
3.10
.
that
he
that
doth
not
work
and
labour
,
is
not
to
eat
:
Secondly
,
by
the
power
of
the
redeemed
word
of
the
Law
and
life
of
righteousnesse
of
faith
written
in
the
heart
of
man
,
man
is
morally
enabled
to
pray
for
the
blessing
of
God
upon
his
labour
and
pains
,
who
hath
promised
to
hear
his
prayers
;
by
whose
only
blessing
,
the
curse
of
barrennesse
is
taken
from
the
earth
:
Thirdly
,
for
the
defending
of
man
from
the
danger
of
his
heats
and
colds
,
God
in
his
mercy
,
did
cloath
our
first
parents
with
skins
.
By
the
second
branch
of
the
censure
inflicted
upon
Adam
(
the
redeemed
head
of
man
;
)
Adam
,
and
all
men
redeemed
in
Adam
,
shall
return
to
dust
,
which
is
to
be
understood
of
temporall
naturall
death
,
by
the
dissolution
of
the
intellectuall
and
sensitive
nature
of
man
:
And
therefore
their
sin
is
set
down
,
Because
thou
wast
taken
out
of
the
dust
of
the
earth
,
to
dust
thou
shalt
return
:
But
Adams
humane
spirit
,
with
the
word
of
the
Law
,
and
life
of
Righteousnesse
,
spiritually
and
indivisibly
written
therein
,
was
neither
taken
out
of
the
dust
of
the
earth
,
neither
can
it
return
to
dust
.
For
,
first
,
humane
spirit
is
necessarily
coeviternall
with
the
Word
and
Law
of
God
:
Secondly
,
humane
spirit
is
of
the
same
reall
specificall
sphere
with
the
humane
Spirit
of
the
Lord
Jesus
Christ
,
as
hath
been
formerly
demonstrate
,
which
was
never
taken
from
the
earth
,
or
can
return
to
the
dust
of
the
earth
.
Temporall
naturall
death
therefore
,
by
this
branch
of
the
censure
,
is
i●flicted
upon
Adam
,
as
he
is
the
head
of
his
body
,
the
woman
,
who
is
flesh
of
his
flesh
,
and
bone
of
his
bone
;
and
therefore
naturall
temporall
death
being
inflicted
upon
the
head
,
is
necessarily
likewise
inflicted
upon
the
body
,
the
woman
;
and
consequently
and
necessarily
upon
all
men
and
women
naturally
to
descend
of
both
:
For
,
in
this
sense
only
,
Adam
is
the
redeemed
head
of
all
redeemed
men
,
naturally
to
descend
of
Adam
.
By
the
third
branch
of
the
censure
,
Adam
,
the
redeemed
head
of
man
,
(
and
consequently
the
woman
)
are
excluded
out
of
the
earthly
Paradise
;
the
reason
is
set
down
:
Lest
they
should
eat
of
the
tree
of
Life
,
as
they
did
formerly
at
their
pleasure
:
For
,
there
was
a
singular
vertue
in
the
tree
of
Life
,
to
maintain
the
sensitive
natu
e
of
man
eternally
;
by
the
eternall
preservation
whereof
,
the
union
of
the
intellectuall
and
sensitive
nature
of
man
was
eternall
;
for
by
this
eternall
union
,
man
was
to
have
continued
eternally
upon
earth
,
in
the
state
and
felicity
wherein
he
was
created
.
It
was
therefore
the
infinite
mercy
of
God
to
man
,
to
cast
man
out
of
the
earthly
Paradise
:
For
,
if
man
had
had
that
freedome
to
eat
of
the
tree
of
Life
,
as
he
had
formerly
,
man
must
have
lived
in
sorrow
and
misery
,
subject
to
the
continuall
temptation
and
afflictions
of
Satan
,
and
of
his
wicked
seed
eternally
in
this
life
;
while
as
then
by
faith
in
the
promised
blessed
seed
,
Adam
,
(
the
redeemed
head
of
man
)
after
this
life
,
should
live
in
the
heavenly
Paradise
eternally
in
all
joy
and
happinesse
.
For
this
cause
(
by
the
fourth
branch
of
this
censure
)
the
Cherubims
and
the
flaming
sword
,
were
placed
at
the
East
of
the
Garden
,
to
keep
the
way
of
the
tree
of
Life
,
that
man
should
not
come
to
the
tree
of
Life
,
growing
in
the
earthly
Paradise
,
by
the
way
which
he
run
before
.
Next
therefore
of
the
mysticall
sense
of
the
censure
.
The
main
mysticall
point
of
this
censure
inflicted
upon
Adam
(
as
he
is
the
head
of
the
woman
,
and
the
redeemed
head
of
man
)
is
to
let
our
first
parents
understand
,
that
the
word
(
the
promised
blessed
seed
to
be
made
flesh
of
the
seed
of
the
woman
)
is
the
second
person
of
the
blessed
Trinity
.
First
,
therefore
by
the
curse
inflicted
upon
the
earth
,
the
curse
of
the
Law
for
the
sin
of
Adam
,
to
which
Adam
,
and
all
men
naturally
to
descend
of
Adam
,
the
created
head
of
man
,
were
condemned
,
is
mystically
signified
.
To
the
end
that
all
men
might
then
,
and
now
know
,
that
all
men
were
redeemed
from
that
curse
of
eternall
death
and
darknesse
;
and
that
all
men
are
concluded
in
temporall
spirituall
darknesse
,
called
unbelief
,
and
originall
sin
;
and
that
naturall
death
,
by
the
censure
of
God
,
did
follow
that
sin
.
And
therefore
it
is
said
,
Rom.
5.12.14
.
As
by
one
man
sin
entred
in
the
world
,
and
death
by
sin
,
so
death
went
overall
men
,
from
Adam
to
Moses
.
Secondly
,
by
the
sorrow
,
labour
and
pains
,
and
sweat
of
the
face
which
ariseth
to
man
,
by
reason
of
the
curse
of
barrennesse
inflicted
upon
the
earth
,
whereby
it
doth
produce
Thistles
and
Thornes
,
which
are
to
be
weeded
out
by
the
care
and
labour
of
man
,
is
mystically
signified
:
the
sorrows
,
labour
,
sweaty
pains
,
and
prickly
thorny
afflictions
,
which
our
Saviour
,
the
promised
blessed
seed
,
was
to
sustain
by
the
curse
of
the
Law
for
man
,
to
put
man
in
continuall
remembrance
of
the
never
to
be
forgotten
love
of
God
to
man
,
in
his
Son
Christ
Jesus
.
Thirdly
,
by
the
skins
,
wherewith
the
Lord
clothed
and
covered
our
first
parents
nakednesse
,
the
righteousnesse
(
which
is
the
skin
of
the
promised
Lamb
of
God
,
to
be
sacrificed
for
the
sins
of
man
)
was
mystically
signified
,
to
the
end
that
our
first
parents
might
understand
,
that
it
was
by
their
only
faith
(
in
the
merit
of
the
righteousnesse
of
the
blessed
seed
,
the
Word
,
to
be
made
flesh
of
the
seed
of
the
woman
;
)
that
all
their
actuall
sins
and
unrighteousnesse
was
covered
.
Fourthly
,
while
as
the
Lord
saith
,
Behold
,
man
is
become
like
one
of
us
,
to
know
good
and
evill
,
(
whereby
our
first
parents
did
see
the
state
which
their
desire
to
know
good
and
evill
had
brought
to
:
)
the
Lord
would
have
our
first
parents
understand
that
the
promised
Redeemer
of
man
(
the
blessed
seed
)
was
one
of
us
,
that
is
,
one
of
the
distinct
persons
of
the
glorious
Trinity
.
Fifthly
,
by
the
excluding
of
our
first
parents
from
the
tree
of
Life
growing
in
the
earthly
paradise
,
is
mystically
signified
,
that
our
first
parents
were
admitted
to
the
tree
of
Life
,
growing
in
the
Paradise
of
God
,
which
is
the
promised
blessed
seed
.
Sixthly
,
by
the
Cherubims
and
flaming
sword
,
the
morall
power
and
literall
light
of
the
sword
of
the
Word
,
is
mystically
signified
,
by
which
only
light
,
●ll
redeemed
men
are
morally
enlightned
,
to
enter
the
way
of
the
tree
of
Life
,
planted
in
the
heavenly
Paradise
which
is
the
promised
blessed
seed
.
By
this
flaming
light
of
the
sword
of
the
Word
:
First
,
the
flaming
light
of
the
redeemed
Word
of
the
Law
of
Righteousnesse
of
faith
,
written
in
the
heart
of
man
is
signified
,
which
is
the
flaming
Light
of
conscience
.
Secondly
,
by
this
flaming
Light
of
the
sword
,
the
flaming
literall
light
of
the
Word
of
the
seventh
dayes
rest
,
of
the
Law
of
righteousnesse
of
faith
is
signified
,
which
is
of
one
reall
flaming
light
with
the
light
of
the
word
of
the
Law
and
life
of
Righteousnesse
of
faith
,
writtten
in
the
heart
of
man
;
of
the
reall
unity
of
which
flaming
light
,
morall
faith
doth
arise
;
that
by
the
morall
hands
of
faith
,
the
redeemed
man
may
lay
morall
hold
on
the
word
of
promise
,
shining
with
the
same
reall
flaming
light
,
which
was
then
the
tree
of
Life
,
growing
in
the
Paradise
of
God
,
to
wit
,
the
promised
blessed
seed
,
who
is
now
our
tree
of
life
,
by
his
fulfilled
promise
.
And
though
the
Cherubims
and
the
flaming
sword
were
placed
at
the
East
of
the
Garden
of
Eden
,
pointing
,
as
it
were
,
to
the
Land
of
Canaan
,
(
for
the
promise
of
the
blessed
seed
was
to
be
made
afterwards
to
Abraham
,
and
to
his
seed
,
in
a
more
particular
manner
then
it
was
made
to
Adam
;
which
promise
was
to
be
performed
;
before
the
promise
first
made
to
Adam
could
be
fulfilled
;
)
yet
the
flaming
sword
turned
every
way
;
that
as
by
the
power
of
the
sword
,
all
men
were
barred
from
entring
to
the
tree
of
Life
,
growing
in
the
earthly
Paradise
:
So
that
by
the
flaming
light
of
the
sword
of
the
Word
,
all
redeemed
men
might
be
morally
enlightned
to
enter
the
way
to
the
tree
of
Life
,
which
is
planted
in
the
Paradise
of
God
,
which
is
the
promised
blessed
seed
.
Here
(
by
the
way
)
the
question
may
be
moved
,
whether
this
barrennesse
,
whereby
the
earth
was
cursed
for
man
,
doth
still
remain
.
CHAP.
XXVIII
.
The
first
and
second
rain
.
TO
the
Question
moved
in
the
former
Chapter
,
I
answer
:
Though
the
earth
was
cursed
,
by
a
positive
barrennesse
for
man
;
that
by
his
toil
,
labour
,
and
pains
,
he
may
eat
the
bread
of
sorrow
,
and
the
bread
of
the
thorny
cares
and
afflictions
of
this
life
,
inducing
naturall
death
in
the
end
,
to
put
him
in
continuall
remembrance
of
the
continued
sorrow
and
afflictions
,
which
the
eternall
Son
of
God
,
the
Word
(
to
be
made
flesh
of
the
seed
of
the
woman
)
by
making
himself
a
curse
for
man
,
did
sustain
in
this
life
,
induring
the
cursed
death
of
the
crosse
in
end
;
yet
the
curse
of
barrennesse
is
removed
,
and
the
fruitfulnesse
of
the
earth
is
restored
by
the
morall
and
spirituall
blessing
of
the
word
of
the
seventh
dayes
rest
,
of
the
Law
of
righteousnesse
of
faith
;
which
morall
and
spirituall
blessing
of
the
Word
,
Deut.
11.14
.
is
called
the
first
and
second
rain
in
the
Scripture
;
But
yet
the
earth
is
not
restored
to
the
measure
of
the
former
fruitfulnesse
:
The
reason
is
,
that
the
redeemed
man
,
by
his
continuall
labour
and
care
,
might
be
put
in
minde
of
his
thankfull
obedience
to
his
gracious
Redeemer
,
by
his
exercise
in
the
commanded
works
of
faith
,
that
his
faith
may
be
watered
with
the
dew
of
the
morall
and
spirituall
blessing
of
the
Word
.
This
blessing
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
Righteousnesse
of
faith
,
then
to
the
Fathers
in
the
promise
of
the
blessed
seed
;
and
now
to
us
in
the
fulfilled
promise
is
twofold
:
The
first
is
the
naturall
blessing
of
the
word
to
the
naturall
life
of
man
,
as
he
is
man
:
The
second
is
the
morall
and
spirituall
blessing
of
the
word
to
the
morall
and
spirituall
life
of
man
,
by
the
morall
and
spirituall
grace
of
faith
:
For
,
without
the
blessing
of
the
nature
of
the
redeemed
man
,
his
morall
and
spirituall
life
must
perish
in
this
life
.
This
naturall
blessing
of
the
word
,
is
freely
extended
to
all
redeemed
men
,
without
all
respect
to
the
merit
of
their
obedience
,
or
disobedience
to
the
command
of
the
Word
.
And
therefore
it
is
said
,
Mat.
5.45
.
That
his
Sun
doth
shine
,
and
his
rain
doth
fall
upon
the
just
and
unjust
.
And
this
is
,
to
the
end
,
that
as
God
doth
freely
confer
the
blessings
of
the
earth
without
respect
,
to
some
in
great
plenty
,
which
he
hath
denyed
to
many
of
his
redeemed
poor
members
.
So
the
plentiful
redeemed
man
,
may
out
of
his
plenty
,
relieve
the
wants
of
his
redeemed
poor
brethren
,
without
all
respect
to
their
merit
;
who
are
the
Lords
redeemed
members
,
whereby
the
plentifull
man
doth
testifie
his
thankfulnesse
to
his
gracious
Redeemer
,
by
the
works
of
mercy
and
charity
,
which
are
the
commanded
works
of
faith
:
For
,
what
is
freely
given
to
the
Lords
poor
redeemed
members
,
(
who
are
disabled
of
all
means
to
supply
their
necessities
,
)
it
is
freely
given
to
the
Lord
himself
,
as
may
appear
by
his
own
words
,
Mat.
25.40
.
When
I
was
hungry
,
ye
fed
me
not
;
when
I
was
thirstie
,
ye
gave
me
no
drinke
;
when
I
was
naked
,
ye
clothed
me
not
:
For
want
of
means
for
the
preservation
of
the
life
,
is
a
sore
temptation
;
which
many
times
is
prevented
by
the
charity
of
the
plentifull
:
For
,
by
such
means
,
the
poor
indigent
wretched
man
is
diverted
from
attempting
unlawfull
courses
to
supply
his
necessity
:
Though
I
must
confesse
,
that
plenty
(
without
the
speciall
dew
of
the
blessing
of
the
Word
)
be
the
greater
and
more
dangerous
temptation
of
the
two
.
The
second
blessing
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
Righteousnesse
of
faith
,
is
the
morall
and
spirituall
blessing
of
the
word
,
necessarily
implying
the
naturall
blessing
of
the
word
.
And
this
morall
and
spirituall
blessing
is
due
by
the
Law
of
faith
,
to
the
morall
and
spirituall
faithfull
worship
of
the
seventh
day
of
the
Law
of
faith
:
For
,
by
the
morall
faithfull
worship
of
the
seventh
day
by
the
naturall
man
,
and
by
the
spirituall
faithfull
worship
of
the
regenerate
man
by
faith
in
the
Lords
merit
;
the
whole
Law
of
faith
is
morally
and
spiritually
fulfilled
in
the
seventh
day
of
the
Law
.
And
therefore
the
morall
and
spirituall
blessing
of
the
word
of
the
seventh
dayes
rest
,
doth
rest
upon
the
naturall
and
regenerate
man
,
whereby
the
naturall
man
is
enabled
to
bring
forth
the
morall
works
of
faith
,
and
to
continue
in
his
morall
obedience
,
till
the
time
of
Gods
spirituall
calling
:
and
the
regenerate
man
is
enabled
to
persevere
and
continue
in
his
spirituall
works
of
faith
by
his
spirituall
obedience
to
the
spirituall
command
of
the
Law
of
faith
.
And
this
is
the
first
and
second
rain
,
which
is
the
dew
of
the
Lords
influence
by
the
blessing
of
his
Word
;
to
the
grace
of
the
morall
and
spirituall
faith
of
man
.
Thus
have
we
briefly
set
down
the
literall
and
mysticall
sense
of
the
censure
,
pronounced
upon
our
first
parents
for
the
transgression
of
the
Law
of
Righteousnesse
;
and
the
second
covenant
established
upon
the
immediate
command
of
the
word
of
the
seventh
dayes
promised
rest
of
the
Law
of
Righteousnesse
of
faith
then
implyed
in
the
propheticall
Sabbath
,
whereby
Adam
the
redeemed
head
of
man
,
and
all
men
naturally
to
descend
of
Adam
,
were
formally
,
prophetically
,
and
ceremonially
obliged
to
the
command
of
the
Law
of
Righteousnesse
of
faith
,
in
the
promised
rest
of
the
blessed
seed
,
which
is
the
last
part
of
this
second
Book
;
yet
,
before
we
proceed
,
a
question
is
to
be
resolved
,
which
is
this
:
How
long
did
this
formall
propheticall
ceremoniall
obligement
of
the
Law
of
Righteousnesse
of
faith
continue
,
and
how
long
were
all
redeemed
men
obliged
by
the
propheticall
ceremoniall
Law
of
God
?
CHAP.
XXIX
.
The
continuation
of
the
formall
propheticall
ceremoniall
obligement
of
the
Law
of
righteousnesse
of
faith
,
in
the
promise
of
the
blessed
seed
in
the
first
age
of
the
Church
.
TO
the
question
moved
in
the
end
of
the
former
chapter
,
I
briefly
answer
:
The
formall
obligement
of
man
by
the
propheticall
ceremoniall
Law
of
faith
,
in
the
promise
of
the
blessed
seed
,
did
continue
from
the
very
period
of
the
promise
,
first
made
to
Adam
,
(
the
redeemed
head
of
man
)
till
the
day
of
our
Saviours
resurrection
from
the
grave
,
whereby
the
promised
rest
of
the
blessed
seed
,
was
totally
and
absolutely
fulfilled
.
The
continuation
whereof
may
be
divided
in
these
two
points
:
The
first
is
the
formall
obligement
of
our
Fathers
by
the
promise
,
before
any
part
of
the
promise
was
fulfilled
.
And
this
formall
obligement
did
continue
till
our
Saviours
coming
in
the
world
,
by
whom
the
promise
was
fulfilled
by
degrees
,
which
is
to
be
declared
in
the
third
Book
:
As
for
the
continuation
of
the
formall
obligement
of
the
Law
,
obliging
Adam
and
the
Fathers
in
the
promise
;
it
may
be
distinguished
in
the
first
three
ages
of
the
Church
.
The
first
was
from
Adam
to
Noah
:
the
second
from
Noah
to
Abraham
:
the
third
from
Abraham
to
Moses
,
which
continued
till
our
Saviours
coming
;
wherein
my
purpose
is
only
to
shew
,
that
the
formall
obligement
of
the
propheticall
ceremoniall
Law
,
by
faith
in
the
promise
of
the
blessed
seed
;
and
that
the
covenant
was
really
one
and
the
same
in
all
the
first
three
ages
of
the
Church
,
though
the
figures
prefigurating
the
promise
were
more
significant
,
the
more
neer
that
the
promise
came
to
be
fulfilled
.
After
the
covenant
(
in
the
promise
of
the
blessed
seed
)
was
entred
with
Adam
,
the
redeemed
head
of
man
,
and
with
all
men
naturally
to
descend
of
Adam
:
Satan
,
that
old
raging
Lion
,
fearing
the
breaking
of
his
head
by
the
promised
blessed
seed
to
be
born
of
the
woman
,
did
begin
to
roare
afresh
,
intending
to
devoure
the
line
whereof
the
blessed
seed
was
to
descend
,
as
he
had
devoured
all
men
formally
,
by
the
betraying
of
our
first
parents
to
fall
under
the
curse
of
the
Law
by
eternall
death
:
For
,
Satan
knowing
the
severity
of
Gods
justice
,
(
whereof
himself
had
such
experience
)
resolved
to
set
the
whole
world
in
such
a
fire
of
sin
,
as
that
God
in
his
justice
should
consume
all
men
off
the
earth
again
;
and
Satan
put
fairly
for
it
:
For
,
after
by
his
sting
of
enmity
(
baited
by
his
false
deceiving
light
,
)
he
had
incensed
Cain
to
murder
his
Innocent
brother
Abel
:
Satan
never
left
stirring
up
of
Cains
ungracious
generation
from
time
to
time
;
till
be
set
the
whole
world
in
such
a
fire
of
sin
,
cruelty
,
and
uncleannesse
,
as
neither
the
mercies
of
God
,
(
by
sparing
them
so
long
)
or
the
judgements
of
God
threatned
by
his
Prophets
,
could
reclaim
from
their
sin
and
cruelty
.
God
therefore
in
end
,
stirred
up
Noah
,
the
tenth
from
Seth
,
a
Preacher
of
Righteousnesse
;
who
was
a
Preacher
of
the
Law
of
righteousnesse
of
faith
,
in
the
promise
of
the
blessed
seed
;
that
by
his
preaching
of
the
Word
,
the
miserable
people
might
be
reclaimed
from
their
cruelty
and
uncleannesse
to
the
works
of
faith
by
repentance
,
that
they
might
obtain
mercy
in
the
promise
of
the
blessed
seed
;
and
that
by
denouncing
the
mercilesse
curse
of
the
Law
of
faith
,
Noah
might
terrifie
the
people
from
their
wickenesse
.
But
though
Noah
did
continue
in
the
faithfull
discharge
of
his
Calling
many
yeeres
;
yet
all
was
to
no
purpose
,
Satan
had
so
incensed
the
miserable
people
to
such
obstinacy
.
God
therefore
in
end
,
commanded
Noah
to
build
an
Ark
,
that
by
the
ark
Noah
might
denounce
the
utter
subversion
of
the
obstinate
rebellious
people
,
by
the
flood
of
his
incensed
wrath
against
their
sin
and
cruelty
,
if
they
did
not
speedily
turn
to
the
Lord
,
and
leave
their
provoking
of
his
long
patience
:
For
which
cause
the
Ark
was
so
long
a
building
,
that
the
wretched
people
(
notwithstanding
of
their
continued
contempt
,
)
might
have
yet
time
to
repent
,
though
all
was
to
no
purpose
;
for
such
was
the
incensed
obstinacy
of
the
miserable
people
,
as
they
continued
in
their
rebellious
contempt
,
both
of
the
word
of
the
Preacher
,
and
of
the
Ark
,
till
the
very
day
that
Noah
and
his
family
was
commanded
to
enter
in
the
Ark
,
whereby
the
wrath
of
God
was
so
incensed
,
as
by
that
fearfull
inundation
,
the
whole
earth
was
overflowne
,
and
eight
persons
only
saved
,
of
whom
the
promised
blessed
seed
was
to
descend
.
As
for
the
Covenant
which
is
said
to
be
made
with
Noah
(
after
his
coming
out
of
the
Ark
in
the
continuation
of
times
and
seasons
,
and
of
the
creatures
created
and
redeemed
for
man
)
it
was
the
same
reall
covenant
which
was
formerly
made
with
Adam
,
in
the
promise
of
the
blessed
seed
,
which
after
this
fearfull
judgement
,
was
renewed
to
Noah
,
for
the
strengthening
and
confirming
of
Noahs
faith
,
in
the
continuation
of
the
promise
first
made
to
Adam
:
For
,
first
,
after
Noahs
coming
out
of
the
Ark
,
Noah
did
offer
the
like
reall
burnt
sacrifices
and
offerings
upon
the
Atar
of
such
reall
clean
beasts
and
fowles
as
were
first
commanded
to
be
offred
by
Adam
,
and
the
Fathers
before
Noah
;
which
beasts
and
fowles
were
preserved
in
the
Ark
with
Noah
;
by
which
sacrifices
offered
by
Noah
,
the
cruell
death
of
the
blessed
seed
was
prefigurate
.
Secondly
,
the
Ark
it self
did
prefigurate
both
the
promise
,
and
the
fulfilling
of
the
promise
:
For
,
first
,
by
the
Ark
,
the
woman
,
of
whose
seed
the
Word
was
to
be
made
flesh
,
was
prefigurate
:
Secondly
,
by
Noah
,
and
his
sons
&
daughters
(
who
was
the
eight
from
Seth
)
the
line
wherof
the
promised
blessed
seed
was
to
descend
,
was
prefigurate
:
Thirdly
,
by
their
receiving
in
the
Ark
;
the
conception
of
the
Word
to
be
made
flesh
of
the
seed
of
the
woman
was
cleerly
prefigurate
:
Fourthly
,
by
the
safe
delivery
of
Noah
,
and
his
sons
and
daughters
out
of
the
Ark
,
the
safe
delivery
of
the
blessed
seed
by
the
woman
,
to
wit
,
the
blessed
Virgine
,
was
prefigurate
;
whereby
it
doth
manifestly
appear
,
that
the
covenant
,
and
the
formall
propheticall
ceremoniall
obligement
of
the
Law
of
Righteousnesse
of
faith
,
in
the
promise
of
the
blessed
seed
,
prophesied
by
the
propheticall
Sabbath
,
and
prefigurate
by
the
ceremoniall
worship
of
the
Sabbath
,
was
really
one
and
the
same
,
from
Adam
to
Noah
:
As
by
the
preservation
of
Noah
and
his
family
;
(
of
whom
the
blessed
seed
was
to
descend
,
according
to
the
flesh
)
the
great
power
of
God
by
his
preservation
of
his
Church
,
against
the
great
power
of
Satan
and
his
instruments
doth
manifestly
appear
to
his
great
glory
,
to
the
utter
shame
of
Satan
,
and
to
the
confusion
of
his
wicked
instruments
.
And
so
much
briefly
for
the
first
age
of
the
Church
.
CHAP.
XXX
.
The
continuation
of
the
formall
propheticall
ceremoniall
obligement
of
man
in
the
promise
of
the
blessed
seed
,
in
the
second
age
of
the
Church
.
AS
in
the
time
of
Noah
,
the
eighth
from
Seth
;
God
stirred
up
Noah
,
to
manifest
his
power
in
the
preservation
of
his
Church
,
which
did
then
consist
in
the
preservation
of
the
line
of
the
blessed
seed
:
So
in
the
second
age
of
the
Church
,
God
raised
up
Abraham
,
(
the
tenth
from
Noah
)
that
his
glory
might
appear
by
his
continuall
care
of
the
truth
of
his
promise
to
his
Church
:
For
God
renewed
his
promise
in
a
more
cleer
and
particular
manner
to
Abraham
then
he
did
first
to
Adam
;
which
was
,
that
in
Abrahams
seed
all
the
nations
of
the
earth
should
be
blessed
;
that
is
,
that
the
woman
of
whose
seed
the
Word
should
be
made
man
,
should
descend
of
Abrahams
seed
,
by
whose
promised
cursed
death
:
As
all
men
were
then
actually
redeemed
from
the
curse
of
the
Law
for
the
sin
of
Adam
(
though
the
promise
was
afterward
to
be
fulfilled
:
)
so
all
men
by
faith
in
this
promise
might
be
saved
from
the
curse
of
the
Law
of
faith
for
actuall
sin
.
In
this
promise
therefore
,
Gen.
22.18
.
that
in
Abrahams
seed
all
the
nations
of
the
earth
should
be
blessed
,
God
doth
oblige
himself
to
Abraham
and
to
his
seed
by
covenant
,
and
doth
mutually
oblige
Abraham
to
believe
his
promise
.
This
covenant
therefore
made
to
Abraham
was
the
same
reall
covenant
and
promise
made
to
Adam
,
though
the
blessed
seed
promised
to
Adam
was
by
this
promise
to
descend
of
Abrahams
seed
,
the
only
difference
is
;
that
the
woman
of
whom
the
Word
was
promised
to
be
made
man
,
was
to
descend
immediately
of
Abrahams
seed
,
though
immediatly
from
Adams
seed
:
For
Abraham
did
descend
of
the
seed
of
Adam
,
and
consequently
the
promise
made
to
Abraham
must
be
performed
before
the
promise
made
to
Adam
could
be
fulfilled
:
For
,
the
promise
made
to
Adam
could
not
be
fulfiled
,
but
by
our
Saviours
birth
,
death
,
and
resurrection
from
the
dead
.
By
this
promise
made
in
this
particular
manner
to
Abraham
,
the
Church
of
God
was
now
in
the
family
of
Abraham
and
his
seed
,
and
posterity
.
To
the
end
therefore
,
that
Abrahams
family
might
be
distinguished
from
all
the
families
of
the
earth
,
God
commanded
Abraham
and
his
family
to
be
marked
with
the
sacramentall
seal
of
circumcision
,
by
shedding
of
the
blood
of
man
;
whereby
it
was
prefigurate
that
the
blood
of
the
promised
blessed
seed
,
to
descend
of
Abraham
(
according
to
the
flesh
)
should
be
shed
by
the
cursed
death
of
the
crosse
,
which
was
formerly
prefigurate
to
Adam
and
the
Fathers
by
the
shedding
of
the
blood
of
sensitive
beasts
and
fowles
.
And
therefore
the
figure
of
the
promised
blessed
seeed
,
by
the
sacrament
of
circumcision
was
more
significant
then
all
the
former
bloody
figures
by
the
sacrifice
of
the
Altar
.
By
the
sacrament
of
circumcision
therefore
,
Abrahams
family
was
distinguished
and
divided
,
from
all
the
families
of
the
earth
,
till
they
were
reunited
by
the
fulfilling
of
the
promise
by
the
new
covenant
:
For
,
by
the
new
covenant
,
all
the
families
of
the
earth
were
called
,
and
united
in
one
Church
and
family
:
For
the
strengthening
of
Abrahams
faith
in
this
gracious
promise
;
the
inheritance
of
the
Land
of
Canaan
was
promised
to
Abraham
and
to
his
seed
;
whereby
it
was
prefigurate
,
that
Abraham
and
his
seed
(
by
faith
in
the
promise
made
to
Abraham
,
)
should
be
inheritors
of
the
heavenly
Canaan
,
the
Kingdome
of
heaven
.
The
Church
of
God
therefore
being
established
in
the
family
of
Abraham
,
and
of
his
posterity
;
the
protection
of
the
Church
,
and
the
preservation
of
the
line
of
the
promised
blessed
seed
,
was
committed
to
Abraham
;
to
this
end
,
God
did
enable
Abraham
with
the
power
of
wisdome
,
valour
,
and
with
such
an
admirable
gift
of
spirituall
faith
,
as
Abraham
is
styled
in
the
Scripture
,
the
Father
of
the
faithfull
.
And
though
I
must
passe
over
the
History
of
Abrahams
continuall
victories
over
the
enemies
of
the
Church
,
and
leave
the
Reader
to
inform
himself
by
the
sacred
History
;
yet
I
cannot
omit
four
memorable
points
of
Abrahams
faith
,
whereby
he
is
most
justly
called
the
Father
of
the
faithfull
.
The
first
was
,
though
Abraham
was
above
an
hundred
yeers
old
(
when
this
promise
was
made
;
)
and
Sara
was
old
and
barren
,
and
both
,
as
it
were
,
dead
(
by
the
course
of
nature
)
and
past
all
such
hope
;
yet
faithfull
Abraham
considered
not
the
deadnesse
of
his
own
body
,
or
the
deadnesse
of
Sara's
womb
,
but
stedfastly
believed
the
promise
against
all
naturall
hope
,
in
hope
that
God
,
according
to
his
gracious
wood
would
perform
his
promise
.
Secondly
,
Abrahams
faith
did
wonderfully
appear
to
his
obedience
to
the
command
of
God
by
his
Word
,
Gen.
12.1
.
commanding
Abraham
to
depart
from
his
native
soil
,
and
to
leave
his
kindred
,
friends
,
and
possessions
,
where
he
was
seated
in
such
plenty
,
and
to
go
into
a
strange
countrey
,
inhabited
with
the
power
of
such
mighty
men
,
who
were
every
way
unknown
to
Abraham
,
and
where
he
had
no
earthly
help
to
trust
unto
,
but
did
,
(
as
it
were
)
expose
himself
and
his
family
,
to
be
made
a
prey
unto
strangers
;
yet
faithfull
Abraham
setting
all
doubts
,
fears
,
kindred
,
friends
,
pleasures
and
possessions
aside
,
did
give
obedience
to
the
command
of
God
,
and
marched
boldly
to
the
Land
of
Canaan
.
Thirdly
,
how
admirably
doth
our
Saviour
commend
Abrahams
faith
,
while
as
our
Saviour
told
the
Jews
,
saying
,
John
8.56
.
Abraham
did
see
my
day
,
and
was
glad
,
and
rejoyced
therein
:
For
,
Abraham
,
with
the
eyes
of
his
spirituall
faith
,
did
see
the
Lords
day
,
in
the
eighth
day
of
the
Sacrament
of
circumcision
;
for
the
child
was
circumcised
upon
the
eighth
day
,
though
the
eighth
day
of
the
circumcision
fell
out
upon
the
seventh
day
of
the
great
propheticall
Sabbath
,
which
was
commanded
long
before
the
Sacrament
of
circumcision
;
and
so
precisely
commanded
as
no
mann●r
of
work
was
to
be
done
upon
the
seventh
day
of
the
propheticall
Sabbath
,
much
lesse
the
shedding
of
the
blood
of
man
:
for
,
the
only
commanded
works
of
the
propheticall
ceremoniall
worship
of
God
were
to
be
done
upon
the
Sabbath
;
Abraham
therefore
observing
with
the
spirituall
eyes
of
faith
,
that
the
seventh
day
of
the
propheticall
Sabbath
did
give
place
to
the
administration
of
the
Sacrament
of
circumcision
:
Abraham
did
apprehend
,
that
the
eighth
day
should
be
worshipped
in
place
of
the
seventh
day
of
the
propheticall
Sabbath
.
The
reason
was
,
because
the
Sacrament
of
circumcision
did
prefigurate
both
Christs
death
,
and
the
day
of
his
resurrection
from
the
dead
;
for
as
by
the
shedding
of
the
childs
blood
,
the
shedding
of
the
blessed
childs
blood
by
the
cursed
death
of
the
crosse
was
prefigurate
:
So
by
the
stenching
of
the
childs
blood
,
upon
the
eighth
day
(
whereby
the
life
of
the
child
was
preserved
)
the
day
of
our
Saviours
resurrection
from
the
dead
was
prefigurate
,
to
wit
,
the
Lords
day
,
which
was
the
eighth
day
from
the
last
Jews
propheticall
Sabbath
;
for
the
last
Sabbath
whereon
our
Saviour
did
rest
in
the
grave
,
was
no
wayes
the
Jews
propheticall
Sabbath
;
neither
was
there
any
Jew
or
Gentile
bound
or
obliged
to
fulfill
the
command
of
the
seventh
day
of
the
last
Sabbath
:
For
,
all
men
naturally
descended
of
Adam
the
redeemed
head
of
man
were
only
obliged
to
the
command
of
the
seventh
day
of
the
propheticall
Sabbath
,
which
did
prophesie
our
Saviours
rest
in
the
grave
,
by
whose
rest
in
the
grave
all
the
prophesies
prophesied
by
the
propheticall
Sabbath
were
fulfilled
.
The
last
Sabbath
therefore
,
whereon
our
Saviour
did
rest
in
his
sacred
grave
was
no
wayes
propheticall
,
neither
was
there
any
man
naturally
descended
of
Adam
obliged
to
fulfill
the
command
of
the
last
Sabbath
.
Let
us
therefore
leave
the
last
Sabbath
to
the
Lord
of
the
Sabbath
,
and
adde
seven
dayes
more
to
the
last
Jews
formall
propheticall
Sabbath
;
and
we
have
the
Lords
day
(
the
day
of
his
resurrection
from
the
grave
)
to
be
the
just
eighth
day
,
as
the
Lords
day
was
prefigurate
to
Abraham
by
the
eighth
day
of
the
circumcision
:
But
let
us
account
the
number
of
dayes
from
the
last
formall
Jews
propheticall
Sabbath
,
and
begin
the
accompt
at
the
first
day
of
the
week
,
according
to
the
Jews
computation
of
the
dayes
of
their
Sabbaticall
week
,
as
both
Jews
and
Gentiles
were
obliged
to
the
Law
of
God
;
and
the
Lords
day
is
the
just
seventh
day
from
the
last
formall
Jews
propheticall
Sabbath
,
and
the
true
seventh
day
of
the
Evangelicall
Law
of
faith
,
more
satisfactory
to
be
declared
hereafter
.
What
an
admirable
faith
was
this
in
Abraham
to
see
the
Lords
day
so
far
off
,
as
it
was
prefigurate
by
the
Sacrament
of
circumcision
?
though
the
Lords
day
be
the
true
seventh
day
of
the
Evangelicall
Law
of
faith
,
as
all
men
naturally
descended
of
Adam
are
obliged
to
the
command
of
the
seventh
day
of
the
Law
;
for
without
the
command
of
the
seventh
day
of
the
Law
,
there
is
no
Law
to
command
man
.
The
fourth
memorable
point
,
wherein
the
excellency
of
Abrahams
faith
did
appear
,
was
in
Abrahams
readinesse
at
the
command
of
God
,
to
offer
up
in
sacrifice
his
son
Isaac
,
his
only
hope
,
and
heir
of
the
promise
,
and
his
only
comfort
next
to
God
:
For
,
it
may
justly
amaze
the
heart
of
a
naturall
man
,
that
Abraham
,
against
nature
,
(
by
forgetting
of
all
naturall
affection
)
should
be
so
forward
to
attempt
such
cruelty
with
his
own
bloody
hands
,
to
cut
the
throat
of
his
so
dearly
beloved
childe
,
the
only
hope
and
heir
of
the
promise
.
Though
this
command
was
out
of
the
infinite
love
of
God
to
Abraham
;
for
God
did
never
intend
that
Abraham
should
commit
any
such
cruelty
:
But
that
Abraham
,
and
all
men
of
the
faith
of
Abraham
,
might
understand
,
that
God
spared
not
his
only
Son
,
(
the
Son
of
his
love
)
to
sacrifice
him
(
as
it
were
)
with
his
own
hands
,
for
his
love
which
he
doth
bear
to
man
:
For
,
all
the
created
powers
of
God
were
not
able
to
bereave
our
Saviour
of
his
life
,
without
his
own
gracious
permission
,
who
out
of
his
infinite
love
and
mercy
to
man
,
did
most
lovingly
and
mercifully
lay
down
his
life
for
man
.
Here
the
question
may
be
moved
:
Was
the
Church
of
God
upon
earth
then
,
only
in
Abrahams
family
,
and
his
posterity
,
and
no
where
else
?
I
answer
:
As
the
Lord
Jesus
Christ
is
the
head
of
all
his
redeemed
members
,
the
Lord
from
the
beginning
had
his
universall
Church
through
all
the
Nations
of
the
earth
,
though
his
particular
Church
,
according
to
his
promise
,
was
then
in
Abraham
,
and
in
the
posterity
of
Abraham
for
the
time
.
And
therefore
,
though
the
Apostle
did
tell
the
Gentiles
that
they
were
not
of
the
circumcision
,
Ephes.
2.12
.
but
aliens
from
the
common
wealth
of
Israel
,
and
,
as
it
were
,
without
any
Christ
,
and
consequently
without
God
;
For
,
Christ
,
according
to
the
flesh
,
was
to
descend
of
the
circumcised
;
yet
the
Gentiles
had
the
propheticall
Sabbath
,
and
the
altar
and
sacrifice
,
as
it
was
prescribed
to
Adam
,
and
the
Fathers
before
the
promise
was
made
to
Abraham
,
and
consequently
,
the
covenant
and
formall
obligement
of
the
Law
,
really
one
from
the
beginning
.
And
the
Apostle
doth
acknowledge
,
that
the
Gentiles
did
do
the
things
contained
in
the
Law
,
Rom.
2.14
.
which
was
the
ceremoniall
works
of
the
Law
,
though
the
Gentiles
did
them
not
in
that
precise
manner
as
they
were
done
by
the
Jews
.
And
through
the
Apostle
saith
,
that
the
Gentiles
did
do
the
things
contained
in
the
Law
by
the
light
of
their
conscience
;
yet
that
light
was
the
light
of
the
redeemed
word
of
the
Law
of
Righteousnesse
of
faith
written
in
their
heart
,
which
was
really
one
with
the
light
of
the
seventh
day
of
the
propheticall
Sabbath
,
and
with
the
ceremoniall
light
of
the
altar
&
sacrifice
,
whereby
they
were
inabled
to
do
the
things
contained
in
the
Law
.
And
who
should
bar
the
free
Spirit
of
God
to
blow
where
it
listeth
,
John
3.8
.
and
to
enlighten
many
of
the
Gentiles
?
Did
not
the
Lord
commend
the
Centurions
faith
,
and
say
,
Luke
7.9
.
that
he
did
not
finde
such
faith
in
Israel
?
And
how
greatly
did
our
Saviour
commend
the
faith
of
the
Canaanitish
woman
,
Mat.
15.28
.
and
the
faith
of
one
of
the
ten
Lepers
,
and
Luke
17.19
.
yet
the
promise
made
to
Abraham
was
not
then
fulfilled
.
And
did
not
Christ
himself
him
,
according
to
the
flesh
,
descend
of
the
Gentiles
,
though
immediately
of
the
seed
of
Abraham
?
Let
no
man
therefore
think
,
but
that
the
Lord
had
his
universall
Church
in
all
ages
,
though
his
particular
Church
was
then
in
the
family
and
posterity
of
Abraham
.
And
so
much
for
the
second
age
of
the
Church
,
and
for
the
reall
unity
of
the
covenant
and
formall
obligement
of
the
Law
,
as
the
promise
was
made
to
Abraham
,
which
was
really
one
with
the
covenant
made
with
Adam
.
CHAP.
XXXI
.
The
continuation
of
the
formall
propheticall
ceremoniall
obligement
of
the
Law
,
in
the
third
age
of
the
Church
.
THe
third
age
of
the
Church
from
the
beginning
,
was
in
the
time
of
Moses
,
descended
of
Abraham
,
whom
God
raised
for
the
preservation
of
his
Church
,
then
in
the
posterity
of
Abraham
,
whose
posterity
the
Lord
(
according
to
his
eternall
purpose
)
would
not
permit
to
be
established
in
the
Land
of
Canaan
,
for
the
space
of
forty
yeers
,
to
the
end
that
God
by
the
Ministry
of
his
servant
Moses
,
might
manifest
the
glory
of
his
power
in
the
protection
of
his
Church
against
the
great
power
of
Satan
,
and
of
his
mighty
instruments
;
for
which
cause
God
inabled
Moses
with
the
power
of
wisdome
,
valour
,
and
faith
,
amongst
the
number
of
whose
memorable
acts
,
I
will
only
touch
three
;
leaving
the
rest
to
the
Reader
to
be
informed
by
the
sacred
History
;
my
purpose
being
only
to
shew
,
that
the
covenant
,
and
the
formall
obligement
of
the
Law
,
was
really
one
and
the
same
from
the
beginning
,
as
it
was
made
to
Adam
and
to
Abraham
.
The
first
memorable
act
of
Moses
Ministry
,
was
in
the
delivery
of
the
people
from
the
Egyptian
servitude
,
who
were
the
seed
of
Abraham
,
of
whom
the
promised
blessed
seed
,
according
to
the
flesh
,
was
to
descend
;
and
were
then
miserably
oppressed
under
the
tyrannous
hand
of
great
King
Pharoah
the
proud
Egyptian
King
,
stirred
up
to
that
cruelty
by
the
instigation
of
Satan
,
and
of
his
wicked
seed
:
For
,
whose
delivery
God
raised
up
his
servant
Moses
.
To
this
end
,
first
,
God
sent
Moses
to
King
Pharoah
,
commanding
King
Pharoah
,
that
he
would
permit
the
people
of
Israel
to
depart
from
the
Land
of
Egypt
;
but
God
(
according
to
his
eternall
decree
)
did
harden
the
heart
of
Pharoah
,
that
he
should
not
let
the
people
of
Israel
depart
from
Egypt
,
untill
such
time
as
God
should
make
his
continuall
care
appear
in
the
preservation
of
his
Church
,
against
the
great
power
of
Satan
and
the
power
of
his
mighty
instruments
in
this
life
.
And
therefore
,
upon
Pharoahs
rebellious
restraining
of
the
people
of
Israel
from
time
to
time
,
contrary
to
the
Lords
command
;
God
by
the
Ministry
of
his
servant
Moses
,
from
time
to
time
did
plague
the
proud
Egyptian
King
and
his
kingdome
;
and
though
plague
after
plague
was
with
such
fearfull
miraculous
and
wonderfull
judgements
,
as
did
astonish
the
hearts
of
the
whole
world
;
ye
such
was
the
obstinacy
of
Pharoahs
rebellious
heart
stirred
up
by
the
inchantments
of
his
Sorcerers
(
whose
power
God
did
of
purpose
permit
:
)
as
Pharoah
did
resist
the
command
of
God
,
with
such
a
high
hand
,
thirsting
after
the
destruction
of
the
Church
till
Pharoah
with
his
great
army
was
overwhelmed
in
the
red
sea
of
Gods
raging
wrath
;
which
mighty
act
was
done
by
the
Ministry
of
Moses
,
by
stretching
out
his
hand
upon
the
red
sea
at
the
command
of
God
.
By
this
miraculous
overthrow
of
the
Egyptians
,
the
mighty
deliverance
of
the
Church
of
God
from
the
Egyptian
servitude
was
wrought
to
the
amanement
of
the
world
,
to
the
end
that
the
Church
of
God
in
future
ages
might
never
distrust
the
Lords
continuall
care
in
the
preservation
of
his
Church
against
the
power
of
Satan
,
and
against
the
power
of
his
mightiest
instruments
upon
earth
.
In
that
night
of
the
fearfull
Egyptian
plague
of
the
born
,
the
sacrament
of
the
Passeover
was
institute
by
God
,
to
remain
in
the
Church
,
with
the
sacrament
of
circumcision
,
during
the
formall
propheticall
ceremoniall
obligement
of
the
Law
,
by
which
ceremoniall
sacrament
of
the
Passeover
,
the
promise
of
the
blessed
was
more
significantly
prefigurate
,
then
formerly
:
For
,
first
,
by
the
sacrifice
of
the
Paschal
Lamb
,
which
was
commandded
to
be
eaten
:
the
Lamb
of
God
(
the
promised
blessed
seed
)
was
signified
,
who
was
to
be
sacrificed
for
the
sins
of
man
.
Secondly
,
by
the
bitter
herbs
,
Exod.
12.8
.
with
which
the
flesh
of
the
Lamb
was
commanded
to
be
eaten
;
the
bitter
currse
of
the
wrath
of
God
,
against
the
Lamb
,
who
made
himself
a
curse
for
man
,
was
mystically
signified
.
Thirdly
,
by
the
anointing
of
the
door
posts
with
the
blood
of
the
Lamb
,
that
the
destroying
Angel
might
passe
over
the
Israelites
houses
,
whereby
they
were
saved
from
the
plague
,
was
mystically
signified
,
that
by
faith
in
the
merit
of
the
blood
of
the
Lamb
of
God
(
the
promised
blessed
seed
,
)
they
were
saved
from
the
plague
and
curse
of
the
second
death
(
which
is
for
actuall
sin
,
)
as
by
the
promised
cursed
death
of
the
Lamb
,
they
were
saved
from
the
first
death
,
which
was
the
curse
of
the
Law
for
the
sin
of
Adam
.
The
second
memorable
act
of
Moses
Ministrie
was
,
first
,
in
the
sanctifying
and
assembling
of
the
people
of
Israel
at
the
command
of
God
to
hear
the
word
of
the
Law
commanded
by
God
himself
immediatly
,
which
was
in
a
most
majesticall
,
glorious
manner
delivered
by
God
unto
the
people
of
Israel
,
in
ten
distinct
severall
precepts
.
The
delivery
whereof
was
with
such
fearfull
thundring
and
lightning
,
and
with
the
sound
of
trumpet
,
as
the
mountain
was
exceedingly
shaken
,
all
to
signifie
the
power
of
the
sound
of
the
word
of
the
Law
,
commanding
the
obedience
of
man
.
By
this
glorious
delivery
of
the
word
of
the
Law
,
the
people
of
Israel
were
striken
with
a
reverend
fear
and
obedience
to
the
command
of
God
,
though
their
fear
of
the
voyce
of
God
was
such
,
as
they
did
intreat
that
Moses
might
deliver
to
them
what
the
Lord
should
further
command
.
Wherefore
the
morall
Law
being
first
commanded
by
God
,
God
by
the
Ministry
of
Moses
,
did
next
set
down
the
civill
Law
between
man
and
man
,
to
the
end
that
all
men
might
understand
,
that
all
the
lawes
between
man
and
man
,
must
be
grounded
upon
the
morall
Law
of
God
.
As
for
the
ceremoniall
Law
,
it
was
the
same
which
was
before
to
the
Fathers
implyed
in
the
ceremoniall
altar
and
sacrifice
,
untill
such
time
as
at
the
erection
of
the
Tabernacle
,
the
ceremoniall
Law
was
commanded
after
a
more
particular
manner
,
to
the
people
of
Israel
,
though
really
one
with
the
ceremoniall
Law
of
the
altar
and
sacrifice
,
prefigurating
the
promise
of
the
blessed
seed
.
Secondly
,
the
Lord
afterward
called
Moses
up
to
the
mount
,
to
deliver
to
Moses
the
two
Tables
of
the
Law
,
written
by
God
in
stone
,
which
was
formerly
delivered
by
his
Word
,
to
the
end
,
that
by
the
Ministry
of
Moses
,
his
written
Word
might
be
delivered
to
the
people
of
Israel
,
that
the
people
might
be
instructed
in
the
knowledge
of
the
written
Word
;
where
one
thing
is
to
be
observed
,
to
wit
,
that
Moses
by
his
conversing
with
God
in
the
mount
for
the
space
of
forty
dayes
and
forty
nights
,
Exod.
34.29
.
the
skin
of
Moses
face
became
so
shining
,
as
while
Moses
was
about
to
deliver
the
written
Word
of
the
Law
,
the
people
were
not
able
to
behold
Moses
face
;
in
so
much
that
Moses
was
fain
to
vail
his
face
,
while
he
spake
to
the
people
;
by
which
shining
light
of
Moses
face
,
the
glorious
light
of
the
written
Word
was
mystically
signified
.
As
for
Moses
zeal
(
moved
at
the
people
of
Israels
Idolatry
,
)
in
breaking
of
the
Tables
of
the
word
of
the
Law
,
and
the
renewing
of
the
Tables
,
and
all
such
memorable
passages
,
I
must
leave
the
judicious
Reader
to
inform
himself
by
the
written
Word
of
the
sacred
History
.
The
third
remarkable
act
of
Moses
ministry
,
was
the
erection
of
the
Tabernacle
at
the
command
of
God
,
according
to
the
pattern
which
God
did
shew
and
set
down
to
Moses
,
Exod.
25.40
.
while
he
was
with
God
in
the
mount
;
which
of
all
the
types
,
figures
,
and
ceremonies
,
prefigurating
the
promise
of
the
blessed
seed
to
all
the
Fathers
of
the
former
ages
,
was
most
cleer
and
significant
:
For
,
by
the
Tabernacle
and
Temple
(
which
were
really
one
,
which
the
Lord
calleth
his
body
)
the
fulfilling
of
the
promise
,
both
made
to
Abraham
,
and
to
Adam
,
were
plainly
prefigurate
:
For
,
first
,
by
the
types
and
figures
of
the
first
Tabernacle
,
called
the
Holy
Place
;
as
by
the
golden
Altar
,
by
the
table
of
Shew-bread
,
Exod.
39.38
.
by
the
golden
Candlesticks
,
by
the
brazen
Altar
and
Laver
before
the
porch
,
which
did
appertain
to
the
service
of
the
Holy
place
of
the
Tabernacle
;
by
which
ceremoniall
Rites
and
Ceremonies
,
the
high
Leviticall
Priest
was
to
discharge
the
service
of
the
Holy
place
,
whereby
the
fulfilling
of
the
promise
made
to
Abraham
was
prefigurate
:
For
,
as
the
Leviticall
high
Priest
(
who
was
descended
of
Abraham
)
was
the
figure
of
the
high
Priest
,
after
the
order
of
Melchisedeck
(
to
wit
,
the
promised
blessed
seed
descended
likewise
of
the
seed
of
Abraham
;
)
so
,
by
the
discharging
of
the
Leviticall
high
Priests
office
,
the
execution
of
the
high
Priests
office
,
after
the
order
of
Melchisedeck
,
was
prefigurate
:
For
,
first
,
as
the
Leviticall
high
Priest
did
offer
up
the
ceremoniall
sacrifice
of
the
hard
brazen
altar
:
So
the
hard
cursed
sacrifice
of
the
high
Priest
,
after
the
order
of
Melchisedeck
was
offered
upon
the
cursed
altar
of
the
crosse
,
who
made
himself
a
curse
for
man
.
Secondly
,
as
by
the
Leviticall
high
Priest
,
after
the
offering
up
of
the
sacrifice
of
the
brazen
altar
,
Exod.
30.19
,
20
,
21.
did
wash
his
hands
and
feet
before
he
entred
the
holy
place
of
the
Temple
:
So
after
the
offering
of
the
cursed
sacrifice
of
the
crosse
,
the
high
Priest
,
after
the
order
of
Melchisedeck
,
did
wash
the
cursed
bloody
wounds
of
his
hands
and
feet
,
and
wash
all
men
for
whom
he
made
himself
a
curse
,
before
he
entred
the
Tabernacle
not
made
with
hands
.
Thirdly
,
as
the
Leviticall
high
Priest
by
his
entring
into
the
holy
Place
of
the
Temple
,
did
offer
sweet
incense
at
the
golden
Altar
,
whereby
God
was
said
to
smell
a
savour
of
rest
:
So
the
high
Priest
,
after
the
order
of
Melchisedeck
,
Hebr.
9.24
.
did
enter
the
Tabernacle
not
made
with
hands
,
by
his
sweet
pleasing
sacrifice
,
to
make
eternall
peace
between
God
and
man
for
the
sin
of
Adam
,
and
to
make
continuall
intercession
for
the
actuall
sins
of
his
mysticall
members
,
at
the
altar
of
Righteousnesse
of
faith
;
by
the
pleasing
savour
of
whose
bloody
sacrifice
the
wrath
of
God
is
eternally
appeased
for
the
actuall
sins
of
his
mysticall
members
,
whereby
they
rest
freed
from
the
curse
of
the
second
death
in
this
life
,
and
shall
rest
eternally
in
their
mysticall
head
in
all
glory
and
happinesse
in
the
life
.
By
this
means
,
the
promise
of
the
blessed
seed
made
to
Abraham
was
fulfilled
:
Our
Saviour
,
according
to
the
promise
made
to
Abraham
,
did
descend
of
Abrahams
seed
;
for
he
was
born
man
of
the
seed
of
the
blessed
Virgine
,
lineally
descended
of
Abrahams
seed
,
and
lived
man
upon
the
earth
,
and
in
the
end
was
most
cruelly
crucified
for
man
.
At
the
expiration
of
whose
last
breath
,
Mat.
27.51
.
the
great
vail
of
the
Temple
was
rent
,
from
the
top
to
the
bottome
;
that
by
this
great
rent
,
it
might
be
known
to
all
the
world
,
that
the
benefit
and
blessing
of
his
cursed
death
did
belong
to
Adam
,
and
to
all
men
naturally
descended
,
and
to
descend
of
Adam
to
the
end
of
the
world
,
according
to
the
promise
made
to
Adam
.
And
therefore
,
upon
the
day
of
his
resurrection
from
the
grave
,
both
the
Jews
and
Gentiles
were
graciously
called
,
to
whose
faith
,
the
blessing
of
the
promise
made
to
Abraham
,
was
freely
offered
by
the
new
covenant
;
by
means
whereof
,
the
promise
made
to
Abraham
,
that
in
his
seed
,
all
the
nations
of
the
earth
should
be
blessed
,
was
graciously
and
faithfully
fulfilled
.
And
this
is
the
reason
,
that
the
Apostle
saith
,
Heb.
9.8
.
that
while
the
first
Tabernacle
was
standing
,
the
second
Tabernacle
could
not
be
opned
;
for
all
the
nations
of
the
world
could
not
be
blessed
in
this
promise
,
till
our
Saviour
did
first
suffer
;
though
his
suffering
was
first
and
immediately
for
the
Jews
,
which
was
prefigurate
by
the
Levitical
high
Priests
brest-plate
,
Exod.
39.8.14
wherein
the
names
of
the
twelve
Tribes
of
Israel
were
written
,
while
he
was
to
offer
up
the
sacrifice
of
the
altar
;
whereby
it
was
signified
,
that
our
Saviour
was
first
and
immediatly
to
be
offered
in
sacrifice
for
the
Jews
;
and
therefore
it
is
said
,
John
4.22
.
that
,
Salvation
is
from
the
Jews
.
Thus
have
we
briefly
declared
,
that
(
in
the
three
first
ages
of
the
Church
)
the
formall
propheticall
ceremoniall
Law
was
really
one
and
the
same
,
obliging
of
the
Fathers
,
before
any
part
of
the
promise
of
the
blessed
seed
was
fulfilled
:
So
by
the
Tabernacle
and
Temple
(
which
our
Saviour
calls
his
body
)
whereby
both
the
promise
made
to
Abraham
,
and
the
promise
made
to
Adam
were
prefigurate
,
it
was
signified
,
that
the
same
formall
obligement
of
the
Law
,
did
continue
from
Moses
till
our
Saviours
coming
in
the
world
,
and
from
his
coming
,
till
the
day
of
his
resurrection
from
the
grave
,
which
is
to
be
declared
in
the
third
Book
of
our
Theologicall
key
;
in
the
mean
time
,
for
a
conclusion
to
this
second
Book
,
certain
materiall
objections
are
to
be
answered
against
the
perfection
of
the
redemption
of
man
,
which
doth
concern
both
that
which
hath
been
delivered
in
this
second
Book
,
and
likewise
,
that
which
is
to
be
delivered
in
the
third
.
CHAP.
XXXII
.
Satans
cunning
by
his
tempting
of
man
by
the
sensitive
naturall
object
of
his
understanding
.
FIrst
,
it
is
objected
:
Satan
hath
the
power
to
unite
the
free
love
of
man
so
inseparably
to
the
sensitive
object
of
his
pleasure
,
as
man
doth
necessarily
produce
his
action
contrary
to
the
Law
of
faith
.
Satan
therefore
hath
the
power
to
necessitate
the
free
will
of
man
to
disobedience
,
contrary
to
the
declaration
of
the
perfection
of
redemption
.
I
answer
,
The
inference
is
fallacious
:
For
,
though
Satan
hath
the
power
(
by
his
false
envious
deceiving
light
)
to
unite
to
the
love
and
desire
of
man
to
the
object
of
his
sensitive
pleasure
;
yet
it
is
by
the
free
act
of
the
love
of
man
,
that
man
is
induced
to
that
union
,
and
not
by
Satans
necessitating
of
his
will
:
I
cleer
the
point
by
Satans
cunning
in
tempting
of
man
.
Satan
doth
tempt
man
to
disobedience
,
both
by
the
naturall
and
morall
object
of
the
understanding
of
man
:
First
,
of
Satans
cunning
in
tempting
of
man
by
the
naturall
object
;
and
next
,
of
his
cunning
in
tempting
man
by
the
morall
object
of
his
understanding
.
By
the
naturall
externall
sensitive
object
of
mans
understanding
;
I
understand
all
things
in
nature
,
whereby
the
understanding
and
will
of
man
is
produced
in
act
,
by
the
mediate
senses
;
all
which
things
are
the
proper
objects
of
the
five
externall
senses
of
man
.
These
severall
sensitive
objects
,
Satan
by
himself
and
his
instruments
,
doth
so
continually
and
actually
enlighten
,
with
his
false
envious
deceiving
naturall
light
,
as
the
species
of
these
sensitive
objects
,
(
thus
Satanically
enlightened
)
being
received
in
the
understanding
,
the
love
of
man
is
so
incensed
,
to
unite
it self
to
the
object
of
its
pleasure
,
as
it
doth
hate
all
things
that
doth
resist
the
union
by
which
miserable
union
these
fearfull
effects
are
produced
.
First
,
by
this
foul
incensed
love
and
desire
of
man
,
to
apprehend
the
sensi●ive
object
of
his
pleasure
,
flaming
in
the
heart
of
man
;
the
light
of
the
redeemed
word
of
the
Law
written
in
the
heart
,
is
so
obscured
and
darkned
,
as
wretched
man
doth
greedily
grasp
the
sensitive
object
,
without
all
respect
to
the
Law
of
faith
;
and
this
is
the
first
degree
of
actuall
sin
,
which
is
by
the
darkning
and
obscuring
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
Righteousnesse
of
faith
,
whereby
the
works
of
faith
are
formally
comm●nded
:
for
the
light
of
the
word
of
the
Law
in
the
heart
(
which
is
really
one
with
the
light
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
Righteousnesse
of
faith
)
being
obscured
,
the
light
of
the
word
of
the
seventh
dayes
rest
is
necessarily
obscured
and
darkned
.
And
therefore
this
false
envious
deceiving
light
of
Satan
,
is
called
the
Devils
darknesse
,
and
the
works
produced
by
this
false
deceiving
light
,
are
called
the
works
of
darknesse
.
Secondly
,
the
incensed
naturall
love
and
pleasure
of
man
,
and
the
sensitive
object
of
his
pleasure
being
once
actually
united
;
such
continuall
fewell
is
added
to
this
incensed
fire
,
(
by
Satan
and
his
instruments
)
as
wretched
man
doth
lie
and
continue
in
his
filthy
love
and
pleasure
,
and
hate
all
things
which
doth
resist
the
enjoying
of
his
foul
desire
:
And
this
is
the
reason
that
the
Lord
saith
,
John
3.20
.
he
that
doth
evill
,
doth
hate
the
light
;
which
is
the
light
of
the
command
of
the
Law
of
faith
:
For
,
by
the
command
of
the
Law
of
faith
,
all
such
continued
filthy
pleasure
is
condemned
.
And
this
is
the
second
degree
of
actuall
sin
,
which
is
by
continuance
in
sin
.
Thirdly
,
by
this
false
envious
deceiving
light
of
Satan
,
whereby
the
love
and
desire
of
man
,
and
the
object
of
his
pleasure
are
so
united
;
the
more
that
wretched
man
is
pressed
with
the
command
of
the
Law
,
the
more
strictly
doth
he
unite
himself
to
the
object
of
his
pleasure
,
by
resisting
all
command
of
the
Law
,
and
the
pressure
of
the
command
:
And
this
Medea
could
see
,
while
,
as
she
saith
,
we
presse
against
what
is
forbidden
,
and
still
affect
what
is
denied
.
And
this
the
third
degree
of
actuall
sin
,
while
by
the
continuance
of
man
in
actuall
sin
,
the
long
patience
of
God
(
leading
him
so
graciously
to
repentance
,
)
is
contemned
with
such
a
high
hand
;
as
God
doth
justly
give
him
over
to
such
a
reprobate
minde
as
he
cannot
repent
,
though
he
hath
all
the
dayes
of
his
life
to
repent
:
For
,
by
this
means
,
that
morall
power
of
repentance
,
which
wretched
man
hath
by
the
redeemed
word
of
the
Law
,
and
life
of
Righteousnesse
of
faith
,
written
in
his
heart
,
is
taken
away
;
and
this
is
the
reason
that
it
is
said
,
Luke
19.26
.
from
him
that
hath
not
,
that
which
he
hath
shall
be
taken
away
;
that
is
to
say
,
because
wretched
man
will
not
repent
(
having
morall
grace
to
repent
;
)
therefore
he
shall
be
deprived
of
the
power
of
morall
grace
to
repent
.
For
the
better
conceiving
of
this
point
two
questions
are
to
be
answered
:
The
first
is
;
wherein
stands
Satans
cunning
,
that
he
thus
betrayes
man
to
lie
and
continue
in
the
pleasure
of
sin
.
I
answer
:
Satans
cunning
standeth
in
this
;
that
by
his
false
deceiving
envious
light
,
the
free
act
of
the
naturall
love
and
pleasure
of
man
,
to
apprehend
the
object
of
his
pleasure
,
is
extended
to
the
pleasure
of
pride
;
that
is
to
say
,
by
Satans
false
deceiving
envious
light
,
the
formall
naturall
act
of
the
will
(
which
worketh
by
love
,
and
is
naturally
good
)
is
strained
and
extended
to
the
formall
morall
evill
act
of
the
will
,
and
to
the
height
of
pride
by
continuance
in
actuall
sin
:
For
,
all
continuance
in
actuall
sin
,
is
originally
from
pride
,
and
pride
from
the
devils
darknes
.
And
this
is
the
reason
that
actuall
sin
is
called
Idolatry
;
for
pride
in
the
pleasure
of
sin
,
is
the
Idol
of
the
heart
,
resisting
all
command
of
the
Law
of
faith
.
To
make
this
appear
by
one
example
which
shall
serve
for
all
;
It
is
in
the
free
act
of
the
naturall
will
of
man
(
which
works
by
the
love
of
man
to
the
sensitive
object
of
his
pleasure
,
)
to
drink
a
cup
of
wine
(
sometimes
)
for
his
health
;
but
while
his
love
and
desire
to
wine
(
by
Satans
false
deceiving
envious
light
,
)
is
so
continued
,
as
he
hateth
all
company
,
but
only
such
as
love
that
which
he
loveth
:
For
,
in
this
union
standeth
the
pleasure
of
sin
,
because
by
this
multiplied
union
,
the
strength
of
the
pleasure
of
sin
is
multiplied
and
extended
to
such
a
height
,
as
it
doth
resist
all
power
of
command
of
the
Law
:
For
,
the
drunkard
out
of
his
pride
,
hates
all
light
which
is
averse
to
his
filthy
pleasure
.
And
this
is
the
old
Serpents
sting
of
enmity
,
whereby
he
stings
wretched
man
,
to
such
a
height
of
unlawfull
pleasure
,
which
doth
beget
sin
upon
sin
,
as
by
daily
experience
is
seen
in
the
drunkard
.
And
this
is
the
Devils
cunning
in
all
actuall
sin
whatsoever
;
for
by
his
false
deceiving
envious
light
;
he
doth
incense
the
good
naturall
act
of
the
concupiscence
of
man
,
to
the
pleasure
of
pride
,
which
is
Idolatry
,
and
in
this
only
sense
the
act
of
the
concupiscence
,
1
Tim.
6.10
.
is
said
to
be
the
root
of
all
evill
,
which
is
otherwise
good
by
nature
.
The
second
question
may
be
moved
,
Doth
Satan
by
his
false
envious
deceiving
light
,
thus
enlighten
all
the
severall
sensitive
objects
of
the
naturall
love
and
pleasure
of
man
?
this
were
an
endlesse
work
for
Satan
I
answer
,
Satan
,
either
by
his
own
immediate
suggestion
,
by
enlightening
the
species
of
some
former
sensitive
object
in
the
phansie
;
or
by
the
help
of
his
instruments
,
doth
actually
enlighten
all
the
severall
externall
sensitive
objects
of
the
naturall
love
and
pleasure
of
man
,
by
his
false
envious
deceiving
light
;
and
these
instruments
be
such
,
as
Satan
(
by
the
sowing
of
his
cursed
seed
of
enmity
,
baited
by
his
false
lying
deceiving
naturall
light
)
hath
begotten
his
children
,
in
a
manner
,
from
the
cradle
,
who
by
their
so
often
swallowing
of
the
pleasing
bait
,
are
become
as
cunning
and
expert
in
the
faculty
of
tempting
,
as
Satan
himself
;
in
so
much
,
that
there
is
not
that
severall
naturall
pleasure
,
proceeding
from
the
love
of
man
to
the
exernall
sensitive
object
,
which
is
not
incensed
by
some
or
other
of
Satans
instruments
,
who
swarm
so
in
all
places
,
as
an
honest
Christian
hath
much
ado
to
avoid
the
danger
of
their
cunning
;
such
is
their
audacious
officiousnesse
,
to
invite
the
naturall
love
and
pleasure
of
man
to
sin
and
mischief
.
And
these
are
the
old
roaring
Lions
welps
,
and
the
false
deceiving
lights
of
the
Devils
lanthorn
,
that
leads
the
hopefull
youth
of
this
Kingdome
from
one
consuming
place
of
filthy
pleasure
to
another
,
till
their
hearts
are
so
incensed
with
the
pride
of
pleasure
,
as
all
is
so
spent
and
consumed
,
that
(
for
the
most
part
)
the
poor
wretches
are
necessitate
to
such
wants
,
as
(
without
the
preventing
mercy
of
God
)
they
must
either
starve
,
or
take
some
such
desperate
course
to
supply
their
wants
,
as
they
are
brought
to
a
shamefull
end
;
to
the
shamefull
scandall
of
the
Church
of
God
,
while
under
the
Law
of
Grace
,
the
hopefull
plants
of
his
Church
,
are
by
this
miserable
means
brought
to
despair
of
all
Grace
.
What
hard
hearted
Christian
is
not
sensible
of
this
misery
?
But
all
are
at
their
wits
end
,
how
to
remove
the
cause
of
the
misery
,
such
is
the
hellish
power
of
this
cursed
brood
.
Let
the
morall
power
therefore
of
the
slaming
sword
of
the
Word
,
be
put
in
the
right
hand
,
and
neither
the
Devill
or
his
instruments
shall
have
such
domineering
power
:
For
,
by
the
slaming
light
of
the
Word
,
the
most
rebellious
roaring
rakeshame
,
is
either
conformed
to
the
command
of
the
Law
of
faith
;
or
by
the
stroke
of
the
sword
cut
off
,
from
being
such
a
foul
scandall
to
the
Church
;
and
without
repentance
and
submission
,
banished
the
Kingdome
:
So
by
this
means
,
such
wilde
Boars
of
the
forrest
,
shall
not
have
such
power
to
root
up
the
hopefull
plants
of
the
Lords
Vineyard
;
and
as
for
such
plants
as
these
wilde
Boars
did
so
labour
to
root
up
out
of
the
Lords
Vineyard
,
and
are
brought
to
such
a
low
ebbe
,
let
never
their
case
seem
desperate
,
either
to
themselves
or
to
us
,
while
as
they
are
sensible
of
the
shame
that
they
are
brought
unto
,
by
the
pride
of
sin
for
shame
,
for
the
the
pride
of
sin
,
is
the
first
grace
that
the
Lord
doth
confer
upon
those
whom
he
hath
predestinate
,
to
be
made
like
to
the
Image
of
his
Son
;
for
such
the
Lord
doth
enable
with
patience
to
indure
his
hand
till
they
be
throughly
humbled
for
their
pride
,
and
then
they
are
fitted
for
the
grace
of
spirituall
preferment
:
For
,
God
doth
give
his
spirituall
grace
to
the
humble
,
but
he
doth
resist
the
proud
;
and
therefore
it
is
said
,
Isai
.
40.4
.
every
valley
shall
be
exalted
,
and
every
high
mountain
(
which
is
the
mountain
of
pride
)
shall
be
brought
low
;
for
the
Lord
never
leaves
his
own
,
till
(
by
their
humiliation
)
they
be
brought
so
low
,
as
they
are
fitted
with
patience
,
to
wait
upon
his
prefixed
time
for
their
spirituall
calling
;
that
by
the
grace
of
his
spirituall
light
,
that
they
may
be
led
by
the
hands
of
faith
,
to
lay
such
fast
hold
on
the
Lords
merit
,
as
all
their
actuall
sins
are
covered
,
which
was
the
cause
of
their
shame
and
afflictions
:
And
that
by
the
power
of
his
merit
;
that
as
the
Lord
hath
removed
the
cause
of
their
shame
,
so
he
is
able
,
even
in
this
life
,
to
raise
and
exalt
them
from
the
greatest
affliction
:
or
,
if
(
for
the
continuance
of
their
obedience
)
they
are
not
totally
freed
in
this
life
,
yet
their
comfort
is
,
that
their
greatest
scarlet
sins
shall
never
have
power
to
condemn
them
;
the
reason
is
,
because
their
spirituall
faith
,
and
the
Lords
merit
,
are
really
and
spiritually
one
,
whereby
they
are
justified
by
the
Law
,
and
who
is
he
that
dare
condemn
them
?
for
it
is
the
Lord
that
doth
justifie
them
by
his
merit
.
And
therefore
,
though
it
be
the
Lords
pleasure
(
for
their
triall
)
to
keep
them
in
some
measure
,
under
the
yoak
of
affliction
in
this
life
,
yet
they
are
enabled
with
patience
to
bear
his
hand
,
till
in
his
good
time
,
he
determine
their
afflictions
,
by
calling
them
to
himself
,
where
they
shall
be
exalted
to
an
incorruptible
crown
of
glory
,
and
(
in
their
mysticall
head
)
enabled
to
tread
on
the
neck
of
the
old
roaring
Serpent
,
and
upon
the
neck
of
his
cursed
brood
,
to
their
eternall
confusion
,
for
betraying
them
by
the
pride
of
sin
,
to
the
shame
and
afflictions
of
this
life
.
And
now
,
to
conclude
this
point
of
Satans
cunning
,
by
this
tempting
of
man
by
the
naturall
sensitive
object
:
Of
all
the
temptations
of
Satan
,
his
accusing
of
man
,
whom
he
hath
betrayed
to
such
long
continuance
in
actuall
sin
,
is
the
most
fearfull
.
And
from
this
fearfull
accusing
of
man
,
Satan
is
called
the
Devill
,
and
in
this
diabolicall
faculty
stands
the
master-piece
of
the
Devils
cunning
:
For
,
when
the
Devill
doth
once
begin
to
accuse
wretched
man
for
his
continuance
in
unrepented
sin
,
the
fearfull
severity
of
Gods
justice
(
for
the
high
contempt
of
the
Law
of
faith
,
and
the
impossibility
of
his
mercy
to
such
high
continued
contempt
)
is
so
continually
suggested
by
Satan
,
as
he
never
leaves
,
night
and
day
,
racking
and
torturing
of
the
guilty
conscience
of
the
wretched
sinner
,
till
his
spirit
be
so
insupportably
wounded
,
as
he
is
induced
to
believe
,
that
all
repentance
comes
too
late
,
and
to
despair
of
all
mercy
;
and
unlesse
by
the
Lords
unexpected
concursive
grace
,
the
fearfull
blow
be
prevented
,
such
is
the
insupportable
wounded
spirit
of
the
wretched
sinner
,
by
the
Devils
continuall
accusation
;
as
the
Devill
doth
easily
induce
the
tortured
restlesse
desperate
man
,
to
lay
violent
hands
on
himself
as
a
present
remedy
for
his
torture
and
pain
.
O
that
the
wretched
sinner
would
in
time
(
but
by
morall
repentance
)
accuse
and
condemn
himself
for
his
obstinate
continuance
in
actuall
sin
,
as
he
is
morally
inabled
thereto
by
the
perfection
of
his
redemption
,
and
then
he
shall
prevent
the
Devils
cunning
:
For
,
by
that
happy
means
the
Devils
fearfull
accusation
should
come
too
late
;
for
there
is
alwayes
such
mercy
in
store
to
the
least
repenting
sinner
,
as
there
is
no
place
for
the
Devill
to
plead
at
the
barre
of
the
Lords
mercy
,
and
to
accuse
man
for
actuall
sin
.
I
next
proceed
to
the
declaration
of
Satans
cunning
in
his
betraying
of
man
by
the
morall
object
of
mans
understanding
.
CHAP.
XXXIII
.
Satans
cunning
by
his
betraying
of
man
by
the
morall
object
of
mans
understanding
.
BY
the
morall
object
of
mans
understanding
;
I
understand
the
word
of
the
seventh
dayes
rest
,
implying
the
command
of
the
whole
Law
,
whereby
man
from
the
beginning
,
by
every
severall
covenant
,
is
formally
obliged
to
produce
his
action
according
to
the
formall
command
of
the
Law
,
as
he
is
actually
enabled
to
produce
that
formall
action
by
the
power
of
the
Word
of
the
Law
and
life
of
Righteousnesse
,
written
in
his
heart
.
This
light
of
the
word
of
Law
in
the
heart
;
Satan
from
the
beginning
,
hath
,
and
doth
obscure
,
by
a
false
deceiving
morall
light
,
contradictory
to
the
light
of
the
word
of
the
seventh
dayes
rest
:
By
the
obscuring
of
which
light
of
the
word
of
the
Law
written
in
the
heart
,
the
light
of
the
word
of
the
seventh
dayes
rest
,
is
necessarily
obscured
and
darkned
,
by
means
whereof
man
doth
produce
his
action
without
all
respect
to
the
formall
command
of
the
Law
.
By
this
false
morall
deceiving
light
,
as
Satan
from
the
beginning
did
obscure
the
light
of
the
Law
of
God
totally
and
in
generall
;
so
by
his
false
deceiving
morall
light
,
Satan
doth
now
obscure
and
darken
the
light
of
the
Law
of
faith
in
particular
,
by
his
obtruding
and
suggesting
false
fundamentall
particular
points
of
faith
,
whereby
the
Church
of
God
hath
been
so
miserably
distracted
in
all
ages
:
So
Satan
,
by
his
false
deceiving
morall
light
,
did
betray
our
first
parents
to
transgresse
the
Law
of
God
:
For
,
while
God
by
his
first
covenant
had
obliged
man
to
fulfill
the
command
of
his
Law
,
by
his
Word
commanding
man
to
abstain
from
eating
of
the
fruit
of
the
tree
of
knowledge
,
upon
the
curse
of
a
dying
death
:
Satan
by
the
Serpent
did
suggest
a
false
morall
deceiving
light
,
contradictory
to
the
light
of
the
command
of
God
,
which
was
,
that
by
eating
of
the
forbidden
fruit
,
our
first
parents
should
not
only
be
freed
from
all
fear
of
any
dying
death
by
covenant
,
but
that
by
eating
of
the
fruit
,
they
should
be
equall
to
God
himself
;
by
which
false
great
suggested
morall
light
,
the
hearts
of
our
first
parents
was
so
incensed
to
such
a
height
of
pride
,
to
be
equall
to
God
,
as
they
did
greedily
grasp
the
fruit
without
all
respect
to
the
command
of
God
by
his
Word
,
commanding
man
,
which
was
the
command
of
the
word
of
the
first
seventh
dayes
rest
of
the
Law
of
Righteousnesse
:
For
,
by
the
foul
incensed
desire
of
our
first
parents
to
be
equall
to
God
,
flaming
in
their
hearts
;
the
light
of
the
Word
in
their
hearts
was
obscured
and
darkned
,
by
obscuring
whereof
,
the
light
of
the
word
of
the
first
seventh
dayes
rest
was
so
totally
obscured
and
darkned
,
as
the
whole
Law
was
transgressed
,
whereby
Adam
,
the
created
head
of
man
,
and
all
men
naturally
to
descend
of
the
head
,
were
condemned
to
the
curse
of
the
Law
of
Righteousnesse
by
the
first
covenant
:
So
after
the
second
covenant
was
made
in
the
promise
of
the
blessed
seed
by
the
promised
rest
of
the
propheticall
Sabbath
,
and
after
the
word
,
(
the
blessed
seed
)
was
born
man
,
of
the
seed
of
the
woman
,
and
after
he
did
manifest
himself
to
the
Jews
by
his
glorious
works
,
wonders
,
and
miracles
,
that
he
was
that
promised
blessed
seed
of
the
woman
,
and
the
eternall
Son
of
God
,
by
whom
they
were
to
enjoy
the
promised
rest
of
their
propheticall
Sabbath
,
extending
his
love
and
mercy
so
generally
towards
all
,
by
curing
of
all
sensitive
diseases
incurable
by
nature
,
and
the
diseases
of
the
souls
of
many
,
whereby
he
did
so
ingage
the
reverend
love
and
fear
,
of
all
,
leading
the
world
so
by
that
glorious
light
,
that
happy
was
he
that
could
but
touch
the
Lord
of
Life
.
In
so
much
,
that
the
glory
of
his
light
was
such
,
as
the
Jews
began
to
be
possest
with
a
jealousie
,
that
by
this
great
glorious
light
,
the
glory
of
their
great
propheticall
Sabbath
should
be
obscured
,
whereby
they
were
so
famous
above
all
nations
,
and
that
the
honour
and
dignity
of
the
Leviticall
Priesthood
,
and
the
great
preferment
which
they
did
hold
by
the
Priesthood
should
be
quite
taken
away
from
them
.
At
this
jealousie
of
the
Jews
,
the
Devill
takes
occasion
to
suggest
a
remedy
for
this
fear
,
and
that
was
,
that
they
should
kill
the
Word
which
did
so
gloriously
shine
amongst
them
;
though
this
suggestion
of
Satan
was
but
a
cloak
to
colour
his
own
fear
,
lest
the
head
of
the
Serpent
should
be
broke
by
the
seed
of
the
woman
,
which
suggested
remedy
,
the
Jews
did
divers
times
attempt
,
but
the
Lord
did
prevent
their
purpose
by
escaping
their
bloody
hands
,
because
his
hour
was
not
come
;
yet
this
fear
did
so
possesse
Satan
,
as
he
never
left
with
all
diligence
,
to
watch
his
opportunity
till
the
hour
was
come
that
our
Saviour
was
to
suffer
for
the
sins
of
man
;
for
then
Satan
did
bestir
himself
,
by
incensing
of
the
high
Priest
,
Scribes
,
Pharisees
,
and
the
rabblement
of
the
Jews
and
Gentiles
with
most
cruell
bloody
hands
to
murder
the
Lord
of
life
,
the
Word
,
whereby
the
light
of
the
whole
Word
was
obscured
and
darkned
for
a
time
.
And
then
both
Satan
and
the
Jews
thought
themselves
secure
.
But
after
the
Lords
resurrection
from
the
dead
,
Satan
apprehending
himself
so
horribly
deceived
,
the
roaring
Lyion
did
so
rage
,
as
he
did
incense
the
Jews
to
keep
afoot
the
ceremoniall
worship
of
the
Jews
propheticall
Sabbath
,
for
which
effect
Satans
instruments
were
set
awork
to
persecute
the
planters
of
the
Evangell
,
amongst
w●ich
crue
,
who
was
so
busie
as
Paul
before
his
conversion
?
By
this
means
,
Satan
again
,
did
attempt
to
obscure
and
darken
the
light
of
the
whole
Word
,
by
a
false
deceiving
morall
light
,
contradictory
to
the
Evangelicall
light
of
the
word
of
the
seventh
dayes
rest
of
the
Evangelicall
Law
●f
Righteousnesse
of
faith
:
For
,
by
keeping
afoot
the
ceremoniall
worship
of
the
propheticall
Sabbath
,
the
death
and
resurrection
of
the
Lord
Jesus
Christ
was
plainly
denied
,
and
the
Evangelicall
light
of
the
Lords
day
,
implying
the
whole
Evangell
,
attempted
to
be
obscured
.
As
Satan
by
his
false
morall
light
,
did
obscure
the
light
of
the
word
of
the
seventh
dayes
rest
from
the
beginning
totally
and
in
generall
:
So
doth
he
now
by
his
false
deceiving
morall
light
,
obscure
the
Evangelicall
light
of
the
word
of
the
seventh
dayes
rest
of
the
Law
of
Righteousnesse
of
faith
in
particular
,
which
Satan
doth
effect
by
suggesting
a
false
morall
deceiving
light
,
contradictory
to
the
light
of
the
Evangelicall
Law
of
faith
,
whereby
some
fundamentall
points
of
faith
is
subverted
,
and
stifly
maintained
,
contrary
to
the
Evangelicall
Law
of
faith
;
some
of
which
points
be
ancient
,
some
modern
,
of
the
ancient
subjected
points
of
faith
,
such
are
these
:
First
,
salvation
from
the
curse
of
the
Evangelicall
Law
of
righteousnesse
of
faith
may
be
merited
by
the
good
works
of
man
.
Secondly
,
Christ
died
for
originall
sin
only
.
Thirdly
,
the
actuall
sins
of
the
dead
and
of
the
quick
,
are
taken
away
by
the
surmised
sacrifice
of
the
fictious
ceremoniall
altar
.
Fourthly
,
the
power
to
pardon
actuall
sin
,
as
it
is
a
transgression
against
the
spirituall
command
of
the
Law
,
is
in
the
Church
.
Fifthly
,
universality
of
spirituall
grace
,
to
fulfill
the
command
of
the
Law
,
is
by
the
act
of
the
externall
sacrament
of
baptisme
.
The
authority
of
canonicall
Scripture
depends
upon
the
allowance
of
man
,
and
a
world
of
such
errors
:
So
of
modern
fundamentall
errors
,
be
such
as
these
:
First
,
the
elect
only
,
&
not
all
men
lost
in
Adam
the
head
,
are
redeemed
from
the
curse
of
the
Law
,
for
the
sin
of
Adam
.
Secondly
,
all
the
promises
of
salvation
are
made
to
the
elect
only
,
and
not
to
all
men
in
generall
.
Thirdly
,
universall
grace
of
morall
faith
by
the
perfection
of
the
redemption
,
is
peremptorily
denyed
,
and
consequently
and
necessarily
the
grace
of
morall
repentance
.
Fourthly
,
the
morall
freedome
of
the
will
,
without
any
necessitating
of
the
will
of
man
to
morall
disobedience
,
is
denyed
by
the
act
of
the
redemption
.
Fifthly
,
the
election
of
man
to
salvation
,
is
out
of
the
alone
free
pleasure
of
God
,
without
all
subordinate
respect
to
the
Lords
merit
.
Sixthly
,
the
condemnation
of
man
to
the
eternall
torments
of
hel
,
is
out
of
the
alone
pleasure
of
God
,
without
all
subordinate
respect
to
the
Law
of
God
,
or
to
the
merit
of
man
,
by
transgression
of
the
Law
.
Seventhly
,
children
dying
unbaptized
,
are
saved
by
the
parents
faith
,
and
a
number
of
such
.
All
which
pretended
fundamentall
points
of
faith
,
are
contradictory
to
the
light
of
the
truth
of
the
Evangelicall
Law
of
righteousnesse
of
faith
;
for
removing
of
which
false
fundamentall
errors
,
and
of
all
manner
of
erronious
tenents
,
repugnant
to
the
command
of
the
Evangelicall
Law
of
faith
,
the
judicious
Reader
is
enabled
by
a
short
rule
or
canon
in
the
third
Book
.
And
so
much
for
answer
to
the
first
objection
;
by
answering
whereof
,
the
judicious
Reader
may
plainly
observe
,
that
though
Satan
and
his
instruments
hath
the
power
,
by
his
false
deceiving
naturall
light
,
to
unite
the
naturall
love
of
man
,
irresistibly
to
the
sensitive
object
of
his
pleasure
;
yet
the
union
is
by
the
free
yeelding
and
assent
of
the
will
of
man
,
to
be
so
induced
by
Satan
,
and
not
by
Satans
necessitating
of
the
free
love
of
man
:
And
that
it
is
in
the
freedome
of
mans
naturall
election
,
before
Satans
temptation
,
to
be
induced
to
disobedience
by
his
false
deceiving
envious
naturall
light
.
As
for
Satans
false
deceiving
morall
light
,
whereby
he
doth
incense
the
heart
of
man
to
maintain
such
pretended
points
of
faith
,
so
contradictory
to
the
Evangelical
Law
of
faith
:
The
judicious
Reader
may
likewise
plainly
perceive
,
that
it
is
in
the
freedome
of
man●
morall
election
,
to
be
induced
,
or
not
induced
by
any
such
false
moral
light
,
to
maintain
any
such
pretended
points
of
faith
,
while
as
by
his
maintaining
of
which
erronious
tenents
,
he
doth
divide
his
faith
from
the
proper
object
of
the
Lords
merit
by
the
intervention
of
a
false
object
;
though
after
the
faith
of
man
,
and
the
false
object
be
once
united
,
and
the
erronious
tenent
being
once
set
abroach
,
it
shall
not
want
a
world
of
propugnators
,
whose
hearts
,
by
the
Devils
false
morall
light
,
are
incensed
to
maintain
the
tenent
for
a
main
pretended
point
of
faith
;
by
the
multiplication
of
which
united
maintainers
,
of
the
opinion
,
such
strength
is
added
to
the
tenent
,
as
doth
resist
all
Evangelicall
light
of
the
Word
,
and
command
of
the
Evangelicall
Law
of
faith
,
by
the
only
power
of
which
Evangelicall
light
,
all
tenents
contradictory
to
the
Law
of
faith
are
discovered
,
and
by
the
power
of
command
of
the
Evangelicall
Law
of
faith
,
all
exploded
from
the
Church
of
God
.
And
so
much
for
answer
to
the
first
objection
.
CHAP.
XXXIV
.
The
true
sense
of
the
words
,
that
both
the
will
and
deed
is
from
God
,
and
the
sense
of
the
words
,
that
the
thoughts
of
man
are
only
and
continually
evill
;
originall
sin
is
not
the
corruption
of
nature
,
and
of
the
rebellious
will
of
the
flesh
,
which
is
said
to
be
enmity
against
God
.
IT
is
secondly
objected
:
God
giveth
both
the
will
and
the
deed
;
man
therefore
,
by
the
perfection
of
the
redemption
,
hath
neither
the
free
power
of
will
,
neither
to
will
or
do
any
good
.
I
answer
,
the
Antecedent
is
most
true
,
but
the
Inference
is
false
;
for
the
grace
of
morall
faith
,
which
is
the
act
of
the
redeemed
will
of
man
,
proceeding
from
the
power
of
the
redeemed
word
of
the
Law
and
life
of
righteousnesse
of
faith
,
written
in
the
heart
of
man
,
and
the
deed
of
the
will
,
which
is
the
work
of
morall
faith
,
proceeding
from
the
immediate
power
of
the
life
of
righteousnesse
of
faith
,
is
the
gift
of
God
,
in
his
Son
Christ
Jesus
,
by
the
immediate
act
of
the
redemption
given
to
man
;
by
the
immediate
act
of
which
gracious
gift
,
man
doth
both
will
and
do
moral
good
:
Neither
is
it
affirmed
by
us
,
that
the
redeemed
man
,
by
the
morall
free
act
of
his
will
,
hath
the
power
simply
to
will
,
or
do
any
good
,
but
that
he
hath
this
morall
freedome
without
any
manner
of
necessitating
of
his
will
to
morall
disobedience
:
For
,
otherwise
,
as
hath
been
formerly
and
necessarily
demonstrate
,
it
were
impossible
for
God
without
injustice
,
to
oblige
man
,
either
to
his
old
or
new
covenant
.
Thirdly
,
it
is
objected
:
The
thoughts
of
man
are
only
and
continually
evill
,
Gen.
6.5
.
Man
therefore
,
by
the
perfection
of
the
redemption
,
cannot
so
much
as
think
of
any
good
,
much
lesse
to
do
any
good
;
To
this
I
answer
:
The
thoughts
of
man
,
in
this
place
,
and
in
all
such
other
places
of
the
Scripture
to
this
purpose
,
must
be
understood
of
the
thoughts
of
the
naturall
man
,
and
not
of
the
regenerate
,
as
he
is
a
spirituall
man
;
for
the
regenerate
man
,
(
1
John
3.9
.
)
is
born
of
God
,
and
cannot
sin
,
neither
can
his
thought
be
evill
,
as
he
is
a
spirituall
man
:
And
though
the
regenerate
man
,
as
he
is
a
naturall
man
,
and
not
perfectly
sanctified
in
this
life
,
doth
actually
sin
,
too
often
against
the
command
of
the
Law
,
both
as
the
Law
is
spirituall
and
literall
(
for
as
the
regenerate
man
doth
know
but
in
part
,
so
he
doth
do
but
in
part
,
while
he
is
in
this
life
;
)
yet
by
the
regenerate
mans
spiri●uall
faith
in
the
Lords
merit
,
all
his
actuall
sins
are
covered
;
and
herein
stands
the
regenerate
mans
only
comfort
.
And
therefore
Paul
doth
affirm
,
Rom.
7.22
,
23.
that
in
the
inner
man
(
that
is
,
as
he
is
regenerate
)
he
doth
delight
in
the
Law
of
God
,
and
doth
disclaim
his
actuall
sins
,
both
of
thought
and
deed
,
to
be
his
(
to
wit
)
as
he
is
regenerate
,
but
as
he
is
a
naturall
man
,
attributing
all
his
actuall
sins
,
to
the
rebellious
will
of
his
flesh
.
The
thoughts
of
man
therefore
in
this
place
,
are
to
be
understood
,
chiefly
of
the
thoughts
of
the
wicked
man
,
though
they
may
be
always
understood
of
the
naturall
man
in
generall
before
he
be
regenerate
:
For
,
all
the
naturall
mans
thoughts
and
works
before
he
be
regenerate
,
are
spirituall
sin
,
and
spirituall
evill
,
because
he
wants
spirituall
faith
;
and
because
his
morall
evill
action
is
both
actuall
,
spirituall
and
morall
sin
and
evill
;
and
therefore
his
thoughts
accordingly
are
evill
continually
;
for
at
the
best
,
they
spiritually
and
continually
evill
;
and
this
is
the
reason
that
Job
saith
,
Job
14.4
.
Who
can
bring
a
clean
thing
out
of
an
unclean
thing
?
that
is
to
say
,
who
is
able
to
bring
forth
a
clean
thought
or
work
out
of
an
unclean
heart
:
For
,
Job
doth
acknowledge
himself
,
as
he
is
a
naturall
man
,
to
be
corrupted
from
his
youth
by
actuall
sin
:
But
Job
doth
justifie
himself
,
as
he
is
regenerate
,
by
faith
in
the
assurance
of
his
salvation
.
But
though
the
naturall
man
,
before
he
be
regenerate
,
hath
not
the
spirituall
power
,
either
to
think
or
do
any
spirituall
good
;
yet
by
the
power
of
the
redeemed
word
of
the
Law
and
●ife
of
Righteousnesse
of
faith
,
written
in
his
heart
,
he
is
enabled
with
the
morall
power
,
both
to
think
,
and
to
do
a
good
morall
work
of
faith
,
without
any
manner
of
necessitating
of
his
will
to
morall
disobedience
.
As
by
the
power
of
that
word
he
is
likewise
enabled
with
the
morall
grace
of
repentance
,
to
repent
morally
of
his
sin
when
he
falls
by
the
Devils
temptation
,
and
that
without
any
power
to
necessitate
his
impenitencie
.
Fourthly
,
it
is
objected
,
that
the
will
of
the
flesh
,
is
enmity
against
God
,
(
Rom.
8.7
.
)
and
cannot
be
subject
to
the
Law
of
God
.
The
redeemed
naturall
man
therfore
,
by
the
perfection
of
the
redemption
,
cannot
produce
a
good
morall
work
of
faith
,
because
his
best
morall
work
is
enmity
against
God
.
I
answer
:
This
subjection
of
man
to
the
Law
of
God
(
meaned
in
this
place
by
the
Apostle
)
is
the
subjection
of
man
to
the
spirituall
command
of
the
Law
,
as
the
Law
is
spirituall
:
and
this
enmity
is
spirituall
enmity
against
God
.
In
which
sense
,
it
is
impossible
for
the
redeemed
naturall
man
,
before
he
be
regenerate
,
to
be
subject
to
the
spirituall
command
of
the
Law
;
but
though
the
naturall
man
,
before
he
be
regenerate
,
cannot
be
subject
to
the
spirituall
command
of
the
Law
,
as
the
Law
is
spirituall
;
yet
,
as
the
command
of
the
Law
is
literall
and
morall
,
the
naturall
man
,
by
the
power
of
the
word
of
the
Law
,
and
life
of
righteousnesse
of
faith
in
his
heart
,
he
is
morally
enabled
to
be
subject
to
the
literall
command
of
the
Law
,
without
any
manner
of
necessitating
of
his
will
to
morall
disobedience
;
and
though
the
moral
act
of
his
will
be
necessarily
spirituall
enmity
against
the
spirituall
command
of
the
Law
(
through
want
of
spirituall
faith
;
)
yet
the
act
of
his
morall
obedience
is
not
morall
enmity
against
God
or
his
Law
.
Fifthly
,
it
is
objected
:
Man
is
born
in
the
corruption
of
nature
,
which
is
originall
sin
;
by
which
naturall
corruption
,
man
is
necessitate
to
actuall
sin
.
The
act
of
the
will
of
man
therefore
,
by
the
perfection
of
the
redemption
is
not
free
from
all
manner
of
necessitating
to
morall
disobedience
.
I
answer
:
Though
originall
sin
be
commonly
called
the
corruption
of
nature
;
yet
it
is
falsly
called
the
corruption
of
nature
;
though
I
do
not
deny
that
actuall
sin
may
be
called
the
corruption
of
nature
;
and
yet
this
assertion
must
be
warily
conceived
:
For
,
we
must
not
think
,
that
the
nature
of
man
is
essentially
corrupted
;
for
so
the
incorruptible
soul
of
man
,
which
is
the
first
act
of
man
,
as
he
is
man
,
must
be
corrupted
,
which
is
impossible
.
But
it
is
the
formall
morall
act
of
the
will
only
,
which
is
corrupted
by
the
multiplied
acts
of
sin
,
which
is
only
actuall
,
and
not
originall
sin
:
For
,
if
we
should
take
the
corrupted
act
of
the
will
,
by
the
multiplied
acts
of
sin
,
for
originall
sin
,
God
must
be
the
inevitable
author
of
actuall
sin
since
the
fall
;
and
originall
sin
,
which
is
no
sin
,
to
death
,
must
be
a
sin
to
death
,
I
mean
,
actuall
death
,
contrary
to
all
truth
;
for
God
by
concluding
all
redeemed
men
in
spirituall
darknesse
,
Rom.
11.32
.
which
is
called
unbelief
,
and
originall
sin
,
hath
mercy
upon
all
men
;
for
without
the
concluding
of
man
in
spirituall
darknesse
,
it
is
impossible
,
in
the
ordinary
calling
of
God
,
that
any
man
can
be
regenerate
by
spirituall
faith
,
and
consequently
and
necessarily
originall
sin
is
not
the
corruption
of
nature
.
Sixthly
,
the
objection
is
further
prest
:
The
Apostle
,
Ephes.
2.3
.
doth
affirm
,
that
all
men
are
the
children
of
wrath
by
nature
.
This
wrath
of
God
therefore
,
must
be
for
the
originall
sin
,
and
consequently
originall
sin
is
the
corruption
of
nature
,
I
answer
:
If
the
wrath
of
God
must
be
for
originall
sin
,
then
Gods
wrath
must
be
upon
his
own
immediate
act
;
for
originall
sin
is
the
immediate
act
of
God
,
proceeding
from
the
Spirituall
darknesse
and
unbelief
,
wherein
all
redeemed
men
are
concluded
by
God
,
that
he
might
have
mercy
upon
all
,
and
not
that
his
wrath
should
be
upon
all
:
But
it
is
plain
,
that
in
this
whole
Chapter
,
the
Apostle
speaks
of
actuall
,
and
not
of
originall
sin
:
For
,
the
Apostle
doth
acknowledge
,
that
he
had
his
conversation
in
times
past
,
amongst
the
children
of
disobedience
,
which
disobedience
is
by
the
multiplied
acts
of
sin
,
and
actuall
sin
from
the
false
deceiving
light
of
Satan
and
his
instruments
,
in
a
manner
,
from
the
cradle
,
by
the
continued
acts
whereof
,
sin
becomes
so
habituall
and
connaturall
,
as
it
seemeth
to
be
naturall
to
man
;
and
this
is
the
sin
,
and
not
originall
sin
,
which
doth
draw
down
the
wrath
of
God
upon
man
temporally
in
this
life
,
(
and
without
repentance
and
amendment
)
eternall
wrath
in
the
life
to
come
;
and
therefore
because
Paul
,
before
his
conversion
,
had
his
conversation
amongst
the
children
of
disobedience
from
his
youth
;
Paul
calls
himself
the
child
of
wrath
by
nature
;
for
the
children
of
disobedience
,
are
the
begotten
children
of
Satan
;
for
such
is
Satans
vigilancy
and
early
care
,
to
breed
up
his
children
by
the
sowing
of
his
cursed
envious
seed
,
sweetned
with
his
false
naturall
deceiving
light
,
as
he
begins
to
sow
his
seed
in
the
ears
and
hearts
of
all
children
before
the
children
can
sin
actually
,
or
know
any
kinde
of
evill
.
To
this
end
,
Satan
hath
his
young
instruments
,
that
by
their
conversement
with
children
,
they
may
be
taught
to
lie
,
curse
,
and
swear
,
in
a
manner
,
so
soon
as
they
are
able
to
speak
.
By
this
means
,
little
children
do
begin
to
be
acquainted
with
the
terms
of
evill
,
though
the
envious
poison
of
the
evill
do
not
burst
out
,
untill
children
come
to
actuall
morall
understanding
and
action
,
and
then
by
the
poyson
of
Satans
envious
seed
,
children
do
begin
to
practise
childish
evill
,
and
to
be
averse
;
and
with
a
childish
obstinacy
,
to
resist
any
controler
of
their
childish
evill
actions
;
for
the
more
they
are
checkt
,
such
is
the
power
of
Satans
seed
,
that
they
will
bend
their
power
to
do
evill
,
the
rather
by
this
means
,
unlesse
they
be
sanctified
from
the
womb
;
the
act
of
the
childs
will
,
(
by
degrees
)
becomes
to
be
morally
corrupted
with
sin
and
evill
;
and
as
the
child
groweth
up
in
yeers
,
sin
and
evill
groweth
up
with
the
childe
,
and
becomes
so
habituall
and
connaturall
to
man
,
as
(
without
the
great
mercy
of
God
by
his
concursive
grace
,
and
the
great
care
of
the
parents
)
it
is
as
easie
to
take
away
his
nature
,
as
to
win
him
from
the
pleasure
of
sin
;
such
is
the
corrupted
multiplied
act
of
his
will
,
morally
to
all
evill
and
mischief
,
by
his
continuall
conversement
with
Satans
instruments
the
torch-bearers
of
Satans
false
deceiving
naturall
light
:
For
,
by
the
power
of
Satans
envious
deceiving
naturall
light
,
the
heart
of
man
is
so
incensed
to
every
foul
object
of
sensitive
pleasure
;
as
the
naturall
pleasure
of
man
is
extended
to
the
pride
of
naturall
pleasure
:
And
this
is
the
reason
that
actuall
sin
is
called
the
corruption
of
nature
:
For
it
is
the
formall
naturall
act
of
the
will
of
man
,
which
is
so
abused
by
Satans
false
deceiving
naturall
light
,
as
it
is
extended
to
such
a
height
,
as
the
formall
naturall
act
of
the
will
becomes
formally
morall
,
and
morally
sin
and
evill
.
And
these
are
the
children
of
disobedience
,
Ephes.
2.3
.
which
are
called
the
children
of
wrath
by
nature
;
and
these
are
the
children
of
disobedients
,
amongst
whom
,
Paul
doth
acknowledge
himself
to
have
had
his
conversation
in
times
past
.
This
corruption
of
the
naturall
act
of
the
will
of
man
,
by
the
multiplied
acts
of
sin
,
is
called
the
rebellious
will
of
the
flesh
,
because
the
will
of
the
naturall
man
before
he
be
regenerate
,
rebels
against
the
spirituall
command
of
the
Law
,
and
cannot
be
subject
to
the
Law
.
It
is
called
the
old
man
:
First
,
because
this
corruption
of
the
naturall
act
of
the
will
of
man
,
(
by
Satan
and
his
instruments
)
is
from
his
childhood
.
Secondly
,
it
is
called
the
old
man
,
in
respect
of
the
regenerate
man
,
who
is
called
the
new
man
:
It
is
called
the
body
of
sin
,
because
the
naturall
man
,
before
he
be
regenerate
,
is
dead
in
actuall
sin
,
and
therefore
,
Rom.
6.23
.
it
is
likewise
called
the
body
of
death
;
because
death
is
the
wages
of
sin
:
It
is
called
concupiscence
,
because
by
the
multiplied
acts
of
sin
,
all
the
parts
and
powers
of
the
naturall
man
are
corrupted
.
By
the
long
continuance
of
man
in
actuall
sin
,
whereby
the
long
patience
of
God
,
(
leading
man
to
repentance
)
is
contemned
with
such
an
high
hand
,
as
God
in
his
justice
doth
give
wretched
man
over
to
a
reprobate
minde
:
He
is
called
by
the
Apostle
,
the
compacted
vessell
of
Gods
wrath
:
For
,
the
wretched
obstinate
sinner
,
is
compacted
of
actuall
spirituall
sin
,
and
of
actuall
morall
evill
,
and
therefore
the
body
of
sin
and
death
.
By
my
answer
to
this
objection
,
I
hope
the
judicious
Reader
is
fully
satisfied
,
that
originall
sin
is
not
the
corruption
of
nature
:
And
that
it
is
plain
blasphemy
to
be
so
called
;
for
so
God
must
be
the
inevitable
author
of
actuall
sin
;
yet
the
objection
is
further
prest
.
CHAP.
XXXV
.
Though
David
was
conceived
and
born
in
originall
,
sin
,
yet
there
was
neither
any
naturall
,
morall
,
or
spirituall
corruption
in
that
sin
.
SEventhly
,
it
is
objected
,
Psal.
51
5.
David
doth
affirm
himself
to
be
conceived
and
born
of
his
mother
in
sin
and
iniquity
;
which
sin
and
iniquity
must
be
by
the
corruption
of
the
naturall
,
morall
,
and
spirituall
act
of
his
will
.
Though
David
therefore
was
not
conceived
and
born
in
any
essentiall
corruption
of
his
nature
;
yet
David
was
conceived
and
born
of
his
mother
in
the
naturall
,
morall
and
spirituall
corrupted
act
of
his
will
.
I
answer
:
In
Davids
first
conception
by
his
mother
,
(
which
is
the
seminall
and
sensitive
conception
of
man
)
there
is
neither
any
naturall
,
morall
,
or
spiritu●ll
corruption
in
the
act
;
for
it
was
the
good
naturall
act
of
Davids
mother
,
as
she
was
the
good
redeemed
creature
of
God
.
And
as
for
his
mothers
second
conception
,
while
as
David
was
conceived
man
,
and
the
son
of
Adam
,
in
the
womb
,
by
the
essentiall
union
of
his
intellectuall
and
sensitive
nature
,
this
was
the
immediate
act
of
the
Father
of
spirits
;
by
which
immediate
act
of
God
,
as
David
was
redeemed
in
Adam
,
the
redeemed
head
of
man
(
according
to
his
eternall
decree
)
:
So
David
by
the
immediate
act
of
God
in
the
womb
,
was
shut
up
in
temporall
spirituall
darknesse
,
and
so
brought
forth
by
his
mother
,
shut
up
in
that
spirituall
darknesse
which
is
called
unbelief
and
originall
sin
;
But
there
was
neither
any
spirituall
or
morall
corruption
in
that
spirituall
darknesse
:
For
,
though
David
by
his
concluding
in
spirituall
darknesse
was
dead
,
as
he
was
a
spiri●uall
man
,
without
any
spirituall
understanding
or
action
,
till
he
was
regenerate
;
yet
the
spirituall
act
of
his
will
cannot
be
said
to
be
corrupted
;
for
he
had
no
spirituall
act
at
all
,
but
was
dead
,
and
therefore
freed
from
the
Law
of
sin
,
as
he
was
a
spirituall
man
;
though
David
was
alive
,
as
he
was
a
naturall
man
,
and
did
actually
and
freely
sin
by
his
morall
evill
action
,
both
spiritually
and
moral●y
.
Neither
was
there
any
morall
corruption
of
the
will
in
this
spirituall
darknesse
wherin
David
was
shut
up
in
the
womb
,
and
conceived
and
born
by
his
mother
;
for
the
morall
corrupted
act
of
the
will
is
actuall
,
and
not
originall
sin
.
And
this
is
the
manner
that
originall
sin
doth
descend
upon
all
men
from
Adam
,
the
redeemed
head
of
man
;
and
this
is
the
sin
and
iniquity
(
which
is
spirituall
sin
and
iniquiquity
,
through
descent
of
spirituall
faith
,
)
wherein
David
doth
acknowledge
,
that
he
was
conceived
and
born
by
his
mother
,
proceeding
from
the
spirituall
darknesse
wherein
David
was
shut
up
and
concluded
in
the
womb
;
and
this
is
that
sin
which
is
said
,
Rom.
5.12
.
to
have
entred
by
one
man
in
the
world
,
and
naturall
temporall
death
,
which
followed
that
sin
.
Though
David
therefore
,
out
of
the
agony
of
his
spirituall
passion
,
for
offending
of
his
gracious
God
,
doth
extend
his
passion
to
his
very
conception
,
bewailing
,
as
it
were
,
the
time
of
his
conception
and
birth
,
by
his
mother
;
yet
far
be
it
from
any
Christian
heart
to
conceive
,
that
David
did
attribute
the
cause
of
his
foul
adultery
and
murther
to
his
mother
;
for
so
David
must
charge
not
only
his
mother
,
but
God
himself
,
as
the
cause
of
his
foul
fact
:
For
,
God
did
conclude
David
in
originall
sin
,
and
his
mother
did
conceive
and
bring
forth
David
in
originall
sin
.
But
David
doth
not
attribute
the
cause
of
his
sin
,
either
to
his
conception
,
or
to
his
birth
;
no
,
not
so
much
as
to
the
Devill
and
his
instruments
,
by
whose
false
envious
deceiving
naturall
light
,
Davids
heart
was
so
inflamed
to
that
miserable
adulterous
bloody
fact
,
but
David
doth
attribute
the
cause
of
all
to
his
own
heart
:
For
,
after
David
was
rowzed
up
from
his
deadly
security
by
the
Prophet
,
Davids
heart
,
for
his
sorrow
and
grief
for
his
sin
was
broke
(
as
it
were
)
in
pieces
;
for
he
fell
down
before
God
,
humbly
confessing
his
sin
,
and
acknowledgeing
,
that
by
the
foulnesse
of
his
sins
,
he
had
most
justly
deserved
to
be
cast
from
the
eternall
presence
of
God
,
which
with
all
humblenesse
of
his
broken
heart
,
he
prayeth
to
God
to
be
forgiven
;
and
that
God
would
renew
his
heart
,
which
the
sorrow
of
his
sins
had
so
broken
:
For
,
it
is
the
unclean
foul
heart
of
man
,
corrupted
by
Satan
and
his
instruments
,
that
is
,
the
immediate
cause
of
all
actuall
sin
(
and
neither
the
father
or
mother
)
which
the
Lord
called
the
storehouse
of
evill
.
And
therefore
David
doth
pray
to
the
Lord
again
and
again
,
to
purge
and
purifie
his
heart
from
the
uncleannesse
of
his
adulterous
bloody
fact
.
But
it
may
be
instanced
,
Davids
mother
was
to
offer
(
by
the
Law
)
a
sin-offering
,
for
the
purification
of
her
uncleannesse
,
in
bringing
forth
of
David
,
which
was
the
uncleannesse
and
corruption
of
originall
sin
,
wherein
David
was
conceived
and
born
.
I
answer
:
There
was
neither
any
naturall
,
morall
,
or
spirituall
corruption
,
or
uncleannesse
in
women
,
in
bringing
forth
of
children
,
under
the
ceremoniall
Law
,
only
the
flux
of
blood
in
women
by
bringing
forth
man
,
was
made
ceremoniall
sin
and
uncleannesse
by
the
positive
command
of
the
ceremoniall
Law
,
that
by
the
offering
up
a
sacrifice
for
her
ceremoniall
sin
,
the
woman
might
be
put
in
minde
of
her
thankfulnesse
to
God
,
for
the
bloody
sacrifice
of
the
blessed
childe
to
be
born
of
woman
,
whose
blood
was
to
be
shed
for
the
redemption
of
man
;
the
benefit
whereof
the
woman
did
then
enjoy
,
whereby
she
was
enabled
to
bring
forth
man
into
the
world
.
The
Objection
is
yet
further
prest
:
David
was
circumcised
the
eighth
day
:
By
the
amputation
of
Davids
foreskin
,
the
corruption
of
David
by
originall
sin
was
signified
.
I
answer
:
The
sacrament
of
circumcision
was
not
instituted
,
either
for
originall
or
actuall
sin
;
but
it
was
instituted
for
the
sacrament
of
the
second
covenant
,
in
the
promise
of
the
blessed
seed
;
and
that
for
these
two
reasons
:
First
,
that
the
childe
coming
to
the
yeers
of
actuall
understanding
,
might
be
put
in
minde
,
by
the
shedding
of
his
blood
by
the
sacrament
of
circumcision
,
that
he
was
saved
from
the
first
death
,
for
the
curse
of
the
Law
for
the
sin
of
Adam
by
the
blood
of
the
blessed
seed
to
be
born
of
woman
;
and
that
by
faith
in
the
promised
merit
of
the
blessed
seed
,
he
was
saved
from
the
second
death
.
The
second
reason
was
,
that
by
the
sacrament
of
circumcision
,
the
childe
might
be
assured
,
that
he
was
as
really
and
truly
in
the
covenant
,
as
either
Adam
or
Abraham
,
to
whom
the
promise
was
made
.
CHAP.
XXXVI
.
The
immediate
object
of
Gods
eternall
purpose
by
his
Decree
of
election
,
in
the
order
of
cause
,
is
the
redeemed
state
of
man
.
EIghtly
,
it
is
objected
,
Rom.
9.13
.
God
did
hate
Esau
in
the
womb
,
whose
hatred
to
Esau
must
be
for
originall
sin
.
By
originall
sin
therefore
,
the
will
of
man
is
necessitate
to
disobedience
from
the
womb
.
I
answer
:
Gods
hatred
to
Esau
,
was
neither
for
originall
or
actuall
sin
;
but
that
the
purpose
of
God
might
stand
according
to
election
,
by
him
that
calleth
,
to
wit
,
by
spirituall
faith
.
The
denying
therefore
of
this
election
by
him
that
calleth
to
Esau
,
is
signified
by
this
word
hate
:
For
,
in
this
case
,
by
the
word
hatred
,
the
free
act
of
God
is
expressed
in
electing
one
by
his
spirituall
calling
,
and
not
another
;
and
this
was
only
Gods
hatred
to
Esau
:
For
,
though
Esau
was
Isaacs
first
born
,
and
the
naturall
seed
of
Abraham
,
and
heir
of
Isaacs
temporall
estate
;
yet
Esau
was
not
heir
of
the
spirituall
promise
,
the
reason
is
,
because
the
spirituall
promise
is
only
by
spirituall
faith
,
which
is
the
free
gift
and
grace
of
the
holy
Spirit
,
and
cannot
be
tied
to
the
naturall
seed
of
man
,
to
any
time
,
place
,
or
person
;
but
it
is
in
the
free
gift
of
God
,
in
his
Son
Christ
Jesus
,
to
bestow
on
whom
he
will
.
And
this
is
that
free
gift
,
by
conferring
or
denying
whereof
,
God
is
said
to
have
mercy
,
or
not
to
have
mercy
upon
man
:
For
,
though
God
should
bestow
the
greatest
temporall
blessing
of
this
life
upon
man
;
yet
without
the
free
gift
of
spirituall
faith
,
such
great
temporall
blessings
are
but
so
many
temptations
to
induce
man
to
actuall
sin
.
Who
could
have
more
temporall
blessings
then
great
King
Pharoah
?
or
Esau
,
of
whom
so
many
Princes
and
Nobles
did
descend
;
yet
neither
Pharoah
,
or
Esau
,
had
the
gift
of
spirituall
faith
,
which
was
from
all
eternity
decreed
to
be
denied
to
both
.
And
why
?
because
the
gift
of
spirituall
faith
is
the
free
gift
of
God
,
Rom.
9.18
.
who
will
shew
mercy
on
whom
he
will
shew
mercy
,
and
wil
deny
his
mercy
to
whom
he
will
deny
his
mercy
;
for
in
this
case
,
Gods
love
and
mercy
,
in
his
Son
Christ
Jesus
,
is
free
,
and
not
obliged
to
any
redeemed
man
,
naturally
descended
,
or
to
descend
of
Adam
.
I
say
,
to
any
redeemed
man
,
because
this
promise
of
spirituall
faith
in
the
blessed
seed
was
made
to
Abraham
and
his
seed
in
his
redeemed
state
.
And
because
the
grace
of
spirituall
faith
is
the
free
gift
of
God
,
God
did
decree
from
all
eternity
,
that
Jacob
,
and
not
Esau
,
should
be
heir
of
the
spirituall
promise
.
And
therefore
,
God
decreed
from
all
eternity
,
that
the
blessed
seed
should
not
descend
of
Esaus
line
;
for
God
in
his
eternall
prescience
,
did
foresee
,
that
Esau
would
sell
his
birthright
,
without
any
manner
of
morall
reason
,
to
necessitate
his
ungracious
sale
:
For
,
though
the
spirituall
promise
was
never
intended
to
Esau
,
yet
it
was
more
then
Esau
knew
,
who
by
his
ungracious
sale
,
did
contemn
and
misregard
the
spirituall
promise
made
to
his
father
Isaac
;
and
therefore
it
was
said
,
of
the
children
before
they
were
born
,
Rom.
9.12
.
The
elder
shall
serve
the
younger
,
which
was
afterwards
accomplished
:
For
,
the
Edomites
were
expelled
the
Land
of
Edome
,
and
overrun
and
subdued
by
the
Israelites
.
And
this
is
the
reason
that
David
saith
,
Psal.
108.9
.
Over
Edom
will
I
cast
my
shooe
;
whereby
the
trampling
down
and
subjection
of
the
Edomites
is
mystically
signified
.
Of
this
example
of
Jacob
and
Esau
,
set
down
by
the
Apostle
,
two
speciall
points
are
to
be
observed
:
First
,
Paul
having
to
do
in
this
ninth
Chapter
,
with
the
bragging
Jews
,
who
did
brag
that
they
were
heirs
of
the
spirituall
promise
made
to
Abraham
,
because
they
were
the
naturall
seed
of
Abraham
;
and
because
the
Oracles
of
the
propheticall
ceremoniall
Law
was
committed
to
them
,
the
Jews
therefore
secured
themselves
;
that
by
the
performing
of
the
ceremoniall
works
of
the
Law
,
that
they
were
heirs
of
the
spirituall
promise
.
Paul
therefore
brings
in
the
example
of
Jacob
and
Esau
,
to
check
the
Jews
of
their
arrogancie
,
and
tels
them
plainly
,
that
though
they
were
the
naturall
seed
of
Abraham
,
and
had
the
Oracles
of
the
Law
,
yet
they
were
never
the
neerer
,
because
the
spirituall
promise
is
according
to
election
,
by
him
that
calleth
by
faith
,
and
not
by
the
works
of
the
Law
;
and
that
the
Jews
by
their
ceremoniall
works
of
the
Law
did
utterly
overthrow
all
faith
,
by
which
they
were
called
.
The
Apostle
therefore
,
to
the
end
of
the
Epistle
,
out
of
his
true
love
to
the
Jews
,
doth
exhort
the
Jews
,
now
under
the
Evangelicall
Law
of
faith
,
to
leave
off
the
ceremoniall
works
of
the
Law
,
if
they
intended
to
be
heirs
of
the
spirituall
promise
,
which
is
by
faith
of
him
that
calleth
;
and
to
bring
forth
the
works
of
faith
by
repentance
,
and
amendment
of
life
;
that
by
continuation
in
their
morall
obedience
(
till
Gods
prefixed
time
of
spirituall
calling
)
they
might
be
spiritually
called
,
whereby
they
should
be
assured
that
they
were
heirs
of
the
spirituall
promise
made
to
Abraham
.
The
second
point
to
be
observed
of
the
words
is
this
:
that
in
the
order
of
cause
,
the
redeemed
estate
of
man
from
the
curse
of
the
Law
,
for
the
sin
of
Adam
,
shut
up
in
spirituall
darknesse
,
called
unbelief
,
and
originall
sin
,
is
the
immediate
object
of
Gods
election
:
For
,
though
this
estate
of
man
doth
necessarily
presuppose
both
the
condition
of
man
,
created
in
the
state
of
naturall
and
spirituall
perfection
,
in
Adam
the
head
,
and
the
state
of
man
condemned
to
the
curse
of
the
Law
,
by
eternall
death
and
darkness
for
the
sin
of
Adam
,
the
head
;
yet
neither
of
both
the
states
of
man
,
in
the
order
of
cause
,
can
be
the
immediate
object
of
Gods
election
;
for
it
is
impossible
that
the
state
of
naturall
and
spirituall
perfection
,
wherein
man
was
created
,
can
be
the
immediate
object
of
Gods
election
in
the
order
of
cause
:
For
,
the
Law
by
which
man
was
obliged
,
by
the
first
covenant
,
was
the
Law
of
Righteousnesse
,
and
not
the
Law
of
righteousnesse
of
faith
.
Now
,
by
the
Law
of
Righteousnesse
,
the
eternall
blessing
of
the
first
seventh
dayes
rest
,
was
due
by
the
Law
,
immediately
to
the
works
of
mans
obedience
,
whereby
man
was
enabled
to
live
eternally
upon
earth
in
the
state
of
perfection
and
felicity
,
wherein
he
was
created
;
while
man
therefore
,
did
stand
in
the
perfection
of
his
obedience
,
there
was
no
place
or
need
of
Gods
eternall
purpose
of
election
by
him
that
calleth
,
to
wit
,
by
spirituall
faith
:
For
the
period
of
Gods
election
,
by
his
calling
by
spirituall
faith
,
is
,
that
man
may
be
crowned
with
an
incorruptible
crown
of
glory
after
this
life
;
while
man
in
the
state
of
perfection
was
to
live
eternally
upon
earth
in
that
state
of
felicity
wherein
he
was
created
.
And
as
the
eternall
blessing
of
the
first
seventh
dayes
rest
was
due
by
the
Law
,
immediatly
to
the
works
of
mans
obedience
,
so
upon
the
last
merit
of
mans
disobedience
,
man
was
inevitably
condemned
by
the
Law
to
the
eternall
curse
of
the
Law
,
to
the
actuall
inflicting
of
which
curse
,
God
,
according
to
his
decree
from
all
eternity
,
did
so
bind
and
oblige
himself
by
covenant
,
as
there
was
no
mercy
to
be
shewed
to
man
:
For
,
in
this
case
man
being
condemned
by
the
Law
to
the
curse
of
eternall
death
by
the
first
covenant
;
it
had
been
all
one
for
God
not
to
be
God
,
as
not
to
inflict
the
actuall
curse
of
the
Law
upon
man
:
For
,
by
this
means
,
Gods
truth
and
justice
had
been
overthrown
.
His
truth
had
been
overthrown
by
the
breach
of
his
covenant
;
and
his
justice
by
disabling
the
power
of
his
Law
.
There
was
no
place
therefore
for
God
to
shew
mercy
,
or
not
to
shew
mercy
by
his
Decree
of
election
in
the
condition
of
man
created
in
the
state
of
naturall
and
spirituall
perfection
,
either
to
the
merit
of
mans
obedience
,
or
to
the
merit
of
mans
disobedience
.
It
was
likewise
equally
impossible
in
the
order
of
cause
,
for
the
state
of
man
actually
condemned
by
the
curse
of
the
Law
to
eternall
death
and
darknesse
to
be
the
immediate
object
of
Gods
election
:
For
,
first
,
Gods
eternall
fiery
wrath
proceeding
from
the
curse
of
the
Law
,
to
which
man
was
eternally
condemned
,
and
Gods
mercy
by
his
election
doth
stand
at
an
eternall
distance
and
opposition
,
without
a
mediator
;
by
whose
mediation
in
satisfying
the
transgressed
Law
for
man
,
and
in
reconciling
of
man
to
the
love
and
favour
of
God
,
there
may
be
place
for
the
freedome
of
Gods
mercy
by
his
election
.
Secondly
,
if
this
state
of
man
actually
condemned
under
the
eternall
curse
of
the
Law
in
the
order
of
cause
,
should
be
the
immediate
object
of
Gods
election
,
then
the
elect
only
,
and
not
all
men
fallen
under
the
curse
of
the
Law
in
Adam
the
head
;
for
the
sin
of
Adam
should
be
redeemed
,
contradictory
both
to
the
old
and
new
covenant
,
and
to
the
whole
current
of
Scripture
.
Thirdly
,
the
Potter
of
Righteousnesse
,
is
said
to
make
and
temper
the
lump
and
masse
of
man
whereof
he
makes
his
vessels
of
honour
and
dishonour
,
Rom
9.21
.
But
the
masse
of
man
actually
condemned
to
the
curse
of
the
Law
,
by
eternall
death
and
darknesse
,
for
the
transgression
of
the
Law
in
Adam
,
is
a
masse
of
the
Devils
tempering
;
for
it
was
by
the
Devils
false
betraying
of
man
,
that
man
was
brought
to
that
cursed
estate
.
It
is
therefore
impossible
that
God
should
make
his
vessels
out
of
this
cursed
masse
of
man
;
and
that
this
state
of
man
should
be
the
immediate
object
of
Gods
election
in
the
order
of
cause
.
The
masse
of
man
therefore
,
whereof
the
Potter
of
Righteousnesse
doth
make
his
vessels
of
honour
and
dishonour
,
is
the
only
state
of
man
redeemed
from
the
curse
of
eternall
death
and
darknesse
,
for
the
sin
of
Adam
,
shut
up
in
temporall
spirituall
darknesse
,
called
unbelief
,
and
originall
sin
,
which
masse
of
man
is
tempered
with
the
sacred
blood
of
Christ
Jesus
,
the
Son
of
God
,
as
he
is
man
,
Gal.
3.13
.
who
made
himself
a
curse
for
man
,
to
redeem
man
from
the
curse
of
the
Law
,
for
the
sin
of
Adam
:
For
,
out
of
this
only
estate
of
man
,
it
is
in
the
free
pleasure
of
God
in
his
Son
Christ
Jesus
,
(
without
all
impeachment
to
his
justice
)
to
shew
mercy
on
whom
he
will
shew
mercy
,
and
to
deny
his
mercy
to
whom
he
will
deny
his
mercy
;
and
at
his
free
pleasure
,
out
of
this
masse
,
to
make
vessels
of
honour
or
dishonour
.
The
reason
whereof
is
next
to
be
declared
.
CHAP.
XXXVII
.
The
reasons
that
the
redeemed
state
of
man
is
the
only
immediate
object
of
Gods
election
.
THat
the
redeemed
state
of
man
in
the
order
of
cause
,
is
the
only
immediate
object
of
Gods
election
,
the
reasons
are
these
:
First
,
in
this
estate
of
man
,
Gal.
3.13
.
all
men
condemned
to
eternall
death
and
darknesse
to
the
curse
of
the
Law
for
the
sin
of
Adam
,
by
the
first
covenant
are
equally
redeemed
from
that
curse
,
by
the
cursed
death
of
Christ
Jesus
,
the
eternall
Son
of
God
,
as
he
is
man
,
begot
of
the
seed
of
the
woman
,
in
time
.
Secondly
,
Rom.
11.32
.
all
men
freed
from
the
cu●se
of
eternall
death
and
darknesse
;
for
that
first
sin
are
shut
up
in
temporall
spirituall
darknesse
,
called
unbelief
and
originall
sin
,
whereby
God
hath
mercy
equally
upon
all
.
Thirdly
,
by
the
cursed
death
of
the
Lord
of
life
,
2
Cor.
5.19
.
whereby
the
transgressed
Law
by
man
was
satisfied
,
all
men
in
this
redeemed
estate
are
justified
by
the
Law
for
that
first
sin
.
Fourthly
,
all
men
by
his
death
in
this
redeemed
estate
,
Rom.
5.10
.
are
perfectly
reconciled
to
the
love
and
favour
of
God
for
that
first
sin
.
Fifthly
,
by
the
perfection
of
the
redeemed
word
of
the
Law
and
life
of
Righteousnesse
,
first
written
in
the
heart
of
man
,
from
the
curse
;
all
men
by
the
power
of
the
redeemed
word
in
the
heart
,
are
equally
enabled
again
to
live
the
naturall
life
of
man
;
and
morally
to
live
the
life
of
Righteousnesse
of
faith
,
without
any
manner
of
naturall
or
morall
necessitating
the
will
of
man
to
morall
disobedience
:
For
,
unlesse
all
men
were
so
naturally
and
morally
enabled
by
the
perfection
of
the
redemption
,
it
were
impossible
for
God
to
make
any
covenant
with
man
since
the
fall
,
as
hath
been
formerly
demonstate
.
In
this
redeemed
state
of
man
therefore
,
all
men
were
equally
and
morally
enabled
to
enter
the
old
covenant
with
God
,
and
now
all
men
are
equally
enabled
to
enter
the
new
covenant
,
and
to
give
morall
obedience
to
the
Evangelicall
command
of
the
Law
,
without
any
manner
of
power
to
necessitate
their
will
to
morall
disobedience
.
And
this
is
the
first
grace
of
God
to
man
,
and
therefore
called
the
state
of
grace
;
for
the
state
of
the
redemption
of
man
,
doth
so
far
surmount
the
state
of
the
created
perfection
of
man
,
as
far
as
the
invaluable
sacred
blood
of
the
Son
of
God
,
doth
surmount
all
the
creatures
created
by
God
.
Out
of
this
redeemed
state
of
man
,
God
,
according
to
his
eternall
purpose
,
hath
decreed
from
all
eternity
,
to
elect
a
certain
number
,
by
predestinating
them
to
be
made
like
to
the
Image
of
his
Son
,
whereby
they
are
preserved
from
being
overcome
by
the
temptation
of
Satan
and
of
his
instruments
,
till
they
be
spiritually
called
;
that
by
spirituall
faith
they
may
overcome
the
strongest
temptation
of
Satan
in
this
life
,
and
that
in
recompence
of
their
spirituall
valour
in
this
life
,
they
may
be
crowned
with
an
incorruptible
crown
of
glory
in
their
mysticall
head
in
the
life
to
come
.
And
these
are
the
vessels
of
honour
mentioned
here
by
the
Apostle
.
As
for
the
vessels
of
dishonour
,
which
are
said
here
by
the
Apostle
to
be
made
by
God
,
it
is
most
warily
to
be
conceived
:
For
,
as
it
is
most
certain
,
that
God
hath
decreed
to
elect
a
certain
number
to
be
made
like
to
the
image
of
his
Son
,
out
of
the
redeemed
state
of
man
:
So
it
is
as
certain
,
that
God
hath
decreed
from
all
eternity
,
to
relinquish
a
certain
number
in
the
grace
of
this
redeemed
estate
;
and
to
leave
them
at
their
pleasure
to
be
finally
overcome
,
or
not
overcome
,
by
the
temptation
of
Satan
and
his
instruments
:
For
,
by
mans
wilfull
yeelding
to
be
finally
overcome
by
Satans
temptation
,
he
wilfully
deprives
himself
of
his
spirituall
calling
.
But
in
this
dereliction
of
man
in
the
grace
of
his
redeemed
estate
,
four
main
points
are
to
be
judiciously
considered
:
The
first
is
,
that
this
number
of
men
,
who
are
thus
relinquished
,
are
known
to
God
alone
.
The
second
is
,
that
these
men
are
so
armed
by
the
perfection
of
their
redemption
against
the
power
of
Satan
and
his
instruments
,
as
all
the
powers
of
hell
are
not
able
to
necessitate
the
will
of
the
redeemed
man
to
morall
disobedience
,
but
that
he
must
freely
and
willingly
yeeld
himself
to
be
induced
by
the
temptation
of
Satan
and
his
instruments
,
or
he
can
never
be
overcome
by
Satan
.
The
third
point
is
this
,
that
such
is
the
power
of
their
morall
grace
,
that
though
Satan
by
his
false
envious
deceiving
light
,
do
make
them
stumble
and
fall
,
yet
by
the
perfection
of
their
redemption
,
they
are
morally
enabled
to
rise
again
to
repent
them
of
their
sin
,
to
pray
to
God
to
pardon
their
actuall
sin
,
and
to
reconcile
themselves
again
to
God
,
without
any
manner
of
created
power
to
necessitate
their
impenitency
;
and
God
hath
so
obliged
himself
by
covenant
,
as
his
arms
of
mercy
are
outstretched
to
the
penitent
sinner
at
what
time
soever
.
The
fourth
point
to
be
considered
is
,
that
the
new
covenant
is
as
freely
made
to
these
whom
God
hath
relinquished
in
the
grace
of
their
redeemed
estate
,
as
to
the
elect
:
For
,
the
new
covenant
is
made
to
all
the
nations
of
the
world
,
obliging
the
morall
faith
of
the
naturall
man
to
the
obedience
of
the
Evangelicall
Law
of
faith
,
as
the
spirituall
faith
of
the
regenerate
man
to
his
spirituall
obedience
;
and
therefore
the
Evangelicall
Law
of
Righteousnesse
of
faith
,
is
first
and
immediately
morally
commanded
,
though
necessarily
implying
the
spirituall
command
,
and
the
morall
blessing
of
the
seventh
dayes
Evangelicall
rest
,
is
as
due
morally
to
the
morall
faith
of
the
naturall
man
,
as
spiritually
to
the
spirituall
faith
of
the
regenerate
.
And
this
is
all
that
can
be
affirmed
to
God
by
his
relinquishing
of
man
in
the
grace
of
his
redeemed
estate
.
Who
is
therefore
able
to
say
,
that
these
men
are
the
vessels
of
dishonour
?
do
not
the
regenerate
man
many
times
foulely
fall
?
and
many
times
more
foulely
then
the
naturall
man
;
for
these
men
,
whom
God
hath
thus
relinquished
,
are
known
to
God
alone
,
except
a
few
,
who
are
branded
in
this
life
,
that
all
men
may
be
warned
by
forsaking
of
their
sins
,
Phil.
2.12
.
to
work
out
their
salvation
with
fear
and
trembling
.
And
therefore
we
are
commanded
not
to
judge
;
for
who
knows
the
time
of
Gods
spirituall
calling
?
doth
not
the
greatest
sinner
many
times
by
his
spirituall
calling
in
Gods
prefixed
time
,
become
a
pillar
of
the
Church
,
and
such
was
Paul
?
Then
the
question
may
be
moved
:
How
comes
these
men
thus
relinquished
by
God
,
to
be
made
by
God
the
vessels
of
dishonour
?
The
Apostle
doth
answer
the
question
;
which
is
this
,
in
a
word
,
God
doth
suffer
these
wicked
men
to
contemne
his
patience
so
long
with
such
a
high
hand
,
as
God
to
shew
his
wrath
,
and
to
make
his
power
known
,
Rom.
9.22
.
hath
justly
made
them
to
destruction
;
and
these
are
the
vessels
of
dishonour
,
and
the
vessels
of
his
wrath
.
The
immediate
cause
therefore
,
that
God
hath
made
these
wicked
men
the
vessels
of
his
wrath
,
is
their
obstinate
finall
contemning
of
Gods
long
patience
;
and
the
immediate
cause
of
their
finall
contemning
of
Gods
long
patience
,
is
the
base
abusing
of
the
freedome
of
their
morall
grace
,
purchased
at
the
high
rate
of
the
sacred
blood
of
the
Son
of
God
;
for
by
their
finall
continuing
in
unrepented
actuall
sin
and
wickednesse
,
they
abuse
the
free
power
of
their
morall
grace
,
without
any
manner
of
power
to
necessitate
their
disobedience
,
and
by
their
abusing
of
the
grace
of
their
redemption
,
they
do
tread
underfoot
the
blood
of
the
new
covenant
.
It
is
in
the
behalf
of
these
wretched
men
that
the
Apostle
doth
move
the
objection
in
the
19.
verse
of
this
Chapter
,
and
answers
to
the
objection
.
The
sense
of
the
objection
is
this
:
If
God
hath
made
me
to
destruction
,
who
hath
resisted
his
will
,
or
who
can
help
it
,
God
hath
made
me
thus
,
and
I
much
not
be
against
it
?
To
this
the
Apostle
answers
,
O
man
,
who
art
thou
that
pleadest
so
injustly
against
God
?
shall
the
thing
formed
,
say
to
the
former
,
why
hast
thou
made
me
thus
?
to
wit
,
while
thou
hast
given
him
so
just
reason
to
make
thee
thus
.
Hath
not
the
Potter
power
of
the
clay
to
make
of
the
same
lump
one
vessel
to
honour
,
and
another
to
dishonour
?
As
if
the
Apostle
would
have
said
,
Was
thou
not
made
of
the
same
lump
of
the
redeemed
state
of
man
that
the
elect
was
made
?
and
was
not
thou
left
in
the
like
grace
of
morall
power
with
the
elect
?
and
was
there
any
thing
to
necessitate
thy
foul
finall
contempt
and
disobedience
more
then
was
in
the
elect
?
And
now
,
while
by
thy
wilfull
finall
obstinate
contempt
of
God
,
thou
hast
brought
thy self
to
such
a
miserable
passe
,
that
God
hath
most
justly
made
thee
the
vessel
of
his
wrath
;
thou
dost
now
most
injustly
blame
God
for
thy
own
miserable
act
.
But
in
the
mean
time
we
must
warily
consider
against
whom
Paul
doth
presse
this
point
:
For
,
Paul
doth
here
dispute
against
the
Jews
,
whose
salvation
he
prefers
to
his
own
.
And
therefore
we
must
consider
,
that
the
Apostle
by
pressing
of
this
point
,
is
far
from
giving
any
occasion
to
the
Jews
to
dispair
of
the
mercies
of
God
in
his
Son
Christ
Jesus
,
which
of
all
sins
is
the
most
fearfull
:
For
,
the
Apostle
by
pressing
of
this
point
,
labours
to
break
the
Jews
from
their
ceremoniall
works
of
the
Law
,
whereby
they
did
so
obstinately
contemn
the
Evangelicall
Law
of
Righteousnesse
of
faith
,
exhorting
them
to
the
end
of
the
Epistle
,
by
the
works
of
repentance
,
and
amendment
of
life
;
and
,
as
it
were
,
to
work
out
their
election
and
salvation
with
fear
and
trembling
,
and
to
leave
off
their
ceremoniall
works
of
the
Law
,
to
the
upholding
whereof
they
were
so
incensed
by
the
power
of
Satan
and
his
instruments
,
whereby
they
did
so
contemn
the
long
patience
of
God
leading
them
so
graciously
to
repentance
.
Here
ariseth
an
objection
to
be
answered
:
God
by
his
Decree
of
election
,
hath
predestinate
a
certain
number
out
of
the
redeemed
state
of
man
to
eternall
salvation
;
God
therefore
,
(
according
to
the
rule
of
contraries
)
by
his
eternall
Decree
,
hath
predestinate
a
certain
number
relinquished
in
their
redeeemed
estate
,
to
destruction
,
reprobation
,
and
actuall
condemnation
.
I
answer
:
First
,
the
inference
is
most
false
and
blasphemous
:
For
,
by
this
inference
,
God
is
made
the
inevitable
author
,
not
only
of
actuall
sin
,
but
of
the
finall
continuance
of
man
in
actuall
sin
;
and
of
mans
contemning
of
his
long
patience
,
whereby
man
is
made
the
vessell
of
wrath
to
his
eternall
destruction
,
and
all
by
God
.
Secondly
,
I
answer
,
that
the
election
of
man
out
of
his
redeemed
estate
of
man
to
salvation
,
and
the
reprobation
,
destruction
,
or
condemnation
of
man
,
are
no
wayes
immediate
contraries
,
and
therefore
the
inference
most
false
and
fallacious
:
For
,
though
the
election
of
man
out
of
the
grace
of
the
redeemed
estate
,
and
the
relinquishing
of
man
in
the
grace
of
the
redeemed
state
of
man
be
immediatly
opposite
;
yet
many
things
doth
interveen
before
God
can
make
man
the
vessell
of
his
wrath
to
destruction
,
to
shew
his
wrath
,
and
to
manifest
the
glory
of
his
power
according
to
the
Apostles
words
:
For
,
first
,
temptation
of
Satan
and
his
instruments
must
incense
the
heart
of
man
to
the
pleasure
of
sin
:
Secondly
,
man
must
continue
in
sin
,
wickednesse
,
and
uncleannesse
:
Thirdly
,
though
the
naturall
man
continue
in
sin
,
yet
all
this
while
he
may
morally
repent
;
for
as
yet
there
is
nothing
to
necessitate
his
morall
impenitency
:
For
,
it
is
only
the
finall
ostinacy
,
contempt
,
and
impenitency
of
man
,
that
bars
him
from
morall
repentance
:
Fourthly
,
God
must
suffer
his
patience
to
be
long
provoked
,
untill
the
obstinate
finall
contemner
make
himself
the
compacted
vessell
of
Gods
wrath
,
past
all
feeling
of
sin
,
giving
himself
over
to
all
uncleannesse
with
greedinesse
.
And
this
is
the
man
whom
the
Apostle
saith
,
that
is
made
by
God
to
destruction
;
the
immediate
cause
whereof
,
is
the
immediate
precedent
act
of
man
;
for
God
cannot
condemn
man
,
but
by
the
mediate
condemnation
of
the
Law
;
and
his
Law
can
never
condemne
man
,
but
by
the
merit
of
mans
finall
obstinate
contempt
and
impenitency
to
the
command
of
the
Law
interveening
.
Against
this
it
is
instanced
,
all
things
that
comes
to
passe
in
this
world
,
are
by
the
power
of
Gods
Decree
of
predestination
.
That
these
men
therefore
do
so
contemne
the
long
patience
of
God
;
and
that
God
doth
so
suffer
in
this
world
,
it
is
by
the
power
of
his
Decree
.
To
this
I
answer
,
It
is
most
certain
,
that
all
things
that
doth
,
or
can
come
to
passe
in
this
world
,
falls
under
the
compasse
of
Gods
decree
;
but
all
things
that
comes
to
passe
in
this
life
,
are
not
from
the
positive
actuall
power
of
his
Decree
:
For
,
a
world
of
things
comes
to
passe
by
the
permissive
power
of
his
Decree
,
and
so
doth
his
suffering
of
his
long
patience
to
be
so
contemned
by
these
wicked
wretches
,
on
whom
he
hath
decreed
to
shew
his
wrath
,
and
to
declare
his
power
to
their
eternall
destruction
,
which
is
never
actually
inflicted
upon
man
,
till
the
great
day
,
because
this
fiery
wrath
of
God
doth
proceed
from
the
curse
of
the
Law
inflicted
upon
man
in
the
full
extent
,
as
he
is
man
intellectuall
and
sensitive
,
which
never
can
be
inflicted
upon
man
in
this
life
,
because
of
the
dissolution
of
man
in
the
intellectuall
and
sensitive
nature
of
man
;
and
because
of
the
new
covenant
,
whereby
man
hath
all
the
day
of
this
life
to
repent
.
Out
of
this
which
is
declared
in
these
last
two
Chapters
,
arising
from
the
light
of
the
truth
of
the
sacred
Word
of
God
;
I
do
inferre
this
necessary
conclusion
:
That
absolute
imaginary
decree
,
whereby
God
is
affirmed
out
of
his
alone
meer
pleasure
,
to
elect
a
certain
number
of
men
to
salvation
,
without
all
respect
to
the
immediate
object
of
his
election
,
without
respect
to
his
spirituall
calling
,
whereby
the
election
doth
stand
,
without
respect
to
the
immediate
object
of
his
spirituall
calling
,
which
is
the
Lords
only
merit
,
and
consequently
without
all
respect
to
the
Lord
himself
,
second
person
of
the
glorious
Trinity
.
And
that
absolute
imaginary
decree
,
whereby
God
is
affirmed
,
out
of
his
alone
free
pleasure
to
condemne
the
rest
of
the
world
to
the
eternall
torments
of
hell
,
which
is
the
curse
of
the
Law
,
without
all
respect
of
mans
meriting
by
his
transgression
of
the
Law
,
without
respect
to
the
first
covenant
,
whereby
God
and
man
were
mutually
obliged
,
without
respect
to
the
creation
of
man
,
in
the
state
of
naturall
and
spirituall
perfection
,
whereby
man
was
perfectly
enabled
to
fulfill
the
command
of
the
Law
of
Righteousnesse
,
withot
respect
to
the
f●ll
of
man
from
that
state
of
perfection
under
the
eternall
curse
of
the
Law
,
without
respect
to
the
redemption
of
man
from
that
fearfull
curse
,
by
the
sacred
blood
of
the
Son
of
God
,
without
all
respect
to
the
new
covenant
,
whereby
all
the
nations
of
the
world
are
called
to
believe
in
the
Lords
merit
by
his
fulfilling
of
the
pomise
of
the
blessed
seed
,
to
whose
faith
,
the
blessing
of
the
Lords
merit
,
by
his
Evangelicall
rest
,
(
which
the
blessing
of
eternall
life
)
is
most
freely
offered
,
which
is
most
freely
cut
off
from
all
men
,
by
this
miserable
imaginary
fictious
decree
;
for
by
this
blasphemous
fictious
decree
,
the
immediate
cause
of
the
salvation
and
damnation
of
man
,
is
peremptorily
affirmed
to
be
the
alone
free
act
of
the
will
and
pleasure
of
God
,
which
is
but
the
only
immediate
cause
that
God
doth
elect
one
,
and
not
another
,
out
of
the
redeemed
estate
of
man
for
the
immediate
cause
of
his
election
,
is
his
eternall
love
to
the
elect
in
his
Son
Christ
Jesus
,
by
his
spirituall
calling
;
as
the
immediate
cause
of
the
condemnation
of
the
reprobate
is
their
own
immediate
act
by
their
obstinate
finall
contemning
of
the
long
patience
of
God
,
as
may
appear
by
the
words
of
the
Apostle
faithfully
delivered
in
these
two
last
Chapters
.
CHAP.
XXXVIII
.
The
childe
departing
this
life
unbaptized
is
saved
by
the
precious
blood
of
Christ
Jesus
,
by
the
immediate
act
of
the
redemption
.
NInthly
,
it
is
objected
out
of
our
Saviours
words
:
John
3.5
.
Except
a
man
be
born
of
water
,
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdome
of
God
.
Children
therefore
departing
this
life
in
originall
sin
,
unbaptized
,
are
condemned
by
the
eternall
curse
of
the
Law
.
I
answer
,
the
inference
is
fallacious
:
For
,
first
,
our
Saviour
speaks
here
to
Nicodemus
,
a
Ruler
and
Teacher
of
the
Jews
,
and
not
to
man
,
that
is
a
child
.
Secondly
,
Christ
speaks
not
here
to
Nicodemus
simply
,
of
the
externall
sacrament
of
Baptisme
(
which
was
then
administred
by
John
,
and
the
Apostles
)
but
of
spirituall
Baptisme
,
which
the
externall
sacrament
did
represent
;
by
which
spirituall
Baptisme
,
the
naturall
mans
spirituall
darknesse
(
wherin
he
is
shut
up
and
dead
,
as
he
is
a
spirituall
man
)
is
spiritually
inlightned
;
by
the
sanctifying
power
of
which
spirituall
light
,
the
naturall
man
is
quickned
again
,
and
raised
a
new
lively
spirituall
man
by
spirituall
faith
,
who
by
the
eyes
of
his
spirituall
faith
,
doth
now
see
to
enter
the
spirituall
Kingdome
of
God
.
And
this
is
the
spirituall
Baptisme
which
our
Saviour
doth
call
the
birth
of
the
Spirit
,
and
tels
Nicodemus
,
that
a
man
by
externall
Baptisme
simply
(
without
this
spirituall
Baptisme
)
cannot
enter
the
Kingdom
of
God
,
because
it
is
the
free
gift
of
God
,
and
not
tied
to
the
externall
administration
of
the
Sacrament
of
Baptisme
.
And
therefore
our
Saviour
doth
compare
this
free
gift
of
God
by
regeneration
,
Joh.
3.8
.
to
the
freedome
of
the
wind
:
For
,
as
the
wind
doth
freely
blow
where
it
listeth
;
so
doth
the
spirituall
light
of
God
enlighten
whom
he
listeth
,
by
dispercing
the
spirituall
darknesse
of
the
soul
of
man
,
to
see
the
way
to
enter
into
the
Kingdome
of
heaven
.
As
concerning
the
childs
departing
this
life
unbaptized
by
the
externall
sacrament
of
Baptisme
:
First
,
the
child
is
freed
from
the
curse
of
the
Law
,
in
Adam
the
redeemed
head
of
man
(
in
whom
the
child
transgressed
the
Law
,
)
who
by
the
perfection
of
the
redemption
,
is
freed
from
the
eternall
curse
of
the
Law
by
the
first
covenant
.
Secondly
,
there
is
no
actuall
sin
in
the
child
whereby
the
child
can
be
liable
to
the
curse
of
the
law
of
faith
by
the
new
covenant
;
which
curse
is
due
only
for
actual
sin
by
final
obstinate
contempt
of
the
Law
of
faith
.
The
child
therefore
is
baptized
with
the
sacred
blood
and
water
issuing
from
the
blessed
heart
of
our
Saviour
upon
the
crosse
,
which
the
externall
sacrament
of
Baptisme
doth
represent
.
The
child
therefore
departing
this
life
,
is
saved
by
the
sacred
blood
of
Christ
Jesus
,
and
a
glorious
Saint
in
heaven
,
for
of
such
are
the
Kingdome
of
heaven
:
As
the
child
therefore
is
said
to
sin
in
Adam
,
so
the
child
is
redeemed
in
Adam
.
It
is
not
therefore
the
want
of
externall
Baptism
which
can
condemne
the
child
,
unlesse
the
child
were
of
such
discretion
of
understanding
,
as
the
child
did
contemne
the
sacrament
of
Baptisme
,
(
by
the
sacramentall
water
)
signifying
the
water
of
eternall
life
,
wherby
the
baptized
is
washed
from
his
actuall
sins
,
wherein
he
is
(
as
it
were
)
drowned
and
dead
,
and
is
raised
to
the
new
life
of
faith
to
believe
in
the
Lords
merit
,
to
save
him
from
the
second
death
:
For
,
in
the
primitive
Church
,
they
were
only
baptized
who
did
actually
believe
.
Al
children
therefore
in
the
Primitive
Church
,
departing
unbaptized
,
(
by
the
consequence
of
this
fearfull
objection
)
should
be
damned
,
contrary
to
the
very
words
of
the
new
covenant
,
he
that
doth
believe
,
and
shall
be
baptized
,
shall
be
saved
.
It
is
neither
by
the
preaching
of
the
Word
,
or
by
the
ex●ernall
administration
of
the
Sacraments
,
but
it
is
by
the
immediate
faith
of
man
in
the
Lords
merit
,
that
man
is
saved
from
the
second
death
.
Thus
having
declared
the
perfection
of
the
redemption
of
man
,
from
the
curse
of
the
Law
for
the
sin
of
Adam
,
shut
up
in
spirituall
darknesse
(
called
unbelief
and
originall
sin
)
according
to
the
eternall
Decree
of
God
,
as
the
act
of
the
redemption
,
doth
concern
all
men
in
generall
,
male
and
female
,
created
in
Adam
,
naturally
to
descend
of
Adam
to
the
end
of
the
world
:
And
having
answered
and
determined
the
most
materiall
objections
,
against
the
declaration
thereof
,
we
now
proceed
to
the
third
Book
.
THe
Author
of
this
small
Tractate
,
having
fully
ended
it
,
did
intend
to
fit
it
for
the
Presse
as
soon
as
conveniently
he
could
,
but
being
at
London
about
his
other
occasions
,
he
did
accidentally
come
into
the
company
,
where
some
worthy
Gentlemen
were
earnestly
in
discourse
about
some
points
of
Religion
.
After
which
conference
,
he
did
resolve
at
his
coming
home
,
to
draw
his
Book
into
as
short
and
plain
a
way
as
possibly
he
could
for
the
Readers
better
understanding
.
And
thus
far
he
went
;
and
then
it
pleased
God
to
take
him
to
himself
,
before
he
could
write
one
word
of
the
third
Book
,
which
he
did
intend
to
contract
very
much
,
because
he
had
spoke
so
much
of
the
Lords
day
before
.
But
I
,
not
knowing
how
to
get
it
done
according
to
his
mind
;
and
being
loth
to
mangle
so
excellent
a
Work
,
have
rather
thought
good
to
set
forth
this
third
Book
,
word
for
word
,
as
it
was
in
his
first
method
,
and
to
venture
the
censure
of
some
,
rather
then
to
keep
it
in
any
longer
,
being
exceedingly
troubled
in
mind
,
that
it
hath
been
kept
almost
this
six
yeeres
from
the
publike
view
.