THE
DOCTRINE
OF
The
Kingdome
of
God
.
The
First
BOOK
.
Chap.
I.
Shewing
the
Subject
,
Matter
,
and
Method
of
the
ensuing
Discourse
.
THE
Divine
Politicks
inform
us
of
the
Kingdom
of
God
,
and
of
His
Power
;
and
how
it
is
acquired
,
how
exercised
,
both
in
the
Constitution
,
and
the
Administration
of
his
Government
,
by
Laws
and
Judgments
,
determining
both
the
Temporal
and
Eternal
Rewards
and
Punishments
of
Angels
and
Men
,
according
to
their
Obedience
or
Disobedience
.
They
say
little
of
Angels
,
but
much
of
Men
▪
who
were
first
under
the
Government
of
Justice
,
and
after
of
Mercy
:
For
when
Man
transgressed
the
Law
given
in
Creation
,
and
made
himself
liable
to
the
Eternal
Displeasure
of
his
Lord
and
Sovereign
,
the
first
Government
was
alter'd
and
mode●
anew
:
And
thereupon
the
Laws
,
the
Judgments
,
the
manner
of
administration
were
new
and
different
from
the
former
.
God
acquires
a
new
Power
,
requires
a
new
Obedience
,
and
orders
Man
to
Eternal
Rewards
another
way
.
And
because
these
are
high
Matters
,
great
Mysteries
,
glorious
Designs
,
and
many
of
them
far
above
the
reach
of
Mans
Reason
;
therefore
it
's
necessary
,
that
we
have
some
certain
Rules
to
direct
us
:
yet
no
Direction
,
except
from
Heaven
,
will
serve
the
turn
.
God
must
give
it
:
and
this
he
hath
done
.
The
Rule
is
at
hand
;
even
the
Holy
Scriptures
.
The
Method
therefore
to
be
observed
,
is
:
1.
To
man
fest
,
that
these
Holy
Writings
are
a
certain
and
perfect
Rule
;
And
2.
To
proceed
to
speak
of
this
Blessed
and
Glorious
Kingdom
,
according
to
the
same
:
And
the
Lord
of
all
Wisdom
,
Truth
,
and
Mercy
in
Christ
,
direct
and
assist
me
,
and
incline
mine
Heart
with
all
care
and
humility
,
to
follow
his
Directions
,
AMEN
.
CHAP.
II.
Concerning
the
Holy
Scriptures
.
THE
Holy
Scriptures
are
the
Mind
of
God
,
concerning
his
special
Kingdom
expressed
in
Writing
:
To
understand
this
more
fully
,
we
must
observe
,
-
1.
The
Mind
of
God
,
concerning
this
Kingdom
.
-
2.
The
Expression
of
his
Mind
.
-
3.
The
several
Ways
and
Degrees
of
this
Expression
.
First
,
§
.
1
The
Mind
of
God
,
are
his
Thoughts
and
Counsels
concerning
this
Kingdom
,
as
known
unto
himself
.
For
the
Wisdome
of
God
contrived
and
model'd
this
Kingdom
before
the
World
was
,
and
his
Will
decreed
it
.
For
God
ordained
these
things
before
the
World
to
our
glory
,
1
Cor.
2.
7.
These
his
Thoughts
and
Counsels
at
first
were
known
onely
to
himself
,
and
to
none
other
:
For
what
man
knoweth
the
things
of
a
man
,
save
the
Spirit
of
Man
which
is
in
him
?
Even
so
,
the
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
,
1
Cor.
2.
11.
Therefore
,
before
there
can
be
any
knowledge
of
them
,
God
must
express
himself
,
and
communicate
his
Mind
unto
Angels
or
Men
,
who
alone
are
capable
and
fit
to
receive
the
knowledge
of
his
Minde
made
known
to
them
.
This
Expression
and
Revelation
of
himself
,
out
of
himself
,
is
called
,
The
Word
of
God
.
The
Word
of
God
is
;
§
.
2
1.
A
Word
.
2.
The
Word
of
God
.
The
nature
of
a
word
,
is
to
express
,
or
represent
the
mind
of
the
Speaker
.
The
end
of
it
,
is
to
make
it
known
to
another
,
to
whom
it
is
spoken
.
For
the
end
of
my
speech
,
and
so
of
speech
in
general
,
is
to
communicate
my
mind
unto
others
,
who
know
it
not
.
So
the
Word
of
God
,
declares
the
Mind
of
God
to
Angels
or
Men
who
know
it
not
.
God
is
the
Speaker
;
his
Mind
the
thing
spoken
:
his
speech
is
that
,
whereby
he
expresseth
and
maketh
known
his
Mind
.
By
Word
,
I
do
not
understand
that
Word
which
was
in
the
Beginning
,
and
was
with
God
,
and
was
God
,
and
by
which
the
World
was
made
,
Joh.
1.
1
,
2.
For
that
Word
was
a
clear
and
full
expression
of
God
himself
to
himself
;
the
brightness
of
his
glory
,
and
the
express
Image
of
his
Person
.
This
was
the
Word
in
himself
:
But
this
Word
is
an
expression
of
some
part
of
his
Mind
out
of
himself
.
There
be
,
§
.
3
First
several
ways
:
Secondly
,
divers
degrees
of
God's
Expressions
.
1.
Several
ways
;
for
he
may
and
doth
express
himself
by
his
Works
,
and
make
his
Works
his
Word
:
For
the
Heavens
declare
the
glory
of
God
,
and
the
Firmament
sheweth
his
Handy-work
,
Psal.
19.
1.
Not
onely
the
Works
of
Creation
,
but
of
Providence
,
speak
much
of
Gods
glorious
perfections
;
as
of
his
Wisdome
,
his
Power
,
his
Goodness
,
his
Justice
,
his
Mercy
.
He
may
express
himself
by
Representations
by
Angels
▪
by
an
audible
Voyce
to
the
outward
Senses
,
or
by
Impression
upon
the
inward
and
common
Sense
,
or
by
inspiration
immediatly
unto
the
immortal
Souls
of
Men.
For
as
God
[
at
sundry
times
,
]
so
he
spake
[
divers
ways
]
to
the
Fathers
by
the
Prophets
,
Heb.
1.
1
How
he
spake
to
Angels
and
Man
at
the
first
Creation
,
we
know
not
.
The
Expression
,
by
Inspiration
and
immediate
Vision
,
is
the
most
perfect
and
excellent
:
For
by
that
the
persons
inspired
know
not
onely
what
the
things
spoken
are
but
that
it
is
God
that
speaketh
.
He
expresseth
himself
by
Writing
,
as
he
wrote
the
Ten
Words
,
or
Commandements
,
of
the
Moral
Law
in
two
Tables
of
Stone
;
and
at
length
,
in
process
of
time
,
caused
the
whole
Body
of
his
Doctrine
concerning
his
Kingdom
to
be
written
.
And
hence
that
Book
,
with
all
the
parts
thereof
,
concerning
this
Kingdom
,
is
called
the
Holy
Scriptures
;
which
,
both
in
regard
of
the
Author
,
the
Matter
,
and
the
Contexture
,
is
the
most
excellent
Book
and
Writing
in
the
World
.
But
before
I
come
to
speak
of
them
,
I
must
observe
the
several
degrees
of
Gods
expression
,
and
signification
of
his
Mind
to
Man
.
The
several
degrees
of
God's
expression
of
his
Mind
,
§
.
4
in
the
matters
of
this
Kingdom
,
are
reducible
to
Two
.
1.
He
spake
Immediatly
unto
man
.
2.
Mediatly
by
man
,
unto
Man
:
For
God
spake
unto
the
Prophets
and
Apostles
,
before
he
spake
unto
others
by
them
.
The
Word
of
the
Lord
came
to
the
Prophets
,
before
they
could
signifie
and
declare
it
to
the
people
.
And
the
Matter
and
Doctrine
of
the
Scripture
was
first
communicated
by
Inspiration
and
Revelation
,
before
it
could
be
infallibly
communicated
unto
others
,
either
by
Word
or
Writing
.
The
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
,
2
Pet.
1.
21.
For
they
must
first
be
moved
and
inspired
by
the
Holy
Ghost
,
before
that
they
spake
unto
any
man
,
that
which
they
received
immediatly
from
God
.
Paul
received
not
the
Gospel
of
man
;
neither
was
he
taught
it
,
but
by
the
Revelation
of
Jesus
Christ
,
Gal.
1.
12.
And
the
mystery
of
Christ
was
revealed
unto
the
Apostles
and
Prophets
by
the
Spirit
,
Ephes.
3.
5.
In
this
respect
it
is
said
,
that
all
Scripture
(
that
is
,
all
the
Doctrine
of
Scripture
)
is
given
by
inspiration
of
God
,
1
Tim.
3.
16.
Thus
God
speaks
immediatly
to
man
;
§
.
5
and
secondly
,
mediatly
by
man
to
man
.
And
this
he
doth
two
ways
.
1.
By
infallible
and
extraordinary
Teachers
.
2.
By
ordinary
men
not
immediatly
inspired
:
yet
both
of
these
agree
in
two
things
.
1.
That
God
speaks
by
both
to
Man
,
and
both
speak
from
God
.
2.
That
the
matter
spoken
by
both
is
the
same
:
For
if
the
latter
and
ordinary
Teachers
,
do
not
speak
the
same
things
which
the
former
did
,
God
did
not
speak
by
them
.
And
the
Doctrine
of
the
former
,
ought
to
be
the
Rule
of
the
Doctrine
of
the
latter
.
First
,
he
speaks
by
extraordinary
men
:
and
these
are
Prophets
and
Apostles
,
to
whom
he
did
reveal
his
wisdome
,
not
that
they
should
conceal
it
,
but
that
they
should
declare
it
to
others
.
And
these
expressed
the
mind
of
God
two
ways
:
1.
By
Word
:
2.
By
Writing
:
And
they
were
infallibly
directed
in
both
,
to
a
Word
,
to
a
Letter
.
For
the
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
(
as
before
)
:
And
so
did
write
;
otherwise
their
Doctrine
had
not
been
infallibly
true
.
It
's
said
,
not
onely
that
the
Word
,
but
the
Scripture
:
all
Scripture
was
given
by
inspiration
of
God
.
And
now
,
§
.
6
at
length
,
we
are
come
to
the
Scriptures
.
That
the
Doctrine
and
Word
of
God
should
be
written
,
was
no
ways
necessary
in
respect
of
God
:
yet
in
respect
of
the
frailty
and
corruption
of
man
,
the
Divine
Wisdome
thought
it
expedient
(
if
not
necessary
)
to
express
himself
by
Writing
.
God
could
have
supplyed
all
defects
of
man
's
Vnderstanding
,
Memory
,
Vtterance
,
by
immediate
inspiration
and
direction
,
as
he
did
at
first
,
and
will
do
in
Heaven
:
yet
he
thought
good
to
make
use
of
Writing
,
which
was
a
more
certain
,
and
ordinary
permanent
way
of
continuing
and
propagating
his
Truth
to
many
Generations
:
for
Writing
is
a
lasting
Monument
and
Record
.
Whether
the
Word
was
written
,
or
any
part
of
it
upon
Record
,
before
the
time
of
Israels
deliverance
out
of
Aegypt
,
we
do
not
certainly
know
:
Yet
this
is
certain
,
that
God
spake
unto
man
from
the
Beginning
.
For
Abel
offered
a
better
Sacrifice
then
Cain
,
by
Faith
,
Heb.
11.
4.
But
where
there
is
no
Word
,
there
is
no
Faith
:
And
Enoch
,
by
Faith
,
pleased
God
:
but
this
could
not
have
been
▪
if
he
had
not
believed
that
God
is
,
and
that
he
is
a
Rewarder
of
such
as
diligently
seek
him
,
Heb.
11.
6.
yet
this
he
could
not
believe
,
without
the
Word
of
God
.
If
any
should
say
that
he
knew
all
this
by
the
Light
of
Nature
:
The
answer
is
;
1.
The
Light
of
Nature
,
is
the
Light
of
God
.
2.
That
God
should
reward
sinful
,
guilty
man
with
eternal
glory
,
could
not
be
known
by
Reason
,
looking
upon
the
Works
of
Creation
,
but
by
Revelation
from
God
himself
,
or
the
instruction
of
man
,
according
to
that
Revelation
.
The
first
Books
and
Writings
of
God's
Kingdom
,
now
extant
,
are
those
of
Moses
;
as
the
last
is
the
Revelation
of
John
the
Divine
.
And
this
Canon
of
the
Scripture
,
was
finished
within
the
space
of
Two
Thousand
Years
,
or
thereabout
;
and
the
Authors
and
Pen-men
of
them
were
all
the
Posterity
of
Jacob
(
if
Luke
the
Evangelist
be
not
excepted
)
.
The
several
parts
thereof
were
written
,
as
they
were
revealed
at
several
times
.
They
are
the
most
ancient
Writings
in
the
World
known
unto
us
.
They
are
either
Historical
,
or
Doctrinal
,
or
Prophetical
.
The
Historical
reacheth
the
Creation
:
The
Prophetical
,
the
dissolution
of
the
World
,
and
toucheth
upon
Eternity
to
succeed
.
They
were
written
in
Hebrew
and
Greek
,
two
Languages
used
in
the
midst
and
Center
of
the
then
known
World
.
That
Moses
,
and
Malachy
,
and
all
the
rest
of
the
Books
,
should
be
written
in
the
same
Hebrew
,
seems
strange
:
For
,
that
any
Nation
should
continue
their
Language
the
same
,
without
alteration
(
at
least
)
in
the
Dialect
,
for
so
many
Generations
,
is
not
probable
,
though
possible
.
Yet
it
may
be
,
God
did
so
order
it
,
that
it
should
be
published
in
the
Learned
,
not
the
Vulgar
Language
of
that
People
.
For
the
Learned
Greek
,
which
is
now
in
use
amongst
Schollers
,
is
the
same
,
which
was
used
near
Two
Thousand
Years
ago
:
Or
it
may
be
,
that
Ezra
,
or
some
inspired
Prophet
,
after
the
Captivity
,
might
gather
them
into
one
Body
,
and
Volum
,
and
turn
them
into
the
same
Hebrew
,
wherein
we
enjoy
them
.
The
Old
Testament
,
which
is
the
former
part
of
this
Canon
,
was
translated
into
Greek
,
before
the
Incarnation
of
our
Blessed
Saviour
,
and
made
way
for
the
New
Testament
,
the
second
part
,
and
for
the
Gospel
to
be
preached
in
all
Nations
.
The
Original
Copies
are
properly
and
primarily
authentical
Divines
,
and
infallible
;
Transcripts
and
Translations
,
secondarily
,
and
so
far
as
they
agree
with
the
Originals
,
and
no
further
.
That
is
true
of
the
whole
body
of
the
Scripture
,
§
.
7
which
the
Divine
Apostle
affirmed
of
his
Doctrine
,
1
John
1.
2
,
3
,
4.
That
it
was
most
excellent
;
1.
For
the
Subject
.
2.
For
the
certain
truth
.
3.
For
the
end
thereof
,
and
the
great
good
it
tended
unto
.
1.
For
the
subject
it
was
most
excellent
,
even
the
Word
of
Life
,
and
that
Eternal
Life
,
which
was
with
the
Father
,
which
was
the
life
and
light
of
men
,
which
was
made
flesh
,
and
now
is
glorified
at
the
right-hand
of
the
Father
.
2.
The
truth
of
it
was
certain
,
and
infallible
:
For
,
-
1.
It
was
manifested
,
and
manifested
unto
them
the
Apostles
of
that
Eternal
Word
.
-
2.
Their
apprehension
was
clear
and
certain
:
For
they
had
heard
that
which
was
manifested
:
They
had
seen
it
with
their
eyes
,
looked
upon
it
,
and
handled
it
with
their
hands
.
-
3.
Their
Declaration
of
it
was
agreeable
to
the
Manifestation
,
and
their
knowledge
of
it
:
For
that
which
they
had
seen
and
heard
,
they
did
declare
〈◊〉
write
,
and
nothing
else
.
3.
The
end
was
Fellowship
with
the
Apostles
themselves
;
and
their
Fellowship
was
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
And
they
wrote
these
things
,
that
the
joy
of
their
Disciples
might
be
full
.
In
like
manner
;
The
subject
of
the
Scriptures
is
the
Kingdom
of
God
,
and
that
Eternal
Word
which
was
with
the
Father
.
The
truth
thereof
is
most
certain
,
and
infallible
,
in
respect
of
God's
Revelation
,
the
knowledge
of
the
Prophets
,
and
Apostles
,
and
their
Declaration
of
it
in
Word
and
Writing
.
The
end
and
ultimate
effect
thereof
believed
,
and
obeyed
,
is
,
Full
Communion
with
God
and
Jesus
Christ
;
and
thereupon
Full
joy
,
and
everlasting
glory
.
These
Scriptures
are
sufficient
for
all
ends
and
purposes
God
intended
them
;
§
.
8
have
their
Divine
Characters
,
though
no
man
should
know
,
or
acknowledge
them
of
Divine
Authority
,
and
unquestionable
;
perspicuous
,
and
intelligible
in
themselves
,
as
they
came
from
God
,
and
were
delivered
by
men
inspired
,
especially
in
all
things
generally
necessary
to
salvation
.
For
their
sufficiency
in
their
times
,
as
a
Rule
of
Faith
and
Life
,
it
cannot
be
doubted
of
by
such
as
are
intelligent
and
impartial
.
For
the
Scriptures
of
the
Old
Testament
in
their
time
were
able
to
save
such
as
believed
and
obeyed
them
.
And
a●ter
the
Canon
of
the
New
Testament
was
finished
,
it
was
able
to
make
men
of
those
times
Wise
unto
Salvation
,
through
Faith
in
Jesus
Christ
.
Yet
after
the
Gospel
was
revealed
,
the
Doctrine
of
the
Old
Testament
was
insufficient
to
this
end
.
The
whole
body
is
not
onely
sufficient
,
but
super-abundant
.
For
some
part
or
parts
,
of
the
New
Testament
(
though
all
the
other
were
lost
)
will
sufficiently
direct
us
to
Eternal
Glory
.
For
the
Divine
Character
thereof
,
something
shall
be
said
hereafter
.
For
the
Authority
and
Credit
of
them
,
that
is
true
of
all
the
whole
,
which
the
Apostle
affirmeth
of
one
principal
part
,
concerning
the
coming
of
Christ
into
the
World
,
to
save
sinners
;
That
it
was
a
faithful
saying
,
and
worthy
of
all
acceptation
.
For
the
perspicuity
;
the
entrance
of
his
wor●s
.
give
light
,
and
giveth
understanding
to
the
simple
,
Psal
,
119.
130.
And
Timothy
,
of
a
Child
,
learned
them
.
In
this
extraordinary
Communication
of
God's
mind
to
Man
by
man
,
§
.
10
I
will
pass
by
his
manner
of
expression
at
sundry
times
,
and
in
divers
manners
▪
by
the
Prophets
to
the
Fathers
,
and
take
special
notice
of
his
speaking
to
man
by
man
,
in
the
fulness
of
time
,
and
in
the
latter
days
:
And
I
will
consider
,
-
1.
The
persons
by
whom
he
spake
.
-
2.
The
matter
spoken
,
as
it
was
strange
and
new
.
-
3.
The
confirmation
of
the
Doctrine
taught
,
so
far
as
it
was
new
.
1.
The
principal
persons
were
Christ
and
his
Apostles
:
For
in
these
last
days
(
saith
the
Apostle
)
he
hath
spoken
unto
us
by
his
Son
,
whom
he
hath
made
Heir
of
all
things
;
By
whom
he
made
the
Worlds
,
who
was
the
brightness
of
his
Fathers
glory
,
and
the
express
Image
of
his
Person
▪
Heb.
1.
2
,
3.
He
was
more
excellent
then
the
Angels
,
then
Moses
,
then
all
the
Prophets
:
He
was
the
great
Prophet
,
acquainted
with
his
Fathers
secrets
,
taught
the
Doctrine
of
Eternal
Life
,
confirmed
the
same
by
his
Holy
Life
his
glorious
Miracles
,
and
sealed
it
with
his
bloud
.
Besides
,
God
spake
by
the
Apostles
,
and
especially
after
they
had
received
the
Holy
Ghost
,
sent
down
from
Heaven
by
Christ
glorified
,
according
to
his
Promise
.
These
made
up
the
Canon
of
the
New
Testament
.
2.
They
taught
Doctrine
,
that
for
the
matter
was
new
:
For
,
besides
the
Morals
formerly
known
,
and
other
Points
revealed
in
the
Old
Testament
,
they
did
declare
and
write
by
the
infallible
direction
of
the
Holy
Ghost
,
That
Jesus
of
Nazareth
,
born
at
Bethlem
,
crucified
at
Jerusalem
,
was
the
Son
of
God
,
was
risen
again
from
the
dead
,
ascended
into
Heaven
,
made
Universal
King
,
and
an
everlasting
Priest
,
makes
intercession
in
Heaven
:
That
remission
of
sinnes
,
and
eternal
life
upon
condition
of
Faith
in
him
as
glorified
,
was
promised
,
and
to
be
preached
to
all
Nation
〈◊〉
the
Jew
first
,
and
then
unto
the
Gentiles
.
3.
Because
these
things
,
though
not
contrary
to
Reason
,
yet
far
above
Reason
,
were
New
,
and
tended
to
the
alteration
of
the
former
administration
of
God's
Kingdom
,
and
many
former
Laws
given
by
God
unto
the
Fathers
,
and
the
abolition
of
Religion
that
was
then
established
in
all
Nations
;
therefore
it
was
confirmed
by
the
new
and
excellent
gifts
of
the
Apostles
,
the
great
and
glorious
miracles
done
in
the
Name
of
Christ
;
the
gifts
of
the
Holy
Ghost
from
Heaven
upon
such
as
heard
and
received
this
Doctrine
,
by
the
conversion
of
Jews
and
Gentiles
,
and
this
by
mean
and
contemptible
men
.
These
were
special
Works
of
the
Supream
and
Eternal
Providence
,
and
such
as
the
like
had
not
been
done
since
the
Creation
,
nor
ever
since
the
times
of
those
Apostles
,
who
could
speak
in
the
Languages
of
all
Nations
to
whom
God
sent
them
,
so
as
the
unlearned
might
understand
them
.
These
taught
first
by
word
of
mouth
,
and
then
by
Writing
,
till
the
Canon
of
the
New
Testament
was
finished
:
and
the
Originals
of
their
Writings
were
kept
in
the
Churches
they
planted
,
and
after
composed
in
one
body
.
Thus
far
God
spake
to
man
,
§
.
10
by
man
infallibly
inspired
,
both
by
word
of
mouth
,
and
by
Writing
.
He
speaks
also
to
man
,
by
ordinary
men
,
who
are
not
immediatly
infallible
;
but
onely
so
far
as
their
Doctrine
shall
agree
with
the
former
Inspirations
,
and
Revelations
.
For
the
Word
of
God
was
always
in
the
Church
,
and
his
Divine
Revelations
were
always
the
Rule
of
ordinary
Teachers
:
And
,
in
matter
of
Religion
,
they
had
no
Warrant
to
teach
any
thing
,
but
according
to
that
Rule
.
These
ordinary
Teachers
were
Fathers
,
Masters
of
Families
,
every
Neighbour
and
Brother
,
which
had
ability
and
opportunity
.
Amongst
the
Jews
,
the
ordinary
Prophets
,
Scribes
,
Lawyers
,
who
were
learned
in
the
Law
of
God
,
Priests
and
Levites
.
But
the
principal
amongst
these
are
the
Learned
,
who
have
taken
that
charge
upon
them
,
according
to
a
Lawful
Call
,
make
it
their
chief
business
,
to
whom
maintenance
,
by
God's
institution
,
is
due
.
These
▪
in
the
New
Testament
,
are
called
Pastours
,
Teachers
,
Bishops
,
Elders
,
Ministers
,
who
take
charge
of
mens
souls
.
This
distinction
of
Teachers
in
the
times
of
the
Gospel
,
may
be
grounded
on
that
Text
;
When
Christ
ascended
up
on
high
;
he
led
Captivity
captive
,
and
gave
gifts
to
men
.
And
he
gave
some
Apostles
,
some
Prophets
,
some
Evangelists
,
some
Pastours
and
Teachers
,
Ephes.
4.
8
,
11.
The
extraordinary
were
Apostles
,
Prophets
,
Evangelists
:
The
ordinary
were
Pastours
and
Teachers
.
And
these
later
,
as
well
as
the
former
,
were
given
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministery
,
for
the
edifying
of
the
body
of
Christ
,
ver.
12.
These
also
may
teach
the
mysteries
of
God's
Kingdom
by
word
,
and
by
writing
.
Yet
neither
their
words
nor
writings
were
of
equal
authority
with
the
words
and
writings
of
the
Prophets
and
Apostles
.
For
the
Authority
of
their
Doctrine
presupposeth
,
that
it
is
contained
in
the
Holy
Scriptures
,
and
that
the
Holy
Scriptures
are
the
Word
of
God
;
and
that
those
which
they
affirm
to
be
the
Holy
Scriptures
are
so
indeed
.
This
gives
occasion
to
examine
what
force
may
be
in
the
Tradition
of
the
Church
,
to
prove
the
Scriptures
to
be
the
Word
of
God
.
This
cannot
be
done
to
purpose
,
except
we
know
-
1.
What
Tradition
is
.
-
2.
What
the
Church
.
-
3.
What
the
Holy
Scriptures
be
,
as
most
understand
them
in
this
point
.
1.
Tradition
,
in
this
particular
,
is
nothing
but
a
Testimony
,
which
as
such
hath
no
force
in
it
to
prove
any
thing
,
but
that
which
is
borrowed
from
the
party
testifying
,
or
the
thing
testified
,
or
▪
from
some
other
thing
:
Therefore
it
is
called
Argumentum
artificiale
,
&
assumptum
;
because
it
assumeth
force
from
some
other
Reason
or
Argument
.
A
Testimony
is
either
Divine
or
Humane
:
For
here
I
will
say
nothing
of
the
Testimony
of
Angels
.
The
Divine
Testimony
is
infallibly
and
necessarily
true
;
yet
not
as
a
Testimony
,
but
as
the
Testimony
of
God
,
whose
Veracity
is
such
,
that
he
cannot
d●●ive
,
or
be
deceived
:
He
is
true
,
and
Truth
it self
.
The
testimony
of
man
may
be
,
and
is
many
times
false
;
for
he
is
subject
unto
Errour
,
and
may
be
deceived
,
because
his
knowledge
is
imperfect
:
He
may
also
deceive
for
want
of
fidelity
and
integrity
.
There
is
no
necessary
and
inseparable
Connexion
between
his
testimony
and
the
truth
;
because
he
himself
,
as
testifying
,
and
truth
,
are
separable
.
This
is
the
reason
why
testimonies
in
judgment
are
confirmed
by
Oath
:
And
for
this
cause
the
Doctrine
of
the
Apostles
,
so
far
as
it
was
new
,
was
attested
from
Heaven
.
2.
The
party
testifying
in
this
particular
is
the
Church
,
as
a
Collective
Body
.
By
Church
may
be
understood
,
either
a
particular
Church
,
or
Churches
,
or
the
Universal
made
up
of
all
the
Particulars
.
This
Universal
Church
is
either
the
present
Universal
Church
,
or
the
same
considered
,
as
successively
continued
since
the
time
of
the
Apostles
,
or
as
including
John
the
Baptist
,
Christ
,
and
his
Apostles
;
or
the
Church
of
all
times
since
the
Beginning
.
Again
,
the
present
Universal
Church
of
any
time
may
be
considered
,
either
as
properly
Universal
,
or
as
representatively
such
,
in
a
general
Council
.
3.
The
thing
testified
is
,
that
the
Holy
Scriptures
are
the
Word
of
God
:
And
by
Holy
Scriptures
we
may
understand
the
whole
Body
of
the
Canon
,
and
the
several
Books
of
the
Old
and
New
Testament
,
and
the
same
in
such
a
certain
number
as
to
exclude
,
or
include
the
Books
called
Apocrypha
.
And
these
may
be
considered
either
in
the
Original
Copies
,
or
in
Transcripts
,
or
in
Translations
:
or
else
we
may
understand
the
principal
matters
of
the
Scripture
,
concerning
Faith
in
Jesus
Christ
,
and
obedience
unto
his
Commands
.
After
this
explication
given
,
some
things
are
to
be
observed
,
-
1.
Concerning
the
thing
testified
,
and
to
be
believed
,
-
2.
Concerning
the
Testimony
of
the
Church
.
First
,
§
.
11
Concerning
the
thing
testified
:
1.
Every
Christian
born
,
and
continuing
in
the
Church
,
by
his
Birth
,
Baptism
,
Education
in
the
Church
is
bound
to
believe
that
the
Doctrine
of
the
Scriptures
,
concerning
Faith
in
God
the
Father
,
Son
and
Holy
Ghost
;
and
Obedience
,
is
Divine
and
from
God
.
2.
That
none
such
having
the
use
of
Reason
,
ought
to
rest
upon
mere
tradition
,
but
ought
to
seek
a
better
and
higher
Reason
.
3.
None
is
bound
to
believe
by
a
divine
and
infallible
Faith
,
necessary
to
Salvation
,
that
all
,
and
every
Book
,
and
part
of
the
Scripture
is
immediatly
and
infallibly
divine
,
further
then
he
hath
some
certain
reason
so
to
do
.
4.
That
the
Original
Transcripts
and
Translations
of
the
Scriptures
,
agree
in
the
principal
Doctrine
necessary
to
Salvation
,
though
in
other
respects
they
may
differ
.
For
the
most
wise
and
merciful
Providence
hath
so
ordered
it
,
that
there
is
found
no
Transcript
or
Translation
,
wherein
there
is
not
so
much
as
would
direct
a
man
unto
Salvation
,
though
there
be
many
mistakes
and
errours
in
them
.
5.
That
many
have
been
converted
by
the
bare
instruction
of
one
single
Teacher
without
the
Scriptures
:
Yet
the
matter
of
that
instruction
was
in
the
Scriptures
.
No
man
can
believe
without
the
Word
of
God
taught
,
yet
many
may
believe
without
the
Word
of
God
written
.
6.
That
the
Doctrine
of
the
Old
Testament
,
was
sufficient
to
save
such
as
lived
before
the
Incarnation
;
but
not
,
after
the
Revelation
and
Preaching
of
the
Gospel
.
Secondly
,
§
.
12
Concerning
Tradition
,
and
the
testimony
of
the
Church
;
1.
That
the
testimony
of
the
Church
,
as
a
Testimony
,
can
satisfie
no
man
.
If
the
Church
indeed
were
infallible
,
and
I
knew
it
to
be
so
,
then
I
were
bound
to
believe
it
.
2.
The
testimony
of
the
Church
Universal
,
since
the
Apostles
times
,
is
but
humane
and
fallible
,
and
inferiour
to
the
testimony
of
any
one
man
immediatly
inspired
.
3.
No
man
living
,
since
the
Gospel
was
preached
to
all
Nations
,
and
the
Church
extended
to
the
ends
of
the
Earth
,
can
resolve
his
Faith
into
the
testimony
of
the
Universal
Church
.
The
reason
is
,
because
the
Church
,
as
universal
,
never
gave
,
nor
he
immediatly
receive
,
any
such
testimony
.
Much
less
is
it
possible
,
in
these
present
times
,
for
any
one
man
,
or
particular
Church
,
to
have
any
distinct
knowledge
of
any
unanimous
testimony
of
the
Universal
Church
,
continued
up
to
the
Apostles
times
.
For
if
there
were
any
such
testimony
,
it
must
be
known
either
by
Histories
of
Credit
,
decrees
of
Councels
,
Writings
of
particular
men
,
or
Bibles
translated
into
the
Languages
of
those
Nations
,
where
the
Gospel
hath
been
preached
,
and
Churches
planted
.
Yet
all
the
Histories
,
Canons
,
Writings
of
Christians
,
except
very
few
,
now
extant
have
no
Authors
but
such
as
lived
within
the
bounds
of
the
Roman
Empire
.
Though
we
must
confess
,
that
within
those
Bounds
,
the
Redeemer
,
and
Canonical
Writers
were
born
,
the
work
of
Redemption
accomplished
,
the
Gospel
revealed
,
and
the
Canon
of
the
New
Testament
finished
.
4.
It
being
granted
that
the
Scriptures
of
the
Old
,
and
New
Testament
,
are
the
Word
of
God
,
and
of
Divine
Authority
,
it
follows
,
that
the
Testimony
of
the
New
Testament
confirming
the
Old
,
and
the
predictions
of
the
Old
Testament
,
related
in
the
New
to
be
exactly
fulfilled
,
are
of
greater
Authority
and
Credit
,
then
the
Testimony
of
the
Universall
Church
.
5.
The
Testimony
of
the
Universall
Church
,
including
Christ
and
his
Apostles
,
with
the
Prophets
,
is
infallible
;
but
not
,
as
the
Testimony
of
the
Church
,
distinct
from
Christ
and
his
Apostles
.
6.
The
Testimony
of
the
Universall
Church
(
if
we
knew
it
)
could
not
be
a
sufficient
ground
of
a
Divine
,
but
onely
an
human
,
morall
,
fallible
faith
;
which
Devils
and
wicked
men
may
have
,
and
that
by
nature
without
Supernaturall
grace
.
7.
The
Testimony
of
the
Church
,
so
far
as
it
may
be
had
,
is
a
good
introduction
,
and
also
a
rational
motive
to
receive
the
Scriptures
as
the
Word
of
God
.
Yet
this
is
not
as
a
Testimony
,
nor
merely
,
as
Universall
in
some
respect
,
nor
as
ancient
,
and
consisting
with
it self
(
for
Antiquity
,
Universality
and
Consent
may
agree
to
a
false
tradition
of
Idolatry
)
,
yet
it
's
more
worthy
of
credit
then
other
Testimonies
.
First
,
In
respect
of
the
Persons
testifying
,
The
best
qualified
men
in
the
World
,
and
such
as
did
manifest
by
their
profession
,
Practice
,
Sufferings
,
that
they
had
much
of
God
in
them
.
Secondly
,
and
principally
in
respect
of
the
matter
of
the
Scriptures
testified
to
be
Divine
.
For
,
1.
It
's
excellent
,
and
such
as
cannot
be
found
in
any
other
Writings
in
the
World
:
There
is
nothing
rational
,
or
good
,
which
tends
to
make
a
man
better
,
or
more
happy
to
be
found
in
any
Heathen
or
Mahumetan
Books
,
which
is
not
found
in
It
,
and
far
more
excellent
then
can
be
read
in
theirs
;
and
the
same
pure
,
without
mixture
of
any
such
Errours
,
Absurdities
,
Abominations
,
as
their
writings
are
polluted
with
.
2.
The
eternall
rules
of
Wisdom
and
Justice
,
according
to
which
the
World
,
is
and
ever
hath
bin
governed
by
a
Supreme
Providence
,
are
recorded
in
these
Volums
.
3.
In
this
book
we
read
more
Truths
,
and
the
same
more
clear
concerning
the
Eternall
Deity
,
the
nature
and
imployment
of
Angels
;
the
nature
,
operations
,
and
qualities
of
the
immortall
Soul
,
than
in
any
book
in
the
World
.
4.
The
Doctrine
therein
contained
hath
had
,
and
still
hath
,
such
excellent
effects
upon
the
souls
of
men
,
both
to
convert
and
comfort
them
,
as
never
any
other
had
.
And
this
is
the
more
wonderfull
,
if
we
consider
the
Successe
of
the
Gospel
.
For
the
Doctine
thereof
,
though
contrary
to
flesh
and
blood
,
to
the
errours
of
the
Jews
,
the
Religion
of
all
Nations
,
yet
was
diffused
,
and
that
by
a
few
mean
and
contemptible
men
in
the
eye
of
the
World
,
into
all
Nations
;
and
this
in
the
midst
of
cruel
and
bloody
persecutions
,
against
all
the
opposition
,
which
the
Devils
of
Hell
,
the
greatest
Schollers
,
the
profoundest
States-Men
,
the
most
Cunning
Priests
,
the
greatest
and
most
Powerfull
Rulers
,
both
of
Jewes
and
Gentiles
could
make
.
5.
The
most
certain
,
clear
,
particular
praedictions
of
future
Contingents
fulfilled
so
exactly
,
many
years
after
they
were
publiquely
declared
,
by
word
and
writing
,
do
much
,
and
very
much
argue
,
these
Divine
Writings
to
be
from
Heaven
.
6.
There
is
an
admirable
Harmony
,
and
Consent
of
all
parts
,
though
the
Authors
thereof
lived
in
several
times
,
and
at
so
great
a
distance
,
that
there
passed
near
2000
years
,
between
Moses
,
and
John
the
Divine
and
Evangelist
,
and
near
1500
,
between
Moses
and
Malachy
.
They
all
agree
in
the
Principall
Subject
,
the
Principal
Scope
,
and
the
meanes
conducing
thereunto
.
7.
I
never
did
Seriously
meditate
upon
,
and
digest
any
part
of
it
,
so
as
to
understand
the
Scope
and
Method
,
but
I
did
admire
the
excellency
of
it
;
and
the
more
I
understood
it
,
the
more
I
admired
it
.
And
I
am
perswaded
,
that
if
we
clearly
understood
the
parts
thereof
,
we
might
easi●y
disco●er
the
Divine
Characters
,
and
plainly
distinguish
them
from
all
other
writings
.
Yet
none
of
these
are
of
any
great
force
,
to
such
as
are
ignorant
of
them
,
and
know
them
onely
upon
the
Tradition
of
others
;
Neither
is
Universall
Tradition
,
the
ordinary
way
whereby
men
are
Converted
:
For
most
who
do
believe
to
salvation
,
hear
onely
one
,
or
a
few
teachers
,
and
the
same
not
immediatly
infallible
and
inspired
;
and
by
their
Doctrine
contained
in
these
Scriptures
,
and
the
power
of
the
Spirit
attain
to
a
Divine
and
saving
faith
.
For
faith
is
by
hearing
,
and
hearing
by
the
word
of
God
,
preached
immediatly
unto
them
;
For
so
the
place
is
to
be
understood
,
Rom.
10.
17.
And
no
man
can
prove
that
the
immediate
Proposer
of
saving
truth
should
be
infallible
,
but
that
the
Doctrine
taught
be
infallibly
true
.
No
rationall
man
can
rationally
reject
any
Doctrine
,
much
lesse
this
,
except
he
have
some
reason
for
it
;
but
there
can
be
no
reason
of
any
moment
ever
alleaged
against
this
Doctrine
,
or
any
particular
thereof
rightly
understood
.
It
seemes
strange
to
me
that
any
Christians
,
especially
,
such
as
do
confesse
the
holy
Scriptures
in
themselves
to
be
Divine
,
should
make
a
question
,
whether
they
can
be
believed
to
be
the
word
of
God
any
other
wayes
,
but
by
the
Tradition
of
the
Church
.
It
is
indeed
some
advantage
to
the
Bishop
of
Rome
,
and
his
Associates
,
and
Vassals
to
make
men
believe
,
that
their
faith
and
belief
of
the
Divinity
of
the
Scriptures
depends
upon
the
Tradition
of
the
Church
in
their
Sense
:
For
when
all
is
well
examined
,
they
understand
by
Church
themselves
,
and
their
own
present
Church
:
Yet
they
cannot
well
agree
amongst
themselves
what
this
present
Church
should
be
;
Whether
the
Pope
in
his
Chair
alone
as
the
Visible
head
,
or
he
with
a
general
Council
:
Yet
this
Church
is
no
wayes
universall
,
except
,
so
far
as
she
professeth
the
universall
faith
(
as
some
of
their
Cardinalls
have
observed
)
:
Neither
is
she
any
more
infallible
then
other
Churches
be
.
Yet
men
will
believe
that
she
is
the
Universall
Church
,
infallible
,
and
the
onely
infallible
expounder
and
proposer
of
the
Scriptures
,
and
can
detain
them
,
and
Seal
them
up
in
an
unknown
Language
,
so
as
that
the
Vulgar
shall
neither
read
them
,
nor
hear
them
in
a
Language
understood
by
them
;
she
will
have
some
advantage
.
For
by
this
meanes
the
people
are
kept
in
ignorance
,
and
unity
;
and
so
their
unwritten
Traditions
,
Doctrines
and
Practises
,
so
directly
contrary
to
expresse
Scripture
,
shall
not
be
question'd
,
but
received
by
an
implicit
Faith
.
This
argument
of
Tradition
well
examined
cannot
advantage
them
of
Rome
,
nay
it
's
a
Plain
Disadvantage
.
For
their
Tradition
doth
prove
a
Chimera
,
and
Some
Protestant
writers
ascribe
too
much
unto
it
,
and
also
speak
too
loosly
and
at
random
of
it
in
this
point
especially
.
But
to
return
unto
those
ordinary
teachers
,
§
.
XIII
and
especially
the
Ministers
of
the
New-Testament
,
Let
us
examine
,
1.
How
they
acquire
their
knowledge
.
2.
How
they
Communicate
it
to
others
.
3.
How
the
People
must
receive
it
Communicated
.
4.
What
God
hath
promised
to
do
,
if
both
Minister
and
People
perform
their
duty
.
1.
They
acquire
their
knowledge
by
such
meanes
,
which
God
hath
given
,
and
ordained
for
that
end
.
They
do
not
receive
it
by
immediate
inspiration
,
as
the
holy
Prophets
and
Apostles
did
:
God
gives
them
naturall
parts
and
endowments
in
the
giving
of
them
being
,
and
some
of
them
from
their
Mothers
womb
,
are
designed
for
this
work
.
But
let
their
naturall
parts
and
endowments
be
never
so
excellent
,
yet
they
must
at
first
be
taught
and
instructed
,
both
in
the
Arts
and
Languages
,
especially
the
originalls
:
and
after
some
foundation
is
layd
,
they
may
much
improve
themselves
by
the
Learned
works
of
others
,
their
own
industry
,
Prayer
,
and
Gods
blessing
.
Lexicons
,
Concordances
,
Translations
,
are
great
helps
for
the
attayning
the
knowledge
of
the
Originall
tongues
:
Expositions
,
Commentaries
,
Systems
,
Treatises
,
do
conduce
much
for
the
understanding
the
matter
of
the
Scriptures
.
God
hath
done
much
for
us
in
this
kind
;
but
our
neglect
is
great
,
and
many
have
not
the
benefit
of
good
education
and
direction
at
the
first
.
And
there
is
a
great
disparity
,
between
Ministers
of
the
higher
and
lower
forms
:
yet
no
man
is
fit
for
this
calling
,
who
is
not
furnished
,
with
so
much
knowledge
,
and
such
a
measure
of
utterance
,
as
to
be
able
to
declare
to
others
,
the
whole
Counsell
of
God
,
and
●each
them
all
things
,
necessary
to
Salvation
.
Yet
many
will
take
upon
them
to
teach
before
they
have
well
Learned
;
and
will
be
Masters
before
they
have
bin
Scollers
:
And
the
most
insufficient
will
pretend
the
Spirit
to
cloak
their
ignorance
.
After
these
ordinary
teachers
have
once
stored
up
a
treasure
,
they
consecrate
themselves
to
Christ
,
and
engage
to
make
it
their
work
to
do
him
service
in
this
kind
.
Being
rightly
qualified
,
§
.
XIV
sent
and
called
,
they
begin
to
teach
others
,
and
take
the
charge
upon
them
,
yet
so
as
that
they
may
be
probationers
,
and
assistants
at
the
first
.
They
instruct
others
,
either
by
Learned
Books
or
treatises
of
piety
,
or
by
word
of
mouth
,
and
that
severall
wayes
,
as
by
Catechisms
,
Expositions
,
Sermons
,
and
other
ways
.
The
first
work
,
is
to
Catechize
the
Ignorant
,
and
teach
them
the
first
principles
of
the
Gospel
.
To
this
purpose
they
have
our
Saviours
Creed
of
faith
in
God
the
Father
,
Son
,
and
Holy
Ghost
;
the
Commandements
of
the
Moral
Law
,
contracted
into
the
Love
of
God
and
our
Neighbour
;
The
Lord's
Prayer
(
as
we
use
to
call
it
)
,
and
the
Doctrine
of
the
Sacraments
.
And
these
few
understand
;
yet
the
ignorant
and
unlearned
,
and
Children
should
know
,
and
that
not
onely
the
words
,
but
the
true
and
Genuine
sense
according
to
their
Capacity
.
This
(
though
the
foundation
)
is
too
much
neglected
:
By
Expositions
they
acquaint
the
people
,
with
the
occasion
,
Scope
,
Method
,
and
Meaning
of
severall
parts
and
portions
of
the
Scripture
.
By
Sermons
they
explain
and
apply
some
Text
of
Scripture
,
proposing
out
of
the
same
some
Divine
axiom
;
which
once
un●olded
and
made
plain
,
they
apply
by
way
of
Instruction
in
the
truth
;
Confutation
of
errour
,
Reproof
of
the
guilty
,
Consolation
of
the
dejected
stirring
up
to
duty
by
exhortation
,
restrayning
from
sin
by
Dehortation
.
Their
Doctrine
should
be
the
Pure
word
of
God
,
made
plain
,
dispensed
wisely
,
delivered
out
of
an
heart
sincerely
desiring
,
and
intending
the
Salvation
of
the
People
,
and
ought
to
be
confirmed
by
the
Teacher's
example
,
and
the
Principall
matter
must
be
the
Mysteries
of
Gods
Kingdom
.
§
.
XV
This
is
the
duty
of
Teachers
;
which
performed
by
them
,
God
ex●pects
also
certain
Performances
from
the
Persons
taught
;
which
neglected
,
the
word
of
God
cannot
enter
into
the
immortal-soul
,
so
as
to
work
effectually
,
and
be
manifested
to
be
the
Word
of
God
indeed
.
For
,
1.
The
heart
of
man
must
be
prepared
and
that
,
1.
With
an
high
conceit
of
the
Doctrine
of
the
Scriptures
taught
,
that
it
is
the
word
of
God
revealed
from
Heaven
,
out
of
great
love
and
mercy
to
man
;
that
it
highly
and
very
much
concerns
him
,
upon
the
knowledge
and
observance
whereof
depends
his
eternal
estate
in
the
World
to
come
;
According
to
it
he
must
be
judged
,
and
sent
to
Heaven
or
Hell
,
and
made
eternally
happy
or
miserable
,
All
errours
and
false
notions
contrary
unto
it
,
must
be
rased
out
of
the
mind
:
All
inordinate
affections
and
unruly
passions
must
be
subdued
:
For
we
must
lay
apart
all
filthinesse
,
and
Superfluity
of
naughtinesse
,
and
receive
with
meeknesse
the
pure
and
genuine
word
of
God
,
which
is
able
to
save
our
souls
,
Jam.
1.
24.
And
we
must
lay
aside
,
all
malice
,
and
all
guile
,
and
hypocrisies
,
and
envies
,
and
evil
speakings
and
as
New-born
babes
desire
the
Sincere
milk
of
the
Word
,
&c.
1
Pet.
2.
1
,
2.
We
must
make
our
minds
like
blank
Paper
,
and
in
our
hearts
we
must
be
like
little
Children
;
otherwise
the
Heavenly
Doctrine
cannot
make
so
li●ely
impressions
upon
us
.
2.
When
the
heart
is
thus
prepared
,
we
must
hear
and
read
attentively
;
consider
what
is
heard
or
read
,
that
we
may
understand
it
:
We
must
apply
it
,
and
lay
it
close
unto
our
own
hearts
,
and
pray
for
the
Spirit
,
to
make
it
powerful
and
effectual
within
us
.
As
it
is
Wisdom
,
first
,
to
teach
;
so
it
is
,
first
,
to
learn
the
Principles
,
and
to
understand
them
well
:
and
being
once
in
these
well
grounded
,
they
will
not
be
so
subject
either
to
be
seduced
,
or
wave●ing
in
their
judgment
;
and
it
will
be
a
great
advantage
to
improve
their
knowledge
.
And
when
once
they
understand
the
truth
,
it
will
discover
their
woful
condition
to
humble
them
,
and
their
Saviour
to
raise
them
up
again
.
It
's
a
part
of
the
duty
of
every
one
that
is
a
Scholler
in
this
School
,
not
onely
to
understand
the
truth
,
but
also
to
endeavour
the
practise
thereof
,
▪
out
of
an
earnest
desire
of
Salvation
.
And
if
a
man
neglect
the
means
,
use
not
the
power
that
God
hath
given
him
,
and
seriously
intend
the
principal
end
,
it
will
be
just
with
God
to
desert
him
,
and
deny
his
grace
unto
him
.
Practice
must
be
the
principal
design
,
and
Knowledge
so
far
as
conducing
thereunto
.
If
the
man
being
taught
,
§
.
XVI
be
diligent
and
willing
for
to
learn
,
both
to
know
,
and
do
that
which
is
known
,
and
that
with
a
prepared
heart
,
and
desire
of
God's
Blessed
Spirit
,
to
teach
him
inwardly
and
effectually
,
then
God
will
remember
his
Promise
,
and
will
give
him
a
new
Heart
;
and
a
new
Spirit
he
will
put
in
him
,
and
will
take
the
stoney
heart
out
of
his
flesh
,
and
give
him
an
heart
of
flesh
:
He
will
put
his
Spirit
within
him
,
and
cause
him
to
walk
in
his
Statutes
,
and
keep
his
Judgments
to
do
them
,
Ezek.
36.
26
,
27.
For
this
is
a
Promise
of
the
Gospel
,
and
the
New
Covenant
;
I
will
put
my
Laws
into
their
mind
,
and
write
them
in
their
hearts
,
Heb.
8.
10.
And
,
as
man
teacheth
outwardly
,
God
teacheth
inwardly
;
yet
he
never
writes
his
Word
in
an
unprepared
heart
;
neither
doth
he
write
any
thing
within
,
but
that
which
is
taught
outwardly
,
out
of
the
Scriptures
:
And
,
as
the
Minister
,
must
teach
,
so
the
People
must
hear
,
and
heed
;
otherwise
God
will
deny
his
Spirit
.
Man
cannot
speak
unto
the
Soul
immediatly
,
but
by
the
outward
and
inward
Senses
:
God
speaks
immediatly
unto
the
Soul
,
pierceth
deeply
into
it
,
writes
clear
and
lively
Characters
upon
the
mind
,
and
makes
strong
impressions
upon
the
heart
.
When
the
Ministers
Doctrine
is
thus
accompanied
with
the
Power
of
God
,
and
brought
home
not
onely
unto
,
but
also
into
the
Soul
,
then
the
Teacher
is
a
Minister
,
not
onely
of
the
Letter
,
but
also
of
the
Spirit
:
and
the
Word
is
the
Word
of
God
indeed
,
formally
and
properly
,
when
God
thus
speaks
it
immediatly
himself
;
and
it
will
manifest
it self
by
the
Heavenly
Light
,
Power
of
Sanctification
,
and
Consolation
following
thereupon
.
And
then
man
knows
the
Word
,
read
or
heard
preached
out
of
the
Scripture
,
to
be
from
Heaven
,
and
God's
Voyce
;
and
that
upon
better
grounds
,
then
any
Tradition
possibly
can
be
▪
By
the
same
Word
,
we
are
begotten
,
and
born
anew
:
By
the
same
,
we
must
grow
and
tend
unto
perfection
,
the
Spirit
concurring
with
it
.
And
the
Spirit
,
by
Divine
Institution
,
and
God's
Promise
,
goes
along
with
it
,
except
man
,
by
his
neglect
of
the
means
,
or
some
other
deme●it
give
ca●●e
to
God
to
deny
it
.
The
sum
of
all
this
,
is
,
§
.
XVII
1.
That
the
Doctrine
of
the
Scriptures
is
the
Rule
whereby
we
are
directed
in
the
knowledge
of
God's
Kingdome
.
2.
This
Doctrine
was
in
the
mind
of
God
,
and
known
onely
to
himself
before
he
communicated
it
to
Men
and
Angels
.
3.
He
did
make
this
known
by
immediate
Inspiration
to
the
Holy
Prophets
and
Apostles
.
4.
By
them
he
communicated
it
to
others
,
both
by
Word
and
Writing
:
in
both
which
they
were
directed
by
him
infallibly
.
5.
The
Originals
therefore
were
immediatly
of
Divine
Authority
,
and
most
worthy
to
be
believed
;
and
the
Transcripts
and
Translations
so
far
,
as
they
agreed
with
the
Originals
.
6.
The
Tradition
or
Testimony
of
the
Church
may
declare
this
;
yet
,
as
a
Testimony
,
it
can
satisfie
no
man
fully
.
7.
God
communicates
this
Doctrine
unto
men
by
ordinary
Teachers
,
not
immediatly
inspired
.
8.
The
Scripture
is
the
standing
Rule
,
to
direct
these
ordinary
Teachers
:
And
so
far
as
they
follow
this
Rule
,
so
far
their
Doctrine
is
good
,
and
no
further
.
9.
The
people
taught
,
are
bound
to
hear
those
Teachers
,
with
prepared
hearts
,
and
,
in
that
manner
,
as
God
requireth
.
10.
If
they
hear
in
this
manner
,
God
,
according
to
his
Promise
,
will
make
it
effectual
to
convert
,
justifie
,
and
comfort
them
.
11.
This
Spirit
testifying
,
by
real
effects
,
the
matter
of
the
Scripture
,
to
be
Divine
,
is
not
a
private
Spirit
,
but
the
publique
Spirit
of
Christ
in
the
Universal
Church
:
and
the
thing
testified
by
this
Spirit
is
the
Publique
Doctrine
,
believed
and
professed
by
the
Vniversal
Church
.
It
's
true
,
that
it
's
testified
to
a
private
Man
,
and
,
in
that
respect
,
it
is
not
Publique
.
12
By
this
manner
of
ordinary
teaching
,
with
the
concurrence
of
the
sanctifying
Spirit
,
God
works
ordinarily
a
Divine
Faith
in
the
hearts
of
men
,
and
not
by
the
Vniversal
Tradition
of
the
Church
.
13.
The
Tradition
of
the
Church
,
so
far
as
it
may
be
known
,
concerning
the
Divine
Authority
of
the
whole
Canon
,
is
a
ground
of
a
probable
Faith
,
against
which
,
No
rational
man
,
as
rational
,
can
except
.
CHAP.
III.
Concerning
the
ancient
Creeds
,
and
Confessions
;
and
of
Faith
in
general
.
HItherto
,
§
.
I
of
the
Original
,
the
Nature
and
Qualities
of
the
Holy
Scriptures
,
which
must
be
the
Rule
of
the
ensuing
Discourse
concerning
God's
Kingdom
.
But
before
I
proceed
to
the
particular
Explication
of
this
excellent
Subject
,
it
will
not
be
amiss
to
enquire
,
Whether
the
principal
subject
of
the
Scripture
may
not
be
reduced
to
a
method
;
or
,
Whether
some
parts
or
passages
of
Scripture
,
will
not
give
a
sufficient
light
and
direction
to
this
method
,
if
there
be
any
such
thing
.
Many
School-men
,
and
some
Modern
Authors
of
Theological
Systems
,
following
the
Rules
of
the
great
Philosopher
,
have
attempted
to
reduce
the
Doctrine
contained
in
God's
Book
,
into
the
form
of
an
Art
or
Science
(
as
some
use
to
speak
)
.
They
determine
the
Subject
of
it
to
be
Man
,
(
Quatenus
Beatificabilis
)
as
capable
of
Spiritual
and
Eternal
Happiness
.
The
Object
of
it
must
be
(
Deus
,
quatenus
Beatificans
)
God
,
as
the
Fountain
and
Cause
of
Eternal
Bliss
.
And
the
end
is
,
to
direct
the
Spiritual
Acts
and
Operations
of
the
Immortal
Soul
;
so
that
by
them
,
well
regulated
and
fixed
upon
their
due
Object
,
man
may
tend
unto
,
and
,
in
the
end
,
attain
the
full
fruition
of
that
Eternal
Being
in
whom
he
shall
be
for
ever
blessed
.
According
to
this
determination
,
some
reduce
the
Doctrine
of
the
Scriptures
,
to
Truths
,
Promises
,
Duties
;
yet
this
is
imperfect
.
Others
make
three
Heads
of
this
Doctrine
:
-
1.
The
first
is
the
Being
and
Perfection
of
God
in
himself
.
-
2.
The
second
,
the
Works
of
God
.
-
3.
The
third
,
His
Commands
:
Yet
this
,
as
the
former
,
proves
defective
,
and
no
ways
exact
.
Others
,
tell
us
,
that
the
Scriptures
represent
God
to
us
.
-
1.
As
to
be
known
:
And
,
-
2.
As
to
be
worshipped
:
And
so
make
the
Parts
of
this
Divine
Doctrine
,
to
be
1.
Knowledge
.
2.
The
Worship
of
God
:
And
this
hath
much
affinity
with
that
Distribution
of
Theologie
,
into
Faith
and
Obedience
;
that
is
,
the
Rule
of
Faith
,
and
Obedience
.
These
conceive
all
things
in
the
Scripture
,
especially
conducing
to
Salvation
,
to
be
credenda
,
or
agenda
:
The
things
to
be
believed
,
the
Object
of
Faith
;
the
things
to
be
done
and
performed
,
the
Object
of
Obedience
.
For
this
,
they
think
that
they
have
a
sufficient
ground
in
the
Mandate
,
and
Commission
of
our
Blessed
Saviour
,
Go
and
teach
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
Teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
Math.
28.
19
,
20.
And
that
of
the
Apostle
seems
to
confirm
this
;
Hold
fast
the
form
of
sound
words
,
which
thou
hast
heard
of
me
in
faith
and
love
,
2
Tim.
1.
13.
I
will
not
examine
these
distinctions
now
;
but
onely
say
this
much
,
That
Faith
and
Obedience
,
or
Observancy
(
as
some
call
it
)
according
to
the
intended
sense
of
these
two
places
,
are
onely
Duties
to
be
performed
by
sinful
man
,
Redeemed
,
and
Called
,
according
to
the
Commands
of
their
God-Redeemer
;
and
so
do
not
reach
the
utmost
bounds
of
this
Heavenly
Doctrine
.
And
,
even
in
this
respect
,
they
refer
to
Government
,
and
belong
onely
to
that
One
Head
,
and
part
thereof
,
The
Commands
and
Laws
of
God
Redeemer
,
requiring
obedience
:
And
Faith
it self
is
but
one
part
of
this
obedience
,
as
it
is
a
Duty
.
So
that
these
things
may
be
some
ways
true
,
but
no
ways
accurate
and
perfect
.
And
if
they
may
be
allowed
,
mine
intended
method
,
I
hope
,
may
pass
without
any
harsh
censure
.
For
,
I
know
no
reason
to
the
contrary
,
seeing
it's
evident
,
that
the
Principal
,
if
not
the
adaequat
subject
of
the
Holy
Scriptures
,
is
the
Kingdom
,
and
Government
of
God
:
The
Doctrine
whereof
is
methodically
contracted
in
ancient
Creeds
and
Confessions
,
which
take
in
the
(
Agenda
,
or
)
things
to
be
practised
,
as
well
as
the
(
Credenda
)
things
to
be
believed
.
Of
these
ancient
Confessions
,
it
may
be
observed
;
that
,
1.
Though
they
differ
in
words
and
expressions
,
§
.
II
(
as
may
appear
by
the
several
forms
thereof
;
some
more
brief
,
some
more
large
;
especially
in
Irenaeus
,
and
Tertullian
)
yet
they
agree
in
the
matter
and
the
principal
method
.
2.
That
divers
of
the
Ancients
inform
us
,
that
the
first
Planted
Churches
received
the
Forms
of
Confession
,
though
different
in
some
words
and
expressions
;
yet
the
same
for
matter
,
and
the
general
and
principal
method
from
the
Apostles
;
the
Apostles
from
Christ
;
Christ
from
God
.
Thus
,
amongst
others
,
Tertullian
.
3.
They
were
received
from
Christ
:
-
1.
In
that
Mandate
and
Commission
to
the
Apostles
;
Go
and
teach
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
-
2.
By
Inspiration
of
the
Holy
Ghost
.
4.
In
those
Words
we
have
-
1.
God
the
Father
Almighty
,
making
Heaven
and
Earth
by
his
Word
.
-
2.
This
Word
and
Son
made
flesh
,
redeeming
sinful
man
.
-
3.
The
Holy
Ghost
,
by
whom
Christ
was
conceived
and
anointed
,
the
Prophets
inspired
,
the
Church
sanctified
unto
Eternal
Glory
:
For
so
the
Ancients
understood
it
,
being
directed
by
the
Apostles
.
5.
This
Form
thus
understood
,
was
:
-
1.
A
Tradition
unwritten
,
and
of
Divine
Authority
,
as
taught
by
Christ
and
his
Apostles
,
before
it
was
written
:
But
,
-
2.
Being
written
and
more
fully
explained
in
the
Canon
of
the
New
Testament
,
it
can
be
no
longer
an
unwritten
Tradition
:
And
whosoever
,
reading
the
New
Testament
,
doth
not
find
,
and
that
in
several
places
,
both
the
matter
,
and
method
of
the
ancient
Confessions
,
understands
little
.
6.
No
particular
form
of
Confession
,
considered
as
a
Tradition
of
the
Church
,
since
the
time
of
the
Apostles
,
can
be
of
equal
authority
with
the
Scriptures
.
7.
That
which
we
call
the
Apostles
Creed
,
which
we
find
in
the
Works
of
Cyprian
,
and
Russinus
,
with
an
Exposition
,
is
no
more
,
nor
so
much
the
Apostles
Creed
,
as
some
ancient
Creeds
,
in
form
differing
from
it
.
8.
Those
words
of
our
Saviour
,
and
his
Rule
of
Doctrine
,
concerning
the
Father
,
Son
,
and
Holy
Ghost
,
with
the
three
glorious
Works
of
Creation
,
Redemption
,
Sanctification
,
is
a
divine
and
wonderful
Abridgment
of
all
the
Doctrine
of
the
Scripture
especially
of
that
which
is
necessary
to
Salvation
.
The
Confession
and
Creed
of
the
Patriarchs
,
§
.
III
in
particular
of
Enoch
,
was
thus
:
God
is
,
and
he
is
a
Rewarder
of
them
who
diligently
seek
him
,
Heb.
11.
6.
For
they
believed
,
That
there
was
one
God
most
glorious
,
and
blessed
in
Himself
;
who
,
by
his
Wisdome
and
Power
,
made
,
preserved
,
and
governed
the
World
,
and
especially
Mankind
.
For
to
Reward
,
is
an
act
of
judgment
:
Judgment
presupposeth
Laws
;
Laws
,
a
Governour
;
a
Governour
,
Subjects
made
,
and
to
be
governed
.
So
that
in
their
ancient
Creed
,
we
have
God
considered
,
1.
In
Himself
.
2.
As
a
Governour
of
the
World
made
by
him
,
and
especially
of
Men
and
Angels
;
and
that
by
Laws
and
Judgments
.
The
obedience
to
these
Laws
is
to
seek
God
diligently
,
according
to
the
direction
of
those
Laws
;
and
the
reward
of
this
Obe●ience
is
Eternal
Life
,
as
the
punishment
of
Disobedience
is
Eternal
Death
.
And
after
the
Fall
of
Man
,
no
man
in
himself
was
capable
of
this
Eternal
Li●●
because
all
were
guilty
.
Therefore
they
sought
this
glorious
Reward
by
Ch●i●●
to
come
,
whom
all
their
Ilastical
Sacrifices
did
typifie
,
as
they
sought
their
God
by
Him
.
The
ordinary
Analysis
of
that
which
we
call
,
§
.
IV
The
Apostles
Creed
,
as
delivered
by
more
understanding
Catechists
,
and
Authors
of
Theological
Systems
,
is
this
:
God
being
the
Subject
of
that
Confession
is
considered
:
1.
In
himself
,
as
God
the
Father
,
Son
,
and
Holy
Ghost
.
2.
As
in
his
Works
.
-
1.
Of
Creation
.
-
2.
Of
Providence
.
Providence
preserves
and
governs
all
things
created
,
especially
Man
.
Man
made
righteous
,
holy
,
happy
,
1.
Falls
;
2.
Is
restored
.
He
is
restored
by
Redemption
,
and
the
Application
of
it
.
The
Redeemer
,
for
Person
,
is
the
Word
,
and
Son
of
God
;
for
his
Natures
,
God
and
Man
,
for
his
Offices
,
Prophet
,
Priest
,
and
King
.
His
Work
of
Redemption
hath
two
Parts
.
1.
His
Humiliation
.
2.
His
Exaltation
,
in
his
Resurrection
,
Ascension
,
Session
at
his
Father's
right-hand
,
and
investiture
with
all
power
in
Heaven
,
and
Earth
;
whereby
he
is
made
Lord
and
Judge
of
the
World
.
The
Application
,
whereby
we
are
made
partakers
of
the
Benefits
of
Christ's
Redemption
,
is
made
by
the
Spirit
and
Word
,
working
Faith
,
whereby
sinful
men
are
made
Members
of
Christ
,
and
of
the
Universal
Church
,
which
is
the
society
of
Saints
.
The
benefits
of
this
Redemption
applyed
,
and
whereof
the
Church
is
partaker
,
are
Remission
of
sins
Resurrection
,
and
Life
Everlasting
.
Amongst
many
other
Forms
of
Confessions
,
§
.
V
and
Creeds
,
delivered
by
the
Ancients
,
I
thought
good
to
pitch
upon
one
in
Tertullian
;
especially
that
in
his
Prescriptions
against
Hereticks
,
where
we
read
thus
:
REgula
est
autem
Fidei
,
ut
jam
hinc
quod
credamus
profiteamur
illa
seilicet
qua
Credimus
.
Vnum
omnino
Deum
esse
,
nec
Alium
prater
Mundi
Conditorem
,
qui
universa
de
Nihilo
produxerit
,
per
Verbum
Suum
primo
Omnium
●missum
:
Id
verbum
,
Filium
ejus
appellatum
,
in
Nomine
Dei
variè
visum
Patriarchis
,
in
Prophetis
semper
auditum
,
Postremo
delatum
ex
Spiritu
Dei
Patris
,
et
virtute
in
Virginem
Mariam
,
Carnem
factam
in
utero
ejus
,
et
ex
eâ
natum
Hominem
,
et
esse
Jesum
Christum
:
exinde
Praedicasse
Novam
Legem
,
et
Novam
Promissionem
Regni
Coelorum
,
virtutes
fecisse
:
Fixum
cruci
:
Tertiâ
Die
Resurrexisse
:
In
Coelos
ereptum
Sedere
ad
Dextram
Patris
:
Misisse
Vicariam
Vim
Spiritus
Sancti
,
qui
Credentes
agat
:
Venturus
cum
Claritate
ad
Sumendos
Sanctos
in
Vitae
aeternae
,
et
Promissorum
Coelestium
Fructum
,
et
ad
Prophanos
judicandos
igni
perpetuo
,
facta
utriusque
Partis
Resus●itatio
ne
cum
Carnis
Resurrectione
.
Haec
Regula
à
Christo
(
ut
probabitur
)
instituta
.
The
reason
why
I
propose
this
,
§
.
VI
is
,
because
its
the
most
full
and
perfect
form
of
Confession
both
in
Irenaeus
and
Tertullian
:
Concerning
which
,
several
things
are
observable
:
1.
That
it
agrees
with
all
the
rest
for
Matter
and
Method
.
2.
It
's
most
exactly
Consentaneous
to
plain
and
clear
Scripture
.
3
,
The
Method
is
grounded
upon
our
Saviours
Creed
.
4.
It
more
fully
and
perfectly
,
out
of
the
Scriptures
,
informs
us
of
the
Person
and
Natures
of
Christ
,
and
so
of
his
Incarnation
.
For
that
Word
,
by
which
the
World
,
and
so
man
,
was
created
,
was
made
flesh
.
5.
As
in
it
,
we
have
God
the
Father
,
creating
the
World
by
his
Word
,
and
the
same
Word
by
the
Spirit
,
assuming
flesh
redeeming
man
:
so
we
have
the
same
God
,
by
his
Spirit
,
sanctifying
man
,
more
expresly
delivered
then
in
any
of
the
rest
.
6.
We
may
observe
,
that
that
Word
,
which
was
first
uttered
and
spoken
in
the
Creation
before
any
thing
could
be
created
,
was
uttered
and
produced
from
everlasting
,
as
a
lively
Representation
of
God
himself
to
himself
.
7.
That
as
the
Spirit
,
so
the
Word
was
in
the
Prophets
,
as
Prophets
;
as
without
neither
of
which
they
could
have
been
Prophets
.
8.
The
Government
of
God
Redeemer
,
is
therein
more
expresly
declared
,
then
in
most
of
the
other
Forms
.
For
the
Government
of
Creation
being
presupposed
,
-
1.
The
manner
of
acquiring
a
New
Power
,
by
the
Humiliation
of
the
Word
made
flesh
.
-
2.
His
Investiture
with
this
Power
,
in
his
Exaltation
.
-
3.
The
Exercise
of
it
.
-
1.
In
giving
the
New
Law
,
with
a
Promise
,
of
Heaven's
Kingdom
.
-
2.
In
adjudging
men
,
either
Prophane
to
everlasting
fire
,
or
Holy
unto
the
enjoyment
of
Life
▪
everlasting
,
upon
the
Resurrection
of
both
,
in
the
last
,
and
Universal
Judgment
,
are
in
these
few
Words
delivered
plainly
,
and
clearly
.
9.
This
Form
was
received
by
the
Church
from
the
Apostles
;
and
by
the
Apostles
from
Christ
.
10.
That
not
any
,
but
Hereticks
,
did
question
any
thing
in
this
Creed
.
11.
Seeing
these
Hereticks
professed
themselves
Christians
,
and
did
acknowledge
Christ
,
and
this
had
continued
from
Christ
and
the
Apostles
Universally
,
and
without
controversie
before
these
Hereticks
did
arise
,
therefore
it
did
sufficiently
prescribe
against
all
Heresies
,
which
different
from
it
did
arise
afterwards
.
The
Analysis
of
these
Creeds
,
§
.
VII
and
Confessions
,
according
to
the
ensuing
Discourse
intended
,
takes
in
the
matter
and
method
in
general
of
the
former
;
yet
is
delivered
in
other
expressions
.
To
understand
it
the
better
,
you
must
observe
:
1.
That
it
presupposeth
the
principal
Subject
of
the
Holy
Scriptures
,
to
be
the
Kingdom
of
God
;
and
that
the
Doctrine
thereof
is
contracted
in
the
Ancient
Creeds
,
and
Forms
of
Confession
.
2.
That
in
a
Kingdom
,
or
Government
,
there
must
be
a
King
or
Governour
,
invested
with
Power
;
which
is
,
-
1.
Acquired
.
-
2.
Exercised
:
It
's
exercised
,
-
1.
In
constituting
a
Common-Wealth
.
-
2.
In
the
Administration
of
the
same
.
The
Common-wealth
is
administred
by
Laws
and
Judgments
:
Laws
determine
the
Duties
and
Dues
of
men
:
Judgment
renders
the
Dues
of
Rewards
,
or
Punishments
,
according
to
the
observation
or
violation
of
the
Laws
.
These
things
observed
,
We
have
in
this
Kingdom
1.
The
KING
.
2.
His
Government
:
The
King
is
God
the
Father
,
Son
,
and
Holy
Ghost
,
who
alone
is
worthy
of
all
honour
,
glory
,
power
,
and
dominion
for
evermore
.
His
Government
presupposeth
his
Power
;
which
is
1.
Acquired
.
2.
Exercised
.
It
's
acquired
by
Creation
,
as
it
is
continued
by
Preservation
.
For
immediatly
upon
the
Creation
,
he
became
the
Supream
,
Universal
,
and
Absolute
Lord
,
and
continues
so
for
evermore
by
his
perpetual
Preservation
.
For
seeing
he
made
all
things
,
even
Men
and
Angels
,
of
nothing
,
and
they
do
always
for
ever
wholly
depend
upon
him
;
therefore
he
must
needs
have
an
absolute
,
full
,
and
perpetual
Propriety
in
,
and
Dominion
over
them
,
and
they
must
needs
be
his
Servants
and
Vassals
.
This
Power
thus
acquired
,
began
to
be
exercised
immediatly
upon
the
Creation
:
1.
In
the
general
Government
of
all
things
.
-
1.
By
a
constitution
of
an
Order
amongst
them
.
-
2.
By
a
Direction
of
them
,
according
to
that
Order
,
to
their
ends
.
2.
In
the
special
Government
of
the
immortal
,
and
intellectual
Creatures
,
who
alone
were
capable
of
Laws
,
Rewards
,
and
Punishments
.
These
speciall
Creatures
were
Angels
and
Men.
Amongst
the
Angels
he
-
1.
Established
an
Order
.
-
2.
According
to
that
Order
,
he
doth
govern
them
,
and
exercise
his
Power
:
1.
In
giving
them
Laws
.
2.
In
judging
them
according
to
those
Laws
:
Some
of
the
Angels
continued
loyal
and
obedient
,
and
were
confirmed
in
perpetual
estate
of
Holiness
and
Happiness
,
which
was
their
Reward
.
The
disloyal
and
Apostate
Angels
were
cast
down
from
Heaven
,
and
reserved
in
everlasting
Chains
under
Darkness
,
unto
the
Judgment
of
the
great
day
,
Jude
,
v.
6.
This
was
their
Doom
,
and
the
judgment
of
God
upon
the
Angels
.
The
Government
of
Men
is
two-fold
:
The
first
,
of
Justice
:
The
second
,
of
Mercy
:
Of
Justice
,
in
the
first
Adam
:
of
Mercy
,
in
the
second
.
In
the
first
,
after
God
became
his
Lord
,
and
Man
,
his
Subject
,
in
a
special
manner
,
he
gives
him
Laws
both
Moral
,
and
Positive
:
and
whilest
man
is
obedient
,
his
estate
is
comfortable
:
But
this
not
continuing
long
,
he
is
tempted
,
sinneth
,
and
so
is
judged
:
yet
so
,
that
the
Sentence
,
in
part
,
might
be
reversed
,
&
the
Eternal
Punishment
deserved
,
was
made
,
upon
certain
conditions
,
avoidable
,
and
might
be
prevented
.
And
least
man
should
perish
everlastingly
,
this
Government
is
altered
,
and
God
acquires
a
new
power
by
the
work
of
Redemption
,
and
doth
exercise
it
by
the
Redeemer
.
The
Redeemer
is
the
Word
,
who
was
God
,
and
the
Son
of
God
,
made
flesh
,
and
anointed
with
the
Holy
Ghost
,
by
whom
he
was
conceived
;
to
be
a
Prophet
,
Priest
,
and
King
.
As
Priest
,
he
offers
himself
a
Sacrifice
upon
the
Cross
,
satisfies
God's
justice
,
merits
mans
salvation
,
and
his
own
eternal
glory
;
and
upon
his
Resurrection
he
is
invested
with
that
glory
and
power
,
which
he
had
merited
,
and
God
by
him
begins
to
exercise
his
new
acquired
power
,
1.
By
constituting
a
new
Kingdom
,
whereof
the
Head
must
be
his
Son
at
his
right
hand
,
and
the
Church
his
body
Politick
,
2.
By
the
administration
of
this
kingdom
with
victorious
power
unto
the
end
.
For
Christ
must
reign
till
his
enemies
be
made
his
footstool
.
In
this
Administration
,
he
1.
Appoints
officers
who
must
Publish
the
Laws
of
his
Kingdom
,
and
endues
them
with
the
Holy
Ghost
from
Heaven
.
Their
doctrine
to●ether
with
the
Power
of
the
Spirit
,
is
made
known
and
effectuall
in
all
Nations
,
and
some
believe
,
some
love
darknesse
rather
then
light
.
The
Believers
make
up
the
Body
of
the
Church
,
Unbelievers
constitute
the
body
both
of
Rebels
and
Enemies
;
and
both
are
the
subject
of
the
judgment
of
God
Redeemer
by
Christ
.
This
judgment
is
executed
in
Rewards
and
Punishments
,
in
this
life
,
upon
particular
persons
,
severally
and
successively
considered
,
and
is
fully
consummate
upon
the
Resurrection
,
at
the
Universall
or
generall
Assizes
;
when
the
Wicked
with
the
Angels
,
shall
be
cast
into
everlasting
fire
▪
and
the
Righteous
shall
be
rewarded
with
eternall
glory
.
The
punishments
determined
by
this
Judgment
,
as
also
the
rewards
,
shall
be
perpetuall
:
And
in
all
this
,
there
is
in
the
matter
or
the
method
,
no
difference
or
variation
from
the
Ancient
Creeds
,
or
in
the
expressions
from
the
holy
Scriptures
.
Before
I
conclude
this
Chapter
,
§
.
VIII
I
will
say
something
(
though
briefly
)
1.
Of
the
name
of
Creed
and
Confession
,
2.
Of
knowledge
and
Obedience
,
3.
Of
faith
in
Particular
.
1.
These
Sums
and
Methods
are
called
Creeds
;
because
the
matter
of
them
is
(
Credenda
)
things
,
or
rather
truths
concerning
things
,
to
be
believed
:
And
Confessions
,
because
the
Truths
believed
in
the
heart
must
be
Confessed
with
the
mouth
;
For
with
the
heart
man
believeth
unto
Righteousnesse
,
and
with
the
mouth
Confession
is
made
to
Salvation
,
Rom.
10.
10.
2.
If
we
consider
the
Doctrine
of
the
Holy
Scriptures
,
contracted
in
these
Confessions
in
respect
of
mans
duty
;
all
things
therein
are
proposed
,
1.
As
Truths
,
2.
Some
things
as
Commands
or
Laws
.
As
Truths
,
mans
duty
is
to
believe
them
,
as
Commands
to
obey
them
.
Thence
that
distribution
of
Divine
and
Saving
Doctrine
into
Faith
,
or
Obedience
:
The
truths
,
and
so
the
knowledge
and
unbelief
of
them
,
are
first
in
order
:
And
because
the
matter
of
some
truths
are
commands
,
therefore
Commands
and
Obedience
follow
as
the
second
in
order
.
Both
are
contained
in
the
Scriptures
,
expresly
.
In
the
Creeds
,
the
Commands
and
Obedience
are
implied
:
Yet
,
lest
we
mistake
,
we
must
distinguish
between
the
knowledge
and
obedience
of
Angels
,
and
the
knowledge
and
obedience
of
man
.
And
both
these
may
be
considered
in
respect
of
man
innocent
,
man
fallen
,
man
under
the
Law
,
man
under
the
Gospell
:
For
in
all
these
respects
,
they
are
different
(
as
will
appear
hereafter
)
.
3.
Mans
knowledge
especially
since
the
fall
is
imperfect
,
and
is
not
so
evident
as
demonstrative
and
intuitive
knowledge
is
,
and
therefore
called
Faith
,
which
cannot
perceive
the
things
known
cleerly
or
immediately
,
but
by
vertue
of
a
Testimony
.
To
define
which
faith
in
general
it
must
needs
be
proper
unto
Logick
,
which
is
the
rule
of
mans
understanding
,
whereof
faith
is
an
act
,
and
in
general
,
that
which
we
call
assent
,
allowing
the
connexion
of
the
termes
of
a
proposition
,
and
yeilds
unto
it
as
true
.
Yet
this
Assent
though
firm
and
certain
,
is
not
so
perfect
as
that
which
is
grounded
upon
immediate
Evidence
of
the
things
represented
by
the
Termes
.
Therefore
.
[
](A49801-e13890-b)†
†
As
quore●
Camer
acensis
.
Lincolniensis
makes
the
Genus
of
it
to
be
Opinion
,
and
saith
that
fides
est
opinio
,
And
that
faith
which
is
grounded
onely
upon
probable
reasons
can
be
no
more
then
Opinion
,
which
alwayes
is
an
Assent
,
yet
not
firm
and
certain
,
as
this
Faith
,
we
speak
of
,
must
be
.
For
it
is
divine
and
immediately
grounded
on
the
testimony
or
word
of
God
,
certainly
known
to
be
such
:
It
's
not
the
word
of
God
immediately
to
me
,
as
spoken
by
man
either
fallible
,
or
infallible
;
but
either
as
attested
outwardly
by
miracles
or
gifts
of
the
Holy
Ghost
,
or
some
other
way
;
or
inwardly
by
some
real
effects
of
the
Spirit
,
writing
this
word
in
mans
heart
powerfully
to
affect
it
,
and
incline
it
to
obedience
.
A
Speculative
and
general
assent
without
any
Saving
effects
the
[
](A49801-e13980-b)†
†
But
the
devils
can
make
no
application
to
themselves
,
because
they
were
not
made
to
them
,
but
to
Men.
Devils
may
have
.
The
Tradition
of
the
Church
or
testimony
of
any
man
cannot
possibly
represent
the
word
of
God
,
as
the
word
of
God
,
immediately
to
the
Soul
.
The
Practical
divine
assent
is
a
great
part
of
our
Regeneration
,
and
the
Principle
of
all
divine
and
noble
actions
,
as
it
is
of
all
Spiritual
Solid
Comfort
.
CHAP.
IV.
Of
the
Divine
Essence
and
Attributes
in
General
.
IN
the
Kingdom
of
God
,
§
.
I
the
Scriptures
represent
unto
us
,
-
1.
The
King
.
-
2.
His
Government
.
The
King
must
be
considered
.
-
1.
In
himself
.
-
2.
In
his
Legal
Capacity
,
or
as
King
.
As
in
himself
he
is
God
the
Father
,
and
the
Son
,
and
the
Holy
Ghost
.
The
term
or
word
GOD
puts
us
in
mind
of
the
Essence
and
being
of
this
King
;
and
the
terms
,
Father
,
Son
,
and
Holy
Ghost
of
his
acting
in
himself
;
and
those
Wonderful
and
hidden
productions
;
Whence
arise
severall
Relations
and
Relative
properties
.
But
before
I
proceed
to
speak
of
these
deepest
Mysteries
,
I
must
say
something
of
our
knowledge
of
God
,
and
the
way
,
how
he
doth
represent
himself
unto
us
,
so
that
we
may
understand
some
little
of
him
in
the
darknesse
of
the
World
,
till
we
see
him
face
to
face
,
and
more
fully
and
clearly
in
Eternal
Glory
.
Such
is
the
excellency
of
this
King
,
and
such
the
brightnesse
of
his
Glory
,
that
it
denies
any
near
accesse
to
Silly
mortal
man
,
who
must
not
curiously
Pry
into
these
Secrets
,
but
humbly
adore
and
at
a
great
distance
.
That
God
is
most
intelligible
in
himself
,
is
certain
:
For
the
perfect
Being
,
is
the
most
perfect
object
of
understanding
.
But
it
's
one
thing
to
be
so
clearly
visible
in
himself
,
another
to
be
so
to
us
.
An
Infinite
and
Eternall
Being
must
needs
be
far
above
a
finite
and
limited
understanding
.
Such
especially
ours
now
is
:
For
our
Capacity
is
Shallow
and
Narrow
,
and
can
in
no
wise
Comprehend
the
Incomprehensible
,
or
apprehend
that
which
is
so
far
above
▪
our
Sphear
.
That
God
is
,
will
be
granted
of
all
,
a
few
grosse
Atheists
excepted
:
Yet
such
is
the
want
of
due
instruction
in
some
,
the
extinction
of
Nature's
light
,
by
neglect
,
and
sin
in
many
,
and
the
Judgment
of
Divine
desertion
,
whereby
men
are
delivered
up
into
a
Reprobate
mind
,
that
many
do
deny
that
God
who
made
them
,
and
in
whom
they
live
move
and
have
their
Being
,
and
will
not
be
convinced
of
the
truth
of
his
Eternall
Existence
.
So
that
the
great
Cardinal
of
Cumbray
,
had
some
cause
to
say
,
That
by
us
it
could
not
be
evidently
known
that
God
is
,
but
only
by
the
gratuitous
union
of
God
with
our
understanding
,
representing
himself
as
a
Visible
Object
,
sufficiently
clear
and
shining
in
his
own
light
unto
the
understanding
rightly
disposed
.
Bacon
and
O●cam
seem
to
be
of
this
mind
:
And
surely
if
God
withdraw
his
light
,
man
presently
is
so
blind
,
that
no
reason
alleaged
by
any
wit
of
man
,
can
make
him
see
this
truth
that
God
is
,
though
it
be
the
first
of
all
truths
.
Yea
though
we
may
know
this
that
he
is
,
and
doth
exist
,
yet
,
no
man
can
tell
what
he
is
;
Something
the
Heathens
knew
of
God
by
Tradition
,
and
the
light
of
Nature
:
For
his
works
did
speak
of
his
Eternal
Power
and
God-head
even
unto
them
.
The
Jews
knew
more
;
for
they
had
Moses
and
the
Prophets
:
The
Christians
most
of
all
:
For
they
have
not
onely
the
light
of
nature
,
the
great
Book
and
Volum
of
the
World
,
and
Moses
with
the
Proph●ts
,
but
also
Christ
,
and
his
Apostle●
,
with
the
light
of
the
Gospel
.
Yet
notwithstanding
,
our
knowledge
is
imperfect
,
not
only
in
respect
of
God
,
who
fully
knows
himself
,
but
in
respect
of
Angels
,
who
know
him
clearly
though
not
fully
and
infinitely
.
The
most
accurate
Logick
in
this
particular
,
can
little
advantage
the
most
piercing
understanding
:
Yet
so
far
God
hath
manifested
himself
unto
us
,
especially
in
the
Gospel
,
as
will
be
sufficient
for
our
eternall
glorification
,
in
which
estate
we
shall
know
him
more
fully
,
even
so
much
as
will
make
us
fully
happy
.
The
manner
whereby
we
know
our
God
is
by
many
Attributes
,
§
.
II
whereby
he
represents
himself
sutably
to
our
Capacity
:
for
seeing
▪
that
we
cannot
apprehend
that
one
Individuall
Being
by
one
act
,
he
hath
given
himself
Severall
,
and
many
attributes
,
that
so
by
many
and
severall
acts
,
we
may
know
something
of
that
which
is
one
in
it self
.
Of
these
Attributes
many
things
are
observable
,
as
here
they
follow
.
1.
It
was
Gods
gracious
condescension
,
both
to
the
manner
,
and
measure
of
our
imperfect
understanding
,
to
manifest
himself
by
these
Attributes
.
2.
They
are
called
Attributes
,
because
God
attributes
them
to
himself
,
and
affirms
them
of
himself
;
Properties
,
because
we
conceive
them
as
proper
unto
God
,
and
such
as
can
be
praedicated
only
of
him
;
So
that
by
them
we
distinguish
him
from
all
other
Beings
;
Perfections
,
not
that
they
are
perfections
,
but
because
they
are
severall
representations
of
that
one
perfection
,
which
is
himself
;
Names
and
Terms
,
because
they
expresse
and
signifie
something
of
his
Essence
;
Notions
,
because
they
are
so
many
apprehensions
of
his
Being
,
as
we
conceive
of
him
imperfectly
in
our
minds
.
3.
These
Attributes
,
whether
we
call
them
names
or
notions
,
do
truly
agree
to
God
;
and
by
them
we
truly
conceive
of
him
.
4.
The
reason
hereof
is
,
because
that
one
individual
Being
▪
may
be
truly
represented
by
severall
distinct
representations
,
and
so
apprehended
.
5.
There
can
be
no
inequality
between
these
Attributes
,
as
considered
in
respect
of
God
;
For
they
all
signifie
but
one
infinite
Being
:
Yet
,
as
they
may
be
exercised
,
not
onely
Severally
but
unequally
;
So
they
may
be
apprehended
as
unequal
in
respect
of
the
subject
,
wherein
they
may
be
exercised
.
For
God
may
exercise
his
Justice
,
in
punishing
the
wicked
more
then
his
Mercy
;
and
his
Mercy
more
then
his
Justice
,
in
the
salvation
of
his
people
.
6.
Though
the
Unity
,
immensity
,
Eternity
,
Understanding
,
Will
,
Wisdom
,
Justice
,
Mercy
,
&c
,
of
God
in
respect
of
their
severall
distinct
Representations
,
and
our
apprehensions
do
differ
,
yet
in
respect
of
God
,
they
no
ways
differ
either
really
or
formally
,
because
they
are
one
individual
essence
.
7.
Though
Father
,
Son
,
Holy
Ghost
,
Creatour
,
Preserver
,
Lord
,
Law-giver
,
Judge
,
be
truly
affirmed
of
God
,
yet
they
are
not
properly
Attributes
,
as
they
are
usually
taken
;
because
Attributes
are
intended
to
represent
the
essence
;
those
other
termes
are
Extrinsecal
Denominations
,
in
respect
unto
the
Creatures
,
and
are
grounded
upon
his
Works
,
or
else
upon
the
intrinsecal
acts
of
the
Deity
upon
it
Self
.
To
understand
these
things
the
better
,
we
must
not
be
ignorant
,
how
our
understanding
acts
upon
things
and
beings
intelligible
.
§
.
III
It
cannot
touch
and
reach
the
things
it self
immediately
,
but
at
the
second
hand
,
as
it
is
Cloathed
with
Logisms
,
or
Logical
affections
,
which
we
call
Arguments
.
For
by
these
the
thing
irradiates
and
becomes
visible
to
the
Soul
,
and
so
is
perceivable
.
These
affections
are
like
Colours
upon
the
Surface
of
the
thing
,
without
which
it
is
not
perceivable
by
the
eye
.
These
affections
and
arguments
upon
the
which
the
understanding
so
much
depends
,
are
cause
,
effect
,
subject
,
adjunct
,
whole
,
part
,
and
the
rest
.
God
who
knew
this
better
then
we
our selves
do
,
was
willing
to
represent
this
his
glorious
essence
,
in
such
a
manner
as
man
by
severall
acts
might
know
something
of
him
.
For
this
purpose
he
in
his
blessed
word
did
give
himself
these
Attributes
,
which
are
like
unto
Logical
arguments
,
but
are
not
such
▪
for
God
hath
no
cause
,
neither
is
his
Being
in
its
self
a
cause
:
He
is
no
effect
,
no
subject
,
adjunct
,
whole
,
or
part
:
These
do
not
agree
to
him
.
The
word
of
God
therefore
is
the
rule
of
our
understanding
,
and
directing
it
in
the
knowledge
of
his
essence
,
is
our
Supernaturall
Logick
,
and
the
Attributes
are
our
Divine
Topicks
.
For
the
Logick
which
we
now
have
composed
by
man
,
serves
only
for
a
rule
in
the
understanding
of
things
created
:
We
must
have
a
far
higher
and
more
excellent
Logick
,
to
understand
the
Being
of
our
God
.
These
Attributes
by
some
are
numbred
,
§
.
IV
but
without
any
order
:
By
others
they
are
reduced
to
a
method
,
but
with
some
difference
,
though
not
much
materiall
.
And
in
this
particular
,
every
man
may
abound
in
his
own
sense
,
so
that
he
deliver
the
truth
:
Some
give
a
definition
of
God
,
so
as
to
include
the
Essence
and
Subsistences
,
and
make
the
Essence
intelligible
by
his
Names
and
Properties
(
for
so
they
call
the
Attributes
)
which
are
either
Incommunicable
or
Communicable
by
Analogy
.
Some
inquire
what
God
is
,
1.
In
his
Essence
.
2.
In
his
Li●e
:
And
thereupon
inform
us
that
some
Attributes
agree
unto
him
in
respect
of
his
Essence
,
Some
in
respect
of
his
Life
:
Some
rank
them
under
3
heads
:
The
first
whereof
agree
unto
him
,
in
respect
of
his
Being
;
The
second
,
in
respect
of
his
Life
;
The
third
,
in
respect
of
the
perfection
of
his
Life
.
Some
divide
them
also
into
3
sorts
,
in
another
manner
:
For
,
some
(
say
they
)
shew
what
he
is
;
Some
,
how
great
;
Some
,
how
good
he
is
.
I
desire
to
have
the
Liberty
that
these
and
others
have
taken
.
Before
I
come
to
the
Particular
handling
of
these
Attributes
,
wherein
I
shall
not
differ
much
,
from
some
of
the
former
,
it
is
to
be
observed
,
1.
That
some
of
the
Names
given
to
God
in
Scripture
are
Attributes
;
some
not
.
2.
That
God
cannot
be
defined
according
to
the
rules
of
Logick
.
3.
That
which
we
call
a
definition
of
God
,
doth
comprehend
all
the
Attributes
;
So
that
by
good
consequence
all
of
them
may
be
deduced
from
it
.
4.
The
Definitions
I
intend
to
speak
of
are
two
.
The
first
,
is
that
of
Doctor
Amyes
,
out
of
Mr.
Richardson
,
That
God
is
a
Spirit
living
of
himself
.
In
this
,
it
is
supposed
,
1.
That
Spiritual
Substances
are
more
excellent
then
bodily
.
2.
That
Living
Spirits
are
more
excellent
,
then
such
as
have
not
Life
.
3.
That
Such
as
have
intellectual
,
and
moral
Life
,
are
most
excellent
of
all
Created
beings
;
These
are
,
Men
and
Angels
.
Yet
these
do
not
Live
in
themselves
independently
:
For
they
depend
on
God
.
From
all
these
presupposed
,
it
follows
that
God
being
a
Spirit
,
Living
with
the
most
excellent
Life
,
and
in
himself
independently
,
must
needs
be
every
way
,
the
most
Excellent
Substance
,
and
far
above
all
others
.
The
second
definition
is
,
§
.
V
That
God
is
a
being
absolutely
perfect
;
Some
,
if
not
all
understanding
Heathens
,
did
conceive
that
God
was
(
Ens
praestantissimum
)
the
most
Excellent
Being
.
Whereby
they
did
acknowledge
,
1.
That
God
was
;
because
a
Being
,
and
2.
That
He
was
an
Excellent
Being
:
3.
That
of
all
others
,
he
was
most
Excellent
.
And
this
was
to
be
a
most
perfect
Being
:
God
is
a
Being
;
and
not
any
kind
of
Being
,
but
a
Substance
,
which
is
the
Foundation
of
other
Beings
:
And
not
only
a
Substance
but
perperfect
.
Yet
many
Beings
are
perfect
in
their
kind
,
and
in
a
certain
measure
of
Perfection
;
yet
limited
and
finite
.
But
God
is
absolutely
,
fully
,
and
every
way
infinitely
perfect
:
And
therefore
above
Spirits
,
living
Spirits
;
above
Angels
,
who
are
perfect
comparatively
,
and
in
an
high
measure
.
But
their
Perfection
is
infinitely
short
of
God's
perfection
.
This
absolute
Perfection
includes
all
the
Attributes
,
even
the
most
excellent
:
It
excludes
all
Dependency
,
being
after
not
being
,
Composition
,
Corruption
,
Mortality
,
Contingency
,
Ignorance
,
Unrighteousness
,
Weakness
,
Misery
,
and
all
Imperfections
whatsoever
:
It
includes
necessity
of
Being
,
Independency
,
perfect
Unity
,
Simplicity
,
Immensity
,
Eternity
,
Immortality
,
the
most
perfect
Life
,
Knowledge
,
Wisdom
,
Integrity
,
Power
,
Glory
,
Bliss
;
and
all
these
in
the
highest
degree
,
and
the
Abstract
.
And
though
by
these
we
may
know
much
of
God
in
this
Life
;
yet
all
our
knowledge
here
on
Earth
is
nothing
to
that
we
expect
in
Heaven
:
And
the
knowledge
of
Angels
is
nothing
to
the
knowledge
,
wherewith
God
knows
himself
:
For
he
being
infinite
,
knows
himself
,
as
infinite
,
infinitely
.
We
may
know
that
he
is
infinite
;
but
as
infinite
,
we
know
him
not
.
We
see
but
,
(
if
we
may
so
speak
)
onely
the
Out-side
;
nay
,
but
the
Back
parts
of
God
:
We
cannot
pierce
into
the
secrets
of
this
Eternal
Being
.
Our
Reason
comprehends
some
little
of
him
;
and
when
it
can
proceed
no
further
,
Faith
comes
in
,
and
we
believe
far
more
then
we
can
understand
.
And
this
our
Belief
is
not
contrary
to
Reason
;
but
Reason
it Self
dictates
unto
us
,
that
we
must
believe
far
more
of
God
,
then
it
can
inform
us
of
.
CHAP.
V.
Of
the
Divine
Attributes
in
Particular
.
THese
Divine
Attributes
,
§
.
I
included
in
this
absolute
perfection
are
reducible
to
two
:
-
1.
The
Greatness
of
GOD.
-
2.
The
Goodness
of
GOD.
The
Heathens
did
give
unto
their
great
God
,
whom
they
conceived
to
be
King
of
their
Petty
Deities
,
the
Titles
of
Optimus
&
Maximus
,
and
so
made
him
the
Best
and
the
Greatest
.
Whence
they
had
this
Light
,
I
know
not
:
Clemens
Alexandrinus
tells
us
,
that
many
of
their
greatest
Schollers
were
Thieves
,
and
did
steal
out
of
the
Scripture
,
and
from
the
Jews
(
whom
they
would
never
acknowledge
their
Masters
)
the
choifest
Truths
in
their
Writings
.
Howsoever
,
this
is
very
certain
,
That
to
be
great
and
good
,
is
to
be
like
unto
God
;
and
the
greatest
and
the
best
,
are
the
most
like
unto
him
:
and
to
be
absolutely
the
greatest
,
and
the
best
,
is
to
be
God
.
The
Scripture
speaks
very
much
of
the
greatness
and
goodness
of
God
.
And
by
these
two
,
God
is
sufficiently
differenced
from
all
other
Beings
,
and
is
manifested
by
them
,
to
be
far
above
,
and
infinitely
more
excellent
then
all
.
God's
greatness
is
that
,
§
.
II
whereby
he
is
one
infinite
Being
.
By
greatness
,
I
do
not
mean
greatness
of
Power
and
Dominion
:
For
that
is
Political
,
and
agrees
unto
him
,
as
King
,
in
relation
to
his
Subjects
,
and
is
founded
in
the
great
Works
of
Creation
and
Providence
;
and
,
as
such
,
it
can
be
no
Attribute
:
Neither
is
it
greatness
of
strength
;
for
that
is
Physical
,
and
manifested
in
all
his
Works
,
ad
extra
,
and
is
the
same
with
Potentia
,
which
is
an
Attribute
indeed
,
but
in
another
sense
,
Neither
is
it
the
greatness
of
Quantitative
extension
;
for
that
is
Mathematical
,
and
agreeing
onely
to
Bodies
,
and
Bodily
Substances
:
Yet
,
1.
If
He
were
not
great
Essentially
,
he
could
not
be
so
great
in
Dominion
and
Strength
.
2.
This
greatness
is
manifested
in
the
greatness
of
Dominion
,
of
Strength
,
and
of
great
and
vast
extensive
Bodies
,
especially
the
vast
Pile
of
the
World
.
His
Greatness
is
either
Vnity
,
§
.
III
or
infiniteness
of
Being
.
The
Unity
of
his
Being
,
is
that
Whereby
He
is
one
onely
God
;
so
that
there
cannot
be
another
.
Philosophers
tell
us
,
that
Quantity
follows
the
Essence
of
things
quantitative
immediatly
,
and
is
so
near
unto
it
as
that
some
conceive
,
that
Quantitas
is
nothing
else
but
Substantia
quanta
,
and
adds
no
entity
to
the
substance
.
This
Quantity
makes
a
thing
measurable
two
ways
:
1.
By
Number
.
2.
By
Magnitude
.
And
though
the
greatness
of
the
Divine
Essence
be
neither
Physical
,
nor
Mathematical
;
yet
for
the
Explication
thereof
,
we
use
the
terms
of
both
,
yet
abstracting
all
imperfection
.
God
,
for
number
,
is
one
;
for
measure
,
infinite
:
and
he
is
infinite
,
that
he
may
be
onely
one
and
the
greatest
.
That
He
is
One
,
we
often
read
in
Scripture
,
yet
so
,
that
his
Unity
sometimes
signifies
his
Constan●y
;
sometimes
his
Immutability
,
sometimes
his
Monarchical
Dominion
:
But
so
it
is
not
here
taken
.
Though
this
Unity
be
a
general
Affection
,
agreeing
to
every
Being
;
so
that
it
cannot
be
a
Being
,
except
one
:
yet
this
Unity
of
God
is
proper
to
himself
,
and
agrees
to
nothing
else
as
it
agrees
to
him
:
Some
things
are
so
one
,
as
that
they
are
many
,
because
compounded
,
and
have
parts
;
but
God
is
a
pure
Act
,
and
hath
no
parts
;
neither
is
compounded
,
but
is
a
Pure
simple
Being
:
And
that
which
some
make
a
distinct
Attribute
,
and
call
Simplicity
,
belongs
unto
this
Unity
.
Some
things
are
so
one
,
as
that
their
Being
admits
of
many
Individuals
of
the
same
kind
;
as
Men
,
Angels
,
and
other
Creatures
.
Yet
God
is
so
One
,
that
there
are
no
other
Gods
,
though
there
be
other
Beings
.
Some
things
are
so
one
,
as
that
there
are
not
actually
any
other
of
that
kind
:
So
there
is
one
Sun
,
one
Moon
,
one
World
,
one
Heaven
,
one
Earth
:
yet
there
may
be
,
and
might
have
been
more
,
if
it
had
pleased
God
to
make
them
.
But
God
is
so
one
,
as
that
there
is
not
,
there
cannot
be
,
another
God
.
Therefore
,
he
is
onely
one
,
and
takes
up
the
Deity
so
fully
,
as
that
he
can
admit
no
fellow
.
That
God
is
onely
One
,
the
Scriptures
testifie
:
Is
there
any
God
besides
me
?
Yea
,
there
is
no
God
,
I
know
not
any
,
Isa.
44.
8.
Thou
art
God
alone
,
is
the
confession
of
the
Psalmist
,
Psal.
86.
10.
and
of
Christ
himself
:
This
is
Life
Eternal
,
to
know
thee
the
onely
true
God
.
These
,
and
many
other
places
represent
Him
,
not
onely
as
One
,
but
as
the
onely
One
,
so
that
there
cannot
be
another
.
He
was
alone
,
and
the
onely
One
without
Superiour
,
Inferiour
,
equal
God
:
Nay
,
without
any
Being
,
but
his
own
Eternal
Being
,
before
the
World
was
.
This
Unity
was
manifested
in
the
Creation
and
Government
of
the
World
:
For
as
He
was
the
onely
one
Being
in
Himself
from
Everlasting
;
so
He
is
the
onely
one
Creatour
,
the
onely
one
Governour
,
Vniversal
and
Supream
,
and
shall
be
so
to
Everlasting
.
He
is
the
onely
one
Redeemer
and
Sanctifier
;
from
whom
,
the
streams
of
everlasting
Bliss
,
do
,
and
shall
for
ever
issue
.
This
Truth
,
concerning
God's
Unity
,
was
so
imprinted
in
the
very
hearts
of
the
Heathen
,
that
though
they
did
acknowledge
and
worship
many
gods
,
yet
they
believed
that
there
was
onely
one
Supream
God
,
who
was
King
and
Lord
of
all
the
rest
.
The
infiniteness
of
God
,
§
.
IV
is
that
,
whereby
He
is
without
all
Bounds
of
Being
,
in
respect
of
extent
or
duration
.
Hence
arise
two
Attributes
-
Immensity
.
-
Eternity
.
All
Creatures
have
their
Bounds
;
within
the
compass
whereof
,
their
Being
is
confined
:
Neither
Angels
,
nor
the
Heaven
of
Heavens
are
infinite
or
boundless
.
But
great
is
our
Lord
,
and
great
is
his
Power
:
his
understanding
is
infinite
,
Psal.
147.
5.
The
Power
and
Understanding
of
God
are
God
:
They
are
not
accidents
,
and
extrinsecal
to
his
Being
,
but
they
are
his
Being
:
And
if
his
Power
be
great
,
and
his
Understanding
infinite
,
so
that
there
is
no
number
of
it
,
then
his
Being
is
infinite
.
There
is
no
searching
of
his
Understanding
,
saith
the
Prophet
,
Isa.
40.
28.
In
which
Chapter
,
from
ver.
22.
to
26.
is
described
,
and
that
in
most
stately
terms
and
expressions
the
greatness
of
God
.
The
terms
,
indeed
,
are
suitable
to
our
capacity
,
and
may
inform
us
,
That
he
is
far
greater
then
we
can
possibly
conceive
.
And
this
Being
is
,
in
some
measure
,
manifested
to
be
infinite
,
and
unmeasurable
,
by
the
great
abundance
,
and
unsearchable
depth
of
his
Wisdom
in
his
Judgments
,
and
his
ways
of
special
Providence
,
Rom.
11.
33.
The
Creatures
,
even
all
,
and
every
one
of
them
;
yea
,
the
World
it self
have
their
utmost
Circumference
of
space
,
and
the
periods
and
terms
of
their
Duration
.
The
space
which
they
take
up
,
is
finite
;
so
is
the
Duration
of
their
Being
,
though
drawn
out
in
greatest
length
.
Space
of
place
,
and
length
of
time
,
with
their
Periods
,
do
measure
all
▪
Yet
this
Being
is
beyond
the
Circumference
of
the
World
,
and
the
Periods
of
Time
.
Neither
Time
,
nor
Place
,
can
circumscribe
or
measure
him
,
that
is
Absolutely
,
&
every
way
infinite
:
For
he
is
Immense
&
Eternal
.
His
Immensity
is
that
,
§
.
V
whereby
he
is
beyond
all
measure
of
space
or
place
.
Bodies
have
their
Dimensions
of
length
,
breadth
,
thickness
,
or
depth
:
And
the
Being
of
Spirits
is
confined
.
The
World
,
and
the
Heaven
of
Heavens
have
their
utmost
Bounds
,
and
therefore
are
measurable
:
But
this
glorious
Lord
and
King
hath
no
Dimensions
;
and
therefore
is
immense
,
or
unmeasurable
.
The
understanding
of
the
Angels
,
perhaps
,
knows
the
measure
and
utmost
boun●s
of
all
things
created
,
even
of
the
Heaven
of
Heavens
;
yet
never
knew
,
or
can
know
any
out-most
circumference
of
the
Divine
Being
.
God
alone
doth
comprehend
himself
,
and
is
comprehended
of
himself
.
Because
this
God
is
immense
,
therefore
he
is
incomprehensible
,
and
omnipresent
.
Hence
his
-
Incomprehensibility
.
-
Ubiquity
,
or
Omnipresence
.
His
Incomprehensibility
is
that
,
whereby
he
cannot
be
contained
of
any
thing
but
containeth
all
things
.
God
saith
,
Heaven
is
my
Throne
and
the
Earth
is
my
Foot-stool
,
Isa.
66.
3.
And
again
by
another
Prophet
,
Do
not
I
fill
Heaven
and
Earth
?
Jer
23.
24.
And
Solomon
confesseth
unto
God
,
1
King
.
8.
27.
That
the
Heavens
of
Heavens
do
not
contain
him
.
The
first
place
informs
us
,
that
God
is
so
in
Heaven
,
that
He
is
on
Earth
;
so
on
Earth
,
that
He
is
in
Heaven
;
and
in
both
at
the
same
time
.
Yet
,
Because
one
may
be
in
some
part
of
Heaven
,
and
some
part
of
the
Earth
,
at
one
and
the
same
time
,
yet
not
in
every
part
of
both
;
The
second
Scripture
tells
us
,
that
He
filleth
Heaven
and
Earth
,
and
takes
up
both
wholly
.
Yet
,
Lest
we
should
think
the
outmost
circumference
of
Heaven
,
to
be
the
outmost
bounds
of
his
Being
and
Presence
.
The
third
place
signifies
plainly
,
that
He
is
not
confined
within
those
Bounds
;
so
that
He
must
needs
be
beyond
all
place
,
and
imaginary
space
.
This
Incomprehensibility
of
God's
Being
,
though
not
in
it self
absolute
;
yet
is
represented
unto
us
,
by
the
largest
extent
of
things
created
:
yet
so
,
as
that
his
Presence
extends
beyond
the
World
,
which
cannot
contain
him
;
but
He
contains
it
,
and
therefore
is
called
Hamakom
,
the
Place
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
From
his
Immensity
follows
also
his
Ubiquity
,
§
.
VI
which
is
called
also
his
Omnipresence
,
whereby
he
is
in
every
place
.
—
This
is
described
also
in
respect
of
place
,
and
signifies
the
presence
of
God
,
and
the
extent
thereof
,
which
is
so
vast
,
that
there
can
be
no
place
,
where
God
is
not
;
yet
no
place
where
God
is
in
it
,
as
containing
him
.
The
words
of
the
Prophet
;
I
fill
Heaven
and
Earth
,
do
prove
this
:
For
,
by
Heaven
and
Earth
is
signified
the
whole
World
;
beyond
which
,
there
is
no
place
:
And
to
fill
the
World
,
is
not
onely
to
be
in
some
,
or
many
parts
thereof
,
but
to
be
in
all
,
and
every
part
:
so
that
no
part
can
be
empty
of
God
,
who
is
where
anything
is
.
He
takes
up
the
whole
vast
space
of
the
great
Body
;
yet
he
can
neither
be
in
any
part
,
or
in
the
whole
,
so
as
to
be
contained
,
or
concluded
in
it
.
The
Scripture
●ets
forth
this
Attribute
by
an
enumeration
of
places
,
affirming
God's
presence
in
every
on●
:
Whither
shall
I
go
(
saith
the
Psalmist
)
from
thy
Spirit
?
Whither
shall
I
fly
from
thy
presence
?
&c.
That
is
,
If
I
go
into
Heaven
,
into
Hell
,
into
the
utmost
parts
of
the
Sea
,
into
darkness
,
or
the
most
secret
places
of
the
World
,
there
shall
I
find
thee
,
and
meet
with
thee
.
The
Philosophers
tell
us
,
that
everything
is
in
some
place
,
either
circumscriptively
,
as
Bodies
;
or
definitively
,
as
Spirits
;
so
that
both
are
limited
:
yet
God
is
so
in
all
places
,
at
all
times
,
as
that
He
cannot
be
contained
in
any
one
,
or
all
,
but
is
far
beyond
all
.
How
this
should
be
,
Reason
cannot
understand
;
such
Knowledge
is
too
wonderfull
for
us
.
Thus
God
is
always
every
where
present
,
not
onely
by
his
Power
,
but
his
Being
too
.
And
le●t
we
should
mistake
this
Immensity
of
God
,
we
must
know
that
this
agreed
unto
him
before
there
was
any
place
or
World
.
His
Being
was
neither
contracted
,
nor
extended
upon
,
or
by
,
the
Creation
;
for
he
was
essentially
,
great
,
infinite
,
and
incomprehensible
,
when
He
dwelt
in
His
Eternal
Being
by
Himself
alone
.
As
God
is
infinite
in
his
Being
,
§
.
VII
so
is
he
in
his
Duration
:
For
He
is
Eternal
.
His
Eternity
is
that
Duration
of
his
Existence
,
whereby
he
is
always
necessarily
the
same
.
This
doth
presuppose
.
1.
His
Existence
.
2.
The
perpetual
continuance
of
his
Existence
.
3.
The
necessity
thereof
:
For
He
so
ever
was
,
that
He
cannot
but
ever
be
This
is
that
they
call
necessitas
essendi
&
necesse
esse
;
the
absolute
necessity
of
Being
.
4.
He
doth
so
necessarily
always
exist
,
that
he
necessarily
is
alwayes
the
same
:
and
hence
his
immutability
,
whereby
he
is
not
subject
unto
,
but
free
from
all
change
.
1.
God
is
always
,
and
the
continuance
of
his
Being
is
perpetual
;
Because
he
had
no
Beginning
,
no
interruption
,
nor
ever
shall
have
end
of
his
Existence
.
He
hath
no
Beginning
:
For
before
the
Mountains
were
brought
forth
,
or
ever
thou
hadst
formed
the
Earth
,
and
the
World
,
even
from
everlasting
to
everlasting
,
Thou
art
God
,
(
saith
the
Author
of
Psal.
90.
v.
2.
)
By
which
words
,
we
understand
,
1.
That
God
created
the
Mountains
,
the
Earth
,
the
World
.
2.
That
He
was
,
and
did
exist
,
before
they
were
created
.
3.
That
He
was
before
them
,
from
everlasting
,
without
any
beginning
.
4.
That
He
continues
without
any
interruption
,
to
everlasting
,
without
end
.
This
long
and
perpetual
Existence
,
is
sometimes
represented
by
His
Co-Existence
with
all
times
,
or
rather
with
all
things
in
all
times
:
For
He
is
acknowledged
to
be
the
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
,
Rev.
4.
8.
He
was
in
all
times
past
,
is
in
all
times
present
,
and
shall
be
in
all
times
to
come
.
Yet
Time
is
not
His
Measure
,
it
's
too
short
,
and
cannot
measure
his
Everlasting
Being
,
which
infinitely
exceeds
the
Duration
of
the
World
.
He
did
exist
,
when
nothing
did
exist
;
when
nothing
could
co-exist
with
Him
.
2.
He
necessarily
always
exists
:
For
He
had
no
cause
of
his
Being
without
Himself
,
neither
could
He
be
a
Cause
of
His
own
Being
:
For
then
He
should
have
been
before
Himself
,
which
is
impossible
.
Neither
is
there
,
or
can
be
any
cause
,
either
within
,
or
without
Himself
,
destructive
of
His
Being
.
He
stands
immoveably
fixed
in
Himself
,
so
that
it
's
impossible
to
give
,
or
take
away
the
least
Particle
of
His
Being
.
3.
He
is
always
necessarily
the
same
:
For
though
the
Heavens
shall
wax
old
,
as
a
garment
,
and
as
a
vesture
be
changed
;
yet
he
shall
en●ure
,
and
be
the
same
,
and
o●
his
years
there
shall
be
no
end
,
Psal.
102.
25
,
26
,
27.
He
is
incorruptible
,
Rom.
1.
23.
Alone
hath
Immortality
,
1
Tim.
6.
16.
In
this
Perfection
of
Immutability
,
he
far
exceeds
and
excels
all
created
Beings
,
even
the
most
excellent
.
The
Angels
now
are
;
yet
once
they
were
not
:
They
had
a
Beginning
of
their
Beeing
,
after
not
being
at
all
;
and
are
subject
to
return
to
nothing
again
.
That
they
are
in
some
respect
immortal
,
and
shall
never
ceale
to
be
,
it
's
extrinsecall
unto
them
.
The
continuance
of
their
Being
without
end
,
depends
upon
the
Will
of
the
great
King
their
Creatour
,
without
whose
support
,
they
cannot
exist
a
moment
,
upon
whose
Will
their
Being
always
,
doth
depend
:
And
in
that
respect
it
's
not
necessary
,
but
contingent
.
Besides
this
essential
change
,
they
are
accidentally
mutable
,
and
may
of
holy
and
happy
,
become
unholy
and
miserable
,
as
was
evident
by
the
Apostate
Angels
.
Therefore
,
in
all
Creatures
,
even
in
Angels
,
we
find
a
mutable
Succession
of
Being
,
after
Not-being
,
and
a
Subjection
to
Not-being
after
Being
,
and
a
Being
so
and
so
,
after
Being
otherwise
.
But
there
can
be
no
Succession
in
this
eternal
and
unchangeable
Being
,
which
is
every
way
perfect
,
without
any
imperfections
at
all
.
Yet
if
any
thing
exist
,
it
must
necessarily
co-exist
with
it
.
And
in
this
respect
,
that
of
Boetius
may
be
true
,
that
it
is
tota
simul
,
because
free
from
all
mutability
▪
and
not
subject
any
ways
to
any
mutable
Succession
.
Therefore
,
the
Eternity
of
God
infinitely
differs
from
the
Successive
Duration
of
Angels
;
yet
the
Duration
of
their
Being
is
the
most
perfect
of
all
Created
Durations
.
The
Decrees
of
God
,
which
have
things
,
ad
extra
out
of
God
▪
for
their
Object
,
are
not
properly
Eternal
.
For
that
is
Eternal
,
which
hath
nothing
antecedent
as
a
cause
,
and
is
absolutely
necessary
.
But
the
Decrees
of
God
presuppose
the
Divine
Essence
and
Subsistence
,
as
antecedent
,
and
the
Will
of
God
as
the
cause
;
and
are
contingent
:
Because
it
was
in
the
Free-will
and
good-pleasure
of
God
,
whether
he
would
Decree
any
thing
out
of
himself
or
no
;
and
also
whether
he
would
Decree
this
or
that
;
thus
,
or
otherwise
.
If
not
so
,
all
things
would
have
been
necessary
,
and
as
necessary
as
God
;
and
the
World
had
been
a
necessary
effect
of
his
Eternal
Power
.
How
this
unity
and
infiniteness
,
in
Immensity
and
Eternity
,
necessarily
concur
to
the
greatness
of
God
,
is
evident
to
any
un●erstanding
man
,
according
to
our
manner
of
Understanding
:
But
how
they
necessarily
conduce
to
make
him
an
Universal
,
Supream
,
Eternal
King
,
and
Monarch
;
and
an
Universal
Fountain
of
Eternall
Bliss
,
shall
be
declared
hereafter
.
Take
any
of
these
away
from
God
,
he
is
neither
absolutely
Great
,
nor
Perfect
.
And
by
all
these
,
we
may
easily
perceive
,
that
our
finite
understanding
,
can
have
no
perfect
notion
of
him
that
is
Infinite
:
but
we
rather
know
what
he
is
not
,
then
what
he
is
.
CHAP.
VI.
Of
the
Goodness
of
GOD.
THE
Goodness
of
God
follows
next
after
his
Greatness
,
§
1
and
may
be
described
to
be
that
,
whereby
He
is
one
infinitely
good
.
For
this
Goodness
,
we
conceive
it
after
the
manner
of
a
Quality
,
though
it
be
no
Quality
,
but
his
Essence
;
according
to
that
Axiom
,
Nihil
in
Deo
,
quod
non
Deus
,
and
cannot
be
conceived
aright
without
his
Greatness
:
For
,
conceive
of
any
goodness
,
as
not
essential
,
one
and
infinite
,
it
cannot
agree
to
God
.
Therefore
,
Divines
do
affirm
the
former
Attributes
of
Unity
,
infiniteness
,
and
Eternity
of
this
goodness
,
and
all
the
Particulars
thereof
.
Some
attribute
this
goodness
to
God
;
as
,
Vivens
,
Living
;
and
his
Greatness
to
him
as
Being
.
Greatness
,
without
Goodness
,
is
no
absolute
Perfection
;
therefore
,
God
is
not
onely
great
,
but
good
:
yet
not
onely
good
but
great
;
that
his
goodness
may
be
great
,
and
that
,
as
he
is
the
greatest
,
so
he
may
be
the
best
,
Here
I
will
not
speak
particularly
of
Metaphysical
,
Natural
,
Moral
Goodness
,
but
onely
say
this
,
That
whatsoever
kind
of
Goodness
there
is
in
any
thing
,
the
same
must
be
in
God
,
and
that
infinitely
more
in
him
,
then
in
any
thing
e●●e
▪
There
is
no
Creature
,
no
not
th●
most
excellent
that
is
good
▪
but
onely
by
Participation
.
But
there
must
be
an
essential
goodness
,
which
is
the
original
and
measure
of
all
other
goodness
,
and
that
is
God
.
What
the
proper
notion
of
Goodness
is
,
we
can
hardly
determine
:
But
this
all
grant
,
that
whatsoever
is
excellent
,
comely
,
beautiful
,
sweet
,
amiable
,
desirable
,
that
is
good
.
And
those
Creatures
are
more
excellent
then
others
,
that
can
produce
the
most
noble
Acts
in
the
most
perfect
manner
.
And
therefore
,
—
The
goodness
of
God
is
that
whereby
he
acts
most
perfectly
.
If
God
act
most
perfectly
,
then
he
acts
,
and
acts
perfectly
:
And
hence
Two
kinds
of
Attributes
,
His
-
Acts.
-
Perfection
in
acting
.
Some
call
these
two
sorts
of
Attributes
,
His
-
Faculties
,
whereby
he
acts
.
-
Ver●ues
,
whereby
he
acts
perfectly
.
Faculties
,
and
Habits
,
(
such
Vertues
be
)
are
reduced
by
Philosophers
to
Quality
.
A
Faculty
is
an
active
power
;
an
Habit
is
an
higher
and
more
perfect
degree
of
Power
.
Both
of
them
have
their
Root
in
,
and
their
Rise
from
the
Essence
:
yet
they
are
not
the
essence
of
things
endued
with
Faculties
and
Habits
.
Yet
there
are
neither
Qualities
,
nor
Faculties
,
nor
Habits
in
God
:
Yet
certainly
God
doth
act
;
and
there
can
be
no
excellent
active
Faculty
in
any
Creature
,
but
the
same
must
be
most
eminently
in
God
.
Yet
those
which
we
conceive
in
him
,
as
Faculties
,
Habits
,
Acts
,
are
not
different
,
as
in
him
,
but
one
,
and
the
same
Essence
.
The
Acts
of
God
are
-
Vnderstanding
,
-
Will
,
§
.
II
-
Productive
Power
.
The
most
noble
and
excellent
Acts
,
of
the
most
noble
and
excellent
Creatures
,
which
most
resemble
God
,
are
Vnderstanding
,
Will
,
Power
.
These
three
Acts
of
God
,
are
implyed
in
those
words
of
the
Apostle
,
informing
us
,
That
God
worketh
all
things
according
to
the
Counsel
of
his
Will
,
Ephes.
1.
11.
In
which
words
,
we
may
observe
,
-
1.
The
Counsel
.
-
2.
The
Will.
-
3.
The
working
of
God
.
Counsel
,
is
an
act
of
the
Practical
Understanding
.
Purpose
,
mentioned
in
the
same
Text
,
is
an
act
of
the
Will
;
and
Working
an
act
of
Power
.
-
Counsel
,
contrives
and
directs
.
-
Will
,
purposeth
and
determines
.
-
Power
,
executes
.
The
Will
determines
,
according
to
the
Counsel
of
the
Vnderstanding
.
The
Power
executes
,
according
to
the
determination
of
the
Will.
Yet
that
place
doth
not
speak
of
them
properly
as
Attributes
,
with
reference
to
the
Divine
Essence
,
but
as
exercised
and
manifested
in
his
Works
out
of
himself
.
These
three
may
be
considered
,
either
as
Acts
or
Faculties
:
yet
Faculties
,
in
proper
sense
,
cannot
agree
to
God
,
to
men
they
may
,
Yet
it
's
a
noble
and
famous
Question
,
both
amongst
Philosophers
and
Divines
,
Whether
the
Understanding
and
Will
be
two
distinct
Faculties
(
as
generally
they
are
taken
to
be
)
or
onely
different
degrees
and
extensions
of
the
same
Faculty
,
in
respect
of
one
and
the
same
Object
differently
considered
,
as
some
of
the
subtillest
Wits
have
conceived
and
determined
.
It
's
certain
,
that
there
is
not
a
distinct
Intellection
,
without
some
kind
of
Volition
:
No
Volition
,
but
essentially
includes
intellection
:
No
intellective
,
productive
Power
,
without
both
.
All
these
three
Acts
,
may
be
referred
to
the
active
power
of
intellectual
Beings
,
and
are
distinct
,
and
accidental
in
the
Creature
,
but
essence
in
God
;
yet
we
know
little
of
them
,
as
in
our selves
,
much
le●s
in
God
.
These
Acts
are
exercised
either
upon
the
Deity
it self
,
as
an
infinite
,
eternal
,
adequate
Object
,
or
upon
something
out
of
the
Deity
.
Seeing
,
Hearing
,
Knowledge
,
Vnderstanding
,
are
attributed
to
God
as
Intellective
.
Purposes
,
good
pleasure
,
love
,
hatred
,
anger
,
are
given
to
him
as
Willing
.
Productions
,
Executions
,
Existences
,
agree
to
him
as
actively
Powerful
.
These
,
in
respect
of
things
possible
,
future
,
present
,
are
not
his
essence
,
but
acts
of
his
essence
,
ad
extra
,
and
in
some
measure
manifest
what
God
is
,
ad
intra
,
and
teach
us
that
there
is
no
perfection
in
the
Creature
,
but
the
same
is
in
God
,
and
infinitely
more
excellent
.
The
perfection
of
these
acts
,
§
.
III
is
that
,
whereby
God
acteth
most
perfectly
or
understandeth
,
willeth
,
produceth
in
the
highest
degree
of
perfection
.
These
perfections
are
called
Habits
,
and
Vertues
,
yet
in
proper
sense
they
are
not
.
For
though
in
the
Creature
they
be
accidents
,
yet
in
God
they
are
essence
;
and
may
be
attributed
unto
him
,
and
predicated
of
him
either
in
the
Concrete
or
abstract
:
For
with
the
Scripture
we
may
say
that
God
is
wise
,
just
,
holy
,
or
that
he
is
Wisdom
,
Justice
,
Holinesse
,
and
that
truly
too
;
yet
considered
as
Attributes
,
and
in
God
,
they
are
essential
:
yet
the
exercise
and
manifestation
of
them
in
his
works
are
accidentall
.
These
perfections
are
of
three
sorts
;
such
as
refer
to
His
-
Understanding
,
-
Will
,
-
Power
,
The
proper
Act
of
the
understanding
is
Knowledge
,
and
the
Perfection
is
to
discern
things
certainly
,
clearly
,
fully
:
And
the
perfection
of
Gods
knowledge
is
to
know
himself
,
and
all
things
besides
himself
,
and
his
own
being
most
certainly
,
clearly
,
and
fully
.
The
Scriptures
in
many
places
,
attribute
Knowledge
unto
God
;
and
in
many
places
imply
▪
1.
That
He
knows
himself
,
otherwise
he
could
know
nothing
.
2.
That
he
knows
a●l
things
even
the
most
secret
,
is
often
expressed
.
3.
That
he
knows
all
things
most
perfectly
,
is
evident
out
of
Severall
places
.
This
knowledge
in
respect
of
things
past
,
is
called
Memory
;
in
respect
of
things
to
come
Prescience
,
or
fore-knowledge
;
in
respect
of
things
present
,
barely
knowledge
or
sight
;
in
respect
of
the
object
and
extent
Omniscience
,
his
Universal
knowledge
of
all
things
.
It
s
a
Brutish
ignorance
and
stupidity
in
man
to
think
,
that
there
is
any
thing
which
man
doth
know
,
or
can
know
,
that
God
can
be
ignorant
of
:
For
shall
not
he
that
planted
the
ear
hear
!
Shall
not
He
that
formed
the
eye
see
!
Shall
not
He
that
chastiseth
the
Heathen
(
or
Nations
)
correct
or
instruct
and
convince
!
Shall
not
He
that
teacheth
man
knowledge
,
know
,
Psal.
94.
10
,
11.
In
which
Words
,
we
may
observe
,
1.
That
man
hears
sees
,
understands
.
2.
That
God
gives
him
power
to
Hear
,
See
,
and
Understand
,
3.
There●ore
,
God
must
needs
hear
,
see
,
and
understand
,
and
that
in
a
more
eminent
and
perfect
manner
then
man
can
do
;
because
he
is
the
cause
and
giver
of
all
these
unto
man
.
The
word
of
God
is
a
Discerner
of
the
thoughts
,
and
intents
of
the
heart
,
neither
is
there
any
Creature
that
is
not
manifest
in
his
sight
,
but
all
things
are
naked
and
opened
to
the
eyes
of
him
,
with
whom
we
have
to
do
,
Heb.
4.
12.
13.
These
words
inform
us
;
1.
That
Gods
knowledge
extends
to
the
most
secret
things
,
the
very
thoughts
and
intents
of
the
heart
,
which
he
knows
afar
off
,
Psal.
139.
2.
2.
It
extends
to
all
things
;
not
any
Creature
hid
or
unknown
to
him
;
all
things
are
in
his
sight
and
eyes
.
3.
The
knowledge
of
all
things
,
even
the
most
secret
,
is
clear
and
full
:
For
they
are
manifest
and
naked
,
and
opened
to
his
eyes
.
Man
may
know
many
things
,
uncertainly
and
imperfectly
:
He
may
know
somethings
certainly
,
and
clearly
,
yet
few
things
fully
.
Angels
may
know
many
things
clearly
and
fully
;
yet
many
things
they
know
not
at
all
;
much
lesse
know
them
,
and
all
things
,
clearly
and
fully
.
There
are
many
other
distinctions
of
this
knowledge
:
§
.
IV
For
it
may
be
considered
,
either
as
Speculative
of
things
Possible
;
or
practicall
,
of
things
ordinable
;
and
both
Antecedently
unto
the
will
and
decree
of
this
great
King
:
And
consequently
to
his
decree
,
he
knows
all
things
,
because
he
knows
the
decree
it self
perfectly
:
Therefore
he
knows
all
things
,
according
to
their
future
entities
or
their
ordination
.
He
knows
all
things
in
their
present
existence
,
and
all
things
,
and
every
thing
,
after
they
cease
to
be
and
exist
.
He
knows
all
things
,
which
upon
supposition
would
come
to
pass
,
if
he
did
concur
,
and
not
determine
otherwise
.
This
Knowledge
is
not
acquired
by
Observation
,
Experience
,
Discourse
,
or
any
other
way
of
imperfection
.
For
,
because
he
knows
himself
most
perfectly
,
therefore
he
must
needs
perfectly
know
all
,
(
as
they
use
to
speak
)
intuitiv●ly
,
and
at
once
.
This
Knowledge
doth
contrive
and
order
all
things
in
an
excellent
and
wonderful
manner
;
and
this
appears
most
in
the
ordering
of
future
,
free
,
contingent
acts
.
The
perfection
of
God's
Will
is
that
,
§
.
V
whereby
he
necessarily
loveth
Righteousness
,
and
hateth
Iniquity
.
As
the
perfection
of
his
understanding
,
eminently
includes
all
intellectual
Vertues
;
so
the
perfection
of
his
Will
,
all
Moral
Vertues
,
which
are
purely
,
such
.
And
there
can
be
no
vertuous
act
of
the
Will
,
either
of
Men
or
Angels
which
doth
not
agree
to
God
in
a
far
more
excellent
manner
and
measure
.
Moral
Vertues
presuppose
intellectual
;
and
they
arise
and
have
their
Spring
from
the
Will
rightly
informed
and
disposed
.
It
's
then
rightly
disposed
,
when
it
's
firmly
inclin'd
unto
,
and
fixed
upon
that
which
is
just
,
and
hates
that
which
is
unjust
.
This
may
be
called
integrity
,
rectitude
,
righteousness
,
as
it
includeth
all
Vertues
.
But
this
Rectitude
in
Men
and
Angels
,
is
accidental
,
and
separable
.
There●ore
,
both
men
and
Angels
may
sin
,
and
have
sinned
.
The
Rule
of
their
Acts
may
be
in
them
,
but
not
essentially
,
nor
necessarily
.
That
the
glorified
Saints
shall
never
sin
,
is
not
ab
intrinseco
,
not
from
their
Being
,
or
any
thing
in
themselves
;
but
from
without
,
even
from
God
,
who
will
certainly
,
and
infallibly
support
them
;
so
,
as
to
prevent
all
Errour
,
and
all
Sin
.
But
the
integrity
of
God's
Will
is
essential
;
and
as
his
Essence
is
necessary
,
so
his
Integrity
must
needs
be
.
And
he
is
necessarily
just
and
holy
,
because
he
necessarily
loves
himself
,
who
is
righteousness
it self
,
and
hates
every
thing
contrary
to
himself
.
In
this
respect
,
some
School-men
have
determined
,
that
God
could
not
make
Man
or
Angel
impeccable
.
For
then
he
should
have
made
them
Gods
.
Some
Creatures
never
sinned
,
nor
shall
sin
;
yet
they
are
subject
to
sin
,
as
they
are
in
themselves
.
This
Integrity
of
the
Divine
Will
,
is
manifested
very
much
in
the
Government
of
Men
and
Angels
:
yet
God
doth
not
necessarily
love
the
Righteousness
,
and
hate
the
iniquity
of
these
intellectual
Creatures
,
as
necessarily
to
reward
or
punish
them
.
He
doth
freely
,
and
not
necessarily
will
their
Being
;
therefore
he
doth
not
necessarily
will
any
thing
,
belonging
,
or
added
to
their
Being
.
If
they
be
just
,
he
loves
their
Justice
,
because
he
loves
himself
:
If
they
be
unjust
,
he
hates
their
injustice
,
because
contrary
to
himself
.
He
lovs
sinful
man
,
&
shews
him
mercy
,
pardons
him
,
rewards
him
,
delivers
him
,
makes
him
happy
:
yet
not
necessarily
but
out
of
his
free
goodness
,
which
he
might
deny
,
and
would
deny
,
if
it
were
unjust
.
If
he
gives
Laws
,
execute
them
in
rendring
punishments
,
or
rewards
:
he
doth
all
justly
,
and
that
necessarily
;
yet
he
neither
gives
Laws
,
or
executes
judgments
necessarily
,
but
freely
.
The
Judge
of
all
the
World
must
needs
do
right
,
yet
there
is
no
necessity
he
should
be
a
Judge
,
because
there
is
no
necessity
that
there
should
be
a
World
.
All
his
ways
,
are
Ju●gment
;
A
God
of
truth
without
iniquity
,
just
and
right
is
he
Deut.
32
,
4.
He
hates
evil
,
and
is
of
purer
eyes
,
then
to
behold
evil
;
he
cannot
look
upon
iniquity
,
Hab.
1.
13.
Unto
this
Rectitude
of
Gods
Will
,
many
refer
Mercy
,
Bounty
,
Clemency
,
and
distributive
Justice
:
But
these
are
not
his
essential
justice
and
integrity
,
but
emanations
,
or
acts
of
it
,
being
exercised
ad
extra
,
out
of
Himself
.
And
it
's
to
be
observed
,
that
to
love
,
to
shew
kindness
,
to
pardon
,
to
relieve
,
to
deliver
,
are
not
absolutely
vertuous
acts
and
perfections
,
but
as
they
agree
with
this
rectitude
and
integrity
:
yet
as
they
are
agreeable
to
it
,
so
they
are
excellent
,
and
such
as
God
delights
in
.
To
punish
,
oppress
,
vex
,
torment
,
destroy
,
make
miserable
,
are
not
evil
,
except
unjust
,
and
inconsistent
with
this
integrity
:
otherwise
,
God
would
never
punish
,
and
that
with
Eternal
Punishments
,
his
most
excellent
Creatures
.
And
as
it
is
impossible
for
God
to
cease
to
be
〈◊〉
,
and
to
be
defective
in
his
integrity
,
either
in
himself
,
or
out
of
himself
;
〈◊〉
impossible
for
him
to
cease
to
be
happy
,
or
defective
in
his
happiness
.
The
perfection
of
his
power
,
§
.
VI
is
that
whereby
he
produceth
and
acteth
most
fully
,
according
to
the
per●ection
of
his
Vnderstanding
and
Will.
This
Power
,
being
the
Essence
,
must
needs
be
pure
Act
;
and
therefore
not
properly
called
Power
,
but
as
we
take
Power
for
strength
.
And
as
this
is
in
God
,
it
's
difficult
for
us
to
conceive
of
it
,
as
distinct
from
his
Understanding
and
his
Will
:
And
some
have
affirmed
,
that
his
Will
is
his
Power
,
which
is
true
,
ad
intra
,
not
ad
extra
.
By
this
Power
,
as
by
an
eternal
and
infinite
strength
,
he
standeth
fixed
irresistibly
,
and
eternally
,
in
his
own
Being
.
It
's
that
whereby
he
acts
Eternally
,
and
necessarily
upon
himself
.
And
this
strength
and
Power
is
exercised
,
and
doth
manifest
it self
in
all
his
glorious
Works
;
in
some
more
,
in
some
less
:
Yet
all
that
is
exercised
out
of
himself
,
is
nothing
to
that
power
and
strength
,
which
is
infinite
in
Himself
,
and
is
Himself
.
The
School-men
dispute
much
of
this
Power
;
but
always
understand
it
,
as
exercised
out
of
Himself
:
And
they
distinguish
of
Producibile
,
and
Factibile
.
The
Application
of
this
distinction
is
.
That
God's
power
is
Almighty
in
respect
of
Factibile
,
that
which
may
be
produced
made
,
done
out
of
Himself
;
but
not
in
respect
of
Producibile
,
within
Himself
.
For
the
Father
produceth
the
Son
,
and
the
Father
and
Son
produce
the
Holy
Ghost
:
And
in
this
respect
,
the
Father
may
be
said
to
be
Almighty
;
but
not
the
Son
,
nor
the
Holy
Ghost
.
But
the
reason
of
this
Curious
Speculation
,
an
needless
Conceit
,
is
,
the
misunderstanding
of
this
Power
,
as
referring
to
the
Essence
:
And
as
it
is
too
curious
,
so
it
may
occasion
Errour
.
CHAP.
VII
.
Of
the
Father
,
and
the
Son
,
and
the
Holy
Ghost
.
GOD
doth
know
Himself
,
§
.
I
and
must
needs
love
Himself
:
and
not
onely
the
Principal
,
but
the
first
Coadequate
Object
of
his
Understanding
(
and
that
from
everlasting
,
to
everlasting
)
is
his
own
Being
.
The
clear
and
full
contemplation
of
this
most
glorious
Being
,
produceth
an
infinite
and
Eternal
Knowledge
of
himself
,
as
most
perfect
,
and
most
excellent
:
Thus
he
cannot
know
himself
and
be
known
of
himself
;
But
he
must
love
himself
,
and
be
infinitely
and
eternally
enamoured
with
his
own
Beauty
,
which
is
sufficient
sully
and
perpetually
,
to
satiate
,
and
content
himself
within
himself
:
And
hence
ariseth
his
full
happiness
.
For
he
is
fully
happy
to
all
Eternity
,
without
any
Man
,
Angel
;
without
Heaven
,
Earth
,
the
World
,
or
any
Creature
,
by
acting
thus
upon
himself
.
Therefore
,
perfect
and
full
happiness
,
is
accounted
one
of
the
Attributes
of
God
.
And
if
he
were
not
happy
,
he
could
not
make
the
intellectual
Beings
for
ever
happy
,
by
a
more
full
communion
with
him
,
and
enjoyment
of
him
.
From
these
immanent
acts
of
the
Deity
upon
himself
,
some
conceive
,
arise
the
Relations
of
Father
,
Son
,
and
Holy
Ghost
;
and
that
stupendious
,
and
profound
mystery
of
the
glorious
Trinity
:
The
Doctrine
whereof
,
is
so
far
above
Natural
Reason
,
improved
to
the
highest
pitch
,
that
the
greatest
Wits
in
the
World
have
been
confounded
in
the
search
thereof
;
and
many
have
denied
,
and
are
offended
with
the
Terms
of
Trinity
,
and
Persons
,
as
not
found
in
the
Holy
Scriptures
.
But
,
first
,
let
us
hear
,
what
the
Scripture
saith
of
this
great
mystery
.
The
Apostles
Commission
and
Charge
from
Christ
,
was
,
To
teach
(
or
Disciple
)
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
the
Son
,
and
the
Holy
Ghost
,
Math.
28.
18.
And
there
are
Three
,
which
bear
Record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
1
Joh.
5.
7.
In
the
former
place
,
we
may
observe
.
§
.
II
1.
One
Name
of
three
,
the
Father
,
Son
,
and
Holy
Ghost
.
And
whether
we
take
the
Name
for
the
Eternal
Deity
,
(
as
the
word
in
the
Hebrew
,
sometimes
signifies
)
or
for
Worship
,
or
for
Power
:
yet
there
is
but
one
Name
,
one
Worship
,
one
Power
of
the
Father
,
Son
,
and
Holy
Ghost
.
2.
The
Father
,
Son
,
and
Holy
Ghost
,
are
three
.
3.
That
the
Father
is
the
first
;
the
Son
,
the
second
;
the
Holy
Ghost
,
the
third
,
in
order
.
4.
That
the
Father
,
as
the
Father
,
is
not
the
Son
,
nor
the
Holy
Ghost
;
nor
the
Son
,
as
Son
,
either
the
Father
,
or
the
Holy
Ghost
;
nor
the
Holy
Ghost
,
as
the
Holy
Ghost
,
either
of
them
.
5.
The
Father
hath
relation
to
the
Son
,
as
the
Father
of
the
Son
:
the
Son
,
as
the
Son
of
the
Father
,
to
the
Father
:
and
the
Holy
Ghost
,
being
the
Breath
and
Spirit
of
the
Father
,
and
the
Son
,
hath
relation
to
both
,
and
both
to
Him
.
6.
Here
are
three
distinct
Relatives
,
and
three
distinct
Relative
Properties
.
7.
The
Father
,
as
God
,
hath
no
relation
to
the
Son
,
but
as
the
Father
:
no●
the
Son
,
as
God
,
to
the
Father
,
but
as
the
Son
:
And
so
the
Holy
Ghost
,
not
as
God
,
but
as
the
Holy
Ghost
,
to
them
bo●h
,
as
breathed
by
,
and
proceeding
from
both
.
In
the
latter
place
,
1
Joh.
5.
7.
we
may
observe
,
1.
That
there
be
three
,
the
Father
,
Son
,
and
Holy
Ghost
.
2.
That
the
Father
is
first
,
the
Son
is
second
;
the
Holy
Ghost
is
third
,
in
order
,
(
as
before
)
.
3.
He
that
,
in
the
former
place
,
was
called
the
Son
,
is
here
called
the
Word
.
4.
That
the
Word
was
in
the
beginning
,
was
with
God
,
was
God
,
and
by
it
all
things
were
made
.
And
by
the
Son
it
's
said
;
All
things
were
created
,
and
all
things
consist
by
him
,
Col.
1.
15
,
16.
From
whence
it
follows
,
That
the
Father
,
and
the
Son
,
are
but
one
Creatour
,
and
so
but
one
God
together
,
with
the
Holy
Ghost
,
to
whom
the
incommunicable
Perfections
,
and
Works
of
the
Deity
,
are
attributed
.
For
as
the
Spirit
of
Man
is
the
same
Substance
and
Being
with
man
,
and
knows
the
things
of
man
;
so
the
Spirit
,
which
searcheth
and
knoweth
the
deep
things
of
God
,
must
needs
be
one
and
the
same
Substance
and
Being
with
God
.
The
Father
was
the
Father
,
before
he
created
the
World
,
or
sent
his
Son
:
The
Word
and
Son
of
God
,
was
the
Word
and
Son
,
be●ore
the
Word
was
made
Flesh
:
And
the
Holy
Spirit
was
the
Spirit
,
before
he
sanctified
either
Man
or
Angel
:
Yet
the
Father
was
more
clearly
manifested
to
be
the
Father
,
by
sending
his
Son
into
the
World
;
and
the
Son
,
to
be
the
Son
,
by
the
incarnation
and
work
of
Redemption
:
And
the
Holy
Ghost
,
to
be
the
Holy
Ghost
,
by
the
Work
of
Sanctification
.
The
Word
which
was
made
flesh
,
was
coeternal
,
and
coequal
with
the
Father
though
the
Humane
Nature
assumed
by
the
Word
,
was
neither
coequal
,
nor
co-eternal
.
These
Three
are
called
Persons
,
§
.
III
by
some
of
the
Greek
Fathers
,
and
most
of
the
later
Latine
Christian
Writers
.
A
Person
was
defined
long
ago
by
Occam
,
to
be
Suppositum
intellectuale
,
an
individual
intellectual
Substance
,
subsisting
by
it self
:
And
in
this
strict
Sense
,
three
Persons
,
(
as
three
Angels
,
three
men
)
are
three
distinct
individual
Substances
.
But
thus
,
the
Father
,
Son
,
and
Holy
Ghost
,
are
not
Three
Persons
;
for
then
there
should
be
three
Gods
,
whereas
they
are
but
one
God
,
and
one
Divine
Substance
,
though
they
be
considered
,
as
they
are
represented
,
according
to
these
three
distinct
Relations
,
and
Relative
Properties
.
These
three
are
so
intimately
united
,
that
they
are
but
one
individual
substance
:
And
this
Unity
of
three
,
is
called
by
the
Greeks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
Latines
,
Circumincession
.
So
that
there
can
be
no
inequality
amongst
them
,
in
respect
of
Time
,
Power
,
Dignity
,
or
any
other
ways
.
One
may
be
considered
before
another
,
in
respect
of
order
,
or
origination
,
(
as
some
of
the
School-men
speak
.
)
The
Generation
of
the
Son
,
and
the
Spiration
of
the
Holy
Ghost
,
which
are
wonderful
,
and
to
us
unsearchable
,
had
no
beginning
of
Time
,
nor
can
have
end
of
Duration
;
for
they
are
Eternal
.
In
these
high
and
glorious
Productions
,
the
Essence
cannot
properly
be
said
to
be
communicated
.
Some
of
the
Ancients
,
§
.
IV
and
many
of
the
Modern
Writers
,
have
denyed
the
Trinity
of
Persons
,
and
the
Deity
of
the
Son
,
and
Holy
Ghost
.
The
Socinians
argue
against
both
:
1.
Against
the
Trinity
of
Persons
,
alleaging
that
three
Persons
are
three
individual
distinct
Substances
;
and
thence
they
infer
,
that
if
there
be
three
distinct
Persons
in
the
Deity
,
then
there
are
three
distinct
Gods
,
In
this
Argument
,
they
take
for
granted
,
that
in
this
great
mystery
,
the
word
Person
,
is
taken
properly
and
strictly
,
which
no
understanding
Christian
ever
thought
:
And
this
is
gross
and
intolerable
,
especially
in
men
otherwise
learned
and
judicious
.
2.
Against
the
second
,
they
argue
;
That
because
the
Father
,
in
some
places
,
is
said
to
be
the
onely
true
God
;
therefore
,
neither
the
Son
,
nor
Spirit
,
can
be
properly
Summus
ille
Deus
,
that
Supream
God
.
For
example
,
Crellius
,
one
of
the
most
learned
and
judicious
of
them
,
from
those
words
of
our
Saviour
,
This
is
life
Eternal
,
to
know
thee
,
the
onely
true
God
;
argues
to
this
purpose
,
That
if
the
Father
be
the
onely
true
God
,
then
the
Son
,
and
the
Holy
Ghost
cannot
be
God
.
This
is
so
unworthy
,
that
it
deserves
no
answer
.
In
that
place
,
the
Son
is
considered
as
Man
,
and
flesh
assumed
,
and
so
sent
;
how
el●e
could
he
pray
and
make
intercession
?
For
God
cannot
pray
,
or
desire
any
thing
of
a
Superiour
.
And
his
Prayer
is
directed
to
his
Father
,
as
God
,
and
the
supream
Cause
,
and
Fountain
of
all
those
mercies
desired
in
that
Prayer
;
and
,
as
such
,
he
canot
be
personally
considered
.
And
it
cannot
any
ways
follow
,
that
because
he
,
to
whom
flesh
assumed
did
pray
,
was
the
onely
true
God
;
that
therefore
the
Word
assuming
flesh
,
which
was
in
the
Beginning
,
before
there
was
any
flesh
to
be
assumed
,
and
the
same
with
God
,
so
that
he
was
God
,
is
not
God
.
The
Text
,
Joh.
1.
1.
expresly
saith
,
He
was
God
,
and
that
God
by
whom
all
things
were
made
.
But
he
that
makes
the
Holy
Ghost
to
be
a
Quality
and
Vertue
residing
in
God
,
and
issuing
from
God
upon
man
,
as
Crellius
doth
,
can
hardly
be
reckoned
amongst
sober
Christians
.
The
Master
of
the
Sentences
,
and
the
School-men
,
following
him
out
of
Austin
,
§
.
V
make
the
Soul
of
man
an
Image
of
the
Trinity
.
And
Bacon
is
resolute
,
according
to
his
Title
(
Doctor
Resolutus
)
,
and
saith
,
that
the
Trinity
is
,
Deus
intellectus
,
et
amatus
,
à
Seipso
;
God
understood
,
and
beloved
,
of
himself
:
Yet
they
agree
not
,
in
what
respect
,
the
Soul
is
this
Image
,
Whether
in
respect
of
the
Substance
,
or
the
Faculties
;
or
the
Substance
,
and
two
Acts
;
as
Cameracensis
,
and
others
,
do
determine
:
which
is
most
probably
the
sense
of
St.
Austin
.
If
the
Soul
understand
,
and
love
it Self
understood
,
it
's
the
same
one
individual
Substance
,
which
understandeth
,
which
is
understoood
,
which
is
loved
:
Yet
the
Soul
,
as
Understanding
differs
from
it Self
as
understood
;
and
,
as
understanding
,
and
understood
from
it self
,
as
loving
and
loved
:
yet
this
Image
,
and
Representation
,
is
very
imperfect
;
not
so
much
for
Peter
Lombard's
Reasons
:
But
,
1.
Because
we
do
not
understand
,
how
the
Eternal
and
infinite
Deity
doth
act
upon
it self
.
2.
The
Soul
hath
no
perfect
Knowledge
of
it self
,
as
God
hath
of
himself
.
3.
Man's
Soul
,
as
the
Object
of
it self
,
known
and
loved
,
is
but
the
Soul
intentionally
,
and
so
the
Productions
are
not
real
,
but
imperfect
;
but
the
Divine
Productions
are
perfect
.
But
it
's
our
Duty
to
be
wise
and
sober
,
and
restrain
our
inclination
and
propension
to
curious
Speculations
,
in
these
great
Mysteries
.
And
we
must
know
,
that
the
Predications
and
Expressions
used
in
the
Scripture
,
concerning
God
the
Father
,
Son
,
and
Holy
Ghost
,
transcend
the
Rules
of
Humane
Logick
,
Grammar
,
Rhetorick
.
And
I
am
verily
perswaded
,
that
the
mystery
of
the
Trinity
is
more
fully
and
clearly
delivered
in
Scripture
,
then
we
understand
it
.
By
all
this
,
§
.
VI
we
may
clearly
understand
,
that
there
is
a
vast
,
yea
an
infinite
distance
between
God
and
all
other
Beings
;
and
he
is
infinitely
more
glorious
,
and
excellent
,
then
the
best
:
For
,
1.
He
is
absolutely
,
and
every
way
most
perfect
:
so
that
there
is
no
imperfection
,
nor
possibility
of
imperfection
in
him
.
2.
That
he
knowing
and
enjoying
himself
fully
,
and
for
ever
,
must
needs
be
infinitely
and
eternally
delighted
with
himself
,
and
fully
for
ever
content
in
himself
.
3.
That
he
is
the
most
noble
Object
of
the
Vnderstanding
,
and
Will
of
Men
and
Angels
.
4.
His
Beauty
is
such
,
that
if
we
could
see
but
some
little
of
it
,
it
would
enamour
and
ravish
our
hearts
,
and
wrap
us
into
such
an
Admiration
,
that
all
other
things
(
even
the
most
excellent
)
would
appear
to
be
base
and
vile
in
comparison
of
him
.
He
is
that
Fountain
,
whence
the
streams
of
everlasting
joy
perpetually
issue
.
His
Majesty
is
so
excellent
,
as
that
he
is
worthy
to
be
adored
with
the
greatest
humility
and
reverence
.
But
oh
!
How
little
of
his
Excellency
do
we
know
?
How
seldome
do
our
choicest
Contemplations
fix
upon
him
?
How
frozen
and
congealed
are
our
hearts
,
and
affections
towards
Him
?
Oh!
Let
us
improve
our
knowledge
of
him
,
that
our
love
may
be
more
ardent
;
our
desires
of
him
more
quick
and
lively
;
our
Longings
after
him
more
vehement
;
our
Hearts
more
purified
,
that
we
may
hasten
to
the
full
enjoyment
of
him
in
Eternal
Glory
!
The
great
business
,
in
this
life
,
we
have
to
do
,
is
to
be
cleansed
in
the
blood
of
Christ
;
that
,
in
the
end
,
we
may
be
fully
consecrated
,
and
so
fit
to
enter
the
Temple
of
Heaven
,
and
see
the
brightness
of
his
glory
;
that
so
we
may
be
fully
,
and
for
ever
happy
,
in
the
presence
of
this
Great
,
and
everlasting
King
.
All
his
Perfections
do
inform
us
;
§
.
VII
how
worthy
He
alone
is
to
be
an
Universal
,
Supream
Eternal
Lord
and
King
.
For
his
most
perfect
Being
,
tends
to
make
him
a
most
Perfect
King
.
His
absolute
Unity
is
such
,
that
there
can
be
no
Competitour
,
to
lay
claim
unto
the
Soveraignty
;
and
so
it
's
a
Foundation
of
perpetual
Peace
.
His
Immensity
is
such
,
that
he
can
be
,
and
is
personally
present
in
all
places
of
his
Dominion
.
His
Eternity
makes
him
King
in
all
times
,
as
his
Immensity
makes
him
Lord
in
all
places
.
His
Knowledge
and
Wisdom
are
such
,
as
that
he
alone
can
contrive
,
and
model
the
best
Government
,
and
administer
it
in
the
best
manner
.
His
Integrity
and
Rectitude
is
absolute
:
so
that
his
Laws
and
Judgments
must
need
be
just
,
and
he
cannot
possibly
do
any
wrong
.
This
is
his
proper
Prerogative
:
His
Power
,
is
Almighty
and
irresistible
,
and
always
regulated
most
exactly
by
his
Wisdom
and
Justice
:
So
that
he
alone
is
able
to
give
absolute
and
perpetual
▪
Protection
,
and
render
unto
his
loyal
and
obedient
Subjects
,
Eternal
glory
,
and
afflict
his
Enemies
,
and
the
Wicked
,
with
Eternal
Punishments
.
So
that
He
,
and
He
alone
,
is
worthy
to
reign
,
as
He
,
and
He
alone
is
able
to
make
us
for
ever
Blessed
.
CHAP.
VIII
.
Concerning
the
Regal
Power
of
God
,
and
how
it
is
acquired
.
AFter
the
Declaration
of
the
absolute
Perfection
of
the
glorious
and
Eternal
God
in
himself
,
§
.
I
whereof
we
know
but
little
;
Order
requires
,
that
we
next
consider
him
in
his
Regal
Capacity
,
as
he
is
a
King
.
That
which
essentially
constitutes
a
King
or
Govenour
,
is
his
Power
:
And
Supream
and
Absolute
Power
inherent
in
one
Person
,
makes
a
Supream
and
Absolute
Monarch
;
and
such
God
is
,
and
more●
:
Therefore
,
he
must
needs
have
,
not
onely
an
absolute
and
Supream
,
but
an
Vniversal
,
and
Eternal
Power
:
Seeing
he
must
rule
and
reign
universally
and
Eternally
,
the
Nature
and
Qualities
of
this
Power
will
be
more
easily
understood
,
after
that
we
know
how
he
doth
acquire
and
exercise
it
.
Therefore
,
we
must
examine
How
it
is
-
Acquired
.
-
Exercised
.
It
's
-
Acquired
,
by
Creation
.
-
Continued
,
by
Preservation
.
Power
must
be
had
and
possessed
,
before
it
can
be
exercised
;
and
therefore
,
God
first
acquired
his
Power
.
It
was
,
indeed
,
virtually
in
him
,
from
everlasting
;
and
he
was
from
everlasting
worthy
of
all
Power
,
Honour
,
and
Dominion
:
yet
●overning
power
actually
he
had
not
,
before
he
had
Subjects
:
For
Power
is
a
Relative
.
Subjects
he
had
not
before
the
Creation
:
And
the
beginning
of
his
Creation
,
was
the
beginning
of
his
Actual
Power
.
For
the
Creatures
were
no
sooner
made
,
but
they
were
Subjects
,
and
God
was
King
,
and
so
continues
to
this
day
;
and
shall
be
King
to
everlasting
.
But
before
I
shew
,
how
the
Subjection
of
the
Creature
,
and
the
Dominion
of
the
Creatour
,
did
arise
from
the
Work
of
Creation
,
something
must
be
said
of
the
Works
of
God
in
general
,
and
,
in
particular
,
of
Creation
.
The
Works
of
God
in
general
,
§
.
II
are
the
Acts
of
God
,
whereby
he
produceth
some
Effects
out
of
himself
,
wherein
he
manifests
his
Perfections
.
These
are
ascribed
to
his
Active
Power
,
in
respect
whereof
he
is
said
to
be
Almighty
.
These
Works
,
and
this
working
,
whereby
God
in
some
sort
issues
out
of
himself
,
presuppose
the
Essence
,
and
the
Immanent
Acts
of
the
Deity
,
upon
it self
,
and
are
the
effects
of
God
the
Father
,
Son
,
and
Holy
Spirit
;
and
so
may
be
considered
,
In
Respect
of
the
-
Essence
,
-
Father
,
Son
,
and
Holy
Ghost
.
This
working
in
respect
of
the
Essence
,
by
some
,
is
called
his
efficiency
,
and
is
well
described
to
be
,
That
whereby
God
worketh
all
things
according
to
the
Counsel
of
his
Will
,
Ephes.
1.
11.
This
text
,
observed
before
with
reference
to
the
Essence
,
may
be
resumed
and
handled
with
respect
unto
Gods
Works
,
which
may
be
considered
,
1.
As
prepared
in
himself
.
2.
As
produced
out
of
him
,
and
standing
in
their
own
proper
Being
.
Before
their
actuall
existence
,
they
were
virtually
in
the
understanding
,
will
,
and
working-Power
of
God
.
The
Counsel
of
his
understanding
had
contrived
and
disposed
them
;
his
will
had
decreed
them
;
his
power
was
ready
to
produce
and
effect
them
,
according
to
the
Counsel
of
his
understanding
,
and
the
determination
of
his
Will.
This
informs
us
that
every
work
of
God
,
Presupposeth
his
-
Vnderstanding
.
-
Will
.
-
Power
.
The
Understanding
,
§
.
III
or
Counsel
of
God
,
is
,
that
whereby
he
contrived
the
manner
how
,
and
the
order
according
to
which
,
all
things
were
to
be
done
and
effected
:
This
Counsel
presupposeth
his
absolute
and
perfect
knowledge
not
onely
of
himself
,
but
of
all
things
virtually
in
his
Almighty
power
.
And
it
is
often
called
in
Scripture
his
Wisdom
;
and
is
conceived
by
us
as
an
act
of
Practicall
Knowledge
:
It
is
not
Counsel
,
as
Counsel
implies
any
defect
or
imperfection
as
in
man
it
doth
.
That
Counsel
of
man
,
which
most
clearly
sees
the
end
,
and
the
meanes
and
order
of
them
,
conducing
effectually
to
the
end
,
doth
most
resemble
it
,
though
it
come
far
short
of
it
.
The
object
of
this
Counsel
is
not
properly
God
,
but
the
Works
of
God
;
and
these
not
as
done
,
but
to
be
done
,
or
in
doing
.
It
appears
and
manifests
it self
in
all
the
works
of
God
,
and
especially
in
those
of
the
Government
of
Men
and
Angels
;
in
which
it
is
so
profound
and
wonderfull
,
that
though
we
knew
something
of
it
,
yet
the
bottome
we
can
never
sound
.
So
that
exclamation
of
the
Apostle
implies
;
Oh
the
depth
of
the
Riches
both
of
the
Wisdom
and
knowledge
of
God!
How
unsearchable
are
his
judgments
,
and
his
wayes
past
finding
out
,
Rom.
11.
33.
That
God
by
wisdom
made
the
World
,
and
orders
all
his
works
,
the
Scripture
teacheth
in
many
places
.
The
Psalmist
,
after
his
serious
meditation
and
contemplation
both
of
the
Works
of
Creation
and
Providence
,
breaks
out
into
these
words
;
Oh
Lord
!
How
manifold
are
thy
works
?
In
wisdom
thou
hast
made
them
all
,
Psal
,
104.
25.
And
it
is
so
far
above
the
Wisdom
of
man
,
as
his
Works
are
above
the
works
of
Man
.
This
is
the
reason
,
why
,
when
he
beheld
his
works
of
Creation
▪
he
saw
that
they
were
very
good
and
beautifull
.
He
saw
no
defect
or
imperfection
in
them
,
because
they
were
made
and
effected
in
perfect
wisdom
.
And
this
is
true
of
all
his
works
:
and
as
then
,
so
now
,
he
may
look
upon
his
works
,
and
keep
his
Sabbath
when
he
hath
finished
them
;
which
sinfull
man
cannot
do
.
And
here
is
the
proper
place
to
say
something
of
the
Idea
of
all
things
.
For
there
are
no
first
Samplars
and
Patterns
of
all
things
,
but
in
the
counsel
of
God
.
For
the
World
,
and
all
Creatures
were
distinctly
contrived
by
the
wisdom
of
God
,
before
they
did
exist
.
The
whole
frame
and
System
of
the
World
thus
considered
is
called
by
some
Mundus
Idealis
;
And
the
severall
Creatures
and
things
thus
conceived
are
said
to
be
Rationes
rerum
in
Men●●
&
Cognitione
Dei
;
the
Creatures
and
things
contrived
and
known
before
they
were
effected
or
produced
,
which
were
not
properly
God
,
but
things
and
Creatures
modl'd
and
known
of
God
.
Therefore
said
Occam
,
that
Ideae
were
Creaturae
a
Deo
cognitae
.
And
these
may
be
conceived
either
Antecedently
,
or
Consequently
to
the
decree
of
his
will
.
There
is
a
famous
question
held
affirmatively
by
some
:
An
dantur
in
Deo
rationes
boni
&
mali
,
aeternae
&
indispensabiles
.
And
as
it
is
affirmed
,
it
's
opposed
to
another
question
,
maintained
affirmatively
by
others
:
Whether
things
be
good
only
,
because
God
wills
them
,
and
not
because
good
in
themselves
.
This
controversy
Bradwardine
toucheth
upon
,
and
seemes
to
determine
it
by
a
distinction
.
For
he
informs
us
,
that
some
things
are
morally
good
or
evil
,
antecedently
to
the
will
of
God
;
Some
consequently
;
Some
partly
antecedently
,
partly
consequently
.
Yet
this
doth
not
satisfie
;
because
the
Will
of
God
may
be
considered
,
either
as
an
attribute
,
with
the
perfection
and
integrity
thereof
,
or
as
a
decree
,
or
as
a
Law
.
Now
,
1.
No
quality
,
disposition
,
habit
,
or
act
of
Man
or
Angel
can
be
morally
good
or
evil
,
antecedently
to
the
will
of
God
,
and
the
perfection
thereof
,
as
it
is
an
Attribute
.
2.
Nothing
can
be
morally
good
or
evil
,
antecedently
to
the
decretive
and
legislative
will
of
God
,
except
it
have
some
intrinsecal
conformity
to
the
Rectitude
to
the
will
of
God
,
as
an
attribute
;
neither
can
it
rationally
be
conceived
so
to
be
.
3.
Nothing
can
be
morally
good
or
evil
,
so
as
to
be
immediately
Praemiable
,
or
Punishable
,
antecedently
to
the
Legislative
will
of
God
.
For
the
obligation
to
punishment
,
and
right
to
reward
,
●ollow
immediately
upon
the
Will
of
God
,
consi●ered
as
observed
or
violated
,
and
expressed
in
the
promises
or
threats
of
the
Law
.
By
this
the
judicious
reader
,
will
be
able
to
judge
of
the
controversy
.
But
●intend
not
to
trouble
him
with
these
Speculations
.
Let
this
suffice
us
,
firmely
to
believe
that
God
is
necessarily
just
,
and
though
he
freely
determins
commands
,
and
effects
all
things
;
yet
all
his
Decrees
,
Commands
,
and
Works
,
are
necessarily
just
,
and
there
is
no
iniquity
in
him
.
The
will
of
God
is
that
,
§
.
IV
whereby
he
determins
all
things
according
to
his
Counsel
.
By
will
in
this
place
,
is
meant
an
act
of
Gods
will
in
respect
to
things
out
of
himself
;
yet
so
that
it
presupposeth
the
will
of
God
as
an
Attribute
;
And
this
act
is
called
a
Decree
.
And
here
is
the
proper
place
to
speak
of
Decrees
in
generall
,
which
in
the
Scriptures
are
called
the
thoughts
and
also
the
purposes
of
God
.
That
there
are
Decrees
is
evident
out
of
the
word
;
but
how
they
are
made
of
God
,
we
know
not
:
the
manner
is
unsearchable
.
This
is
certain
,
They
are
all
agreeable
to
his
Counsel
,
and
that
most
exactly
:
For
as
his
Wisdom
did
dictate
,
so
his
Will
determined
,
and
no
otherwise
:
and
without
this
will
and
determination
,
nothing
could
have
bin
done
or
effected
.
From
it
all
things
future
rec●ive
their
●ututition
,
according
to
the
School-mens
expression
.
These
Decrees
are
not
strictly
and
properly
eternall
,
(
as
was
observed
before
)
:
Yet
they
are
Antecedent
to
all
time
as
it
measures
the
Existence
of
things
:
They
are
said
to
be
many
,
and
may
be
conceived
in
a
certain
order
according
to
the
multitude
and
order
of
the
things
decreed
.
That
this
Will
should
first
decree
the
end
,
and
then
the
meanes
is
but
a
fancy
,
and
hath
no
ground
either
in
Scripture
,
or
in
solid
reason
.
Yet
though
they
be
many
,
yet
they
may
be
reduced
to
two
sorts
:
for
t●ey
may
be
said
to
be
generall
or
speciall
.
The
general
Decrees
are
those
,
which
extend
to
all
things
:
For
there
neither
was
,
nor
is
,
nor
shall
be
any
thing
which
God
did
not
Determine
.
The
special
Decrees
are
such
as
are
limited
to
Angels
and
Men
,
in
respect
of
their
Spirituall
and
Eternall
estate
,
and
especially
to
men
.
These
are
called
by
a
Synechdoche
,
Predestination
,
and
Reprobation
.
And
these
presuppose
,
1.
Their
Object
,
intellectual
and
immortal
Creatures
,
especially
men
considered
in
a
spirituall
capacity
as
dirigible
to
an
eternal
estate
.
2.
The
Counsel
of
God
contriving
a
certain
order
,
according
to
which
men
were
to
be
directed
to
their
final
estate
.
The
nature
of
them
in
speciall
is
to
determine
and
,
according
to
this
order
,
to
direct
certain
individual
persons
unto
their
last
end
.
For
in
these
decrees
we
may
observe
.
-
1.
Persons
.
-
2.
Meanes
.
-
3.
End
.
The
End
is
eternal
Happinesse
,
or
Misery
;
The
Meanes
,
Laws
and
Judgments
;
The
Persons
,
such
as
are
capable
of
Laws
and
Judgments
.
But
of
these
Decrees
more
particularly
,
hereafter
.
These
Decrees
are
free
:
§
.
V
For
there
was
no
Law
to
bind
,
or
morally
necessitate
him
,
but
his
Wisdom
and
his
Justice
.
Neither
did
these
bind
him
to
decree
any
thing
at
all
;
but
onely
,
if
he
did
decree
any
thing
to
decree
it
wisely
,
and
justly
.
Both
the
Creature
,
and
every
thing
in
the
Creature
,
were
nothing
before
they
did
Exist
;
and
as
such
,
could
have
no
influence
to
move
or
incline
the
Will
of
God
.
Neither
could
the
Prevision
of
perfect
obedience
in
the
Angels
,
or
finall
faith
in
man
,
determin
the
Will
of
God
;
much
lesse
necessitate
it
to
give
them
eternall
glory
.
Neither
can
finall
disobedience
or
unbelief
do
any
such
thing
as
fore-seen
;
or
actually
existent
,
determine
,
much
lesse
necessitate
God
to
passe
the
Sentence
of
Eternal
Death
upon
them
,
or
to
execute
the
same
.
The
determination
of
Gods
will
is
freely
from
himself
,
not
from
my
thing
without
Himself
.
God
my
foresee
the
highest
degree
of
obedience
in
the
Creature
,
and
yet
be
no
wayes
bound
to
reward
it
.
There
is
no
necessary
connexion
between
obedience
,
and
reward
;
or
between
the
foresight
of
obedience
,
and
the
decree
to
reward
:
onely
the
decree
it self
freely
ties
them
together
.
There
can
be
no
efficient
cause
out
of
God
of
the
decree
of
God
:
Some
materiall
objective
,
Logicall
cause
,
there
may
be
.
The
decree
to
give
Christ
unto
Death
for
enemies
;
To
call
Wretched
man
dead
in
his
sins
and
trespasses
,
by
repentance
and
saith
unto
eternall
glory
,
was
not
onely
free
,
but
also
the
issue
of
unspeakable
love
,
and
compassion
;
and
to
destinate
man
upon
faith
in
Christ
,
fore-seen
is
an
act
of
free
grace
.
Faith
it self
can
be
no
efficient
,
because
it
is
not
,
neither
can
the
fore-knowledge
or
prevision
of
this
faith
,
(
though
final
)
be
any
such
thing
:
For
God
may
foresee
final
faith
,
and
yet
not
determine
to
reward
it
;
though
without
prevision
he
cannot
decree
to
do
so
.
The
reason
of
all
this
is
,
because
nothing
but
the
Being
of
God
,
and
the
acting
upon
himself
is
or
can
be
necessary
.
These
Decrees
are
not
onely
free
,
§
.
VI
but
also
Wise
,
Just
,
and
Stable
.
They
are
wise
,
because
made
according
unto
and
directed
by
Wisdom
.
His
Wisdom
and
Knowledge
are
Antecedent
to
his
Will
;
and
must
be
conceived
by
us
so
to
be
;
otherwise
we
should
affirm
that
He
decreed
things
ignorantly
and
rashly
:
But
so
to
think
is
impious
and
absurd
.
There
are
many
works
(
and
so
decrees
)
of
God
,
whereof
we
can
give
no
reason
,
but
his
absolute
will
and
power
.
He
may
love
Iacob
,
hate
Esau
,
without
respect
to
any
merit
or
demerit
in
the
persons
,
and
decree
the
elder
to
serve
the
younger
:
Yet
thus
,
As
it
was
done
,
so
it
was
decreed
wisely
and
according
to
Counsel
.
We
can
give
no
reason
of
this
,
yet
He
can
:
The
reason
indeed
is
secret
to
us
,
as
not
revealed
▪
yet
known
to
Him
.
And
though
many
things
may
be
done
by
him
,
above
the
Laws
given
in
Scripture
,
yet
they
are
not
against
them
.
Though
his
decrees
may
be
truly
said
to
depend
upon
his
knowledge
,
yet
they
depend
not
upon
the
things
known
.
As
they
are
wise
,
so
are
they
just
,
though
sometimes
they
seem
to
us
to
be
otherwise
.
The
wicked
prosper
many
times
,
when
the
Righteous
are
afflicted
and
chastened
very
much
.
And
the
innocent
suffer
,
and
sometimes
temporally
perish
with
the
Wicked
;
and
the
children
often
beare
the
heavy
burthen
of
their
Fathers
sins
,
and
yet
are
not
guilty
of
their
crimes
.
These
things
may
seem
to
be
unjust
;
yet
are
not
so
,
but
exactly
agreeable
to
the
eternall
rules
of
justice
.
The
reason
why
they
must
needs
be
just
,
is
because
he
is
essentially
and
necessarily
justice
,
though
his
justice
in
his
secret
judgements
doth
not
appear
to
us
.
He
made
no
Decree
whereby
man
or
Angels
was
necessitated
to
Sin
.
He
indeed
did
decree
the
freedome
of
their
will
,
their
subjection
to
his
power
,
their
obligation
by
his
Lawes
.
Yet
as
he
did
not
Decree
that
they
should
sin
,
so
he
did
not
decree
to
prevent
all
sin
;
but
decreed
,
that
if
they
should
sin
,
they
should
be
liable
to
punishment
.
He
made
(
as
he
decreed
)
the
Will
of
man
mutable
;
Yet
this
mutability
was
no
disadvantage
to
him
,
or
any
necessary
cause
of
Sin
:
And
in
the
last
judgement
it
will
appear
that
Sin
was
from
the
Creature
,
but
not
from
the
Decree
of
the
Creator
.
They
are
also
stable
:
For
the
Counsell
of
his
Will
standeth
for
ever
,
and
his
thoughts
to
all
generations
,
Psal.
33.
11.
And
though
there
be
many
Devices
in
the
heart
of
man
,
yet
the
Counsell
of
the
Lord
shall
stand
,
Prov.
19.
21.
The
reason
hereof
is
because
they
are
made
in
Wisdome
and
Justice
,
and
there
can
be
no
cause
of
alteration
:
Besides
,
he
is
Almighty
,
and
cannot
be
hindered
to
do
what
he
hath
once
determined
.
Upon
the
stability
of
these
decrees
depends
the
stability
of
the
world
,
and
stability
of
the
Church
,
and
the
certainty
of
our
Eternall
glorification
.
The
power
of
God
is
that
whereby
he
is
able
to
effect
all
according
to
the
Counsell
of
his
Will.
SECT
VII
This
power
is
not
Passive
:
for
God
can
neither
receive
nor
suffer
any
thing
.
It
's
active
and
efficient
,
yet
truly
Power
,
because
it
was
not
,
is
not
,
shall
not
ever
be
totally
in
Act.
For
he
doth
not
effect
all
things
which
he
can
,
but
those
things
which
he
will
.
He
is
said
to
be
pure
Act
in
respect
of
his
Essence
,
and
eternall
acting
upon
himself
.
And
this
power
as
an
Attribute
is
pure
act
,
and
in
that
respect
is
properly
actual
strength
,
not
power
physically
taken
.
It
extends
to
all
things
possible
,
and
is
able
to
produce
them
.
But
we
must
not
think
that
they
are
possible
or
producible
in
themselves
,
but
in
respect
of
this
power
.
And
it
's
to
be
conceived
,
first
as
able
to
effect
,
before
it
actually
effect
any
thing
;
as
it
actually
effecteth
all
things
that
are
effected
.
It
's
the
root
and
originall
of
all
created
active
Power
;
and
all
Created
causes
are
effects
of
it
,
and
act
as
acted
and
moved
by
him
.
How
it
acts
and
concurrs
with
free
Agents
when
they
sin
,
the
Wit
of
Man
cannot
clearly
understand
and
satisfie
it self
.
But
this
is
certain
,
that
as
the
Decree
,
so
the
Power
is
alwayes
regulated
by
the
Wisdom
and
Juctice
of
God
.
It
's
great
and
irresistible
:
For
though
men
and
Angels
may
disobey
his
Lawes
,
yet
they
cannot
resist
or
hinder
his
power
.
For
he
is
in
the
Heavens
,
and
hath
done
whatsoever
he
pleased
,
Psal.
115.
3.
And
whatsoever
the
Lord
pleased
,
that
did
He
in
Heaven
,
and
in
Earth
,
in
the
Seas
,
and
all
deep
places
,
Psal.
135.
6.
Therefore
if
God
promise
great
things
,
and
such
as
to
man
may
seem
impossible
,
we
may
safely
rely
upon
Him
:
What
is
said
shall
certainly
be
done
.
Thus
●art
the
Works
of
God
have
been
considered
in
respect
of
the
Essence
:
§
.
VIII
It
remaines
that
we
observe
them
with
respect
unto
the
Father
,
Son
,
and
Holy
Ghost
.
In
this
later
respect
,
the
Authours
of
Theologicall
Systems
inform
us
of
two
things
.
Their
-
Co-operation
.
-
Distinct
manner
of
Working
.
The
Co-operation
is
that
whereby
the
Father
,
Son
,
and
Holy
Ghost
,
concur
as
one
Individual
efficient
cause
of
every
Work
and
effect
out
of
themselves
.
In
this
respect
that
's
true
that
Opera
Trinitatis
ad
Extra
sunt
indivisa
:
What
one
is
said
to
do
,
all
are
to
be
understood
to
do
.
The
Father
doth
not
create
without
the
Word
,
nor
was
the
Word
made
flesh
,
nor
did
redeem
without
the
Father
;
nor
the
Holy
Ghost
sanctifie
without
the
Father
and
the
Word
;
neither
do
the
Father
and
the
Son
any
thing
without
the
Holy
Ghost
.
For
all
the
Works
of
God
,
ad
extra
,
do
necessarily
presuppose
the
immanent
necessary
acts
of
the
Deity
upon
it self
.
Yet
we
must
not
conceive
them
as
any
wayes
unequal
,
either
in
themselves
,
or
in
their
working
:
nor
as
three
distinct
agents
uniting
their
forces
joyntly
to
produce
one
and
the
same
effect
.
For
one
Individuall
Essence
must
needs
,
if
it
act
,
be
one
Individuall
Agent
,
in
the
production
of
all
Creatures
,
and
effecting
all
his
works
.
Therefore
we
find
the
Creation
and
other
Works
of
God
ascribed
as
well
unto
the
Word
and
Spirit
,
as
to
the
Father
,
and
for
the
most
part
to
them
all
as
to
one
God
.
The
manner
of
their
concurrence
is
that
,
§
.
IX
whereby
the
Father
worketh
by
the
Word
and
Spirit
;
the
Son
from
the
Father
by
the
Spirit
;
and
the
Spirit
from
them
both
.
This
doth
imply
that
the
manner
of
their
Work
is
distinct
;
yet
it
's
very
difficult
to
conceive
the
distinction
,
or
difference
.
We
read
that
the
Father
doth
many
things
by
the
Word
and
Spirit
,
but
never
that
the
Word
or
Spirit
did
any
thing
by
the
Father
.
All
things
were
made
by
the
Word
,
and
without
him
was
not
any
thing
made
that
was
made
,
John
1.
3
,
And
by
him
were
all
things
created
,
and
by
him
all
things
consist
,
Col.
1.
16
,
17.
And
God
the
Father
is
said
to
have
made
the
Worlds
by
him
,
Heb.
1
,
2.
The
Father
will
quicken
our
bodyes
by
his
Spirit
dwelling
in
us
,
Rom.
8.
11.
And
he
revealed
the
deep
things
of
his
Gospel
by
his
Spirit
,
1
Cor.
2.
10.
And
God
elected
the
Thessalonian
Christians
to
Salvation
,
through
the
Sanctification
of
the
Spirit
,
2
Thes.
2.
13.
We
have
some
resemblance
hereof
in
the
soul
of
man
,
which
being
one
individuall
essence
,
is
one
individuall
agent
.
It
con●riveth
all
its
works
by
the
counsell
of
the
understanding
,
determines
them
by
his
will
,
and
is
ready
to
effect
them
by
his
active
power
.
When
it
actually
produceth
any
thing
,
the
Will
commands
,
the
understanding
directs
,
and
the
power
executeth
.
The
Will
is
first
and
begins
,
the
understanding
is
the
second
,
and
goes
on
,
the
power
is
the
last
,
and
finisheth
the
Work
.
And
these
three
inseparably
and
individually
concur
efficiently
to
produce
the
effect
as
one
efficient
:
And
the
Will
directs
by
the
understanding
,
and
executes
by
understanding
,
directing
the
power
,
and
by
the
Power
Acting
according
to
the
Understanding
.
How
Redemption
is
appropriated
to
the
●on
,
and
Sanctification
to
the
Holy
Ghost
must
be
considered
hereafter
.
In
these
things
We
must
be
sober
,
and
not
Curious
.
We
must
neither
confidently
affirm
any
thing
as
a
Divine
Truth
,
which
is
not
evident
unto
us
out
of
the
Scripture
,
nor
Peremptorily
deny
any
thing
because
We
do
not
clearly
see
it
in
the
Scriptures
.
For
so
the
Sadduces
deny'd
the
Resurrection
,
because
they
could
not
see
it
,
in
the
Book
of
God
:
Though
it
was
in
that
book
,
as
our
Saviour
made
it
evident
.
These
things
premised
concerning
the
Works
of
God
in
general
,
§
.
X
I
will
proceed
to
say
something
of
them
in
particular
.
Though
they
be
many
,
yet
may
they
all
be
reduced
to
three
heads
:
For
they
all
are
,
either
works
of
Creation
,
of
Preservation
,
or
of
Ordination
;
Some
bring
these
under
two
heads
;
the
first
,
of
Creation
;
the
second
of
Providence
;
And
by
Providence
they
understand
both
Preservation
,
and
Government
:
But
this
is
but
difference
in
Words
.
The
first
work
whereby
the
Eternall
King
did
first
acquire
his
power
,
is
Creation
.
Which
is
a
Work
of
God
,
whereby
in
the
beginning
,
he
created
Heaven
and
Earth
,
and
all
things
therein
.
This
work
must
be
considered
,
-
Absolutely
in
it self
.
-
Respectively
as
aground
of
absolute
power
.
And
in
it self
-
Generally
.
-
Specially
,
in
respect
of
man
.
In
it self
generally
,
it
's
A
Work
or
Act
of
God
;
yet
this
Act
is
not
immanent
▪
but
emanant
,
and
transient
,
yet
farr
different
from
the
Acts
of
any
Creature
;
and
from
many
other
Acts
of
God
.
It
had
an
obj●ct
logically
considered
,
no
subject
existent
:
For
the
Creature
,
as
existent
,
was
an
effect
and
not
the
subject
of
it
.
As
Cameracensis
doth
distinguish
of
Predestination
;
That
Praedestinatio
Activa
est
Deus
Praedestinans
,
Passiva
est
Res
Praedestinata
:
So
Creatio
activa
est
D●u●
creans
,
Passiva
Res
creata
.
So
that
in
Creation
,
we
have
God
and
his
Creativity
(
as
Occam
and
Bacon
expresse
it
)
and
the
thing
created
.
It
is
a
proper
Act
of
God
,
and
can
be
truly
affirmed
of
nothing
else
:
if
it
were
not
so
,
God
by
this
work
could
not
be
distinguished
from
all
other
things
,
as
,
by
this
act
,
we
read
in
Scripture
he
is
.
The
first
part
of
the
Creation
presupposed
no
matter
;
and
the
other
parts
no
matter
,
immediately
capable
of
a
●orm
,
to
be
either
introduced
into
it
,
or
educed
out
of
it
by
any
agent
,
but
by
God
.
So
that
God
supplyed
wholly
all
the
causes
:
And
when
we
say
,
that
God
Created
all
things
,
either
mediately
,
or
immediately
of
nothing
;
the
word
Nothing
doth
neither
signifie
the
matter
,
nor
properly
the
term
of
that
act
,
but
is
a
Negative
,
and
denyes
all
pre-existent
matter
in
the
first
part
of
Creation
.
Neither
doth
the
word
Create
in
Ancient
authors
signifie
to
make
a
thing
of
nothing
,
as
some
think
it
doth
:
Therefore
we
must
learn
what
Creation
is
from
the
Scripture
,
not
from
this
or
that
word
.
God
by
this
Act
did
so
clearly
manifest
his
eternall
power
and
God-head
,
that
it
's
evident
that
he
alone
is
the
efficient
cause
and
Maker
of
the
World
;
and
that
without
the
advice
or
assistance
of
any
others
;
and
also
without
any
tool
or
instrument
.
It
was
a
fr●e
act
of
God
:
For
he
was
no
wayes
necessitated
to
make
the
World
,
or
to
make
it
before
or
after
,
or
at
that
time
when
he
did
make
it
;
or
to
produce
it
in
this
or
that
order
,
or
manner
,
rather
then
another
.
For
he
Created
all
things
,
and
for
his
pleasure
they
are
and
were
Created
,
Rev.
4.
11.
He
Created
Heaven
and
Earth
in
the
beginning
—
.
The
word
may
signifie
the
Beginning
of
time
,
as
its
the
measure
of
things
existing
,
and
standing
out
of
their
causes
in
their
proper
entity
:
Or
it
may
referr
to
the
first
part
of
the
Creation
,
teaching
us
,
That
in
the
beginning
and
first
of
all
God
created
Heaven
and
Earth
,
which
was
voyd
and
without
form
;
and
afterwards
he
made
Light
,
the
Firmament
,
and
other
things
:
or
it
may
referr
unto
the
whole
Creation
;
and
signifyes
unto
us
,
that
the
first
Work
of
God
was
the
Creation
of
the
World
in
six
dayes
.
And
in
this
sense
Creation
was
the
first
issuing-forth
of
his
Almighty
Power
,
to
make
and
do
some
things
out
of
Himself
.
This
was
the
Act
of
Creation
,
§
.
XI
and
the
Effects
were
all
things
Created
.
All
things
joyntly
taken
together
,
are
the
World
;
and
the
principall
parts
thereof
are
Heaven
and
Earth
.
And
because
Heaven
and
Earth
are
not
Vacant
places
,
as
it
is
written
that
the
Heavens
and
the
Earth
were
finished
with
all
the
Host
of
them
,
Gen.
2.
●
.
Where
the
word
Host
signifies
all
things
in
Heaven
and
Earth
.
And
these
are
called
The
Host
of
them
.
1.
Because
they
are
Many
.
2.
Because
they
were
all
Created
in
an
excellent
order
:
So
Paraeus
on
the
place
.
3.
Because
they
were
the
Ornament
and
beauty
of
Heaven
and
Earth
;
Thus
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
u●ed
by
the
Sepruaguit
doth
signifie
.
By
Heaven
and
Earth
,
some
understand
,
by
a
Metonymie
and
Synechdoche
,
all
things
Created
;
as
though
these
first
words
of
the
Scripture
were
an
abridgement
of
the
first
Chapter
of
Genesis
.
Others
,
and
upon
better
grounds
,
do
interpret
Heaven
to
be
the
Heaven
of
Heavens
,
and
the
Host
thereof
,
which
is
the
innumerable
multitude
of
Angells
;
And
Earth
to
be
the
Masse
,
which
was
voyd
and
without
form
,
and
the
first
rudiment
and
Seminary
of
all
things
Created-afterwards
.
The
first
works
of
Creation
,
therefore
were
Heaven
,
and
Angels
.
The
Scriptures
tells
us
that
there
is
an
Heaven
of
Heavens
which
is
sometimes
called
the
Throne
and
Temple
of
God
,
the
third
Heaven
;
the
place
into
which
Christ
ascended
,
and
where
he
will
keep
his
residence
till
he
come
to
judge
the
World
.
No
doubt
its
a
Stately
Glorious
piece
,
a
place
of
Beauty
and
incomparable
delight
,
and
therfore
called
Paradise
.
In
it
are
many
Mansions
,
where
the
Saints
of
God
shall
ever
rest
,
and
enjoy
their
most
excellent
Inheritance
.
Yet
this
highest
place
,
which
is
the
Circumference
of
the
World
,
was
not
Created
without
the
Host
thereof
,
which
is
the
innumerable
company
of
Angels
.
These
were
concreated
with
the
Heavens
,
and
are
called
the
Angells
of
Heaven
,
and
by
Creation
as
the
Heavens
,
so
they
,
are
incorruptible
and
immortall
;
Spirits
,
which
once
began
,
but
shall
never
cease
to
live
:
They
are
endued
with
a
most
piercing
understanding
,
free-Will
,
and
an
admirable
executive
and
active
Power
.
They
were
all
at
first
righteous
and
holy
,
like
unto
their
God
,
and
had
been
for
ever
blessed
,
as
now
the
Holy
Angels
he
,
if
they
had
continued
subject
and
obedient
to
the
everlasting
King
,
who
made
them
.
They
were
made
,
and
that
in
the
Beginning
,
as
appeares
from
Psal.
104.
4.
They
were
made
before
the
foundation
and
Corner-stone
of
the
earth
was
●ay'd
.
Job
.
38.
7.
That
they
were
Created
long
before
the
World
,
was
Jeroms
groundlesse
conceit
;
And
it
was
Austins
fancy
to
think
,
God
made
them
,
when
he
said
,
Let
there
be
Light
.
The
Heaven
of
Heavens
with
their
Host
,
§
.
XII
was
Created
in
the
Beginning
,
and
with
them
the
earth
as
co-aeval
and
concreated
.
By
Earth
as
appeares
from
the
Text
,
Gen.
1
,
2.
was
not
meant
this
lowest
part
and
Basis
of
the
World
,
as
now
it
is
▪
for
that
was
Created
the
third
day
;
but
(
if
we
may
so
speak
)
that
first
draught
,
and
imperfect
Beeing
,
which
was
(
as
it
were
)
the
rudiment
and
Seminary
of
this
Lower
world
,
as
distinct
from
the
Heaven
of
Heavens
,
and
all
things
therein
.
And
if
any
thing
may
be
called
the
first
matter
,
this
surely
is
it
which
was
so
imperfect
,
that
only
the
skill
and
power
of
God
could
inform
it
.
And
he
did
inform
it
,
and
out
of
it
made
first
the
Elements
,
and
out
of
them
all
Mixt
bodyes
.
The
first
Elements
was
light
which
may
be
called
the
fire
,
which
is
the
purest
,
the
most
subtil
,
and
active
of
all
the
rest
,
and
soared
aloft
into
the
highest
place
;
and
the
nature
of
it
such
,
that
it
hath
great
affinity
with
a
Spirit
,
and
is
next
unto
it
.
The
next
was
the
Firmament
,
which
we
call
the
Ayr
:
And
it
was
spread
like
a
Curtain
round
about
the
Globe
of
the
Earth
,
and
Water
;
and
takes
up
the
space
between
them
,
an
the
Aethereal
light
or
fire
:
a
fit
receptacle
or
subject
to
receive
the
Beames
of
light
,
and
being
transparent
to
transmit
them
to
the
earth
.
The
third
was
the
Water
which
first
covered
the
earth
,
and
stood
above
the
Mountaines
,
but
afterwards
by
the
mighty
power
of
God
was
reduced
to
the
fluid
substance
which
now
we
see
it
to
be
;
and
gathered
together
into
deep
and
Vast
Channels
of
the
earth
,
whence
the
main
Ocean
and
the
narrow
Seas
:
and
it
s
diffused
into
every
part
of
the
Earth
,
through
secret
subterraneal
Passages
,
as
through
so
many
veines
:
And
hence
our
Springs
,
Rivers
▪
Lakes
.
The
last
,
the
lowest
,
and
the
dullest
Element
,
was
the
Earth
:
And
with
it
were
created
Minerals
and
Vegetables
,
as
Grasse
,
Hearbs
,
Plants
,
and
all
Manner
of
Trees
:
And
with
these
he
first
furnished
and
beautified
the
earth
the
third
day
.
The
Fourth
,
he
returns
unto
the
Aetherial
Part
,
and
creates
the
Sun
,
Moon
,
and
Stars
:
The
two
first
,
as
greater
Lights
;
the
one
,
for
the
Day
;
the
other
,
for
the
Night
,
together
with
the
Stars
.
These
are
the
Lights
and
Lamps
,
placed
under
the
Roof
,
and
highest
part
of
the
Lower-World
.
These
were
made
not
onely
for
Beauty
and
Ornament
,
but
also
for
the
benefit
of
the
Lower
Globe
;
upon
which
,
by
light
and
motion
,
they
have
great
power
:
And
,
as
the
order
,
wherein
they
were
placed
,
and
their
motion
in
a
certain
Line
,
according
to
a
certain
Rule
,
which
they
always
observe
,
is
excellent
;
so
the
use
and
benefit
of
them
is
manifold
and
wonderful
.
Between
these
,
and
the
Earth
,
we
have
the
Meteors
,
which
sometimes
are
Natural
,
sometimes
Supernatural
,
and
Prodigious
.
The
Heaven
thus
adorned
,
the
Glorious
Creatour
descends
into
the
Water
,
and
thence
produceth
Fish
,
to
live
,
spawn
,
and
swim
in
the
Water
,
and
the
Fowl
to
fly
in
the
Firmament
of
Heaven
,
and
build
and
multiply
upon
the
Earth
.
Amongst
the
Watry-Creatures
,
the
Whales
,
and
Sea-Dragons
are
most
eminent
and
terrible
.
After
all
these
finished
,
He
concludes
his
Creation
with
Beasts
,
Cattle
,
creeping
things
,
although
animate
,
yer
irrational
.
And
last
of
all
,
with
Man
,
a
rational
,
and
noble
Creature
;
whose
Creation
requires
a
more
particular
and
distinct
consideration
.
And
this
is
the
Genuine
Order
of
Physicks
,
or
Natural
Philosophie
,
which
should
inform
us
not
onely
of
Bodies
,
but
Spirits
;
which
have
Nature
and
Being
,
and
Original
of
Being
,
as
well
as
other
Creatures
.
The
Creation
of
Man
,
§
.
XIII
is
that
whereby
God
,
according
to
his
Image
and
likeness
,
made
Man
of
the
Dust
of
the
Earth
,
breathing
into
his
Nostrils
the
breath
of
life
,
whereby
he
became
a
living
soul
:
and
Woman
of
a
Rib
,
that
they
might
have
Dominion
over
the
Sensitive
Creatures
and
the
Earth
,
Gen.
1.
26
,
27
▪
&
2.
7
,
22.
Or
more
briefly
,
It
is
that
,
whereby
he
made
man
Male
,
and
Female
,
according
to
his
Image
.
To
know
the
Creation
of
man
,
doth
nearly
,
and
very
much
concern
us
;
not
onely
because
we
are
men
,
and
also
excellent
Creatures
;
but
also
because
this
knowledge
gives
much
light
unto
the
knowledge
of
this
Kingdom
,
and
tends
much
to
the
glory
of
God
,
and
our
eternal
happiness
.
He
is
the
Abridgment
of
Heaven
and
Earth
,
and
is
virtually
the
whole
World
;
and
therefore
styled
the
Micro-cosme
or
Little
World
.
His
Body
hath
affinity
with
the
Earth
;
his
Soul
with
Heaven
and
Angels
:
Like
those
pretious
stones
,
which
,
though
Earth
,
yet
participate
of
Heaven
.
He
is
the
Horizon
of
Time
and
Eternity
,
and
dwells
in
the
Confines
of
both
,
as
being
contiguous
both
to
the
one
and
other
.
He
was
stamped
with
the
Image
of
God
,
and
was
made
capable
of
Heaven
,
and
Beatifical
Communion
with
this
Eternal
King
.
To
understand
his
excellency
the
better
,
we
must
consider
his
Parts
and
Perfections
.
The
Parts
are
two
:
the
Body
,
and
the
Soul
.
The
Body
was
made
of
Dust
,
and
Dust
of
nothing
,
at
the
first
.
As
there
was
a
great
distance
betwixt
Dust
and
nothing
;
so
there
is
between
Dust
and
the
Body
,
if
we
look
upon
it
but
as
a
Carkass
;
much
more
if
we
consider
it
,
as
animated
by
the
presence
,
union
,
and
power
of
the
Soul
;
and
most
of
all
,
as
glorified
.
This
distance
between
Dust
,
and
a
Body
,
is
so
great
,
that
nothing
but
the
Hand
of
Heaven
,
and
the
Art
of
the
Almighty
,
could
make
it
so
excellent
a
piece
.
The
Matter
was
base
,
the
Workmanship
was
excellent
and
will
more
gloriously
appear
,
when
God
,
who
made
it
out
of
the
Dust
,
at
first
,
a
Natural
Body
,
shall
raise
it
again
out
of
the
Dust
,
to
make
it
a
Spiritual
Body
.
The
Perfections
of
the
Body
,
are
these
:
The
Organs
,
the
orderly
Composure
of
them
,
and
the
Faculties
:
For
though
it
be
but
a
Body
,
and
far
inferiour
to
the
Soul
,
yet
of
all
other
Bodies
it
is
most
excellent
,
as
being
a
fit
Habitation
for
the
Immortal
Soul
,
as
no
other
Body
can
be
,
—
The
Organs
and
Members
are
many
;
their
order
,
composure
,
and
dependance
one
upon
another
,
excellent
and
curious
:
the
Faculties
and
Motions
are
wonderful
:
They
who
know
it
best
,
admire
it
most
;
and
know
,
that
the
very
Conception
,
much
more
the
Creation
is
a
kind
of
Miracle
.
It
is
not
onely
a
fit
Tabernacle
for
the
Soul
,
which
was
breath'd
into
it
from
Heaven
,
but
also
a
fit
Instrument
and
Servant
to
perform
the
Works
of
Righteousness
and
Holiness
,
jointly
,
with
the
Soul
,
as
directed
by
it
.
And
as
it
concurs
with
the
Soul
to
do
good
or
evil
,
so
it
shall
partake
with
the
Soul
in
rewards
and
punishments
:
And
no
Body
,
but
this
of
man
,
can
be
the
Temple
of
the
Holy
Ghost
:
and
though
it
be
corruptible
,
and
may
die
,
and
by
reason
of
sin
is
condemned
to
the
Dust
,
from
whence
it
was
taken
;
yet
this
punishment
lies
upon
it
but
for
a
time
:
and
as
it
is
capable
of
Immortality
,
so
it
shall
be
immortal
and
glorious
upon
the
Resurrection
.
Yet
that
which
doth
more
ennoble
,
§
.
XIV
and
advance
man
,
is
his
reasonable
and
immortal
Soul
,
which
is
a
Spiritual
Substance
,
and
,
as
a
Spirit
,
doth
animate
,
act
,
and
guide
it
,
being
concreated
and
made
with
it
,
and
may
,
and
doth
live
,
when
separated
from
it
,
The
Union
of
them
is
wonderful
,
yet
dissoluble
,
and
for
Sin
is
dissolved
.
It
's
said
,
God
breathed
in
his
Nostrils
,
or
his
face
the
breath
of
life
,
and
man
became
a
Living
Soul
.
What
Expositors
say
upon
the
place
,
I
will
not
now
report
;
but
onely
observe
,
1.
That
these
words
speak
of
the
Creation
of
the
Soul
;
yet
especially
,
as
it
did
animate
the
Body
.
2.
That
it
was
not
created
first
out
of
the
Body
,
and
then
put
into
it
,
but
created
in
it
,
as
it
always
is
:
For
God
creates
the
Spirit
in
the
midst
of
Man
.
3.
That
though
God
breathed
it
into
Man
;
yet
it
was
no
part
,
nor
particle
,
of
God's
Essence
but
an
effect
of
his
power
.
4.
That
his
Soul
was
reasonable
,
and
far
more
excellent
then
that
of
Beasts
;
and
therefore
tearmed
by
the
Chaldy-Paraphrast
,
A
speaking
Soul
;
for
to
speak
is
a
proper
effect
of
Reason
.
5.
This
Soul
was
created
immediately
and
invisibly
from
God
,
in
an
unspeakable
manner
,
as
is
signified
by
those
words
;
And
God
breathed
in
his
face
:
And
in
the
face
it
doth
most
appear
,
and
manifest
it self
,
according
to
that
saying
,
Vultus
est
index
Animi
.
6.
By
the
Breathing
,
it
was
united
to
the
Body
,
of
which
it
might
have
kept
possession
for
ever
,
if
Sin
had
not
been
a
Cause
of
Dispossession
.
Yet
the
second
Union
by
the
Resurrection
,
when
God
shall
breathe
upon
the
Dust
again
,
shall
be
so
firm
,
as
that
it
never
shall
be
dissolved
.
What
this
Soul
of
man
is
,
we
do
not
perfectly
know
:
And
it
was
well
observed
of
Learned
Vives
,
that
God
gives
us
these
Souls
,
not
so
much
to
know
their
Essence
,
as
to
use
them
.
Something
we
know
of
them
,
by
Reason
and
Discourse
;
something
by
Experience
:
but
most
of
all
,
by
the
Holy
Scriptures
.
The
Excellency
thereof
is
clearly
known
by
the
Acts
and
Effects
thereof
;
it
understands
,
and
freely
wills
.
The
Understanding
reacheth
all
things
,
and
in
some
manner
and
measure
knoweth
God
,
and
reacheth
Eternity
.
In
this
respect
it
's
said
to
be
all
things
;
because
it
hath
some
affinity
,
and
cognation
,
with
all
Objectes
;
and
a
kind
of
magnetical
,
and
attractive
Power
.
By
this
,
we
discern
good
and
evil
;
and
,
according
to
the
Representation
made
,
the
Will
is
affected
,
or
disaffected
:
For
upon
a
simple
Apprehension
of
a
thing
,
as
good
or
bad
,
follows
naturally
and
necessarily
a
Complacency
,
or
Displicency
,
though
not
a
real
and
effectual
prosecution
.
It
hath
also
an
Executive
and
Productive
Power
,
to
work
according
to
the
knowledge
of
the
Understanding
,
and
Determination
of
the
Will
,
and
can
imitate
the
Works
of
God
,
though
at
a
great
distance
.
As
it
is
ingenuous
in
the
imitation
of
Nature
,
so
it
models
States
and
Kingdoms
,
and
resembles
God
,
who
hath
given
it
so
rare
an
active
power
,
and
a
principle
of
its
own
Actions
within
it self
,
without
any
necessary
direction
or
determinati●n
from
any
Creature
without
.
This
active
vigour
,
doth
declare
the
curious
and
excellent
frame
thereof
;
which
,
if
we
understood
well
and
truly
,
we
might
from
thence
conclude
,
that
it
is
a
Spiritual
and
Immortal
Substance
;
and
,
in
some
sense
,
a
Ray
of
Eternal
Light
.
The
Perfection
of
this
Soul
and
Body
,
§
.
XV
which
both
make
up
the
Being
of
a
man
,
is
,
this
,
that
he
was
made
in
the
Image
and
Likeness
of
God
:
For
GOD
created
Man
in
his
own
Image
,
in
the
Image
of
God
created
he
him
,
Gen.
1.
27.
This
Image
was
the
Habit
of
Righteousness
and
Holiness
,
arising
from
the
Spirit
of
God
sanctifying
him
.
The
Perfection
of
his
Understanding
was
this
,
That
he
knew
his
God
,
and
many
things
else
;
even
all
things
needful
for
his
Happiness
,
without
any
Errour
.
The
Perfection
of
his
Will
,
was
the
integrity
thereof
,
whereby
he
was
inclined
to
an
Universal
Obedience
unto
all
God's
Commands
,
and
to
love
that
which
was
just
and
good
,
and
hate
that
which
was
evil
,
as
he
had
a
power
truly
and
certainly
to
know
them
.
The
Perfection
of
both
in
respect
of
the
Body
,
was
this
,
that
he
had
a
perfect
Dominion
over
it
,
and
the
sensitive
Appetite
;
and
there
was
no
distemper
and
disorder
in
the
body
to
incline
it
unto
evil
,
contrary
to
the
direction
and
command
of
the
Soul
:
Neither
was
it
apt
to
rebel
against
the
Counsels
thereof
,
as
now
sometimes
it
is
:
so
that
both
Soul
and
Body
stood
in
a
direct
posture
,
looking
and
moving
towards
God
,
as
just
and
holy
,
and
was
capable
of
Eternal
Felicity
.
Yet
this
Harmony
and
Integrity
of
Body
and
Soul
,
at
first
,
were
not
such
,
as
that
man
was
indeclinably
fixt
upon
that
which
was
truly
good
,
either
by
Nature
,
or
extrinsecal
Confirmation
,
as
one
day
he
shall
be
:
but
there
was
a
Possibility
to
sin
,
and
dye
.
To
be
essentially
and
necessarily
holy
and
happy
,
is
proper
unto
God
:
To
be
confirmed
in
Righteousness
,
upon
Obedience
,
by
prevention
of
all
sin
is
a
priviledge
of
the
Holy
Angels
;
and
,
in
the
end
,
shall
be
the
happiness
of
true
and
sincere
Believers
.
This
Integrity
is
that
whereby
Man
is
so
like
unto
God
,
who
is
essentially
holy
and
just
.
This
is
that
Image
which
shall
be
restored
and
renewed
upon
the
merit
of
Christ
,
by
the
operation
of
the
Spirit
,
which
Adam
had
in
the
day
of
Creation
.
The
Spirit
wrote
in
his
heart
the
Precepts
of
the
Moral
Law
,
as
purely
Moral
:
yet
this
Perfection
was
not
Essential
,
but
Accidental
,
because
Man
continued
Man
,
after
he
had
lost
it
.
Besides
the
Parts
and
Perfections
of
man
,
§
.
XVI
so
noble
a
Creature
,
a
third
thing
is
to
be
considered
,
and
that
is
the
Sex
,
which
was
neither
the
of
Essence
of
,
nor
proper
to
man
,
but
to
all
Sensitive
Creatures
.
The
end
of
it
was
Multiplication
by
Generation
.
For
though
all
the
Angels
were
created
as
so
many
Individuals
at
first
,
and
never
shall
increase
or
decrease
:
yet
it
seemed
good
in
the
Divine
Wisdom
,
to
make
of
one
bloud
all
Nations
of
men
for
to
dwell
on
the
face
of
the
Earth
,
Act.
17.
26.
And
therefore
,
he
first
makes
onely
one
man
,
and
out
of
him
,
and
of
one
of
his
Ribs
,
Woman
;
and
of
them
,
all
Mankind
.
Therefore
is
it
said
,
Male
and
Female
created
he
them
,
Gen.
1.
27.
So
that
we
have
1.
The
Creation
of
their
Being
.
2.
The
Image
of
God
stamped
upon
them
.
3.
The
Sex
:
So
that
if
we
examine
the
Original
of
Man
,
we
find
him
.
-
1.
Nothing
.
-
2.
Dust.
-
3.
Man
,
without
any
Woman
.
-
4.
Woman
of
Man
,
without
any
Mother
.
-
5.
Man
of
man
,
and
Woman
.
-
6.
Christ
,
of
Woman
,
without
any
Man
.
Woman
was
made
after
man
;
of
man
,
for
man
:
Therefore
,
man
by
Creation
,
had
the
Excellency
,
Priority
,
and
Superiority
.
Yet
Woman
,
in
respect
of
her
body
,
was
of
the
same
Dust
and
Mould
,
though
not
immediately
,
and
of
the
same
Model
,
and
had
a
reasonable
Soul
,
and
the
same
immortal
;
was
stamped
with
the
Image
of
God
,
in
the
same
Spiri●ual
condition
,
subject
to
the
same
Lord
,
bound
to
same
Laws
,
capable
of
the
same
Felicity
;
and
if
she
sinned
with
him
,
liable
to
the
same
punishments
.
She
differs
onely
in
this
,
that
she
is
a
Woman
,
the
Female
;
and
he
,
the
Male.
He
must
beget
,
she
must
conceive
,
bear
,
bring
forth
,
give
suck
;
and
so
both
joyntly
,
must
propagate
Mankind
.
She
was
made
of
a
Rib
of
man
,
to
signifie
how
near
she
is
to
man
;
and
how
,
as
they
were
one
flesh
at
first
,
so
,
upon
Marriage
,
they
were
made
one
again
.
And
the
Society
of
Man
and
Wife
,
is
the
nearest
in
the
World
,
and
requireth
the
dearest
love
,
and
should
be
the
sweetest
comfort
:
And
this
was
the
end
why
God
created
Woman
;
not
onely
Generation
,
but
mutuall
Society
,
Help
,
and
Comfort
:
For
God
saw
that
it
was
not
good
that
man
should
be
alone
,
Gen.
2.
18.
Man
did
no
ways
actually
concur
to
the
Creation
of
Woman
;
he
was
merely
Passive
.
God
took
a
Rib
from
man
,
without
doing
the
least
harm
:
yet
,
of
this
Rib
,
none
but
God
could
make
so
excellent
a
Creature
,
which
was
animated
by
a
reasonable
and
immortal
Soul
,
and
beautified
with
his
Image
.
In
this
great
Work
of
Creation
finished
,
we
may
observe
three
things
:
-
The
first
,
proper
to
man
.
-
The
second
,
to
him
,
and
the
Sensitive
generative
Creatures
.
-
The
third
,
common
to
all
.
The
First
,
Proper
to
Man
,
was
the
Dominion
over
the
Creatures
of
the
Lower
Part
of
the
World
:
For
he
was
made
Lord
over
them
,
and
the
Earth
.
Therefore
,
God
said
,
Subdue
the
Earth
,
and
have
Dominion
over
the
Fish
of
the
Sea
,
and
over
the
Fowls
of
the
Ayr
,
and
ever
every
living
thing
that
moveth
upon
the
Earth
,
Gen.
1.
28.
And
he
made
him
little
lower
then
the
Angels
,
and
crowned
him
with
glory
and
honour
.
He
made
him
to
have
Dominion
over
the
Works
of
his
hands
:
He
put
all
things
under
his
feet
,
&c.
Psal.
8.
5
,
6.
And
though
this
same
be
in
a
special
manner
applyed
to
the
Humiliation
,
and
Glorification
of
Christ
,
Heb.
2.
6.
yet
it
did
agree
to
man
in
the
first
Creation
.
The
reason
of
this
Dominion
was
,
because
man
was
a
more
noble
and
excellent
Creature
,
was
endued
with
Wisdom
and
Power
,
to
subdue
and
order
them
:
They
were
made
for
his
preservation
,
service
,
use
▪
God
gave
them
into
his
hands
.
And
such
was
the
Power
of
God
,
that
he
put
the
fear
of
man
upon
them
:
and
such
was
the
Majesty
of
Man
,
continuing
in
his
Integrity
,
that
his
Countenance
and
Presence
did
strike
an
awe
into
the
greatest
,
stronget
,
and
most
comely
Creatures
.
Some
make
this
Dominion
a
part
of
God's
Image
:
and
it
's
true
,
that
man
,
in
this
,
resembled
God
,
as
Lord
and
King
;
and
as
God's
Vice-gerent
was
a
Petty
God
,
and
Lord
of
the
Lower-World
.
The
Second
thing
common
to
man
,
with
the
Sensitive
,
and
generative
Creature
,
which
propagate
,
and
perpetuate
their
kind
by
a
successive
generation
,
is
God's
blessing
of
them
,
whereby
he
gave
them
a
generative
power
to
multiply
,
and
replenish
the
Earth
,
and
the
Waters
.
This
power
of
Generation
,
is
a
wonderful
and
strange
Vertue
,
which
God
alone
can
give
,
and
take
away
at
pleasure
:
and
if
he
take
it
away
,
or
deny
it
,
then
it
's
above
the
power
of
Nature
to
generate
.
The
Third
thing
is
,
That
general
quality
of
all
Creatures
,
as
they
came
from
God
.
For
,
God
saw
every
thing
that
he
had
made
,
and
it
was
very
good
,
Genes.
1.
31.
1.
Every
thing
was
good
,
beautiful
,
and
perfect
in
it's
kind
:
there
was
no
defect
,
or
blemish
,
in
the
Being
and
Constitution
of
it
.
2.
Every
thing
was
good
and
perfect
,
for
the
end
and
use
he
had
created
them
.
3.
Every
thing
was
good
in
it's
order
,
by
which
all
things
were
united
,
and
one
subordinate
to
another
,
and
did
compleat
the
Beauty
of
the
whole
,
and
made
up
the
great
and
glorious
Frame
,
which
we
call
the
World
.
The
reason
of
this
goodness
was
,
because
they
were
made
by
a
perfect
Rule
,
and
every
thing
severally
,
and
all
things
jointly
did
fully
answer
,
and
were
exactly
conformable
to
that
most
excellent
Model
,
and
Idea
,
contrived
by
his
Wisdom
:
So
that
there
was
no
need
,
that
God
should
continue
this
Work
of
Creation
any
longer
,
but
might
rest
,
and
keep
his
Sabbath
,
and
take
content
in
his
Works
.
If
God
,
§
.
XVII
in
the
Beginning
,
thus
created
Heaven
and
Earth
,
then
it
follows
,
1.
That
the
World
had
a
Beginning
;
it
was
not
from
Everlasting
:
For
there
was
a
moment
,
a
first
point
and
period
when
it
began
,
and
before
which
it
did
not
exist
;
and
before
which
God
onely
had
his
Being
from
Everlasting
,
fully
perfect
,
and
happy
in
himself
,
and
could
have
no
need
of
the
World
;
for
it
could
add
nothing
to
his
happiness
.
2.
That
the
World
,
in
this
respect
,
was
a
Work
,
and
an
effect
,
which
must
needs
have
a
cause
,
and
depend
upon
it
,
for
its
very
first
Being
;
without
which
,
it
had
never
been
.
3.
The
efficient
cause
and
Work-man
,
which
did
contrive
and
make
this
curious
and
excellent
piece
,
was
God
:
For
nothing
but
God
had
any
Being
,
or
Existence
before
this
Work
of
Creation
:
Neither
could
there
be
any
Power
of
Wisdom
,
but
his
,
sufficient
to
produce
the
least
thing
from
nothing
into
Being
.
4.
This
great
Work
,
once
made
,
must
needs
manifest
the
glorious
Power
,
Wisdom
,
and
Perfections
of
th●
Maker
:
For
,
The
Heavens
declare
the
glory
of
God
,
and
the
Firmament
sheweth
his
handy-work
▪
Psal.
19.
1.
5.
By
this
Work
,
God
is
sufficiently
differenced
from
all
other
Things
,
as
of
far
more
excellent
,
and
of
a
far
more
admirable
power
:
So
that
by
this
it
's
evident
,
there
can
be
no
other
God
but
He
:
For
whatsoever
cannot
make
a
World
is
not
God
as
he
is
.
6.
Therefore
He
,
and
He
alone
,
must
needs
be
God
:
there
neither
is
,
nor
can
be
any
other
:
For
He
is
great
,
and
doth
wondrous
things
,
and
is
God
alone
,
Psal.
86.
10.
And
before
:
Among
the
gods
,
there
is
none
like
to
thee
,
O
Lord
,
neither
are
there
any
Works
like
unto
thy
Works
.
7.
It
's
the
duty
of
Men
and
Angels
to
behold
these
glorious
Works
,
and
seriously
therein
to
observe
his
wonderful
Power
and
Wisdom
,
that
so
they
may
admire
his
glorious
Excellency
,
and
with
all
Humility
,
adore
his
Eternal
Majesty
,
who
alone
is
worthy
of
all
honour
,
glory
,
and
power
,
for
evermore
,
even
for
this
Work
of
Creation
.
6.
If
he
created
all
things
,
and
that
first
of
nothing
,
then
all
things
are
wholly
his
:
He
hath
an
absolute
Propriety
in
them
,
and
full
power
to
order
them
,
and
dispose
of
them
at
Will
and
Pleasure
.
And
by
this
we
understand
,
how
he
did
acquire
his
Supream
and
Vniversal
Power
.
Hitherto
Creation
hath
been
considered
,
§
.
XVIII
briefly
,
in
it self
,
and
as
it
is
a
Work
,
and
the
first
Work
of
God
;
and
now
Order
requires
,
that
we
return
unto
the
principal
and
intended
consideration
thereof
,
according
to
t●e
Method
of
my
Discourse
,
as
it
is
the
Foundation
and
first
ground
of
that
Regal
Power
,
whereby
the
World
is
governed
.
This
Consideration
,
is
expressed
in
the
last
conclusion
,
concerning
the
Power
acquired
by
Creation
.
For
the
World
was
made
,
that
it
might
be
governed
;
and
none
was
fit
to
govern
it
,
but
he
that
made
it
;
and
none
can
govern
without
Power
acquired
one
way
or
other
.
This
Power
was
acquired
by
Creation
,
because
,
by
it
,
God
obtained
an
absolute
and
perfect
Propriety
in
the
whole
World
,
and
every
part
thereof
.
Amongst
men
,
whosoever
makes
any
thing
by
his
own
proper
Art
and
Labour
,
and
that
of
his
own
stuff
,
he
must
needs
have
a
full
right
unto
it
,
and
a
full
power
to
dispose
of
it
:
yet
no
Workman
ever
made
any
Work
without
some
matter
:
yet
God
made
all
things
without
any
matter
Pre-existent
.
And
in
this
,
is
far
above
all
other
Work-men
,
who
never
made
their
stust
or
matter
.
In
this
respect
He
is
the
sole
and
total
cause
of
the
whole
world
and
every
thing
receiveth
its
whole
Entity
,
and
every
Particle
of
it
from
the
Creatour
.
From
hence
it
follows
,
that
seeing
the
whole
Entity
is
Gods
,
therefore
his
Propriety
is
entire
and
absolute
.
And
if
it
be
such
he
must
needs
have
an
absolute
Power
to
dispose
of
all
things
,
and
to
order
them
as
he
thought
good
.
And
because
of
this
absolute
Propriety
it
is
,
that
they
wholly
depend
upon
him
for
Being
,
and
all
things
else
,
and
are
wholly
subject
unto
him
.
Therefore
,
he
may
give
them
what
Rules
he
pleaseth
,
order
them
to
what
ends
he
thinks
good
,
and
he
hath
made
them
capable
of
;
and
also
by
these
,
regulate
all
their
inclinations
and
motions
,
and
bind
them
to
observe
his
Order
,
upon
what
terms
he
will
.
This
Power
,
acquired
by
these
means
,
and
grounded
upon
this
Propriety
,
is
original
,
absolute
supream
,
universal
,
Monarchical
everlasting
.
It
's
originally
and
primarily
in
him
,
as
in
the
Fountain
:
it
's
not
in
the
least
measure
derived
from
any
other
.
It
's
absolute
,
and
no
ways
limited
:
It
's
supream
,
and
no
ways
subordinate
or
dependent
upon
any
higher
,
and
above
it
:
It
's
univeral
,
and
extended
to
the
whole
World
,
as
his
Territory
:
It
's
Monarchical
,
because
the
Power
wholly
resides
in
one
:
It's
everlasting
:
and
after
it
's
once
begun
,
it
continues
,
and
shall
for
ever
abide
.
In
these
respects
,
it
's
not
only
different
from
,
but
most
excellent
,
and
far
above
all
other
Power
.
And
as
it
's
acquired
by
Creation
,
so
it
's
continued
by
Preservation
,
which
some
make
a
part
of
Providence
,
as
in
some
sense
it
may
be
.
For
by
whatsoever
his
Propriety
,
and
the
dependency
and
subjection
of
the
Creature
is
continued
,
by
the
same
his
Power
is
continued
:
And
as
by
Creation
all
things
were
made
;
so
by
Preservation
,
which
is
a
continued
Creation
all
things
continue
his
.
There
is
,
indeed
,
some
difference
between
Creation
and
Preservation
,
not
only
in
this
,
that
Preservation
presupposeth
,
and
necessarily
requireth
,
the
Creation
,
and
all
things
existent
in
their
Actual
Being
:
But
,
Creation
presupposed
nothing
but
his
Almighty
Power
;
but
also
in
this
,
that
in
Creation
,
he
made
no
use
of
the
secondary
Causes
,
and
means
,
as
in
Providence
he
doth
:
yet
these
means
and
secondary
causes
are
not
used
out
of
necessity
:
For
what
he
doth
effect
by
them
,
he
can
easily
do
without
them
.
Therefore
,
the
use
of
them
is
merely
voluntary
;
and
to
let
us
understand
so
much
,
he
many
times
omits
them
.
Some
things
are
preserved
by
Food
,
which
is
like
Fuel
to
the
fire
,
which
continually
seeds
upon
it
;
and
when
it
's
wholly
consumed
,
or
with-drawn
,
it
's
presently
quenched
.
Thus
the
life
of
man
is
preserved
by
Bread
;
yet
God
makes
this
Bread
,
gives
it
to
whom
he
will
,
and
denies
it
when
he
will
:
and
his
Blessings
gives
it
Vertue
to
preserve
that
Life
;
which
it
cannot
restore
,
once
lost
;
or
give
,
where
it
is
not
:
Yet
man
lives
not
by
Bread
alone
,
but
by
every
word
which
proceedeth
out
of
God's
mouth
.
Where
it
's
had
and
used
,
God
is
the
principal
cause
;
and
when
life
is
preserved
without
it
,
He
is
the
sole
Preserver
.
The
continuance
of
the
Creature
's
Being
,
doth
so
necessarily
always
depend
on
God
,
as
well
as
his
Powers
and
Operations
,
that
he
need
not
let
loose
one
contrary
against
another
for
their
mutuall
Destruction
:
but
if
he
once
with-hold
his
hand
,
the
most
excellent
and
incorruptible
Creatures
return
to
nothing
,
and
lose
their
entity
they
obtained
by
Creation
.
For
as
't
is
said
of
sensitive
Creatures
,
Thou
takest
away
their
breath
,
they
dye
,
and
return
to
their
Dust
,
Psal.
104.
29.
So
it
's
true
of
all
other
things
,
both
severally
and
joyntly
;
Thou
deniest
thy
preserving
Power
wholly
;
they
cease
to
be
,
and
return
to
their
former
nothing
.
Therefore
,
God
in
the
Holy
Scriptures
,
is
so
often
said
to
uphold
all
things
by
the
Word
of
his
Power
:
and
it
's
said
,
that
by
him
all
things
consist
.
CHAP.
IX
.
Concerning
the
Exercise
of
God's
Power
in
general
.
GOD
having
thus
acquired
this
transcendent
Power
,
§
.
I
he
presently
began
to
exercise
the
same
in
the
Government
of
the
World
;
and
,
as
the
power
is
continued
perpetually
by
Preservation
,
so
it
is
continually
exercised
.
Government
is
an
Act
of
Power
,
as
Power
is
a
Right
to
govern
,
and
order
those
that
are
subject
:
and
it
requires
a
Superiour
Understanding
,
a
Superiour
Will
,
a
Superiour
Strength
:
and
the
more
excellent
the
Wisdom
,
the
more
just
the
Will
,
the
more
irresi●●ible
the
strength
of
the
Governour
,
the
more
excellent
the
Government
will
be
.
Seeing
therefore
,
all
these
concur
most
eminently
in
God
,
His
Government
must
needs
be
most
perfect
;
as
no
doubt
it
is
.
This
Government
may
be
considered
,
as
-
General
,
of
all
things
.
-
Special
,
of
some
special
Creatures
.
And
in
both
we
may
observe
the
-
Constitution
.
-
Administration
.
For
God
first
constituted
an
exact
Order
;
and
,
after
that
,
administred
and
disposed
of
all
things
,
according
to
that
Order
:
This
Order
was
ready
immediatly
upon
the
Creation
:
For
he
did
not
first
make
the
Creatures
without
any
Order
,
but
in
an
excellent
way
:
For
all
and
every
one
of
them
were
made
Ordinable
to
some
certain
end
;
and
to
this
they
were
inclined
,
and
set
in
direct
Positure
towards
their
Perfection
.
Yet
,
because
Inclination
was
vain
without
Motion
,
he
gave
them
power
to
move
.
But
yet
Motion
,
without
a
Rule
,
might
wander
and
come
short
of
the
end
;
he
therefore
gave
every
thing
a
Rule
,
that
the
motion
might
be
Regular
,
tend
directly
to
,
and
so
reach
it's
end
:
and
the
Rule
was
imprinted
in
the
Creature
,
as
the
Pure
Morals
in
Men
and
Angels
.
As
there
were
several
and
distinct
Ranks
and
Degrees
of
Creatures
,
so
there
were
several
ends
.
And
these
ends
were
not
separated
at
a
distance
,
nor
contrary
one
unto
another
,
but
were
disposed
in
an
excellent
order
,
and
united
like
so
many
Links
in
one
Chain
.
Some
were
Superiour
;
some
Inferiour
;
and
one
last
,
and
supream
,
to
which
all
the
rest
were
subordinate
;
yet
like
so
many
lines
did
tend
unto
,
and
end
in
that
highest
,
as
in
one
Center
:
And
that
end
was
not
the
particular
end
of
some
particular
Creature
,
or
Creatures
:
but
the
universal
end
of
all
,
which
some
means
did
reach
immediately
;
others
,
at
a
distance
.
In
the
Administration
,
the
Rules
were
,
as
Laws
,
prefixed
by
God
;
and
the
Events
of
every
Motion
,
were
as
Judgments
and
Determinations
.
And
there
are
some
generals
in
Men
and
Angels
,
which
come
within
the
compass
of
this
general
Administration
.
And
though
the
Supream
Lord
bound
all
Creatures
,
by
certain
Rules
,
and
limited
them
,
yet
be
reserved
a
Power
to
himself
,
to
act
above
,
and
besides
these
Rules
at
Will
and
Pleasure
;
and
,
if
his
Wisdom
should
think
good
,
to
new-model
the
whole
Frame
of
his
Government
.
Hence
the
Distinctions
of
mediate
and
immediate
;
ordinary
,
and
extraordinary
Providence
:
under
which
last
Head
,
comes
in
that
of
Miracles
,
which
are
works
of
transcendent
Power
,
above
the
activity
of
the
Creature
;
wherin
God
doth
not
observe
the
Order
established
in
Creation
,
whereunto
he
bound
the
Creature
,
but
not
Himself
.
They
serve
,
as
they
are
fit
for
these
ends
,
to
let
men
know
,
that
there
is
a
great
difference
between
his
Works
,
and
those
of
inferiour
Agents
,
though
he
may
use
their
petty
efficiency
in
doing
of
them
:
They
rouz
and
quicken
the
dull
and
drowsie
minds
of
Men
,
who
are
not
so
much
moved
with
ordinary
Works
,
though
excellent
.
The
Sun
it self
,
that
glorious
Light
of
Heaven
is
no
strange
thing
unto
us
,
because
it
gives
us
light
every
day
;
whereas
,
if
it
were
newly
made
,
and
we
had
never
seen
it
before
,
we
should
be
amazed
,
and
wonder
at
the
excellent
beauty
and
brightness
of
so
goodly
a
Creature
.
They
let
men
know
,
that
they
have
no
need
of
●econdary
causes
:
He
can
do
as
much
,
and
far
more
without
them
,
as
with
them
.
They
confirm
the
Doctrine
of
his
Messengers
,
and
make
those
high
and
mysterious
truths
,
which
are
strange
,
and
above
the
Rules
of
Reason
to
be
credible
.
They
are
not
frequent
least
they
should
prove
ordinary
,
and
not
so
effectual
to
mo●e
the
hearts
of
men
:
And
they
are
either
Works
of
Mercy
,
as
those
of
our
Saviour
were
,
or
Works
of
Judgment
;
and
so
they
manifest
not
onely
his
wondrous
Wisdom
and
transcendent
Power
,
but
also
his
Justice
,
and
his
Mercy
.
They
supply
the
de●ects
of
inferiour
causes
,
and
manifest
,
that
God
is
not
tyed
to
the
Order
prescribed
to
the
Creatures
,
in
the
Creation
.
In
this
Providence
,
§
.
II
which
,
though
excellent
,
is
inferiour
to
that
which
directs
the
most
excellent
Creatures
to
their
eternal
estate
,
we
might
observe
the
Instincts
.
Vertues
,
Operations
,
Multitude
,
Variety
,
Order
,
and
use
of
things
oreated
,
and
the
universal
extent
of
their
Administration
.
As
the
Creatures
are
many
,
and
to
us
innumerable
,
and
very
various
,
according
to
their
Forms
and
Characters
imprinted
upon
them
;
so
their
Instincts
,
Vertues
▪
Operations
,
are
many
and
various
,
as
their
effects
also
be
.
And
whereas
this
Multitude
and
Propriety
,
might
be
a
cause
of
Confusion
,
and
turn
them
into
their
Old
Chaos
,
and
also
would
distract
and
perplex
all
the
Wit
and
Wisdom
of
Men
and
Angels
to
prevent
it
;
yet
this
Administration
is
such
,
that
they
are
all
,
and
every
one
,
by
it
,
kept
in
order
.
Every
one
severally
,
and
all
joyntly
,
have
their
rule
,
keep
their
place
,
observe
their
order
,
and
by
the
Eternal
Power
,
and
Wisdom
of
God
,
are
governed
with
ease
,
as
though
they
were
but
one
single
Creature
.
The
use
of
all
this
is
,
to
make
them
all
,
and
every
one
subservient
to
the
main
end
,
to
minister
unto
man
;
to
be
Instruments
in
the
Execution
of
the
Judgments
,
and
Collation
of
the
Benefits
,
which
the
great
and
everlasting
King
doth
distribute
in
that
higher
Administration
of
his
special
Kingdom
;
and
to
manifest
that
there
is
a
supream
,
intelligent
Agent
,
who
makes
,
moves
,
orders
all
things
.
Yet
we
take
little
notice
of
this
,
but
look
upon
the
Works
of
God
like
Children
,
or
rather
irrational
Brutes
:
Otherwise
,
we
might
see
the
hand
of
Heaven
in
every
thing
,
even
in
the
least
;
much
more
in
the
greatest
,
and
most
of
all
in
the
whole
Body
.
This
Providence
extends
not
onely
to
some
few
things
,
§
.
III
or
to
the
greatest
,
and
most
noble
,
and
excellent
,
but
to
all
and
every
one
.
For
,
are
not
two
Sparrows
sold
for
a
Farthing
?
and
one
of
them
shall
not
fall
upon
the
ground
,
without
your
Father
.
But
the
very
hairs
of
your
head
are
(
all
)
numbred
,
saith
our
Saviour
to
his
Disciples
,
Math.
10.
29
,
30.
For
he
that
makes
,
and
preserves
all
,
and
every
several
thing
,
must
needs
order
them
;
and
all
events
,
even
the
least
,
and
also
those
which
are
ascribed
to
Chance
and
Fortune
,
come
under
the
Regulation
and
Limitation
of
this
Providence
:
Yet
God's
care
of
the
Whole
,
is
greater
than
of
the
Parts
,
and
of
the
most
noble
,
than
of
the
meanest
Creatures
.
CHAP.
X.
Of
the
special
Government
of
Angels
.
AFter
the
general
Government
of
God
,
§
.
I
or
Exercise
of
his
Power
,
follows
his
special
Administration
and
Ordination
.
This
special
Government
differs
from
the
general
,
in
the
Subject
,
the
Rules
,
the
End
.
The
Subject
is
the
intellectual
,
and
immortal
Creature
,
endued
with
Free-will
,
and
considered
in
his
Moral
and
Spiritual
Capacity
.
The
Rules
are
properly
Laws
,
binding
to
obedience
,
or
punishment
.
The
End
,
is
a
more
eminent
Manifestation
,
of
the
Divine
Perfections
,
in
the
Rewards
and
Punishments
,
not
onely
Temporal
,
but
Eternal
,
of
those
noble
and
most
excellent
Creatures
.
Therefore
,
it
may
be
described
to
be
,
An
Ordination
of
God
,
whereby
the
Intellectual
and
Immortal
Creatures
are
directed
,
or
ordered
to
an
Eternal
state
of
Felicity
,
or
Misery
.
Government
,
properly
so
called
,
according
to
some
,
is
an
Order
of
Superiority
,
and
Subjection
.
And
to
govern
,
is
a
Moral
Act
,
and
presupposeth
a
Superiour
invested
with
Power
,
and
certain
persons
subject
to
this
Power
.
The
general
nature
of
this
special
Government
,
is
Ordination
:
and
herein
it
agrees
with
the
former
Providence
.
This
Ordination
necessarily
required
,
that
an
Order
should
be
established
,
and
then
observed
.
The
subject
of
this
Ordination
,
is
the
intellectual
and
immortal
Creature
,
endued
with
Free-will
,
as
he
is
such
.
For
the
subject
must
be
intellectual
,
or
else
he
cannot
understand
a
Law
;
and
must
be
Immortal
,
or
else
he
cannot
be
capable
of
an
immortal
and
eternal
estate
.
And
must
be
endued
with
Free-will
,
or
else
he
can
neither
voluntarily
submit
unto
a
Superiour
Power
,
or
so
obey
,
or
disobey
,
as
to
be
capable
of
Punishments
,
and
Rewards
.
The
Rules
of
this
Ordination
,
are
Laws
binding
to
Obedience
,
which
is
the
condition
of
Reward
promised
;
or
unto
Punishment
,
upon
Disobedience
threatned
.
The
Rewards
and
Punishments
,
are
rendred
by
a
just
Judgment
,
upon
certain
Evidence
of
the
Violation
,
or
observation
of
the
Laws
.
This
Government
is
of
-
Angels
.
§
.
II
-
Men.
For
these
onely
are
Intellectual
and
Immortal
,
and
capable
of
an
Eternal
Estate
.
The
first
,
is
that
of
Angels
,
whereof
the
Scripture
speaks
little
,
as
being
revealed
and
written
for
man
.
In
this
Government
,
the
power
of
God
was
exercised
,
both
by
the
Constitution
of
some
certain
Order
,
and
observation
of
the
same
.
The
Constitution
delivers
and
determines
that
Fundamental
Law
of
his
own
Soveraignty
,
and
the
Angels
subjection
.
As
by
Creation
,
God
acquired
a
Properiety
in
them
,
as
well
as
in
other
Creatures
,
and
a
power
of
Dominion
over
them
,
and
by
it
they
were
absolutely
subjected
to
him
,
as
intellectual
Spirits
.
This
subjection
was
natural
and
necessary
:
for
God
could
not
create
them
independent
upon
his
absolute
Power
because
then
they
had
not
been
Creatures
:
yet
he
might
make
them
subject
unto
himself
,
and
not
bind
them
to
subjection
,
upon
some
positive
Penalties
,
as
he
might
bind
them
unto
it
,
without
any
promise
of
Reward
.
Again
,
he
might
,
by
Law
,
bind
them
to
obedience
or
punishment
,
without
any
solemn
Contract
or
Covenant
,
wherein
they
should
engage
themselves
by
a
voluntary
submission
to
his
Power
:
yet
it
's
very
likely
,
as
in
all
Government
,
the
first
thing
is
,
the
establishment
of
the
Soveraign
Power
of
the
Prince
,
or
Governour
;
and
the
Allegiance
and
Fealty
of
the
People
;
so
it
was
here
.
This
was
the
order
which
God
observed
in
the
Constitution
of
the
Polity
of
Israel
.
They
must
enter
into
a
Solemn
Covenant
,
and
promise
subjection
and
obedience
unto
him
as
their
Lord
and
God
before
he
publish
his
Laws
,
Exod
,
19.
8.
This
Fealty
they
likewise
promised
unto
Joshua
,
before
he
took
upon
him
to
command
them
Josh.
1.
16
,
17
,
18.
So
likewise
Saul
,
and
David
,
though
both
designe
by
God
,
yet
must
first
,
before
they
can
resign
,
be
acknowledged
by
the
People
.
And
it
's
most
suitable
and
agreeable
to
the
Government
of
intelligent
and
free
Agents
;
That
the
subjection
,
which
doth
arise
and
result
naturally
,
necessari●y
and
immediatly
from
the
Creation
,
did
not
make
them
liable
to
,
though
deserving
of
punishment
,
if
they
should
do
something
that
was
not
just
,
seems
to
be
imp●yed
by
that
of
the
Apostle
,
The
Law
worketh
wrath
:
For
where
there
is
no
Law
,
there
is
no
transgression
,
Rom.
4.
15.
Where
we
may
observe
,
1.
That
Wrath
is
punishment
.
2.
That
Punishment
,
is
from
transgression
going
before
.
3.
That
there
can
be
no
Transgression
,
where
there
is
no
Law
:
This
Establishment
and
Determination
of
the
Soveraign's
Power
,
and
the
Peoples
subjection
,
is
the
Foundation
of
all
Government
,
and
might
be
called
,
The
Fundamental
Rule
and
Law
.
After
the
Constitution
,
§
.
III
followed
the
Administration
;
which
word
I
take
in
a
large
sen●e
,
so
as
to
signifie
and
include
,
not
onely
Jurisdiction
,
but
Legislation
too
.
Whether
this
be
the
common
signification
of
the
word
,
in
most
Authors
,
I
do
not
much
weigh
,
seeing
I
have
given
mine
own
sense
.
In
this
Government
of
Angels
,
which
no
doubt
is
wonderful
,
we
have
-
1.
The
Legislation
.
-
2.
The
Judgment
of
God
.
For
(
no
doubt
)
God
gave
them
Laws
;
and
according
to
their
obedience
,
or
disobedience
,
judged
them
:
for
both
these
are
evident
out
of
Scripture
.
What
Laws
God
gave
them
,
in
particular
,
we
know
not
:
That
they
were
bound
to
continue
righteous
,
and
holy
,
as
God
made
them
,
and
to
love
God
,
and
one
another
,
there
can
be
no
question
.
These
were
Principles
written
and
concreated
(
if
I
may
so
speak
)
with
them
:
yet
,
that
upon
the
Performance
,
Eternal
Glory
,
and
Security
of
the
same
would
follow
;
or
,
that
upon
the
non-Performance
,
eternal
punishments
would
be
inflicted
,
could
not
be
so
clear
,
by
Creation
,
unto
them
.
There
was
another
Law
,
whereby
they
were
obliged
to
observe
that
order
amongst
themselves
,
which
he
at
first
instituted
:
For
there
is
an
Order
and
Polity
amongst
the
Angels
;
but
whether
Monarchical
,
or
some
other
,
we
know
not
.
If
the
Devils
,
those
Apostate
Angels
,
do
observe
the
order
of
their
Creation
,
it
seems
to
be
Monarchical
:
For
we
read
of
the
Prince
of
Devils
,
the
Prince
of
the
World
,
the
Prince
of
the
Power
of
the
Air
(
or
Darkness
)
as
the
Word
doth
sometimes
signifie
.
What
their
Duty
was
,
in
respect
of
Man
,
or
of
the
other
Creatures
,
is
not
so
evident
.
It
's
certain
that
the
Holy
Angels
are
Ministring
Spirits
for
the
good
of
Gods
servants
,
and
Sons
,
since
the
fall
.
Though
the
Pure
and
Generall
Morals
of
the
Decalogue
did
bind
them
;
yet
,
as
that
Law
was
given
to
Adam
,
to
Israel
,
or
to
the
Church-Christian
,
it
could
not
bind
them
.
For
therein
there
be
Duties
proper
to
Man
,
and
such
as
no
ways
can
agree
to
Angels
:
And
here
I
might
take
occasion
to
explain
the
Morall
Law
,
but
this
I
reserve
till
I
come
to
speak
of
the
Laws
of
God
as
Redeemer
by
Jesus
Christ
,
exalted
at
his
right
hand
,
and
reigning
in
the
Brightnesse
of
eternall
Glory
.
For
there
were
Laws
of
Righteou●nesse
,
and
Holinesse
,
and
morall
duties
given
to
Angels
,
to
Adam
,
to
the
Heathen
,
to
Israel
,
to
the
Church-Christian
,
as
shall
be
made
manifest
hereafter
.
After
Laws
Moral
and
Positive
,
§
.
IV
follows
Judgment
:
and
upon
the
observation
and
violation
of
the
same
,
God
began
to
exercise
his
Jurisdiction
and
to
judge
the
Angels
:
And
this
was
the
first
Court
God
kept
,
and
the
generall
Assises
,
wherein
all
the
Angels
were
convented
,
and
rewarded
to
punished
according
to
Observation
or
Violation
,
of
the
Laws
given
to
them
.
The
rule
of
this
judgment
were
those
Laws
;
The
Object
,
Angels
,
obeying
or
disobeying
;
The
Retribution
was
,
of
Rewards
or
Punishments
.
That
many
of
the
Angels
sinned
and
transgressed
those
Laws
,
and
many
did
obey
them
,
the
Holy
Scriptures
make
evident
.
And
here
it
's
to
be
noted
,
that
the
Sin
of
Angels
was
personall
.
For
in
one
sinning
,
all
did
not
sin
;
in
one
condemned
,
all
were
not
condemned
,
though
by
one
man
sin
entred
upon
all
mankind
;
and
by
sin
,
death
:
Some
one
o●
few
of
the
Angels
might
be
leaders
in
this
Apostacy
,
and
by
their
example
and
Perswasion
pervert
many
.
That
vision
of
the
Dragon
,
and
his
Angels
,
Revel.
12.
7.
may
seem
to
imply
some
such
thing
:
But
whether
it
be
so
,
or
otherwise
,
it
's
certain
,
a
multitude
of
Angels
sinned
and
revolted
under
one
Head
and
Prince
,
under
whom
they
continue
Revolters
unto
this
day
.
And
here
I
might
take
occasion
to
speak
of
sin
in
general
:
but
I
defer
it
till
I
speak
of
the
fall
and
sin
of
Man
.
What
the
first
sin
of
these
immorall
spirits
was
in
particular
,
is
not
so
clear
,
as
it
's
clear
they
did
sin
.
And
therefore
we
must
ob●erve
,
-
1.
That
they
sinned
.
-
2.
Were
judged
and
condemned
.
1.
They
sinned
,
2
Pet.
2.
4.
They
kept
not
their
first
estate
,
or
Principality
,
but
left
their
own
habitation
,
Jude
v.
6.
which
seems
to
imply
their
Ambition
,
through
which
they
aspired
higher
,
as
discontented
with
their
Station
,
wherein
God
placed
them
at
first
,
and
so
violated
the
order
established
by
him
▪
were
murtherers
and
lyars
from
the
beginning
,
and
abode
not
in
the
truth
,
Joh.
8.
44.
And
he
sinned
from
the
beginning
,
1
Joh.
3.
8.
That
they
sinned
,
signifies
unto
us
their
Disobedience
in
generall
:
That
they
abode
not
in
the
truth
,
kept
not
their
first
state
or
Principality
,
seems
to
be
their
first
sin
.
That
they
were
lyars
and
murtherers
,
doth
point
at
their
Envy
and
Malice
against
man
,
which
moved
them
to
seek
and
contrive
his
ruine
.
And
upon
this
,
many
think
their
condition
desperate
,
and
their
e●ernal
punishment
unavoydable
:
But
this
is
certain
,
it
did
aggravate
their
former
sin
,
and
made
their
punishment
more
grievous
:
which
punishment
is
expresed
in
the
said
texts
,
That
God
spared
them
not
;
that
he
cast
them
down
to
Hell
▪
as
some
turn
it
.
But
Jude
explaines
the
meaning
;
That
they
are
reserved
in
everlasting
(
or
invisible
)
Chaines
,
under
darknesse
unto
the
Judgment
of
the
great
day
.
And
he
accursed
them
:
The
sentence
,
passed
upon
them
,
was
a
sentence
of
cond●mnation
,
and
the
execution
was
that
curse
of
excommunication
,
and
their
Banishment
out
of
Heaven
,
and
the
light
of
glory
,
the
confining
of
them
in
darknesse
,
and
the
binding
them
over
to
the
Punishment
of
the
great
day
of
Final
Judgment
;
and
so
,
that
their
eternal
misery
and
torment
is
inevitable
.
And
these
places
,
with
others
,
inform
us
,
That
their
Punishment
is
not
Consummate
;
but
shall
be
far
greater
then
now
it
is
,
When
at
the
great
and
last
day
,
they
shall
be
cast
into
the
Lake
of
fire
and
Brimstone
,
and
tormented
with
eternall
paines
without
any
intermission
.
Their
Punishment
for
the
Present
is
loss
of
Heaven
,
and
Light
;
Darknesse
,
imprisonment
,
fear
and
torment
,
in
the
remembrance
of
that
dreadfull
day
.
And
this
judgment
passed
upon
them
is
an
example
to
us
sinfull
Wretches
,
to
take
heed
of
their
sins
,
lest
we
be
sent
into
that
eternall
fire
prepared
for
the
Prince
of
Devils
,
and
his
Angels
.
The
judgment
of
the
rest
of
the
Angels
was
passed
at
the
same
time
.
§
.
V
And
therein
we
may
Consider
,
-
1.
Their
obedience
.
-
2.
Their
reward
.
Their
obedience
is
implyed
by
the
disobedience
of
the
Apostate
Angels
:
For
i●
this
was
their
sin
,
that
they
abode
not
in
the
Truth
;
then
the
obedience
of
the
rest
of
the
Angels
,
was
,
that
they
abode
in
the
truth
,
were
contented
with
their
Station
,
and
●oved
man
upon
whom
Gods
Image
was
stamped
.
They
were
found
humbly
subject
unto
the
Power
,
and
obedient
to
the
Laws
of
their
glorious
,
and
Eternall
Lord
and
Soveraign
:
and
that
in
the
day
of
their
great
triall
,
when
the
rest
of
their
fellow-Angels
revolted
,
rebelled
,
and
became
murderers
of
mankind
.
Their
reward
was
agreeable
to
their
loyalty
and
obedience
:
And
it
may
be
considered
as
inch●ate
,
and
received
in
part
;
or
,
as
Consummate
.
As
begun
and
received
in
part
,
they
continue
in
the
happy
condition
,
wherein
they
were
created
,
and
are
confirmed
,
and
secured
there
in
:
And
their
joy
and
happinesse
must
needs
be
great
;
because
they
enjoy
the
Glorious
habitation
of
Heaven
,
though
many
times
sent
from
thence
;
They
see
the
face
of
God
,
have
free
accesse
unto
,
and
stand
before
the
throne
of
the
Eternall
King
.
Their
glory
peace
and
joy
are
never
interrupted
by
feares
,
troubles
,
grief
:
And
though
their
confirmation
be
not
expressed
,
or
expresly
delivered
,
yet
its
severall
wayes
implyed
.
For
we
never
read
that
any
of
them
sinned
,
or
fell
from
God
,
since
the
time
of
their
first
trial
;
That
they
are
called
the
Holy
,
and
Elect
Angels
,
That
they
are
Angels
of
Heaven
,
of
light
,
and
not
of
darknesse
:
that
they
do
his
Commandements
,
hearkening
to
the
Voice
of
his
Word
,
Psal.
103.
20.
That
they
ever
praise
God
;
that
they
protect
the
heirs
of
Salvation
,
and
are
Ministring
Spirits
for
their
good
,
that
they
execute
Gods
judgments
,
and
are
his
Servants
and
Ministers
in
the
government
of
the
World
,
and
are
subject
and
obedient
unto
Christ
now
glorified
:
and
all
this
may
amount
to
a
Confirmation
.
Yet
their
reward
may
seem
as
yet
enjoyed
onely
in
part
,
and
not
consummate
,
neither
shall
be
till
the
last
Judgment
.
For
as
yet
the
work
is
not
finished
;
all
enemies
are
not
subdued
;
the
date
of
Christs
Commission
is
not
expired
,
the
number
of
the
Saints
is
not
yet
finished
,
the
dead
not
raised
,
and
therefore
neither
they
nor
Saints
are
fully
glorified
,
nor
compacted
into
one
intire
body
under
Christ
their
he●d
,
and
one
day
they
shall
be
,
when
the
Sun
of
glory
shall
shine
upon
them
in
his
full
strength
,
and
perpetually
abide
in
his
Meridian
.
Gods
will
is
,
that
they
should
not
be
perfect
without
us
:
That
these
Angels
continued
in
obedience
,
it
's
an
excellent
example
to
perswade
us
after
we
are
once
converted
,
and
born
from
Heaven
,
to
Persevere
unto
the
end
:
The
race
is
not
long
▪
and
the
Prize
is
incomparable
:
We
shall
be
as
they
are
.
Their
Confirmation
and
Assurance
of
eternal
glory
,
and
full
blisse
may
much
encourage
and
comfort
us
:
and
so
much
the
more
;
because
they
rejoyce
at
our
conversion
,
are
Ministring
Spirits
for
our
good
,
pitch
their
tents
about
us
,
have
a
charge
to
keep
us
,
protect
and
guard
us
in
all
our
wayes
.
And
they
will
do
what
they
can
,
(
and
much
they
can
do
)
to
promote
our
eternall
Salvation
:
and
the
least
and
meanest
of
Gods
Saints
is
not
without
a
guard
of
Angels
.
That
they
continued
Loyall
and
obedient
,
was
not
from
themselves
,
but
from
God
who
made
them
,
and
did
assist
and
strengthen
them
,
so
as
to
prevent
their
fall
:
And
their
confirmation
,
and
glorious
reward
,
issued
from
Gods
free
love
.
Therefore
they
are
bound
to
give
all
Glory
,
Praise
,
Honour
,
and
thanks
to
him
that
sits
upon
the
Throne
and
lives
for
ever
,
and
ever
.
That
their
fellow
Angels
sinned
,
it
was
not
from
any
desertion
of
God
,
but
their
own
free
will
and
choice
.
CHAP.
XI
.
Of
the
special
Government
of
Man
.
AS
God
Created
the
Angels
before
he
made
man
;
§
.
I
so
he
began
to
govern
and
order
the
Angels
before
he
began
to
govern
man
:
and
therefore
this
government
follows
the
former
:
and
is
partly
the
same
,
partly
differen●
;
though
after
the
last
judgment
,
when
they
shall
be
united
in
one
body
,
it
shall
be
more
the
same
then
now
it
is
.
They
are
both
of
them
the
Subject
of
Gods
speciall
Ordination
;
They
are
both
intellectual
Creatures
:
They
are
both
endued
with
Free-will
:
and
so
capable
of
Lawes
,
punishment
,
reward
:
they
are
both
ordinable
to
an
immortal
estate
;
They
have
both
the
pure
moral
Laws
,
and
rules
of
Judgment
.
Yet
as
they
differ
much
in
themselves
,
to
the
Ordination
of
them
is
different
in
many
particulars
.
Angels
are
Spirits
without
bodies
;
Men
are
bodies
with
spirits
:
And
according
to
this
difference
the
government
was
different
,
as
shall
appear
hereafter
.
This
government
of
man
,
as
it
is
the
principal
Subject
of
the
Scriptures
,
so
it
shall
be
of
this
discourse
,
and
takeup
the
rest
of
the
Doctrine
following
:
wherein
I
shall
be
far
larger
then
formerly
I
have
bin
.
This
special
government
of
man
is
twofold
:
§
.
II
-
1.
That
wherein
God
exerci●ed
his
power
acquired
by
Creation
:
-
2.
That
wherein
he
exercised
his
power
acquired
by
Redemption
:
or
more
briefly
,
it
's
,
The
Government
of
God
as
-
Creatour
.
-
Redeemer
.
As
God
by
Creation
became
an
absolute
Lord
,
and
had
an
unlimited
power
,
so
he
reserved
the
same
in
part
both
in
the
government
of
Angels
and
men
.
For
though
he
bounded
and
limited
them
,
yet
he
sometimes
exerciseth
an
Arbitrary
power
above
his
Laws
,
and
hath
bound
himself
onely
by
his
promises
:
And
therefore
when
men
had
Violated
the
order
and
Laws
of
Creation
,
he
was
at
liberty
,
and
took
occasion
to
alter
,
and
new
model
his
goverment
.
And
hence
the
twofold
government
of
man
,
which
take
up
the
greatest
part
,
and
,
in
some
respect
,
the
whole
book
of
God
in
the
Historicall
,
the
Doctrinall
and
the
Propheticall
parts
thereof
,
And
hereafter
I
will
call
the
one
the
first
,
the
other
the
second
government
or
ordination
of
man
.
This
government
is
neither
the
naturall
government
,
§
.
III
which
hath
the
same
rules
of
generall
Providence
,
which
that
of
other
Creatures
hath
,
so
far
as
it
agrees
with
them
.
Neither
is
it
the
government
,
wherein
Angels
have
power
over
men
,
and
are
used
as
Ministers
by
God
;
nor
that
civil
goverment
,
whereby
man
as
God's
Vicegerent
ruleth
over
man
as
his
Subject
:
but
it
considers
him
in
his
spirituall
capacity
,
as
he
is
ordinable
to
an
immortall
estate
.
It
's
true
,
it
presupposeth
the
three
former
ordinatious
,
and
makes
use
of
them
all
,
especially
the
Civil
as
subordinate
unto
it
.
It
's
certain
that
mankind
once
〈◊〉
,
and
divided
into
severall
societies
,
could
not
long
continue
in
any
tolerable
condition
,
without
some
order
of
government
in
Families
,
Vicinities
,
and
greater
Communities
.
Therefore
as
God
assigned
them
their
severall
habitations
upon
the
●ace
of
the
Earth
,
and
divided
them
in
severall
tribes
,
and
Societies
according
to
their
Vicinities
;
so
he
ordained
an
order
of
superiority
,
and
subjection
amongst
them
,
and
communicated
some
portion
of
his
power
to
some
:
in
which
respect
they
become
Gods
deputies
,
and
are
called
Gods
;
and
subjected
others
unto
them
:
alwayes
reserving
a
Power
to
himself
,
to
ca●●
down
one
,
and
●et
up
another
,
and
sometimes
one
or
more
out
of
the
dust
,
from
the
Dunghill
,
and
of
the
basest
of
the
People
.
For
the
Crowns
,
and
Scepters
of
the
World
are
in
his
hand
,
and
he
disposeth
them
at
his
Will
and
Pleasure
:
Besides
,
He
hath
given
them
certain
rules
of
Wisdom
and
Justice
together
with
a
great
strength
,
and
power
of
the
●wo●d
;
whereby
they
are
enabled
to
Model
and
Administer
Common-Weales
of
great
extent
,
makes
Lawes
,
and
Officers
,
and
execute
Judgment
.
And
the
end
of
all
this
is
Peace
and
Concord
,
that
men
may
serve
that
God
in
obeying
the
Laws
of
this
Spiritual
&
eternal
Kingdom
,
and
attain
a
more
glorious
and
excellent
estate
of
eternall
felicity
.
The
differences
between
these
two
governments
are
many
:
For
in
the
Civil
the
Governour
is
man
;
his
power
reacheth
onely
the
body
and
temporall
estate
;
His
wisdom
and
justice
is
imperfect
;
his
immediate
end
is
justice
and
honesty
amongst
men
for
temporall
Peace
;
His
Laws
,
Judgment
,
Execution
tends
no
further
;
He
is
subject
to
God
and
accountable
;
and
his
power
is
perpetuated
by
Succession
,
and
in
the
end
shall
totally
determine
,
and
be
dissolved
.
In
this
government
,
God
is
the
Governour
,
the
souls
and
consciences
of
men
the
Subjects
;
the
wisdom
,
justice
and
power
thereof
perfect
,
the
end
is
Spirituall
Righteousnesse
and
eternal
peace
,
to
which
the
Laws
and
judgments
do
effectually
tend
;
it
continues
for
ever
;
and
the
estate
which
it
orders
men
unto
is
everlasting
;
and
it
hath
the
Civill
goverment
subordinate
unto
it
,
and
in
some
respect
a
part
of
it
.
That
there
is
a
first
,
§
.
IV
and
second
government
,
I
take
it
for
graunted
,
and
shall
afterwards
prove
it
.
The
description
of
the
first
,
is
this
:
It
's
Gods
ordination
of
man
,
whereby
he
bound
all
mankind
,
in
one
man
,
made
holy
and
righteous
,
and
subjected
to
Him
,
unto
Perfect
and
perpetuall
Obedience
,
or
death
:
and
according
to
his
Obedience
or
Disobedience
passed
judgment
upon
him
.
That
there
was
such
a
government
may
be
proved
from
many
places
in
Gods
book
.
I
will
instance
in
that
one
:
As
by
one
man
,
sin
entered
into
the
World
,
and
by
sin
death
:
As
death
passed
over
all
men
,
&c.
Rom.
5.
12
,
13
,
14.
In
which
words
we
may
observe
,
1.
That
there
was
sin
entering
into
the
world
:
2.
That
sin
presupposeth
a
Law
;
a
Law
the
power
of
the
Law-giver
,
and
the
subjection
of
the
party
sinning
.
3.
We
have
the
sin
of
one
man
,
and
the
sin
of
all
men
.
4.
That
this
sin
entered
by
one
man
,
and
was
from
him
derived
unto
all
.
5.
There
was
death
which
is
Punishment
,
and
the
death
of
one
man
,
and
the
Death
of
all
,
and
that
for
sin
,
and
the
sin
of
all
.
6.
This
death
presupposeth
Judgment
,
and
the
execution
of
the
same
because
death
passed
and
reigned
.
7.
This
sin
and
judgment
began
with
one
man
,
and
that
was
Adam
.
8.
As
there
can
be
no
judgment
or
punishment
but
of
sin
,
so
there
could
be
no
sin
without
a
Law
.
9.
This
Law
was
given
to
Adam
,
and
it
was
the
Law
of
the
Tree
of
knowledge
of
good
and
evil
,
annexed
to
the
morall
Lawes
:
All
this
may
be
clearly
understood
by
the
History
of
Moses
,
Gen.
the
2d
.
and
the
3d.
Chapters
.
In
this
description
,
We
may
observe
,
§
.
V
1.
The
constitution
of
the
government
,
in
the
Soveraignty
of
God
▪
and
the
Subjection
of
man
.
2.
The
administration
in
the
-
Laws
-
Judgment
of
God
.
For
the
subjection
of
man
unto
God
his
Soveraign
,
we
must
consider
,
that
it
may
be
threefold
,
according
to
a
threefold
ground
▪
For
it
may
arise
-
1.
From
his
totall
and
absolute
dependence
upon
God
,
both
in
his
Creation
and
Preservation
.
-
2.
From
his
Voluntary
submission
.
-
3.
From
Gods
Command
.
The
two
latter
add
nothing
to
Gods
Power
,
which
by
his
absolute
Propriety
is
absolute
,
and
so
great
that
it
cannot
be
greater
:
yet
it
may
add
unto
the
obligation
,
and
bind
man
more
strongly
both
to
subjection
and
obedience
.
There
is
some
resemblance
of
these
degrees
of
subjection
in
the
Israelites
,
who
though
they
were
subject
unto
God
by
Creation
,
and
Preservation
,
as
all
other
men
were
,
yet
as
they
were
free
men
,
they
received
a
new
and
better
kind
of
Being
,
by
that
great
deliverance
from
Egypt
,
and
the
Egyptian
bondage
,
and
so
1.
Became
Subject
to
God
in
the
first
degree
.
2.
They
voluntarily
submit
,
and
receive
him
for
their
Lord
and
God
,
and
engage
themselves
,
to
serve
him
and
obey
him
,
Exod.
19.
8.
Deut.
5.
27.
And
they
avouched
the
Lord
their
God
,
Deut.
26.
17.
This
was
their
allegiance
and
fealty
,
whereby
they
became
his
Servants
and
Vassals
.
3.
God
commanded
,
and
said
,
They
must
have
no
other
Gods
.
This
Voluntary
submission
,
and
Promise
of
obedience
on
mans
part
,
and
the
Promise
of
Protection
▪
and
reward
on
Gods
side
,
seemes
to
be
a
kind
of
contract
,
and
together
with
the
condition
,
a
Covenant
.
That
there
was
any
foederall
contract
between
God
stipulating
,
and
man
restipulating
at
the
first
,
is
not
so
expresse
in
Scripture
.
But
that
,
in
the
constitution
and
fundamentall
Law
of
Gods
Soveraignty
,
and
mans
subjection
unto
God
at
first
,
there
was
something
Positive
,
wherein
God
limited
his
absolute
Power
;
is
certain
.
And
this
is
evident
from
the
tree
of
Life
,
and
the
Law
concerning
the
tree
of
knowledge
of
good
and
evil
,
and
the
threatning
of
Death
,
and
that
God
made
Adam
the
head
of
mankind
,
and
as
such
did
stipulate
with
him
,
and
bound
both
him
and
his
,
by
the
same
Law
.
And
the
Contract
seems
to
have
bin
confirmed
by
solemnities
:
For
the
two
Trees
in
the
midst
of
the
Garden
imply
so
much
.
And
whereas
some
make
the
Promise
,
and
the
threat
to
be
a
Sanction
to
confirm
the
Law
,
it
's
certain
that
the
Command
of
God
did
bind
with
full
power
without
any
such
Sanction
:
onely
the
Promise
did
bind
God
upon
mans
performance
of
his
Duty
;
and
the
threatning
made
man
liable
to
Punishment
upon
Disobedience
.
After
the
Constitution
follows
the
administration
of
this
first
Government
:
§
.
VI
For
constitution
must
necessarily
go
before
,
or
else
there
can
be
no
Regular
administration
:
and
administration
must
follow
,
or
else
the
constitution
will
be
in
vain
.
The
body
of
man
must
first
be
made
up
of
all
his
members
united
unto
the
Head
,
and
amongst
themselves
,
and
then
the
head
must
give
lie
,
sense
,
motion
and
direction
:
So
these
bodies
politick
must
first
be
moulded
,
and
made
up
of
Soveraign
and
Subject
;
and
after
that
it
's
once
animated
,
and
hath
received
Being
,
and
life
Political
,
it
begins
to
Act
:
The
Soveraign
begins
to
Protect
,
and
Direct
,
and
order
by
Laws
,
and
judgments
;
and
the
People
continue
their
subjection
,
loyalty
and
obedience
,
and
acco●ding
to
their
regular
or
irregular
motions
they
are
judged
.
And
this
I
call
Administration
,
whereof
There
are
two
Parts
,
-
Lawes
,
-
Judgements
.
The
first
Work
of
God
after
the
constitution
,
was
Legislation
or
giving
of
Lawes
:
For
so
God
dealt
with
Israel
.
1.
They
avouch
him
to
be
their
God
,
and
submitt
unto
him
,
and
promise
obedience
:
And
after
that
,
2
,
He
gives
them
Lawes
which
are
not
onely
rules
to
direct
,
but
have
a
binding
force
,
so
as
to
give
the
obedient
a
right
to
rewards
,
and
make
the
disobedient
liable
to
punishment
.
So
Jethro's
advice
to
Moses
,
as
Governour
of
the
People
as
subjects
,
directs
him
,
1.
To
teach
them
Lawes
,
then
2.
To
appoint
officers
,
and
judges
,
and
so
to
proced
to
judgment
.
This
Legislation
was
the
first
part
of
the
administration
,
whereby
God
bound
man
holy
and
righteous
,
to
perfect
and
perpetuall
obedience
,
with
a
promise
of
Life
upon
that
condition
,
or
unto
death
,
if
he
once
disobeyed
.
The
party
to
whom
God
gave
these
Lawes
was
Adam
,
and
in
him
all
Mankind
:
and
he
being
made
in
the
Image
of
God
,
righteous
and
holy
,
had
power
to
understand
,
and
perfectly
obey
these
Lawes
,
and
continue
in
subjection
and
obedience
.
The
obligation
was
strict
,
and
required
perfect
obedience
;
without
any
promise
of
Pardon
,
if
he
once
offended
,
and
by
constant
obedience
he
might
obtayne
Life
.
These
Lawes
are
-
Morall
,
§
.
VII
-
Positive
.
And
both
may
be
considered
,
as
a
rule
of
-
Mans
Obedience
.
-
Gods
Judgment
.
I
mean
by
Moral
such
as
are
contayned
in
the
Decalogue
,
and
tend
more
immediately
unto
Righteousnesse
,
and
holinesse
,
and
issue
more
immediately
from
the
Love
of
God
,
and
our
Neighbour
,
which
are
the
Principall
dutyes
of
that
eternall
Law
.
Positive
are
such
as
require
obedience
in
things
intrinsecally
neither
good
nor
evill
,
but
indifferent
.
That
there
were
Morall
Lawes
given
to
Adam
,
no
man
can
doubt
,
because
he
was
certainly
bound
to
continue
Righteous
and
holy
as
God
made
him
,
and
to
love
his
God
and
his
Neighbour
,
and
to
performe
such
acts
as
were
intrinsecally
,
and
necessarily
just
.
That
he
was
bound
by
Positives
,
is
clear
and
evident
,
as
appeares
by
the
Prohibition
to
eate
of
the
Tree
of
Knowledge
of
good
and
evil
.
The
morall
precepts
required
the
continuance
of
mans
Fealty
and
Subjection
,
and
prohibited
Revolt
,
Rebellion
,
and
Apostacy
in
the
first
place
;
and
in
the
next
place
Obedience
to
all
other
dutyes
depending
upon
,
and
derived
from
that
loyalty
and
fidelity
,
and
forbad
all
other
disobedience
.
The
Positive
law
was
not
merely
,
concerning
a
solemn
rite
for
confirmation
of
the
Covenant
,
as
some
do
conceive
,
but
▪
1.
To
signifie
the
absolute
Power
of
God
whereby
he
could
bind
man
to
obedience
,
even
in
things
indifferent
,
whereof
man
knew
no
reason
of
obedience
from
the
thing
,
but
meerly
from
the
Will
and
Pleasure
of
God
.
2.
To
try
mans
heart
,
and
whether
he
would
deny
his
own
understanding
,
and
renounce
his
own
Will
,
&
wholly
resigne
up
himself
to
the
Wisdome
&
Will
of
God
:
and
in
these
two
respects
the
breach
of
a
Positive
law
may
prove
most
heynous
.
Mans
dominion
over
the
Creatures
,
and
giving
them
names
,
and
Marriage
,
are
rather
reducible
to
the
more
generall
Providence
,
though
the
dutyes
following
upon
Marriage
,
and
required
in
the
Use
of
the
Creatures
,
may
have
their
place
amongst
the
Moralls
of
this
speciall
government
.
What
other
Positiv●s
▪
besides
these
,
concerning
the
Tree
in
the
mid'st
of
the
garden
is
not
easily
determined
,
neither
is
it
needfull
to
know
them
,
if
there
were
any
other
.
But
these
Moralls
,
and
Positives
,
were
the
rules
of
mans
obedience
,
in
respect
of
the
precepts
and
prohibitions
:
The
one
bound
man
unto
good
,
and
so
to
conform
to
the
Will
of
God
;
The
other
bound
him
,
not
to
do
evill
,
or
any
thing
that
God
did
not
approve
.
These
Lawes
are
a
rule
of
Gods
judgement
in
respect
of
the
Promises
,
§
.
VIII
&
Comminations
.
By
Promises
God
bound
himself
to
Man
,
to
reward
and
blesse
him
for
his
encouragement
to
obedience
:
and
the
reward
being
sweet
,
excellent
and
very
desireable
,
was
a
mighty
Motive
unto
Performance
of
duty
.
By
the
Commination
,
he
made
man
liable
to
punishment
,
if
once
he
disobeyed
:
and
death
was
so
terrible
,
that
,
to
the
rationall
Creature
,
it
was
a
mighty
and
strong
restraint
.
The
thing
promised
was
Life
,
and
the
same
not
onely
bodily
and
spiritual
,
but
eternall
:
Yet
this
life
was
not
a
new
being
,
but
the
happinesse
of
the
former
Being
.
And
this
happinesse
was
not
meerely
a
continuance
of
that
present
estate
,
he
enjoyed
in
Paradise
but
a
farr
higher
condition
which
might
reach
Heaven
,
and
come
neere
the
blisse
of
Angels
:
This
seemes
to
be
intimated
,
because
the
Tree
of
Life
is
used
by
the
Spirit
to
signifie
that
Eternall
Life
which
is
to
be
enjoyed
in
the
Heavenly
Paradise
,
Rev.
2.
7.
Death
which
was
threatened
,
was
not
onely
a
dissolution
of
Soul
and
Body
,
begun
in
the
miseryes
of
this
Life
,
but
also
spirituall
and
eternall
punishments
.
For
it
's
opposed
to
that
eternall
Life
we
obtayne
by
Jesus
Christ
,
Rom.
5.
21.
and
6.
23.
Without
this
Promise
man
could
not
have
had
upon
his
obedience
any
right
unto
,
or
certain
hope
of
,
eternall
Life
,
and
that
felicity
which
was
suitable
to
his
intellectuall
and
immortall
being
.
And
if
man
obeyed
,
God
was
absolutely
bound
by
this
promise
to
reward
:
If
he
disobeyed
,
Man
was
liable
to
be
punished
,
though
God
was
not
absolutely
bound
to
Punish
:
Yet
to
vindicate
the
honour
of
his
Law
,
his
will
was
,
that
some
punishment
must
be
suffered
before
he
would
Pardon
and
Save
.
CHAP.
XII
.
Of
Sin
in
generall
;
and
the
first
Sin
in
particular
.
AFter
that
God
had
given
man
Lawes
,
§
.
I
and
man
began
to
observe
or
violate
the
same
,
God
began
to
exercise
his
universall
,
and
supreme
jurisdiction
,
not
by
Delegates
and
inferiour
Judges
,
but
by
Himself
.
The
proper
subject
of
this
judgment
was
man
,
as
subject
to
Gods
Power
,
under
his
Laws
,
and
observing
or
violating
the
same
.
For
,
As
the
Law
determins
jus
observandum
,
and
so
prescribes
mans
duty
;
So
judgement
considers
jus
aut
Observatum
,
aut
Violatum
,
as
Observed
,
or
Violated
already
.
The
Act
of
this
judgement
was
to
render
to
man
according
to
his
Works
in
generall
;
and
in
particular
as
mens
workes
are
good
or
bad
,
agreeable
or
disagreeable
to
his
Laws
,
to
reward
,
or
punish
.
For
judgement
is
a
Retribution
,
and
the
end
of
it
is
justice
in
the
execution
of
his
Laws
,
for
the
happinesse
or
misery
of
Man
,
according
to
his
doings
.
And
here
by
the
way
we
may
observe
,
that
as
the
Law
is
de
actibus
futuris
,
of
future
works
;
So
judgment
is
of
Acts
past
.
And
here
it
may
be
doubted
,
Whether
God
gave
any
command
of
Habits
?
And
this
is
easily
resolved
:
for
God
bound
man
to
habituall
righteousnesse
,
and
holinesse
,
so
farr
as
Habits
did
depend
upon
Acts
:
For
as
an
habit
is
acquired
by
Acts
,
and
former
habits
strengthened
and
improved
,
and
demerit
prevented
;
so
by
disobedient
Acts
,
the
Active
Power
to
righteousnesse
is
not
only
Weakened
,
but
in
danger
upon
demerit
to
be
taken
away
by
the
just
Judge
.
God
gave
man
sufficient
power
to
continue
such
as
he
made
him
,
and
to
perform
perfect
obedience
,
if
he
by
sin
did
not
deprive
himself
of
that
Power
.
According
to
mans
obedience
,
§
.
II
first
,
and
then
his
disobedience
,
God
proceeded
to
judgement
,
first
in
rewards
,
then
in
punishments
?
For
man
did
not
sin
instantly
,
and
immediately
upon
his
Creation
,
but
continued
subject
and
obedient
for
a
certain
time
.
But
how
long
we
cannot
punctually
determine
.
But
long
it
was
not
before
he
was
tempted
and
did
transgresse
.
Whilst
he
performed
his
duty
,
and
observed
his
Creator's
Laws
,
his
condition
according
to
Gods
promise
was
very
comfortable
:
His
Dominion
over
the
Creatures
was
continued
;
Paradise
his
habitation
;
the
holy
Angels
his
Friends
;
the
Creatures
his
Servants
.
He
had
free
accesse
to
the
Tree
of
Life
;
enjoyed
sweet
Communion
with
his
God
,
who
continued
his
Sanctifying
Spirit
in
him
,
and
all
necessary
assistance
unto
him
,
His
peace
,
joy
,
content
,
hope
,
were
excellent
,
He
was
free
from
that
fear
,
shame
,
misery
,
pain
,
curse
,
and
punishment
which
followed
upon
his
Sin
:
and
happy
he
and
his
had
been
if
he
had
walked
constantly
with
his
God
.
And
thus
whilst
he
was
innocent
without
any
fault
,
and
obedient
without
any
sin
;
God
dwelt
with
him
,
and
made
him
happy
,
without
any
misery
.
Only
this
was
wanting
,
that
as
he
had
not
perfected
his
obedience
,
so
he
was
not
confirmed
and
secured
in
his
blessed
estate
,
as
the
holy
Angels
are
,
and
the
Saints
shall
be
in
glory
.
What
his
happinesse
should
have
been
,
and
when
consummate
,
if
he
had
Persevered
,
we
do
not
certainly
,
and
distinctly
know
.
The
hour
of
Temptation
seems
to
have
been
the
hour
of
Triall
;
and
it
's
very
Probable
,
that
if
in
that
conflict
he
had
proved
stedfast
and
Victorious
,
he
and
his
might
have
been
blessed
for
ever
.
But
Man
being
in
honor
abode
not
:
§
.
III
and
being
tempted
,
sin'd
:
and
aspiring
higher
,
and
seeking
by
doing
that
which
God
had
forbidden
,
to
attain
the
higher
pitch
of
glory
,
was
deves●ed
of
his
Honour
,
and
depriv'd
of
his
happy
estate
.
And
here
Divines
take
occasion
to
speak
of
sin
in
generall
:
And
though
I
might
have
entered
upon
this
subject
,
when
I
spake
of
the
fall
and
condemnation
of
many
of
the
Angels
,
yet
because
the
Scripture
speaks
most
of
the
sin
of
man
,
therefore
I
will
follow
their
example
and
practise
;
and
1.
Speak
of
sin
in
generall
.
2.
Of
the
particular
Sin
of
Adam
.
The
generall
nature
of
sin
,
is
,
disobedience
to
the
just
command
of
a
Superiour
:
and
because
disobedience
is
opposed
to
obedience
,
therefore
it
will
not
be
amisse
to
enquire
a
little
into
the
nature
of
obedience
.
Obedience
is
not
of
Physicall
,
but
morall
and
politicall
consideration
.
For
it
presupposeth
an
intelligent
,
and
free
agent
,
and
the
same
subject
to
the
Power
,
and
bound
by
the
Laws
of
a
Superiour
:
for
where
there
is
no
Superiour
Power
,
there
can
be
no
Law
;
and
where
there
is
no
Law
,
there
can
be
no
obedience
,
or
disobedience
.
Whether
the
immediate
subject
of
obedience
be
acts
or
habits
was
formerly
determined
in
some
manner
:
but
here
you
must
observe
,
that
intelligent
and
free
acts
,
inclinations
,
habits
,
especially
Acts
,
are
the
subject
immediat
and
proper
of
obedience
:
and
the
proper
and
first
subject
of
it
is
the
will
,
and
heart
,
the
acts
whereof
are
intelligent
and
free
,
and
no
other
acts
else
.
This
is
the
reason
why
God
so
much
requires
the
heart
,
and
will
not
accept
any
,
the
greatest
offerings
and
services
if
performed
without
the
heart
.
To
this
obedience
't
is
necessarily
required
,
that
the
will
freely
subject
it self
to
the
power
of
the
superiour
,
and
exactly
conforme
unto
his
will
,
and
command
in
all
inclinations
and
motions
,
so
far
as
it
is
bound
:
in
which
respect
the
will
must
be
no
will
in
it self
.
In
this
particular
whereof
we
speak
,
the
subject
is
man
,
who
is
an
intelligent
,
and
free
agent
;
The
superiour
is
God
according
to
the
power
acquired
in
Creation
:
The
rule
of
obedience
is
the
Law
,
both
Positive
,
and
morall
:
and
his
obedience
is
a
conformity
both
in
subjection
and
acting
,
according
to
the
will
and
command
of
God
.
The
Principal
subject
of
this
obedience
as
an
adjunct
,
and
cause
of
it
as
an
effect
,
is
the
Will
and
heart
of
man
;
which
is
the
proper
seat
of
Integrity
,
and
Perversnesse
:
For
other
Acts
are
so
far
good
or
bad
,
as
they
depend
on
the
Will
,
and
are
so
called
extrinseca
dominatione
,
and
by
Participating
their
qualification
from
the
Will.
As
it
is
in
,
this
particular
obedience
required
of
Adam
at
the
first
,
so
it
is
in
all
the
other
acts
of
obedience
performed
to
God
.
Sin
in
generall
is
opposed
to
this
obedience
,
§
.
IV
and
is
a
disobedience
to
the
Laws
of
God
,
not
of
Man
,
or
any
other
superiour
,
in
strict
sense
.
Otherwise
in
a
large
sense
,
the
Laws
of
men
may
be
the
lawes
of
God
,
and
their
power
his
Power
,
and
it
's
Gods
law
and
will
that
they
should
obey
their
Laws
,
and
submit
to
their
Power
.
For
as
the
Wisdome
of
God
is
the
first
rule
,
so
the
will
of
God
expressed
in
his
law
,
is
the
first
binding
law
.
That
sin
is
a
disobedience
unto
a
Law
,
and
the
Law
of
God
,
the
Apostle
informs
us
in
these
words
,
Sin
is
the
transgression
,
or
rather
disobedience
to
the
Law
of
God
,
1
John
3.
4.
For
so
the
Apostle
is
to
be
understood
as
appeares
by
the
context
.
This
Sin
is
so
unbeseeming
that
nature
,
and
place
of
men
and
Angels
,
wherein
God
created
them
,
as
nothing
more
;
and
so
staines
them
,
that
when
they
see
themselves
,
they
loath
and
abhor
themselves
,
so
as
they
cannot
endure
to
look
upon
themselves
.
It
's
the
basest
thing
in
the
world
,
and
most
pernicious
unto
him
that
is
once
guilty
of
it
.
It
's
a
Deviation
from
the
best
rule
of
divine
Wisdom
,
and
a
disagreement
with
the
most
just
and
holy
God
:
It
's
a
contempt
,
or
at
least
a
neglect
of
the
eternall
power
of
this
glorious
King
.
It
makes
our
own
imaginations
,
and
the
suggestions
of
the
Devil
our
rules
,
and
our
own
lusts
our
Masters
,
as
though
we
were
not
subject
unto
God
.
It
deprives
us
of
eternall
light
,
and
is
the
perpetuall
fuel
of
Hell-fire
:
and
the
desert
thereof
is
very
dreadfull
.
For
these
reasons
God
hates
it
,
forbids
it
,
threatens
it
,
gave
both
men
and
Angels
at
the
first
,
power
against
it
;
and
for
it
,
not
repented
of
&
pardoned
,
he
casts
both
men
and
Angels
out
of
his
presence
into
utter
darknesse
,
and
torments
them
with
eternall
fire
.
Yet
all
Sinnes
are
not
equall
,
§
.
V
as
the
punishments
deserved
are
some
lesse
,
some
greater
.
And
here
I
might
enlarge
and
discover
the
severall
sorts
,
the
aggravations
;
the
Consequents
of
Sin
in
generall
.
1.
For
the
kinds
and
distinctions
,
they
are
many
:
For
we
hold
that
some
sins
are
against
the
Law
,
some
against
the
Gospel
,
some
against
God
,
some
against
man
;
Some
of
omission
,
some
of
Commission
&c.
And
these
distinctions
may
be
tolerable
in
some
sense
.
2.
The
degrees
and
aggravations
are
very
many
,
and
might
be
observed
out
of
Scripture
▪
and
reduced
into
method
as
is
done
by
the
Learned
and
most
judicious
Doctor
Chappel
,
in
his
Method
of
Preaching
.
The
Crucifying
of
Christ
,
the
Lord
of
glory
was
an
heynous
crime
;
yet
some
who
had
an
hand
in
it
were
ignorant
.
For
so
our
Saviour
prayes
,
Father
forgive
them
,
for
they
know
not
what
they
do
,
Luke
23.
34.
Yet
others
did
it
maliciously
,
and
contrary
to
the
clear
light
of
their
Conscience
:
and
concerning
these
the
supreme
Judge
is
sollicited
,
and
desired
to
add
iniquity
unto
their
iniquity
,
Psal.
69.
27.
And
there
is
a
sin
against
the
Holy-Ghost
,
which
according
to
the
rules
of
Gods
eternall
justice
renders
the
partyes
sinning
incapable
of
remission
.
Such
is
the
Blaspemy
against
the
Holy-Ghost
,
Math.
12.
31.
and
the
Apostacy
of
Christians
,
having
once
received
the
knowledge
of
the
truth
,
Heb.
10.
26
,
27.
Paul
was
a
Blasphemer
,
a
Persecutour
,
and
injurious
,
yet
he
sinned
ignorantly
,
and
in
unbelief
:
and
upon
his
repentance
obtayned
mercy
,
1
Tim.
1.
13
,
16.
The
knowing
Servant
neglects
to
do
his
Masters
will
;
so
doth
the
ignorant
Servant
too
:
yet
the
sin
of
the
former
,
is
greater
then
the
sin
of
the
latter
;
and
their
punishment
must
be
commensurable
to
their
sin
,
Luke
12.
47
,
48.
These
places
I
observe
,
to
let
you
understand
and
put
you
in
mind
,
1.
That
sin
is
not
in
the
outward
act
properly
and
immediately
:
for
severall
persons
may
do
the
same
act
,
and
yet
not
be
equally
sinfull
:
there
may
be
a
great
inequality
in
the
sin
.
2.
That
there
are
degrees
of
sins
,
as
there
shall
be
of
punishments
.
3.
That
the
more
of
will
there
is
in
any
sin
,
the
more
heynous
the
sin
is
and
it
's
the
principall
,
and
intrinsecall
aggravation
of
it
.
This
greater
measure
of
Will
appeares
to
be
,
and
manifests
it self
1.
In
such
as
have
helps
,
meanes
,
power
to
do
that
which
is
just
,
and
many
and
powerfull
restraints
from
sin
,
and
yet
commit
it
.
2.
In
such
as
have
many
helps
,
meanes
,
motives
to
repentance
,
and
yet
continue
senslesse
and
secure
.
3.
Those
are
most
heynons
,
which
proceed
not
from
ignorance
and
infirmity
within
,
nor
from
violence
of
temptation
,
opposition
,
and
impediments
without
,
but
from
the
pure
and
mere
malignity
of
the
Will.
Ignorance
,
infirmity
,
and
strength
of
temptation
,
make
sin
,
lesse
,
the
more
excusable
,
and
pardonable
.
Yet
we
may
willfully
,
or
at
least
carelesly
cast
our selves
upon
temptation
;
be
ignorant
through
out
negligence
or
willfulnesse
;
we
may
go
on
in
sin
,
till
it
prove
habitual
,
and
make
us
Slaves
unto
our
own
lust
;
We
may
give
way
to
one
sin
,
as
Drunkennesse
,
Covetousenesse
,
or
Ambition
;
and
so
necessarily
entangle
our selves
in
other
sins
,
which
those
once
having
possessed
our
hearts
make
unavoydable
.
In
these
cases
sin
is
lesse
excusable
,
because
we
are
the
cause
of
our
ignorance
,
infirmity
,
and
disadvantage
.
If
any
say
,
that
to
intend
murder
,
and
act
it
,
is
more
then
barely
to
intend
it
;
the
Answer
is
easy
:
That
if
any
not
only
intend
it
,
but
proceed
,
if
not
hindered
,
to
act
it
;
that
doth
manifest
more
of
will
and
inclination
to
be
in
the
heart
,
then
if
he
should
only
intend
it
,
and
yet
when
he
hath
power
,
doth
not
act
it
.
And
so
of
Adultery
and
other
sins
.
3.
There
be
aggravations
extrinsecal
,
as
from
the
qualification
of
the
party
offending
;
from
the
party
offended
;
from
the
circumstances
of
time
and
place
,
and
such
like
;
which
I
passe
by
,
and
come
to
the
consequents
of
sin
:
And
they
are
of
three
sorts
:
Such
as
follow
,
1.
In
respect
of
sin
it self
.
2.
In
respect
of
the
Law-giver
and
the
Law
.
3.
In
respect
of
the
Judge
and
judicial
processe
.
1.
In
respect
of
sin
it self
,
the
consequents
are
-
1.
Stain
,
because
it
's
filthy
.
-
2.
Shame
,
because
it
's
base
.
-
3.
Weakning
the
inclination
to
good
,
because
it
's
contrary
.
2.
In
respect
of
the
Law-giver
and
the
law
,
the
Consequents
are
,
-
1.
Offence
.
-
2.
Blame
;
for
it
makes
the
party
accusable
and
chargeable
with
it
.
-
3.
Guilt
,
because
it
makes
liable
to
punishment
.
3.
In
respect
of
the
Judge
and
judgement
,
the
consequents
are
,
fear
,
sorrow
,
conviction
,
condemnation
,
and
suffering
of
punishment
,
if
not
pardoned
.
And
the
punishment
deserved
by
m●n
,
and
inflicted
by
God
,
is
,
not
only
losse
of
that
good
which
we
enjoyed
whil●
obedient
,
&
by
obedience
might
have
obtayned
,
but
the
pressure
of
all
evill
threatned
in
the
Law
,
which
the
party
hath
justly
deserved
.
For
God
doth
punish
men
in
their
Persons
,
Bodyes
,
Soules
,
Name
,
Friends
,
Goods
,
and
other
wayes
;
and
doth
not
onely
take
away
blessings
received
,
but
denyes
,
and
that
justly
,
mercyes
promised
;
but
man
suffers
many
positive
evills
even
in
this
Life
:
and
yet
all
these
are
but
the
Beginning
of
Woe
everlasting
;
if
not
by
mans
timely
repentance
,
and
Gods
great
mercy
,
prevented
.
These
things
concerning
sin
in
generall
premisd
,
●
.
VI.
I
proceed
to
the
first
sin
of
Adam
in
particular
,
which
was
the
subject
of
the
first
judgement
passed
upon
Adam
,
and
all
mankind
.
And
therein
I
will
consider
,
-
1.
The
Sin
it self
.
-
2.
The
causes
of
it
.
1.
The
sin
it self
was
the
disobedience
to
a
Law
of
God
,
and
more
particularly
a
positive
Law
;
that
positive
Law
concerning
the
tree
of
knowledge
,
of
good
and
evill
.
This
sin
in
respect
of
the
matter
,
and
the
outward
Act
of
eating
the
fruit
of
the
tree
seems
not
to
be
heynous
.
And
certainly
if
there
had
been
no
divine
prohibition
,
the
act
was
in
it self
indifferent
:
Morally
and
intrinsecally
it
was
neither
good
nor
evill
.
But
to
eate
of
that
fruit
contrary
to
Gods
prohibition
,
and
peremptory
commination
,
was
heynous
;
as
being
a
contempt
of
Gods
absolute
powers
and
a
breach
of
the
first
and
great
command
,
from
which
all
the
rest
derive
their
morality
.
And
it
was
a
contempt
not
onely
of
his
absolute
power
,
but
of
his
severe
justice
.
And
he
that
doth
not
regard
the
supreme
and
legislative
power
of
any
Prince
,
will
not
feare
to
disobay
any
of
his
Lawes
.
And
it
was
more
grievous
for
other
reasons
:
For
the
observation
of
that
Law
was
very
easie
,
because
the
thing
commanded
was
the
forbearance
of
,
and
abstinence
from
,
the
fruit
of
one
onely
Tree
,
whereof
he
had
not
the
least
need
,
as
having
such
plenty
and
variety
of
so
many
kinds
of
delicates
.
He
that
will
not
yearly
pay
a
pepper-corn
in
acknowledgment
of
the
eminent
dominion
of
a
chief-Lord
,
for
a
vast
estate
freely
given
him
upon
such
easie
termes
is
most
unworthy
of
it
.
Againe
the
law
was
cleare
,
and
easie
to
be
understood
,
and
he
knew
it
well
,
and
had
full
and
perfect
power
to
keep
it
,
and
that
without
any
difficulty
.
Besides
,
upon
this
petty
act
of
obedience
the
eternall
welfare
of
him
,
and
mankind
his
Posterity
did
depend
and
if
he
once
tran●grest
it
,
he
had
not
the
least
colour
to
expect
any
thing
,
but
absolute
condemnation
to
eternal
death
.
Neither
could
all
the
Powers
of
darknesse
force
or
necessitate
him
to
touch
●ast
the
forbidden
fruit
.
To
eare
it
therefore
must
be
a
complication
of
a
multitude
of
heynous
sins
,
as
ingratitude
,
unbelief
,
cruelty
to
himself
and
his
posterity
.
Yet
though
it
was
so
heynous
,
yet
it
came
short
of
,
and
was
lesse
grievous
then
the
first
revolt
of
Angels
.
For
he
was
tempted
,
surprized
,
circumvented
;
but
so
they
were
not
.
After
that
we
know
,
§
.
VII
what
the
first
sin
in
particular
is
,
let
's
consider
the
causes
:
and
they
are
,
1.
Blameable
.
2.
Blamelesse
.
Blameable
were
the
persons
tempting
,
and
the
Persons
tempted
.
The
partyes
tempting
were
the
Devills
united
in
a
body
Politick
under
the
Prince
of
Devills
,
their
Generall
and
Commander
in
chief
.
To
understand
this
better
,
I
will
enquire
into
the
nature
of
temptation
;
examine
,
Who
the
tempter
,
and
what
this
temptation
in
particular
is
.
1.
Temptation
unto
evill
and
Sin
is
opposed
to
the
truth
of
God
,
to
his
law
,
and
therein
to
his
Precepts
,
prohibitions
,
promises
,
threats
,
as
they
are
meanes
to
inform
the
understanding
in
the
truth
,
and
move
the
Will
unto
obedience
.
The
end
of
it
,
is
to
blind
the
understanding
,
and
pervert
the
Will.
It
blinds
the
understanding
,
either
by
taking
away
or
hindering
the
clear
light
of
the
truth
,
or
deluding
it
with
falshood
or
errours
,
by
representing
that
as
good
and
just
which
is
evill
and
unjust
,
or
that
which
is
just
and
good
,
as
evill
and
unjust
;
and
if
it
once
cause
the
mind
to
doubt
of
,
or
deny
the
truth
,
it
's
likely
to
prevayl●e
.
For
by
this
meanes
it
takes
away
the
feare
of
punishment
threatned
,
and
allures
the
heart
with
some
hope
of
good
which
God
did
never
promise
:
and
this
is
the
way
to
deale
with
man
,
being
an
intelligent
and
free
creature
,
whose
will
in
matter
of
practice
can
neither
be
forced
,
nor
necessitated
.
The
weaknesse
of
the
party
tempted
,
is
from
the
imperfection
of
knowledge
,
and
integrity
.
And
the
more
〈◊〉
,
active
,
resolute
,
importunate
the
tempter
is
,
the
greater
must
needs
be
the
danger
of
the
party
tempted
.
Yet
this
is
to
be
observed
,
that
no
temptation
though
violent
and
subtile
can
necessitate
the
will
of
man
.
Thus
Bradwardine
proves
excellently
and
fully
,
that
Voluntas
non
potest
necessitari
à
causa
secunda
:
No
second
cause
,
no
not
the
Devill
himself
,
can
do
it
.
This
is
the
generall
nature
of
temptation
,
§
.
VIII
but
2.
Who
was
the
Tempter
?
The
History
,
Gen.
3.
makes
mention
onely
of
a
Serpent
:
Yet
no
doubt
the
principall
tempter
,
was
far
above
that
Serpent
which
was
a
B●ast
of
the
Field
,
and
irrationall
.
Yet
from
other
places
we
are
informed
,
that
there
is
a
Dragon
Captain-generall
with
his
Angels
,
Rev.
12.
7.
And
lest
we
should
be
ignorant
,
who
this
Dragon
is
,
it
followes
that
it
was
the
old
Serpen●
,
the
Devill
,
and
Sathan
,
who
deceives
the
whole
earth
,
verse
9.
For
he
is
the
grand-impostor
and
cheater-generall
,
as
all
his
temptations
are
cunning
cheats
and
juglings
.
He
it
was
▪
who
by
his
lyes
deceived
Eve
at
the
first
,
and
,
by
her
,
en●iced
and
surprized
Adam
,
and
so
murdered
all
mankind
:
For
this
cause
is
he
said
to
be
a
Lyar
,
and
a
murderer
,
Joh.
8.
44.
Though
the
great
temper
was
the
Devill
,
yet
in
this
temptation
he
used
,
or
rather
abused
a
Serpent
which
was
more
subtile
then
any
beast
of
the
field
:
In
which
respect
our
Saviour
adviseth
us
to
be
as
wise
as
Serpents
,
Math.
10.
16.
A
Subtile
Creature
was
a
fit
instrument
of
a
subtile
Devil
.
Why
he
should
not
immediately
tempt
the
Woman
,
without
making
use
of
a
Serpent
,
is
not
mentioned
in
that
short
History
,
where
the
heads
of
things
are
onely
and
that
briefly
related
.
Whether
it
was
because
he
being
a
Spirit
could
not
so
well
converse
with
Woman
a
bodily
Creature
,
without
a
body
assumed
:
or
because
the
Devills
,
and
so
good
Angels
,
can
do
many
things
by
bodyes
assumed
,
which
without
them
they
cannot
:
as
by
man
they
act
farr
more
upon
man
for
good
or
evill
,
then
without
them
they
could
do
.
Yet
in
this
designe
,
if
he
must
make
use
of
a
bodily
Creature
,
and
he
was
not
permitted
,
neither
could
it
then
be
convenient
,
to
assume
the
body
of
man
;
a
Serpent
of
all
other
was
the
fittest
for
his
turn
.
And
it
is
strange
that
in
many
places
,
almost
in
all
times
,
he
should
be
worshiped
in
the
form
of
a
Serpent
,
as
we
are
informed
,
he
is
at
this
day
in
many
parts
of
the
East-Indian
Countryes
.
But
in
the
Third
place
the
temptation
is
chiefly
to
be
considered
.
●
.
IX
.
It
was
a
conflict
and
encounter
between
Angels
,
and
all
mankind
,
and
the
event
was
of
greatest
consequence
:
and
no
battle
like
this
;
till
,
many
generations
after
,
the
Son
of
God
made
man
did
encounter
the
Prince
of
Devills
,
and
all
his
power
of
darknesse
upon
the
Crosse
,
gave
him
a
fatall
blow
,
and
foyled
him
for
ever
,
in
revenge
of
this
cursed
design
,
whereby
he
intended
the
eternall
ruine
of
mankind
.
This
businesse
was
contrived
,
and
managed
with
greatest
power
,
and
pollicy
.
For
1.
He
makes
use
of
a
Serpent
,
the
most
subtile
beast
of
the
field
:
and
though
we
do
not
understand
it
,
yet
he
certainly
knew
there
was
some
special
advantage
in
it
.
2.
He
doth
not
encounter
Man
and
Woman
joyntly
,
and
at
once
;
but
severally
.
3.
He
begins
with
the
Woman
.
4.
He
doth
not
single
out
any
of
Gods
Moral
precepts
or
prohibitions
:
For
these
were
too
deeply
imprinted
in
the
soul
,
and
of
clearer
light
,
but
he
makes
choyce
of
that
positive
precept
which
was
not
so
obvious
to
reason
,
and
seemed
to
have
some
mystery
in
it
,
and
to
admit
some
latitude
for
a
Subtile
discourse
.
5.
He
doth
not
instantly
deny
this
Positive
Law
,
but
begins
to
question
the
sense
of
it
,
till
at
length
he
caused
the
Woman
to
doubt
.
6.
In
the
end
he
assures
her
,
there
was
no
danger
,
as
she
seated
and
fondly
surmised
in
eating
of
that
fruit
,
but
certain
hope
of
some
great
good
:
and
therefore
perswades
her
to
look
upon
that
goodly
fruit
,
and
consider
whether
there
was
any
probability
of
the
least
evill
to
follow
thereupon
.
7.
By
the
Woman
he
perswades
the
man
,
who
dearly
loved
her
,
and
according
to
his
affection
could
suspect
no
evill
in
any
wise
from
her
.
And
here
it
is
observeable
that
the
first
advantage
the
Woman
gave
him
,
was
,
in
that
she
did
not
strictly
,
&
peremptorily
insist
upon
the
plain
and
simple
sense
of
he
Law
.
For
when
we
once
forsake
the
simplicity
of
the
Word
of
God
,
the
subtlety
of
Sathan
is
such
,
that
he
will
speedily
and
easily
deceive
us
.
This
was
Paul's
fear
,
lest
by
any
meanes
,
as
the
Serpent
beguiled
Eve
through
his
subtlety
,
so
the
Corinthians
minds
should
be
corrupted
from
the
simplicity
that
is
in
Christ
,
2
Cor.
11.
3.
And
now
it
is
the
grand
designe
of
Sathan
by
his
Agents
to
detaine
people
in
the
ignorance
of
the
Scriptures
,
or
,
if
that
cannot
be
,
to
Question
the
Divine
authority
of
,
them
;
or
if
they
be
perswaded
of
it
,
yet
to
put
them
to
prove
it
,
and
prove
it
evidently
and
demonstratively
to
them
.
Yet
if
notwithstanding
all
this
,
they
will
adhere
to
these
records
as
Divine
,
they
will
argue
against
the
sufficiency
of
them
without
unwritten
traditions
.
But
let
the
sufficiency
be
proved
,
they
will
controvert
the
Transcripts
and
Translations
,
and
make
the
sense
,
in
plain
and
necessary
things
,
to
be
obscure
;
or
divert
them
from
necessaryes
to
doubtfull
disputations
in
things
needlesse
,
and
no
wayes
conducing
to
Salvation
.
The
Scriptures
are
the
great
and
mighty
engine
of
God
against
all
the
power
of
Sathan
and
if
we
clearly
understand
,
certainely
beleeve
,
and
constantly
practise
the
Saving
Truths
thereof
,
then
we
may
foyle
him
,
he
cannot
prevayle
against
us
.
His
endeavour
therefore
is
to
puzzle
our
understanding
,
shake
our
Faith
,
hinder
our
practise
,
and
perswade
us
that
there
is
no
danger
,
but
safety
,
and
advantage
in
sin
,
or
at
least
tempt
us
to
presume
upon
Gods
mercy
.
The
inward
motive
which
set
the
Devill
on
work
in
this
cursed
,
damned
designe
,
was
envy
,
malice
,
and
delight
in
doing
mischief
,
which
presupposed
his
Revolt
from
,
and
Rebellion
against
God
:
And
in
this
respect
he
is
said
to
be
a
Lyat
:
For
this
was
the
first
grand
lye
and
Sophism
in
the
World
:
and
also
a
Murderer
;
for
by
this
meanes
he
slew
mankind
,
and
had
for
ever
undone
him
,
if
God
had
not
prevented
it
.
By
this
attempt
the
partyes
tempting
had
made
themselves
deeply
guilty
,
§
.
X
though
it
had
never
taken
effect
.
Yet
the
cursed
damned
designe
prevayled
against
the
partyes
tempted
,
and
first
against
the
Woman
.
For
she
admitted
conference
,
forsook
the
simplicity
of
the
truth
,
began
to
parly
,
then
to
doubt
,
and
in
the
end
to
encline
so
farr
as
to
look
upon
the
fruit
,
to
cover
it
,
to
touch
it
,
and
tast
it
too
:
And
so
the
V●nome
of
the
Serpent
infected
Soul
and
Body
.
Neither
staid
it
here
,
but
did
diffuse
,
and
Communicate
it self
to
man
,
who
hearkened
to
his
Wi●e
,
and
did
eate
,
and
so
transgresse
:
Upon
which
the
victory
became
compleat
.
And
though
the
temptation
and
plot
was
deeply
laid
,
and
managed
with
greatest
subtlety
,
yet
they
could
not
be
excused
.
For
the
law
was
plain
,
the
power
to
observe
it
sufficient
,
and
God
did
in
no
wayes
desert
them
in
any
thing
necessary
.
They
did
both
willingly
consent
and
yield
.
They
were
too
precipitate
,
and
did
too
hastily
determin
and
resolve
,
before
they
had
sufficiently
considered
the
matter
either
severally
,
or
joyntly
together
.
And
their
sin
was
,
in
the
issue
,
so
much
the
more
heynous
,
because
they
believed
the
false
suggestions
of
the
Devill
,
and
harkened
to
his
damned
Counsel
,
contrary
to
the
clear
Command
,
and
peremptory
Commination
of
their
Creator
:
In
all
this
they
had
not
the
least
cause
to
complain
of
God
:
Their
Sin
,
and
misery
was
from
themselves
:
and
there
was
much
of
will
in
the
transgression
.
The
Woman
was
first
in
the
sin
,
and
was
deceived
:
Yet
the
Man
followed
her
example
:
Otherwi●e
it
might
have
been
better
with
all
mankind
.
And
in
this
place
something
may
be
●aid
of
the
permission
of
sin
,
and
Gods
providence
in
respect
of
the
same
.
No
doubt
God
could
have
prevented
,
both
the
sin
,
and
the
temptation
,
yet
being
no
wayes
bound
to
do
either
,
he
suffered
both
:
And
this
is
one
of
the
deep
Coun●ells
of
God
,
whereof
man
can
give
no
reason
.
Arminiu●
doth
discourse
of
this
subject
,
and
observes
the
acts
of
Divine
providence
about
sin
to
be
reducible
to
three
heads
:
-
1.
In
respect
of
the
Beginning
.
-
2.
Of
the
Progress
.
-
3.
The
Consummation
of
it
.
In
respect
of
the
Beginning
,
the
Acts
of
Providence
,
are
either
permission
or
hinderance
;
In
respect
of
the
Progress
,
Direction
,
and
Limitation
;
In
respect
of
Sin
,
Consummate
Punishment
,
or
Remission
.
But
he
that
will
accurately
discuss
this
Point
of
Doctrine
,
must
distinguish
;
1.
Between
the
first
sin
of
Angels
,
and
the
first
sin
of
Man
;
and
other
sinnes
following
these
:
For
in
respect
of
these
later
,
that
which
we
call
permission
,
may
be
a
Desertion
,
and
to
a
Punishment
,
which
in
the
first
sinnes
cannot
be
.
2.
He
must
put
a
difference
between
a
Moral
,
and
a
Physical
permission
;
and
also
between
the
sinful
Disposition
,
and
immediate
Act
of
the
Will
,
as
sinful
,
and
such
Acts
as
follow
;
and
are
not
formally
and
intrinsecally
sinful
,
but
b●
participation
.
3.
He
must
discern
,
which
of
these
Acts
belong
to
Judgment
;
as
the
two
last
evidently
do
;
and
which
not
.
4.
It
should
be
distinctly
known
what
this
Permission
is
:
For
it
's
not
any
Licence
or
Liberty
to
sin
given
by
God
to
the
Creature
;
nor
any
toleration
,
connivence
,
indulgence
;
much
less
any
approbation
of
sin
.
The
proper
and
immediate
first
subject
,
and
cause
of
sin
,
is
the
Will
as
free
:
Therefore
,
when
Scotus
had
defined
sin
to
be
Carentia
justitiae
actui
inesse
debitae
;
Occam
corrects
him
,
and
defines
it
to
be
Carentia
justitiae
voluntati
inesse
debitae
.
And
whereas
many
,
out
of
Austin
take
it
for
granted
,
that
Peccatum
non
habet
causam
efficientem
,
sed
de●icientem
:
He
●aith
That
's
true
onely
of
sins
of
Omission
,
not
of
Commission
;
and
doth
positively
●ffirm
,
that
God
is
the
Author
of
every
sin
of
Commission
because
in
Commission
there
is
something
positive
,
which
is
forbidden
by
the
Law
directly
as
well
as
that
which
is
privative
;
yet
gives
the
reason
,
why
man
is
guilty
,
and
God
not
,
because
man
is
under
a
Law
▪
and
bound
;
God
is
not
.
And
whereas
some
,
in
sins
of
Commission
,
distinguish
between
the
Act
,
whereof
they
grant
God
to
be
the
Author
;
and
the
Sinfulness
of
the
Act
,
whereof
he
is
not
the
Author
;
He
answers
,
That
in
sins
of
Commission
,
the
very
Act
is
forbidden
;
and
therefore
the
very
Act
is
so
sin
,
that
you
cannot
make
it
the
subject
of
sin
,
is
any
ways
different
from
sin
.
In
this
making
of
God
the
Author
of
all
sins
,
he
seems
to
be
very
bold
,
and
heterodox
,
though
very
acute
.
But
let
his
Judgment
,
in
this
,
be
true
or
false
,
these
things
are
certain
:
1.
That
all
the
difficulty
,
in
this
point
,
ariseth
from
our
ignorance
,
of
the
manner
how
God
concurs
with
the
Free
will
of
man
in
sin
.
2.
That
God
could
prevent
all
sins
,
and
every
sin
,
though
he
doth
not
:
3.
That
God
doth
not
necessitate
,
much
less
force
the
intelligent
Creature
to
sin
;
for
then
sin
could
be
no
sin
.
4.
That
let
Permission
be
what
it
will
,
yet
he
so
permits
sin
,
that
he
can
justly
punish
it
in
the
Parties
guilty
who
alone
are
chargeable
with
it
.
5.
The
reason
why
God
doth
not
,
cannot
sin
,
is
not
onely
because
he
is
under
no
Law
,
but
because
he
is
absolutely
just
,
and
holy
,
and
hates
sin
;
as
he
doth
forbid
it
,
threaten
it
give
power
against
it
,
and
punisheth
it
.
6.
We
must
not
think
that
God
doth
so
permit
sin
,
as
not
to
order
the
sinner
,
and
out
of
evil
bring
good
;
as
once
out
of
Darkness
,
he
created
Light
.
To
think
that
God
,
who
is
the
Universal
Judge
,
is
a
bare
Spectator
of
sin
,
must
needs
be
an
Errour
.
The
cause
of
this
sin
,
§
.
XI
which
was
blameless
,
was
the
Law
,
which
did
forbid
sin
,
command
obedience
,
promise
life
to
the
Obedient
,
threaten
death
to
the
Disobedient
.
This
could
not
by
any
inward
native
power
or
quality
,
be
a
cause
of
Sin
or
Death
;
for
it
was
spiritual
,
holy
,
just
,
good
,
and
so
contrary
to
sin
:
For
every
thing
acts
according
to
the
inward
power
,
and
quality
:
And
how
should
that
be
for
sin
,
which
was
the
Rule
of
Holiness
;
and
for
Death
,
which
was
given
for
Life
?
Yet
a
cause
of
sin
it
might
be
,
though
not
per
Se
,
yet
per
Accidens
,
(
as
the
Logicians
speak
)
:
Not
by
any
thing
in
it self
,
yet
by
something
from
without
,
in
Man
,
or
the
Devil
.
Some
,
instance
in
the
dashing
of
a
Pitcher
against
a
Wall
,
so
that
it
's
broken
:
The
breaking
of
the
Pitcher
is
an
Effect
;
but
the
Cause
thereof
is
rather
the
force
of
him
who
purposely
casts
it
against
the
wall
,
then
the
Wall
it self
:
yet
this
Comparison
is
not
so
fu●l
and
perfect
.
If
there
had
been
no
Law
,
there
had
been
no
sin
:
For
where
there
is
no
Law
,
there
is
no
Transgression
▪
saith
the
Apostle
,
Rom.
4.
15.
An
if
no
transgression
then
no
guilt
,
no
punishment
.
If
there
had
been
no
Law
,
man
might
have
done
●omething
worthy
of
punishment
;
yet
without
a
Law
,
he
could
have
contracted
no
guilt
,
so
as
to
be
bound
to
suffer
punishment
.
And
though
God
knew
,
that
if
he
did
give
a
Law
,
it
would
be
disobeyed
,
yet
he
might
justly
give
it
:
For
as
he
knew
man
would
transgress
it
,
yet
he
knew
likewise
that
he
might
keep
it
.
No
Governour
will
forbear
to
enact
Laws
,
to
regulate
his
People
,
because
he
knows
many
will
disobey
them
.
That
the
Law
tran●gressed
by
man
at
first
,
could
be
no
blameable
cause
of
sin
,
is
evident
,
because
it
was
just
,
easie
to
be
observed
;
man
had
power
given
him
to
keep
it
,
and
the
Law
it self
did
express
,
what
,
and
how
great
the
evil
would
be
,
whereunto
man
should
certainly
be
liable
,
if
he
transgressed
:
and
this
was
done
to
restrain
man
from
sin
for
his
own
good
.
By
all
this
,
it
's
evident
that
the
first
sin
was
neither
from
God
,
nor
the
Law
of
God
,
so
as
they
could
be
blamed
,
but
from
the
Devil
,
Woman
,
Man
who
were
justly
chargable
with
it
,
and
punishable
for
it
.
Let
no
man
therefore
charge
God
,
who
is
most
holy
,
nor
the
Decree
of
God
,
nor
the
Law
of
God
with
sin
,
as
any
ways
a
proper
cause
thereof
:
Let
God
be
true
,
and
every
man
a
Lya●
,
as
it
is
written
,
That
thou
mightest
be
justified
in
thy
saying
,
and
overcome
when
thou
art
judged
,
Rom.
3.
4.
But
let
every
one
charge
his
own
heart
,
and
with
all
humility
and
grief
confess
his
own
sin
.
It
's
true
,
that
the
temptation
of
the
Devil
tends
directly
to
sin
;
yet
that
could
do
us
no
hurt
,
if
we
did
resolutely
reject
it
,
and
not
consent
unto
it
.
CHAP.
XIII
.
Of
God's
Judicial
Proceeding
against
Man
,
upon
the
Commission
of
the
first
Sin
.
HItherto
,
§
.
I
I
have
spoken
briefly
of
Sin
,
in
general
,
and
the
first
sin
of
man
,
in
particular
,
as
the
Object
of
the
Judgment
of
God
,
which
followed
upon
the
perpetration
of
that
sin
.
In
this
Judgment
,
God
was
the
Judge
;
Man
the
Party
judged
:
the
Rule
,
not
onely
the
Moral
,
but
positive
Law
of
God
▪
He
was
not
bound
to
this
Rule
;
and
therefore
,
though
in
many
things
he
observes
it
;
yet
,
in
some
things
,
he
acts
above
it
,
as
supream
Lord
above
his
own
Law
,
and
allays
the
severity
of
his
Justice
,
with
abundance
of
Free-grace
.
The
Law
promi●ed
no
mercy
,
if
man
disobeyed
:
yet
he
promiseth
mercy
,
even
in
the
midst
of
Judgment
,
and
upon
fairest
terms
.
This
Judgment
is
described
exactly
,
in
Gen.
3.
Wherein
we
may
observe
the
sin
of
man
,
and
the
judgment
of
God
.
The
sin
,
with
the
causes
thereof
,
and
the
first
effects
thereof
before
judgment
,
the
observant
Reader
will
easily
understand
in
the
first
part
of
that
Chapter
.
The
Effects
,
were
two
:
-
1.
Shame
.
-
2.
Fear
.
Shame
;
for
they
saw
their
own
Nakedness
.
Fear
;
For
they
heard
the
Voice
of
God
,
and
were
afraid
.
They
sought
to
cover
their
shame
,
and
to
hide
themselves
from
God's
Presence
;
but
both
in
vain
.
In
the
Judgment
,
or
judicial
proceedings
,
●ive
things
are
most
observable
;
-
1.
The
Summons
.
-
2.
The
Charge
.
-
3.
The
Conviction
of
the
Parties
summoned
and
convinced
.
-
4.
God's
Sentence
.
-
5.
The
Execution
of
the
same
:
God
being
Supream
,
and
absolute
Lord
,
was
no
ways
bound
to
observe
Formalities
;
yet
he
omits
nothing
essential
to
judgment
:
And
this
was
the
first
great
Court
,
and
Solemn
Assizes
,
kept
on
Earth
.
1.
We
have
the
Summons
in
these
words
:
Adam
,
where
art
thou
?
The
end
of
Summons
is
Appearance
;
which
,
in
respect
of
God
,
was
needless
,
because
of
his
Omnipresence
:
And
where
could
man
disappear
,
or
hide
himself
from
his
All
seeing
Eye
?
Yet
because
man
had
a
foolish
and
fond
conceit
that
he
mi●ht
conceal
himself
,
God
calls
him
out
,
and
by
these
words
,
lets
him
know
that
't
was
in
vain
to
hide
himself
:
For
let
him
be
in
the
darkest
,
and
most
secret
place
in
the
World
,
yet
there
God
was
present
,
and
he
did
appear
before
his
Tribunal
.
For
these
words
were
not
of
ignorance
,
as
though
God
knew
not
where
he
was
,
but
a
judicial
Summons
commanding
him
to
appear
before
him
,
where
he
should
have
full
liberty
to
plead
for
himself
:
Yet
these
words
were
not
a
bare
Summons
,
but
a
Charge
:
For
they
implyed
,
1.
That
Adam
did
hide
himself
;
And
,
2.
There
must
be
some
cause
of
it
;
and
there
could
be
no
cause
but
sin
.
For
why
should
an
innocent
person
hide
himself
,
or
seek
to
escape
the
presence
of
a
just
Judge
?
The
Righteous
are
as
bold
as
a
Lyon
,
and
dare
look
the
greatest
Judge
in
the
face
.
By
this
flying
Gods
presence
he
accused
himself
as
guilty
,
and
sought
to
decline
the
Tryall
.
This
is
a
generall
charge
.
Adam
upon
this
appeares
and
exuseth
his
hiding
of
himself
,
but
so
,
that
he
rather
accuseth
himself
by
pretending
that
the
cause
of
his
hiding
himself
was
his
Nakednesse
,
and
the
Presence
of
God
;
whereas
it
was
guilt
of
Conscience
.
Therefore
God
taking
hold
of
his
own
words
,
proceeds
to
a
Particular
charge
;
That
surely
he
had
transgressed
the
Law
,
and
had
eaten
of
the
Tree
whereof
God
had
commanded
him
that
he
should
not
eate
:
Who
should
tell
him
that
he
was
naked
,
or
how
should
he
know
it
,
except
he
had
offended
?
This
came
so
home
,
and
the
crime
was
so
evident
,
and
his
own
conscience
so
full
a
Witnesse
,
that
he
could
not
deny
it
.
And
therefore
confesseth
his
offence
,
yet
so
that
he
endeavours
to
attenuate
it
,
and
excuse
himself
.
Thus
the
man
was
convicted
;
yet
so
,
that
he
accuseth
his
Wife
.
Sin
is
so
odious
,
filthy
,
base
,
that
the
Sinner
himself
is
ashamed
to
own
it
;
but
would
charge
it
upon
some
other
,
he
cares
not
whom
,
so
that
he
might
free
himself
.
And
if
man
cannot
deny
his
fact
,
or
prove
it
not
to
be
a
Sin
,
yet
he
will
endeavour
to
make
it
appeare
lesse
then
it
is
,
that
his
shame
and
punishment
may
be
lesse
.
For
we
are
not
asham'd
or
affraid
to
Sin
;
Yet
when
our
Sin
is
charged
upon
us
,
we
are
both
ashamed
of
it
,
and
affraid
of
the
punishment
deserved
.
Thus
whilst
Adam
excuseth
himself
to
no
purpose
,
he
accuseth
his
dearly
beloved
Spouse
:
and
she
indeed
was
two
wayes
guilty
:
Not
onely
.
1.
Because
she
had
eaten
the
forbidden
fruit
,
but
2.
Because
she
had
given
it
her
husband
to
eate
.
She
therefor
is
summoned
,
accused
,
and
convicted
:
For
she
could
no
wayes
plead
Not
guilty
.
Yet
she
is
willing
to
excuse
her self
;
and
pleads
she
was
deceived
,
and
the
Serpent
,
that
is
,
the
Devill
had
deceived
her
:
Yet
this
could
by
no
wayes
clear
and
acquit
her
,
seeing
she
knew
the
Law
;
and
the
words
were
plain
,
and
she
had
power
not
onely
to
resist
,
but
to
overcome
the
Temptation
.
For
the
controversie
between
the
Devill
and
her
(
if
she
had
well
considered
)
proved
in
the
issue
to
be
this
,
whether
she
should
believe
God
,
saying
,
If
thou
eate
of
that
Tree
,
thou
shalt
surely
dye
;
or
the
Devill
,
saying
,
Though
thou
eate
thereof
thou
shalt
not
dye
,
in
plain
contradiction
to
the
Words
of
God
.
The
old
Serpent
the
Devil
and
Sathan
had
no
excuse
;
none
to
cast
the
blame
upon
:
His
crime
was
evident
and
notorious
.
And
thus
the
cause
was
evident
,
and
the
partyes
clearly
convicted
.
After
conviction
followes
sentence
,
§
.
II
declaring
the
Will
of
the
supreme
Judg
,
concerning
the
Delinquents
.
And
1.
We
must
think
,
and
know
that
the
Spirit
in
this
History
condescends
unto
our
capacity
,
and
after
the
manner
of
humane
judgements
,
describes
the
judgement
of
God
,
as
in
severall
places
of
the
new
Testament
our
Saviour
doth
;
especially
in
Math.
25.
2.
The
order
▪
in
the
Sin
,
the
Tryall
,
the
Sentence
is
observeable
.
In
the
sin
,
the
Devill
is
first
;
the
Woman
the
second
;
the
man
third
and
last
.
In
the
Tryall
Man
is
first
,
Woman
the
second
,
the
Devill
the
third
.
In
the
sentence
,
the
Devill
is
first
,
Woman
second
,
Man
last
.
3.
The
partyes
sentenced
are
not
one
Devill
,
one
Serpent
,
one
Woman
,
one
Man
;
but
the
whole
body
and
society
of
Devills
,
all
Serpents
,
all
Mankind
.
4.
Yet
some
kind
of
Serpents
was
accused
above
all
the
rest
;
the
Prince
of
Devills
was
principally
judged
,
and
so
Adam
and
Eve
were
sentenced
,
as
the
beginning
,
root
,
head
▪
of
all
mankind
:
And
though
the
seed
of
the
Woman
did
comprehend
a
vast
multitude
,
yet
they
had
one
Head
,
and
one
principall
amongst
them
,
which
must
break
the
Serpents
head
.
5.
The
subject
of
this
judgement
,
being
guilty
persons
doth
inform
us
,
that
the
sentence
did
not
determine
any
reward
to
be
rendered
,
but
onely
punishment
to
be
inflicted
by
God
,
and
suffered
by
offenders
.
It
was
a
sentence
of
condemnation
not
of
justification
.
6.
As
there
was
difference
in
the
partyes
sinning
,
so
there
was
in
the
punishments
:
For
the
punishment
of
the
Serpent
was
one
,
of
the
Woman
another
,
of
the
Man
another
;
though
there
might
be
some
punishment
generall
to
them
all
.
7.
The
pun●shment
of
Man
was
great
,
of
Woman
greater
,
of
the
Devill
the
greatest
:
For
the
degrees
of
punishment
were
equally
proportioned
to
the
degrees
of
Sin
.
These
things
premised
in
generall
,
§
.
III
I
proceed
to
discourse
of
,
and
unfold
the
sentence
passed
upon
the
Devill
,
and
the
Serpent
:
and
its
certain
,
that
as
the
naturall
Serpent
is
here
expressed
;
so
he
is
accursed
,
and
most
part
of
the
words
agree
directly
to
that
kind
of
Creature
;
which
is
cursed
above
all
the
beasts
of
the
field
,
goes
crawling
on
his
belly
,
and
licks
the
dust
.
And
there
is
emnity
and
Antipathy
between
Woman
&
the
Serpent
,
between
all
kind
of
Serpents
&
the
Posterity
and
seed
of
the
Woman
;
and
Man
doth
often
break
his
head
to
take
away
his
Life
:
and
he
stings
man
in
the
Heel
and
foot
,
and
by
his
poyson
sometimes
endangers
,
sometimes
takes
away
his
Life
.
This
by
constant
and
universall
experience
is
sound
true
:
and
yet
the
curse
was
not
at
the
first
Creation
:
For
then
God
blessed
the
Creatures
,
and
every
thing
was
good
.
Nor
was
this
enmity
from
the
Creation
:
For
man
was
Lord
over
these
Creatures
,
and
they
subject
unto
him
,
so
as
there
was
neither
harme
nor
feare
from
any
of
these
Creatures
.
And
though
this
Beast
was
irrationall
,
merely
an
instrument
▪
and
abused
;
yet
,
to
signifie
his
detestation
of
sin
,
God
did
thus
accurse
him
.
Thus
the
earth
is
cur●ed
for
mans
sake
:
and
for
the
sins
of
Israel
the
Land
must
mourn
,
the
inhabitants
with
the
Beasts
of
the
field
,
and
the
fowles
shall
languish
,
and
the
fishes
shall
he
take
away
,
Hos.
4.
3.
So
Christ
cursed
the
Figg●ree
because
fruitlesse
.
Yet
,
§
.
IV
this
must
needs
be
understood
of
the
Spirituall
Serpent
,
the
Devill
too
,
and
that
more
principally
yet
in
a
spirituall
sense
.
The
Devill
was
accursed
before
,
but
much
more
now
:
Therefore
some
think
,
that
,
after
this
,
their
condition
became
desperate
,
and
unalterable
,
And
surely
,
As
,
to
their
former
sin
they
had
added
Lying
,
and
Murder
;
So
God
,
in
this
sentence
,
did
add
unto
their
punishment
,
and
their
condition
became
very
bad
and
miserable
.
This
is
signified
more
plainly
in
the
latter
part
of
the
sentence
,
verse
15.
Wherein
with
some
learned
Commentatours
we
may
observe
.
1.
A
perpetuall
emnity
,
and
thereupon
a
perpetuall
War
,
and
the
issue
of
this
War
.
The
emnity
is
-
1.
Between
the
Serpent
,
the
Devill
,
and
the
Woman
.
-
2.
Between
the
Serpents
seed
,
and
the
Womans
seed
,
-
3.
Between
the
Prince
of
Devills
,
and
some
speciall
seed
of
the
Woman
,
which
was
Christ
.
The
issue
of
this
emnity
,
and
opposition
was
the
ruine
of
the
Serpent
,
and
the
hurt
of
the
Womans
seed
:
More
plainly
,
the
ruine
of
Sathans
Kingdome
&
the
suffering
of
Christ
,
and
the
persecutions
of
his
Church
.
The
first
emnity
is
between
the
Devill
and
the
Woman
,
both
present
at
Gods
tribunall
:
and
this
emnity
was
by
a
divine
decree
made
irreconcileable
:
for
though
they
could
agree
and
converse
together
in
sin
to
the
transgression
of
Gods
Law
;
yet
now
it
was
Gods
will
that
they
should
for
ever
stand
at
a
distance
hereafter
.
And
it
's
very
likely
that
Eve
being
a
true
Penitent
did
for
ever
hate
as
much
as
any
other
did
,
the
Devill
,
who
had
deceived
her
;
as
she
did
abhor
the
Serpent
,
and
detest
him
,
as
most
abominable
,
because
he
had
been
an
instrument
in
that
damned
and
dangerous
designe
against
her
.
And
the
more
penitent
and
pious
she
was
,
alwayes
expecting
when
God
should
give
her
a
Child
,
who
should
take
eternal
vengeance
upon
him
,
so
the
Devill
did
the
more
hate
her
,
and
seek
her
ruine
.
Yet
notwithstanding
this
decree
of
eternall
emnity
,
how
many
Cursed
Witches
have
familiarity
with
the
Devill
?
The
second
emnity
is
between
the
seed
of
the
Serpent
,
and
the
seed
of
the
Woman
.
And
by
(
his
seed
)
is
meant
not
onely
all
the
rest
of
the
Devills
,
and
Powers
of
Darknesse
,
but
also
all
Wicked
Persons
;
especially
enemyes
,
and
Persecutours
of
the
Power
of
Godlinesse
in
the
Saints
.
These
are
called
A
generation
of
Vipers
,
that
is
,
Serpents
,
the
Brood
of
the
Devill
,
Math.
3.
7.
To
be
of
their
Father
the
Devill
,
1
Ioh.
3.
8.
So
Cain
was
of
that
Wicked
one
,
the
Devill
,
verse
12.
By
the
seed
of
the
Woman
is
not
understood
her
mere
naturall
Posterity
:
for
many
of
them
,
as
Cain
,
were
of
the
Devill
:
But
her
posterity
according
to
the
Spirit
,
the
Regenerate
,
Penitent
,
Pious
,
and
Beleevers
,
as
she
was
.
Yet
,
these
are
her
seed
as
under
Their
Head
and
Generall
Jesus
Christ
.
And
here
,
as
the
hatred
is
bitter
,
so
the
opposition
is
cruel
,
and
bloody
;
and
the
contrariety
so
great
that
they
seek
the
mutuall
destruction
one
of
another
.
The
more
of
God
,
and
Heaven
is
in
the
seed
of
the
Woman
the
more
they
Hate
sin
,
and
●eek
to
break
the
Power
of
Sathan
,
both
in
themselves
and
others
.
Yet
all
their
strength
is
in
God
,
and
Jesus
Christ
.
These
the
Devill
and
his
brood
hate
with
a
dearly
hatred
;
and
if
they
cannot
overcome
their
souls
,
they
Persecute
their
Bodyes
:
And
hence
so
many
●earfull
dissentions
,
Wars
,
and
Bloody
Persecutions
.
But
the
highest
degree
of
this
emnity
is
between
the
Prince
of
Devills
,
and
the
Son
of
God
made
Man
,
and
so
,
the
Seed
of
the
Woman
,
that
he
was
not
immediately
the
seed
of
any
Man
.
He
suffered
more
from
the
Devill
,
and
his
Angells
and
Agents
,
then
ever
any
did
:
and
the
more
holy
he
was
,
the
more
he
was
hated
▪
And
the
more
wicked
the
Devill
was
,
the
more
Christ
did
oppose
him
;
and
prevayled
against
him
according
to
his
excellent
,
divine
,
transcendent
Power
,
and
holy
Policy
,
more
then
all
men
and
Angells
could
do
.
The
issue
of
the
great
Battail
,
especially
upon
the
Crosse
was
,
a
fi●all
and
Fatall
Victory
.
For
in
it
,
and
by
it
he
spoyled
Principalityes
,
and
Powers
,
and
made
a
shew
of
them
open●y
,
triumphing
over
them
Col.
2.
17.
For
by
his
Death
,
and
Resurrection
he
brake
in
pieces
the
Power
of
Sathan
,
acquired
a
right
to
all
flesh
and
received
strength
to
rescue
man
out
of
his
hands
,
and
to
give
eternall
li●e
to
as
many
as
his
Father
had
given
him
.
By
him
the
Prince
of
the
World
was
cast
out
,
Joh.
12.
31.
For
this
end
he
was
partaker
of
flesh
and
blood
with
his
Brethren
,
that
he
might
destroy
him
that
had
the
Power
of
death
,
that
is
,
the
Devil
,
Heb
2.
14.
And
for
this
end
the
Son
of
God
was
manifested
that
he
might
destroy
the
Works
of
the
Devil
,
1
Joh.
3.
8.
And
so
profound
was
the
Wisdom
of
God
that
he
turned
the
power
and
policy
of
Sathan
to
his
own
ruine
.
For
whilst
he
did
bruise
Christs
heel
,
and
put
him
to
death
,
he
overthrew
his
own
Kingdome
,
and
gave
Christ
a
glorious
Victory
.
And
by
him
having
foyled
the
Devil
;
in
his
Power
,
all
the
Saints
overcome
the
Devil
,
and
obtayne
a
final
Victory
;
yea
,
are
more
then
Conquerours
.
Other
Places
of
Scripture
give
us
so
much
light
as
to
understand
these
Words
in
this
manner
;
which
certainly
Adam
and
Eve
understood
better
then
we
can
do
.
Yet
this
enmity
and
glorious
Conquest
was
expressed
in
few
Words
,
and
some
what
darkely
,
because
the
full
Knowledge
of
this
great
Victory
was
reserved
till
the
Son
of
God
was
glorified
,
and
the
Gospel
revealed
.
This
was
that
dreadfull
sentence
passed
upon
the
Devil
,
all
his
Angells
,
and
his
wicked
brood
,
which
began
to
be
executed
then
▪
and
shall
be
Consummate
,
when
the
Devil
,
Death
and
Hell
shall
be
cast
into
the
Lake
of
fire
,
where
they
shall
be
tormented
for
ever
.
The
Sentence
,
§
.
V
passed
upon
Woman
,
followes
.
And
her
proper
punishments
,
besides
those
that
are
Common
to
Man
and
Woman
,
are
two
:
1.
God
determines
to
multiply
her
sorrow
in
conception
:
In
sorrow
she
must
bring
forth
her
Children
▪
2.
Her
desire
must
be
to
her
Husband
,
and
he
must
rule
over
her
.
Both
these
are
cruel
punishments
:
For
many
times
the
birth
and
life
of
the
child
is
the
death
of
the
Mother
,
after
that
she
hath
suffered
many
paines
in
conceiving
,
and
bearing
,
and
most
cruel
pangs
in
her
Travaile
:
Sometimes
the
safety
of
the
Mother
is
the
death
of
the
Child
.
The
latter
,
is
the
more
grievous
because
of
the
Proud
cruel
and
domineering
Spirits
of
crooked
and
unfaithfull
Husbands
:
and
by
the
wickednesse
of
both
partyes
,
that
society
,
which
should
have
been
most
comfortable
,
proves
most
miserable
.
If
woman
had
never
sinned
,
she
must
have
brought
forth
Children
,
yet
without
paine
;
and
bin
subject
to
her
Husband
,
but
without
any
discomfort
.
Women
should
remember
this
sentence
;
acknowledge
Gods
great
displeasure
against
sin
,
and
humble
themselves
:
Yet
they
must
not
despair
,
but
hope
for
eternall●life
by
Jesus
Christ
their
Saviour
;
and
be
thankfull
to
God
,
who
mitigates
the
rigour
of
his
justice
,
and
in
these
two
things
many
times
shewes
great
mercy
.
The
sentence
passed
upon
Adam
is
the
last
;
And
his
Poenalties
are
many
:
The
ground
was
cursed
for
his
sake
;
in
sorrow
He
must
eat
of
it
all
the
dayes
of
his
life
;
Thorns
and
Thistles
it
must
bring
forth
unto
him
;
He
must
eat
of
the
Herb
of
the
field
;
In
the
sweat
of
his
face
he
must
eat
bread
,
till
he
return
to
the
ground
;
For
out
of
it
he
was
taken
,
and
being
Dust
,
unto
Dust
he
must
return
.
The
sum
of
all
is
,
Misery
and
Mortality
:
He
must
be
in
misery
,
and
suffer
many
afflictions
in
this
Life
,
and
soul
and
body
must
part
at
death
,
and
death
will
turn
his
body
in
the
end
to
dust
.
These
penalties
are
fearfully
inflicted
upon
many
;
yet
with
many
God
deales
mercifully
,
and
removes
or
prevents
many
of
them
,
and
in
the
end
by
the
Resurrection
gives
a
full
,
and
finall
deliverance
from
all
.
After
Sentence
follows
Execution
,
§
.
VII
at
least
in
order
,
though
many
times
they
go
together
;
so
that
the
Sentence
and
execution
are
all
one
,
though
the
execution
is
not
finished
at
the
first
,
but
continues
afterwards
.
This
execution
began
instantly
with
the
Sentence
;
&
Gods
word
was
his
deed
:
For
the
Serpent
instantly
was
accursed
,
and
began
to
suffer
all
the
penalties
denounced
:
So
likewise
the
Devils
did
.
The
punishment
of
Woman
began
to
be
executed
in
her
first
conception
,
bearing
&
bringing
forth
of
Children
;
&
man
became
instantly
miserable
,
and
mortal
:
as
the
earth
was
presently
accursed
for
his
sake
;
and
he
found
a
great
alteration
,
and
a
〈◊〉
change
in
his
Body
,
his
Soul
,
the
Earth
,
and
others
Creatures
,
which
were
subject
unto
him
and
made
for
his
good
.
The
execution
done
upon
the
Serpent
shall
continue
whilst
there
shall
be
any
Serpents
upon
the
earth
.
The
Punishment
of
the
Devil
continued
until
the
Incarnation
of
Christ
,
and
upon
his
Death
and
resurrection
his
head
was
broken
;
but
it
shall
be
Consummate
at
the
Last
Judgment
.
The
Punishment
of
the
Woman
shall
not
determine
till
the
last
child
be
born
:
And
The
Punishment
of
Man
and
Woman
shall
not
be
totally
removed
,
till
the
Resurrection
and
finall
Glorification
of
all
the
Children
of
God
.
And
Here
,
severall
Particulars
are
considerable
:
1.
That
this
was
A
Generall
Assizes
,
wherein
passed
Judgment
upon
Beasts
,
Millions
of
Angels
,
and
all
mankind
.
2.
In
the
Sentence
passed
upon
the
Devil
,
CHRIST
was
promised
;
and
by
that
promise
,
The
Government
of
mankind
was
altered
;
And
God
did
new-model
his
Kingdom
:
For
thereupon
followed
A
New
Constitution
,
New
Laws
,
and
Judgment
did
proceed
afterwards
in
a
New
Manner
.
3.
By
this
promise
the
Covenant
of
Works
was
made
voyd
,
and
the
Law
,
as
promising
life
onely
upon
condition
of
Perfect
,
Personall
,
and
Perpetuall
obedience
,
without
any
Promise
of
Pardon
of
any
the
least
sin
was
repealed
;
And
the
Positive
Law
of
the
Tree
of
Knowledge
of
Good
and
Evil
,
did
cease
.
4.
Though
the
Law
of
works
was
repealed
,
yet
the
Sentence
passed
upon
man
for
the
sin
he
Committed
against
that
Law
of
works
(
as
unrepealed
)
stands
in
force
,
and
shall
in
part
continue
unto
the
Resurrection
.
6.
Though
the
Law
of
Works
as
a
Condition
,
and
only
condition
,
of
life
be
repealed
,
yet
the
pure
Morals
continue
in
force
to
bind
man
to
obedience
or
punishment
in
generall
,
but
not
to
obedience
perfect
,
as
the
condition
of
life
;
or
to
punishment
,
as
no
wayes
removeable
.
To
argue
,
that
because
the
matter
of
the
morall
Laws
continues
in
Precepts
and
Prohibitions
,
therefore
the
Law
continues
,
is
vain
.
For
it
may
continue
,
yet
in
another
manner
,
and
to
an
other
end
,
and
both
the
manner
and
the
end
far
different
.
To
say
,
that
man
is
under
the
Law
of
works
as
Adam
was
at
the
first
until
he
be
in
Christ
,
is
very
false
It
's
true
,
that
he
is
under
the
execution
of
that
sentence
,
which
passed
upon
man
for
his
sin
,
against
that
Law
both
morall
and
positive
given
to
Adam
;
and
he
cannot
passe
from
death
to
life
,
from
the
State
of
Damnation
to
the
State
of
Salvation
,
till
he
be
in
Christ
,
by
a
true
and
lively
faith
.
And
when
we
are
once
in
Christ
we
are
not
wholly
freed
from
that
Sentence
,
because
it
continues
partly
in
force
untill
the
Resurrection
.
But
of
these
,
more
fully
hereafter
.
CHAP.
XIV
.
Of
the
Penalties
Executed
on
Mankind
;
more
Partiuclary
;
As
also
to
which
the
Sentence
made
it
liable
.
FOr
the
more
full
understanding
of
this
Judgment
,
§
.
I
it
will
be
very
convenient
to
declare
,
1.
More
particularly
the
punishments
which
were
executed
upon
mankind
,
and
whereunto
the
Sentence
made
it
liable
.
2.
The
extent
of
sin
and
death
in
respect
of
the
subject
,
and
the
Derivation
of
the
same
from
Adam
to
his
posterity
;
Where
something
shall
be
said
of
Original
sin
.
3.
The
Attributes
of
God
chiefly
manifested
in
this
Judgment
.
1.
For
the
punishments
;
we
must
know
,
they
were
lesse
then
the
desert
of
this
sin
:
For
in
strict
justice
man
had
deserved
far
more
,
and
more
grievous
,
punishments
then
this
Sentence
did
determine
:
For
(
as
you
shall
hear
hereafter
)
God
punished
man
Citra
condignum
,
far
lesse
then
he
deserved
.
And
he
in
great
mercy
ordained
meanes
,
whereby
many
of
these
Judgments
might
be
prevented
,
and
all
in
the
processe
of
time
removed
;
as
he
reserved
a
power
to
abate
them
,
or
aggravate
them
at
will
and
pleasure
:
So
that
,
man
hath
cause
to
blesse
God
,
that
though
he
might
,
Yet
he
will
not
always
chide
,
neither
will
he
keep
his
anger
for
ever
.
He
hath
not
dealt
with
us
after
our
sins
,
nor
rewarded
us
according
to
our
iniquities
,
Psal.
103.
9
,
10.
Where
we
may
observe
the
intermission
,
interruption
,
and
mitigation
of
his
Justice
.
1.
The
intermission
of
his
chiding
.
He
sometimes
chides
but
not
alwayes
(
as
he
might
)
.
2.
The
abruption
of
his
anger
:
He
chides
sometimes
and
is
angry
;
yet
he
breaks
off
,
and
continues
not
his
wrath
as
he
might
do
for
ever
.
3.
The
mitigation
:
He
punisheth
,
and
sometimes
grievously
,
yet
not
according
to
our
sins
,
and
so
much
as
we
deserve
.
And
thus
his
Sentence
is
to
be
understood
:
For
his
execution
is
the
best
intepretation
of
his
own
mind
,
which
he
knew
best
himself
,
when
he
passed
this
Judgment
.
Besides
the
punishment
formerly
mention'd
,
§
.
II
there
be
many
others
not
there
exepressed
,
but
either
implied
,
and
that
darkly
in
that
Scripture
,
or
more
fully
expressed
in
others
.
These
are
either
spirituall
,
and
such
as
immediately
affect
the
soul
of
man
,
and
tend
to
it's
spirituall
and
eternall
misery
;
or
such
as
referr
unto
his
body
,
and
temporal
estate
in
this
life
;
or
such
as
afflict
both
body
and
soul
for
ever
,
in
the
world
to
come
(
if
not
prevented
)
.
The
first
and
great
penalty
spiritual
,
was
the
losse
of
Original
Righteousness
,
and
Holiness
,
when
God
took
away
his
sanctifying
Spirit
.
By
this
it
came
to
passe
,
that
the
active
free
power
of
man
,
to
do
good
,
and
that
which
was
pleasing
to
God
,
was
not
onely
weakned
,
but
wholly
taken
away
.
For
though
the
essence
and
faculties
of
man
remained
,
yet
the
Spirituall
and
divine
vigour
was
lost
:
A
natural
,
but
not
a
spiritual
free
will
he
hath
.
The
Councel
of
Trent
tells
us
,
that
Liberum
Arbitri●us
fuit
viribus
attenuatum
,
non
penitus
sublatum
:
Free-will
by
the
Fall
was
weakned
,
but
not
wholly
lost
.
If
they
mean
that
it
was
so
weakned
,
that
it
lost
all
spiritual
,
and
supernaturall
power
clearly
to
understand
and
effectually
to
prosecute
spirituall
good
;
or
,
if
any
such
strength
doth
remain
▪
yet
it
was
given
to
man
,
and
left
in
his
soul
,
for
the
merit
of
Jesus
Christ
promised
,
then
they
speak
the
truth
;
otherwise
they
cannot
be
excused
.
By
this
incomparable
l●sse
,
there
followed
-
in
mans
understanding
ignorance
and
errour
,
and
in
his
w●ll
perversnesse
,
and
a
disorder
in
his
faculties
,
and
a
difference
between
the
rational
,
and
sensitive
appetite
:
A
pronesse
,
or
strong
inclination
to
that
God
forbids
,
and
a
disaffection
to
all
Heavenly
good
:
The
soul
hath
lo●●
all
rellish
of
heavenly
things
.
Besides
this
,
Man
became
subject
and
a
slave
to
Sathan
,
who
thereupon
could
easily
b●ind
and
delude
his
understanding
,
and
pervert
his
will
:
so
that
nothing
so
heynous
but
he
could
perswade
him
unto
it
,
and
work
in
his
heart
an
hatred
of
the
Power
of
Godlinesse
.
That
there
was
such
a
Penalty
,
which
passed
upon
Adam
and
Eve
,
and
all
their
Posterity
may
be
made
evident
out
of
Gods
word
:
For
1.
The
nakednesse
,
shame
,
fear
,
hiding
from
Gods
presence
,
false
pretences
of
fear
and
slight
,
and
excuses
of
their
sin
in
our
first
parents
,
do
imply
this
.
2.
What
necessity
is
there
of
every
son
of
Adam
,
even
the
best
,
to
be
born
again
,
and
that
of
water
,
and
the
spirit
before
he
can
enter
into
the
kingdom
of
God
,
if
man
by
this
fall
had
not
lost
the
Sanctifying
spirit
?
How
comes
it
to
passe
,
that
except
the
spirit
of
Christ
be
in
us
,
we
are
carnally
minded
,
at
enmity
against
God
,
so
that
we
are
neither
subject
to
the
Law
of
God
,
neither
indeed
can
be
?
3.
What
necessity
is
there
to
turn
men
from
the
power
of
Satan
to
God
,
Act.
●6
.
18.
and
to
be
de●●●ered
from
the
power
of
darkness
,
and
translated
into
the
kingdom
of
Gods
Dear
Son
,
Col.
1.
13
?
To
this
purpose
,
I
might
multdiply
other
〈◊〉
of
Scripture
to
prove
,
that
this
was
one
great
penalty
consequent
to
the
sin
of
Adam
.
Another
penalty
was
,
§
.
III
the
loss
of
Gods
comforting
spirit
:
For
where
the
spirit
doth
cea●e
to
sanctifie
,
it
doth
cease
to
comfort
.
And
hence
the
losse
of
bo●dnesse
▪
confidence
,
peace
,
heavenly
joy
,
sweet
communion
with
God
,
testimony
of
a
good
con●cience
,
right
to
the
life
,
and
all
Solace
that
might
arise
from
the
hope
and
assurance
thereof
;
Instead
of
these
succeeded
horror
,
grief
,
anguish
,
perplexity
,
an
●
despair
;
so
that
he
conceived
and
found
himself
cast
out
of
Gods
presence
,
and
favour
.
This
seems
to
be
signified
by
Gods
casting
him
out
of
Paradise
;
denying
him
accesse
to
the
Tree
of
Life
;
and
that
must
needs
torment
his
soul
grievously
,
and
perpetually
,
the
passage
into
that
Holy
&
happy
place
was
guarded
by
Angels
with
a
fiery
sword
.
This
was
the
Sentence
of
Excommunication
executed
upon
him
,
signifying
,
that
seeing
man
had
sinned
,
and
polluted
himself
,
there
was
no
possibility
of
Life
by
the
Law
of
works
:
And
except
Christ
by
his
blood
had
quenched
the
fire
of
Gods
wrath
,
and
made
a
new
passage
to
Life
,
we
had
perished
for
evermore
:
and
to
draw
near
to
God
,
was
to
approach
to
a
consuming
fire
to
our
eternall
destruction
.
We
must
needs
think
that
Adam
looked
back
towards
the
Tree
of
Li●e
,
with
weeping
eyes
,
and
an
heavy
heart
,
especially
when
he
considered
the
distance
,
and
the
impossibility
of
accesse
.
How
grievously
did
wicked
cursed
Cain
complain
of
this
that
he
was
cast
out
of
Gods
sight
?
How
importunately
doth
David
deprecate
this
punishment
,
saying
,
Lord
cast
me
not
out
of
thy
presence
,
and
take
not
thine
Holy
spirit
from
me
.
Besides
this
,
he
became
timerous
and
of
a
dejected
spirit
,
〈◊〉
having
lost
that
Majesty
,
whereby
he
awed
the
inferiour
creatures
;
and
his
dominion
over
them
was
much
impaired
.
The
penalties
,
§
.
IV
which
referred
unto
his
body
&
his
bodily
life
were
many
:
For
his
body
became
mortal
,
subject
to
weariness
,
infirmities
,
languishing
,
hunger
,
thirst
,
diseases
,
grievous
pangs
,
and
torments
,
and
monstrous
deformities
;
and
of
it self
by
little
and
little
mouldred
into
dust
.
Besides
,
He
was
exposed
to
nakednesse
,
cold
,
heat
,
lightening
,
thunderbolts
,
stings
of
Serpents
,
rage
of
wild
beast
,
unmercifull
,
and
cruel
murderers
,
treacheries
,
assassinations
,
exquisite
tortures
,
and
many
other
accidents
,
destructive
of
his
life
,
which
was
every
moment
,
and
in
every
place
,
in
danger
to
be
cut
off
from
without
;
Besides
,
the
principles
of
mortality
were
alwayes
within
his
body
.
And
the
danger
was
the
greater
,
because
he
had
lost
the
Ministery
,
Guardiance
,
and
direction
of
Angels
,
and
was
deprived
of
the
speciall
care
and
providence
of
his
Lord
and
maker
;
the
Heavens
above
him
were
made
like
iron
or
brasse
,
and
either
denied
their
light
and
influence
,
or
powred
down
stormes
,
and
terrified
him
with
fiery
Meteors
,
and
strange
prodigious
Comets
,
or
apparitions
.
The
earth
was
cursed
,
bar●en
,
or
fruitfull
in
pro●●cing
unprofitable
Weeds
,
ingendring
Toads
,
Serpents
,
and
Pestilent
Vermine
,
and
other
creatures
to
consume
fruites
.
And
the
best
soyl
refused
to
give
him
bread
,
without
sweat
,
labour
,
care
;
and
both
Heaven
and
Earth
did
often
threaten
him
,
with
hunger
,
thirst
,
and
so
with
famine
.
If
the
Earth
,
and
Heaven
too
did
favour
him
,
so
that
through
Gods
Blessing
,
and
his
industry
,
they
both
promised
a
plentiful
harvest
,
and
return
,
yet
it
was
subject
to
many
casualties
before
it
could
be
reaped
and
inned
;
as
to
blasting
,
mildew
,
pe●i●ential
ayr
,
inundatious
,
fire
,
Locusts
,
Caterpillars
,
and
several
sorts
of
worms
,
and
devouring
Creatures
,
which
threaten
death
to
man
,
and
beast
.
If
the
fruits
of
the
earth
,
were
layd
up
in
his
barnes
,
and
store-houses
,
yet
they
were
in
danger
:
If
his
house
was
furnished
,
and
his
treasuries
stored
with
rich
,
and
precious
goods
,
yet
he
was
in
peril
of
thieves
,
Oppressours
,
plunderers
by
Land
;
and
his
Merchandise
by
Sea
,
of
Pirats
,
and
merciles
enemies
.
Neither
could
the
Liberty
of
his
Person
be
secure
,
because
of
imprisonment
,
banishment
,
captivity
:
His
credit
and
reputation
could
not
be
safe
,
but
he
might
suffer
in
this
particular
,
and
be
stayned
by
reproaches
,
slanders
,
his
own
imprudent
,
or
base
carriage
.
His
publique
peace
and
safety
might
be
disturbed
by
seditions
,
rebellions
,
civil
Wars
,
and
forreign
invasions
;
and
his
houses
,
Lands
,
goods
,
possessed
by
Strangers
,
or
made
desolate
.
And
he
might
suffer
from
enemies
,
desertion
of
Friends
,
treachery
,
ill
neighbours
,
bad
servants
,
his
parents
,
bretheren
,
sisters
,
near
kinred
,
nay
from
his
own
children
issuing
out
of
his
own
Bowels
.
He
might
be
cursed
in
his
Cattle
,
in
his
Children
,
in
his
Lands
,
in
all
his
designs
;
By
his
sin●●e
provoked
God
,
armed
Heaven
,
Earth
,
Ayr
,
Sea
,
and
all
Creatures
again●●
him
.
His
spirituall
Condition
was
much
prejudiced
by
evil
education
▪
bad
example
▪
pernicious
counsail
,
ungodly
company
,
and
many
other
wayes
.
These
penalties
,
and
many
more
are
recorded
in
the
Scriptures
,
and
in
the
great
Volum
of
divine
Providence
,
and
stored
up
in
the
treasures
of
Gods
Almighty
and
severe
Justice
.
To
make
a
more
full
enumeration
of
the
miseries
,
whereunto
Man
by
his
first
sin
,
and
Gods
just
judgments
is
exposed
,
and
reduce
them
into
a
Method
,
would
take
up
a
great
Volum
.
Of
the
Penalties
to
be
endured
after
this
life
,
I
will
not
now
say
any
thing
.
These
Penalties
.
1.
Are
spiritual
,
§
.
V
bodily
,
temporal
,
private
,
publick
personal
,
social
;
and
all
may
be
reduced
to
Privative
,
which
we
call
punishments
of
losse
,
or
Positive
,
which
we
call
punishments
of
Sense
.
2.
There
be
many
degrees
of
these
punishments
,
and
the
continuance
of
them
might
be
for
ever
,
so
far
as
man
is
capable
for
ever
to
suffer
them
.
3.
Though
every
son
of
Adam
be
subject
to
these
,
yet
God
doth
not
inflict
them
all
upon
any
son
of
Adam
.
4.
These
Punishments
may
be
deserved
by
other
sins
;
Against
the
Law
of
nature
,
which
the
Gentiles
violated
;
Against
the
Law
of
Moses
,
which
the
Jews
transgressed
;
Against
the
Gospel
,
which
Christians
violate
.
And
many
of
Gods
own
Children
may
justly
suffer
:
For
all
actuall
sins
are
not
merely
from
Originall
Corruption
,
though
it
be
a
cursed
root
of
all
kind
of
iniquity
.
5.
These
Penalties
become
unremoveable
,
either
by
Negative
,
or
Positive
Impenitency
,
and
Unbelief
,
or
by
Apostacy
.
6.
All
these
Punishments
in
Scripture
,
are
signified
by
one
word
,
[
DEATH
]
:
For
the
Wages
of
Sin
is
DEATH
.
CHAP.
XV.
Of
Original
Sin
,
and
the
Derivation
of
it
from
Adam
to
his
Posterity
.
IT
s
to
be
known
,
§
.
I
-
1.
What
the
Authors
,
who
write
or
speak
of
it
,
mean
by
Original
Sin
?
-
2.
Whether
it
be
properly
a
Sin
?
-
3.
How
it
is
derived
from
Adam
to
his
Posterity
.
1.
Some
distinguish
of
Original
Sin
,
and
inform
us
that
its
[
Originans
,
aut
Originatum
.
]
By
the
first
,
they
understand
the
first
sin
of
Adam
;
and
this
onely
Pighius
defines
to
be
Original
Sin
.
By
the
second
they
understand
the
want
of
Original
Righteousness
,
and
the
depravation
of
our
Nature
following
thereupon
:
And
thus
it
is
commonly
taken
:
So
that
in
it
we
may
consider
two
things
.
1.
Not
onely
the
want
or
absence
,
but
the
privation
of
the
Righteousness
,
which
God
gave
Adam
in
the
day
of
his
Creation
:
So
that
it
is
a
want
of
it
in
the
subject
,
where
it
should
be
and
was
at
first
.
Yet
this
privation
may
be
understood
actively
or
passively
.
Actively
,
and
so
it
's
a
taking
away
from
one
that
had
it
;
or
denying
it
to
one
who
never
actually
received
it
.
In
the
first
sense
,
God
took
it
from
Adam
:
In
the
latter
sense
,
he
denies
it
to
all
his
Posterity
.
In
what
manner
God
is
in
this
Act
to
be
considered
,
or
what
was
the
reason
why
he
did
thus
,
I
do
not
here
inquire
.
Passively
considered
it
respects
the
Subject
from
whom
it
's
taken
,
or
to
whom
i●'●
denied
.
Upon
this
deprivation
,
follows
a
depravation
in
the
Moral
,
and
Spiritual
Qualities
,
and
of
the
Acts
of
the
Party
deprived
.
And
this
Depravation
is
either
Negative
,
or
Positive
:
Negative
,
as
Ignorance
:
Positive
,
as
Errour
in
the
Understanding
:
Negative
▪
as
no
affection
to
good
;
Positive
,
as
inclination
to
evil
in
the
Will.
This
Depravation
doth
not
destroy
the
Essence
of
man
,
nor
his
qualities
,
nor
his
Acts
;
but
the
perfection
and
excellency
of
them
all
:
and
doth
necessarily
presuppose
the
Being
Qualities
,
Acts
,
as
the
Subject
.
All
this
doth
imply
,
that
this
Right●ousness
,
being
an
excellent
Quality
,
doth
much
ennoble
and
perfect
man
;
and
did
depend
both
in
fieri
&
in
facto
(
as
they
speak
)
upon
a
superiour
and
intelligent-supernatural-tree
Agent
,
who
could
give
it
,
&
continue
it
;
as
also
upon
cause
take
it
away
.
And
if
once
the
Soul
lost
it
upon
demerit
,
or
any
other
ways
,
it
was
made
imperfect
,
defective
,
and
base
:
and
the
inclinations
and
motions
were
unworthy
so
noble
a
Creature
:
and
so
much
the
more
,
because
a
Superiour
Spirit
had
power
to
delude
and
deceive
the
mind
,
and
incline
the
heart
to
evil
.
This
is
the
reason
why
so
many
are
said
to
walk
after
the
Prince
of
the
power
of
Darkness
,
that
now
worketh
in
the
Children
of
Disobedience
.
But
,
§
.
II
secondly
,
Whether
is
this
Corruption
,
which
in
Scripture
is
called
the
Flesh
,
Concupiscence
,
Sin
the
Body
of
Sin
,
&c.
properly
a
Sin
?
That
it
is
from
sinne
,
called
sin
,
and
is
a
cause
of
sin
,
is
generally
confessed
.
But
that
it
is
a
sin
,
in
proper
sen●e
,
is
denied
absolutely
by
Pighius
:
But
he
is
singular
,
and
differs
from
his
own
Church
;
which
generally
acknowledgeth
it
to
be
a
sin
,
but
not
in
such
as
are
baptized
:
Because
Baptism
being
a
Sacrament
of
Remission
and
Regeneration
,
takes
away
the
nature
of
sin
from
it
,
so
that
the
formal
part
of
sin
is
taken
away
,
but
the
material
remaineth
:
For
so
I
understand
them
,
because
they
call
that
which
remains
Concupiscence
,
and
the
Fuel
of
Sin
.
This
were
something
,
if
Regeneration
did
always
accompany
,
or
immediatly
follow
upon
Baptism
,
which
cannot
be
proved
:
or
if
it
did
so
accompany
,
and
follow
Baptism
,
as
to
be
perfect
,
and
make
the
soul
perfectly
righteous
,
and
holy
,
which
it
doth
not
,
as
experience
in
God's
own
Children
teache●●
us
:
yet
this
Doctrine
doth
confess
plainly
,
that
it
was
sin
,
before
the
formal
reason
and
nature
of
sin
was
taken
away
:
and
by
the
same
reason
it
will
follow
,
that
so
far
as
it
is
not
taken
away
,
it
is
properly
sin
.
It
is
placed
by
many
of
them
,
especially
in
the
Sensitive
Appetite
;
but
certainly
it
's
found
in
the
Rational
Appetite
,
and
the
Will
;
and
must
needs
be
morally
evil
:
and
they
confess
that
it
must
be
resisted
and
subdu●d
.
Some
Remonstrants
,
and
Corvinus
amongst
the
rest
,
deny
it
to
be
properly
sin
upon
another
account
;
because
;
though
it
be
materially
contrary
unto
the
Law
,
yet
formally
it
is
not
so
:
And
why
?
Because
the
Law
forbids
future
ill
acts
,
not
habits
.
But
yet
this
is
not
precisely
true
;
because
the
Law
forbids
to
all
such
as
are
under
a
Law
,
not
onely
the
future
evil
acts
,
but
also
dispositions
and
habits
,
especially
such
as
depend
any
ways
on
Acts.
But
to
give
a
more
perfect
Resolve
of
this
Question
,
§
.
III
we
must
,
1.
Distinguish
of
Sin
Habitual
,
and
Actual
:
And
Actual
Sin
it
is
not
.
2.
We
may
consider
it
,
as
it
's
in
us
by
Conception
and
Birth
,
and
a
Naturall
Habit
(
if
I
may
so
speak
)
;
or
as
improved
,
and
increased
by
many
Actual
Sins
;
and
so
become
an
acquired
vitious
habit
;
and
thus
,
in
this
latter
sense
,
Paul
seems
to
take
it
,
Rom.
7.
and
elsewhere
.
In
this
latter
sense
,
few
will
deny
it
to
be
sin
;
and
by
the
same
reason
,
it
may
be
sin
in
the
former
sense
.
3.
We
may
conceive
of
this
Original
Corruption
,
and
the
want
of
Originall
Righteousness
,
as
taken
away
,
or
denied
upon
a
former
demerit
,
and
so
it
's
certainly
a
punishment
;
or
absolutely
in
it self
,
as
a
quality
,
disposition
,
or
habit
inherent
in
us
,
and
so
it
's
not
properly
a
punishment
,
but
a
sin
:
Yet
it
's
not
so
a
sin
in
us
,
as
it
was
in
Adam
:
For
Adam
once
had
Original
Righteousness
entire
,
we
have
not
.
Adam
lost
it
by
the
demerit
of
an
actual
sin
,
but
Infants
have
not
actual
sin
,
for
which
it
's
denied
unto
them
.
It
seems
to
be
rather
a
punishment
,
then
a
sin
(
though
both
)
in
them
,
who
never
were
perfectly
and
personally
righteous
,
especially
in
such
,
as
never
had
the
use
of
reason
.
It
's
certain
,
that
God
never
allowed
in
Man
,
or
Angel
,
any
vitious
quality
or
disposition
contrary
unto
his
Law
.
But
the
reason
,
why
it
is
a
sin
in
Adam's
Posterity
,
is
singular
;
as
will
appear
in
the
Derivation
of
sin
from
Adam
,
which
is
the
next
thing
.
In
the
third
place
,
§
.
IV
this
which
we
call
Original
Sin
,
is
derived
from
Adam
to
his
Posterity
,
with
many
evils
besides
.
And
,
first
,
we
must
prove
that
it
is
derived
.
Secondly
,
shew
how
it
is
derived
from
him
to
us
.
1.
The
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
it
is
so
,
seems
to
be
evident
from
those
words
;
By
one
man
sin
entred
into
the
world
;
and
,
by
Sin
,
Death
;
and
so
Death
passed
over
all
men
,
in
that
(
or
as
some
turn
it
)
in
whom
,
all
men
have
sinned
,
Rom.
5.
12.
And
by
those
,
As
in
Adam
all
die
;
so
in
Christ
shall
all
be
made
alive
,
1
Cor.
15.
22.
The
meaning
is
not
,
as
some
conceive
,
that
one
man
▪
the
first
man
Adam
,
was
the
first
that
sinned
;
and
so
by
his
Example
,
sin
entred
into
the
World
:
As
though
his
Posterity
were
sinners
onely
by
imitation
.
But
the
plain
and
clear
sense
is
,
that
by
the
sin
,
offence
,
and
disobedience
of
one
man
,
many
,
yea
all
men
were
made
sinners
,
and
so
liable
to
death
,
as
appears
by
the
words
following
.
This
sin
was
his
first
sin
,
in
eating
the
forbidden
fruit
:
For
his
after-sins
were
personal
,
and
not
derived
to
Posterity
in
that
manner
as
the
first
sin
was
.
So
that
the
person
from
whom
sin
was
derived
,
was
one
man
,
even
Adam
;
the
means
whereby
it
was
derived
was
sin
,
one
sin
,
the
first
sin
of
that
one
man
,
that
first
man
.
The
parties
to
whom
it
was
derived
were
,
All
men
:
The
thing
that
was
derived
by
this
one
sin
▪
was
Death
,
the
death
of
all
.
This
sin
,
offence
,
disobedience
,
is
opposed
to
the
obedience
of
Christ
unto
Death
,
the
death
of
the
Cross
:
and
the
Death
from
this
Sir
is
oppo●ed
to
that
Eternal
Life
,
which
Believers
obtain
by
Jesus
Christ
.
So
that
the
sin
of
Adam
is
the
sin
of
all
;
and
the
guilt
of
Adam
is
the
guilt
of
all
.
But
the
great
difficulty
is
,
§
.
V
How
Adam's
sin
and
guilt
is
transmitted
and
derived
to
all
.
The
ordinary
determination
is
,
that
it
's
derived
by
Propagation
.
It
's
true
,
that
without
natural
propagation
it
's
not
derived
,
because
without
it
we
cannot
Be
;
or
if
we
could
have
our
Being
without
it
,
yet
we
could
not
be
his
children
:
and
except
we
be
his
children
,
we
cannot
be
any
subject
capable
,
so
as
to
derive
any
thing
from
him
.
Yet
this
natural
propagation
doth
onely
make
us
subjects
of
this
derivation
of
sin
,
and
guilt
from
him
.
Therefore
,
this
participation
of
sin
,
guilt
,
death
from
him
,
is
an
Act
of
just
Judgment
.
This
therefore
presupposeth
,
1.
That
Adam
was
sinful
,
and
guilty
.
2.
That
we
are
descended
from
him
,
as
sinful
,
by
Natural
Generation
.
3.
That
we
are
some
ways
,
one
person
with
him
,
either
by
Nature
,
or
Law
,
or
both
,
and
God
did
so
account
of
us
.
4.
That
in
Adam
innocent
,
God
judgeth
us
innocent
;
in
him
guilty
,
us
guilty
.
And
though
we
be
descended
immediatly
from
our
next
Parents
,
yet
we
de●ive
the
sin
and
guilt
from
Adam
immediatly
,
though
we
have
our
Being
from
him
mediately
by
intermediate
Ancestours
,
and
Parents
.
All
men
were
one
man
in
Adam
,
and
in
none
else
.
We
were
in
him
by
Nature
,
and
Law
:
By
Nature
,
for
he
was
the
Root
,
and
all
men
the
Branches
;
and
it
was
God's
Will
,
that
all
Mankind
should
descend
from
him
:
By
Law
,
for
as
all
Nations
account
the
Parents
and
Children
,
as
one
person
in
many
things
,
and
Children
part
of
their
Parents
;
so
that
Children
and
Parents
make
but
one
body
:
So
likewise
God
did
account
Adam
,
and
all
Mankind
as
one
.
And
so
far
as
God
judged
him
one
,
and
made
Adam
the
Head
and
Representative
of
all
;
so
far
in
Adam
all
men
might
be
bound
to
obedience
or
penalty
;
and
so
far
judgments
or
rewards
might
be
transmitted
from
him
to
all
,
and
no
further
.
And
if
God
had
not
considered
Adam
,
and
all
his
posterity
as
one
person
,
By
one
man
sin
could
not
have
entred
into
the
World
,
and
by
sin
Death
,
so
as
to
pass
upon
all
men
.
That
this
derivation
was
an
act
of
judgment
,
is
evident
from
the
Apostle
;
because
Sin
and
Death
,
which
is
punishment
,
presupposed
a
Law
.
To
impute
sin
,
and
punish
for
sin
,
and
that
with
Death
,
are
Acts
of
Judgment
,
and
that
according
to
a
Law
,
which
was
in
force
,
when
Adam
sinned
,
and
long
before
Moses
.
Otherwise
,
how
could
sin
have
reigned
even
over
Adam
,
and
that
from
Adam
to
Moses
?
and
this
by
a
Sentence
of
Judgment
,
in
force
to
this
day
,
according
to
a
Law
in
force
when
Adam
transgressed
it
.
For
upon
that
transgression
,
God
condemned
Adam
▪
and
in
him
all
Mankind
.
In
this
respect
,
the
doubt
,
how
the
Soul
,
being
made
by
God
,
becomes
corrupted
,
is
vain
;
and
that
conceit
,
that
it
is
polluted
by
entrance
into
the
body
,
or
from
the
body
,
is
false
.
For
,
1.
God
in
the
Creation
of
the
Soul
of
every
individual
person
,
is
to
be
considered
as
a
Creatour
,
and
a
Judge
:
As
a
Creatour
,
he
makes
a
Soul
,
and
gives
it
Essence
,
and
all
things
necessary
flowing
from
the
Essence
,
and
appertaining
to
it
:
As
a
Judge
,
he
denies
that
person
,
as
one
with
Adam
sinning
,
his
sanctifying
Spirit
which
Adam
received
for
him
,
and
his
;
and
in
him
sinning
,
was
lost
to
him
and
his
.
2.
It
is
evident
,
that
the
Soul
is
not
so
much
polluted
by
the
body
,
as
the
body
by
it
,
and
it
from
it self
.
For
there
are
many
Spiritual
sins
;
as
Pride
,
Envie
,
Malice
,
and
such
like
,
which
are
purely
from
the
Soul
,
and
in
the
Soul
,
as
they
are
in
Angels
,
who
have
no
bodies
,
but
are
spirits
.
And
those
sins
which
have
their
Rise
from
the
sensitive
appetite
,
could
not
pollute
the
Soul
,
except
it
were
depraved
in
it self
.
And
the
first
sin
began
in
the
Soul
,
as
may
easily
be
understood
from
Gen.
3.
and
was
there
compleatly
moulded
,
before
Eve
looked
upon
the
forbidden
fruit
to
covet
it
,
and
desire
it
as
a
bodily
food
.
Yet
whilest
we
discourse
of
the
Derivation
of
Original
Sin
,
as
it
is
a
Deprivation
,
and
a
depravation
following
thereupon
,
because
man
falls
under
the
power
of
Death
;
yet
we
must
consider
,
that
Adam's
Posterity
derive
not
onely
that
original
corruption
from
him
,
but
many
other
evils
,
together
with
their
Being
.
All
the
evils
are
reduced
to
Sin
and
Death
.
We
participate
with
him
in
some
manner
in
the
first
sin
;
and
in
him
sinning
,
we
sin
;
and
in
him
being
guilty
,
we
are
guilty
;
in
him
dying
,
we
die
.
And
by
Death
▪
all
Punishments
God
sentenced
us
to
in
him
,
are
understood
:
not
onely
that
which
we
call
Original
Sin
,
but
all
Actual
Sins
virtually
included
in
it
,
and
issuing
purely
from
it
,
by
vertue
of
the
first
Desertion
.
And
here
we
may
wonder
at
the
severity
of
God's
Judgment
;
yet
we
must
in
no
wise
question
the
Justice
and
Equity
thereof
.
CHAP.
XVI
.
Of
the
Attributes
of
God
,
manifested
in
this
Judgment
of
Men
and
Angels
.
THE
last
thing
to
be
considered
in
this
Judgment
and
Execution
is
the
manifestation
of
the
Attributes
,
§
.
I
and
perfections
of
God
,
and
of
his
Supream
Power
judicial
,
as
well
as
Legislative
.
The
Attributes
manifested
,
are
these
:
His
Wisdom
,
his
Holiness
,
his
Power
,
his
Knowledge
▪
but
principally
his
Justice
and
Mercy
.
His
Wisdom
was
wonderful
in
this
particular
;
in
that
he
laid
the
Foundation
of
man's
Eternal
Life
to
be
recovered
again
in
sentencing
the
Devil
to
Eternal
Death
,
and
in
a
wonderful
way
:
so
that
the
Devil
himself
should
be
powerfully
active
,
to
the
ruine
of
his
own
Kingdom
,
whilest
he
●eeks
to
confirm
and
enlarge
it
.
His
Holiness
was
evident
in
this
,
that
he
spared
not
sin
in
his
most
noble
Creatures
,
punishing
the
Devils
,
without
mercy
,
as
first
in
the
sin
;
not
sparing
man
made
in
his
own
Image
,
though
tempted
to
sin
;
and
in
accursing
the
Serpent
,
though
an
irrational
Creature
,
and
but
onely
an
Instrument
abused
.
All
this
signifies
,
that
he
detests
and
abominates
sin
;
and
being
holy
Himself
,
requires
holiness
in
Men
and
Angels
made
holy
:
and
if
by
sin
,
they
pollute
themselves
,
he
casts
them
out
of
his
presence
.
His
Power
appeared
,
in
that
he
so
presently
,
and
so
fully
executed
his
Sentence
,
and
makes
it
good
to
this
day
,
and
none
can
hinder
him
.
His
Knowledge
is
as
exact
:
for
he
evidently
knew
the
sin
of
Men
and
Angels
,
with
the
measure
and
circumstances
thereof
,
and
proportions
his
Judgment
accordingly
.
But
principally
his
Justice
and
Mercy
shined
forth
in
this
judicial
Proceeding
.
§
.
II
First
,
his
Justice
must
be
considered
:
The
Justice
of
God
is
Legislative
,
or
judicial
:
Legislative
Justice
determines
man's
duty
;
and
binds
him
unto
the
performance
thereof
,
and
also
defines
the
rewards
and
punishments
,
which
shall
be
due
upon
the
Creatures
obedience
,
or
disobedience
.
His
judicial
Justice
,
which
is
called
distributive
,
is
that
,
whereby
he
renders
unto
the
intellectual
Creatures
,
according
to
their
Works
.
This
is
remunerative
or
vindictive
:
For
taking
cognizance
of
their
cause
,
he
rewards
the
obedient
and
punisheth
the
disobedient
,
The
justice
manifested
in
this
judgment
,
was
punitive
and
vindictive
;
and
it
did
appear
,
in
that
1.
He
spared
not
sinners
,
much
less
rewarded
them
.
2.
He
punished
none
but
sinners
,
and
such
as
did
concur
in
this
sin
.
3.
He
punished
onely
for
sin
,
and
not
out
of
any
absolute
and
arbitrary
power
.
Therefore
,
God
said
to
the
Serpent
,
Because
thou
hast
done
this
,
therefore
,
thus
and
thus
shalt
thou
be
punished
.
The
Woman
suffered
,
and
is
condemned
,
because
she
hearkened
,
and
gave
consent
to
the
Serpents
temptation
.
The
man
is
judged
to
death
,
because
he
had
hearkened
to
the
voyce
of
his
wi●e
.
4.
The
punishments
determined
and
executed
,
did
not
exceed
the
measure
of
their
sin
.
5.
The
Devil
sinned
most
,
and
therefore
his
punishment
is
the
greatest
,
and
no
ways
mitigated
or
allayed
by
mercy
.
The
Woman
and
Man
sinned
,
being
tempted
,
and
their
sin
was
less
,
and
it
was
allayed
by
mercy
:
yet
the
womans
sin
was
greater
then
Adam's
,
though
less
then
the
Devils
:
For
she
was
first
in
the
transgression
,
and
brought
man
into
the
snare
,
being
instrumental
to
the
Devil
,
and
therefore
she
was
adjudged
to
two
punishments
,
to
which
man
was
not
liable
.
This
Justice
is
not
an
Attribute
,
but
the
exercise
and
manifestation
of
an
Attribute
,
as
here
it
's
taken
.
It
's
called
Anger
,
Wrath
,
Fury
,
Rage
,
Jealousie
,
Indignation
,
as
the
sin
is
more
or
less
heinous
,
and
he
more
or
less
displeased
.
It
's
called
Revenge
,
in
that
it
renders
the
evil
of
punishment
for
the
evil
of
sin
.
It
's
Judgment
,
because
he
proceeds
according
to
Law
,
upon
the
evident
knowledge
of
the
violation
of
the
same
.
It
's
punishment
,
as
God
inflicts
it
,
and
the
Creatures
suffer
it
.
The
principal
Attribute
which
God
did
exercise
,
§
.
III
and
manifest
in
this
Judgment
passed
upon
man
was
his
Mercy
,
which
is
his
free
love
of
man
,
who
had
made
himself
unworthy
.
For
after
that
he
had
sinned
,
and
made
himself
miserable
,
though
his
misery
were
an
object
of
compassion
,
yet
his
sin
did
provoke
to
anger
,
and
deserved
vengeance
.
God
looking
upon
man
in
this
condition
,
was
more
willing
to
pitty
him
,
then
to
punish
him
;
to
remove
the
sin
,
then
to
destroy
the
sinner
.
He
was
unwilling
all
Mankind
should
perish
,
as
they
must
needs
have
done
,
if
he
had
proceeded
in
strict
justice
against
them
.
The
sin
in
it self
was
no
fit
subject
of
mercy
:
yet
seeing
that
Woman
was
deceived
by
the
subtilty
of
the
Devil
;
and
Man
,
by
Woman
,
his
dearest
Wife
brought
into
transgression
,
God
took
occasion
to
pitty
them
;
yet
there
could
be
no
mercy
for
them
,
except
it
issue
out
of
the
abundant
goodness
of
God
,
who
is
slow
to
anger
,
and
so
much
inclined
to
compassion
,
and
willing
in
this
particular
rather
to
manifest
the
glory
of
his
mercy
,
then
of
his
justice
.
Man
had
made
himself
unworthy
,
and
liable
to
eternal
misery
,
and
God
might
have
eternally
punisht
him
,
and
that
justly
too
,
yet
mercy
kept
justice
back
,
mitigated
the
rigour
of
it
,
and
confined
it
in
a
narrow
compass
,
to
inlarge
her self
more
abundantly
.
This
mercy
was
the
Fountain
,
from
which
issued
the
Promise
of
Christ
,
the
ruine
of
Sathan's
Kingdom
,
the
Redemption
of
Mankind
,
the
Relicks
of
God's
Image
,
the
means
of
Conversion
,
the
patience
,
long-suffering
,
bounty
and
clemency
of
God
,
the
gifts
of
the
Spirit
,
the
remission
of
sin
,
and
eternal
life
.
And
that
God
might
be
placable
,
Sin
pardonable
,
Man
saveable
;
he
accepts
Christ's
propitiation
,
reverseth
the
Law
of
Works
,
as
requiring
,
(
and
that
strictly
)
perfect
and
perpetual
obedience
,
as
the
condition
of
life
,
and
makes
a
new
Law
and
Covenant
,
which
determines
Faith
to
be
the
condition
of
life
,
and
that
condition
to
be
performed
by
the
power
of
the
Spirit
,
merited
by
,
and
restored
for
Christ's
sake
.
This
mercy
did
appear
in
this
great
Judgment
many
ways
:
§
.
IV
1.
God
sentenced
the
Devils
in
the
first
place
,
and
that
without
any
mercy
,
and
for
this
very
cause
,
even
because
they
had
attempted
the
eternal
ruine
of
man
,
which
upon
the
success
of
their
damned
Design
had
proved
unavoidable
,
and
the
recovery
of
man
impossible
,
if
God
should
not
have
done
some
extraordinary
work
to
prevent
it
.
Upon
this
fiery
indignation
of
God
against
these
Liars
and
Murderers
of
Mankind
,
expressed
in
this
Sentence
,
it
did
appear
,
-
1.
That
the
punishment
to
be
suffered
by
these
cursed
Fiends
,
was
grievous
,
unavoidable
,
and
unremovable
for
ever
.
-
2.
That
God
was
highly
displeased
at
their
malice
shewed
against
,
and
the
mischief
done
to
Mankind
,
in
that
he
takes
so
fearful
vengeance
upon
them
.
-
3.
That
there
was
some
pitty
in
God
towards
poor
man
trembling
at
the
Bar
of
God
:
for
though
their
folly
was
inexcusable
,
yet
their
condition
,
considering
the
temptation
,
was
lamentable
.
2.
This
mercy
was
manifest
in
an
high
and
extraordinary
degree
and
measure
,
in
that
;
(
in
this
Sentence
he
)
promiseth
,
or
at
least
implies
,
a
most
certain
promise
of
Jesus
Christ
a
Saviour
and
Redeemer
.
It
's
true
,
that
this
great
promise
was
folded
and
wrapt
up
in
a
few
words
,
and
the
same
very
mysterious
,
as
we
read
them
in
Moses
,
Gen.
3.
15.
But
those
very
words
inform
us
,
1.
That
the
Redeemer
should
be
the
Seed
of
the
Woman
;
that
Woman
,
whom
the
Serpent
had
so
deluded
,
and
who
now
stood
guilty
before
God's
Tribunal
.
2.
That
this
Seed
of
the
Woman
should
bruise
the
Serpents
head
,
and
so
be
the
ruine
of
his
Kingdom
,
and
Dominion
over
Man
.
3.
That
he
should
not
obtain
this
Victory
without
Blood
;
for
his
Head
must
be
bruised
and
he
put
to
death
.
And
there
is
not
onely
an
Emphasis
,
but
a
Mystery
in
those
words
[
The
Seed
of
the
Woman
.
]
The
Emphasis
is
in
this
;
That
God
doth
not
say
an
Angel
or
Spirit
,
or
some
man
more
excellent
then
Adam
,
whom
he
should
create
instantly
;
but
the
Seed
,
a
Child
,
a
Mortal
Man
,
born
of
that
sinful
Woman
(
though
now
contemptible
and
miserable
)
should
encounter
the
Devil
with
that
power
and
policy
,
as
to
foil
him
.
The
Mystery
seems
to
be
this
:
That
it
's
not
said
the
Seed
of
Man
,
nor
the
Seed
of
Man
and
Woman
;
but
the
Seed
of
the
Woman
,
signifying
(
though
darkly
)
that
Christ
should
be
the
Seed
,
and
Child
immediate
,
of
a
Woman
,
but
of
no
Man
.
For
as
he
was
Man
,
he
had
an
immediate
Mother
,
who
conceived
,
bare
him
,
brought
him
forth
;
but
no
immediate
Father
.
Upon
these
words
,
as
the
condition
of
Man
and
Woman
became
more
comfortable
;
so
the
Kingdom
and
Government
of
Mankind
began
instantly
to
be
altered
;
and
a
second
Adam
was
appointed
their
Head
to
redeem
them
,
as
the
first
Adam
had
undone
them
.
We
must
needs
think
,
that
our
first
Parents
being
sinful
,
guilty
,
and
convicted
,
before
the
Supream
Judge
of
Heaven
and
Earth
,
stood
with
sad
and
heavy
hearts
,
expecting
their
doom
and
condemnation
,
to
Eternal
Death
,
until
they
heard
these
words
[
The
Seed
of
the
Woman
should
bruise
the
Serpents
Head
]
.
Then
their
Despair
was
turned
into
Hope
,
and
their
sinking-dying-hearts
began
to
revive
.
For
to
them
these
were
words
far
above
all
expectation
of
sweetest
comfort
:
Never
better
words
spoken
!
never
better
heard
!
3.
This
mercy
was
evident
,
in
that
God
did
not
send
the
Spirit
of
Despair
,
nor
of
Slumber
and
Security
upon
them
,
§
.
V
nor
deliver
them
up
to
a
reprobate
mind
,
(
as
he
might
justly
have
done
)
and
so
made
their
condition
desperate
,
and
irrecoverable
;
nor
presently
execute
his
judgment
Eternal
upon
them
,
either
by
taking
away
their
lives
in
their
sin
,
or
making
their
bodies
immortal
to
punishment
,
in
body
and
soul
for
ever
.
Neither
did
he
take
from
them
the
Light
of
Nature
,
and
the
sense
and
power
of
Conscience
,
but
gave
them
the
saving-light
of
the
Gospel
,
and
the
means
of
Conversion
,
with
the
promise
of
the
Spirit
.
All
this
is
evident
by
the
promise
of
Christ
,
the
ruine
of
Satan's
Kingdom
,
a
final
Victory
after
a
Bloody
War
,
in
this
Sentence
of
the
Devil
:
and
it
doth
further
appear
,
by
the
Education
of
Cain
and
Abel
,
and
especially
in
the
Faith
of
Abel
.
That
the
means
of
Conversion
have
been
denied
several
persons
,
whole
Tribes
,
many
Nations
,
and
the
greatest
part
of
the
World
,
howsoever
it
might
be
de●erved
by
this
sin
of
Adam
;
yet
usually
it
's
the
punishment
of
Apostasie
,
as
of
the
generality
of
mankind
before
the
●lood
;
of
the
Gentiles
before
Christ's
incarnation
;
and
of
the
generality
of
the
Jews
,
and
many
of
the
Gentiles
,
since
the
preaching
of
the
Gospel
to
all
Nations
.
And
the
very
Gentiles
were
not
delivered
up
unto
a
Reprobate
mind
,
before
they
abused
the
Light
of
Nature
,
Yet
the
very
outward
means
of
Conversion
,
were
a
gift
of
Free
grace
for
the
merit
of
Christ
,
who
was
promised
of
pure
and
abundant
mercy
.
The
Sentence
of
Justice
past
upon
them
was
allayed
,
§
.
VI
and
tempered
with
great
mercy
too
:
For
he
doth
not
say
to
our
first
Parents
,
Go
ye
cursed
into
everlasting
fire
prepared
for
the
Devil
and
his
Angels
.
But
you
shall
suffer
Temporal
punishments
;
yet
so
,
that
through
my
Grace
,
and
sanctifying
Spirit
,
they
shall
be
Corrections
and
Chassisements
for
Humiliation
,
Mortification
,
and
Reformation
;
and
you
shall
be
banished
out
of
Earthly
Paradise
,
and
from
this
Tree
of
Life
,
that
you
may
more
earnestly
long
after
:
and
seek
the
Paradise
,
and
Tree
of
Life
in
Heaven
:
For
you
shall
know
,
that
it
's
a
bitter
thing
to
forsake
your
God
,
and
disobey
his
Command
.
Yet
this
was
the
great
punishment
,
that
the
Spirit
of
Sanctification
and
Comfort
was
departed
,
and
no
ways
to
be
recovered
,
but
by
Jesus
Christ
,
the
great
Redeemer
,
as
a
gift
of
Free-grace
.
And
now
consider
all
Mankind
in
Adam
,
as
innocent
and
obedient
;
they
are
innocent
and
obedient
:
Consider
them
,
in
him
,
as
sinful
,
guilty
,
convicted
;
they
are
sinful
,
miserable
,
convicted
,
and
in
a
lost
condition
:
Consider
them
in
him
,
as
receiving
the
Promise
of
Christ
;
they
are
in
a
possibility
of
Salvation
and
Deliverance
.
And
all
such
as
are
born
in
the
Bosome
of
the
Church
,
and
under
the
means
of
Conversion
,
are
in
a
better
condition
,
then
such
as
are
strangers
from
the
Covenants
of
Promise
,
as
all
Children
or
Apostlates
are
.
Yet
we
must
understand
,
and
take
special
notice
of
it
,
that
after
the
Fall
,
there
is
not
any
thing
in
man
tending
either
to
holiness
or
happiness
,
or
the
abatement
of
sin
or
misery
,
but
from
the
mere
mercy
of
God
,
which
doth
shine
forth
most
clearly
in
two
things
:
The
first
is
,
the
giving
of
Christ
,
or
the
Promise
to
give
him
;
and
this
was
not
upon
any
merit
,
no
nor
of
Christ
himself
.
And
howsoever
all
other
Spiritual
Mercies
may
be
promised
,
and
given
for
,
and
in
respect
of
the
satisfaction
and
merit
of
Christ
;
yet
the
gift
of
Christ
was
from
purest
love
,
without
any
respect
to
any
merit
at
all
.
The
second
is
in
calling
,
wherein
he
prevents
,
both
by
giving
the
means
of
Conversion
,
and
the
grace
of
his
Spirit
,
to
make
them
effectual
:
Therefore
,
the
Scripture
so
much
magnifies
God's
abundant
love
,
and
free
grace
manifested
in
both
.
1.
For
the
first
it
's
said
God
so
loved
the
World
,
that
he
gave
his
onely
begotten
Son
,
Joh.
3.
16.
And
God
commendeth
his
love
towards
us
,
in
that
Christ
died
for
us
,
while
we
were
yet
sinners
,
Rom.
5.
8.
And
in
this
was
manifested
the
love
of
God
towards
us
,
because
that
God
sent
his
onely
Begotten
Son
into
the
World
,
that
we
should
live
by
him
.
Herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
to
be
the
Propitiation
for
our
sins
,
1
Joh.
4.
9
,
10.
For
some
mercies
we
receive
from
God
,
loving
us
before
we
love
him
;
as
these
two
:
Some
,
after
we
begin
to
love
him
.
2.
For
the
second
,
we
read
that
God
who
is
rich
in
mercy
,
for
his
great
love
,
wherewith
he
loved
us
,
even
when
we
were
dead
in
sins
,
hath
quickned
us
together
with
Christ
(
by
grace
we
are
saved
)
and
hath
raised
us
up
together
,
and
made
us
sit
together
with
Christ
Jesus
in
Heavenly
places
,
Eph.
2.
4
,
5
,
6.
Yet
this
latter
is
merited
by
Christ
.
Besides
,
the
manifestation
of
these
Attributes
,
it
's
remarkable
that
God
exercised
his
transcendent
and
absolute
power
above
his
Law
:
For
to
reverse
the
Law
of
Works
,
to
require
and
accept
satisfaction
,
and
the
same
made
by
another
,
even
Christ
,
and
not
the
Delinquents
;
and
thereupon
to
promise
Pardon
,
and
Eternal
Life
,
upon
condition
of
Faith
were
acts
of
Him
,
as
above
his
Law
,
and
dispensing
with
it
in
his
judicial
proceedings
.
For
if
he
had
according
to
his
ordinary
power
made
the
Law
of
Works
,
requiring
perfect
and
perpetuall
obedience
,
as
the
onely
condition
of
life
,
the
rule
of
judgment
;
he
could
have
done
none
of
the
fore-mentioned
Acts
,
but
must
have
condemned
man
unto
Death
,
and
punished
him
according
to
the
demerit
of
his
sin
:
which
if
he
had
done
,
neither
Adam
,
nor
any
Son
of
Adam
,
could
have
had
the
least
possibility
of
Salvation
.
So
that
in
this
Judgment
,
the
Foundation
of
the
second
Government
of
greatest
mercy
was
laid
;
and
then
,
even
then
,
God
began
to
constitute
another
Form
of
Government
over
Man
,
and
to
administer
the
same
:
And
the
former
continued
but
a
little
while
;
and
the
latter
hath
continued
long
,
and
shall
be
,
An
everlasting
Kingdom
.
THE
DOCTRINE
OF
The
Kingdom
of
God
.
OR
,
The
Government
of
God-Redeemer
.
The
Second
BOOK
.
CHAP.
I.
Concerning
the
Power
of
God-Redeemer
,
and
by
whom
it
was
acquired
.
WHen
the
first
Government
did
determine
,
§
.
I
the
second
did
begin
:
For
,
after
the
Fall
of
two
of
God's
most
noble
Creatures
,
there
followed
a
great
alteration
in
the
World
;
and
such
,
that
if
God
had
followed
strictly
the
Rules
of
his
former
Government
,
all
Mankind
must
needs
have
perished
.
But
this
,
his
Mercy
could
not
suffer
:
therefore
,
his
Divine
Wisdom
contriveth
a
way
how
to
recover
Man
f●llen
,
and
began
to
govern
him
,
according
to
such
Rules
,
as
that
he
might
attain
Eternal
Salvation
.
For
there
was
a
Foundation
of
this
new
Government
laid
in
that
Judgment
God
passed
upon
the
Devil
,
and
he
began
instantly
to
act
according
to
the
same
.
Yet
though
he
abolished
the
former
Government
;
yet
he
continued
the
memory
of
it
,
and
revealed
the
Doctrine
thereof
unto
the
Church
,
and
it
remains
in
the
same
;
and
it
serves
to
let
men
see
their
misery
,
and
humble
them
,
that
they
may
seek
for
remedy
,
and
vehemently
desire
it
,
and
follow
the
Directions
God
hath
given
:
And
by
this
,
he
may
and
ought
to
know
,
that
in
strict
Justice
he
can
expect
nothing
but
Eternal
Death
,
and
that
all
hope
of
life
depends
upon
the
mere
mercy
of
God
,
and
the
merit
of
a
Second
Adam
.
This
Second
Government
did
not
abolish
the
power
acquired
by
Creation
:
§
.
II
for
that
continues
still
,
and
will
continue
,
whilest
man
receives
his
Being
from
God
,
by
Creation
,
and
the
continuance
of
his
Being
by
preservation
,
Yet
God
acquired
a
new
power
superadded
unto
the
former
,
and
did
exercise
the
same
after
a
new
manner
.
In
this
respect
,
there
must
needs
be
a
great
difference
between
the
former
and
this
latter
Government
.
For
in
the
former
,
the
Governour
was
God-Creatour
,
by
the
Word
not
incarnate
,
or
made
flesh
:
but
in
this
he
is
not
onely
Creatour
,
but
Redeemer
,
by
the
Word
made
Flesh.
The
subject
of
this
latter
is
not
man
,
holy
,
righteous
,
innocent
,
as
he
was
created
;
but
sinful
,
guilty
,
miserable
,
in
Adam
fallen
.
The
Laws
thereof
do
not
bind
man
as
the
former
did
to
perfect
and
perpetual
obedience
,
as
the
condition
of
Life
,
but
to
Faith
in
the
Redeemer
.
Neither
in
this
New-Model
doth
God
alone
,
without
a
President-general
,
as
in
the
former●
govern
Mankind
,
but
doth
administer
all
things
by
his
Son
made
Lord
and
King
,
at
his
Right-hand
,
after
the
Incarnation
.
This
Government
is
that
Act
of
Divine
Providence
,
§
.
III
whereby
he
orders
sinful
man
,
redeemed
by
Faith
in
Christ-Redeemer
,
unto
Salvation
;
or
,
upon
his
Unbelief
,
unto
Eternal
Death
unavoidable
.
This
is
evident
,
out
of
the
sacred
Writings
both
of
the
Old
and
New
Testament
:
For
all
the
Holy
Patriarchs
from
Adam
,
were
saved
by
their
Faith
in
God
Redeemer
,
and
the
Seed
of
the
Woman
:
And
after
the
exhibition
of
the
Redeemer
,
and
his
manifestation
,
he
himself
faith
,
That
God
so
loved
the
World
,
that
he
gave
his
onely
begotten
Son
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
Eternal
Life
:
And
He
that
believeth
on
him
is
not
condemned
;
And
,
he
that
believeth
not
is
condemned
already
,
because
he
hath
not
believed
in
the
onely
Begotten
Son
of
God
▪
Joh.
3.
16
,
18.
John
the
Baptist
testifieth
,
that
the
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hand
:
He
that
believeth
on
the
Son
hath
everlasting
life
;
and
he
that
believeth
not
the
Son
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
,
Joh.
3.
36.
And
all
power
in
Heaven
and
Earth
was
given
to
Christ
,
Math.
28.
18.
And
from
this
Power
,
the
Apostles
received
Commission
and
Command
to
go
to
all
the
World
,
and
to
preach
the
Gospel
to
every
Creature
;
And
,
He
that
believeth
,
and
is
baptized
,
shall
be
saved
;
and
he
that
believeth
not
shall
be
damned
,
Mark
16.
15
,
16.
In
all
which
words
,
we
have
a
New
Power
,
a
New
Government
,
New
Laws
,
both
as
a
Rule
of
Man's
Duty
,
and
God's
Judgment
,
differing
much
from
the
former
.
This
might
be
called
the
Government
of
Mercy
,
as
the
former
the
Government
of
Justice
.
Whereas
many
tell
us
,
that
the
former
Government
continues
;
that
the
Laws
are
still
the
same
;
that
God
,
as
Rectour
,
by
Substitution
,
transferred
the
punishment
,
merited
by
transgressions
,
of
the
Law
,
upon
Christ
;
and
for
,
and
in
consideration
of
satisfaction
made
by
him
,
remits
sin
;
and
this
is
nothing
but
a
relaxation
,
or
interpretation
of
the
former
Law
,
they
are
much
mistaken
,
and
reach
not
the
truth
in
this
particular
.
And
this
shall
be
made
evident
,
when
we
come
to
speak
of
the
Administration
of
this
Kingdom
from
the
times
of
Adam
▪
till
the
preaching
and
baptizing
of
John
the
Baptist
,
and
the
manifestation
of
Christ's
entring
upon
his
Publique
Office
.
As
in
the
former
Government
;
§
.
IV
so
in
this
,
we
must
consider
-
1.
Who
is
the
Governour
invested
with
Power
.
-
2.
How
this
Power
was
-
1.
Acquired
.
-
2.
Exercised
.
The
Governour
is
God
,
Creatour
,
and
Preserver
of
Mankind
,
the
same
who
was
Lord
and
King
by
Creation
:
Yet
here
he
must
be
considered
under
another
notion
,
as
God-Redeemer
.
For
,
as
the
Work
of
Creation
and
Redemption
differ
;
so
the
Power
acquired
by
Redemption
,
differs
from
that
acquired
by
Creation
.
This
Power
is
Supream
,
Universal
,
Eternal
,
Monarchical
,
as
the
former
.
In
the
Acquisition
,
we
must
consider
,
by
-
1.
Whom
.
-
2.
What
it
was
acquired
.
It
was
acquired
,
-
1.
By
the
Word
,
made
Flesh.
-
2.
By
the
Humiliation
of
this
Word
made
Flesh.
The
Person
by
whom
God
acquired
this
new
Power
,
was
the
Word
made
Flesh
:
for
as
by
the
Word
he
made
the
World
,
and
in
particular
Man
,
and
so
acquired
a
Properiety
in
Man
,
and
a
Dominion
over
Man
,
as
a
rational
free
Creature
:
So
by
this
Word
incarnate
,
and
made
Flesh
in
a
wonderful
manner
,
he
acquired
a
new
propriety
in
Man
fallen
,
and
a
dominion
over
him
,
as
capable
of
Spiritual
and
Eternal
Felicity
,
to
be
recovered
by
a
new
way
.
The
work
whereby
this
Power
was
acquired
,
was
,
the
Humiliation
of
this
Son
of
God
.
So
that
now
Man
is
God's
,
and
subject
unto
God
,
not
onely
as
Creatour
,
and
Preserver
in
general
,
but
as
Redeemer
and
Sanctifier
:
For
this
new
Dominion
considers
Man
in
his
Spiritual
Capacity
.
For
the
better
understanding
of
this
acquisition
of
New-Power
,
§
.
V
we
must
consider
,
-
1.
Who
the
Redeemer
is
.
-
2.
What
the
Work
of
Humiliation
is
.
The
Redeemer
is
Jesus
Christ
our
Lord
,
first
promised
,
then
exhibited
.
Jesus
Christ
our
Lord
,
who
is
blessed
for
ever
,
In
himself
is
the
Word
made
Flesh
,
Ioh.
●
.
14.
As
our
Redeemer
,
he
was
anointed
with
the
Holy
Ghost
,
and
power
to
be
a
Prophet
,
Priest
,
and
King
Universal
,
Act.
10.
38.
In
Him
,
as
the
Word
made
Flesh
,
we
may
observe
,
-
1.
His
Person
.
-
2.
His
Natures
.
For
his
Person
,
in
a
large
sense
,
as
here
I
take
Person
;
He
is
the
Word
which
was
in
the
beginning
,
and
was
with
God
,
and
was
God
,
and
by
whom
all
things
were
made
,
Joh.
1.
1
,
2.
The
onely
begotten
Son
of
God
,
Joh.
3.
16.
The
Image
of
the
Invisible
God
,
the
first-born
of
every
Creature
,
by
whom
all
things
were
not
onely
created
,
but
do
subsist
,
Col.
1.
15
,
16
,
17.
The
brightness
of
his
Father's
glory
,
and
the
express
Image
of
his
Person
,
Heb.
1.
3.
He
was
begotten
of
the
Father
from
Everlasting
,
and
is
the
full
expression
and
representation
of
Himself
unto
Himself
.
By
these
places
it
evidently
appears
,
that
the
Word
did
exist
before
the
World
was
;
and
so
exist
,
that
He
was
with
God
,
and
God
.
To
be
with
God
,
implies
some
distinction
;
to
be
God
,
an
identity
of
substance
:
and
this
is
that
which
we
call
Circumincession
,
the
nearest
Union
that
can
be
with
any
distinction
in
the
World
.
In
the
Natures
,
§
.
VI
we
must
consider
,
-
1.
The
number
.
-
2.
The
union
.
-
3.
The
distinction
of
them
.
The
Natures
are
two
:
-
1.
Divine
.
-
2.
Humane
.
The
Divine
,
is
He
was
the
Word
:
The
Humane
,
as
He
was
Flesh.
For
if
He
was
that
Word
,
which
was
in
the
beginning
with
God
,
and
was
God
,
so
that
all
things
were
created
and
upholden
by
Him
,
He
must
needs
be
God
,
as
the
Father
is
God
:
yet
not
the
Father
;
yet
one
God
with
the
Father
.
If
He
be
Flesh
,
He
must
needs
be
Man
.
As
God
,
and
the
Word
,
He
is
Eternal
;
as
Flesh
,
and
Man
,
He
is
not
Eternal
.
That
Jesus
Christ
was
Man
,
and
that
such
a
man
there
was
,
both
Jews
,
and
Mahumetans
confess
:
Yet
Orthodox
Christians
onely
acknowledge
him
to
be
God
,
and
that
according
to
the
Scriptures
;
which
,
in
these
great
Mysteries
,
are
the
onely
infallible
Rule
.
And
,
in
them
,
we
do
not
read
,
that
ever
the
Word
assumed
the
Nature
of
any
irrational
Creature
,
nor
of
any
of
the
Intellectual
,
but
the
Nature
of
Man
:
For
he
took
not
on
him
the
Angels
,
or
the
Nature
of
Angels
;
but
he
took
on
him
the
Seed
of
Abraham
,
Heb.
2.
16
:
For
the
Children
being
partakers
of
flesh
and
bloud
,
he
also
himself
likewise
took
part
of
the
same
,
that
,
through
Death
,
he
might
destroy
him
that
had
the
power
of
Death
;
that
is
,
the
Devil
.
For
,
-
1.
He
redeemed
not
Angels
.
-
2.
He
redeemed
Men.
-
3.
He
redeemed
them
Onely
.
-
4.
He
redeemed
them
by
Death
.
-
5.
Because
the
Word
,
as
the
Word
,
could
not
dye
;
therefore
the
Word
was
made
Flesh
,
that
he
might
dye
.
This
seemed
good
unto
the
Divine
Wisdom
;
and
this
was
determined
in
the
secret
Counsel
of
the
Eternal
Deity
.
The
Union
of
these
two
Natures
is
personal
.
§
.
VII
The
Person
,
and
one
Nature
,
was
Divine
:
The
other
Nature
was
Humane
.
This
Union
was
by
assumption
:
the
Person
assuming
was
the
Word
;
the
Nature
assumed
was
that
of
Man
.
This
Assumption
was
begun
in
Conception
,
consummate
in
Birth
.
As
His
Birth
was
both
mean
on
Earth
,
and
glorious
from
Heaven
;
so
his
Conception
was
wonderful
:
For
He
was
so
conceived
,
that
He
had
a
Mother
,
and
the
same
a
Virgin
in
her
Conception
;
yet
he
had
no
immediate
Father
who
begot
him
;
and
because
his
Mother
was
descended
from
David
and
Abraham
,
therefore
in
respect
of
his
Humane
Nature
,
he
was
the
Son
of
David
,
the
Son
of
Abraham
,
according
to
Divine
Prediction
,
and
Promise
,
and
the
Seed
of
the
Woman
in
a
special
manner
.
Concerning
this
Conception
,
we
are
informed
,
That
the
Virgin
Mary
,
after
she
was
espoused
and
before
she
and
Joseph
came
together
,
was
found
with
child
of
the
Holy
Ghost
:
and
to
satisfie
him
,
an
Angel
was
sent
from
Heaven
,
to
signifie
unto
him
,
that
that
which
was
conceived
in
her
,
was
of
the
Holy
Ghost
;
and
that
according
to
a
Prophesie
,
Behold
a
Virgin
shall
conceive
,
Math.
1.
18
,
20
,
22.
And
we
read
in
another
Evangelist
,
that
an
Angel
answered
to
this
Blessed
Virgin
,
demanding
,
how
she
should
conceive
such
a
Son
,
seeing
she
was
a
Virgin
,
and
knew
no
man
,
That
the
Holy
Ghost
should
come
upon
her
,
and
the
power
of
the
Highest
should
over-shadow
her
:
therefore
,
that
Holy
Thing
which
should
be
born
other
,
should
be
called
the
Son
of
God
,
Luke
1.
34
,
35.
So
that
this
Conception
was
singular
,
extraordinary
,
and
supernatural
,
and
no
ways
to
be
paralle●d
.
And
there
was
a
two-fold
end
,
why
it
pleased
God
to
have
him
thus
conceived
,
-
1.
That
he
should
be
holy
.
-
2.
That
he
should
be
called
the
Son
of
God
.
And
certainly
these
two
things
followed
upon
it
.
1.
He
was
holy
,
and
so
free
from
Original
Corruption
;
either
as
considered
in
it self
;
or
,
as
a
punishment
for
the
first
sin
:
For
this
Originall
Sin
was
prevented
-
1.
By
the
Sanctification
of
the
Spirit
.
-
2.
By
this
extraordinary
Propagation
.
For
two
things
concur
to
this
Native
Corruption
:
-
1.
That
the
man
be
in
Adam
as
sinning
,
and
so
sentenced
for
sin
.
-
2.
And
also
descend
from
him
by
naturall
propagation
:
But
neither
of
these
did
agree
to
him
:
For
though
he
was
the
Son
of
Adam
,
and
the
seed
of
the
Woman
,
yet
he
was
not
in
Adam
sinning
,
nor
the
Son
of
Adam
in
that
manner
as
all
other
men
were
.
2.
He
was
called
the
Son
of
God
,
not
onely
because
he
was
conceived
in
a
divine
manner
by
the
Holy
Ghost
,
but
also
as
the
Word
was
the
Son
of
God
,
and
had
that
relation
to
his
Father
,
so
this
Nature
assumed
being
personally
one
with
this
Word
must
have
the
same
relation
to
the
father
too
.
This
incarnation
of
the
Word
,
and
Son
of
God
is
a
great
mystery
.
That
Jesus
Christ
is
the
Word
,
and
not
only
flesh
;
and
not
onely
the
Word
,
but
the
Word
made
flesh
;
is
plain
and
expresse
Scripture
:
But
the
manner
of
this
union
is
unsearchable
.
And
we
must
simply
believe
what
is
plain
,
that
it
is
so
,
not
curiously
enquire
how
it
is
,
for
that
's
above
our
capacity
.
[
](A49801-e42140-b)a
a
lib.
4.
c.
41.
Aquinas
,
contra
Gentes
,
endeavours
to
exemplify
this
by
the
union
of
the
Soul
,
and
body
:
As
the
body
is
the
instrument
of
the
Soul
;
and
supposeth
an
universall
reason
or
intellect
which
assumes
and
unites
it self
to
the
[
](A49801-e42160-b)b
b
Conceptui
humano
.
nature
of
man
,
so
as
to
use
it
as
a
Proper
instrument
,
as
the
hand
is
to
the
body
,
and
by
the
same
worketh
divine
works
proper
to
God
,
and
that
,
not
sometimes
transiently
,
but
after
the
manner
of
a
constant
,
and
permanent
Act.
This
is
the
Sum
of
his
exemplification
,
which
,
as
he
confesseth
,
is
very
imperfect
,
and
farr
too
short
.
This
assumption
was
an
act
(
ad
extra
)
;
and
therefore
both
Father
,
Word
,
and
Spirit
must
concur
in
it
;
yet
so
that
the
Word
did
in
a
special
manner
assume
,
and
was
the
proper
terme
of
this
Act.
And
that
word
in
which
was
life
,
which
life
was
the
light
of
men
in
the
Creation
,
did
assume
,
possesse
,
dwell
in
,
and
act
by
the
Soul
,
and
body
of
man
;
so
as
to
be
a
Fountaine
of
Life
and
Spiritual
light
to
man
for
ever
.
This
Word
,
§
.
VIII
so
became
and
was
made
flesh
,
as
that
he
assumed
not
onely
the
body
,
but
the
Soul
of
man
,
even
whole
man
,
and
the
same
at
first
subject
to
frailtyes
,
and
infirmityes
,
to
violence
and
death
,
yet
without
sin
.
And
this
union
was
indissoluble
for
ever
.
And
many
were
the
consequents
of
this
union
,
as
1.
The
communication
of
Idioms
in
predication
:
So
that
because
the
Word
,
which
was
God
,
was
flesh
;
and
word
,
and
flesh
are
one
;
therefore
what
is
true
of
the
word
may
be
affirmed
of
that
flesh
;
and
that
which
was
properly
true
of
that
fl●sh
,
might
be
truly
affirmed
of
that
Word
,
which
was
God
.
So
that
it
may
be
truly
said
,
That
the
flesh
,
and
man
did
that
which
God
did
;
and
God
might
be
said
to
suffer
that
which
the
flesh
did
suffer
,
and
that
by
a
Metonymy
,
and
such
as
no
Rhetorick
ever
taught
us
.
2.
A
neare
relation
between
the
Word
and
that
flesh
,
and
such
as
is
not
to
be
found
in
all
the
world
.
3.
The
excellency
and
dignity
of
that
Nature
,
and
flesh
,
not
onely
above
all
men
,
but
all
Angels
.
4.
The
concurrence
of
the
Word
and
flesh
in
the
acts
of
Redemption
,
and
the
same
singular
,
and
extraordinary
.
But
whether
the
gifts
of
the
Spirits
confirmation
in
holinesse
,
universall
power
,
glory
and
happinesse
which
Christ
attayned
,
did
necessarily
and
instantly
follow
upon
this
Union
,
may
justly
be
doubted
.
That
the
redeemer
should
be
the
Word
,
and
so
God
and
Flesh
too
;
One
,
and
the
chief
Reason
,
was
the
Wisdome
and
Will
of
God
.
And
other
reasons
not
clearly
contayned
in
Scripture
are
better
forborne
then
mentioned
.
After
the
number
and
union
follows
the
distinction
of
the
two
Natures
,
§
.
IX
for
although
they
were
personally
united
,
which
union
is
extrinsecall
,
yet
they
remained
really
distinct
.
The
Word
was
not
changed
into
flesh
,
nor
flesh
into
the
Word
:
but
the
Word
is
the
Word
still
,
and
flesh
flesh
still
,
and
that
essentially
.
It
's
true
,
the
word
before
the
conception
of
the
humane
nature
was
not
flesh
,
but
then
it
was
flesh
,
yet
so
that
it
continues
the
Word
.
Neither
was
there
any
mixture
or
composition
of
these
two
to
make
one
substance
different
from
both
:
nor
any
such
union
of
both
,
that
so
a
third
thing
should
arise
by
way
of
resultancy
;
except
we
may
say
and
that
according
to
the
Scripture
that
the
word
and
flesh
were
so
united
,
that
thence
did
arise
a
third
thing
,
which
we
call
Christ
,
and
some
call
God-Man
.
Yet
still
he
was
so
God
that
he
was
Man
,
and
so
man
that
he
was
the
Word
,
and
God
;
and
so
shall
continue
,
blessed
for
evermore
.
Jesus
Christ
our
Lord
is
the
word
made
flesh
;
§
.
X
and
this
is
the
definition
that
the
Scriptures
give
of
him
;
That
which
followes
is
,
his
office
as
he
is
Redeemer
.
An
office
is
a
derivative
power
,
and
therefore
cannot
be
supreme
,
but
subordinate
:
and
as
an
officer
by
commission
with
a
Mandate
receives
his
power
,
so
he
is
liable
to
account
.
In
this
respect
,
and
for
this
cause
it
is
,
that
though
Jesus
Christ
of
Nazareth
be
the
Word
,
and
so
God
,
yet
as
God
he
cannot
be
an
officer
:
as
flesh
,
and
man
,
he
may
be
,
and
was
such
.
This
the
Scripture
teacheth
plainly
when
it
saith
,
that
he
was
sent
,
received
commandement
from
his
Father
,
was
sealed
,
annoynted
with
the
Holy-Ghost
,
and
with
power
,
did
not
glorifie
himself
,
that
his
Father
gave
him
power
over
all
flesh
,
and
that
all
power
in
Heaven
,
and
earth
was
given
him
:
all
these
things
are
true
of
him
only
as
man
.
His
office
was
the
greatest
and
highest
that
ever
was
:
Because
he
was
supreme
and
universall
governour
above
the
Angels
,
and
all
other
creatures
next
unto
God
.
Therefore
his
place
upon
his
investitute
,
and
solemn
inauguration
was
at
the
right
hand
of
the
eternal
Throne
of
God
:
And
in
this
particular
Joseph
advanced
by
Pharoah
was
a
lively
type
of
him
.
In
him
as
an
officer
,
we
may
consider
.
-
1.
His
Ability
,
-
2.
His
power
and
Authority
.
His
Ability
is
expressed
,
in
that
metaphor
of
being
annoynted
with
the
Holy
Ghost
:
for
he
was
endued
with
all
the
gifts
of
the
Holy
Ghost
,
and
in
the
highest
degree
that
any
creature
was
capable
of
:
therefore
it
is
said
God
giveth
not
the
Spirit
in
measure
unto
him
,
Joh.
3.
34.
but
in
fullnesse
.
So
that
of
his
fullnesse
we
all
have
received
grace
for
grace
,
Joh.
1.
16.
And
the
Spirit
of
the
Lord
shall
rest
upon
him
,
the
spirit
of
Wisdome
and
understanding
,
the
spirit
of
counsail
and
might
,
the
spirit
of
knowledge
and
the
fear
of
the
Lord
,
Isay.
11.
And
at
his
Baptism
the
Heavens
were
opened
,
and
the
Holy-Ghost
was
seen
in
the
likenesse
of
a
Dove
to
descend
and
rest
upon
him
.
These
gifts
and
endowments
he
received
with
a
power
to
communicate
in
a
certain
measure
unto
others
,
The
Spirit
in
this
fullnesse
was
given
him
not
only
to
sanctifie
him
,
but
to
enable
him
for
the
undertaking
,
managing
and
accomplishing
the
great
work
of
Redemption
,
which
was
committed
unto
him
.
Besides
these
Abilityes
he
received
power
,
and
authority
accordingly
,
and
so
had
plain
right
to
do
such
things
,
as
neither
men
nor
Angels
had
right
to
do
.
He
had
power
to
command
all
the
Angels
of
Heaven
,
the
Devils
,
and
all
Creatures
,
and
they
must
obey
him
,
because
they
were
subject
unto
him
.
And
because
he
must
discharge
this
Office
;
for
that
end
,
was
required
an
high
degree
of
wisdom
,
and
the
knowledge
of
the
deep
and
secret
Counsels
of
God
,
especially
concerning
the
Eternal
Salvation
of
sinful
man
,
whose
Nature
he
had
taken
upon
him
.
Therfore
,
he
must
be
a
Prophet
,
able
,
fully
,
infallibly
,
and
with
Power
,
and
Majesty
,
to
declare
the
Mind
and
Will
of
God
.
In
which
capacity
,
and
faculty
,
he
was
more
excellent
then
all
the
Prophets
,
then
Moses
,
then
the
Angels
,
who
have
the
Spirit
of
Prophesie
,
as
being
in
the
Bosome
of
the
Father
,
and
more
intimate
then
the
Angels
were
.
And
he
could
reach
men
not
onely
outwardly
,
but
inwardly
,
and
speak
,
by
the
Spirit
,
immediately
unto
the
Souls
of
men
;
and
that
not
onely
ordinarily
,
by
imprinting
the
Doctrines
of
the
Scripture
outwardly
upon
the
Tables
of
the
Heart
;
but
also
extraordinarily
by
Inspiration
,
and
immediate
Revelation
of
the
Mysteries
of
Gods
Kingdom
.
Thus
he
taught
Apostles
,
Prophets
,
Evangelists
:
And
he
is
the
Head
and
Lord
of
all
Prophets
;
and
all
Angels
,
Prophets
,
Apostles
,
Pastours
,
Teachers
,
are
his
Servants
,
and
subject
unto
him
as
a
Prophet
:
and
his
Doctrine
must
be
heard
,
believed
,
obeyed
;
and
he
that
will
not
submit
unto
it
,
must
be
cut
off
,
and
everlastingly
accursed
.
Because
Man
is
guilty
,
§
.
XI
and
God
angry
,
and
Justice
requires
Eternal
Punishments
,
to
be
executed
,
if
not
prevented
:
therefore
,
there
must
be
some
to
interpose
between
the
just
God
,
and
unjust
Man
,
and
make
satisfaction
unto
justice
,
procure
his
favour
,
and
plead
the
cause
of
penitent
sinners
before
the
Throne
of
God
in
the
Heavenly
Temple
.
Therefore
,
Christ
,
if
he
will
be
a
Redeemer
,
must
do
all
this
,
and
be
a
Priest
;
and
,
as
a
Priest
,
offer
a
Sacrifice
,
for
the
Eternall
expiation
of
sin
;
and
,
as
an
Advocate
,
plead
his
bloud
and
sacrifice
before
his
Father
,
for
all
such
as
come
to
God
,
by
him
.
And
he
must
not
onely
be
a
Priest
,
but
an
Universal
,
and
Eternal
Priest
,
holy
without
any
sin
,
who
may
have
free
and
immediate
access
to
the
Throne
of
God
,
and
such
,
who
is
sensible
of
the
Peoples
misery
;
and
,
in
that
respect
,
willing
and
ready
to
make
reconciliation
for
their
sin
.
Such
a
Priest
,
Christ
,
and
onely
Christ
Jesus
of
Nazareth
,
is
made
so
by
God
,
and
now
confirmed
by
Oath
,
to
minister
in
the
Heavenly
Tabernacle
,
there
to
appear
before
God
for
us
.
Therefore
,
he
is
more
excellent
,
and
above
all
other
Priests
,
even
Aaron
;
nay
,
above
Melchizedeck
,
one
of
the
greatest
Priests
on
Earth
;
and
also
,
above
the
Highest
Priests
of
Angels
,
if
there
be
any
Priest-hood
amongst
them
.
Besides
,
because
he
must
have
Subjects
of
all
Nations
,
in
times
successively
,
unto
the
end
of
the
World
;
and
He
,
and
His
,
shall
have
many
Enemies
,
both
Men
and
Devils
,
and
of
great
power
and
policy
:
therefore
,
he
must
be
a
King
,
invested
with
Universal
,
and
Eternal
Power
,
to
make
Laws
and
Officers
,
to
judge
,
and
to
execute
Judgment
,
in
rendring
eternal
rewards
and
punishments
,
according
to
the
Works
of
such
as
shall
be
judged
,
that
so
he
may
subdue
all
Enemies
,
even
Death
it self
,
protect
his
people
,
and
give
Eternal
Peace
and
Felicity
,
to
such
as
shall
unfeignedly
submit
unto
his
Power
,
and
continue
loyal
and
obedient
Subjects
to
the
end
.
As
God
hath
decreed
before
the
World
,
upon
the
fore-sight
of
man's
sin
,
that
the
World
should
be
made
flesh
:
so
he
likewise
decreed
,
that
he
should
be
invested
with
this
three-fold
power
,
and
to
confer
it
upon
him
,
as
Flesh
united
to
the
Word
.
Upon
the
Fall
of
Adam
,
this
Office
was
promised
:
in
his
Conception
and
Birth
,
he
was
designed
unto
it
:
in
his
Baptism
,
he
was
declared
to
be
the
Son
of
God
:
Upon
his
manifestation
,
after
his
Baptism
,
he
began
to
act
in
this
Three-fold
Office
:
Upon
his
Resurrection
,
he
was
constituted
a
compleat
Priest
,
Prophet
King
,
and
all
power
in
Heaven
and
Earth
given
Him
:
Upon
his
Ascension
,
he
was
solemnly
invested
,
and
confirmed
in
the
place
,
and
began
at
the
right
hand
of
God
to
exercise
his
Power
more
gloriously
.
CHAP.
II.
Concerning
the
Humiliation
of
Jesus
Christ
,
whereby
this
New
Power
was
acquired
:
And
a
brief
Historical
Narration
of
His
Sufferings
.
THis
New
Power
,
as
you
heard
before
,
was
acquired
by
the
Word
made
flesh
;
§
.
I
and
now
we
know
,
by
whom
.
In
the
next
place
,
we
must
enquire
,
by
what
it
was
acquired
.
It
was
acquired
by
the
Humiliation
of
the
Son
of
God
.
This
Humiliation
of
Jesus
Christ
is
that
whereby
He
,
in
the
form
of
a
Servant
,
was
obedient
unto
Death
,
the
Death
of
the
Cross.
In
this
Humiliation
we
have
two
degrees
.
-
1.
He
took
upon
him
the
form
of
a
Servant
.
-
2.
In
that
form
he
suffered
the
Death
of
the
Cross.
1.
He
was
a
Servant
:
For
being
in
the
form
of
God
,
he
thought
it
not
Robbery
or
Sacriledge
to
be
equal
with
God
:
yet
he
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
Servant
,
and
was
made
in
the
likeness
of
men
,
Phil.
2.
6
,
7.
This
state
and
condition
of
a
Servant
taken
upon
Him
,
was
the
first
part
of
his
Humiliation
.
But
here
it
's
to
be
noted
,
1.
That
He
was
not
a
Slave
taken
in
War
nor
sold
,
nor
born
of
Servile
Parents
or
Parent
.
2.
As
He
was
the
Word
,
and
equal
with
God
,
He
could
not
be
a
Servant
,
but
as
He
was
flesh
,
and
made
Man
,
For
as
Man
,
He
was
a
reasonable
Creature
,
and
so
subject
to
God
,
and
bound
to
Obedience
.
3.
Yet
to
be
Man
was
not
all
:
For
He
was
a
Servant
,
in
respect
of
the
mean
condition
of
His
Humane
Nature
:
For
He
was
born
of
a
Mother
,
though
of
Royal
Extraction
from
the
house
of
King
David
,
at
a
great
distance
,
yet
poor
and
mean
,
as
appears
in
that
she
was
espoused
and
married
to
Joseph
,
a
Carpenter
,
and
so
a
Mechanick
,
and
of
the
lowest
Rank
of
Subjects
,
and
also
by
his
poor
Birth
in
a
Stable
.
4.
He
,
as
Man
,
for
the
time
,
laid
aside
,
or
did
not
assume
the
Robes
of
Glory
,
the
State
and
Dignity
which
did
agree
unto
Him
,
as
He
was
the
Son
of
God
;
neither
did
He
take
upon
Him
any
Civil
Command
,
or
Jurisdiction
,
much
less
that
Universal
and
Supream
Power
,
wherewith
He
was
invested
afterward
.
5.
He
was
born
,
not
onely
a
Man
,
but
a
Jew
,
under
the
Bondage
and
Servitude
of
the
Law
,
as
was
manifest
by
His
Circumcision
,
and
Presentation
in
the
Temple
.
6.
He
subjected
himself
unto
the
Ecclesiastical
Power
of
His
own
Nation
,
and
the
Civil
Power
of
the
Romanes
,
so
far
as
to
be
tried
and
condemned
by
both
,
though
He
was
innocent
;
and
was
willing
to
be
obedient
,
not
onely
in
doing
the
good
commanded
,
but
to
suffer
the
evil
,
even
Death
,
the
death
of
Servants
,
nay
of
Slaves
,
nay
of
Dogs
,
which
He
no
way
deserved
.
So
that
He
wholly
denied
Himself
,
renounced
his
own
Will
,
even
in
things
lawful
,
and
was
a
Servant
to
his
Father
in
one
of
the
hardest
,
and
lowest
services
that
ever
was
,
the
service
of
Sin
excepted
.
This
was
a
way
,
which
the
unsearchable
depth
of
Eternal
Wisdom
contrived
,
to
acquire
a
new
transcendent
Power
.
It
's
true
,
that
alter
He
appeared
in
publique
,
He
took
upon
him
some
power
,
and
acted
accordingly
.
He
began
to
preach
the
Gospel
with
power
and
majesty
,
not
onely
in
private
,
but
publick
:
He
gathered
Disciples
,
and
made
Apostles
,
and
other
Officers
,
instituted
Sacraments
,
and
gave
Laws
and
Commissions
,
and
signified
that
He
was
the
Son
of
God
,
and
should
one
day
come
in
the
Clouds
of
Heaven
;
yet
still
He
was
a
Servant
.
The
second
degree
of
his
Humiliation
was
,
§
.
II
that
as
a
Servant
he
was
obedient
unto
Death
,
the
Death
of
the
Cross.
He
was
always
obedient
both
to
God
and
Man
,
in
all
things
so
far
as
He
was
bound
:
He
observed
not
onely
the
Moral
,
but
the
Ceremonial
Laws
of
the
Jews
,
and
the
Civil
Laws
of
the
Romans
,
so
far
as
they
were
just
.
He
many
ways
manifested
himself
to
be
the
Word
made
flesh
,
and
the
onely
Begotten
Son
of
God
,
and
that
not
onely
by
his
eminent
Vertues
but
by
his
Heavenly
Doctrine
,
and
glorious
Works
.
So
that
never
any
gave
better
Example
,
taught
better
Doctrine
or
did
greater
Works
so
beneficiall
to
Mankind
,
and
to
destructive
to
Sathan's
power
.
Yet
he
manifested
himself
in
this
manner
,
onely
amongst
his
own
people
,
seeking
earnestly
not
onely
their
Temporal
Peace
,
but
their
Eternal
Salvation
.
And
all
this
may
be
called
his
Active
Obedience
;
which
,
though
so
excellent
and
perfect
yet
could
not
free
him
from
obedience
in
sufferings
,
which
were
many
;
and
ended
in
the
death
of
the
Cross.
The
History
hereof
I
will
-
1.
Deliver
briefly
out
of
the
Evangelists
;
And
,
-
2.
Discourse
of
the
same
more
at
large
,
out
of
these
and
other
places
of
Scripture
.
Though
he
suffered
by
the
Determinate
Counsel
,
and
sore-knowledge
of
God
,
and
God
had
shewed
before
by
the
mouth
of
all
his
Prophets
,
that
he
should
suffer
;
yet
the
Counsel
of
God
,
and
Predictions
of
the
Prophets
,
were
fulfilled
in
the
manner
following
:
-
1.
By
his
Sufferings
before
Judgment
.
-
2.
By
his
Sufferings
in
Judgment
.
1.
Before
Judgment
,
He
by
his
Example
,
Doctrine
,
Works
,
gathered
many
Disciples
,
and
the
people
followed
him
in
great
multitudes
.
This
was
a
provocation
to
the
ambitious
Rulers
of
the
Jews
,
many
of
whom
were
Pharisees
,
a
Sect
,
in
those
times
,
in
great
account
and
admiration
with
the
people
,
for
eminent
Piety
and
Learning
,
wherein
they
seemed
to
excel
.
And
this
did
grieve
them
much
,
that
He
did
neither
comply
with
them
,
nor
their
Designs
,
nor
receive
any
Commission
from
them
but
did
reprove
their
Hypocrisie
,
and
took
off
their
Vizard
of
Sanctity
,
and
open
before
the
people
their
Ambition
,
Covetousness
,
Cruelty
,
Oppression
,
and
other
enormous
Sins
;
confuted
their
false
Doctrine
,
and
denounced
most
fearful
Woes
against
them
.
His
eminency
and
respect
with
the
People
,
with
the
multitude
of
Disciples
in
all
places
,
especially
at
Jerusalem
were
matter
of
Envy
;
and
the
rest
,
intended
for
Reformation
,
ended
in
their
malice
,
and
his
suffering
.
Out
of
this
envy
and
malice
,
they
traduce
him
amongst
the
People
,
Censure
and
condemn
him
amongst
themselves
,
and
design
his
death
most
unjustly
,
though
under
pretence
of
Justice
,
and
the
Publique
good
.
Sometimes
they
are
ready
to
stone
him
:
Otherwhiles
they
tempt
him
by
Questions
cunningly
devised
,
to
intangle
him
in
his
Answers
:
so
that
they
might
have
some
ground
to
accuse
him
before
the
Governour
.
Sometimes
they
lye
in
wait
for
him
,
and
otherwhiles
seek
to
take
him
by
violence
:
yet
none
of
these
take
effect
,
till
his
hour
was
come
.
And
he
suffered
all
these
things
with
patience
,
and
a
constant
mind
.
Those
were
but
the
beginning
of
sorrows
:
The
night
wherein
he
ate
his
last
Supper
with
his
Disciples
,
instituted
the
Sacrament
of
the
Eucharist
,
for
the
perpetual
remembrance
of
this
Death
,
and
came
to
Gethseman
,
then
they
began
to
be
more
bitter
:
For
after
he
had
washed
his
Disciples
feet
,
fore-told
that
one
of
them
should
betray
him
,
Peter
deny
him
,
and
all
forsake
him
,
made
his
farewell
Sermon
so
full
of
Heavenly
Comfort
,
and
concluded
it
with
a
most
excellent
Prayer
;
he
entred
the
Garden
,
and
the
fatal
place
.
There
his
Soul
began
to
be
troubled
,
and
was
heavy
unto
death
;
and
so
that
bitter
agony
,
above
all
other
most
grievous
,
began
:
wherein
,
He
thus
had
the
greatest
power
and
patience
to
suffer
more
then
Man
or
Angel
was
able
to
indure
,
seemed
to
stoop
,
and
He
fell
groveling
and
pro●rate
upon
the
ground
,
as
though
He
had
been
a
Worm
,
and
no
Man
,
and
prays
earnestly
,
with
strong
cries
and
tears
,
unto
his
Heavenly
Father
,
three
times
,
that
this
Cup
of
his
Passion
might
pass
from
Him
:
yet
He
limited
his
vehement
desire
,
and
resigned
himself
wholly
to
his
Hevenly
Father's
Will
,
and
was
resolved
to
drink
the
very
dregs
of
it
,
if
his
Fathers
Will
was
so
.
So
unwilling
was
He
to
disobey
His
Heavenly
Father's
Commandement
,
and
so
willing
to
save
sinful
Man
,
though
it
cost
him
dear
.
And
such
impression
,
this
Conflict
of
His
Soul
made
upon
his
Body
,
that
He
did
sweat
,
and
His
sweat
was
as
it
were
great
drops
of
bloud
falling
upon
the
ground
.
In
this
saddest
condition
,
none
of
his
Disciples
,
no
not
the
three
nearest
unto
Him
,
though
earnestly
desired
,
could
watch
and
pray
with
Him
one
hour
.
Even
Peter
,
who
so
resolutely
promised
to
dye
with
Him
,
failed
to
be
any
comfort
to
his
Master
,
in
this
exigency
.
So
that
He
had
not
any
comfort
from
any
Creature
,
or
from
any
Man
,
or
from
any
of
His
Disciples
,
or
Apostles
,
or
nearest
and
most
intimate
Friends
,
till
an
Angel
from
Heaven
was
sent
by
His
Father
,
to
comfort
,
strengthen
,
and
encourage
Him
.
What
was
the
particular
distinct
case
of
this
trouble
,
is
doubted
by
many
,
and
many
have
fancied
many
things
:
yet
this
is
certain
,
that
He
had
a
lively
apprehension
and
sense
of
this
Bitter
Cup
,
which
He
did
so
much
deprecate
,
and
did
clearly
fore-see
,
1.
That
God
would
smite
him
,
would
him
,
and
put
him
to
death
,
by
laying
upon
him
the
iniquities
of
us
all
.
2.
That
all
kind
of
miseries
would
rush
upon
him
,
as
it
were
in
one
violent
stream
,
to
over-whelm
him
.
3.
That
all
sorts
of
people
would
conspire
against
Him
,
and
that
with
greatest
and
most
cruel
malice
to
torment
and
confound
●im
.
4.
That
the
Prince
of
Darkness
,
with
all
his
Damned
Power
,
would
be
let
loose
,
and
permitted
with
greatest
violence
to
assault
Him
:
for
it
was
the
hour
of
the
power
of
Darkness
.
That
in
all
this
,
his
Father
,
for
a
time
,
would
with-draw
his
sweetest
comforts
,
and
suffer
his
Enemies
to
prevail
,
and
put
him
to
a
shameful
death
.
And
that
which
He
most
feared
was
,
left
by
impatience
,
or
distrust
,
or
some
other
way
,
He
should
offend
His
Heavenly
Father
,
and
so
have
made
void
the
great
Design
of
Redemption
,
and
given
the
Devil
the
Victory
.
For
Satan's
chief
intention
was
,
not
to
torment
his
body
,
and
put
him
to
a
Temporal
Death
,
but
to
tempt
him
to
sin
,
and
herein
he
was
disappointed
:
For
Christ
,
in
the
days
of
his
flesh
,
when
He
had
offered
up
Prayers
and
Supplications
,
with
strong
crying
and
tears
unto
Him
,
who
is
able
to
save
Him
,
was
heard
;
that
is
,
delivered
from
what
He
feared
,
though
not
from
the
Death
of
the
Cross.
These
were
His
Sufferings
before
judgment
.
§
.
III
In
Judgment
,
we
may
observe
,
-
1.
The
Preparatives
,
or
Fore-runners
.
-
2.
The
Trial.
-
3.
The
Execution
.
The
Preparatives
for
Trial
were
,
the
betraying
of
Him
:
His
Attachment
,
the
bringing
of
Him
bound
to
the
Place
of
Trial.
For
He
was
most
unworthily
betrayed
by
one
of
His
own
Disciples
,
yea
one
of
His
Apostles
,
who
being
covetous
became
treacherous
,
and
receiving
the
Devil
into
his
Heart
,
when
no
admonition
would
divert
Him
from
His
cursed
Enterprise
,
contracted
with
the
High-Priests
,
and
Rulers
,
for
30
pieces
of
silver
,
to
betray
His
Master
,
who
was
better
then
the
whole
world
:
and
according
to
the
Damned
Contract
,
unto
his
own
Eternal
Woe
,
he
directs
a
Company
armed
to
the
place
where
Christ
was
;
and
,
lest
He
should
escape
,
or
not
be
taken
,
he
betrays
Him
by
a
Kiss
,
a
sign
of
love
in
it self
;
but
,
in
this
business
,
an
effect
,
and
act
of
horrid
treachery
.
After
He
was
betrayed
,
and
so
discovered
,
they
apprehend
,
and
attach
him
in
a
disgraceful
way
.
For
though
He
never
hid
,
or
concealed
Himself
,
but
taught
openly
,
and
often
;
and
,
but
the
day
before
,
in
the
greatest
and
chiefest
City
,
and
in
the
Temple
,
the
most
publique
place
,
and
so
was
ready
at
any
time
to
appear
before
the
Rulers
to
clear
his
own
innocency
;
yet
,
as
though
he
had
been
a
Malefactour
,
a
Thief
,
a
Murtherer
,
conscious
of
his
Crime
,
who
hid
himself
,
declined
Judgment
,
and
sought
to
escape
,
so
they
deal
with
him
.
Thus
he
was
presumed
to
be
guilty
of
some
capital
crime
,
and
therfore
not
fairly
summoned
,
and
dealt
withall
as
a
free
subject
.
This
Christ
told
them
of
,
and
charged
them
with
it
.
After
He
is
apprehended
,
they
bind
him
as
a
prisoner
to
secure
him
,
and
lead
him
to
the
place
of
Trial.
A
very
great
Trial
it
was
,
wherein
God
did
condemn
and
punish
:
Mankind
in
his
own
Son
;
and
though
He
proceeded
justly
,
yet
the
judgment
of
man
,
in
this
particular
,
was
abominably
unjust
.
His
Trial
is
two-fold
,
before
-
1.
The
Ecclesiastical
,
-
2.
The
Civil
Judge
.
The
Ecclesiastical
Court
had
Cognisance
of
false
Doctrine
,
Blasphemy
,
and
such
like
Crimes
,
and
accordingly
proceed
in
the
examination
of
the
party
,
and
the
Witnesses
,
and
with
that
care
and
diligence
,
as
though
they
feared
lest
they
should
not
find
sufficient
Evidence
against
Him
,
and
such
as
might
satisfie
the
Procurator
Pontius
Pilate
.
When
they
failed
of
all
sufficient
proofs
,
the
High-Priest
took
a
new
and
uncouth
way
to
convince
him
from
his
own
words
,
and
so
adjures
him
to
tell
them
plainly
,
or
expresly
,
Whether
He
were
the
Son
of
God
.
To
this
,
He
answers
directly
,
that
He
was
the
Son
of
God
,
and
the
day
would
come
,
when
they
should
see
him
sitting
on
the
right
hand
of
power
,
and
coming
in
the
Clouds
of
Heaven
.
This
answer
they
expected
,
and
from
his
own
words
condemn
the
Judge
of
Heaven
and
Earth
to
be
guilty
of
Blasphemy
.
After
his
most
unjust
condemnation
,
He
,
as
one
out
of
all
Protection
,
and
unworthy
of
any
benefit
of
Law
,
is
exposed
to
the
abuses
of
the
vilest
Wretches
,
who
did
hood
wink
him
,
mock
him
,
spit
upon
him
,
blaspheme
him
,
who
was
now
already
betrayed
by
Judas
,
presently
denied
by
Peter
,
and
forsaken
of
all
his
Disciples
.
These
miseries
,
this
ingratitude
,
these
indignities
,
the
glorious
Son
of
God
,
and
Lord
of
Angels
,
did
endure
.
This
Trial
in
the
Ecclesiastical
Court
,
§
.
IV
being
finished
,
He
is
brought
before
the
Civil
Judge
,
and
tried
there
again
.
What
the
Reason
hereof
was
,
is
not
so
evident
:
It
may
be
,
the
High-Priests
still
were
afraid
of
the
People
,
lest
they
should
rise
against
them
,
if
they
shou'd
proceed
to
publique
and
open
execution
;
or
it
might
be
,
because
the
Romanes
denied
them
Jurisdiction
in
Capital
Causes
.
This
seems
to
be
implied
in
their
words
to
the
Procurator
,
It
's
not
lawful
for
us
to
put
any
man
to
death
,
Joh.
18.
31.
He
is
brought
before
Pilate
,
and
sent
by
Pilate
to
Herod
.
Herod
finds
in
him
no
cause
of
death
;
neither
doth
Pilate
:
and
therefore
,
out
of
Justice
,
and
Natural
Conscience
,
and
other
Reasons
,
justifies
him
as
unworthy
of
death
several
times
,
and
several
times
seeks
to
release
him
.
And
as
he
was
unwilling
to
condemn
him
,
because
there
was
no
cause
,
and
for
that
He
knew
the
Rulers
out
of
Envy
had
delivered
Him
into
His
hands
;
so
He
was
afraid
to
do
it
,
is
admonished
by
His
Wife
,
and
that
in
some
sort
from
Heaven
to
have
nothing
to
do
with
that
righteous
man
;
but
especially
when
He
heard
He
was
the
Son
of
God
.
Yet
they
accuse
Him
vehemently
of
haynous
crimes
,
as
Sedition
,
and
High-Treason
against
Caesar
,
and
importune
him
to
do
justice
;
and
seeing
him
unwilling
to
pass
judgment
against
Him
,
and
willing
,
and
very
earnest
to
release
Him
,
they
perswade
the
people
to
desire
Barabbas
,
a
cruel
Murtheret
,
to
be
delivered
to
them
,
according
to
the
Custom
;
and
to
cry
,
without
ceasing
,
Crucifie
,
crucifie
Jesus
;
and
that
which
was
of
greatest
force
,
they
tell
Pilate
plainly
,
that
if
He
released
Him
,
He
was
not
Caesars
friend
;
and
,
in
these
words
,
imply
,
that
they
would
accuse
Him
,
if
he
let
Him
go
.
So
in
the
end
,
the
cries
of
the
tumultuous
Rabble
,
the
fear
of
a
Tumult
,
and
much
more
of
his
Masters
displeasure
,
prevail
with
him
to
condemn
him
to
death
,
against
all
Justice
,
all
Admonitions
,
and
his
own
Conscience
,
though
he
had
former●y
scourged
him
.
So
vile
a
thing
it
is
in
any
(
Judge
especially
)
to
fear
Man
,
more
than
God
,
and
Temporal
more
than
Eternal
punishments
.
Thus
Barabbas
is
released
,
the
guilt
of
Christ's
bloud
charged
upon
the
Jews
;
who
take
it
upon
them
,
and
their
children
,
to
their
condemnation
,
and
confusion
;
And
Christ
is
delivered
to
the
Souldiers
.
-
1.
To
be
abused
.
-
2.
To
be
executed
.
As
He
was
accused
,
and
so
condemned
for
this
cause
alleadged
,
that
He
said
He
was
the
King
of
the
Jews
;
so
they
accordingly
abuse
Him
.
They
divest
Him
of
His
outward
garments
,
crown
Him
with
thorns
,
array
Him
with
a
purple
garment
,
as
signs
of
Royal
Dignity
,
put
a
Reed
,
for
a
Scepter
,
into
his
hands
,
bow
before
him
,
and
salute
him
,
as
King
of
the
Jews
;
and
withall
,
smite
Him
on
the
Head
,
to
make
the
Thorny-Crown
pierce
into
His
Temples
.
And
after
they
had
made
themselves
sport
,
with
His
miseries
,
and
satiated
themselves
,
they
take
off
those
Ornaments
of
derision
,
and
lead
him
to
the
place
of
Execution
:
which
followed
immediately
upon
this
unjust
Judgment
,
and
so
many
indignities
offered
him
.
He
is
led
out
of
the
City
,
as
a
prophane
,
unhallowed
person
,
unworthy
to
abide
in
that
holy
place
and
he
must
carry
his
cross
;
which
yet
Simon
of
Cyrene
was
afterward
compelled
to
do
.
Being
brought
to
the
place
of
execution
,
he
is
divested
of
his
garments
,
which
are
divided
amongst
the
Souldiers
,
who
cast
lots
upon
his
seamless
coat
;
which
done
,
He
is
nailed
to
the
Cross
,
and
suffers
cruel
torment
.
Instead
of
ease
and
comfort
,
they
give
him
gall
to
eat
,
and
vinegar
to
drink
,
they
mock
him
,
give
him
vile
and
cutting
words
.
In
midst
of
this
condition
,
He
is
deserted
for
a
time
,
the
sweetest
comforts
of
Heaven
restrained
from
Him
,
the
Devils
of
Hell
permitted
to
exercise
their
malice
,
cruelty
,
and
power
upon
Him
.
And
that
we
might
understand
his
sufferings
to
be
far
greater
then
we
can
imagine
,
He
cries
out
My
God
my
God
,
why
hast
thou
forsaken
me
?
and
complains
of
such
miseries
as
never
any
suffered
.
Job's
afflictions
were
many
and
grievous
,
and
came
nearest
unto
these
of
Christ
,
yet
were
far
short
.
He
suffered
thus
upon
the
Cross
,
from
the
6th
,
unto
the
9th
hour
of
the
day
,
and
then
died
,
and
commended
his
Soul
into
the
hands
of
his
Heavenly
Father
.
Thus
the
Consecration
of
the
great
High
Priest
was
finished
,
the
things
fore-told
concerning
his
Suffering
fulfilled
,
and
his
bitter
suffering
had
an
end
.
That
day
,
his
body
being
dead
,
pierced
by
a
Souldier
,
though
no
bone
of
this
true
Paschal
Lamb
was
broken
,
sent
forth
water
and
bloud
:
and
being
taken
down
from
the
Cross
,
yielded
by
consent
of
the
Governour
,
into
the
hands
of
Joseph
of
Arimathea
,
was
by
him
,
and
Nicodemus
decently
and
honourably
interred
in
a
new
Sepulchre
,
where
never
any
man
was
buried
,
continued
separate
from
His
Soul
,
as
His
Soul
from
it
,
unto
the
third
day
,
and
saw
no
corruption
.
And
this
was
the
deep
Humiliation
of
the
Son
of
God
,
whereby
this
universal
and
eternal
Power
was
acquired
.
CHAP.
III.
A
more
large
Discourse
of
Christ's
Obedience
unto
the
Death
of
the
Cross.
I
Will
not
here
take
up
time
in
shewing
both
how
many
,
§
.
I
and
also
how
grievous
the
sufferings
of
Christ
were
:
For
that
hath
been
done
by
many
others
,
and
it
may
be
sufficiently
understood
by
what
hath
been
said
,
nor
onely
that
they
were
many
,
and
grievous
,
but
also
far
greater
then
we
can
understand
:
But
I
will
-
1.
Consider
this
Humiliation
of
Christ
,
as
it
was
an
Obedience
unto
Death
,
and
a
Sacrifice
of
Him
,
as
a
Priest
.
-
2.
I
will
declare
the
Effects
thereof
.
-
3.
I
will
endeavour
to
shew
how
far
the
benefit
of
this
Humiliation
was
communicable
,
or
derivable
unto
sinful
Man
;
And
-
4.
The
Attributes
God
manifested
in
this
Humiliation
.
Many
with
great
Eloquence
and
Art
have
methodically
set
forth
the
Passions
of
our
Saviour
;
and
their
intention
was
,
to
affect
the
Hearts
of
their
Auditors
,
and
stir
up
to
sorrow
and
other
passions
:
Yet
these
four
things
are
matter
of
greatest
moment
give
a
clearer
light
to
understand
the
great
mystery
of
Redemption
,
and
are
effectual
to
melt
our
hearts
with
godly
inccour
for
our
sins
,
to
make
us
sensible
of
God's
wonderful
love
,
to
revive
our
hearts
with
heavenly
comfort
,
and
to
mortifie
our
corruptions
.
1.
Therefore
,
this
Humiliation
was
an
Act
of
Obedience
unto
God
his
Heavenly
Father
,
who
out
of
his
unspeakable
love
gave
him
this
command
to
be
servant
for
a
while
and
suffer
death
for
sinful
man's
salvation
.
This
was
an
Act
of
transcendent
power
,
to
give
such
a
Law
;
and
Christ
willingly
out
of
pitty
unto
his
Brethren
,
submitted
to
this
power
,
and
was
willing
to
be
bound
by
this
Law
,
and
become
a
servant
and
was
obedient
unto
this
Death
.
Therefore
it
is
written
,
Loe
I
come
to
do
thy
will
;
that
is
,
this
great
Command
of
suffering
death
,
not
for
himself
,
but
for
others
,
being
guilty
,
and
bound
in
their
own
persons
to
suffer
:
which
was
an
act
of
greatest
love
that
possibly
can
be
expressed
.
In
that
it
was
an
act
of
obedience
it
signifies
his
willingness
and
doth
teach
us
that
he
suffered
freely
:
For
all
obedience
is
free
and
willing
or
else
no
obedience
.
That
it
was
willing
and
free
is
many
ways
evident
:
For
no
man
(
saith
he
)
taketh
my
life
from
me
,
but
I
laid
it
down
of
my self
Joh.
10.
18.
No
man
took
it
from
him
because
no
one
could
do
it
,
if
he
had
not
bin
willing
to
have
parted
with
it
.
His
Prayer
,
wherein
he
so
earnestly
three
several
times
deprecated
the
Cup
of
his
Passion
,
makes
it
clear
by
that
clause
,
wherein
he
corrected
his
natural
desire
,
Thy
will
,
not
mine
be
done
.
It
was
often
attempted
,
both
by
fraud
and
force
,
to
take
away
his
life
,
but
it
could
not
be
done
before
that
hour-wherein
he
was
willing
to
lay
it
down
himself
.
He
offered
himself
unto
the
Band
of
Souldiers
,
which
came
to
apprehend
him
,
and
said
unto
them
,
Whom
seek
ye
?
They
said
,
Jesus
of
Nazareth
;
He
answers
,
I
am
he
:
and
resently
,
at
that
word
,
they
went
backward
&
fell
down
to
the
ground
.
Besides
,
he
could
have
called
for
12
Legions
of
Angels
,
to
defend
,
or
rescue
him
,
and
yet
he
would
not
do
it
.
To
be
a
servant
,
and
suffer
the
death
of
the
Cross
,
was
an
act
of
greatest
humility
:
For
,
the
Son
of
God
,
the
Word
made
flesh
,
Humane
Nature
united
so
nearly
to
the
Deity
,
to
deny
himself
so
far
,
as
to
be
below
the
Angels
,
below
so
many
men
,
to
be
a
Servant
in
the
meanest
rank
of
men
,
subject
to
the
Law
,
to
Civill
,
and
Ecclesiastical
Power
;
and
,
though
Lord
of
Angels
,
yet
to
abase
himself
so
low
,
as
to
suffer
such
reproach
,
and
all
kind
of
indignities
,
from
the
basest
sort
of
Abjects
,
and
Refuse
of
the
people
,
and
as
it
were
to
be
trampled
upon
,
as
though
he
were
a
Worm
,
and
the
ba●e●●
and
most
guilty
Wretch
in
the
World
,
though
he
was
most
innocent
,
was
humility
indeed
,
and
a
stupendious
humiliation
.
This
Act
of
Obedience
,
was
performed
with
greatest
patience
and
charity
that
ever
any
was
:
For
he
opened
not
his
mouth
,
was
dumb
as
the
sheep
befor
the
Shearer
:
When
he
was
reviled
,
he
reviled
not
again
.
They
curse
him
,
blaspheme
him
,
deride
him
,
and
many
ways
abuse
him
,
yet
he
is
quiet
,
and
his
Soul
so
calm
,
as
though
he
suffered
nothing
,
though
he
suffered
more
than
ever
any
did
.
And
this
was
his
Charity
,
that
he
humbled
himself
,
and
suffered
all
this
for
unworthy
,
ungodly
sinners
,
and
enemies
,
even
for
the
Eternal
Salvation
of
those
who
did
afflict
and
crucifie
him
,
praying
to
his
Father
to
forgive
them
,
for
they
knew
not
what
they
did
.
In
that
,
§
.
II
as
a
Servant
,
he
was
obedient
unto
Death
,
the
Death
of
the
Cross
,
and
endured
such
cruel
pains
,
and
so
shameful
a
death
,
though
he
was
so
excellent
,
and
innocent
;
this
doth
give
us
occasion
to
think
and
consider
of
many
things
:
For
,
1.
By
this
we
may
understand
,
that
his
sufferings
were
very
great
,
not
onely
in
respect
of
the
multitude
of
them
,
the
quality
of
the
persons
from
whom
,
the
parts
wherein
he
suffered
,
and
the
nature
of
his
sufferings
:
But
from
this
,
that
he
died
the
death
of
the
Cross.
And
this
Death
was
,
-
1.
Violent
,
not
Natural
.
-
2.
Cruel
,
and
full
of
Pain
.
-
3.
Ignominious
and
most
Reproachful
.
-
4.
Most
accursed
.
-
5.
Joyned
with
far
greater
Torments
,
and
trouble
of
the
Soul
,
then
we
can
conceive
.
2.
Seeing
Death
is
the
wages
of
Sin
,
it
must
be
for
Sin
;
and
seeing
he
had
no
sin
of
his
own
,
it
must
be
for
the
sins
of
others
.
And
because
where
there
is
no
Law
,
there
is
no
sin
,
therefore
must
there
be
some
Law
transgressed
,
whereby
He
became
liable
to
this
punishment
of
death
.
The
Law
,
of
it self
,
made
none
liable
to
death
,
but
the
parties
violating
it
,
which
Christ
never
did
;
therefore
,
there
must
be
a
Law-giver
,
and
a
Judge
above
the
Law
,
who
had
power
to
transfer
the
punishment
,
from
the
guilty
,
upon
One
innocent
,
who
was
willing
to
take
it
upon
him
.
The
Law-giver
was
God
,
and
He
was
the
Judge
,
and
gave
a
Command
to
Jesus
Christ
,
to
suffer
this
death
due
to
sinful
man
,
and
he
willingly
submitted
,
and
became
Surety
or
Hostage
for
man
.
And
by
vertue
of
this
Command
,
and
Christ's
Voluntary
Submission
,
the
Law
transgressed
had
power
over
him
,
and
he
became
liable
to
this
death
:
And
so
he
who
knew
no
sin
,
became
sin
for
us
,
that
we
might
be
the
righteousness
of
God
in
Him
,
2
Cor.
5.
ult.
So
that
in
this
suffering
of
death
,
though
the
Devil
,
and
the
Jews
,
with
Pontius
Pilate
,
were
active
in
crucifying
Christ
,
We
must
consider
,
God
,
as
Supream
Judge
,
did
pass
the
Sentence
,
and
execute
the
same
.
Christ
is
the
Head
of
,
and
Hostage
for
Mankind
,
and
a
general
person
suffering
for
many
,
that
the
benefit
might
redound
to
many
.
In
this
respect
,
that
Christ
suffered
for
the
sin
of
others
,
we
may
conclude
,
that
his
suffering
was
a
punishment
in
proper
sense
;
and
,
that
God
,
in
threatning
death
to
Adam
,
and
Mankind
,
sinning
,
reserved
a
power
and
liberty
to
himself
to
punish
the
party
sinning
,
or
some
other
for
him
.
Yet
because
the
thing
,
in
the
obligation
,
was
the
punishment
of
the
guilty
offending
,
and
not
the
Innocent
;
it
must
needs
be
an
Act
of
Grace
in
God
,
by
his
Command
,
to
substitute
another
,
and
also
to
accept
his
Suffering
,
as
an
Expiation
of
their
sins
.
It
was
Justice
in
Him
,
that
He
would
punish
Sin
;
but
free
Mercy
to
punish
it
in
Christ
,
and
be
satisfied
with
that
death
of
another
person
.
But
of
these
particulars
more
hereafter
,
when
I
shall
declare
how
,
and
how
far
the
benefit
of
this
Redemption
,
may
be
derived
to
others
.
This
Death
was
Death
,
§
.
III
and
Death
of
the
Cross
,
to
signifie
the
justice
and
severity
of
God
,
and
the
desert
of
sin
,
which
is
shame
,
pain
,
a
Curse
.
For
this
death
was
shameful
▪
painful
,
accursed
.
Therefore
,
it
is
said
,
that
Christ
endured
the
Cross
,
and
despised
the
shame
,
Heb.
12.
2.
and
that
he
became
a
Curse
for
us
,
God
.
3.
13.
Therefore
,
the
bitter
passion
of
our
Saviour
,
may
perswade
us
all
for
ever
to
●ear
,
and
hate
that
sin
,
which
so
much
offended
the
just
God
,
that
He
punished
it
so
severely
in
our
Saviour
.
For
he
never
suffered
death
,
neither
did
he
lay
upon
him
the
iniquities
of
us
all
,
to
this
end
,
that
we
might
have
liberty
to
sin
,
but
that
we
should
repent
with
godly
sorrow
,
and
ever
mortifie
corruption
,
&
the
very
root
of
sin
in
us
.
The
death
of
Christ
should
be
the
death
of
sin
in
us
;
and
the
remembrance
of
his
sufferings
should
break
our
hearts
,
humble
us
,
and
separate
us
from
sin
.
—
That
Christ
should
die
,
and
we
should
live
,
and
his
death
should
be
our
life
,
was
often
signified
by
the
ancient
Sacrifices
,
wherein
the
bloud
and
death
of
the
thing
sacrificed
,
was
a
kind
of
expiation
of
the
sin
of
man
.
Man
sins
,
and
Beasts
suffer
,
to
signifie
,
that
there
must
be
a
far
better
Sacrifice
to
purge
away
the
sin
of
Man
,
and
purifie
his
Conscience
.
Therefore
Order
requires
,
that
we
consider
the
death
of
the
Cross
,
so
willingly
suffered
as
a
Sacrifice
:
And
,
if
it
was
a
Sacrifice
,
as
no
doubt
it
was
,
we
must
observe
-
1.
The
Priest
.
-
2.
The
thing
offered
.
-
3.
The
Party
in
whom
it
was
offered
.
-
4.
The
Parties
to
be
sanctified
by
this
Offering
.
The
Priest
is
CHRIST
.
The
Sacrifice
,
HIMSELF
.
The
Party
to
whom
it
was
offered
,
GOD.
The
Parties
to
be
sanctified
,
SINFVL
MEN
,
for
whom
He
suffered
.
That
Christ
was
a
Priest
,
the
Apostle
proves
,
Heb.
5.
6.
For
there
he
first
describes
a
Priest
to
be
a
Mediatour
between
God
and
Man
,
in
matters
of
Religion
:
and
in
his
Offerings
and
Prayers
,
represents
the
People
:
In
blessing
of
the
People
,
He
represents
God
:
though
of
this
He
saith
nothing
in
that
Chapter
;
yet
in
the
7th
,
in
Melchizedeck
blessing
and
tithing
Abraham
,
he
implies
,
that
in
both
these
Acts
,
a
Priest
represents
God
.
And
because
a
Priesthood
is
an
Office
,
and
a
Priest
and
Officer
in
Religion
,
and
things
pertaining
to
God
,
he
informs
us
,
that
,
very
one
cannot
be
a
Priest
,
but
one
taken
from
amongst
men
,
and
ordained
for
men
.
And
as
an
Officer
is
made
by
the
Will
and
Commission
of
the
Supream
Power
,
and
must
not
presume
upon
,
and
usurp
the
Office
;
therefore
Christ
did
not
glorifie
himself
,
but
was
chosen
,
called
ordained
a
Priest
,
and
that
immediatly
by
God
.
And
his
Commission
he
finds
in
Psal.
2.
7.
&
110.
4.
And
his
Priesthood
was
powerful
,
most
excellent
,
personal
,
immutable
,
made
so
by
Oath
,
and
Eternal
,
and
he
himself
holy
without
sin
.
He
must
minister
in
the
Heavenly
Tabernacle
,
and
his
Ministery
must
be
Spiritual
,
and
himself
the
Mediatour
of
the
New
Testament
,
to
procure
and
dispose
of
the
Spiritual
and
Eternal
Blessings
promised
in
the
same
.
Amongst
many
other
Services
to
be
performed
by
a
Priest
,
one
,
and
a
principal
,
was
Sacrifice
;
and
in
the
Levitical
Service
,
that
of
Expiation
,
yearly
offered
on
the
10th
day
of
the
7th
Month
was
most
eminent
:
and
this
the
Apostle
singles
out
as
the
most
excellent
Sacrifice
to
typifie
the
death
of
Christ
,
as
far
more
excellent
then
that
Sacrifice
of
the
Levitical
High-Priest
,
Chap.
9.
Therefore
,
the
death
of
Christ
was
a
Sacrifice
Ilastical
,
and
Propitiatory
.
His
willing-suffering
of
death
was
the
Offering
:
the
Thing
offered
,
was
Himself
:
For
he
offered
himself
without
spot
.
The
Party
to
whom
he
offered
himself
was
God
,
considered
1.
As
Law-giver
offended
.
2.
As
Judge
,
who
had
power
to
refuse
or
accept
the
Offering
;
and
upon
the
same
accepted
,
to
pardon
sin
,
and
give
Eternal
Life
.
The
Parties
to
be
sanctified
by
this
Offering
,
were
sinful
,
and
guilty
Persons
,
acknowledging
Christ
alone
to
be
the
Priest
,
and
this
Death
the
full
and
onely
expiation
of
sin
,
and
resting
in
the
same
alone
.
So
that
this
Sacrifice
so
was
offered
unto
God
,
and
this
Offering
was
an
Act
of
Christ
,
as
a
Priest
;
and
,
in
particular
,
it
was
an
Act
of
Obedience
to
that
great
and
transcendent
Command
of
His
Heavenly
Father
,
that
He
should
suffer
death
for
the
sin
of
Man
;
and
the
intention
of
it
was
to
take
away
,
and
expiate
the
sin
of
Man
:
and
,
in
this
respect
,
it
's
said
,
that
by
His
own
blood
He
entred
in
once
into
the
Holy
Place
,
and
obtained
Eternal
Redemption
,
or
Remission
.
Christ
entred
two
several
times
into
Heaven
.
1.
Immediately
upon
His
Death
,
when
His
Soul
separated
from
His
Body
,
was
received
into
Paradise
.
2.
When
He
was
risen
,
He
ascended
both
Soul
and
Body
,
as
immortal
into
the
Heaven
of
Heavens
,
where
He
doth
,
and
shall
continue
until
the
time
of
the
Restitution
of
all
things
.
The
first
entrance
seems
to
be
that
which
obtained
Eternal
Redemption
.
For
as
the
High-Priest
,
presently
upon
the
slaying
of
the
Sacrifice
,
takes
the
blood
,
and
enters
into
the
Holy
Place
,
and
appears
before
the
M●rcy-Seat
;
and
when
that
was
done
,
the
expiation
of
the
sins
of
the
People
was
finished
:
So
Christ
being
slain
,
and
dying
upon
the
Cross
,
His
Soul
enters
the
Holy
Place
of
Heaven
as
separated
from
the
Body
,
and
so
presented
himself
before
the
Throne
of
the
Eternal
Judge
,
as
having
suffered
death
,
as
God
commanded
,
humbly
demands
that
which
God
had
promised
,
and
so
speeds
.
For
He
obtained
Eternal
Redemption
.
And
lest
this
Death
of
Christ
should
seem
to
be
an
ordinary
thing
,
The
Sun
was
darkened
,
the
Earth
did
tremble
,
the
Rocks
were
torn
asunder
,
the
Veil
of
the
Temple
was
rent
from
the
top
to
the
bottome
;
and
all
this
to
signifie
,
that
the
Great
High-Priest
was
entered
by
His
Death
and
blood
into
the
Holy
Place
of
Heaven
,
and
had
obtained
Eternal
Remission
;
the
great
Encounter
between
the
Son
of
God
,
and
the
Prince
of
Darkness
was
past
,
and
Christ
obtained
the
Victory
,
and
the
sin
of
Man
was
now
punished
in
the
Surety
and
Hostage
of
Mankind
;
and
the
greatest
Execution
in
the
World
was
ended
,
and
by
the
same
an
entrance
was
made
into
the
place
of
Glory
.
After
that
it
hath
been
made
evident
,
§
.
IV
that
this
Suffering
of
Christ
was
an
Act
of
Obedi●nce
unto
the
Death
of
the
Cross
,
and
a
Sacri●ice
;
●he
next
thing
,
in
the
second
place
,
to
be
inquired
,
is
,
what
the
effects
of
this
Sacrifice
were
.
And
they
are
of
two
sorts
:
-
1.
Immediate
.
-
2.
Mediate
.
Immediate
are
reduced
to
two
:
The
First
is
called
satisfaction
.
The
Second
,
Merit
.
And
both
these
,
in
respect
of
man
,
are
called
Propitiation
:
yet
the
immediate
effect
,
in
respect
of
Christ
,
is
Merit
,
and
onely
Merit
.
In
respect
of
man
,
it
's
written
That
God
set
forth
Christ
the
Propitiation
for
our
sins
,
by
Faith
,
through
His
Blood
,
Rom.
3.
25.
And
He
is
the
Propitiation
for
our
sins
,
and
the
sins
of
the
whole
World
,
1
Joh.
2.
2.
And
that
God
did
manifest
His
love
,
in
sending
His
Son
to
be
the
Propitiation
for
our
sins
,
1
Joh.
4.
10.
To
be
a
Propitiation
,
is
to
make
God
offended
,
propitious
unto
guilty
Man
.
This
Propitiation
,
therefore
,
in
respect
of
sin
,
which
is
also
called
Redemption
,
may
be
truly
said
to
be
Satisfaction
,
made
to
the
Supream
Judge
offended
,
so
as
to
free
the
party
guilty
from
the
obligation
unto
punishment
.
Neither
need
we
scruple
the
word
,
Satisfaction
.
as
not
found
in
Scripture
:
for
it
's
expresly
used
by
our
Translators
,
Numb.
35.
31.
Moreover
,
ye
shall
take
no
satisfaction
for
the
life
of
a
Murtherer
,
that
is
guilty
of
death
&c.
The
word
in
the
Original
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
turned
by
the
Septuag●●
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Whence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
used
in
the
New-Testament
,
and
translated
Redemption
,
Ransome
,
&c.
And
it
signifies
a
gift
or
price
,
or
something
offered
to
him
that
hath
power
of
life
and
death
,
and
accepted
as
a
sufficient
satisfaction
:
it
frees
the
party
liable
to
death
,
because
an
Enemy
,
or
guilty
of
some
capital
Crime
,
from
Death
,
and
that
Obligation
unto
Death
.
The
word
,
Lutron
,
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
free
from
death
.
That
which
made
sinful
man
liable
to
death
,
was
the
Will
of
the
Law-giver
,
expressed
in
the
Law
,
and
binding
man
to
Obedience
,
or
Death
.
Man
disobeying
justly
deserves
Death
,
and
God
the
Supream
Judge
might
justly
condemn
him
,
and
nothing
could
free
man
from
the
Obligation
,
but
Pardon
,
Pardon
might
be
granted
two
ways
;
either
,
ex
nudâ
voluntate
,
absolutely
and
freely
out
of
meet
mercy
without
any
consideration
of
,
or
respect
unto
,
His
Law
and
Justice
;
or
,
à
Satisfactione
,
upon
consideration
of
something
done
,
suffered
,
offered
for
satisfaction
,
unto
Divine
Justice
violated
.
And
this
satisfaction
might
be
made
,
either
by
the
Party
offending
,
or
some
other
,
taken
as
a
Surety
or
Hostage
,
whose
life
is
engaged
for
the
life
of
another
.
In
this
particular
case
pardon
is
granted
,
not
without
consideration
:
For
that
could
not
stand
with
the
honour
of
the
Law
and
Divine
Justice
,
but
upon
satisfaction
to
be
made
.
This
satisfaction
could
not
be
made
by
the
Parties
offending
,
who
were
guilty
and
unworthy
:
Therefore
it
was
made
by
another
,
Christ
Jesus
,
the
Word
,
made
flesh
,
who
became
an
Hostage
for
sinful
Man
,
and
engaged
His
life
.
And
as
He
had
engaged
His
Life
,
so
He
gave
Himself
a
Ransome
for
ALL
,
1
Tim.
2.
6.
And
here
,
many
things
are
observable
:
1.
That
Christ
being
the
Word
,
made
Flesh
,
and
Innocent
,
was
fit
,
and
onely
He
was
fit
,
to
be
a
Hostage
:
-
1.
As
Flesh.
-
2.
As
Flesh
united
to
the
Word
.
-
3.
As
Innocent
.
-
4.
As
freely
,
upon
God's
Command
and
Commission
,
offering
Himself
.
2.
That
God
,
in
strict
Justice
,
might
have
refused
the
Hostage
,
and
the
Ransome
and
Satisfaction
offered
and
made
,
because
neither
the
one
,
nor
the
other
,
were
in
the
Obligation
of
the
Law
.
3.
Yet
He
,
in
free
mercy
,
accepted
both
,
in
behalf
of
,
and
for
sinful
Man
.
4.
The
proper
effect
,
in
respect
of
God
,
which
followed
upon
the
Ransome
,
or
Lutron
given
and
accepted
,
was
,
that
God
was
propitious
,
and
willing
to
pardon
and
save
.
5.
Yet
Divine
Wisdome
,
in
respect
unto
His
Justice
and
Holiness
,
determined
the
tearms
,
upon
which
Pardon
should
be
actually
given
;
and
expressed
the
tearms
,
in
the
Promise
,
which
was
grounded
upon
the
Death
of
Christ
accepted
.
6.
For
God
to
be
propitious
,
was
to
be
willing
to
turn
away
His
Wrath
,
and
forbear
to
punish
,
and
also
to
be
favourable
unto
Man
.
In
respect
of
the
former
,
Christ's
Death
is
called
Satisfaction
;
of
the
latter
,
Merit
:
yet
both
are
really
the
same
,
and
was
a
changing
of
Justice
into
Mercy
,
which
took
away
,
or
rather
immediately
made
the
Punishment
of
Pain
and
Loss
removable
:
And
Christ's
Death
accepted
,
may
be
said
onely
to
merit
:
Yet
because
this
Merit
was
upon
a
Wrong
done
,
and
presupposed
it
's
called
Satisfaction
.
Seeing
the
immediate
Effect
of
this
Sacrifice
is
Merit
,
§
.
V
in
respect
of
Christ
,
and
Propitiation
,
in
respect
of
God
;
and
this
Merit
,
in
respect
of
sinful
Man
,
is
a
Propitiation
active
,
or
a
Propitiating
God
offended
;
and
,
in
respect
of
Christ
,
merit
of
Reward
:
Therefore
,
let
's
consider
,
-
1.
What
Christ
merited
for
Man
.
-
2.
What
He
merited
for
Himself
.
Christ
merited
for
Man
.
1.
The
Abrogation
of
the
Law
of
Works
,
and
requiring
perfect
and
perpetuall
Obedience
,
as
the
onely
condition
of
Life
.
2.
The
Promises
of
the
NewCovenant
,
making
Faith
the
onely
condition
of
Life
.
3.
Upon
these
that
God
should
be
placable
,
Sin
pardonable
,
and
Eternal
Li●e
possible
.
4.
The
power
of
the
sanctifying
Spirit
,
to
enable
man
to
keep
the
Conditions
annexed
to
the
Promises
,
without
which
,
all
the
rest
had
been
vain
.
The
mediate
Effects
are
such
as
Christ
merited
,
to
follow
upon
the
performance
of
the
Condition
,
which
are
Conversion
and
Faith
:
And
these
,
principally
,
are
Justification
,
Reconciliation
,
Adoption
,
Eternal
Glory
upon
the
Resurrection
.
The
Apostle
,
Heb.
9.
beginning
at
the
11th
vers.
reckons
up
five
Effects
of
the
Sacrifice
and
Death
of
Christ
.
1.
By
it
He
obtained
Eternal
Redemption
.
The
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
Expiation
,
and
Remission
:
For
God
,
upon
this
Sacrifice
,
offered
,
presented
,
and
accepted
,
was
willing
to
grant
Eternal
Pardon
,
without
expectation
of
any
other
Sacrifice
to
be
offered
,
or
other
satisfaction
to
be
made
.
The
2d
.
Is
the
purging
of
the
Conscience
from
Dead
Works
,
to
serve
the
Living
God
,
ver.
14.
The
Conscience
is
the
Immortal
Soul
:
Dead
Works
are
sins
,
compared
to
dead
Bodies
,
or
unclean
things
,
which
did
legally
pollute
,
so
that
the
persons
could
not
be
admitted
,
with
the
rest
of
God's
People
,
to
worship
God
in
the
Tabernacle
,
or
Temple
,
till
they
were
purified
.
To
purge
,
is
to
justifie
,
and
sanctifie
,
and
free
from
sinne
,
that
so
we
may
be
fit
to
serve
our
God
;
and
when
our
Purification
and
Consecration
is
finished
,
that
we
may
serve
the
Living
God
in
the
Temple
of
Heaven
.
The
3d
Effect
,
is
the
Confirmation
of
the
New
Covenant
,
or
Testament
,
as
Mediatour
,
and
Priest
thereof
.
For
as
the
Promises
of
Remission
,
and
the
Eternal
Inheritance
formerly
made
to
the
Called
,
for
,
and
in
the
consideration
of
the
Death
and
Sacrifice
of
Christ
,
had
been
void
,
and
of
none
effect
,
if
Christ
had
never
dyed
:
So
upon
this
Death
and
Sacrifice
,
they
were
firmly
established
,
and
of
full
force
,
to
convey
the
Inheritance
upon
the
Called
;
so
that
if
they
obey
the
Heavenly
Call
,
they
may
certainly
expect
,
as
they
shall
certainly
receive
Remission
,
and
the
Eternal
Inheritance
,
ver.
15
,
16
,
17.
The
Fourth
Effect
is
,
His
entrance
into
Heaven
,
to
appear
in
the
Presence
of
God
,
for
Us
,
ver.
24.
For
upon
our
Repentance
,
Faith
,
Prayers
,
upon
Earth
,
He
,
as
our
Advocate
,
and
Intercessour
,
pleads
before
the
Throne
of
God
with
His
own
Blood
,
to
obtain
Remission
and
Acceptance
for
Us.
This
Intercession
made
by
Him
,
as
an
ever-living
Priest
,
is
made
effectual
for
us
,
by
vertue
of
this
Sacrifice
,
and
the
efficacy
and
success
depends
upon
this
Vnspotted
Blood
.
Therefore
is
it
written
for
our
comfort
,
That
if
any
man
sinne
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
,
who
is
the
Propitiation
for
our
sins
,
1
Joh.
2.
1
,
2.
And
His
Plea
is
this
;
That
though
His
Client
hath
sinned
and
deserved
death
,
yet
he
ought
not
to
suffer
and
dye
,
because
He
Himself
hath
suffered
,
God
accepteth
His
Death
;
the
sinner
confesseth
,
repenteth
,
and
believeth
,
and
God
his
Father
,
and
supream
Judge
,
at
whose
Bar
He
pleadeth
,
hath
promised
Pardon
and
Salvation
upon
those
tearms
.
The
Fifth
and
last
Effect
,
is
the
Actual
Collation
,
and
enjoyment
of
Eternal
Glory
For
unto
them
,
who
look
for
Him
,
He
will
appear
the
second
time
without
sin
,
(
that
is
,
suffering
for
sin
)
unto
Salvation
.
For
the
Actual
Enjoyment
of
Salvation
,
and
Eternal
Glory
,
is
granted
,
as
merited
by
this
Death
,
ver.
28.
All
these
are
summed
up
,
in
that
one
of
the
Eternal
Consecration
of
the
Sanctified
,
Chap.
10.
14.
Seeing
Christ
merited
many
and
glorious
things
for
sinful
man
,
§
.
VI
he
must
needs
merit
some
greater
thing
for
himself
,
and
so
he
did
.
For
because
he
humbled
himself
so
low
,
and
took
upon
him
the
form
of
a
Servant
,
and
was
obedient
unto
death
,
the
death
of
the
Cross
:
Therefore
God
highly
exalted
Him
,
and
gave
Him
a
Name
,
which
is
above
every
Name
,
Phil.
2.
9.
And
God
advanced
Him
far
above
all
Principality
,
and
Power
,
and
Might
,
and
Dominion
,
and
every
Name
that
is
named
,
not
onely
in
this
World
,
but
in
that
which
is
to
come
:
and
hath
put
all
things
under
his
feet
,
and
gave
Him
to
be
Head
over
all
things
to
the
Church
,
Ephes.
1.
21
,
22.
By
which
,
we
may
understand
,
that
He
merited
to
Himself
a
Supream
and
Universal
Power
in
Heaven
and
Earth
:
and
not
onely
power
over
all
flesh
,
but
over
all
Creatures
,
&
even
over
all
Angels
.
And
He
was
invested
with
this
power
immediately
upon
the
Resurrection
:
for
then
He
was
made
universal
Prophet
Priest
,
and
King
;
and
upon
His
Ascension
,
followed
His
Solemn
Inauguration
,
and
Coronation
,
as
we
may
so
speak
,
when
He
was
set
at
the
right
hand
of
God
;
and
then
His
Eternal
and
unchangeable
Priest-hood
was
confirmed
unto
Him
by
an
Oath
.
2.
He
merited
Immortality
,
the
Place
and
Throne
of
Glory
,
fulness
of
joy
in
His
Fathers
presence
and
pleasures
at
His
right
hand
for
evermore
.
He
attained
Immortality
upon
His
Resurrection
;
the
Place
and
Throne
of
Glory
,
fulness
of
joy
and
Eternal
Pleasures
upon
His
A●cension
.
3.
He
merited
a
Judgment
to
be
passed
upon
the
Devil
,
to
lose
his
power
over
Mankind
,
and
the
same
to
be
transferred
upon
Himself
;
and
a
strength
to
rescue
him
out
of
Sathan's
possession
a●
will
and
pleasure
.
4.
He
merited
a
power
,
to
send
down
the
Holy
Ghost
to
reveal
the
Gospel
,
and
in
a
special
manner
to
head
His
Church
,
protect
it
,
guide
it
,
give
it
everlasting
peace
;
and
,
in
respect
of
His
highest
Dignity
,
that
not
onely
Men
,
but
Angels
shall
worship
and
honour
Him
:
and
all
such
as
refuse
so
to
do
,
must
be
dashed
in
pieces
with
His
Iron-Scepter
,
and
cast
into
Hell
.
Christ's
Sufferings
being
-
1.
An
Obedience
unto
the
Death
of
the
Cross
,
§
.
VII
and
a
Sacrifice
;
And
-
2.
Having
many
and
glorious
Effects
,
one
and
the
same
principal
being
the
Acquisition
of
a
new
Power
over
Mankind
.
The
-
3.
Thing
,
in
order
,
is
,
the
manner
and
measure
of
the
communication
of
the
benefit
thereof
unto
others
.
That
the
benefit
of
this
Death
and
Sacrifice
,
is
communicable
to
sinful
Man
,
is
express
Scripture
:
For
as
by
the
offence
of
One
,
Judgment
came
upon
all
men
,
unto
condemnation
;
even
so
by
the
Righteousness
of
One
,
the
free
gift
came
unto
all
men
,
unto
justification
of
life
:
And
again
,
As
by
one
man's
disobedience
,
many
were
made
sinners
;
so
by
the
obedience
of
One
,
shall
many
be
made
righteous
,
Rom.
5.
18
,
19.
And
since
by
man
,
came
death
;
by
Man
came
also
the
Resurrection
of
the
Dead
:
for
as
in
Adam
all
dye
,
so
in
Christ
shall
all
be
made
alive
,
1
Cor.
15.
21
,
22.
From
which
places
,
it
's
clear
,
that
as
from
Adam
,
Sin
and
Death
were
derived
upon
all
men
;
so
Righteousness
and
Life
are
derived
upon
Mankind
by
Christ
.
But
the
Question
will
be
,
-
1.
How
?
-
2.
How
far
this
Benefit
is
derived
?
1.
If
we
enquire
of
the
manner
,
how
Righteousness
and
Life
is
derived
from
Christ
being
One
,
unto
so
many
,
we
shall
find
that
this
cannot
be
,
except
Christ
be
a
general
Head
of
Mankind
,
and
one
person
with
them
,
as
Adam
was
.
And
this
He
could
not
be
,
as
He
was
the
Word
properly
;
but
as
the
Word
,
made
Flesh
:
for
if
He
will
sanctifie
them
,
he
must
take
Flesh
and
Bloud
with
the
Sanctified
,
and
so
be
Man
.
Yet
He
may
be
Man
,
and
not
a
general
Person
,
so
as
to
be
one
with
them
:
and
we
do
not
read
of
any
,
but
onely
two
,
who
were
general
Heads
,
and
,
in
some
respect
,
virtually
all
Mankind
,
the
first
and
second
Adam
.
Such
Christ
,
was
not
but
by
the
Will
of
God
,
and
His
own
voluntary
Consent
.
The
Will
of
God
appoints
Him
to
be
the
Head
of
Mankind
,
and
their
Surety
and
Hostage
,
and
so
accounted
Him
;
and
He
did
willingly
submit
,
and
took
upon
Him
the
Person
of
others
.
And
the
principal
cause
of
this
Representation
,
whereby
He
is
one
Person
with
us
,
is
the
Will
of
God
,
who
,
as
Lord
,
made
Him
such
;
and
,
as
Law-giver
,
and
Judge
,
did
so
account
Him
.
But
2.
How
far
is
He
One
Person
with
us
?
The
Answer
is
.
-
1.
In
general
;
so
far
as
it
pleased
God
to
make
Him
so
,
and
no
farther
.
-
2.
In
particular
;
He
,
and
We
,
are
One
so
far
,
-
1.
As
to
make
Him
liable
to
the
Penalty
of
the
Law
,
which
He
suffered
not
for
Himself
,
but
for
us
.
-
2.
So
far
as
to
free
us
from
that
Obligation
,
and
derive
the
benefit
of
His
Death
to
Us.
I
may
instance
in
a
Debtour
,
and
his
Surety
,
who
are
one
person
;
and
the
Law
so
accounts
them
,
so
far
as
-
1.
The
Surety
becomes
liable
to
the
Debt
;
And
-
2.
If
he
pay
it
,
the
Principal
is
freed
from
the
Obligation
.
Yet
the
Surety
is
not
the
Principal
;
nor
if
he
pay
the
Debt
with
his
own
money
,
doth
the
Principal
pay
it
with
his
.
So
,
though
Christ
be
so
far
one
with
us
,
as
to
be
liable
to
the
Penalty
of
the
Law
,
and
to
suffer
it
,
and
upon
this
Suffering
we
are
freed
;
yet
Christ
is
not
the
sinner
nor
the
sinner
Christ
.
Christ
is
the
Word
,
made
Flesh
,
innocent
,
and
without
sin
,
an
universal
Priest
▪
and
King
;
but
we
are
none
of
these
.
Though
we
be
accounted
as
one
person
in
Law
with
him
by
a
Trope
;
yet
,
in
proper
sense
,
it
cannot
be
said
,
that
in
Christ
satisfying
,
we
satisfied
for
our
own
sins
:
For
then
we
should
have
been
the
Word
,
made
Flesh
,
able
to
plead
innocency
,
with
perfect
and
perpetual
obedience
,
have
dyed
upon
the
Cross
,
when
He
was
crucified
;
and
by
our
own
blood
,
entring
into
the
Holy
Place
,
to
have
obtained
Eternal
Redemption
.
But
all
these
things
are
false
,
impossible
,
blasphemous
,
if
affirmed
by
any
.
It
's
true
,
that
we
were
so
one
with
Him
,
that
He
satisfied
for
us
,
and
the
benefits
of
this
Satisfaction
redounds
to
us
,
and
is
communicable
to
all
,
upon
certain
tearms
,
though
not
actually
communicated
to
all
.
From
this
Vnity
,
and
Identity
,
of
Person
in
Law
,
if
I
may
so
speak
,
it
follows
clearly
,
that
Christ's
Sufferings
were
not
onely
Afflictions
,
but
Punishments
,
in
proper
sense
.
For
it
is
not
material
,
whether
He
suffer
for
His
own
sins
,
which
He
could
not
,
because
He
was
innocent
,
or
for
the
sins
of
others
:
For
if
He
suffered
for
sins
,
then
His
Sufferings
were
Punishments
.
For
Poena
is
Vind●cta
noxae
,
sive
propriae
,
sive
alienae
.
That
one
may
suffer
for
the
sins
of
others
,
and
that
justly
,
except
we
will
accuse
God
of
injustice
,
the
Scriptures
make
evident
,
by
Doctrine
,
Threatnings
,
Examples
.
Eating
the
Forbidden
Fruit
,
was
not
the
Personal
Sin
of
any
of
Adam's
Posterity
,
and
yet
they
all
are
punished
for
it
:
For
by
one
Man
sin
entred
into
the
World
,
and
by
sin
Death
,
and
Death
passed
over
all
men
,
&c.
Josuah
,
and
the
Princes
of
the
Congregation
of
Israel
,
swear
unto
the
Gibeonites
,
not
to
put
them
to
death
:
Saul
450
years
,
and
more
,
afterwards
slays
them
,
and
so
violates
that
Oath
.
For
this
sin
of
that
King
,
Israel●●●ers
●●●ers
three
years
Famine
:
and
this
sin
is
not
expiated
,
nor
the
Judgment
turn'd
away
,
〈◊〉
7.
of
Saul's
Son
,
long
after
,
were
given
to
the
Gibeonites
,
and
hanged
up
unto
the
Lord
.
Saul
sins
,
Israel
suffers
Famine
,
and
7
of
Saul's
Sons
are
slain
;
and
this
by
the
direction
of
God
,
declaring
the
Perjury
of
Saul
,
to
be
the
cause
of
Israels●●sfering
●●sfering
.
Achan
commits
Sacriledge
:
not
onely
He
,
but
his
Sons
and
Daughters
are
stoned
to
death
for
it
.
But
I
shall
have
occasion
,
hereafter
,
to
say
something
more
of
this
Particular
.
The
Socinians
,
in
opposing
this
truth
,
deny
plain
Scriptures
,
and
charge
God
with
injustice
,
by
consequence
:
and
whilest
they
deny
Christ's
Sufferings
to
be
Punishments
,
lest
they
should
make
God
unjust
,
they
charge
Him
with
injustice
.
For
if
it
be
unjust
to
punish
Christ
,
being
innocent
,
for
the
sinnes
of
others
,
for
whom
He
voluntarily
suffered
,
according
to
the
Appointment
and
Command
of
His
Heavenly
Father
;
much
more
unjust
it
must
needs
be
,
to
afflict
him
,
and
that
so
grievously
,
without
any
cause
at
all
,
or
demerit
of
others
.
And
whereas
they
say
,
That
though
some
may
suffer
for
the
sins
of
others
,
when
they
are
sinful
themselves
,
and
not
otherwise
,
they
do
but
trifle
.
For
if
one
may
justly
be
punished
for
the
sin
of
another
,
whereof
he
is
not
guilty
,
then
an
innocent
person
may
justly
suffer
for
another
,
who
is
guilty
.
This
was
the
case
of
Israel
,
when
David
sinned
.
He
,
out
of
Pride
,
numbers
the
People
:
God
is
offended
herewith
,
and
punisheth
for
this
sin
,
and
that
with
death
,
70000
of
his
Subjects
.
The
King
sins
,
the
People
suffer
,
and
they
suffer
death
for
the
Kings
sin
,
whereof
they
were
not
guilty
;
as
appears
by
those
words
of
David's
Repentance
.
But
these
sheep
,
what
have
they
done
?
2
Sam.
24.
17.
That
is
,
I
,
not
they
have
sinned
:
They
are
innocent
in
this
particular
.
By
all
this
we
may
understand
how
,
and
how
far
Christ's
Sacrifice
is
communicable
to
us
.
How
we
come
to
be
actuall
Partakers
of
these
Benefits
,
shall
be
shewed
hereafter
.
Before
I
proceed
,
§
.
VIII
I
will
take
occasion
to
examine
the
Extent
of
Christ's
Death
:
Whether
He
died
for
all
men
,
and
so
Redemption
be
universal
,
as
some
use
to
speak
;
or
no.
1.
That
Christ
dyed
for
all
,
in
some
sense
,
must
needs
be
granted
;
because
the
Scripture
expresly
affirms
it
.
For
by
the
Righteousness
of
One
,
the
free
gift
came
upon
All
Men
,
to
justification
of
life
,
Rom.
5.
18.
And
if
One
died
for
all
,
then
were
all
dead
.
2.
That
onely
Believers
actually
enjoy
the
Benefit
of
this
Death
unto
Salvation
,
is
as
clear
also
.
3.
Neither
God's
love
,
in
giving
Christ
;
nor
Christ's
love
dying
for
Man
,
do
exclude
any
,
as
love
.
4.
The
benefit
of
Salvation
is
communicable
to
all
,
upon
certain
tearms
expressed
in
the
Covenant
,
which
yet
limits
the
actual
benefit
of
Remission
,
and
Eternal
Li●e
,
by
prescribing
a
qualification
in
the
Parties
,
to
be
saved
by
Christ's
death
.
5.
The
Qualification
is
such
,
that
it
excludes
no
man
,
as
a
man
,
or
a
sinful
man
,
but
as
impenitent
,
and
not
believing
at
least
.
So
that
it
may
truly
be
said
,
that
by
Christ's
Sacrifice
,
all
men
are
save-able
some
way
,
though
all
shall
not
be
saved
:
And
if
any
become
not
save-able
,
it
's
upon
some
demerit
,
and
speciall
cause
antecedent
.
The
immediate
Effects
,
called
Satisfaction
,
and
Merit
,
both
signified
by
the
word
Propitiation
,
make
God
propitious
;
and
,
in
that
respect
,
man
in
a
capacity
of
Salvation
,
or
save-able
,
and
do
not
precisely
exclude
,
or
include
any
:
But
Justification
,
Reconciliation
,
Adoption
,
Glorification
,
are
so
simi●ed
by
God's
Promise
,
that
they
formally
,
and
immediately
belong
to
none
but
Believers
.
This
Question
is
needless
,
if
men
would
content
themselves
with
the
plain
and
simple
truth
of
the
Scriptures
,
and
rather
,
use
all
means
to
believe
then
dispùte
.
For
if
I
once
sinc●rely
believe
,
I
may
be
sure
I
have
a
right
unto
those
Benefits
;
If
I
believe
not
,
I
can
have
no
com●ort
in
this
blessed
,
and
most
meritorious
Sacrifice
.
There
is
another
question
,
and
the
same
unprofitably
handled
[
Whether
the
Propitiation
which
includes
both
satisfaction
and
merit
be
to
be
ascribed
to
the
active
or
passive
obedience
of
Christ
?
]
(
as
their
distinction
,
and
expression
proposeth
it
)
.
For
solution
whereof
it
s
to
be
observed
.
1.
That
both
his
active
,
personal
,
perfect
,
and
perpetual
obedience
,
which
by
reason
of
his
humane
nature
assumed
,
and
subjection
unto
God
was
due
;
and
also
that
obedience
unto
the
great
and
transcendent
command
of
suffering
the
death
of
the
Crosse
,
both
concur
as
causes
of
Remission
and
justification
.
2.
The
Scriptures
usually
ascribe
it
to
the
Blood
,
Death
,
and
Sacrifice
of
Christ
,
and
never
to
the
personall
active
obedience
of
Christ
to
the
Morall
law
.
3.
That
yet
this
active
obedience
is
necessary
,
because
without
it
he
could
not
have
offered
that
great
sacrifice
of
himself
without
spot
unto
God
:
and
if
it
had
not
been
without
spot
,
it
could
not
have
been
Propitiatory
,
and
effectuall
for
expiation
:
4.
That
if
Christ
as
our
surety
had
performed
for
us
perfect
and
perpetual
obedience
,
so
that
we
might
have
been
judged
to
have
perfectly
and
fully
kept
the
law
by
him
,
then
no
sin
could
have
been
chargeable
upon
us
,
and
the
death
of
Christ
had
been
needlesse
,
and
superfluous
.
5.
Christs
propitiation
frees
the
Believer
,
not
onely
from
the
obligation
unto
punishment
of
sense
,
but
of
losse
;
and
procured
for
him
not
onely
deliverance
from
evil
deserved
,
but
the
enjoyment
of
all
good
necessary
to
our
full
happinesse
.
Therefore
there
is
no
ground
of
Scripture
for
that
opinion
.
That
the
death
of
Christ
and
his
sufferings
free
us
from
punishment
,
and
by
his
active
obedience
,
imputed
to
us
,
we
are
made
righteous
,
and
the
heyres
of
life
.
6.
If
Christ
was
bound
to
perform
perfect
and
perpetuall
obedience
for
us
,
and
he
also
performed
it
for
us
;
then
we
are
freed
not
onely
from
sin
,
but
obedience
too
:
and
this
obedience
as
distinct
and
seperate
from
obedience
unto
death
may
be
pleaded
for
justification
of
life
,
and
will
be
suffi●ient
to
carry
the
cause
.
For
the
tenour
of
the
law
was
this
:
Do
this
and
Live
:
And
if
man
do
this
by
himself
or
surety
,
so
as
that
the
law-giver
and
supreme
Judge
accept
it
,
the
Law
can
require
no
more
:
It
could
not
bind
to
perfect
obedience
,
and
to
punishment
too
.
There
never
was
any
such
law
made
by
God
or
just
men
.
Before
I
conclude
this
particular
concerning
the
extent
of
Christs
merit
,
&
propitiation
,
I
thought
good
to
inform
the
Reader
,
that
as
the
Propitiation
of
Christ
makes
no
man
absolutely
,
but
upon
certain
terms
pardonable
,
and
savable
;
so
it
was
never
made
,
either
to
prevent
all
sin
,
or
all
punishments
.
For
it
presupposeth
man
,
both
sinful
and
miserable
.
And
we
know
that
the
guilt
,
and
punishment
of
Adams
sin
lyes
heavy
upon
all
his
posterity
to
this
day
.
And
not
onely
that
but
the
guilt
of
actual
,
and
personal
sins
lyes
wholly
upon
us
,
whilst
impenitent
and
unbelieving
,
and
so
out
of
Christ
;
and
the
regenerate
themselves
are
not
fully
freed
from
all
punishments
till
the
finall
resurrection
and
judgement
.
So
that
his
propitiation
doth
not
altogether
prevent
,
but
remove
sin
,
and
punishment
by
degees
.
Many
sins
may
be
said
to
be
remissible
by
vertue
of
this
sacrifice
which
never
shall
be
remitted
:
In
this
sense
it
may
be
understood
,
that
some
deny
that
Lord
that
bought
them
,
2
Pet.
●
.
1.
For
Christ
by
his
death
acquired
a
right
unto
,
and
so
a
power
over
all
flesh
;
but
so
that
he
must
give
eternall
life
,
onely
to
such
as
his
Father
gave
him
.
For
one
immediate
effect
of
Christs
death
was
to
make
God
placable
,
and
sin
pardoned
:
yet
he
never
merited
that
any
sin
should
be
actually
pardoned
but
upon
such
terms
,
as
his
heavenly
Father
should
prescribe
.
It
may
also
in
a
sense
be
said
that
Christ
dyed
onely
for
the
elect
;
That
is
,
that
onely
they
shall
obtayn
actual
pardon
.
Yet
they
who
thus
affirm
must
give
us
out
of
the
Scriptures
the
true
notion
of
Election
,
and
of
the
Elect
,
and
not
seek
to
obtrude
upon
us
their
own
false
Conceits
.
For
the
Elect
,
as
the
elect
in
decree
,
are
no
subject
capable
of
actual
Remission
,
as
such
;
for
they
are
no
subject
at
all
,
because
they
have
no
actual
existence
;
though
they
may
be
and
are
an
object
or
Logicall
subject
of
Gods
decree
.
And
after
that
they
have
actual
being
▪
yet
they
are
not
immediately
capable
of
actual
pardon
,
before
they
are
called
and
actually
believe
.
And
whereas
some
affirm
that
Christ
dyed
onely
for
the
Elect
,
in
their
sense
it
cannot
be
proved
:
Because
they
presupposing
an
order
in
the
decrees
of
God
▪
take
it
for
granted
that
the
decrees
of
Election
and
Reprobation
are
antecedent
to
the
dec●ee
of
Redemption
:
and
●o
by
these
very
decrees
formally
exclude
the
greatest
part
of
mankind
,
and
include
the
rest
:
which
cannot
stand
with
the
plain
texts
of
Scripture
,
which
signifie
that
we
are
predessinated
to
be
conformed
to
the
image
of
Christ
:
That
we
are
elected
in
Christ
,
and
predestinated
to
the
Adoption
of
Children
by
Jesus
C●rist
unto
himself
.
The
4th
,
and
last
thing
in
this
discourse
of
Christs
death
,
§
.
IX
is
to
consider
the
attribu●es
and
perfections
which
were
principally
manifested
in
this
work
of
Redemption
.
For
b●sides
his
absolute
power
by
which
he
acted
in
this
work
,
above
the
l●w
of
Creation
,
many
of
his
perfections
did
most
gloriously
appeare
.
And
first
his
Wi●dom
.
For
this
was
one
of
the
highest
designes
of
God
,
and
this
work
of
redemption
was
contrived
and
ordered
in
the
highest
degree
of
Wisdome
that
God
did
ever
exercise
out
of
Himself
.
The
Apostle
determined
to
know
nothing
amongst
the
Corinthians
,
but
Christ
Jesus
and
him
crucified
.
And
though
this
Doctrin
of
the
Crosse
seem'd
foolishnesse
to
men
devoyd
of
the
Spirit
;
yet
,
when
he
preached
it
,
he
spake
Wisdome
to
them
who
were
perfect
,
the
Wisdome
of
God
in
a
mystery
,
ev●n
the
hid●en
Wisdome
,
which
God
ordayned
,
before
the
world
was
to
our
glory
,
1
Cor.
2.
2.
6
,
7.
And
,
by
the
preaching
of
the
Gospel
,
was
made
known
to
Principalityes
and
powers
in
heavenly
places
,
the
manifold
Wisdome
of
God
,
Ephes.
3.
10.
And
the
Doctrin
of
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
thereupon
,
was
such
and
so
excellent
for
Wisdome
that
the
very
Angels
desired
to
pry
,
or
look
in
it
,
1
Peter
1.
12.
That
Wisdome
must
needs
be
wonderfull
which
contrived
such
glorious
things
.
For
the
seed
of
●rayl
Woman
deceived
by
the
Devil
,
and
now
guilty
before
the
tribunall
of
God
must
bruise
,
and
break
the
head
and
power
of
the
Devil
,
and
shake
his
Kingdome
over
mankind
in
pieces
.
The
Word
and
eternal
Son
of
God
must
be
made
flesh
,
as
though
mortality
and
eternity
had
been
united
together
,
Weaknesse
must
vanquish
strength
;
Mortality
must
be
away
to
immortality
;
Death
to
eternal
life
;
the
most
cruel
paines
to
full
,
and
everlasting
plea●ures
;
the
mo●
bitter
sorrowes
to
the
sweetest
joyes
;
the
lowest
humility
to
the
highest
honour
,
and
the
greatest
shame
to
the
most
excellent
glory
.
And
which
is
strange
,
that
the
Devil
himself
must
use
his
utmost
strength
and
policy
to
overthrow
himself
;
And
his
deepest
Counsels
must
be
the
cause
of
his
own
ruine
.
These
are
the
wonderfull
wayes
of
Gods
unsearchable
Wisdome
,
discovered
in
the
humiliation
of
the
Son
of
God
.
The
Holinesse
,
§
.
X
and
Justice
of
God
appeares
in
this
work
many
wayes
:
For
though
he
be
slow
to
anger
,
inclined
to
forgive
,
abundant
in
mercy
,
and
delighting
in
kindnesse
,
and
doing
good
unto
his
unworthy
creatures
,
and
resolved
to
give
his
Son
,
to
remit
sin
,
and
to
save
sinners
;
yet
he
will
not
free
any
man
from
the
guilt
of
sin
,
nor
yield
that
any
sin
should
be
pardonable
without
expiation
be
made
,
his
divine
justice
satisfied
,
and
the
honour
of
his
law
violated
be
vindicated
.
He
will
admit
of
no
reconciliation
except
propitiation
be
made
by
blood
,
to
declare
his
righteou●nesse
,
that
he
might
be
just
,
and
the
justifier
of
him
that
beleeveth
on
Jesus
Christ
,
Rom.
3.
25.
And
this
propitiation
must
be
made
by
the
Word
made
flesh
.
Therefore
he
sends
his
son
,
his
dearly
beloved
,
his
onely
begotten
son
,
whom
he
esteemed
above
all
men
and
Angells
:
He
smites
him
,
wounds
him
,
and
layes
on
him
the
iniquityes
of
us
all
.
He
must
not
only
suffer
,
but
suffer
death
,
the
death
of
the
Crosse
:
and
he
must
for
a
time
be
a
servant
,
and
lay
aside
〈◊〉
his
shining
Robes
of
Glory
,
be
content
to
want
the
joyes
and
pleasures
of
Heaven
,
and
be
deprived
of
God's
sweetest
comforts
,
be
exposed
to
the
malice
of
the
Devill
,
and
his
malicious
enemies
,
ly
under
the
pressure
of
most
bitter
pains
,
sorrows
,
and
anguish
,
and
suffer
,
and
that
from
basest
wretches
,
the
bas●●
indignityes
,
that
ever
any
suffered
.
And
thus
,
though
he
were
a
son
,
must
he
learn
obedience
by
suffering
:
and
,
before
all
these
things
were
endured
,
his
Soul
seperated
from
his
Body
,
and
his
Body
layd
in
the
Grave
,
he
must
not
rise
again
to
Glory
.
And
he
makes
an
unchangeable
decree
,
that
whosoever
will
not
be
willing
to
deny
himself
,
take
up
his
Crosse
,
be
obedient
,
not
onely
in
doing
good
,
but
also
in
suffering
evill
,
even
death
,
the
most
cruell
,
and
tormenting
death
,
and
that
with
patience
for
his
sake
,
shall
derive
no
benefit
from
his
Saviour
,
who
did
not
only
expiate
sin
,
&
seal
the
Truth
with
his
blood
,
but
also
give
us
an
example
of
most
eminent
humility
,
patience
,
meeknes
,
charity
,
obedience
,
&
all
other
heavenly
virtues
,
that
we
might
follow
him
if
we
will
be
saved
.
And
sinful
man
must
know
his
sin
,
confess
it
,
be
sensible
of
it
,
hate
it
,
resolv
against
it
,
return
unto
his
God
,
rely
upon
his
Saviour
,
who
must
plead
his
cause
with
his
own
blood
:
and
the
sinner
must
be
washed
in
that
blood
,
and
sanctified
by
his
Spirit
,
before
he
can
be
admitted
to
the
Throne
of
Grace
,
and
have
accesse
unto
,
and
acceptation
with
his
God
.
And
he
must
be
cleansed
fully
,
&
from
all
sin
,
before
he
can
enter
into
Glory
:
and
no
man
must
expect
eternall
life
upon
other
Terms
.
The
Mercy
,
§
.
XI
Love
,
and
free
Grace
of
God
appears
,
in
that
he
was
willing
to
save
man
,
though
a
grievous
offender
;
that
he
would
transfer
the
punishment
due
to
us
,
and
deserved
by
us
,
upon
another
;
and
he
must
be
his
onely
begotten
that
must
bear
it
;
that
he
doth
all
this
freely
,
when
there
was
nothing
out
of
himself
to
move
him
,
of
merit
it
for
us
;
That
he
should
do
thus
for
unworthy
Wretches
,
enemies
,
ungodly
,
miserable
,
base
,
polluted
,
deserving
to
be
cast
out
of
his
presence
,
and
condemned
to
eternall
death
.
Upon
the
very
foresight
of
our
sin
,
and
misery
,
he
,
out
of
love
decrees
to
send
his
Son
,
and
give
him
unto
death
,
and
in
him
elects
us
and
predestinates
us
unto
eternall
Glory
.
When
man
was
created
,
&
had
sinned
,
he
promiseth
Christ
,
renews
this
promise
often
:
in
fulnesse
of
time
he
sends
him
,
and
severely
punisheth
our
sins
in
him
;
accepts
his
suffering
and
sacrifice
as
a
sufficient
satisfaction
for
all
our
sins
,
and
meritorious
of
Remission
,
and
eternall
life
.
He
reveales
him
in
the
Gospell
,
offers
him
unto
us
,
calls
us
,
gives
his
Spirit
,
and
with
patience
and
long-suffering
waits
for
our
Repentance
,
abrogates
the
law
of
works
,
and
promiseth
eternall
life
,
anew
upon
fairest
terms
;
constitutes
him
an
High-Priest
in
Heaven
,
and
ever
hears
his
Intercession
,
which
he
ever
lives
to
make
for
us
.
Nay
upon
this
suffering
of
Christ
foreseen
,
and
fore-accepted
,
he
gives
his
Spirit
who
justifies
,
and
saves
all
Believers
of
the
World
,
who
lived
before
his
Incarnation
,
and
the
finishing
the
work
of
Redemption
.
When
we
cry
to
him
,
with
penitent
and
believing
hearts
,
and
come
unto
our
Saviour
;
our
sins
,
though
many
and
gr●evous
,
are
pardoned
,
and
Christ
hath
a
charge
given
him
to
receive
us
,
have
a
care
of
us
,
protect
us
,
guide
us
,
raise
us
up
at
the
last
day
,
and
give
us
everlasting
life
:
Angells
must
be
ministring
Spirits
to
guard
us
,
&
all
things
must
work
together
for
our
good
.
And
this
is
strange
:
The
Son
of
God
must
be
punished
,
that
we
might
be
spared
;
must
be
condemned
,
that
we
may
be
justified
;
dy
,
that
we
may
live
;
be
humbled
very
low
,
that
we
may
be
exalted
very
high
;
endure
most
bitter
pains
,
that
we
may
enjoy
eternall
pleasures
;
and
be
miserable
,
that
we
may
be
for
ever
happy
▪
But
what
Tongue
of
Men
or
Angells
is
able
to
expresse
the
exceeding
greatnesse
of
his
Love
to
us
,
which
was
the
greatest
that
ever
God
did
manifest
?
Who
is
able
to
number
,
and
reckon
up
the
particular
mercyes
,
and
benefits
,
which
Christ
did
merit
,
and
we
receive
by
him
?
This
Mercy
in
Christ
is
to
be
remembred
,
not
onely
on
earth
,
but
,
to
be
matter
of
eternall
praise
,
and
thanksgiving
,
in
Heaven
.
The
subject
of
this
discourse
is
the
Acquisition
of
a
new
Power
:
§
.
XII
and
by
all
this
d●th
appear
not
onely
that
another
power
is
acquired
,
and
added
to
that
of
Creation
,
and
preservation
,
but
also
that
it
was
acquired
by
the
humiliation
of
the
Son
of
God
made
Man
.
And
now
man
,
in
respect
of
his
spirituall
capacity
,
and
eternall
estate
,
is
wholly
Gods
,
and
subjected
to
him
anew
:
and
now
are
we
not
our
own
:
for
we
are
bought
with
a
price
,
1
Cor.
6.
19
,
20.
And
Christ
hath
given
himself
a
Ransome
for
us
,
1
Timothy
.
cap.
2
ver
.
6.
And
we
are
redeemed
by
his
pretious
Blood
,
as
of
a
Lamb
without
blemish
,
and
immaculate
.
1
Pet.
1.
19.
And
as
God
acquired
a
new
right
unto
us
by
Redemption
,
so
likewise
by
Regeneration
,
which
is
a
new
creation
;
so
that
our
spirituall
being
is
wholly
his
;
and
he
hath
acquired
a
new
power
to
dispose
of
us
,
and
give
us
laws
,
and
bind
us
to
obedience
and
his
service
,
upon
another
account
.
For
wee
are
delivered
out
of
the
hands
of
our
enemies
to
serve
him
,
without
fear
,
in
holinesse
,
and
righteousnesse
,
before
him
,
all
the
dayes
of
our
life
.
This
power
being
acquired
,
we
must
consider
to
whom
it
was
acquired
,
and
to
whom
it
was
communicated
.
God
acquired
this
power
unto
himself
,
and
he
communicates
it
to
Christ
as
man
,
so
farr
as
he
is
capable
.
That
God
did
acquire
it
,
't
is
evident
;
for
he
sent
Christ
;
he
gave
him
;
he
transferred
the
punishment
of
our
sins
upon
him
;
he
accepted
his
death
,
and
sacrifice
,
as
a
full
propitiation
;
He
regenerates
,
and
renews
us
by
his
spirit
,
and
gives
us
our
new
being
.
And
if
althese
be
his
works
,
then
the
Power
,
as
also
the
Glory
,
is
his
;
and
he
hath
a
new
prop●iety
inus
.
For
the
Word
made
flesh
was
his
son
:
The
work
of
Redemption
and
Humiliation
of
this
son
was
his
work
:
Therefore
we
are
said
to
be
purchased
by
his
Blood
,
his
own
Blood
,
Act.
20.
28.
We
are
said
to
be
his
workmanship
created
anew
in
Christ
Jesus
,
Ephes.
2.
10.
All
that
we
are
in
respect
of
our
spirituall
estate
,
we
are
wholly
,
wholly
his
:
and
al
things
that
we
have
,
as
New-creatures
,
are
from
him
,
who
quickned
us
,
raised
us
up
,
set
us
in
heavenly
places
in
Christ
Jesus
.
Though
it
be
said
that
Christ
is
our
Lord
,
§
XIII
our
Head
,
our
Saviour
,
who
hath
washed
us
in
his
blood
,
redeemed
us
out
of
all
Nations
,
made
us
Kings
,
and
Priests
,
to
God
for
ever
,
and
reconciled
us
to
the
Father
,
so
that
whether
we
live
or
dy
we
are
the
Lords
,
because
,
to
this
end
,
Christ
both
died
,
and
revived
,
and
rose
again
,
that
he
might
be
Lord
both
of
the
living
and
the
dead
,
Rom.
14.
8
,
9.
Yet
God
did
all
this
likewise
,
and
put
him
to
death
,
and
raised
him
up
again
,
and
made
him
Lord
and
King
.
This
power
therefore
is
Christs
,
but
so
as
that
it
is
derived
and
communicated
unto
him
from
his
heavenly
Father
.
For
he
gave
him
power
,
as
he
himself
confesseth
,
over
all
flesh
;
he
exalted
him
,
and
gave
him
a
name
above
all
names
:
he
by
his
mighty
power
raised
him
from
the
dead
,
and
set
him
at
his
own
right
hand
in
heavenly
places
,
farr
above
all
principality
,
&
power
,
and
might
,
and
Dominion
.
And
though
he
had
all
power
in
heaven
▪
&
earth
;
yet
he
acknowledgeth
it
as
given
him
.
The
son
hath
an
universal
jurisdiction
;
yet
all
judgment
was
committed
unto
him
,
Joh.
5.
22.
so
that
he
hath
it
by
commission
.
From
all
this
it
's
evident
,
that
God
acquired
this
power
,
and
Christ
acquired
it
.
God
hath
it
;
Christ
hath
it
.
God
hath
it
originally
,
and
primitively
;
Christ
hath
it
derivatively
,
as
man
,
and
by
commission
.
God
is
the
principall
cause
of
the
work
of
Redemption
,
Christ
,
as
man
united
to
the
Word
,
is
the
ministeriall
agent
.
And
as
God
by
Christ
did
redeem
and
save
man
,
so
he
gave
this
power
to
Christ
,
and
set
him
,
not
in
the
Throne
,
but
,
at
the
right
hand
of
the
Throne
of
Glory
,
and
by
him
,
and
his
Spirit
,
doth
exercise
this
power
,
and
will
exercise
it
to
the
worlds
end
:
which
Exercise
shall
be
the
subject
of
the
discourse
following
.
CHAP.
IV.
Concerning
the
Exercise
of
the
Power
of
God-Redeemer
,
and
the
Constitution
of
His
Kingdom
.
AS
God
acquired
this
Power
unto
Himself
;
§
.
I
so
He
doth
exercise
it
Himself
:
For
He
both
constitutes
this
Kingdom
,
and
doth
administer
it
.
Yet
in
the
Administration
,
which
was
always
by
the
Word
and
Spirit
,
he
useth
the
Ministery
of
Angels
,
Men
,
and
other
Creatures
.
Angels
and
Men
are
made
by
Him
not
onely
Instruments
,
but
many
of
them
are
Officers
:
Some
whereof
are
ordinary
;
and
some
extraordinary
;
and
some
trusted
with
a
greater
,
some
with
a
lesser
power
.
And
in
this
Exercise
of
his
power
,
he
always
had
a
special
charge
of
the
Church
,
and
made
use
of
Angels
,
in
reveasing
his
Word
,
in
the
protection
,
guidance
,
deliverance
of
them
,
and
the
destruction
of
their
Enemies
.
His
most
eminent
Officers
amongst
men
,
were
Priests
,
and
Prophets
.
After
Jesus
Christ
was
exhibited
,
and
had
finished
his
Humiliation
,
he
was
made
the
universal
Officer
,
and
invested
with
a
supream
Power
,
next
to
that
of
the
Deity
,
a●d
was
Lord
of
Angels
,
and
all
Creatures
.
Whether
before
the
Incarnation
,
Michael
the
Arch-Angel
,
or
any
other
,
did
represent
him
,
as
having
the
primacy
of
dignity
and
power
,
is
not
so
evident
:
but
that
he
had
both
Men
and
Angels
,
who
both
were
types
of
him
,
and
did
represent
him●
is
clear
enough
.
In
this
respect
,
he
is
said
many
times
to
have
appeared
to
the
Fathers
,
and
that
the
Israelites
tempted
him
in
the
Wilderness
,
1
Cor.
10.
9.
Some
think
,
that
the
Angel
which
appeared
to
Abraham
,
Isaac
.
Jacob
,
who
brought
the
Israelites
out
of
Aegypt
,
and
conducted
them
in
the
Wilderness
,
was
at
least
a
Type
of
Christ
,
whom
they
tempted
not
onely
as
the
Word
,
but
as
represented
and
typified
by
some
Angel
.
This
Power
is
exercised
,
§
.
II
either
in
the
constitution
,
or
the
administration
of
this
blessed
and
glorious
Kingdom
.
A
Kingdom
must
first
be
constituted
and
have
the
form
,
and
essence
of
a
Kingdom
,
before
it
can
act
,
and
move
,
or
do
any
thing
as
a
Body
Politick
.
The
constitution
,
is
the
laying
of
the
Foundation
,
and
the
Laws
and
Rules
thereof
are
called
the
Fundamental
Laws
.
These
Laws
determine
the
person
,
or
persons
to
be
invested
with
the
Supream
Power
,
and
the
manner
how
it
resides
,
or
is
to
be
exercised
by
him
,
or
them
,
and
also
defines
who
are
Subjects
,
with
the
manner
and
measure
of
their
subjection
,
and
who
shall
be
accounted
strangers
,
and
who
enemies
.
In
this
Constitution
,
God
is
the
Supream
Lord
,
invested
with
supream
,
universal
,
and
absolute
power
,
to
be
acquired
by
the
Conquest
over
the
Devil
,
and
reducing
sinful
Man
,
and
chiefly
by
the
humiliation
of
the
Word
,
made
flesh
.
In
which
respect
,
he
is
Lord
,
and
Monarch
,
not
merely
as
Creatour
,
and
Preserver
;
but
,
most
properly
,
as
Redeemer
.
This
Power
so
resides
in
him
,
that
he
communicates
some
measure
of
it
unto
Angels
,
and
Men
;
but
chiefly
and
in
the
highest
degree
to
Jesus
Christ
,
if
once
exhibited
.
This
Government
,
therefore
,
is
Monarchical
,
yet
rather
Regal
,
then
Despotical
,
though
his
Power
be
absolute
,
and
arbitrary
,
and
as
such
he
might
exercise
it
.
The
Subjects
are
,
all
Creatures
in
a
large
sense
;
but
strictly
,
sinful
Man
,
in
respect
of
his
Spiritual
Estate
.
And
all
men
that
have
not
subjected
themselves
to
him
,
as
Redeemer
,
by
Christ
,
are
strangers
at
least
,
if
not
enemies
.
Those
are
Subjects
,
and
to
be
admitted
as
such
,
who
renouncing
the
Devill
,
the
World
,
and
the
Flesh
,
submit
themselves
to
him
,
as
Lord
;
not
onely
Creatour
,
but
Redeemer
;
and
,
after
that
Christ
was
manifest
in
the
flesh
,
such
as
should
acknowledge
him
to
be
the
Son
of
God
,
and
the
Prince
of
Salvation
:
For
being
consecrated
,
He
became
the
Author
or
Prince
of
Salvation
,
to
all
that
obey
him
.
The
perpetual
Enemy
,
with
whom
there
must
be
Eternal
feud
,
is
the
Devil
,
with
His
Agents
.
Yet
this
Constitution
will
be
better
understood
by
the
Administration
.
Yet
,
§
.
III
because
the
Law
of
Subjection
is
Fundamental
,
and
belongs
unto
the
Constitution
,
I
will
take
liberty
,
in
this
place
,
to
speak
more
largely
of
the
same
.
By
Subjection
,
in
this
place
,
I
understand
a
voluntary
submission
;
and
,
the
same
,
a
Moral
Duty
required
by
God
,
and
to
be
performed
by
Man
,
and
that
unto
God
as
Redeemer
.
For
we
must
not
confound
passive
subjection
,
with
this
voluntary
submission
.
All
Creatures
,
at
all
times
,
were
subject
,
that
is
,
under
the
power
of
God
,
as
Creatour
and
Preserver
;
and
,
amongst
the
rest
,
the
Devils
themselves
,
though
Revolter
,
and
Rebels
,
are
not
exempt
from
His
Dominion
:
So
that
its
one
thing
to
be
actively
,
another
to
be
passively
subject
unto
God
.
God-Redeemer
hath
power
,
and
is
Lord
of
all
;
yet
He
acquired
a
special
Right
unto
,
and
Propriety
in
Man
,
and
a
peculiar
power
over
him
,
in
respect
of
His
Spiritual
Estate
:
and
therefore
a
special
subjection
is
due
from
him
unto
His
Saviour
.
And
the
Angels
,
and
all
things
,
were
subjected
unto
Christ
,
upon
His
Exaltation
;
yet
this
was
not
by
reason
of
Redemption
,
as
though
He
had
bought
and
redeemed
them
,
but
upon
another
account
:
For
their
Service
and
Mini●●ery
was
very
useful
,
in
the
administration
of
His
Kingdom
.
Though
in
the
Constitution
of
this
Kingdom
,
the
proper
Subjects
are
men
;
and
God
,
as
Redeemer
,
by
Christ
,
hath
a
special
right
unto
all
and
every
of
them
:
yet
there
is
not
any
one
of
them
admitted
as
a
Subject
of
this
Kingdom
,
so
as
to
receive
Protection
of
the
Soveraign
,
the
Priviledge
of
God's
people
,
and
have
an
actual
right
unto
the
Eternal
Glory
of
the
same
,
before
his
voluntary
submission
be
made
.
And
if
any
submit
,
though
not
fully
;
and
,
after
that
,
fall
away
,
and
prove
Apostates
,
they
yet
remain
under
His
Dominion
.
The
reason
why
this
submission
is
due
unto
Him
as
Redeemer
by
Christ
,
is
,
because
man
wholly
depends
upon
Him
,
for
Spiritual
Being
and
Happiness
,
ever
since
he
lost
Righteousness
and
Life
,
by
the
Fall
of
Adam
;
and
God
required
it
,
since
He
promised
,
that
the
Seed
of
the
Woman
should
bruise
the
Serpents
Head
:
And
seeing
God
is
not
Redeemer
,
but
by
Christ
,
either
promised
,
or
exhibited
,
therefore
whosoever
submits
to
God
as
Redeemer
,
must
submit
unto
Christ
;
and
whosoever
submits
to
Christ
,
submits
to
God
,
who
sent
Christ
.
This
submission
pre-supposeth
,
&
necessarily
requireth
,
a
firm
and
Practical
Belief
of
the
Redemption
by
Christ
,
and
by
none
else
:
Which
Belief
was
first
implicit
,
and
after
the
Revelation
of
the
Gospel
more
explicit
,
according
as
the
Revelation
of
this
Mystery
was
less
,
or
more
clear
and
full
.
And
for
the
more
orderly
proceeding
in
this
point
.
I
will
declare
-
1.
The
Nature
of
it
.
-
2.
The
manner
and
means
how
we
are
reduced
:
Where
I
shall
take
occasion
to
speak
briefly
of
Calling
and
Predestination
.
-
3.
What
our
condition
is
upon
this
Duty
performed
?
This
Submission
,
§
.
IV
is
a
free
acknowledgment
of
God
,
as
our
onely
Lord
,
Redeemer
by
Christ
,
with
a
total
resignation
of
our selves
to
Him
alone
,
for
Righteousness
and
Eternal
Life
.
From
this
Description
it
's
evident
,
that
a
Divine
and
Effectual
Belief
of
Redemption
by
Christ
alone
,
and
a
total
dependence
upon
Him
for
Salvation
,
is
necessarily
required
;
so
that
there
can
be
no
sincere
submission
without
this
Faith
;
no
sincere
Faith
without
this
Submission
.
Therefore
this
Submission
is
sometimes
taken
for
Faith
,
and
Faith
for
Submission
,
because
Faith
is
the
Foundation
of
it
.
And
here
we
must
note
,
1.
That
by
Subjection
,
we
bind
our selves
to
be
His
perpetual
Servants
and
Vassals
.
2.
By
it
we
renounce
all
other
Powers
,
Lords
,
Masters
,
Redeemers
;
and
especially
the
Devil
,
the
World
,
and
the
Flesh
,
so
as
to
account
them
our
E●emies
.
3.
That
we
resign
our
own
Understanding
,
Will
,
and
Power
,
to
His
Wisdom
,
Will
,
and
Power
,
in
all
matters
of
Eternal
Salvation
.
4.
That
seeing
the
Party
submitting
,
is
a
guilty
person
,
this
cannot
be
performed
without
an
acknowledgment
of
his
own
sin
,
guilt
,
baseness
,
misery
,
with
godly
sorrow
,
a
detestation
of
sin
,
and
a
returning
to
obedience
again
.
5.
That
in
this
resignation
,
we
renounce
all
confidence
in
our selves
,
and
all
other
things
,
so
as
wholly
to
rely
upon
his
mercy
,
and
Christ's
merit
;
as
without
which
,
we
must
perish
everlastingly
.
6.
That
upon
a
clear
and
distinct
knowledge
,
and
firm
belief
of
the
excellency
,
sufficiency
,
and
perfection
of
power
,
and
readiness
in
Him
to
save
sinful
Wretches
,
liable
to
Eternal
Death
,
the
Soul
doth
rest
in
Him
alone
as
a
compleat
Redeemer
,
and
doth
love
,
esteem
,
and
admire
Him
so
,
that
it
accounts
all
things
most
vile
and
base
,
in
comparison
of
Him
;
and
is
willing
for
His
sake
,
to
lose
the
best
and
rarest
contents
the
World
can
give
,
and
suffer
the
greatest
evils
,
and
miseries
,
the
Devil
or
Man
can
inflict
upon
Him
.
7.
That
it
's
the
Root
and
Ground
of
all
Obedience
and
Service
.
All
these
things
are
plain
,
from
the
Doctrine
and
Example
of
Christ
and
His
Apostles
.
For
Christ
denyed
Himself
,
and
took
up
His
Cross
,
and
informs
us
,
that
we
must
do
so
too
:
That
we
must
forsake
Father
and
Mother
for
His
sake
;
and
whosoever
hateth
not
Father
and
Mother
,
and
dearest
Relations
of
this
Woold
,
for
His
sake
,
is
not
worthy
of
Him
:
He
is
that
Pearl
,
for
which
we
must
give
all
,
or
else
never
purchase
Him
.
And
the
Apostles
forsook
all
,
and
followed
Him
,
Math.
19.
27.
Paul
counted
all
things
loss
and
dung
,
in
comparison
of
Him
.
We
have
the
like
Examples
in
Abraham
,
Moses
,
the
Prophets
,
and
all
the
Saints
of
old
.
Whom
have
I
in
Heaven
but
thee
?
And
there
is
none
on
Earth
that
I
desire
besides
thee
.
Psal.
73.
25.
was
the
confession
of
them
all
.
In
Christ
Jesus
we
have
Wisdom
,
Righteousness
,
Sanctification
,
Redemption
;
and
all
things
,
to
make
sinful
man
fully
,
and
for
ever
blessed
.
This
Submission
,
§
.
V
is
the
principal
and
proper
Duty
required
in
the
first
Commandement
,
understood
Evangelically
,
Thou
shalt
have
no
Redeemer
besides
Me
:
And
it
's
solemnly
testified
in
Baptism
,
Wherein
we
renounce
the
Devil
,
the
World
,
and
the
Flesh
,
and
engage
our selves
to
God
the
Father
,
Son
,
and
Holy
Ghost
.
This
is
our
Allegeance
and
Fealty
,
whereby
we
give
our selves
wholly
to
our
God
,
who
hath
redeemed
and
bought
us
,
that
He
might
give
Himself
to
us
,
for
to
make
us
Eternally
Blessed
.
Though
this
Duty
was
always
the
first
,
and
principal
which
God
required
,
yet
it
was
more
distinctly
and
clearly
revealed
and
urged
,
after
the
Exhibition
and
Glorification
of
Christ
.
The
first
Lesson
that
Christ
taught
His
Disciples
and
Apostles
,
was
,
That
He
was
the
Son
of
the
Living
God
;
and
their
first
and
chief
Duty
was
,
To
deny
themselves
,
take
up
their
Cross
,
and
depend
upon
Him
for
everlasting
life
.
And
that
His
own
people
might
believe
this
Truth
,
and
perform
this
Duty
,
John
the
Baptist
was
sent
before
Him
;
He
was
manifested
to
the
World
by
His
Doctrine
and
Miracles
.
But
after
He
was
once
set
down
at
the
Right-Hand
of
God
,
and
the
Gospel
was
preached
,
the
first
thing
taught
,
was
,
that
He
was
the
Universal
Officer
,
by
whom
God
would
administer
His
Spiritual
Kingdom
,
and
dispose
of
Eternal
Life
.
And
the
first
Duty
pressed
upon
Jew
and
Gentile
,
was
to
receive
Him
as
their
onely
Priest
,
Prophet
,
King
,
and
depend
upon
God
,
by
Him
,
to
be
for
ever
saved
.
This
might
be
made
evident
from
many
places
:
For
Peter
,
in
his
first
Sermon
preached
,
after
he
had
received
the
Holy
Ghost
,
would
have
the
house
of
Israel
to
know
,
that
God
had
made
that
same
Jesus
,
whom
they
had
crucified
,
both
Lord
and
Christ
,
Act.
2.
36.
He
was
the
Prince
of
Life
,
and
that
Prophet
,
whom
God
had
promised
to
send
,
and
threatned
with
destruction
every
one
that
should
not
hearken
unto
Him
,
Act.
3.
15
,
22
,
23.
He
is
the
Head
of
the
Corner
,
neither
is
there
Salvation
in
any
other
:
For
there
is
no
other
Name
under
Heaven
given
amongst
men
,
whereby
we
must
be
saved
,
Act.
4.
11
,
12.
Him
God
exalted
with
His
right
hand
,
to
be
a
Prince
and
a
Saviour
,
for
to
give
repentance
to
Israel
,
and
forgiveness
of
sin
,
Act.
5.
31.
The
Eunuch
must
believe
and
profess
,
that
Jesus
is
the
Son
of
God
,
before
He
could
be
baptized
,
Act.
8.
37.
This
was
the
principal
point
,
which
Paul
,
converted
,
did
assert
and
prove
,
That
Christ
is
the
Son
of
God
,
Act.
9.
20.
This
was
the
principal
truth
proposed
to
the
Gentiles
,
That
Jesus
was
He
,
whom
God
ordained
to
be
Judge
of
the
Quick
and
Dead
;
and
that
,
through
His
Name
,
all
such
as
believe
in
Him
,
shall
receive
remission
of
their
sins
,
Act.
10.
42
,
43.
This
is
the
principal
scope
of
the
Apostle
Paul
,
in
several
passages
of
his
Epistles
,
and
especially
in
the
first
and
second
Chapters
of
that
to
the
Colossians
,
to
manifest
the
excellency
and
sufficiency
of
Christ
.
And
in
that
to
the
Hebrews
,
it
's
made
manifest
,
that
He
was
a
Prophet
,
far
above
all
other
Prophets
,
above
Angels
▪
and
Moses
;
and
a
Priest
above
all
Priests
;
and
especially
in
this
,
that
by
one
Offering
He
had
consecrated
the
Sanctified
for
ever
.
By
this
we
may
understand
,
§
.
VI
what
this
Subjection
,
required
by
a
Fundamental
Law
of
the
Kingdom
of
God-Redeemer
,
is
:
yet
because
the
performance
of
this
Duty
,
is
above
the
power
of
sinful
Man
,
as
born
of
sinful
Adam
;
therefore
,
in
the
second
place
,
we
must
consider
,
by
what
meanes
Man
is
reduced
,
and
brought
back
unto
his
God
again
.
The
Scriptures
inform
us
,
that
we
must
be
called
,
and
born
▪
quickned
,
and
raised
up
by
some
Divine
Power
given
out
of
free
mercy
for
Christ's
sake
:
Therefore
this
Subjection
may
be
said
to
be
a
Work
of
Vocation
or
Calling
.
This
Vocation
is
sometimes
taken
for
a
Work
of
God's
Power
,
whereby
He
reduceth
Man
:
Sometimes
for
a
gracious
admission
,
and
acceptation
of
the
sinner
submitting
himself
for
a
Subject
,
to
enjoy
the
Rights
and
Priviledges
of
His
Kingdom
:
Sometimes
for
both
.
In
this
place
,
I
take
it
for
an
Act
of
Divine
Power
,
as
it
is
a
cause
of
subjection
which
must
●o
before
admission
.
To
understand
this
,
we
must
consider
the
Subject
of
it
,
and
that
is
Man
,
as
sub
alienâ
potestate
,
under
the
power
of
Sin
and
Sathan
,
and
so
out
of
God's
King●om
,
and
as
an
Alien
to
this
Heavenly
Common-wealth
:
and
such
is
every
one
by
Nature
,
as
he
is
out
of
Jesus
Christ
.
Yet
there
are
degrees
of
this
distance
:
some
are
further
off
:
some
nearer
to
this
Kingdom
.
This
is
evident
,
from
the
condition
of
Jews
and
Gentiles
,
in
former
times
,
and
always
,
especially
since
the
times
of
the
Gospel
:
Because
all
men
are
either
in
the
visible
Church
,
or
out
of
it
.
And
men
may
be
out
of
the
Church
two
ways
:
-
1.
As
never
admitted
into
the
same
:
Or
,
-
2.
Such
as
being
in
the
Church
prove
Apostates
.
The
Gentiles
once
were
not
Gentiles
:
For
their
first
Apostate
Fathers
were
in
the
Church
:
and
the
Jews
,
in
former
times
,
were
God's
people
;
but
for
their
unbelief
are
cast
out
,
and
continue
LO-AMMI
.
none
of
God's
people
:
and
this
shall
be
their
condition
,
till
such
time
as
the
fulness
of
the
Gentiles
be
come
in
.
And
we
must
distinguish
of
such
as
are
in
the
visible
Church
;
for
some
are
sincerely
subjected
unto
God-Redeemer
,
according
to
their
Allegiance
:
Some
are
Subjects
onely
by
Name
and
Profession
;
and
by
their
ignorance
unbelief
,
disobedience
,
are
little
better
then
Heathens
and
Aliens
:
Some
are
subject
in
some
measure
,
but
come
short
of
that
degree
,
which
is
required
to
admission
.
All
these
,
excepting
one
sort
,
are
out
of
this
Kingdome
,
as
it
consists
of
reall
Saints
,
and
living
members
of
Christ
.
Apostates
shall
never
be
called
,
much
lesse
admitted
if
they
be
personally
,
and
wilfully
such
.
For
if
we
sin
wilfully
,
after
we
have
received
the
knowledge
of
the
truth
,
there
remaineth
no
more
Sacrifice
for
sins
,
Heb.
10.
26.
and
if
no
more
Sacrifice
,
then
calling
is
in
vain
,
and
to
no
purpose
.
Yet
the
posterity
of
Apostates
may
be
,
and
have
been
called
.
And
if
once
God
vouchsafe
the
meanes
of
conversion
to
Idolators
,
who
have
forsaken
,
not
only
God
as
their
Redeemer
,
but
as
Creatour
and
Preserver
,
he
requires
of
them
to
renounce
the
Devil
,
and
turn
from
their
Idols
to
the
living
God
first
,
and
then
unto
him
as
Redeemer
by
Jesus
Christ
.
They
which
have
forsaken
Jesus
Christ
,
or
deny
him
as
their
Saviour
,
and
yet
acknowledge
,
and
worship
God
alone
as
the
Creatour
of
Heaven
,
and
Earth
,
the
Preserver
and
Governour
of
the
World
,
as
Turks
,
all
Mahumetans
,
and
the
unbelieving
Jews
do
at
this
day
,
are
bound
to
acknowledge
Christ
as
their
Saviour
and
Redeemer
,
and
sure
his
incarnation
,
and
glorification
,
as
already
come
into
the
World
.
The
case
of
the
Jew
in
the
times
of
Christ
,
and
the
Apostles
was
singular
.
For
the
sincere
Proselyte
and
Jew
had
onely
this
to
do
to
believe
in
Christ
already
come
,
as
before
they
believed
in
him
to
come
:
and
so
they
became
compleat
members
of
the
Church
Christian
,
and
perfectly
subjects
of
the
Kingdome
of
Christ
glorified
.
The
Ignorant
,
and
Prophane
,
as
also
the
Hypocrits
must
forsake
their
wicked
wayes
,
and
sincerely
submit
themselves
.
Yet
none
of
these
things
can
be
done
without
a
power
from
Heaven
,
and
a
Vocation
;
which
is
a
gracious
work
of
God
Redeemer
,
wherein
he
by
his
Word
and
Spirit
reduceth
man
to
subjection
,
so
that
he
is
fitted
to
be
a
subject
of
his
Blessed
Kingdome
.
For
by
Calling
we
are
delivered
from
the
power
of
darknesse
,
and
translated
into
the
Kingdome
of
His
Dear
Son
,
Col.
1.
13.
Therefore
said
to
be
called
out
of
darknesse
into
his
marveylous
light
,
1
Pet.
2.
9.
And
upon
this
they
who
were
not
a
people
,
are
made
the
people
of
God
,
verse
10.
For
God
will
put
his
lawes
into
their
mind
,
and
write
them
in
their
hearts
:
and
thereupon
He
will
be
their
God
,
and
they
shall
be
to
him
a
People
,
Heb.
8.
10.
In
all
these
Passages
,
and
many
more
,
it
's
evident
,
1.
That
by
nature
,
and
as
born
of
sinfull
Adam
,
we
are
in
darknesse
,
out
of
Gods
Kingdome
,
none
of
Gods
People
.
2.
That
we
passe
out
of
darknesse
into
light
,
and
into
Christs
Kingdom
.
3.
This
is
not
a
work
of
our
own
merit
or
power
:
For
it
's
God
that
delivers
us
,
translates
us
,
writes
his
lawes
in
our
hearts
;
and
this
of
his
free
mercy
,
and
by
his
great
and
wonderfull
power
.
4.
By
this
we
become
Gods
people
,
and
subjects
of
Christ's
Kingdom
.
And
all
this
is
said
to
be
by
calling
:
For
he
called
us
out
of
darknesse
into
his
marvaylous
light
.
All
these
particulars
are
expressed
or
implyed
in
those
words
of
the
Apostle
,
who
signifies
that
God
would
send
him
to
the
Gentiles
to
open
their
eves
,
and
to
turn
them
from
darknesse
to
light
,
and
from
the
power
of
Sathan
unto
God
,
that
they
may
receive
remission
of
sins
,
and
as
inheritance
among
them
,
which
are
sanctifyed
by
saith
in
Christ
,
Act.
26.
17
,
18.
This
Vocation
,
§
.
VII
as
it
is
an
act
of
power
,
and
great
mercy
,
and
free
grace
(
for
by
grace
we
are
saved
)
so
it
s
a
work
which
is
effected
by
the
Word
,
and
Spirit
:
For
,
as
we
are
regenerate
,
so
we
are
called
:
and
we
are
regenerate
.
1.
By
the
Word
.
2.
By
the
Spirit
.
By
the
Word
:
For
of
his
own
will
he
begat
us
with
the
word
of
truth
,
Jam.
1.
18.
By
the
Spirit
:
For
,
except
a
man
be
born
again
of
water
,
and
the
Spirit
,
he
cannot
enter
into
the
Kingdome
of
God
,
Joh.
3.
5.
In
the
Word
God
commands
,
and
promiseth
.
The
command
binds
man
to
submit
:
The
promise
is
a
motive
to
enforce
the
performance
of
the
precept
.
This
we
ma●
understand
and
observe
in
the
Call
of
Abraham
:
For
,
1.
He
is
commanded
to
get
him
out
of
his
Countrey
,
and
from
his
kindred
,
and
from
his
Fathers
house
unto
a
land
that
God
would
shew
him
;
and
to
perswade
him
God
promiseth
to
make
him
a
great
nation
,
and
to
blesse
him
,
&c.
But
the
principall
promise
was
,
that
in
him
all
the
familyes
of
the
earth
should
be
blessed
,
Gen.
12.
1.
2
,
3.
This
precept
implyes
that
man
is
under
the
domi●ion
of
sin
,
and
Sathan
,
and
therefore
commands
him
to
forsake
his
sin
,
and
Sathan
,
and
turn
from
Satan
unto
God
.
In
this
God
makes
use
of
the
Doctrine
of
the
fall
of
Adam
,
and
the
Morall
Law
as
given
unto
him
,
and
binding
him
to
perfect
,
and
perpetual
obedience
,
and
upon
disobedience
threatning
Death
.
And
by
the
precept
is
discovered
mans
sin
,
and
by
threatning
his
misery
to
humble
him
,
break
his
heart
,
make
him
weary
of
sin
,
and
desirous
of
deliverance
,
and
willing
upon
any
termes
to
accept
a
Saviour
.
Yet
this
gives
him
no
Comfort
,
nor
any
Power
to
do
that
which
is
his
duty
;
though
God
make
use
of
it
to
prepare
mans
heart
.
The
first
dutyes
commanded
,
are
1.
A
sight
of
sin
,
as
sin
,
in
our selves
,
whereby
we
are
miserable
.
The
2.
Is
saith
,
whereby
we
believe
that
God
being
satisfyed
,
and
attoned
by
the
blood
of
Christ
,
will
be
mercifull
,
and
pardon
sin
.
This
faith
presupposeth
knowledge
of
the
promise
,
and
a
serious
consideration
.
-
1.
That
it's
God
,
who
promiseth
.
-
2.
That
the
thing
promised
is
everlasting
life
,
and
all
things
necessarily
conducing
thereunto
.
-
3.
The
termes
upon
which
it
is
to
be
obtayned
and
enjoyed
:
And
the
principal
is
,
sincerely
to
submit
under
the
Power
,
and
wholly
rely
upon
the
mercy
of
God
,
Redeemer
by
Christ
,
for
remission
of
sin
,
and
eternall
Salvation
,
which
Christ
hath
merited
,
and
God
will
give
.
This
Remission
,
and
eternall
life
are
promised
for
Christs
sake
,
and
the
Promise
it self
is
made
for
and
in
the
consideration
of
his
death
,
and
these
things
as
promised
are
a
mighty
motive
,
and
powerfully
work
upon
the
heart
of
man
,
to
incline
it
to
submission
:
and
if
ever
they
prevayle
,
this
submission
will
follow
.
The
promise
binds
God
,
gives
hope
,
moves
mans
heart
,
and
presents
unto
the
soul
the
unspeakable
benefit
to
follow
upon
the
Performance
of
the
duty
;
and
that
certainly
without
any
doubt
.
This
submission
presupposeth
certain
dutyes
antecedent
,
and
includes
virtually
all
Particular
dutyes
following
.
This
word
as
written
in
a
book
,
§
VIII
or
uttered
outwardly
by
man
or
Angel
,
may
represent
unto
sinfull
man
,
both
what
he
must
do
,
and
what
God
upon
his
performance
will
give
,
and
by
the
senses
be
conveyed
to
the
soul
of
man
,
and
cause
him
to
understand
,
and
approve
of
the
justice
of
the
duty
,
and
excellency
of
the
benefit
promised
,
and
may
incline
man
to
some
moral
submission
.
Yet
such
is
the
blindnesse
of
mans
understanding
,
in
respect
of
these
heavenly
mysteryes
,
and
perversenesse
,
and
depravation
of
the
will
,
that
without
some
power
to
p●ri●ie
,
and
rectifie
the
soul
,
this
word
of
calling
will
prove
insufficient
.
Both
this
blindnesse
and
depravation
are
the
greater
to
such
as
are
at
age
,
by
reason
of
false
notions
,
and
errours
,
and
the
habits
of
sin
.
Therefore
with
the
word
is
required
the
Spirit
,
and
divine
power
,
not
onely
to
convey
the
word
close
unto
the
soul
,
but
also
to
prepare
,
qualifie
,
and
fit
it
for
the
reception
and
entertainment
of
the
Word
.
This
is
evident
by
the
experience
of
all
times
:
For
the
very
words
of
our
Saviour
Christ
,
who
spake
as
never
man
spake
,
and
confirmed
his
Doctrin
not
only
by
his
holy
life
,
but
by
such
works
as
never
man
did
,
or
could
do
,
proved
not
effectuall
upon
the
greatest
part
of
his
hearers
.
Therefore
said
he
,
No
man
can
come
unto
me
except
the
Father
draw
him
,
Joh.
6.
44.
To
draw
us
,
is
a
work
of
power
,
not
a
meere
outward
Word
or
Writing
.
In
the
new
Covenant
God
doth
promise
to
put
his
lawes
in
our
minds
,
and
write
them
in
our
hearts
.
And
this
is
said
to
be
done
by
putting
his
Spirit
within
us
,
and
so
causing
us
to
walk
in
his
Statutes
,
and
keep
his
judgments
to
do
them
,
Ezek.
36.
27.
And
before
this
can
be
effected
,
he
must
take
away
our
stony
hearts
,
and
give
us
hearts
of
flesh
.
One
effect
of
this
Spirit
is
generally
granted
to
be
illumination
,
another
to
be
sanctification
of
the
heart
▪
This
illumination
may
not
be
onely
a
restoring
of
a
spirituall
sight
,
and
vi●ve
power
,
but
also
a
more
clear
representation
of
the
things
spoken
in
the
Word
,
and
the
same
more
immediate
,
and
in
an
higher
light
.
This
cannot
be
done
except
it
free
the
soul
from
false
notions
and
errours
in
matters
of
Religion
.
This
sanctification
of
the
heart
doth
certainly
subdue
,
if
not
wholly
take
away
predominant
lusts
,
and
elevate
and
perfect
the
rationall
appetite
,
by
giving
and
imparting
a
divine
sense
,
and
Vigour
,
whereby
it
more
effectually
doth
relish
heavenly
things
,
but
reject
and
abhorr
evil
,
and
sin
.
I
will
not
here
dispute
whether
this
Spirit
be
a
distinct
thing
,
or
power
different
from
the
Word
of
God
,
as
spoken
immediately
by
himself
to
the
soul
of
man
,
or
it
be
the
very
same
.
No
doubt
,
the
Word
of
God
,
as
the
word
of
God
,
is
power
.
For
as
it
is
said
of
Thunder
naturally
,
so
its
true
of
this
Word
spiritually
:
The
voyce
of
the
Lord
is
powerfull
,
the
Voyce
of
the
Lord
is
full
of
Majesty
,
and
it
breaketh
the
Cedars
,
and
shaketh
the
Wildernesse
:
So
this
word
,
as
his
,
is
powerfull
,
and
full
of
Majesty
,
able
to
break
the
most
stony
,
and
senslesse
stubborn
heart
,
and
shake
it
in
pieces
:
If
it
come
close
unto
the
soul
,
it
cleares
the
understanding
,
dispels
the
mists
,
and
foggs
of
errour
,
pierceth
the
inward
parts
,
and
makes
most
lively
,
and
lasting
impressions
upon
the
same
.
As
I
will
not
di●pute
this
point
of
difference
between
the
word
and
this
power
,
so
I
will
not
perplex
th●
Reader
,
nor
amaze
him
with
the
controversie
concerning
the
manner
of
conversion
,
the
resistibility
or
irresistibility
of
grace
,
and
the
necessitation
of
the
Will
of
man
.
The
manner
of
conversion
is
to
us
unsearchable
;
both
because
we
are
ignorant
of
the
nature
of
the
immortall
Soul
,
and
because
much
more
are
we
ignorant
of
the
manner
of
Gods
working
upon
that
immortall
Spirit
.
As
for
the
resistibility
or
irresistibility
of
grace
,
we
know
that
the
power
of
God
is
Almighty
,
and
cannot
be
resisted
by
any
created
strength
,
if
he
please
to
exercise
it
to
the
full
,
or
in
some
high
measure
:
But
if
God
give
power
to
the
creature
,
or
work
by
that
created
power
given
,
it
may
be
resisted
by
a
contrary
created
power
:
And
so
grace
or
the
power
of
conversion
,
as
a
created
thing
in
man
,
may
be
so
given
as
to
be
resisted
by
the
Will
of
man
.
And
both
the
understanding
of
man
,
will
and
doth
,
either
deny
or
doubt
of
divine
truths
represented
to
the
soul
,
and
the
Will
will
wrangle
,
oppose
,
and
reject
,
or
not
sincerely
affect
,
and
submit
unto
the
divine
commands
,
and
promises
.
And
hence
,
the
many
conflicts
not
onely
in
conversion
,
but
after
we
are
converted
.
As
for
necessitation
of
the
will
in
this
work
of
divine
calling
,
its
certaine
,
and
granted
of
all
,
that
the
illumination
of
the
understanding
may
be
necessary
so
farr
as
the
soul
in
respect
of
the
same
is
onely
passive
,
though
in
the
apprehension
,
and
judgement
concerning
the
truths
represented
by
the
Word
it
be
active
.
Besides
God
may
give
an
active
power
to
the
Will
,
and
it
may
be
passive
in
receiving
of
it
;
and
also
necessitated
to
an
act
of
complacency
in
generall
,
so
that
it
necessarily
may
approve
by
a
generall
approbation
of
the
justice
and
equity
of
the
command
,
and
the
excellency
of
the
good
promised
.
For
even
a
wicked
Medaea
may
truly
say
,
Video
Meliora
Proboque
.
And
a
simple
apprehension
of
a
thing
,
as
good
,
much
mor●
an
act
of
judgement
,
may
produce
an
act
of
approbation
,
complacency
,
and
volition
in
generall
:
and
the
good
represented
may
be
not
onely
approved
as
good
in
respect
of
the
contrary
evill
,
but
as
better
in
respect
of
that
good
which
is
apprehended
as
lesse
.
For
it
's
not
possible
to
apprehend
good
,
as
good
,
and
not
approve
it
because
,
as
Bradwardine
saith
well
,
in
that
respect
it
is
not
Objectum
nolubile
.
Yet
notwithstanding
this
necessary
and
naturall
act
of
complacency
,
that
act
of
the
Will
,
which
Buridan
calleth
Acceptatio
ad
Prosecutionem
may
be
,
and
is
Free
.
I
passe
by
the
Philosophical
Speculations
●oncerning
the
nature
of
the
Will
,
which
few
know
;
concerning
the
naturall
,
and
necessary
act●
thereof
,
and
also
concerning
those
that
are
free
;
and
what
the
naturall
liberty
of
the
Will
is
,
and
in
what
acts
,
and
in
respect
of
what
acts
,
it
is
free
.
Concerning
the
positive
acts
Velle
,
and
Nolle
,
and
the
negative
Non
Velle
,
Non
nolle
;
and
concerning
the
liberty
of
contradiction
,
and
specification
;
It
's
farr
more
profitable
for
all
such
,
as
are
so
blessed
as
to
live
in
the
Church
,
and
enjoy
the
meanes
of
conversion
diligently
to
use
the
meanes
,
and
exercise
that
power
which
God
hath
given
them
,
and
also
earnestly
and
constantly
pray
for
the
regenerating
Spirit
,
which
God
hath
promised
to
them
that
seek
him
in
an
orderly
way
.
For
upon
this
done
,
Regeneration
will
follow
;
and
by
the
Divine
,
and
Spiritual
power
given
them
together
with
Gods
speciall
assistance
,
and
concurrence
,
after
all
necessary
preparations
,
they
shall
freely
determine
,
and
the
Will
shall
wholly
,
and
most
willingly
submit
to
God
Redeemer
,
which
is
the
ultimate
product
of
Divine
Vocation
:
The
parts
whereof
are
the
outward
Word
,
and
the
inward
power
of
the
Spirit
which
go
together
,
according
to
the
promise
of
the
Gospel
,
and
make
up
the
essence
of
it
.
Though
its
true
that
for
the
circumstances
,
and
accidentalls
,
the
calling
of
particular
men
,
and
severall
persons
may
vary
much
:
Some
are
called
sooner
,
some
later
;
some
in
an
ordinary
,
some
in
an
extraordinary
way
;
some
with
lesser
,
some
with
greater
power
;
Some
with
many
afflictions
,
and
long
tryalls
,
some
otherwise
;
some
speedily
submit
,
some
stand
out
long
.
In
all
this
the
divine
wisdome
ordereth
,
and
disposeth
all
things
so
,
as
shall
be
most
congruous
,
and
fitting
to
this
work
,
and
the
persons
called
.
Yet
this
congruity
which
many
talke
of
,
is
nothing
without
the
Word
,
and
Spirit
:
Both
w●ich
are
alwayes
in
the
Church
;
so
that
though
many
are
called
,
and
few
cho●en
,
yet
those
that
are
converted
cannot
ascribe
any
thing
to
themselves
,
but
all
to
God
:
and
such
as
are
not
converted
,
and
yet
enjoy
the
meanes
,
shall
be
deep●y
guilty
,
not
for
the
omission
of
that
which
they
could
not
do
,
but
for
the
neglect
and
abuse
of
that
power
God
had
given
them
.
And
we
must
not
thinks
but
God
calls
,
and
that
seriously
,
all
those
to
whom
the
Gospel
is
preached
,
and
is
ready
to
communicate
his
grace
,
and
by
his
Spirit
works
some
preparatory
effects
which
are
the
same
with
those
he
workes
in
them
which
are
converted
:
others
call
them
Common
graces
.
And
we
cannot
find
in
Scripture
that
God
denyes
his
Spirit
to
such
as
heare
his
word
,
till
they
give
God
cause
either
by
their
neglect
,
or
perversnesse
,
or
Apostasie
from
that
degree
of
grace
they
have
received
to
withdraw
the
same
.
By
all
this
we
understand
that
Christ
findeth
his
subjects
,
to
whom
God
hath
given
him
a
right
,
to
be
enemyes
,
and
he
enlargeth
as
he
beginneth
his
Kingdome
by
a
kind
of
spirituall
conquest
,
dashing
in
pieces
all
such
as
will
not
submit
,
and
are
bound
to
submit
,
with
his
Iron
Rod
&
irresistible
strength
,
reducing
the
rest
unto
subjection
,
after
some
time
of
standing
out
.
Therefore
God
said
unto
him
;
Rule
thou
in
the
midst
of
thine
enemyes
.
Psal.
110.
2.
and
Ask
of
mee
,
and
I
will
give
thee
the
heathen
for
thine
inheritance
,
and
the
utmost
parts
of
the
earth
for
thy
possession
.
Thou
shalt
break
them
with
a
rod
of
Iron
,
and
dash
them
in
pieces
,
like
a
Potters
Vessel
,
Psal.
2.
8.
9.
This
work
of
calling
is
done
by
publishing
the
Laws
of
this
Kingdom
,
wherein
he
manifests
his
title
;
declares
his
just
and
gracious
commands
,
threatneth
eternal
Punishment
,
and
promiseth
eternall
protection
and
rewards
.
And
this
publication
of
his
Lawes
is
accompanyed
with
a
wonderfull
power
of
his
Spirit
,
whereby
together
with
the
word
of
the
Kingdom
,
he
pierceth
the
mindes
of
men
,
and
breaks
their
stony
hearts
in
sunder
,
as
an
hammer
doth
a
Rock
:
In
this
respect
the
Lord
saith
,
Is
not
my
word
like
as
a
fire
,
and
like
an
Hammer
that
breaketh
the
Rock
asunder
,
Jer.
23.
29.
Because
by
this
Vocation
,
§
.
IX
the
Decree
of
Election
begins
to
be
put
in
execution
;
in
which
respect
,
Vocation
is
called
Election
:
This
,
therefore
,
gives
occasion
to
speak
of
Election
,
and
Predestination
:
And
,
-
1.
I
will
enquire
into
the
signification
of
the
words
.
-
2.
The
Nature
of
the
thing
signified
.
And
,
1.
I
will
not
take
Predestination
to
be
the
Genus
of
Election
,
and
Reprobation
,
as
many
do
;
for
so
it
's
not
used
in
Scripture
.
It
's
true
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
determine
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
determination
of
the
Will
:
and
in
this
general
signification
,
Predestination
may
signifie
a
Pre-determination
,
or
Decree
,
to
Elect
or
Reprobate
:
But
thus
we
do
not
find
it
used
in
the
Book
of
God
.
2.
Predestination
,
in
Scripture
,
doth
signifie
a
Decree
and
Determination
of
God's
Will
,
concerning
the
Eternal
Estate
of
sinful
Man
,
wherein
He
decrees
to
bring
him
,
in
a
certain
Order
,
by
certain
meanes
,
unto
Eternal
Glory
.
And
this
Decree
was
made
,
though
not
executed
,
before
the
Foundation
of
the
World
.
3.
This
Predestination
is
in
Christ
,
to
Eternal
Life
,
not
to
Eternal
Death
,
as
used
in
the
New
Testament
.
4.
Predestination
,
and
Election
,
are
sometimes
,
if
not
,
for
the
most
part
,
taken
for
the
same
.
5.
When
they
are
differenced
,
Election
is
a
Decree
to
Call
;
Predestination
,
a
Decree
to
adopt
,
justifie
,
glorifie
.
6.
Election
is
sometimes
the
same
that
Calling
is
;
sometimes
a
Decree
of
Calling
.
7.
Sometimes
Election
,
the
purpose
according
to
Election
,
and
Fore-knowledge
,
and
Fore-knowledge
alone
,
are
taken
and
used
for
the
same
.
We
read
that
all
things
work
together
for
good
to
them
that
love
God
,
the
called
according
to
purpose
:
For
whom
he
did
fore
know
;
he
also
did
Predestinate
to
be
conformed
to
the
Image
of
his
Son
,
that
He
might
be
the
first
Begotten
amongst
many
Brethren
.
Moreover
,
whom
He
did
Predestinate
,
them
He
called
;
whom
He
called
,
them
He
justified
;
and
whom
He
justified
,
them
He
glorified
,
Rom.
8
▪
28
,
29
,
30.
Where
we
may
observe
,
1.
That
there
is
a
Calling
,
according
to
a
purpose
and
decree
,
and
that
is
such
,
as
upon
it
follows
Conversion
,
Admission
,
Justification
.
2.
That
,
in
this
place
,
Fore-knowledge
is
distinct
from
Predestination
,
and
signifies
not
onely
an
Act
of
the
Understanding
,
whereby
God
doth
fore-know
particular
persons
before
they
did
▪
exist
;
for
,
in
that
respect
,
it
's
called
Fore-knowledge
:
Nor
also
what
they
would
act
or
do
under
the
means
of
Conversion
,
but
an
Act
of
the
Will
,
whereby
He
did
approve
,
love
,
elect
them
freely
;
not
for
any
merit
of
their
own
,
but
out
of
His
mere
good-will
.
To
KNOW
,
in
this
place
,
is
to
elect
,
or
chuse
,
and
seems
to
be
taken
from
that
place
of
Amos
3.
2.
Thee
have
I
KNOWN
of
all
the
Families
of
the
Earth
.
To
know
,
according
to
the
Chaldee-Paraphrast
,
and
Vatablus
following
him
,
is
,
to
Chuse
:
You
have
I
chosen
.
And
so
likewise
yra
,
and
Mercerus
understand
it
.
Yea
,
the
Apostle
himself
informs
us
,
that
the
people
fore-known
,
Rom.
11.
2.
are
a
Remnant
,
according
to
the
Election
of
Grace
,
ver.
5.
And
the
Election
,
that
is
,
the
persons
elected
,
ver.
7.
So
that
,
to
fore-know
,
is
to
decree
to
Call
,
and
is
the
same
with
the
decree
of
Election
strictly
taken
.
3.
Predestination
,
§
.
X
in
this
place
,
is
distinct
from
Election
,
or
Fore-knowledge
,
and
is
a
decree
to
justifie
,
adopt
,
and
glorifie
the
Elect
or
Called
.
For
in
these
words
of
the
Apostle
,
To
be
conformed
to
the
Image
of
his
Son
,
is
to
be
glorified
.
For
Image
,
in
several
places
of
the
Old
Testament
,
is
taken
for
Glory
.
So
,
O
Lord
,
when
thou
awakest
,
thou
wilt
despise
their
Image
;
that
is
,
their
Glory
,
Psal.
73.
20.
When
I
awake
,
I
shall
be
satisfied
with
thy
likeness
;
that
is
,
thy
Glory
,
Psal.
17.
15.
The
similitude
of
the
Lord
shall
He
;
that
is
,
Moses
;
behold
!
that
is
,
his
glory
,
Numb.
12.
8.
In
both
places
,
the
Septuagint
turn
the
word
,
which
signifies
,
likeness
,
or
image
,
glory
.
And
in
the
New
Testament
,
Man
is
the
Image
,
and
glory
of
God
;
1
Cor.
11.
7.
And
though
not
here
,
yet
in
another
place
,
God
is
said
to
predestinate
us
to
Adoption
,
Ephes.
1.
15.
Where
,
Adoption
may
be
glory
:
for
so
sometimes
it
's
taken
.
And
it
's
implyed
,
That
we
are
Predestinate
unto
an
Inheritance
ver.
11.
4.
Election
signifies
both
,
when
it
is
written
,
That
God
hath
chosen
you
,
that
is
,
the
Thessalonians
,
to
Salvation
,
through
Sanctification
of
the
Spirit
,
and
belief
of
the
truth
,
2
Thess.
2.
13.
5.
The
Subject
of
Election
,
is
Man
;
but
not
as
Man
merely
,
nor
as
man
made
,
nor
to
be
made
nor
as
fallen
in
massâ
corruptâ
,
though
man
may
be
considered
under
all
these
notions
;
but
the
immediate
subject
of
Election
and
Predestination
is
every
person
,
considered
in
that
condition
as
God
shall
find
him
,
when
he
calls
him
.
For
the
execution
of
Election
begins
in
that
Calling
,
upon
which
follows
the
first
sincere
Conversion
.
And
because
in
many
,
this
Calling
goes
long
before
final
Faith
,
as
final
:
Therefore
man
,
as
finally
believing
,
is
not
the
immediate
Object
of
Election
,
though
final
Believers
be
the
immediate
Subject
of
Glorification
.
The
first
Compilers
of
the
Articles
of
Subscription
for
the
Church
of
England
,
in
King
Edward
the
6th
His
Reign
,
do
understand
Predestination
,
and
Election
,
for
two
distinct
and
different
Acts
of
God
,
as
appears
by
the
17th
Article
:
For
they
make
the
Elect
to
be
the
Object
of
Predestination
,
and
imply
,
that
Election
is
Antecedent
to
Predestination
.
But
whether
they
meant
by
Election
a
Decree
to
Call
,
is
difficult
to
determine
.
Neither
need
we
trouble
our selves
in
the
search
thereof
,
because
our
Rules
is
the
Scripture
,
and
their
words
are
capable
of
a
good
sense
.
Thus
much
may
be
sufficient
for
the
explication
of
the
words
:
§
.
X
The
thing
signified
by
the
Words
,
in
the
next
place
,
is
to
be
examined
.
Election
taken
in
the
larger
sense
,
both
for
the
Decree
of
Calling
▪
and
Predestination
too
,
may
be
defined
from
2
Thess.
2.
13.
to
be
,
A
Decree
of
God
,
whereby
He
determined
to
chuse
certain
persons
unto
Salvation
,
through
Sanctification
of
the
Spirit
,
and
Belief
of
the
Truth
.
Or
thus
more
at
large
:
It
is
a
Decree
of
God
,
whereby
He
decreed
,
according
to
His
good
pleasure
,
before
the
Foundation
of
the
world
,
to
call
certain
particular
persons
;
and
,
by
Christ
,
to
justifie
and
glorifie
them
.
First
,
the
general
Nature
of
Election
is
a
Decree
.
A
Decree
is
an
Act
of
the
Will
,
that
act
which
we
call
a
determination
or
resolution
to
do
something
;
and
this
is
an
act
of
God's
Will
:
and
according
to
our
manner
of
understanding
,
and
the
expression
of
the
Scriptures
,
it
doth
pre-suppose
his
counsel
and
practical
knowledge
directing
the
Will.
For
we
are
said
to
be
predestinate
according
to
the
good
pleasure
of
Him
,
who
worketh
all
things
according
to
the
counsell
of
his
will
,
Ephes.
1.
11.
Where
observe
,
1.
That
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
turned
Purpose
,
signifies
,
sometimes
,
good
pleasure
,
and
so
it
s
to
be
understood
there
.
2.
That
Counsell
is
antecedent
to
the
Will
,
and
directs
the
determination
thereof
.
As
the
general
Act
is
a
Decree
:
So
,
Secondly
the
Decree
was
passed
by
God
before
the
Foundation
of
the
world
,
and
the
existence
of
things
;
and
in
this
respect
is
not
onely
Destination
,
but
Predestination
.
Yet
this
Decree
is
not
properly
Eternal
,
as
the
existence
of
the
Deity
,
and
the
immanent
Acts
of
God
upon
Himself
are
.
3.
This
Decree
was
not
onely
a
free
act
,
but
an
act
of
free
and
abundant
grace
and
mercy
in
Christ
,
therefore
said
to
be
according
to
the
good
pleasure
of
His
Will
,
to
the
praise
of
the
glory
of
His
Grace
,
wherein
He
hath
made
us
accepted
in
His
Beloved
,
Ephes.
1.
5
,
6.
4.
The
Object
or
Subject
of
this
Decree
,
is
sinful
man
;
yet
considered
,
as
redeemed
by
Christ
:
For
otherwise
He
could
not
be
eligible
,
or
predestinable
to
Salvation
,
and
Eternal
Glory
;
seeing
that
by
the
first
Law
of
Works
transgressed
,
he
was
a
Vessel
of
Wrath
,
and
,
as
such
,
in
no
possibility
of
Salvation
:
For
once
guilty
,
he
was
no
way
save-able
,
but
by
Christ's
Redemption
,
and
the
New
Covenant
.
Therefore
we
are
said
to
be
chosen
in
Christ
;
to
be
predestinate
unto
the
Adoption
of
Children
by
Jesus
Christ
,
Ephes.
1.
4
,
5.
And
from
hence
it
followeth
,
that
there
was
no
merit
in
man
fore-seen
,
nor
any
cause
out
of
God
,
that
might
move
God
,
or
determine
His
Will.
The
merit
of
Christ
fore-known
,
could
not
necessitate
His
Will
;
yea
,
neither
final
Faith
fore-seen
,
nor
the
foresight
it self
of
Faith
could
any
ways
pre-determine
God's
Will.
But
this
Will
did
freely
determine
it self
both
in
general
to
chuse
any
,
and
much
more
to
chuse
these
or
those
particular
persons
.
The
fore-knowledge
of
Christ
,
Faith
,
good-works
,
final
perseverance
as
possible
,
could
not
make
the
Salvation
of
sinful
man
to
be
future
:
for
the
futurition
of
it
depended
merely
upon
his
good
pleasure
,
yet
directed
by
his
Wisdom
.
And
the
Object
of
this
Decree
was
not
man
in
general
,
but
certain
single
persons
,
and
the
same
not
onely
guilty
by
the
first
Sin
of
Adam
,
but
by
many
other
actual
sins
;
even
all
their
actual
transgressions
,
which
they
had
committed
before
God's
effectual
Call
,
and
their
Conversion
.
Yet
this
is
to
be
understood
of
such
as
are
Adulti
,
and
at
age
before
their
Conversion
.
This
is
evident
,
both
out
of
the
Epistle
to
the
Romanes
;
but
especially
in
that
to
the
Ephesians
,
Chap.
1.
4
,
5
,
11.
and
that
to
the
Thessalonians
,
2
Chap.
2.
13.
For
we
find
the
subject
to
be
persons
,
and
such
as
were
guilty
not
onely
of
the
first
sin
,
but
many
proper
actual
sins
before
their
Conversion
:
and
their
Election
pre-supposeth
Christ
,
the
Redemption
,
the
Covenant
.
The
Remonstrants
inform
us
,
that
the
Decrees
of
Predestination
are
these
:
1.
A
Decree
,
to
give
Christ
,
to
redeem
sinful
man
.
2.
A
Decree
to
save
all
those
,
who
shall
sincerely
and
finally
believe
in
Him
.
3.
A
Decree
to
give
grace
sufficient
,
and
necessary
,
and
effectual
to
work
repentance
and
faith
in
Christ
.
4.
Upon
his
fore-knowledge
of
the
event
of
these
means
administred
,
to
choose
single
persons
,
fore-seen
finally
to
believe
.
Yet
if
we
will
understand
,
consider
,
and
speak
accurately
.
The
-
1.
Is
the
Decree
of
Redemption
;
The
-
2.
Of
the
Covenant
;
The
-
3.
Of
giving
the
means
of
Conversion
▪
But
none
of
these
are
the
Decree
of
Election
.
-
Nor
is
the
4th
,
as
delivered
by
them
.
Others
imagine
Election
to
be
a
Decree
to
save
certain
single
persons
,
without
respect
to
sin
,
Christ
,
the
Covenant-grace
for
keeping
the
Covenant
.
And
these
,
for
the
most
part
,
make
this
Decree
antecedent
to
the
Decree
of
Redemption
and
the
Covenant
.
All
these
forsake
the
simplicity
of
the
Scriptures
,
which
teach
us
,
that
this
Decree
essentially
includes
single
persons
,
the
means
,
the
end
,
and
pre-supposeth
the
Providence
,
and
Government
of
Man
,
first
innocent
in
Adam
,
then
fallen
,
afterwards
continuing
in
sin
,
till
God
call
him
,
according
to
purpose
.
And
also
the
Dec●ee
of
sending
Christ
,
of
the
Redemption
by
Christ
,
and
of
the
New
Covenant
.
5.
This
Decree
hath
something
of
absolute
and
arbitrary
power
,
according
to
that
Similitude
,
Hath
not
the
Potter
power
▪
&c.
Rom.
9.
21.
For
as
He
could
have
called
and
converted
all
;
so
He
could
have
decreed
to
have
saved
all
:
yet
He
hath
done
neither
.
He
hath
passed
by
many
.
And
this
Prete●ition
,
which
is
rather
Non-Decretum
,
than
Decretum
is
made
by
some
to
be
Reprobation
.
Yet
Reprobation
,
according
to
Scripture
,
is
a
Positive
Decree
;
according
to
which
,
God
not
onely
in
His
absolute
power
passeth
by
certain
single
persons
,
but
also
decrees
to
order
them
,
according
to
His
Laws
and
Judgment
,
unto
Eternal
Misery
.
That
there
is
such
a
Preterition
,
is
certain
;
but
that
this
Preterition
is
the
whose
Decree
of
Reprobation
,
upon
which
follows
necessarily
,
and
unavoidably
,
Eternal
Death
,
who
can
evidently
prove
out
of
God's
Word
.
7.
As
this
Decree
of
Election
doth
con-note
an
absolute
and
arbitrary
power
of
God's
Will
;
so
no
reason
thereof
can
be
given
,
but
from
his
good
pleasure
:
and
we
must
say
with
the
Scripture
,
he
will
have
mercy
upon
whom
He
will
have
mercy
;
and
whom
He
will
,
He
hardeneth
.
Yet
in
God's
Eternal
Wisdom
,
there
may
be
many
Reasons
of
both
,
and
the
same
weighty
and
preponderant
perhaps
,
though
they
are
concealed
,
and
not
made
known
to
us
.
For
there
is
no
act
of
Ordination
,
of
intellectual
and
immortal
Creatures
unto
their
final
estate
of
felicity
and
misery
,
that
is
an
act
of
mere
absolute
Power
,
as
abstracted
from
all
Mercy
,
Wisdom
,
sustice
.
In
the
execution
of
the
Decree
,
there
is
given
a
plain
reason
of
the
Rejection
of
the
Jew
,
and
that
is
Vnbelief
,
Rom.
9.
31
,
32.
&
Chap.
11.
20.
Yet
no
reason
or
cause
in
the
Gentiles
;
why
God
called
them
,
but
His
absolute
power
,
free-will
,
mere
grace
:
yet
of
their
first
Rejection
,
the
moral
cause
in
themselves
,
was
their
Idolatry
and
Apostacy
:
Yet
-
1.
Why
did
not
God
prevent
the
Apostasie
of
the
Gentiles
,
but
reject
the
generality
of
them
for
two
thousand
years
,
and
chuse
the
Jew
,
and
the
Posterity
of
Abraham
by
Jacob
,
and
continue
them
His
people
for
so
many
hundred
years
;
And
-
2.
Why
He
should
reject
the
Jew
,
and
take
away
from
the
generality
of
them
both
the
Word
of
the
Gospel
,
and
the
Spirit
,
for
these
sixteen
hundred
years
and
upward
,
and
chuse
the
Gentiles
;
And
-
3.
Why
in
the
end
,
He
should
choose
both
,
in
one
main
Body
;
no
Wit
of
man
can
give
a
reason
.
Therefore
the
Apostle
cryes
out
,
O
the
depth
of
the
riches
both
of
the
Wisdom
and
Knowledge
of
God!
How
unsearchable
are
his
Judgments
,
and
his
ways
past
finding
out
!
Rom.
11.
33.
Which
place
implyes
,
-
1.
That
there
were
weighty
Reason
,
why
God
did
thus
:
for
they
were
Acts
of
His
profoundest
Wisdom
.
-
2.
That
these
Reasons
to
Man
,
and
perhaps
to
Angels
are
unsearchable
.
7.
These
Decrees
are
no
ways
contrary
unto
,
but
exactly
agreeing
with
the
Redemption
by
Christ
,
the
tenour
of
the
New-Covenant
,
the
Execution
,
and
the
final
Judgment
,
if
we
truly
understand
them
,
as
they
are
revealed
in
Scripture
.
And
He
mu●●
needs
be
a
false
Prophet
,
who
shall
tech
them
otherwise
:
and
he
that
shall
so
teach
them
,
as
to
derogate
the
least
from
Free-grace
in
Christ
,
is
inexcusable
.
There
be
two
Propositions
unworthy
to
be
made
Principles
in
this
Doctrine
.
§
.
XI
The
first
is
,
Quod
Primum
in
intentione
,
id
ultimum
in
executione
.
That
which
is
first
in
intention
▪
is
last
in
execution
.
The
second
is
,
Ordinatè
volens
prius
vult
finem
,
deinde
media
ad
finem
:
He
that
acts
rationally
,
and
orderly
,
first
wills
the
end
;
then
the
means
to
the
end
:
and
yet
these
are
made
Principles
in
Divinity
,
and
must
be
the
measure
and
rule
,
according
to
which
,
we
must
understand
the
Word
of
God
,
speaking
of
these
high
and
mysterious
Decrees
:
Yet
1.
These
do
not
agree
unto
God
;
but
applyed
unto
him
,
derogate
from
His
glorious
Perfections
.
2.
They
are
neither
truly
understood
,
nor
rightly
applyed
to
the
Decrees
of
God
.
3.
The
first
,
taken
out
of
the
Blasphemous
Commentator
,
whom
some
think
to
be
Aver●oes
,
or
some
other
,
is
falsly
understood
,
and
otherwise
interpreted
,
than
the
Author
first
meant
it
,
as
Occam
tells
us
.
For
thus
some
expound
it
:
That
which
is
the
chiefest
thing
in
intention
,
is
,
that
to
which
all
things
in
the
Execution
are
ultimately
referred
.
And
what
's
this
to
their
purpose
,
who
use
,
or
rather
abuse
it
?
4.
The
second
is
by
the
School-men
,
and
such
as
follow
them
,
applyed
to
the
Decree
of
Election
in
this
manner
:
That
seeing
God
is
the
most
orderly
Agent
,
He
must
needs
first
intend
glory
unto
sinful
man
as
the
end
.
Secondly
,
grace
as
the
means
for
glory
.
Yet
as
that
excellent
School-man
saith
well
,
That
glory
is
not
the
end
of
God
predestinating
,
but
of
man
predestinated
:
and
it
was
indifferent
to
him
,
whether
to
will
Glory
the
end
,
or
Grace
the
means
,
first
in
order
:
and
as
He
gives
Grace
first
,
and
then
Glory
,
so
no
doubt
He
decreed
to
do
so
.
To
say
and
affirm
,
that
first
God
absolutely
chose
such
persons
,
then
decreed
to
give
them
glory
;
thirdly
,
that
they
might
attain
glory
,
He
intends
and
decrees
to
give
them
Christ
,
and
grace
;
are
groundless
speculations
,
and
the
imaginations
of
mens
hearts
,
who
conceive
of
God
,
as
they
do
of
themselves
.
But
here
we
may
truly
say
,
How
far
are
God's
thoughts
above
the
thoughts
of
silly
,
sinful
,
ignorant
men
?
That
there
are
Decrees
of
Election
,
and
Reprobation
,
Free-will
natural
,
and
Grace
,
is
evident
out
of
Scripture
;
and
most
men
,
even
such
as
differ
amongst
themselves
,
do
grant
:
but
how
to
reconcile
these
,
hath
been
the
business
of
the
subtillest
Wits
,
and
is
not
yet
so
clearly
done
,
as
to
satisfie
others
.
The
manner
of
Conversion
,
the
manner
how
God
fore-knows
and
decrees
all
things
,
especially
the
contingent
,
and
free
acts
of
Angels
and
Men
,
cannot
be
evident●y
known
by
us
,
neither
is
it
needful
.
Scientia
media
,
decreta
ex
hypothesi
,
vocatio
congrua
,
are
much
controverted
:
yet
,
Sub
judice
lis
est
,
to
this
day
.
We
have
no
perfect
notions
of
God's
Knowledge
and
Decrees
,
nor
of
His
manner
of
Working
in
the
Souls
of
men
:
Therefore
,
it
were
wisdom
to
be
silent
.
If
we
desire
to
know
our
own
Election
,
we
must
not
curiously
pry
into
God's
secret
Counsels
,
nor
search
the
Records
of
Eternity
;
for
that
we
cannot
do
:
But
let
us
diligently
examine
our selves
,
and
if
our
hearts
have
been
sincerely
obedient
to
the
Heavenly
Call
,
wholly
subjected
to
Christ
,
and
feel
the
power
and
comforts
of
God's
sanctifying
and
adopting
Spirit
,
having
dominion
over
Sin
,
then
we
may
conclude
,
that
our
names
are
registred
in
Heaven
,
and
enrolled
in
the
Book
of
Life
,
and
we
are
Subjects
of
this
glorious
Kingdom
.
Thus
you
have
heard
,
§
.
XII
what
Subjection
is
required
by
the
Fundamental
Law
of
this
Kingdom
,
and
the
means
whereby
we
are
reduced
.
And
this
Subjection
must
be
free
,
not
forced
;
sincere
,
not
feigned
.
It
's
true
,
that
Man
upon
the
first
Summons
and
Call
will
stand
out
,
and
be
unwilling
to
change
his
old
Master
,
and
forsake
his
bosome
sin
.
Yet
such
is
the
power
of
this
Heavenly
Call
,
that
in
the
end
it
will
prevail
.
For
when
the
glorious
power
of
the
Spirit
,
with
the
purest
light
of
the
Gospel
,
shall
penetrate
the
inmost
parts
of
the
Soul
,
discover
unto
him
his
vile
,
base
,
mi●erable
condition
,
the
imminent
danger
of
Eternal
Death
,
the
unspeakable
Love
of
God
,
the
bitter
Sufferings
of
Christ
,
the
Excellency
of
him
his
Saviour
,
the
great
Deliverance
from
Hell
and
Eternal
Death
,
and
the
blessed
and
glorious
Estate
which
will
follow
upon
his
submission
,
then
the
heart
,
by
the
power
of
Grace
,
of
unwilling
,
is
made
most
willing
,
and
receives
,
with
all
readiness
,
his
Lord
as
onely
Redeemer
,
and
will
do
any
thing
▪
suffer
any
thing
,
lose
any
thing
to
be
one
of
his
Vassals
.
After
this
brief
Discourse
of
Predestination
,
§
.
XIII
which
is
the
first
beginning
of
man's
Eternal
Salvation
,
and
the
IDEA
,
and
Model
of
God's
special
Government
,
according
to
which
He
calls
Converts
,
admits
sinful
man
,
as
a
subject
of
His
Kingdom
,
and
directs
him
unto
the
full
enjoyment
of
Eternal
Peace
,
and
also
of
Calling
,
whereby
this
Decree
begins
to
be
put
in
execution
,
and
sinful
Man
is
reduced
;
it
remains
,
that
we
enquire
what
the
condition
of
man
,
upon
his
sincere
submission
,
proves
to
be
.
For
this
end
,
we
must
observe
,
1.
That
God
,
according
to
His
absolute
power
,
calls
whom
He
will
:
For
He
is
bound
to
none
;
and
therefore
,
without
any
injustice
,
He
may
pass
by
,
not
onely
particular
persons
;
but
whole
Nations
,
yea
,
the
greatest
part
of
Mankind
,
especially
upon
their
demerit
.
2.
That
to
whomsoever
He
vouchsafeth
the
means
of
Conversion
,
them
He
may
be
truly
said
to
Call
.
3.
That
the
issue
and
event
of
this
Call
is
two-fold
;
for
some
stand
our
,
some
come
in
.
Those
who
stand
out
,
either
by
their
secular
employments
,
Earthly
care
,
and
love
of
the
World
are
kept
back
:
or
being
spiteful
and
malicious
,
oppose
,
persecute
,
and
murther
God's
Messengers
.
As
these
voluntarily
refuse
to
submit
;
so
they
are
for
ever
shut
out
of
this
Kingdom
:
and
all
of
them
,
especially
the
malicious
,
wilful
Wretches
,
are
counted
Rebels
,
and
so
adjudged
Enemies
,
and
so
to
be
dealt
withall
:
For
here
is
no
different
,
and
third
sort
of
people
,
which
may
be
reckoned
Neuters
:
For
all
are
either
Subjects
,
or
Enemies
.
Of
such
as
come
in
,
some
submit
in
Hypocrisie
,
some
imperfectly
,
some
with
all
their
hearts
sincerely
:
and
the
Hypocrites
are
either
gross
,
or
not
so
palpable
.
All
this
we
may
learn
from
that
Parable
of
our
Saviour
,
Math.
22.
1
,
2
,
3.
&c.
Of
those
who
submit
,
is
made
the
visible
Church
on
Earth
,
which
universally
considered
,
since
the
first
publication
of
the
Gospel
to
all
Nations
,
are
,
1.
Christians
.
2.
Reduced
into
several
Societies
and
Flocks
,
for
Doctrine
and
Worship
,
over
which
are
set
Ministers
;
and
their
Priviledges
,
are
Word
and
Sacraments
.
And
the
Universal
Church
,
in
all
the
several
parts
of
the
World
,
wheresoever
they
are
dispersed
,
make
one
Political
,
and
Organical
Body
,
and
are
all
subject
to
Christ
their
Head
;
and
to
their
Ministers
,
as
His
Officers
.
And
in
this
respect
,
the
Government
of
the
Church
is
Monarchical
:
And
as
the
Word
and
Sacraments
are
Priviledges
of
the
Universal
Church
;
so
Ministers
rightly
and
du●y
called
are
Officers
of
the
same
.
And
we
are
first
Subjects
unto
Christ
,
and
Members
of
the
great
Body
,
before
we
be
Members
of
this
,
or
that
particular
Church
.
But
of
this
I
have
spoken
in
another
Treatise
.
3.
They
are
associated
for
Discipline
,
the
end
whereof
is
to
preserve
the
Doctrine
and
Wo●ship
pure
,
and
the
body
free
from
scandalous
and
infecting
Members
.
The
Power
of
the
Church
thus
associated
is
four-fold
.
1.
To
declare
and
constitute
Canons
.
2.
To
make
Officers
.
3.
To
exercise
Jurisdiction
.
4.
To
dispose
of
the
Churches
stock
,
made
up
of
the
Charity
and
Benevolence
of
the
People
.
This
power
is
in
the
whole
Church
and
Body
associated
.
It
's
exercised
by
Officers
chosen
and
constituted
,
according
to
the
Rules
of
Christ
for
that
purpose
.
The
acts
of
Jurisdiction
are
to
admonish
,
suspend
▪
excommunicate
,
or
absolve
,
according
as
they
shall
see
just
cause
.
The
whole
Church
particular
,
may
trust
one
man
,
or
more
,
with
a
general
inspection
,
without
giving
any
jurisdiction
.
Many
particular
Congregations
,
instituted
for
Worship
,
may
associate
into
one
Body
for
Discipline
:
and
then
the
power
is
not
derived
from
the
particular
Congregations
to
the
whole
;
but
from
the
whole
Association
to
the
Parts
.
These
Associations
may
be
of
too
narrow
,
or
too
vast
an
extent
,
of
too
small
a
number
,
or
too
great
a
multitude
.
And
the
Parts
and
Members
are
most
fitly
united
,
and
conveniently
disposed
by
vicinity
of
Habitation
.
These
particulars
,
I
have
at
large
made
evident
,
according
to
my
Talent
,
out
of
the
Scripture
,
in
a
former
distinct
Discourse
.
All
these
Associations
,
the
great
and
glorious
Lord
Redeemer
makes
use
of
,
in
administration
of
His
Kingdom
.
But
one
onely
part
of
these
make
up
the
Body
of
His
Spiritual
Kingdom
,
which
shall
inherit
the
Eternal
Glory
of
the
same
;
and
they
are
such
as
submit
at
the
first
sincerely
,
and
with
their
whole
heart
.
Yet
there
be
degrees
of
this
Subjection
;
and
the
best
may
and
must
improve
their
submission
,
until
their
corruptions
be
fully
subdued
,
and
they
perfectly
sanctified
.
For
before
,
they
are
not
capable
of
full
communion
with
their
God
,
and
the
perfect
enjoyment
of
Eternal
Peace
.
Besides
,
there
be
several
degrees
of
Preparation
,
before
we
attain
to
sincere
submission
and
admission
into
this
blessed
Common-wealth
of
Israel
.
The
condition
of
such
as
sincerely
acknowledge
their
Soveraign
and
Lord
Redeemer
,
is
comfortable
here
in
this
life
,
and
glorious
hereafter
.
For
the
present
,
as
they
are
admitted
Subjects
unto
God
their
Father
;
so
they
who
were
far
off
,
are
made
nigh
,
and
by
Christ
have
access
,
by
one
Spirit
,
to
the
Father
:
are
no
more
strangers
and
Forreigners
,
but
Fellow-Citizens
with
the
Saints
,
and
Houshold
of
God
,
Ephes.
2.
13
,
18
,
19.
And
by
reason
of
this
union
with
God
the
Father
,
and
Jesus
Christ
,
and
the
Saints
,
they
are
become
the
Temples
of
the
Holy
Ghost
;
and
being
washed
in
their
Saviours
bloud
,
are
the
adopted
Sons
of
God
,
the
Heirs
of
Glory
come
under
the
Divine
Protection
,
and
have
a
general
right
to
all
those
Mercies
and
Blessings
which
Christ
hath
purchased
,
and
God
hath
promised
,
as
shall
more
particularly
be
shewed
hereafter
.
For
as
this
Subjection
is
virtually
all
obedience
,
so
it
receives
a
right
to
all
Blessings
limited
to
the
performance
of
several
Duties
.
And
before
I
conclude
this
great
Duty
you
must
observe
this
one
thing
,
that
this
Subjection
is
that
whereby
we
submit
our selves
to
Christ
,
and
so
to
God
,
not
onely
as
King
,
as
some
conceive
,
but
to
Him
,
as
our
onely
Priest
,
for
expiation
and
intercession
;
and
also
to
Him
as
our
onely
Prophet
,
to
teach
us
not
onely
outwardly
by
the
Word
written
,
but
inwardly
by
the
Spirit
.
From
this
Subjection
,
§
.
XIV
we
understand
what
the
nature
of
the
Church
as
visible
,
and
of
the
Church
mystical
,
as
consisting
of
real
Saints
,
is
.
The
Church
,
in
general
,
is
a
Society
,
or
community
of
all
such
as
subject
themselves
to
God-Redeemer
by
Jesus
Christ
.
The
Church-mystical
is
the
community
of
such
as
subject
themselves
sincerely
unto
GOD-REDEEMER
.
So
that
this
Subjection
is
the
very
essence
of
the
Church
.
To
believe
,
and
subject
to
Christ
to
come
,
and
to
Christ
already
come
is
accidental
:
So
to
be
National
,
or
Universal
,
is
,
To
be
under
a
Form
of
Discipline
,
or
to
be
without
any
setled
outward
Government
,
is
not
essential
:
nor
to
be
militant
or
triumphant
,
(
though
it
as
such
and
such
,
differs
much
)
is
of
the
Essence
.
To
be
Pilgrims
and
Strangers
on
this
Earth
,
seeking
an
abiding
City
in
Heaven
,
and
to
be
militant
fighting
against
the
Devil
,
the
World
,
and
the
Flesh
,
is
the
condition
of
this
Society
in
this
life
.
To
obtain
a
final
and
full
Victory
over
Sin
,
and
be
secure
of
Eternal
Bliss
,
is
in
some
measure
an
estate
of
triumph
.
But
to
rise
again
,
be
immortal
,
and
fully
glorified
in
one
full
body
,
after
that
all
Enemies
are
totally
and
eternally
subdued
,
is
the
most
perfect
triumph
.
And
this
is
the
Order
that
God
hath
decreed
and
established
,
that
first
we
must
be
militant
,
obey
and
suffer
in
an
estate
of
Humiliation
,
till
we
prove
finally
victorious
;
and
after
that
,
we
must
except
a
reward
,
and
a
Crown
of
Glory
,
which
in
due
time
we
shall
certainly
receive
.
So
Christ
,
our
Head
,
was
first
humbled
,
afterwards
exalted
,
and
passed
by
the
Cross
to
the
Crown
;
so
must
,
we
His
members
,
do
.
In
this
life
we
must
be
consecrated
,
and
in
the
life
to
come
,
we
shall
be
compleat
Kings
and
Priests
,
and
reign
with
our
Saviour
,
and
serve
in
the
glorious
Temple
of
Heaven
.
These
two
conditions
differ
much
,
and
very
much
;
yet
the
difference
is
not
essential
,
but
accidental
.
Thus
far
the
constitution
of
this
Kingdom
,
in
the
Soveraignty
of
God-Redeemer
,
and
subjection
of
sinful
Man
redeemed
and
called
.
CHAP.
V.
Concerning
the
exercise
of
the
Power
of
God
,
Redeemer
,
in
the
Administration
of
the
Kingdome
of
Grace
in
general
.
THis
administration
is
the
exercise
of
the
power
of
God
acquired
by
the
humiliation
of
the
Word
,
§
.
I
made
flesh
;
in
making
new
lawes
and
judging
according
to
them
.
This
administration
is
to
be
considered
.
-
1.
In
generall
,
and
in
respect
of
the
generall
affections
accidentall
to
it
.
-
2.
In
the
parts
thereof
,
which
are
-
1.
Legislation
,
and
-
2.
Jurisdiction
.
This
administration
for
the
substance
was
the
same
alwayes
,
and
it
began
betimes
,
even
in
the
dayes
of
Adam
,
after
that
promise
of
the
seed
of
the
Woman
,
which
should
break
the
Serpents
head
.
Yet
there
was
a
great
difference
,
in
the
same
,
in
many
things
after
that
Christ
was
exhibited
and
glorified
,
from
that
which
was
before
.
Yet
in
all
times
,
God
as
Redeemer
was
the
supreme
Lord
and
King
;
man
sinfull
,
the
subject
;
Faith
,
and
subjection
to
Christ
,
the
Law
;
and
the
judgment
was
according
to
that
Law
.
And
though
the
humiliation
of
the
Son
of
God
to
be
made
man
was
yet
to
come
,
and
Christ
onely
present
,
and
represented
in
the
promise
,
yet
as
this
humiliation
was
accepted
from
the
beginning
for
the
benefit
of
man
,
so
that
power
which
was
alwayes
virtually
in
God
,
was
exercised
by
the
word
not
incarnate
,
and
by
the
Spirit
,
as
though
it
had
been
acquired
already
.
That
this
administration
began
so
early
,
might
be
made
evident
from
severall
texts
of
Scripture
rightly
understood
.
Neither
was
the
promise
of
Christ
made
first
to
Abraham
:
for
this
promise
was
passed
in
the
sentence
of
the
Devill
.
The
Sacrifices
and
offerings
of
Cain
and
Abel
taught
them
,
and
used
before
by
their
Father
,
and
instituted
by
God
,
did
witnesse
the
same
.
That
they
were
instituted
by
God
the
acceptation
of
Abel's
Sacrifice
doth
prove
:
For
no
service
is
accepted
of
God
which
is
not
instituted
by
God
.
The
Faith
of
Enoch
whereby
he
pleased
God
was
Faith
in
Christ
:
otherwise
he
could
not
have
sought
God
,
so
as
to
have
found
him
,
nor
expected
,
or
received
so
glorious
a
reward
,
but
by
the
merit
of
his
Saviour
believed
upon
.
Without
this
faith
Noah
could
not
have
been
the
heir
of
the
righteousnesse
which
is
by
faith
,
and
partaker
of
that
eternall
deliverance
,
which
was
typifyed
by
his
deliverance
from
the
flood
.
This
administration
after
the
time
of
Abraham
was
more
clear
.
Yet
God
had
his
Kingdome
,
and
his
Church
long
before
:
yet
he
did
administer
the
same
without
any
Vice-gerent
or
President
generall
,
except
some
emine●t
,
and
principall
Angel
was
his
universal
deputy
,
as
was
hinted
formerly
.
Yet
in
the
Church
on
earth
God
by
his
Word
eternal
,
and
the
Spirit
in
the
Patriarchs
,
and
extraordinary
Prophets
,
did
supply
Christs
propheticall
office
,
and
by
them
at
certain
times
made
known
the
lawes
and
judgements
of
his
Kingdom
:
but
ordinarily
he
used
for
this
purpose
ordinary
teachers
.
Yet
besides
these
he
gave
the
Spirit
of
Prophecy
to
the
Angels
,
and
by
them
he
instructed
Patriarchs
,
and
other
Prophets
.
His
Sacerdotall
office
was
executed
by
the
Patriarches
,
the
first
born
of
the
familyes
,
and
at
length
by
the
Leviticall
Priests
,
and
they
were
typicall
mediators
between
God
and
man
.
The
most
eminent
Priest
&
lively
Type
of
Christ
both
as
King
,
and
especially
as
Priest
was
Melchizedeck
,
who
lived
at
Salem
,
in
the
day●s
of
Abraham
.
He
was
a
righteous
King
,
who
by
the
just
administration
of
his
Kingdome
,
procured
the
peace
and
prosperity
of
his
subjects
,
when
the
neighbour-Countryes
were
invalded
,
and
spoiled
by
War
.
In
this
respect
he
did
represent
this
King
of
perfect
righteousnesse
,
and
eternal
peace
.
And
as
a
Priest
▪
he
had
no
predecessour
from
whom
,
nor
successour
to
whom
he
might
derive
his
Sacerdotal
power
;
For
he
was
not
a
Priest
by
birth
,
nor
did
he
transmit
his
Priesthood
by
death
unto
another
,
as
the
Leviticall
Priests
did
.
And
in
this
respect
he
might
be
truly
said
to
be
without
Father
,
and
Mother
,
and
descent
,
so
as
to
receive
his
Priesthood
that
way
,
and
without
end
of
dayes
,
and
so
was
the
fittest
of
all
others
to
represent
that
Priest
Jesus
Christ
,
who
had
no
Predecessour
,
from
whom
he
might
derive
his
right
,
nor
successour
,
because
he
live
in
Hea●ven
,
a
Priest
for
ever
,
who
alone
hath
right
to
receive
tithes
,
and
homage
〈◊〉
his
people
,
and
blesse
them
with
spiritual
,
and
eternall
blessings
.
And
the
Throne
and
Scepter
of
David
,
and
his
successours
in
his
Kingdome
did
shadow
him
,
whose
Throne
is
for
ever
,
and
ever
,
and
his
Scepter
a
right
Scepter
.
Faith
and
obedience
to
pure
morals
to
be
performed
to
God
Redeemer
,
by
the
power
of
the
renewing
Spirit
,
were
alwayes
required
by
the
Lawes
of
this
Kingdom
:
for
the
Lawes
of
Faith
,
and
obedience
to
pure
Morals
were
alwayes
the
same
.
Yet
to
these
Lawes
of
Faith
,
and
obedience
in
pure
morals
were
added
from
the
beginning
divers
positive
and
ceremoniall
precepts
,
especially
that
of
sacrifice
.
And
when
the
promise
of
the
Messias
to
descend
of
〈◊〉
was
renewed
of
Abraham
,
circumcision
was
instituted
as
a
Seal
of
the
righteousnesse
of
faith
,
and
a
solemn
right
of
engagement
unto
their
Saviour
,
and
of
his
admi●sion
of
them
into
the
Church
,
upon
their
submission
.
And
this
was
by
his
command
to
be
administred
to
Infants
born
in
the
Church
.
When
Israel
came
out
of
Aegypt
,
the
Passeover
was
ordained
in
remembrance
of
that
great
deliverance
,
and
did
continue
till
that
great
Pa●chal
Lamb
was
slain
,
by
whose
blood
we
are
redeemed
from
the
wrath
of
God
,
Hell
and
everlasting
death
.
But
after
that
the
posterity
of
Abraham
,
Isacc
,
Jacob
,
being
multiplyed
into
a
nation
,
were
reduced
by
God
into
a
Common-Wealth
,
both
civil
,
and
Ecclesiasticall
,
and
presented
before
God
,
appearing
in
a
glorio●s
and
retrible
manner
upon
Mount
Sinai
,
they
entred
into
a
solemn
Covenant
with
their
God
.
He
promiseth
to
be
their
God
,
to
protect
,
and
blesse
them
,
and
they
engage
themselves
solemnly
to
be
his
loyall
subjects
.
Upon
this
Foundation
of
a
Kingdom
once
layd
,
God
proceeds
as
their
Lord
,
and
Soverenig
to
give
them
morall
judiciall
ceremoniall
Lawes
.
In
the
morall
he
reduceth
all
morall
dutyes
to
certain
heads
,
in
a
brief
,
exact
,
and
excellent
method
:
in
the
Ceremonials
he
reduceth
all
former
rites
,
and
ceremonials
Instituted
by
himself
into
order
,
and
adds
many
more
,
as
he
saw
convenient
for
that
people
in
that
time
.
In
the
judicials
he
dilivered
them
a
perfect
body
of
the
civill
Law
.
These
judicials
were
for
direction
in
judgment
,
and
the
adminstration
of
their
civil
state
.
The
moralls
and
ceremonials
were
for
the
Church
,
and
looked
far
higher
.
The
moralls
tended
to
give
them
a
more
perfect
knowledge
of
morall
dutyes
,
to
be
a
rule
of
moral
obedience
,
to
let
them
see
their
inability
to
keep
it
,
their
impossibility
to
be
justified
by
it
,
to
make
them
sensible
of
their
sin
,
and
seek
a
Saviour
,
who
should
deliver
them
from
the
curse
,
and
paenaltyes
threatned
by
the
Law
,
and
deserved
by
their
disobedience
.
The
ceremonial
was
more
mysticall
:
〈◊〉
therein
God
did
prescribe
a
Tabernacle
▪
a
Priest
,
and
a
solemn
〈◊〉
of
service
.
The
Tabernacle
was
a
type
of
the
Heavenly
Temple
the
High
Priest
of
the
great
eternal
Universall
High
Priest
,
and
the
Services
,
especially
that
〈◊〉
Sacrifice
and
most
of
all
that
yearly
Sacrifice
of
expiation
to
be
offered
onely
by
the
High
Priest
the
10th
.
day
of
the
7th
.
moneth
,
with
the
blood
whereof
he
ente
〈◊〉
into
the
most
holy
place
,
was
a
type
of
that
sacrifice
of
Christ
,
by
which
he
obtayned
eternal
Redemption
.
Besides
that
these
did
signifie
heavenly
things
:
they
were
given
to
this
people
to
keep
,
and
preserve
them
pure
from
Heathenis●
Idolatry
,
and
superstition
;
to
continue
them
seperate
,
especially
in
Religion
and
Divine
Worship
,
from
all
other
nations
of
the
world
.
T●ey
were
for
the
multitude
,
and
charge
of
them
,
a
burthen
,
and
heavy
yoke
to
keep
them
unde●●
and
cause
them
to
long
for
their
Messias
,
who
should
free
them
from
those
dark
and
mysterious
shadows
,
give
them
a
clearer
and
more
glorious
light
,
and
a
perfect
liberty
and
ease
from
this
servitude
.
This
time
was
the
time
of
the
infancy
,
and
minority
of
the
Church
:
for
as
the
Heyr
so
long
as
he
is
a
Child
differeth
nothing
from
a
Servant
,
though
he
be
Lord
of
all
,
but
is
under
Tutours
and
governours
,
untill
the
time
appointed
of
the
Father
:
So
they
,
when
they
were
Children
,
that
is
,
under
age
,
were
in
bondage
under
the
elements
of
the
world
.
But
when
the
fullnesse
of
that
time
,
that
was
appointed
by
God
their
Father
was
come
,
God
sent
his
Son
made
of
a
Woman
,
made
under
the
law
to
redeem
them
that
were
under
the
law
,
&c.
Wherefore
after
that
,
they
were
no
more
Servants
,
but
sons
,
Gal.
4.
1
,
2
,
3
,
4.
7.
The
time
of
the
Gospel
,
therefore
,
is
a
time
of
emancipation
,
and
liberty
,
not
onely
from
the
Ceremonials
,
but
from
the
curse
,
and
servitude
of
the
law
of
works
,
which
that
law
of
Moses
did
threaten
▪
and
could
no
wayes
free
them
from
it
.
For
in
that
law
there
was
no
promise
of
the
Spirit
to
enable
them
,
for
to
obey
the
morall
law
;
nor
of
pardon
,
though
they
did
transgresse
it
.
Neither
was
there
any
Sacrifice
,
Priest
or
Service
that
could
expiate
sin
,
and
purge
the
conscience
from
dead
Works
:
For
though
their
expiations
,
lustrations
,
and
purifying
ceremonyes
might
free
them
from
legall
pollutions
,
yet
from
sin
they
could
not
.
This
covenant
was
not
the
same
with
that
of
the
seed
of
the
Woman
,
§
.
II
which
should
break
the
Serpents
head
,
nor
with
the
same
renued
more
explicitly
unto
Abraham
;
That
in
his
seed
all
the
nations
of
the
earth
should
be
blessed
;
much
lesse
was
it
the
same
with
the
promises
of
the
Gospel
made
in
Christ
exhibited
.
And
by
the
way
we
may
take
notice
that
the
Apostle
,
Gal.
3.
puts
a
difference
between
the
Promise
,
the
Law
,
&
Faith
.
The
promise
looks
at
Christ
to
come
,
and
was
made
more
particularly
to
Abraham
.
The
Faith
is
the
same
with
the
Gospel
,
and
looks
at
Christ
already
come
.
This
law
comes
in
between
,
along
time
after
the
promise
,
and
a
longer
time
before
the
Gospel
.
And
one
end
why
it
entred
in
between
both
,
was
,
that
sin
might
abound
,
Rom.
5.
20.
and
it
was
added
because
of
transgression
,
till
the
seed
,
that
is
Christ
,
should
come
:
and
before
Faith
that
is
Christ
and
the
Gospel
came
,
they
were
kept
under
the
Law
,
shut
up
unto
the
Faith
,
which
should
afterwards
be
revealed
.
So
that
the
Law
was
their
School-Master
,
or
Tutour
unto
Christ
,
Gal.
3.
19.
23.
24.
By
all
this
we
may
easily
understand
that
this
Law
,
and
Covenant
made
onely
with
the
Jew
,
of
whom
Christ
was
to
come
,
considered
as
God
intended
it
,
was
neither
against
the
Promise
,
nor
the
Gospel
,
but
subordinate
to
both
.
And
though
it
was
not
the
same
with
the
Law
of
works
given
to
Adam
innocent
,
yet
it
had
much
affinity
with
it
.
For
it
's
said
,
Do
this
and
live
;
and
,
Cursed
is
every
one
,
that
continueth
not
in
all
things
,
written
and
contained
in
it
:
yet
it
promised
no
power
to
observe
it
,
nor
pardon
if
not
observed
,
as
was
said
before
.
And
the
Jew
was
much
mistaken
,
when
he
conceived
that
it
made
voyde
the
Promise
.
For
the
Covenant
which
was
confirmed
before
of
God
in
Christ
,
the
Law
which
was
430.
yeares
after
,
could
not
disannull
,
that
it
should
make
the
promise
of
none
effect
.
Gal.
3.
17.
If
it
had
been
given
for
to
give
life
,
it
certainly
had
made
voyd
the
promise
:
But
that
was
not
God's
intention
in
giving
the
Law
.
And
the
regenerate
Saints
of
God
,
who
lived
under
the
Law
were
sanctified
justified
,
and
saved
,
not
by
vertue
of
the
Law
,
but
of
the
promise
confirmed
of
God
in
Christ
.
The
law
was
proper
to
the
Jew
,
and
Proselytes
incorporated
into
that
state
and
Church
,
and
bound
them
,
and
no
others
unto
the
Ceremonialls
to
be
performed
by
them
in
the
land
of
Canaan
.
And
though
the
moral
law
doth
alwayes
bind
all
men
to
obedience
upon
certain
terms
,
yet
it
was
given
in
Mount
Sinai
,
to
them
alone
,
and
in
special
relation
unto
them
,
as
appeares
by
that
preface
to
the
decalogue
,
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
Egypt
,
out
of
the
house
of
Bondage
.
The
law
is
called
the
law
of
workes
,
and
the
first
Covenant
in
respect
unto
the
Gospel
,
preached
first
unto
the
Jew
,
and
to
be
renned
unto
them
in
the
latter
dayes
.
From
all
this
,
§
.
III
it
is
apparent
,
that
from
the
times
of
Adam
,
after
that
God
had
said
,
The
seed
of
the
Woman
shall
bruise
the
Serpent's
head
,
the
fundamentall
lawes
of
God-Redeemer
were
the
same
.
After
that
John
Baptist
appeared
in
the
Wildernesse
,
God
began
to
administer
this
Kingdome
in
a
different
manner
.
For
all
the
Prophets
,
and
the
law
prophesied
unto
John
,
Math.
11.
14.
He
was
the
Horizon
,
as
some
expresse
it
between
the
Old
and
New
Testament
.
Moses
and
the
Prophets
foretold
Christ
more
darkly
,
and
at
a
great
distance
:
But
Hee
-
1.
Signifies
that
he
was
neer
at
hand
,
and
that
a
farr
more
glorious
administration
of
this
Spiritual
Kingdome
would
shortly
follow
.
-
2.
God
by
him
institutes
a
new
rite
of
admission
,
that
was
Baptism
.
-
3.
He
Baptizeth
Christ
the
Messias
.
-
4.
By
his
Baptism
,
and
Doctrin
,
he
made
way
for
him
▪
-
5.
Upon
the
Baptism
of
our
Saviour
,
he
discovers
him
to
the
people
,
and
perswades
his
disciples
to
believe
in
him
,
and
gives
an
excellent
testimony
of
him
.
Yet
these
things
neither
tooke
away
the
law
,
nor
brought
in
the
Gospel
,
but
were
a
preparative
for
the
same
.
After
that
Christ
was
initiated
by
Baptism
,
§
.
IV
and
entred
into
his
Office
,
he
began
to
act
publickly
.
He
baptiseth
,
teacheth
the
Doctrin
of
the
Kingdom
,
more
clearly
reveales
the
mysteryes
of
Heaven
,
gathereth
Disciples
,
ordaines
Apostles
,
adds
70
Assistants
to
them
,
layes
the
foundation
of
the
Church
Christian
,
and
by
his
miracles
manifests
himself
to
be
the
Son
of
God
,
and
Saviour
of
the
world
.
Yet
all
this
was
done
in
the
Land
of
Canaan
,
and
amongst
his
own
People
.
For
he
was
sent
first
to
gather
the
lost
sheep
of
Israel
.
Thus
he
continued
to
administer
the
Kingdom
in
his
own
person
till
his
death
.
After
and
immediately
upon
his
Resurrection
,
he
receives
universall
power
,
manifests
himself
to
his
Apostles
,
and
many
of
his
Disciples
,
gives
commission
to
his
Apostles
to
go
and
preach
to
all
Nations
,
after
that
he
had
given
them
instructions
,
and
commanded
them
to
stay
at
Jerusalem
▪
till
he
should
send
down
the
Holy-Ghost
,
and
begins
to
exercise
his
universall
power
.
And
,
so
that
administration
which
shall
continue
to
the
end
of
the
World
without
alteration
,
did
commence
.
But
before
I
speak
of
this
more
particularly
,
§
.
V
order
requires
,
that
I
say
something
of
his
Exaltation
,
which
as
the
Scripture
informs
us
was
a
reward
of
his
humiliation
:
For
because
he
taking
upon
him
the
forme
of
a
Servant
became
obedient
unto
death
,
the
death
of
the
Crosse
,
therefore
God
exalted
him
,
and
gave
him
a
name
above
every
name
,
&c.
Philip.
2.
8
,
9
,
10.
This
exaltation
was
properly
in
respect
of
his
humane
nature
:
For
as
he
that
exalted
him
was
God
,
so
the
nature
exalted
was
Man
.
The
Power
of
the
Godhead
was
infinite
and
eternall
,
and
could
neither
be
increased
,
nor
communicated
.
The
Resurrection
of
Christ
is
made
by
many
to
be
the
first
degree
of
his
exaltation
.
Yet
this
considered
in
it self
did
give
him
no
power
,
but
it
freed
him
from
mortality
and
all
kind
of
sufferings
,
and
by
it
he
was
made
immortall
.
Yet
instantly
upon
his
resurrection
he
was
made
an
everlasting
Priest
and
King
,
and
ready
and
fit
as
a
Priest
to
Minister
,
and
as
a
King
to
reign
in
Heaven
.
This
Resurrection
for
the
manner
was
glorious
and
wonderfull
,
and
for
the
manifestation
of
it
full
and
〈◊〉
.
That
〈◊〉
the
manner
it
was
wonderfull
and
glorious
,
God
made
it
appear
,
because
at
the
time
there
was
an
Earthquake
,
the
stone
that
shut
the
entrance
of
his
grave
was
tumbled
away
;
an
Angel
descends
with
a
glorious
light
,
the
guard
that
kept
the
Sepulcher
was
terrified
and
fled
,
the
bodyes
of
the
dead
aro●e
out
of
their
graves
,
and
divers
of
the
Saints
,
raised
up
together
with
Christ
,
did
appear
in
the
Holy
City
.
Thus
did
God
manifest
the
working
of
his
mighty
power
,
which
he
wrought
in
Christ
when
he
raised
him
from
the
dead
,
Ephes.
1.
19
,
20.
This
manner
of
Resurrection
became
him
who
was
the
first
fruits
of
them
that
slept
,
1
Cor.
15.
20.
and
the
head
of
all
those
which
rise
again
to
glory
:
and
his
rising
is
a
pattern
of
the
universall
Resurrection
.
God
is
said
in
many
places
to
have
raised
him
from
the
dead
,
yet
so
,
that
his
own
immortall
soul
might
have
some
hand
in
that
work
.
For
he
had
power
to
lay
down
his
life
,
and
power
to
take
it
up
again
,
Joh.
10.
18.
He
did
not
rise
to
dy
again
as
Lazarus
did
,
but
to
be
immortall
.
For
being
raised
from
the
dead
,
he
dyeth
no
more
;
death
hath
no
more
dominion
over
him
,
Rom.
6.
9.
The
time
of
his
Resurrection
was
no
sooner
,
that
he
might
appear
to
be
dead
and
no
later
,
lest
his
Disciples
Faith
,
already
shaken
,
should
have
●ayled
.
This
day
was
a
day
of
greater
blisse
and
glory
,
then
any
since
the
Creation
:
It
was
the
beginning
of
the
new
World
,
and
the
foundation
of
the
Christian
Sabbath
celebrated
in
all
times
since
,
by
the
universall
Church
in
memory
of
this
blessed
and
glorious
work
.
This
was
his
justification
,
the
confirmation
of
his
satisfaction
and
merit
,
and
Gods
acception
of
that
great
sacrifice
;
and
an
absolute
Conquest
of
death
,
which
is
the
last
enemy
to
be
subdued
in
the
bodyes
of
the
Saints
,
who
are
his
Church
.
By
this
also
sin
,
and
Satan
received
a
fatall
wound
;
and
Regeneration
,
and
the
hope
of
eternall
glory
depend
upon
the
same
.
They
depend
upon
it
not
onely
in
respect
of
divine
institution
,
but
because
as
he
had
merited
,
so
he
received
a
power
to
regenerate
all
such
as
should
believe
in
him
,
and
to
raise
them
up
to
eternall
Life
.
For
,
to
whomsoever
he
gives
his
Regenerating
Spirit
in
this
Life
,
that
very
Spirit
once
dwelling
in
us
,
is
an
evidence
and
assurance
that
we
shall
rise
again
to
glory
.
For
if
the
Spirit
of
him
that
raised
up
Christ
from
the
dead
dwell
in
us
;
He
that
raised
up
Christ
from
the
dead
,
shall
also
quicken
our
mortall
bodyes
by
his
Spirit
that
dwelleth
in
us
,
Rom.
8.
11.
The
manifestation
was
full
and
clear
,
§
.
VI
and
for
this
end
he
stayed
40.
dayes
on
earth
after
his
resurrection
.
His
body
was
now
become
spirituall
,
and
could
appear
when
,
and
to
whom
he
pleased
.
And
he
appeares
.
1.
To
Mary
Magdalene
.
2.
To
two
Disciples
going
to
Emaus
.
3.
To
Cephas
.
4.
To
the
twelve
.
5.
To
500
Brethren
together
.
6.
to
James
.
7.
To
all
the
Apostles
,
and
that
,
severall
times
.
Thomas
must
not
onely
see
him
but
with
his
hands
,
and
fingers
feel
the
print
of
the
nailes
,
and
the
scars
of
his
wounds
.
They
eat
,
and
drink
with
him
,
receive
instructions
,
and
commissions
from
him
,
and
see
him
taken
up
into
Heaven
.
Steeven
,
Paul
,
and
John
the
Divine
,
see
him
after
he
was
ascended
into
Heaven
.
The
Souldiers
,
who
were
set
to
guard
the
Sepulcher
are
forced
to
be
witnesses
as
of
death
,
so
of
his
resurrection
.
The
comming
down
of
the
Holy
Ghost
upon
the
Apostles
,
the
miracles
done
,
the
gifts
of
the
Spirit
received
in
his
name
,
&
the
Faith
of
the
world
in
him
do
testifie
the
same
.
So
that
there
can
be
no
reason
in
the
world
to
doubt
of
this
Resurrection
.
The
persons
to
whom
he
most
of
all
appeared
were
the
Apostles
,
to
whom
he
shewed
himself
alive
after
his
passion
by
many
infallible
proofs
,
being
seen
of
them
40.
dayes
,
and
speaking
of
the
things
pertayning
to
the
Kingdome
of
God
,
Act.
1.
3.
And
the
reason
hereof
was
this
,
that
they
might
be
witnesses
to
him
both
in
Jerusalem
,
and
in
all
Judea
,
and
in
Samaria
,
and
unto
the
uttermost
parts
of
the
earth
,
verse
.
8.
And
its
remarkable
that
he
severall
times
appeared
on
the
first
day
of
the
week
as
though
he
intended
not
onely
by
his
Resurrection
,
but
his
several
apparations
to
consecrate
and
honour
that
day
.
After
that
Christ
was
risen
,
§
.
VII
and
had
continued
fourty
dayes
on
earth
,
he
takes
with
him
,
to
Mount
Olivet
,
his
Disciples
,
gives
them
commission
to
go
to
all
Nations
,
promiseth
the
Spirit
,
blesseth
them
,
and
,
in
their
sight
,
from
that
place
ascends
into
Heaven
in
a
cloud
.
For
the
Angels
which
appeared
unto
them
in
the
likenesse
of
two
men
in
white
apparell
,
told
them
that
he
was
taken
up
into
Heaven
,
Act.
1.
10
,
11.
This
Ascension
added
nothing
to
his
power
,
though
it
might
be
a
part
of
his
Glory
and
Honour
.
The
place
from
whence
he
ascended
was
the
Mount
of
Olivet
,
at
the
foot
whereof
he
suffered
so
much
in
his
bitter
Agony
,
where
he
was
betrayed
,
apprehended
,
&
deserted
.
The
place
to
which
he
did
ascend
was
Heaven
,
the
highest
,
and
most
glorious
place
in
the
world
.
For
he
ascended
far
above
all
Heavens
to
fulfill
all
things
,
Eph.
4.
19.
The
manner
of
this
Ascension
was
glorious
,
and
by
way
of
Triumph
:
For
,
accompanied
with
Angells
,
he
led
captivity
captive
,
and
gave
gifts
to
men
,
Psal.
68.
18.
And
,
no
doubt
,
hee
made
open
shew
of
the
Principalityes
and
Powers
of
Hell
,
which
he
had
conquered
.
It
was
the
greatest
,
and
most
stately
,
Triumph
that
ever
was
in
the
World
.
Great
was
the
joy
of
Angells
,
and
the
Honour
of
that
day
wherein
the
Son
of
God
,
mounted
in
his
triumphant
charior
,
a
bright
and
glorious
cloud
,
ascended
into
that
glorious
place
,
where
,
in
his
Fathers
presence
,
he
,
after
his
biter
sufferings
,
hath
fullnesse
of
joy
,
and
pleasures
for
ever
more
!
Where
he
hath
taken
possession
of
those
blessed
mansions
of
eternall
rest
,
not
onely
for
himself
but
in
our
behalf
.
And
,
Oh
that
our
minds
were
lifted
up
above
the
world
,
and
our
affections
so
placed
that
we
might
seek
those
things
above
,
where
he
sitteth
at
his
Fathers
right
hand
;
that
we
might
have
a
certain
hope
,
that
one
day
he
would
descend
,
from
that
holy
place
,
and
take
us
with
him
,
that
we
might
be
where
he
is
,
and
so
behold
his
Glory
,
and
be
eternally
freed
from
all
sin
and
sorrow
.
And
surely
,
if
we
believe
him
,
it
was
expedient
he
should
depart
,
and
leave
this
Earth
,
not
onely
for
his
own
Glory
but
for
our
comfort
,
that
he
might
send
down
his
Spirit
to
sanctify
,
comfort
,
and
guide
us
into
all
truth
,
Daniel
saw
in
his
Night-Vision
,
&
behold
,
one
like
the
Son
of
man
came
in
the
clouds
of
Heaven
,
and
approached
to
the
ancient
of
dayes
,
and
the
Angells
brought
him
neer
before
him
.
This
Vision
was
fulfilled
in
this
Ascension
,
Dan.
7.
13.
The
Heaven
of
Heavens
was
the
fittest
place
,
not
onely
for
his
enjoyment
of
eternall
pleasures
;
but
it
was
a
stately
Pallace
from
whence
he
might
exercise
his
universall
Power
,
and
administer
his
eternall
Kingdom
,
and
be
ettended
,
and
guarded
,
by
the
heavenly
powers
.
For
the
Chariots
of
God
are
twenty
thousands
,
even
many
thousands
,
and
he
is
in
the
midst
of
them
,
as
in
Sinai
,
even
in
the
holy
place
,
Psal.
68.
17.
There
he
,
as
a
Priest
,
for
ever
liveth
to
make
intercession
for
us
,
and
continues
our
Advocate
to
plead
our
cause
,
and
make
it
good
before
his
Fathers
Tribunal
.
After
that
Christ
ascended
into
Heaven
,
§
VIII
God
set
him
at
his
right
hand
.
For
God
said
unto
him
,
Sit
thou
at
my
right
hand
,
till
I
make
thine
Enemies
thy
Foot-stool
.
To
sit
at
God's
right
Hand
is
to
reign
as
King
:
So
the
Apostle
expounds
it
1
Cor.
15.
25.
Therefore
by
those
words
we
understand
,
that
the
highest
degree
of
Honour
and
Power
,
next
unto
God
,
was
solemnly
conferred
upon
him
,
and
he
was
instantly
to
begin
to
exercise
the
same
.
The
Angells
and
all
things
,
were
subjected
unto
,
and
put
under
,
his
power
:
and
he
became
Administrator-Generall
of
this
spirituall
and
everlasting
Kingdom
.
This
Power
was
given
him
before
;
For
he
said
that
All
Power
in
Heaven
&
Earth
was
given
him
whilst
he
was
on
Earth
.
Yet
now
in
Heaven
he
receivs
full
Possession
,
and
was
solemnly
crowned
,
and
enthroned
,
before
all
the
Angells
and
the
Host
of
Heaven
,
by
vertue
of
these
Words
:
Sit
thou
at
my
right
Hand
.
He
was
made
Law-giver
and
Judge
,
and
could
bind
men
to
obedience
or
punishment
,
and
judge
them
accordingly
,
and
determine
of
their
final
and
eternal
estates
,
so
as
to
give
them
eternal
rewards
,
or
afflict
them
with
eternal
punishments
.
This
was
part
of
Daniel's
Vision
:
For
when
one
,
like
the
Son
of
Man
,
was
brought
neer
before
the
ancient
of
days
,
there
was
given
Him
Dominion
and
Glory
,
and
a
Kingdom
,
that
all
People
,
Nations
,
and
Languages
,
should
serve
Him
:
His
Dominion
is
an
everlasting
Dominion
,
which
shall
not
pass
away
;
and
His
Kingdom
that
which
shall
not
be
destroyed
.
The
success
and
issue
of
His
Administration
,
was
a
final
Victory
over
all
Enemies
,
and
a
total
subduing
of
all
opposite
and
contrary
Powers
:
and
also
the
Eternal
Peace
and
Felicity
of
His
loyal
and
obedient
Subjects
.
As
upon
His
Entrance
into
the
glorious
place
of
Heaven
,
His
everlasting
Kingdom
was
established
in
His
hands
;
so
His
Priest-hood
was
made
an
everlasting
Priest-hood
,
and
confirmed
upon
Him
by
a
Solemn
Oath
.
For
God
sware
unto
Him
,
and
would
not
alter
,
That
He
should
be
a
Priest
for
ever
after
the
Order
of
Melchizedeck
:
So
that
now
He
is
made
Vniversal
,
Supream
,
Eternal
King
and
Priest
;
and
as
He
is
next
unto
God
,
by
Personal
Union
,
so
He
is
by
Power
.
Ten
dayes
were
spent
in
this
Solemnity
and
the
Preparation
for
the
Administration
of
this
Kingdom
:
and
upon
the
10th
day
after
His
Ascension
the
Holy
Ghost
was
sent
down
from
Heaven
upon
the
Apostles
,
and
the
Son
of
God
made
Man
,
having
by
Death
acquired
this
Power
,
and
now
received
it
,
began
by
the
Holy
Ghost
to
exercise
the
same
.
After
that
Christ
was
exalted
,
§
IX
and
thus
glorified
,
the
Administration
differed
much
.
For
Christ
,
as
King
,
sends
down
the
Holy
Ghost
upon
the
Apostles
,
and
so
makes
New
Officers
,
new
Laws
,
and
executeth
judgment
accordingly
.
As
Prophet
,
reveals
clearly
and
fully
the
great
Mystery
of
the
Gospel
.
As
Priest
,
begins
His
intercession
in
Heaven
.
He
begins
this
Administration
in
Jerusalem
,
and
the
first
tender
of
Eternal
Life
by
Him
,
as
Saviour
,
is
made
to
the
Jew
.
For
the
Rod
of
His
Power
must
go
out
of
SION
.
So
it
was
prophecied
of
old
.
He
abolisheth
the
Temple-Worship
:
and
for
the
sin
of
that
People
,
destroys
the
Temple
and
the
City
,
and
both
lye
desolate
to
this
day
.
And
He
not
onely
took
away
the
Customs
and
Rites
of
Moses
,
but
all
mystical
and
typical
Ceremonies
and
Sacrifices
,
used
from
the
times
of
Adam
;
and
also
the
Sacraments
of
Circumcision
,
and
the
Passover
.
The
Levitical
Priests
and
Ministers
,
and
all
such
as
served
in
the
Temple
,
or
in
the
Tabernacle
,
He
removed
.
In
stead
of
the
Sacraments
of
Circumcision
and
the
Passover
,
He
instituted
the
Sacrament
of
Baptism
,
and
the
Supper
of
the
Lord
:
Of
Baptism
,
as
a
Solemn
Rite
of
Regeneration
,
and
admission
into
His
Kingdom
;
the
Lords
Supper
,
as
a
Rite
of
Commemoration
,
of
the
great
Sacrifice
of
His
Death
,
and
of
the
continuance
of
their
subjection
unto
Him
▪
and
communion
amongst
themselves
.
His
Territory
is
enlarged
:
For
He
takes
in
the
Gentiles
,
and
all
Nations
,
unto
the
ends
of
the
Earth
.
The
Synagogue
Wo●ship
,
in
Word
and
Prayer
,
and
other
Moral-Services
remained
:
yet
this
was
to
be
performed
unto
God
,
in
the
name
of
Christ
glorified
.
And
now
they
were
neither
bound
to
worship
in
the
Land
of
Canaan
,
nor
in
Jerusalem
,
nor
in
the
Temple
,
according
to
the
words
of
our
Saviour
,
to
the
Woman
of
Samaria
:
Believe
me
,
the
hour
cometh
,
when
ye
shall
neither
in
this
Mountain
nor
in
Jerusalem
,
worship
the
Father
,
Joh.
4.
41.
Therefore
,
we
may
worship
and
pray
every
where
,
lifting
up
holy
hands
without
wrath
&
doubting
,
1
Tim.
2.
8.
The
Officers
,
in
stead
of
the
former
Priests
and
Prophets
,
ordinary
,
and
extraordinary
,
are
Apostles
,
Prophets
,
and
Evangelists
,
Pastours
and
Teachers
.
The
extraordinary
,
besides
Prophets
and
Evangelists
,
were
the
Apostles
,
who
being
Universal
Officers
,
invested
with
transcendent
power
,
laid
the
Foundation
of
the
Church-Christian
,
not
onely
amongst
the
Jews
,
but
the
Gentiles
,
and
finished
the
Canon
of
the
New-Testament
,
which
is
the
perpetual
●●le
of
Doctrine-Worship
,
and
Discipline
,
unto
the
Worlds
end
.
To
this
purpose
they
were
endued
with
extraordinary
gifts
of
Knowledge
,
Wisdom
,
Languages
,
power
of
doing
Miracles
,
and
,
by
imposition
of
hands
,
of
giving
the
Holy
Ghost
.
The
ordinary
Officers
,
are
Pastours
and
Teachers
.
These
succeed
the
Apostles
in
their
ordinary
power
,
both
of
Teaching
,
Praying
,
Administration
of
the
Sacraments
,
and
the
exercise
of
Discipline
,
so
far
as
Christ
hath
left
power
in
the
Church
.
For
their
Associates
,
or
Assistants
,
and
their
Order
,
and
imparity
in
the
use
of
the
Keyes
,
this
is
no
place
to
speak
of
particularly
.
So
that
now
,
by
Christ
glorified
,
all
Laws
are
made
and
published
;
all
judgment
exercised
,
all
Officers
ordained
.
By
Him
,
as
a
Priest
,
all
Petitions
,
Thanksgivings
,
Praises
,
Doxologies
,
Services
,
are
presented
to
the
Father
,
and
to
be
performed
in
His
Name
.
Nay
,
Glory
and
Worship
are
given
by
the
Universal
Church
to
God
and
the
Lamb
,
Rev.
5.
13.
&
7.
10.
By
Him
all
Pardons
and
Spiritual
Blessings
are
dispensed
and
disposed
of
:
and
all
the
Promises
are
performed
by
Him
,
and
in
His
Name
,
and
for
His
merit
.
No
man
can
come
unto
the
Father
,
but
by
Him
,
nor
any
service
be
accepted
,
but
for
His
sake
.
By
Him
,
we
have
access
into
His
Fathers
presence
,
and
by
Him
we
come
with
boldness
and
confidence
unto
the
Throne
of
Grace
.
And
this
Administration
shall
not
be
altered
▪
but
shall
continue
,
till
Death
shall
be
destroyed
;
and
then
Christ
shall
deliver
up
this
Commission
,
and
God
shall
be
All
in
All.
CHAP.
VI.
Concerning
the
Parts
of
the
Administration
and
the
Laws
.
THE
Administration
in
particular
follows
,
and
it
refers
either
to
Enemies
,
§
.
I
or
Subjects
.
In
respect
of
the
end
of
this
Administration
,
and
the
ultimate
Effect
,
it
's
safety
and
preservation
;
and
the
same
,
in
the
end
,
is
full
and
everlasting
Peace
.
The
Church
,
which
is
the
number
,
and
Society
of
God's
loyal
and
sincere
Subjects
,
hath
always
had
Her
Enemies
.
How
else
could
she
be
militant
?
And
if
not
first
militant
,
how
could
she
prove
in
the
end
victorious
and
triumphant
.
The
principal
Enemy
is
the
Devil
,
the
old
Serpent
,
ever
since
God
put
emnity
between
him
and
the
Seed
of
the
Woman
.
His
design
is
their
Temporal
,
and
Eternal
Ruine
:
and
his
opposition
is
very
terrible
,
and
so
violently
managed
with
such
power
and
policy
,
that
nothing
but
destruction
could
be
expected
,
but
that
God
is
our
defence
,
and
by
Jesus
Christ
,
our
General
,
will
not
onely
defend
us
,
but
dash
in
pieces
all
his
power
.
His
Instruments
and
Agents
are
wicked
men
without
,
or
Hypocrites
within
the
Church
:
The
one
,
are
like
Forreign
;
the
other
,
like
Domestick
and
Intestine
Foes
.
The
one
,
by
Persecution
without
;
and
the
other
,
by
Heresies
,
Schisms
,
and
Scandals
within
,
assault
us
.
Both
these
have
a
great
advantage
,
because
of
our
corruptions
in
our
Bowels
.
The
greatest
hurt
God
suffers
them
to
do
us
,
is
,
to
chastise
us
,
and
exercise
our
Spiritual
Graces
,
and
Heavenly
Vertues
.
And
Death
it self
,
whether
Natural
,
because
of
the
first
sin
,
or
violent
from
them
,
can
but
destroy
our
bodies
for
a
time
,
which
God
will
raise
again
;
but
they
cannot
take
away
our
Eternal
Estate
,
nor
deprive
us
of
Eternal
Glory
.
Nay
,
such
is
the
Wisdom
of
God
,
that
He
can
order
all
their
opposition
,
so
as
it
shall
further
,
and
not
hinder
our
Salvation
:
and
such
will
be
His
care
of
us
,
out
of
His
dear
and
tender
love
unto
us
,
that
it
shall
actually
tend
unto
,
and
end
in
our
everlasting
peace
.
And
in
the
end
,
all
Enemies
shall
be
subdued
;
Death
,
the
last
Enemy
,
shall
be
destroyed
.
The
Devil
,
and
all
his
Angels
,
with
all
his
Agents
,
shall
be
cast
into
the
Lake
of
Fire
and
Brimstone
,
there
to
be
tormented
for
evermore
.
This
shall
be
done
,
in
Justice
and
in
Judgment
.
And
after
this
follows
our
Eternal
Peace
and
Triumph
,
and
we
shall
be
Kings
and
Priests
,
and
reign
with
God
for
ever
.
This
emnity
,
and
the
opposition
of
these
Enemies
,
their
cruelty
,
the
sufferings
of
God's
People
,
God
frustrating
of
their
Designs
,
and
confounding
of
their
Counsels
,
His
Defence
,
His
m●ny
and
strange
Deliverances
,
the
Valour
of
God's
Saints
,
and
their
glorious
Victories
mentioned
in
the
Scripture
,
would
require
a
whole
Volume
,
and
be
an
excellent
Subject
of
some
Sacred
Pen.
As
this
Administration
refers
to
the
Church
,
the
Subjects
of
God-Redeemer
,
by
Christ
;
the
Parts
thereof
are
,
LAWES
,
And
JVDGMENT
.
For
as
there
be
two
Branches
of
this
Supream
Power
;
§
.
II
the
one
,
of
Legislation
;
and
the
other
of
Jurisdiction
:
so
the
Parts
of
this
Administration
,
which
is
the
Exercise
of
this
two-fold
Power
,
are
Laws
,
or
rather
,
giving
of
Laws
,
or
judging
according
to
these
Laws
.
For
these
Laws
,
are
the
Rules
of
this
Administration
of
the
Subjects
Duty
,
and
of
God's
Judgment
;
as
the
Judgment
puts
the
Laws
in
execution
,
according
to
the
obedience
,
or
disobedience
of
the
Subjects
.
Concerning
these
Laws
,
we
may
observe
1.
That
they
bind
the
Conscience
,
and
the
Immortal
Souls
,
to
obedience
;
and
make
men
,
upon
their
disobedience
liable
not
onely
to
Temporal
,
but
Spiritual
and
Eternal
Punishments
.
And
in
Judgment
,
God
takes
cognizance
of
all
causes
,
even
the
most
secret
and
spiritual
,
and
rewards
and
punisheth
,
accordingly
.
2.
The
Church
was
never
without
these
Laws
,
since
God
made
the
first
Promise
of
Christ
.
3.
They
were
made
known
,
and
promulgate
before
the
Exhibition
of
Christ
,
by
Angels
and
Men
;
and
by
men
either
immediatly
inspired
,
as
by
extraordinary
Prophets
,
or
by
ordinary
Prophets
,
Priests
,
and
other
Teachers
.
The
Decalogue
,
which
we
call
the
Moral
Law
,
was
once
delivered
by
God
,
in
wonderful
manner
,
upon
Mount
Sinai
.
And
after
Christ
was
exhibited
,
they
were
promulgated
by
Christ
,
His
Apostles
,
Prophets
,
Evangelists
;
and
,
after
that
,
by
ordinary
Pastours
and
Teachers
.
The
Gospel
began
to
be
made
known
by
our
Lord
Jesus
Christ
,
Heb.
2.
3.
4.
They
are
delivered
to
us
,
and
reserved
in
the
Church
by
Word
and
Writing
.
5.
They
are
not
bare
Precepts
,
Prohibitions
,
Threatnings
,
and
Promises
,
but
have
annexed
many
Admonitions
,
Reproofs
,
Exhortations
,
Dehortations
,
absolute
Denunciations
of
Judgments
,
and
Examples
.
The
Examples
are
delivered
in
the
Historical
Part
;
and
they
set
before
us
the
Obedience
and
Vertues
of
some
,
and
their
Rewards
,
with
the
Disobedience
,
Apostacy
,
Rebellions
of
others
,
and
their
Punishments
.
And
all
these
are
further
illustrated
by
Parables
,
and
Similitudes
;
and
the
same
Commands
and
Prohibitions
repeated
often
in
several
parts
of
the
Scriptures
.
The
final
and
universal
Judgment
,
with
many
other
particulars
of
this
Administration
,
we
may
read
in
the
Prophetical
Part.
6.
All
these
are
Laws
of
God-Redeemer
,
who
doth
not
expect
from
sinfull
man
,
perfect
and
perpetual
Obedience
,
nor
promise
Eternal
Life
upon
that
condition
,
but
upon
the
Faith
of
Christ's
Satisfaction
and
Merit
.
7.
They
presuppose
man
sinful
,
and
destitute
of
all
power
to
observe
them
.
Therefore
,
they
require
obedience
,
by
way
of
Return
,
to
be
performed
by
the
power
of
the
Spirit
,
merited
by
Christ
,
and
restored
in
great
mercy
unto
us
.
And
which
is
strange
,
Obedience
,
as
Obedience
,
and
performed
by
us
,
gives
us
no
Title
unto
everlasting
life
:
For
it
's
derived
by
the
Promise
of
God
,
from
the
merit
of
Jesus
Christ
;
from
,
and
for
which
,
we
receive
our
Faith
and
Obedience
.
8.
Some
of
these
Laws
were
Temporary
,
and
to
stand
in
force
onely
for
a
time
:
Some
perpetual
,
and
after
they
were
once
given
to
continue
unto
the
Worlds
end
.
These
Laws
must
be
considered
,
1.
As
a
Rule
of
Man's
Duty
.
§
.
III
2.
Of
God's
Judgment
:
In
respect
of
the
Commands
,
they
bind
man
to
duty
,
and
are
the
Rule
thereof
:
In
respect
of
the
Promises
and
Threatnings
,
they
are
the
Rule
of
God's
Judgment
.
As
they
are
the
Rule
of
Man's
Duty
,
they
are
either
Moral
or
Positive
.
The
Moral
require
,
or
presuppose
Subjection
unto
God
,
not
onely
as
Creatour
,
but
Redeemer
,
in
the
first
place
.
The
Moral
Law
,
as
such
,
is
of
perpetual
obligation
,
and
was
given
to
Adam
innocent
,
and
continues
in
force
for
ever
yet
,
as
it
is
purely
Moral
.
Yet
the
obligation
thereof
,
which
followed
the
Promise
of
the
Redeemer
,
differed
much
from
the
former
,
as
it
bound
Adam
innocent
,
as
shall
appear
hereafter
at
large
.
This
Law
is
called
Moral
,
not
merely
,
because
it
's
Regula
morum
,
a
Rule
of
Humane
Actions
,
for
so
other
Laws
may
be
;
but
to
distinguish
it
from
Laws
Positive
,
as
Judicial
,
and
Ceremonial
be
;
and
because
the
Acts
commanded
by
it
are
intrinsecally
just
.
For
we
must
not
so
much
attend
to
the
proper
signification
,
as
the
use
of
words
.
And
it
's
so
called
,
not
by
the
Prophets
,
or
Apostles
,
but
by
Latine
Christian
Writers
,
especially
of
later
times
.
The
reason
why
it
is
of
perpetual
obligation
,
is
,
because
God
having
made
man
righteous
,
and
holy
,
never
gave
him
liberty
to
be
unrighteous
,
and
unholy
:
and
He
always
bound
him
to
love
his
God
,
himself
,
his
neighbour
.
The
Duties
thereof
arise
from
the
Natural
Relation
of
Man
unto
God
,
and
unto
his
Neighbour
;
therefore
called
the
Law
of
Nature
.
The
very
frame
and
constitution
of
his
reasonable
and
immortal
Soul
,
and
of
his
Body
,
did
dictate
the
Equity
and
Justice
of
this
Law
.
Some
therefore
say
,
that
this
Law
did
result
from
the
Image
of
God
,
wherein
Man
was
created
.
Yet
there
are
degrees
of
Morality
:
For
some
acts
are
more
immediately
Moral
:
Others
derive
their
Morality
from
some
other
,
and
are
such
at
second
hand
.
In
the
Decalogue
,
all
the
Commandements
derive
their
Morality
from
the
first
:
And
all
the
Precepts
of
the
second
Table
,
receive
their
Morality
from
the
last
,
as
that
receives
Morality
from
the
first
of
the
first
Table
.
Some
are
Moral
in
this
life
,
which
shall
cease
to
be
so
in
the
life
to
come
.
And
we
must
diligently
consider
what
Duties
are
purely
Moral
,
and
of
perpetual
continuance
.
Consider
the
matter
of
this
Law
,
as
consisting
in
so
many
Rules
or
Propositions
of
Divine
Wisdom
and
Justice
,
as
abstracted
from
the
Nature
of
a
Law
,
and
the
commands
of
God's
Legislative
Will
,
and
the
same
known
unto
man
;
if
he
act
according
to
these
Rules
,
he
may
be
capable
of
reward
,
yet
can
have
no
title
to
it
;
if
he
act
contrary
,
he
may
be
worthy
of
punishment
,
yet
not
bound
to
suffer
it
.
But
consider
the
Parts
and
Branches
of
it
not
onely
as
Rules
and
Acts
of
the
Understanding
,
but
of
Gods
Legislative
Will
,
so
they
have
the
form
of
Laws
,
and
such
God's
Will
hath
determined
them
to
be
unto
Man
.
The
nature
of
them
,
as
Laws
,
is
to
bind
unto
obe●ience
,
or
upon
disobedience
unto
punishment
.
This
is
that
which
they
call
active
obligation
,
which
is
the
essential
act
of
a
Law
.
Passive
obligation
,
whereby
Man
is
bound
,
flows
necessarily
from
the
essence
of
it
.
That
this
Law
should
have
a
Promise
of
Eternal
Life
annexed
unto
it
,
upon
condition
of
obedience
,
and
a
threatning
of
Eternal
Death
,
upon
Disobedience
,
was
accidental
unto
it
.
That
if
Man
sinned
,
he
should
actually
suffer
the
punishment
threatned
was
so
too
.
That
the
particular
Precepts
thereof
should
be
Articles
of
a
Covenant
,
was
not
essential
,
And
,
that
perfect
and
perpetual
obedience
should
be
that
condition
,
upon
which
per●ormed
,
it
was
God's
Will
,
Eternal
Life
should
follow
,
and
no
ways
else
,
was
accidental
.
So
likewise
it
was
,
that
the
sin
of
one
should
be
the
sin
of
all
,
and
His
Death
,
their
death
.
For
the
Law
might
have
been
a
Law
,
without
any
such
thing
.
This
Law
may
be
considered
,
§
.
IV
1.
As
given
to
Adam
,
and
in
him
to
all
Mankind
.
2.
As
continued
,
yet
with
several
accidental
,
and
extrinsecal
alterations
in
the
Kingdom
of
God-Redeemer
.
As
it
was
given
to
Adam
,
it
's
of
a
two-fold
consideration
,
in
respect
.
-
1.
Of
him
,
as
Innocent
.
-
2.
Of
him
,
as
Fallen
.
Adam
,
as
Innocent
,
received
this
Law
;
and
it
was
given
unto
him
,
as
righteous
and
holy
,
by
Creation
,
and
he
was
able
to
keep
it
:
And
he
was
bound
to
perform
it
perfectly
,
and
perpetually
,
together
with
other
Positives
.
And
this
perfect
and
perpetual
obedience
,
was
the
onely
condition
of
life
to
him
,
and
his
;
and
one
sin
one
committed
,
made
him
,
and
his
,
liable
to
death
.
After
that
Adam
,
and
in
him
all
his
,
had
sinned
,
it
was
a
Law
of
Sin
and
Death
unto
them
;
and
if
God
had
made
it
a
standing
Rule
of
Judgment
,
in
strict
Justice
man
must
needs
have
b●en
condemned
to
Eternal
Death
,
and
there
was
no
hope
or
possibility
of
Eternal
Life
by
this
Law
.
For
suppose
God
had
pardoned
this
first
sin
,
and
yet
continued
this
Law
in
force
,
man
could
not
have
been
saved
by
it
.
For
he
lost
the
Spirit
of
Sanctification
:
and
if
God
had
continued
to
say
,
Do
this
,
and
live
;
because
he
could
not
do
this
,
he
could
not
live
.
Neither
was
there
any
Promise
of
a
Saviour
to
expiate
his
sin
,
nor
of
the
Spirit
,
to
enable
him
to
keep
it
,
nor
of
Pardon
,
upon
expiation
made
,
if
he
afterwards
transgressed
it
.
After
that
God
in
passing
Sentence
upon
the
Devil
had
said
,
§
.
V
that
the
Seed
of
the
Woman
should
bruise
the
Serpents
Head
,
this
Law
continued
,
but
with
a
great
alteration
in
respect
of
man
.
A
Redeemer
who
should
satisfie
God's
Justice
,
and
merit
God's
favour
unto
man
was
promised
,
his
satisfaction
accepted
,
the
Spirit
restored
,
pardon
and
eternal
life
promised
;
Faith
in
the
Redeemer
,
made
the
condition
of
life
;
the
Law
of
the
forbidden
Fruit
,
ceased
;
the
Law
of
Works
as
the
condition
of
life
and
rule
of
judgment
,
for
punishments
and
rewards
,
repealed
.
And
all
this
was
done
in
great
mercy
by
God
,
as
Supream
and
absolute
Lord
above
his
own
Law
,
which
bound
not
Him
,
the
Soveraign
,
but
Man
,
His
Subject
.
Thus
much
I
observed
,
when
I
spake
of
the
Judgment
,
which
God
passed
upon
the
Authors
of
the
first
sin
.
But
how
the
Law-Moral
continued
,
you
shall
hear-anon
.
The
knowledge
of
this
Law
,
§
.
VI
as
applyed
to
the
Acts
,
Dispositions
,
Habits
of
men
is
▪
common●y
called
Conscience
:
which
is
nothing
else
,
but
the
knowledge
of
a
man's
Acts
,
Dispositions
,
Habits
,
as
agreeable
,
or
disagreeable
,
to
this
or
other
Laws
of
God
.
This
Knowledge
,
in
respect
of
acts
future
,
is
the
Law
of
God
within
him
,
to
bind
him
to
obedience
,
and
restrain
him
from
disobedience
.
In
respect
of
acts
past
,
it
's
a
Judge
within
himself
,
or
a
Witness
for
,
or
against
him
,
before
the
Tribunal
of
God
.
This
it
is
properly
;
yet
tropically
,
in
Scripture
,
it
's
several
times
taken
in
another
sense
,
according
to
the
several
adjuncts
thereof
.
For
the
practical
judgment
of
man
is
sometimes
more
,
sometimes
less
perfect
;
and
great
is
his
Ignorance
and
many
his
Errours
,
both
in
matter
of
Law
,
and
of
Fact
;
and
most
of
all
in
applying
the
Law
unto
the
Fact
;
or
Fact
unto
the
Law
.
Sometimes
it
's
a
false
Witness
,
and
an
unjust
Judge
:
and
hence
man's
Security
,
in
greatest
Guilt
;
and
Despair
,
when
there
is
hope
of
Mercy
.
This
Knowledge
,
of
this
Law-Moral
,
in
Adam
innocent
,
was
more
perfect
;
§
.
VII
in
his
Posterity
,
more
imperfect
.
For
the
enlightening
Spirit
,
was
taken
from
him
;
it
was
not
so
purely
,
diligently
,
constantly
,
taught
;
neither
was
the
outward
Revelation
thereof
renewed
to
all
.
Besides
,
the
erroneous
Traditions
without
,
the
Corruptions
of
man's
Heart
within
,
with
other
vicious
Habits
,
together
with
God's
just
judgment
,
had
much
impaired
this
Knowledge
,
though
not
utterly
razed
it
out
.
For
even
the
wicked
Heathen
,
who
had
not
the
Law
written
,
yet
by
Nature
did
something
contained
in
the
Law
,
and
were
a
Law
unto
themselves
,
which
did
shew
the
Works
of
the
Law
of
God
written
in
their
hearts
,
Rom.
2.
13
,
14
,
15.
Yet
the
knowledge
of
it
was
always
preserved
in
the
Church
by
constant
Teaching
and
reiterated
Revelations
,
improving
the
Natural
Light
of
Reason
.
Yet
some
Positives
and
Ceremonials
were
always
added
,
and
it
was
joyned
to
the
Law
of
Faith
.
God
renewed
the
Doctrine
of
it
more
perfectly
,
and
in
a
more
solemn
manner
unto
Israel
▪
both
by
an
audible
Voice
,
and
by
writing
it
in
Tables
of
stone
.
Moses
and
the
Prophets
,
Christ
and
His
Apostles
,
more
fully
and
clearly
explain
it
.
And
by
outward
Teaching
and
inward
Illumination
,
God
writes
it
by
degrees
in
the
hearts
of
His
people
.
The
use
of
the
Law
may
be
considered
,
§
.
VIII
-
1.
In
respect
of
the
Gentile
.
-
2.
Of
the
Jew
.
-
3.
Of
the
Church
in
general
,
but
especially
Christian.
In
respect
of
the
Gentiles
,
who
had
other
positive
Laws
and
Customs
,
either
by
Tradition
,
or
the
invention
of
the
Devil
,
and
wicked
men
,
this
Moral-Law
,
so
far
as
it
was
left
written
in
their
hearts
,
taught
them
their
Duty
to
the
onely
true
God
,
and
also
unto
Man
.
For
it
was
a
Rule
in
matters
of
Religion
,
and
in
matters
of
Justice
unto
them
,
both
as
they
were
single
persons
,
and
also
associated
in
a
Family
,
or
a
Common-wealth
.
It
was
the
Rule
of
their
Civil
Government
,
both
in
making
Laws
,
and
in
Judgment
.
And
according
to
the
violation
of
this
Law
,
God
judged
single
persons
,
Families
,
Nations
,
and
Kingdoms
.
And
the
knowledge
thereof
which
they
had
,
or
might
have
had
,
though
imperfect
,
did
manifest
in
their
own
Conscience
,
the
justice
of
God's
Judgments
executed
upon
them
.
And
so
much
the
more
,
because
by
His
patience
,
long-suffering
,
and
bounty
,
together
with
this
law
,
he
sought
to
draw
them
to
Repentance
,
But
they
holding
the
truth
of
God
in
unrighteousness
,
and
continuing
impenitent
,
were
inexcusable
,
and
justly
delivered
up
unto
a
Reprobate
mind
;
as
may
appear
,
Rom.
1.
from
ver.
18.
ad
finem
,
&
Chap.
2.
from
ver.
1.
to
the
17th
.
And
they
that
disobeyed
this
clear
light
of
Nature
,
were
justly
punished
by
God
,
with
the
ignorance
of
Jesus
Christ
,
and
the
want
of
the
Laws
and
Promises
of
God-Redeemer
.
It
was
of
singular
use
to
the
Jew
:
For
,
§
.
IX
1.
It
was
added
to
the
Promise
,
made
to
Abraham
,
four
hundred
and
thirty
years
before
.
2.
It
was
so
revealed
,
that
it
reduced
all
Moral
Duties
to
a
few
Heads
,
and
digeste●
those
Heads
into
an
exact
and
excellent
Method
,
and
was
given
with
a
special
application
to
that
People
.
3.
It
was
Supernaturally
written
in
two
Tables
of
Stone
,
that
it
might
be
reserved
in
the
Ark
,
as
a
rare
and
lasting
Monument
from
Heaven
.
4.
It
had
annexed
the
whole
Body
of
the
Judicials
and
Ceremonials
to
continue
in
force
,
whilest
they
should
be
a
State
Civil
and
Ecclesiastical
,
even
till
the
glorification
of
Christ
,
and
the
Revelation
of
the
Gospel
.
5.
It
had
joyned
with
it
many
Temporal
Promises
and
Curses
,
Yet
,
as
before
,
1.
It
did
minister
no
power
of
the
Spirit
to
keep
it
.
2.
It
promised
no
Pardon
,
or
Spiritual
Blessing
:
for
those
belonged
unto
the
Law
of
grace
in
Christ
,
who
was
promised
to
Abraham
.
3.
It
had
no
Priest
that
could
expiate
Sin
or
Sacrifice
,
which
could
purge
the
Conscience
from
dead
Works
.
4.
It
ran
in
strict
tearms
;
as
,
Do
this
,
and
live
.
5.
It
was
given
in
such
a
manner
,
as
to
strike
a
terrour
into
them
;
as
guilty
Wretches
,
who
seemed
to
be
summoned
before
God
,
not
so
much
to
receive
a
Law
as
to
hear
the
Sentence
of
Death
passed
upon
them
.
The
special
use
therefore
unto
them
,
was
,
to
give
them
a
clearer
,
and
more
perfect
knowledge
,
as
of
their
duty
,
so
of
their
sin
and
misery
:
Of
their
Sin
,
by
the
Precepts
;
of
their
misery
,
by
the
threatnings
:
And
this
,
to
humble
them
,
cause
them
to
desire
a
remedy
,
and
have
recourse
unto
the
Promise
of
Christ
,
and
that
with
a
longing
after
his
Exhibition
.
And
seeing
there
was
no
promise
of
power
to
keep
it
,
or
of
pardon
;
and
the
Priesthood
,
Sacrifices
,
and
other
Services
,
being
in
themselves
an
heavy
burthen
,
could
no
ways
be
able
to
free
them
from
the
guilt
of
sin
they
had
the
greater
cause
to
rely
upon
him
,
and
expect
his
coming
.
It
was
also
a
Rule
of
their
lives
,
both
as
single
persons
,
and
as
Members
of
a
Body
Politick
,
that
by
obedience
unto
it
,
they
might
live
happily
in
that
good
Land
of
Canaan
,
and
not
be
obnoxious
to
those
fearful
judgments
God
had
threatned
,
and
their
Posterity
for
their
sin
,
did
afterwards
suffer
.
Other
uses
of
it
,
as
joyned
with
the
Ceremonials
,
I
have
formerly
delivered
.
That
many
of
them
sought
Righteousness
,
and
Justification
by
this
Law
,
together
with
the
Ceremonial
,
was
their
great
mistake
:
For
,
1.
There
was
no
power
in
the
Moral
Law
,
to
justifie
them
,
except
they
could
keep
it
:
but
seeing
they
could
not
do
it
,
it
was
added
for
transgression
,
Gal.
3.
19.
2.
The
Law
Ceremonial
had
no
power
to
sanctifie
them
,
and
free
them
from
sin
:
For
the
Law
was
weak
,
and
unprofitable
,
and
made
nothing
perfect
,
that
is
,
it
justified
and
sanctified
no
man
,
Heb.
7.
18
▪
19.
The
Priests
,
by
their
Offerings
and
Sacrifices
,
could
not
take
away
sin
,
Heb.
10.
11.
The
use
of
it
to
the
Church
,
§
X
especially
Christian
(
who
have
a
clearer
knowledge
of
Moral
Duties
,
by
the
example
of
our
Blessed
Saviour
,
who
was
the
perfect
Mirrour
of
all
Heavenly
Virtues
,
and
by
the
Doctrine
of
the
Gospel
)
is
,
1.
To
discover
Sin
.
2.
To
be
a
Rule
of
Obedience
.
And
of
this
use
it
was
always
both
to
Patriarchs
,
to
Israel
,
and
to
all
Christians
.
The
first
end
is
,
to
discover
Sin
:
For
,
as
where
there
is
no
Law
,
there
is
no
Sin
;
so
where
there
is
no
knowledge
of
the
Law
there
is
no
knowledge
of
Sin
.
Therefore
it
is
said
,
that
by
the
Law
is
the
knowledge
of
sin
,
Rom.
3.
20.
And
the
more
clearly
and
distinctly
God
in
his
Law
shall
represent
our
Duty
;
and
that
measure
of
Righteousness
and
Holiness
,
which
God
requires
at
our
hands
,
and
we
by
the
Law
of
Creation
were
bound
to
perform
,
or
else
suffer
eternal
death
,
the
more
vile
,
abominable
,
and
miserable
,
we
plainly
see
our selves
to
be
;
We
easily
understand
what
need
we
have
of
Christ's
death
and
intercession
,
God's
mercy
,
and
the
Spirit
of
Regeneration
,
lest
we
run
on
endlesly
upon
this
heavy
score
.
The
more
we
know
our
vile
and
sad
condition
,
the
more
we
know
the
freeness
of
God's
grace
,
and
the
abundance
of
his
mercy
,
if
He
will
be
pleased
to
deliver
us
.
And
lest
the
Law
should
work
despair
,
it
was
always
in
the
Church
joyned
with
Christ
either
to
come
or
else
exhibited
.
Therefore
it
's
said
,
That
the
Law
entred
,
that
the
offence
might
abound
;
but
where
sin
abounded
,
grace
did
much
more
abound
.
From
which
words
we
may
understand
,
1.
That
the
Law
was
not
given
to
justifie
us
.
2.
It
's
never
to
be
separated
from
Christ
,
and
God's
abundant
grace
in
Jesus
Christ
our
Lord
.
And
this
is
one
use
to
be
made
of
the
Law
,
not
onely
before
we
are
in
Christ
to
prepare
us
for
him
,
but
also
after
that
we
are
in
Him
,
that
we
may
renew
our
Faith
and
Repentance
,
till
we
be
fully
sanctified
.
Yet
the
Law
,
without
the
power
of
the
Divine
Spirit
,
can
never
so
clearly
and
distinctly
represent
unto
us
our
sins
,
and
make
us
sensible
of
them
,
or
keep
us
from
despair
.
In
this
respect
,
the
Law
may
be
said
to
be
Evangelical
,
because
subservient
to
the
Gospel
.
He
that
shall
preach
the
Law
without
Christ
is
truly
a
legal
Preacher
:
And
he
that
shall
preach
Christ
without
the
Law
to
discover
sin
,
is
an
Antinomian
.
This
use
cannot
be
made
of
the
Law
without
Self-examination
,
and
a
serious
and
distinct
Review
of
our
lives
laid
to
the
Line
of
this
Law
.
And
though
the
Moral
Law
be
the
principal
in
this
use
;
yet
all
positive
Laws
in
force
,
serve
to
the
same
end
.
This
was
not
the
proper
and
first
intended
end
:
for
as
it
found
man
holy
,
and
righteous
at
the
first
;
so
it
required
he
should
continue
.
Obedience
and
life
were
the
end
:
To
discover
disobedience
,
and
man's
sad
condition
thereupon
,
and
to
cause
him
to
look
and
cast
about
for
a
Deliverance
,
and
desire
Christ
represented
as
a
Saviour
,
was
not
intended
at
the
first
,
but
made
an
end
by
God-Redeemer
in
Christ
to
prepare
him
for
Christ
.
This
use
was
merely
accidental
to
the
Law
,
and
was
super-added
by
the
Divine
Wisdom
and
Mercy
:
and
in
this
respect
it
can
no
ways
belong
to
the
first
Covenant
of
Works
.
To
strike
terrour
into
guilty
man
,
&
cause
him
to
despair
of
life
might
be
an
effect
of
it
according
to
that
Covenant
.
And
now
if
it
be
represented
,
as
first
given
to
Adam
,
it
can
have
no
other
effect
.
But
thus
it
was
not
to
be
understood
,
after
God
had
signified
that
He
would
provide
a
Redeemer
.
Another
use
in
the
second
place
,
§
.
XI
is
,
to
be
a
Rule
of
Obedience
.
But
1.
It
's
not
a
bare
Rule
to
inform
our
Understanding
of
the
Duty
,
and
so
give
direction
;
but
it
's
a
binding
Rule
,
as
every
Law
is
.
It
's
not
merely
given
us
for
Advice
,
Exhortation
,
Perswasion
,
but
with
a
strong
Obligation
.
2.
This
Obedience
is
performed
by
sinful
Man
,
by
way
of
Return
.
For
this
Law
finds
man
sinful
,
guiltys
and
disobedient
,
both
by
Nature
and
Practise
.
Therefore
,
the
Scripture
calls
so
often
for
turning
to
the
Lord
;
which
implies
two
things
:
1.
That
turning
from
our
sins
,
we
should
for
time
to
come
,
subject
our selves
to
God
,
as
our
Redeemer
,
and
acknowledge
Him
.
2.
That
being
subjected
,
we
should
be
obedient
unto
His
particular
Commands
.
And
this
Obedience
;
by
way
of
Return
,
is
called
Repentance
,
which
cannot
be
without
sorrow
for
sin
past
,
Humiliation
,
hatred
of
sin
,
a
love
of
God
,
and
desire
to
please
Him
.
3.
This
Obedience
cannot
be
performed
without
the
Spirit
merited
by
Christ
,
and
restored
unto
us
;
first
,
to
prepare
us
,
then
to
dwell
in
us
,
by
degrees
renewing
the
Image
of
God
,
and
imprinting
it
upon
us
.
4.
We
must
be
in
Christ
,
as
the
Branch
in
the
Vine
,
and
be
conformed
unto
His
Death
and
Resurrection
,
before
we
can
perform
any
obedience
acceptable
to
God
,
so
as
to
tend
towards
the
attainment
of
Everlasting
Life
.
For
without
me
,
(
saith
Christ
)
ye
can
do
nothing
,
Joh.
15.
5.
And
we
are
God's
Workmanship
created
in
Christ
Jesus
,
unto
good
works
,
Ephes.
2.
10.
It
's
one
thing
to
do
that
which
is
Morally
good
,
as
the
Heathen
might
do
,
and
be
rewarded
Temporally
;
another
to
perform
Christian
obedience
.
5.
It
presupposeth
Faith
,
whereby
we
are
united
unto
Christ
,
and
sincere
Faith
is
virtually
Repentance
,
and
all
Obedience
,
and
a
part
and
beginning
thereof
.
6.
This
Obedience
is
imperfect
,
and
defective
in
the
best
man
living
upon
Earth
;
and
therefore
is
not
the
condition
of
life
.
For
if
the
Moral
Law
should
be
in
force
,
so
as
it
was
to
Adam
at
the
first
,
to
require
,
and
bind
man
unto
perfect
and
perpetual
obedience
;
or
else
upon
one
act
of
Disobedience
unto
Death
,
no
man
could
be
saved
.
Therefore
,
that
manner
of
strict
Obligation
,
ceaseth
unto
sinful
man
for
ever
.
To
think
that
the
Promises
,
Threats
,
and
Obligation
of
the
Law
of
Works
continue
under
the
Gospel
,
or
remain
at
any
time
in
the
Kingdom
of
God-Redeemer
,
is
an
errour
,
and
a
great
mistake
.
It
's
one
thing
to
bind
unto
perfect
obedience
;
another
to
bind
unto
perfect
obedience
,
as
the
condition
of
life
.
This
latter
was
essential
,
even
to
the
Moral-Law
,
as
given
to
Adam
at
the
first
,
and
in
that
respect
it
's
truly
and
properly
said
,
that
the
Law
of
Works
is
ab●ogated
.
The
Law
binds
according
to
the
will
and
pleasure
of
the
Law-giver
,
and
no
otherwise
.
If
Man
perform
not
perfect
obedience
,
and
yet
be
bound
unto
it
,
he
is
in
the
hands
of
his
Judge
,
above
the
Law
,
to
dispose
of
him
as
he
pleaseth
.
7.
This
obedience
is
performed
to
God-Redeemer
,
as
satisfied
,
atoned
,
and
propitiated
by
the
bloud
of
Christ
,
who
hath
merited
,
that
it
should
be
accepted
and
rewarded
.
In
this
respect
it
's
not
proper
;
nay
,
it
's
not
true
,
to
say
that
God
in
the
Moral
Law
binds
man
to
perfect
,
or
perpetual
obedience
:
For
so
He
doth
not
.
He
binds
to
perfect
and
perpetual
obedience
,
which
he
neither
doth
nor
can
perform
;
or
to
punishment
suffered
by
his
Saviour
,
and
,
upon
Faith
in
him
,
removable
;
not
to
obedience
and
punishment
too
.
For
time-past
,
Man
hath
been
already
disobedient
;
and
for
time
to
come
,
he
will
not
be
perfectly
obedient
,
till
the
time
of
glory
.
Yet
the
Suffering
of
Christ
doth
not
free
man
sinning
from
all
suffering
:
For
it
's
the
Will
of
God
,
that
even
regenerate
men
should
suffer
much
for
their
own
sins
.
Yet
man's
suffering
cannot
satisfie
;
it
may
dispose
him
through
the
help
of
God's
sanctifying
Spirit
to
Repentance
,
and
make
him
capable
of
the
benefit
of
that
Suffering
,
which
hath
satisfied
the
Justice
of
God
,
who
hath
accepted
it
for
sinful
disobedient
Man
,
pleading
his
Saviours
suffering
.
This
Obligation
of
the
Law
is
purely
Evangelical
;
and
in
this
respect
,
the
Precept
,
and
the
Condition
,
are
of
equal
extent
,
as
well
as
they
were
in
the
time
of
the
Law
of
Works
.
8.
Faith
and
Repentance
,
as
they
are
Acts
of
Obedience
in
general
,
are
commanded
in
the
Moral
Law
:
Yet
,
as
Faith
is
in
God-Redeemer
,
and
Repentance
a
return
to
obedience
,
to
be
performed
to
God
in
Christ
,
by
the
Spirit
of
Christ
,
they
are
not
to
be
found
in
the
Law
at
all
:
as
such
,
they
are
purely
Evangelical
,
and
conditions
of
life
,
even
to
sinful
guilty
man
.
Though
Faith
,
and
Obedience
,
as
different
from
Faith
,
be
conditions
of
the
New-Covenant
;
yet
there
is
both
a
difference
,
and
an
inequality
between
them
,
as
a
condition
.
Faith
unites
us
unto
Christ
;
from
whom
immediately
,
by
viture
of
the
Promise
,
we
derive
a
right
to
Justification
,
and
so
to
Life
.
In
which
respect
,
it
may
be
said
,
to
be
a
Title-Condition
;
that
is
,
●a
condition
upon
which
follows
immediately
a
right
to
Righteousness
and
Life
.
Faith
,
considered
as
Faith
in
general
,
in
it self
cannot
be
a
Title
,
without
reference
to
Christ's
merit
,
and
God's
Promise
:
For
Faith
,
this
Faith
is
terminated
upon
both
,
and
as
such
,
and
no
ways
else
is
Saving
.
The
Promise
is
a
kind
of
Donation
of
Righteousness
,
and
Life
,
as
purchased
by
Christ
:
and
God's
the
Donour
,
and
the
Believer
by
his
Faith
becomes
the
Doneè
:
Good
Works
are
a
condition
;
and
all
obedience
which
follows
and
flows
from
Faith
,
as
distinct
from
Faith
,
yet
virtually
included
in
Faith
,
is
so
too
.
Obedience
is
two-fold
:
-
1.
In
Morals
.
-
2.
In
Positives
.
Obedience
in
Morals
,
and
good
Works
,
as
morally
good
,
are
a
condition
not
to
give
a
right
,
but
to
render
a
man
capable
of
communion
with
God
,
and
make
him
fit
for
the
possession
of
that
life
Christ
hath
purchased
:
For
without
Holiliness
we
cannot
see
God
:
and
except
we
walk
in
the
light
,
as
he
is
light
,
we
can
have
no
communion
with
him
:
and
till
our
obedience
in
Morals
be
perfect
,
we
can
have
no
full
fruition
of
him
,
Obedience
,
in
Positives
,
is
a
condition
yet
neither
as
giving
right
,
nor
making
man
capable
,
but
because
God's
institution
makes
them
binding
,
except
in
case
of
necessity
,
wherein
God
dispenseth
with
Man
.
This
is
so
far
a
condition
,
that
life
follows
thereupon
,
if
it
be
joyned
with
Faith
and
Obedience
in
Morals
;
and
in
case
of
Contempt
,
life
will
not
follow
,
not
be
communicable
.
From
all
this
we
may
understand
,
that
there
is
a
twofo●dness
of
the
Moral
Law
,
Evangelically
considered
;
1.
To
discover
sin
.
2.
To
be
a
Rule
of
Obedience
.
Thus
the
Composers
of
our
Liturgie
did
understand
it
,
and
that
rightly
according
to
the
Scripture
,
when
they
added
this
short
Petition
[
Lord
have
mercy
upon
us
;
and
incline
our
hearts
to
keep
this
Law
]
after
every
Commandement
.
This
Petition
is
two-fold
:
For
,
1.
Pardon
of
sin
that
is
past
.
2.
For
Grace
to
enable
them
,
to
keep
it
for
time
to
come
:
The
first
includes
a
confession
of
sin
a
,
Belief
in
Christ
,
and
a
Petition
for
pardon
:
The
second
,
an
acknowledgment
of
their
inability
to
keep
it
,
a
necessity
of
the
sanctifying
Spirit
,
a
Petition
or
the
same
,
and
the
end
and
effect
thereof
obtained
▪
which
is
to
incline
their
hearts
to
keep
it
.
And
after
all
the
Commandements
,
and
every
particular
,
they
desire
God
to
give
them
a
general
pardon
of
all
sins
against
this
Law
;
and
such
a
measure
of
Grace
,
as
that
they
might
perform
an
Universal
Obedience
:
For
so
the
Petition
runs
,
Write
all
these
thy
Laws
in
our
hearts
we
beseech
thee
.
In
the
next
place
,
§
.
XII
let
us
consider
what
hath
been
the
binding
force
of
it
,
in
all
times
since
it
was
first
given
to
Man
.
To
this
purpose
,
we
must
observe
many
things
:
1.
That
as
purely
Moral
,
it
is
always
in
force
:
and
God
did
never
at
any
time
dispense
with
it
,
but
made
it
the
Foundation
of
all
other
Laws
;
and
it
shall
continue
in
force
in
Heaven
.
For
in
the
very
estate
of
perfect
glory
,
all
the
Subjects
of
that
eternal
glorious
Kingdom
shall
be
bound
eternally
to
love
their
God
,
themselves
,
and
one
another
.
2.
God
bound
Adam
,
in
the
day
of
Creation
,
to
the
perfect
and
perpetual
personal
obedience
of
this
Law
,
and
of
other
Positives
,
as
the
onely
condition
of
life
;
and
so
,
that
upon
one
sin
,
he
and
all
his
should
be
liable
to
death
,
without
any
remedy
,
as
from
that
Law
.
This
was
the
highest
obligation
.
3.
After
that
Adam
,
and
in
him
all
his
had
once
sinned
,
this
Law
,
with
the
Positives
,
did
render
him
liable
and
bound
to
death
.
4.
After
that
Christ
was
once
promised
,
as
a
Surety
,
and
Hostage
,
to
satisfie
God's
Justice
,
offended
by
the
sin
of
man
,
it
made
him
liable
to
death
,
and
all
such
punishments
as
God
should
inflict
upon
him
.
5.
After
the
Fall
of
Adam
,
it
was
in
force
so
fa●
,
as
to
bind
all
such
as
were
out
of
the
Church
to
Temporal
▪
and
Eternal
Punishments
for
their
sins
against
it
,
without
any
hope
of
Pardon
:
and
all
such
as
were
in
the
visible
Church
to
Temporal
and
Eternal
Punishments
,
no
ways
removable
,
but
upon
Faith
in
the
Death
of
Christ
.
6.
It
is
in
force
always
,
since
sinful
Man
received
the
New
Law
and
Covenant
of
Grace
to
bind
him
to
repentance
,
present
repentance
,
and
return
unto
the
sincere
obedience
of
it
,
to
be
performed
by
the
power
of
the
Spirit
.
7.
It
always
is
in
force
,
to
bind
the
Regenerate
Children
of
God
here
on
Earth
,
to
endeavour
and
aym
at
an
universal
,
perpetual
,
and
perfect
obedience
;
and
,
upon
defect
▪
or
default
,
presently
to
return
to
God-Redeemer
,
for
mercy
and
pardon
of
what
is
past
,
to
be
obtained
by
a
Plea
of
Christ's
Satisfaction
and
Merit
;
and
,
also
further
,
for
the
continuance
and
increase
of
His
Sanctifying
Grace
.
Lastly
,
after
that
Man
is
perfectly
sanctified
,
it
's
so
far
in
force
,
as
to
bind
him
to
perfect
and
eternal
obedience
unto
it
.
Such
is
the
excellency
of
this
Law
,
as
purely
Moral
;
that
1.
If
Man
had
kept
it
,
God
would
give
life
by
it
.
2.
That
God
never
gave
Man
a
liberty
to
be
free
from
the
Obligation
of
it
.
3.
That
God
would
never
pardon
any
sinne
against
it
,
without
satisfaction
made
by
the
Blood
of
Christ
,
believed
and
pleaded
by
sinful
Man
.
4.
That
Christ
merited
,
and
God
restored
the
Spirit
of
Sanctification
,
that
Man
might
keep
it
.
5.
That
He
will
not
spare
His
own
children
,
when
they
transgress
it
by
heynous
,
and
especially
scandalous
,
sins
.
6.
That
no
Man
can
have
union
with
Christ
,
except
he
willingly
separate
from
sin
,
and
return
to
the
obedience
of
this
Law
.
7.
That
no
man
can
have
full
communion
with
God
before
he
perfectly
obey
it
.
8.
That
there
is
one
great
change
,
in
respect
of
this
Law
.
First
,
perfect
Obedience
unto
it
,
with
other
Positives
,
was
made
the
onely
condition
of
life
:
But
afterwards
that
Promise
of
Life
,
upon
those
strict
tearms
,
and
that
severe
commination
of
Death
upon
Sin
were
abolished
,
and
Faith
was
made
the
onely
condition
of
life
.
So
that
it
may
be
truly
said
,
that
the
Law
of
Works
is
abrogated
;
but
not
the
Moral
Law
,
considered
in
it
Self
▪
Yet
this
change
was
but
accidental
(
as
before
)
.
These
things
premised
,
§
.
III
concerning
the
Moral
Law
in
general
,
I
proceed
unto
the
Exposition
of
the
DECALOGVE
;
which
,
though
it
was
given
to
the
Jewes
,
contains
the
Heads
and
Method
of
the
Morall
Law
.
And
it
may
be
considered
,
either
as
a
part
of
the
Law
of
Works
,
or
merely
as
the
Moral
Law
in
general
,
or
as
part
of
the
Gospel
,
in
an
Evangelical
Notion
.
As
it
was
delivered
in
that
terrible
manner
(
with
these
Clauses
,
Do
this
,
and
live
;
and
,
Cursed
is
every
one
that
continueth
not
in
all
things
written
in
this
Book
)
it
had
something
of
the
Law
of
Works
in
it
;
As
it
was
annexed
to
the
Promise
made
to
Abraham
,
and
joyned
with
the
Ceremonies
,
typifying
Christ
,
it
was
Evangelical
.
As
considered
in
general
,
abstracted
from
both
these
,
it
was
an
Abridgement
of
the
Moral
Law
,
respecting
Man
in
this
life
,
not
in
the
life
to
come
.
It
's
to
be
understood
not
strictly
,
as
given
to
Israel
at
that
time
;
but
in
a
Latitude
,
as
it
is
explained
in
other
parts
of
the
Books
of
Moses
,
especially
in
Deuteronomy
,
in
the
Prophets
,
and
most
of
all
,
as
in
the
New
Testament
:
where
it
is
explained
by
our
Blessed
Saviour
,
and
the
Duties
thereof
pressed
by
Him
,
and
the
Apostles
,
upon
all
Christians
.
And
this
is
an
Argument
▪
that
some
ways
it
continues
in
force
,
in
the
Gospel
.
As
delivered
in
Exodus
,
and
repeated
in
Deuteronomy
,
it
rather
contains
the
Heads
,
to
which
other
Duties
,
not
there
expressed
,
may
be
reduced
,
rather
then
the
Principles
from
whence
they
may
be
deduced
.
It
's
abridged
in
many
places
of
Moses
,
the
Prophets
,
and
Apostles
.
Yet
that
of
our
Saviour
is
most
perfect
,
wherein
,
according
to
Moses
,
he
reduceth
all
to
Love
:
For
Love
is
the
whole
Law
.
This
Loves
either
of
God
,
or
of
our
Neighbour
.
To
love
God
above
all
,
is
the
first
and
great
Commandement
of
the
first
Table
:
To
love
our
Neighbour
,
as
our Selves
,
is
the
last
Commandement
of
the
second
Table
.
These
two
are
purely
Moral
,
especially
the
former
;
and
the
rest
are
such
by
participation
,
as
before
:
Therefore
,
the
first
is
said
to
be
the
great
Commandement
:
The
last
,
to
be
like
it
.
CHAP.
VII
.
An
Exposition
of
the
Moral
Law
,
as
methodically
reduced
to
Ten
Heads
in
the
Decalogue
,
by
God
himself
:
And
of
the
first
Commandement
:
With
the
Preface
.
THE
Decalogue
(
so
called
by
the
Septuagint
,
§
.
I
because
consisting
of
ten
words
,
or
Commands
)
we
find
first
delivered
,
Exod.
20.
and
repeated
,
Deut.
5.
Wherein
we
have
,
-
1.
The
Preface
.
-
2.
The
Precepts
,
or
Commandements
themselves
.
The
Preface
is
two-fold
.
-
1.
Of
Moses
the
Historian
.
-
2.
Of
God
Himself
.
The
first
Preface
in
these
words
[
God
spake
all
these
words
]
The
meaning
is
,
that
1.
These
Words
or
Commandements
,
(
for
so
the
Word
in
the
Original
sometimes
signifies
)
These
,
I
say
,
and
none
else
.
2.
These
,
and
all
these
3.
Were
spoken
,
published
,
and
promulgate
.
4.
By
God
,
and
God
alone
,
immediately
in
a
wonderful
▪
and
extraordinary
manner
,
in
the
hearing
of
all
Israel
,
prepared
and
assembled
before
Mount
Sina
in
Arabia
.
By
this
we
understand
,
that
God
Himself
was
the
La-wgiver
,
and
the
immediate
Author
of
this
Law
:
And
therefore
it
's
more
excellent
then
any
Law
or
Laws
of
any
Nation
in
the
World
.
And
seeing
He
spake
these
,
and
these
onely
,
these
,
and
all
these
,
it
's
not
for
Man
to
add
and
diminish
:
And
all
and
every
one
are
authentick
,
and
of
Divine
Authority
,
in
an
high
degree
.
The
second
Preface
we
have
in
these
words
[
I
am
the
Lord
thy
God
,
who
brought
thee
out
of
the
Land
of
Aegypt
,
out
of
the
House
of
Bondage
.
]
This
second
Preface
is
of
God
Himself
,
wherein
we
have
both
His
absolute
and
relative
Titles
,
whereby
He
asserts
both
His
own
absolute
and
supream
Power
,
and
their
dependence
upon
Him
.
The
Titles
are
three
:
The
first
is
absolute
[
I
am
the
Lord
]
which
signifies
His
absolute
and
most
perfect
Being
in
Himself
,
who
is
worthy
of
all
glory
,
honour
,
power
,
and
subjection
for
evermore
.
For
all
glorious
and
most
excellent
perfections
agree
to
Him
,
who
is
so
glorious
and
so
excellent
in
Himself
,
and
the
Basis
and
immovable
Foundation
of
the
World
,
and
of
all
created
Beings
,
which
issue
from
His
infinite
and
Almighty
Power
;
and
,
without
His
sustentation
,
return
to
nothing
:
From
this
we
understand
,
that
this
Lord
and
Law-giver
is
onely
one
,
and
there
can
be
no
other
:
For
He
is
the
Lord
of
Lords
,
and
King
of
Kings
.
The
second
Title
,
which
together
with
the
third
being
relative
is
[
Thy
God
]
.
To
be
the
God
of
Israel
was
not
onely
to
be
creatour
,
preserver
,
and
governour
in
generall
,
for
so
he
was
the
God
of
all
mankind
;
but
it
i●cludes
some
speciall
relation
to
them
.
For
he
was
their
God
,
and
in
such
a
manner
as
He
was
to
none
others
.
He
was
their
God
by
Election
,
Promise
,
and
their
voluntary
submission
,
and
engagement
,
so
that
they
were
his
Peculiar
People
.
By
this
also
we
understand
their
total
dependence
upon
him
;
his
absolute
power
over
them
;
and
that
whatsoever
degree
of
subjection
and
duty
he
should
require
,
it
was
justly
due
unto
him
,
and
that
not
onely
by
vertue
of
his
Power
but
their
solemn
engagement
,
Exod.
19.
8.
The
third
Title
is
,
Who
have
brought
thee
out
of
the
land
of
Aegypt
,
out
of
the
house
of
Bondage
.
This
doth
put
them
in
mind
of
their
Bondage
and
sad
condition
in
Aegypt
,
and
deliverance
out
of
the
same
.
If
we
consider
their
condition
before
this
deliverance
,
We
shall
find
1.
They
were
but
Sojourners
in
that
Idolatrous
nation
;
had
no
Countrey
or
habitation
hereditary
of
their
own
,
in
any
place
under
heaven
.
2.
They
were
under
a
cruel
bloody
Tyrant
,
and
had
neither
governours
,
nor
governments
independent
of
themselves
.
3.
Their
male
Children
were
born
to
be
murdered
,
and
to
lose
their
life
so
soon
as
they
began
to
enjoy
it
in
the
light
of
the
World
.
4.
They
were
made
absolute
slaves
and
drudges
,
and
bound
to
base
and
hard
service
,
which
they
were
no
wayes
able
to
perform
;
and
yet
liable
to
grievous
punishments
,
if
they
performed
it
not
.
Yet
out
of
this
sad
condition
God
did
deliver
them
in
a
wonderfull
and
glorious
manner
.
For
1.
God
fearfully
plagued
and
punished
their
enemyes
,
and
took
vengeance
on
them
for
their
cruel
oppression
.
2.
Brought
them
out
with
an
high
hand
.
3.
They
were
no
sooner
departed
out
of
that
cursed
Kingdome
,
but
God
took
them
into
his
special
Protection
:
A
Cloud
must
cover
them
by
day
,
and
be
a
guide
,
and
Pillar
of
fire
and
light
by
night
.
The
Angels
of
Heaven
not
onely
going
before
them
,
but
bringing
up
the
reare
.
4.
When
Pharoah
with
the
power
of
Egypt
pursued
them
,
and
took
them
in
the
straites
;
he
divided
the
Sea
,
and
made
way
for
them
through
the
deep
,
wherein
he
drowned
the
host
,
and
strength
of
Egypt
,
with
their
King
,
pursuing
them
.
5.
His
Providence
over
them
being
a
continued
course
of
Miracles
had
brought
them
thus
far
towards
that
goodly
land
,
wherein
he
intended
to
settle
them
,
and
give
them
peace
and
prosperity
till
their
Saviour
and
Redeemer
should
come
and
be
exhibited
.
And
as
that
land
was
a
type
of
their
heavenly
inheritance
,
so
this
deliverance
was
of
their
spirituall
and
eternall
redemption
by
Jesus
Christ
.
So
that
as
Gods
benefits
were
unspeakable
,
so
their
engagements
unto
God
were
high
,
and
very
great
,
and
so
great
as
they
could
never
be
sufficiently
thankfull
:
And
if
he
should
give
them
any
lawes
,
they
were
bound
in
the
highest
degree
to
observe
them
,
not
onely
for
his
glory
,
but
their
own
happinesse
.
For
God
had
delivered
them
out
of
the
hands
of
their
enemyes
,
that
they
might
serve
him
in
holinesse
,
and
righteousnesse
before
him
all
their
dayes
,
Luk.
1.
74
,
75.
This
preface
was
of
greatest
force
to
engage
them
and
the
fittest
that
possibly
could
be
to
prepare
them
for
this
law
,
and
perswade
them
to
obedience
.
And
to
this
end
,
it
includes
a
multitude
of
most
powerfull
motives
:
and
though
it
hath
speciall
reference
to
the
first
and
great
commandement
,
yet
it
referrs
to
all
the
rest
as
depending
upon
it
.
And
seeing
this
law
was
given
430
yeares
,
after
the
promise
of
the
Blessed
seed
made
to
their
Father
Abraham
,
they
might
have
understood
,
that
it
was
not
given
for
justification
and
life
,
but
to
be
a
School-Master
,
or
Tutour
to
order
and
direct
unto
Christ
,
in
whom
they
were
to
seek
Remission
of
their
sins
and
eternal
life
.
Though
many
of
them
understood
it
not
in
this
manner
.
Yet
we
Christians
who
have
a
clearer
light
can
have
no
excuse
if
we
be
ignorant
hereof
.
These
Commandements
were
written
in
two
Tables
;
and
1.
Are
reducible
to
two
heads
:
Such
as
determine
-
1.
Our
duty
towards
God
.
-
2.
Our
duty
towards
our
Neighbour
.
2.
These
bind
the
conscience
,
and
reach
the
very
will
,
and
heart
of
man
,
and
not
onely
acts
inward
,
or
outward
issuing
from
the
heart
.
3.
As
they
are
delivered
unto
us
,
Exod.
20.
They
were
given
to
Israel
in
particular
,
and
the
word
Thou
used
in
every
Commandement
,
signifies
,
that
God
in
them
spake
unto
that
Israel
,
whom
he
brought
up
out
of
Aegypt
,
and
stood
before
Mount
Sinai
,
when
God
spake
these
words
;
and
it
signifies
all
Israel
joyntly
,
as
one
person
collective
,
and
every
one
of
them
severally
in
particular
.
4.
As
given
then
at
that
time
to
Israel
,
it
did
neither
promise
Pardon
of
any
sin
,
nor
power
of
the
Spirit
to
keep
it
:
Both
these
were
to
be
expected
from
the
promise
made
to
Abraham
:
and
,
annexed
to
that
promise
,
it
did
serve
to
discover
sin
,
and
to
direct
to
Christ
promised
.
5.
When
we
find
the
dutyes
of
the
law
pressed
upon
Believers
in
Christ
,
we
must
know
that
they
are
to
be
performed
to
God
Redeemer
by
the
power
of
the
Spirit
of
Christ
,
(
as
hath
been
said
before
)
.
6.
There
are
some
dutyes
mentioned
in
Scripture
,
which
are
so
generall
,
as
to
comprehend
all
the
Commandements
.
Some
that
extend
to
all
the
first
table
,
and
some
to
all
the
second
,
as
we
use
to
speak
;
Some
are
expresly
delivered
in
the
severall
Commandements
.
Some
deducible
from
the
express
words
▪
Some
onely
reducible
unto
these
heads
by
way
of
analogie
,
or
some
trope
in
Rhetorick
,
yet
expresly
mentioned
in
other
Scriptures
:
and
one
and
the
same
thing
may
in
severall
respects
be
commanded
or
forbidden
in
severall
commandements
.
7.
This
law
is
distinct
both
from
the
Judicial
,
and
Ceremonial
,
yet
both
are
reducible
to
it
.
The
first
commandement
virtually
includes
all
the
rest
,
and
is
purely
morall
in
the
first
place
,
as
the
last
is
morall
in
the
second
place
,
and
all
the
rest
derive
their
Morality
from
these
two
(
as
was
before
hinted
)
.
Other
rules
delivered
by
severall
authours
for
the
better
understanding
of
this
law
,
I
passe
by
.
The
first
commandement
is
,
§
.
III
Thou
shalt
have
no
other
Gods
but
me
,
and
it
is
negative
,
and
so
a
Prohibition
.
It
presupposeth
that
there
is
One
onely
true
,
and
living
God
,
most
glorious
,
and
blessed
in
himself
,
the
great
Creatour
,
Preserver
,
Law-giver
,
and
Judge
of
the
world
,
who
as
he
delivered
Israel
out
of
Egypt
,
and
called
them
to
be
his
peculiar
people
,
so
hath
redeemed
sinfull
man
by
Jesus
Christ
,
and
hath
called
us
out
of
darknesse
into
his
marveylous
light
,
and
made
those
that
were
Lo
—
ammi
,
not
his
people
,
to
be
Ammi
his
people
,
and
the
Sons
of
the
living
God
.
This
commandement
Evangelically
understood
doth
presuppose
him
to
be
such
.
The
thing
prohibited
is
either
to
deny
or
doubt
that
there
is
such
a
God
;
or
not
to
acknowledge
him
as
such
:
or
to
beleeve
there
is
another
God
,
or
Gods
,
and
to
acknowledge
him
or
them
so
to
be
.
This
deniall
,
doubting
,
false
belief
,
and
not
acknowledging
him
,
or
acknowledging
any
other
,
may
proceed
from
negligent
,
or
wilfull
blindnesse
,
which
both
are
inexcusable
.
So
that
the
sins
here
forbidden
may
be
reduced
to
Atheism
,
or
Idolatry
.
The
one
seemes
to
be
negative
,
and
a
sin
of
omission
,
though
it
is
not
alwayes
so
:
the
other
affirmative
or
positive
,
and
a
sin
of
commission
.
And
though
the
having
of
other
Gods
besides
him
seemes
onely
to
be
forbidden
,
yet
from
the
affirmative
part
it
doth
appear
,
that
though
we
should
have
none
other
God
,
and
yet
not
have
him
as
God
and
our
God
,
is
a
sin
against
this
law
:
And
upon
accurate
search
,
it
wil
appear
that
every
one
that
hath
not
him
as
God
,
his
God
,
must
needs
have
another
God
.
And
here
it
's
to
be
noted
,
that
though
many
translate
the
words
of
this
Commandement
.
Thou
shalt
have
no
other
Gods
before
me
,
yet
the
principall
meaning
is
,
besides
,
or
but
me
,
as
they
are
understood
by
the
Chaldy
paraphrast
,
and
the
Septuagint
,
and
may
be
expounded
by
those
words
of
Exod.
20.
23.
Thou
shalt
not
make
,
With
me
,
Gods
of
Silver
,
&c
:
These
words
presuppose
,
1.
That
none
ought
to
be
so
accused
,
as
to
deny
the
Lord
his
Maker
,
in
whom
he
lives
,
moves
,
and
hath
his
Beeing
.
2.
That
to
have
another
God
doth
not
imply
that
there
is
another
God
,
but
that
men
may
account
other
things
which
are
no
Gods
to
be
Gods
.
3.
That
it
was
the
custome
,
and
practise
of
Egypt
,
and
most
nations
of
the
World
to
worship
other
Gods
.
The
first
sin
here
forbidden
,
§
.
IV
as
you
heard
before
,
is
Atheism
,
which
is
more
grosse
,
or
not
so
palpable
.
The
more
grosse
is
either
to
doubt
,
or
deny
,
or
not
acknowledge
,
that
there
is
one
glorious
,
and
eternal
Being
,
for
ever
blessed
in
himself
;
or
if
there
be
,
yet
he
is
not
the
Creatour
,
and
preserver
of
all
things
,
or
,
if
he
be
so
,
that
he
is
not
the
universall
Lord
,
Law-giver
,
who
takes
notice
of
all
mens
hearts
,
acts
,
doings
,
to
reward
,
or
punish
them
accordingly
.
These
usually
deny
the
immortality
of
the
Soul
,
the
Resurrection
of
the
Body
,
and
the
eternall
rewards
,
and
punishments
.
These
are
not
to
be
confuted
,
so
much
by
any
kind
of
arguments
,
as
by
such
as
are
drawn
,
è
concessis
,
from
something
they
themselves
grant
to
be
true
.
This
Atheism
doth
not
arise
so
much
from
the
want
of
the
light
of
reason
within
,
or
sufficient
representation
of
God
without
,
as
from
negligence
,
or
wilfull
blindnesse
,
contracted
by
former
sins
,
and
sent
upon
them
by
the
just
judgement
of
God
,
who
hath
delivered
them
up
to
a
reprobate
mind
.
Atheism
lesse
palpable
is
,
when
men
professe
they
know
God
,
but
in
works
deny
him
,
being
abominable
,
and
disobedient
,
and
to
every
good
work
,
reprobate
,
Tit.
1.
16.
And
all
such
as
know
him
Speculatively
,
and
yet
do
not
acknowledge
,
and
respect
him
as
God
,
the
onely
God
,
are
in
some
degree
guilty
of
this
Sin
.
For
the
commandement
requireth
us
not
onely
to
know
God
,
but
to
acknowledge
,
and
respect
him
,
and
him
alone
,
as
God
.
Idolatry
,
§
.
V
which
is
the
other
sin
here
prohibited
is
a
belief
,
acknowledgment
,
and
worship
of
that
as
God
,
which
is
no
God
.
For
here
I
do
not
understand
by
Idol
,
an
image
as
the
Word
doth
often
signifie
,
but
a
false
God
.
For
to
beleeve
,
that
there
is
any
God
but
one
,
or
that
any
but
he
that
made
Heaven
,
and
Earth
is
that
God
,
and
to
give
the
Worship
due
unto
the
onely
true
God
unto
it
,
is
Idolotry
.
So
that
the
object
of
Idolatry
is
a
false
God
,
that
which
is
no
God
,
yet
conceived
to
be
such
▪
and
set
up
as
God
in
the
vile
hearts
of
men
.
An
Idol
saith
the
Apostle
,
is
nothing
in
the
world
:
for
there
is
none
other
God
but
one
,
1
▪
Cor.
8.
4.
Some
give
Divine
Worship
to
those
who
are
no
Gods
,
and
deny
it
,
or
do
not
give
it
to
the
true
God
:
Some
give
Divine
honour
to
the
true
God
,
and
to
false
Gods
too
:
Both
are
guilty
.
As
one
that
hath
worn
allegiance
to
his
own
Soveraign
,
and
yet
continuing
his
subject
swears
unto
another
,
is
guilty
of
high-treason
:
much
more
He
that
denyes
fealty
unto
his
own
Lord
,
and
yet
sweares
unto
another
.
Honour
properly
Divine
,
as
such
cannot
justly
be
given
to
any
but
God
:
and
to
give
it
to
any
other
is
not
to
glorifie
God
,
as
God
,
the
onely
God
.
When
it
s
said
in
the
Place
fore-alleaged
,
that
an
Idol
is
nothing
in
the
World
,
it
s
not
so
to
be
understood
,
as
though
an
Idol
were
no
real
Being
,
or
had
no
existence
in
the
World
,
for
the
matter
of
an
Idol
is
some
real
thing
for
the
most
part
;
but
that
it
's
no
God
in
it self
,
but
onely
in
the
conceit
and
judgment
of
the
Idolater
.
The
Gods
of
the
Gentils
are
said
to
be
Idols
,
1
Chron.
19.
16.
Where
the
Word
translated
Idols
by
the
Septuagins
and
others
signifies
,
not-Gods
,
or
no-Gods
.
This
Idolatry
is
more
grosse
,
or
not
so
palpable
as
Atheism
was
.
The
more
gro●se
is
,
when
men
Worship
,
as
gods
,
either
the
invisible
Creatures
,
as
Angels
,
or
the
Spirits
of
men
deceased
;
or
visible
,
as
Living
men
,
Birds
,
Beasts
,
creeping
things
,
the
Sun
▪
the
Moon
,
the
Stars
of
Heaven
,
the
Elements
.
These
all
are
reall
Beings
:
But
some
fancy
things
that
are
not
both
to
be
,
and
to
be
gods
.
The
lesse
palpable
Idolatry
,
is
from
the
basenesse
,
and
deceit
of
our
own
hearts
,
as
when
we
do
acknowledge
,
and
professe
one
onely
true
God
,
yet
so
love
and
affect
the
World
,
and
the
things
thereof
,
as
Honour
,
Glory
,
Power
,
Riches
,
Pleasures
,
and
this
bodily
life
,
as
though
there
were
some
Power
in
them
to
make
us
happy
,
which
God
onely
can
do
.
And
we
love
,
fear
,
trust
in
men
,
or
other
Creatures
,
and
not
in
God
,
or
more
in
them
then
in
God
,
or
as
much
as
in
God
.
We
often
forge●
our
God
,
and
rely
upon
our
own
Strength
,
Wisdome
,
and
other
outward
meanes
;
and
give
the
glory
of
our
good
successe
to
our selves
,
and
not
to
Him
.
This
to
do
,
is
inconsistent
with
the
love
of
the
Father
,
1
Joh.
2.
15.
And
we
cannot
serve
God
and
Mammon
,
Math.
5.
26.
As
there
cannot
be
two
Kings
in
full
power
in
one
Kingdome
;
So
there
cannot
be
two
Gods
in
one
heart
at
one
time
.
To
us
Christians
,
who
make
the
Gospel
the
rule
of
our
Worship
,
it
's
not
sufficient
to
acknowledge
God
as
Creatour
,
Preserver
,
and
Governour
of
the
World
:
For
so
Turks
,
Mahumetans
,
and
Jews
do
:
we
sin
if
we
do
not
acknowledge
him
,
and
Him
alone
as
our
Redeemer
by
Christ
exhibited
,
and
glorified
.
Therefore
to
deny
Christ
thus
represented
unto
us
,
or
to
acknowledge
another
Christ
with
him
,
or
besides
him
,
or
to
give
any
expiating
power
to
any
Sacrifice
but
his
;
or
make
any
other
Sacrafice
the
same
or
equall
with
his
,
or
to
make
any
other
our
Advocate
in
Heaven
,
and
the
propitiation
of
our
sins
,
is
against
this
law
evangelically
understood
.
For
to
us
Christians
,
there
is
but
one
God
the
Father
,
of
whom
are
all
things
,
and
we
in
him
;
and
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
,
1
Cor.
8.
6.
Neither
is
there
Salvation
in
any
other
:
For
there
is
none
other
name
under
Heaven
given
among
men
,
whereby
we
can
be
saved
,
Act.
4.
12.
In
this
respect
all
Jewes
and
Mahumetans
,
and
such
as
Worship
God
,
and
not
by
Christ
are
offenders
.
Yet
not
onely
they
,
but
all
such
to
whom
the
Gospel
is
preached
,
and
yet
receive
not
Jesus
Christ
for
their
Lord
and
Saviour
,
or
receive
him
,
and
pro●esse
him
,
and
not
fully
,
and
sincerely
with
their
whole
heart
▪
as
God
requireth
,
are
guilty
and
can
in
no
wise
be
excused
from
the
Transgression
of
this
Commandement
.
Hitherto
is
to
be
referred
all
Positive
unbelief
of
those
to
whom
Christ
hath
been
sufficiently
manifested
by
the
light
of
the
Gospel
.
For
he
that
receives
not
Christ
,
and
refuseth
to
submit
unto
him
,
refuseth
to
receive
,
and
submit
to
that
God
,
who
sent
him
.
Impenitency
as
it
is
an
obstinate
continuance
in
sin
,
against
the
meanes
,
and
Motives
to
repentance
,
is
reducible
to
this
head
;
Because
all
such
impenitents
deny
to
return
unto
their
God
,
as
mercifull
in
Christ
.
These
are
Enemyes
and
Rebels
,
against
the
Supreme
Monarch
.
The
Idolatry
of
such
as
depend
upon
,
or
have
compliance
with
,
or
give
any
Honour
to
the
Devil
is
most
heynous
:
§
.
VII
Because
he
not
onely
is
no
God
,
but
the
grand
enemy
unto
God
.
There●ore
Charmers
,
Sorcerers
,
Wizards
,
and
especially
Witches
,
and
Conjurors
,
who
have
familiar
Spirits
,
and
contract
with
them
must
needs
be
great
Transgressours
:
And
such
as
seek
unto
them
,
or
depend
upon
them
,
cannot
be
innocent
.
Of
this
sin
of
worshipping
Devils
,
the
Idolatrous
Gentiles
were
guilty
.
For
the
things
they
sacrificed
they
sacrificed
to
Devills
,
and
not
to
God
,
1
Cor.
10.
20.
The
Apostate
Jewes
also
sacrificed
their
Sons
and
Daughters
unto
Devills
,
Psal.
106.
37.
And
so
in
one
Act
made
themselves
guilty
,
not
onely
of
Idolatry
but
unnatural
murther
.
Apostacy
,
whether
from
God
the
Creatour
,
once
acknowledged
;
or
from
Jesus
Christ
,
once
received
,
comes
in
here
:
And
such
Apostates
as
turn
Persecutors
,
are
the
most
to
be
abhorred
of
all
others
.
Under
these
two
heads
of
Atheism
,
and
Idolatry
,
all
Pride
,
Prophane
contempt
or
neglect
of
the
Divine
Majesty
,
distrust
,
disobedience
are
concluded
.
And
the
habitual
predominancy
of
any
one
sin
is
inconsistent
with
the
Evangelical
obedience
unto
this
Commandement
.
The
Affirmative
part
of
this
Commandement
presupposeth
,
§
.
VIII
or
rather
pre-re-quireth
a
Knowledge
and
belief
of
one
onely
supreme
Lord
,
and
Soveraign
God
,
Blessed
for
evermore
:
And
the
principall
dutyes
,
are
,
1.
An
acknowledgement
of
him
as
such
against
Atheism
,
and
subjection
to
him
alone
,
as
our
Supreme
,
and
onely
Lord
.
And
though
we
be
subject
unto
him
,
and
depend
upon
him
,
though
we
should
never
thus
voluntarily
submit
;
yet
by
this
Voluntary
submission
,
we
freely
yield
our selves
unto
him
,
as
his
Servants
,
and
his
Vassals
.
This
is
the
great
law
of
Fealty
and
Allegiance
,
which
is
first
promised
,
and
after
that
really
,
and
continually
to
be
performed
.
In
performance
of
this
duty
,
we
wholly
give
and
resign
up
our selves
,
even
our
very
hear●s
unto
him
,
so
that
we
are
nothing
in
our selves
;
all
in
him
.
And
we
who
are
Christians
must
subject
our selves
unto
him
,
not
onely
as
Creatour
but
Redeemer
.
Therefore
that
faith
whereby
we
so
receive
Christ
as
our
onely
Redeemer
,
so
that
we
are
ready
to
forsake
all
things
to
gain
him
is
reducible
to
this
Commandement
,
as
Evangelically
understood
.
This
subjection
includes
and
implyes
many
dutyes
more
particular
.
§
.
IX
The
object
and
ground
of
it
,
is
his
supreme
power
,
or
dominion
,
which
presupposeth
many
,
yea
all
his
perfections
,
and
also
many
of
his
glorious
Works
.
His
truth
revealed
,
requires
assent
,
and
belief
;
His
goodnesse
and
love
manifested
,
requires
love
;
His
Lawes
,
obedience
;
His
dignity
and
excellency
,
Adoration
with
humility
and
Reverence
;
His
Benefits
,
thankfulnesse
,
His
threatnings
of
temporall
,
and
eternall
punishments
▪
fear
;
His
glorious
perfections
of
Wisdome
,
Power
,
Justice
,
&c
,
manifested
,
Praise
;
His
promises
,
hope
,
Prayer
,
confidence
and
desire
;
His
communication
of
himself
unto
us
in
mercyes
and
blessings
for
our
safety
,
deliverance
,
happinesse
;
joy
.
So
in
other
respects
,
other
dutyes
are
to
be
performed
.
Without
all
these
(
as
occasion
requireth
)
this
subjection
is
imperfect
.
Yet
this
is
so
to
be
understood
,
that
we
may
Believe
,
Love
,
Fear
,
Worship
▪
Obey
others
by
commission
from
him
,
as
they
shall
some
wayes
represent
Him
,
or
derive
some
Particle
of
power
,
or
excellency
from
him
.
And
all
these
are
to
be
performed
to
him
.
1.
As
supreme
.
2.
In
the
highest
degree
.
3.
To
him
alone
as
supreme
in
the
Highest
degree
.
He
is
the
highest
and
most
excellent
object
of
all
our
powers
and
facultyes
,
and
the
ultimate
end
of
all
our
Operations
.
This
Commandement
is
purely
and
primarily
moral
,
and
must
be
observed
in
Heaven
:
And
all
other
vertues
and
acts
,
required
in
other
Commandements
,
are
so
far
just
,
as
they
do
agree
with
this
.
Love
of
Father
,
Mother
,
Dearest
relation
,
Life
it self
,
if
once
they
come
in
competition
with
this
,
are
no
dutyes
;
are
unjust
.
We
may
exceed
in
the
love
of
any
thing
,
but
in
the
love
of
Him
we
cannot
.
He
deserves
infinit
Love
;
yet
he
alone
can
infinitely
love
himself
.
Therefore
though
he
deserve
it
as
infinite
,
yet
he
requireth
it
not
of
his
Creature
,
which
being
finit
cannot
love
infinitely
.
To
love
him
in
the
Highest
degree
,
and
above
all
is
sincerity
,
yet
not
perfection
.
For
though
we
may
love
him
above
all
,
yet
we
may
,
and
must
love
him
more
.
But
love
him
,
so
perfectly
as
this
law
requires
,
we
cannot
,
till
we
see
him
face
to
face
,
know
him
fully
,
and
are
fully
sanctified
.
Yet
the
highest
degree
of
love
in
Angels
,
and
the
glorified
Saints
,
is
but
finite
.
To
conclude
the
explication
of
this
Precept
,
●
.
X.
we
must
know
that
not
onely
the
highest
degree
,
but
all
Honour
,
Service
,
Subjection
is
due
onely
unto
God
●n
proper
,
and
strict
sense
.
For
in
respect
of
him
Men
and
Angells
are
equa●●
,
and
but
●ellow
Subjects
one
with
another
.
And
to
them
as
such
,
no
Subjection
,
Honour
,
Service
can
be
due
.
Yet
seeing
by
Commission
from
God
,
some
of
them
may
receive
power
and
dignity
above
others
,
so
as
in
that
respect
to
represent
God
;
honour
,
service
,
and
subjection
may
be
due
unto
them
from
their
fellow
Servants
.
In
this
sense
,
higher
powers
are
called
Gods
,
and
as
such
are
not
fellow-Servants
,
and
subjects
,
but
Superiours
;
and
in
honouring
them
;
we
honour
God
,
whose
persons
they
beare
.
And
as
there
may
be
an
inequality
,
and
also
a
difference
of
this
communicated
power
and
dignity
,
so
there
must
be
in
the
honour
and
●ervice
to
be
performed
unto
them
.
For
some
have
supreme
;
and
some
s●bordinate
power
amongst
men
;
and
this
is
the
inequality
:
Some
have
Spiritual
;
some
have
civil
and
temporall
power
;
and
this
is
the
difference
:
and
according
to
the
degree
and
quality
of
the
power
,
such
must
be
the
Worship
and
Subjection
.
For
according
to
the
power
and
dignity
must
the
service
and
honour
be
both
for
quantity
and
quality
.
In
matters
Civil
and
temporall
,
Civil
and
temporall
honour
is
due
either
in
a
family
,
or
a
City
,
or
a
state
.
In
matters
spiritual
,
honour
is
due
in
a
Church
.
What
honour
and
service
may
be
due
to
Saints
departed
,
and
to
Angels
,
we
know
not
,
because
we
know
not
what
Power
and
Commission
God
hath
given
them
over
us
living
upon
the
earth
;
Neither
do
we
converse
with
them
,
nor
do
they
ordinarily
appear
unto
us
,
so
as
ordinarily
to
converse
with
us
.
Honour
them
we
may
in
generall
;
as
participating
an
higher
degree
of
spirituall
excellency
.
But
to
subject
our selves
unto
them
,
obey
them
in
particular
,
and
present
our
petitions
unto
them
,
we
have
no
warrant
;
neither
do
we
know
that
they
have
any
such
place
or
power
,
as
to
require
it
of
us
,
or
we
be
bound
unto
it
.
But
this
we
certainly
believe
that
Christ
is
at
his
Fathers
right
hand
,
is
Lord
of
Angels
,
and
men
,
who
hath
received
and
doth
exercise
all
Power
in
Heaven
,
and
earth
:
and
therefore
to
him
as
Man
,
the
highest
degree
of
subjection
,
honour
,
service
,
next
unto
that
which
is
due
to
God
,
as
God
,
is
due
to
him
,
and
none
else
.
And
it
's
strange
that
the
Socinian
,
who
denyes
his
Deity
,
and
believes
him
to
be
a
meere
man
,
though
ex●ellent
and
●ighly
exalted
should
affirm
that
Divine
Honour
in
proper
sense
,
which
is
due
onely
to
the
supreme
God
,
should
be
due
unto
him
,
and
ought
to
be
exhibited
.
Yet
the
Orthodox
Christian
,
who
acknowledgeth
him
to
be
God
should
give
unto
him
as
man
an
inferiour
honour
,
as
sitting
at
the
right
hand
of
the
Throne
of
Majesty
,
and
not
in
that
Throne
it self
.
For
the
Divine
attributes
and
perfections
cannot
be
communicated
to
any
Creature
;
and
such
as
he
,
as
man
,
is
,
and
no
more
.
And
the
Lutheran
who
asserts
the
Divine
proprietyes
to
be
not
onely
Communicable
,
but
communicated
to
Christ
,
as
man
,
must
needs
place
him
higher
then
the
right
hand
of
the
Throne
,
and
set
him
in
the
Throne
it self
.
And
if
they
worship
him
as
man
with
supreme
Worship
,
as
invested
with
supreme
power
which
is
properly
Divine
,
they
cannot
be
excused
from
Idolatry
.
The
power
of
an
Officer
is
derivative
and
cannot
as
such
be
supreme
:
But
the
Scripture
makes
it
evident
that
Christ
is
but
an
Officer
,
though
the
Universall
,
and
supreme
Officer
in
the
administration
of
Gods
Kingdom
,
and
according
to
a
Commission
which
one
day
He
must
deliver
up
unto
the
Father
.
The
reason
of
this
Commandement
is
very
clear
:
§
.
XI
For
the
Kingdome
and
government
of
Gods
is
purely
Monarchical
,
and
God
himself
is
the
absolute
Lord
and
Monarch
.
As
he
onely
and
alone
made
the
World
;
so
he
alone
doth
govern
it
;
and
he
alone
hath
power
to
do
so
.
For
among
the
Gods
,
saith
the
Psalmist
,
there
is
none
like
unto
thee
(
O
Lord
!
)
neither
are
the●e
any
Works
like
thy
Works
.
All
nations
whom
thou
hast
made
shall
come
and
worship
before
thee
(
O
Lord
)
;
and
shall
glorifie
thy
name
.
For
thou
art
great
,
and
dost
wondrous
things
;
Thou
art
God
alone
,
Psal.
86.
8
,
9
,
10.
Therefore
to
transgresse
this
Commandement
,
and
worship
the
Servant
,
and
creature
,
above
the
Creator
,
who
is
God
blessed
for
ever
,
must
needs
be
,
Crimen
laesae
Majestatis
,
High
Treason
:
and
to
deny
him
,
and
refuse
to
submit
unto
him
as
Supream
Lord
,
must
needs
be
Rebellion
.
And
as
Subjection
is
virtually
all
obedience
,
so
Atheism
and
Idolatry
are
the
root
of
all
iniquity
.
For
,
the
Fool
hath
said
in
his
heart
,
There
is
no
God
,
and
then
he
became
Corrupt
,
and
did
abominable
things
.
And
the
Gentiles
changing
the
glory
of
the
incorruptible
God
into
an
image
,
and
his
truth
into
a
Lie
,
and
worshipping
and
serving
the
creature
more
than
the
Creator
,
were
delivered
up
unto
Vile
affections
,
and
a
reprobate
mind
,
and
then
they
were
filled
with
all
Vnrighteousnesse
,
Fornication
,
Wickednesse
,
&c.
Rom.
1.
23
,
25
,
26
,
28
,
29.
That
which
is
contrary
to
this
Subjection
is
Pride
,
whereby
man
contemns
God
,
and
with
Pharoah
saith
,
Who
is
the
Lord
that
I
should
let
Israel
go
?
with
Rabshakeh
blasphemes
the
living
God
and
opens
the
mouth
against
Heaven
:
with
the
King
of
Babel
sacrificeth
to
his
own
Nets
:
with
Sennacherib
attributeth
the
works
of
God
to
Man's
power
,
and
wisdome
;
makes
men
with
Alexander
the
great
,
and
some
of
the
Roman
Caesars
,
conceit
that
they
are
Gods
and
to
require
divine
Honour
to
be
given
them
.
CHAP.
VIII
.
The
second
Commandement
.
THe
second
Commandement
is
negative
.
§
.
I
And
therein
we
have
-
1.
A
prohibition
of
a
Sin
.
-
2.
The
Reasons
and
Disswasives
.
The
sin
prohibited
,
is
-
1.
The
making
,
-
2.
The
worshipping
of
Images
.
The
Disswasive
is
,
-
1.
From
the
jealousie
,
and
justice
of
God
,
who
will
severely
punish
this
Sin
of
Image-Worship
.
-
2.
From
his
mercy
,
rewarding
such
as
have
a
care
to
keep
this
Commandement
.
This
is
the
brief
analysis
of
the
whole
.
This
hath
so
near
connexion
with
,
and
such
a
dependance
upon
the
former
Law
,
that
many
have
taken
them
for
the
same
;
and
no
man
can
Violate
this
,
without
violation
of
the
former
.
It
had
reference
in
Special
,
to
the
Israelites
as
newly
come
out
of
Egypt
,
where
this
Image-Worship
was
a
custome
,
and
a
law
;
and
to
those
times
,
when
it
was
generally
practis'd
in
other
Nations
.
For
men
began
betimes
after
the
s●ood
to
degenerate
and
apostatize
,
especially
the
cursed
posterity
of
Ham
,
and
Canaan
his
son
.
It
was
even
then
an
universall
practise
.
And
this
may
seem
to
be
the
reason
,
why
God
so
much
enlargeth
upon
this
particular
,
and
useth
such
powerful
reasons
to
disswade
the
people
from
it
,
who
were
so
much
inclin'd
unto
it
,
that
notwithstanding
they
had
solemnly
engaged
themselves
to
obey
the
Lord
in
all
his
Commandements
,
&
had
heard
God
speaking
these
Words
with
great
Majesty
and
terrour
,
yet
before
Moses
returned
from
the
Mount
,
they
had
set
up
a
Molten
calf
,
and
did
worship
it
.
Several
Authours
have
delivered
several
occasions
of
the
first
beginning
of
this
Image-Worship
;
§
.
II
and
they
may
be
all
true
in
respect
of
divers
places
,
and
per●ons
:
For
some
might
have
one
occasion
,
some
another
,
and
all
agree
in
the
thing
.
Yet
of
a
universal
custome
,
it
's
probable
there
was
an
universal
cause
and
occasion
:
and
the
same
perhaps
not
bad
in
it self
,
but
accidentally
through
the
corruption
of
man
,
and
the
suggession
of
the
Devil
abused
.
God
g●ve
unto
the
Israel●●es
the
Ark
,
a
sign
of
his
speciall
presence
,
yet
not
to
be
Worshipped
.
Abraham
,
Isaac
,
and
Jacob
,
whilest
Pilgrims
,
and
Sojourners
erected
their
Altars
in
such
places
as
God
appeared
unto
them
,
and
there
did
worship
.
And
it
might
be
,
that
the
Patriarchs
before
the
flood
had
some
visible
signs
of
Gods
special
presence
;
yet
af●erwards
abused
to
Idolatry
,
and
superstition
.
From
this
,
Laban
and
others
might
take
occasion
to
make
their
Teraphims
,
and
other
signs
of
the
presence
of
the
true
God
first
,
then
of
their
false
gods
,
and
in
the
end
made
them
as
gods
or
objects
of
Worship
:
and
so
much
the
rather
,
because
the
Devils
did
●ometimes
appear
near
unto
,
and
sometimes
spake
out
of
th●ir
Images
being
consecrated
.
And
this
was
suffi●ient
to
perswade
the
more
intelligent
,
that
their
God
was
near
unto
,
or
in
,
the
image
;
and
the
simple
people
,
that
the
Image
was
a
God
(
if
once
consecrated
)
;
so
that
to
them
the
image
was
the
body
,
and
the
Devil
the
soul
of
their
cursed
Deity
.
Whether
these
things
be
so
or
no
,
it
's
certain
man
naturally
desires
the
presence
of
his
God
,
or
some
visible
or
evident
sign
thereof
at
least
,
not
onely
to
help
his
memory
but
to
affect
his
heart
,
and
strengthen
his
hope
.
And
it
's
in
vain
to
worship
that
God
which
either
is
not
,
or
cannot
be
present
,
virtually
at
least
,
unto
his
suppliant
,
and
devo●ed
Servant
.
And
the
Worship
of
that
man
,
who
hath
no
assurance
of
the
presence
of
his
God
,
must
needs
be
cold
defective
,
and
uncertain
:
Neither
can
a
Rational
man
believe
effectually
,
that
he
is
a
God
indeed
,
which
cannot
be
present
in
the
time
of
need
.
To
return
to
the
Words
of
the
Commandement
,
The
first
thing
in
them
is
the
Prohibition
:
§
.
III
and
therein
we
must
consider
the
thing
prohibited
,
which
is
,
-
1.
The
making
of
images
,
-
2.
The
worshipping
,
and
serving
of
them
.
In
both
these
,
we
have
-
1.
The
image
or
likenesse
of
any
thing
.
-
2.
The
acts
about
these
objects
,
which
are
making
,
worshipping
,
serving
.
An
image
or
likenesse
is
1.
Something
in
it self
absolutely
considered
.
2.
Something
in
relation
to
another
thing
,
whereof
it
is
an
Image
or
likenesse
,
which
is
represented
by
it
.
For
the
form
of
an
image
,
or
likenesse
as
such
is
to
represent
some
other
thing
.
This
image
is
,
Quid
fusile
,
tornatile
,
sculptile
:
1.
Something
cast
in
some
mould
,
when
the
matter
whereof
it
is
made
,
is
melted
:
Such
are
all
images
made
of
mettal
.
2.
Something
framed
by
the
Turner
,
and
this
kind
is
usually
made
of
wood
.
3.
Something
carved
or
engraven
in
stone
or
wood
:
And
this
is
the
word
here
used
,
when
it
is
sa●d
▪
Thou
shalt
not
make
to
thy self
any
graven
image
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Hebrew
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
often
by
the
Septuagint
in
Greek
▪
to
signifie
Pesel
,
and
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
in
this
place
they
turn
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
And
lest
we
should
think
that
this
Pesel
is
onely
some
rude
matter
of
woo
,
mettal
,
stone
,
the
word
Likenesse
is
added
;
to
let
us
understand
that
the
matter
is
molded
,
and
r●ceives
the
figure
and
shape
of
some
other
thing
as
being
made
to
repre●ent
it
:
which
it
cannot
do
,
without
some
likenesse
.
This
likenesse
may
be
either
more
perfect
,
as
an
image
,
or
lesse
perfect
,
and
hidden
as
in
Hieroglyphicks
.
And
some
do
observe
,
that
every
image
is
a
likeness
,
but
every
likenesse
is
not
an
image
.
The
word
,
likeness
,
which
in
Latine
is
turned
Simulachrum
,
may
be
added
also
to
signifie
,
that
the
subject
of
this
Commandement
was
not
onely
Statues
,
or
standing
Images
,
but
pictures
and
all
other
resemblances
.
Now
this
Image
or
likenesse
must
be
visible
and
represent
some
other
visible
things
.
These
Visible
things
,
which
might
be
represented
vi●b●y
,
are
reckoned
by
induction
from
the
place
,
to
be
things
in
Heaven
,
in
the
earth
,
in
the
waters
;
And
these
are
reall
things
made
by
God
.
And
lest
any
should
find
some
colour
of
exception
,
it
s
added
(
of
any
thing
)
:
Thou
sha●t
not
make
the
image
or
likenesse
of
any
thing
that
is
in
the●e
three
places
.
These
things
are
ennumerated
more
particularly
,
man
,
beasts
fowl
,
creeping
things
,
fish
,
Sun
,
Moon
,
Stars
,
and
the
host
of
Heaven
,
Deut.
4.
16
,
17
,
18
,
19.
Among
th●se
,
there
is
no
mention
of
God
,
Angels
,
the
Spirits
of
men
:
for
these
are
〈◊〉
visible
.
Yet
because
these
have
appeared
unto
men
in
some
bodily
form
,
or
figure
assumed
,
men
have
devised
how
to
resemble
them
at
the
second
hand
,
according
to
the
figures
assumed
,
though
not
immediately
as
they
are
in
themselve
.
Yet
because
this
appearance
was
never
made
but
in
the
likenesse
of
some
of
the
forementioned
things
,
therefore
these
images
and
likenesses
must
needs
be
here
included
.
The
first
act
in
respect
of
the
Images
,
§
.
IV
and
resemblances
of
those
things
which
is
prohibited
is
to
make
them
to
or
for
our selves
.
Not
that
it
is
unlawfull
to
make
the
Image
or
likenesse
of
any
thing
:
For
Moses
and
Solomon
had
warrant
to
make
the
likenesse
of
Cherubins
,
Palm-Trees
,
and
other
things
to
beautifie
the
Tabernacle
,
and
Temple
.
And
there
were
the
Molten
Images
of
Oxen
made
to
support
the
great
Laver
and
brasen
Sea
in
the
Temple
;
and
of
Lyons
on
either
side
his
Throne
out
of
the
Temple
.
And
Orthod●x
Christians
who
detest
Image-worship
,
make
no
scruple
to
draw
Pictures
and
make
Statues
.
The
meaning
therefore
is
,
that
we
must
not
make
these
,
or
cause
them
to
be
made
,
or
use
them
being
made
in
or
for
religious
Worship
.
For
we
must
observe
that
the
subject
of
the
first
4.
Commandements
is
,
(
Cultus
Dei
)
the
Worship
of
God
,
and
to
understand
this
making
to
our selves
,
without
reference
to
this
is
to
mistake
.
1.
Therefore
these
Images
and
Likenesses
must
not
be
made
to
represent
the
true
eternal
and
invisible
God
.
For
this
cause
Moses
saith
,
That
Israel
saw
no
similitude
in
the
day
that
the
Lord
spake
unto
them
out
of
the
mid'st
of
the
fire
,
Deut.
4.
15.
Whereby
it
was
implyed
.
1.
That
no
religious
worship
was
due
to
any
but
God
.
2.
That
no
similitude
must
be
made
to
represent
him
.
After
that
God
in
high
,
and
stately
termes
had
set
forth
his
glorious
,
eternall
,
and
incomprehensible
M●jesty
,
he
adds
,
To
whom
will
ye
liken
God
,
or
wh●t
likenesse
will
ye
compare
unto
him
?
Esay
.
40.
8.
Neither
ought
we
(
as
the
Apostle
saith
)
to
think
that
the
God-head
is
like
unto
Silver
or
Gold
,
or
stone
graven
by
art
and
mans
device
,
Act.
17.
29.
For
the
matter
of
these
Images
is
mettal
o●
stone
,
or
wood
,
and
this
is
naturall
:
The
form
of
them
as
Images
is
artificiall
from
the
art
and
device
of
man
;
the
re●igious
form
is
to
represent
a
Deity
after
the
false
conceit
of
mans
corrupt
heart
.
It
's
true
that
every
creature
made
by
God
doth
speak
Gods
wisdome
and
power
:
and
the
Heavens
,
and
in
them
the
Sun
declares
the
glory
of
God
in
an
eminent
manner
,
and
measure
.
And
the
Souls
of
men
,
and
the
Angels
those
glorious
and
immortall
Spirits
resemble
him
most
of
all
his
works
.
Yet
these
stand
at
an
infinite
distan●e
below
his
Majesty
,
and
God
did
never
command
man
to
Worship
him
in
or
by
these
more
lively
Images
and
resemblances
of
●is
infinit
excellency
.
Surely
,
i●
we
have
not
farr
higher
apprehensions
,
and
more
excellent
notions
of
him
,
we
cannot
possibly
worship
him
aright
.
How
therefore
should
the
Image
or
visible
likenesse
of
any
bodily
,
and
visible
being
molded
and
fashioned
by
the
hand
or
art
of
man
represent
him
so
glorious
?
The
stock
is
a
Doctrin
of
vanityes
,
Jer.
10
,
8
,
In
this
respect
the
Molten
Image
is
a
teacher
of
lyes
,
Hab.
2.
19.
It
's
falshood
,
Ier.
10.
14.
2.
As
an
Image
must
not
be
made
to
represent
God
,
lest
our
conceits
and
worship
o●
him
be
base
and
corrupt
;
so
we
must
not
think
that
there
is
any
Divine
power
in
an
Image
made
and
consecrated
by
man
,
or
at
the
appointment
of
man
.
For
the
power
of
things
made
by
Gods
own
hand
must
needs
be
farr
more
excellent
,
then
the
power
and
vertue
of
any
thing
made
by
Man
.
For
the
works
made
and
consecrated
by
God
,
are
as
far
more
excellent
as
the
Heaven
is
above
the
Earth
.
Yet
there
is
no
Divinity
nor
divine
power
in
them
,
no
not
in
the
Angels
of
Heaven
.
Images
may
indeed
be
conceived
by
some
to
have
some
strange
power
,
when
the
Devil
's
in
them
,
or
by
them
,
or
near
unto
them
work
some
strange
effect
:
But
these
are
but
the
Delusions
of
the
Vnclean
Spirits
,
and
the
cheats
of
his
damned
Flamins
and
Priests
.
The
Image
it self
can
do
nothing
:
neither
could
the
Brazen
Serpent
:
for
it
was
God
that
healed
such
as
being
stung
with
fiery
Serpents
looked
upon
it
.
3.
We
must
not
think
that
any
Image
,
or
any
other
thing
made
by
man
,
without
warrant
,
direction
,
command
and
promise
from
God
can
be
a
sign
of
his
special
presence
,
as
the
Ark
,
the
Tabernacle
,
the
Temple
were
.
God
may
voluntarily
bind
himself
to
be
present
in
a
speciall
manner
,
in
some
special
place
to
his
people
worshipping
him
in
that
place
,
according
to
his
commandement
.
But
it
's
not
in
the
power
of
any
Man
or
Angel
,
either
to
tye
God's
special
presence
to
any
Image
or
to
any
place
.
The
Devil
(
if
God
permitted
it
)
might
by
compact
with
the
cursed
Conjuring
Priests
bind
himself
to
be
in
an
hollow
Image
to
speak
out
of
it
,
or
appear
or
do
some
strange
thing
near
unto
it
.
Thus
the
Heathen
(
no
doubt
)
were
deluded
and
confirmed
in
their
Image-worship
:
And
its
lamentable
that
Christians
should
be
thus
inchanted
and
bewitched
by
their
jugling
Priests
.
4.
We
must
not
make
an
Image
or
similitude
,
in
Belief
that
it
wil
help
or
further
our
religious
Worship
,
or
make
it
more
acceptable
to
God
:
neither
must
we
use
them
,
or
rather
abuse
them
,
to
that
end
.
To
worship
the
true
God
in
or
by
an
Image
is
a
Corruption
of
his
Service
,
as
any
rational
impartial
man
may
easily
understand
.
Therefore
Moses
said
to
Israel
;
Take
heed
therefore
unto
your selves
,
for
you
saw
no
manner
of
similitude
on
the
day
the
Lord
spake
unto
you
in
Horeb
out
of
the
mid'st
of
the
fire
,
lest
you
corrupt
your selves
,
and
make
you
an
Image
,
&c
:
Deut
,
4.
15
,
16.
5.
We
must
not
think
either
that
an
Image
consecrated
,
or
the
use
of
it
in
religious
Worship
hath
any
sanctifying
power
.
For
nothing
can
be
effectual
in
this
kind
,
or
conducing
to
mans
spiritual
good
which
is
not
instituted
by
God
,
with
a
promise
of
his
concurrence
thereunto
.
The
second
act
or
acts
prohibited
are
,
§
.
V
Bowing
down
unto
an
Image
,
or
serving
it
.
These
imply
that
the
former
act
of
making
these
Images
and
resemblances
is
here
forbidden
as
relating
to
religious
worship
.
1.
To
bow
down
is
an
act
of
Worship
and
Adoration
,
wherein
by
some
outward
gesture
or
carriage
of
the
body
before
the
thing
to
be
worshipped
,
we
testifie
the
inward
acknowledgment
of
the
excellency
of
that
thing
,
and
our
submission
to
it
.
These
outward
reverentiall
acts
are
testifications
of
the
inward
deportment
of
our
Soules
:
and
they
are
specified
not
meer
from
the
object
,
but
the
inward
recognition
of
the
Soul
.
Some
of
these
are
common
,
so
that
the
same
outward
acts
may
be
performed
to
God
or
man
;
the
inward
cannot
:
For
they
must
of
necessity
be
either
Civil
or
Religious
:
One
and
the
same
cannot
be
both
.
If
it
be
the
custome
of
any
people
,
or
nation
,
or
persons
,
to
make
some
of
these
outward
acts
,
and
testifications
proper
unto
a
Diety
,
and
to
be
performed
thereunto
,
then
to
use
them
to
any
thing
else
is
Idolatry
.
These
are
many
,
●s
bowing
the
head
,
kissing
the
hand
,
kneeling
,
prostrating
the
body
,
and
such
like
;
all
signified
here
by
the
word
,
Bowing
.
2.
The
other
act
here
mentioned
,
is
so
serve
or
worship
;
and
so
sometimes
may
be
the
same
with
the
former
:
But
it
's
here
understood
as
distinct
,
to
signifie
Sacrificing
,
Burning
Incense
,
Praying
,
and
the
like
.
Both
these
acts
are
usually
tendred
to
,
and
before
Images
,
and
that
several
way
:
-
1.
To
the
Images
,
as
gods
,
endued
with
a
Divine
Power
,
able
to
hear
Man's
Prayer
,
bless
him
,
and
deliver
him
:
and
this
is
directly
to
terminate
the
Worship
upon
it
,
as
a
god
,
against
the
former
Commandement
.
-
2.
Some
direct
this
Worship
to
the
Image
,
as
representing
some
other
thing
besides
,
and
the
same
more
excellent
then
it self
.
The
thing
represented
,
may
be
either
the
true
God
,
or
some
Saint
,
or
Angel
,
or
Soul
of
Man
departed
;
or
the
Devil
,
yet
not
conceived
to
be
the
Devil
;
or
some
other
thing
.
1.
To
perform
any
Worship
any
ways
unto
the
Devil
,
is
abominable
.
2.
To
direct
Divine
and
Religious
Worship
to
,
and
terminate
it
upon
any
thing
,
but
the
true
God
,
is
Idolatry
.
3.
To
terminate
Worship
any
ways
upon
an
Image
,
is
not
onely
unlawful
,
but
irrational
and
absurd
:
for
an
Image
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
thing
made
by
the
Art
and
Device
of
Man
,
and
there
is
no
excellency
in
it
to
make
it
a
fit
Object
of
Worship
.
4.
To
terminate
Worship
partly
upon
the
Image
,
as
a
partial
Object
,
and
partly
upon
the
thing
represented
,
is
impossible
,
if
the
act
of
Worship
be
one
and
the
same
individual
Act.
5.
If
any
perform
the
Worship
onely
before
the
Image
,
without
any
thoughts
of
the
Image
,
and
terminate
it
onely
and
merely
upon
the
thing
represented
,
it
is
to
make
no
use
at
all
of
the
Image
,
as
altogether
needless
,
and
vain
to
that
act
.
Yet
thus
to
do
,
hath
a
colour
of
Superstition
,
if
not
of
Idolatry
;
and
can
no
ways
be
excused
,
because
that
Image
was
no
sign
of
God's
special
presence
,
by
Institution
or
Promise
from
God
.
6.
To
worship
God
,
in
,
or
by
an
Image
made
by
the
hand
and
art
of
man
,
must
of
necessity
be
a
corruption
of
that
divine
performance
:
and
there
is
no
Warrant
or
Command
from
God
,
to
make
or
use
an
Image
with
that
intention
.
Men
may
make
Images
to
represent
other
things
,
and
by
looking
upon
these
Images
,
they
may
be
another
act
of
the
Mind
remember
the
things
represented
,
if
they
know
them
distinctly
as
such
:
and
the
more
lively
the
Representations
,
and
the
more
perfect
the
knowledge
of
the
things
represented
are
,
the
greater
help
it
is
to
the
Memory
.
Yet
it
doth
not
follow
from
hence
,
that
in
matter
of
Worship
,
the
Worship
performed
to
the
Image
,
redounds
unto
the
Samplar
.
For
though
a
man
may
intend
in
Worshipping
the
Image
,
suppose
of
God
,
to
worship
God
:
Yet
1.
We
must
consider
,
that
this
Proposition
presupposeth
,
nay
expresly
saith
,
that
the
Worship-Divine
is
first
given
to
the
Image
,
which
needs
must
be
Idolatry
;
it
onely
redounds
unto
the
Samplar
.
2.
The
Image
and
the
Samplar
are
really
and
infinitely
distinct
and
different
,
and
cannot
possibly
make
one
Object
.
3.
God
did
never
promi●e
to
any
man
to
accept
that
Worship
,
which
is
performed
to
the
Image
,
as
performed
to
Himself
.
So
that
this
Image-Worship
,
is
an
obscure
perplexed
absurd
,
irrational
dangerous
thing
,
and
altogether
unwarrantable
.
Though
this
Image-Worship
be
so
expresly
and
peremptorily
forbidden
▪
both
here
,
and
in
many
other
places
of
Scripture
;
and
God
saith
,
Thou
sh●lt
〈◊〉
bow
down
thy self
to
them
,
nor
worship
them
:
Man
yet
saith
,
Thou
shalt
bow
down
to
the●●
,
and
worship
or
serve
them
.
That
the
Heathens
should
do
this
,
is
not
strange
:
but
that
Christians
should
be
guilty
of
this
sin
,
cannot
but
be
matter
of
amazement
.
It
's
the
Publick
Doctrine
,
and
the
general
,
and
constant
practise
of
the
Church
of
Rome
,
and
all
her
Adherents
,
to
make
and
set
up
Images
in
their
Churches
and
Places
of
Publick
Worship
,
to
bow
down
before
them
,
and
to
worship
them
several
ways
.
And
to
justifie
this
Practise
and
Doctrine
,
the
greatest
Wits
have
been
set
on
work
.
1.
Some
of
their
private
Catechisms
,
and
Books
of
Devotion
,
omit
these
words
of
making
and
worshipping
Images
.
2.
Some
acknowledge
the
words
,
as
part
of
this
Law
given
by
God
;
but
say
,
This
part
was
but
Positive
,
and
onely
bound
the
Jews
.
3.
Some
so
interpret
and
expound
the
words
,
as
that
they
may
not
be
understood
to
forbid
their
practise
.
4.
They
make
many
distinctions
of
Worship
,
and
of
the
manner
of
Worshipping
Images
,
that
so
they
may
perswade
men
,
that
though
some
manner
of
Image-Worship
be
forbidden
,
yet
theirs
is
not
.
5.
Some
tell
us
,
that
the
Worship
onely
of
Idols
,
and
false
Gods
,
are
forbidden
here
to
be
made
and
worshipped
;
though
this
be
very
false
and
contrary
to
the
Trent-Catechism
:
Yet
notwithstanding
all
this
,
1.
They
,
even
their
greatest
Schollars
,
and
Clerks
,
in
this
particular
,
differ
amongst
themselves
.
2.
It
's
difficult
for
their
Schollers
,
impossible
for
the
illiterate
and
Ignorant
people
,
to
understand
these
distinctions
,
yet
both
of
them
must
believe
and
profess
their
Doctrine
,
and
practise
it
.
3.
Suppose
they
do
all
agree
,
as
they
do
not
,
and
could
determine
clearly
some
manner
of
Image-Worship
,
which
might
be
lawful
,
as
they
cannot
;
yet
this
Image●Worship
is
needless
and
unprofitable
.
4.
This
practise
was
always
dangerous
,
and
an
occasion
,
at
least
,
if
not
a
cause
of
Idolatry
;
and
it
's
certainly
known
,
that
many
of
the
ignorant
sort
make
their
Images
Idols
,
and
are
gross
Idolaters
.
5.
There
is
no
Commandement
,
no
Warrant
,
no
Permission
,
no
Toleration
from
God
;
no
example
of
any
Saint
,
Patriarch
Prophet
,
Apostle
,
of
any
kind
of
Imag●-Worship
,
in
all
the
Book
of
God
;
but
many
Prohibitions
of
all
kind
of
such
Worship
.
6.
It
's
a
great
scandal
both
to
the
Jew
and
Mahumetan
,
and
so
a
great
impediment
to
their
Conversion
.
7.
It
was
the
invention
of
the
Devil
,
and
his
wicked
Agents
,
it
never
had
any
better
Author
,
if
we
enquire
into
the
original
of
it
.
8.
It
's
no
way
sutable
to
the
pure
and
simple
Worship
of
one
God
in
Christ
,
according
to
the
Gospel
.
Yet
notwithstanding
all
these
things
,
it
being
confirmed
by
so
many
Laws
,
and
long-continued
Custome
,
will
not
,
without
great
opposition
and
resistence
,
be
abolished
.
And
so
much
the
rather
,
becau●e
Demetrius
,
with
the
Crafts-men
,
by
Image-making
,
and
the
Priests
,
by
Offerings
,
gain
so
much
,
and
the
people
love
to
have
it
so
.
This
is
the
Cup
of
Fornication
,
wherewith
the
Whore
of
Babylon
hath
made
drunk
the
Kings
of
the
Earth
;
and
,
in
the
end
,
She
her self
shall
drink
of
the
Cup
of
the
Lords
Wrath.
The
Reasons
and
Disswasives
follow
:
§
.
VI
and
the
first
is
from
God's
jealousie
;
for
the
Lord
your
God
is
a
●ealous
God
.
Here
He
resumes
His
Titles
,
and
signifies
,
that
He
is
very
tender
of
His
glory
,
and
will
not
endure
His
People
to
glance
upon
these
Images
,
which
is
a
kind
of
Spiritual
toying
and
playing
the
Wanton
,
with
other
Paramours
,
and
Corrivals
.
He
full
well
knew
their
proness
,
and
the
danger
:
And
ther●fore
commands
all
Monuments
of
Idolatry
to
be
destroyed
▪
and
prohibits
the
very
names
of
other
Gods
▪
that
the
very
memory
▪
with
the
Monuments
may
p●rish
for
ever
.
They
who
have
renounced
the
Devil
,
and
all
his
Pompatical
Worship
,
and
avouched
God
to
be
their
God
,
and
Christ
their
Saviour
,
must
be
pure
and
chaste
;
yea
,
free
from
the
very
appearance
of
this
evil
,
which
tends
to
his
dishonour
and
their
ruine
.
This
sin
begins
in
Superstition
,
ends
in
plain
Idolatry
,
which
is
a
corruption
of
his
Worship
,
a
derogation
from
his
honour
,
a
stain
of
their
integrity
,
a
diminution
of
that
true
love
and
respect
they
owe
unto
him
,
a
breach
of
Covenant
;
and
,
in
the
end
,
a
persidious
revolt
and
apostasie
:
Therefore
he
cannot
endure
this
Image-Worship
,
but
will
severely
punish
it
.
There
be
distinctions
devised
by
men
to
maintain
this
Image-Worship
,
that
by
them
they
may
puzle
and
delude
us
.
But
dare
they
insist
upon
them
,
when
they
are
convented
before
God's
Tribunal
?
Will
he
allow
them
?
Can
they
justifie
themselves
by
them
?
Can
they
assure
us
,
that
there
is
no
danger
in
Imagery
,
and
this
kind
of
Worship
?
Can
they
ever
instance
,
in
any
People
that
used
it
,
who
in
the
end
proved
not
Idolaters
?
Whatsoever
man
can
say
in
behalf
of
consecrated
Images
,
it
's
certain
,
the
effect
of
this
jealousie
will
be
severe
punishment
:
for
it
follows
,
that
God
will
visit
the
sins
of
the
Fathers
upon
the
Children
,
unto
the
third
and
fourth
Generation
of
such
as
hate
him
:
And
this
may
be
a
second
Reason
,
or
the
same
with
the
former
,
as
being
an
effect
of
that
cause
;
a
punishment
issuing
from
that
jealousie
,
which
will
burn
like
fire
,
and
not
be
quenched
.
In
this
Reason
,
we
may
observe
,
§
.
VII
-
1.
The
cause
meritorious
of
this
punishment
.
-
2.
The
subject
that
shall
be
liable
unto
it
,
and
suffer
it
.
-
3.
The
extent
of
this
punishment
,
upon
this
subject
.
In
these
words
,
he
seems
to
give
the
Rules
of
Judgment
,
in
Comminations
,
and
Promises
,
according
to
which
he
will
proceed
with
such
,
as
shall
observe
,
or
violate
his
Laws
in
general
:
yet
these
are
proper
to
this
Commandement
.
The
cause
that
doth
deserve
the
punishment
is
sin
;
this
sin
of
Image-worship
,
here
called
Hatred
.
The
Subject
and
Persons
who
shall
suffer
,
are
not
onely
Superstitious
,
and
Idolatrous
Parents
,
but
their
Children
.
The
extent
is
,
to
the
third
and
fourth
Generation
.
This
punishment
threatned
,
is
expressed
in
the
word
,
Visit
,
I
will
visit
.
God
doth
visit
sometimes
in
mercy
,
sometimes
in
justice
and
displeasure
:
Here
it
's
Visitation
in
justice
,
rendred
by
the
Septuagint
;
in
this
place
,
by
a
word
signifying
to
render
;
and
in
many
other
places
,
by
a
word
signifying
to
Revenge
:
Both
these
together
,
teach
us
,
that
here
,
to
visit
,
is
to
render
vengeance
,
and
justly
to
punish
.
And
when
God
saith
,
He
will
do
it
,
it
informs
us
of
His
determination
,
that
it
is
such
,
that
upon
the
Commission
of
the
Sin
,
the
Punishment
shall
certainly
be
due
,
and
the
Delinquent
liable
unto
it
,
and
shall
unavoidably
suffer
it
,
if
it
be
not
prevented
by
timely
repentance
,
and
God's
Pardon
.
This
punishment
,
is
either
Temporal
,
or
Eternal
,
private
or
publique
,
Sword
,
or
Famine
,
or
Pestilence
;
and
sometimes
the
Captivity
;
sometimes
the
ruine
of
Families
,
Cities
,
States
,
Nations
;
besides
the
Eternal
Poenalty
.
This
Commination
was
effectual
,
and
Israel
found
this
Judgment
certain
,
and
felt
it
often
lye
heavy
upon
them
.
This
,
as
other
sins
against
other
Commandements
,
bring
the
like
Judgments
upon
Christians
under
the
Gospel
:
Yet
so
,
that
as
it
was
pardonable
unto
them
,
upon
repentance
,
by
vertue
of
the
Promise
;
So
upon
the
like
tearms
,
it
is
to
us
,
by
vertue
of
Repentance
,
and
Faith
in
Christ
already
come
.
The
Sin
which
makes
liable
to
this
Punishment
,
is
hatred
of
God
:
Of
those
that
hate
me
.
The
Sin
of
such
as
hate
Him
,
in
this
place
,
is
the
making
and
worshipping
of
Images
.
To
hate
,
in
Hebrew
,
is
many
times
not
to
love
;
or
not
to
love
so
much
as
〈◊〉
due
,
we
should
.
And
,
as
a
Woman
,
who
affects
another
man
,
besides
her
Husband
,
though
she
may
love
her
husband
,
yet
doth
not
love
him
so
much
as
she
should
do
:
Her
love
is
not
the
love
of
a
Wife
,
as
a
Wife
;
to
her
Husband
,
as
her
Husband
:
for
that
should
be
singular
,
and
exclude
all
Corrivality
and
So
▪
〈◊〉
.
So
whosoever
is
inclined
and
aff●cted
to
Image-worship
,
cannot
love
God
,
as
God
,
who
is
jealous
,
and
can
endure
no
Competitour
.
To
serve
God
,
and
Baal
,
is
impossible
,
according
to
His
Rules
.
The
subject
of
this
Punishment
and
Visitation
,
is
the
Fathers
;
that
is
,
the
Idolatrous
Fathers
.
And
these
are
principally
in
the
sin
,
and
so
principal
in
the
punishment
.
These
are
the
Authors
and
first
beginners
of
this
sin
,
and
by
their
example
instruction
,
and
direction
,
cause
their
Posterity
to
sin
,
and
that
long
after
they
are
dead
.
So
Jeroboam
made
Israel
to
sin
;
and
his
institution
and
example
began
that
sin
I
which
once
begun
,
continued
till
the
time
of
that
Kingdoms
ruine
many
years
after
.
The
extent
of
this
Penalty
is
such
,
that
it
do●h
not
stay
in
the
Parents
,
but
proceeds
,
and
reacheth
the
Children
;
and
not
onely
the
immediate
Children
,
but
Posterity
,
to
the
third
and
fourth
Generation
.
This
is
not
so
to
be
understood
,
as
though
the
period
wherein
the
penalty
expires
were
the
fourth
Generation
:
But
,
in
Scripture
,
three
and
four
Generations
,
are
many
Generations
,
and
God
doth
not
precisely
limit
Himself
to
this
or
that
determinate
number
.
It
's
true
,
that
in
the
time
of
four
Generations
,
the
Posterity
of
some
Idolaters
may
be
either
cut
off
,
or
reformed
.
Yet
it
seems
unreasonable
that
Children
should
bear
and
suffer
the
Punishments
of
their
Fathers
sins
:
And
therefore
,
some
restrain
the
Visitation
to
Temporal
Punishments
,
and
determine
the
Children
to
be
onely
such
as
continue
in
their
Fathers
sins
.
And
it
's
true
,
that
the
Children
,
by
repentance
,
many
times
escape
the
Punishments
deserved
both
by
their
own
,
and
their
Fathers
Crimes
;
and
no
person
truly
p●nitent
,
shall
suffer
Eternal
Penalties
for
the
sins
of
their
Fathers
,
no
not
of
their
Father
Adam
.
Yet
this
is
certain
,
that
not
onely
penitent
Children
,
but
such
as
were
never
guilty
of
their
Parents
Idolatry
may
suffer
for
the
sins
of
their
Fathers
,
at
least
Temporally
.
So
Daniel
,
with
his
three
Associates
and
Fellow-Captives
,
Ezra
Nehemiah
,
Zorobabel
,
Joshuah
the
High-Priest
,
lay
un●er
the
guilt
of
their
Fathers
Idolatry
,
as
one
person
in
God's
own
account
with
them
.
Yea
God
doth
inflict
not
only
temporal
but
spiritual
Judgments
,
for
the
sins
of
Ancestours
.
So
the
cursed
Posterity
of
Ham
must
be
Servants
many
years
for
his
sin
.
The
Posterity
of
the
first
Apostate
Gentiles
lay
under
God's
displeasure
,
destitute
of
the
means
of
Conversion
,
for
2000
years
at
least
.
And
the
Children
of
the
unbelieving
Jews
,
who
crucified
the
Lord
Jesus
,
and
refused
to
believe
the
Gospel
,
abide
in
B●indness
,
and
under
the
Curse
,
for
these
1600
years
and
upward
.
The
Countries
,
and
the
Eastern
Empire
,
where
Image-Worship
was
establisht
in
*
a
General
Councel
,
is
over-run
,
[
](A49801-e62470-b)†
†
So
some
call
it
,
though
it
was
neither
a
general
,
or
a
lawful
Councel
.
and
lyes
now
under
the
power
of
the
Turk
,
that
great
Oppressour
of
Christians
,
and
Enemy
to
Christ
:
and
the
greatest
part
of
them
are
deprived
of
the
Gospel
.
And
all
the
Western-Nations
,
and
other
Countries
and
People
,
who
received
at
the
hands
of
the
great
Whore
the
Cup
of
Fornication
,
are
delivered
up
to
strange
Doctrines
,
and
God
hath
sent
them
strong
Delusions
,
that
they
should
believe
a
Lye
,
and
many
false
Miracles
,
and
other
things
contrary
,
not
onely
to
Scripture
,
but
Reason
and
Sense
and
this
for
many
years
.
The
pretence
of
the
Worship
of
the
true
and
living
God
,
and
Jesus
Christ
His
Blessed
Son
,
and
the
subtile
Distinction
devised
to
m●intain
their
Image
.
Worship
,
will
not
justifie
them
,
but
prove
,
that
the
great
City
built
upon
seven
Hills
,
which
in
the
time
of
the
Divine
Apocalyptist
,
reigned
over
the
Nations
,
even
whilest
She
professeth
her Self
Christian
is
Babylon
in
a
Mystery
.
Histories
tell
us
,
that
the
Old
Babylon
,
which
once
was
an
Imperial
Seat
,
and
now
a
ruinous
Heap
,
was
the
first
and
most
Idolatrous
Ci●y
in
the
World
;
and
that
Image
Worship
,
and
Idolatry
,
was
there
first
established
by
a
Law
:
But
her
Whoredoms
were
open
and
manifest
,
and
she
profest
her self
to
be
what
she
was
.
Yet
Babylon
,
in
a
Mystery
,
professeth
to
believe
in
one
onely
true
God
,
and
to
renounce
all
false
gods
;
yet
in
practice
is
fearfully
Idolatrous
.
The
last
Reason
is
,
§
.
VIII
from
the
Promise
of
mercy
,
to
a
thousand
Generations
of
them
that
love
God
,
and
keep
His
Commandements
.
By
Mercy
,
understand
such
Blessings
,
as
God
promised
in
the
Law
to
Israel
,
which
are
often
mentioned
in
the
Books
of
Moses
,
especially
Levit.
26.
&
Deut.
28.
The
Subject
of
these
Mercies
,
are
the
Israelites
.
-
1.
As
loving
God
.
-
2.
Keeping
His
Commandements
.
1.
The
love
of
God
,
in
this
place
,
is
opposed
to
the
former
Hatred
;
and
is
that
pure
and
chaste
affection
of
the
Soul
towards
God
,
whereby
it
abhors
all
Image-Worship
,
and
even
the
appearance
of
it
,
in
toying
with
Images
,
or
the
use
of
any
thing
,
in
Religious
Service
,
invented
by
Man
.
Therefore
,
as
Superstition
,
Idolatry
,
and
all
Worship
of
Images
,
is
called
Fornication
and
Adultery
,
contrary
to
the
Contract
and
Covenant
made
with
God
,
as
our
God
alone
;
so
the
worshipping
of
one
God
in
purity
,
according
to
our
duty
,
and
His
Institution
,
is
called
Chastity
:
And
such
as
did
not
pollute
themselves
with
the
Worship
of
Idols
,
are
called
Virgins
,
Rev.
14.
4.
2.
Where
there
is
this
pure
Virgin-love
free
from
all
Idolatry
,
there
will
be
an
universal
obedience
,
and
keeping
of
God's
Commandements
,
especially
of
the
two
first
,
which
virtually
include
the
rest
.
By
Commandements
,
therefore
,
in
this
place
,
are
strictly
understood
the
first
,
and
this
second
,
with
all
the
Branches
thereof
:
Yet
because
these
,
especially
the
first
,
are
the
Root
of
all
the
rest
,
therefore
the
rest
may
,
by
consequence
,
be
understood
.
The
extent
of
this
Mercy
,
is
to
a
Thousand
Generations
,
that
is
,
for
ever
:
For
if
Israel
had
been
faithful
to
their
God
,
they
might
have
continued
an
happy
People
unto
this
day
;
and
so
God's
Promise
was
.
God
never
with-drew
His
mercy
from
them
,
nor
executed
His
Judgments
upon
them
,
but
when
they
forsook
him
,
and
violated
these
Commandements
.
It
's
true
,
that
the
last
Judgment
which
lyes
upon
them
,
at
this
day
,
had
another
cause
than
Image-Worship
,
and
it
was
the
rejection
of
their
Saviour
and
Messias
,
when
God
had
sent
Him
to
save
them
,
according
to
the
Promise
made
unto
their
Fathers
.
For
the
more
full
understanding
of
this
last
part
of
the
Commandement
,
§
.
IX
in
the
Commination
and
Promise
,
we
must
consider
this
with
the
former
Commandement
.
-
1.
As
given
to
the
Jews
.
-
2.
As
by
the
Light
of
Nature
continued
to
the
Gentiles
.
-
3.
As
most
clearly
manifested
to
Christians
,
by
the
Gospel
.
These
Promises
and
Threats
are
called
by
some
the
Sanction
;
that
is
,
the
confirmation
,
ratification
,
and
establishment
of
a
Law
:
Yet
they
add
no
binding
force
unto
it
;
for
that
is
wholly
from
the
Will
of
the
Law-giver
once
expressed
,
Onely
this
they
may
do
,
make
the
Law
the
more
effectual
.
The
Threatning
,
is
a
great
restraint
from
Violation
,
and
the
Promise
of
Reward
,
a
strong
Motive
to
Obedience
.
These
Threatnings
,
and
Promises
in
this
place
,
had
special
reference
to
Israel
,
in
the
Land
of
Canaan
,
and
both
the
Punishments
threatned
,
and
Mercies
promised
,
were
Temporal
:
for
since
the
Fall
of
Adam
,
there
is
no
Promise
of
Spiritual
and
Eternal
Mercy
,
but
in
Jesus
Christ
promised
,
or
exhibited
.
And
it
's
observable
,
1.
That
Isra●ls
sin
usually
,
if
not
always
,
began
in
the
Violation
of
this
Commandement
.
2.
That
in
the
publique
Judgments
executed
upon
them
,
this
is
expressed
sometimes
as
the
onely
sin
;
sometimes
the
first
sin
;
sometimes
the
chiefest
,
and
always
implyed
,
as
one
cause
thereof
.
3.
That
when
they
observed
this
Commandement
,
they
enjoyed
always
this
mercy
here
promised
,
in
their
Successive
Generations
.
4.
The
publick
judgem●nts
executed
upon
them
for
this
sin
,
did
seldome
at
any
time
lye
upon
them
further
then
the
fourth
generation
,
as
in
the
Captivity
of
Babylon
,
which
was
the
longest
continuance
of
any
other
which
that
people
suffered
,
so
farr
as
they
continued
a
people
.
Israels
Captivity
,
and
the
penalty
of
the
ten
Tribes
,
as
a
distinct
polity
,
lyes
upon
them
to
this
day
:
For
the
generality
of
them
were
,
and
do
continue
banished
,
but
where
we
certainly
know
no●
.
A
part
of
them
adhered
to
the
Tribe
of
Judah
,
and
Benjamin
.
As
for
the
Gentiles
,
their
Apostacy
began
in
the
Violation
of
this
,
and
the
●ormer
Commandement
,
and
thei●
punishment
was
not
so
much
temporal
as
Spiritual
.
For
this
sin
of
Idolatry
and
Image-Worship
,
they
were
delivered
up
to
vile
affections
,
and
a
reprobate
mind
,
and
continued
excommunicate
,
and
accur●ed
for
many
yeares
.
This
their
sin
and
punishment
we
may
read
,
Rom.
1.
from
verse
18.
to
the
end
.
And
they
were
never
admitted
into
the
Church
as
Proselytes
or
Christians
,
but
upon
renouncing
of
the
Devil
,
and
his
Pompatical
and
Idolatrous
Worship
,
and
their
turning
from
Idols
to
the
living
God
.
As
for
C●ristians
,
who
turn
from
the
living
God
and
Chri●●
their
Saviour
to
Idols
,
and
the
Worship
of
the
work
of
mens
hands
,
and
to
receive
the
cup
of
Fornication
from
the
hand
of
the
great
whore
,
their
penaltyes
shall
be
grievous
,
and
not
onely
temporall
,
but
spiritual
,
and
eternal
,
if
they
come
not
out
of
Babylon
▪
and
repent
betimes
,
as
we
may
read
in
the
book
of
the
Revelation
.
especially
Chapters
,
14
,
15.
16
,
17
18.
Whether
any
sin
but
final
unbelief
be
threatned
in
the
Gospel
with
death
shall
be
examined
(
God
willing
)
when
I
come
to
consider
the
Laws
of
Go●
Redeemer
as
they
are
a
rule
of
judgement
.
It
's
true
that
the
Lawes
of
God
Redeemer
p●esupposing
man
as
sinfull
require
a
present
return
by
repentance
and
faith
,
and
the
continuance
in
any
one
sin
against
the
morall
Law
,
or
any
other
positive
in
force
,
is
formally
a
transgression
,
as
it
is
a
continuance
without
repentance
and
faith
.
There
was
a
special
reason
,
why
these
reasons
were
given
in
this
Commandement
,
and
it
was
because
they
were
so
prone
unto
this
sin
;
and
he
knew
that
in
time
to
come
,
this
would
be
the
great
transgression
.
Thus
far
the
explication
of
the
words
of
this
Commandement
:
§
.
X
it
followes
,
that
we
examin
,
What
the
sins
here
forbidden
,
and
the
dutyes
here
commanded
be
.
It
's
expresse●y
negati●e
;
and
implicitly
,
and
by
consequence
affirmative
.
The
thing
forbidden
expresly
is
the
making
of
Images
for
religious
uses
,
and
the
bowing
down
to
them
,
and
worshipping
of
them
.
The
Commandement
doth
not
take
any
notice
whether
in
this
Bowing
and
Worshipping
,
they
terminate
their
Worship
either
upon
the
Image
,
or
the
thing
repre●e●ted
by
the
Image
:
for
both
are
sins
:
And
the
distinctions
devised
by
Iconolatrists
will
not
excuse
them
before
God
.
This
Image
Worship
is
here
represented
as
not
instituted
,
but
forbidden
by
God
;
devised
by
Men
or
Devils
;
as
corrupting
and
polluting
the
Pure
Worship
of
God
.
From
hence
it
followes
.
That
1.
All
kind
of
Religious
Worship
not
instituted
by
God
,
and
warranted
either
by
some
particular
expresse
●u●e
of
Scripture
,
or
grounded
upon
some
generall
precept
is
here
forbidden
.
2.
So
is
also
all
such
manner
of
Worship
as
is
devised
and
invented
by
Man
,
or
Devil
.
3.
Whatsoever
tends
to
the
Corruption
of
the
Pure
instituted
Worship
of
God
,
cannot
be
lawfull
.
4.
To
conceive
that
there
is
any
holinesse
▪
or
sanctifying
power
in
any
such
worship
,
or
manner
of
Worship
;
or
to
think
that
the
observation
thereof
▪
is
acceptab●e
to
God
in
it self
,
or
renders
the
party
performing
acceptable
to
him
is
a
sin
here
prohibited
.
This
sin
here
forbidden
may
be
called
superstition
in
a
large
sense
.
For
to
account
that
holy
and
divine
,
as
an
object
of
Worship
which
is
not
such
,
nor
can
be
proved
such
by
reason
,
or
divine
revelation
,
and
also
to
invent
religious
rites
and
ceremonyes
,
or
to
use
them
,
and
this
without
any
warrant
from
God
,
is
superstition
.
It
seemes
to
be
an
Extream
,
opposed
to
prophaness
.
For
nothing
can
be
holy
or
unholy
,
but
that
which
God
hath
made
such
.
For
man
to
determin
the
object
,
the
kind
,
the
manner
of
worship
,
and
institute
rites
upon
his
own
head
,
or
upon
the
suggestion
of
Sathan
,
or
any
other
,
must
needs
be
an
usurpation
,
and
an
inc●oachment
upon
the
Soveraign
power
of
God
,
who
alone
hath
right
to
determine
and
institute
these
things
.
As
he
hath
prohibited
religious
Worship
to
be
given
to
any
but
himself
;
so
he
hath
said
that
we
must
not
do
unto
him
the
true
God
as
the
Heathen
did
to
their
Gods
.
What
he
commands
,
that
they
must
do
;
and
must
not
add
,
nor
diminish
,
Deut.
12.
31.
32.
The
Heathens
made
Images
to
represent
their
gods
;
instituted
rites
,
some
ridiculous
,
some
vain
,
some
abominable
;
and
did
Worship
the
Images
,
and
their
Gods
in
them
,
by
them
,
before
them
,
and
sacrificed
their
innocent
Children
unto
them
.
Men
out
of
devotion
,
or
some
other
reason
may
add
unto
the
rules
of
worship
given
by
God
,
or
they
may
neglect
them
,
and
omit
them
,
and
institute
something
of
their
own
,
but
both
are
against
this
Law
.
In
this
Commandement
therefore
,
§
.
XI
are
forbidden
all
the
foolish
,
vain
,
abominable
,
superstitious
rites
and
ceremonyes
used
by
the
Heathen
,
both
before
,
and
after
the
time
of
Moses
,
all
of
all
the
revolting
Jewes
▪
of
all
Mahumetans
,
since
the
time
of
Mahomet
,
and
of
Christians
,
after
that
superstition
entred
into
the
Church
,
as
it
entred
betimes
.
For
some
of
the
Jewes
being
made
Christians
,
and
disper●ed
into
severa●l
Countryes
retained
some
of
their
Pharisaical
traditi●ns
,
and
many
of
the
Levitical
Ceremonyes
,
as
being
zealous
of
the
Law
,
and
many
of
the
Heathens
converted
could
not
at
first
be
weaned
from
their
heathenish
customes
,
and
rites
.
And
of
this
some
of
the
ancients
complained
in
their
times
.
Some
relicks
,
both
of
Levitical
rites
,
and
Heathenish
Ceremonyes
we
find
in
many
places
at
this
day
.
I
will
not
in
this
brief
exposition
●pend
time
in
the
examination
of
the
Ceremonyes
of
the
Masse
,
which
are
very
many
in
such
a
short
piece
of
Service
.
It
's
matter
o●
Lamentation
to
consider
how
soon
Superstition
and
Idolatry
entred
into
the
Church
;
and
being
diffused
through
many
places
,
and
having
continued
for
a
long
time
,
they
put
on
the
face
o●
Vniversality
,
and
Antiquity
,
though
neither
of
these
be
a
sufficient
ground
to
warrant
any
thing
not
instituted
from
Heaven
.
Both
these
entred
secretly
and
by
degrees
.
For
Commemoration
con●inued
for
a
time
,
and
received
gave
occasion
unto
,
and
ended
in
,
the
invocation
of
Saints
and
Angels
.
Images
and
Monuments
of
God
,
Saints
,
and
Angels
,
secretly
crept
in
,
and
were
tolerated
and
allowed
for
Instruction
,
and
at
length
abused
to
Adoration
.
And
in
the
end
the
worship
of
Images
was
defended
,
commanded
,
used
,
established
by
civil
Lawes
,
and
Ecclesiasticall
Canons
,
though
it
was
much
opposed
from
the
beginning
.
But
that
which
made
up
and
brought
unto
perfection
both
Superstition
,
and
Idolatry
amongst
Christians
was
,
a
Doctrine
which
did
peremptorily
affirm
(
and
many
did
,
and
do
believe
it
)
that
a
Wafer
,
or
a
piece
of
Bread
,
by
a
few
words
of
a
Priest
was
changed
into
the
Body
of
Christ
,
and
Wine
into
his
blood
contrary
to
Scripture
,
reason
,
sense
.
And
it
was
,
and
is
commanded
,
that
,
upon
this
supposed
imaginary
change
,
this
Wafer
,
and
this
Wine
should
be
worshipped
as
God
,
with
divine
and
religious
worship
.
And
it
's
stupendious
,
and
a
matter
of
amazement
that
Christians
,
who
professe
the
Scriptures
to
be
the
word
of
God
,
that
the
God
,
who
made
Heaven
and
Earth
,
is
onely
one
,
and
our
Lord
Je●us
Christ
,
one
onely
Lord
shoul●
believe
,
A
morsel
of
bread
,
not
only
to
be
a
sign
of
Gods
presence
,
but
to
be
the
onely
true
God
,
and
so
be
worshipped
with
the
highest
degree
of
Worship
.
Yet
the
Eternal
,
Glorious
,
and
most
Just
God
looks
down
from
Heaven
,
sees
all
this
,
and
in
due
time
will
certainly
judge
it
.
I
need
not
here
insist
upon
particulars
,
and
enumerate
the
superstitious
rites
,
and
ceremonyes
invented
,
and
used
either
by
Heathens
,
Jewes
,
Christians
,
or
Mahumetans
.
Many
of
them
are
expresly
named
,
and
particularly
delivered
,
in
Scripture
;
Many
others
,
both
in
Christian
and
prophane
Historyes
.
What
is
here
commanded
may
be
easily
understood
,
§
.
XII
not
onely
from
the
Prohibition
,
but
also
from
the
end
and
scope
of
this
commandement
.
For
it
was
added
to
be
a
Fense
unto
the
former
Commandement
,
and
to
prevent
the
violation
thereof
.
For
how
can
we
worship
God
as
God
,
and
the
onely
God
,
except
we
know
what
manner
,
or
kind
of
worship
is
most
suitable
to
his
Majesty
,
acceptable
to
him
,
and
conducing
to
his
glory
,
and
this
in
all
times
.
Yet
these
things
he
alone
doth
know
,
and
hath
power
to
institute
;
and
his
institutions
are
the
onely
rule
of
Worship
;
and
tend
most
effectually
to
preserve
it
pure
and
undefiled
.
It
's
true
,
that
many
rites
and
Ceremonyes
invented
by
man
,
may
have
a
fair
face
of
devotion
,
and
Reverence
,
but
they
never
proved
to
do
any
good
but
much
hurt
.
For
they
did
beget
false
notions
and
apprehensions
of
the
Deity
,
who
is
to
be
conceived
of
by
us
,
according
as
he
is
represented
in
the
holy
Scriptures
:
For
if
our
apprehensions
be
false
,
our
affections
and
worship
will
be
base
and
adulterate
.
Therefore
the
general
duty
here
presented
is
to
worship
God
with
that
Worship
,
which
he
hath
instituted
in
his
word
,
without
addition
,
or
diminution
.
As
for
circumstances
of
time
,
place
,
and
order
to
be
observed
in
the
Worship
of
God
,
either
publick
,
or
private
,
they
ought
to
be
regulated
by
the
general
rules
of
Scripture
,
particular
examples
of
such
,
as
are
related
in
the
Scripture
to
have
performed
the
service
and
worship
of
God
according
to
those
general
rules
,
and
the
prudential
dictates
of
right
reason
,
no
wayes
different
from
,
but
agreeable
to
,
the
Word
of
God
.
For
these
are
not
any
parts
of
Worship
,
but
accidentall
to
the
Worship
of
God
,
yet
not
to
it
precisely
as
worship
,
but
as
a
serious
act
,
which
requires
in
the
performance
thereof
due
circumstances
,
order
and
decency
.
As
for
significant
ceremonyes
,
annexed
to
the
service
of
God
,
no
wayes
conducing
to
the
better
performance
thereof
,
I
think
they
are
better
spared
,
and
omitted
,
then
used
and
observed
.
For
though
consi●ered
in
themselves
without
any
reference
to
Gods
worship
,
they
be
indifferent
,
and
so
in
generall
may
be
lawfull
;
yet
if
we
examine
their
original
,
the
first
occasion
of
their
use
and
institution
,
the
persons
who
use
,
or
rather
abuse
them
,
and
understand
withall
how
needlesse
and
unprofitable
they
be
,
and
how
offensive
unto
some
weak
B●ethren
,
and
also
besides
these
,
may
be
instituted
many
more
of
that
kind
,
and
may
be
imposed
upon
the
same
ground
;
and
that
in
the
Church
of
Rome
,
they
have
been
an
occasion
of
superstition
:
it
must
needs
be
concluded
by
impartial
,
and
ju●icious
men
,
that
they
are
not
expedient
.
To
say
,
and
publickly
declare
that
they
have
no
sanctifying
power
;
that
they
are
neither
holy
nor
unholy
,
will
not
serve
the
turn
:
For
the
same
may
be
said
of
Images
at
first
when
they
began
to
be
used
;
and
do
what
we
can
,
many
of
the
people
do
account
them
to
be
holy
,
make
them
parts
of
Gods
worship
,
and
are
more
carefull
in
the
observation
of
them
,
then
they
are
of
the
more
weighty
dutyes
of
Religion
.
To
understand
the
more
particular
dutyes
here
commanded
,
§
.
XIII
we
must
out
of
the
Scripture
observe
the
particular
institutions
of
God
.
Some
of
these
were
required
of
God
in
all
times
;
as
Word
and
Prayer
.
For
the
Church
did
alwayes
serve
their
God
in
these
two
:
neither
could
it
at
any
time
continue
a
Church
without
them
.
There
be
two
acts
of
worship
in
respect
of
the
word
,
Teaching
,
and
Learning
it
as
the
onely
Doctrine
revealed
from
Heaven
,
to
direct
man
unto
eternall
life
.
It
might
be
taught
by
many
kind
of
Persons
,
and
many
ways
.
The
Persons
were
extraordinary
,
as
Prophets
and
Apostles
,
and
such
as
were
immediately
inspired
from
Heaven
,
or
ordinary
,
private
or
publique
.
Every
Person
,
and
Servant
of
God
,
endued
with
the
knowledge
thereof
,
might
instruct
one
another
,
every
man
his
Brother
.
Parents
were
bound
to
instruct
their
Children
,
and
Masters
their
Servants
.
But
the
Publique
Teachers
in
Congregations
and
Assemblies
,
were
persons
of
more
eminent
knowledge
designed
for
this
purpose
,
as
ordinary
Prophets
,
Levites
,
and
Doctours
,
amongst
the
Israelites
,
Presbyters
,
and
Ministers
,
who
are
called
Pastours
and
Teachers
,
in
the
time
of
the
Go●pel
,
and
also
Catechists
.
Therefore
the
Ordination
,
and
Publick
Approbation
of
Teachers
,
according
to
the
Rules
of
the
Word
of
God
,
is
hither
to
be
reduced
as
a
part
of
Worship
.
This
Doctrine
,
for
the
manner
,
is
taught
by
Word
▪
or
by
Writing
:
By
word
of
mouth
▪
as
by
Preaching
,
Expounding
,
Catechizing
.
The
learning
of
this
Word
,
is
also
a
part
of
this
Service
:
And
to
this
belongs
Hearing
,
Reading
,
Conference
;
and
asking
and
proposing
Questions
;
to
receive
Answers
,
and
Instruction
,
Meditation
,
Repetition
.
For
the
means
by
which
the
knowledge
of
this
Heavenly
,
and
Saving-Doctrine
is
either
communicated
,
or
received
,
are
hither
to
be
referred
.
This
Teaching
,
and
Hearing
,
are
Duties
,
as
commanded
by
God
,
and
instituted
by
Him
,
as
a
part
of
His
Worship
:
Yet
such
it
is
not
,
except
the
Doctrine
taught
and
heard
be
Divine
,
and
from
Heaven
;
and
,
as
such
,
taught
and
received
by
an
undoubted
assent
and
acknowledgment
of
it
as
infallible
.
In
the
teaching
of
this
Word
,
Precepts
must
be
delivere●
as
Precepts
,
Prohibitions
as
Prohibitions
,
Promises
as
Promises
,
Threatnings
as
Threatnings
,
Reproofs
as
Reproofs
,
Exhortations
as
Exhortations
;
and
so
of
the
rest
of
the
distinct
parts
of
this
Word
.
To
communicate
and
receive
this
Word
,
as
a
means
to
know
God
His
Works
,
and
His
Will
,
is
a
Duty
of
this
Commandement
;
but
to
communicate
,
and
receive
it
,
as
the
Word
of
the
everlasting
King
,
and
onely
Lord
,
with
the
highest
degree
of
honour
and
respect
,
is
a
Duty
of
the
first
Commandement
.
And
God
in
His
Wisdom
ordained
this
signification
of
His
Mind
,
by
Word
and
Writing
,
as
far
more
excellent
and
perfect
than
that
by
Images
,
and
the
works
of
mens
hands
,
as
not
only
base
and
imper●ect
,
but
dangerous
and
unsafe
.
This
of
Word
was
more
sutable
unto
the
Nature
and
Constitution
of
Man
,
as
a
Rational
Creature
,
who
had
a
Tongue
given
him
to
speak
,
and
teach
,
and
an
Ear
to
hear
and
learn
,
and
an
Eye
to
read
,
not
onely
in
the
Book
of
Gods
gloriou●
Works
:
but
also
of
His
Blessed
Writings
.
And
when
He
gave
this
Law
,
He
spake
it
,
and
did
write
it
;
but
did
not
represent
and
signifie
it
by
any
Image
,
much
less
by
any
work
of
mens
hands
.
This
Representation
,
by
His
Word
,
was
the
purest
and
the
best
for
man
that
this
life
is
capable
of
.
Prayer
is
another
principal
part
,
§
.
XIV
both
of
publique
and
private
Worship
,
and
instituted
by
God
:
And
as
it
is
to
be
made
to
God
and
God
alone
,
so
it
's
to
be
referred
to
the
first
Commandement
,
as
a
means
of
our
converse
and
communion
with
God
,
so
it
is
required
in
this
.
And
by
this
it
's
evident
,
that
no
man
can
observe
this
Commandement
,
except
he
observe
the
former
.
And
here
we
must
distinguish
between
the
matter
,
the
form
,
and
the
outward
expression
of
Prayer
.
All
these
must
be
such
,
as
God
hath
instituted
and
prescribed
to
Man
in
His
Word
,
and
agreeable
to
the
same
.
There
may
some
circumstances
observable
,
in
the
performance
of
this
Duty
,
be
left
unto
the
Reason
and
Prudence
of
Man
.
For
God
hath
not
determined
all
the
Particulars
to
be
observed
in
the
Method
,
the
outward
expressions
,
the
gestures
.
This
Prayer
may
be
,
in
private
and
in
secret
,
the
work
onely
of
the
Soul
:
But
with
company
,
and
in
publique
,
there
must
be
outward
expressions
and
gestures
of
the
body
.
The
outward
expressions
,
without
the
inward
acts
,
and
affections
of
the
Soul
,
are
not
properly
a
Prayer
▪
but
onely
a
carkass
thereof
.
To
draw
near
unto
God
with
the
Lips
,
and
not
with
the
〈◊〉
,
is
a
poor
service
,
and
no
ways
worthy
to
be
called
the
act
of
a
Man
,
as
he
is
a
Rational
Creature
;
much
less
the
Worship
of
God
.
To
this
head
of
Prayer
,
may
be
reduced
Praise
,
Thanksgiving
,
Confession
of
〈◊〉
,
singing
of
Psalms
;
which
if
they
be
merely
Doctrinal
,
belong
unto
the
Word
;
i●
any
thing
of
Petition
,
Praise
,
Thanksgiving
,
to
be
offered
to
God
,
be
in
them
,
then
they
belong
to
this
of
Prayer
.
Fasting
also
,
and
Humiliation
,
is
annexed
to
Petition
,
and
especially
Deprecation
may
come
under
this
Head
.
Publick
Prayer
,
in
an
unknown
Language
,
is
both
unprofitable
,
and
unwarrantable
:
For
the
People
,
ignorant
of
the
Language
wherein
it
is
expressed
,
cannot
say
,
Amen
.
Yet
Set-Forms
and
premeditated
Prayers
are
not
unlawful
,
if
they
be
offered
to
God
with
Understanding
,
Attention
,
and
Affection
:
neither
do
they
,
as
some
son●●ly
affirm
,
stint
the
Spirit
of
Supplication
.
They
may
be
a
great
help
unto
weaker
Christians
,
and
supply
their
de●ects
.
Yet
for
men
to
tye
themselves
to
such
or
such
a
form
of
words
,
with
affectation
,
as
though
there
were
some
greater
efficacy
in
thsoe
words
and
expressions
,
then
in
others
,
as
good
and
significant
,
as
they
,
can
be
no
less
then
Superstition
.
For
so
to
do
,
is
to
turn
Prayer
into
a
Charm
,
or
Inchantment
.
Again
,
to
tye
our selves
to
a
form
,
〈…〉
neglect
those
gifts
,
which
God
hath
given
us
,
cannot
be
excused
:
for
it
's
ce●tain●y
a
●ault
.
The
forms
and
expressions
used
in
Scripture
,
if
rightly
applyed
,
〈◊〉
the
best
:
But
assectate
and
curious
tearms
,
and
the
gaudy
colours
of
Rhetor●●●
,
used
by
some
in
their
Devotion
,
are
not
tollerable
:
For
we
must
not
comp●e●ent
with
our
great
and
glorious
God
.
To
think
we
cannot
so
well
say
,
Amen
▪
●o
the
devout
and
godly
Prayers
of
others
,
which
we
know
not
,
before
we
he●r
them
,
as
to
those
Set-Forms
,
which
we
know
,
and
have
used
before
,
is
a
Foolery
.
To
offer
unto
God
some
part
of
our
goods
to
relieve
the
Poor
,
●
.
XV.
or
maintain
His
Worship
,
or
for
some
other
Religious
U●e
,
is
a
Duty
here
required
:
So
likewise
,
to
give
Him
some
part
of
our
time
.
To
consecrate
the
seventh
part
of
our
time
,
belongs
unto
the
●ourth
Commandement
,
as
it
determines
that
distinct
portion
.
To
this
Commandement
belong
all
Ceremonies
instituted
by
God
,
and
especially
Sacraments
;
as
Circumcision
,
and
the
Passover
,
before
the
Exhibition
of
Christ
,
and
His
coming
in
the
flesh
,
and
Baptism
,
and
the
Lords
Supper
,
in
the
times
of
the
Gospel
.
And
whilest
they
are
in
force
,
they
bind
us
to
observance
,
because
instituted
and
commanded
by
God
,
with
a
Promise
of
acceptance
,
and
a
Blessing
,
i●
performed
aright
.
To
these
must
be
added
,
the
Offerings
of
Cain
and
Abel
,
and
all
the
Patriarchs
:
As
also
the
Jewish
Tabernacle
,
and
Temple
,
Al●ars
,
Levitical
Priesthood
,
Vestments
▪
Sacrifices
,
Oblations
,
Purifications
,
and
Religions
,
Ceremonies
and
Services
instituted
by
God
,
are
reducible
to
this
Head
.
And
Word
and
Prayer
were
of
perpetual
continuance
,
in
all
times
and
places
.
Yet
many
of
those
Ceremonious
Institutions
were
not
:
for
many
of
them
did
bind
so
as
they
were
limited
to
certain
times
and
places
;
and
upon
the
coming
of
Christ
,
did
either
expire
,
or
were
abrogated
.
Such
as
did
typifie
Christ
,
His
Office
,
His
Sacrifice
His
Service
,
and
such
things
,
as
were
fulfilled
upon
His
Exhibition
,
and
〈…〉
,
did
expire
.
The
Reasons
why
God
did
institute
these
outward
●●●rnal
Ceremonies
,
and
such
a
multitude
of
them
,
and
annexed
them
to
the
Promise
▪
you
have
formerly
heard
.
And
all
these
,
in
their
time
,
were
of
Divine
●uthority
,
and
Obligation
,
and
could
not
be
neglected
and
contemned
,
except
upon
Divine
Dispensation
,
and
in
the
case
of
Necessity
,
without
great
offence
.
Neither
did
God
ever
by
the
Prophets
,
reprove
the
Jews
,
for
the
observation
of
the●e
Ceremonies
He
commanded
:
For
that
could
be
no
disobedience
,
but
obedience
.
But
when
they
either
neglected
these
,
or
added
something
of
their
own
heads
,
or
the
Ceremonies
of
the
Heathens
,
and
were
careless
of
the
performance
of
the
Moral
,
and
more
weighty
Duties
,
then
he
was
offended
.
And
he
signified
plainly
that
He
would
have
mercy
,
and
not
Sacrifice
;
the
Knowledge
of
God
,
and
not
whole
Burnt-offerings
,
Hos.
6.
6.
And
as
our
Saviour
said
to
the
Pharisees
Scribes
and
Jews
of
His
time
,
who
were
zealous
and
strict
in
paying
of
Tith
,
of
Mint
,
Cummin
,
and
Annyseed
,
and
neglected
the
principal
and
weighty
Duties
of
the
Law
,
as
Judgment
,
Mercy
,
and
Faithfulness
:
These
(
that
is
,
the
greater
)
they
ought
to
have
done
,
and
not
have
left
the
less
and
petty
duties
undone
,
Math.
23.
23.
As
,
§
.
XVI
to
that
Institution
of
Prayer
may
be
referred
Doxologies
,
and
Benedictions
;
So
,
to
that
of
the
Word
and
Sacraments
,
that
of
Church
Discipline
,
especially
in
the
Acts
of
solemn
Admonition
,
Suspension
,
Excommunication
,
Absolution
,
Penance
,
and
the
Execution
of
bot●
.
And
here
it
is
observable
,
that
the
Christian-Worship
,
under
the
Gospel
,
instituted
by
Christ
and
His
Apostles
,
is
more
Spiritual
,
plain
,
easie
,
and
more
immediately
conducing
to
Piety
,
and
performance
of
pure
Moral-Duties
,
than
the
Worship
of
former
times
was
.
And
though
the
Temple-Service
and
Worship
was
abolished
;
yet
the
Synagogue-Service
,
for
the
greatest
part
,
was
retained
,
and
▪
by
Divine
Institution
.
continued
in
the
Christian
Church
.
Such
were
reading
of
the
Scriptures
,
Expositions
,
Exhortations
,
which
were
Sermons
,
Prayer
,
Discipline
.
Yet
this
is
not
so
to
be
understood
,
as
though
all
these
might
not
be
used
in
the
Temple
,
which
was
called
,
An
House
of
Prayer
;
for
they
might
.
But
they
were
not
proper
to
the
Temple
,
and
onely
to
be
performed
there
;
as
Sacrifices
,
and
other
Services
of
the
Priests
were
.
Though
Christ
and
His
Apostles
,
§
.
XVII
by
Warrant
and
Commission
,
gave
the
Church
liberty
,
and
freed
it
from
the
old
Beggarly
Rudiments
,
and
Ceremonies
of
the
Law
,
abolished
the
Temple-Service
▪
took
away
the
Partition-Wall
,
and
thought
it
not
fit
to
charge
the
Gentiles
,
turned
Christians
,
with
that
Burden
,
which
their
Fathers
could
not
bear
;
and
God
hath
destroye●
that
City
and
Temple
,
where
once
he
put
his
name
,
and
commanded
these
Ceremonies
to
be
used
;
yet
we
find
Christian
Churches
turned
into
Temples
,
their
Tables
into
Altars
,
and
not
onely
many
of
the
Levitical
,
but
the
Heathenish
Rites
observed
in
them
,
to
the
great
offence
of
Jews
and
Pagans
:
and
also
a
Sanctifying
Power
and
Holiness
ascribed
unto
them
,
with
a
Belief
of
their
excellency
,
and
a
confidence
in
their
Divine
Vertue
.
And
the
Reformed
Christians
,
which
have
laid
these
aside
,
and
reduced
their
Worship
to
the
Primitive
Simplicity
,
and
conformed
it
to
the
Rule
of
the
Gospel
are
accounted
Schismaticks
and
Hereticks
.
Yet
we
know
for
certain
,
that
many
of
the
Ceremonies
and
Rites
of
Rome
,
were
never
instituted
by
Christ
and
the
Apostles
;
are
needless
unprofitable
,
and
at
least
an
occasion
of
Idolatry
;
and
certainly
Superstitious
.
And
there
can
be
no
doubt
,
that
Prayer
directed
to
God
alone
,
by
the
mediation
of
Jesus
Christ
,
without
the
Worship
or
Invocation
of
Saints
and
Angels
,
are
effectual
,
and
commanded
by
God
:
and
Worship
,
without
any
Images
,
is
safe
and
acceptable
to
our
God
.
For
that
Worship
onely
is
agreeable
to
this
Commandement
,
which
is
1.
Instituted
of
God
.
2.
In
force
,
under
the
Gospel
.
3.
Hath
a
Promise
of
a
Blessing
,
upon
the
right
performance
of
it
.
And
that
which
is
not
instituted
by
God
,
nor
in
force
under
the
Gospel
,
and
hath
not
a
Promise
of
a
Blessing
,
is
needless
,
unprofitable
,
superstitious
,
dangerous
,
unlawful
,
and
contrary
unto
this
Commandement
.
CHAP.
IX
.
The
Third
Commandement
.
THis
Commandement
is
Negative
,
§
.
I
and
prohibits
a
grievous
sin
;
and
,
by
conseq●ence
,
includes
a
Duty
,
tending
to
the
honour
of
this
great
King
,
who
oug●●
to
be
worshipped
in
such
a
manner
,
as
shall
be
suitable
to
his
Excellent
Majesty
.
The
first
Commandement●orbids
●orbids
the
Worship
of
strange
Gods
,
who
are
no
Gods
.
The
second
,
the
Worship
of
Images
,
or
by
Images
.
The
third
,
the
taking
of
His
Name
in
vain
,
or
false-swearing
.
For
,
-
1.
He
is
to
be
acknowledged
as
God
.
-
2.
Worshipped
,
according
to
His
own
Institution
.
-
3.
This
Worship
is
to
be
performed
in
a
due
manner
.
In
the
words
themselves
,
we
have
-
1.
A
Sin
forbidden
.
-
2.
A
Penalty
threatned
,
and
to
be
suffered
by
him
that
shall
be
guilty
of
that
Sin
.
The
Sin
is
,
to
take
God's
Name
in
vain
.
And
least
any
one
should
presume
,
Every
one
must
know
,
That
the
Lord
will
not
hold
him
guiltless
that
taketh
his
Name
in
vain
.
This
is
the
substance
of
this
Law
.
To
take
God's
Name
in
vain
,
§
.
II
if
we
consult
with
the
Original
,
is
,
to
swear
falsly
,
and
to
use
God's
Name
,
to
perswade
men
to
believe
that
which
is
false
.
Thus
it
is
expounded
,
Thou
shalt
not
swear
by
my
Name
falsly
:
neither
shalt
thou
prophane
the
Name
of
thy
God
,
Lev.
19.
12.
And
thus
the
Chaldee
Paraphrast
understands
and
〈◊〉
the
words
in
this
place
Exod.
20.
7.
and
also
.
Deut.
5.
11.
And
though
the
word
Magan
signifies
vain
;
yet
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shekar
,
used
by
him
in
the
latter
part
of
the
Commandement
,
signifies
Falshood
or
a
Lye
:
and
Ed
shekar
is
a
false
Witness
,
Deut.
19.
18.
By
which
we
may
easily
understand
,
that
the
Lord
,
in
the●e
words
,
forbids
false
swearing
:
and
because
,
in
swearing
,
we
use
God's
Name
and
a
false
Oath
is
unjust
,
and
,
in
respect
of
the
end
to
which
it
was
ordained
▪
is
vain
:
Therefore
to
swear
falsly
,
is
to
take
up
,
or
use
God's
Name
prophanely
,
or
in
vain
.
An
Oath
is
a
kind
of
Testimony
,
§
.
III
and
of
it self
hath
no
sufficient
power
to
prove
any
thing
infallibly
:
therefore
,
as
the
person
swearing
is
,
such
is
the
Oath
.
If
God
swear
▪
we
have
infallible
truth
,
because
His
Word
,
much
more
His
Oath
is
infallible
:
Because
He
may
both
deceive
,
and
be
deceived
.
Yet
the
better
the
man
is
,
the
more
credible
is
his
Oath
.
And
in
matters
which
cannot
be
made
evident
by
other
proof
,
an
Oath
is
the
highest
degree
of
confirmation
:
and
more
we
cannot
expect
,
when
more
cannot
be
done
.
Therefore
,
upon
an
Oath
taken
we
rest
.
For
an
Oath
,
for
confirmation
,
is
unto
men
an
end
of
all
strife
,
Heb.
6.
16.
In
the
Oath
of
man
we
have
a
two-fold
Testimony
;
one
of
man
,
another
of
God
:
and
the
Testimony
of
God
is
used
to
confirm
the
Testimony
of
Man
.
In
this
respect
,
an
Oath
is
said
to
be
a
producing
of
God
,
as
Witness
of
the
thing
sworn
,
and
the
word
of
Man
.
Divers
Schoolmen
▪
Casuists
,
and
Civilians
,
and
Theological
Writers
,
both
Papists
and
Protestants
,
agree
in
the
Definition
of
an
Oath
,
That
it
is
a
Calling
of
God
to
witness
for
the
confirmation
of
a
matter
that
is
doubtful
.
This
Definition
implyes
,
that
the
general
nature
of
an
Oath
is
Divine
Worship
:
For
to
call
upon
God
,
is
a
part
of
Divine
Worship
,
according
to
the
first
and
second
Commandement
.
The
matter
of
it
is
something
doubtful
,
or
which
may
be
doubted
of
,
a
matter
of
Controversie
,
or
contradiction
.
For
an
Oath
is
needless
in
any
thing
,
which
may
be
evidently
proved
any
other
ways
.
The
Form
of
it
is
to
produce
God
,
as
a
Witness
of
that
which
is
,
or
may
be
doubted
of
:
and
He
cannot
be
produced
as
a
Witness
,
but
by
Invocation
.
The
end
is
,
to
confirm
that
which
is
doubtful
,
by
the
infallible
Testimony
of
God
.
Yet
certainly
,
there
is
a
more
general
nature
of
an
Oath
:
for
it
should
be
so
defined
,
as
to
comprehend
all
Oaths
;
not
onely
the
Oaths
of
Men
or
Angels
,
as
this
definition
onely
doth
,
but
the
Oath
of
God
also
:
For
the
Scriptures
expresly
testifie
,
that
God
did
swear
;
yet
He
cannot
worship
Himself
,
nor
call
upon
Himself
,
though
He
did
swear
by
Himself
.
Therefore
an
Oath
in
general
,
seems
to
be
the
confirmation
of
that
,
which
may
be
doubted
of
,
by
that
which
is
most
certainly
and
infallibly
true
and
granted
by
the
Parties
,
to
be
assured
for
to
be
such
.
1.
The
matter
of
an
Oath
is
that
which
may
be
doubted
of
,
yet
is
certain
in
it self
,
and
ought
to
be
certainly
known
to
him
that
sweareth
.
2.
Ordinarily
it
's
such
a
Proposition
,
as
cannot
be
cleared
by
demonstration
,
or
any
other
way
.
3.
The
end
of
it
,
is
confirmation
to
him
that
knows
it
not
certainly
.
4.
This
confirmation
must
be
made
by
an
higher
,
and
an
infallible
truth
:
and
such
is
the
Eternal
Being
of
the
Deity
,
which
yet
can
be
no
proof
or
confirmation
,
but
to
him
that
grants
that
God
is
,
as
all
should
grant
.
Yet
in
this
definition
,
I
humbly
submit
to
better
judgments
.
Here
it
's
to
be
noted
,
that
this
Proposition
,
God
is
is
higher
and
more
certain
to
man
then
this
,
that
God
is
so
,
or
so
affected
●o
His
Cre●ture
;
or
this
,
That
God
will
do
so
or
so
,
as
He
promiseth
or
threatneth
.
And
as
all
Proofs
are
Per
Notlus
,
so
an
Oath
is
.
After
this
consideration
of
the
nature
of
an
Oath
,
§
.
IV
follows
the
distinction
of
Oaths
.
For
there
is
an
Oath
of
God
,
and
an
Oath
by
God
.
An
Oath
,
by
God
,
is
taken
by
Angels
or
Men.
The
Oaths
intended
in
the
Commandement
,
are
such
as
are
taken
by
Men
:
For
the
Commandement
was
given
to
Man
.
Of
these
are
many
Distinctions
:
For
some
are
judici●l
,
some
extrajudicial
;
some
〈◊〉
,
some
implicite
;
which
,
besides
others
,
I
pass
by
.
The
principal
,
and
most
usual
,
is
that
of
Assertory
.
and
Promissory
.
Assertory
is
of
that
which
is
past
or
present
:
A
Promissory
,
of
something
to
come
:
and
this
latter
is
often
used
to
confirm
Leagues
or
Contracts
,
publique
or
private
.
And
the
thing
doubted
of
and
confirmed
is
the
sincere
intention
of
the
Party
,
promising
for
the
present
,
and
the
performance
of
the
thing
promised
for
the
time
to
come
.
The
confirmation
,
in
both
these
kind
of
Oaths
,
is
the
same
,
and
that
,
is
by
calling
God
to
Witness
.
These
,
and
all
other
Oaths
,
used
by
men
,
whether
they
be
publique
,
or
private
▪
presuppose
the
infallible
clear
O●niscience
of
the
Deity
,
and
His
most
perfect
Justice
:
and
the
Party
,
swearing
by
that
very
act
,
pretends
to
acknowledge
both
,
And
upon
this
,
credit
is
given
,
because
he
can
bring
no
higher
proof
;
and
also
it
's
supposed
,
that
no
man
will
forfeit
his
interest
in
God
,
as
all
perjured
persons
do
.
By
this
Act
of
Swearing
we
submit
,
and
put
our selves
into
the
hands
of
the
great
Judge
,
to
punish
or
reward
,
condemn
or
justifie
us
,
as
we
shall
,
in
this
particular
,
prove
innocent
or
guilty
.
For
there
is
no
Oath
,
but
in
some
respect
is
execratory
.
Therefore
it
ought
not
to
be
taken
,
but
upon
due
deliberation
,
and
with
that
Reverence
,
which
shall
be
suitable
unto
the
Majesty
of
this
●upream
Lord
,
whom
we
call
to
Witness
.
And
seeing
no
Oath
,
but
By
God
▪
can
be
in
many
things
a
sufficient
confirmation
,
therefore
all
Oaths
ought
to
be
By
God
at
least
by
consequence
,
and
taken
in
such
a
manner
,
as
is
agreeable
to
His
Majesty
.
We
are
commanded
●o
swear
by
His
Name
in
the
first
Commandement
,
and
with
all
due
Reverence
and
fear
in
this
:
And
to
give
this
honour
,
and
high
respe●t
unto
any
other
,
is
Idolatry
.
This
is
a
Reason
why
we
may
take
an
Oath
from
Idolaters
,
swearing
by
their
Idols
,
and
●alse
gods
,
whom
they
believe
to
be
true
god●
;
yet
We
must
not
swear
by
them
.
As
for
the
Rites
used
in
this
Act
;
as
,
Putting
the
hand
under
the
Thigh
of
him
to
whom
the
Oath
is
taken
,
as
Abraham's
Servant
did
,
Gen.
24.
9.
Or
,
●ifting
up
the
hand
towards
Heaven
,
as
the
Angel
did
,
Dan.
12.
7.
Or
,
laying
the
hand
upon
the
Altar
,
according
to
the
Custome
of
some
places
,
or
upon
the
Bible
,
as
it
is
with
us
;
they
are
indifferent
,
and
not
of
the
essence
of
an
Oath
.
They
seem
to
be
added
,
to
signifie
what
a
serious
,
solemn
,
and
weighty
thing
it
is
to
swear
.
The
Sin
forbidden
,
is
not
,
to
swear
,
but
to
swear
falsly
:
for
we
must
not
take
the
Name
of
the
Lord
our
God
in
vain
;
which
,
as
you
heard
,
is
to
swear
falsly
.
A
man
swears
falsly
in
an
Assertory
Oath
,
when
he
either
swears
that
which
he
doth
not
certainly
know
to
be
true
,
or
that
which
he
knows
to
be
false
.
For
the
thing
confirmed
by
such
an
Oath
,
ought
to
be
certainly
known
unto
the
Person
swearing
:
In
a
Promissory
Oath
,
he
is
guilty
,
who
when
he
swears
,
either
hath
no
intention
,
or
no
sincere
and
constant
resolution
to
perform
the
thing
promised
:
He
also
,
who
after
he
hath
sworn
,
either
forgets
,
or
neglects
the
performance
,
or
upon
indifferent
and
unjust
grounds
,
altereth
his
mind
,
and
seeks
unwarrantable
evasions
,
and
takes
advantage
upon
imperfect
expressions
,
and
so
doth
manifest
,
that
he
doth
not
truly
fear
the
Majesty
of
that
great
and
glorious
Lord
,
whose
Name
he
used
,
that
by
it
he
might
make
men
believe
,
and
depend
upon
His
Promise
,
confirmed
by
Oath
.
Thus
far
the
Sin
prohibited
:
The
penalty
threatned
upon
the
sinne
committed
,
follows
in
these
words
,
The
Lord
will
not
hold
him
guiltless
that
taketh
his
Name
in
vain
:
Where
we
have
▪
the
Sin
,
the
Punishment
,
the
Judge
.
The
sin
is
,
to
●wear
falsly
,
and
so
to
abuse
and
prophane
the
Name
of
God
,
and
that
either
in
an
Assertory
,
or
Promissory
Oath
:
For
,
in
both
,
truth
is
required
,
and
our
Yea
should
be
Yea
,
and
our
Nay
Nay
;
otherwise
we
shall
be
guilty
.
The
punishment
is
this
,
That
we
should
not
be
held
as
guiltless
and
innocent
.
Where
it
's
implyed
,
that
as
we
swear
truly
or
falsly
▪
●o
we
shall
be
judged
:
and
,
not
to
be
judged
guiltless
,
is
,
to
be
judged
,
and
also
punished
as
guilty
and
that
certainly
,
and
unavoidably
.
For
the
Septuagint
u●e
a
double
Negative
;
Not
,
Not
,
intimating
unto
us
,
the
true
Sense
to
be
this
;
that
the
perjured
Wretch
shall
in
no
wise
escape
,
but
certainly
shall
be
punished
.
The
Judge
is
the
Lord
,
who
knows
the
Hearts
of
men
;
and
,
as
a
Judge
,
takes
special
notice
of
all
sins
,
and
especially
of
such
heynous
Crimes
as
Perjury
is
:
And
though
such
guilty
persons
should
escape
the
hand
of
Man
,
yet
they
shall
certainly
feel
the
hand
of
God
.
The
punishment
due
unto
this
sin
is
not
onely
eternal
;
which
certainly
,
if
not
repented
of
,
shall
be
suffered
;
but
also
some
Temporal
exemplary
Penalty
▪
that
men
may
hear
,
and
fear
,
and
know
that
there
is
a
God
,
whole
Throne
is
in
Heaven
,
that
judgeth
the
World
.
Thus
He
punished
all
Israel
with
three
years
Famine
,
and
seven
of
Saul's
Sons
with
death
,
for
his
Perjury
,
2
Sam.
21.
11.
Zedechiah
was
guilty
of
this
sin
,
and
was
fearfully
punished
for
the
same
,
even
because
he
had
violated
his
Oath
,
whereby
he
had
solemnly
con●irmed
the
League
made
with
the
King
of
Babylon
,
Jer.
17.
Not
onely
the
Holy
Scriptures
,
but
other
Histories
,
relate
God's
just
Judgment
,
executed
upon
perjured
persons
:
for
the
flying
Roll
hovers
over
their
heads
,
and
shall
certainly
enter
into
the
house
of
him
that
sweareth
fa●sly
by
His
Name
:
and
it
shall
remain
in
the
midst
of
his
house
,
and
shall
consume
it
with
the
Timbe●
thereof
Zach.
5.
4.
The
time
when
,
and
the
manner
how
they
shall
be
punished
,
God
hath
reserved
to
himself
.
He
sometimes
makes
use
of
the
Magistrate
:
though
with
us
,
the
Pillory
is
a
punishment
less
by
far
then
ought
to
be
inflicted
.
But
many
times
the
Magistrate
is
in
this
particular
too
remiss
,
and
many
times
is
ignorant
:
yet
God
will
in
no
wise
suffer
this
sin
to
escape
unpunished
.
Sometimes
one
who
abhorrs
the
sin
may
be
surprized
,
with
fe●r
,
or
violent
passion
(
as
Peter
was
)
and
may
forswear
himself
;
yet
when
he
recollects
himself
,
and
re●lects
upon
his
sin
,
he
goes
into
some
secret
place
,
and
weeps
bitterly
,
because
he
hath
offended
his
God
.
This
cannot
be
so
grievous
an
offender
as
others
,
who
have
little
,
or
no
fear
of
the
Deity
.
There
is
great
reason
why
this
Crime
should
be
so
severely
punished
:
§
.
VII
For
,
1.
God
name
thereby
is
prophaned
:
For
it
argues
either
plain
Atheism
,
o●
a
great
measure
of
unbelief
;
and
a
contempt
of
the
Divine
Majesty
:
and
therefore
must
needs
highly
dishonour
God
.
2.
It
cuts
in
sunder
the
ligaments
or
bonds
of
humane
society
,
and
fearfully
perverts
judgement
.
So
that
if
this
sin
be
suffered
,
and
not
punished
;
Gods
name
will
be
dishonoured
,
judgment
perverted
,
leag●es
and
contracts
invalid
,
and
few
men
can
be
trusted
.
For
if
an
Oath
,
wherein
a
man
pawnes
his
soul
,
his
interest
in
God
,
his
Eternal
estate
,
cannot
be
believed
what
can
?
There
is
also
a
Vain
Swearing
,
§
.
VIII
though
true
,
which
cannot
be
excused
,
but
is
here
forbidden
,
though
it
be
not
so
heinous
as
Perjury
.
Men
in
Swearing
may
take
the
Name
of
God
in
Vain
several
wayes
;
but
especially
in
respect
-
1.
Of
the
matter
,
-
2.
Of
the
end
,
-
3.
Of
the
manner
.
1.
The
matter
may
be
of
little
or
no
moment
,
and
such
as
is
no
wayes
fit
to
be
confirmed
by
Oath
;
The
subject
whereof
should
be
weighty
,
and
of
great
importance
.
2.
The
end
of
an
Oath
is
to
glorifie
God
;
to
make
that
credible
to
others
,
which
cannot
any
other
wayes
be
made
sufficiently
evident
,
and
which
is
of
special
concernment
;
to
do
right
to
men
;
to
direct
judgment
;
to
give
others
security
,
and
such
like
:
So
that
there
is
some
kind
of
necessity
of
an
Oath
.
But
many
times
an
Oath
taken
,
tends
not
to
any
,
or
more
of
these
ends
:
and
the
mat●er
is
such
,
as
that
it
may
be
believed
,
or
not
believed
,
without
any
prejudice
to
God
or
man
.
In
this
case
an
Oath
must
needs
be
vain
.
3.
Gods
name
is
taken
in
vain
for
the
manner
,
when
men
swear
ignorantly
without
Knowledge
of
God
,
or
the
nature
of
an
Oath
;
or
without
serious
deliberation
;
or
without
reverence
of
Gods
glorious
Name
.
For
an
Oath
is
dreadfull
,
as
Gods
glorious
name
is
dreadfull
:
and
our
interest
in
him
is
all
we
have
to
trust
to
:
and
to
pledge
this
,
and
give
our selves
as
hostages
upon
every
trifling
occasion
is
an
high
presumption
,
and
desperate
folly
.
Therefore
common
swearers
are
most
grievous
offenders
,
and
ought
not
to
be
suffered
in
any
civil
State
,
much
lesse
in
a
Church
Christian.
And
their
sin
is
so
much
the
more
heynous
,
because
at
first
it
s
so
easily
avoyded
,
and
the
custome
thereof
prevented
.
For
there
is
neither
profit
,
nor
pleasure
,
nor
other
worldly
advantage
to
tempt
them
unto
it
.
And
there
can
be
no
such
persons
,
but
they
must
needs
be
Profane
,
and
ungodly
Wretches
.
Because
the
name
of
God
is
taken
up
in
other
matters
,
§
.
IX
as
in
some
kind
of
Charms
,
Sorceries
,
Witchery
Conjurations
,
which
are
in
themselves
abominable
and
unlawfull
;
therefore
in
this
respect
they
may
be
reduced
unto
this
Commandement
,
and
here
forbidden
,
though
the
things
or
acts
themselves
are
against
the
first
.
So
likewise
the
name
of
God
may
b●
Profaned
in
some
kind
of
Lots
,
Adjurations
,
Vows
,
Curses
▪
especially
when
they
are
used
without
warrant
,
and
Commission
from
God
.
Yet
some
kind
of
Lots
,
Vowes
,
Cursing
,
Adjurati●●
,
are
lawfull
,
and
no
wayes
against
this
or
any
precept
of
God
.
Extraordinary
Lots
,
such
was
that
,
which
was
used
together
with
prayer
in
the
choyce
of
Matthias
is
,
no
doubt
,
agreeable
to
Gods
law
,
Act.
1.
24
,
25
,
26.
Vows
are
promises
which
are
made
to
God
,
whereby
we
bind
our selves
to
the
performance
of
some
service
.
If
the
thing
be
commanded
;
or
indifferent
,
&
in
our
own
power
,
it
is
lawful
:
Especially
when
it
is
made
with
deliberation
and
reverence
;
otherwise
it
is
not
.
Excommunication
is
a
Curse
;
and
if
the
cause
be
just
,
and
the
offen●e
such
●
shall
deserve
it
;
and
it
solemnly
performed
,
it
's
not
prohibited
.
So
Adjuration
in
many
Cases
is
not
unlawfull
.
And
this
is
a
generall
rule
that
to
abuse
prophanely
any
thing
sanctified
by
God
is
against
this
Commandement
.
Hither
is
referred
Blasphemy
:
And
by
Blasphemy
may
be
understood
,
not
onely
words
,
but
thoughts
,
and
the
disposition
of
the
Heart
.
Yet
many
Blasphemyes
are
against
the
first
precept
.
And
there
is
blasphemy
against
God
,
Christ
,
the
Holy
Ghost
,
against
the
works
,
and
words
of
God
,
against
the
〈◊〉
,
against
his
institutions
.
Rabshakeh's
blasphemous
words
seem
to
be
Atheisticall
,
as
denying
the
very
being
,
or
at
least
the
universal
providence
,
government
and
power
of
God
.
It
was
a
speciall
kind
of
Blasphemy
of
the
Pha●●ses
when
they
ascribed
that
miracle
which
Christ
did
by
the
finger
of
God
,
and
power
of
the
Holy
Ghost
to
the
Prince
of
Devils
,
Mat.
12.
24.
There
was
in
i●
a
complication
of
sins
to
be
referred
to
severall
heads
.
All
false
Teachers
;
all
●sapn●
wres●
,
or
falsly
translate
Scriptures
,
have
great
affinity
with
swearers
:
For
as
Pe●jured
persons
make
God
so
far
as
in
them
lyes
a
false
witnesse
,
so
do
these
:
and
do
not
●ear
to
make
God
the
authour
of
their
abominable
errours
,
and
deny
the
truths
contained
in
his
Word
.
They
will
not
receive
that
for
the
Word
of
God
,
which
he
hath
testified
from
Heaven
:
and
they
will
make
that
his
word
which
is
false
,
or
was
never
testified
by
him
.
Whatsoever
hath
affini●y
with
a
false
or
vain
Oath
,
so
far
,
and
in
that
respect
it
's
here
prohibited
.
And
because
swearing
being
one
part
of
Gods
Worship
,
§.
〈…〉
and
sometimes
by
a
〈◊〉
is
taken
for
the
Worship
of
God
in
general
,
as
Esay
.
45.
23.
&
65.
16.
Psal.
63.
11.
Jer.
5.
7.
&
12.
16.
Therefore
all
undue
performance
of
any
part
of
Gods
worship
is
here
prohibited
.
Upon
this
ground
to
read
the
Scriptures
,
preach
,
hear
,
discourse
o●
the
Word
of
God
,
and
not
with
respect
which
is
due
to
the
Word
of
God
must
needs
be
guilty
.
To
Pray
,
sing
Psalmes
,
give
thanks
,
or
praise
God
;
to
administer
,
or
receive
the
Sacraments
unworthily
,
and
in
such
a
manner
,
as
shall
not
be
agreeable
to
the
excellency
of
these
●ivine
institutions
,
wherein
we
draw
near
to
God
,
and
God
to
us
,
must
needs
be
an
offence
.
And
many
do
offend
often
in
this
particular
,
by
ignorance
,
neg●igence
,
want
of
due
consideration
,
and
the
prophane
,
and
irreve●ent
dispo●●tion
of
the
heart
,
either
before
we
enter
upon
these
divine
services
,
or
in
the
time
of
performance
,
or
immediately
when
they
are
finished
.
The●e
are
the
causes
why
these
blessed
ordinances
make
very
light
impressions
,
or
none
at
all
upon
our
Souls
;
or
if
these
impressions
are
lively
,
they
be
soone
razed
out
again
.
We
should
remember
that
in
these
acts
of
worship
,
we
have
to
deal
with
God
,
and
converse
with
him
,
as
he
with
us
,
and
we
approach
his
Eternal
Throne
.
And
how
much
wil
it
dishonour
him
,
and
derogate
from
his
glory
,
to
be
so
prophane
,
irreverent
,
heedlesse
in
his
very
presence
?
And
if
we
duly
consider
,
we
shall
easily
perceive
how
heynous
the
offence
will
be
,
in
these
performances
to
suffer
our
minds
to
rove
,
and
wander
,
and
to
leave
our
hearts
behind
us
;
or
come
before
him
,
and
approach
his
Throne
onely
with
our
lips
,
or
worship
him
with
base
prophane
and
indisposed
Souls
.
There
be
some
who
by
the
outward
carriage
,
pos●ures
and
ges●ures
o●
their
body
,
pretend
an
high
degreee
of
●everence
,
zeale
,
devotion
,
humility
in
the
service
of
God
,
and
yet
their
〈◊〉
are
prophane
▪
corrupt
,
and
unholy
:
and
this
is
a
kind
of
grosse
hypocrisie
contrary
to
this
Commandement
.
It
's
a
matter
of
Lamentation
to
all
Gods
Children
that
when
they
sincerely
intend
,
and
seriously
endeavour
to
performe
their
Religious
service
to
their
God
in
a
due
and
holy
manner
,
yet
cannot
so
fix
their
thoughts
,
continue
their
heavenly
disposition
,
and
raise
and
increase
their
devotion
,
but
find
their
minds
ready
to
wander
,
and
be
distracted
,
and
their
devotion
to
be
interrupted
,
or
abated
:
and
in
that
respect
acknowle●ge
their
defects
in
their
best
performances
,
and
sue
for
pardon
,
earnestly
desiring
that
state
of
glory
,
wherein
they
shall
be
free
from
all
distractions
,
and
worship
their
God
with
greater
perfections
.
When
we
look
upon
the
greatest
part
of
Christians
,
and
take
notice
of
their
carriage
in
the
Worship
of
God
,
not
onely
in
private
but
in
p●blique
;
their
outward
Prophanenesse
,
and
irreverence
speak
aloud
the
inward
,
prophane
,
irreverent
,
and
base
disposition
of
their
Souls
.
Yet
though
hereby
God
is
dishonour'd
,
and
his
worship
polluted
,
they
are
senslesse
of
any
such
sin
even
when
the
Judgments
of
God
lye
heavy
upon
them
for
this
sin
.
We
have
an
evident
example
hereof
in
the
Corinthians
,
who
for
their
unworthy
receiving
of
the
Sacrament
of
the
Eucharist
,
were
so
severely
punisht
,
1
Cor.
11.
30.
Thus
you
have
heard
what
sins
are
here
prohibited
expresly
or
implicitly
.
§
.
XI
The
dutyes
commanded
are
easily
understood
by
the
law
of
contrariety
.
And
for
the
better
knowledge
of
them
,
we
must
consider
,
that
God
doth
require
,
and
command
us
not
onely
to
worship
him
alone
,
and
with
that
kind
of
worship
he
hath
instituted
,
but
to
perform
his
instituted
worship
in
an
holy
and
reverent
manner
.
And
this
due
manner
of
Worship
is
the
thing
here
commanded
.
So
that
as
God
is
the
object
,
so
his
Worship
is
the
subject
of
this
Reverence
,
devotion
,
holinesse
,
here
required
.
And
the
first
thing
commanded
is
swearing
truly
,
and
in
such
a
manner
as
that
God
may
be
honoured
,
and
that
the
partyes
swearing
may
be
innocent
.
And
God
in
these
words
doth
not
command
us
to
swear
(
for
that
belongs
unto
the
first
precept
)
but
to
swear
tru●y
,
justly
,
and
in
an
holy
manner
.
For
God
foreseeing
that
the
condition
of
man
would
be
such
,
as
that
many
times
an
Oath
would
be
not
onely
convenient
,
but
in
some
respect
necessary
,
he
thought
it
fit
to
regulate
the
same
.
And
therefore
did
command
us
.
-
1.
To
swear
by
his
name
,
not
by
creatures
or
false
Gods
.
-
2.
Because
in
judgments
,
leagues
,
and
contracts
,
it
was
to
be
solemnly
used
with
some
Rite
and
ceremony
;
he
therefore
appoints
to
be
a
part
of
his
Worship
,
and
that
not
onely
to
men
but
Angels
.
-
3.
Because
it
would
not
prove
to
be
of
no
force
and
effect
if
not
taken
in
due
manner
;
in
this
Commandement
he
therefore
prescribes
the
manner
and
binds
to
observe
it
.
Not
to
repeat
the
Dictinction
of
Oaths
,
§
.
XII
into
publick
;
private
;
judicial
,
extrajudicial
;
voluntary
,
imposed
;
I
will
onely
resume
that
of
Assertory
,
and
promissory
,
whether
negative
,
or
affirmative
.
In
an
Assertory
Oath
it
's
required
.
-
1.
That
the
matter
confirmed
by
it
be
certain
in
it self
,
and
certainly
known
to
the
party
swearing
:
For
if
truth
,
and
certain
knowledge
be
required
in
our
ordinary
speech
,
and
conference
with
others
,
when
we
affirm
,
or
deny
any
thing
,
much
more
is
it
required
in
an
Oath
.
-
2.
The
matter
must
be
of
that
weight
and
importance
,
as
to
be
worthy
of
so
high
and
divine
confirmation
:
For
God
is
not
to
be
solemnly
invoked
,
and
attested
in
tri●les
and
matters
of
small
moment
.
-
3.
It
must
be
such
as
may
be
ju●●ly
doubted
of
,
and
that
there
is
a
kind
of
necessity
of
an
Oath
for
confirmation
,
both
because
it
is
of
special
concernment
to
determin
it
,
and
take
away
the
doubt
,
and
also
there
is
no
better
way
to
do
it
than
by
an
Oath
.
Otherwise
,
an
Oath
is
needlesse
;
and
such
as
be
too
hasty
to
swear
when
there
is
no
necessity
are
to
be
suspected
as
false
or
prophane
wretches
.
-
4.
The
party
swearing
must
aime
at
that
end
,
for
which
an
Oath
was
ordayned
,
and
take
it
so
as
that
it
may
end
in
the
glory
of
God
,
and
the
good
of
man
.
Besides
the
conditions
required
in
an
assertory
Oath
,
§
.
XIII
as
that
the
matter
must
be
of
importance
,
and
there
must
be
some
necessity
of
it
,
there
are
some
other
qualifications
necessary
in
a
promissory
Oath
.
For
1.
The
thing
promised
must
be
just
,
and
lawfull
.
If
a
man
may
not
do
,
much
lesse
may
he
promise
,
and
swear
to
do
that
which
is
unjust
:
Neither
,
if
in
this
case
we
swear
,
can
the
Oath
bind
us
;
but
becomes
(
ipso
facto
)
voyd
.
For
the
●b●gation
of
Man
cannot
be
in
force
,
when
it
's
contrary
unto
,
and
inconsis●ent
with
●●pe●iour
obligation
of
Gods
Commandement
.
Hen●e
that
Axiom
,
Juramentum
non
ligat
ad
illicitum
.
No
Oath
can
bind
us
to
do
that
which
〈…〉
,
or
not
do
that
which
he
hath
commanded
.
For
it
's
contrary
to
〈…〉
end
of
an
Oath
,
to
be
Vinculum
Iniquitatis
,
to
bind
to
offend
the
supreme
Lo●d
.
Therefore
it
's
a
fearfull
abuse
,
and
prophanation
of
an
Oath
,
when
men
swear
to
conceal
Treason
,
and
bind
themselves
to
do
mischief
;
as
those
〈◊〉
men
did
,
who
conspired
to
murder
Paul
,
Act.
23.
21.
It
's
true
that
by
the
variation
of
cirumstances
,
and
other
accidents
and
events
of
divine
providence
,
that
which
was
lawfull
in
the
time
of
swearing
,
may
become
unlawfu●
be●ore
the
time
of
performance
,
and
in
this
case
God
doth
free
a
man
from
his
obligation
.
2.
The
thing
promised
by
Oath
must
be
possible
,
not
onely
in
it self
,
but
to
the
party
swearing
,
and
so
that
prudent
men
may
judge
it
to
be
in
his
power
.
Yet
if
by
providence
it
become
impossible
to
the
party
before
the
time
of
performance
,
he
is
free
:
But
he
must
be
willing
,
and
surely
endeavour
the
performance
:
for
if
through
his
own
folly
,
negligence
or
wilfullnesse
it
become
such
,
so
that
the
cause
is
in
himself
,
who
might
have
prevented
it
,
he
must
needs
be
guilty
.
Otherwise
,
Nemo
tenetur
ad
Impossibile
.
3.
The
party
swearing
must
have
a
sincere
intention
to
perform
his
Oath
:
and
must
carefully
remember
how
deeply
●e
hath
engaged
himself
,
and
use
his
utmost
en●eavour
to
be
faithfull
,
lest
God
be
dishonoured
,
his
conscience
wounded
,
his
neighbour
deceived
and
disappointed
.
And
because
an
Oath
taken
before
man
should
expresse
the
mind
of
the
party
swearing
to
them
whom
it
concernes
to
beleeve
him
,
§
.
XIV
therefore
both
in
an
assertory
,
and
also
a
promissory
Oath
,
the
words
must
be
plain
and
full
,
so
that
they
may
be
understood
:
for
otherwise
,
if
they
conceale
that
which
should
be
expressed
,
or
expresse
their
mind
doubtfully
the
Oath
will
be
●o
little
purpose
:
and
if
this
be
done
of
purpose
to
deceive
,
it
's
abominable
.
Therefore
all
Aequivocations
,
and
mental
reservations
are
to
be
abhorred
as
contrary
to
the
very
end
of
an
Oath
.
If
these
be
used
,
all
Oaths
are
Vselesse
.
For
the
party
swearing
speaks
one
thing
but
meanes
another
:
and
whosoever
depends
upon
any
such
must
needs
be
deceived
.
Neither
is
it
safe
for
any
man
,
after
that
he
hath
solemnly
bound
himself
by
a
Promissory
Oath
to
seek
evasions
,
to
disoblige
himself
by
Curious
,
and
nice
distinctions
,
or
strayning
or
wresting
the
words
.
For
we
must
consider
that
God
will
judge
us
.
As
in
swearing
,
§
.
XV
so
in
other
things
especially
in
Divine
Worship
,
we
take
up
the
Name
of
God
:
And
as
in
Oaths
,
so
in
other
things
,
especially
in
religious
services
we
must
not
take
his
name
in
vain
;
but
perform
them
so
,
as
that
God
with
whom
we
have
to
do
may
be
glorified
.
As
fasting
and
prayer
for
vaine
glory
to
gaine
an
opinion
of
our
holinesse
,
and
to
think
to
be
heard
of
God
for
our
many
words
,
and
repetitions
are
here
prohibited
,
as
also
all
formalityes
in
divine
Worship
;
so
,
the
contrary
is
commanded
.
And
God
requires
a
due
disposition
of
heart
,
and
a
preparation
before
,
this
disposition
continued
in
the
act
of
performance
,
and
an
holy
carriage
after
our
devotions
are
ended
.
For
as
God
is
holy
,
so
must
we
,
when
we
draw
nigh
unto
him
,
be
holy
.
And
this
precept
discovers
an
abundance
of
prophaness
,
hypocrisie
,
formality
in
most
,
and
many
imperfections
in
the
best
,
when
they
worship
before
God
.
CHAP.
X.
The
Fourth
Commandement
.
BEfore
I
enter
upon
the
explication
of
this
commandement
,
§
.
I
it
will
be
requi●ite
to
premise
some
generals
concerning
the
order
,
and
relation
of
it
to
the
former
;
concerning
the
reason
,
and
cause
of
a
Sabbath
;
and
concerning
the
end
.
1.
The
order
is
clear
enough
.
For
after
that
God
had
required
subjection
to
himself
,
and
secured
his
soveraign
power
in
the
First
;
instituted
and
appointed
the
services
which
man
must
perform
unto
him
,
prohibiting
all
superstitious
inventions
of
men
in
the
Second
;
and
prescribed
the
manner
how
his
institutions
must
be
performed
in
the
Third
;
he
determins
a
certaine
time
,
wherein
,
all
other
businesse
set
aside
,
religious
dutyes
ought
to
be
performed
unto
him
in
a
more
solemn
manner
,
and
that
time
consecrated
in
a
special
manner
to
his
Divine
Majesty
in
this
Fourth
.
This
is
the
order
and
connexion
of
this
part
of
the
Law
with
the
rest
,
whereby
we
understand
that
this
Commandeme●t
presupposeth
the
former
necessarily
,
so
that
without
them
it
s
nothing
but
a
bare
duration
,
and
part
of
time
,
no
wayes
different
in
it self
from
other
times
.
And
for
this
reason
must
of
necessity
derive
its
morality
,
so
far
as
it
is
moral
,
from
some
thing
antecedent
.
2.
The
reason
,
§
.
II
and
cause
why
God
did
determin
a
certain
portion
of
time
,
for
rest
and
sanctification
,
followes
in
the
second
place
to
be
considered
:
and
it
's
the
condition
of
man
in
this
life
,
which
is
such
,
as
that
it
did
in
some
sort
necessarily
require
it
.
For
man
in
innocency
had
his
secular
employment
,
if
we
may
so
call
it
.
For
he
was
put
in
Paradise
,
and
in
that
Garden
God
had
planted
Eastward
in
Eden
,
to
dresse
it
and
keep
it
,
Gen.
2.
15.
And
this
work
must
take
up
some
time
.
But
since
his
Fall
,
he
must
eat
his
bread
in
the
sweat
of
his
face
:
and
as
his
necessities
,
so
his
worldly
employments
are
not
few
;
but
so
much
of
his
time
is
taken
up
in
these
earthly
works
,
that
he
cannot
keep
a
perpetual
Sabbath
to
his
God
,
as
we
hope
to
do
in
Heaven
.
For
this
cause
God
in
his
Wisdome
thought
it
fit
to
measure
out
of
his
time
a
determinate
portion
,
wherein
man
must
sequester
himself
from
the
businesse
of
the
World
,
and
spend
the
same
in
his
better
and
diviner
imployments
.
What
portion
was
fittest
,
and
sufficient
neither
too
much
,
nor
too
little
,
he
onely
knew
,
as
He
onely
had
power
to
limit
it
,
and
bind
man
to
the
Sanctification
of
it
.
The
Jewes
observed
one
day
in
seaven
,
in
a
certain
order
,
so
likewise
do
Christians
,
though
the
seventh
day
of
the
Jewes
was
the
last
,
as
Christians
is
the
first
of
the
week
,
as
our
weeks
are
now
reckoned
.
And
if
any
people
in
the
world
,
then
surely
Jewes
and
Christians
had
their
warrant
for
the
observation
of
holy
times
,
from
Heaven
.
What
the
Patriarchs
from
Adam
to
Moses
did
in
this
particular
,
we
cannot
so
clearly
determin
,
because
the
Scripture
in
this
point
is
silent
.
That
God
set
a
special
Character
upon
the
seventh
day
of
creation
is
evident
,
Gen.
2.
2.
3.
Because
having
finished
his
glorious
works
in
six
dayes
,
he
rested
the
7th
.
and
blessed
and
hallowed
that
day
,
and
so
he
did
none
of
the
rest
.
Some
take
it
for
certain
,
that
God
even
then
ins●ituted
the
Sabbath
:
and
others
do
think
it
probable
that
God
from
the
beginning
required
of
man
the
7th
.
part
of
his
time
,
and
the
10th
.
part
of
his
goods
for
his
service
;
and
reserved
both
as
a
chief
rent
to
be
paid
to
him
as
chief
Lord
,
in
acknowledgment
of
his
supreme
dominion
.
If
reason
were
consulted
,
it
could
not
deny
,
but
that
these
are
due
to
God
;
especially
if
he
require
them
by
a
command
:
If
Scripture
which
is
a
rule
above
humane
reason
;
some
think
it
might
be
demonstrated
,
that
God
did
command
Man
to
gave
both
in
all
times
.
Yet
to
give
both
,
is
not
moral
but
positive
.
That
is
properly
Moral
which
is
intrinsecally
good
,
just
,
necessary
,
and
such
as
directly
and
immediately
makes
a
man
better
;
and
that
which
is
good
in
this
manner
cannot
any
wayes
be
performed
by
a
wicked
man
,
or
an
hypocrite
.
Yet
the
tenth
of
a
mans
goods
,
and
the
7th
.
of
his
time
,
may
be
given
to
God
by
a
Cain
,
by
an
hypocritical
Pharisee
:
tho
with
an
heart
rightly
qualified
they
cannot
be
offered
to
God
by
such
kind
of
persons
,
whose
very
hearts
are
corrupt
and
depraved
.
That
which
is
just
and
holy
in
it self
,
and
renders
a
man
acceptable
to
God
is
of
universal
,
and
perpetual
obligation
from
the
beginning
.
If
any
particular
duty
afterwards
become
such
by
vertue
of
Gods
command
,
though
the
matter
of
the
duty
and
the
thing
commanded
in
it self
be
not
intrinsecally
just
,
then
that
duty
is
not
moral
but
positive
,
and
receives
its
morality
,
ab
extrinseco
from
Gods
Command
,
not
from
the
nature
of
the
thing
.
In
respect
of
this
Morality
not
onely
the
Sabbath
,
but
the
Sacraments
and
the
precept
concerning
the
Tree
of
Knowledge
,
of
good
and
evil
,
may
be
said
to
be
moral
:
and
so
moral
and
ceremoniall
Lawes
,
which
are
really
dif●erent
should
be
consounded
.
Yet
if
any
will
call
such
commands
Positively
moral
,
I
will
not
wrangle
about
words
:
Yet
I
must
say
that
term
Positively
moral
is
not
proper
nor
accurate
.
As
in
Grammer
there
be
words
which
derive
their
signification
,
and
in
Logick
arguments
which
receive
the
force
of
arguing
from
Primitive
;
so
even
in
this
decalogue
,
which
we
call
the
moral
law
there
be
Commandements
which
derive
their
morality
from
others
,
and
all
from
the
first
.
Yet
this
is
the
di●ference
between
such
Commandements
,
and
others
which
are
purely
positive
,
or
ceremonial
,
That
these
derivatives
have
a
nearer
connexion
with
pure
morals
,
and
conduce
more
effectually
to
pure
justice
and
holinesse
,
then
these
positives
do
,
whose
matter
in
it self
is
indifferent
and
no
better
.
The
end
of
this
Commandement
,
§
.
III
in
the
third
place
,
is
,
to
preserve
Religion
,
and
the
Worship
of
God
;
which
,
without
the
observation
of
set
,
and
determinate
times
,
would
soon
decay
and
determine
.
And
we
find
,
that
they
who
usually
neglect
Sabbaths
and
Sanctified
Times
,
are
prophane
and
irreligious
Wretches
.
God
knew
this
better
then
we
do
,
and
therefore
so
strictly
required
the
Sanctification
of
the
Sabbath
.
Persons
who
take
liberty
in
their
own
Families
,
to
neglect
the
constant
times
of
Prayer
,
and
serving
their
God
in
private
,
and
are
left
to
their
liberty
●or
publick
Worship
,
in
a
short
time
prove
little
better
then
Heathens
.
The
end
of
the
Sabbath
,
to
the
Jew
,
was
constantly
to
worship
God
,
in
remembrance
of
Creation
,
and
deliverance
out
of
Aegypt
,
Deut.
5.
15.
and
to
distinguish
them
from
the
Heathen
,
who
had
forsaken
that
God
,
who
created
Heaven
and
Earth
,
and
worshipped
Idols
:
and
their
Sabbath
tended
,
and
did
conduce
to
these
ends
.
The
Christian
observes
his
Sabbath
in
remembrance
of
Christ's
Resurrection
,
and
his
Deliverance
from
Eternal
Death
thereby
,
and
consecrates
himself
in
that
day
,
the
more
solemnly
unto
that
God
▪
who
hath
not
onely
created
but
redeemed
him
.
And
take
away
their
Sabbath-Christian
,
their
Religion
is
not
likely
to
continue
long
.
To
enter
upon
the
Commandment
;
It
's
Affirmative
,
and
includes
a
Negative
:
§
.
IV
and
in
the
same
we
have
-
1.
The
Commandement
it self
.
-
2.
The
Explication
of
it
.
The
Commandement
it self
,
is
brief
,
and
delivered
in
few
words
.
The
Explication
is
large
.
The
words
are
these
,
Remember
the
Sabbath-Day
to
keep
it
holy
,
Exod.
20.
8.
Keep
the
Sabbath-Day
to
sanctifie
it
,
Deut.
5.
12.
Remember
,
in
the
former
place
is
explained
in
the
latter
,
by
the
word
Keep
;
which
word
,
according
to
the
Hebrew
,
Chaldee
,
and
the
Vers●on
of
the
Septuagint
,
sometimes
signifies
,
to
have
a
special
care
to
keep
or
observe
a
thing
,
and
the
Arabick
word
[
](A49801-e67870-b)b
b
This
word
is
used
by
the
Syriack
Translator
.
Natar
,
is
of
the
same
signification
:
And
the
meaning
of
it
is
;
Have
a
care
,
and
take
special
heed
to
sanctifie
the
Sabbath
:
For
when
we
are
forgetful
of
a
thing
,
we
neglect
it
.
To
remember
a
thing
,
is
sometimes
to
do
it
,
if
it
be
a
thing
to
be
done
:
as
when
God
saith
,
He
will
remember
His
Covenant
,
it
's
meant
,
he
will
be
careful
to
keep
and
perform
it
,
Gen.
9.
15.
God
had
a
special
reason
to
prefix
this
word
,
which
signifies
or
imports
special
care
and
heed
.
1.
Because
Religion
did
so
much
depend
upon
the
Sanctification
of
the
Sabbath
,
and
man's
Salvation
upon
Religion
.
2.
I
believe
the
Israelites
in
Aegypt
had
much
neglected
the
Sabbath
and
Holy
Times
;
neither
if
they
had
been
careful
,
could
they
so
well
observe
them
,
because
of
their
cruel
Bondage
.
3.
Some
of
these
Israelites
,
contrary
to
God's
Command
,
went
out
upon
the
Sabbath
to
gather
Manna
,
as
though
that
had
been
an
ordinary
〈◊〉
and
God
did
signifie
himself
much
herewith
displeased
,
Exod.
16.
26
,
27.
〈◊〉
hence
no
man
can
conclude
an
higher
degree
of
Morality
,
in
this
〈◊〉
,
then
in
others
:
For
of
the
four
first
,
it
's
least
Moral
.
Thus
far
it
is
-
1.
As
it
's
commanded
by
God
.
-
2.
As
requiring
a
special
and
more
solemn
performance
of
Moral
Duties
.
-
3.
As
necessary
,
for
preservation
of
Religion
amongst
men
.
The
Sabbath-Day
:
]
The
word
,
§
.
V
Remember
,
take
care
,
and
hee●
,
is
but
general
,
though
a
special
Item
;
yet
here
it
's
specified
by
the
Object
,
The
Sabbath-Day
;
and
the
end
,
the
Sanctification
of
it
.
For
the
thing
to
be
remembred
,
and
so
carefully
observed
,
was
the
Sanctification
of
that
time
.
The
word
Sabbath
,
taken
from
the
Hebrew
Language
,
and
used
in
many
Languages
of
the
World
,
signifies
1.
By
it self
Rest.
2.
Joyned
with
the
word
,
Day
,
a
time
of
Rest.
3.
A
certain
determinate
time
of
Rest.
4.
An
Holy
Rest
not
a
rest
from
all
Works
,
but
such
as
are
secular
.
5.
The
word
,
Day
,
doth
distinguish
it
from
Years
,
and
Moneths
,
and
Weeks
,
as
greater
and
longer
times
;
and
from
an
hour
,
as
a
shorter
measure
of
time
:
And
because
it
may
signifie
,
either
a
natural
day
of
24
hours
;
or
as
it
is
an
artificial
day
,
so
far
as
it
is
a
time
of
work
,
and
is
opposed
to
a
Night
,
which
is
a
time
appointed
by
God
for
man
to
rest
in
.
For
here
it
's
differenced
from
those
six
days
wherein
man
may
labour
,
and
do
his
secular
works
,
which
also
had
their
several
nights
,
and
times
of
rest
,
from
the
Creation
.
And
as
our
secular●work
,
on
other
days
,
is
not
confined
merely
to
the
time
of
Light
,
natural
from
the
Sun
approaching
unto
,
or
appearing
in
our
Horizon
;
no
more
is
this
Sabbath-Day
.
Yet
God
did
not
take
from
it
,
nor
deny
man
,
in
it
,
a
Night
,
as
a
time
of
Rest.
And
men
,
in
these
things
,
should
not
be
more
precise
than
God
would
have
them
to
be
.
It
's
not
material
,
whether
we
turn
it
,
The
Sabbath
;
or
,
A
Sabbath
,
though
The
Sabbath
is
more
emphatical
,
and
more
agreeable
to
the
Hebrew
,
Chaldee
,
Septuagim
;
all
which
put
a
double
Particle
,
One
upon
the
day
;
another
upon
Sabbath
,
Remember
The
Day
of
The
Sabbath
.
This
word
,
Sabbath-day
,
doth
not
determine
,
whether
it
should
be
one
day
in
a
Year
,
or
in
a
Moneth
,
or
in
a
Week
;
Whether
it
should
be
the
first
,
or
last
of
a
Week
,
or
any
of
the
intervenient
Days
:
neither
doth
it
inform
us
,
when
the
Week
begins
or
ends
.
Yet
that
People
of
the
Jews
might
easily
understand
,
that
he
meant
that
particular
Sabbath-Day
,
wherein
they
were
prohibited
to
gather
Manna
,
which
God
denyed
to
give
them
that
time
.
And
if
they
had
been
ignorant
of
this
,
they
might
easily
know
,
that
it
signified
such
a
time
,
as
God
should
determine
,
and
judge
sufficient
,
for
preservation
of
Religion
and
His
Worship
,
and
yet
leave
a
competent
portion
of
time
for
man's
necessities
.
This
appears
by
the
Explication
following
.
For
all
this
,
I
do
not
think
,
that
God
did
ever
make
such
account
of
this
or
that
seventh
day
,
as
that
one
and
the
same
should
be
of
necessity
,
and
of
universal
and
perpetual
Obligation
to
Jews
and
Gentiles
:
Neither
is
there
any
Morality
in
the
number
of
seven
,
or
any
necessary
dependence
of
the
continuance
of
Religion
upon
this
or
that
seventh
day
.
The
light
of
Natural
Reason
seems
unable
of
it self
to
know
this
time
;
yet
if
it
be
once
revealed
by
God
,
it
cannot
but
acknowledge
the
Equity
of
it
.
It
may
dictate
unto
us
,
that
if
God
once
determine
the
time
,
that
time
is
the
fittest
.
The
Heathens
might
have
some
Astronomical
knowledge
of
the
seventh
day
;
but
Theological
they
could
have
none
,
except
by
Tradition
.
To
sanctifie
it
]
This
is
the
principall
part
of
this
Commandement
,
§
.
VI
and
of
mans
duty
,
To
sanctifie
this
day
.
But
it
s
one
thing
for
God
,
another
thing
for
man
to
sanctifie
it
.
God
may
hallow
it
by
his
practise
,
as
he
did
the
first
7th
.
day
of
the
World
;
or
by
his
institution
,
and
command
:
For
his
command
,
institution
,
designation
of
the
day
makes
it
relatively
holy
,
distinguisheth
it
from
,
and
advanceth
it
above
other
dayes
,
and
binds
man
to
honour
it
in
his
practice
.
Man
sactifies
it
,
for
that
is
the
sanctification
here
intended
,
yet
presupposing
the
former
.
1.
When
he
es●eemes
and
accounts
that
day
such
as
God
hath
made
it
.
2.
When
not
onely
he
rests
from
secular
works
,
but
applyes
that
time
to
the
due
performance
of
those
heavenly
services
,
which
God
requires
of
him
especially
and
principally
on
this
day
.
It
's
a
time
wherein
the
soul
must
be
more
imployed
then
the
Body
:
it
's
a
time
wherein
we
must
converse
more
with
God
than
men
,
with
Heaven
than
with
earth
:
it
's
a
time
ordained
not
for
the
temporal
so
much
,
as
the
spiritual
,
and
eternal
good
of
man
:
it
's
a
time
wherein
we
must
not
onely
cease
from
our
worldly
labours
,
businesse
,
imployment
,
which
take
up
,
and
toyl
the
body
,
but
seques●er
our
hearts
from
worldly
thoughts
,
cares
,
a●fections
,
which
distract
our
minds
,
and
diviner
facultyes
.
Thus
instituted
of
God
,
and
thus
hallowed
of
man
,
it
s
the
best
,
and
most
excellent
,
and
noble
part
of
our
time
,
and
resembles
in
some
degree
that
eternal
Sabbath
,
which
we
hope
to
hallow
more
perfectly
in
heaven
:
When
we
shall
be
free
from
all
sin
and
sorrow
,
and
Rest
our selves
with
unspeakable
content
and
joy
in
our
God!
This
will
be
that
glorious
Festival
,
and
Holy-day
,
the
Sun
whereof
shall
never
set
but
ever
shine
!
For
it
shall
have
no
end
!
But
this
Blessed
and
Eternal
Sabbath
is
not
prepared
for
prophane
wretches
,
who
neglect
to
serve
their
God
on
earth
,
but
for
such
as
shall
be
most
care●ull
to
sanctifie
God
Sabbaths
in
this
life
.
For
the
more
carefull
we
are
of
the
one
,
the
more
sure
we
may
be
of
the
other
.
The
summe
of
the
Commandement
,
is
this
;
That
whatsoever
time
God
shall
determine
and
design
to
man
for
a
Sabbath
,
man
must
remember
it
,
and
be
very
carefull
not
onely
to
rest
in
it
,
and
forbear
his
secular
imployments
therein
,
but
he
must
be
carefull
to
sanctifie
it
in
the
holy
performance
of
Heavenly
services
without
distraction
.
After
the
words
of
the
Commandement
followes
the
explication
,
§
.
VII
Wherein
God
,
1.
Explaines
the
word
Sabbath
Day
,
and
determins
in
particular
what
day
he
meant
,
and
singles
it
out
from
amongst
the
rest
.
2.
Teacheth
him
how
to
sanctifie
it
.
3.
Gives
the
reason
why
he
did
determin
upon
that
day
for
Rest
and
sanctification
rather
then
upon
any
other
.
So
that
in
the
words
following
we
have
.
-
1.
The
determination
,
of
the
day
.
-
2.
The
sanctification
,
of
the
day
.
-
3.
The
reason
of
both
.
1.
The
determination
of
the
day
is
in
these
words
;
Six
dayes
shalt
thou
labour
,
and
do
all
thy
Works
;
but
the
7th
.
Day
is
the
Sabbath
of
the
Lord
thy
God
.
Herein
He
-
1.
Takes
out
of
mans
time
Six
dayes
,
and
assignes
them
for
secular
imployments
.
-
2.
He
pitcheth
upon
the
7th
,
which
he
appropriates
to
himself
,
and
designes
for
the
Sabbath
.
The
former
words
;
Six
dayes
shalt
thou
labour
and
do
all
thy
works
,
are
neither
a
Command
,
nor
a
Permission
,
nor
a
Toleration
,
nor
indulgence
in
strict
sense
,
whatsoever
they
may
imply
.
But
the
proper
intention
of
them
is
to
single
out
six
dayes
,
that
God
may
let
us
know
that
none
of
them
is
the
Sabbath
,
but
the
7th
.
following
.
They
first
presuppose
that
measure
of
time
we
call
a
week
,
according
to
the
number
of
the
first
seven
dayes
of
the
World
which
God
created
in
six
dayes
,
and
ceased
from
Creation
the
7th
.
2.
They
imply
that
the
Sabbath
is
weekly
.
3.
That
it
's
none
of
the
Six
dayes
.
In
these
six
dayes
man
may
labour
and
do
his
Work
,
and
all
his
Work
.
By
Mans
Work
may
be
meant
,
1.
The
work
of
sin
in
opposition
to
the
Works
of
God
,
and
of
the
Spirit
,
which
are
contrary
:
and
as
God
never
gave
any
liberty
,
so
he
never
granted
any
time
for
sin
.
From
sin
we
must
keep
a
Perpetual
Sabbath
.
2.
Mans
work
is
his
labour
and
imployment
in
the
affaires
of
this
world
,
which
are
lawfull
,
and
in
themselves
no
way
unlawfull
.
They
are
not
onely
lawfull
,
but
,
in
the
time
allotted
by
God
,
necessary
;
and
he
that
neglects
them
shall
offend
.
And
by
this
work
is
not
meant
onely
the
toyle
of
the
body
,
but
the
thoughts
,
cares
,
and
consultations
of
the
soul
:
which
both
are
unlawfull
on
the
Sabbath
,
not
onely
because
God
hath
exempted
all
that
time
from
them
,
but
also
because
they
will
distract
and
hinder
us
in
the
work
of
Sanctification
.
As
these
words
are
no
command
;
so
they
are
no
prohibition
of
serving
God
and
sequestring
some
part
of
the
Six
days
for
performance
of
heavenly
dutyes
.
For
as
man
upon
the
Sabbath
,
may
eat
and
drink
,
and
do
works
of
necessity
,
mercy
,
and
charity
;
so
upon
these
Six
dayes
,
he
may
and
must
serve
and
Worship
his
God
,
and
single
out
some
parts
of
them
for
that
purpose
.
Every
day
we
should
present
our selves
before
our
God
,
and
converse
with
him
,
and
make
some
part
of
it
a
Sabbath
.
And
if
by
Gods
gracious
providence
our
condition
be
such
,
as
that
we
enjoy
a
larger
measure
of
this
secular
time
then
ordinary
,
so
that
we
have
leasure
to
sanctifie
the
same
,
our
sin
is
great
,
if
we
neglect
the
opportunity
,
and
spend
our
precious
time
in
idlenesse
,
vanity
,
and
sin
,
or
needlesse
businesse
of
the
world
.
We
must
not
neglect
the
dutyes
of
our
calling
;
and
our
necessary
imployments
,
or
spend
our
spare
time
onely
in
contemptations
,
and
devotions
,
so
as
to
omit
the
opportunityes
that
God
hath
given
us
to
do
good
to
others
.
But
we
must
take
heed
le●●
we
turn
our
Religion
,
and
continued
devotion
into
formality
.
And
whereas
it
's
said
;
Thou
shalt
do
(
all
)
thy
,
Work
.
By
the
Particle
,
(
all
)
may
be
signified
all
kinds
of
secular
works
,
though
they
be
many
,
and
various
,
according
to
the
multitude
and
variety
of
employments
,
which
are
honest
and
beneficial
,
or
any
wayes
convenient
for
man
.
God
excepts
not
any
;
he
gives
full
liberty
and
latitude
as
mans
condition
shall
require
.
Yet
man
should
be
so
provident
,
and
so
diligent
especially
if
he
have
multitude
of
Businesse●s
,
as
to
finish
(
all
)
his
works
in
the
Six
dayes
,
so
as
not
to
entangle
,
or
distract
or
hinder
himself
in
religious
services
,
and
the
sanctification
of
the
7th
.
day
.
Neither
must
he
cast
himself
so
into
straits
,
as
to
impose
upon
himself
necessityes
upon
that
day
,
wherein
both
body
and
mind
should
be
free
and
prepared
to
Worship
his
God
.
For
though
works
of
necessity
may
be
done
that
day
,
yet
no
man
that
shall
create
necessityes
unto
himself
can
be
excused
.
The
next
words
,
§
VIII
(
But
the
7th
.
day
is
the
Sabbath
of
the
Lord
thy
God
)
inform
us
of
three
things
.
1.
That
the
Sabbath
is
one
day
in
seven
.
2.
The
Seventh
.
3.
That
this
Sabbath
is
the
Lords
;
not
onely
because
he
rested
in
it
,
and
did
blesse
,
and
sanctifie
it
;
but
because
though
he
be
Lord
of
all
time
,
yet
he
hath
separated
it
from
other
dayes
,
and
challengeth
a
special
propriety
in
it
,
so
that
man
must
not
have
so
much
as
the
use
of
that
time
for
his
work
,
but
must
consecrate
it
to
Gods
work
:
And
to
engrosse
this
day
to
our selves
for
wordly
employments
must
needs
be
Sacriledge
.
That
which
is
the
Lords
,
must
be
given
unto
to
the
Lord
.
Yet
here
it
may
be
a
question
;
When
the
Sabbath
did
commence
,
and
which
was
the
first
day
from
whence
we
must
begin
to
number
till
we
come
unto
the
7th
,
To
say
that
this
day
which
God
Commanded
Israel
to
observe
was
the
7th
,
day
of
Creation
,
wherein
God
rested
,
it
's
hard
to
prove
.
That
it
was
the
7th
.
weekly
from
the
first
falling
of
Manna
is
certain
;
and
so
no
doubt
,
they
understood
it
.
But
whether
that
fell
out
to
be
the
7th
,
of
the
Creation
,
who
can
tell
?
It
might
be
so
,
and
it
might
be
otherwise
.
Yet
herein
we
have
no
need
to
perplex
our selves
.
As
they
knew
their
Sabbath
,
so
we
do
ours
.
Time
in
it self
is
neither
holy
,
nor
unholy
.
It
s
holy
(
ab
extrinseco
)
from
Gods
command
,
and
mans
observation
of
i●
.
Let
us
be
carefull
to
do
our
duty
which
is
sincerely
to
sanctifie
our
7th
.
day
,
which
is
the
next
thing
in
the
explication
.
2.
In
it
thou
shalt
do
no
Manner
of
Work
,
§
IX
or
,
thou
shalt
not
do
any
work
.
In
the
former
Six
dayes
all
work
,
any
work
except
the
work
of
sin
might
be
done
;
in
this
,
not
any
work
.
And
in
these
words
,
with
those
which
immediately
follow
,
we
may
observe
and
consider
.
1.
What
it
is
to
sanctifie
.
2.
Who
the
persons
be
that
are
commanded
to
sanctifie
this
day
.
1.
The
sanctification
is
understood
by
the
cessation
and
rest
.
The
rest
is
,
we
must
not
do
any
work
;
where
by
work
is
meant
secular
work
,
such
as
may
be
done
lawfully
in
the
six
dayes
.
These
are
not
onely
such
works
as
toyle
the
body
,
but
also
such
as
distract
▪
and
take
up
the
Soul
.
Therefore
here
is
forbidden
Travayling
,
and
passing
from
place
to
place
,
either
on
foot
or
horse-back
,
or
any
other
wayes
;
all
labours
of
husbandry
,
of
trades
,
and
manufactures
;
all
secular
studyes
,
and
exercises
in
humane
learning
,
all
consultations
debates
and
resolutions
about
State-affaires
;
all
judicial
proceedings
in
secular
Courts
;
all
playes
,
sports
,
recreations
,
which
either
toyl
the
body
or
distract
the
soul
,
and
take
up
so
much
of
this
holy
time
as
secular
businesses
do
;
all
thoughts
and
cares
about
worldly
things
,
all
words
,
and
conferences
,
so
farr
as
they
are
inconsistent
with
the
holy
observation
of
the
time
.
For
mans
works
imply
all
these
.
Yet
this
clause
doth
not
prohibit
such
works
,
as
are
no
wayes
prophane
,
but
rather
tend
unto
the
sanctification
of
the
day
.
The
Jewes
might
circumcise
upon
that
day
;
The
Priests
might
kill
their
Sacrifices
,
and
make
their
fires
to
burn
them
.
The
Disciples
must
pluck
ears
of
Corn
,
and
eat
them
:
Our
Saviour
might
heal
the
sick
.
Any
man
might
Water
and
fodder
his
Cattle
,
or
lift
up
a
beast
fallen
into
a
ditch
,
or
deliver
man
or
beast
out
of
danger
.
All
which
inform
us
,
1.
That
necessary
works
,
and
such
as
tend
to
the
preservation
of
man
or
beast
are
lawfull
to
be
done
this
day
.
2.
That
all
such
works
as
tend
to
the
sanctification
may
be
done
likewise
.
People
may
travail
to
the
place
of
assembling
,
to
hear
the
Word
of
God
,
to
pray
,
to
perform
holy
dutyes
.
The
Minister
may
study
to
prepare
himself
,
may
preach
,
and
teach
,
and
do
other
ministerial
works
,
even
unto
wearinesse
.
We
may
eat
,
and
drink
,
refresh
our selves
,
visit
the
sick
,
heal
them
,
administer
Physick
,
relieve
the
poor
,
and
not
prophane
the
time
.
This
was
the
Rest
:
Yet
what
was
the
end
of
this
Rest
?
For
this
was
but
to
prepare
and
make
way
to
a
far
more
noble
work
,
to
which
this
rest
was
subordinate
.
For
surely
't
was
not
Gods
intention
to
command
man
to
cease
from
his
secular
works
to
do
worse
,
or
to
do
nothing
.
For
if
the
thing
commanded
had
been
onely
rest
,
then
a
Beast
might
keep
the
Sabbath
as
well
as
Man
,
and
receive
as
much
benefit
from
it
.
Therefore
this
time
was
subordinate
to
an
higher
end
then
rest
:
and
rest
was
ordayned
for
a
diviner
imployment
,
as
the
service
of
our
God
,
and
the
sanctification
of
our
souls
.
For
we
must
Remember
the
Sabbath
day
to
sanctifie
it
:
But
it
cannot
be
a
Sabbath
except
we
rest
;
it
cannot
be
sanctified
except
we
apply
,
and
consecrate
that
time
of
rest
to
God
and
the
service
of
his
glorious
Majesty
.
The
Jewes
were
directed
by
the
Prophet
how
to
observe
a
Sabbath
in
these
words
:
If
thou
turn
away
thy
foot
from
the
Sabbath
,
from
doing
thy
pleasure
on
mine
holy
day
,
and
call
the
Sabbath
a
delight
,
the
holy
of
the
Lord
,
honourable
,
and
shalt
honour
him
,
not
doing
thine
own
wayes
,
nor
finding
thine
own
pleasure
,
nor
speaking
thine
own
words
;
then
thou
shalt
delight
thy self
in
the
Lord
,
Esay
.
58.
13.
14.
In
which
words
we
have
.
-
1.
A
Prec●pt
.
-
2.
A
promise
of
Reward
.
The
matter
of
the
precept
is
the
sanctification
of
the
Sabbath
,
by
which
Synechdochically
is
understood
mans
duty
unto
God
.
For
to
sanctifie
the
Sabbath
sincerely
includes
all
the
dutyes
of
the
first
table
,
which
have
God
for
their
immediate
object
.
In
this
sactification
we
may
observe
.
-
1.
The
quality
of
the
day
.
-
2.
The
observation
of
it
.
1.
The
qualityes
are
these
:
-
1.
It
's
a
Sabbath
and
day
of
rest
.
-
2.
It
's
Gods
day
.
-
3.
It
's
holy
,
Gods
holy
day
.
-
4.
It
's
honourable
,
and
more
excellent
then
other
days
.
2.
The
observation
requires
,
-
1.
That
we
rest
,
and
that
▪
-
1.
From
our
sin
,
and
our
vain
pleasures
.
-
2.
From
our
own
Labours
,
Works
,
Words
,
and
all
secular
acts
.
-
2.
That
we
consecrate
it
unto
God
with
joy
and
delight
,
so
that
our
observation
may
answer
the
quality
of
the
day
,
and
tend
to
the
glory
of
God
.
The
persons
charged
with
this
Duty
,
§
VI
are
,
-
1.
Every
one
who
is
sui
juris
,
and
can
dispose
of
himself
for
labour
and
rest
.
-
2.
Those
persons
are
either
Superiours
,
or
Inferiours
.
Superiours
are
either
private
,
as
Parents
and
Masters
of
Families
;
or
publick
,
as
Magistrates
and
Governours
:
And
these
must
1.
In
their
own
persons
rest
and
sanctifie
this
day
.
2.
They
must
cause
others
,
subject
to
their
power
,
so
far
as
in
them
is
,
to
do
the
like
:
For
as
they
are
charged
,
so
they
must
have
care
of
the
persons
subject
unto
them
,
and
use
all
means
to
cause
them
to
serve
their
God
,
and
obey
Him
,
as
well
as
themselves
.
In
this
respect
it
's
true
,
that
Magistratus
est
custos
utriusque
tabulae
,
and
so
is
every
Superiour
invested
with
power
.
The
Inferiours
,
are
either
rational
,
or
irrational
.
Rational
,
are
either
members
of
the
Family
,
or
of
the
State
,
or
Church
,
or
Strangers
.
Members
of
the
Family
are
either
Children
,
as
Sons
and
Daughters
,
or
Servants
,
as
Man-servants
,
Maid-servants
.
Strangers
,
are
either
strangers
in
a
Family
,
or
in
a
City
,
and
they
may
be
Native
or
Aliens
,
and
Aliens
may
be
Proselytes
,
and
incorporate
,
or
not
incorporate
.
Irrational
,
as
Ox
or
Ass
,
or
any
Beast
that
is
used
for
travel
,
or
labour
,
in
carrying
▪
or
other
Works
of
Husbandry
.
This
last
of
Brutes
is
not
so
to
be
understood
,
as
though
the
Law
were
given
to
Brutes
,
and
irrational
Creatures
:
For
they
are
not
capable
of
Laws
.
The
Law
is
not
given
to
them
,
but
of
them
.
It
's
given
to
Man
,
who
is
the
Owner
and
Master
of
the
Beast
.
1.
That
he
might
be
merciful
unto
his
Beast
:
For
God
will
not
have
man
to
be
cruel
unto
his
labouring
and
harmless
Beast
:
For
he
that
is
cruel
to
these
will
be
cruel
to
his
Servants
,
and
such
as
are
under
his
power
.
2.
Because
his
Beast
could
not
be
used
for
Travail
,
Carriage
,
Draught
,
Plowing
,
treading
out
the
corn
,
or
other
service
,
except
some
man
,
as
the
Master
,
or
his
children
,
or
his
Servants
direct
them
,
and
make
that
use
of
them
.
And
from
hence
it
's
evident
,
That
one
end
of
this
Commandement
was
the
refreshment
of
Man
and
Beast
:
and
God
,
in
this
,
had
respect
unto
poor
Servants
,
who
might
by
cruel
and
covetous
Masters
be
abused
and
oppressed
,
and
also
debarred
from
the
service
of
their
God
,
to
the
hazard
of
their
poor
souls
.
Poor
Servants
had
Souls
,
as
well
as
the
best
,
were
bound
to
serve
their
God
,
and
had
as
much
need
of
Spiritual
comfort
,
as
free
men
,
or
their
Masters
.
And
in
those
days
,
if
any
Servants
were
under
cruel
and
prophane
Masters
,
their
case
was
lamentable
:
For
being
either
taken
in
War
,
or
sold
,
or
born
Servants
,
their
Masters
might
force
them
to
labour
that
day
,
or
to
suffer
cruelly
,
if
the
Magistrate
did
not
relieve
them
.
These
words
signifie
,
that
no
man
in
power
should
suffer
any
,
Subject
unto
them
,
to
prophane
the
Sabbath
,
so
far
as
they
could
hinder
it
.
Neither
did
this
charge
unto
Superiours
excuse
Inferiours
,
who
had
liberty
to
sanctifie
this
day
,
if
they
did
neglect
,
or
prophane
it
.
And
such
as
were
restrained
,
were
bound
to
use
all
means
to
obtain
this
liberty
to
serve
their
God
.
To
say
,
that
this
Commandement
was
given
of
Servants
,
not
unto
Servants
,
is
not
true
:
For
then
it
would
follow
,
that
if
they
had
good
and
Religious
Masters
,
or
such
as
would
permit
them
to
observe
the
day
,
yet
they
were
not
bound
unto
that
duty
,
neither
did
they
offend
,
if
they
did
prophane
it
.
So
far
,
indeed
,
as
they
were
merely
passive
,
and
subject
to
the
absolute
power
of
their
Superiours
,
who
would
in
no
wise
suffer
them
to
rest
,
and
sanctifie
this
day
,
when
they
desired
it
,
and
they
should
every
way
endeavour
to
enjoy
this
liberty
,
and
after
all
this
could
not
,
then
the
sin
must
lye
upon
their
Masters
and
Superiours
,
upon
whom
God
would
charge
it
,
and
that
heavily
too
.
And
let
all
Inferiours
who
enjoy
this
liberty
,
be
thankful
to
their
God
,
who
hath
shewed
such
great
mercy
to
them
.
The
reason
of
the
Institution
of
the
Sabbath
follows
;
§
IX
And
it
's
from
the
end
,
which
,
in
general
,
is
the
remembrance
of
some
great
and
glorious
work
of
God
,
for
which
he
ought
to
be
praised
and
glorified
.
One
Reason
why
the
Israelites
must
rest
,
and
also
give
liberty
to
their
Servants
to
rest
,
is
,
because
they
themselves
were
Servants
in
the
Land
of
Aegypt
,
and
had
little
intermission
granted
them
either
for
to
refresh
their
Bodies
,
or
sanctifie
Holy
Times
.
And
this
very
rest
and
liberty
might
put
them
in
mind
of
their
great
deliverance
,
and
stir
them
up
to
thankfulness
upon
their
Sabbath-days
,
Deut.
5.
15.
Another
Reason
,
and
the
same
more
general
,
was
,
from
the
great
work
of
Creation
,
worthy
of
eternal
remembrance
.
And
herein
God
is
a
Pattern
,
and
proposeth
his
own
example
unto
man
for
imitation
;
that
as
he
in
six
days
created
Heaven
and
Earth
,
and
rested
the
seventh
day
,
and
so
sanctified
,
and
honoured
it
above
other
days
;
so
man
might
labour
six
days
,
and
rest
the
seventh
,
and
sanctifie
it
to
the
Lord
.
This
example
doth
more
distinctly
and
clearly
inform
man
,
that
the
World
was
not
from
everlasting
,
but
had
beginning
,
and
that
God
did
create
it
,
and
so
became
the
universal
and
supream
Lord
of
Heaven
and
Earth
,
by
the
Work
of
six
days
.
The
seventh
day
,
wherein
he
rested
from
his
work
,
was
a
fit
time
for
man's
rest
,
that
on
that
day
man
might
contemplate
the
glorious
Works
of
God
,
acknowledge
God
to
be
the
Creatour
,
and
every
Sabbath
say
,
Thou
art
worthy
,
Oh
Lord
,
to
receive
glory
,
honour
,
and
power
:
for
thou
hast
created
all
things
,
and
for
thy
pleasure
they
are
,
and
were
created
,
Rev.
4.
11.
Besides
the
example
of
God's
labour
,
rest
,
and
Sanctification
,
He
knew
that
six
days
in
the
week
was
a
fit
proportion
of
time
for
man's
secular
works
,
and
one
in
seven
,
for
Diviner
Employments
.
And
this
is
given
the
reason
,
why
God
sanctified
the
seventh
day
,
and
blessed
it
,
because
that
after
,
in
six
days
,
He
had
created
Heaven
,
and
Earth
,
He
rested
the
7th
day
.
And
howsoever
this
great
Work
of
Creation
is
never
to
be
forgotten
by
Man
,
yet
because
to
sinful
man
,
the
Work
of
Redemption
is
a
greater
blessing
;
Therefore
the
first
day
of
the
Week
,
being
the
day
of
Christ's
Resurrection
,
and
the
Restauration
of
Mankind
,
is
more
to
be
observed
and
remembred
.
The
Lord
said
unto
Judah
,
Behold
,
the
days
come
,
when
it
shall
be
no
more
said
,
The
Lord
liveth
,
which
brought
up
the
Children
of
Israel
out
of
the
Land
of
Aegypt
;
But
the
Lord
liveth
,
that
brought
the
Children
of
Israel
from
the
Land
of
the
North
,
&c.
Jer.
16.
14
,
15.
So
it
may
be
said
to
us
Christians
,
since
the
time
of
Christ's
glorification
,
That
it
shall
be
no
more
said
,
the
Lord
liveth
,
that
in
six
days
made
Heaven
and
Earth
,
and
rested
the
7th
day
:
But
the
Lord
liveth
,
who
after
His
Death
and
cruel
Passion
is
risen
again
,
and
hath
redeemed
sinful
man
from
Hell
,
and
Eternal
Death
.
For
if
two
great
Blessings
be
received
,
one
after
the
other
,
the
latter
,
and
the
greater
is
more
to
be
remembred
,
and
the
time
thereof
rather
to
be
observed
.
Therefore
we
do
not
observe
the
7th
day
,
wherein
God
rested
from
the
Work
of
Creation
,
but
the
first
day
,
wherin
Christ
rose
again
,
and
rested
from
His
Work
of
Humiliation
.
And
though
therein
we
do
not
forget
the
Work
of
Creation
,
yet
we
rather
remember
the
Work
of
Redemption
,
and
glorifie
our
God
for
the
same
.
From
this
Explication
of
the
Words
of
God
we
may
understand
,
§
XII
what
is
here
commanded
,
and
what
is
here
forbidden
.
The
things
commanded
are
two
:
1.
Rest
,
For
we
must
remember
a
Sabbath
,
and
in
the
same
we
must
do
no
manner
of
work
.
2.
Sanctification
,
For
we
must
remember
the
Sabbath-day
to
sanctifie
it
.
Rest
,
is
two-fold
.
-
1.
Of
the
Body
.
-
2.
Of
the
Mind
;
and
in
both
these
we
must
rest
.
1.
The
Body
must
rest
from
secular
works
,
which
hinder
and
disturb
us
in
the
service
of
our
God
.
2.
The
Soul
must
cease
from
such
Thoughts
,
Cares
,
Meditations
,
and
Affections
,
which
as
much
distract
us
in
the
Worship
of
our
God
,
as
labours
of
the
Body
do
.
Again
,
bodily
works
of
man
,
as
man
endued
with
understanding
,
cannot
be
done
without
the
Soul
,
attending
,
directing
,
and
moving
it
,
much
less
can
Heavenly
Duties
be
performed
without
the
Soul
,
which
in
the
time
of
these
Services
must
be
drawn
off
from
the
World
,
and
sixed
upon
far
more
excellent
Objects
.
And
because
many
Games
and
Sports
,
which
are
accounted
Recreations
,
do
as
much
toyl
the
Body
,
and
distract
and
take
up
the
Soul
,
as
secular
Works
do
,
therefore
we
must
needs
judge
them
to
be
contrary
to
the
Rest
here
commanded
.
And
our
very
words
of
Conference
and
Discourse
,
upon
this
time
,
may
be
such
,
as
are
neither
consistent
with
the
Rest
,
nor
the
Sanctification
required
in
this
Precept
.
Yet
this
Rest
is
not
to
be
so
strictly
taken
,
as
though
all
kind
of
Work
,
and
Bodily
Labour
were
unlawful
on
this
day
.
Therefore
,
1.
Works
of
Necessity
may
be
done
this
day
:
and
which
those
are
,
the
Light
of
Reason
,
is
sufficient
to
determine
:
as
to
save
Man
or
Beast
,
in
danger
to
receive
harm
or
p●rish
,
if
not
that
day
relieved
.
Therefore
,
the
very
Pharisees
,
who
were
so
precise
in
the
observation
of
the
outward
Rest
,
could
not
deny
unto
our
Saviour
,
but
that
upon
the
Sabbath
it
was
lawful
to
lift
a
Beast
out
of
a
Pit
or
Ditch
▪
into
which
it
was
then
fallen
.
And
upon
the
same
ground
,
it
cannot
be
unlawful
on
that
day
to
fight
and
defend
our selves
,
against
an
Enemy
.
2.
Works
which
tend
to
the
refreshment
and
ordinary
preservation
of
Man
and
Beast
cannot
be
unlawful
.
Therefore
,
on
this
day
we
cloath
our selves
,
and
take
our
ordinary
food
and
repast
;
and
a
Beast
may
be
watered
,
and
fed
this
day
,
as
well
as
others
.
3.
Works
which
tend
unto
the
Sanctification
of
the
Day
are
not
prohibited
:
For
we
may
travail
unto
,
and
return
from
the
places
of
publick
Assemblies
for
Prayer
,
Reading
,
Preaching
,
and
other
Divine
Services
.
The
Priests
,
under
the
Law
,
did
kill
their
Sacrifices
,
and
so
prophaned
the
Sabbath
,
and
were
blameless
,
Math.
12.
5.
And
it
was
thought
no
prophanation
,
to
circumcise
an
Infant
upon
that
day
,
Joh.
7.
23.
Of
this
nature
is
the
toyl
and
labour
of
the
Ministers
in
their
several
Congregations
.
4.
Neither
is
any
work
of
mercy
,
as
visiting
the
Sick
,
administring
Physick
,
relieving
the
Poor
,
and
such
like
,
contrary
to
this
Rest.
And
the
reason
of
all
this
is
,
because
the
Sabbath
is
for
man
,
and
not
man
for
the
Sabbath
:
and
therein
God
intended
our
good
,
not
our
hurt
.
The
principal
thing
required
,
is
the
sincere
Worship
of
God
,
from
an
heart
seriously
bent
,
and
inclined
thereunto
:
nor
the
performance
of
some
outward
piece
of
service
,
in
such
a
precise
nick
of
time
▪
Yet
we
must
take
care
always
to
have
a
sanctified
heart
,
and
a
desire
to
sanctifie
the
same
,
and
what
we
lose
one
time
,
we
must
endeavour
to
recompence
at
another
.
The
second
Duty
here
commanded
,
§
XIII
is
Sanctification
of
the
Day
:
and
this
is
the
principal
Duty
●o
which
Rest
is
subordinate
.
For
as
there
can
be
no
Sanctification
without
Rest
;
so
there
can
be
no
Rest
acceptable
to
God
,
but
that
which
tends
to
Sanctification
:
An
Holy
Rest
is
the
thing
here
commanded
.
It
must
be
the
Rest
of
a
Man
,
and
not
of
a
Beast
,
and
the
Rest
of
an
Holy
Man
,
as
Holy
.
Therefore
,
this
Commandement
presupposeth
Man
to
be
habitually
sanctified
:
For
an
unsanctified
man
cannot
sanctifie
a
Sabbath
,
as
God
requires
it
to
be
sanctified
.
This
Sanctification
consists
in
the
performance
of
Holy
Duties
in
the
Worship
of
God
.
The
Object
of
this
Worship
,
must
be
God
alone
:
The
parts
of
the
Worship
must
be
such
as
He
hath
instituted
:
and
the
acts
of
Worship
must
be
performed
by
persons
,
who
are
sanctified
,
and
in
an
holy
manner
.
And
to
consecrate
this
7th
Day
to
these
Holy
Services
,
is
the
very
thing
here
prescribed
.
Therefore
,
to
this
Sanctification
is
required
,
1.
A
knowledge
of
the
day
,
that
it
's
determined
by
God
.
2.
A
preparation
of
the
whole
man
,
with
a
desire
and
resolution
to
observe
it
.
3.
An
actual
application
of
that
time
,
to
a
performance
of
Religious
Duties
:
and
whatsoever
Works
tend
most
to
the
glory
of
God
,
those
do
most
sanctifie
the
Day
.
This
is
the
reason
why
Christ's
miraculous
Cures
did
not
prophane
this
day
,
and
that
Works
of
Mercy
are
so
suitable
to
this
time
.
Though
publick
,
and
Congregational
Duties
are
principally
intended
;
yet
Family
,
and
Closet-Duties
are
required
:
and
though
other
days
may
be
sanctified
and
observed
,
as
times
of
Humiliation
or
Thanksgiving
,
yet
this
is
done
upon
a
more
,
general
ground
,
and
not
by
vertue
of
this
Commandement
,
which
is
confined
to
the
Seventh
Day
.
What
the
particular
services
of
the
Sabbath
be
,
I
need
not
mention
:
For
they
are
such
as
God
hath
instituted
;
and
the
principal
are
Word
and
Prayer
,
as
you
heard
in
the
Explication
of
the
second
Precept
.
The
sins
here
forbidden
,
are
,
1.
All
prophane
and
sinful
thoughts
,
§
XIV
words
,
and
deeds
,
which
unhallow
all
times
,
and
especially
this
.
These
are
sins
in
the
six
days
,
but
more
heynous
sins
on
the
seventh
.
2.
All
secular
thoughts
,
words
,
deeds
,
which
are
contrary
unto
,
and
non-consistent
with
,
the
Rest
and
sanctification
of
this
time
,
and
with
Diviner
Employments
.
These
are
lawful
at
other
times
,
unlawful
in
this
.
3.
The
neglect
of
Holy
Duties
in
this
time
of
Rest.
For
though
we
should
rest
this
day
,
not
onely
from
all
secular
labours
and
works
,
but
also
from
worldly
thoughts
,
and
motions
of
the
mind
(
if
it
were
possible
)
and
not
apply
our selves
to
Religious
Worship
;
yet
the
Day
remains
to
us
unsanctified
.
4.
All
prophane
Sports
,
yea
,
and
all
Recreations
,
which
hinder
and
distract
us
in
the
service
of
our
God
.
5.
All
Hypocritical
,
all
irreverent
;
yea
,
all
imperfect
performance
of
Holy
Duties
.
Men
may
be
strict
,
zealous
,
devout
in
the
outward
parts
of
Religion
,
and
yet
stand
at
a
great
distance
from
their
God
.
For
God
requires
not
any
kind
of
Sanctification
of
this
day
,
but
that
which
is
hearty
and
sincere
.
And
because
our
best
service
is
imperfect
,
therefore
we
can
keep
no
perfect
Sabbath
on
Earth
:
that
is
reserved
for
Heaven
.
Let
us
therefore
endeavour
the
best
,
aim
at
perfection
,
desire
pardon
of
defects
,
and
long
after
the
estate
of
glory
;
wherein
we
shall
perfectly
hallow
an
Eternal
Sabbath
before
the
Eternal
King
.
There
he
many
causes
of
the
prophanation
,
§
XV
and
impediments
of
the
Sanctification
of
this
holy
time
,
and
we
should
take
notice
of
them
.
1.
Some
are
Atheists
,
who
are
devoid
of
Faith
,
and
the
fear
of
God
.
These
believe
not
,
that
there
is
a
God
who
will
judge
the
World
,
and
render
to
every
one
according
to
their
Works
:
They
fear
not
His
Divine
Power
and
Majesty
.
They
have
no
care
to
worship
Him
.
They
perswade
themselves
,
that
all
Religious
Service
is
vain
,
and
that
the
Worship
of
a
Deity
hath
no
better
reason
and
ground
,
then
the
fancy
and
conceit
of
some
precise
superstitious
Fools
.
They
think
that
the
Rest
,
and
Sanctification
of
every
7th
day
,
is
a
needless
expence
,
and
loss
of
time
,
to
the
hinderance
and
neglect
of
many
considerable
businesses
.
2.
Some
,
though
not
so
prophane
,
do
not
consider
how
much
the
Preservation
,
and
continuance
of
Religion
,
depends
upon
the
observation
of
Holy
Sabbaths
.
Take
these
away
,
you
shall
by
Experience
find
,
that
Religion
will
decay
,
and
that
in
a
short
time
.
We
,
by
the
Light
of
Nature
,
may
easily
understand
,
that
there
is
a
time
necessarily
required
for
the
dispatch
of
all
business
:
and
if
so
,
then
the
Religious
Service
of
our
God
,
and
the
Salvation
of
our
Souls
,
are
the
greatest
,
and
most
weighty
businesse
we
have
to
do
in
this
World
:
and
therefore
do
of
necessity
require
,
and
may
justly
challenge
,
not
onely
some
time
,
but
a
competent
and
due
proportion
of
time
.
Yet
we
find
,
that
men
of
great
understanding
,
and
very
prudent
in
these
Earthly
things
,
are
very
inconsiderate
and
imprudent
in
this
particular
.
3.
Some
take
no
notice
of
those
Characters
God
hath
imprinted
upon
some
days
,
and
by
some
glorious
work
done
on
them
,
honoured
them
,
and
made
them
more
excellent
then
other
days
.
They
do
not
consider
,
that
the
Jews
being
the
people
of
God
(
from
whom
Salvation
was
)
observed
,
and
that
according
to
God's
Command
and
Example
,
one
day
in
seven
;
and
that
Christians
,
from
the
Apostles
days
,
have
consecrated
the
7th
part
of
their
time
unto
God
,
and
that
by
sufficient
Warrant
from
Heaven
.
And
this
forgetfulness
,
and
want
of
consideration
,
is
one
cause
of
their
neglect
,
and
dis-esteem
of
the
Sabbath
.
4.
Some
do
know
,
believe
,
and
profess
these
things
;
yet
are
Worldly-minded
,
neg●igent
in
matters
of
Religion
,
and
at
all
times
,
and
so
on
the
Sabbath
are
indisposed
to
Heavenly
Duties
:
so
that
they
hallow
no
time
,
and
unhallow
this
sacred
time
,
which
God
doth
arrogate
to
himself
.
And
such
as
being
Earthly
minded
,
are
most
active
in
secular
business
,
are
most
careless
and
negligent
in
the
observation
of
God's
Sabbath
.
5.
The
want
of
preparation
before
we
enter
upon
the
Sabbath
,
and
Divine
Service
,
our
careless
carriage
in
the
performance
of
Holy
Duties
,
and
our
intermixing
of
secular
business
,
prophane
though●s
and
discourses
must
needs
abate
,
and
that
very
much
of
the
sanctification
of
the
Day
.
6.
Some
are
perswaded
that
all
days
,
since
the
abolition
of
the
Jewish
Polity
,
are
alike
:
and
therefore
it
is
Jewish
or
Superstitious
,
to
observe
any
determinate
time
,
and
to
prefer
one
day
above
another
.
7.
Some
,
out
of
a
Spiritual
Pride
,
and
high
conceit
of
themselves
,
as
above
all
Ordinances
,
neglect
Sacraments
and
Sabbaths
,
as
far
below
their
high
attainments
.
The
Reasons
to
perswade
us
to
sanctifie
the
Sabbath
are
many
,
§
XVI
and
in
general
,
the
same
with
those
which
bound
the
Jews
,
and
therefore
must
be
sought
in
the
Old
Testament
,
in
Moses
,
and
the
Prophets
.
1.
God
commands
us
to
sanctifie
His
Sabbath
,
and
repeats
this
Command
many
times
.
And
though
their
Weekly
Sabbath
was
not
the
same
with
ours
,
for
the
particular
Day
;
yet
the
end
,
and
many
particular
Duties
of
Sanctification
are
the
same
.
2.
As
the
Jewish
Religion
,
so
the
Christian
,
depends
much
upon
the
Sabbath
:
and
as
theirs
was
necessary
for
the
continuance
of
their
Religion
,
so
ours
is
for
the
continuance
of
ours
.
3.
God
did
severely
,
and
many
times
,
prohibit
the
Prophanation
of
this
sacred
time
.
4.
When
,
and
where
it
's
neglected
,
and
prophaned
wholly
,
or
in
part
,
there
Religion
decays
accordingly
,
and
that
in
a
short
time
.
5.
He
hath
promised
to
such
as
shall
observe
his
Sabbath
,
many
,
and
great
Blessings
,
both
Temporal
and
Spiritual
,
publick
and
private
,
to
particular
Persons
,
Nations
,
and
Common-wealths
.
And
in
these
Promises
,
he
did
not
so
much
regard
this
or
that
7th
day
,
as
the
continuance
of
Religion
,
by
the
Sactification
of
such
Times
,
as
he
himself
should
determine
.
6.
He
hath
threatned
most
fearful
Judgments
to
be
inflicted
upon
them
,
who
shall
,
by
neglect
of
Holy
Duties
,
or
by
Worldly
and
Bodily
Labours
,
and
Employments
,
or
any
other
way
,
prophane
the
same
.
7.
According
to
these
Promises
and
Threats
,
he
hath
dealt
not
onely
with
private
Persons
,
but
Kingdoms
,
and
States
.
For
he
hath
blessed
such
as
did
observe
the
Sabbath
,
and
cursed
such
as
did
prophane
it
.
This
is
evident
,
not
onely
from
the
History
of
the
Scriptures
,
but
from
his
Judgments
,
in
all
Times
.
We
might
easily
,
by
observation
,
understand
it
in
our
Times
:
It
's
somewhat
remarkable
,
and
not
altogether
to
be
neglected
,
that
even
in
this
Nation
,
upon
the
publike
allowance
of
Sports
and
Recreations
upon
the
Lords
Day
,
which
is
our
Christian
Sabbath
,
Civil
and
Bloody
Wars
,
and
ruine
of
the
Royal
Family
,
should
so
shortly
follow
▪
and
that
the
hand
of
God
should
be
most
against
those
,
who
by
Writing
,
Words
,
or
Practise
,
had
maintained
the
lawfulness
of
that
Doctrine
.
I
forbear
to
cite
the
particular
places
of
Scripture
,
whence
these
Reasons
are
taken
and
the
Examples
of
God's
Judgments
;
because
this
is
done
already
by
many
others
,
who
have
written
of
the
Sabbath
.
Before
I
conclude
this
Doctrine
of
the
Sabbath
,
§
XVII
it
will
be
expedient
to
say
something
of
the
Lords
Day
,
which
we
Christians
observe
;
and
,
as
Christians
,
are
bound
to
sanctifie
.
These
things
,
I
suppose
,
will
be
granted
by
rational
and
impartial
men
,
1.
That
we
under
the
Gospel
,
are
as
much
bound
to
serve
and
worship
God
,
as
the
Jews
were
under
the
Law
.
2.
That
the
Lords-Day
is
as
necessary
for
the
preservation
and
continuance
of
Religion
as
the
Jewish
Sabbath
was
.
3.
It
's
as
fit
,
and
as
due
proportion
of
time
,
as
theirs
was
:
For
our
condition
,
in
respect
of
the
business
▪
and
necessities
of
this
life
,
did
not
differ
from
theirs
,
but
is
the
same
.
4.
It
's
as
useful
,
and
conducing
to
our
Spiritual
good
,
and
the
attaining
of
our
Eternal
Sabbath
as
theirs
.
5.
It
's
the
7th
part
of
our
time
,
and
a
7th
day
in
order
,
as
theirs
also
was
;
and
so
consecrates
no
less
time
to
God
,
but
so
much
as
the
Commandement
requires
.
6.
The
morality
of
the
Commandement
,
and
the
principal
thing
therein
aimed
at
,
is
not
this
,
or
that
7th
day
;
but
this
,
or
that
7th
day
,
which
God
shall
determine
for
Sanctification
.
7.
As
God
set
a
Character
upon
their
Day
,
so
He
hath
upon
ours
.
Upon
the
7th
Day
He
rested
from
the
great
Work
of
Creation
,
and
therefore
sanctified
and
blessed
it
,
and
honoured
it
above
other
days
:
and
,
in
remembrance
of
the
great
and
glorious
▪
Work
of
Creation
,
He
commanded
the
Day
to
be
observed
:
So
upon
the
first
Day
of
the
Week
,
when
Christ
had
finished
His
great
Work
of
Redemption
He
began
His
Everlasting
Sabbath
.
For
upon
this
Day
He
rose
again
;
upon
this
Day
He
sent
down
the
Holy
Ghost
;
and
by
these
two
glorious
Works
He
honoured
this
Day
above
all
others
,
even
above
their
Sabbath
.
The
Creation
was
a
glorious
Work
;
the
Redemption
is
more
glorious
:
The
Creation
is
a
great
benefit
;
the
Redemption
is
greater
.
And
if
we
must
remember
the
former
,
we
must
much
more
remember
the
latter
.
If
the
Day
whereon
He
rested
from
the
former
,
be
fit
to
be
observed
,
much
more
is
the
Day
wherein
He
rested
from
the
latter
.
The
Resurrection
of
the
Son
of
God
made
Man
and
the
sending
down
of
the
Holy
Ghost
are
never
to
be
forgotten
,
but
eternally
to
be
remembred
by
Christians
:
For
upon
them
depend
our
Eternal
Salvation
;
and
without
them
we
cannot
attain
unto
,
or
enter
into
our
Everlasting
Rest.
And
he
is
unworthy
the
Name
,
much
more
the
Priviledges
of
a
Christian
,
that
will
not
remember
these
things
.
And
we
can
hardly
find
any
to
have
dis-esteemed
,
or
neglected
this
Day
,
but
they
were
either
prophane
Wretches
,
or
giddy
Sectaries
,
and
Hereticks
.
For
the
alteration
of
the
Day
to
be
sanctified
,
§
XVIII
there
was
great
reason
:
For
1.
Seeing
Christ
did
not
rise
again
,
nor
send
down
the
Holy
Ghost
upon
the
Iewish
Sabbath
,
but
upon
the
first
day
of
the
Week
,
there
was
more
reason
to
observe
this
our
first
,
then
that
their
last
Day
of
the
Week
.
And
surely
,
seeing
Christ
could
have
risen
upon
their
Sabbath
,
and
sent
down
the
Holy
Ghost
upon
that
Day
,
and
yet
did
not
either
of
them
upon
the
same
,
nor
any
other
Day
of
the
Week
,
there
was
some
reason
in
it
.
And
by
singling
out
this
time
,
for
those
Blessed
Works
,
He
did
intimate
,
that
this
should
be
His
Day
,
wherein
all
Christians
should
honour
Him
,
to
the
end
of
the
World
;
and
that
the
former
Sabbath
was
to
be
laid
aside
.
2.
The
former
Sabbath
did
several
ways
respect
the
Jews
in
particular
;
-
1.
As
having
the
Ceremonial
Law
annexed
unto
it
;
the
Services
and
Rites
whereof
were
to
be
observed
in
the
Tabernacle
and
Temple
upon
this
Day
.
-
2.
It
was
a
Sign
between
God
,
and
them
,
that
they
might
know
,
that
it
was
the
Lord
▪
which
did
sanctifie
them
,
Exod.
31.
13
,
17.
Ezek.
20.
12.
So
that
it
was
part
of
that
Partition-Wall
,
whereby
they
were
separated
from
the
Gentiles
.
Therefore
,
after
that
Christ
was
risen
,
the
Holy
Ghost
given
from
Heaven
upon
this
Day
,
the
Apostles
received
Commission
to
preach
unto
all
Nations
,
and
God
taking
away
the
Partition-Wall
,
made
of
both
,
one
Body-Politick
in
Religion
;
it
was
though
altogether
convenient
,
to
surrogate
the
Lords-Day
,
in
the
place
of
the
former
Sabbath
:
and
,
upon
these
grounds
,
the
first
day
of
the
week
began
to
be
observed
in
the
days
of
the
Apostles
,
and
had
the
name
of
the
Lords-Day
,
and
both
the
observation
,
and
the
name
,
have
universally
amongst
Christians
,
continued
since
that
time
.
By
laying
aside
the
former
Day
,
was
signified
,
that
the
Covenant
with
the
Fathers
,
which
had
this
Sabbath
annexed
,
was
now
with
that
Day
expired
,
and
abolished
by
a
more
excellent
time
,
which
succeeded
it
;
which
being
sanctified
by
us
,
doth
distinguish
us
from
the
unbelieving
Jew
in
all
Nations
.
For
,
by
it
,
we
profess
our
Belief
of
Christ's
Resurrection
,
and
our
Sanctification
by
the
Holy
Ghost
,
sent
down
from
Heaven
.
Many
remain
to
this
day
unsatisfied
,
§
XIX
and
doubt
of
the
Morality
of
the
fourth
Commandement
;
and
,
if
it
were
Moral
,
by
what
Authority
the
Sabbath
of
the
Jews
,
determined
in
that
Commandement
of
the
Moral-Law
given
unto
them
,
could
be
altered
.
For
the
Morality
of
it
,
we
must
observe
,
as
before
,
1.
That
some
Commandements
were
primitively
,
some
derivatively
moral
;
so
that
there
were
degrees
of
morality
in
that
Law
,
which
is
called
Moral
;
and
in
that
respect
▪
though
they
were
all
moral
,
yet
there
is
a
great
inequality
in
their
morality
.
2.
This
Commandement
,
as
some
others
,
have
something
positive
in
it
.
3.
This
Commandement
was
positive
,
in
respect
of
the
time
:
For
neither
time
in
general
,
nor
this
or
that
particular
time
,
nor
this
or
that
portion
of
time
,
as
a
day
,
one
day
in
seven
,
this
or
that
7th
day
,
are
moral
.
They
are
not
intrinsecally
good
,
nor
have
any
connexion
inseparable
with
the
last
end
and
felicity
of
man
.
4.
This
Commandement
derives
its
morality
,
ab
extrinseco
,
from
the
Divine
Determination
of
the
time
,
and
the
Rest
for
Sanctification
commanded
in
that
time
.
The
Sanctification
of
one
7th
determinate
day
every
week
,
for
the
worship
of
the
true
and
living
God
,
as
it
was
a
fit
proportion
of
man's
time
,
and
excellent
means
for
the
preservation
and
continuance
of
Religion
,
had
some
connexion
with
the
supream
end
,
and
did
conduce
to
the
attaining
of
it
.
The
Divine
Determination
of
that
time
,
for
that
end
,
signified
by
a
Command
added
,
did
plainly
make
it
moral
.
For
the
alteration
of
the
day
it
's
certain
,
1.
That
if
God
had
in
the
beginning
determined
one
and
the
same
7th
Day
to
be
of
perpetual
and
universal
obligation
,
§
XX
then
it
could
not
be
justly
,
and
by
any
sufficient
Authority
altered
.
2.
It
's
certain
,
that
the
day
prescribed
to
the
Jew
,
in
time
of
the
servitude
and
bondage
of
the
Law
,
was
altered
,
and
another
substituted
,
and
observed
in
the
place
thereof
.
3.
This
was
altered
after
Christ's
Incarnation
and
Glorification
,
sending
down
of
the
Holy
Ghost
,
the
Revelation
of
the
Gospel
preached
to
Jew
and
Gentile
,
and
in
the
Apostles
days
,
according
to
an
Order
given
by
them
to
the
Churches
planted
by
them
,
1
Cor.
16.
1
,
2
,
4.
The
day
substituted
was
the
first
day
of
the
week
,
ibid.
and
the
Lords
Day
,
and
was
so
called
and
observed
universally
by
Christians
,
from
that
time
,
to
our
days
.
4.
In
that
,
one
day
in
7
,
as
also
this
or
that
7th
day
,
were
positive
,
and
not
moral
;
therefore
the
7th
formerly
observed
by
the
Jew
,
was
alterable
▪
considered
in
it self
.
5.
The
4th
Commandement
given
to
the
Jew
,
did
not
say
,
that
,
that
7th
day
,
determined
then
by
Him
,
should
never
be
altered
,
but
be
the
Sabbath
to
Jew
and
Gentile
,
to
the
end
of
the
World
.
6.
There
were
(
as
you
heard
before
)
great
and
weighty
Reasons
,
why
the
Apostles
not
onely
might
,
but
should
a●ter
it
:
For
if
the
Character
set
upon
it
by
the
Work
of
Creation
,
and
the
deliverance
of
Israel
out
of
Aegypt
,
the
separation
of
them
from
all
Nations
,
till
the
exhibition
of
the
Messias
,
was
a
reason
and
ground
to
God
for
to
institute
,
and
for
them
to
observe
them
,
much
more
was
the
Character
set
upon
the
first
day
of
the
week
by
Christ's
Resurrection
,
the
general
manifestations
,
and
apparitions
of
him
,
rise
uon
that
day
,
and
the
coming
of
the
Holy
Ghost
,
as
far
greater
blessings
to
sinful
man
,
then
Creation
and
deliverance
out
of
Aegypt
was
a
sufficient
ground
and
reason
to
lay
aside
the
former
day
▪
as
joyned
with
the
Ceremonial
Law
,
the
Covenant
,
with
their
Fathers
in
the
Wilderness
,
and
the
separation
of
the
Jews
from
all
other
Nations
,
and
to
institute
and
observe
the
first
day
unto
God-Redeemer
,
by
Christ
exhibited
,
as
the
former
was
observed
to
God-Creatour
,
and
Deliverer
of
one
Nation
out
of
Aegypt
.
Neither
was
there
any
need
of
a
new
express
Precept
,
seeing
to
the
Apostles
the
Reasons
for
the
alteration
were
so
weighty
,
clear
,
and
evincing
.
For
the
former
Sabbath
,
being
joyned
with
the
Ceremonial
Law
given
to
the
Jew
,
did
presuppose
the
Church
confined
to
a
Nation
,
the
Gentiles
excluded
,
the
people
of
God
in
minority
and
servitude
under
a
Tutor
,
and
Christ
fo
come
;
therefore
,
for
the
positive
part
,
it
was
to
cease
with
the
legal
dispensation
.
And
as
there
followed
a
new
manner
of
Worship
,
and
a
new
Administration
so
there
must
be
a
new
day
.
The
Commandement
it self
requires
one
day
in
seven
;
and
if
so
,
then
no
day
could
be
so
fit
,
as
the
day
of
Resurrection
,
and
the
coming
down
of
the
Holy
Ghost
from
Heaven
.
By
the
observation
of
this
,
we
acknowledge
the
Levitical
Priesthood
and
Service
to
be
abolished
,
Christ
exhibited
,
the
Work
of
Redemption
finished
,
and
that
Jesus
of
Nazareth
,
who
was
born
at
Bethlem
,
brought
up
at
Nazareth
,
crucified
at
Jerusalem
,
rose
again
the
third
day
,
ascended
into
Heaven
,
hath
sent
down
the
Holy
Ghost
,
is
the
Son
of
God
,
and
Saviour
of
the
World
.
CHAP.
XI
.
The
Fifth
Commandement
.
BEfore
I
enter
upon
the
words
of
this
Commandement
;
§
.
I
Something
must
be
said
in
general
.
1.
Concerning
the
difference
.
2.
The
order
of
these
two
parts
of
the
Law
.
For
our
Saviour
reduceth
the
whole
Law
to
two
heads
.
1.
Of
the
Love
of
God
.
2.
Of
our
Neighbour
.
And
as
God
and
our
Neighbour
differ
,
and
that
very
much
;
so
the
dutyes
of
this
latter
part
differ
,
from
those
of
the
former
:
for
as
the
former
have
God
for
their
object
;
so
these
have
Man
.
The
former
respect
our
communion
with
God
,
the
latter
our
communion
with
our
Neighbour
.
The
former
presents
the
dutyes
of
men
as
subjects
to
be
performed
to
their
Soveraign
the
Great
,
and
everlasting
:
the
latter
commands
dutyes
to
be
performed
to
man
,
who
is
the
fellow-Subject
.
The
former
give
morality
to
the
latter
;
The
latter
receive
morality
from
the
former
,
and
depend
upon
them
,
and
are
so
far
good
as
they
agree
with
the
former
.
The
former
have
more
connexion
with
,
as
they
conduced
more
immediately
unto
,
the
last
end
Gods
glory
,
and
Mans
happinesse
.
So
that
the
difference
between
them
is
very
great
.
According
to
this
difference
,
there
is
an
inequality
.
It
's
true
that
they
are
equall
,
as
they
are
commands
,
and
also
commands
of
God
,
and
bind
unto
obedience
,
unto
God
,
and
the
matter
of
both
is
just
;
Yet
their
inequality
is
great
,
because
the
dutyes
of
the
former
,
according
to
the
object
are
far
more
excellent
and
if
they
come
in
competition
with
these
of
the
second
Table
,
they
must
be
preferred
.
Yet
we
must
make
a
distinction
.
For
in
both
parts
of
the
Law
there
be
some
dutyes
morall
,
some
positive
;
and
one
and
the
same
duty
is
in
some
respect
moral
,
in
another
positive
.
This
therefore
is
the
certain
rule
that
moralls
of
the
first
part
or
Table
,
as
some
call
it
,
are
to
be
performed
be●ore
the
morals
of
the
second
Table
,
and
positives
of
the
first
before
positives
of
the
second
.
Upon
this
account
,
if
the
love
of
Father
,
and
Mother
,
a
moral
duty
of
the
latter
part
,
come
in
competition
with
the
love
of
God
required
in
the
first
part
,
then
its
true
our
Saviour
●aith
,
He
that
loveth
Father
or
Mother
more
then
God
,
or
hateth
not
Father
and
Mother
for
Christs
sake
,
is
not
worthy
of
Christ
.
In
this
respect
,
obedience
to
our
lawfull
superiours
inconsistent
with
our
obedience
to
God
is
unlawfull
;
for
we
must
obey
God
rather
then
man
,
the
supreme
Lord
before
the
subordinate
.
But
if
we
compare
positives
of
the
first
Table
,
with
morals
of
the
second
,
the
morals
of
the
second
must
be
prefer'd
before
the
positives
of
the
first
.
Therefore
we
may
intermit
the
outward
solemne
worship
of
God
upon
the
Sabbath
day
to
save
the
life
of
a
Beast
,
or
much
more
of
a
man
,
though
the
work
should
take
up
the
whole
time
of
one
Sabbath
or
more
.
This
lesson
our
Saviour
taught
us
,
when
he
proved
that
it
was
lawfull
to
heale
on
the
Sabbath
.
This
inequality
is
implyed
in
the
words
of
our
Saviour
to
the
Scribes
,
and
Pharisees
,
when
he
not
onely
reproves
them
,
but
denounceth
a
judgement
against
them
,
in
that
they
pay'd
tith
of
Mint
and
Annise
,
and
Cummin
,
and
omitted
the
weightyer
matters
of
the
Law
,
judgement
,
mercy
,
and
Faith
,
Math.
23.
23.
Where
he
intimates
,
1.
That
there
be
lesse
and
greater
dutyes
.
2.
That
to
pay
Tyth
of
our
goods
and
▪
fruites
▪
is
a
duty
of
the
first
Table
;
and
judgement
,
mercy
,
and
Faith
of
the
second
.
3.
That
payment
of
Tythes
,
though
a
duty
of
the
first
Table
is
inferiour
to
Judgement
,
Mercy
,
and
Faith
,
duties
of
the
second
Table
.
In
the
time
of
the
Law
,
Sacrifice
,
New-Moones
,
Sabbath
,
Solemn-Feasts
,
and
prayers
were
duties
of
the
first
rank
,
and
form
,
to
be
performed
to
God
;
yet
then
God
required
justice
,
and
mercy
to
Man
before
them
,
as
appeares
,
Esay
.
1.
from
verse
11.
to
the
18.
And
he
desires
Mercy
more
then
Sacrifice
,
Hos.
6.
6.
And
if
any
except
,
and
say
;
that
Sacrifices
and
Sabbaths
were
part
of
the
Ceremonial
,
not
the
moral
Law
;
I
answer
,
that
the
Weekly
Sabbath
,
and
so
prayer
were
dutyes
required
in
the
moral
Law
,
and
all
the
Ceremonies
of
worship
were
branches
thereof
in
those
times
.
After
the
difference
,
§
.
II
and
inequality
,
the
order
is
to
be
considered
;
and
that
is
either
general
of
the
whole
in
respect
of
the
former
part
of
the
Law
,
or
of
the
parts
amongst
themselves
.
The
order
of
the
whole
,
is
either
of
dignity
,
or
nature
.
The
former
precepts
and
dutyes
considered
,
comparatively
with
the
later
,
are
more
excellent
,
and
terminated
upon
a
more
noble
object
,
and
the
performance
of
them
conduced
more
immediately
to
the
supreme
end
,
and
communion
with
our
God
,
and
so
deserve
the
first
place
,
which
God
hath
given
them
.
As
for
the
order
of
nature
its
evident
,
that
we
have
relation
first
to
God
,
our
Creatour
,
Redeemer
,
Lord
and
King
,
before
we
have
relation
unto
man
our
fellow-subject
;
and
the
love
of
our
God
is
before
the
love
of
our
Neighbour
:
because
we
cannot
love
our
Neighbour
aright
,
except
we
first
love
our
God
.
The
latter
depends
upon
,
and
issues
from
the
former
which
doth
regulate
,
and
rightly
qualifie
the
later
;
and
besides
,
the
morality
of
the
later
is
derived
from
the
morality
of
the
former
,
as
you
heard
before
.
As
the
object
of
the
dutyes
required
in
the
former
precept
was
God
,
so
the
object
of
these
latter
are
Men
,
with
whom
we
do
converse
.
We
must
love
,
and
honour
Saints
departed
,
and
the
blessed
Angels
;
yet
the
Persons
here
principally
understood
are
men
living
upon
earth
,
with
whom
we
have
ordinary
Communion
.
For
these
Commandements
do
refer
unto
this
life
,
and
respect
men
living
in
this
vale
of
teares
,
and
therefore
much
of
this
Law
shall
cease
to
bind
in
Heaven
.
To
do
as
we
would
be
done
unto
,
and
to
love
our
Neighbours
,
as
our selves
do
virtually
containe
all
the
particulars
of
this
part
,
and
are
the
brief
abridgement
of
the
whole
.
To
leave
every
man
unto
his
liberty
in
the
distribution
,
and
digesting
of
these
later
Commandements
unto
a
method
,
and
to
unfold
the
excellency
of
that
order
which
God
hath
observed
,
I
will
at
this
time
deliver
mine
own
apprehensions
of
the
same
.
Upon
consideration
,
I
find
that
these
six
last
precepts
may
be
distinguished
into
two
sorts
.
1.
Such
as
receive
,
or
2.
Such
as
give
morality
.
§
.
III
Such
as
receive
their
morality
are
the
V.
VI.
VII
.
VIII
.
IX
.
the
five
first
of
the
second
Table
.
That
which
gives
morality
is
the
Last
,
which
is
the
measure
,
and
foundation
of
the
five
former
.
For
you
must
note
that
in
the
former
Table
God
did
begin
with
the
greatest
,
and
the
principall
,
and
so
proceeded
to
the
lesse
,
and
inferiour
,
but
in
this
part
he
proceeds
in
another
order
,
and
reserves
the
greatest
to
the
last
.
Of
the
five
which
derive
their
morality
from
the
last
,
some
prescribe
the
rule
of
justice
to
be
observed
;
Some
,
a
rule
o●
judgement
.
Those
which
prescribe
a
rule
of
justice
do
determine
Jus
Personarum
,
aut
Rerum
,
the
right
of
persons
,
or
things
belonging
to
per●ons
.
The
fifth
determins
the
right
of
persons
,
the
rest
the
right
of
things
,
which
are
life
,
wise
,
goods
,
or
estate
.
The
6th
.
is
concerning
life
;
The
7th
.
concerning
our
Neighbours
Wife
:
The
8th
,
concerning
mens
goods
.
In
the
9th
,
we
have
the
rule
of
judgement
.
Gods
order
and
method
(
if
we
can
observe
it
)
is
most
accurate
and
excellent
.
The
last
(
which
gives
morality
to
the
former
five
)
commands
the
love
of
our
Neighbours
as
of
our selves
,
as
you
shall
heare
hereafter
.
And
this
is
the
root
,
and
rule
of
all
the
rest
.
For
as
our
Saviour
comprized
all
the
foure
first
Commandements
in
the
love
of
God
;
so
he
collected
,
and
included
all
the
latter
precepts
,
in
the
love
of
our
Neighbour
.
These
things
first
observed
,
§
.
IIII
let
us
enter
upon
the
explication
of
the
5th
,
Commandement
,
which
as
Philo
saith
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
was
placed
in
the
confines
of
both
the
two
Tables
,
and
joynes
them
together
.
Whether
it
was
the
last
in
the
first
Table
,
as
some
conceive
,
or
the
first
in
the
second
,
or
part
of
it
in
the
former
,
and
part
in
the
latter
,
I
will
not
dispute
.
This
is
certain
,
they
were
all
written
in
two
Tables
,
&
this
of
necessity
is
next
to
those
which
concern
our
duty
to
God
.
Parents
and
superiours
represent
God
,
and
yet
are
men
,
and
so
that
Commandement
hath
some
affinity
with
the
former
,
though
more
agreement
with
the
latter
.
This
Commandement
determins
the
right
of
persons
,
who
are
superiours
,
inferiours
,
equals
.
To
Equals
the
offices
of
love
,
and
humanity
are
due
,
but
no
honour
:
for
its
the
●ight
which
inferiours
must
give
to
superiours
,
as
superiours
,
and
of
them
it
is
principally
intended
.
For
God
did
so
order
it
,
that
though
all
men
,
as
men
,
are
subjects
,
fellow-subjects
amongst
themselves
,
and
under
the
power
of
God
,
as
their
Lord
and
Soveraign
,
yet
there
should
be
an
imparity
,
not
onely
of
excellency
and
dignity
,
but
of
power
amongst
them
:
for
without
imparity
there
can
be
no
order
.
The
first
imparity
is
naturall
,
wherein
Parents
are
superiour
to
their
Children
,
and
that
in
po-wer
.
And
I
will
consider
and
understand
the
Commandement
,
first
of
natural
Parents
and
their
Children
,
and
afterwards
proceed
to
the
imparity
which
is
by
institution
,
and
which
may
be
reduced
Analogically
to
this
Commandement
:
Wherein
we
have
,
-
1.
The
duty
Commanded
.
-
2.
The
reward
promised
.
In
the
duty
we
may
observe
,
-
1.
The
persons
,
who
are
bound
to
perform
it
.
-
2.
The
persons
to
whom
it
s
to
be
performed
.
-
3.
The
duty
it self
.
The
persons
bound
to
perform
it
,
are
not
expressed
,
but
easily
understood
.
1.
To
be
inferiours
.
2.
To
be
Children
,
who
onely
have
relation
to
Father
and
Mother
,
as
such
:
for
Children
are
such
as
have
Father
and
Mother
,
and
Father
and
Mother
are
such
as
have
Children
,
who
receive
their
life
and
being
from
God
by
them
:
For
they
are
both
begotten
and
preserved
by
them
.
Parents
are
in
Gods
place
,
and
his
deputies
,
and
instruments
:
and
the
benefit
which
we
receive
by
them
,
except
they
be
unnaturall
,
is
such
as
cannot
be
requited
.
It
was
Gods
will
to
bring
us
into
the
world
in
this
manner
,
and
to
make
us
so
much
depend
upon
our
Parents
,
that
we
might
see
what
great
reason
we
have
to
honour
them
.
And
whosoever
will
not
perform
this
duty
,
must
needs
transgresse
against
the
very
light
of
nature
,
and
those
principles
which
God
hath
imprinted
in
their
Soules
.
So
that
(
as
Philo
saith
)
The
offenders
are
guilty
of
impiety
against
God
,
and
inhumanity
against
man
,
and
stand
liable
before
the
Tribunal
,
both
of
God
and
man
:
and
those
that
are
undutifull
to
their
Parents
,
are
usually
prophane
,
and
irreligious
towards
God
.
This
duty
in
respect
of
Children
is
generall
,
and
binds
them
all
and
every
one
;
none
can
be
exempted
:
All
and
every
one
have
Father
and
Mother
too
,
since
Adam
and
Eve
were
created
by
God
,
and
not
procreated
by
man
.
Therefore
Adam
is
called
the
Son
of
God
,
Luke
3.
38.
The
conception
of
Jesus
Christ
and
his
birth
were
extraordinary
;
for
he
had
a
Mother
but
no
immediate
Father
,
therefore
he
may
be
excepted
:
Yet
it
was
said
that
he
was
subject
unto
them
:
that
is
,
not
onely
to
his
Mother
Mary
,
but
his
Father
by
law
Joseph
,
to
give
example
to
all
Children
,
seeing
he
the
Son
of
God
subjected
himself
unto
them
.
This
duty
ariseth
from
the
relation
as
the
foundation
thereof
.
For
by
the
manner
of
the
receiving
,
and
continuing
of
their
being
,
they
are
inferiours
,
depending
upon
Parents
,
and
under
their
power
.
The
partyes
to
whom
the
duty
is
to
be
performed
are
Father
and
Mother
:
Father
who
begets
them
;
and
Mother
who
conceives
,
beares
,
bring
forth
,
nurseth
and
taketh
care
of
them
in
their
helplesse
age
.
In
this
respect
they
have
propriety
,
superiority
of
power
above
them
.
And
lest
Children
should
think
it
sufficient
to
be
subject
to
their
Father
he
adds
,
(
and
thy
Mother
.
)
For
though
the
Mother
be
subject
as
a
Wife
to
her
Husband
,
yet
she
is
superiour
to
her
Child
,
as
she
is
a
Mother
,
and
may
command
,
and
must
in
no
wi●e
be
neglected
or
disobeyed
.
The
duty
it self
is
expressed
in
the
word
(
Honour
)
which
is
but
single
,
§
.
V
yet
comprehends
severall
dutyes
,
as
Reverence
to
their
persons
,
in
respect
of
their
dignity
,
subjection
to
their
power
,
obedience
to
their
commands
,
maintenance
if
they
be
in
want
,
and
they
able
to
relieve
them
,
and
covering
their
infirmityes
:
for
maintenance
is
sometimes
called
honour
;
and
Shem
,
and
Japhet
honoured
their
Father
,
when
in
a
modest
manner
they
covered
his
nakednesse
.
Reverence
must
be
in
the
heart
,
and
expressed
in
their
words
,
their
gestures
,
and
outward
carriage
towards
them
.
Subjection
is
a
resigning
of
their
own
Wills
,
and
acknowledgement
of
their
power
and
superiority
,
and
that
they
themselves
are
not
,
(
Sui
juris
)
their
own
Masters
;
but
their
duty
till
the
time
of
emancipation
is
,
to
serve
.
Obedience
is
to
do
their
just
commands
,
and
must
be
regulated
by
their
directions
:
for
they
must
hearken
unto
their
instructions
both
for
the
matter
to
be
done
,
and
the
manner
how
it
ought
to
be
performed
;
and
they
must
execute
it
freely
,
and
with
diligence
:
for
if
it
be
not
free
,
and
willing
,
it
s
no
obedience
.
If
Parents
fall
into
want
,
grow
decrepit
,
and
faile
not
onely
in
strength
,
but
understanding
,
and
so
cannot
help
themselves
;
Reason
it self
,
much
more
the
Word
of
God
,
will
dictate
unto
us
,
that
Children
should
not
onely
cover
their
infirmities
,
and
bear
with
their
imperfections
,
but
also
help
,
succour
,
relieve
them
,
and
endeavour
to
recompence
that
tender
love
,
and
kindnesse
which
their
Parents
shewed
unto
them
,
when
they
were
Children
.
And
this
is
to
be
done
unto
them
,
with
all
due
respects
,
as
unto
Parents
:
for
in
their
lowest
condition
,
such
they
are
,
and
such
they
must
be
accounted
.
And
if
all
these
dutyes
be
not
performed
,
how
can
Children
be
said
to
honour
Father
and
Mother
,
as
here
they
are
commanded
to
do
?
And
if
Heathen
Children
be
bound
thus
to
honour
their
Parents
,
and
some
of
them
by
the
light
of
nature
have
done
it
;
how
much
more
are
Christian
Children
of
Christian
Parents
obliged
to
this
duty
?
which
should
be
performed
out
of
knowledge
,
the
love
of
God
,
and
Faith
in
Jesus
Christ
,
as
a
part
of
Christian
obedience
,
and
thankfulnesse
.
This
is
the
duty
commanded
:
§
.
VI
The
reward
promised
,
is
▪
That
they
may
live
long
in
the
Land
,
which
the
Lord
their
God
had
given
them
,
and
that
it
might
go
well
with
them
.
The
reward
is
,
-
1.
An
enjoyment
of
that
good
land
God
should
give
them
,
-
2.
A
long
life
.
3.
Prosperity
and
comfort
.
This
is
said
to
be
the
first
Commandement
with
promi●e
.
It
s
the
first
Commandement
and
it
hath
a
promise
.
The
second
Table
is
called
the
Law
,
Rom.
13.
8.
10.
And
all
the
Law
,
Gal.
5.
14.
That
is
,
all
the
Law
which
prescribes
the
duty
of
man
to
man
.
It
hath
severall
Commandemnents
,
and
this
is
the
first
of
them
;
and
it
hath
a
promise
,
and
so
none
of
the
rest
following
have
.
It
's
neither
the
first
Commandement
of
the
Decalog●e
,
nor
the
first
with
promise
;
But
it
's
the
first
of
that
Law
,
which
prescribe●
our
duty
towards
man
,
and
hath
a
promise
annexed
.
The
end
of
this
prom●●e●
to
encourage
Children
:
For
though
they
are
bound
by
the
law
of
thankfulnesse
unto
it
,
an●
by
the
performance
thereof
cannot
recompence
the
love
and
care
of
their
Par●nts
,
and
they
should
be
very
unworthy
if
they
should
neglect
it
;
yet
it
was
Gods
super●bundant
mercy
to
add
the
promise
:
and
the
Apostle
makes
the
use
of
it
to
move
Children
,
to
obedience
.
The
land
which
the
Lord
their
God
should
give
them
was
the
land
of
Canaan
,
and
therefore
it
had
special
reference
to
the
Isralites
;
yet
so
that
all
other
dutifull
Children
of
all
nations
have
a
right
in
it
,
and
especially
Christians
.
Why
else
should
the
Apostle
take
it
up
to
move
Christian
Children
,
to
obedience
,
Ephes.
6.
1
,
2
,
3.
The
enjoyment
of
our
own
native
Country
is
opposed
to
captivity
,
banishment
,
dispossession
,
disinheritance
,
and
a
Vagabond
life
:
Long
life
to
an
unnatural
,
or
a
violent
death
which
takes
away
life
,
even
then
when
natural
vigour
continues
,
and
there
be
no
internal
causes
of
immediate
dissolution
.
A
prosperous
life
is
opposed
to
the
cu●ses
,
and
miseryes
which
others
suffer
.
Yea
all
these
mercyes
are
opposed
to
all
those
judgements
,
as
inflicted
by
God
,
and
suffered
by
wicked
,
and
undutifull
Children
for
their
neglect
,
disobedience
,
contempt
,
and
rebellion
against
their
Parents
.
These
blessings
promised
are
but
temporall
,
not
spirituall
and
Eternal
.
For
those
are
acquired
by
Faith
,
and
derived
from
Christ
,
and
the
promises
in
Christ
,
in
whom
Christian
Children
receive
not
onely
this
temporal
,
but
a
spiritual
reward
upon
this
obedience
performed
in
Faith
.
Neither
doth
this
promise
take
effect
in
all
dutifull
Children
,
so
as
that
alwayes
they
enjoy
this
reward
,
and
be
free
from
the
like
jud●ements
in
generall
,
which
ar●
contrary
to
this
reward
:
For
even
dutifull
Children
many
times
suffer
Captivity
,
banishment
,
untimely
death
,
and
other
miseryes
;
but
not
for
this
sin
of
obedience
,
whereof
they
are
not
guilty
,
but
for
tryall
,
and
some
other
cause
best
known
unto
God
,
who
will
recompence
the
want
or
losse
of
this
reward
,
with
some
far
greater
mercy
.
There
be
extraordinary
and
reserved
cases
wherein
good
Children
may
suffer
,
and
have
a
share
in
publick
,
and
general
calamityes
,
and
ruins
,
and
sometimes
may
bear
the
sins
of
their
Parents
.
The
performance
of
the
promise
doth
most
appear
,
either
in
the
times
of
peace
,
and
prosperity
▪
or
in
deliverances
,
and
comforts
,
in
the
time
of
misery
;
or
in
those
fearfull
curses
,
which
fall
upon
such
,
as
have
been
disobedient
,
stubborn
,
and
undutifull
Children
;
who
are
punished
sometimes
with
pen●ry
and
want
,
sometimes
with
crosses
,
and
discomforts
in
their
own
Children
;
Sometimes
with
losse
of
their
estates
,
and
banishment
from
their
native
soyl
,
and
place
of
inheritance
;
sometimes
with
a
violent
,
and
shamefull
death
or
an
ignominious
life
:
and
all
this
for
the
violation
of
this
precept
,
besides
other
temporall
,
and
eternall
punishments
for
their
other
sins
.
Examples
of
those
rewards
,
and
punishments
we
may
read
in
Scripture
,
and
in
other
Historyes
.
Hitherto
I
have
explained
the
expresse
words
of
the
Commandement
.
§
.
VII
There
is
something
further
implyed
,
and
that
's
the
duty
of
parents
in
respect
of
their
Children
.
For
if
they
be
in
Gods
place
,
and
must
be
honoured
,
then
they
must
be
like
unto
God
,
do
good
,
be
beneficial
to
inferiours
,
so
as
to
deserve
honour
,
which
unnatuall
,
and
carelesse
parents
cannot
so
much
expect
.
As
God
by
the
Apostle
exhorts
Children
to
obey
their
Parents
;
so
he
forbids
Parents
to
provoke
their
Children
,
Ephes.
6.
4.
Where
we
may
observe
,
that
in
duties
the
inferiour
must
be
first
:
The
Wife
must
be
subject
to
the
Husband
first
:
The
Children
must
be
obedient
to
their
Parents
first
:
Servants
to
their
M●sters
,
first
.
Subjects
to
the
higher
Powers
,
first
.
Yet
so
that
superiours
have
their
dutyes
,
which
they
are
bound
to
perform
.
The
dutyes
of
Parents
are
either
negative
,
or
affirmative
.
Negative
are
many
,
as
opposed
to
the
Affirmative
.
The
Apostle
in
the
former
place
expresseth
onely
one
;
They
must
not
provoke
them
.
This
is
done
when
they
deny
that
which
is
necessary
,
and
convenient
for
them
in
respect
of
thei●
ability
,
and
estate
;
when
they
command
them
unjust
,
or
unreasonable
things
;
when
in
their
rash
passion
they
revile
them
and
give
them
ignominious
terms
though
they
deserve
them
not
:
When
they
use
too
much
severity
,
and
sometimes
plain
cruelty
,
not
so
much
out
of
a
desire
to
amend
them
,
as
for
to
satisfie
their
own
humours
,
and
fury
,
as
though
they
would
revenge
themselves
upon
them
as
enemyes
.
To
this
purpose
the
Reverend
,
and
Learned
Bishop
D●venant
expounds
those
words
,
Col.
3.
21.
Parents
must
know
that
there
is
a
great
difference
between
Children
and
Slaves
,
and
a
grea●er
between
Children
and
Enemyes
.
If
they
will
punish
them
,
they
must
be
Judges
,
not
partyes
;
know
the
cause
,
and
the
merit
of
it
;
be
just
,
and
not
cruel
;
Correct
them
,
not
Confound
them
.
The
affirmative
dutyes
may
be
reduced
to
two
.
-
1.
Preservation
▪
-
2.
Education
.
1.
They
must
preserve
them
,
have
a
tender
care
of
them
,
maintayn
them
,
and
provide
for
them
according
to
their
ability
,
lest
that
life
which
God
by
them
hath
given
,
be
miserable
,
or
perish
.
They
must
have
a
care
of
their
education
,
and
bring
them
up
for
this
life
,
and
that
which
is
to
come
.
For
this
life
:
they
must
train
them
,
and
teach
them
,
or
cause
them
to
be
taught
in
some
honest
kind
of
pro●ession
,
as
in
Husbandry
trade
,
or
Merchandi●e
,
or
Learning
,
according
to
their
inclination
,
and
capacity
.
Thus
Adam
and
Eve
brought
up
their
Children
;
Cain
to
be
an
Husband-man
,
and
ti●●er
of
the
ground
;
and
Abel
to
be
a
Shepherd
.
They
must
not
be
suffered
to
spend
their
time
in
idlenesse
,
playes
,
sports
,
and
Vanity
:
but
must
exercise
themselves
in
some
honest
profession
,
whereby
they
might
benefit
them
,
and
be
usefull
to
their
Countrey
.
For
the
life
to
come
:
so
they
must
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
,
and
learn
them
betimes
,
even
in
their
tender
yeares
,
so
far
as
they
shall
be
capable
,
to
serve
their
God
,
know
their
Saviour
,
and
seek
Eternall
Life
,
Ephes.
6.
4.
Children
have
Souls
,
as
well
as
Bodyes
,
and
are
capable
not
onely
of
a
temporal
,
but
an
eternal
estate
.
And
Parents
should
endeavour
to
provide
for
both
,
especially
for
the
better
,
that
their
Children
might
be
the
Sons
,
and
Daughters
of
the
Living
God
,
and
Heires
of
Eternall
glory
.
What
comfort
can
it
be
to
have
Children
miserable
in
this
life
,
or
if
in
this
life
happy
,
eternally
miserable
in
the
life
to
come
;
as
it
often
falls
out
,
through
want
of
education
?
To
this
education
belong
instruction
,
example
,
correction
.
Familyes
should
be
nurseryes
,
and
Seminaryes
of
Religion
.
And
if
Parents
for
want
of
knowledge
,
or
leasure
cannot
thus
educate
them
,
let
them
commit
them
to
School-Masters
,
Trades-men
,
Ministers
,
and
others
,
who
are
fit
for
that
purpose
.
What
Parents
in
this
Particular
should
do
,
Tutours
Guardians
and
such
as
are
trusted
with
Orphans
,
are
bound
to
perform
.
By
this
discourse
we
may
easily
understand
,
§
.
VIII
what
the
sins
both
of
Children
,
and
Parents
against
this
Commandement
,
be
:
For
they
are
contrary
to
the
dutyes
here
commanded
.
The
sins
of
Children
are
disobedience
to
their
Parents
commands
,
irreverence
to
their
persons
,
rebellion
against
their
power
,
ingratitude
and
neglect
of
them
in
their
weaknesse
,
want
,
and
misery
;
when
they
shall
take
bad
courses
,
so
as
to
be
a
shame
,
grief
,
and
discomfort
to
their
Parents
,
who
did
carefully
endeavour
,
and
seek
their
good
.
God
will
surely
punish
them
:
For
the
promise
of
life
,
peace
,
and
prosperity
to
good
Children
implyes
a
commination
of
a
curse
against
wicked
,
and
grace-lesse
wretches
,
who
cannot
be
obedient
to
God
,
when
they
are
disobedient
to
Parents
.
God
high
displeasure
against
incorrigible
Children
is
signified
by
that
law
he
gave
to
Israel
.
If
a
man
have
a
stubborn
,
and
rebellious
Son
,
which
will
not
obey
the
voyce
of
his
Father
,
or
the
voyce
of
his
Mother
,
and
that
when
they
have
chastned
him
,
will
not
hearken
unto
them
;
Then
shall
his
Father
and
Mother
lay
hold
on
him
,
and
bring
him
out
to
the
Elders
of
his
City
,
&
unto
the
gates
of
his
place
:
and
they
shall
say
unto
the
Elders
of
his
City
,
this
our
son
is
stubborn
▪
and
rebellious
;
he
will
not
obey
our
voyce
:
He
is
a
glutton
,
and
a
Drunkard
.
And
all
the
men
of
his
City
shall
stone
him
with
stones
that
he
dye
:
So
shalt
thou
put
evil
away
from
amongst
you
:
And
all
Israel
shall
hear
,
and
fear
,
Deut.
21.
18
,
19
,
20
,
21.
These
are
the
sins
of
Parents
,
§
.
IX
as
Parents
.
1.
To
be
unnatural
:
Of
this
sin
many
Fornicatours
,
and
Adulterers
are
guilty
.
For
fearing
shame
,
or
some
other
punishment
from
men
more
then
from
God
,
they
murder
their
Children
,
either
before
or
after
their
birth
,
or
desert
them
being
born
,
and
leave
them
to
perish
.
2.
To
take
no
care
to
maintayn
them
,
and
provide
for
them
;
or
prodigally
to
wast
that
which
should
relieve
them
.
3.
To
discourage
them
,
dul
their
Spirits
,
provoke
them
,
use
them
as
slaves
,
or
beasts
,
or
enemyes
.
4.
To
be
ignorant
,
or
negligent
,
so
that
they
either
cannot
,
or
will
not
instruct
them
,
or
cause
them
to
be
instructed
.
5.
To
be
prophane
,
ungodly
,
wicked
,
and
to
give
them
bad
example
,
and
be
patterns
of
impiety
,
and
iniquity
unto
them
.
6.
To
be
found
indulgent
,
remisse
in
Discipline
,
and
correction
,
and
to
bring
them
up
idlely
,
or
delicately
.
7.
To
neglect
their
education
in
Religion
,
and
take
no
care
of
their
poor
Souls
.
The
sins
of
Tutours
,
Guardians
,
and
such
as
are
trusted
with
Orphans
,
are
carelessenesse
,
or
unfaithfulnesse
.
And
these
must
know
,
that
though
these
desolate
,
and
poor
Creatures
cannot
or
may
not
question
them
;
yet
God
will
right
them
,
and
will
certainly
call
these
unjust
Stewards
to
account
,
and
severely
punish
them
for
their
negligence
,
and
injustice
.
And
as
he
will
blesse
godly
faithfull
,
carefull
parents
,
and
such
as
supply
their
place
,
and
comfort
them
in
their
Children
,
or
some
other
way
:
So
he
will
punish
the
negligent
,
ungodly
,
unfaithfull
in
their
own
Children
,
and
many
other
wayes
,
and
will
require
the
blood
of
their
Souls
at
their
hands
,
and
their
last
reckoning
will
be
sad
and
heavy
.
Few
Fathers
endeavour
the
Regeneration
of
their
Children
;
Few
Mothers
travayl
again
of
them
,
that
Christ
may
be
formed
and
born
in
their
hearts
.
And
one
great
cause
of
the
corruption
,
not
onely
of
familyes
,
but
Church
and
state
,
is
the
neglect
of
education
.
When
Parents
do
not
use
the
power
God
hath
put
into
their
hands
,
nor
take
the
opportunity
he
hath
given
them
to
instil
the
principles
of
religion
,
and
piety
into
them
in
their
tender
yeares
,
when
they
are
so
ready
to
receive
the
first
impressions
.
It
's
a
matter
of
sorrow
,
and
lamentation
to
consider
how
much
Parents
do
neglect
their
duty
,
and
to
see
the
sad
events
thereof
.
For
many
of
them
transmit
their
sin
and
guilt
,
and
derive
it
to
posterity
,
who
inherit
their
iniquity
,
and
misery
.
Hitherto
of
this
Commandement
,
§
.
X
taken
in
the
plain
immediate
sense
:
Let
's
proceed
to
those
things
which
are
reducible
unto
it
,
by
Analogie
or
deduction
from
it
,
by
more
remote
consequence
.
Father
,
and
Mother
,
are
tearms
of
relation
,
expresly
named
in
the
Text
;
and
these
imply
another
Relation
,
Husband
and
Wife
,
who
are
the
Foundation
of
a
Family
,
and
were
the
beginning
and
first
root
of
Mankind
.
And
after
that
Woman
was
once
created
,
and
man
had
a
fellow
,
the
relation
of
Husband
,
and
Wife
followed
,
and
was
the
first
relation
,
according
to
God's
Institution
,
which
requires
that
man
and
woman
should
be
Husband
and
Wife
,
before
there
be
Father
and
Mother
.
They
are
-
1.
Man
and
Woman
,
of
different
Sex
,
by
Creation
.
-
2.
Husband
and
Wife
,
by
God's
Institution
.
-
3.
Father
and
Mother
,
by
God's
Blessing
.
Yet
there
be
many
,
who
violate
this
Institution
,
and
propagate
the
World
with
an
illegitimate
,
and
spurious
,
or
incestuous
Brood
;
though
by
Repentance
,
and
Faith
in
Christ
,
this
sin
may
be
pardoned
,
and
God's
Judgment
averted
,
both
from
Parents
and
Children
.
In
this
first
Society
,
there
is
an
imparity
,
though
not
so
great
as
that
of
Parents
,
and
Children
:
and
the
Duties
thereof
are
two
;
Subjection
,
and
Love
:
For
the
Wife
must
be
subject
to
her
Husband
;
and
the
Husband
must
love
his
Wife
.
This
is
the
Command
of
God
,
by
the
Apostle
,
Wives
submit
your selves
unto
your
Husbands
,
as
unto
the
Lord
:
For
the
Husband
is
the
Head
of
the
Wife
,
&c.
This
is
the
imparity
of
Superiour
,
and
Inferiour
.
And
Husbands
love
your
Wives
,
as
Christ
loved
the
Church
,
and
gave
Himself
for
it
▪
Ephes.
5.
22
,
25.
This
subjection
was
due
from
the
first
Wife
,
to
the
first
Husband
,
even
in
the
estate
of
Innocency
.
For
even
then
Marriage
was
instituted
,
and
by
it
was
constituted
one
of
the
nearest
Societies
in
the
World
,
and
the
same
indissoluble
,
except
by
Death
,
or
Adultery
;
and
that
not
onely
by
Covenant
,
but
especially
by
God's
Institution
,
whose
Will
it
was
,
that
they
should
be
one
flesh
,
and
that
man
should
forsake
Father
and
Mother
,
that
dear
relation
,
and
cleave
to
his
Wife
.
This
Subjection
before
the
Fall
,
was
so
a
Duty
,
as
that
it
was
not
a
punishment
.
For
then
Man
was
the
Head
,
a
Superiour
,
because
made
first
;
and
Woman
was
made
after
Man
,
of
Man
,
for
Man
,
and
man
was
of
the
more
noble
Sex
:
and
it
was
God's
Will
he
should
be
Superiour
,
in
the
first
Contract
,
according
to
his
Institution
.
But
after
the
Fall
,
it
was
not
onely
a
Duty
to
be
performed
willingly
,
but
a
Penalty
to
be
suffered
patiently
.
And
a
grievous
Penalty
it
is
,
when
a
Woman
is
married
to
a
proud
,
insolent
,
imperious
Fool
;
and
to
such
Women
who
are
of
the
like
temper
,
and
violently
bent
to
have
their
own
Will
,
though
never
so
unreasonable
.
As
the
imparity
between
Man
and
Wife
,
is
less
then
that
between
Parents
and
Children
;
so
the
subjection
of
the
Wife
to
the
husband
is
not
so
great
,
as
that
which
is
due
from
Children
to
Parents
,
much
less
then
of
Servants
to
their
Masters
.
The
place
of
the
Wife
,
though
inferiour
to
the
Husband
▪
is
honourable
:
She
is
Partner
with
him
,
and
shares
in
the
government
of
the
Family
,
and
may
command
both
Children
and
Servants
.
He
is
the
Master
,
she
is
the
Mistress
,
though
subordinate
to
him
,
as
her
Head
,
as
the
Body
is
to
the
Head
.
The
duty
of
the
Husband
,
is
to
love
his
Wife
,
and
that
not
with
any
kind
,
or
degree
of
love
,
but
with
a
dear
,
tender
special
love
.
He
must
love
her
as
his
Wife
,
as
one
flesh
with
him
,
his
own
body
,
part
of
himself
,
nearer
to
him
,
then
Father
or
Mother
.
Yet
,
as
obedience
of
Children
,
so
both
love
of
Husband
,
and
subjection
of
Wife
,
is
limited
,
and
must
be
in
the
Lord
,
that
is
,
subordinate
unto
that
love
and
subjection
,
which
is
due
to
Christ
,
and
agreeable
to
the
Will
of
His
Command
,
and
not
contrary
unto
it
.
And
both
the
Duties
,
presuppose
other
Vert●es
,
in
both
Parties
,
or
else
they
will
be
not
onely
imperfect
,
and
deficient
,
but
unlawful
,
and
not
in
the
Lord
,
but
against
the
Will
of
the
Lord
.
And
this
subjection
of
the
one
,
and
love
of
the
other
,
Evangelically
understood
,
are
more
perfect
▪
and
noble
Vertues
,
in
true
Christians
,
then
in
others
:
as
the
Bond
of
Marriage
doth
represent
the
Union
of
Christ
and
His
Church
,
who
are
contracted
on
Earth
,
and
the
Marriage
it self
shall
be
solemnized
in
Heaven
with
great
glory
,
and
full
joy
that
shall
never
end
.
The
want
of
this
subjection
in
the
one
,
and
love
in
the
other
(
much
more
the
contrary
sins
)
are
forbidden
in
this
Commandement
,
and
are
the
causes
of
many
other
sins
,
confusions
,
discomforts
,
miseries
,
ruines
of
Families
.
And
by
these
two
,
and
the
contrary
,
may
be
understood
all
other
Duties
here
commanded
,
and
sins
forbidden
,
and
all
such
as
depend
upon
them
,
or
are
necessarily
joyned
with
them
.
After
the
Relations
and
Societies
of
Husband
and
Wife
,
§
.
XI
Parents
and
Children
,
follows
that
of
Masters
and
Servants
.
For
,
after
that
Mankind
was
multiplyed
in
a
Family
,
and
their
Estates
and
Goods
increased
,
their
work
was
the
greater
,
and
required
more
hands
:
and
the
first
that
did
the
Work
of
Servants
,
though
they
were
not
Servants
,
were
Children
;
and
after
that
,
besides
irrational
Servants
,
as
the
Ox
and
the
Ass
,
there
were
many
rational
Servants
properly
so
called
.
Of
these
be
many
kinds
.
1.
Such
as
have
little
use
of
Reason
,
and
are
onely
fit
to
be
governed
,
and
not
to
govern
;
yet
having
health
and
strength
,
are
able
to
do
good
service
by
the
direction
of
others
.
2.
Some
,
through
want
and
penury
,
or
a
competent
Estate
or
Family
of
their
own
,
became
mercenary
hired
servants
,
who
otherwise
were
free
:
Such
are
most
of
our
Servants
.
3
,
Some
,
for
Debt
,
●ell
their
Children
,
and
sometimes
themselves
,
for
Servants
,
and
Bond-slaves
:
These
might
be
called
Vendititii
,
who
sold
their
children
and
themselves
.
4.
After
that
,
a
greater
multiplication
of
Mankind
into
greater
Societies
;
as
Cities
,
and
Civil
States
.
They
waged
War
one
against
another
,
and
by
the
Law
and
general
consent
of
Nations
,
the
goods
of
the
Conquered
became
a
lawful
spoyl
,
and
the
persons
captives
and
slaves
to
the
Conquerours
;
and
so
Servants
were
increased
:
These
were
Servi
Capti
,
Servants
taken
in
War
,
who
had
their
life
for
a
prey
,
and
their
maintainance
,
for
their
service
.
5.
And
if
these
,
or
any
others
,
were
detained
as
servants
in
a
Family
,
and
suffered
to
marry
;
and
had
children
,
these
children
were
servants
,
called
in
Latine
,
Ver●ae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
Septuagint
,
Gen.
17.
13.
6.
If
any
were
bought
,
they
were
called
,
in
that
respect
,
EMPTITII
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bought
with
money
.
Yet
these
being
Servants
before
,
by
this
Act
became
Servants
to
those
who
bought
them
.
7.
Many
were
brought
into
Servitude
most
unjustly
by
Men-stealers
,
who
are
called
Plagiarii
.
8.
Amongst
these
,
may
be
reckoned
Apprentices
,
who
in
some
Trade
or
Profession
,
serve
under
their
Masters
,
till
the
time
of
manumission
,
and
liberty
.
The
Duty
of
all
Servants
,
§
.
XII
as
such
,
is
to
do
service
to
their
Masters
willingly
,
faithfully
,
diligently
,
as
in
the
presence
of
God
,
the
great
Master
of
Heaven
.
Their
aym
must
be
,
to
preserve
and
improve
their
Masters
Estate
,
whose
work
they
do
:
and
they
must
know
,
that
they
are
not
Sui
juris
,
either
free
,
or
their
own
Masters
;
and
that
their
Masters
Will
must
be
their
Will
,
because
they
are
under
their
Power
and
Command
:
These
two
Duties
of
Faithfulness
and
Diligence
are
proper
:
and
though
they
be
bound
to
Reverence
,
Subjection
,
Obedience
,
yet
these
are
common
Duties
,
which
all
Inferiours
,
under
the
power
of
another
,
are
bound
to
perform
.
Let
all
Servants
hearken
to
the
Doctrine
of
the
Apostles
,
and
practise
it
.
They
must
be
obedient
to
their
own
Masters
in
the
flesh
,
with
fear
and
trembling
,
in
singlenesse
of
heart
as
unto
Christ
;
not
with
Eye-service
,
as
men
pleasers
,
but
as
the
Servants
of
Christ
,
doing
the
will
of
God
from
the
heart
,
with
good
will
doing
service
to
the
Lord
,
and
not
to
men
:
Knowing
that
what
good
thing
any
man
doth
,
the
same
shall
he
receive
of
the
Lord
,
whether
he
be
bond
or
free
,
Eph.
6.
5
,
6
,
7
,
8.
Knowing
that
of
the
Lord
yee
shall
receive
the
inheritance
:
for
ye
serve
the
Lord
.
But
he
that
doth
wrong
shall
receive
for
the
wrong
he
hath
done
:
and
there
is
no
respect
of
persons
,
Col.
3.
24
,
25.
They
must
not
purloin
,
but
shew
all
fidelity
,
Tit.
2.
10.
And
they
must
honour
not
onely
their
Christian
,
but
their
unbelieving
Masters
,
1
Tim.
6.
1.
and
not
onely
the
gentle
and
good
,
but
the
froward
,
1
Pet.
2.
18.
In
all
which
places
,
we
may
observe
the
Dutyes
,
the
Sins
,
the
Rewards
,
the
Punishments
of
servants
.
Their
Dutyes
,
are
fidelity
and
diligence
in
their
Service
:
Their
Sins
,
murmuring
,
purloining
,
unfaithfulnesse
,
negligence
:
The
Reward
of
good
servants
is
,
not
onely
maintenance
,
and
wages
,
on
earth
,
but
God's
blessing
and
a
reward
in
heaven
:
The
Punishment
of
bad
servants
is
,
not
onely
such
as
the
severity
of
their
Masters
shall
inflict
;
but
the
curse
of
God
here
,
and
hereafter
.
Amongst
servants
may
be
reckoned
Factours
,
and
such
as
undertake
the
businesse
of
others
for
wages
;
and
thereupon
,
because
they
are
trusted
,
are
bound
to
account
.
Under
this
head
may
be
reduced
,
all
such
as
are
hired
to
do
work
for
others
.
Besides
all
these
,
there
are
in
a
family
such
as
neither
be
children
nor
servants
,
but
such
as
sojourn
,
and
dwell
with
the
Master
of
the
family
,
and
are
in
some
sort
under
his
power
,
as
strangers
,
and
sojourners
in
a
forreign
State
may
be
said
to
be
unperfectly
subjects
,
to
the
power
of
the
State
where
they
live
for
a
time
.
The
Duty
of
Masters
is
to
give
unto
their
servants
that
which
is
just
and
equal
,
knowing
that
they
also
have
a
Master
in
Heaven
,
Col.
4.
1.
They
must
not
oppress
them
,
abuse
them
,
or
deny
unto
them
any
thing
,
which
the
Lawes
of
God
,
the
just
Lawes
of
men
,
and
their
own
contract
doth
allow
them
.
If
it
be
a
sin
to
be
unmercifull
to
a
Beast
,
much
more
is
it
to
be
unmercifull
to
a
man
.
And
though
servants
cannot
right
themselves
;
yet
God
will
hear
their
cry
,
and
judge
their
cause
.
Before
I
conclude
this
point
of
the
Duty
of
Servants
,
and
Masters
,
one
thing
is
to
be
observed
,
That
christian
Masters
should
be
,
of
all
others
,
most
just
unto
their
meanest
servants
;
because
they
professe
their
belief
of
that
Master
in
heaven
;
and
as
he
is
mercifull
and
just
to
them
,
so
they
should
be
unto
their
servants
.
Christian
servants
also
should
remember
that
they
do
service
,
not
onely
unto
man
but
God
,
and
to
God
not
onely
as
Creator
,
but
to
him
as
Redeemer
,
and
to
Jesus
Christ
,
who
is
exalted
at
the
right
hand
of
God
:
and
though
they
be
Servants
to
men
,
yet
if
they
truly
believe
,
they
are
Sons
of
God
,
and
may
expect
an
inheritance
in
heaven
.
And
besides
their
other
sins
,
this
is
grievous
,
if
they
run
from
their
Masters
as
Onesimus
did
from
Philemon
.
A
family
is
the
seminary
both
of
the
Church
,
§
.
XIII
and
civil
State
:
And
,
as
a
State
,
or
Church
,
may
be
said
to
be
a
great
family
;
so
a
family
well
ordered
may
be
called
a
little
common-wealth
,
civill
or
ecclesiastical
.
Therefore
I
proceed
,
from
oeconomical
to
politick
dutyes
,
which
by
analogy
are
reducible
to
this
5th
commandement
.
A
family
,
which
seems
to
be
onely
a
private
society
,
may
multiply
into
severall
familyes
,
and
they
into
Vicinityes
,
and
greater
multitudes
.
And
though
every
family
hath
an
order
of
superiority
,
and
subjection
;
yet
the
severall
families
,
and
Vicinityes
,
being
distinct
,
have
no
power
one
over
another
,
but
in
that
respect
are
equall
.
Yet
these
may
associate
,
and
unite
themselves
into
a
community
,
and
become
one
body
,
not
onely
by
confederation
for
friendship
,
and
mutuall
help
,
commerce
,
and
defence
,
but
may
enter
into
a
stricter
bond
of
Union
,
and
become
politick
,
and
establish
an
order
of
superiority
and
subjection
,
either
for
matters
of
this
life
,
or
for
Religion
,
or
for
both
:
as
Israel
,
set
at
liberty
by
God
,
and
brought
out
of
Egypt
,
was
incorporate
into
one
common-wealth
,
civil
,
and
ecclesiastical
.
For
in
the
constitution
of
a
common-wealth
,
the
community
is
the
subject
,
and
matter
;
the
order
of
superiority
and
subjection
is
the
form
.
There
must
be
a
supreme
power
,
one
universall
Will
and
Power
,
and
the
subject
wherein
it
must
originally
reside
,
and
also
by
which
it
must
be
exercised
,
must
be
determined
:
this
once
done
,
it
presently
appears
,
who
are
subject
unto
this
power
,
and
in
what
degree
.
The
partyes
who
are
trusted
with
the
exercise
of
this
supreme
,
and
publick
power
,
make
Lawes
,
constitute
Officers
for
peace
and
warr
,
and
execute
the
Lawes
,
manage
publique
businesse
,
and
affairs
,
and
use
all
meanes
to
promote
the
publique
good
,
procure
the
peace
and
safety
of
the
Whole
,
and
defend
the
Body
from
violence
without
,
and
protect
the
just
from
injuries
within
.
The
Subjects
severally
and
jointly
submit
themselves
,
and
promise
fealty
and
obedience
.
There
be
many
common-wealths
,
and
they
differ
one
from
another
in
the
manner
of
their
constitution
,
and
administration
.
If
the
power
be
disposed
in
one
it
is
called
a
Monarchy
,
which
may
be
Despotical
,
when
it
's
absolute
,
and
unlimited
in
one
person
;
or
Regal
,
when
that
one
is
trusted
with
the
administration
,
and
the
executive
power
.
If
the
power
be
absolute
in
some
few
,
it
's
called
an
Aristocrasy
;
and
so
it
is
,
if
they
be
onely
trusted
.
If
it
abide
in
the
whole
body
,
yet
wisely
disposed
,
it
may
be
called
a
free
State
:
if
so
that
the
basest
,
as
well
as
the
best
,
have
power
of
administration
,
especially
in
highest
businesse
,
it
's
a
Democrasy
.
Tyranny
,
Oligarchy
.
Ochlocrasy
,
are
corruptions
of
these
constitutions
.
In
a
common-wealth
thus
constituted
we
have
higher
powers
:
§
.
XIV
and
the
duty
of
Subjects
is
to
be
subject
,
loyall
,
faithfull
,
and
acknowledg
them
as
their
Governours
under
God
for
the
matters
of
this
life
:
For
every
soul
must
be
subject
or
submit
unto
the
higher
powers
,
which
are
ordained
of
God
,
Rom.
13.
1.
And
they
must
submit
themselves
to
every
ordinance
of
man
,
that
is
to
the
government
of
man
over
man
,
and
the
higher
powers
,
for
the
Lords
sake
:
Whether
it
be
to
the
King
,
that
is
,
for
those
times
the
Emperour
,
as
supreme
;
Or
unto
Governours
,
that
is
,
Officers
,
as
unto
them
that
are
sent
,
that
is
,
commissioned
by
him
,
for
the
punishment
of
evill
doers
,
and
for
the
praise
of
them
that
do
well
:
For
this
is
the
end
of
all
civill
government
as
ordained
of
God
,
1
Pet.
2.
13.
14.
This
subjection
differs
from
that
of
Wives
to
Husbands
,
Children
to
Parents
,
Servants
to
Masters
:
for
it
's
an
higher
,
and
publick
power
of
the
supreme
Governours
of
a
State
,
as
such
.
And
they
must
be
subject
not
onely
for
fear
,
but
for
conscience
sake
,
Rom.
13.
5.
This
fear
is
not
only
that
of
Reverence
,
which
is
the
unto
them
in
respect
of
their
honour
and
dignity
;
but
it
's
a
featr
of
violating
the
Lawes
,
or
rebelling
against
the
power
,
because
the
higher
powers
do
not
bear
the
sword
in
vain
.
They
must
obey
their
just
Lawes
:
For
Titus
must
put
in
mind
the
Christians
of
Creet
to
be
subject
to
principallityes
and
Powers
,
to
obey
Magistrates
,
and
to
be
ready
to
do
every
good
work
,
Tit.
3.
1.
Yet
this
obedience
unto
man
is
limited
,
and
is
so
farr
due
as
it
is
agreeable
to
the
Lawes
of
God
.
They
must
also
pay
Tribute
,
Custome
,
and
whatsoever
Charge
shall
be
justly
imposed
.
For
seeing
they
watch
over
us
,
and
take
care
of
the
Whole
,
and
we
enjoy
the
benefit
of
their
care
,
prudence
,
and
pains
,
it
's
fit
we
should
maintaine
them
,
and
be
willing
to
erogate
so
much
as
shall
be
needfull
for
the
preservation
of
the
State
.
For
the
publick
good
and
safety
is
the
good
and
safety
of
every
private
person
.
They
must
also
be
willing
and
ready
to
assist
their
Governours
with
their
persons
,
states
,
and
lives
,
for
the
safety
of
their
Country
:
And
this
,
many
Princes
included
and
required
,
in
their
forms
of
fealty
and
allegiance
.
And
this
Fealty
,
if
regular
,
and
rational
,
is
due
,
first
,
unto
the
State
,
and
then
unto
the
Governours
:
To
the
Kingdom
first
,
and
then
to
the
King
.
Out
of
the
words
of
the
Apostle
,
§
.
XV
1
Pet.
2.
13
,
14.
we
may
observe
,
that
goverours
are
supreme
,
or
subordinate
;
and
amongst
the
subordinate
there
be
many
degrees
,
according
to
the
severall
degrees
of
power
derived
unto
them
,
for
their
severall
imployments
,
in
the
distinct
and
different
acts
of
administration
.
And
subjection
,
honour
,
obedience
,
are
due
unto
these
,
according
to
their
measure
of
power
and
Authority
.
This
subjection
and
obedience
unto
the
higher
powers
,
and
Magistrates
,
is
limitted
,
not
onely
by
the
Lawes
of
God
,
but
the
constitution
of
every
severall
State
.
These
Officers
are
for
peace
of
Warr
,
by
Sea
,
or
Land
,
and
may
command
those
under
them
,
and
they
must
be
faithfull
,
and
obedient
.
I
will
not
in
this
place
enlarge
,
and
declare
the
duties
of
souldiers
;
nor
debate
the
Question
,
Whether
a
souldier
in
pay
,
and
yet
in
Quarters
in
his
own
country
,
when
there
is
no
visible
Enemy
,
be
exempt
from
the
power
of
the
civill
Magistrate
,
or
no
?
It
's
certain
that
the
power
of
Admirals
,
and
Captaines
by
Sea
,
and
Generals
,
and
Commanders
by
Land
;
respect
souldiers
properly
as
souldiers
,
and
is
regulated
by
Martiall
Lawes
,
which
are
different
from
the
civill
Lawes
,
for
the
administration
of
Justice
in
a
time
,
or
place
,
of
peace
.
The
duties
of
souldiers
as
such
,
are
to
be
faithfull
and
obedient
to
their
Commanders
,
vigilant
in
their
places
,
resolute
in
service
,
orderly
,
and
quiet
in
their
Quarters
,
contented
with
their
pay
.
The
Sins
of
military
men
,
except
they
be
kept
in
order
by
severe
discipline
,
are
,
to
be
cowards
,
mutinous
,
treacherous
,
Revolters
;
and
likewise
to
plunder
,
murther
,
commit
Rapes
,
and
many
other
kind
of
Villanies
.
Commanders
should
be
faithfull
,
valiant
,
prudent
,
skilfull
in
Martiall
affaires
,
carefull
of
their
Souldiers
.
The
Dutyes
of
higher
powers
are
,
§
.
XVI
to
protect
their
Subjects
,
make
good
and
wholesome
Lawes
,
constitute
able
and
just
Officers
,
administer
Justice
,
and
execute
the
Laws
,
to
have
a
care
of
,
&
provide
for
,
the
good
education
of
the
people
in
trade
,
learning
husbandry
,
to
regulate
trade
,
and
commerce
,
to
found
Schools
,
Colledges
,
Universityes
,
Corporations
,
and
,
by
all
lawfull
meanes
,
procure
and
promote
the
peace
,
safety
,
welfare
,
and
prosperity
,
of
the
People
.
They
should
be
Fathers
,
and
such
as
tender
the
good
of
their
Subjects
,
as
of
their
Children
.
As
they
are
called
gods
,
and
are
in
God's
place
,
so
in
the
administration
,
and
ordering
of
their
severall
Dominions
,
they
should
be
like
God
in
Counsell
,
Wisdome
,
and
Integrity
.
And
happy
are
the
people
to
whom
God
shall
vouchsafe
such
Governours
:
For
it
is
a
great
mercy
.
Which
if
any
people
shall
enjoy
,
their
duty
is
to
blesse
God
for
them
,
pray
for
their
happinesse
,
and
honour
them
according
to
their
deserts
.
And
so
much
the
rather
should
we
do
this
;
because
it
's
so
heavy
a
Judgment
,
and
cruell
curse
,
to
be
subjected
,
and
exposed
,
to
the
pride
,
folly
,
oppression
,
Tyranny
,
of
wicked
Rulers
.
It
's
a
sad
condition
,
when
those
who
hate
us
,
rule
over
us
.
The
Sins
of
Subjects
are
,
§
.
XVII
secret
Treason
,
and
Conspiracy
,
open
Rebellion
,
Sedition
,
disobedience
to
the
Lawes
,
contempt
of
the
Power
,
and
Persons
,
of
their
Princes
,
murmuring
,
and
complaining
of
Oppression
when
there
is
no
cause
,
falsely
traducing
and
accusing
the
Government
of
Injustice
,
and
Imprudence
,
denying
Tribute
,
Custome
,
and
other
dues
,
and
rights
,
which
the
just
Constitution
,
and
Lawes
,
require
.
The
Sins
of
the
higher
powers
are
many
;
Some
of
the
chief
are
these
,
to
neglect
the
publick
good
,
commit
the
administration
to
unjust
and
unworthy
men
,
make
unjust
Lawes
,
pervert
Judgment
,
ordain
insufficient
and
unjust
Officers
,
usurp
too
much
power
,
oppresse
the
people
to
enrich
and
advance
unworthy
Favourites
,
and
Flatterers
,
and
to
maintain
the
State
,
Pomp
,
and
Pride
of
a
vicious
Court
,
to
displace
just
and
prudent
Officers
,
and
to
debarr
men
of
parts
,
and
worth
,
from
the
administration
;
to
wage
unnecessary
Warrs
,
and
so
vainly
to
exhaust
the
publick
Treasures
,
and
expend
the
Subjects
blood
,
to
refuse
good
counsell
,
and
to
follow
bad
.
And
the
highest
Crime
of
all
,
and
which
includes
the
rest
,
is
,
Tyranny
,
and
that
is
,
to
govern
contrary
to
good
Lawes
,
and
exercise
arbitrary
power
,
to
the
ruine
of
the
publick
:
Under
this
head
may
be
reduced
,
Persecution
of
the
Godly
,
and
loyall
Subjects
,
for
the
profession
,
and
practise
of
the
true
Religion
instituted
from
Heaven
.
Besides
these
,
there
be
many
Sins
of
inferiour
Officers
,
and
Magistrates
,
in
their
severall
places
.
And
here
I
might
take
occasion
to
enquire
what
power
the
civill
Governours
have
(
circa
Sacra
)
in
matters
of
Religion
:
1.
They
cannot
justly
establish
any
false
Religion
contrary
to
the
Word
of
God
conteined
in
the
Scriptures
:
neither
can
they
,
or
ought
they
,
to
tolerate
any
Errours
,
Heresies
,
Blasphemies
,
Idolatries
,
or
Corruptions
in
Religion
.
2.
They
may
make
civill
Lawes
concerning
Religion
,
and
execute
the
same
by
their
coactive
power
,
and
by
these
Lawes
they
may
and
ought
to
bind
and
command
their
Subjects
to
worship
the
true
God
in
Christ
,
and
protect
them
in
the
same
.
This
is
that
which
they
call
Jus
Religionis
ordinanda
:
an
undoubted
right
of
all
higher
powers
.
Yet
they
must
be
sure
they
establish
nothing
in
Religion
which
is
not
clearly
agreeable
to
the
Gospell
.
For
,
as
it
is
unlawfull
for
any
civill
powers
to
establish
by
Law
,
any
thing
in
Religion
contrary
to
the
Gospell
;
so
it
's
no
wayes
tolerable
to
bind
the
Subjects
,
upon
civill
penalties
,
to
professe
things
doubtfull
,
and
needlesse
.
If
all
the
Subjects
in
a
State
professe
themselves
Christians
,
they
cannot
have
any
just
cause
to
complain
of
their
Rulers
,
if
by
a
Law
they
be
commanded
to
make
that
Christian
faith
,
which
is
truly
and
plainly
Christian.
They
are
bound
unto
it
by
the
Lawes
of
Christ
,
by
their
own
profession
,
by
the
Lawes
of
their
Country
.
Yet
Christian
Religion
is
not
to
be
propagated
by
the
sword
,
but
by
the
Word
clearly
taught
,
so
that
their
Consciences
may
be
convinced
:
But
this
presupposeth
the
Subjects
no
Christians
.
Yet
if
they
be
such
,
the
higher
powers
,
Christians
,
are
bound
to
use
all
lawfull
means
,
appointed
by
Christ
,
to
make
them
Christians
.
The
first
care
of
King
David
was
to
settle
the
true
worship
of
God
:
The
first
care
of
Solomon
,
to
build
a
Temple
unto
God
;
and
the
first
care
of
the
good
Princes
of
Judah
,
to
reform
Religion
,
and
to
destroy
the
Monuments
of
Idolatry
;
and
all
this
by
their
civill
power
:
And
there
is
great
reason
,
why
all
Princes
and
Governours
should
do
thus
;
Because
the
establishment
of
their
power
,
and
the
welfare
of
their
Subjects
depends
principally
upon
Religion
.
Yet
this
power
of
the
Magistrate
is
clearly
distinct
,
and
different
,
from
the
power
of
the
Church
,
as
a
Church
,
which
can
have
no
sword
,
nor
exercise
any
civil
coactive
power
.
This
spirituall
and
ecclesiastical
power
looks
upon
every
one
within
their
precincts
,
as
Subjects
of
Christ
,
and
Members
of
their
spirituall
Society
(
and
such
Princes
and
Governours
should
be
)
;
and
they
proceed
against
them
in
the
name
of
Christ
,
if
they
do
offend
,
and
if
they
continue
obstinate
,
they
cast
them
not
out
of
the
State
but
the
Church
.
As
for
liberty
of
Conscience
,
it
's
limited
to
things
indifferent
:
For
Christ
did
never
purchase
,
never
grant
to
any
liberty
to
believe
Errours
,
false
Doctrine
,
or
their
own
Fancyes
,
no
wayes
grounded
on
the
Word
of
God
,
much
lesse
to
professe
them
,
and
least
of
all
upon
this
belief
and
profession
,
to
associate
,
and
continue
,
themselves
in
severall
Societyes
,
seperate
from
Orthodox
Christians
,
raise
Schisms
in
the
Church
,
and
Factions
in
the
State
,
to
the
disturbance
of
both
.
If
we
look
upon
the
persons
,
who
in
reformed
Churches
,
cry
so
much
for
liberty
of
Conscience
;
upon
due
examination
we
shall
find
the
most
of
them
to
be
factious
;
to
have
little
of
the
power
,
though
they
may
have
much
of
the
form
,
of
godlinesse
;
and
that
which
they
call
liberty
of
Conscience
,
to
be
a
liberty
to
professe
their
Errours
:
and
if
they
had
power
in
their
own
hands
,
they
would
give
liberty
onely
to
their
own
Sect
,
and
would
prove
the
most
bloody
persecutors
of
all
others
.
What
toleration
,
Princes
may
grant
,
of
different
proffessions
,
when
they
cannot
reduce
their
Subjects
to
the
Unity
of
profession
of
the
same
saving
Truth
,
is
another
case
,
and
cloathed
with
other
Circumstances
,
and
must
be
judged
of
accordingly
.
The
truth
is
,
when
a
State
is
once
corrupted
,
and
that
deeply
in
Religion
,
it
's
an
hard
thing
to
reform
.
Publick
Confessions
are
too
large
,
and
few
of
them
without
the
mixture
of
something
,
either
superstitious
,
or
erroneous
,
or
doubtfull
,
and
such
as
weak
Christians
of
tender
Consciences
cannot
well
digest
.
After
this
digression
,
§
.
XVIII
which
requires
a
larger
debate
then
here
I
intend
,
and
the
consideration
of
civill
Societies
,
and
common-weales
,
order
requires
that
I
add
something
of
the
Church
as
reducible
to
this
Commandement
.
The
Church
is
a
spirituall
Society
,
and
a
multitude
professing
Christ
,
associated
in
matters
of
Religion
.
And
though
the
same
persons
,
which
are
Members
of
a
civill
State
,
may
be
Members
of
a
Church
,
yet
they
are
to
be
considered
under
a
different
notion
.
The
Author
of
this
Society
is
God
,
&
that
in
a
more
special
manner
:
who
first
by
extraordinary
,
then
by
ordinary
men
,
especially
since
the
Exhibition
of
Christ
,
makes
them
Subjects
of
this
Kingdome
,
which
is
the
matter
of
this
whole
Treatise
,
and
admits
them
into
this
Society
.
When
they
are
once
reduced
,
and
made
Subjects
unto
God
Redeemer
,
they
constitute
that
Common-wealth
whereof
he
is
Head
,
and
Monarch
.
And
this
Society
,
since
the
Revelation
of
the
Gospel
,
may
be
considered
as
universall
,
consisting
of
the
Christians
of
all
Nations
:
and
in
this
respect
they
are
all
subject
unto
Christ
as
their
Lord
and
King
.
Yet
this
universall
Church
,
and
these
persons
,
scattered
and
divided
in
many
Nations
,
may
be
united
and
associated
in
severall
Vicinityes
,
according
to
their
cohabitations
,
into
greater
or
lesser
Bodyes
,
for
Doctrine
,
and
Worship
,
or
for
Discipline
.
As
associated
for
Worship
,
and
Doctrine
,
they
have
their
Pastours
,
to
whose
charge
they
are
committed
by
the
holy
Ghost
.
And
these
Pastours
may
be
many
,
and
have
their
severall
assignations
,
and
their
particular
flocks
;
or
a
number
of
them
may
take
the
charge
of
a
greater
number
in
common
;
or
every
one
my
have
their
severall
congregation
in
particular
.
From
hence
ariseth
a
relation
of
Pastour
and
People
.
The
Duty
of
the
people
is
,
to
esteem
their
Pastours
and
Teachers
highly
,
in
love
for
their
works
sake
,
1
Thes.
5.
13.
To
obey
them
,
and
submit
unto
them
:
Obey
them
(
saith
the
Apostle
)
who
have
rule
over
you
,
and
submit
unto
them
:
for
they
watch
over
your
Souls
,
Heb.
13.
17.
They
must
atttend
unto
their
Doctrine
,
and
follow
their
good
example
,
Heb.
13.
7.
They
must
maintain
them
,
and
provide
for
them
:
For
Christ
hath
ordained
that
they
who
preach
the
Gospell
should
live
of
the
Gospel
,
1
Cor.
9.
14.
And
let
him
that
is
taught
in
the
Word
communicate
to
him
that
teacheth
in
all
his
goods
,
Gal.
6.
6.
The
Duty
of
Ministers
and
Pastours
,
amongst
others
,
are
these
:
To
be
rightly
qualified
,
and
also
called
to
their
places
,
binding
themselves
to
do
Christ
service
in
that
Office
.
They
must
plant
,
and
water
,
preach
,
catechize
,
and
edifie
the
people
wholly
in
the
saving
Doctrine
of
the
Gospel
:
and
though
they
cannot
confirm
their
Doctrine
by
Miracles
;
yet
let
them
do
it
by
good
example
.
They
must
administer
the
Sacraments
according
to
Christ's
institution
,
pray
for
the
People
,
perform
all
publick
services
of
Religion
,
and
do
all
things
that
tend
to
the
conversion
,
confirmation
,
and
Salvation
of
the
People
.
The
Sins
of
the
People
,
§
.
XIX
as
subject
to
their
Pastours
,
are
many
;
amongst
the
rest
,
these
:
They
neglect
and
contemn
their
persons
,
places
,
doctrines
,
reproo●s
,
admonitions
,
good
example
.
They
deny
them
maintainance
,
have
itching
ears
,
affect
novel
opinions
,
are
carried
away
with
strange
Doctrine
.
They
prove
schismaticall
,
desert
their
faithfull
Pastours
,
vex
them
,
persecute
them
.
Ministers
offend
,
when
not
rightly
qualified
,
enter
upon
the
place
without
a
due
call
,
and
in
an
undue
manner
;
when
their
end
is
gain
,
not
the
good
of
the
peoples
souls
;
when
they
neglect
their
calling
,
or
are
carelesse
,
or
remisse
,
in
the
discharge
of
the
Ministery
,
preach
false
or
unprofitable
Doctrine
,
give
bad
example
,
corrupt
Religion
,
are
Authors
of
Schism
,
Faction
,
Rebellion
,
and
so
disgrace
their
calling
,
dishonour
Christ
,
and
drive
multitudes
to
Hell
:
Many
of
these
are
ambitious
,
and
insolent
domineering
over
men's
Consciences
.
Christians
may
associate
for
Discipline
,
§
.
XX
and
the
outward
Government
of
their
Society
,
and
that
in
greater
and
lesser
Associations
:
and
,
for
this
end
,
declare
,
and
constitute
Canons
,
and
Orders
,
chuse
and
ordain
Officers
,
erect
several
Courts
of
Jurisdiction
,
Spiritual
.
In
these
Ecclesiastical
States
,
the
Supream
Power
of
the
Keys
,
or
Church-Government
,
is
in
the
whole
Combination
:
the
delegated
Power
is
in
their
Officers
,
and
in
their
Representatives
.
This
Constitution
finished
,
the
Superiours
and
Governours
,
are
the
Officers
,
and
Representatives
,
whereby
the
whole
Church
doth
exercise
her
Power
:
and
every
particular
member
,
whether
Officer
,
or
any
other
,
is
subject
:
This
Constitution
should
be
agreeable
to
Christ's
Institution
:
and
it
's
no
ways
safe
,
that
the
Association
should
be
of
too
little
,
or
too
great
extent
:
And
most
certain
it
is
,
that
Christ
did
never
ordain
,
that
there
should
be
one
Universal
Supream
Court
in
any
part
of
the
World
,
to
which
all
Christian
,
of
all
Nations
,
should
submit
,
or
make
Appeals
.
The
Duty
of
the
People
,
and
Members
of
this
Spiritual
Common-wealth
,
and
every
particular
Person
,
Officer
,
or
any
other
,
is
to
submit
to
this
Order
,
once
established
,
according
to
the
Laws
and
Rules
of
Christ
,
obey
the
Canons
,
acknowledge
the
Officers
,
receive
their
Jurisdiction
.
The
Duty
of
the
Governours
,
is
,
to
consider
,
whether
the
Constitution
be
according
to
the
Gospel
,
to
have
a
special
care
to
make
good
Canons
,
and
to
constitute
able
,
prudent
,
pious
,
and
sit
Officers
;
to
inform
the
Ignorant
,
reform
the
Scandalous
,
reprove
,
admonish
,
suspend
,
or
excommunicate
absolve
;
and
in
such
a
manner
,
that
Doctrine
and
Discipline
may
be
preserved
pure
,
the
People
reformed
,
the
Church
edifyed
,
and
Christ
glorified
.
And
the
Civil
Magistrate
should
countenance
,
protect
,
assist
them
so
far
,
as
his
Civil
Power
,
in
this
particular
,
may
be
useful
.
The
Discipline
is
easily
corrupted
,
hardly
reformed
,
the
Primitive
and
Apostolical
Order
little
known
.
And
,
in
this
point
,
many
are
our
Divisions
.
Men
have
their
several
conceits
of
it
:
Every
Party
fancy
their
own
way
to
be
the
Pattern
in
the
Mount
,
and
few
are
impartial
,
and
unprejudiced
;
and
though
a
good
Discipline
may
be
proposed
,
yet
the
greatest
part
cannot
endure
it
.
Schools
,
§
.
XXI
Colledges
,
Vniversities
,
are
a
kind
of
little
Common-Wealth
,
wherein
we
have
Ordinem
Imperii
&
Subjectionis
;
wherein
the
Governours
have
power
,
the
governed
are
subject
according
to
their
Charters
and
Statutes
:
and
as
there
be
Duties
,
so
there
are
contrary
Offences
in
both
.
There
be
also
Superiours
and
Inferiours
,
in
respect
of
excellency
and
age
,
yet
without
any
power
.
Those
,
who
for
Wisdom
,
Parts
.
Experience
,
rare
Exploits
,
do
excel
others
,
should
according
to
their
eminency
benefit
others
,
and
others
should
honour
them
.
Yet
Pride
is
the
usual
sinne
of
the
one
,
and
Envy
of
the
other
.
Age
,
and
the
gray-head
,
if
accompanied
with
Wisdom
,
and
Vertue
,
should
be
reverenced
,
and
it
's
a
bad
sign
of
a
declining
State
,
when
the
Child
shall
behave
himself
proudly
against
the
Ancient
,
and
the
Base
against
the
Honourable
,
Esa.
3.
5.
CHAP.
XII
.
The
Sixth
Commandement
.
GOD
,
§
.
I
by
the
former
Commandement
,
determined
the
right
of
Persons
,
and
in
this
He
begins
to
define
man's
right
in
things
,
which
He
commands
to
be
observed
.
The
first
and
principal
thing
,
which
a
man
hath
right
unto
,
is
his
life
;
and
therefore
,
after
the
duty
to
be
performed
to
our
Parents
by
whom
we
receive
life
from
Him
,
he
takes
care
,
and
provides
for
the
safety
of
man's
person
,
and
the
preservation
of
his
life
,
by
prohibiting
Murder
.
This
Commandement
presupposeth
,
that
God
alone
,
according
to
his
absolute
propriety
,
hath
the
absolute
power
to
dispose
of
man's
life
,
and
can
take
it
away
,
and
that
justly
at
will
and
pleasure
:
and
that
no
man
can
do
without
Warrant
extraordinary
,
or
ordinary
,
from
him
.
Man
hath
no
absolute
right
to
dispose
of
his
own
life
,
whereof
he
hath
onely
the
possession
and
use
,
but
not
the
propriety
:
and
therefore
he
must
not
so
much
as
hazard
it
,
without
Divine
Warrant
.
The
subject
therefore
of
this
Commandement
,
§
.
II
is
this
mortal
and
bodily
life
of
man
,
which
we
receive
by
Conception
and
Birth
,
and
part
with
by
Death
.
It
consists
in
the
union
of
Soul
and
Body
,
which
is
not
so
firm
,
since
that
sin
entred
into
the
World
,
but
that
it
easily
may
be
dissolved
.
For
man
consists
of
two
parts
,
Soul
and
Body
:
The
Soul
,
in
it self
,
is
incorruptible
,
and
immortal
,
and
no
man
can
kill
it
;
though
man
,
and
many
things
else
may
separate
it
from
the
Body
,
and
the
Body
from
it
.
Therefore
,
in
the
profession
of
the
Gospel
,
we
need
not
fear
men
,
who
kill
the
Body
,
but
are
not
able
to
kill
the
Soul
,
Math.
10.
28.
The
malice
and
violence
of
man
may
make
the
Body
an
unfit
Habitation
for
the
Soul
to
dwell
in
,
and
no
fit
Instrument
for
the
Soul
to
act
by
;
and
then
the
Soul
no
ways
able
to
animate
the
same
,
is
gone
,
and
stays
no
longer
.
As
this
life
is
the
subject
of
this
Commandement
,
so
the
end
of
it
is
to
preserve
the
same
,
and
not
to
break
the
Bands
of
Union
,
till
it
be
God's
time
,
Soul
and
Body
must
part
.
It
is
Negative
,
§
.
III
and
so
a
prohibition
of
some
sin
,
and
this
sin
is
murther
.
To
kill
1.
In
general
,
is
to
take
away
the
life
of
any
living
Creature
,
and
this
is
not
the
sin
.
2.
It
's
to
take
away
the
life
of
man
;
neither
is
this
absolutely
and
simply
the
Crime
:
For
the
life
of
man
may
be
taken
away
,
and
yet
justly
.
Now
God
doth
never
forbid
any
thing
that
is
just
:
yet
this
may
be
so
just
,
that
it
would
be
injustice
not
to
do
it
.
3.
Murther
,
here
forbidden
,
is
to
take
away
the
life
of
man
unjustly
,
and
without
Warrant
from
God
.
To
understand
this
sin
of
Murther
,
we
must
observe
certain
distinctions
:
For
,
-
1.
It
's
Negative
,
or
Positive
.
-
2.
It
's
total
,
or
partial
.
-
3.
It
's
inchoat
,
or
consummate
.
Negative
Murther
,
is
when
we
deny
to
give
,
or
do
something
,
when
it
's
our
Duty
,
without
which
life
cannot
subsist
,
or
continue
,
as
shall
appear
hereafter
.
Positive
,
when
we
by
some
violence
,
or
some
other
way
,
do
that
which
is
destructive
,
or
tends
to
the
destruction
of
life
:
So
the
life
of
many
a
man
is
taken
away
by
Poyson
,
and
other
secret
Plots
,
devised
by
cursed
Wretches
,
and
put
in
execution
by
bloody
Villains
.
It
's
totall
,
when
life
is
wholly
taken
away
immediately
,
or
the
body
receives
some
mortall
harm
,
so
that
life
is
irrecoverable
.
Partiall
Murther
,
is
committed
by
wounds
,
blows
,
stripes
,
or
other
violence
which
destroyes
a
limb
,
or
limbs
;
for
all
these
hazard
life
,
and
take
away
the
perfection
of
it
,
and
tend
to
destruction
.
It
's
inchoate
in
the
mind
,
and
heart
first
,
and
then
in
words
.
In
the
mind
,
as
by
violent
passions
of
anger
,
wrath
,
fury
,
and
rage
,
or
by
malice
and
hatred
.
For
all
murther
is
begun
in
the
heart
,
and
,
the
more
of
Will
,
consent
,
and
resolution
there
is
,
is
the
more
heynous
.
Therefore
Wilfull
Murther
is
accounted
most
heynous
;
and
Man-slaughter
is
a
grievous
sin
,
though
not
so
grievous
as
the
former
:
Both
issue
out
of
the
heart
:
for
out
of
the
heart
proceed
evill
thoughts
,
Murthers
,
&c
:
Luke
15.
19.
Chance-medly
(
as
we
call
it
in
our
law
)
indeed
takes
away
life
;
but
the
party
thus
killing
his
Neighbour
,
whom
he
formerly
loved
,
or
did
not
hate
,
is
rather
unhappy
,
then
wicked
;
because
there
is
nothing
of
Will
in
it
.
God
therefore
assigned
Cityes
of
Refuge
,
for
the
protection
of
such
.
Yet
these
,
if
when
they
did
this
,
they
were
either
vainly
,
or
ill
imployed
,
have
much
cause
to
be
deeply
humbled
:
For
no
such
unhappy
event
can
fall
out
without
the
Will
of
our
Heavenly
Father
,
who
could
easily
have
prevented
that
sad
accident
.
The
most
bloody
disposition
of
the
mind
,
which
is
most
directly
contrary
to
this
Commandement
,
is
that
of
hatred
,
and
deliberate
malice
.
Therfore
it
is
said
,
that
he
that
hateth
his
Brother
is
a
Murtherer
,
1
Joh.
3.
15.
Yet
Anger
,
and
Wrath
,
if
rash
,
and
unjust
are
transgressions
of
this
Law
in
the
judgement
of
our
Blessed
Saviour
,
Math.
5.
20.
If
anger
be
continued
,
it
becomes
malice
:
and
that
malice
is
most
accursed
,
which
deliberates
,
and
resolves
of
Murder
,
and
proves
implacable
,
though
it
commit
not
the
fact
,
onely
because
of
want
of
pow●r
,
and
opportunity
,
or
for
feare
of
some
mischief
,
which
may
befall
the
party
himself
,
if
he
put
the
bloody
design
in
execution
.
Yet
to
hate
,
and
actually
Murder
is
more
;
then
to
hate
,
and
not
to
Murther
,
absolutely
considered
.
There
is
another
degree
of
this
sin
,
in
bitter
,
spitefull
,
reviling
,
contumelious
words
.
For
whosoever
shall
say
unto
his
Brother
(
Racha
)
shall
be
in
danger
of
the
Councell
:
But
whosoever
shall
say
(
Thou
Fool
)
shall
be
in
danger
of
Hell
fire
,
Mat.
5.
21.
The
former
word
seemes
to
be
a
terme
,
or
expression
of
passion
;
the
other
of
contempt
.
There
be
also
treacherous
words
,
which
tend
to
the
taking
away
of
life
,
and
there
be
whisperings
,
backbiting
,
standering
,
and
tales
,
all
tending
to
shed
blood
,
Ezek.
22.
9.
There
be
words
,
which
are
softer
then
oyle
,
and
yet
are
drawn
Swords
,
Psal.
55.
21.
There
are
persons
,
who
whet
their
tongues
like
a
sword
,
and
bend
their
bow
,
to
shoot
their
arrowes
even
bitter
words
,
Psal.
64.
3.
Doeg's
words
did
cut
like
a
sharp
Razour
,
and
cut
off
the
lives
of
the
innocent
Priests
,
Psal.
52.
2.
Thus
this
bloody
sin
is
begun
in
the
heart
,
and
tongue
of
man
.
Yet
it
cannot
be
consummate
without
the
Hand
,
which
is
the
instrument
to
execute
and
accomplish
what
Thoughts
,
and
Words
have
begun
.
Again
in
this
sin
,
§
.
IV
as
in
others
,
some
may
be
principall
,
some
accessory
,
and
so
guilty
,
by
consent
,
counsell
,
assistance
,
connivence
in
concealing
,
or
not
hindering
,
or
some
other
way
:
And
whosoever
shall
not
use
all
meanes
to
prevent
,
and
save
the
innocent
,
or
not
endeavour
to
see
the
Murder
,
once
committed
,
punished
,
are
guilty
of
blood
.
In
this
respect
the
Priest
,
and
Levite
passing
by
a
man
wounded
,
and
half
dead
;
yet
neither
pitying
him
,
nor
endeavouring
to
recover
him
,
were
guilty
,
Luke
10.
30.
For
if
we
should
do
our
diligence
to
save
the
life
of
a
beast
,
much
more
the
precious
life
of
man
.
Let
's
heare
what
God
saith
in
this
particular
.
If
thou
forbear
to
deliver
them
,
who
are
drawn
to
death
,
and
those
that
are
ready
to
be
slain
.
If
thou
sayest
,
Behold
we
know
it
not
:
Doth
not
he
that
pondereth
the
heart
consider
it
,
and
he
that
keepeth
the
Soul
,
doth
not
He
know
it
?
and
shall
he
not
render
to
every
man
according
to
his
Works
?
Prov.
24.
11.
12.
We
read
that
a
Galatian
Shepherd
refusing
when
it
was
in
his
power
,
to
save
a
man
torn
with
dogs
,
was
three
yeares
after
slain
by
Wild
Beasts
himself
.
This
was
a
just
judgement
from
God
.
The
Rich
man
refusing
to
relieve
Poor
,
miserable
,
and
hungry
Lazarus
,
lying
at
his
gates
could
not
be
innocent
:
neither
can
any
such
unmercifull
,
and
inhumane
wretches
.
For
not
onely
such
,
as
cruelly
oppresse
,
afflict
,
and
grind
the
faces
of
poor
people
,
but
such
as
are
devoyd
of
mercy
,
and
the
bowels
of
compassion
are
guilty
.
Si
non
pavisti
,
occidisti
:
Ambros.
In
this
kind
,
unskilfull
or
carelesse
Physitians
cannot
be
excused
.
Some
of
these
do
not
valew
the
life
of
man
,
and
are
easily
perswaded
for
favour
or
gain
,
to
murther
such
,
as
they
pretend
to
cure
.
As
there
are
private
;
§
.
V
so
there
be
publick
Murders
,
and
these
are
also
negative
,
or
positive
:
Negative
,
when
they
neglect
to
enquire
after
the
authours
of
Murder
,
or
acquit
them
being
known
,
or
grant
them
Pardons
.
By
this
meanes
sometimes
a
whole
Land
is
polluted
with
blood
and
suffereth
Gods
vengeance
.
For
a
Murderer
should
be
taken
from
the
Altar
and
put
to
death
,
Exod.
21.
14.
No
satisfaction
must
be
taken
for
his
life
,
but
he
must
surely
be
put
to
death
,
Numb.
35.
31.
And
a
man
that
doth
violence
to
the
blood
of
any
person
,
must
fly
to
the
pit
;
Let
no
man
stay
him
,
Prov.
28.
17.
He
that
endeavours
to
save
a
bloody
person
,
must
needs
be
guilty
of
blood
himself
.
Some
make
bloody
lawes
to
take
away
most
unjustly
the
lives
of
their
innocent
Subjects
:
Some
wrest
the
lawes
just
in
themselves
,
and
by
unjust
Judgement
condemn
the
guiltlesse
to
death
:
and
this
is
done
in
time
of
peace
.
All
such
as
wage
unjust
wars
,
or
manage
just
wars
cruelly
,
and
unjustly
,
are
great
transgressours
.
Such
also
are
all
seditious
,
and
tumultuous
persons
,
and
also
the
Authours
of
civil
Wars
,
and
enemies
to
the
administration
of
justice
.
Some
are
too
remisse
in
just
wars
to
revenge
that
blood
,
which
was
cruelly
and
causelesly
shed
by
the
enemy
.
This
was
the
sin
of
King
Saul
,
in
that
he
destroyed
not
the
Amalekites
from
under
Heaven
.
Besides
the
former
differences
,
§
.
VI
and
degrees
of
this
sin
,
there
be
others
:
For
even
of
Wilfull
Murders
,
those
are
most
heynous
,
1.
Which
are
committed
out
of
pure
malice
,
or
a
contempt
of
the
precious
life
of
man
:
Some
are
so
bloody
,
as
they
make
no
more
account
of
the
life
of
man
then
of
a
beast
,
nor
so
much
:
Others
are
so
cruel
,
as
that
they
delight
in
the
torment
which
others
suffer
,
and
therefore
take
away
the
lives
of
others
so
,
as
to
put
them
to
lingring
and
extreame
paine
.
2.
To
Murder
Father
,
Mother
,
Children
:
as
the
Canaanites
;
and
,
after
,
some
cursed
Israelites
did
sacrifice
their
Children
to
the
Devil
,
is
most
unnaturall
,
grievous
,
and
abominable
.
3.
To
Murder
Magistrates
,
Judges
,
publick
Officers
,
and
especially
Kings
,
and
Princes
,
upon
whom
the
publick
peace
and
safety
doth
much
depend
,
is
a
far
more
heynous
transgression
then
to
slay
a
private
person
.
4.
To
Murder
innocent
persons
,
and
such
as
have
done
no
wrong
,
nor
given
any
cause
,
is
far
more
then
to
Murder
injurious
and
abusive
provoking
persons
.
5.
The
blood
of
Abel
,
and
the
Saints
,
and
faithfull
Servants
of
God
do
cry
most
loud
,
because
the
cursed
Caines
,
and
Perfecutours
slay
them
,
because
their
works
were
good
,
and
their
own
evill
:
and
out
of
an
hatred
of
the
power
of
Godlinesse
in
them
:
For
the
more
of
God
is
in
them
,
the
more
they
hate
them
.
The
most
heynous
Murther
in
respect
of
the
person
,
the
injustice
,
the
malice
,
the
reproach
,
was
the
crucifying
of
Christ
the
Son
of
God
.
'T
is
difficult
,
§
.
VII
if
not
impossible
to
reckon
up
all
kinds
,
and
different
ways
of
murther
:
For
the
life
of
man
is
exposed
to
a
thousand
dangers
,
and
is
easily
taken
away
:
and
the
malice
of
the
Devil
that
old
murtherer
,
and
of
bloudy
men
,
is
very
great
.
So
that
it
's
the
great
mercy
of
God
,
that
man
lives
half
his
days
,
or
that
any
dyeth
a
natural
death
.
And
therefore
our
duty
is
,
to
be
thankful
to
our
God
,
as
for
other
mercies
,
so
for
the
continuance
and
preservation
of
our
life
.
And
every
day
should
we
commit
our selves
into
his
hands
,
prepare
for
death
,
set
our
soules
in
order
,
desire
his
protection
,
and
the
guardance
of
his
Blessed
Angels
.
And
,
in
this
place
,
we
might
take
occasion
to
speak
of
self-murther
,
which
is
certainly
unlawful
:
For
we
have
not
the
absolute
propriety
,
but
the
use
of
our
lives
given
us
of
God
to
use
,
and
to
make
an
account
to
him
of
the
same
.
A
man
may
be
unmerciful
,
and
unjust
unto
himself
,
both
in
respect
of
life
,
and
other
things
.
Unto
all
the
former
sorts
of
murther
,
may
be
added
all
unjust
Punishments
,
and
especially
such
as
grant
life
,
yet
upon
such
tearms
,
that
it
is
worse
then
Death
:
as
when
innocent
persons
are
condemned
to
cruel
Servitude
,
or
to
the
Gallies
,
or
to
Banishment
,
or
the
Mines
.
By
what
hath
been
said
,
we
may
,
in
some
measure
,
understand
what
God
hath
forbidden
.
The
Preceptive
,
§
.
VIII
and
Affirmative
part
is
implied
,
and
may
be
easily
understood
by
the
former
,
which
is
Negative
.
For
,
as
the
Duty
is
,
so
our
care
must
be
to
preserve
the
life
of
our
Neighbour
,
as
our
own
;
which
is
dear
,
and
pretious
to
us
.
To
this
end
,
1.
We
must
be
humble
,
meek
,
patient
,
peaceable
,
placable
,
and
ready
to
forgive
,
and
be
reconciled
,
upon
reasonable
tearms
,
unto
our
Enemies
.
2.
We
must
be
pittiful
kind
,
liberal
,
and
ready
to
give
,
or
do
what
shall
be
necessary
for
the
preservation
of
the
lives
of
others
,
and
not
suffer
them
,
through
out
own
default
,
to
perish
.
3.
We
must
be
bold
,
resolute
,
couragious
,
and
ready
to
hazard
our
goods
,
credit
,
liberty
,
and
sometimes
our
own
lives
,
to
save
innocent
persons
,
and
especially
the
servants
of
God
,
and
rescue
them
out
of
the
hands
and
jaws
of
wicked
and
cruel
men
.
Open
thy
mouth
(
saith
God
,
by
the
Wise-woman
)
for
the
Dumb
,
in
the
cause
of
all
such
as
are
appointed
to
destruction
,
Prov.
31.
8.
4.
We
must
,
in
a
just
War
,
be
willing
to
lay
down
our
lives
for
our
Countrey
,
that
by
the
Death
of
few
,
many
may
be
preserved
.
5.
As
our
hearts
must
be
well
affected
,
so
our
words
must
be
words
of
meekness
,
patience
,
love
,
humility
,
peace
,
kindness
,
comfort
.
And
as
we
must
avoid
the
causes
and
occasions
of
doing
hurt
;
so
all
our
inward
affections
,
outward
carriage
,
words
,
deeds
,
must
be
so
ordered
,
as
shall
most
tend
to
the
safety
of
the
life
of
others
.
Neither
must
our
Prayers
and
Endeavours
be
wanting
,
to
prevent
the
death
of
innocent
persons
.
Thus
Reuben
sought
to
save
the
life
of
his
Brother
Joseph
.
Esther
adventured
her
life
to
prevent
the
ruine
of
her
people
,
Esth.
4.
11
,
12
,
&c.
Thus
Ebedmeleck
delivered
the
Prophet
out
of
the
Dungeon
,
Jer.
38.
7.
8.
And
God
remembred
the
Work
of
Mercy
to
reward
it
,
Jerem.
39.
15
,
16.
Besides
all
this
we
must
not
conceal
,
but
discover
,
and
that
betimes
,
all
Plots
,
Designs
,
Intentions
of
Murther
,
known
unto
us
;
do
what
we
can
to
prevent
the
effusion
of
innocent
bloud
;
severely
,
and
carefully
prosecute
all
Bloudy
Murtherers
.
And
herein
all
Judges
,
Magistrates
,
Higher-Powers
,
who
are
trusted
with
the
Sword
,
must
,
by
the
Sword
,
cut
off
bloudy
men
,
and
not
suffer
them
to
live
.
The
Reasons
why
we
should
abhor
,
§
.
IX
and
take
heed
of
this
sinne
,
are
many
:
For
,
1.
The
life
of
man
is
precious
,
and
the
greatest
and
chiefest
Earthly
Treasure
man
can
have
:
it
's
the
best
thing
under
Heaven
,
and
in
it self
the
greatest
blessing
of
God
in
this
World
.
2.
It
was
given
of
God
to
serve
him
,
and
seek
a
better
,
and
more
glorious
life
in
the
World
to
come
.
To
take
it
away
before
the
great
work
be
done
,
and
Man
hath
made
his
peace
with
God
,
and
secured
his
Title
to
Heavens
Kingdom
,
is
a
most
horrid
crime
,
and
tends
to
the
destruction
of
Soul
and
Body
at
once
,
and
may
be
a
privation
,
and
prevention
of
Eternal
Life
,
to
be
enjoyed
in
Heaven
.
Therefore
,
it
's
no
wonder
,
God
doth
so
much
detest
it
.
And
many
are
so
malicious
and
revengeful
,
as
that
,
if
it
were
in
their
power
,
they
would
destroy
and
punish
both
Body
and
Soul
in
Hell
fire
.
'T
is
reported
of
a
bloudy
man
of
Millain
in
Italy
,
that
when
he
had
suddainly
surprized
one
whom
he
hated
,
overthrowing
him
,
set
his
Dagger
to
his
Breast
,
and
told
him
,
that
he
would
kill
him
,
unless
he
would
renounce
,
and
forswear
God
:
which
when
this
surprized
,
fearful
man
had
done
,
that
bloody
man
presently
killed
him
,
saying
,
This
is
a
noble
Revenge
,
which
doth
not
onely
deprive
the
Body
of
Temporal
Life
,
but
brings
also
the
Immortal
Soul
to
endless
flames
:
Bodin
.
de
Rep.
Lib.
5.
Cap.
6.
3.
The
Body
of
Man
,
as
well
as
his
Soul
,
was
redeemed
,
and
bought
by
the
blood
of
Christ
,
is
,
or
should
be
the
Temple
of
the
Holy
Ghost
,
is
capable
of
immortal
glory
;
and
man
was
made
in
the
Image
of
God
:
So
that
to
destroy
the
body
of
Man
,
and
take
away
this
life
unjustly
,
and
without
Warrant
from
God
,
must
needs
be
an
offence
against
God
the
Father
,
in
whose
Image
Man
was
made
;
against
the
Son
,
who
redeemed
him
;
against
the
Holy
Ghost
,
whose
Temple
he
is
,
and
against
man
himself
,
his
Neighbour
,
his
Brother
,
his
Fellow-member
in
Christ
.
And
for
Christians
,
to
murder
Christians
,
must
needs
be
heynous
,
seeing
we
profess
our selves
Christians
,
and
Fellow-members
in
Christ
;
and
thereby
we
engage
our selves
to
the
highest
degree
of
love
of
all
other
people
in
the
World
.
To
murder
a
Christian
,
is
not
onely
a
sinne
against
God-Greatour
;
but
also
,
and
that
directly
,
against
God-Redeemer
,
which
is
an
high
aggravation
.
4.
The
life
of
man
once
destroyed
,
cannot
be
restored
:
neither
can
any
satisfaction
sufficient
be
made
either
to
God
,
or
Man
,
for
the
same
:
for
life
is
inestimable
,
and
cannot
be
ransomed
by
all
the
Gold
and
Silver
in
the
World
.
5.
This
sin
is
the
most
destructive
of
Humane
Society
:
so
that
if
God
should
not
forbid
it
,
restrain
it
,
or
punish
it
,
no
man
could
live
in
safety
,
and
the
Earth
,
in
a
short
time
,
would
be
unpeopled
,
and
wholly
desolate
.
6.
God
hath
given
a
strict
charge
,
that
no
murtherer
should
live
;
and
woe
unto
them
that
shal
protect
,
or
abber
,
or
endeavour
to
save
any
man
whose
hand
is
embrued
in
innocent
bloud
.
7.
Murderers
are
the
children
of
the
Devil
in
a
special
manner
:
for
he
was
a
murtherer
from
the
beginning
.
8.
The
Judgments
of
God
,
upon
this
sin
,
are
severe
,
many
,
signal
,
and
his
detestation
there
of
very
great
.
This
appears
by
the
many
strange
and
supernatural
Discoveries
of
secret
murthers
,
by
the
strange
and
extraordinary
Judgments
upon
bloudy
persons
.
For
sometimes
He
punisheth
them
by
Retaliation
in
the
same
kind
,
and
sometimes
by
the
same
persons
,
that
employed
them
in
the
murther
of
others
;
sometimes
,
by
some
fearful
Vengeance
executed
in
the
same
place
,
where
they
had
shed
the
bloud
of
others
;
sometimes
,
in
the
same
time
,
as
the
same
Day
,
and
Moneth
,
wherein
they
had
murthered
others
,
that
man
might
take
notice
,
hear
,
and
fear
.
For
this
Sin
God
sometimes
punisheth
not
onely
the
Persons
guilty
,
but
Families
,
whole
Nations
,
and
Kingdoms
.
God's
own
people
in
Covenant
with
him
,
must
suffer
for
the
innocent
blood
shed
by
Manasses
:
and
neither
his
Repentance
,
nor
good
Josiah's
serious
and
zealous
Reformation
could
avert
the
judgment
.
Blood
is
a
crying
Sin
,
and
calls
aloud
for
Vengeance
;
and
God
,
the
Judge
of
all
the
World
,
must
needs
hear
,
and
will
make
Inquisition
,
and
manifest
his
indignation
.
If
David
,
a
man
after
God's
own
heart
,
will
slay
innocent
Uriah
,
with
the
Sword
of
the
children
of
Ammon
,
the
Sword
shall
not
depart
from
his
own
house
.
One
Son
shall
murther
another
,
and
his
own
child
that
came
out
of
his
own
bowels
,
shall
not
onely
seek
his
Crown
,
but
thirst
after
his
Bloud
.
The
innocent
bloud
of
Christ
lies
heavy
upon
the
Jews
for
these
1600
years
.
Cain's
horrour
of
Conscience
was
dreadful
,
and
Judas
his
torment
intollerable●
:
and
why
?
Both
had
shed
innocent
bloud
.
Therefore
we
must
not
murder
.
Yet
all
this
must
be
understood
of
the
effusion
of
innocent
bloud
,
§
.
X
without
warrant
from
God
.
Otherwise
,
Abraham
could
not
have
been
guiltless
,
in
that
he
purposed
to
sacrifice
his
innocent
Son
Isaack
.
David's
just
wars
had
been
unjust
.
Joshua's
severity
against
the
Canaanite
,
to
whom
he
gave
no
quarter
,
had
been
cruelty
.
Saul's
destruction
of
Amaleck
,
in
not
sparing
man
,
woman
,
nor
child
,
could
not
have
been
warrantable
.
Moses
,
by
the
Levites
,
slays
3000
of
his
Brethr●n
in
one
day
;
and
Phinehas
takes
away
the
life
of
two
guilty
Persons
,
without
Formality
of
Law
,
and
judicial
process
:
and
yet
both
were
innocent
,
neither
chargeable
with
bloud
,
because
they
did
it
justly
.
In
this
respect
,
the
punishment
of
Blasphemers
,
Idolaters
,
and
capital
Offenders
,
is
lawful
,
and
warrantable
,
no
ways
contrary
to
this
Law
.
Some
explain
and
enlarge
this
Commandement
,
so
as
to
include
the
murder
of
Souls
,
as
here
prohibited
.
But
the
Commandement
doth
not
extend
so
far
.
It
's
true
,
that
we
may
conclude
from
hence
,
that
if
murther
of
the
Body
,
much
more
the
murder
of
the
Soul
,
must
needs
be
an
heynous
sin
.
The
Devil
is
the
murderer
of
Souls
,
by
tempting
men
to
sin
;
and
so
are
all
his
Agents
,
who
by
false
Doctrine
,
evil
Example
,
Perswasions
,
Commands
,
Exhortation
,
incline
men
to
believe
Lyes
,
and
disobey
their
God
.
And
such
as
shall
not
endeavour
the
Conversion
and
Salvation
of
others
,
cannot
be
excused
.
But
these
things
are
not
proper
to
this
Commandement
,
which
was
given
for
the
preservation
of
man's
bodily
life
:
Yet
we
may
argue
,
that
if
it
be
so
heynous
a
crime
to
kill
the
Body
,
it
's
farre
more
heynous
to
murder
the
Soul
.
CHAP.
XIII
.
The
Seventh
Commandment
.
THis
Commandement
is
expresly
Negative
,
§
.
I
and
a
Prohibition
,
and
implicitly
affirmative
,
and
a
Precept
.
The
Sin
expresly
forbidden
is
Adultery
.
And
this
presupposeth
Marriage
,
which
was
instituted
by
God
,
and
to
be
observed
by
man
in
the
state
of
Innocency
before
any
sin
entred
into
the
World
by
man
,
For
God
having
first
created
man
the
Male
,
after
that
,
create's
the
Woman
of
a
Rib
of
Man
,
Female
.
The
man
was
so
made
,
that
he
was
fit
to
beget
;
the
Woman
was
so
made
as
that
she
was
fit
to
conceive
,
bear
,
bring
forth
,
nurse
children
.
For
this
was
the
reason
why
God
made
them
Male
and
Female
,
because
by
them
thus
different
in
Sex
,
he
intended
to
propagate
all
Mankind
of
one
bloud
.
The
Woman
being
created
,
was
brought
to
Man
,
and
given
unto
him
by
God
,
and
he
took
her
,
with
her
consent
,
as
flesh
of
his
flesh
,
and
bone
of
his
bone
;
and
they
twain
became
one
flesh
.
And
God
commanded
this
order
to
be
observed
unto
the
end
of
the
World
.
This
was
the
first
institution
of
this
sacred
society
:
So
that
the
first
and
principal
efficient
of
Marriage
,
was
God
instituting
it
;
the
Subordinate
,
is
the
mutual
consent
of
the
parties
.
For
Marriage
is
a
contract
,
or
covenant
:
This
is
the
general
nature
of
it
;
and
as
the
matter
is
one
man
,
and
one
Woman
,
free
from
all
former
obligation
that
may
hinder
it
,
so
the
form
,
and
chief
essence
is
in
the
special
nature
of
the
contract
,
whereby
they
mutually
bind
themselves
one
unto
another
so
as
to
become
one
flesh
for
term
of
life
of
both
the
parties
.
The
end
is
propagation
mutual
help
,
and
comfort
;
and
upon
the
Fall
,
Per
accidens
,
the
avoiding
of
Fornication
.
One
effect
,
and
that
a
principal
one
is
,
That
the
Wife
hath
not
power
of
her
own
body
,
but
the
Husband
:
and
likewise
also
the
Husband
hath
not
power
of
his
own
body
,
but
the
Wife
:
and
this
is
the
reason
why
Adultery
is
so
grievous
a
sin
,
and
a
just
cause
of
dissolution
;
because
the
party
committing
it
,
doth
give
that
body
which
is
anothers
,
and
not
their
own
,
unto
a
third
party
,
contrary
to
Gods
institution
,
the
Covenant
,
and
the
principal
end
of
marriage
.
Amongst
Christians
this
Marriage
doth
resemble
that
spiritual
and
blessed
union
of
Christ
and
the
Church
,
begun
on
Earth
to
be
consu●mate
in
Heaven
,
and
should
be
entred
upon
and
continued
so
,
and
also
observed
in
that
holy
manner
,
as
that
it
may
be
a
furtherance
,
not
an
hinderance
to
that
more
Heavenly
bond
,
and
society
.
We
should
first
give
our selves
to
be
married
to
Christ
,
before
we
give
our selves
to
be
married
one
unto
another
.
For
Redemption
did
not
abolish
,
but
perfect
Marriage
.
It
's
not
made
necessary
to
eternal
life
;
for
as
we
may
be
married
and
not
saved
,
so
we
may
be
unmarried
,
and
yet
Married
to
Christ
and
Saved
.
Yet
all
Christians
should
marry
in
the
Lord
:
Though
the
Marriage
of
Heathens
,
as
Marriage
,
is
lawfull
,
and
their
children
born
in
Marriage
are
legitimate
.
By
these
things
premised
concerning
Marriage
,
§
.
II
we
may
easily
understand
what
Adultery
is
.
It
is
the
defiling
of
the
Marriage-bed
.
The
Apostle
saith
,
Let
Marriage
be
honourable
in
all
,
and
let
the
bed
be
undefiled
,
Heb.
13.
4.
That
the
words
are
a
dehortation
appeareth
from
the
context
.
The
sin
dehorted
from
,
is
Adultery
,
which
is
a
dishonouring
of
Marriage
,
and
a
defiling
of
the
Marriage
bed
.
This
Adultery
is
opposed
to
chastity
,
and
fidelity
in
married
persons
:
The
sense
is
;
Let
all
that
are
married
preserve
the
honour
of
Marriage
,
and
preserve
the
Marriage-bed
pure
.
This
Adultery
is
committed
three
wayes
,
1.
When
the
Adulterer
is
single
,
and
the
Adulteresse
Married
.
2.
When
the
Woman
is
single
,
and
the
Man
,
or
Adulterer
,
Ma●ried
.
3.
When
both
the
parties
are
Married
.
When
one
party
onely
is
Married
,
and
the
other
single
,
one
bed
onely
is
defiled
;
but
when
both
the
parties
are
Married
,
two
Marriage-beds
are
defiled
by
one
act
.
This
Commandment
followeth
the
former
in
order
:
For
the
best
,
and
nearest
thing
is
Mans
life
;
the
next
is
his
Wife
;
who
by
Gods
institution
,
and
solemn
contract
,
is
one
Person
,
and
one
flesh
with
him
.
And
for
an
Husband
,
or
Wife
to
commit
this
sin
,
is
a
wrong
unto
their
bodies
,
which
is
of
more
account
then
their
goods
can
be
.
And
Adultery
is
a
wrong
more
heynous
than
Theft
,
and
next
to
that
of
Murther
.
Some
have
observed
that
the
sixth
and
seventh
Commandement
are
fitly
joyned
together
,
because
Adultery
and
Murther
often
go
together
.
And
we
must
avoid
Adultery
the
cause
,
that
we
may
avoid
Murther
,
which
is
often
committed
to
conceal
Adultery
;
as
in
the
example
of
David
,
who
having
committed
Adultery
with
Vriah's
Wife
,
caused
him
to
be
slain
,
lest
his
Adultery
should
be
discovered
.
Others
consent
to
murder
,
that
they
may
enjoy
one
another
more
freely
.
Thus
Adulterous
Wives
conspire
with
their
Paramours
,
to
poyson
,
or
secretly
murder
their
Husbands
.
Adultery
in
either
Party
is
a
grievous
sin
,
but
especially
in
the
Wife
,
because
it
may
bring
in
a
Bastard
,
and
a
spurious
brood
to
inherit
her
Husbands
estate
.
This
sin
appears
to
be
heinous
many
wayes
,
§
.
III
and
therefore
ought
with
the
greater
care
to
be
avoided
,
and
abhorred
.
It
's
contrary
to
Gods
institution
,
to
the
sacred
and
solemn
contract
of
the
Married
parties
;
it
's
a
dishonour
of
the
body
.
For
every
one
should
know
how
to
possesse
his
Vessell
in
Sanctification
,
and
honour
,
1.
Th●ss
.
4.
4.
This
Vessel
is
the
body
:
the
Sanctification
and
honour
is
chastity
:
Which
implies
that
Adultery
,
as
also
fornication
is
the
dishonour
,
and
slain
of
the
body
.
In
this
respect
it
may
be
said
,
that
he
that
committeth
Fornication
,
sinneth
against
his
own
body
.
It
's
a
disgrace
to
the
Children
,
a
blot
upon
the
Family
,
the
cause
of
wofull
discord
,
the
dissolution
of
the
sacred
bond
,
the
ruine
of
Families
,
and
the
●ource
of
many
miseries
.
This
is
farther
evident
from
the
Penalty
determined
by
God
against
this
sin
,
which
was
death
.
The
Man
that
committeth
Adultery
with
another
Mans
wife
,
even
he
that
committeth
Adultery
with
his
Neighbours
Wife
,
both
the
Adulterer
,
and
Adulteresse
shall
surely
be
put
to
death
.
Levit.
20.
10.
Judah
adjudgeth
his
daughter
in
L●w
Thamar
to
the
fire
for
Adult●ry
.
Many
Heathen
States
made
it
Capital
.
The
King
of
Babylon
condemned
Ahab
,
and
Zedechiah
to
be
burnt
for
this
sin
,
Jer.
29.
22
,
23.
The
Tribe
of
Benjamin
was
almost
destroyed
for
the
same
,
Judg.
19
&
20.
Chapters
.
David
commits
Adultery
in
secret
,
and
his
own
Concubines
are
defiled
by
his
own
Son
,
in
the
sight
of
the
Sun
,
and
all
Israel
.
And
for
this
sin
God
was
so
incensed
with
the
Men
of
Judah
,
that
he
saith
,
Shall
not
I
visit
for
these
things
?
Shall
not
my
Soul
be
avenged
on
such
a
Nation
as
this
?
Jer.
5.
8
,
9.
Diseases
and
beggery
,
with
perpepual
in●amy
,
and
sometimes
death
follow
by
Gods
just
Judgments
upon
the
Parties
guilty
of
this
Crime
.
Again
,
this
society
of
Marriage
being
ordained
for
propagation
,
is
the
Seminary
of
Church
and
state
:
and
if
it
be
stained
by
Adultery
,
both
are
stained
.
And
to
multiply
a
Bastard
brood
for
the
beginning
of
a
Civil
or
Ecclesiasticall
association
,
is
to
be
abhorred
by
all
Wise
and
honest
,
much
more
by
Religious
Persons
.
It
's
a
curse
,
and
dishonour
to
any
people
to
be
derived
from
any
such
spurious
spawn
.
Therefore
all
well-ordered
states
have
made
strict
Laws
concerning
Marriages
;
and
most
civilized
Nations
have
their
Rites
,
and
Customs
for
the
more
solemn
Celebration
of
the
same
.
Christians
appointed
the
Publication
of
the
Banns
;
and
the
solemnization
of
the
Marriage
it self
,
was
to
be
performed
in
the
open
Congregation
,
with
holy
instructions
,
exhortations
,
and
Prayers
.
All
this
was
done
to
prevent
Fornication
,
uncleannesse
,
and
Clandestine
Marriages
.
Again
,
this
Crime
amongst
Christians
is
more
hainous
,
because
our
bodies
are
the
members
of
Christ
,
the
Temples
of
the
Holy
Ghost
,
and
are
bought
with
the
price
of
Christ's
blood
,
1
Cor.
6.
15
,
16
,
17
,
18
,
19
,
●0
.
This
is
a
sin
that
shuts
out
of
Heavens
Kingdome
,
Chap.
16.
verse
9.
10.
For
this
sin
,
as
for
others
the
wrath
of
God
comes
upon
the
Children
of
disobedience
,
Ephes.
5.
6.
And
Whoremongers
and
Adulterers
,
God
will
Judge
,
Heb.
13.
4.
And
he
will
punish
them
not
onely
with
temporall
;
but
,
if
they
repent
not
,
with
eternall
punishments
.
Though
Adultery
,
§
.
IV
as
most
pernicious
to
humane
Society
,
be
onely
forbidden
expresly
;
yet
implicitly
many
other
sins
come
under
this
Prohibition
.
And
for
the
better
understanding
of
this
commandement
,
as
of
some
others
,
we
must
take
notice
of
some
Rules
given
by
Catechists
,
Casuists
,
and
Expositors
:
viz.
That
where
one
sin
is
forbidden
,
all
of
that
kind
,
and
such
as
bea●
Analogie
,
or
have
Agreement
with
it
,
are
there
,
by
a
Synechdoche
,
forbidden
.
Where
the
effect
and
the
end
,
there
the
causes
and
meanes
,
are
Prohibited
.
And
where
the
Principall
there
the
Accessory
are
condemned
.
Where
the
act
,
or
outward
fact
,
there
the
thoughts
affections
,
inclinations
,
desires
,
purposes
,
gestures
,
Words
,
are
determined
to
be
unlawfull
;
According
to
these
rules
;
besides
Adultery
,
many
other
sins
which
have
some
affinity
and
agreement
therewith
are
here
forbidden
:
as
fornication
,
incest
,
whoredome
,
rapes
,
deflowring
of
Virgins
,
Sodomy
,
and
Bestiality
,
which
two
lusts
are
not
to
be
named
but
with
detestation
:
And
all
lasciviousnesse
,
uncleannesse
,
and
abuse
of
the
body
in
this
kind
.
The
reason
hereof
is
,
because
God
never
gave
any
●iberty
to
use
their
bodies
in
this
kind
out
of
Marriage
.
For
so
soon
as
he
had
created
man
,
and
given
him
a
power
,
and
blessing
of
propagation
,
and
multiplication
,
He
brings
the
Woman
to
the
Man
,
gives
her
in
marriage
unto
him
;
before
they
had
any
warrant
to
have
carnall
knowledge
one
of
another
.
In
this
respect
simple
fornication
(
as
they
term
it
)
between
single
Persons
,
and
the
keeping
of
Concubins
,
are
unlawfull
.
According
to
the
second
Rule
(
of
cause
and
effect
)
because
intemperance
,
and
excesse
in
eating
,
§
.
V
drinking
,
and
pampering
of
the
body
,
and
idlenesse
are
causes
as
of
other
sins
,
so
of
these
of
uncleannesse
;
therefore
in
that
respect
but
no
otherwise
they
are
prohibited
.
Fulnesse
of
bread
,
and
abundance
of
Idlenesse
were
two
of
the
great
iniquities
of
Sodom
,
one
of
the
filthiest
and
leudest
places
in
the
World
,
Ezek.
16.
49.
Yet
intemperance
,
luxury
,
and
excess
in
bodily
pleasures
,
may
be
reduced
to
this
Commandement
,
understood
in
a
latitude
as
prohibiting
all
excessive
,
and
inordinate
enjoyment
of
worldly
and
bodily
pleasures
.
And
the
Jews
being
as
sed
horses
in
the
morning
,
neighed
after
their
neighbours
wives
,
Jer.
5.
8.
Lewd
company
is
also
another
cause
.
Dinah
Jacob's
Daughter
wanders
,
and
gads
abroad
to
see
the
Daughters
of
the
Land
,
falls
into
lewd
company
,
and
is
deflowred
.
For
which
sin
the
City
of
Shechem
is
destroyed
.
To
gaze
unadvisedly
upon
beauties
may
kindle
the
flames
of
lust
.
Immodest
,
and
wanton
Apparrell
,
Carriage
,
Gestures
,
Words
filthy
Communication
,
Lewd
Pictures
,
filthy
books
,
too
much
familiarity
of
Men
with
Women
,
or
Women
with
Men
,
who
have
not
the
gift
of
continency
,
and
converse
with
them
without
any
calling
,
especially
,
with
the
temptations
of
the
Devil
,
who
will
take
all
advantages
,
are
dangerous
.
Not
to
reckon
up
particulars
,
which
are
many
;
this
we
must
know
for
certain
,
that
whatsoever
is
a
cause
,
or
occasion
of
this
sin
of
uncleannesse
;
and
gives
advantage
or
opportunity
to
Sathan
,
is
forbidden
,
as
such
,
in
this
place
.
Yet
the
beginning
of
this
sin
,
as
of
all
other
,
is
in
the
heart
:
for
,
as
,
out
of
it
evil
thoughts
,
and
murders
;
so
adultery
and
fornication
issue
,
Mat.
15.
19.
For
whosoever
looketh
on
a
Woman
to
lust
after
her
,
hath
committed
Adultery
with
her
already
in
his
heart
,
Mat.
5.
28.
Till
temptations
come
into
the
heart
,
we
are
safe
.
But
when
the
heart
begins
to
entertain
unclean
suggestions
,
conceive
and
continue
unclean
thoughts
,
desire
unclean
pleasures
;
the
devil
hath
insinuated
himself
,
and
is
entered
already
.
But
if
we
yeild
consent
,
resolve
to
fulfill
our
lusts
,
and
deliberate
how
to
accomplish
our
filthy
design
,
then
he
is
fortified
,
and
will
hardly
be
forced
out
;
we
become
his
captives
and
slaves
,
the
sin
is
conceived
and
formed
in
us
:
And
this
deliberate
consent
,
and
resolution
is
the
principal
part
of
this
sin
;
and
most
properly
contracts
the
guilt
.
For
where
there
is
Reluctancy
within
,
and
strong
temptation
without
,
or
a
suddain
surprizall
,
the
sin
is
not
so
heynous
.
The
inward
disposition
,
and
willing
inclination
of
the
heart
doth
most
offend
God
:
the
outward
act
,
and
the
use
of
meanes
to
accomplish
our
desires
,
do
the
greatest
hurt
to
man
.
Yet
as
there
are
degrees
of
these
sins
within
,
so
there
be
also
without
,
and
that
not
onely
in
respect
of
the
severall
kinds
of
filthinesse
;
for
some
are
more
abominable
then
other
in
their
own
nature
;
some
by
complication
,
because
in
one
act
Adultery
and
Incest
may
concurre
;
but
also
in
respect
of
the
act
,
and
habit
.
For
the
sins
of
adultery
and
murder
were
not
habituall
in
David
:
his
constant
temper
was
far
different
,
though
some
make
a
Constant
practise
of
this
sin
.
Besides
all
these
wayes
of
contracting
guilt
in
this
particular
,
some
are
guilty
,
though
not
as
Principalls
,
yet
as
Accessory
.
For
many
are
no
better
then
Bawdes
,
and
Panders
,
by
being
subservient
,
and
officious
unto
other
in
this
sin
:
Thus
Jonadab
contrives
a
meanes
,
and
gives
advice
to
Amon
,
how
be
might
fulfill
his
lust
upon
his
Sister
Tamar
,
2
Sam.
13.
5.
Thus
far
the
negative
part
,
whereby
we
understand
what
sins
are
here
forbidden
,
and
also
how
hard
a
thing
it
is
,
to
be
pure
and
innocent
from
all
uncleannesse
:
for
few
are
found
,
who
are
not
in
some
measure
polluted
.
For
the
causes
,
and
occasions
are
many
,
and
the
temptations
great
,
and
our
frailty
much
:
and
we
have
continuall
need
of
Gods
gracious
assistance
,
which
without
our
own
constant
Vigilancy
we
cannot
expect
.
As
for
Polygamy
,
and
the
severall
cases
of
conscience
,
and
the
distance
of
degrees
in
consanguinity
,
and
affinity
to
be
observed
,
to
avoid
incest
;
I
leave
them
to
Casuists
.
The
affirmative
part
here
implied
,
§
.
VI
and
often
expressed
in
other
places
of
Scripture
is
the
Precept
of
Chastity
:
for
he
that
forbids
impurity
,
commands
Chastity
;
which
is
not
a
vertue
as
it
ariseth
from
the
constitution
of
the
body
,
or
from
some
naturall
,
or
artificiall
causes
,
but
as
it
s
rooted
in
the
heart
,
and
is
Regulated
by
the
Word
of
God
.
For
as
the
sin
of
uncleannesse
is
not
in
the
outward
Act
of
carnal
knowledge
,
which
ordered
according
to
Gods
institution
and
Law
,
is
not
only
lawfull
,
but
a
meanes
ordained
by
God
to
propagate
mankind
,
and
to
continue
a
Church
unto
the
end
of
the
World
:
So
likewise
Chastity
is
not
the
forbearance
of
the
outward
act
,
but
a
right
,
and
constant
temper
of
the
heart
,
hating
the
sin
of
uncleanness
,
and
preserving
both
Body
and
Mind
pure
,
in
free
obedience
unto
God
.
And
as
the
proper
,
and
principal
subject
both
of
all
other
,
&
also
of
this
ver●ue
,
is
the
will
:
So
all
this
will
avoids
all
causes
and
occasions
of
the
sin
here
forbidden
.
The
inward
thoughts
,
desires
,
resolutions
,
deliberations
are
pure
;
the
words
,
gestures
,
apparrell
,
and
outward
acts
are
modest
,
and
sober
;
so
that
by
a
chast
soul
the
Vessel
,
and
body
is
kept
in
Sanctification
and
honour
.
And
this
is
the
duty
here
commanded
:
But
because
there
are
many
meanes
to
preserve
Chastity
;
these
therefore
ought
to
be
used
.
The
fear
of
God
,
which
is
the
beginning
of
Wisdome
,
and
a
Principle-generall
of
all
vertues
,
doth
first
dispose
the
soul
to
this
particular
duty
;
and
reigning
in
the
soul
commands
all
temptations
to
be
resisted
,
evil
company
,
and
filthy
persons
to
be
avoided
;
good
and
chast
Society
to
be
observed
,
prayer
,
frequent
prayer
against
this
sin
,
to
be
made
;
some
honest
imployment
to
be
used
;
the
Scripture
,
and
pious
books
to
be
read
;
the
reasons
against
this
sin
in
Scripture
to
be
remembered
;
the
motives
unto
chastity
to
be
observed
;
good
examples
of
Chastity
,
as
that
most
excellent
one
of
Joseph
to
be
followed
.
Yet
we
must
know
that
in
respect
of
persons
its
twofold
.
1.
Of
single
persons
.
2.
Of
married
persons
.
Single
persons
are
such
as
were
never
married
,
or
widows
:
both
these
must
be
chast
,
so
as
not
onely
to
have
pure
,
and
sanctified
minds
,
but
also
to
forbear
all
kind
of
Carnall
copulation
.
Married
persons
may
have
the
use
of
one
anothers
bodies
without
any
sin
,
but
then
they
must
be
faithfull
one
unto
another
:
for
onely
they
that
have
right
unto
their
bodies
must
have
the
use
of
them
.
And
if
they
transgresse
,
their
sin
is
adultery
,
and
greater
then
that
of
simple
fornication
;
not
only
because
it
is
an
abuse
of
the
body
,
as
simple
fornication
is
:
but
because
it
is
against
the
marriage-contract
,
and
they
have
a
remedy
,
which
single
persons
have
not
;
and
many
more
mischiefs
follow
upon
it
.
In
this
condition
of
marriage
,
many
may
think
themselves
safe
:
yet
no
persons
though
married
must
neglect
their
watch
,
presume
upon
their
own
strength
,
contemne
temptations
:
for
they
may
fail
as
well
as
others
,
as
wofull
experience
hath
taught
many
.
Their
secret
carriage
must
be
chast
before
God
;
their
outward
behaviour
must
be
modest
before
men
:
the
one
that
they
may
have
a
good
conscience
;
the
other
that
they
may
give
good
example
.
And
single
persons
that
have
not
the
gift
of
continency
,
must
marry
,
yet
wisely
,
and
in
the
Lord
;
lest
that
estate
which
was
ordained
for
a
comfort
,
and
help
,
prove
a
discomfort
,
and
a
snare
.
They
are
happy
in
this
respect
(
and
a
great
mercy
of
God
it
is
)
who
have
their
education
in
chast
,
and
modest
families
and
fall
not
into
familiarity
with
lewd
persons
:
For
many
who
in
chast
Company
would
have
been
chast
,
and
would
have
abhorred
this
sin
,
have
bin
defiled
by
lewd
,
and
ungodly
persons
.
Yet
if
we
fear
our
God
,
and
trust
in
him
,
he
can
preserve
us
pure
in
the
most
filthy
societies
,
as
he
did
Lot
in
Sodom
;
and
deliver
them
in
the
strongest
temptations
,
as
he
did
Joseph
.
This
Commandement
certainly
requires
temperance
,
§
.
VII
as
an
excellent
preservation
of
Chastity
.
And
divers
of
the
School-men
,
and
Casuists
oppose
it
to
Luxury
;
which
they
make
a
generall
;
under
which
they
reduce
,
and
rank
,
in
a
certain
order
,
1.
Simple
fornication
,
to
which
they
referr
whoredome
,
and
the
use
of
Concubi●s
.
2.
Incest
.
3.
Adultery
.
4.
Deflowring
of
Virgins
in
their
parents
power
.
5.
Rapes
.
6.
Uncleannesse
against
nature
,
as
Sodomy
,
and
Bestiality
:
all
which
were
mentioned
formerly
.
Yet
this
temperance
,
more
properly
taken
,
is
opposed
to
luxury
,
taken
more
strictly
for
excesse
in
diet
and
apparrel
,
and
such
things
as
tend
to
the
preservation
of
the
body
.
It
's
contrary
to
drunkennesse
,
and
gluttony
,
and
all
excesse
in
that
kind
,
and
may
include
abstinence
,
and
fasting
:
for
we
must
keep
the
body
under
,
and
make
no
provision
for
the
flesh
to
fulfill
the
lusts
thereof
.
The
body
must
not
be
armed
against
the
soul
,
lest
the
flesh
rebel
against
the
spirit
.
The
pampering
of
it
,
is
like
the
warming
a
frozen
Serpent
in
our
bosome
to
sting
us
unto
death
:
We
are
commanded
to
abstain
from
fleshly
lusts
,
which
fight
against
the
Soul
,
1
Pet.
2.
11.
Yet
temperance
is
properly
,
and
strictly
,
here
commanded
as
tending
unto
Chastity
;
yet
it
may
come
under
another
notion
,
as
it
doth
dispose
us
to
Heavenly
duties
,
and
prepare
us
for
our
last
account
.
There
are
intemperate
persons
,
who
are
lovers
of
pleasures
,
more
then
lovers
of
God
;
and
surfetting
and
drunkennesse
indispose
us
to
divine
performances
,
and
unprepare
us
for
our
latter
end
.
And
in
this
respect
intemperance
is
a
sin
against
the
first
table
.
Drunkennesse
absolutely
considered
is
not
a
sin
against
this
commandement
,
but
as
inclining
and
disposing
to
uncleannesse
;
and
in
other
severall
respects
against
many
other
.
For
there
be
divers
sins
,
and
divers
duties
,
reducible
to
severall
parts
of
this
morall
Law
.
As
there
be
many
disswasives
from
the
sins
here
forbidden
,
§
.
VIII
so
there
be
many
Swasives
,
and
motives
to
the
duties
here
Commanded
:
Some
are
generall
motives
to
Chastity
in
generall
;
some
to
Chasity
in
single
life
;
some
to
Chastity
in
marriage
in
particular
.
And
every
Disswasive
in
generall
,
and
in
particular
,
are
Swasives
either
in
generall
or
particular
.
There
are
disswasives
from
〈◊〉
fornication
;
from
incest
,
from
adultery
▪
from
rapes
,
and
so
from
the
rest
whi●h
are
proper
.
The
reasons
and
motives
to
Chastity
in
generall
,
especially
to
Christians
,
are
1.
B●cause
our
bodies
are
the
members
of
Christ
,
2.
They
are
the
temples
of
the
Holy
Ghost
.
3.
We
are
bought
with
a
price
,
and
cannot
dispose
of
our selves
as
we
please
;
but
must
so
use
them
as
our
Saviour
hath
Commanded
,
and
we
must
honour
and
glorifie
him
,
who
hath
bought
them
:
for
his
they
are
.
4.
We
have
consecrated
both
soul
,
and
body
to
his
service
.
5.
We
are
Regenerate
,
and
sanctified
;
and
as
in
soul
,
so
in
body
,
and
have
received
a
power
to
perform
this
duty
of
Chastity
,
as
well
as
other
duties
.
6.
We
hope
,
and
expect
,
that
these
bodies
shall
rise
again
unto
eternall
glory
,
and
how
can
we
pollute
them
?
7.
One
Reason
in
generall
to
all
men
Jews
,
Christians
,
Gentiles
,
is
,
that
Cha●●ity
is
the
honour
of
these
bodies
of
ours
,
as
uncleannesse
is
their
dishonour
.
For
the
bodies
of
all
men
being
tabernacles
of
the
immortall
soul
,
and
created
,
and
redeemed
to
immortality
;
are
far
more
excellent
then
the
bodies
of
beasts
;
and
therefore
must
not
be
abused
,
and
made
like
,
nay
worse
,
and
more
base
,
then
the
bodies
of
brutes
.
There
are
besides
these
common
reasons
,
others
proper
to
incline
married-parties
to
Conjugall
Chastity
,
and
fidelity
:
as
the
honour
and
Legitimation
of
our
Children
,
the
mutuall
content
and
comfort
of
man
and
wife
,
the
peace
and
welfare
of
our
Families
for
the
present
,
and
of
posterity
for
time
to
come
;
Gods
institution
,
the
matrimoniall
contract
,
the
con●inuance
of
the
sacred
bond
,
and
divers
others
which
may
be
observed
our
or
Scripture
.
And
both
the
parties
must
not
only
be
chast
and
faithfull
,
but
wi●e
in
their
carriage
,
so
as
to
give
no
occasion
or
just
suspicion
of
jealously
,
or
be
jealous
when
there
is
no
sufficient
cause
.
We
should
know
these
things
,
and
learn
out
of
Gods
word
,
how
excellent
a
virtue
Chastity
is
,
how
pleasing
to
God
,
how
disposing
to
heavenly
duties
.
Out
of
this
knowledge
and
love
to
God
,
we
should
love
this
duty
,
desire
and
endeavour
to
performe
it
;
and
labour
to
be
chast
in
our
hearts
,
not
onely
before
men
but
God
.
We
must
resist
temptations
,
and
suppresse
the
first
motions
unto
uncleannesse
;
and
with
Job
make
a
covenant
with
our
eyes
,
and
not
think
upon
a
maid
,
Job
31.
1
,
2
,
3.
unto
the
13th
.
In
this
case
,
if
our
right
eye
,
right
hand
,
right
●oot
offend
us
we
must
cut
it
off
,
and
rather
part
with
our
choisest
,
and
rarest
contents
,
than
sin
,
and
displease
our
God
;
and
endanger
our
poor
souls
.
Many
are
not
Chast
at
all
,
few
,
and
very
few
perfectly
Chast
:
and
this
Commandement
discovers
much
sin
:
and
manifests
an
absolute
necessity
of
Christs
merit
,
and
Gods
mercy
in
this
particular
.
Many
are
wicked
,
the
best
are
frail
,
and
all
imperfect
;
at
least
in
our
strange
,
and
unclean
thoughts
;
which
are
very
hardly
prevented
in
them
,
who
abhor
the
sin
and
love
the
virtue
.
I
might
in
this
p●ace
take
occasion
to
enlarge
;
but
I
will
not
debate
either
of
the
nullity
of
some
marriages
,
or
what
doth
make
a
nullity
;
or
determine
the
severall
degrees
of
consanguinity
or
affinity
,
and
so
discover
what
marriages
are
ince●●uous
;
or
enquire
into
the
nature
of
divorce
,
and
the
causes
thereof
,
and
whether
divorce
for
Adultery
doth
totally
dissolve
the
matrimoniall
bond
,
or
onely
separate
à
mensa
,
&
thoro
,
the
bond
continuing
still
;
or
declare
in
what
cases
Man
and
Wife
may
live
asunder
.
As
for
living
,
or
not
living
together
,
when
the
one
party
is
a
Believer
,
the
other
an
Unbeliever
,
the
Apostle
,
1.
Cor.
7.
hath
sufficiently
determined
.
These
particulars
might
take
up
a
Volume
.
Let
the
Reader
observe
,
that
in
this
Commandement
,
God
saith
to
all
single
Persons
,
Be
Chaste
:
To
all
Married
Persons
,
Be
Faithful
.
CHAP.
XIV
.
The
Eighth
Commandement
.
THE
Sin
forbidden
in
this
Commandement
,
§
.
I
is
,
THEFT
,
Thou
shalt
not
steal
.
Theft
,
is
the
unjust
usurpation
of
anothers
goods
;
or
the
taking
away
,
or
detaining
anothers
goods
unjustly
.
By
unjust
Usurpation
,
I
mean
,
a
making
that
our
own
,
which
is
not
our
own
,
and
to
which
we
have
no
right
.
For
the
better
understanding
of
Theft
,
we
must
consider
,
-
1.
The
matter
of
it
.
-
2.
The
form
.
-
3.
The
Persons
that
are
guilty
;
under
which
,
comes
in
the
several
distinctions
of
Theft
.
-
4.
The
Causes
,
and
Antecedents
,
which
make
way
unto
it
.
-
5.
The
Degrees
thereof
.
The
matter
of
Theft
,
are
the
goods
of
other
men
:
Therefore
,
as
the
former
Commandement
presupposed
Marriage
;
so
doth
this
,
Propriety
,
and
a
right
to
those
things
we
call
goods
,
which
are
such
things
as
God
hath
given
us
,
for
the
preservation
,
comfort
,
and
ornament
of
this
bodily
life
;
and
,
in
that
respect
,
called
our
lively-hood
,
because
they
are
not
onely
convenient
,
but
necessary
in
a
competent
measure
,
for
the
continuance
of
life
.
The
absolute
and
highest
degree
of
Propriery
in
these
Earthly
goods
,
is
onely
in
God
,
because
He
made
them
.
For
the
Earth
is
the
Lords
▪
and
the
fulness
thereof
,
the
World
,
and
they
that
dwell
therein
:
for
He
hath
founded
it
upon
the
Seas
,
and
establisht
it
upon
the
Floods
Psal.
24.
1
,
2.
The
Earth
is
the
Lords
and
the
fulness
thereof
;
This
is
God's
Propriety
.
He
hath
founded
,
and
prepared
it
;
This
is
the
reason
and
ground
of
this
absolute
Propriety
.
Yet
He
was
willing
,
that
seeing
He
made
these
things
for
Man
,
he
should
have
some
right
unto
them
,
and
an
inferiour
kind
of
Propriety
in
them
.
Therefore
it
is
written
,
The
Heaven
,
even
the
Heavens
are
the
Lords
;
but
the
Earth
hath
He
given
to
the
Children
of
Men
,
Psal.
115.
16.
So
that
Man
derives
his
Right
unto
them
from
God
,
by
way
of
Donation
,
and
that
from
the
Creation
,
Gen.
1.
28
,
29.
This
Donation
is
from
God
,
not
as
Redeemer
,
but
Creatour
and
Preserver
.
Therefore
it
's
true
,
that
Dominium
non
fundatur
in
Gratia
;
That
Man
,
by
Sin
,
might
●orfeit
,
there
can
be
no
doubt
,
yet
if
God
took
not
the
Forfeit
,
so
as
to
re-enter
,
the
Right
remains
unto
men
,
as
men
,
not
as
sanctified
.
The
sanctified
onely
have
a
sanctified
use
of
them
,
and
will
be
able
to
make
a
good
account
.
God
renewed
his
Charter
and
Donation
,
Gen.
9
,
3.
and
this
after
the
Flood
.
Yet
this
is
but
a
common
and
general
Right
given
unto
man
in
general
,
and
might
stand
good
,
though
all
things
continued
as
common
.
This
gave
neither
publike
Right
to
many
,
nor
private
to
any
,
yet
was
a
just
Foundation
of
the
Division
and
Appropriation
of
things
,
which
was
once
introduced
by
the
Law
of
Nations
,
and
of
several
States
,
and
by
the
consent
of
private
persons
:
and
though
this
Division
and
Appropriation
le●t
some
things
common
,
and
did
onely
constitute
a
publike
or
private
Title
,
yet
to
make
that
publike
,
which
God
and
Nature
have
made
common
,
as
to
drink
water
out
of
the
River
,
&c.
or
that
private
,
which
is
publike
,
is
a
breach
of
this
Commandement
.
Besides
the
Laws
and
consent
of
men
,
there
is
a
special
Providence
of
God
,
both
in
disposing
the
several
parts
of
the
Earth
to
several
Nations
;
as
the
Land
of
Canaan
to
Israel
,
of
Mount-Seir
to
Esau
,
&c.
and
also
making
private
men
,
rich
or
poor
,
and
giving
to
one
more
,
to
another
less
.
This
Donation
of
God
is
not
absolute
and
unlimited
:
for
He
gives
with
a
Proviso
,
to
dispossess
,
and
take
away
at
will
and
pleasure
;
especially
when
whole
Nations
,
States
,
or
private
men
,
by
their
heynous
crimes
,
do
forfeit
.
These
goods
which
God
gave
licence
to
be
divided
,
are
either
in
no
man's
possession
or
propriety
,
or
in
some
man's
possession
or
propriety
.
For
such
as
no
man
claims
any
right
unto
,
nor
can
justly
do
it
,
they
fall
to
the
first
Inventour
and
Possessour
:
and
this
is
a
good
Title
,
as
also
Presciption
.
For
such
goods
,
as
others
have
a
Right
unto
,
whilest
that
Right
continues
,
we
cannot
,
in
Justice
,
challenge
as
ours
,
except
they
be
given
us
by
the
Owners
,
or
sold
,
or
exchanged
or
left
by
Inheritance
,
or
deserved
by
some
Service
,
or
be
made
Lords
thereof
,
upon
Conquest
,
in
a
just
War
.
There
be
other
just
ways
of
acquiring
,
but
I
remember
them
not
.
These
goods
are
corporeal
,
or
incorporeal
:
corporeal
,
are
immoveable
as
Lands
,
or
moveable
as
other
goods
:
incorporeal
,
as
usages
to
pass
,
to
drive
,
to
carry
through
another
mans
ground
,
and
other
such
like
.
There
be
degrees
of
this
propriety
:
Some
have
onely
the
use
of
another
mans
goods
,
but
not
the
profit
;
some
,
the
use
and
profit
,
but
no
right
of
alienation
;
some
,
have
right
of
alienation
;
some
,
have
onely
Dominium
Eminens
,
as
chief
Lords
,
and
can
onely
demand
a
chief
Rent
,
which
the
Vassal
in
alienation
must
always
except
.
A
man
may
be
wronged
in
all
,
or
any
of
these
;
and
to
deprive
a
man
of
the
least
right
,
he
hath
in
these
things
,
by
the
Laws
of
God
,
and
just
Laws
of
men
,
is
Theft
.
So
that
the
Form
is
in
the
injustice
of
the
Possession
of
these
goods
;
§
.
II
and
to
know
when
this
Possession
is
unjust
,
we
must
1.
Distinguish
betwixt
things
common
things
publike
,
things
private
,
that
we
may
understand
,
and
that
distinctly
,
the
common
,
the
publike
,
the
private
Propriety
and
Right
,
2.
We
must
consider
that
some
Propriety
and
Right
is
grounded
upon
the
Laws
of
God
▪
some
upon
the
Laws
of
Men
;
whether
the
Law
of
Nations
,
or
Laws
of
particular
States
;
some
upon
both
.
3.
We
must
observe
,
that
some
things
may
be
proper
and
due
,
by
the
Laws
of
men
,
which
are
not
due
by
the
Laws
of
God
,
and
on
the
contrary
;
and
some
things
are
due
,
both
by
the
Laws
of
God
and
Men
,
agreeing
with
the
Laws
of
God
:
and
so
far
as
the
Laws
of
Men
are
contrary
,
and
,
in
this
particular
,
in
determining
man's
right
,
they
are
of
no
force
,
neither
can
they
bind
any
man
.
4.
Seeing
Justice
commutative
,
as
some
call
it
,
doth
give
,
Suum
Cuique
to
every
one
his
due
;
Theft
must
needs
be
a
not
giving
of
every
one
that
which
is
his
own
,
and
due
unto
him
by
the
Laws
of
God
,
and
the
just
Laws
of
men
.
Not
to
give
,
must
be
understood
in
a
Latitude
,
as
to
include
unjust
acquiring
,
unjust
detaining
and
keeping
,
unjust
disposing
and
wasting
,
&c.
of
that
which
is
not
our
own
.
And
here
the
Question
may
be
put
,
Whether
the
Laws
of
that
God
,
who
gave
the
Earth
,
and
the
fulness
thereof
unto
the
Sons
of
Men
,
hath
made
any
goods
so
proper
,
as
that
the
use
of
them
should
not
be
common
in
cases
of
Necessity
.
The
Resolve
seemeth
to
be
made
by
our
Saviour's
words
,
justifying
the
Disciples
plucking
the
Ears
of
other
men's
corn
;
and
,
by
the
Example
of
David
,
eating
the
Shew-bread
,
sacred
and
proper
to
the
Priests
.
Whereas
some
put
,
in
the
definition
of
Theft
,
Invito
Proprio
Domino
,
a
taking
away
goods
,
without
the
consent
of
the
Owner
,
this
is
not
accurate
.
For
though
,
Volenti
non
fit
injuria
,
and
if
the
Owner
be
willing
,
it
's
no
Injustice
,
therefore
no
Theft
;
yet
goods
may
be
justly
taken
away
in
divers
cases
,
without
the
Owners
consent
.
This
word
,
Stealing
,
or
Theft
,
must
be
extended
so
far
,
as
to
signifie
not
onely
Furtum
,
which
is
a
secret
and
fraudulent
Usurpation
;
but
also
Rapinam
,
which
is
a
manifest
and
violent
taking
away
another
man
's
right
.
And
this
Injustice
is
opposed
not
onely
to
Justice
,
determined
by
the
Laws
of
men
;
but
unto
Mercy
and
Liberality
,
required
by
the
Laws
of
God
.
For
men
cannot
detain
,
or
dispose
of
their
goods
,
but
according
to
the
Laws
of
the
chief
Lord
,
and
Proprietary
,
who
is
God
.
And
we
are
here
forbidden
to
wrong
men
,
not
onely
in
their
Propriety
,
but
their
Possession
,
Profit
,
Use
,
and
Servitude
.
Distinctions
of
Theft
,
§
.
III
and
so
of
Thieves
,
are
many
,
both
in
regard
of
the
matter
,
and
the
manner
:
1.
The
matter
may
be
sacred
,
and
given
to
God
,
and
for
pious
uses
;
and
to
usurp
these
,
is
called
Sacriledge
.
It
may
be
common
;
and
so
to
usurp
it
,
is
Ingrossing
:
It
may
be
publike
,
and
so
the
sin
is
Peculiatus
,
a
robbing
or
defrauding
of
the
Common-wealth
:
If
the
thing
be
of
the
Herd
,
or
Flock
,
it
's
Abigeatus
,
driving
away
of
Cattle
.
If
it
be
any
person
of
man
,
woman
,
or
child
,
it
's
Plagium
,
Man-stealing
.
If
it
be
Use
or
Servitude
,
it
may
be
called
Trespass
.
If
it
be
in
time
of
War
by
Land
,
and
the
War
unjust
,
or
the
Goods
taken
away
,
or
consumed
,
without
Commission
,
or
if
they
belong
to
such
as
are
no
Enemies
,
it
's
Plundring
.
If
it
be
in
the
time
of
War
,
or
Peace
,
by
Sea
,
it
's
Pyracie
.
According
to
these
several
distinctions
of
the
matter
,
there
be
several
kinds
of
Thieves
,
and
Persons
guilty
of
Theft
.
2.
Again
,
they
are
distinguished
for
the
manner
;
As
,
-
1.
The
Causes
conjoyned
,
when
several
persons
concur
in
the
same
Theft
,
whereof
some
are
principal
;
others
,
accessary
:
and
that
by
receiving
,
concealing
,
counsailing
helping
,
sharing
,
or
any
other
way
consenting
in
this
sin
.
For
as
we
are
forbidden
by
God
,
to
concur
actively
with
others
,
to
other
sins
,
so
here
to
this
.
We
must
do
what
we
can
to
hinder
and
prevent
this
sin
,
detect
and
use
all
lawful
means
to
have
the
Offenders
punished
;
and
so
do
our
best
,
not
onely
to
maintain
our
own
,
but
preserve
our
Neighbours
goods
.
-
2.
They
are
such
as
are
gross
and
palpable
Thieves
,
and
condemned
generally
:
as
those
who
are
guilty
of
Burglary
,
robbing
by
the
High-way
,
cutting
Purses
,
and
of
any
kind
of
filching
and
stealing
,
and
of
cogging
and
cheating
.
Under
this
head
,
come
such
as
use
Vivere
ex
Rapto
,
as
Borderers
,
and
Moss-Troopers
.
To
these
,
we
may
add
such
as
refuse
to
deliver
goods
found
,
unto
the
right
Owners
,
when
they
are
certainly
known
.
Thieves
,
§
.
IV
not
so
gross
and
palpable
,
are
either
publike
and
private
.
Publike
are
,
1.
Such
as
make
unjust
Laws
,
concerning
new
Estates
to
enrich
themselves
and
oppress
,
impoverish
,
and
undo
their
Subjects
.
2.
Such
as
(
without
Law
)
by
an
Ariytrary
Power
,
lay
heavy
Taxes
upon
their
Subjects
,
sequest●r
,
confiscate
,
or
charge
their
Estates
without
just
cause
.
3.
All
covetous
Judges
,
who
judge
for
Rewards
,
and
do
wrong
to
such
,
as
being
wronged
by
others
,
seek
to
them
for
remedy
.
And
many
times
we
find
it
true
,
that
Princes
are
Revolters
,
and
Judges
are
companions
of
Thieves
,
love
Gifts
,
and
follow
after
Rewards
.
4.
All
publike
Auditors
,
Treasurers
,
Commissaries
,
Collectors
,
Publicans
,
and
other
Officers
,
trusted
in
the
gathering
,
keeping
,
dispensing
the
Publike
Revenue
,
and
yet
give
in
false
Accounts
,
divert
the
Publike
Treasure
,
enhaunce
Fees
,
extort
more
then
their
due
,
and
oppress
the
People
,
and
rob
the
Common-wealth
,
either
in
Peace
or
War
,
by
Sea
or
Land
.
Private
Thieves
,
§
.
V
are
either
such
as
are
false
and
unjust
in
their
Trust
,
or
in
their
Contracts
.
False
in
their
trust
;
as
unjust
Stewards
,
Factors
,
Sharers
in
a
Common
stock
,
Tutors
,
and
Guardians
trusted
with
the
estate
of
Orphans
,
and
whosoever
are
any
ways
trusted
with
other
mens
goods
,
and
yet
prove
unfaithful
.
Unjust
,
and
unfaithful
in
their
Contracts
are
many
,
according
to
the
several
kinds
of
Contracts
;
whereof
some
are
made
without
writing
,
some
are
written
.
Some
of
these
Contracts
I
will
mention
,
to
discover
the
several
sorts
of
Thefts
,
whereof
men
are
guilty
;
and
give
some
Directions
to
reduce
many
places
of
Scripture
to
this
Commandement
.
1.
In
lending
and
borrowing
,
there
is
Injustice
,
1.
In
Lending
;
some
lend
when
they
should
give
,
and
to
those
who
are
in
need
,
and
should
be
freely
relieved
.
Some
will
not
lend
at
all
,
when
they
might
do
it
without
any
prejudice
,
and
are
bound
to
it
by
the
Laws
of
God
.
Some
will
lend
,
but
not
freely
,
or
upon
reasonable
,
but
unreasonable
hard
tearms
;
as
upon
more
than
ordinary
Security
by
Pledges
,
Morgages
,
and
such
like
,
to
the
great
dammage
or
danger
of
the
Borrowers
.
These
are
contrary
to
that
of
our
Saviour
,
who
best
understood
this
Commandement
,
Give
to
him
that
asketh
thee
,
and
from
him
that
would
borrow
of
thee
,
turn
thou
not
away
,
Math.
5.
42.
Amongst
other
kinds
of
Lending
that
of
Vsury
is
most
to
be
considered
,
as
admitting
of
much
debate
,
and
a
subject
of
many
Cases
.
It
's
lending
of
Money
upon
condition
,
to
receive
the
Principal
with
Interest
,
for
the
use
of
it
.
In
respect
of
the
Interest
to
be
received
over
and
above
the
Principal
,
for
the
mere
use
,
it
's
called
Vsury
.
Yet
,
it
's
to
be
observed
,
that
it
's
not
always
a
lending
of
money
actually
,
but
sometimes
virtually
,
or
,
as
some
Casuists
use
to
speak
,
Interpretativè
,
Some
contract
all
this
in
these
few
words
,
Pactum
ex
mutuo
Lucrum
.
This
Vsury
thus
defined
,
is
not
absolutely
unlawful
.
For
,
in
divers
●ases
,
a
man
may
receive
from
some
men
gain
for
money
,
or
other
things
lent
:
in
which
respect
,
as
Lucrum
ex
mutuo
,
is
no●
unjust
:
neither
is
Lucrum
pactum
ex
mutuo
.
For
the
Covenant
,
or
Contract
added
,
cannot
make
it
unlawful
:
Because
there
are
divers
Contracts
for
Gain
of
the
same
nature
,
which
are
generally
allowed
as
lawful
.
But
to
covenant
and
bind
the
Borrower
to
Interest
for
the
Use
,
when
he
is
poor
,
and
such
as
by
the
Laws
of
God
we
are
bound
to
help
freely
;
or
when
we
shall
bind
any
to
unreasonable
or
excessive
Interest
.
For
this
doth
argue
the
Lender
to
be
either
covetous
,
or
unmerciful
,
or
both
.
And
indeed
common
U●urers
,
and
such
as
make
a
constant
trade
of
it
are
covetous
,
cruel
,
unjust
,
unmerciful
,
unchristian
,
and
cannot
be
excu●ed
.
For
their
end
is
gain
,
and
they
will
stand
upon
hard
and
strict
tearms
,
even
with
those
whom
they
should
relieve
.
Many
of
them
are
very
cursed
Wretches
,
and
not
to
be
suffered
in
a
well-ordered
State
,
much
less
in
a
Christian
Church
:
As
for
Justice
,
Equity
,
Mercy
,
Charity
,
they
know
them
not
.
The
Israelites
were
forbidden
to
lend
upon
Usury
to
their
poor
Brother
,
or
to
keep
his
pledge
Exod.
22.
25
—
6.
7.
Levit.
25.
36
,
37.
When
a
Brother
is
poor
,
not
by
his
own
default
,
but
the
hand
of
God
upon
him
,
and
he
willing
to
labour
,
and
some
thing
freely
lent
would
help
him
,
he
is
an
object
of
mercy
.
As
there
is
Injustice
,
and
The●t
in
lending
;
so
there
is
in
borrowing
,
1.
When
we
borrow
a
thing
onely
to
use
,
and
are
bound
to
return
the
same
again
,
as
good
as
we
received
;
or
if
we
cannot
,
yet
give
satisfaction
.
For
to
delay
too
long
,
or
neglect
,
or
refuse
altogether
to
restore
it
,
or
deny
it
;
or
if
i●
be
made
worse
,
not
to
make
satisfaction
,
is
Injustice
.
2.
So
it
's
a
Degree
of
Theft
,
when
we
borrow
,
to
restore
in
the
same
kind
so
much
,
and
so
good
;
and
yet
either
deny
to
return
any
thing
at
all
,
or
return
less
in
quantity
,
or
worse
in
quality
,
or
both
.
There
is
another
kind
of
Contract
in
Selling
and
Buying
,
§
.
VI
wherein
we
deal
with
others
by
way
of
exchange
either
of
one
kind
of
Commodity
for
another
,
or
of
Money
,
for
all
kind
of
Commodities
.
And
in
this
,
many
and
great
sinnes
are
committed
,
and
no
man
can
number
the
Deceits
and
Cheats
used
in
this
kind
.
Many
things
are
sold
by
Weight
and
Measure
:
and
not
to
give
just
and
full
Measure
,
or
to
sell
by
unjust
Weights
,
is
Theft
,
and
much
spoken
against
,
and
condemned
in
many
places
of
the
Word
of
God
.
Monopolies
,
engrossing
of
Commodities
,
corrupting
of
vendible
Wares
,
and
all
other
means
used
to
enhaunse
the
price
of
things
,
are
here
forbidden
.
To
sell
,
and
give
no
good
Security
;
to
conceal
Forfeitures
,
former
Sales
,
Statutes
,
Mortgages
,
and
to
defraud
the
Buyers
;
or
to
deny
,
or
delay
to
give
possession
,
can
in
no
wise
be
just
.
To
set
too
high
Rates
upon
Commodities
,
and
by
Lying
,
and
sometimes
Swearing
,
and
Equivocations
,
to
extort
from
the
Buyer
a
greater
price
;
or
cheat
and
defraud
the
simple
and
ignorant
Chapman
;
to
sell
that
which
is
not
our
own
,
without
warrant
from
the
true
Owners
▪
can
in
no
wise
be
just
.
To
buy
under
the
value
,
and
so
defraud
the
simple
and
plain
man
;
to
oppress
such
,
as
sell
for
need
;
to
buy
by
greater
,
and
sell
by
lesse
Measures
or
Weights
;
to
buy
things
plundered
,
stoln
,
and
known
to
be
other
mens
,
all
co●e
in
to
the
Catalogue
of
Theft
.
So
it
is
,
to
buy
when
we
have
no
need
;
to
raise
the
Market
,
and
enrich
our selves
.
There
is
Theft
also
in
the
Contract
of
setting
and
taking
Houses
or
Lands
,
when
Landlords
oppress
their
Tenants
,
make
not
good
their
Bargain
,
raise
the
Rents
without
cause
:
In
taking
,
when
the
Taker
observes
not
his
Covenants
,
delays
payment
,
or
pays
not
at
all
,
but
runs
in
arrear
,
making
no
conscience
of
his
dealing
,
useth
not
the
Lands
and
Houses
as
his
own
,
so
that
the
Owners
suffer
dammage
.
There
is
also
a
Theft
in
the
hiring
of
Servants
and
Work-men
,
when
they
pay
them
not
their
Wages
at
all
,
or
not
their
full
Wages
,
or
not
in
due
time
.
The
hired
are
guilty
,
wh●n
they
are
lazie
,
false
,
unfaithful
.
To
these
may
be
added
,
as
Thieves
,
all
such
as
remove
Land-marks
,
encroach
upon
others
Right
,
acquire
Possession
upon
an
unjust
Title
;
all
such
as
deny
just
Usages
,
and
Services
,
upon
their
Lands
or
Houses
;
all
Litigious
Persons
,
and
so
all
Officers
of
State
,
especially
such
as
have
to
do
with
the
Publique
Revenue
,
as
you
heard
before
;
all
such
as
are
employed
in
Judgment
,
and
deal
not
fairly
,
and
justly
,
as
negligent
,
covetous
,
or
perfidious
Lawyers
,
Attorneys
,
Sollicitors
,
&c.
All
Officers
for
Execution
;
as
Sheriffs
,
Bayliffs
,
&c.
whose
Design
is
to
enrich
themselves
;
all
such
as
trespass
upon
their
Neighbours
,
and
are
unwilling
to
make
satisfaction
;
all
such
as
refuse
to
restore
Pledges
,
or
things
deposited
,
or
deny
to
make
restitution
,
when
they
are
bound
thereunto
.
If
we
should
put
in
this
Black
Bill
,
all
Alienation
of
Tythes
,
Impropriations
,
Prescriptions
Customs
,
Compositions
,
whereby
they
are
impaired
;
all
Defraudations
of
Ministers
,
or
denying
them
their
Due
,
few
would
believe
us
.
Yet
the
sad
Effects
of
these
,
is
,
the
starving
of
the
Ministers
Bodies
,
and
the
Peoples
Souls
,
and
the
taking
away
the
Churches
Right
,
contrary
to
the
pious
intentions
of
the
Donours
.
These
are
the
several
Distinctions
of
Theft
,
§
.
VII
whereby
the
Parties
guilty
of
this
sin
are
distinguished
and
known
.
The
degrees
and
causes
of
this
sin
here
prohibited
follow
:
The
Degrees
are
four
.
-
1.
This
Sin
begins
in
the
Heart
.
-
2.
Goes
on
in
Words
.
-
3.
Proceeds
further
in
Writing
.
-
4.
Is
consummate
in
Actions
and
Deeds
.
1.
It
's
conceived
in
the
Heart
:
For
,
as
out
of
it
,
Murders
and
Adulteries
,
s●
Thefts
proceed
,
Math.
15.
19.
For
,
after
Suggestion
,
follow
Consent
,
Deliberations
,
and
Resolutions
;
and
all
these
within
the
Soul
.
2.
The
Tongue
is
abused
to
lye
,
flatter
,
swear
,
equivocate
,
accuse
falsly
,
partly
to
deceive
,
part●y
to
make
the
Party
,
whose
Estate
is
coveted
,
liable
to
Forfeiture
,
or
Confiscation
.
So
Naboth's
Vineyard
and
Estate
became
confiscate
to
the
K●ng
.
Swearing
and
forswearing
,
sometimes
tend
to
this
end
,
to
defraud
others
of
their
goods
.
3.
In
Writing
;
Evidences
,
Deeds
,
Obligations
,
Covenants
,
are
antedated
,
or
post-dated
,
forged
,
falsified
,
concealed
,
embezelle●
,
burnt
,
made
away
,
or
falsly
,
and
insufficiently
drawn
,
or
unjustly
interpreted
,
or
advantage
taken
from
imperf●ct
or
inconvenient
Expressions
,
contrary
to
the
true
intention
of
the
first
Agreement
.
There
is
in
this
particular
great
abuse
of
Wills
and
Inventories
,
to
defraud
others
.
4.
The
Consummation
is
,
when
we
put
in
execution
our
Thievish
and
unjust
Desires
.
The
Sins
inclining
,
§
.
VIII
disposing
,
moving
,
and
causing
Theft
,
are
,
1.
Idleness
,
unnecessary
Begging
,
neglect
of
some
honest
Calling
:
for
such
as
are
guilty
of
these
,
are
like
Drones
,
which
live
upon
other
mens
labours
.
2.
Imprudent
,
and
improvident
managing
of
that
Estate
which
God
hath
given
us
.
3.
Prodigality
,
and
unthri●tiness
;
especially
when
we
spend
that
we
have
in
proud
and
sumptuous
Apparel
,
Building
,
Furniture
,
vain
Arts
,
Recreations
,
Sports
,
Gaming
.
For
if
any
man
take
such
a
course
of
life
,
as
that
his
Expences
shall
exceed
his
Estate
,
he
must
either
reform
his
ways
,
or
if
he
continue
his
expensive
course
,
he
must
be
a
Beggar
in
time
,
or
fall
upon
some
inordinate
way
,
or
unjust
means
of
acquiring
that
which
is
not
his
own
.
Pride
and
Ambition
are
costly
,
and
will
not
be
maintained
with
a
little
:
and
most
men
spend
their
Estates
,
either
in
Vanity
,
or
Iniquity
.
Both
these
are
grievous
sins
,
and
the
latter
the
rearer
.
4.
Covetousness
is
a
great
cause
of
Theft
,
and
Injustice
,
and
it
's
very
unmerciful
,
will
pitty
no
man
,
do
right
to
none
,
wrong
to
any
,
use
the
basest
and
most
sordid
,
yea
,
the
most
horrid
means
,
to
gain
.
It
will
not
onely
oppress
,
but
murder
the
Fatherless
and
Widow
or
any
other
,
to
gain
their
Estates
.
5.
Fear
of
want
,
weakness
of
Faith
,
whereby
we
should
trust
in
God
,
and
cast
our
care
upon
him
,
is
a
temptation
to
this
sin
;
as
also
discontentedness
,
with
that
Estate
God
hath
given
us
,
and
too
much
love
of
our selves
.
Lastly
,
if
we
do
not
seriously
consider
,
and
certainly
believe
▪
that
we
are
but
Stewards
of
our
goods
,
and
must
dispose
of
them
,
according
to
God's
Will
,
so
as
not
onely
to
be
just
,
but
also
merciful
,
and
both
just
and
merciful
in
th●●
degree
,
not
that
the
Laws
of
men
,
but
of
God
,
require
,
we
must
needs
be
Transgressours
of
this
Law
.
The
affirmative
part
follows
:
§
.
IX
And
by
what
is
forbidden
▪
may
be
easily
known
what
is
commanded
:
and
,
in
one
word
it's
Justice
,
not
Justice
measured
by
the
Laws
of
men
,
but
the
Laws
of
Christ
,
which
includes
Equity
,
Mercy
,
Liber●lity
,
according
to
our
ability
.
The
particular
Branches
of
this
Justice
,
may
be
understood
by
the
several
kinds
of
Injustice
formerly
mentioned
;
and
therefore
I
need
not
proceed
to
particulars
.
The
degrees
also
answer
to
the
degrees
of
Theft
.
For
this
Duty
,
as
all
the
rest
begins
in
the
Heart
,
which
must
be
resolved
,
out
of
love
to
Justice
,
to
do
no
man
wrong
,
to
do
every
one
right
,
not
onely
in
paying
Debts
,
making
Satisfaction
and
Restitution
,
where
Wrong
hath
been
done
,
to
which
he
may
be
forced
by
the
Laws
of
men
;
but
also
he
must
be
merciful
,
and
relieve
the
Poor
,
and
give
to
pious
Uses
;
and
,
always
,
rather
ready
to
want
and
suffer
wrong
,
then
to
do
wrong
.
It
goes
on
in
Words
and
Writings
;
in
all
which
he
must
be
plain
,
honest
,
faithful
,
constant
,
true
,
and
no
ways
chargeable
with
Deceit
,
or
Dishonesty
,
and
Double-dealing
.
In
our
Deeds
we
must
acquire
justly
,
use
honestly
,
give
freely
,
detain
nothing
that
is
due
,
when
it
's
due
,
nor
take
any
advantage
to
the
injury
,
and
dammage
of
another
,
though
it
be
in
our
own
power
:
and
though
we
swear
to
our
own
hurt
,
yet
we
must
not
change
,
Psal.
15.
4.
The
means
to
the
Observation
of
Justice
,
§
.
X
are
many
:
For
,
1.
We
must
consider
,
that
these
Earthly
Goods
are
given
us
to
preserve
our
lives
in
this
time
of
our
Pilgrimage
,
and
a
little
will
do
it
:
and
when
we
come
unto
our
abiding
City
,
which
God
hath
prepared
,
we
shall
not
have
any
need
of
these
things
.
2.
We
are
but
Stewards
of
our
goods
,
and
are
bound
to
give
an
account
both
how
we
get
them
,
and
how
we
spend
them
,
to
our
God
.
3.
They
are
given
us
to
be
used
so
,
as
to
seek
God's
Kingdom
,
and
lay
up
Treasure
in
Heaven
,
where
we
must
expect
a
glorious
Inheritance
,
and
an
Eternal
Estate
:
in
comparison
of
which
,
all
the
Treasurers
of
the
World
are
but
trash
.
4.
We
were
not
redeemed
with
corruptible
things
,
as
Silver
and
Gold
,
which
cannot
deliver
us
from
Death
,
much
less
from
sin
,
and
the
Eternal
Punishments
of
Hell
.
5.
Seeing
we
were
redeemed
by
the
precious
bloud
of
Christ
,
we
must
give
our selves
,
and
goods
,
wholly
to
him
,
to
be
disposed
of
,
according
to
his
Will.
Without
the
consideration
of
these
things
,
we
cannot
Evangelically
,
as
Christians
,
obey
this
Commandement
.
These
are
general
means
.
The
particulars
are
,
1.
Contentedness
with
our
estate
which
God
hath
given
us
,
be
it
more
or
less
.
The
Apostle
tells
us
(
and
we
may
believe
him
)
That
godliness
,
with
contentment
,
is
great
gain
;
and
he
gives
a
reason
to
perswade
us
:
for
we
brought
nothing
into
this
World
,
and
it
's
certain
,
we
can
carry
nothing
out
.
And
having
Food
and
Rayment
,
let
us
therewith
be
content
,
1
Tim.
6.
6
,
7
,
8.
And
Experience
will
tell
us
,
that
all
the
rest
,
though
never
so
much
,
besides
these
,
are
needless
.
2.
We
must
not
be
idle
,
but
painful
and
laborious
,
and
use
some
honest
Profession
to
maintain
our selves
,
and
relieve
others
.
3.
We
must
be
provident
and
wise
,
in
using
and
ordering
that
which
we
have
.
4.
We
must
be
frugal
,
and
sparing
in
an
honest
way
,
not
sordid
;
and
we
must
take
heed
of
all
expensive
courses
,
in
things
that
are
vain
and
sinful
,
and
keep
within
our
compass
.
5.
We
must
know
,
that
the
way
to
thrive
,
is
to
be
honest
,
and
merciful
;
and
if
we
first
of
all
seek
God's
Kingdom
,
and
His
Righteousness
,
trusting
in
our
God
,
we
may
be
sure
we
shall
be
provided
for
.
To
perswade
us
to
the
observation
of
this
Law
,
§
.
XI
besides
the
general
Reason
,
from
the
Command
of
God
,
not
onely
Creatour
,
but
Redeemer
;
the
Eternal
Punishments
threatned
,
and
Rewards
promised
,
our
own
Vows
and
Promises
to
our
God
,
and
the
power
of
Grace
given
us
for
obedience
;
There
are
many
particular
Disswasives
from
Theft
and
Injustice
,
and
Swasives
to
just
Dealing
,
Equity
,
and
Mercy
.
1.
This
is
directly
contrary
to
the
peace
and
welfare
of
Humane
Society
,
which
cannot
be
continued
,
if
Theft
,
Rapine
,
Injustice
,
unmercifulness
,
oppression
,
be
suffered
.
For
,
how
many
Dissentions
,
Quarrels
,
Miseries
,
arise
from
this
Sin
?
2.
The
folly
of
Injustice
,
Oppression
,
and
Covetousness
,
appears
to
be
great
,
if
we
consult
the
Scriptures
:
For
they
inform
us
,
that
whilest
men
seek
to
gain
,
they
lose
;
whilest
they
enrich
themselves
unjustly
,
they
become
poor
.
For
Goods
and
Estates
acquired
unjustly
,
waste
away
,
the
Curse
of
God
consumes
them
;
their
Lands
,
Houses
,
Treasures
,
fall
into
the
hands
of
others
.
They
●●ave
them
in
the
midst
of
their
days
,
and
find
little
or
no
comfort
in
them
.
And
the
more
uncertain
they
are
in
themselves
,
and
corruptible
,
the
more
uncertain
the
Possession
and
Enjoyment
:
the
more
frail
and
mortal
the
Owners
be
,
the
greater
the
●olly
is
.
They
do
but
load
themselves
with
thick
Clay
,
and
lay
snares
for
their
own
lives
,
and
bring
upon
themselves
Destruction
.
3.
The
Punishments
threatned
,
and
executed
by
God
,
and
recorded
in
the
Scripture
,
are
very
fearful
:
For
not
onely
private
Persons
,
but
great
and
noble
Families
,
and
whole
Nations
have
suffered
for
this
sin
.
And
God
hath
many
ways
signified
his
detestation
of
Covetousness
,
and
indignation
against
Oppression
,
hath
promised
to
hear
the
Cries
of
the
Oppressed
,
and
to
revenge
their
cause
and
wrongs
.
4.
It
's
contrary
,
and
that
directly
,
unto
Christianity
,
insomuch
,
as
that
Christ
will
punish
with
Eternal
Fire
,
not
onely
such
as
have
been
Thieves
,
covetous
Oppressours
;
but
even
such
as
refused
to
relieve
His
poor
Saints
and
Members
,
in
their
wants
and
distresses
.
5.
Justice
and
Mercy
,
in
this
kind
,
are
great
Preservatives
of
Peace
and
Prosperity
,
in
Humane
Societies
;
and
therefore
God
so
often
calls
for
the
observation
of
them
.
6.
A
little
Estate
,
justly
gotten
,
wisely
used
,
is
always
accompanied
with
God's
Blessing
,
and
transmitted
to
Posterity
,
without
any
curse
or
guilt
.
In
this
respect
,
a
little
which
the
Righteous
hath
,
is
better
then
the
Riches
of
many
Wicked
,
Psal.
37.
16.
7.
Works
of
Mercy
,
and
Benevolence
to
them
who
are
in
want
and
misery
,
are
highly
commended
,
and
to
them
a
rich
Reward
is
promised
.
For
what
is
given
to
the
Poor
,
God
takes
as
lent
unto
himself
,
and
He
engageth
to
re-pay
with
Interest
.
And
if
these
be
shewed
to
the
Saints
,
in
the
Name
of
Christ
,
the
least
of
them
,
to
a
cup
of
cold
Water
,
shall
not
lose
the
Reward
,
or
be
forgotten
,
either
in
this
life
,
or
in
the
life
to
come
,
when
Christ
shall
give
possession
of
an
Everlasting
Kingdom
to
merciful
men
.
8.
Justice
and
Mercy
,
render
men
like
unto
God
,
and
are
Duties
most
agreeable
to
Christians
,
who
have
believed
in
Christ
,
and
must
love
their
Brethren
,
with
a
dying-giving
love
,
seeing
Christ
dyed
,
and
gave
Himself
for
them
,
and
they
have
so
deeply
tasted
of
God's
love
in
Him
.
CHAP.
XV.
The
Ninth
Commandement
.
AFter
that
God
had
determined
the
right
of
persons
,
§
.
I
and
things
,
by
the
former
laws
,
he
here
prescribes
a
rule
of
judgement
.
For
as
in
the
civil
law
some
observe
1.
Jus.
2.
Judicium
,
as
the
parts
,
and
members
of
the
same
,
and
meanes
to
observe
justice
:
So
it
's
here
.
That
which
they
call
(
Jus
Civile
)
is
nothing
else
but
the
law
,
determining
the
right
of
persons
,
things
,
actions
both
publick
,
and
private
.
And
that
which
they
call
Judicium
is
nothing
else
but
certain
rules
regulating
judgment
,
which
determines
whether
the
law
hath
been
obeyed
,
or
disobeyed
,
and
the
right
determined
by
law
observed
,
or
violated
,
and
proceeds
accordingly
.
So
that
as
the
former
four
Commandements
determine
the
right
of
persons
,
and
things
to
be
observed
by
man
,
so
this
prescribes
a
rule
for
the
better
ordering
of
Judgment
.
The
end
therefore
of
this
law
is
to
regulate
Judgement
,
and
to
prevent
unjust
,
and
stablish
just
Judgment
amongst
men
.
This
therefore
is
the
originall
of
all
humane
jurisdiction
,
and
civil
Courts
.
For
the
better
understanding
thereof
you
must
observe
,
that
all
civill
power
is
threefold
legislative
,
judicial
,
executive
:
and
all
governments
once
constituted
begin
to
act
,
in
making
laws
;
goes
on
in
judgment
,
according
to
these
laws
;
and
end
in
execution
,
according
to
this
judgment
.
For
execution
is
the
last
act
,
and
consummation
of
civil
power
.
The
former
Commandements
give
certain
rules
for
the
enacting
of
humane
laws
;
this
,
of
ordering
humane
judgment
.
That
some
understand
this
Commandement
so
,
as
though
all
sins
of
the
tongue
were
here
forbidden
,
is
not
true
:
Because
Perjury
,
and
Blasphemy
are
forbidden
in
the
first
Table
,
reviling
words
against
our
betters
in
the
5th
;
Racha
,
and
thou
Fool
,
in
the
6th
;
Bawdry
in
the
7th
;
lying
for
gaine
in
the
8th
,
Commandement
,
Others
think
that
the
end
of
this
is
to
provide
for
our
Neighbours
fame
,
and
good
name
:
Yet
this
doth
not
reach
the
true
scope
of
this
law
,
which
is
,
as
you
heard
before
,
to
establish
just
judgment
.
These
things
observed
,
§
.
II
for
to
cleare
the
order
,
manifest
the
scope
,
and
give
some
generall
light
,
I
proceed
to
the
explication
of
the
words
of
the
Commanment
which
is
negative
;
and
therein
we
may
observe
.
-
1.
A
party
litigant
,
whose
cause
is
brought
before
a
judge
.
-
2.
Witnesse
to
give-in
evidence
in
the
cause
.
-
3.
The
testimony
,
-
4.
The
quality
of
it
.
1.
The
party
litigant
is
our
Neighbour
,
whether
friend
,
Kinsman
,
stranger
,
enemy
,
considered
as
litigant
:
and
in
this
place
it
may
signifie
either
the
Plaintiff
or
Defendant
.
For
all
causes
are
brought
into
Courts
of
judgment
by
information
,
and
complaint
.
And
here
I
need
not
distinguish
of
causes
which
are
according
to
some
,
civil
,
criminall
,
capitall
;
nor
of
Courts
whereof
some
are
supreme
receiving
last
appeals
,
and
are
not
bound
to
formalities
;
or
subordinate
and
inferiour
Courts
which
have
a
limited
jurisdiction
,
and
are
bound
to
a
certain
form
of
proceeding
.
2.
The
witnesse
is
one
that
is
or
should
be
indifferent
to
the
cause
,
and
in
no
wise
inclined
to
the
partyes
;
and
hath
,
or
is
supposed
to
have
some
certaine
knowledge
in
the
matter
complained
of
,
and
controverted
,
and
so
is
able
to
give
some
evidence
to
the
judge
,
who
is
bound
not
onely
to
know
the
law
,
but
the
thing
controverted
before
he
give
judgment
.
For
no
man
can
justly
judge
of
that
which
he
knows
not
.
3.
The
testimony
is
an
act
of
a
Witnesse
,
as
a
Witnesse
,
whereby
he
declares
,
or
pretends
to
declare
,
especially
to
the
Judge
,
his
knowledge
in
the
cause
controverted
:
The
end
of
it
is
,
to
give
evidence
,
that
so
the
merit
,
or
demerit
of
the
cause
may
be
known
.
And
because
this
testimony
is
given
upon
examination
,
and
interrogation
,
therefore
in
the
originall
,
Not
to
beare
false
Witnesse
,
is
,
Not
to
answer
false
Witnesse
.
The
Testimony
in
this
respect
puts
on
the
nature
of
an
Answer
,
which
is
given
especially
in
doubtfull
causes
upon
Oath
:
and
the
Oath
is
taken
to
make
the
testimony
credible
,
because
it
's
supposed
no
man
will
hazzard
his
soul
and
interest
in
God
.
And
because
it
's
the
highest
degree
of
confirmation
,
in
such
causes
;
it
's
therefore
said
to
be
an
end
of
all
strife
,
Heb.
6.
16.
4.
The
quality
of
the
Testimony
is
the
last
thing
in
the
Commandement
,
and
it
may
be
either
true
or
false
,
and
so
either
promote
or
hinder
justice
,
do
right
or
wrong
unto
our
Neighbour
litigant
.
Truth
and
Falshood
are
not
onely
essentiall
,
but
accidentall
qualityes
to
a
testimony
:
and
because
men
are
not
infallible
,
therefore
their
testimony
may
be
false
,
as
well
as
true
.
And
the
quality
forbidden
is
falshood
,
the
quality
commended
is
truth
:
for
God
saith
,
Thou
shalt
not
beare
false
Witnesse
.
In
this
Commandement
,
as
in
severall
others
,
there
is
a
Synechdoche
.
For
hereby
witnesse
giving
evidence
,
we
must
understand
all
partyes
that
any
wayes
actively
concurr
to
judgement
;
Whether
they
be
the
partyes
litigant
,
Plaintiff
or
Defendant
,
as
the
Judge
,
or
the
partyes
assistant
,
as
Sollicitours
,
Atturnyes
,
Advocates
,
Notaries
,
and
Clarks
,
or
such
as
are
trusted
with
the
execution
,
either
of
Writs
or
Judgment
.
The
reason
why
Witnesse
is
onely
named
,
is
because
judgement
doth
so
much
,
yea
necessarily
depend
upon
Evidence
;
and
one
kind
,
and
the
same
most
usuall
,
is
by
Witnesses
:
Yet
by
testimony
must
be
meant
all
other
kind
of
evidence
,
and
in
this
Word
is
also
a
Synechdoche
;
for
by
it
we
must
understand
all
judiciall
acts
,
as
Complaints
,
Apologies
,
convention
,
plea
,
sentence
,
execution
.
The
meaning
therefore
of
the
Commandement
must
be
this
;
Thou
shalt
not
any
wayes
concur
to
unjust
judgement
,
neither
shalt
thou
hinder
,
but
thou
must
do
thy
best
to
promote
justice
in
all
causes
,
and
tryalls
.
So
that
injustice
,
in
judiciall
proceedings
,
whether
from
Law-givers
,
or
Judges
,
or
Witnesses
,
or
Advocate
,
or
any
person
acting
in
judgment
is
prohibited
,
and
justice
Distributive
is
commanded
.
For
the
Judges
of
the
Earth
should
be
like
unto
God
,
whose
Deputyes
they
are
,
and
render
to
every
one
according
to
their
Works
.
This
justice
is
necessary
to
the
preservation
of
humane
society
,
&
all
civil
states
:
which
may
subsist
without
this
or
that
form
of
government
,
so
that
they
have
a
government
;
but
cannot
continue
long
without
the
administration
of
justice
,
which
is
in
all
Polities
like
the
Sun
in
Heaven
,
and
the
World
cannot
be
withit
.
And
as
Laws
are
in
vain
without
judgement
and
execution
;
so
judgement
is
not
onely
vain
,
but
a
mischief
,
if
it
be
not
just
.
Though
the
Commandement
hath
speciall
reference
to
civil
judgment
in
a
Common-wealth
constituted
;
yet
it
may
extend
to
all
private
families
,
and
societies
,
Schooles
,
and
Colledges
of
Discipline
,
and
Corporations
,
yea
and
to
all
Ecclesiasticall
Courts
.
And
by
●alse
Witnesse
analogically
may
be
understood
all
private
,
rash
,
and
uncharitable
censures
,
whisperings
,
false
reports
,
and
too
much
Readinesse
to
Believe
them
.
This
sin
of
false
Witnesse
,
§
.
III
as
also
unjust
Judgment
,
hath
its
root
and
beginning
in
the
heart
;
for
out
of
the
heart
proceed
not
onely
Murders
,
Adulteries
.
Theft
,
but
false
Witnesse
:
for
the
heart
must
needs
be
corrupt
before
the
testimony
can
be
false
,
or
the
judgment
unjust
.
For
out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
Therefore
all
such
as
have
any
desire
,
resolution
or
intention
to
pervert
,
and
corrupt
judgment
must
needs
transgresse
this
law
.
It
goes
on
in
words
,
and
writings
,
and
ends
in
actions
,
all
which
,
as
they
tend
to
hinder
just
proceedings
,
and
promote
injustice
must
needs
be
unlawfull
.
And
in
this
sin
we
must
neither
be
principall
,
nor
accessary
.
If
in
this
particular
our
Neighbour
suffer
,
either
by
our
silence
,
or
neglect
,
or
imprudency
,
we
cannot
be
excused
.
By
all
which
we
learn
that
here
we
are
commanded
to
desire
and
love
justice
in
our
hearts
,
and
endeavour
by
words
writings
and
actions
to
promote
the
same
.
And
herein
we
must
not
be
cold
,
and
carelesse
spectators
with
Gallio
not
caring
for
such
things
,
when
we
see
injustice
done
;
but
we
must
be
zealous
and
diligent
to
prevent
it
,
if
we
have
power
.
The
sins
here
forbidden
,
§
.
IV
and
the
dutyes
commanded
are
many
;
and
may
be
reduced
unto
a
certain
order
,
either
according
to
the
acts
of
judgement
,
from
the
first
information
,
unto
the
last
execution
;
or
according
to
the
severall
persons
,
who
in
a
certaine
order
act
in
judiciall
processe
,
as
-
1.
Plaintiff
and
Defendant
,
which
are
the
parties
litigant
;
in
the
civil
law
called
Actor
,
et
Reus
.
-
2.
Sollicitours
.
-
3.
Atturneys
.
-
4.
Advocates
,
and
Lawyers
,
who
give
Counsel
or
plead
.
-
5.
Clarks
,
and
Notaries
.
-
6.
Judges
.
-
7.
Such
as
are
trusted
with
the
execution
as
Sheriffs
,
Bayliffs
,
Constables
,
who
are
imployed
in
serving
Writs
,
Summoning
,
Arresting
,
Attaching
,
Imprisoning
,
and
Executing
of
the
sentence
.
-
8.
Witnesses
.
-
9.
With
us
,
Jurors
.
They
may
be
reduced
to
three
sorts
.
-
1.
The
parties
.
-
2.
The
Judge
.
-
3.
The
assistants
.
But
before
this
Commandement
can
be
obeyed
,
the
foundation
must
be
well
laid
in
the
enacting
of
just
laws
.
Therefore
the
Law-givers
,
and
Supreme
governours
have
two
things
to
do
;
1.
To
enact
good
,
wise
,
just
laws
,
and
such
as
tend
to
the
publick
weale
,
peace
,
and
prosperity
of
the
subjects
.
2.
To
appoint
good
Judges
,
and
Officers
:
and
if
this
be
not
done
,
and
so
sin
prevented
,
no
justice
can
be
expected
.
And
it
's
a
sad
thing
when
these
fail
,
and
neglect
their
duty
,
rebel
against
God
,
neglect
the
publick
good
;
and
they
which
should
reform
others
,
have
need
to
be
reformed
themselves
,
and
there
is
none
can
reform
them
.
This
foundation
of
just
Laws
,
and
good
Officers
,
and
Judges
being
laid
,
and
a
right
course
taken
for
a
true
and
faithfull
information
of
publick
crimes
,
and
private
offences
,
just
Judgement
will
very
much
depend
upon
the
Judges
,
whose
duty
is
after
they
are
commission'd
as
inferiour
,
or
as
supreme
,
to
be
well
skill'd
in
the
laws
,
make
diligent
search
into
the
cause
,
passe
sentence
impartially
,
according
to
the
merit
or
demerit
thereof
,
and
see
the
same
faithfully
,
and
fully
executed
.
But
if
they
be
insufficient
,
negligent
in
the
discussion
of
the
cause
,
corrupt
,
covetous
,
partial
,
devoyd
of
the
fear
of
God
,
love
gifts
,
favour
friends
,
hate
enemyes
,
fear
great
ones
,
or
despise
the
poor
Fatherlesse
and
Widdows
,
their
sin
against
this
Commandement
will
be
very
great
.
Before
I
proceed
to
other
particulars
,
§
.
V
I
desire
every
subject
to
observe
the
former
laws
,
and
love
his
Neighbour
as
himself
,
live
peaceably
in
the
State
where
God
hath
cast
him
.
Love
will
do
no
evill
:
and
if
we
would
thus
do
,
we
need
not
feare
the
sword
,
we
should
prevent
Suites
,
and
many
ungodly
intentions
;
and
this
should
be
the
design
of
every
good
Christian.
But
seeing
this
will
not
be
done
:
and
we
can
neither
find
any
State
free
from
evill
doers
,
nor
Church
without
scandalous
persons
;
the
duty
of
Informers
,
&
Plaintiffs
comes
in
first
to
be
observed
.
And
as
publick
informers
should
accuse
no
man
falsly
,
either
for
gaines
,
or
out
of
spite
,
and
for
revenge
;
so
their
duty
is
to
give-in
true
information
,
and
be
able
to
make
it
good
:
and
they
ought
to
spare
no
offendours
,
whom
they
certainly
know
to
be
such
.
What
is
to
be
done
in
the
Church
in
this
particular
,
our
Saviour
hath
informed
us
fully
,
Math.
18.
As
for
Plaintiffs
,
and
Prosecutors
in
Criminal
causes
against
the
publick
,
we
should
ayme
principally
,
at
reformation
;
and
in
capitall
at
the
publick
good
,
that
others
may
heare
and
feare
.
But
in
private
wrongs
whether
they
concern
our
credit
,
or
persons
,
or
goods
,
it
's
our
duty
first
to
seek
satisfaction
in
private
,
between
our selves
,
or
upon
a
reference
to
others
.
But
if
in
this
way
we
cannot
prevayl
,
and
there
is
a
necessity
(
for
in
that
case
suits
in
law
are
lawfull
,
though
sometimes
it
will
be
better
to
sit
down
and
suffer
wrong
,
pray
,
and
refer
our
cause
to
God
)
then
we
must
not
be
so
unconscionable
as
to
charge
our
adversary
with
any
thing
,
whereof
he
is
not
guilty
,
nor
so
imprudent
as
to
undertake
the
charge
against
him
,
and
not
be
able
to
make
it
good
.
If
after
the
suit
is
commenced
,
and
before
it
receive
a
finall
determination
,
the
adversary
be
willing
of
transaction
,
and
there
be
any
hope
of
good
,
and
it
be
not
likely
to
prove
prejudiciall
,
the
Plaintiff
ought
to
accept
it
,
and
all
the
time
of
the
controversie
,
and
the
duration
of
the
tryall
,
he
ought
to
be
in
Charity
.
As
for
the
Defendant
,
if
he
be
wrongfully
charged
,
he
may
justly
defend
himself
,
so
that
he
do
it
not
unjustly
,
nor
use
any
unlawfull
meanes
to
free
himself
.
In
this
particular
we
find
many
guilty
,
litigious
,
delighting
in
suits
,
&
loving
to
vex
their
Neighbours
;
and
many
Defendants
,
who
have
done
wrong
,
and
are
questioned
,
yet
will
deny
it
,
and
that
upon
Oath
,
and
will
use
the
most
cursed
meanes
to
put
the
Plaintiff
to
the
greater
charge
,
to
suborne
or
corrupt
Witnesses
,
and
delay
the
finall
decision
:
which
also
is
the
sin
of
both
partyes
sometimes
.
And
few
men
continue
charitable
whilst
they
contend
in
law
.
The
many
sins
of
the
parties
litigant
are
so
well
known
,
that
I
need
not
give
any
further
account
of
them
.
As
for
Sollicitours
and
Atturneys
;
§
.
VI
they
must
be
skilfull
,
allowed
,
diligent
,
faithfull
,
perswading
to
peace
;
and
if
that
cannot
be
,
to
be
as
carefull
of
their
Clients
cause
,
as
of
their
own
.
Yet
so
as
to
do
nothing
against
a
good
conscience
,
and
the
rules
of
Christianity
.
Their
profession
is
lawfull
and
good
,
but
the
design
of
many
of
them
is
to
gaine
,
and
out
of
covetousnesse
to
enrich
themselves
.
Their
end
is
not
peace
,
and
justice
.
They
encourage
men
in
their
litigious
suits
,
perswade
them
of
the
justice
,
and
good
issue
of
their
cause
,
and
will
undertake
it
though
never
so
unjust
:
They
disswade
men
from
agreement
,
comply
one
with
another
,
to
bring
grift
unto
the
Lawyers
mill
,
delay
Judgement
,
protract
Suits
,
give
advantage
to
their
Client's
adversary
,
either
ignorantly
,
or
negligently
,
or
perfidiously
:
They
make
large
accounts
,
exact
immoderate
fees
,
and
pick
poor
mens
purses
,
and
so
prove
not
onely
Theeves
against
the
former
Commandement
,
but
enemyes
to
just
Judgement
,
against
this
.
The
duty
of
Witnesses
is
to
remember
,
§
.
VII
and
seriously
consider
their
Oath
,
and
accordingly
,
clearly
,
and
fully
,
to
declare
the
truth
,
and
all
the
truth
,
they
certainly
know
in
that
cause
wherein
they
are
produced
.
And
this
must
be
done
without
any
partiality
,
or
respect
to
any
person
,
with
a
desire
to
make
way
for
,
and
promote
righteous
Judgement
.
Such
as
are
willing
to
be
suborned
,
or
corrupted
,
and
are
ready
contrary
to
their
Oath
,
and
the
true
end
of
all
judiciall
testimonyes
,
to
testifie
that
which
they
know
not
,
or
know
not
certainly
,
or
that
which
they
know
to
be
false
,
or
conceal
any
of
their
knowledge
,
or
use
doubtfull
expressions
,
or
equivocations
,
or
mentall
reservations
,
or
contradict
themselves
,
or
any
wayes
obscure
the
cause
,
out
of
covetousnesse
,
or
fear
,
or
favour
,
or
hatred
,
or
any
other
inordinate
passion
and
affection
;
these
directly
transgresse
against
the
expresse
Words
of
the
Commandement
.
And
further
let
every
one
know
that
as
he
is
forbidden
here
to
be
a
false
Witnesse
,
so
he
is
commanded
to
testifie
the
truth
certainly
known
unto
him
in
any
cause
,
when
he
is
called
thereunto
,
and
the
case
of
his
Neighbour
shall
require
it
.
Nay
in
some
cases
we
must
willingly
offer
our selves
,
when
we
understand
that
by
our
true
and
faithfull
testimony
we
may
prevent
in
justice
,
either
in
clearing
and
righting
the
innocent
,
or
punishing
the
guilty
.
The
duty
of
Counsellours
in
Law
,
§
.
VIII
and
Advocates
(
who
ought
to
be
skilfull
in
the
Law
,
so
far
as
their
place
requires
,
or
else
,
not
to
undertake
the
profession
)
is
to
perswade
men
to
peace
;
if
that
cannot
be
done
,
or
be
not
expedient
,
to
take
full
,
and
perfect
information
before
either
they
give
Counsail
,
or
undertake
the
cause
.
If
they
find
it
to
be
unjust
,
they
must
refuse
to
meddle
in
it
or
manage
it
.
They
must
give
good
,
and
faithfull
Counsail
,
plead
wisely
,
justly
,
effectually
in
a
good
cause
,
be
content
with
moderate
fees
,
remember
the
condition
of
poor
Clients
,
be
faithfull
,
do
what
they
can
to
bring
the
matter
to
a
due
tryall
,
and
with
as
much
expedition
as
conveniently
may
be
.
The
sins
of
these
are
many
,
if
they
be
corrupt
,
or
covetous
.
Some
take
upon
them
the
profession
,
and
practise
in
it
,
though
they
have
no
sufficient
skil
.
They
will
undertake
any
cause
though
never
so
unjust
;
their
end
is
gaine
,
not
justice
;
their
God
is
their
gold
.
They
give
bad
Counsell
,
encourage
the
Clients
to
go
on
in
an
unjust
cause
,
or
in
such
a
matter
as
it
's
more
then
probable
they
shall
be
cast
,
if
justice
take
effect
.
They
will
plead
against
justice
,
obscure
a
plaine
truth
,
puzzle
and
daunt
a
timerous
witnesse
,
are
senslesse
of
their
Clients
condition
,
perfidious
,
will
plead
vehemently
against
justice
,
and
do
what
they
can
to
pervert
judgement
,
will
not
use
all
diligence
to
promote
justice
.
In
our
judicial
proceedings
,
§
.
IX
according
to
the
constitution
of
our
government
we
have
Juries
,
or
Jurors
;
so
called
because
they
are
sworn
before
they
can
act
,
and
in
that
respect
also
they
are
called
Sacramentales
.
These
are
either
Delatory
,
or
Judiciall
.
Delatory
are
for
information
,
and
their
businesse
is
to
enquire
after
Delinquents
,
and
to
certifie
their
names
,
and
their
offences
.
And
they
are
either
superiour
or
inferiour
.
Superiours
for
a
whole
County
,
at
Assises
,
or
Sessions
of
the
peace
:
and
this
Jury
is
called
the
Grand-Inquest
.
Inferiour
are
such
as
present
,
and
indite
in
inferiour
Courts
.
Judiciall
are
such
as
for
the
substance
of
the
cause
determine
it
for
matter
of
fact
,
before
the
Judges
give
the
sentence
for
Law
.
Their
judgment
is
called
a
Veredict
.
And
these
,
according
to
the
causes
,
are
such
as
give
their
Veredict
in
civil
,
or
Criminal
,
and
capitall
causes
.
In
civil
causes
belonging
to
the
Common
pleas
,
the
Judge
between
subject
and
subject
,
in
criminall
,
betwixt
King
and
subject
.
And
because
some
criminal
causes
are
capi●al
,
therefore
such
as
are
empa●eld
,
and
sworn
for
these
,
are
called
the
Jury
for
life
and
death
.
All
this
makes
it
evident
,
that
amongst
us
judgement
depends
much
upon
these
Jurours
.
Their
duty
in
this
respect
is
,
that
according
to
law
they
be
Boni
et
legales
homines
,
and
no
wayes
chargeable
with
such
crimes
,
as
they
accuse
or
judge
:
which
words
according
to
the
first
institution
did
reach
further
then
we
ordinarily
conceive
.
It
was
the
wisdome
of
our
Ancestours
to
appoint
these
Juryes
,
that
every
one
might
be
judged
,
per
Pares
,
by
his
Peers
,
and
such
as
were
likely
to
know
men
best
,
and
their
quality
,
causes
,
and
offences
.
The
intention
was
the
preservation
ofliberty
,
to
prevent
the
impunity
of
offenders
,
and
to
do
every
one
righ●
.
These
must
be
men
of
understanding
,
and
integrity
,
and
must
endeavour
to
be
fully
informed
,
make
just
,
and
impartiall
presentments
,
and
give
just
,
and
impartiall
Verdicts
.
Yet
many
of
these
are
either
unskilfull
,
or
unconscionable
,
pact
up
of
such
persons
,
as
are
for
the
person
not
the
cause
,
wranglers
,
rash
,
carelesse
,
or
soul
corrupt
,
and
so
are
a
great
cause
,
why
innocent
persons
are
condemned
,
or
〈◊〉
in
their
cause
;
and
the
guilty
,
and
sometimes
such
as
are
polluted
with
blood
are
acquitted
.
In
judgement
also
we
have
Notaries
,
§
.
X
and
also
such
as
are
trusted
with
the
execution
.
The
Notaries
,
and
keepers
of
records
have
their
duty
prescribed
in
this
Commandement
:
and
as
they
ought
to
be
just
,
and
understanding
men
,
fitly
qualified
for
their
places
;
so
they
should
faithfully
,
and
truly
record
,
all
proceedings
from
first
to
last
,
and
carefully
,
and
safely
keep
the
records
:
They
must
not
be
carelesse
,
and
negligent
,
much
lesse
false
in
altering
,
omitting
,
or
falsifying
any
thing
,
nor
unfaithfull
in
embezeling
,
or
making
away
any
thing
trusted
in
their
custody
.
Sheri●s
,
Bailiffs
,
Pursevants
,
Constables
,
or
any
imployed
in
execution
must
be
carefull
to
give
true
Summons
,
to
Arrest
,
Attach
,
serve
Writs
,
make
true
returnes
,
content
themselves
with
such
fees
as
are
due
by
Law
,
and
execute
the
Commands
of
superiour
Magistrates
,
and
the
Judgements
of
the
Judges
,
and
honestly
and
conscionably
do
all
things
the
Law
requires
of
them
in
their
places
.
But
great
is
the
iniquity
of
many
of
this
kind
of
Officers
.
To
conclude
,
all
persons
that
have
any
thing
to
do
in
judgment
,
should
do
their
best
endeavour
to
advance
justice
,
otherwise
where
innocent
&
just
persons
should
expect
right
,
and
protection
,
they
will
find
iniquity
,
and
the
greatest
oppression
:
And
with
the
Wise-man
of
old
,
we
shall
see
under
the
S●n
,
the
place
of
judgment
,
that
wickednesse
is
there
,
and
the
place
of
righteousnesse
,
that
iniquity
is
there
,
Eccles.
3.
16.
And
in
many
States
we
may
observe
such
corruption
in
all
Courts
of
judgement
,
that
the
foundations
of
Laws
,
and
justice
are
overthrown
,
and
the
righteous
have
no
place
of
sanctuary
on
earth
,
but
must
appeale
to
God
,
who
is
in
his
holy
Temple
,
whose
Throne
is
in
Heaven
,
Psal.
11.
3.
4.
There
be
many
Cases
of
Conscience
reducible
to
this
Commandement
,
wherein
such
as
desire
to
be
satisfied
,
must
either
consult
with
the
Casuists
,
or
with
such
as
are
well
studied
in
that
kind
of
learning
.
There
be
many
and
weighty
reasons
given
in
Scripture
,
§
.
XI
to
perswade
and
incline
us
to
the
obedience
of
this
Commandement
.
For
it
's
full
,
and
frequent
in
Prohibitions
,
Reproofs
,
Threatnings
against
this
kind
of
injustice
.
And
we
have
many
examples
of
Gods
judgements
,
severely
executed
upon
Delinquents
in
this
kind
.
Paul
condemns
it
as
a
sin
in
Christians
to
go
to
Law
one
with
another
,
especially
before
Heathen
Judges
,
and
signifies
that
they
should
rather
suffer
themselves
to
be
defrauded
,
1
Cor.
6.
7.
By
which
words
he
implyes
that
Christians
should
give
no
cause
,
and
that
if
cause
be
given
,
we
should
rather
suffer
them
sin
,
and
contend
in
Law
;
because
it
gives
offence
,
and
opens
the
mouths
of
prophane
persons
against
our
profession
of
piety
,
and
purity
in
practise
.
And
because
a
false
Witnesse
perverts
judgment
,
leads
the
Judge
aside
,
and
wrongs
our
Neighbour
,
and
disappoints
him
of
that
right
he
expected
,
God
commanded
that
a
false
witnesse
should
be
punished
with
that
punishment
,
the
party
litigant
if
condemned
should
have
suffered
.
The
Judges
must
make
diligent
inquisition
,
and
behold
if
the
Witnesse
be
a
false
witnesse
,
and
hath
testified
falsly
against
his
Brother
,
then
they
must
do
unto
him
,
as
he
had
thought
to
have
done
unto
his
Brother
,
so
they
should
put
evill
from
amongst
them
.
And
those
which
remaine
should
hear
,
and
feare
,
and
from
henceforth
commit
no
more
any
such
evill
amongst
them
.
And
their
eye
shall
not
pitty
,
but
life
must
go
for
life
,
eye
for
eye
,
tooth
for
tooth
,
hand
for
hand
,
and
foot
for
foot
,
Deut.
19.
18
,
19
,
20
,
21
,
For
a
false-witnesse
forsweares
himself
,
and
so
dishonours
God
,
wrongs
his
innocent
Neighbour
,
blinds
the
Judge
,
and
so
perverts
judgement
:
and
there
is
a
complication
of
sins
in
this
one
,
of
false
witnesse
.
All
p●rsons
that
concur
any
wayes
,
especially
willingly
,
make
themselves
guilty
,
either
of
dishonour
of
superiours
,
or
Murder
,
or
Adultery
,
or
Theft
as
the
cause
unjustly
determined
shall
be
.
To
justifie
the
Wicked
,
and
condemn
the
innocent
are
most
heyno●s
crimes
,
and
most
fearfull
woes
are
denounced
against
such
persons
,
as
shall
either
out
of
covetousnesse
,
or
fear
,
or
favour
,
or
hatred
,
judge
unjustly
.
If
either
false
witnesse
,
or
perverting
of
law
,
or
unjust
judgement
,
may
be
suffered
,
no
man
can
be
safe
or
secure
of
his
credit
;
his
life
,
his
Wife
,
or
estate
.
When
the
administration
of
justice
is
neglected
,
much
more
,
when
Tribunals
,
and
Courts
of
judgement
which
should
be
sacred
,
are
corrupted
with
partiality
,
bribery
,
or
any
other
way
,
there
must
needs
follow
a
liberty
to
sin
,
impunity
in
wickednesse
,
the
ruine
or
oppression
of
the
weak
,
the
poore
,
the
just
,
and
innocent
;
and
a
great
confusion
thereupon
:
This
kind
of
injustice
is
contrary
to
Gods
institution
of
all
government
,
and
the
commission
whereby
he
hath
derived
jurisdiction
unto
men
,
and
trusted
the
sword
of
justice
in
their
hand
:
For
it
was
given
unto
man
to
protect
the
innocent
,
and
take
vengance
on
evill
doers
.
The
effects
of
it
are
sad
,
and
the
event
,
through
Gods
just
judgment
,
is
the
ruine
of
many
,
and
great
familyes
,
the
alienation
and
consumption
of
many
goodly
estates
,
the
desolation
of
whole
Nations
and
Kingdomes
.
By
receiving
false
accusations
,
and
passing
unjust
sentence
,
Jesus
Christ
the
Son
of
God
was
put
to
death
,
Steven
stoned
,
James
slain
with
the
sword
,
and
many
thousand
Saints
cut
off
,
and
others
of
Gods
just
ones
cruelly
persecuted
.
This
is
reckoned
amongst
others
,
as
a
crying
sin
,
which
brought
famin
,
pestilence
,
sword
,
Captivity
upon
the
Jews
,
and
the
desolation
of
their
goodly
City
,
Temple
,
and
Kingdome
.
How
heavy
was
the
hand
of
God
upon
the
Jews
,
who
so
earnestly
pressed
Pilate
to
condemn
Christ
unjustly
?
Neither
did
Pilate
who
hearkened
unto
them
,
escape
the
hand
of
God
,
for
he
murdered
himself
.
Rash
,
and
unjust
censures
,
and
judgment
extrajudiciall
,
shall
not
go
unpunished
.
All
these
things
briefly
mentioned
may
be
sufficient
to
cause
any
man
to
hate
this
sin
,
and
detest
to
be
a
false
witnesse
,
or
an
unjust
Judge
,
or
any
wayes
concur
to
pervert
judgment
.
If
the
fear
of
Gods
judgments
,
§
.
XII
the
love
of
God
,
and
the
detestation
of
unjust
judgment
,
cannot
disswade
us
from
this
,
and
restrain
us
;
yet
let
the
commands
of
God
,
his
commendation
,
and
approbation
of
this
justice
,
the
promises
of
rewards
,
and
the
blessed
consequents
of
this
virtue
,
move
all
men
to
have
a
speciall
care
of
keeping
the
affirmative
part
of
this
precept
.
As
God
hath
commanded
,
and
commended
it
,
so
hath
he
promised
many
mercyes
to
such
as
do
their
duty
in
this
particular
,
desiring
,
endeavouring
,
thirsting
after
distributive
and
judiciall
righteousnesse
.
Hearken
what
he
saith
to
the
Jews
:
Learn
to
dowell
;
seek
judgment
,
relieve
the
oppressed
;
Judge
the
Fatherlesse
;
plead
for
the
Widdow
.
Come
now
and
let
us
reason
together
,
saith
the
Lord
;
Though
your
sins
be
as
Scarlet
,
they
shall
be
white
as
Snow
;
though
they
be
red
as
Crimson
,
they
shall
be
as
Wool
.
If
ye
be
willing
and
obedient
,
ye
shall
eat
the
good
of
the
land
:
But
if
ye
refuse
and
rebell
,
the
sword
shall
devour
you
:
For
the
mouth
of
the
Lord
hath
spoken
it
,
Esa.
1.
17
,
18
,
19
,
20
▪
Where
we
may
observe
that
this
justice
in
judgment
,
prevents
or
averts
judgments
,
and
renders
men
capable
of
mercy
,
peace
,
and
plenty
.
It
's
a
protection
to
innocency
and
piety
,
the
scourge
of
sin
,
the
purity
,
and
honour
of
a
Nation
,
the
love
and
joy
of
all
good
people
,
a
meanes
to
preserve
peace
and
safety
;
the
terrour
of
wicked
men
,
the
support
and
pillar
of
Thrones
and
Kingdomes
.
CHAP.
XVI
.
The
Tenth
Commandment
.
THis
is
the
last
,
§
.
I
though
not
the
least
Commandement
of
this
Eternal
Law
:
It
's
the
greate●●
of
the
Second
Table
,
as
the
first
is
the
greatest
of
the
First
Table
.
So
our
Blessed
Saviour
informed
us
:
For
when
He
was
asked
,
Which
is
the
greatest
Commandement
?
He
answered
,
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
with
all
thy
soul
,
and
with
all
thy
mind
:
This
is
the
first
and
great
Commandement
:
And
the
Second
is
like
to
this
,
Thou
shalt
love
thy
Neighbour
as
thy self
.
To
love
our
Neighbour
,
as
our selves
is
the
last
Commandement
,
as
shall
appear
anon
.
These
two
are
the
Epitome
of
the
whole
Law
,
and
virtually
contain
all
the
Precepts
of
it
:
The
first
,
All
of
the
first
Table
;
the
last
,
All
of
the
Second
Table
.
Therefore
,
they
are
general
Commandements
:
the
one
,
of
the
first
part
of
the
Law
:
this
other
,
of
the
Second
.
For
after
that
God
had
in
the
four
first
Precepts
of
the
Second
Table
determined
,
the
right
of
persons
,
and
things
out
of
judgment
;
and
,
in
the
Ninth
,
given
a
Rule
of
judgment
:
In
this
last
,
He
prescribes
a
general
Duty
,
which
is
the
measure
and
Rule
of
the
rest
;
both
out
of
Judgment
,
and
also
in
Judgment
.
This
Commandement
is
Negative
;
wherein
we
must
consider
,
-
1.
The
Act
,
-
2.
The
Object
,
That
so
we
may
understand
what
the
Sin
prohibited
is
.
The
Act
is
,
to
covet
;
the
Object
,
something
that
is
our
Neighbours
.
To
covet
,
is
to
desire
.
It
presupposeth
some
knowledge
,
at
least
of
apprehension
of
the
thing
desired
as
good
,
and
,
in
some
respect
,
good
to
us
.
It
's
an
Act
of
the
Will
,
and
presupposeth
the
good
desired
,
as
absent
,
and
not
possessed
or
enjoyed
:
and
there
are
degrees
of
this
Act
,
according
as
we
conceive
the
good
desired
,
less
or
greater
.
That
which
is
best
(
if
we
be
rightly
informed
)
is
to
be
desired
most
,
and
other
things
in
a
certain
order
and
measure
,
as
they
are
nearer
unto
,
or
further
distant
from
the
greatest
good
.
We
may
mistake
,
and
conceive
many
things
to
be
better
then
they
are
,
and
so
deceive
our selves
,
and
desire
that
which
is
not
good
at
all
,
or
that
which
is
least
good
,
as
though
it
were
the
greatest
.
So
most
men
are
deluded
,
when
they
covet
Earthly
Things
,
more
then
Heavenly
;
and
imagine
,
that
in
them
there
is
a
vertue
and
power
to
make
them
happy
:
and
so
we
prefer
the
World
and
love
it
more
then
God
.
This
is
a
sin
against
the
first
Commandement
,
and
it's
Idolatry
.
Thus
ambitious
,
covetous
,
voluptuous
men
do
.
We
covet
things
,
as
good
to
us
,
that
we
may
have
them
,
and
enjoy
them
:
and
this
coveting
,
may
be
upon
a
simple
apprehension
,
and
before
a
deliberate
consent
,
or
it
may
follow
it
,
and
then
the
Soul
begins
to
move
,
and
use
means
to
compass
it
.
Yet
Coveting
in
it self
,
§
.
II
is
indifferent
,
neither
good
,
nor
bad
.
Some
things
may
;
some
things
must
be
coveted
;
some
things
must
not
.
Therefore
,
we
must
know
,
in
what
respect
,
Coveting
is
here
forbidden
,
when
it
's
said
,
Thou
shalt
not
covet
;
and
what
the
things
are
,
which
we
cannot
lawfully
desire
to
be
our
own
:
and
that
is
easily
understood
by
the
Object
,
the
second
thing
here
determined
by
God
.
The
things
not
to
be
coveted
,
are
here
expressed
.
-
1.
By
a
particular
Enumeration
.
-
2.
By
a
general
and
comprehensive
Term.
In
this
particular
Enumeration
,
we
have
,
House
,
Wife
,
Man-servant
,
Maid-servant
,
Ox
,
Ass
,
Field
,
Deut.
5.
21.
Some
reduce
this
to
Utile
,
and
Jucundum
,
things
pleasant
,
or
unprofitable
.
The
general
and
comprehensive
Word
is
,
ANY
THING
,
Thou
shalt
not
covet
any
thing
.
This
was
added
,
to
include
all
things
,
and
to
leave
nothing
excluded
.
Yet
these
things
may
be
considered
materially
,
and
so
Wife
,
House
,
Field
,
Cattle
,
may
be
desired
;
or
formally
,
as
our
Neighbours
:
and
so
we
must
not
covet
them
.
We
must
not
covet
his
House
his
Wife
,
his
Field
,
&c.
nor
any
thing
that
is
his
;
that
is
,
our
Neighbours
.
That
which
is
not
ours
,
but
his
,
both
by
the
Laws
of
God
,
and
Men
,
must
not
be
the
Object
of
our
Desires
.
We
may
like
them
,
but
not
covet
them
,
as
his
:
For
,
if
we
do
,
it
's
an
evident
sign
,
that
we
love
our Selves
too
much
,
our
Neighbour
too
little
:
Nay
,
we
love
his
,
and
not
him
,
or
his
,
more
than
him
.
And
this
is
a
want
of
that
love
God
requireth
:
He
requires
a
love
of
his
Person
,
as
of
our Selves
,
it
forbids
a
love
of
his
.
So
this
Commandement
was
given
to
regulate
the
very
motions
of
the
Heart
,
with
the
Affections
and
Inclinations
of
it
,
in
respect
of
our
Neighbour
.
This
is
the
plain
and
genuine
sense
of
the
words
,
§
.
IV
which
inform
us
of
many
things
:
1.
That
the
Law
of
God
,
prescribing
the
Duty
of
Man
to
Man
,
doth
reach
the
Heart
,
binds
the
Conscience
,
and
requires
a
conformity
and
obedience
in
the
Inner-man
.
2.
That
God
,
in
Judgment
,
will
take
Cognizance
,
not
onely
of
men's
words
and
actions
,
but
of
the
motions
,
inclinations
,
and
dispositions
of
the
Soul
:
3.
That
both
God's
Laws
,
and
also
his
Judgments
,
are
far
above
the
Laws
and
Judgments
of
men
.
4.
That
this
Commandement
is
the
Rule
and
Measure
;
of
the
five
former
Commandements
,
according
to
which
,
we
must
understand
them
.
5.
It
reacheth
them
all
,
and
is
the
principal
,
and
they
the
conclusions
,
which
derive
their
Morality
from
it
;
so
that
in
obeying
it
,
or
disobeying
it
,
we
obey
,
or
disobey
the
rest
.
Therefore
,
sayes
the
Apostle
,
It
's
the
fulfilling
of
the
Law
,
Rom.
13.
10.
And
all
the
Law
(
that
is
,
which
requires
the
Duty
of
Man
unto
Man
)
is
fulfilled
in
one
word
,
Thou
shalt
love
thy
Neighbour
as
thy self
,
Gal.
5.
14.
6.
That
whatsoever
Duty
we
perform
to
Man
,
is
not
agreeable
to
the
Will
of
God
,
if
it
be
not
done
out
of
love
to
our
Neighbour
;
as
our
love
to
our
Neighbour
is
not
regular
,
if
it
issue
not
from
,
and
be
subordinate
to
,
the
love
of
God
.
7.
That
this
,
with
the
first
,
of
the
First
Table
,
do
more
clearly
discover
Original
Corruption
,
and
the
Root
of
all
Sin
in
us
,
than
any
of
the
rest
.
8.
That
if
we
could
perfectly
obey
these
two
(
as
we
never
shall
in
this
life
)
we
might
perfectly
obey
all
the
other
,
and
might
pluck
up
by
the
very
Roots
all
other
sins
.
9.
That
by
this
,
we
easily
understand
▪
what
necessity
we
have
of
Christ
,
and
his
sanctifying
Spirit
;
without
both
which
,
we
can
neither
hope
for
remission
of
sin
past
,
or
power
to
avoid
sin
and
transgressions
of
this
Law
for
time
to
come
.
For
if
our
hearts
be
not
renewed
,
they
will
be
ever
coveting
;
and
coveting
will
be
a
continual
Spring
of
dishonour
of
Superiours
,
Murder
,
Adultery
,
Theft
,
False-Witness
,
as
our
Saviour
teacheth
us
.
For
out
of
the
Heart
proceed
evil
Thoughts
,
Murthers
,
Adulteries
,
Fornications
,
Thefts
,
False-Witness
,
Blasphemies
,
Math.
15.
19.
Wars
and
Fightings
are
from
our
Lusts
,
Jam.
4.
1.
Achan
covets
,
and
commits
Sacriledge
.
Ahab
covets
,
and
commits
Murder
.
Therefore
we
must
not
covet
.
In
these
words
is
forbidden
all
discontentedness
with
that
Estate
God
hath
given
us
,
§
.
V
●o
as
to
be
any
cause
,
or
occasion
,
of
coveting
that
which
is
our
Neighbours
:
All
Envy
likewise
must
be
a
sin
against
this
Law
:
but
Hatred
and
Malice
in
general
,
and
Contempt
,
are
directly
contrary
to
it
.
In
a
word
,
the
want
of
Love
unto
our
Neighbours
,
as
our selves
,
or
any
degree
thereof
,
is
here
prohibited
:
From
all
this
it
's
evident
,
that
the
principal
thing
commanded
,
and
required
in
this
Commandement
,
is
,
the
love
of
our
Neighbours
,
as
our selves
;
So
to
do
,
as
we
would
be
done
unto
.
For
the
more
full
understanding
of
this
,
we
must
observe
and
consider
some
things
concerning
-
1.
Love
in
general
.
-
2.
Our
Neighbour
,
as
the
Object
of
this
Love
here
required
.
-
3.
The
measure
and
quality
of
it
.
-
4.
The
end
whereat
it
aims
.
1.
Love
,
is
of
persons
,
or
of
things
:
This
is
a
love
of
persons
.
And
it
presupposeth
a
Knowledge
antecedent
,
to
direct
it
.
The
act
of
it
is
,
to
wish
well
,
desire
,
intend
the
good
of
the
person
beloved
;
and
therefore
is
called
,
Amor
Benevolentiae
,
the
love
of
good-will
.
There
is
,
indeed
,
a
love
of
others
,
for
our
own
ends
,
advantage
,
interest
;
but
this
is
either
Lust
,
and
not
Love
;
or
love
of
our selves
,
not
of
our
Neighbours
.
As
this
Love
wisheth
,
and
desireth
the
good
of
another
,
so
the
good
is
either
Temporal
,
or
Spiritual
,
and
Eternal
.
For
the
good
desired
by
this
Love
here
commanded
,
is
any
kind
of
good
,
whereof
he
is
capable
,
which
may
conduce
unto
his
happiness
.
Therefore
,
the
principal
thing
desired
,
is
Eternal
Life
,
as
it
is
an
Estate
of
perfect
Holiness
and
Happiness
.
And
it
's
such
a
love
,
and
so
vigorous
,
as
it
will
stir
us
up
effectually
,
to
use
all
means
to
procure
this
good
.
2.
As
the
Object
of
the
highest
degree
of
our
love
is
God
,
§
.
VI
so
the
Object
of
this
love
,
required
in
this
last
Commandement
,
is
our
Neighbour
.
This
our
Neighbour
,
is
,
1.
All
Mankind
,
so
far
as
capable
of
our
love
.
2.
Some
part
of
Mankind
:
and
so
our
Neighbour
is
either
publike
,
or
private
.
Publike
,
is
either
Civil
,
or
Ecclesiastical
:
the
State
,
or
Church
,
whereof
we
are
members
;
and
,
in
both
,
first
the
Superiours
,
and
publike
,
and
most
eminent
persons
.
Our
private
Neighbours
,
are
not
onely
Father
,
and
Mother
,
Wife
,
Children
,
Friends
,
Servants
,
Benefactors
,
but
also
strangers
;
yea
,
and
Enemies
,
as
God
in
his
Divine
Providence
shall
make
them
immediate
Subjects
,
in
particular
,
of
our
love
.
3.
The
quality
and
measure
of
our
love
,
§
.
VII
is
implyed
in
these
words
[
As
thy self
]
It
's
not
said
,
as
God
;
for
that
's
too
high
:
Nor
before
,
or
more
than
,
our selves
;
for
that
's
too
much
.
So
that
in
these
words
we
have
both
the
quality
,
and
the
quantity
,
or
measure
of
this
love
determined
.
For
the
quality
,
it
must
be
real
,
hearty
,
and
sincere
:
for
so
we
love
our selves
.
It
must
be
real
;
for
in
some
Cases
we
must
hazard
,
yea
,
lay
down
our
lives
,
and
give
our
goods
,
for
to
save
,
relieve
,
and
help
our
Brethren
,
in
their
miseries
,
wants
,
extremities
.
We
must
lay
down
the
lives
of
our
Bodies
,
for
the
Salvation
of
their
Souls
;
and
,
with
the
Widow
,
cast
in
all
that
we
have
into
the
Treasury
.
This
love
must
be
without
dissimulation
,
Rom.
12.
9.
And
we
must
not
love
in
word
,
neither
in
tongue
,
but
in
deed
,
and
in
truth
,
1
Joh.
3.
18.
Yet
this
love
of
our selves
,
cannot
be
a
Rule
of
the
love
of
our
Neighbours
,
except
it
be
regular
.
For
it
may
be
fond
,
foolish
,
vain
,
irregular
,
and
inordinate
.
Therefore
,
it
must
be
regulated
by
the
Word
of
God
,
issue
from
Faith
in
Christ
,
and
our
love
of
God
in
Christ
,
and
we
must
love
in
obedience
to
his
Commandement
,
and
aym
at
His
Glory
,
and
seek
the
true
,
especially
the
spirituall
,
and
eternall
good
of
our
brethren
.
And
if
we
thus
love
our selves
,
then
we
may
make
this
love
of
our selves
the
measure
of
our
love
to
others
.
The
measure
and
quantity
of
this
love
is
also
here
implied
in
the
foresaid
words
.
For
we
must
love
God
more
then
any
thing
,
more
then
any
person
,
more
then
our selves
:
and
the
more
wee
love
God
,
the
more
we
love
our selves
in
God
.
Therefore
,
because
we
must
love
our selves
lesse
then
God
,
we
must
love
our
Neighbours
lesse
then
him
:
otherwise
our
love
will
prove
inordinate
.
In
loving
others
we
may
love
our selves
first
,
and
in
that
respect
more
then
our
neighbours
.
And
in
this
love
of
our
neighbours
,
there
be
degrees
to
be
observed
:
For
we
must
love
our
Country
,
under
what
form
of
Government
so
ever
it
be
,
before
any
particular
person
;
the
Whole
more
then
the
Part
;
the
publick
more
then
the
private
:
and
because
we
our selves
are
but
private
Persons
,
and
a
part
,
therefore
we
must
love
the
whole
State
in
some
cases
more
then
our selves
.
And
in
the
State
,
we
must
love
and
seek
the
good
of
such
persons
,
upon
whom
the
safety
,
and
peace
publique
much
depends
more
then
others
.
We
must
also
love
the
Church
more
then
the
State
,
and
our
brethren
in
Christ
more
then
any
particular
persons
in
the
world
.
In
the
fourth
place
,
§
.
VIII
the
End
of
this
love
is
,
that
we
may
do
as
we
would
be
done
unto
.
For
as
we
love
or
hate
others
,
so
we
do
unto
them
,
so
we
deal
with
them
,
well
or
ill
.
If
we
love
our selves
aright
,
and
love
others
as
our selves
,
we
will
neither
think
,
nor
devise
,
nor
intend
,
nor
endeavou●
to
do
him
any
evill
,
but
we
will
desire
,
devise
,
intend
,
endeavour
his
reall
good
.
And
as
we
would
have
others
to
do
all
things
,
so
as
that
they
may
tend
unto
our
Temporall
peace
and
spirituall
Welfare
,
so
we
must
do
all
things
so
,
as
to
design
their
perfect
happinesse
so
well
as
our
own
.
And
as
we
desire
that
others
may
do
nothing
prejudiciall
to
our
joy
,
comfort
,
happinesse
;
so
we
must
do
nothing
that
may
tend
unto
,
or
end
,
in
our
neighbours
hurt
,
so
as
to
make
them
either
sinfull
or
miserable
.
All
obedience
without
this
love
is
but
a
carkeise
▪
Therefore
though
the
heathens
did
the
things
conteined
in
this
Law
,
yet
because
they
were
devoid
of
the
Love
of
God
,
and
this
love
of
our
Neighbours
,
issuing
from
the
love
of
God
and
faith
in
Christ
,
their
obedience
was
not
sincere
,
and
such
as
this
Law
required
.
To
give
all
our
goods
unto
the
poor
and
our
bodies
to
be
burned
,
and
not
out
of
love
,
is
nothing
.
This
love
will
think
well
,
wish
well
,
do
well
,
speak
well
.
It
will
be
patient
,
and
long-suffering
;
yea
it
will
be
kind
unto
enemies
,
and
such
as
hate
us
,
and
if
they
thirst
,
will
give
them
drink
,
if
they
hunger
,
feed
them
,
and
in
their
miseries
relieve
them
.
It
will
blesse
them
that
curse
us
,
and
pray
for
them
that
hate
us
,
and
despightfully
abuse
us
.
It
will
return
blessing
for
cursing
;
do
good
for
evill
,
and
seek
to
overcome
evill
with
good
.
It
's
an
evidence
of
a
sincere
faith
,
a
confirmation
of
our
union
with
,
and
interest
in
,
Christ
:
it
's
the
character
of
a
reall
Christian
,
and
a
proof
that
we
are
passed
from
death
to
life
.
By
it
we
resemble
God
who
is
love
;
by
it
we
imitate
Christ
,
by
it
we
are
cemented
together
amongst
our selves
,
by
it
we
rejoyce
with
them
that
rejoyce
,
and
mourn
with
them
that
mourn
;
it
makes
all
men
one
,
and
every
man
part
of
ourselves
;
it
's
the
union
of
Souls
,
the
mother
of
concord
,
the
harmony
of
the
world
.
Therefore
let
us
love
our
neighbour
,
him
more
then
his
,
and
endeavour
by
all
means
to
observe
this
Commandement
.
Though
I
have
delivered
many
things
concerning
this
Law
,
§
.
IX
before
I
entred
upon
the
Exposition
of
the
several
Commandements
,
and
therefore
might
immediately
proceed
to
the
Ceremonials
,
and
Positives
;
yet
it
will
not
be
amiss
to
add
some
Observations
unto
the
former
.
And
,
1.
Obedience
to
this
Law
,
pre-requires
the
knowledge
of
the
excellency
and
power
of
the
Law-giver
,
the
matter
of
the
Law
it
●elf
,
the
binding
force
of
it
,
and
the
measure
of
this
Obligation
.
2.
These
things
,
first
known
,
we
must
consider
the
Wisdom
of
the
Law-giver
,
who
,
knowing
the
Nature
of
Man
,
and
his
very
inward
frame
,
and
so
much
the
more
perfectly
,
because
He
made
us
,
He
chiefly
,
in
this
,
looked
at
the
Immortal
Soul
;
and
,
in
the
Soul
,
at
the
Heart
and
Will
,
which
is
the
Queen
,
and
hath
an
Imperial
Power
over
the
whole
Man
,
and
is
resident
in
the
Throne
of
the
Soul
,
and
in
the
Heart
,
at
Love
,
which
is
the
principal
Act
of
the
Heart
,
and
is
called
Pondus
Animae
,
the
Poise
of
the
Soul
,
inclining
and
carrying
it
whither
it
pleaseth
.
3.
This
love
He
directs
by
this
Law
upon
the
right
Objects
,
and
gives
it
a
right
measure
,
in
respect
of
every
Object
,
whether
God
,
or
our selves
,
or
our
Neighbour
.
4.
When
we
consider
the
right
Objects
,
and
the
right
measure
of
love
,
required
in
this
Law
,
and
how
far
we
observe
both
,
we
shall
find
our
obedience
,
either
to
be
disobedience
,
or
to
be
far
short
of
what
is
required
.
5.
By
this
we
easily
understand
,
that
by
the
obedience
to
this
Law
,
no
man
living
can
be
justifyed
,
and
that
after
the
Fall
of
Man
,
it
was
never
given
,
or
renewed
for
that
end
:
for
if
it
had
,
it
must
needs
have
proved
ineffectual
,
and
such
as
could
never
reach
that
end
.
6.
Yet
it
was
an
excellent
means
to
discover
unto
man
his
sin
,
let
him
see
his
misery
,
and
the
necessity
of
a
Saviour
.
And
when
we
make
use
of
it
to
that
end
,
we
must
not
onely
examine
whether
we
be
Worshippers
of
Images
,
perjured
persons
,
Prophaners
of
the
Sabbath
,
disobedient
to
Superiours
,
Murderers
,
Adulterers
,
Fornicators
,
Thieves
,
False-Witnesses
,
but
how
our
very
Hearts
stand
affected
,
and
in
what
measure
we
love
God
,
and
our
Neighbours
:
Whether
our
love
be
rightly
qualifyed
,
fully
extended
,
and
intended
.
And
by
this
,
we
shall
easily
find
the
best
imperfect
;
the
most
,
abominably
corrupted
,
and
few
sincere
,
and
all
of
us
,
by
Nature
,
before
we
be
in
Christ
,
to
be
base
and
cursed
Caitiffs
.
And
till
by
the
first
and
last
Commandements
,
we
see
the
inward
depravation
,
and
the
deep
stain
of
our
Souls
,
we
cannot
throughly
be
humbled
,
no●
sincerely
penitent
,
nor
truly
reformed
,
nor
vehemently
,
and
effectually
desirous
of
Christ
for
pardon
of
sin
past
,
and
grace
of
Sanctification
for
time
to
come
.
7.
It
's
an
excellent
Rule
of
Obedience
;
yet
except
we
have
a
special
care
in
the
first
place
,
to
observe
the
first
and
last
Commandements
,
all
our
performances
are
greatly
defective
,
and
no
ways
acceptable
.
8.
Though
Faith
,
as
fixed
in
Christ
,
dying
for
our
sins
,
and
rising
again
for
our
Justification
,
and
Repentance
,
as
a
return
to
God
Redeemer
,
be
not
commanded
in
this
Law
,
as
given
to
Adam
innocent
;
yet
,
both
Faith
,
and
Repentance
,
in
their
general
Nature
,
abstracted
from
their
proper
and
formal
notions
in
the
Gospel
are
required
in
this
Law
.
For
Faith
as
an
assent
to
God's
infallible
truth
revealed
,
or
,
as
a
reliance
on
God
for
his
Blessings
and
Happiness
,
is
commanded
in
the
first
Precept
.
Repentance
,
as
it
's
an
hatred
of
sin
and
an
obedience
to
God
in
general
,
is
required
in
all
the
Commandements
.
But
Faith
,
as
presupposing
the
Party
believing
,
a
sinner
and
guilty
;
and
as
fixed
upon
Christ
saving
from
sinne
;
and
Repentance
,
as
a
return
to
obedience
,
after
disobedience
,
and
an
hatred
of
that
sin
which
is
in
us
;
they
cannot
any
ways
belong
to
this
Law
,
as
given
at
first
,
or
so
understood
.
8.
When
we
fell
in
Adam
,
we
lost
our
power
to
believe
,
and
return
to
God
again
:
otherwise
,
what
need
is
there
to
be
born
again
of
the
Spirit
?
And
why
are
Faith
,
Hope
,
and
Charity
,
Gifts
of
the
Spirit
,
merited
by
Christ
,
and
given
freely
of
God
.
Actual
Faith
in
God-Redeemer
,
by
the
Word
,
made
Flesh
,
they
never
had
,
and
therefore
could
never
lose
it
.
9.
This
Faith
considered
in
general
,
is
a
Moral
Duty
,
required
in
the
Moral
Law
;
otherwise
it
could
have
no
aptitude
to
be
a
condition
of
Justifycation
,
and
Eternal
Life
.
10.
Yet
we
by
this
Faith
could
not
obtain
either
Justifycation
,
or
Eternal
Life
,
except
Christ
had
merited
,
and
God
had
promised
,
and
ordained
,
and
that
freely
,
that
upon
Faith
both
should
follow
;
and
Faith
,
as
a
Moral
Duty
,
or
a
part
of
inherent
Righteousness
is
not
that
whereby
we
are
justifyed
,
but
as
fixed
on
Christ
,
and
uniting
us
unto
him
.
11.
This
Faith
,
as
a
practical
assent
to
the
Truths
of
the
Gospel
,
which
reveal
the
love
of
God
in
Christ
,
suffering
for
our
sins
,
is
a
most
excellent
principle
of
obedience
,
and
love
in
the
highest
degree
:
as
it
's
a
confidence
in
God
,
saving
us
onely
for
Christ's
sake
,
it
tends
most
effectually
to
God's
Glory
,
and
empties
man
wholly
of
all
power
and
merit
in
himself
,
as
a
base
and
miserable
Wretch
.
CHAP.
XVII
.
Of
Positive
and
Ceremoniall
Laws
,
ordained
by
God
.
HItherto
of
the
morall
Laws
of
God
,
§
.
I
as
a
rule
of
obedience
:
The
Ceremonials
and
Positives
come
next
to
be
considered
.
And
I
will
first
enquire
into
the
nature
of
a
Ceremoniall
Law
in
generall
,
and
so
proceed
to
the
more
particular
handling
them
,
according
to
their
severall
differences
and
distinctions
.
The
generall
nature
of
these
,
is
1.
That
they
are
Laws
of
God
,
have
a
binding
force
,
and
that
upon
the
conscience
.
The
speciall
nature
,
and
difference
of
them
,
whereby
they
are
distinguished
from
morall
Laws
,
is
,
1.
In
the
matter
,
which
in
it self
is
neither
good
nor
evil
,
morally
.
2.
They
differ
in
this
also
,
that
they
are
religions
rites
,
which
are
compounded
of
outward
and
inward
,
visible
and
invisible
,
corporeall
or
sensible
,
and
spirituall
,
sacred
,
hidden
parts
.
In
respect
of
the
invisible
,
and
spirituall
part
,
and
as
instituted
by
God
;
They
are
called
Sacred
,
and
Religious
Rites
:
and
if
Ceremonia
come
of
the
Hetruscan
word
,
Cerus
,
Sanctus
,
then
in
the
same
respect
they
are
called
Ceremoniall
too
.
They
are
called
Positive
,
that
is
,
Arbitrary
,
because
they
principally
depend
upon
the
arbitrary
institution
,
and
position
of
the
Law-giver
.
The
outward
part
may
be
performed
without
any
respect
to
the
inward
,
and
so
ignorant
and
wicked
men
may
observe
them
.
Yet
the
performance
of
them
is
never
acceptable
without
the
moral
qualification
,
of
the
party
performing
them
in
obedience
to
the
institution
,
and
also
joyning
the
practise
of
Morall
duties
with
them
.
This
is
evident
out
of
many
places
of
Scripture
,
where
men
are
reproved
,
1.
For
performing
them
with
impure
hearts
,
and
polluted
hands
.
2.
For
neglecting
the
weighty
and
substantiall
,
that
is
,
the
morall
duties
of
the
Law
.
And
to
be
zealous
in
Ceremonials
,
and
careless
in
moralls
,
was
alwayes
either
hypocrisy
,
or
impiety
,
or
both
.
These
positive
Laws
,
which
alwayes
received
their
binding
force
from
the
institution
commanding
,
not
from
the
excellency
or
goodnesse
of
the
thing
commanded
,
are
a
rule
of
obedience
,
as
well
as
the
morall
:
and
the
neglect
of
them
is
a
contempt
of
the
Lawgiver
.
There
is
an
Analogy
,
and
proportion
between
the
outward
,
sensible
,
and
the
sacred
part
;
and
in
that
respect
they
might
by
the
outward
senses
help
the
memory
,
informe
the
understanding
,
stir
up
devotion
,
and
affection
,
set
forth
Gods
worship
with
greater
Solemnity
,
and
are
an
outward
testification
of
inward
submission
,
saith
,
obedience
unto
God
,
and
the
approbation
of
Religion
which
was
professed
.
And
for
these
ends
,
and
such
like
they
seem
to
be
added
to
Morals
:
and
so
much
the
rather
because
man
hath
a
body
,
as
well
as
a
Soul
,
and
is
not
all
Spirit
but
in
part
flesh
,
and
must
serve
God
in
both
.
These
kind
of
Laws
are
either
such
as
were
enacted
before
the
Fall
of
man
,
§
.
II
whil'st
he
continued
innocent
,
or
after
.
Those
before
,
were
the
Laws
of
God
concerning
the
tree
of
life
,
and
the
tree
of
knowledge
of
good
and
evil
in
the
midst
of
the
garden
of
Eden
.
Yet
because
these
were
not
Laws
of
God
as
Redeemer
by
Christ
,
they
●o
not
belong
to
this
government
whereof
I
now
en●reat
.
The
positives
which
followed
●●e
fall
of
man
,
and
the
first
promise
of
Christ
,
were
either
such
as
God
instituted
before
,
or
which
he
instituted
after
that
Christ
was
exhibited
.
Those
before
the
Incarnation
were
either
extraordinary
,
or
ordinary
;
and
the
principall
were
either
Sacrifices
or
Sacraments
so
called
,
as
now
we
understand
them
.
Again
,
those
which
constantly
continued
from
the
times
of
Adam
,
till
the
glorification
of
Christ
,
were
sacrifices
,
and
offerings
.
For
Adam
taught
his
Children
Cain
,
and
Abel
to
offer
gifts
,
and
sacrifices
,
and
no
doubt
by
Warrant
,
&
Commission
from
God
:
otherwise
the
offering
of
Abel
had
not
bin
accepted
of
God
,
nor
offered
in
faith
.
Yet
afterwards
to
these
were
added
the
Circumcision
;
the
Passover
,
and
many
other
Ceremonies
mention'd
in
the
books
of
Moses
.
The
waters
of
the
flood
bearing
up
the
Ark
,
and
saving
Noah
,
and
his
family
is
made
a
kind
of
Baptism
,
or
baptismall
Rite
.
Whether
the
Rain-bow
signifying
a
temporall
blessing
,
could
be
a
Religious
Rite
may
be
doubted
,
and
so
much
the
rather
because
the
benefit
promised
was
generall
to
all
men
,
and
living
Creatures
.
Yet
,
if
the
not
destroying
by
the
flood
,
did
●ignifie
a
spiritual
blessing
,
then
it
had
the
full
nature
and
essence
of
a
Religious
Rite
.
The
passing
through
the
Red
Sea
,
and
under
the
Cloud
,
the
Manna
,
the
water
out
of
the
Rock
,
all
these
were
extraordinary
,
and
rather
Sacraments
then
any
otherwise
.
That
they
were
Sacraments
both
Paul
,
1
Cor.
10.
1
,
2
,
3.
and
Peter
,
1
Pet.
3
,
20.
21.
do
teach
us
.
The
ordinary
Sacraments
before
the
times
of
the
Gospel
,
were
Circumcision
and
the
Passover
.
The
rest
of
the
Mosaicall
Ceremonies
,
except
some
few
were
Religious
and
Mysticall
;
whether
things
,
persons
,
actions
,
times
.
The
Priests
did
serve
unto
the
example
,
and
shadow
of
heavenly
things
,
Heb.
8.
4.
The
Tabernacle
was
a
figure
for
the
time
then
present
,
Chap.
9.
9.
The
services
and
purification
,
shadows
of
things
in
Heaven
,
Chap.
10.
1.
The
person
,
and
especially
the
high
Priests
were
types
of
Christ
:
Their
great
sacrifice
of
expiation
,
and
other
sin-offerings
,
of
the
Sacrifice
of
Christ
.
The
tabernacle
typified
either
heaven
,
or
the
humanity
of
Christ
,
wherein
the
Godhead
dwelt
bodily
.
So
that
persons
,
things
,
and
actions
,
signified
better
persons
,
things
,
and
actions
.
All
their
Consecrations
,
Expiations
,
Dedications
,
Purifications
,
and
Seperations
,
had
some
reference
to
spirituall
duties
,
or
promises
,
or
judgments
;
And
this
was
the
sin
,
the
usual
sin
of
that
people
,
that
they
neglected
moral
duties
,
were
zealous
in
Ceremonials
,
expected
justification
,
and
salvation
by
them
,
made
the
redemption
of
Christ
vain
,
and
needlesse
?
forgate
the
promise
made
to
Abraham
,
and
so
looked
not
after
the
better
Covenant
established
upon
better
promises
.
Yet
all
these
Ceremonies
were
Laws
binding
to
obedience
:
and
it
was
their
misery
to
want
either
tabernacle
,
temple
,
solemne
services
,
or
holy
times
;
and
their
sin
,
if
,
when
they
enjoyed
these
,
they
did
not
observe
them
.
They
were
laws
of
God
Redeemer
,
had
speciall
reference
to
Christ
to
come
,
and
the
times
of
the
Gospel
,
and
were
enacted
for
severall
ends
,
as
hath
bin
shewed
in
the
Chapter
of
the
administration
of
the
Kingdom
of
God
Redeemer
,
and
the
Jews
were
bound
by
the
Mosaicall
Ceremonials
in
a
Speciall
manner
.
But
when
Christ
had
finished
the
great
work
of
Redemption
,
and
the
more
glorious
light
of
the
Gospel
did
begin
to
shine
,
these
shadows
must
vanish
and
fly
away
.
The
standing
Sacraments
of
former
times
must
be
changed
,
not
only
because
they
did
signifie
some
temporall
mercy
past
,
and
had
some
temporall
promise
annexed
,
but
also
chiefly
because
they
were
Sacraments
of
Christ
to
come
;
or
did
imply
o●
presuppose
,
that
he
was
not
exhibited
.
Because
these
are
abolished
,
§
.
III
have
left
their
binding
force
,
and
their
time
is
expired
:
I
will
proceed
to
speak
more
largely
,
and
distinctly
of
the
Ceremonialls
of
the
Gospel
,
which
do
,
and
shall
continue
in
force
till
the
end
of
the
World
.
But
first
,
before
I
can
give
any
clear
account
of
the
Sacraments
of
the
Gospel
in
particular
,
I
must
say
something
of
a
Sacrament
in
generall
.
1.
Sacraments
,
are
Ceremonies
,
and
holy
Rites
to
be
used
in
Gods
worship
,
and
are
parts
of
that
worship
:
and
thus
they
differ
from
Ceremonialls
in
generall
.
2.
These
Sacraments
presuppose
the
Redeemer
,
the
work
of
Redemption
,
the
Laws
of
God
Redeemer
;
as
they
require
obedience
,
and
duty
,
and
as
they
promise
mercies
,
and
benefits
merited
by
the
Redemption
.
Others
do
expresse
it
thus
,
That
Sacraments
presuppose
the
Redemption
,
and
the
Covenant
.
3.
The
Spirituall
and
heavenly
part
of
the
Sacraments
of
the
old
,
and
new
testament
were
always
for
substance
,
and
the
principall
thing
in
them
,
the
same
.
4.
That
the
Sacraments
of
former
and
these
latter
times
agree
in
many
things
,
and
differ
,
and
that
much
,
in
some
things
.
5.
That
Christ
contracted
all
the
principall
Ceremonials
of
the
old
into
a
few
,
these
few
are
Sacraments
;
for
number
two
;
for
signification
clear
;
for
observation
easie
:
and
for
man
,
if
observed
aright
,
very
beneficiall
.
These
things
understood
,
§
.
IV
the
nature
of
a
Sacrament
may
be
the
better
understood
.
It
's
a
Ceremony
confirming
the
Covenant
of
grace
in
Christ
.
The
Sacraments
of
former
times
required
faith
,
as
well
as
these
of
the
Gospel
,
but
with
this
difference
,
that
the
former
required
faith
in
Christ
to
come
,
the
latter
required
faith
in
Christ
already
come
.
To
understand
the
definition
,
we
must
observe
the
generall
nature
,
and
specificall
difference
.
The
generall
nature
is
,
that
they
are
Ceremonies
and
sacred
Rites
,
and
so
they
agree
with
all
the
other
Sacrifices
,
offerings
,
and
other
mysticall
parts
of
Gods
worship
.
They
are
Laws
,
and
binding
in
respect
of
the
divine
institution
,
and
command
,
and
mans
obligation
to
observe
them
.
In
this
word
Ceremony
is
included
also
the
outward
,
and
sensible
part
,
and
the
inward
and
spirituall
,
as
likewise
the
Analogie
and
proportion
between
them
;
and
according
to
that
Analogie
,
and
Gods
determination
,
the
signification
or
representation
of
the
Spirituall
part
by
the
outward
,
and
bodily
.
The
specificall
difference
is
the
confirmatition
of
the
Covenant
of
grace
in
Christ
,
Where
we
have
-
1.
Christ
.
-
2.
The
Covenant
of
grace
in
Christ
.
-
3.
The
confirmation
of
it
by
a
Sacrament
,
or
sacred
Rite
.
1.
Christ
is
the
foundation
of
all
Sacraments
,
in
that
he
finished
the
work
of
Redemption
,
and
thereby
established
the
promises
of
the
Covenant
for
ever
.
For
if
he
had
not
suffered
,
all
promises
in
him
had
not
bin
Yea
,
and
Amen
,
but
had
bin
all
voyd
.
By
his
Sacrifice
he
satisfied
Gods
justice
,
and
merited
both
the
promises
,
and
all
the
mercies
promised
,
upon
condition
of
faith
,
and
power
to
performe
the
conditions
as
you
heard
before
;
when
I
spake
of
the
immediate
effects
of
his
death
.
2.
Yet
these
benefits
,
and
mercies
are
not
conveyed
without
a
Covenant
,
which
promiseth
them
unto
sinfull
man
;
yet
so
,
as
the
promises
require
some
conditions
and
duties
to
be
performed
by
man
;
yet
by
the
power
of
the
spirit
enabling
us
.
And
because
the
Laws
of
God
are
so
made
,
as
that
they
contain
not
onely
promises
,
whereby
God
binds
himself
voluntarily
to
man
,
but
also
duties
to
be
performed
freely
by
man
,
they
are
called
a
Covenant
:
Yet
because
there
was
a
Covenant
of
works
requiring
perfect
,
and
perpetuall
obedience
,
as
the
condition
and
duty
upon
which
alone
performed
,
life
would
follow
;
and
a
Covenant
made
with
Israel
,
when
they
came
out
of
Egypt
;
and
this
Covenant
requires
neither
that
perfect
obedience
,
as
a
condition
of
life
,
nor
the
Ceremonies
of
the
Law
;
but
faith
in
Christ
:
and
promiseth
not
onely
life
,
but
power
to
believe
in
Christ
meriting
remission
,
and
life
,
therefore
it
's
called
the
Covenant
of
grace
,
and
free
mercy
in
Christ
;
for
whose
sake
he
is
willing
to
save
man
,
whom
he
might
have
condemned
.
3.
This
Covenant
is
confirmed
by
a
Sacrament
;
This
confirmation
of
this
Covenant
is
the
specificall
difference
.
For
in
this
very
act
of
confirmation
,
a
Sacrament
differs
from
all
other
Ceremonies
;
which
might
signifie
Christ
,
or
his
work
of
Redemption
,
or
the
Sanctification
of
the
spirit
,
or
some
duties
of
man
;
yet
not
confirme
the
Covenant
either
in
respect
of
Gods
promises
,
or
mans
duty
.
This
Covenant
may
be
said
to
be
confirmed
three
ways
;
§
.
V
-
1.
By
the
death
,
and
blood
of
Christ
.
-
2.
By
the
Spirit
.
-
3.
By
a
Sacrament
.
1.
It
was
confirmed
as
a
Covenant
by
the
death
of
Christ
,
so
as
a
Will
is
confirmed
by
the
death
of
a
Testatour
,
Heb.
9.
15
,
16
,
17.
The
issue
of
this
confirmation
is
,
that
upon
the
death
of
Christ
,
both
the
promises
,
and
duties
,
and
the
whole
Substance
of
the
Covenant
were
made
unalterable
;
so
that
now
we
can
expect
no
other
promises
,
nor
any
other
conditions
,
though
the
former
Covenant
of
works
,
both
with
the
promises
and
conditions
,
was
altered
.
2.
It
's
confirmed
by
the
Holy
Ghost
,
being
given
unto
true
believers
;
to
assure
them
,
that
as
they
have
received
the
title
to
glory
,
and
the
first
fruits
thereof
:
so
they
shall
receive
the
principal
reward
promised
;
and
fully
enjoy
it
.
In
this
respect
the
Spirit
is
called
an
earnest
,
and
a
Seal
:
yet
it
's
rather
a
Seal
in
respect
of
glory
promised
,
then
of
the
promise
it self
.
The
3d.
Confirmation
is
by
a
Sacrament
;
and
this
is
a
confirmation
rather
of
the
Covenant
in
respect
of
man
,
then
in
respect
of
it self
as
a
Covenant
.
This
confirmation
is
expressed
by
the
Metaphoricall
word
SEAL
:
as
when
Circumcision
is
said
to
be
not
onely
a
Sign
,
(
as
all
Ceremonies
are
)
but
a
Seal
,
Rom.
4.
11.
There
be
many
kinds
of
Seales
,
and
many
uses
,
and
ends
of
them
;
but
one
usuall
Seal
is
a
confirming
Seal
,
and
the
end
and
use
of
it
is
to
confirme
Covenants
,
Deeds
,
Grants
.
For
whether
the
Deed
be
Indenture
,
or
Will
,
or
a
Patent
,
and
free-grant
,
whether
absolute
or
conditionall
,
we
first
express
,
and
signifie
our
minds
consent
,
and
approbation
by
Words
and
Writings
,
and
then
we
add
our
Hands
and
Seal
:
which
sealing
is
the
highest
,
and
most
Solemn
testification
of
our
consent
,
and
the
greatest
confirmation
that
we
can
give
;
and
being
produced
is
the
most
perfect
evidence
,
and
proof
of
our
title
,
being
as
an
Authenticall
record
.
And
in
this
respect
a
Sacrament
is
a
Seal
for
confirmation
.
And
it
's
a
Seal
in
respect
of
God
and
man
.
1.
In
respect
of
God
,
who
by
his
very
institution
of
it
intended
to
confirme
his
consent
unto
,
and
approbation
of
the
promises
upon
the
conditions
expressed
,
and
acknowledgeth
his
engagement
to
performance
of
the
promise
.
2.
In
respect
of
man
,
who
by
Receiving
,
and
Celebrating
the
Sacrament
Solemnly
testifies
his
approbation
of
the
conditions
,
and
doth
further
engage
himself
unto
the
performance
of
them
.
The
thing
confirmed
by
a
Sacrament
,
is
1.
The
Covenant
it self
,
both
in
respect
of
God
and
Man
:
for
it
confirmes
Gods
promise
of
mercy
,
and
Mans
engagement
to
duty
.
2.
If
the
mutuall
promises
and
engagements
be
confirmed
,
a
conditionall
right
to
the
mercies
promised
is
made
sure
to
man
,
and
the
conditionall
performance
of
duty
in
man
is
confirmed
to
God
.
3.
When
man
performes
his
duty
,
he
receives
an
actuall
right
;
and
in
due
time
possession
:
but
this
cannot
be
immediately
made
sure
,
as
may
appear
hereafter
.
Whereas
some
say
that
Sacraments
exhibite
,
and
confer
grace
,
and
the
School-men
say
,
that
a
Sacrament
is
SIGNUM
EFFICAX
GRATIAE
;
yet
,
if
we
speak
properly
,
a
Sacrament
as
a
Sacrament
,
doth
no
such
thing
;
except
we
understand
it
thus
,
that
as
an
Instrument
sealed
conveyes
and
gives
a
right
upon
a
consideration
;
so
this
upon
a
condition
may
conferr
a
right
:
and
so
all
other
Laws
of
God
Redeemer
,
do
by
vertue
of
the
promises
annexed
to
them
,
without
which
men
cannot
have
so
much
as
a
conditionall
,
and
remote
right
.
Reformed
Divines
do
generally
deny
that
Sacraments
conferr
grace
(
ex
opere
operato
)
as
the
School-men
speak
;
and
require
a
due
qualification
in
the
party
to
whom
they
are
administred
,
according
to
divine
institution
.
As
for
the
actuall
exhibition
of
saving
grace
,
it
depends
upon
this
divine
ordination
,
that
when
man
doth
his
duty
,
and
performs
the
condition
,
saving
grace
shall
follow
;
according
to
His
promise
.
And
this
is
to
be
understood
most
properly
of
such
as
are
at
age
:
The
principall
condition
is
faith
,
without
which
no
Sacrament
(
in
adultis
)
can
be
effectuall
,
so
as
that
upon
the
receiving
thereof
,
grace
should
actually
follow
:
And
no
man
ever
received
benefit
by
Celebration
of
Sacraments
,
without
a
morall
qualification
in
the
very
receiving
of
them
.
By
all
this
we
may
understand
,
how
Sacraments
are
said
to
signify
,
seal
,
and
exhibit
grace
:
They
signify
as
Ceremonies
and
Rites
,
seal
as
Sacraments
,
exhibit
and
convey
as
other
Laws
and
instruments
which
have
a
promise
annexed
,
and
that
by
vertue
of
the
promise
,
and
Gods
ordination
.
I
will
not
here
assert
that
either
the
word
SACRAMENTUM
Latine
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Greek
,
doth
properly
signifie
any
such
thing
,
o●
that
the
word
is
so
used
in
Scripture
:
Let
it
suffice
that
in
this
sense
the
words
have
bin
used
,
both
by
Latine
and
Greek
writers
,
and
if
any
can
find
a
better
word
,
I
shall
willingly
accept
it
,
when
I
know
it
.
If
any
make
question
whether
this
definition
doth
agree
to
the
Sacraments
of
the
old
testament
as
well
as
of
the
new
,
as
we
use
to
speak
,
it
's
plain
it
doth
.
For
Circumcision
was
a
sign
,
and
Seal
of
the
righteousnesse
of
faith
,
Rom.
4.
11.
where
we
have
Righteousnesse
promised
by
God
;
faith
required
from
man
,
which
is
the
substance
of
the
Covenant
;
and
Circumcision
as
a
Ceremony
was
a
sign
to
signify
,
and
represent
the
righteousnesse
by
faith
,
and
a
Seal
to
confirme
it
.
Yet
this
faith
then
required
was
in
Christ
to
come
:
And
Abraham
had
this
faith
before
he
was
Circumcised
,
which
made
the
confirmation
stronger
;
yet
it
confirmed
no
righteousness
but
by
faith
.
The
Celebration
of
the
Sacraments
is
a
profession
of
our
Religion
,
§
.
VI
a
testimony
of
our
union
amongst
our selves
,
badges
of
our
profession
to
distinguish
us
from
others
,
and
a
Solemn
engagement
to
obedience
:
yet
these
are
generall
accidents
,
and
are
neither
of
the
essence
of
them
,
nor
proper
adjuncts
to
any
one
of
them
.
As
the
observation
of
them
is
a
service
to
be
performed
unto
God
,
they
are
parts
of
his
Worship
:
As
they
are
commanded
by
God
,
they
bind
us
,
as
all
other
Laws
do
:
and
the
observation
of
them
by
that
command
becomes
necessary
,
so
far
as
he
intended
them
:
In
this
respect
they
agree
with
other
Laws
;
They
are
meanes
of
obtaining
the
benefits
merited
by
Christ
,
and
promised
by
God
,
as
all
other
Laws
obeyed
are
:
For
God
hath
promised
that
upon
obedience
,
the
benefit
shall
follow
.
The
observation
of
them
is
commanded
joyntly
,
with
the
observation
of
morall
,
and
other
more
excellent
duties
,
which
more
immediately
,
and
effectually
conduce
unto
the
main
end
,
as
with
repentance
,
and
faith
,
without
which
they
cannot
be
effectuall
.
For
the
promise
is
not
added
to
the
Sacrament
alone
.
For
he
that
believeth
,
and
is
baptised
shall
be
saved
,
Mark
16.
16.
It
's
not
said
,
He
that
is
baptized
,
but
he
that
believeth
,
and
is
baptized
shall
be
saved
.
A
man
by
faith
without
Baptism
,
not
by
Baptism
without
faith
may
be
saved
.
Yet
the
contempt
of
these
Sacraments
may
damn
a
man
,
and
deprive
him
of
salvation
,
because
that
contempt
is
inconsistent
with
faith
.
For
true
faith
,
and
salvation
have
a
necessary
,
and
inseperable
connexion
by
the
Divine
ordination
:
in
so
much
,
as
that
He
who
believeth
not
shall
be
damned
.
The
efficacy
of
these
Sacraments
for
the
actuall
enjoyment
of
grace
,
requireth
a
right
qualification
in
the
party
,
and
depends
upon
the
power
of
the
holy
Spirit
:
For
Baptism
is
the
Laver
of
Regeneration
,
by
the
renewing
of
the
Holy
Ghost
,
Tit.
3.
5.
As
all
other
Laws
have
their
promises
,
and
threats
,
so
these
sacramentall
ceremonialls
likewise
have
.
From
hence
it
followes
,
that
not
onely
they
who
neglect
,
and
omit
,
the
celebration
of
them
;
but
also
the
unworthy
receivers
are
guilty
,
and
make
themselves
liable
to
punishment
:
And
they
who
observe
them
,
and
observe
them
aright
;
in
God's
good
time
,
though
not
alwayes
at
,
or
in
,
the
time
of
the
observation
,
receive
the
benefit
promised
.
For
though
the
benefit
,
and
the
actuall
enjoyment
be
from
Christ
,
and
the
Spirit
,
yet
it
's
sometimes
attributed
to
the
observation
of
the
Sacraments
,
because
they
in
some
sort
concurr
in
an
inferiour
manner
to
the
collation
of
the
same
.
Therefore
we
are
said
to
be
ingraffed
into
Christ
,
and
saved
by
Baptism
;
yet
not
by
Baptism
alone
.
After
these
generals
,
§
.
VII
concerning
all
the
ceremonials
and
special
Sacraments
,
I
proceed
to
speak
of
Sacraments
in
particular
:
and
b●cause
we
are
freed
from
the
Sacraments
of
former
times
by
the
death
of
Christ
,
I
will
passe
by
Circumcision
and
the
Passeover
,
and
come
to
the
Sacraments
of
the
Gospel
,
which
continue
in
full
force
and
power
unto
this
day
,
and
shall
so
continue
unto
the
end
of
the
World
.
The
Sacraments
of
the
Gospell
are
two
:
-
1.
Baptism
.
-
2.
The
Lord's
Supper
.
The
first
is
the
Sacrament
of
Regeneration
,
and
Admission
into
Christ's
Kingdome
,
and
our
ingrafting
into
Christ
:
The
second
is
the
Sacrament
of
our
continuance
in
this
Kingdome
,
and
growing
up
in
Christ
.
Baptism
may
be
briefly
therefore
defined
to
be
a
Sacrament
of
our
Regeneration
:
But
more
particularly
,
It
is
a
Sacrament
of
the
Gospel
,
wherein
,
by
washing
with
Water
in
the
name
of
the
Father
,
Son
,
and
holy
Ghost
,
Regeneration
is
confirmed
to
the
party
baptized
.
As
it
is
a
Ceremony
,
so
it
agrees
with
all
the
ceremonies
of
God
Redeemer
;
as
a
Sacrament
,
with
all
other
Sacraments
thereof
:
as
a
Sacrament
of
the
Gospel
it
differs
from
all
Sacraments
annexed
to
the
Promise
.
For
though
they
were
instituted
by
God
;
yet
this
with
the
Eucharist
was
instituted
by
God
Redeemer
exhibited
:
The
former
presupposed
Christ
to
come
,
these
,
Christ
already
come
.
And
also
though
it
agree
with
Circumcision
,
as
being
a
Sacrament
of
initiation
;
yet
it
differs
both
in
the
sign
,
and
in
the
thing
signified
in
some
respects
.
The
name
of
it
is
Baptism
,
which
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
,
though
it
signifies
to
dip
or
dive
,
yet
,
often
signifies
to
wash
.
In
the
Gospel
,
we
read
of
John's
Baptism
which
was
from
Heaven
;
and
Christ's
Baptism
,
as
instituted
by
Christ
after
his
Resurrection
,
in
a
certain
form
different
from
that
of
John's
.
In
the
speciall
Nature
,
§
.
VIII
we
must
consider
-
1.
The
Rite
.
-
2.
The
Effect
.
In
the
Rite
,
we
have
-
1.
The
Element
,
or
the
thing
.
-
2.
The
Action
.
-
3.
The
Words
.
The
Element
,
or
outward
thing
considered
in
it self
,
is
Water
,
which
hath
many
vertues
,
or
power
to
produce
many
Effects
;
as
to
quench
Thirst
,
to
cool
,
to
moisten
,
to
mollifie
,
to
heal
,
to
fructifie
,
and
also
to
cleanse
.
In
respect
of
this
cleansing
power
,
which
is
most
ordinary
,
God
singled
it
as
common
to
be
had
,
and
commonly
used
for
that
end
in
all
Nations
to
whom
the
Apostles
were
sent
,
to
preach
and
baptize
.
And
in
respect
of
this
cleansing
,
it
was
fit
to
signifie
the
cleansing
and
regenerating
vertue
of
the
Spirit
.
This
signification
was
not
naturall
,
but
it
was
determined
to
it
by
divine
institution
.
For
it
was
made
a
sign
of
this
supernatural
Grace
,
by
a
supernatural
power
of
Christ
,
not
onely
exhibited
,
but
raised
again
,
and
ready
to
ascend
into
Heaven
.
For
this
was
one
difference
between
the
Sacraments
of
the
Law
and
the
Gospel
,
that
these
latter
were
instituted
immediately
by
the
Son
of
God
in●arnate
:
Besides
,
there
was
another
;
that
the
former
were
alterable
;
these
never
shall
be
altered
.
The
Action
is
Washing
,
§
.
IX
and
this
was
part
of
the
Rite
.
This
did
imply
,
that
man
by
nature
is
unclean
and
polluted
with
sin
,
and
must
be
cleansed
and
purified
,
before
he
could
enter
,
and
be
admitted
into
God's
Kingdome
.
Yet
all
the
Water
in
the
World
had
no
power
,
nor
all
the
washing
with
Water
could
have
any
such
effect
,
as
to
cleanse
from
the
guilt
or
stain
of
sin
.
This
power
was
merited
by
the
Blood
of
Christ
,
to
be
exercised
by
the
Spirit
:
Regeneration
therefore
i●
signified
by
washing
.
One
end
of
washing
is
cleansing
,
and
washing
may
be
by
dipping
,
diving
,
powring
on
water
.
The
principall
thing
is
washing
,
whatsoever
way
it
be
done
.
Therefore
Baptism
is
said
to
be
a
washing
of
water
,
Ephe.
5.
26.
The
putting
away
of
the
fi●th
of
the
flesh
,
1
Pet.
3.
21.
The
washing
of
Regeneration
,
Tit.
3.
5.
The
washing
of
our
bodyes
with
pure
water
,
Heb.
10.
22.
It
cannot
be
denyed
,
but
that
the
whole
body
descending
into
the
water
,
and
plunged
wholly
,
and
after
that
ascending
out
of
the
water
again
,
might
resemble
Christs
Death
,
and
Resurrection
more
perfectly
;
Yet
neither
was
this
the
principal
signification
,
nor
the
immediate
end
of
Baptism
.
But
how
will
it
be
proved
,
that
in
Baptism
,
the
whole
body
,
with
the
head
,
and
all
parts
were
plunged
under
the
waters
?
And
suppose
some
were
Baptized
so
,
it
doth
not
follow
,
that
all
ought
to
be
so
by
vertue
of
any
command
.
All
the
washings
,
lustrations
,
purifications
mysticall
,
and
sacred
in
the
Law
,
were
contracted
in
this
washing
of
Baptism
.
The
words
added
to
washing
with
water
do
complete
the
Rite
,
§
.
X
and
make
it
very
solemn
:
The
words
are
these
,
I
Baptize
thee
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy-Ghost
.
In
which
words
we
have
,
1.
The
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy-Ghost
.
2.
The
Baptizing
into
this
name
.
These
words
containe
the
Doctrin
of
One
most
Glorious
God
,
the
Father
,
the
Son
,
and
Holy-Ghost
,
with
the
great
,
and
stupendious
works
of
creation
,
redemption
,
sanctification
.
For
that
Great
,
Almighty
,
and
ever
Blessed
God
created
the
world
;
by
the
Word
,
made
flesh
dying
and
rising
again
,
redeemed
mankind
;
and
by
the
Holy-Ghost
sanctifies
his
people
:
And
by
the
Redemption
of
Christ
,
and
sanctification
of
the
Spirit
,
he
is
the
Fountaine
,
and
cause
of
mans
eternall
happinesse
,
and
glorification
.
This
Doctrin
must
be
preached
,
heard
,
received
,
believed
,
professed
by
the
party
to
be
baptized
(
if
at
age
)
by
himself
;
if
not
at
age
,
by
some
other
representing
him
.
And
he
must
further
promise
to
renounce
the
Devill
,
and
all
other
Lords
,
to
subject
himself
unto
this
God
,
the
Father
,
Son
,
and
Holy-Ghost
,
to
obey
his
Commandements
.
By
virtue
of
this
profession
and
promise
,
when
nothing
to
the
contrary
is
manifest
,
the
party
is
baptizable
according
to
Christs
commission
.
But
besides
these
words
,
there
must
be
baptizing
in
this
Name
,
which
is
understood
severall
wayes
.
1.
With
some
in
the
Name
is
in
,
and
by
the
authority
,
and
power
of
the
Father
,
Son
,
and
Holy-Ghost
.
With
other
,
it
s
in
this
name
invocated
,
and
called
upon
:
And
the
truth
is
,
that
Baptism
ought
to
be
administred
by
commission
,
and
command
from
God
,
and
with
solemn
invocation
of
,
and
prayer
unto
,
God
.
With
others
,
it
is
to
be
by
baptizing
devoted
,
&
subjected
to
God
the
Father
,
Son
,
and
Holy-Ghost
,
as
their
onely
Lord
and
King
,
in
whom
the
party
baptized
must
believe
,
whom
he
must
worship
,
and
obey
,
as
his
onely
supreme
Lord
,
and
Saviour
,
expecting
eternall
life
from
him
,
and
him
alone
.
With
this
sense
agrees
that
of
such
as
understand
it
of
baptizing
in
,
or
unto
,
the
Faith
which
was
professed
;
and
unto
the
worship
,
and
service
of
the
true
God
which
was
promised
.
These
words
do
contain
both
the
duty
of
man
,
and
the
promise
of
God
.
The
duty
of
man
is
to
believe
,
and
obey
God
the
Father
,
Son
,
and
Holy
Ghost
;
and
the
promise
of
God
is
to
accept
him
as
such
,
and
admit
him
as
a
subject
of
his
Kingdome
,
to
receive
the
benefits
of
protection
,
regeneration
,
and
eternall
life
.
After
the
Rite
consummate
,
§
.
XI
follows
the
effect
,
and
the
end
,
or
,
according
to
some
,
the
act
,
and
that
is
the
confirmation
of
Regeneration
.
Where
we
may
consider
-
1.
What
is
confirmed
.
-
2.
How
it
is
confirmed
.
1.
The
thing
confirmed
is
,
Regeneration
.
By
regeneration
is
meant
our
first
ins●ti●
into
Christ
,
dying
and
rising
again
for
us
,
and
our
first
receiving
of
the
remission
,
and
the
Spirit
for
sanctification
,
that
we
may
dye
unto
sin
,
and
live
unto
God
;
and
of
adoption
,
whereby
we
are
made
Sons
of
God
,
and
heires
of
glory
.
For
we
are
saved
by
the
washing
of
regeneration
,
and
renewing
of
the
holy
Ghost
,
which
he
shed
on
us
abundantly
through
Jesus
Christ
our
Saviour
;
that
being
justified
by
his
grace
,
we
should
be
made
heires
according
to
the
hope
of
eternall
life
,
Titus
3.
5
,
6
,
7.
Where
we
have
,
1.
Washing
which
is
the
baptismall
rite
.
2.
Regeneration
,
the
thing
signified
,
sealed
or
confirmed
.
3.
This
regeneration
is
,
by
the
renewing
of
the
Holy-Ghost
.
4.
We
have
justification
by
grace
.
5.
Adoption
,
whereby
we
are
made
heires
of
Glory
.
It
's
our
first
ingrafting
into
Christ
,
for
mortification
of
sin
and
newnesse
of
life
,
Rom.
6.
4
,
5
,
6.
Col.
2.
12.
You
must
take
notice
that
Regeneration
,
Adoption
,
and
the
state
of
Justification
,
are
onely
begun
upon
our
first
faith
,
and
admission
,
and
not
finished
till
the
Resurrection
.
And
Johns
Baptism
was
for
remission
upon
Repentance
,
and
confession
of
sin
,
Marke
1.
4.
with
Mat.
3.
6.
The
manner
how
this
is
confirmed
,
is
this
:
1.
The
party
to
be
baptized
by
receiving
Baptism
doth
solemnly
testifie
,
and
as
it
were
Seal
,
and
confirme
that
Faith
which
he
had
professed
,
and
that
promise
of
submission
,
and
obedience
he
made
.
2.
God
,
by
the
party
baptizing
him
,
doth
solemnly
testifie
his
admission
of
the
party
Baptized
into
his
Kingdome
as
a
Subject
thereof
,
to
enjoy
the
priviledges
thereof
.
So
that
the
administring
on
the
one
side
,
and
receiving
of
Baptism
on
the
other
,
is
a
deep
,
and
mutual
engagement
,
and
makes
the
obligation
strong
on
mans
side
,
to
do
his
duty
;
on
Gods
side
,
to
perform
his
promise
.
This
is
an
immediate
confirmation
of
the
covenant
and
promises
,
as
a
covenant
and
promises
,
and
doth
engage
to
mutual
performance
for
time
to
come
.
For
if
there
be
a
performance
on
both
sides
,
there
must
needs
be
an
actual
possession
,
which
needs
no
confirmation
.
If
it
be
said
,
that
the
performance
on
mans
side
is
onely
begun
,
and
so
is
the
performance
on
Gods
side
but
in
part
:
for
it
is
onely
full
when
we
fully
enjoy
eternal
glory
.
It
's
true
,
that
it
is
so
:
and
therefore
it
's
a
confirmation
of
mans
promise
,
of
faith
and
obedience
to
the
end
,
and
of
Gods
promise
,
that
when
mans
performance
is
perfect
,
His
performance
shall
follow
,
and
,
in
due
time
,
be
full
and
perfect
.
For
the
more
full
and
clear
understanding
of
the
point
,
we
must
observe
.
1.
That
the
Covenant
between
God
and
man
differs
from
other
ordinary
covenants
.
In
other
covenants
,
the
partyes
covenanting
are
equally
free
from
any
antecedent
obligation
in
respect
of
the
thing
covenanted
;
and
the
obligation
of
both
partyes
ariseth
from
their
voluntary
consent
expressed
,
and
no
wayes
else
,
so
that
they
may
be
properly
called
(
Cor-rei
)
.
In
this
there
is
a
great
inequality
between
the
partyes
covenanting
:
For
the
one
is
the
Lord
,
and
King
,
and
the
other
Subjects
:
and
they
as
Subjects
are
not
onely
under
his
power
,
but
bound
by
his
laws
before
they
voluntarily
oblige
themselves
,
and
if
they
never
promised
obedience
,
yet
they
are
bound
to
do
it
,
and
must
be
judged
by
the
Laws
given
them
.
2.
That
Gods
word
,
and
promise
is
firm
,
and
inviolable
for
ever
,
without
any
solemn
rite
added
to
confirm
it
:
yet
because
mans
weaknesse
is
great
,
God
was
willing
,
not
onely
by
promise
to
oblige
himself
to
man
,
but
also
by
solemn
rites
,
yea
,
and
an
Oath
,
wherein
he
pledged
his
eternall
Diety
,
to
confirm
his
promise
;
and
all
this
to
strengthen
his
weak
saith
,
and
give
him
full
assurance
:
For
God
being
willing
more
abundantly
to
shew
unto
the
heires
of
promise
,
the
immutability
of
his
Counsel
confirm'd
it
by
an
Oath
,
Heb.
6.
27.
3.
That
the
thing
that
is
confirmed
,
both
by
solemn
rites
,
and
his
Oath
,
is
his
promise
.
4.
That
because
;
as
mans
infirmity
,
and
inconstancy
was
great
,
therefore
God
thought
it
good
to
require
of
him
a
voluntary
engagement
,
and
a
solemn
confirmation
to
subject
himself
to
his
power
,
and
to
obey
his
Laws
;
that
the
more
freely
,
and
deeply
he
had
engaged
himself
,
the
more
carefull
he
might
be
to
be
faithfull
,
and
obedient
to
his
everlasting
good
:
and
the
thing
confirmed
by
man
is
his
voluntary
engagement
of
subjection
,
and
obedience
.
5.
That
the
thing
whereunto
man
engageth
himself
in
Baptism
,
is
,
that
he
will
be
a
Loyal
,
and
obedient
subject
,
unto
God
his
redeemer
in
Christ
;
The
thing
whereunto
God
obligeth
himself
is
to
be
his
God
,
and
admit
him
a
Subject
of
his
blessed
Kingdom
.
6.
That
though
the
engagement
be
distinct
from
the
performance
,
yet
if
it
be
sincere
there
is
a
beginning
of
performance
,
though
that
performance
is
not
the
thing
confirmed
,
but
the
thing
for
which
the
confirmation
is
made
.
7.
There
is
a
great
difference
,
as
between
the
making
and
confirming
of
a
covenant
,
and
the
keeping
of
it
;
so
likewise
between
the
solemn
admission
into
the
visible
Church
,
and
the
mysticall
,
which
consists
of
real
Saints
,
and
loyal
Subjects
.
What
kind
of
profession
,
and
promise
is
required
in
the
party
to
be
baptized
,
may
be
considered
afterwards
.
By
all
this
we
may
easily
understand
,
that
it
we
will
expect
any
benefit
by
our
Baptism
,
we
must
have
a
speciall
care
to
perform
our
promise
confirmed
by
this
solemn
rite
:
For
these
Sacraments
are
special
,
and
distinct
laws
added
to
all
the
rest
,
for
this
end
to
engage
man
more
strongly
to
observe
them
;
And
Baptism
is
a
kind
of
naturalizing
of
such
as
are
baptized
.
The
Second
Sacrament
,
§
.
XII
is
the
Eucharist
,
or
that
which
we
call
the
Communion
,
or
Supper
of
the
Lord
.
It
's
called
the
Eucharist
,
because
a
Sacrament
of
thanksgiving
,
for
the
great
benefit
of
Redemption
by
Christ
;
The
Communion
,
because
in
it
we
being
many
partake
of
one
sacred
bread
,
and
the
same
cup
:
It
's
called
the
Lords
Supper
,
because
it
was
instituted
at
the
last
Supper
,
that
Christ
as
morall
did
eat
with
his
Disciples
.
Yet
there
may
be
other
reasons
of
these
names
given
,
and
are
given
by
others
.
This
Sacrament
hath
many
other
names
,
a
Catalogue
,
or
enumeration
of
the
greatest
part
of
them
,
you
may
read
in
Casaubo●s
exercitation
,
16.
of
his
Apparatus
.
This
Eucharist
is
a
Sacrament
of
the
Gospel
,
wherein
,
by
the
use
of
Bread
and
Wine
,
according
to
our
Saviours
institution
in
remembrance
of
his
death
and
passion
,
the
continuance
,
in
the
covenant
is
confirmed
.
This
Sacrament
was
instituted
immediately
by
Christ
in
the
night
,
wherein
he
was
betrayed
;
and
succeeded
the
Passeover
which
was
to
cease
.
For
then
Christ
the
true
Paschal
Lamb
was
exhibited
,
and
ready
to
be
slaine
.
The
Passeover
did
signifie
Christ
to
come
;
and
after
Christs
resurrection
this
Sacrament
did
signifie
him
not
onely
come
,
but
slain
already
,
and
it
is
to
continue
to
the
end
of
the
World
for
the
perpetual
memory
of
his
sacrifice
.
For
as
often
as
we
eat
this
bread
,
and
drink
this
cup
,
we
shew
forth
Christs
death
untill
his
comming
again
,
1
Cor.
11.
26.
This
death
of
Christ
represented
in
this
Sacrament
,
was
the
accomplishment
of
the
Passeover
,
and
of
all
propitiatory
Sacrifices
,
and
sin-offerings
.
And
this
Sacrament
is
the
abridgment
of
all
Sacrificial
feasts
,
and
especially
such
as
were
used
for
the
confirmation
of
leagues
,
and
covenants
.
It
was
resembled
in
a
more
lively
manner
by
that
Sacrifice
mentioned
,
Exod.
24.
3
,
4
,
5
,
6
,
7
,
8.
Where
,
1.
Moses
informs
the
people
of
all
the
words
of
the
Lord
,
and
all
his
judgments
.
2.
The
people
promise
obedience
.
This
was
the
league
,
and
Covenant
.
3.
Moses
builds
an
Altar
,
and
12.
Pillars
according
to
the
12.
Tribes
,
to
signifie
that
they
were
all
engaged
in
it
.
4.
There
were
offered
by
12
,
young
men
,
representing
the
12
Tribes
,
burnt
offerings
,
and
peace
offerings
of
Oxen
to
the
Lord
.
5.
Moses
took
half
the
blood
,
and
put
it
in
basons
and
half
the
blood
he
sprinkled
upon
the
Altar
,
which
signified
God
one
,
and
the
principall
party
covenanting
.
6.
He
takes
the
book
of
the
Covenant
,
and
reads
the
precepts
,
and
promises
of
God
in
the
audience
of
the
people
,
and
they
again
engage
to
observe
the
Law
.
7.
Moses
took
the
blood
of
the
Covenant
,
and
sprinkled
it
on
the
people
,
saying
,
Behold
the
blood
of
the
Covenant
,
which
the
Lord
hath
made
with
you
concerning
these
Words
.
In
all
this
,
somethings
are
remarkable
,
1.
That
the
thing
that
was
confirmed
was
the
covenant
it self
.
2.
That
this
Covenant
was
not
onely
made
,
but
solemnly
confirmed
on
Gods
side
by
half
the
blood
sprinkled
upon
the
Altar
;
by
the
other
half
of
the
blood
sprinkled
upon
the
people
,
it
was
established
on
their
part
.
3.
That
to
the
Rite
were
added
words
,
and
the
words
are
taken
up
by
our
blessed
Saviour
in
this
Sacrament
.
4.
That
though
a
Sanction
of
a
law
be
taken
for
the
confirmation
of
it
by
promises
of
reward
,
and
threatnings
of
punishments
which
are
indeed
essentiall
parts
of
Gods
laws
;
yet
this
was
a
true
,
and
proper
sanction
,
not
onely
of
the
precepts
,
but
the
promises
,
and
the
threats
of
God
,
and
the
promises
of
the
partyes
covenanting
with
God
,
and
it
was
by
blood
,
and
a
solemn
rite
with
words
.
In
the
definition
we
may
observe
.
§
.
XIII
-
1.
The
rite
.
-
2.
The
confirmation
.
In
the
rite
three
things
.
-
1.
The
Elements
or
things
sensible
.
-
2.
The
actions
.
-
3.
The
words
.
For
I
take
rite
in
a
large
sense
to
include
the
words
.
The
Elements
(
as
they
use
to
call
them
)
are
Bread
and
Wine
,
which
were
then
ready
on
the
Passeover
Table
.
These
were
very
fit
both
to
signifie
the
body
and
blood
of
Christ
;
and
the
eating
and
drinking
of
them
,
a
spirituall
Sacrificiall
feast
.
Yet
this
they
did
not
by
nature
,
but
by
the
divine
institution
,
though
by
nature
they
were
apt
to
resemble
such
things
.
These
as
consecrated
unto
God
,
were
apt
to
represent
Christ
sanctified
,
and
set
apart
to
be
our
Saviour
,
and
deliverer
:
The
bread
was
fit
to
signifie
his
body
,
and
the
Wine
his
blood
;
the
bread
broken
,
his
body
crucified
;
&
the
Wine
powred
,
out
his
blood
shed
;
and
both
separated
and
given
a
part
,
did
resemble
his
death
:
the
virtue
of
both
to
preserve
life
,
the
vertue
and
power
of
Christ
dying
to
give
us
eternal
life
.
The
eating
of
the
one
,
and
drinking
of
the
other
,
our
participation
of
Christ
,
for
remission
of
our
sins
,
and
our
Eternal
Salvation
.
The
actions
,
in
the
use
of
these
Elements
,
are
,
either
common
to
both
joyntly
,
or
,
§
.
XIV
proper
to
them
severally
.
The
common
are
,
-
1.
Blessing
.
-
2.
Giving
.
-
3.
Taking
.
1.
Blessing
;
which
some
call
Consecration
,
was
,
by
Word
and
Prayer
,
For
,
as
other
Meats
are
sanctified
by
Word
and
Prayer
,
1
Tim.
4.
5.
so
these
were
blessed
and
sanctifyed
in
a
peculiar
manner
by
Word
and
Prayer
.
The
Prayer
was
,
-
1.
A
Thanksgiving
.
-
2.
A
Petition
.
A
Thanksgiving
,
for
the
Bread
and
Wine
,
as
Blessings
of
God
,
given
us
for
the
preservation
of
our
bodily
life
,
and
,
for
Christ
,
the
Bread
of
Life
,
that
came
down
from
Heaven
.
The
Petition
was
,
for
a
Blessing
upon
our
use
of
these
Elements
,
in
this
Sacrament
,
for
our
Spiritual
Comfort
and
Happiness
.
It
's
written
,
that
our
Saviour
gave
thanks
,
and
blessed
:
But
what
form
of
words
He
used
,
is
not
related
by
any
of
the
Evangelists
:
Therefore
,
we
are
not
bound
in
this
act
of
Consecration
,
to
any
set-form
of
words
;
yet
our
words
must
be
such
,
as
are
agreeable
to
the
Scriptures
,
and
proper
to
this
Sacrament
.
The
Prayers
used
in
most
Liturgies
are
such
;
and
agree
not
onely
with
the
Scriptures
,
but
are
suitable
to
the
Sacrament
.
The
next
common
act
,
is
,
Giving
:
and
that
some
make
to
be
twofold
:
1.
A
giving
to
God
;
as
Grenaeus
,
and
some
others
,
at
least
,
seem
to
intimate
an
offering
of
the
Bread
and
Cup
to
God
,
though
it
's
certain
,
that
the
whole
Service
taken
together
,
and
being
a
part
of
Divine
Worship
,
is
an
Offering
made
to
God
.
2.
A
giving
of
both
unto
the
People
,
who
are
called
Communicants
.
The
3d
Action
,
is
,
the
taking
the
Elements
given
.
The
Actions
proper
,
are
,
-
1.
The
Breaking
of
the
Bread
,
and
the
Powring
out
the
Wine
.
-
2.
The
Eating
of
the
Bread
,
and
Drinking
of
the
Cup.
The
first
,
is
fit
to
signifie
the
Death
and
Sacrifice
of
Christ
.
The
second
,
the
participation
of
the
benefit
thereof
by
Faith
.
These
Actions
may
be
orderly
distinguished
into
-
1.
The
Acts
of
the
Party
Administring
,
which
are
-
1.
The
Blessing
.
-
2.
The
Breaking
.
-
3.
The
Giving
,
And
,
-
2.
The
Acts
of
the
Communicants
,
which
are
,
-
1.
Taking
,
-
2.
Eating
,
-
3.
Drinking
.
They
are
reducible
to
Three
,
-
1.
Consecration
,
-
2.
Distribution
,
-
3.
Participation
.
The
words
are
the
last
:
§
.
XV
and
they
concern
either
the
Participation
;
as
,
Take
,
Eat
,
Drink
;
or
the
things
participated
:
and
they
are
concerning
-
1.
The
Bread
,
-
2.
The
Cup.
In
both
,
we
may
observe
,
-
1.
The
great
Work
of
Redemption
.
-
2.
The
Covenant
;
both
which
,
are
represented
by
the
Elements
,
and
the
use
of
them
.
The
Redemption
is
signifyed
by
the
words
,
My
Body
broken
,
and
,
My
Blood
shed
.
For
these
inform
us
,
that
Christ
dyed
,
and
offered
Himself
a
Sacrifice
unto
God
,
offended
by
the
sin
of
Man
,
to
propitiate
Him
,
by
satisfying
His
Justice
,
and
meriting
His
Favour
.
This
was
the
Foundation
of
the
Covenant
,
and
Man's
Salvation
:
For
it
made
Sin
Pardonable
,
and
Man
Save-able
.
That
His
Body
was
broken
;
and
being
broken
,
was
given
;
it
informs
us
,
that
He
suffered
Death
,
and
offered
Himself
dying
.
That
this
Offering
was
propitiatory
,
it
's
implyed
,
in
that
Bloud
was
shed
for
Remission
.
In
the
words
of
the
Covenant
we
have
,
-
1.
The
Promise
,
-
2.
The
Precept
.
1.
The
Promise
in
the
words
;
This
is
my
Body
,
broken
,
and
given
for
you
;
and
,
This
is
the
New
Covenant
in
my
Blood
,
which
was
shed
for
the
Remission
of
Sin
.
For
,
though
remission
of
sins
,
and
Salvation
,
were
merited
,
and
purchased
by
Christ's
Death
,
and
Sacrifice
,
and
so
trusted
in
his
hands
;
yet
they
are
conveyed
in
the
Covenant
by
a
Promise
,
or
Grant
.
Yet
the
Word
is
turned
,
A
Testament
;
and
if
we
follow
that
metaphor
,
that
which
is
called
a
Promise
,
is
a
Bequest
.
Yet
though
the
Expressions
may
be
different
,
yet
the
thing
is
the
same
;
and
informs
us
,
That
it
is
the
Purpose
,
and
Will
of
God
,
for
,
and
in
consideration
of
the
Death
of
Christ
,
suffered
for
our
sins
,
to
give
man
remission
,
and
eternal
life
.
And
this
His
Will
He
hath
signified
in
His
Promise
,
whereby
He
hath
bound
Himself
,
upon
certain
tearms
,
unto
sinful
Man
:
Upon
which
tearms
,
Man
may
challenge
them
,
as
due
unto
him
.
And
whereas
we
read
in
Luke
,
and
Paul
;
This
is
the
New
Testament
,
or
Covenant
,
in
my
Blood
;
and
in
Matthew
,
and
Mark
,
This
is
my
Blood
of
the
New
Testament
.
You
must
understand
,
1.
That
the
words
are
taken
out
of
Exod.
24.
8.
2.
That
Matthew
,
and
Mark
,
follow
the
Hebrew
and
Septuagint
,
more
expresly
,
then
Luke
,
and
Paul
.
3.
That
the
Sense
of
both
is
the
same
:
For
to
be
a
Covenant
in
the
Blood
of
Christ
,
is
,
to
be
a
Covenant
confirmed
by
the
Bloud
of
Christ
;
and
to
be
the
Bloud
of
the
Covenant
,
is
to
be
the
Bloud
,
whereby
the
Covenant
is
made
firm
;
and
so
both
teach
us
,
that
by
the
Death
of
Christ
,
the
Covenant
of
Grace
was
made
for
ever
unalterable
;
as
you
heard
before
,
out
of
Heb.
9.
15
,
16
,
17.
And
the
Covenant
was
sounded
upon
Christ's
Death
.
4.
That
this
Covenant
is
called
the
New
Covenant
,
to
distinguish
it
from
the
Covenant
of
Works
,
and
that
Covenant
that
was
made
,
and
confirmed
with
Israel
,
Exod.
24.
8.
5.
That
as
Christ's
Bloud
did
merit
,
so
the
New
Covenant
did
convey
the
Benefits
merited
by
the
Death
of
Christ
.
This
is
the
Promise
.
The
Precept
is
in
these
words
,
Do
this
in
remembrance
of
me
.
That
is
,
As
I
dyed
for
thee
,
gave
my
Body
for
thee
shed
my
Blood
for
thee
;
So
eat
thou
this
Bread
,
drink
thou
this
Cup
in
remembrance
of
my
Death
suffered
willingly
out
of
the
greatest
love
for
thee
.
This
Remembrance
must
be
practical
;
And
as
the
thing
remembred
is
Christ's
Death
for
our
Sins
,
it
requires
1.
A
Confession
of
our
sins
,
a
Sense
of
them
,
an
Hatred
,
a
Desire
to
be
pardoned
,
and
Purpose
to
forsake
them
.
2.
A
Belief
that
Christ
dyed
for
the
expiation
of
those
sins
,
and
that
His
Sacrifice
was
accepted
of
God
,
as
a
sufficient
Satisfaction
.
3.
An
acknowledgment
of
God's
wonderful
Love
,
and
the
great
benefit
of
Redemption
;
and
desire
to
be
for
ever
Thankful
.
Thus
far
the
Rites
:
§
.
XVI
wherein
the
Elements
were
chosen
in
Excellent
Wisdom
;
the
Actions
ordered
in
an
admirable
manner
;
the
words
,
though
few
,
yet
very
comprehensive
of
much
,
and
weighty
matter
,
expressing
the
mystical
,
and
hidden
part
,
concerning
the
Incarnation
of
the
Son
of
God
,
the
Glorious
Work
of
Redemption
,
the
Blessed
Covenant
of
Grace
,
wherein
we
have
the
Laws
and
Constitutions
of
this
Glorious
Kingdom
,
whereof
we
discourse
.
The
second
thing
that
follows
,
is
,
the
confirmation
of
the
continuance
of
this
Covenant
;
and
that
is
in
these
words
:
This
is
my
Body
,
&c.
This
is
the
New
Covenant
,
or
Testament
,
in
my
Blood
&c.
The
thing
confirmed
is
,
the
continuance
of
the
Covenant
of
Grace
,
in
the
Bloud
of
Christ
.
The
Confirmation
,
and
so
the
Solemn
Engagement
,
is
two-fold
:
-
1.
On
God's
part
.
-
2.
On
Man's
part
.
1.
On
God's
part
,
by
giving
the
Blessed
Bread
and
Cup
to
be
eaten
,
and
drunken
.
2.
On
Man's
part
,
by
taking
,
and
eating
the
Blessed
Bread
,
and
drinking
the
Blessed
Cup.
By
Giving
,
God
doth
testifie
,
and
assure
man
,
that
He
continues
the
same
,
firm
in
the
Covenant
,
and
is
ready
to
give
a
further
increase
of
Graces
,
and
a
greater
measure
of
Mercy
,
for
the
merit
of
Christ
dying
;
and
,
upon
the
same
tearms
,
the
Covenant
was
made
,
and
confirmed
at
first
.
For
the
Condition
then
was
,
not
onely
to
begin
but
continue
Faith
and
Obedience
;
and
God
,
by
this
Sacrament
,
doth
renew
His
Promise
,
that
man
may
renew
his
Faith
.
Man
,
presupposed
to
continue
in
this
Covenant
,
doth
solemnly
,
by
receiving
and
eating
this
Bread
,
in
remembrance
of
the
Body
of
Christ
,
broken
and
offered
;
and
,
by
receiving
,
and
drinking
the
Cup
,
in
remembrance
of
the
bloud
of
Christ
,
testifie
and
engage
himself
,
to
continue
in
thta
Covenant
,
expecting
Remission
,
and
Eternal
Life
,
upon
no
other
tearms
,
but
Faith
in
Christ
dying
for
him
.
Yet
because
a
Mist
is
cast
upon
these
words
,
This
is
my
Body
;
This
is
my
Blood
.
I
must
clear
them
,
that
this
Confirmation
may
be
the
more
evident
.
To
this
end
,
I
must
shew
.
1.
What
is
meant
by
,
THIS
.
2.
How
THIS
,
Whatsoever
it
be
,
may
be
said
,
to
be
the
Body
of
Christ
;
And
how
the
second
THIS
,
may
be
affirmed
to
be
the
Bloud
of
Christ
.
By
THIS
,
in
the
former
place
is
meant
Bread
,
the
blessed
and
consecrated
Bread
.
For
,
-
1.
It
was
Bread
that
Christ
took
.
-
2.
It
was
Bread
Christ
blessed
.
-
3.
It
was
Bread
Christ
broke
.
-
4.
It
was
Bread
Christ
gave
.
-
5.
It
was
Bread
which
Christ
cmomanded
them
to
take
,
and
eat
▪
-
6.
The
Apostle
calls
this
,
Bread
,
three
several
times
,
1
Cor.
11.
26
,
27
,
28.
But
How
,
is
this
Bread
Christ's
Body
?
It
's
not
the
Body
of
Christ
by
Transsub●antiation
,
nor
Consubstantiation
.
For
both
these
are
contrary
to
Reason
,
to
Sense
,
to
the
Nature
of
all
Religious
Rites
,
and
Sacraments
,
to
all
Miracles
:
For
there
never
was
Miracle
,
that
did
delude
the
Senses
:
For
the
Water
,
turned
miraculously
into
Wine
,
appeared
to
be
Wine
,
and
tasted
as
Wine
,
and
was
Wine
indeed
,
as
it
appeared
.
That
many
of
the
Fathers
seem
to
affirm
it
to
be
the
Body
of
Christ
,
is
nothing
;
for
,
as
many
call
it
Bread
,
and
a
Sign
and
Figure
of
Christ's
Body
.
To
this
purpose
,
you
may
read
the
Learned
Dr.
Crakenthorpe
,
against
Spalatensis
,
in
the
Controversie
of
Transubstantiation
,
where
ye
shall
find
a
multitude
of
Councels
and
Fathers
,
exactly
quoted
to
this
purpose
.
The
word
,
Transubstantiation
,
was
not
known
till
latter
times
:
The
thing
signified
by
it
,
cannot
be
certainly
defined
:
For
the
greatest
School-men
,
and
subtilest
Wits
,
differ
amongst
themselves
,
both
in
the
Definitions
,
and
the
Explication
of
their
Definitions
.
Besides
,
there
is
some
reason
to
think
many
of
them
do
not
believe
it
:
For
some
of
them
,
amongst
us
,
have
refused
to
take
it
upon
their
Salvation
,
that
,
after
a
due
Consecration
,
according
to
their
Rules
,
any
such
change
of
the
Elements
is
made
.
But
suppose
the
change
,
and
that
it
's
certain
;
to
what
end
doth
it
serve
?
For
it
's
confessed
,
that
wicked
men
may
receive
the
Body
of
Christ
in
the
Eucharist
,
and
yet
be
damned
:
neither
doth
it
profit
any
man
,
who
receives
it
without
Faith
.
THIS
,
therefore
,
that
is
said
to
be
Christ's
Body
,
is
Bread
;
and
,
at
the
first
Institution
,
it
must
needs
be
so
:
for
then
Christ's
Body
was
not
broken
,
neither
did
Christ
then
give
it
.
The
second
Question
,
therefore
,
is
,
How
Bread
may
be
said
to
be
Christ's
Body
,
if
not
really
,
and
by
Transubstantiation
,
or
Consubstantiation
,
or
some
such
way
.
The
Answer
is
,
That
it
's
His
Body
,
1.
By
Representation
,
because
it
's
a
Sign
and
Figure
of
his
Body
,
as
many
of
the
Ancients
expresly
affirm
:
and
if
any
of
these
say
,
it
's
Christ's
Body
in
proper
sense
,
as
they
of
the
Church
of
Rome
would
make
us
believe
they
do
,
then
they
must
needs
contradict
themselves
.
And
this
is
proper
to
all
Religious
Rites
,
to
signifie
something
invisible
:
and
many
times
the
name
of
the
thing
signifyed
,
is
given
to
the
Sign
it self
.
As
Circumcision
is
said
to
be
a
token
of
the
Covenant
,
Gen.
17.
2.
and
afterwards
,
it
is
called
the
Covenant
:
My
Covenant
shall
be
in
your
flesh
,
ver.
13.
whereas
it
was
the
token
of
the
Covenant
,
that
was
in
their
flesh
.
The
reason
of
this
expression
,
is
the
similitude
and
agreement
between
the
sign
and
the
thing
signifyed
.
In
this
respect
,
Christ
calleth
His
Flesh
,
Bread
;
not
that
it
was
Bread
,
but
because
it
was
like
to
Bread
.
And
that
place
of
John
the
6th
,
where
He
calls
Himself
,
and
His
Flesh
,
Bread
,
is
alleadged
,
to
prove●t
is
change
:
yet
,
if
the
Expression
,
and
Predication
were
proper
,
that
place
might
prove
,
that
Christ's
Body
was
changed
into
Bread
,
and
not
Bread
into
His
Body
,
as
will
easily
appear
to
any
Intelligent
,
and
impartial
Reader
.
Yet
to
be
a
bare
Sign
is
not
all
;
but
to
be
a
Sign
so
by
Divine
Institution
,
as
to
confirm
the
Promise
of
the
Covenant
,
and
assure
the
worthy
Receiver
,
that
as
certainly
,
as
He
gives
him
that
Bread
;
so
certainly
will
God
give
him
the
benefits
merited
by
the
Death
of
Christ
.
By
this
time
,
we
may
understand
,
what
is
signifyed
by
these
words
,
This
is
my
Body
.
But
what
is
meant
by
the
latter
words
;
This
is
the
Covenant
in
my
Blood
;
and
,
This
is
my
Blood
of
the
Covenant
?
For
the
sense
of
these
,
there
can
be
no
doubt
,
but
by
THIS
,
is
meant
,
-
1.
The
Cup
:
For
,
-
1.
Christ
took
the
Cup.
-
2.
Said
,
This
Cup
is
the
New
Testament
,
or
Covenant
.
-
3.
It
's
called
three
times
by
St.
Paul
,
the
Cup.
-
2.
By
cup
is
meant
the
Wine
in
the
Cup.
-
3.
This
Wine
,
blessed
and
consecrated
according
to
Christs
institution
.
This
Cup
is
said
to
be
the
new
testament
;
that
is
,
the
sign
,
whereby
it
's
confirmed
in
this
Sacrament
,
and
as
it
were
a
pledge
given
by
God
,
and
received
by
man
,
of
remission
of
sin
,
merited
by
the
blood
of
Christ
,
and
for
his
sake
promised
to
us
.
Whereas
Mathew
and
Mark
relate
that
Christ
said
;
This
is
my
blood
,
it
's
meant
that
the
Wine
in
the
Cup
was
a
token
and
sign
of
his
blood
,
given
and
received
to
confirm
the
new
Testament
or
Covenant
.
Thus
Circumcision
was
a
Sign
,
and
Seal
of
the
Righteousnesse
of
faith
to
Abraham
:
as
this
Cup
is
a
sign
to
signify
;
and
a
Seal
to
confirm
the
righteousnesse
of
faith
,
and
remission
of
sins
in
the
blood
of
Christ
.
As
for
the
real
presence
of
Christ
in
this
Sacrament
,
it
's
certain
that
his
glorifyed
body
is
in
Heaven
;
Yet
he
is
here
Virtually
,
and
Really
present
by
his
Spirit
in
this
Sacrament
,
as
in
all
other
his
Ordinances
,
and
in
a
speciall
manner
,
and
the
same
powerfull
and
comfortable
to
the
worthy
receiver
.
The
Papists
have
put
a
difference
between
the
Sacrifice
of
the
Masse
,
§
.
XVII
and
the
Sacrament
of
the
Eucharist
:
and
for
the
former
Service
they
have
their
direction
from
the
Missal
,
for
the
Later
from
the
Rituall
.
Yet
Christ
did
but
institute
a
Sacrament
,
and
not
a
Sacrifice
;
and
in
the
same
,
the
bread
and
wine
is
commanded
to
be
used
in
blessing
,
the
giving
and
receiving
of
both
,
and
not
the
offering
of
the
body
,
and
blood
of
Christ
;
for
that
offering
was
once
made
,
never
to
be
made
again
.
And
whereas
they
do
affirm
,
that
the
Sacrifice
of
the
Masse
is
properly
a
Sacrifice
Propitiatory
for
the
Sins
of
the
living
and
the
dead
,
and
the
same
with
that
Sacrifice
,
which
Christ
offered
upon
the
Crosse
;
it
cannot
be
true
,
neither
can
it
be
credible
to
any
rationall
unprejudiced
person
.
For
a
Sacrifice
properly
so
taken
,
especially
ilasticall
,
or
propitiatory
is
essentially
bloody
:
as
wherein
the
thing
Sacrificed
is
first
slain
,
then
offered
.
But
the
Sacrifice
of
the
Crosse
as
they
themselves
confesse
is
(
INCRUENTUM
)
unbloody
,
and
therein
is
no
death
of
the
thing
Sacrificed
.
Neither
can
it
be
the
same
with
that
which
Christ
offered
upon
the
Crosse
:
For
to
that
it
was
essential
,
that
Christ's
body
should
be
broken
,
and
the
blood
shed
,
and
offered
unto
God
,
without
spot
by
the
eternall
Spirit
;
and
without
this
Death
,
and
offering
,
it
could
not
have
bin
this
Sacrifice
at
all
:
and
this
Sacrifice
was
but
offered
once
,
and
once
offered
was
never
to
be
offered
again
.
For
once
in
the
end
of
the
World
hath
he
appeared
to
put
away
sin
by
the
Sacrifice
of
himself
,
Heb.
10.
14.
So
that
we
have
here
but
one
Sacrifice
,
and
the
same
once
offered
;
yet
of
eternall
vertue
.
If
this
Sacrifice
of
the
Masse
were
the
same
(
which
they
affirm
)
with
the
Sacrifice
upon
the
Crosse
,
it
must
needs
be
granted
that
it
is
propitiatory
:
But
they
confesse
,
-
1.
That
it
is
,
incruentum
.
-
2.
That
it
is
not
,
Expiatorium
,
&
Redemptorium
.
-
3.
That
it
's
only
,
Commemoratorium
,
&
Applicatorium
.
By
the
First
they
grant
,
that
it
's
not
essentially
the
same
.
By
the
Second
,
that
it
's
not
effectively
the
same
.
By
the
Third
that
it
's
only
a
Commemoration
,
and
a
meanes
of
the
Application
of
the
same
.
And
if
they
would
lay
aside
the
Sacrifice
of
the
Masse
,
and
acknowledge
the
Sacrifice
of
the
Crosse
,
and
celebrate
the
Sacrament
as
it
was
instituted
by
Christ
;
We
should
easily
grant
,
that
therein
there
is
a
Commemoration
of
Christ's
death
,
and
Sacrifice
once
offered
;
and
that
this
Sacrament
is
a
meanes
.
whereby
that
Sacrifice
is
applied
.
Before
I
conclude
this
Doctrine
of
the
Sacraments
,
§
.
XVIII
I
will
examine
,
-
1.
Who
have
power
and
right
to
administer
them
?
-
2.
To
whom
they
may
lawfully
be
administred
?
-
3.
Whether
they
are
to
be
administred
according
to
humane
judgment
,
which
is
fallible
,
or
divine
judgment
which
is
infallible
?
For
the
first
of
these
;
Who
have
power
to
administer
?
That
's
easily
and
briefly
determined
:
For
they
who
are
trusted
with
the
word
,
and
have
Commmission
to
preach
the
Gospel
,
they
have
power
to
administer
these
Sacraments
.
This
,
in
respect
of
Baptism
,
appears
in
the
mission
of
the
Apostles
into
all
Nations
.
For
,
by
that
Commission
,
they
who
must
teach
must
baptize
:
And
we
never
read
of
any
Commission
given
to
any
others
either
to
baptize
,
or
administer
the
Lords
supper
.
And
the
constant
practice
of
the
universall
Church
,
so
far
as
known
to
us
,
hath
bin
conformable
to
this
Commission
.
What
may
be
done
in
case
of
necessity
,
which
God
,
not
man
,
hath
brought
us
unto
,
is
another
thing
:
For
in
such
cases
God
dispenseth
with
many
things
,
required
in
his
own
Institution
.
As
for
the
second
question
,
§
.
XIX
To
whom
may
they
be
administred
?
The
answer
in
generall
,
is
,
1.
They
may
be
administred
to
such
as
have
a
right
unto
them
,
who
are
Christ's
disciples
,
and
may
be
judged
fit
to
be
members
of
the
Church
visible
,
and
in
the
number
of
Christians
.
2.
We
must
distinguish
between
the
subjects
,
who
have
a
right
to
the
actuall
participation
of
Baptism
,
and
such
as
have
aright
to
the
actual
participation
of
the
Lords
supper
.
3.
Of
such
as
may
be
subjects
capable
of
Baptism
,
some
are
Adulti
;
and
these
,
if
they
be
disciples
,
and
manifest
themselves
to
be
such
,
they
no
doubt
may
be
baptized
.
But
all
the
controversy
in
our
unhappy
dayes
,
is
;
Whether
Infants
of
Christians
,
and
believing
Parents
may
be
baptized
,
or
no
?
In
this
controversy
,
I
shall
deliver
my
knowledge
and
judgment
,
as
briefly
as
may
be
.
1.
Infants
,
as
Infants
and
Children
of
Turks
,
Pagans
,
unbelieving
Jews
,
are
not
capable
of
Baptism
;
neither
as
Infants
,
nor
Infants
of
such
Parents
.
2.
Infants
as
Infants
,
and
considered
Physically
as
distinct
persons
from
their
Parents
,
are
not
capable
of
,
or
have
any
right
to
Baptism
.
3.
The
Infants
of
Christian
Parents
,
so
considered
as
distinct
persons
,
from
their
Christian
Parents
,
as
Christians
,
have
no
right
unto
it
.
4.
The
Infants
of
Christian
,
and
believ●ng
Parents
▪
considered
as
one
person
with
them
as
Christians
and
believers
,
have
right
to
Baptism
.
For
if
they
be
one
person
with
them
as
Christians
,
they
must
needs
have
some
kind
of
right
to
Baptism
,
as
their
Parents
have
.
5.
They
have
not
this
right
from
them
by
Nature
,
nor
humane
Laws
:
for
so
they
only
receive
their
humane
nature
from
them
,
as
their
Parents
have
humane
nature
,
and
this
naturally
:
and
if
their
Parents
be
free
,
or
noble
by
humane
Laws
,
they
derive
freedom
,
or
nobility
.
6.
That
they
derive
this
right
from
their
Parents
,
as
Christians
,
it
's
from
Gods
free
mercy
,
and
gracious
ordination
,
which
includes
the
Children
in
Covenant
with
the
Parents
.
7.
Children
are
one
person
with
their
parents
,
both
by
the
Law
of
God
,
and
the
Laws
of
Men
:
and
that
in
many
things
,
and
especially
in
Obligations
in
Priviledges
,
in
rewards
,
and
punishments
.
By
the
Laws
of
men
,
in
civill
matters
,
we
know
that
,
SUI
HEREDES
,
as
the
Civilians
call
them
derive
a
right
unto
their
Parents
estate
,
though
there
be
no
Testament
;
or
,
if
a
Testament
,
and
the
same
they
be
excluded
;
because
the
Law
grounded
upon
nature
,
considers
them
as
one
person
with
their
Parents
or
next
kindred
deceased
.
If
the
Father
be
a
subject
of
a
free
State
,
and
so
bound
to
subjection
,
unto
the
Laws
,
the
Son
born
of
him
,
as
a
subject
of
that
State
is
bound
to
the
Lawes
,
and
derives
that
obligation
from
his
Father
,
as
one
person
with
him
;
nei●her
is
it
materiall
,
whether
the
Father
was
a
subject
naturall
,
or
naturaliz'd
.
If
the
Father
dye
indebted
,
and
the
Heir
enter
upon
the
estate
by
vertue
of
that
Will
:
He
by
the
civill
Law
falls
under
the
same
obligation
,
as
one
with
the
Father
,
and
is
bound
to
discharge
the
debts
.
Paul
was
born
a
Roman
,
Act.
22.
28.
and
all
the
Priviledges
of
a
Roman
he
had
by
birth
from
his
Father
,
because
his
Father
was
a
Roman
.
If
a
man
for
his
merits
be
invested
with
a
Fee
,
or
estate
of
honour
and
juridiction
adherent
,
and
the
same
investiture
include
him
,
and
his
Heires
;
then
his
Heir
after
his
decease
from
that
first
investiture
of
his
Father
,
or
his
father
first
invested
,
the
estate
with
the
honour
,
and
jurisdiction
is
one
person
with
him
.
If
a
Peer
be
convicted
,
and
condemned
for
high
treason
,
his
estate
is
confiscate
,
and
the
blood
tainted
,
and
the
Children
,
and
Family
suffer
as
one
with
the
person
guilty
.
These
instances
,
though
others
more
clear
,
and
fit
may
be
given
,
may
suffice
to
manifest
in
things
civil
,
and
by
humane
Laws
,
the
Father
,
or
the
Parents
,
and
Children
to
be
one
person
.
I
might
further
shew
that
in
many
cases
Prince
,
and
People
,
and
also
the
whole
State
may
be
considered
as
one
person
,
and
are
so
taken
both
by
God
,
and
Men.
Let
's
inquire
whether
it
be
so
in
matters
of
Religion
,
and
by
the
Laws
of
Gods
Kingdome
.
That
it
is
so
,
I
have
made
it
evident
out
of
the
second
Commandement
of
the
Law
morall
,
both
in
punishments
and
blessings
:
For
not
onely
temporall
but
spirituall
judgments
,
lye
upon
the
Children
for
their
Fathers
sins
,
which
could
not
be
just
,
except
they
be
some
ways
one
person
with
their
Parents
.
And
all
true
believers
derive
their
right
unto
spirituall
,
and
eternall
rewards
as
one
person
with
Christ
,
and
in
some
sort
from
Abraham
,
since
his
time
,
as
the
Father
of
Believers
.
But
the
principal
thing
to
be
cleared
,
is
,
that
Parents
and
Children
are
one
person
in
religious
obligations
&
spiritual
priviledges
,
&
favours
.
For
obligation
unto
obedience
to
Gods
Laws
,
all
Orthodox
and
understanding
Christians
will
grant
that
Adam
and
all
mankind
were
one
person
as
Father
and
Children
;
insomuch
,
that
in
Adam
sinning
we
all
sinned
;
and
in
him
dying
we
all
dye
.
This
could
never
have
bin
so
,
if
God
both
in
his
Laws
,
and
Judgments
had
not
considered
,
and
accounted
,
that
in
Adam
bound
,
all
his
were
bound
:
But
this
was
under
the
government
of
God
Creator
,
not
Redeemer
.
Yet
Abraham
was
under
the
government
of
Redemption
,
and
the
Kingdom
of
grace
.
And
in
him
God
binds
his
seed
,
and
Posterity
,
yea
his
bought
,
and
born-servants
male
.
For
thus
it
is
written
;
And
God
said
unto
Abraham
,
Thou
shalt
keep
my
Covenant
;
Thou
,
and
thy
seed
after
thee
in
their
generations
,
Gen.
17.
9.
Where
we
must
note
,
1.
That
this
was
the
first
institution
of
Circumcision
.
2.
That
this
was
immediately
,
and
personally
given
as
a
Law
,
at
this
time
only
to
Abraham
.
3.
That
it
did
not
onely
bind
Abraham
himself
,
but
his
posterity
to
many
generations
.
4.
That
the
obligation
in
respect
of
the
Children
was
so
strict
,
that
the
uncircumcised
man-child
,
whose
flesh
of
his
fore-kin
was
not
Circumcised
,
that
soul
should
be
cut
off
from
his
people
:
He
had
broken
the
Covenant
,
ibid.
vers.
14.
5.
That
this
Sacrament
was
a
Sign
,
and
Seal
of
the
righteousnesse
by
faith
,
Rom.
4.
2.
And
was
to
continue
till
the
time
of
the
Gospel
,
when
the
Sign
of
the
Covenant
was
to
be
changed
into
that
of
washing
with
water
:
and
the
faith
confirmed
,
then
,
was
in
Christ
to
come
,
and
by
that
Abraham
was
justified
;
but
after
that
time
,
the
Gospel-justification
was
by
faith
in
Christ
already
come
.
From
all
this
it
's
evident
,
that
the
obligation
of
the
Father
,
was
the
obligation
of
the
Child
.
And
it
's
further
remarkable
,
that
1.
That
Covenant
did
expresly
include
the
Children
with
the
Parents
.
2.
That
it
was
the
Covenant
of
Righteousnesse
by
faith
in
Christ
.
3.
That
there
is
no
exception
,
or
exclusion
,
nor
clause
to
that
purpose
in
all
the
Gospel
,
as
that
God
should
contract
his
mercy
,
and
not
extend
it
so
far
even
to
Christian
Children
,
in
the
times
of
the
Gospel
,
as
he
did
in
the
times
of
the
Old
Testament
.
No
man
that
shall
seriously
consider
this
matter
,
but
will
confesse
that
Parents
are
bound
not
onely
for
themselves
,
but
also
for
their
Children
too
.
And
therefore
they
are
so
oft
,
not
onely
under
the
Law
,
but
under
the
Gospel
,
to
teach
their
Children
so
soon
as
they
are
capable
,
and
the
Children
are
bound
to
receive
their
instruction
,
and
to
observe
the
condition
of
the
Covenant
,
into
which
their
Parents
entred
for
them
and
theirs
.
Therefore
God
saith
that
Abraham
would
command
his
Children
,
and
houshold
after
him
.
Gen.
18.
19.
Which
command
of
Abraham
had
been
of
little
force
,
except
his
Children
,
and
houshold
had
been
bound
by
that
command
,
which
was
given
to
him
,
and
in
him
to
them
.
God
considering
both
as
one
person
.
God
hath
so
far
subjected
Children
to
their
Parents
,
Servants
to
their
Masters
,
and
the
houshold
or
family
to
the
Master
or
Mistris
of
a
family
,
that
neither
Servants
nor
Children
are
(
Sui
juris
)
or
in
their
own
power
,
but
in
the
power
of
Parents
,
and
Masters
so
,
that
they
may
command
them
,
and
not
onely
in
matters
of
this
life
,
but
especially
in
religion
.
And
if
they
were
not
so
much
in
their
power
,
and
bound
in
them
,
it
was
strange
that
when
the
Centution
believed
,
his
whole
houshold
became
believers
,
John
4.
53.
and
that
Lydia
,
and
her
houshold
,
the
Jaylour
,
and
all
his
,
or
all
his
house
should
be
baptized
at
one
time
,
Acts
16.
15.
33
,
34.
And
surely
the
Child
of
Christian
Parents
is
bound
in
his
Christian
Parents
,
unto
the
conditions
of
the
Covenant
;
so
as
no
Child
of
any
Mahumetan
,
Pagan
,
or
unbelieving
Jew
,
is
.
But
the
principal
point
to
be
cleared
in
this
particular
is
,
§
.
XX
How
Parents
,
and
Children
are
one
person
by
the
Laws
of
God
in
spiritual
favours
and
priviledges
,
so
that
what
the
right
of
the
Parents
is
,
the
same
may
be
the
right
of
the
Children
:
And
what
these
rites
,
and
priviledges
are
which
are
communicable
from
the
Parents
to
the
Children
.
And
here
this
is
a
certain
rule
,
that
so
far
as
God
binds
Children
in
their
parents
to
duty
,
so
far
he
binds
himself
to
Children
in
their
Parents
by
his
promise
.
The
Apostle
saith
,
That
if
the
root
be
holy
,
so
are
the
branches
,
Rom.
11.
16.
Where
we
may
observe
.
1.
That
the
root
are
the
Parents
,
and
the
branches
are
the
Children
.
2.
That
the
root
,
and
branches
make
but
one
tree
;
So
parents
,
and
Children
make
but
one
body
one
person
Politick
.
3.
That
if
the
root
be
holy
,
the
branches
are
holy
,
and
to
be
holy
is
a
Spirituall
priviledge
.
4.
That
as
the
branches
derive
their
naturall
Being
from
the
root
,
so
the
Children
derive
their
spiritual
priviledges
to
be
holy
,
from
their
holy
Parents
.
Yet
this
holinesse
is
not
either
justification
,
or
inherent
,
righteousnesse
,
and
immediate
sanctification
of
the
Spirit
.
For
when
the
unbelieving
Husband
is
sanctified
by
the
believing
Wife
,
and
the
unbelieving
Wife
is
sanctified
by
the
Husband
,
it
cannot
be
meant
of
any
such
sanctification
,
neither
is
the
holinesse
of
the
Children
of
such
sanctified
parents
,
any
such
thing
.
It
's
something
whereby
they
are
nearer
the
Kingdome
of
God
,
then
the
Children
of
Apostate
heathens
,
Mahumetans
,
or
unbelieving
Jewes
are
.
The
distance
from
God
,
and
Salvation
of
the
one
is
not
such
,
or
so
great
as
the
distance
of
the
other
.
The
Apostle
puts
the
Ephesians
in
mind
,
That
before
their
conversion
,
they
were
Gentiles
in
the
slesh
,
who
were
called
uncircumcision
by
that
which
was
called
circumcision
in
the
slesh
,
made
by
hands
;
That
at
that
time
they
were
without
Christ
,
being
aliens
from
the
Common-wealth
of
Israel
,
and
strangers
from
the
Covenant
of
promise
,
having
no
hope
,
without
God
in
the
world
,
Ephes.
2.
11
,
12.
It
's
not
to
be
understood
that
they
were
without
God
as
Creatour
or
Preserver
,
but
without
God
promising
to
save
them
.
For
God
did
not
promise
to
save
them
,
or
their
Children
upon
any
terms
.
They
were
excommunicate
,
and
banished
out
of
his
Kingdome
,
and
were
denyed
the
very
meanes
of
conversion
:
Therefore
they
must
needs
be
without
Christ
,
and
without
hope
:
For
where
there
is
no
Christ
,
nor
promise
in
Christ
,
there
could
be
no
hope
.
But
after
their
conversion
they
were
Subjects
of
Gods
Kingdome
,
fellow-Citizens
with
the
Saints
,
and
of
the
houshold
of
God
:
and
if
the
Parents
being
the
root
were
holy
,
then
their
Children
,
the
branches
were
holy
,
and
within
the
Verges
of
Gods
spiritual
Kingdom
.
And
as
the
promise
in
Christ
to
come
,
was
to
the
Jews
,
and
their
Children
;
so
the
promise
in
Christ
already
come
,
is
to
Christians
,
and
their
Children
.
For
the
Covenant
made
to
Abraham
,
and
his
seed
is
essentially
(
though
not
accidentally
)
the
same
with
the
promise
of
the
Gospel
,
and
must
necessarily
include
the
Children
with
the
Parents
,
as
that
did
,
except
any
man
can
produce
a
clause
of
exclusion
,
which
no
man
to
this
day
ever
could
.
When
Peter
said
,
The
promise
is
to
you
,
and
to
your
Children
,
and
to
all
that
are
afar
off
,
even
as
many
as
the
Lord
our
God
should
call
,
Acts
2.
3.
He
spake
not
to
the
Jews
merely
as
Jews
,
but
as
Christians
believing
in
Christ
already
come
,
and
the
promise
was
not
personal
to
them
alone
excluding
their
Children
,
but
to
them
as
such
,
and
their
Children
.
For
their
conversion
did
no
wayes
limit
,
or
straiten
the
promise
made
to
Abraham
,
but
continued
it
in
the
same
extent
it
was
before
.
And
the
words
imply
that
if
he
called
the
Gentiles
,
who
were
afar
off
,
both
they
,
and
their
Children
,
as
he
did
call
them
afterward
,
even
they
should
enjoy
the
promise
in
the
same
extent
,
so
as
to
include
the
Children
with
the
Parents
.
To
understand
it
otherwise
,
is
to
offer
violence
to
the
Text.
For
the
Gentiles
once
called
must
enjoy
the
priviledges
for
them
,
and
theirs
,
in
as
large
,
and
ample
manner
as
the
Jew
did
:
this
onely
was
the
proper
,
and
special
priviledge
of
the
Jew
,
he
must
first
be
called
.
Yet
this
we
must
know
,
that
Children
are
in
the
lowest
form
of
Christs
Kingdom
,
whilst
they
are
Children
,
and
after
they
are
at
age
by
their
actual
disobedience
,
may
loose
the
benefit
,
and
by
Apostacy
,
they
may
forfeit
all
their
priviledges
and
their
hope
.
These
priviledges
which
these
Children
enjoy
,
are
not
,
ordinarily
,
immediate
conversion
,
or
justification
,
and
the
Spirit
of
Adoption
,
and
regeneration
,
and
the
actuall
enjoyment
of
those
blessings
;
but
that
which
they
have
immediate
right
unto
,
is
the
meanes
of
conversion
,
which
he
denyes
to
such
as
are
not
of
the
Church
.
For
this
was
the
priviledge
which
the
Jew
enjoyed
,
though
he
did
not
believe
,
he
was
trusted
with
the
Oracles
of
God
,
wherein
were
precepts
of
duty
,
promises
for
mercy
,
and
also
of
power
to
keep
the
precepts
,
and
the
outward
confirmation
,
both
of
precepts
and
promises
.
This
was
the
Childrens
bread
,
which
was
not
given
to
doggs
of
the
Gentiles
,
and
such
as
were
strangers
to
the
Common-wealth
of
Israel
.
These
Children
born
in
the
Church
,
and
of
believing
Parents
,
who
are
Christians
,
are
members
of
the
Church
,
subjects
of
Christs
Kingdome
,
and
have
a
special
relation
to
God
,
to
Christ
,
to
the
Church
;
and
the
same
,
such
as
no
Infants
in
the
world
born
of
Parents
out
of
the
Church
have
,
or
as
such
can
have
.
The
summe
of
this
discourse
is
,
That
as
all
Children
are
part
of
their
parents
,
make
but
one
person
by
the
Laws
of
God
and
men
,
so
Christian
Infants
are
one
person
with
their
Christian
parents
,
and
make
but
one
body
with
them
,
as
the
root
,
and
branches
are
but
one
Tree
,
and
this
by
divine
ordination
,
and
especially
in
obligations
to
dutyes
,
and
right
unto
favours
and
priviledges
spiritual
so
far
,
as
they
are
capable
.
So
that
the
question
so
much
vexed
in
our
dayes
rightly
stated
is
this
:
Whether
Christian
infants
,
as
part
of
their
parents
,
and
one
person
with
them
have
right
to
Baptism
,
or
are
subjects
immediately
capable
of
baptism
,
according
to
Divine
ordination
?
To
this
thus
stated
,
the
Antipaedo-baptists
have
said
nothing
to
this
hour
.
And
whereas
they
alleage
that
there
is
no
example
or
precept
in
the
Gospel
for
Infant-baptism
;
it
hath
been
answered
;
that
there
is
no
expresse
precept
,
or
example
for
women
to
receive
the
Lords
Supper
,
and
yet
they
themselves
administer
it
to
women
:
But
this
is
but
very
little
,
if
not
the
least
,
that
may
be
said
for
infant-baptism
.
For
so
many
precepts
,
and
examples
,
as
they
can
find
in
the
New-Testament
;
for
the
Baptism
of
such
as
are
at
age
,
so
many
precepts
,
and
examples
they
give
us
for
Baptizing
Infants
.
For
if
the
parents
,
or
one
of
the
parents
may
be
baptized
,
then
the
Infant
may
be
baptized
:
For
they
are
one
person
in
respect
of
Baptism
,
and
therefore
what
right
the
one
hath
,
the
other
must
have
.
Neither
can
it
be
upon
any
sufficient
ground
alledged
that
Children
are
uncapable
of
Baptism
,
either
as
it
is
a
Sacrament
,
or
as
a
Sacrament
of
initiation
,
or
as
a
seale
of
the
righteousnesse
by
faith
:
For
circumcision
was
1.
A
Sacrament
.
2.
A
Sacrament
of
initiation
,
3.
A
Seal
of
the
righteousnesse
by
faith
.
Yet
this
was
administred
to
Infants
,
and
that
by
Gods
Institution
,
which
never
would
have
been
done
by
Divine
Warrant
,
if
they
had
been
uncapable
.
The
difference
between
Baptism
,
and
Circumcision
was
,
1.
That
the
signes
are
different
.
2.
That
there
was
a
different
modification
in
the
object
of
faith
required
in
both
.
The
signe
of
the
former
was
the
cutting
off
the
foreskin
of
the
●lesh
;
in
the
second
washing
with
water
,
in
the
name
of
the
Father
,
Son
,
and
Holy-Ghost
.
The
different
modification
of
the
object
of
faith
,
was
Christ
to
come
,
and
Christ
already
come
.
The
spirituall
thing
sealed
and
signified
in
both
,
was
the
same
,
that
is
,
righteousnesse
by
faith
in
Christ
.
And
as
there
is
no
place
of
Scripture
alleaged
,
so
I
think
there
can
be
no
reason
sufficient
given
,
why
the
covenant
being
essentially
the
same
,
the
Children
included
then
,
should
be
excluded
now
.
If
the
faith
,
profession
,
and
promise
of
the
Parents
then
was
sufficient
to
obtain
the
sealing
of
the
covenant
by
the
initiating
Sacrament
,
why
should
they
not
be
now
?
For
Children
are
as
much
one
person
now
with
their
parents
,
as
they
were
then
.
Neither
should
any
wonder
that
the
Faith
of
one
may
benefit
another
,
if
the
Faith
of
a
Father
could
obtain
the
deliverance
of
the
Child
,
Mark
.
9.
23.
And
the
Faith
of
a
Mother
,
the
freedome
of
the
Daughter
from
the
power
of
the
Devil
,
Mark
.
7.
29
,
30.
and
the
faith
of
those
that
carryed
the
sick
,
and
Paralytical
wretch
,
obtained
the
remission
of
his
sins
,
and
recovery
,
Mark
.
2.
5.
To
shew
,
§
.
XXI
1.
What
it
is
morally
or
politically
to
be
one
person
with
another
,
or
Persona
conjuncta
,
(
as
the
Civilians
speak
)
.
2.
How
many
wayes
severall
persons
,
physically
distinct
,
may
be
one
.
3.
For
how
many
ends
or
causes
it
may
be
so
.
4.
To
reduce
the
places
of
Scripture
,
which
teach
us
how
God
doth
take
not
onely
parents
,
and
Children
,
but
many
others
as
one
,
into
order
,
would
take
up
a
large
discourse
,
and
it
might
be
very
usefull
,
and
profitable
,
and
give
great
light
to
many
places
.
But
for
the
present
I
intend
it
not
;
it
would
be
too
great
a
digression
.
Onely
in
matters
of
religion
,
Parents
and
Children
,
Prince
and
People
,
Husband
and
Wife
,
Master
and
Servants
,
and
such
relations
in
severall
societies
,
are
onely
so
far
one
,
as
God
would
have
them
to
be
;
and
Children
are
so
far
one
with
their
Parents
,
as
to
derive
by
divine
ordination
something
from
them
,
whereof
they
are
capable
.
Otherwise
we
might
argue
,
that
,
because
their
Parents
have
actual
faith
,
immediate
right
to
the
actual
participation
of
the
Eucharist
,
are
justified
,
and
sanctified
,
&c
:
therefore
the
Children
are
so
,
have
faith
,
and
a
right
unto
the
actual
participation
of
the
Lords
Supper
.
And
this
is
the
next
thing
to
be
considered
,
who
they
are
,
who
may
be
admitted
to
the
actual
participation
of
the
Lords
Supper
.
Infants
baptized
have
a
remote
right
unto
that
Sacrament
;
and
so
also
have
Christians
of
age
,
formerly
baptized
,
a
nearer
right
.
But
the
question
is
not
of
a
remote
right
,
but
of
an
immediate
right
according
to
divine
institution
,
to
the
actual
participation
of
this
Sacrament
!
Justine
Martyr
informs
us
of
the
practise
of
the
Church
,
and
the
rules
observed
in
those
times
.
The
summe
,
and
substance
of
his
words
,
is
this
:
That
they
baptized
persons
at
age
,
who
professed
the
Christian
faith
,
and
promised
to
live
accordingly
.
And
the
qualification
of
Communicants
at
the
Lords
Table
,
was
this
,
1.
They
must
be
baptized
persons
.
2.
Continue
in
the
profession
of
the
Christian
faith
;
for
so
he
must
be
understood
.
3.
Live
according
to
the
Commandements
of
Christ
.
Those
that
desire
to
know
his
mind
in
this
particular
may
read
his
words
in
his
second
Apology
.
And
here
it
's
to
be
noted
,
1.
That
this
very
qualification
is
required
in
the
words
of
the
Institution
of
this
Sacrament
,
and
the
Apostles
doctrin
thereupon
,
1
Cor.
11.
23
,
24
,
25.
unto
the
33.
verse
.
For
in
that
place
the
Apostle
doth
imply
,
-
1.
That
the
communicant
should
have
the
use
of
reason
,
which
infants
have
not
.
-
2.
That
he
must
be
a
Disciple
,
or
Christian
Baptized
.
-
3.
That
he
have
the
knowledge
of
the
mystery
of
Redemption
,
and
a
belief
of
the
same
.
-
4.
That
this
knowledge
must
be
and
ought
to
be
practicall
:
How
else
can
he
celebrate
,
and
receive
the
Sacrament
in
remembrance
of
his
Saviours
death
,
passion
,
sacrifice
,
so
as
not
to
be
guilty
of
the
body
,
and
blood
of
Christ
?
And
hence
it
follows
,
1.
That
an
ignorant
person
,
who
hath
no
competent
knowledge
of
the
mystery
of
Redemption
,
and
that
Sacrament
or
professeth
not
the
Christian
saith
,
or
i●
guilty
of
scandal
certainly
known
can
have
no
right
unto
the
immediate
receiving
of
the
Eucharist
:
if
known
to
be
such
.
2.
That
there
is
required
more
in
a
communicant
at
this
blessed
Table
,
then
in
a
person
at
age
to
be
baptized
:
For
unto
the
one
is
required
onely
a
profession
of
his
faith
,
and
a
promise
of
a
new
life
,
but
in
the
other
not
onely
profession
,
and
a
promise
,
but
baptism
antecedent
,
and
a
performance
of
the
promise
in
living
according
to
Christs
Commandements
.
And
whereas
some
tell
us
,
that
this
Sacrament
is
a
converting
ordinance
;
I
must
tell
such
,
that
as
it
presupposeth
Baptism
,
which
is
the
laver
of
regeneration
,
so
it
presupposeth
conversion
if
we
will
speak
in
the
Dialect
of
the
Spirit
which
is
safest
,
and
not
according
to
our
own
fancies
,
which
is
no
wayes
tolerable
.
The
third
,
§
.
XXII
and
last
question
is
,
whether
this
Sacrament
is
to
be
administred
,
according
to
mens
knowledge
and
judgment
which
is
fallible
,
or
according
to
Gods
knowledge
,
which
is
infallible
?
For
satisfaction
herein
,
1.
It
's
certain
,
that
both
the
Sacraments
are
to
be
administred
,
and
that
by
Gods
command
by
man
,
as
by
the
Minister
who
is
trusted
with
the
dispensation
of
the
word
,
and
Sacraments
.
2.
That
mans
knowledge
is
but
fallible
,
and
he
cannot
search
the
heart
and
reines
.
3.
That
though
the
Minister
as
in
Baptism
,
so
in
the
administration
of
the
Lords
Supper
,
must
keep
close
to
his
commission
,
yet
by
reason
of
the
imperfection
of
his
knowledge
,
he
may
administer
unto
persons
unworthy
,
and
in
many
cases
is
bound
so
to
do
.
4.
That
though
man
may
administer
to
the
unworthy
,
yet
God
doth
alwayes
either
suspend
,
or
excommunicate
them
,
and
denyes
the
spiritual
benefit
unto
them
:
and
this
perfect
judgment
he
hath
reserved
to
himself
.
Yet
this
doth
no
wayes
warrant
man
to
give
the
Eucharist
to
any
man
,
whom
he
certainly
knows
to
be
unworthy
.
And
in
denying
it
to
such
,
he
need
not
plead
jurisdiction
,
(
in
Foro
exteriori
)
or
power
of
suspension
,
and
excommunication
in
himself
as
a
Minister
of
the
Gospel
;
but
onely
alledg
that
by
his
commission
from
Christ
,
he
hath
no
power
to
give
it
to
such
a
person
,
and
he
must
not
do
that
,
which
he
hath
no
power
to
do
.
Neither
doth
he
in
refusing
to
admit
such
a
person
,
whom
he
certainly
knows
unfit
,
either
for
ignorance
or
scandall
signify
,
that
the
party
hath
no
right
at
all
any
wayes
unto
the
Sacrament
;
but
onely
signifies
,
that
according
to
the
rules
of
Christ
,
for
that
time
,
and
whilst
he
is
such
,
he
cannot
have
any
actual
possession
,
or
enjoyment
of
that
right
:
As
the
Leper
had
right
unto
his
rent
,
or
house
,
but
could
not
possesse
,
and
enjoy
it
,
till
he
was
clean●ed
.
Yet
one
thing
seems
strange
,
that
such
as
grant
unto
the
Minister
,
or
Presbyter
the
power
of
absolution
(
in
Foro
interiori
)
as
they
call
it
,
yet
should
deny
him
the
power
of
suspension
,
of
that
party
whom
he
certainly
knows
to
be
scandalous
.
Why
may
he
not
positively
declare
him
to
be
unworthy
and
,
according
to
his
certain
knowledge
,
so
judge
him
according
to
the
laws
of
Christ
?
Yet
if
he
do
thus
,
this
act
is
far
different
,
from
the
acts
of
judgment
exercised
(
in
Foro
exteriori
)
where
a
Discipline
is
established
.
We
need
not
here
debate
what
kind
or
degree
of
Faith
in
such
as
are
at
age
do
give
them
right
to
Baptism
.
For
it
s
not
the
Faith
,
but
the
profession
of
the
Faith
,
and
promise
of
New
life
,
we
must
look
at
in
this
particular
.
For
if
they
professe
the
true
faith
,
and
promise
a
new
life
,
and
that
seriously
,
and
we
know
nothing
to
the
contrary
,
we
must
judge
them
to
have
a
right
,
and
we
must
give
it
them
.
If
a
Simon
Magus
,
who
is
still
in
the
gall
of
bitternesse
,
do
thus
,
we
must
baptize
him
,
we
have
warrant
for
it
;
and
if
we
refuse
,
then
we
offend
.
Though
all
those
things
be
true
,
yet
it
's
certain
,
God
requires
of
such
parties
sincere
faith
,
sincere
profession
,
and
sincere
promise
,
and
such
as
shall
afterwards
be
followed
with
sincere
practise
:
and
if
they
be
not
such
,
he
will
not
Baptize
them
with
the
Holy-Ghost
;
and
though
he
allow
them
to
be
members
of
the
visible
Church
,
till
they
shew
themselves
worthy
to
be
cast
out
,
yet
he
doth
not
ingraft
them
into
Christ
,
and
give
them
an
immediate
title
to
the
heavenly
inheritance
.
But
man
having
not
the
knowledge
of
God
,
cannot
passe
the
judgment
of
God
:
neither
must
we
presume
to
do
so
.
Yet
if
the
Church
,
or
any
that
hath
commission
,
shall
upon
certain
evidence
bind
,
or
loose
,
either
in
foro
interiori
,
or
exteriori
,
their
judgment
shall
be
made
good
,
and
ratified
in
Heaven
,
so
far
as
it
shall
agree
with
the
infallible
judgment
of
God
.
It
's
doubted
by
many
,
Whether
the
Children
of
ignorant
,
or
scandalous
parents
or
such
as
are
both
ignorant
,
and
scandalous
may
be
Baptized
.
What
to
determine
in
this
point
is
difficult
,
because
it
may
admit
many
different
circumstances
,
and
cases
.
If
we
consider
these
Children
as
born
in
a
visible
Church
,
where
there
is
a
faithfull
ministery
,
and
a
good
discipline
setled
,
there
is
hope
of
good
education
,
and
the
Children
may
be
considered
as
members
of
that
Church
as
a
body
Politick
,
and
so
admitted
to
Baptism
:
For
the
greatest
danger
is
,
when
there
is
little
or
no
hope
of
Christian
education
.
The
defects
,
or
crimes
of
the
immediate
parents
in
the
Church
of
Israel
did
not
deprive
their
Children
of
the
right
and
priviledge
of
circumcision
.
But
except
we
know
the
particular
case
,
and
the
circumstances
thereof
with
such
parents
of
such
Children
in
particular
,
we
cannot
exactly
define
what
is
to
be
done
.
They
who
affirm
,
that
onely
the
Children
of
Parents
,
really
regenerate
,
have
right
to
Baptism
,
presuppose
,
1.
That
these
Children
derive
their
right
to
that
Sacrament
,
from
their
immediate
Parents
onely
.
2.
That
they
derive
it
from
them
,
as
they
are
regenerate
,
and
neither
from
any
other
,
nor
from
them
any
other
ways
considered
.
But
when
they
can
prove
clearly
these
things
out
of
Scripture
,
I
may
believe
them
.
For
outward
Priviledges
(
such
Circumcision
,
and
Baptism
,
be
)
they
may
be
granted
to
the
Seed
,
according
to
the
flesh
,
if
the
Parents
be
not
justly
cast
out
of
the
Church
;
and
so
of
Christians
,
if
they
be
made
no
Christians
before
the
Children
be
born
.
Upon
this
account
,
both
Ismael
,
and
Esau
,
were
circumcised
.
And
if
they
be
cast
out
before
,
it
's
a
Question
,
whether
upon
Adoption
,
or
some
other
Grant
,
they
may
not
be
baptized
.
But
I
leave
this
Controversie
to
be
debated
,
and
determined
by
such
as
are
so
busie
about
it
,
as
though
they
had
nothing
else
to
do
.
CHAP.
XVIII
.
Of
Prayer
.
BEcause
Prayer
is
a
principal
and
eminent
part
of
God's
Worship
,
§
.
I
an
effectual
,
and
excellent
means
,
both
to
avert
God's
Judgments
threatned
,
and
obtain
the
Blessings
promised
;
a
great
Duty
required
in
these
Laws
of
God
.
Redeemer
,
as
they
are
the
Rule
of
our
Obedience
;
containeth
in
it
many
Divine
Virtues
,
as
so
many
Ingredients
whereof
it
's
compounded
;
acknowledgeth
the
Supream
Dominion
of
this
Eternal
King
;
is
the
onely
way
of
pleading
before
His
Throne
giveth
all
glory
unto
him
;
confesseth
man's
wants
and
miseries
,
and
ascribeth
all
mercies
to
His
Free-Will
,
and
abundant
Grace
in
Christ
;
I
,
therefore
,
thought
good
,
though
I
mention'd
it
in
the
Exposition
of
the
Moral
Law
(
for
it
belongs
,
and
is
reducible
to
the
first
four
Commandements
,
severally
,
in
several
respects
)
yet
to
speak
something
of
it
more
at
large
,
and
more
distinctly
:
and
so
take
occasion
to
speak
of
that
excellent
Pattern
of
Prayer
given
by
our
Saviour
Chirst
unto
his
Disciples
,
and
left
upon
Record
unto
us
,
and
all
Generations
unto
the
Worlds
end
.
Of
the
necessity
,
efficacy
,
and
excellency
of
Prayer
,
many
have
excellently
discoursed
,
to
whom
I
refer
the
Reader
.
As
for
the
order
,
which
it
challengeth
in
the
Body
of
Divinity
,
we
must
find
it
in
those
4
first
Commandements
,
which
speak
of
the
Worship
of
God
;
for
it
's
a
part
of
God's
Worship
,
required
and
prescribed
more
especially
in
the
first
and
second
Commandement
of
the
Moral
Law
.
It
's
sometimes
used
to
signifie
the
whole
Worship
of
God
,
as
a
principal
part
,
virtually
containing
many
of
the
rest
.
It
's
sometimes
taken
more
strictly
for
Praise
,
Thanksgiving
,
Petition
;
because
all
those
are
sometimes
contained
in
one
speech
directed
unto
God
.
Sometimes
and
that
most
usually
,
it
signifies
Petition
.
And
,
as
Thanksgiving
is
an
acknowledgment
of
God's
mercies
we
have
received
,
and
praise
of
his
perfections
,
manifested
in
His
glorious
Works
;
so
Prayer
is
a
presenting
our
Petitions
for
mercies
promised
,
unto
God
,
as
All-mighty
,
and
All-merciful
,
in
the
Name
of
Christ
.
And
it
's
then
effectual
,
when
by
Faith
,
in
Christ
,
it's
persumed
with
his
Merits
.
There
is
this
more
general
Definition
:
Prayer
is
a
Presentation
of
our
Petitions
unto
God
:
And
this
is
either
directed
to
the
true
God
,
or
to
a
false
suppose
God
:
Such
the
Prayers
of
Heathens
and
Idolaters
be
.
There
is
Prayer
to
the
true
God
.
-
1.
According
to
the
Light
of
Nature
.
-
2.
According
to
the
Scriptures
of
the
Old
Testament
.
-
3.
According
to
the
Gospel
.
And
such
is
the
first
,
and
more
particular
Definition
formerly
given
.
And
we
must
distinguish
between
a
Prayer
,
and
an
effectual
Prayer
.
To
an
effectual
Prayer
is
required
,
not
onely
the
right
qualification
of
the
person
praying
,
but
of
the
Prayer
it self
.
And
the
efficacy
depends
upon
neither
,
but
upon
Christ's
Merit
,
and
God's
Promise
.
It
's
an
excellent
part
of
God's
Worship
:
and
therefore
some
make
it
to
be
the
Genus
.
For
it
's
the
general
nature
of
it
.
It
's
the
good
pleasure
of
this
Eternal
King
,
that
all
his
Subjects
should
have
access
unto
his
Throne
;
with
all
Humility
and
Reverence
bow
before
him
;
adore
his
glorious
Majesty
,
seek
all
mercies
by
way
of
Petition
.
And
in
the
Gospel
we
must
approach
in
the
Name
of
Christ
:
For
He
is
our
High-Priest
,
who
in
his
Golden
Censer
,
must
offer
all
our
Prayers
,
sweetned
with
his
Merits
;
who
,
by
his
blood
,
hath
made
the
Throne
of
God
,
the
Throne
of
Grace
,
and
accessible
by
sinful
man
.
And
for
his
merits
fore-seen
,
and
fore-accepted
,
the
Prayers
of
the
Saints
,
from
the
times
of
Adam
,
till
his
Incarnation
and
Ascension
into
Heaven
,
were
accepted
.
This
Worship
of
Prayer
,
doth
acknowledge
his
Supream
Majesty
,
his
Almighty
Power
,
and
his
endless
and
infinite
Mercy
,
his
Omniscience
,
and
Omnipresence
,
and
gives
the
glory
of
all
Deliverances
and
Blessings
unto
him
.
By
it
,
we
confess
our selves
needy
Suppliants
,
and
wholly
dependent
upon
him
,
who
is
the
ever-living
Fountain
of
all
Mercies
.
He
is
of
that
gracious
disposition
,
that
he
admits
all
his
Subjects
at
any
time
,
even
the
meanest
,
to
come
before
him
,
pour
out
their
Supplications
,
and
reveal
their
Hearts
unto
him
:
and
,
as
He
is
able
,
so
He
is
willing
to
accept
their
persons
,
and
their
prayers
,
take
special
notice
of
their
desires
,
yea
,
of
their
cryes
,
sighs
,
groans
;
and
writes
them
in
the
Book
of
His
Eternal
Memory
,
that
,
in
due
time
,
He
may
satisfie
their
Desires
.
Things
desired
,
are
the
matter
of
our
Desires
,
and
our
Desires
of
our
Prayers
.
Yet
Desires
are
not
Prayers
,
but
when
they
are
by
us
presented
unto
Him
.
The
first
definition
of
Prayer
,
is
easie
to
be
understood
in
all
parts
thereof
,
excepting
that
of
Praying
,
In
the
Name
of
Christ
.
For
the
better
understanding
whereof
,
we
must
have
recourse
unto
our
Saviour's
words
unto
His
Disciples
,
a
little
before
He
dyed
,
and
offered
Himself
.
The
words
are
these
,
Verily
,
verily
,
I
say
unto
you
,
whatsoever
ye
shall
ask
the
Father
in
my
Name
,
He
will
give
it
you
.
Hitherto
ye
have
asked
nothing
in
my
Name
,
Joh.
16.
23
,
24.
Where
,
-
1.
A
new
Direction
is
given
them
,
how
they
should
pray
.
They
must
not
onely
pray
,
and
pray
unto
His
Father
,
but
pray
unto
Him
,
In
His
Name
.
-
2.
A
Promise
,
that
if
they
pray
thus
,
they
shall
certainly
be
heard
:
What
they
ask
thus
,
the
Father
will
give
them
.
-
3.
Hitherunto
they
had
not
thus
prayed
in
His
Name
though
they
had
often
prayed
according
to
His
Direction
and
Pattern
given
them
.
The
Fathers
and
Saints
of
old
had
prayed
virtually
,
and
implicitly
,
according
to
their
implicit
Faith
in
Christ
to
come
,
in
His
Name
;
but
not
in
this
manner
.
Thus
to
pray
,
presupposeth
-
1.
Christ
risen
from
the
Dead
,
ascended
into
Heaven
,
confirmed
the
Universal
and
Eternal
Priest
,
Intercessour
,
and
Advocate
.
-
2.
The
Father
sitting
in
the
Throne
of
Grace
,
atoned
and
propitiated
in
the
Blood
of
Christ
.
-
3.
The
party
praying
,
believing
all
this
,
acknowledging
His
own
unworthiness
,
and
desiring
His
Prayers
,
Thanksgiving
,
and
Praise
,
to
be
accepted
for
Christ's
Merit
,
and
relying
wholly
upon
the
Intercession
of
Him
,
who
is
our
Righteous
Advocate
with
the
Father
,
and
the
propitiation
for
our
sins
.
And
whosoever
shall
now
pray
,
and
not
in
this
manner
,
though
he
do
it
in
His
words
,
yet
not
in
His
Name
,
he
doth
not
pray
aright
,
neither
can
he
pray
effectually
,
so
as
to
be
heard
.
To
understand
the
Nature
and
Qualities
of
Prayer
more
distinctly
,
§
.
II
we
must
consider
the
many
Prayers
of
God's
Saints
,
upon
Record
,
in
Scripture
,
and
especially
that
most
excellent
Form
,
which
our
Saviour
taught
His
Disciples
,
as
being
the
sum
of
all
Prayers
,
and
a
Rule
for
time
to
come
,
till
time
shall
be
no
more
,
and
our
Petitions
shall
be
turned
into
Thanksgiving
,
and
our
Prayers
into
Praises
.
This
Prayer
,
though
followed
and
used
by
the
Apostles
,
they
could
not
pray
,
and
offer
in
His
Name
,
in
the
foresaid
manner
,
before
their
Lord
was
glorifyed
.
In
this
Form
,
which
is
not
a
Prayer
,
as
taught
His
Disciples
,
nor
as
related
in
the
Scriptures
,
nor
as
learned
by
us
;
but
as
made
,
and
tendred
unto
God
,
in
the
behalf
of
our selves
and
others
;
we
may
,
with
others
,
observe
-
1.
The
Preface
.
-
2.
The
Body
,
and
matter
of
the
Prayer
.
-
3.
The
conclusion
,
and
all
of
the
Essence
of
Prayer
.
In
the
Preface
we
are
informed
,
-
1.
Who
must
pray
.
-
2.
For
whom
,
-
3.
To
whom
Prayer
must
be
made
.
-
4.
The
qualities
of
Prayer
implyed
:
or
,
more
briefly
,
By
whom
,
For
whom
,
To
whom
,
In
what
manner
Prayer
must
be
made
.
1.
Who
must
pray
?
The
parties
bound
unto
this
Duty
are
all
men
living
:
The
Command
of
the
Moral
Law
requiring
,
it
obligeth
universally
.
All
men
have
need
to
pray
,
because
all
men
,
always
,
in
all
things
,
even
for
the
continuance
of
Being
,
do
wholly
depend
upon
the
Supream
Soveraign
.
The
very
Heathens
,
though
they
worshipped
false
Gods
,
did
acknowledge
some
Superiour
Power
,
did
account
Prayer
one
part
of
Worship
,
and
a
means
to
propitiate
their
supposed
Deities
,
&
to
obtain
their
favour
,
protection
,
and
all
their
good
success
in
their
great
Enterprises
.
And
,
if
we
may
believe
Tertullian
,
these
,
in
their
Souls
,
in
Extremities
,
would
invocate
one
Supream
God
.
He
's
a
cursed
Atheist
,
that
will
not
pray
;
a
prophane
Wretch
,
who
neglects
to
pray
;
an
Idolater
,
that
prays
not
to
the
true
God
;
no
Christian
,
that
will
not
pray
in
the
Name
of
Christ
;
an
Hypocrite
,
who
prays
not
sincerely
with
his
heart
;
a
cold
Christian
,
that
prays
not
fervently
;
a
miserable
man
that
knows
not
how
to
pray
,
and
pray
effectually
.
The
Partyes
for
whom
we
must
pray
,
§
.
III
are
1.
Our selves
:
for
besides
our
own
necessityes
,
wants
,
and
miseries
,
our
total
and
perpetual
dependence
on
God
requires
it
.
And
this
will
be
our
condition
till
the
time
of
Glory
:
Our
whole
life
in
the
flesh
is
a
time
of
Praying
.
2.
We
must
pray
for
others
so
farr
as
they
are
capable
of
our
prayers
:
For
we
are
taught
to
say
not
onely
,
My
Father
but
Our
Father
.
And
because
all
men
are
our
Neighbours
,
and
we
must
love
our
Neighbours
as
our selves
,
we
must
pray
for
them
whom
we
most
love
,
as
we
pray
for
our selves
.
Our
prayers
must
enlarge
according
to
our
charity
,
and
must
take
in
all
,
not
onely
Friends
and
Acquaintance
,
but
Strangers
and
Enemies
:
So
our
Saviour
taught
us
to
pray
for
them
who
despightfully
use
us
.
And
because
all
Mankind
are
but
one
Body
,
and
we
Members
of
the
same
;
so
we
can
exclude
no
man
,
as
man
,
and
flesh
and
blood
,
as
we
be
.
This
Neighbour
is
publick
,
private
;
ecclesiasticall
,
civill
.
In
the
first
place
we
must
pray
for
publick
Neighbours
,
whole
Nations
,
and
States
;
and
especially
for
our
own
dear
Country
,
and
the
People
subject
to
the
same
supreme
power
that
we
are
.
Amongst
these
we
must
remember
our
Governours
supreme
,
and
subordinate
,
upon
whom
our
safety
and
peace
under
God
do
much
depend
.
The
spirituall
publick
Neighbour
,
to
be
commended
to
God
chiefly
,
is
the
universall
Church
militant
;
and
more
particularly
that
particular
Church
whereof
we
are
a
part
,
and
,
in
the
same
,
above
others
,
the
Ministers
of
the
Gospel
.
Our
private
Neighbours
are
not
onely
strangers
and
Enemies
,
as
before
,
but
such
as
are
joyned
unto
us
by
Vicinity
of
place
,
Family
,
Kinred
,
Alliance
,
near
Acquaintance
,
Friends
by
intimate
love
.
These
must
be
thought
upon
in
our
prayers
.
But
most
of
all
must
we
put
God
in
mind
of
his
dearest
Saints
,
and
especially
such
as
are
in
greatest
miseries
,
persecutions
,
trials
,
for
the
Gospel's
sake
.
We
must
not
forget
to
supplicate
and
petition
for
the
Conversion
of
Pagans
,
Mahumetans
,
unbelieving
Jewes
.
Yet
,
in
all
this
,
we
must
observe
that
some
are
in
that
happy
condition
,
that
they
need
not
out
prayers
;
some
in
that
desperate
condition
of
sin
and
misery
,
that
our
prayers
can
do
them
no
good
.
Neither
are
they
capable
of
any
benefit
to
be
received
by
them
.
The
party
to
whom
our
Prayers
must
be
presented
,
§
.
IV
is
to
God
:
And
in
this
particular
,
we
consider
how
we
ought
to
conceive
of
God
,
and
what
Titles
we
should
give
him
in
our
addresses
to
him
.
And
they
all
are
either
implied
,
or
expressed
in
these
words
,
Our
Father
in
Heaven
.
Father
signifies
his
goodnesse
;
in
Heaven
,
his
greatnesse
.
These
two
include
all
his
perfections
manifested
in
his
word
and
works
.
For
he
that
will
pray
to
God
must
conceive
of
him
as
mighty
,
and
merciful
,
willing
and
able
to
hear
,
and
help
.
Vasquez
,
and
other
Schoolemen
said
well
,
that
God
,
as
Potens
,
et
Liberalis
,
was
the
Object
of
Prayer
.
His
Might
can
do
any
thing
;
his
Mercy
will
do
what
he
can
.
And
if
we
conceive
any
,
either
unable
,
or
,
if
able
,
unwilling
to
help
us
,
we
judge
it
in
vain
to
sollicit
them
,
or
tender
our
Petitions
to
them
.
We
must
not
onely
conceive
of
God
as
mighty
,
and
mercifull
,
but
as
infinite
,
and
eternall
,
in
both
;
and
also
the
supreme
Lord
,
present
in
all
places
,
at
all
times
,
and
knowing
all
things
,
even
the
most
secret
,
and
,
in
particular
,
with
what
hearts
we
pray
.
A
Father
in
Heaven
is
all
this
.
And
we
may
observe
in
the
Scripture-Prayers
that
God's
servants
give
him
in
their
particular
prayers
,
such
Titles
as
are
suitable
to
the
matter
prayed
for
.
As
when
they
desire
God
to
take
vengeance
of
cruel
Oppressours
,
and
bloody
Murderers
,
they
give
him
the
Title
of
God
to
whom
vengeance
belongeth
:
Psal.
94.
1
,
2
,
3.
&c.
Many
such
instances
may
be
given
.
From
these
words
also
,
we
may
observe
the
qualities
required
to
an
effectuall
Prayer
;
especially
if
we
joyn
with
the
Preface
the
Body
of
the
Prayer
,
wherein
we
have
the
things
prayed
for
.
And
because
we
can
have
little
heart
to
pray
,
when
we
have
no
hope
to
speed
,
we
must
look
at
our
heavenly
Father
as
promising
these
mercies
.
And
because
we
have
need
of
all
kind
of
Mercies
,
especially
spiritual
,
and
eternal
,
we
must
look
at
him
both
as
an
universal
cause
of
all
Mercies
,
especially
of
the
greatest
.
Because
we
have
made
our selves
unworthy
to
be
heard
,
unworthy
to
receive
any
good
thing
from
him
,
we
must
look
at
him
as
propitiated
by
the
blood
of
Christ
,
and
as
moved
,
and
made
willing
by
his
merits
to
give
those
things
,
and
by
his
intercession
ready
,
not
onely
to
hear
us
,
but
plenteously
to
powre
down
from
Heaven
his
blessings
,
and
Graces
,
upon
us
,
and
to
give
us
all
things
necessary
to
our
happinesse
.
So
that
though
he
many
times
prevent
us
with
his
blessings
,
and
gives
us
more
then
we
ask
or
can
think
upon
,
yet
we
must
pray
:
and
our
prayer
must
be
qualified
with
knowledge
,
faith
,
humility
,
reverence
,
hope
,
charity
,
a
resolution
to
do
his
heavenly
will
,
hearing
him
that
he
may
hear
us
,
and
we
must
have
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
Father
,
and
may
come
with
boldnesse
,
and
confidence
,
before
his
throne
of
grace
,
and
be
instant
,
constant
,
importunate
.
To
passe
by
the
distinctions
of
Prayers
;
§
.
V
ejaculatory
,
solemn
;
particular
,
generall
;
publick
,
private
;
mentall
,
vocall
;
in
verse
,
or
prose
;
extemporary
,
premeditate
;
conceived
by
our selves
,
or
set
forms
conceived
by
others
;
〈◊〉
,
or
in
company
;
which
I
mentioned
in
the
exposition
of
the
second
Commandement
.
I
proceed
unto
the
body
of
the
Prayer
,
wherein
we
have
the
matter
of
our
prayers
,
and
the
things
to
be
petitioned
for
.
And
,
by
the
way
,
let
us
take
notice
that
there
was
no
need
to
give
a
rule
,
for
thanksgiving
,
distinct
from
that
of
petition
.
For
that
which
is
matter
of
petition
before
,
and
when
we
pray
;
is
the
matter
of
thanksgiving
,
when
God
hath
heard
our
our
prayers
,
and
granted
our
desires
.
All
things
which
man
can
desire
of
God
may
be
reduced
unto
one
,
and
that
is
,
Happinesse
;
which
consists
in
full
communion
with
our
God
,
and
blessed
Saviour
Jesus
Christ
.
This
happiness
may
be
said
to
have
two
parts
.
1.
Enjoyment
of
all
good
we
are
,
or
shall
be
,
capable
of
.
2.
Freedom
from
all
evill
we
either
suffer
or
are
liable
to
.
The
good
we
are
capable
of
,
is
either
spirituall
or
temporall
:
The
evill
which
we
suffer
,
or
are
liable
unto
,
is
either
of
Sin
or
Affliction
.
The
evill
of
Sin
is
either
of
sin
past
,
whereof
we
are
guilty
already
:
or
of
sin
,
whereof
we
are
in
danger
for
time
to
come
.
And
according
to
these
heads
,
our
blessed
Saviour
in
this
pattern
reduceth
in
an
excellent
order
all
things
to
be
prayed
for
.
So
that
whosoever
understands
it
,
may
see
1.
That
in
a
few
words
a
world
of
matter
is
conteined
.
There
is
nothing
in
all
the
Prayers
recorded
in
Scripture
;
nothing
in
all
the
Prayers
of
Orthodox
Liturgies
or
Directories
;
nothing
needfull
to
man's
full
,
and
eternall
blisse
,
but
here
he
may
find
it
.
2.
That
all
these
are
reduced
into
a
most
excellent
,
and
accurate
Method
.
This
Pattern
therefore
must
needs
be
from
Heaven
,
and
it
's
above
the
power
of
men
,
and
Angels
,
to
compose
the
like
.
In
it
we
have
1
,
Supplication
for
Blessings
.
2.
Deprecation
of
evils
.
The
Supplication
is
either
for
Blessings
spirituall
,
in
the
three
first
Petitions
;
for
temporall
,
in
the
fourth
.
Deprecation
of
the
evill
of
Sin
past
,
we
have
in
the
fifth
;
of
Sin
to
come
in
the
sixth
;
where
is
added
a
Deprecation
of
the
evill
of
Affliction
,
which
some
make
a
seventh
Petition
.
Before
I
proceed
to
the
particular
explication
of
these
heads
,
I
desire
the
Reader
to
take
notice
1.
That
a
Prayer
may
be
,
either
simple
;
as
when
one
of
these
onely
is
the
Matter
of
our
Petition
;
or
compound
,
when
more
,
or
all
these
,
are
the
subject
of
our
prayer
.
To
this
purpose
,
in
Books
for
private
devotion
,
and
in
publick
Liturgies
,
as
also
in
the
Scripture
,
we
have
many
examples
.
2.
That
the
whole
Pattern
is
delivered
by
the
Evangelist
St.
Luke
as
a
direction
given
to
Christ's
Disciples
,
to
regulate
their
Prayers
:
In
Matthew
it
's
expressed
as
a
formall
Prayer
;
so
that
if
we
take
up
the
very
words
,
and
addresse
our selves
to
God
,
they
are
properly
a
Prayer
.
3.
That
some
,
upon
vain
and
weak
grounds
,
think
it
unlawfull
in
these
words
to
pray
to
God
.
But
certainly
they
are
an
excellent
Prayer
,
if
offered
with
Understanding
and
Devotion
unto
God
,
in
the
Name
of
Christ
glorified
,
and
made
our
Intercessour
in
Heaven
.
4.
Yet
many
do
idolize
this
Prayer
,
as
though
there
should
be
some
strange
force
,
and
power
in
the
very
words
:
and
it
's
a
sad
thing
to
think
how
it
's
abused
,
both
in
publick
,
and
private
,
and
that
by
very
many
,
who
take
upon
them
to
use
it
without
Understanding
,
Affection
,
right
disposition
of
heart
,
and
the
Name
of
Jesus
Christ
,
in
which
it
should
be
offered
.
Our
Blessed
Saviour
taught
us
first
to
supplicate
,
§
.
VI
then
to
deprecate
;
and
to
supplicate
first
for
spirituall
,
then
for
temporall
blessings
.
The
spirituall
are
three
:
-
1.
The
Hallowing
of
his
Name
.
-
2.
The
Comming
of
His
Kingdome
.
-
3.
The
Doing
of
His
Will.
And
though
these
seem
to
tend
onely
unto
Gods
glory
,
yet
they
end
in
mans
benefit
,
and
good
.
The
first
is
,
Hallowed
Be
Thy
Name
;
which
may
be
understood
so
as
to
be
a
D●xologie
,
or
a
Petition
.
In
the
former
sense
,
they
ascribe
unto
God
,
all
glory
honour
,
power
,
and
Blisse
for
evermore
.
In
the
latter
sense
as
they
are
a
Petition
,
and
so
usually
taken
,
we
must
first
consider
the
meaning
of
the
words
;
Wherein
we
have
,
-
1.
The
Name
of
our
heavenly
Father
.
-
2.
The
Hallowing
of
it
.
-
3.
Our
Petition
that
it
may
be
Hallowed
.
By
Name
is
meant
,
the
Majesty
,
and
the
supreame
,
and
universall
,
and
eternall
power
of
God
,
whereby
he
is
King
of
Kings
,
Lord
of
Lords
,
and
the
onely
God
;
to
whom
alone
all
Glory
,
Honour
,
Praise
,
and
Worship
are
for
ever
due
from
all
both
Men
and
Angels
,
and
that
in
the
highest
degree
.
For
his
Name
is
above
all
Names
:
and
there
is
an
infinit
distance
between
him
so
far
above
,
and
all
other
things
even
the
most
excellent
so
far
below
.
This
Name
,
and
this
Power
,
this
Excellent
Majesty
,
and
Supreme
Dominion
doth
presuppose
his
glorious
perfections
,
and
his
eminent
acts
.
The
Hallowing
of
this
Name
is
not
to
make
it
more
Holy
,
or
excellent
then
in
it self
it
is
;
For
that
cannot
be
done
:
There
is
no
degree
above
the
highest
,
no
addition
to
that
which
is
infinite
.
To
Hallow
it
therefore
must
be
something
else
:
And
it
is
to
know
,
and
acknowledge
it
to
be
such
as
it
is
.
This
cannot
be
done
except
it
be
manifested
:
and
it
's
manifested
in
his
glorious
works
,
and
especially
in
his
blessed
word
.
To
know
it
thus
manifested
,
and
to
acknowledge
him
the
onely
supreme
Lord
with
all
humility
and
reverence
,
and
to
subject
our selves
as
nothing
in
our selves
,
wholly
unto
him
is
to
hallow
,
glorify
,
and
magnify
the
same
:
For
all
these
words
signify
the
same
thing
.
For
to
sanctify
is
to
acknowledge
Him
to
be
excellent
;
to
glorify
,
is
,
to
acknowledge
him
as
glorious
;
to
magnify
,
is
,
to
acknowledge
him
as
great
.
Yet
,
it
's
not
sufficient
to
acknowledge
him
as
excellent
,
glorious
,
great
,
but
he
must
be
acknowledged
as
most
excellent
,
most
glorious
,
and
the
greatest
,
and
we
must
wholly
submit
our selves
to
him
as
such
,
not
onely
as
Creatour
,
and
Preserver
,
but
Redeemer
.
To
petition
for
this
Hallowing
of
his
Name
,
is
to
request
1.
That
as
he
hath
already
,
so
he
would
continue
to
manifest
his
name
more
and
more
,
not
onely
unto
us
,
but
unto
all
others
;
not
onely
by
his
word
revealed
from
Heaven
,
and
by
his
former
works
,
but
by
new
,
and
glorious
works
,
so
that
his
very
enemies
may
acknowledge
that
he
alone
is
God
,
and
that
his
name
is
most
excellent
,
and
that
he
rules
in
Heaven
,
and
earth
.
His
name
hath
bin
manifested
to
others
;
it
hath
bin
manifested
to
us
;
and
may
be
manifested
to
them
that
are
unborn
.
It
hath
bin
manifested
much
,
it
may
be
manifested
more
.
It
hath
bin
Hallowed
by
others
,
and
much
too
;
We
pray
it
may
be
Hallowed
by
us
,
and
by
us
more
,
and
more
.
It
's
manifest
to
all
by
the
works
of
Creation
,
and
preservation
,
and
generall
government
of
the
World
,
but
not
by
his
Gospell
,
and
the
Work
of
Redemption
,
as
it
is
to
us
.
Yet
many
do
not
know
his
name
,
though
manifested
;
many
know
it
but
imperfectly
,
and
not
as
they
should
;
and
might
do
;
Many
know
it
more
then
others
,
yet
do
not
acknowledge
it
,
as
they
should
do
,
and
submit
unto
it
.
And
they
who
in
this
life
know
it
most
,
do
not
acknowledge
it
,
and
submit
unto
it
perfectly
:
Therefore
there
is
great
need
to
pray
continually
that
this
Name
may
be
Hallowed
by
us
,
by
all
,
and
that
perfectly
;
which
duty
will
not
fully
be
performed
by
us
,
till
we
see
him
face
to
face
in
glory
.
Yet
in
this
vale
of
teares
we
may
cry
Holy
,
Holy
,
Holy
,
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
;
and
cast
our selves
,
and
lye
at
his
Throne
,
giving
all
Glory
,
Honour
,
and
Power
,
to
Father
,
Son
,
and
Holy
Ghost
for
evermore
.
In
this
we
pray
for
the
confusion
of
Atheists
,
Idolaters
,
which
either
do
not
acknowledge
him
at
all
,
or
not
alone
;
and
of
all
Men
and
Devils
,
which
shall
usurp
this
power
and
,
glory
and
arrogate
it
to
themselves
.
The
second
petition
is
,
§
.
VII
Thy
Kingdome
Come
:
wherein
,
that
Gods
Name
might
be
the
more
Hallowed
and
Glorified
,
we
pray
that
he
would
exercise
his
supreme
and
universall
power
,
especially
in
the
Spiritual
government
of
mankind
,
that
all
his
enemies
may
be
subdued
,
and
his
Loyall
,
and
obedient
subjects
may
obtain
full
,
and
everlasting
peace
,
and
safety
.
For
this
is
the
principall
end
of
the
comming
of
his
Kingdome
,
and
his
Kingdome
comes
when
he
Reigns
.
This
Kingdome
is
not
that
generall
providence
of
God
whereby
he
orders
all
things
to
their
ends
;
nor
the
civil
government
of
mankind
in
their
severall
Common-weales
,
though
both
be
subordinate
unto
this
;
but
the
speciall
government
of
God-Redeemer
in
Christ
,
by
which
man
is
ordered
to
his
finall
and
eternall
estate
.
This
Kingdom
and
Reign
of
God
began
betimes
,
even
presently
upon
the
fall
of
Adam
,
and
was
still
coming
unto
that
very
day
,
when
our
Saviour
did
teach
his
disciples
to
pray
,
Thy
Kingdome
Come
.
It
was
come
before
,
and
a
great
part
of
this
Reign
was
past
,
but
for
the
most
eminent
,
and
most
excellent
manner
it
was
then
to
come
.
John
the
Baptist
,
Christ
himself
,
his
Apostles
,
and
Disciples
by
his
direction
did
preach
,
that
the
Kingdome
of
God
was
at
hand
:
which
did
imply
that
the
more
eminent
degree
,
and
glorious
manner
was
not
yet
come
,
though
not
far
off
.
And
when
he
had
finished
his
work
of
humiliation
,
was
risen
again
,
ascended
into
Heaven
,
and
set
at
the
right
hand
of
God
,
invested
with
an
Universall
Regall
power
,
and
confirmed
in
his
everlasting
Priesthood
,
then
this
Kingdome
was
come
:
and
he
began
to
Reign
gloriously
,
and
God
in
and
by
him
began
to
order
,
and
administer
his
spirituall
,
and
eternall
kingdome
,
so
as
he
never
did
before
.
Then
the
rod
of
his
Scepter
went
out
of
Sion
,
and
he
Reigned
in
the
midst
of
his
enemies
;
he
enlarged
the
borders
of
his
Dominion
,
and
he
made
all
nations
his
territory
.
This
is
the
Kingdom
of
the
Messias
,
so
much
spoken
of
,
by
all
the
Prophets
;
so
much
desired
,
so
much
longed
for
,
so
long
expected
by
Kings
,
and
Prophets
,
who
lived
not
to
see
it
.
This
is
the
Kingdome
in
a
Speciall
,
and
strict
manner
,
which
they
were
then
taught
to
pray
for
,
and
in
such
a
manner
,
as
that
neither
we
now
,
not
they
,
after
Christ
began
to
rule
at
his
Father's
right
hand
,
could
pray
for
.
Yet
because
Christ
did
onely
then
begin
to
Reign
,
and
He
must
Reign
till
his
enemies
be
made
his
foot-stool
,
and
all
his
adversaries
,
even
death
the
last
be
subdued
,
and
destroyed
,
and
this
is
not
yet
done
,
therefore
they
might
then
after
Christ's
exaltation
,
and
we
must
now
,
pray
that
he
would
continue
to
Rule
by
his
word
,
his
spirit
,
his
speciall
power
till
that
which
was
promised
be
accomplished
;
that
so
that
great
design
of
God
,
which
was
,
the
totall
,
and
perpetuall
ruine
of
Sathans
Kingdom
,
and
the
full
,
and
finall
deliverance
of
his
Saints
might
take
effect
.
There
be
three
degrees
,
and
Periods
of
this
Reign
.
The
Frist
,
Commenced
upon
the
Fall
of
man
:
The
2d
.
Upon
the
exaltation
of
Christ
.
And
the
3d.
Shall
follow
upon
the
Resurrection
,
and
last
Judgment
,
when
God
shall
be
all
in
all
,
and
Reign
perfectly
without
any
enemy
,
without
any
opposition
.
This
we
pray
for
here
,
as
that
special
and
spiritual
Kingdom
,
which
is
distinguished
from
the
civil
government
of
temporall
States
,
opposed
to
the
Kingdom
of
darknesse
,
of
Sin
,
Sathan
,
Death
.
It
's
called
in
Scriptures
the
Kingdome
of
God
,
the
Kingdome
of
Heaven
,
the
Kingdom
of
Light
,
the
Kingdom
of
Christ
,
the
Kingdom
of
Grace
,
the
Vniversal
,
and
Eternall
Kingdom
.
The
King
is
God
,
§
.
VIII
not
merely
as
Creatour
,
and
Preserver
of
the
World
:
but
as
Redeemer
who
since
Christs
Exaltation
Reigns
by
him
in
Heaven
,
and
Earth
,
as
by
his
Administratour-generall
.
Heaven
is
the
place
of
his
speciall
residence
,
his
glorious
pallace
,
and
his
Royal
throne
.
His
Territory
is
the
World
;
His
speciall
subjects
,
men
Redeemed
by
the
blood
of
Christ
;
His
Lawes
,
the
Rules
of
the
Gospel
,
to
direct
mans
obedience
;
with
promises
,
and
threats
,
which
are
the
standard
of
his
judgments
.
The
eternall
holy
Spirit
is
his
power
.
His
Judgments
are
spirituall
,
and
eternall
rewards
,
and
punishments
:
with
temporall
and
bodily
thereunto
subordinate
.
And
because
men
are
found
in
the
Kingdom
of
darknesse
,
and
under
the
power
of
Sathan
;
they
are
reduced
by
the
word
and
spirit
unto
subjection
:
Which
is
a
work
of
great
,
and
most
free
mercy
.
The
word
and
Laws
must
be
made
known
outwardly
by
man
,
and
then
written
in
the
heart
by
the
Spirit
.
In
this
government
,
he
doth
exercise
his
severe
justice
,
his
greatest
power
,
his
choisest
wisdome
,
and
his
sweetest
mercy
in
the
highest
degree
.
This
Kingdom
comes
unto
a
people
,
when
God
graciously
vouchsafeth
to
give
them
the
word
;
Sacraments
,
Ministers
,
and
all
the
meanes
of
conversion
,
with
a
promise
in
the
word
,
of
his
Spirit
,
to
make
this
(
used
)
effectual
.
He
continues
it
with
them
,
whilst
he
continues
these
meanes
,
and
doth
not
take
away
his
spirit
;
and
deliver
them
up
to
a
reprobate
mind
,
so
that
the
things
that
concern
their
everlasting
peace
are
not
eternally
hid
from
their
eyes
.
It
comes
close
,
and
effectually
,
when
God
by
these
meanes
,
made
efficacious
by
his
spirit
,
destroyes
the
dominion
of
sin
,
and
dispossesseth
Sathan
.
It
's
then
consummate
,
when
sin
is
wholly
destroyed
,
and
the
person
made
fully
subject
,
and
perfectly
obedient
to
his
eternall
Sovereign
.
It
's
consummate
to
the
Universall
Church
,
upon
the
execution
of
the
final
judgment
;
It
's
principally
with
in
us
,
and
established
in
our
hearts
by
God
,
when
he
there
to
Reigns
,
as
first
to
take
away
the
Dominion
,
then
,
in
the
end
,
the
very
existence
(
as
I
may
so
call
it
)
of
sin
.
For
it
proceeds
by
degrees
;
and
sin
doth
first
cease
to
Reign
then
to
Be
in
us
.
This
government
therefore
is
an
act
of
God
Redeemer
in
Christ
,
giving
all
things
,
doing
all
things
necessary
,
sufficient
,
effectuall
,
for
our
Conversion
,
confirmation
,
perseverance
,
and
consummation
,
as
he
hath
promised
;
and
,
by
promise
bound
himself
to
us
.
So
that
in
this
Petition
we
pray
for
,
and
humbly
seek
of
God
his
Word
,
his
Sacraments
the
Ministery
of
the
Gospel
,
Christian
Sabbaths
,
Discipline
,
pious
Magistrates
,
the
gifts
and
graces
of
the
spirit
,
the
continuance
,
and
good
successe
of
these
;
the
ordering
of
all
things
for
the
good
of
the
Church
;
the
conversion
of
the
Jews
,
the
reducement
of
all
Nations
to
subjection
unto
Christ
,
justification
the
continuance
,
and
perfection
of
sanctication
,
the
first
fruits
of
the
spirit
of
joy
,
and
comfort
,
the
destruction
of
the
Kingdom
of
Sathan
and
Antichrist
,
and
all
enemies
of
his
truth
,
and
our
salvation
;
for
the
comming
of
Christ
,
the
Resurrection
of
the
last
judgment
,
the
execution
of
it
in
the
eternall
glorification
of
his
Saints
,
and
perdition
of
their
enemies
.
That
God
by
Christ
hath
thus
far
reigned
in
the
World
,
in
this
Nation
,
in
our
hearts
,
is
a
matter
of
thanksgiving
,
and
a
benefit
never
to
be
forgotten
.
The
next
Petition
for
spirituall
blessings
,
§
.
IX
is
,
Thy
will
be
done
on
Earth
as
it
's
done
in
Heaven
.
Wherein
we
have
-
1.
Our
Heavenly
Father's
Will
.
-
2.
The
doing
of
it
.
-
3.
The
manner
,
and
degrees
of
doing
it
.
By
Will
is
not
meant
the
essence
of
God
,
nor
his
Decrees
,
but
the
Lawes
of
his
spirituall
kingdom
,
wherein
he
requires
Subjection
,
and
Obedience
,
Repentance
,
Faith
,
good
works
,
and
these
to
be
performed
to
him
as
Lord
Redeemer
by
Christ
Jesus
.
To
do
this
will
,
is
to
be
really
,
and
sincerely
subject
and
obedient
,
in
avoyding
all
sins
prohibited
;
and
doing
all
good
Commanded
by
the
Laws
of
his
Kingdome
,
having
a
speciall
eye
to
the
rewards
promised
,
and
the
punishments
threatned
.
The
manner
how
this
duty
is
to
be
performed
is
set
down
by
prescribing
a
Pattern
in
Heaven
.
It
's
true
that
the
Starrs
of
Heaven
do
continually
,
and
constantly
in
their
motion
observe
their
order
fixed
unto
them
in
Creation
.
Yet
this
is
far
short
,
though
something
it
be
,
and
they
continually
accuse
us
of
disobedience
,
and
exorbitancy
,
seeing
they
have
followed
strictly
,
and
precisely
,
the
rule
of
Creation
from
the
first
time
of
their
Being
,
but
we
are
exorbitant
,
and
continually
wander
:
The
will
of
God
is
done
in
an
higher
degree
,
and
more
excellently
by
the
Angels
,
those
blessed
and
immortall
spirits
,
who
never
sinned
,
and
are
so
confirmed
that
they
shall
never
sin
:
For
they
do
his
commandements
,
Hearkening
to
the
voyce
of
his
Word
,
Psal.
103.
20.
They
subject
themselves
wholly
unto
him
,
Whose
throne
is
in
Heaven
,
and
his
Kingdome
ruleth
over
all
,
vers.
19.
They
acknowledge
Jesus
Christ
at
Gods
right
hand
to
be
their
Lord
.
They
performe
an
universall
obedience
to
all
his
Laws
;
and
that
-
1.
Most
freely
.
-
2.
Perpetually
.
-
3.
In
a
degree
of
Perfection
.
It
must
be
our
design
,
desire
,
endeavour
to
follow
their
example
,
till
we
reach
,
and
attain
their
perfection
.
And
because
we
have
no
power
to
do
this
will
in
this
manner
,
we
therefore
in
these
words
pray
for
Gods
sanctifying
,
assisting
and
confirming
power
accompanying
his
Word
,
and
that
we
may
wholly
subject
our selves
unto
his
power
,
and
be
effectually
and
continaully
inclined
and
enabled
to
do
his
Will
in
all
things
,
at
all
times
,
with
all
our
hearts
.
The
reason
why
this
petition
followes
the
former
,
and
is
immediately
subjoyned
,
is
manifest
:
For
except
we
subject
our selves
unto
the
power
of
this
King
,
and
thus
observe
the
Lawes
of
this
Heavenly
Kingdome
:
we
cannot
be
capable
of
,
have
any
right
unto
,
or
enjoy
the
honour
joy
,
peace
,
and
happinesse
of
the
same
.
It
hath
very
near
connexion
with
the
former
petition
,
and
therefore
we
may
desire
of
God
some
mercies
,
which
in
both
are
the
same
but
in
different
respects
.
In
the
former
we
desire
them
so
▪
as
they
are
such
,
as
,
without
which
,
he
cannot
Reign
,
and
give
us
everlasting
peace
:
We
desire
here
the
same
things
as
necessary
,
and
without
which
we
cannot
performe
our
duty
in
observing
his
Laws
,
which
is
the
condition
of
the
rewards
promised
:
By
them
we
acknowledge
our
fall
,
depravation
,
inability
,
the
want
of
Gods
divine
Spirit
to
re-instamp
his
Image
upon
us
,
and
we
earnestly
desire
his
sanctifying
grace
to
be
given
and
continued
unto
us
,
as
without
which
we
can
do
nothing
.
Upon
this
account
Austin
made
use
of
these
words
to
prove
against
the
Pelagian
,
the
necessity
of
grace
.
The
fourth
petition
,
§
.
X
which
seeks
from
God
temporall
blessings
,
is
,
Give
us
this
Day
our
Daily
Bread
;
The
order
is
clear
:
For
we
must
first
seek
spirituall
,
then
,
temporall
blessings
;
the
one
as
more
excellent
,
and
necessary
to
eternal
life
;
the
other
is
not
necessary
,
nor
so
excellent
.
The
prayer
is
agreeable
to
our
Saviours
doctrine
:
For
He
that
taught
us
to
pray
first
for
spiritualls
,
then
for
temporalls
,
taught
us
first
to
seek
the
Kingdome
of
God
,
and
his
Righteousnesse
;
and
then
Food
and
Rayment
should
be
added
.
These
Earthly
things
were
given
to
preserve
this
bodily
life
,
that
enjoying
health
,
Peace
,
Food
,
Rayment
,
we
might
not
be
distracted
in
the
service
of
our
God
,
but
chearfully
seek
eternall
life
in
Heaven
?
Earthly
things
are
given
to
seek
Heavenly
;
and
the
seeking
of
Heavenly
blessings
,
first
,
is
the
right
and
ready
way
to
obtain
Earthly
.
Therefore
to
seek
temporalls
fust
,
and
more
,
is
preposterous
,
and
a
perverting
of
the
order
prescribed
by
our
Saviour
,
both
for
our
practise
,
and
our
prayers
.
By
(
Bread
)
which
is
the
staffe
of
life
,
is
meant
all
kind
of
necessa●y
food
,
rayment
▪
lands
,
houses
,
Cattel
,
seasonable
times
health
,
peace
,
good
government
Civil
,
and
all
things
necessary
for
a
comfortable
life
,
that
we
may
seek
a
better
.
It
's
opposed
to
famine
,
nakednesse
,
sicknesse
poverty
,
war
,
captivity
,
unreasonable
times
,
and
all
such
things
as
make
our
life
uncomfortable
,
and
miserable
.
And
we
are
taught
by
this
word
,
not
to
desire
,
or
seek
riches
,
daintyes
,
or
superfluities
.
This
bread
is
called
(
Our
daily
Bread
)
because
we
need
it
every
day
;
it
's
suitable
to
,
and
agreeable
to
our
bodily
nature
,
and
fit
to
nourish
us
;
and
is
to
be
desired
in
a
competent
measure
between
poverty
and
abundance
:
The
word
is
thus
understood
by
divers
learned
Authours
.
By
(
This
Day
)
we
may
understand
the
present
time
:
For
we
must
not
distract
our
minds
by
seeking
these
earthly
things
,
immoderately
,
or
inordinately
.
We
seek
them
immoderately
,
when
we
seek
abundance
,
or
seek
them
too
eagerly
,
or
take
into
our
thoughts
too
much
of
future
times
,
which
are
uncertain
▪
and
both
beyond
our
knowledge
,
and
our
power
.
We
seek
them
inordinately
,
1.
When
we
seek
them
not
of
God
.
2.
When
we
trust
not
in
him
.
3.
When
we
use
any
unjust
meanes
to
acquire
them
.
4.
When
we
seek
not
Gods
Kingdome
,
and
spiritual●
,
first
and
chiefly
.
This
dayly
bread
to
day
,
is
the
thing
we
must
petition
fo●
.
And
by
these
words
Christ
doth
direct
,
and
limit
us
.
The
Petition
is
in
these
words
(
Give
us
)
which
implyes
that
we
have
all
earthly
succour
,
and
sustentation
from
our
●eavenly
Father
,
and
that
by
way
of
Gi●t.
For
as
you
heard
in
the
8th
Commandement
;
the
absolute
,
and
totall
propriety
of
all
things
is
in
God
:
And
though
they
may
come
to
us
by
occupation
,
donation
,
purchase
,
inheritance
,
labour
,
or
any
other
way
,
yet
they
are
from
God
,
who
by
●hese
meanes
doth
give
them
unto
us
,
and
can
take
them
away
at
Will
,
and
plea●ure
,
and
when
he
hath
given
them
.
Therefore
it
's
he
,
and
he
alone
that
must
continue
them
ours
,
and
blesse
,
and
sanctifie
them
unto
us
:
For
otherwise
all
our
labours
,
cares
,
forecast
,
are
in
vaine
.
Our
daily
bread
is
no
bread
unto
us
,
without
his
blessing
it
cannot
seed
us
.
And
these
words
imply
further
,
that
we
have
a
Father
in
Heaven
,
and
if
we
serve
him
,
he
will
provide
for
us
,
and
will
not
see
his
Children
want
bread
.
This
bread
must
be
ours
not
others
,
justly
acqui●ed
,
and
given
us
,
so
as
to
be
ours
,
not
onely
by
the
laws
of
men
,
but
God
.
This
doth
not
forbid
us
to
take
paines
,
be
prudent
,
frugal
,
and
use
just
meanes
to
a●quire
and
keep
them
.
Yet
we
must
not
set
our
hearts
upon
them
,
or
abuse
them
to
drunkennesse
,
pride
,
gluttony
,
or
any
wayes
mispend
them
,
or
in
our
abundance
forget
our
God
.
After
supplication
,
§
.
XI
follows
dep●ecation
,
which
is
sometimes
joyned
with
fasting
,
weeping
,
confession
,
complaints
,
lamentations
,
and
other
humiliations
.
The
matter
of
it
is
some
evil
,
which
either
lyes
upon
us
,
or
we
are
subject
unto
:
For
since
the
fall
of
Adam
this
kind
of
petition
is
needfull
.
The
evils
which
we
deprecate
arise
from
many
causes
,
and
are
all
reduced
to
the
evils
of
sin
,
or
affliction
.
The
evil
of
sin
is
either
of
guilt
,
or
of
temptation
:
for
it
's
either
past
,
and
so
the
guilt
lyes
upon
us
;
or
to
come
,
and
so
we
are
in
danger
of
it
,
may
be
tempted
to
it
,
and
so
overcome
.
And
first
we
are
taught
to
deprecate
the
guilt
of
sin
past
in
these
words
.
Forgive
us
our
Trespasses
,
as
we
forgive
them
that
Trespasse
against
us
.
In
Mathew
,
Forgive
us
our
Debts
.
In
Luke
,
Forgive
us
our
Sins
.
That
we
may
understand
what
we
in
these
words
are
taught
to
ask
of
God
,
we
must
know
.
-
1.
What
the
evill
is
.
-
2.
What
it
is
to
forgive
.
-
3.
To
whom
the
evil
is
forgiven
.
The
evil
is
sin
,
which
makes
us
guilty
,
in
making
us
such
.
Sin
(
as
you
heard
before
)
is
a
disobedience
to
Gods
law
;
it
displeaseth
God
,
who
hates
it
,
and
makes
the
party
sinning
,
both
liable
to
temporall
,
spiritual
,
and
eternal
punishments
.
For
he
that
shall
offend
God
as
a
Law-giver
,
may
justly
be
punisht
by
him
as
a
Judge
.
Sins
are
called
Trespasses
,
because
God
by
them
may
be
said
to
suffer
dammage
,
and
his
glory
due
to
him
from
his
subject
is
impaired
;
though
not
in
it self
,
yet
in
respect
of
us
,
and
if
satisfaction
be
not
made
we
must
suffer
.
The
expression
is
from
the
Chaldy
and
Syriack
languages
,
in
which
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chôb
signifies
to
sin
,
to
offend
God
,
to
do
wickedly
,
and
sometimes
to
contract
a
debt
.
And
whosoever
sins
,
instantly
and
immediately
he
becomes
a
debter
,
and
owes
a
punishment
unto
God
,
which
he
is
bound
to
suffer
,
and
must
suffer
when
it
pleaseth
the
supreme
Judge
to
inflict
it
,
if
it
be
not
some
wayes
prevented
.
The
substantive
of
this
verb
doth
sometimes
signifie
debt
,
but
often
sin
,
and
guilt
.
One
Evangelist
(
as
you
heard
)
calls
it
debt
,
another
s●n
,
yet
by
sin
is
meant
guilt
,
whereby
a
man
is
a
debter
,
and
bound
to
punishment
.
The
Socin●an
,
not
digesting
and
approving
Christ's
satisfaction
takes
occasion
from
the
word
(
debts
)
used
in
Mathew
to
assert
that
sins
are
debts
,
and
the
obligation
contracted
by
them
is
(
obligatio
credita
)
:
whereas
't
is
(
obligatio
criminis
)
as
may
easily
appear
from
the
whole
tenure
of
the
Scripture
,
and
even
from
this
place
.
Whether
they
do
this
ignorantly
or
wilfully
,
I
know
not
,
but
if
ignorantly
,
they
are
grossely
ignorant
:
For
though
sins
are
called
debts
,
and
such
debts
as
arise
from
contracts
,
and
may
be
remitted
by
a
free
acquittance
,
yet
they
are
but
so
called
Metaphorically
.
Yet
no
man
can
prove
out
of
this
place
that
they
are
so
called
in
that
sense
,
but
rather
the
contrary
,
if
we
throughly
examin
the
words
.
To
forgive
or
remit
sin
is
to
take
away
the
guilt
,
or
obligation
to
punishment
:
and
this
it
is
properly
,
and
in
strict
sense
:
and
the
word
remit
doth
inform
us
,
and
teach
us
that
it
is
so
:
and
so
far
as
the
obligation
is
remitted
,
so
far
sin
is
pardoned
,
and
no
further
.
If
it
be
wholly
remitted
,
the
party
guilty
is
wholly
freed
;
but
if
the
remission
of
the
obligation
be
but
in
part
,
as
it
may
be
,
the
pardon
is
not
full
,
and
consummate
.
And
it
's
not
to
be
doubted
,
but
if
the
obligation
may
be
remitted
in
part
,
and
by
degrees
,
and
is
so
many
times
,
and
not
wholly
at
an
instant
(
Simul
&
Semel
)
.
And
so
far
as
a
guilty
person
is
freed
by
the
supreme
Judge
from
the
guilt
,
so
far
he
is
freed
from
the
punishment
,
either
present
,
and
lying
upon
him
,
by
removall
;
or
future
,
by
prevention
.
And
a
judge
,
or
a
party
offended
may
pardon
either
,
(
ex
nuda
voluntate
)
without
requiring
any
satisfaction
,
or
upon
satisfaction
given
,
and
accepted
:
And
the
satisfaction
may
be
made
,
either
by
the
party
offending
,
or
some
other
substituted
,
and
accepted
.
The
forgivenesse
or
pardon
,
we
here
pray
for
is
granted
upon
satisfaction
made
unto
divine
justice
,
not
by
the
sinner
,
but
by
Jesus
Christ
,
substituted
,
and
accepted
by
God
.
Yet
this
satisfaction
must
be
acknowledged
,
and
pleaded
in
the
Court
of
Heaven
,
by
the
sinner
confessing
,
repenting
believing
in
Christ
,
not
onely
making
satisfaction
on
earth
by
his
blood
,
but
pleading
his
blood
as
a
Propi●iation
in
Heaven
.
And
here
forgivenesse
,
Pardon
,
Remission
,
sparing
,
not
imputing
,
justifying
are
all
one
.
By
this
discourse
we
understand
what
Forgivenesse
is
.
The
Party
that
forgives
sin
is
our
Heavenly
Father
.
And
it
is
an
act
of
God
,
not
as
Law-giver
but
as
Judge
,
yet
not
of
him
as
Judge
according
to
the
law
of
works
given
to
man
at
his
Creation
,
but
according
to
the
law
of
Redemption
.
Whereas
some
think
,
that
pardon
is
not
the
act
of
a
Judge
,
as
a
Judge
,
they
surely
meane
it
of
an
inferiour
Judge
bound
to
passe
judgment
according
to
the
Law
in
force
.
Otherwise
,
a
Judge
Supream
,
and
above
Law
,
may
pardon
,
and
as
a
Judge
:
for
Pardon
,
actively
considered
,
is
a
Sentence
.
The
reason
why
a
subordinate
Judge
,
by
Commission
,
cannot
pardon
,
is
not
because
he
is
a
Judge
;
but
because
he
is
a
Judge
limited
by
his
Commission
,
which
is
not
essential
,
but
accidental
to
a
Judge
.
Yet
Absolution
,
which
declares
a
man
to
be
innocent
upon
Proof
▪
may
be
an
Act
of
an
inferiour
Jurisdiction
.
But
howsoever
it
be
in
Humane
Courts
,
yet
it
's
certain
that
Justification
by
Faith
in
Christ
,
opposed
in
the
Scripture
to
Condemnation
,
is
a
Sentence
,
according
to
the
Law
of
Redemption
in
force
:
Yet
in
many
things
,
it
differs
from
all
Humane
Judgments
,
and
is
called
Pardon
,
because
the
party
pardoned
is
guilty
,
and
unjust
in
himself
;
and
it
's
called
Justification
,
because
the
party
pardoned
,
is
just
in
Christ
.
God
onely
being
the
Supream
Law-giver
,
and
Judge
,
can
forgive
sin
,
in
proper
sense
;
yet
He
may
use
the
Ministery
of
others
,
in
doing
this
,
according
to
that
measure
of
Jurisdiction
,
He
shall
derive
unto
them
:
Yet
as
He
never
gave
either
Men
or
Angels
infallible
Knowledge
,
to
know
the
secrets
of
men's
hearts
,
not
power
to
inflict
,
or
remove
Spiritual
Judgments
;
so
He
never
gave
them
Authority
,
ab●olutely
,
to
forgive
sin
,
or
pronounce
Sentence
in
their
own
name
:
For
it
's
onely
valid
and
irrevocable
,
so
far
as
He
shall
by
His
own
Name
make
it
such
.
Yet
this
Forgiveness
is
an
Act
of
God
,
as
merciful
,
yet
just
,
and
as
sitting
in
the
Throne
of
Grace
,
p●opitiated
by
the
B●oud
of
Christ
,
upon
a
person
penitent
,
and
believing
in
Christ
,
and
pleading
his
satisfaction
,
or
propitiation
,
in
●is
Prayers
.
The
Party
pardoned
,
is
,
1.
Sinful
Man
.
§
.
XII
2.
Man
confessing
his
guilt
,
and
desert
of
punishment
.
3.
Hating
sin
and
willing
to
forsake
it
.
4.
Believing
.
5.
Pleading
the
propitiation
of
Christ
,
as
the
onely
meritorious
cause
,
and
the
Promise
of
God
in
Christ
.
6.
Ready
to
forgive
others
,
who
have
offended
and
wronged
him
.
This
forgiving
others
▪
is
an
act
of
private
Jurisdiction
;
for
so
the
power
of
a
private
man
,
to
pass
by
offences
done
unto
himself
may
be
truly
called
.
Yet
this
Pardon
cannot
free
him
from
the
punishment
due
unto
him
,
either
by
the
Law
of
God
,
or
Men
,
if
God
or
Man
proceed
to
Judgment
against
him
.
By
this
Petition
,
when
we
say
,
Forgive
us
our
sins
,
we
acknowledge
our selves
,
and
others
,
for
whom
we
pray
,
to
be
guilty
:
and
,
by
this
Confession
,
we
accuse
our selves
as
guilty
;
justifie
God
,
if
He
should
condemn
us
;
magnifie
His
Mercy
,
if
He
pardon
us
.
It
must
be
made
with
a
bleeding
heart
,
and
godly
sorrow
,
that
we
have
offended
so
just
,
so
holy
,
so
good
and
merciful
a
Father
;
with
great
humility
,
and
importunity
,
not
onely
for
our selves
,
but
others
:
and
because
we
daily
sin
,
we
must
daily
pray
,
Lord
forgive
us
our
trespasses
.
We
must
not
mention
our
own
merits
,
righteousness
,
good
works
:
for
all
righteousness
and
merit
in
our selves
must
be
renounced
,
otherwise
we
lose
the
cause
.
And
if
we
from
our
hearts
do
not
forgive
others
,
we
plead
against
our selves
,
and
cannot
obtain
pardon
.
This
is
the
reason
why
our
Saviour
so
much
mentioneth
and
urgeth
the
Duty
of
forgiving
others
,
though
77
times
a
day
.
And
if
we
pray
in
this
due
manner
,
Christ
will
plead
,
and
God
will
pardon
,
and
we
shall
depart
justified
.
For
the
most
merciful
God
propitiated
,
and
pressed
by
Christ's
Intercession
,
cannot
hide
his
face
long
from
penitent
and
believing
sinners
.
His
Promises
,
to
t●is
purpose
,
are
many
and
firm
,
and
He
is
faithful
,
and
just
;
and
all
of
them
,
in
Christ
are
Yea
,
and
Amen
.
The
second
Deprecation
,
§
.
XIII
is
of
sin
not
yet
committed
;
yet
so
possible
,
that
it
may
be
easily
committed
,
and
there
is
great
danger
of
it
.
The
words
are
Lead
us
not
into
Temptation
;
For
because
it
's
to
little
purpose
to
be
pardoned
,
and
freed
from
the
guilt
of
sin
past
,
if
we
continually
return
to
sin
again
and
so
contract
a
new
guilt
;
therefore
our
Saviour
taught
us
daily
to
tender
this
Petition
to
our
Heavenly
Father
.
For
if
we
were
in
Heaven
,
all
former
sins
pardoned
;
yet
if
we
were
not
fully
freed
from
the
danger
of
sinning
again
,
we
could
not
be
fully
happy
,
because
we
could
not
be
fully
secur'd
in
that
estate
of
holiness
and
bliss
.
God
,
in
his
abundant
mercy
in
Christ
,
doth
not
pardon
sin-past
,
with
any
intention
to
give
us
liberty
to
sin
again
,
that
Grace
may
abound
,
and
that
we
may
make
new
Work
for
Mercy
.
When
He
hath
once
healed
and
restored
us
,
He
saith
unto
us
,
as
Christ
did
to
the
impotent
man
,
whom
He
had
healed
at
the
Pool
of
Bethesda
,
Behold
thou
art
made
whole
;
Sin
no
more
,
lest
a
worse
thing
come
unto
thee
,
Joh.
5.
14.
For
we
are
delivered
out
of
the
hands
of
all
our
Enemies
,
to
serve
him
without
fear
in
holiness
and
righteousness
before
him
,
all
our
days
,
Luke
1.
74
,
75.
For
as
we
have
engaged
our selves
▪
so
it
must
be
our
special
care
to
observe
,
and
not
transgress
the
just
and
holy
Laws
of
this
Spiritual
Kingdom
.
That
we
may
he
better
understand
the
words
of
this
Petition
,
we
must
enquire
-
1.
What
Temptation
is
,
-
2.
What
it
is
to
be
●ed
into
Temptation
,
-
3.
What
we
pray
for
in
these
words
.
Temptation
,
morally
and
strictly
taken
,
may
be
said
to
be
any
thing
which
unduceth
and
moveth
us
to
sin
,
as
of
it
's
own
Nature
tending
thereunto
.
For
we
must
conceive
Temptations
,
as
in
themselves
,
tending
directly
to
p●oduce
,
or
cause
actual
sins
.
Yet
because
many
times
they
are
not
onely
resisted
,
but
overcome
,
they
are
like
Attempts
Assaults
Endeavours
,
which
aim
at
sin
,
yet
do
not
always
take
effect
.
They
may
be
actual
causes
of
sin
,
yet
sometimes
are
not
,
sometimes
are
essicients
thereof
.
A
Temptation
may
be
called
not
merely
a
thing
but
an
act
.
Binsfield
the
S●ffragan
of
Triers
,
defines
it
to
be
,
Assimulatio
Boni
ad
fallendum
.
His
meaning
is
,
that
it
is
a
Representation
of
a
thing
,
as
good
,
though
it
be
evil
,
to
incline
us
to
it
;
or
of
something
that
is
good
,
as
evil
,
to
restrain
us
from
it
.
And
the
end
of
it
is
to
deceive
the
party
tempted
.
For
because
the
Will
of
Man
is
so
created
of
God
,
that
it
neither
can
be
forced
,
or
necessitated
to
sin
,
not
approve
,
like
,
chuse
,
desire
,
love
,
consent
unto
anything
represented
and
apprehended
as
e●il
;
therefore
every
Tempter
goes
about
to
delude
the
apprehension
,
pervert
the
Judgment
,
corrupt
the
Will
,
and
so
entice
,
incline
,
and
incite
it
freely
unto
evil
.
The
great
Tempter
is
the
Devil
,
§
.
XIV
an
implacable
and
eternal
Enemy
to
the
Subjects
of
God's
Kingdom
.
And
if
he
can
perswade
them
to
sin
,
and
to
transgress
the
Laws
of
their
Soveraign
he
knows
he
doth
them
a
mischief
:
Because
upon
their
obedience
,
depends
their
Eternal
Peace
and
Welfare
.
He
knows
our
Constitutions
Inclinations
,
Frailties
,
and
Imperfections
.
He
observes
our
security
and
negligence
,
and
takes
all
advantages
against
us
,
as
being
active
,
restless
,
subtile
,
strong
,
vigilant
▪
raging
,
and
malicious
;
ever
seeking
,
not
onely
our
Temporal
,
but
Eternal
Ruine
.
The
danger
from
him
is
the
greater
,
because
of
his
boldness
,
in
that
he
durst
attempt
our
Saviour
the
Son
of
God
;
and
of
his
success
,
in
that
he
prevailed
not
onely
against
Sampson
,
David
,
Solomon
,
Peter
,
and
other
great
Worthies
,
but
also
against
Adam
Innocent
.
He
tempts
man
sometimes
immediately
,
and
that
either
invisibly
,
or
visibly
by
some
Form
or
Bodily
Shape
assumed
;
wherein
he
appears
to
Man
,
as
once
he
abused
the
Serpent
,
to
deceive
Eve
.
Yet
often
he
doth
his
cursed
Works
by
others
mediately
;
and
his
most
effectual
Instruments
are
the
wicked
of
the
world
,
who
,
by
their
evil
example
bad
Custom
,
false
Doctrine
,
pernicious
Counsels
,
impious
and
unjust
Laws
,
perverse
Judgments
,
Perswasions
,
Menaces
,
Promises
,
Persecutions
,
Gifts
,
Allurements
,
and
other
ways
,
restraining
thousands
from
doing
good
,
stirring
them
up
,
and
inclining
them
to
evil
.
He
also
takes
advantage
from
the
Sensitive
Part
,
from
the
Ignorance
of
the
Understanding
the
Depravation
of
the
Will
,
the
Flesh
lusting
against
the
Spirit
,
and
rebelling
not
onely
against
the
Dictates
of
right
Reason
,
but
the
Illuminations
and
Motions
of
the
Spirit
;
and
from
the
Violence
of
our
Passions
,
and
Vehemency
of
our
inordinate
Affection
.
The
more
of
Flesh
and
Lust
is
in
us
,
the
stronger
he
is
against
us
;
because
we
carry
in
our
Bosome
,
nay
,
in
our
Bowels
,
a
treacherous
Enemy
,
ready
to
confederate
with
him
,
and
betray
us
unto
him
,
and
so
makes
our selves
to
tempt
our selves
.
For
Man
is
tempted
of
himself
,
when
he
is
drawn
away
of
his
own
Lust
and
enticed
,
Jam.
1.
14.
Thus
you
understand
,
in
some
measure
,
what
Temptation
is
;
and
that
the
parties
tempting
us
without
,
are
the
Devil
and
the
World
;
and
within
us
,
the
Flesh
,
and
Corruption
.
But
what
is
it
,
To
be
led
into
Temptation
?
It
's
not
merely
to
be
tempted
:
for
so
have
many
been
,
and
have
not
onely
resisted
,
but
overcome
the
Tempter
,
and
that
sometimes
with
ease
.
And
no
Temptation
,
except
entertained
,
and
,
in
some
measure
,
consented
unto
,
can
do
us
any
hurt
.
And
whatsoever
God
,
by
His
Almighty
Power
,
may
do
;
yet
neither
Man
,
or
Devil
,
can
necessitate
us
to
sin
.
To
be
led
,
or
brought
into
temptation
,
therefore
,
is
so
to
be
tempted
,
as
that
there
is
great
danger
we
shall
be
overcome
.
For
if
we
be
surprized
,
found
neither
watching
,
nor
armed
,
nor
any
way
prepared
for
Defence
;
or
if
we
be
weak
,
and
the
Temptation
violent
,
and
above
our
strength
;
or
if
we
be
deserted
,
and
left
destitute
of
help
,
and
sufficient
assistance
;
or
if
Divine
Providence
leave
us
circumvented
,
so
that
there
is
no
ways
to
escape
,
then
are
we
led
into
Temptation
,
and
shall
hardly
escape
.
The
thing
,
§
.
XV
therefore
,
prayed
for
,
is
,
Not
to
be
led
into
Temptation
.
It
's
not
,
that
God
would
not
suffer
us
to
be
tempted
at
all
at
any
time
;
but
that
He
would
be
pleased
,
when
He
sees
us
weak
,
and
not
able
to
stand
,
either
to
divert
it
,
or
delay
it
,
and
so
,
for
the
time
,
to
prevent
it
:
Or
,
if
that
it
be
His
Will
,
that
we
must
be
tempted
,
that
He
would
not
desert
us
,
and
deny
His
assistance
:
or
not
suffer
us
to
presume
,
or
despair
:
or
that
He
restrain
the
violence
of
the
Tempter
,
and
abate
the
strength
of
the
Temptation
,
or
proportion
it
to
our
strength
,
and
our
strength
to
it
,
lest
it
prove
Superiour
;
so
that
though
the
Temptation
be
continued
long
,
be
violent
and
extraordinary
,
we
may
have
great
,
and
extraordinary
power
and
assistance
,
not
onely
to
resist
,
but
conquer
:
or
that
He
would
make
a
way
to
escape
;
and
that
He
would
never
suffer
us
to
be
secure
,
but
stir
us
up
,
that
we
may
be
ever
watchful
.
In
a
word
,
we
pray
for
clearness
of
Understanding
,
soundness
of
Judgment
,
integrity
of
Heart
,
a
great
measure
of
Confidence
and
Prudence
in
Heavenly
Things
,
and
all
the
Graces
of
the
Spirit
;
strong
Resolutions
against
Sin
,
constancy
in
the
profession
and
practice
of
His
Truth
,
power
over
Passions
and
Affections
,
Noble
and
Divine
Affections
;
so
that
we
may
be
above
the
fears
and
desires
of
the
World
,
whereby
men
are
intangled
in
the
snares
of
Sathan
,
his
continual
care
and
assistance
,
until
the
very
hour
of
Death
,
and
that
in
our
hardest
and
extream
Conflicts
,
He
would
stand
at
our
right
hand
,
perfect
,
stablish
,
strengthen
,
settle
us
,
and
shortly
tread
Sathan
under
our
feet
,
that
so
we
may
obtain
a
final
Victory
,
and
the
state
of
safety
and
security
,
wherein
we
shall
never
be
in
danger
of
sin
,
and
temptation
any
more
.
We
ought
to
be
the
more
earnest
and
fervent
in
this
Petition
,
because
we
know
our
own
weakness
,
the
strength
and
violence
of
temptation
,
the
sad
condition
of
such
as
are
foyled
the
glory
,
joy
,
and
comfort
of
the
Victory
:
And
this
is
our
great
advantage
,
that
Christ
hath
overcome
the
World
,
cast
out
the
Prince
of
Darkness
;
and
being
tempted
,
and
that
violently
,
himself
,
He
pities
us
the
more
,
and
hath
the
greater
care
of
us
.
Yet
Importunity
will
little
avail
us
,
except
we
stand
continually
upon
our
Watch
,
strongly
armed
with
the
compleat
Armour
of
God
,
use
the
strength
God
hath
given
us
,
take
all
opportunity
to
do
good
,
avoid
the
causes
and
occasions
of
sin
;
not
presume
upon
our
own
power
,
humbly
rely
upon
God
,
be
patient
,
and
continue
fighting
,
defend
our selves
,
and
resist
the
Enemy
unto
Death
:
and
if
we
be
sometimes
worsted
,
and
wounded
;
presently
renew
our
Repentance
and
Faith
,
return
unto
the
Fight
again
,
with
greater
Care
,
and
stronger
Resolutions
,
make
no
Truce
with
the
Enemy
,
give
him
no
respight
,
never
faint
,
nor
intermit
the
War
,
till
Sin
be
fully
and
finally
subdued
in
us
.
The
words
of
this
Petition
do
seem
to
imply
,
that
God
doth
lead
us
sometimes
into
temptation
;
and
the
expression
seems
strange
:
For
God
cannot
be
tempted
with
evil
,
neither
tempteth
He
any
man
,
Jam.
1.
13.
Therefore
we
must
understand
the
words
so
,
As
1.
In
no
wise
to
think
,
that
God
doth
,
or
can
move
,
or
induce
any
man
to
sin
:
for
this
cannot
any
ways
stand
with
His
purest
Holiness
,
nor
with
His
most
Holy
Law
.
2.
Yet
because
nothing
can
be
done
,
or
come
to
pass
,
without
His
Divine
Providence
,
either
effecting
,
or
permitting
,
or
ordering
,
therefore
,
God
may
be
said
to
lead
into
temptation
,
because
He
either
permits
us
to
be
tempted
,
and
neither
restrains
the
Tempter
,
nor
prevents
the
Temptation
:
For
if
a
Sparrow
fall
not
to
the
ground
,
much
less
is
Man
tempted
without
His
Will
and
Providence
.
3.
God
doth
put
a
Man
in
such
a
condition
,
as
wherein
He
shall
be
tempted
,
and
the
condition
it self
is
such
,
as
no
ways
in
it self
tends
unto
sin
;
yet
through
Man's
Negligence
,
or
Corruption
,
may
be
a
great
occasion
of
Temptation
:
And
so
He
may
be
said
to
tempt
,
per
accidens
.
An
estate
of
Peace
and
Wealth
is
good
;
yet
such
is
the
subtilty
of
Sathan
,
and
the
corruption
of
Man
,
that
few
in
that
condition
,
but
are
tempted
and
overcome
.
4.
God
may
be
said
to
lead
us
into
temptation
,
when
He
,
for
some
just
causes
,
denies
us
deliverance
from
,
and
out
of
the
same
:
For
desertions
,
denial
of
assistance
strength
,
and
a
competent
Superiour
Degree
of
both
,
are
many
times
just
Ju●gments
of
God
.
5.
God
many
times
brings
his
own
Children
into
an
estate
of
Temptation
on
purpose
to
try
their
Faith
,
and
excellent
Vertues
,
and
so
gives
them
a
glorious
Victory
.
Yet
we
must
know
,
that
God
necessitates
no
Man
to
sin
;
and
,
if
in
temptation
we
be
overcome
,
it
's
not
His
,
but
our
own
fault
.
The
last
Petition
is
,
§
.
XVI
Deliver
us
from
evil
:
Some
understand
this
as
a
branch
of
the
former
Petition
,
as
indeed
it
may
be
in
some
sense
:
For
suppose
it
to
be
meant
of
the
evil
of
afflictions
;
yet
even
these
are
called
Trials
and
Temptations
,
Jam.
1.
2.
and
Satan
,
from
these
,
takes
occasion
,
and
sometimes
advantage
from
them
to
tempt
us
.
Job's
afflictions
,
as
from
Sathan
,
were
temptations
.
Some
understand
by
that
word
,
Evil
,
Sathan
,
that
great
Enemy
,
and
terrible
Adversary
.
Some
say
that
,
that
Evil
is
the
evil
of
Sin
▪
as
though
we
should
say
unto
our
Heavenly
Father
,
Though
thou
suffer
us
to
be
tempted
,
yet
deliver
us
from
the
evil
of
temptation
,
which
is
Sin
.
Yet
the
evil
of
Affliction
,
Tribulation
,
Persecution
,
and
the
Misery
of
this
life
is
not
in
it self
sin
:
though
Satan
,
and
wicked
men
,
may
seek
by
these
to
draw
us
to
sin
.
And
whether
they
be
punishments
(
according
to
the
fifth
Petition
)
for
former
sins
;
or
chastisements
,
and
corrections
for
future
Reformation
,
or
Trials
of
our
Faith
and
Patience
;
yet
we
must
pray
,
that
God
would
sanctifie
us
in
them
,
sanctifie
them
unto
us
,
and
wholly
,
and
for
ever
,
deliver
us
from
them
,
seeing
God
hath
promised
to
wipe
away
all
tears
,
and
make
all
things
new
.
For
they
are
not
good
in
themselves
,
though
He
,
by
His
Wisdom
,
turn
them
to
our
good
.
But
we
cannot
be
fully
happy
,
till
wholly
freed
from
them
.
After
the
Preface
,
and
the
Body
of
the
Prayer
,
wherein
our
Saviour
teacheth
us
by
whom
,
for
whom
,
to
whom
,
in
what
manner
,
for
what
things
we
must
pray
and
give
thanks
,
follows
the
Conclusion
in
these
words
;
For
thine
is
the
Kingdom
,
Power
,
and
Glory
.
Concerning
these
words
,
§
.
XVII
divers
things
are
to
be
noted
:
1.
That
as
Grotius
,
and
divers
others
have
observed
,
they
are
not
found
in
the
most
ancient
Greek
Copies
in
Matthew
,
as
they
are
not
mentioned
in
Luke
.
2.
Yet
they
are
found
in
the
Arabick
,
Syriack
,
and
Vulgar
Latine
Translations
:
whereupon
He
conceives
those
Translations
to
be
made
after
the
Liturgies
of
the
Churches
were
brought
unto
a
certain
Form
.
3.
Some
understand
these
words
,
so
as
to
contain
certain
Reasons
whereupon
we
ought
to
press
our
Petitions
before
the
Throne
of
Grace
,
and
so
move
Him
to
give
them
.
For
His
is
the
Kingdom
,
which
they
desire
to
come
;
His
Power
alone
,
which
can
effect
these
things
;
and
the
granting
of
them
tends
unto
,
and
will
end
in
His
Glory
.
We
may
observe
in
the
Prayers
of
the
Scripture
,
that
God's
Saints
did
urge
and
press
their
Petitions
upon
God'●
Mercy
,
His
Justice
,
His
Power
and
Glory
,
His
place
of
Universal
Judge
,
His
Promise
and
Covenant
,
the
Justice
of
their
Cause
,
the
Iniquity
and
Cruelty
of
their
Enemies
,
their
misery
and
sad
condition
,
their
joy
and
comfort
,
which
would
follow
upon
their
Deliverance
,
their
Relation
to
Him
,
His
former
Favours
,
and
such
like
.
And
with
these
they
added
Solemn
Vows
of
Reformation
,
Praise
and
Thanksgiving
.
4.
They
may
be
understood
as
a
Doxologie
,
with
which
the
Apostles
,
and
the
Church
did
use
to
conclude
their
Prayers
.
And
hereof
we
have
many
Examples
,
especially
in
the
New
Testament
,
and
in
ancient
Liturgies
,
following
the
Scriptures
.
And
as
the
Preface
,
and
the
words
thereof
spoken
unto
God
,
with
humble
A●oration
,
is
a
fit
Salutation
of
our
Heavenly
Father
,
upon
our
entrance
into
His
Pre●ence
,
by
it
,
to
make
way
for
our
Prayers
;
so
a
Doxologie
is
a
very
fit
Valediction
,
when
we
have
ended
our
Prayers
,
and
depart
(
as
it
were
)
from
His
Presence
.
5.
This
Doxologie
doth
agree
,
in
general
,
with
others
in
the
Scripture
;
but
it
's
not
to
distinct
and
particular
,
as
many
of
them
be
,
which
offer
and
ascribe
prai●e
and
glory
unto
God
,
either
in
the
Name
of
,
or
by
Christ
;
as
Ephes.
3.
21.
or
unto
Christ
,
1
Tim.
6.
16.
or
to
God
,
and
the
Lamb
Christ
Jesus
,
Revel.
5.
13.
That
Doxologie
,
Glory
be
to
the
Father
,
and
to
the
Son
,
and
to
the
Holy
Ghost
&c.
was
very
agreeable
to
the
Scriptures
,
very
ancient
,
the
Epitome
of
all
other
Doxologies
;
and
so
a
Doxologie
,
that
it
was
a
Confession
of
our
Faith
,
in
God
the
Father
,
Son
,
and
Holy
Ghost
.
This
seems
to
be
essential
to
Prayer
,
and
to
be
either
implyed
,
or
expressed
in
every
Prayer
.
The
word
,
Amen
,
is
the
Epitome
of
the
Prayer
,
summing
up
the
whole
,
and
praying
it
ove●
again
,
and
repeating
our
desires
jointly
in
one
word
,
and
in
publike
Prayers
it
's
to
be
uttered
by
the
people
,
by
way
of
answer
,
not
onely
to
signifie
the
former
act
of
praying
all
again
in
one
word
,
but
also
their
consent
▪
1
Cor.
14.
16.
And
it
may
be
said
to
be
,
the
confirmation
of
Prayer
.
CHAP.
XIX
.
Concerning
the
Laws
of
God
,
as
a
Rule
of
Judgment
in
the
Promises
,
and
Comminations
.
HItherto
of
the
Law
of
God
Redeemer
,
§
.
I
both
Moral
,
and
Positive
,
as
it
's
a
Rule
of
Obedience
in
Precepts
and
Prohibitions
:
It
remains
,
that
we
speak
of
it
,
and
consider
it
,
as
a
Rule
of
God's
Judgment
,
in
Promises
and
Threatnings
.
By
Precepts
,
God
binds
Man
;
by
Promises
,
He
binds
Himself
.
Before
I
proceed
,
one
thing
formerly
omitted
,
is
to
be
added
:
That
some
Precepts
of
this
Law
are
mixt
,
and
are
partly
Moral
,
partly
positive
:
as
Faith
,
and
Repentance
,
considered
in
their
general
Nature
,
as
Duties
,
to
be
performed
to
God
,
are
Moral
.
For
Faith
,
whether
it
be
assent
unto
the
Truth
of
God's
Word
,
or
a
reliance
upon
Him
,
promising
any
Reward
or
Benefit
:
Repentance
,
as
it
includes
materially
in
it
subjection
to
God
,
as
Supream
Lord
;
and
Obedience
unto
His
Commands
,
are
Duties
of
the
Moral
Law
,
as
Moral
.
But
as
Faith
assents
unto
the
Truths
of
the
Word
concerning
Jesus
Christ
,
and
relies
upon
God's
Promises
in
Christ
,
and
Repentance
,
as
it
's
a
Return
unto
God-Redeemer
in
Christ
,
as
atoned
by
his
Bloud
,
and
so
made
propitious
,
may
be
said
to
be
positive
,
as
the
Objects
of
both
are
positive
,
and
above
the
Law
of
Nature
,
as
those
positives
,
which
are
Ceremonial
,
are
below
it
.
But
to
return
to
the
Law
,
as
a
Rule
of
Judgment
,
we
must
enquire
into
-
1.
The
Nature
of
Promises
,
and
Threats
in
general
.
-
2.
The
Order
of
this
part
of
Divine
Laws
.
-
3.
The
particular
Nature
of
these
Promises
and
Threats
in
the
Laws
God-Redeemer
.
1.
For
the
Nature
of
Promises
,
and
then
of
Threats
.
The
Object
of
the
Promises
is
,
Bonum
suturum
,
For
we
cannot
promise
evil
,
but
good
;
at
least
,
that
which
is
conceived
to
be
good
:
neither
can
we
properly
be
said
,
to
promise
good
past
,
or
present
.
The
act
of
a
promise
,
is
a
voluntary
Obligation
,
whereby
the
party
promising
,
doth
bind
himself
unto
another
,
for
to
do
,
or
give
some
good
unto
the
foresaid
party
.
All
promises
are
voluntary
,
otherwise
they
are
not
promises
.
The
effect
of
them
,
in
respect
of
the
party
promising
,
is
Obligation
;
in
respect
of
the
party
to
whom
the
promise
is
made
,
some
kind
of
right
unto
the
thing
promised
.
To
threaten
,
is
to
signifie
to
another
,
that
we
intend
to
do
him
some
hurt
,
or
evil
.
The
Object
is
-
1.
Evil
:
For
we
cannot
properly
threaten
good
.
-
2.
It
's
evil
to
come
;
otherwise
,
it
's
actual
hurt
,
or
punishment
.
-
3.
It
presupposeth
some
intention
,
or
resolution
,
to
do
hurt
,
or
inflict
evil
.
-
4.
It
signifies
by
words
,
or
other
signs
,
this
intention
;
as
Promises
-
1.
Presuppose
some
intention
to
do
good
.
-
2.
A
signification
of
this
intention
,
or
purpose
.
I
will
not
here
spend
time
,
in
the
enumeration
of
the
Accidents
,
or
Adjuncts
of
these
Promises
,
to
shew
how
they
are
private
,
or
publike
,
annexed
to
the
Precepts
of
the
Law
,
or
not
;
absolute
,
or
conditional
;
made
by
Superiours
,
Inferiours
,
Equals
;
feigned
,
or
unfeigned
;
the
Promises
of
such
as
have
power
to
make
them
,
and
also
strength
to
perform
them
,
or
of
such
as
have
nor
.
I
also
pass
by
the
accidental
distinctions
of
Threats
;
which
word
,
some
think
,
comes
of
Terreo
,
to
terrifie
.
There
are
Promises
,
and
Threats
of
Man
,
and
of
God
.
These
are
of
God
,
annexed
to
His
Precepts
,
and
Prohibitions
,
as
a
Rule
of
Man's
Obedience
.
And
,
in
this
respect
,
they
differ
from
other
Promises
,
and
Threats
.
The
Order
of
these
,
§
.
II
in
this
Government
of
God-Redeemer
,
is
very
evident
:
For
,
-
1.
They
are
referred
to
that
part
of
Government
,
which
is
concerning
Laws
.
-
2.
In
Laws
they
follow
that
part
,
which
in
Precepts
,
and
Prohibitions
,
is
a
Rule
of
Obedience
.
For
,
as
the
Law
considered
,
as
a
Rule
of
Judgment
,
presupposeth
something
before
in
it
,
as
a
Rule
of
Obedience
:
So
these
Promises
relate
unto
the
Precepts
observed
;
as
the
Threats
consider
them
as
violated
,
This
is
the
Order
determined
by
God
,
to
manifest
His
Justice
,
in
His
Retribution
of
Rewards
,
and
punishments
:
and
hereby
He
signifies
,
that
though
He
be
much
inclined
to
reward
,
and
do
good
;
yet
He
will
judge
onely
the
Obedient
,
a
fit
Subject
of
His
Bounty
and
Rewards
.
They
that
are
just
,
and
obey
His
Laws
,
and
they
onely
shall
live
,
and
enjoy
His
Mercies
.
And
he
never
threatens
,
as
He
never
inflicts
punishments
,
but
upon
demerit
of
the
Disobedient
.
For
He
never
punished
any
,
but
such
as
violated
just
Laws
;
neither
did
ever
intend
it
,
or
signifie
His
intention
otherwise
.
The
particular
and
distinct
Nature
of
these
Promises
,
§
.
III
and
Threats
,
is
the
third
thing
to
be
considered
.
They
agree
with
the
Promises
,
and
Comminations
of
the
Law
of
Works
in
Creation
,
with
the
Law
also
given
to
Israel
from
God
,
by
Moses
,
both
in
that
they
are
Promises
,
and
Threats
of
God
;
and
also
because
they
are
annexed
to
the
Precepts
,
as
a
Rule
of
Obedience
.
These
likewise
,
as
well
as
those
,
may
be
called
Sanctions
,
as
added
to
the
Precepts
,
for
to
enforce
the
Obedience
.
For
the
Promises
are
mighty
Motives
,
and
powerfully
perswade
,
to
the
Observation
,
as
Threatnings
restrain
from
the
violation
of
the
Precepts
.
And
both
these
were
so
much
the
more
effectual
,
because
there
is
●n
inward
principle
in
man
,
whereby
he
naturally
desires
his
own
preservation
,
●nd
happiness
,
and
abhors
to
think
of
his
own
destruction
or
misery
.
But
these
are
distinguished
from
other
Promises
and
Threats
even
of
God
.
-
1.
Because
the
Author
of
them
is
God-Redeemer
,
as
Redeemer
.
-
2.
The
things
promised
are
merited
by
Christ
,
and
so
promised
and
given
,
and
to
be
expected
of
Free-grace
.
-
3.
The
tearms
upon
which
the
Promises
are
made
,
is
Faith
in
Christ
,
and
sincere
obedience
to
God
Redeemer
.
-
4.
The
parties
,
who
must
receive
the
mercies
promised
,
are
in
themselves
1.
Unjust
and
unworthy
.
2.
Derive
their
power
to
perform
the
Conditions
and
Precepts
of
the
Law
from
the
Redeemer
,
upon
the
merit
of
Christ
,
having
satisfied
God's
Justice
;
whereas
the
Promises
of
the
Law
of
Works
,
presupposed
man
to
have
power
to
keep
it
given
in
Creation
,
and
required
perfect
and
perpetual
obedience
by
that
power
.
And
if
man
once
lost
that
power
,
there
was
no
promise
in
that
Law
of
restoring
it
again
,
or
giving
new
power
.
It
's
said
,
Do
this
and
live
:
Sin
in
the
least
,
and
die
.
And
so
it
bound
to
perfect
and
perpetual
performance
,
or
unto
death
,
as
unavoidable
by
that
Law
:
for
there
was
no
promi●e
of
pardon
.
The
Law
of
Moses
did
strictly
command
universal
and
constant
obedience
:
for
Cursed
is
he
that
continueth
not
,
saith
the
Law
,
in
all
things
written
in
that
Book
:
it
promised
no
Spiritual
Blessing
,
no
Spiritual
power
,
nor
Spiritual
pardon
.
As
for
the
Threats
of
this
Law
,
they
make
Offenders
liable
punishment
;
yet
they
determine
Eternal
Death
,
as
unavoidable
to
none
offending
,
but
to
final
Impenitents
,
and
Unbelievers
.
And
this
was
the
Imperabundant
goodness
of
〈◊〉
,
●hat
whereas
He
had
given
Man
his
Being
,
his
Laws
,
his
power
,
to
keep
the
〈…〉
,
and
by
his
absolute
power
might
have
required
man's
Service
without
any
reward
,
〈◊〉
onely
his
Protection
,
and
Preservation
,
as
Humane
Law-givers
onely
do
,
yet
He
was
willing
,
by
Promises
,
to
bind
Himself
,
to
reward
him
gloriously
,
and
after
he
had
lost
his
power
,
to
send
Christ
to
redeem
him
,
and
give
him
a
new
power
and
first
to
promise
to
give
him
excellent
Rewards
,
and
,
in
the
end
,
actually
to
reward
him
for
Christs
sake
,
with
full
,
and
everlasting
glory
,
and
that
upon
easie
,
and
fairest
terms
.
For
this
cause
is
his
Mercy
so
often
magnified
in
the
Scriptures
,
and
especially
in
the
Gospel
.
Therefore
is
it
said
,
That
God
who
is
rich
in
mercy
,
for
his
great
love
,
wherewith
He
loved
us
,
even
then
when
we
were
dead
in
sins
,
He
quickned
us
(
by
Grace
we
are
saved
)
and
raised
us
up
together
,
and
made
us
●it
in
Heavenly
places
in
Christ
Jesus
,
that
in
the
Ages
to
come
,
He
might
shew
the
exceeding
Riches
of
His
Grace
,
in
His
kindness
towards
us
,
through
Christ
Jesus
,
Ephes.
2.
4
,
5
,
6
7.
And
it
was
His
great
mercy
,
that
He
doth
threaten
no
sinners
and
offenders
with
punishments
unavoidable
,
or
unremoveable
,
but
final
Impenitents
,
and
Unbelievers
as
such
.
From
all
this
His
Promises
may
be
described
to
be
,
A
part
of
the
Laws
of
God-Redeemer
,
whereby
He
freely
bound
Himself
,
and
did
signifie
,
that
for
Christ's
sake
,
He
would
give
all
Mercies
to
Man
believing
,
that
may
make
him
for
ever
fully
blessed
.
And
his
Threats
are
,
A
signification
of
His
Will
,
whereby
the
party
offending
should
be
liable
to
punishments
,
removeable
,
or
unavoible
upon
certain
conditions
;
and
onely
unremoveable
,
or
unavoidable
upon
●●nal
unbelief
.
There
was
one
great
Promise
made
presently
upon
the
Fall
,
to
give
Christ
.
And
this
was
fully
performed
in
the
fulness
of
time
,
and
so
to
us
it
's
no
Promise
:
and
this
was
not
made
in
consideration
of
the
merit
and
satisfaction
of
Christ
,
and
did
at
first
include
a
Promise
to
call
and
afford
the
means
of
Conversion
.
The
rest
of
the
Promises
were
grounded
upon
the
Satisfaction
and
Merit
of
Christ
,
and
were
better
Promises
then
those
of
the
Law
of
Works
.
And
they
are
better
,
not
onely
in
respect
of
the
things
p●omised
,
but
of
the
tearms
,
upon
which
the
Promises
were
to
be
performed
.
They
are
exceeding
great
and
precious
▪
that
by
them
we
might
be
partakers
of
the
Divine
Nature
,
having
escaped
the
corruption
that
is
in
the
World
,
through
Lust
,
2
Pet.
1.
4.
Some
tell
us
,
§
.
IV
that
the
Gospel
threatens
not
any
sin
with
Death
,
but
final
Unbelief
:
And
hereupon
ariseth
a
Question
,
about
the
Threats
of
the
Gospel
;
Whether
there
be
any
such
Threats
of
the
Gospel
,
which
make
the
Offender
liable
to
Death
,
but
onely
the
final
Unbeliever
.
For
Solution
whereof
,
we
must
consider
,
1.
That
if
the
Gospel
were
so
strictly
taken
,
as
it
is
by
many
,
as
to
contain
and
consist
onely
in
Promises
,
then
it
would
follow
,
that
no
sin
,
no
not
final
unbelief
,
could
be
threatned
with
Death
by
the
Laws
of
God-Redeemer
,
as
Redeemer
.
2.
We
must
know
,
that
in
Scripture
,
by
Death
,
is
meant
punishment
in
general
,
Whether
it
be
Temporal
,
or
Eternal
;
Bodily
,
or
Spirituall
.
3.
That
every
sin
deserves
Death
;
that
is
,
Punishment
;
whether
they
be
sins
against
the
Law
of
Works
,
or
of
Grace
.
4.
That
the
same
sins
against
the
morall
Law
,
which
were
threatned
with
Death
by
the
Law
of
Works
,
are
threatned
with
Death
by
the
Law
of
Grace
.
For
as
that
Law
bound
to
obedience
,
or
,
upon
Disobedience
,
unto
Death
;
so
doth
this
.
Yet
observe
,
1.
That
the
sins
against
the
Law
of
grace
,
are
sins
formally
against
God-Redeemer
,
as
such
,
and
giving
Laws
unto
sinful
man
.
2.
That
these
sins
have
not
only
the
nature
of
sins
,
as
transgressions
of
a
Law
of
God
,
but
also
the
nature
of
impenitency
,
and
unbelief
.
For
whosoever
continues
in
sin
,
or
delays
(
if
but
an
hour
)
his
return
to
God
Redeemer
is
not
only
a
sinner
against
God
,
but
an
impenitent
Sinner
against
God-Redeemer
in
Christ
,
requiring
repentance
and
faith
instantly
,
and
not
granting
the
liberty
to
continue
in
sin
,
and
to
delay
repentance
for
a
moment
.
3.
Though
the
Law
threatned
every
sin
against
it
with
punishment
,
and
death
unremoveable
,
or
unavoydable
,
yet
the
Gospel
,
though
it
threaten
every
sin
against
it
with
punishment
,
yet
it
threatens
none
with
punishment
unremoveable
,
or
unavoyable
,
but
finall
unbelief
,
or
such
sins
,
as
upon
which
,
by
his
ordination
,
finall
unbelief
is
necessarily
consequent
.
4.
This
Law
of
grace
threatens
not
only
sins
against
the
morall
Law
,
but
against
the
very
Ceremonialls
of
the
Gospel
.
How
else
could
the
Corinthians
have
bin
guilty
of
the
body
and
blood
of
Christ
,
and
have
suffered
so
grievous
a
punishment
,
as
many
of
them
did
,
for
the
unworthy
receiving
the
Lords
Supper
.
The
rule
of
this
judgment
was
neither
the
Law
of
works
as
given
to
Adam
,
nor
as
given
to
Israel
either
in
the
moralls
,
or
positives
.
If
any
say
that
Christ
died
not
to
satisfie
for
such
sins
as
finall
unbe●ief
,
and
●ins
,
unto
Death
,
as
Blasphemy
against
the
Holy
Ghost
,
or
some
kind
of
Apostacy
;
it
may
be
said
that
one
immediate
effect
of
Christs
death
,
was
to
satisfie
Gods
justice
,
and
make
sin
remissible
in
generall
:
not
that
it
was
God's
intention
,
that
all
sins
or
any
sin
should
be
remitted
absolutely
,
but
upon
certain
termes
defined
by
his
wisdome
,
and
justice
.
In
this
regard
these
sins
,
as
sins
in
generall
,
were
made
remissible
by
Christs
Sacrifice
.
Yet
in
respect
of
Divine
ordination
,
and
the
termes
defined
for
remission
,
they
are
irremissible
.
So
that
as
sins
,
by
Christs
death
they
are
remissible
;
yet
made
irremissible
,
Per
accidens
▪
in
another
respect
.
Yet
here
we
must
observe
,
that
not
only
finall
unbeliefe
,
and
impenitency
,
are
sins
against
the
Laws
of
Redemption
,
and
the
precepts
of
the
Gospel
;
but
every
degree
of
them
from
the
first
to
the
last
,
from
the
least
to
the
greatest
,
are
so
too
.
Neither
is
finall
unbelief
,
merely
as
finall
,
unpardonable
,
but
,
per
accidens
:
Because
,
after
a
certain
time
granted
by
God
,
for
belief
,
is
expired
,
he
will
never
vouchsafe
time
,
nor
meanes
,
or
power
for
it
afterwards
;
and
belief
he
hath
made
a
necessary
condition
of
pardon
;
and
hath
decree'd
never
to
pardon
,
but
upon
this
condition
.
These
promises
,
§
.
V
or
threats
,
may
be
considered
either
formally
,
or
materially
and
in
respect
of
their
matter
;
and
accordingly
may
be
discovered
,
and
summed
up
in
Scripture
.
All
such
places
of
Scripture
as
command
,
and
require
Repentance
,
and
Faith
,
have
some
promise
annexed
;
and
the
same
either
expressed
,
or
implyed
.
And
to
such
places
,
these
promises
of
God
do
properly
belong
.
For
Promises
and
Duties
go
together
;
and
therefore
in
most
of
the
promises
the
duty
is
expressed
:
And
they
are
made
to
persons
,
so
,
and
so
qualified
.
Insomuch
that
till
the
person
be
rightly
qualified
,
he
hath
no
immediate
right
unto
the
thing
promised
,
nor
can
have
any
hope
of
performance
.
For
God
is
only
bound
to
performe
his
promise
;
when
man
hath
performed
his
duty
:
This
was
the
Wisdome
of
God
so
to
make
his
promises
,
that
man
might
have
no
cause
to
presume
,
or
deceive
himself
.
The
generall
qualificatition
,
to
which
all
these
promises
are
annexed
,
is
,
faith
and
repentance
.
All
those
places
both
of
the
Old
,
and
new
Testament
which
prohibit
,
reprove
,
dehort
from
impenitency
,
unbelief
,
blindnesse
,
and
hardnesse
of
heart
;
have
some
threatnings
,
or
commination
annexed
,
either
implicitly
or
expresly
.
And
as
Duty
and
Promise
,
so
Impenitency
,
and
Threatning
go
together
:
and
as
the
promises
many
times
expresse
the
duty
;
so
these
the
sin
,
and
the
same
not
repented
of
.
And
as
the
sins
not
repented
of
are
many
,
so
the
punishments
threatned
are
too
.
I
might
give
examples
,
as
,
If
ye
be
willing
,
and
obey
,
ye
shall
eat
the
good
of
the
Land
;
but
if
you
refuse
,
and
rebel
,
ye
shall
be
devoured
with
the
Sword
,
E●ay
1.
19
,
20.
Where
-
1.
To
eat
the
fruit
of
the
Land
,
is
a
mercy
promised
.
-
2.
To
be
willing
and
obdient
,
is
,
the
duty
,
and
qualification
:
and
that
's
Repentance
(
as
doth
easily
appear
from
the
context
)
.
-
3.
To
be
devoured
with
the
Sword
,
is
,
the
punishment
threatned
.
-
4.
To
Refuse
,
and
Rebel
,
is
the
sin
threatned
,
and
that
's
Impenitencie
.
More
expresly
,
He
that
believeth
on
him
is
not
condemned
;
He
that
believeth
not
is
condemned
already
,
&c.
Joh.
3.
18
,
&
36.
Yet
we
must
1.
Distinguish
betwixt
threatning
,
and
peremptory
denunciations
upon
impenitency
continued
foreseen
.
For
those
Denunciations
are
rather
Sentences
of
the
Supreme
judge
,
or
predictions
,
then
comminations
of
the
Supreme
Lawgiver
.
Thus
God
did
denounce
the
universall
deluge
;
the
ruine
of
Jerusalem
;
the
rejection
of
the
Jews
.
2.
We
must
seperate
from
these
promises
,
and
threats
,
those
which
God
signified
to
Adam
innocent
:
and
to
Israel
,
as
a
body
politick
in
the
Land
of
Canaan
,
till
Christ
was
exhibited
.
For
though
these
and
those
might
generally
,
and
materially
be
the
same
,
yet
specifically
,
and
formally
they
were
not
.
3.
There
is
a
difference
between
promises
,
and
threatnings
;
in
that
promises
bind
God
to
reward
the
obedient
,
yet
threatnings
do
not
bind
him
to
punish
the
disobedient
:
For
by
promises
God
doth
bind
himself
to
reward
;
by
threatnings
he
only
binds
man
to
suffer
.
His
promise
he
cannot
deny
,
because
he
is
faithfull
and
just
:
His
threatnings
signifie
what
man
deserves
,
and
how
he
may
justly
punish
him
,
and
the
effect
thereof
is
this
;
that
the
party
offending
is
instantly
liable
to
punishment
,
and
bound
to
suffer
it
,
though
God
be
not
bound
to
inflict
it
.
If
he
were
bound
by
it
in
the
same
manner
as
he
is
by
promise
,
he
could
have
no
power
to
pardon
sin
;
and
if
he
must
make
the
Law
the
Rule
of
his
judgment
,
and
were
bound
so
to
do
in
the
threatning
,
as
he
is
in
the
promise
,
he
must
needs
punish
every
sin
,
and
pardon
no
sin
.
But
He
being
slow
to
wrath
and
ready
to
forgive
,
and
much
inclined
to
mercy
,
He
in
his
wisdome
thought
good
in
his
Law
,
so
to
threaten
sin
,
as
to
reserve
a
transcendent
power
above
his
threatnings
,
to
shew
mercy
.
Some
threatnings
may
be
peremptory
,
but
all
are
not
such
.
He
also
so
threatens
sin
,
that
if
man
commit
it
,
he
is
not
bound
absolutely
to
punish
it
;
nor
obliged
to
punish
it
wholly
or
in
part
,
instantly
,
upon
the
commission
of
the
sin
;
but
hath
power
to
deser
his
judgment
:
And
hence
his
patience
,
and
long-suffering
,
wher●
by
according
to
the
Law
of
Redemption
,
he
gives
man
time
,
and
means
of
returning
,
and
seeks
to
draw
him
to
Repentance
.
Yet
lest
any
should
presume
and
despise
his
threatings
,
he
lets
man
know
,
that
if
he
delay
his
Repentance
too
long
,
he
shall
in
no
wise
escape
the
punishment
,
and
there
will
be
a
day
of
the
Revelation
of
his
just
judgment
:
wherein
he
will
powre
out
the
treasures
of
his
Wrath
in
full
measure
upon
impenitent
Wretches
;
and
the
more
they
contemned
his
patience
,
the
more
they
shall
suffer
.
Though
God
hath
power
to
dispence
with
his
Law
in
respect
of
judgment
threatned
;
yet
he
hath
bound
himself
by
an
eternall
decree
,
not
to
spare
or
pardon
,
but
upon
condition
of
Christs
expiation
,
and
mans
repentance
;
for
which
there
is
a
limited
time
granted
,
wherein
if
we
repent
not
,
pardon
will
become
impossible
.
These
promises
in
respect
of
the
matter
promised
,
§
.
VI
may
be
again
distinguished
.
1.
Into
promises
of
blessings
,
or
deliverances
:
and
as
both
are
bodily
,
or
spirituall
,
temporall
or
eternall
,
so
the
promises
be
.
The
Apostle
assures
us
,
that
godlinesse
hath
the
promises
of
this
life
,
and
that
which
is
to
come
,
1
Tim.
4.
8.
And
our
Saviour
informs
us
,
That
if
we
first
seek
the
Kingdome
of
God
,
and
his
Righteousnesse
,
then
these
temporall
necessaries
shall
be
added
unto
us
,
Mat.
6.
33.
This
is
evident
from
Christs
pattern
of
Prayer
,
wherein
,
as
you
heard
before
,
he
taught
us
Supplications
for
good
,
and
the
same
not
onely
Spirituall
but
temporall
;
and
deprecations
of
evill
,
and
that
also
both
spirituall
and
temporall
.
He
promiseth
the
Kingdome
,
that
's
a
promise
of
a
spirituall
and
eternall
reward
,
Luke
12.
32.
And
Food
and
Rayment
,
and
that
's
a
promise
of
bodily
and
temporall
blessings
,
verse
31.
ibid.
So
he
hath
promised
to
deliver
us
from
temporall
evils
,
and
also
from
condemnation
,
and
eternall
death
.
Yet
1.
He
binds
himself
in
these
promises
only
to
godly
men
,
(
as
you
heard
before
)
and
in
them
unto
godly
men
for
temporall
mercies
,
in
subordination
to
spiritualls
,
and
so
far
as
his
Divine
wisdome
,
shall
see
them
tending
to
their
eternall
good
.
The
spirituall
promises
are
such
,
as
whereby
he
bindes
himself
to
give
blessings
,
to
be
received
in
this
life
,
or
in
the
life
to
come
:
in
this
life
,
either
blessings
antecedent
to
conversion
,
or
consequent
to
it
:
consequent
are
either
the
state
of
justification
upon
our
union
with
Christ
,
or
our
continuance
of
it
,
according
to
our
continuance
in
Christ
.
Mercies
promised
for
the
life
to
come
,
are
either
such
as
are
Sutable
to
the
State
of
Separation
,
or
the
State
of
Resurrection
.
And
there
may
be
a
distinction
in
respect
of
the
subject
to
whom
they
are
made
:
For
some
are
made
to
single
persons
;
some
to
familyes
;
some
to
whole
Nations
;
some
to
mankind
in
generall
:
And
some
of
these
are
ordinary
;
some
extraordinary
.
According
to
these
heads
all
the
promises
in
Scripture
might
be
reduced
to
a
certain
method
,
if
some
would
take
paines
;
and
it
would
be
a
profitable
work
.
The
threatnings
also
materially
considered
,
§
.
VII
may
be
distinguished
according
to
the
matter
threatned
,
which
is
punishment
.
And
seeing
the
punishments
are
contrary
to
the
rewards
,
and
so
the
threatnings
to
the
promises
,
therefore
they
may
receive
the
same
distinctions
,
which
the
promises
do
;
as
to
be
spirituall
or
bodily
,
temporall
or
eternall
:
And
so
of
the
rest
.
For
as
the
whole
man
,
body
and
soul
,
sins
,
and
all
his
parts
,
faculties
,
and
members
participate
in
iniquity
,
and
concur●e
in
tran●gression
,
severall
wayes
,
and
in
severall
degrees
;
so
the
punishments
both
threatned
,
and
executed
,
are
distinguished
,
and
proportioned
.
They
may
be
differenced
from
those
of
the
Law
of
Creation
:
For
those
ranne
thus
;
Sin
,
and
Dye
:
And
in
the
day
that
thou
eatest
thereof
,
thou
shalt
surely
dye
,
Gen.
2.
17.
And
this
without
any
Salvô
,
or
exception
.
But
the
Law
of
Redemption
saith
,
Except
ye
Repent
,
ye
shall
all
likewise
perish
,
Luke
13.
3.
They
give
hope
of
Pardon
,
upon
condition
of
Repentance
,
and
do
not
look
at
sin
,
merely
as
sin
,
but
as
sin
unrepented
of
.
The
one
faith
,
the
sinner
shall
dye
;
the
other
,
the
sinner
not
repenting
,
not
believing
,
shall
dye
.
They
may
be
distinguished
in
respect
of
the
end
:
For
some
are
for
destruction
;
some
for
correction
and
amendment
:
and
the
lesser
are
threatned
,
and
inflicted
to
prevent
the
greater
,
and
the
temporall
,
to
turn
away
the
eternall
.
Some
are
exemplary
to
warn
others
;
some
are
not
.
So
likewise
in
respect
of
the
sins
committed
,
they
may
be
distinguished
:
for
some
are
for
one
sin
;
some
for
many
sins
jointly
together
.
Some
are
for
personall
sins
,
personall
;
others
for
the
sins
of
others
,
as
when
Children
become
liable
to
punishment
for
the
sins
of
the
Parents
,
Subjects
for
the
sins
of
the
Soveraign
,
and
such
like
.
They
may
be
differenced
according
to
the
measure
,
which
is
alwayes
proportionable
to
the
sin
.
Some
are
threatned
to
be
inflicted
in
the
same
kind
by
way
of
re●aliation
,
as
when
a
man
suffers
,
in
that
wherein
he
sins
.
They
may
be
distinguished
according
to
the
severall
distinctions
of
the
Subjects
:
For
some
are
directed
against
single
Persons
,
some
against
Families
;
Some
against
whole
Nations
;
Some
against
the
whole
World
:
Yet
this
is
a
good
and
true
observation
made
by
many
,
that
neither
the
promises
,
nor
mercies
promised
are
merited
or
deserved
by
sinfull
man
,
though
he
repent
and
believe
;
yet
the
punishments
threatned
,
are
fully
deserved
by
man
:
and
God
in
punishing
never
did
exceed
,
but
rather
abate
:
and
when
he
afflicts
most
severely
,
yet
he
doth
it
rather
,
●itra
Condignum
.
For
we
may
justly
and
fully
deserve
the
highest
degree
of
punishments
threatned
,
but
not
the
lowest
degree
of
mercies
promised
.
We
must
all
say
with
good
Jacob
I
am
not
worthy
of
the
least
of
all
the
mercies
,
and
the
truth
which
thou
hast
shewed
thy
servant
,
Gen.
32.
10.
I
forbear
for
the
present
,
further
to
inlarge
in
the
doctrine
of
promises
and
threats
,
and
to
descend
to
particulars
:
because
I
shall
have
occasion
in
my
discourse
of
Gods
judgment
,
to
speak
more
particularly
of
rewards
and
punishments
,
which
are
the
matter
of
promises
and
threats
,
which
fully
inform
man
of
his
destiny
and
doom
,
and
what
in
judgment
he
must
look
for
to
his
own
misery
,
or
happinesse
.
CHAP.
XX.
Of
the
Judgment
of
God
REDEEMER
in
Rewards
and
Punishments
,
and
of
the
Object
,
Obedience
,
or
Disobedienco
to
the
Laws
of
God
Redeemer
:
and
in
Particular
of
Punishments
.
AFter
the
Laws
of
God
as
a
rule
of
mans
obedience
in
the
precepts
,
§
.
I
and
prohibitions
,
and
of
his
judgment
in
the
promises
or
threats
,
follows
the
consideration
of
the
judgment
of
God-Redeemer
.
And
it
may
be
described
to
be
,
An
act
of
the
jurisdiction
of
God-Redeemer
;
whereby
he
renders
to
every
man
according
to
his
workes
,
as
agreeable
,
or
disagreeable
to
the
Laws
of
Redemption
,
punishment
or
rewards
.
In
these
words
we
may
observe
,
1.
The
generall
nature
of
it
.
2.
The
speci●icall
form
,
and
difference
.
The
generall
nature
is
this
:
-
1.
That
it
is
not
an
attribute
,
but
an
Act
of
God
.
-
2.
An
act
of
God
Redeemer
.
-
3.
An
act
of
Juridiction
.
It
s
not
an
act
of
acquiring
Power
,
nor
of
the
constitution
of
his
kingdome
,
but
of
the
administration
;
and
it
s
not
an
act
of
Legislation
but
of
jurisdiction
.
The
power
of
jurisdiction
God
acquired
as
you
heard
by
the
humiliation
of
the
word
made
flesh
.
It
was
exercised
,
first
,
before
the
word
incarnate
,
by
God
without
any
Administratour-generall
:
But
after
that
our
blessed
Saviour
was
exalted
to
the
right
hand
of
Majesty
,
He
committed
all
judgment
to
the
Son
,
John
5.
22.
To
whom
he
had
given
all
power
both
in
Heaven
and
Earth
,
Mat.
27.
18.
Yet
in
the
excercise
and
execution
of
this
jurisdiction
,
both
before
,
and
since
the
exaltation
of
Christ
,
there
is
use
made
of
Angels
,
Men
,
and
all
Creatures
.
This
jurisdiction
is
supreme
,
Universal
,
Spirituall
,
Independent
,
yet
exercised
according
to
Law
.
The
subject
upon
which
this
jurisdiction
is
exercised
,
is
,
man
,
even
all
men
,
and
every
person
from
the
first
Adam
,
unto
the
last
Child
that
shall
be
born
.
The
act
of
it
is
retribution
of
something
,
for
nothing
;
of
good
for
good
,
of
evil
for
evil
.
The
Object
of
this
act
is
the
doings
or
Works
of
man
,
as
man
,
endued
with
understanding
and
Free
Will
:
For
it
considers
not
the
acts
of
man
naturall
as
he
is
Vegetative
,
or
Sensitive
,
which
are
meerely
naturall
,
and
agreeable
to
the
acts
of
Beasts
,
and
other
Creatures
.
These
works
are
not
meerely
deeds
of
the
executive
power
,
but
words
of
the
mouth
,
and
the
inward
acts
of
the
Soul
:
and
not
onely
the
acts
,
but
the
moral
habits
,
and
dispositions
,
whether
naturall
or
acquired
;
but
especially
acquired
and
dependent
upon
free
acts
.
These
works
are
an
object
of
this
act
of
jurisdiction
,
as
they
are
agreeable
or
disagreeable
to
some
Law
,
and
especially
to
the
Laws
of
God
Redeemer
:
and
according
to
these
works
Man
is
the
formall
object
of
this
retribution
,
and
so
of
this
judgment
.
The
Retribution
is
twofold
.
1.
Of
punishments
.
2.
Of
rewards
:
For
as
mens
works
are
,
so
their
retribution
shall
be
.
If
their
works
be
good
,
and
they
found
obedient
,
God
will
render
a
most
glorious
and
excellent
reward
in
the
end
,
and
many
other
inferiour
besides
.
If
their
works
be
evil
,
and
they
prove
disobedient
,
their
Retribution
shall
be
punishment
,
according
to
their
disobedience
,
both
in
quantity
and
quality
:
It
shall
be
,
Malum
triste
,
propter
Malum
turpe
,
or
Malum
incommodi
,
propter
malum
injustitiae
.
Yet
we
must
know
that
no
reward
spiritual
,
or
eternal
,
is
rendered
but
as
merited
by
Christ
,
for
such
as
shall
be
rightly
qualified
,
and
capable
thereof
.
And
because
supreme
Judges
were
never
bound
to
formalities
,
and
this
Judge
is
present
in
all
places
,
at
all
times
,
knows
all
things
,
even
the
most
hidden
,
both
fully
a●d
clearly
,
we
need
not
here
in
this
discourse
,
bind
our selves
particularly
,
and
severally
,
to
declare
the
acts
of
convention
,
examination
,
testimonyes
,
conviction
,
sentence
and
execution
,
as
though
these
were
alwayes
observed
distinctly
,
and
severally
,
and
that
actually
.
Hence
we
may
easily
understand
the
perfection
of
this
judgment
from
the
perfection
of
the
Judge
:
For.
1.
There
can
be
no
question
of
the
jurisdiction
,
because
the
Judg
is
Creatour
,
Preserver
,
and
Redeemer
:
and
his
title
is
most
clear
.
2.
His
power
is
universal
,
and
none
can
be
exempted
from
his
jurisdiction
:
all
are
his
subjects
,
and
his
Vassals
.
3.
It
's
supreme
,
and
there
can
be
no
appeale
lye
from
his
Tribunall
to
a
Superiour
.
4.
As
he
is
Omnipresent
,
so
he
is
Omniscient
,
and
knows
all
mens
works
,
and
hearts
,
even
the
hidden
things
of
Darknesse
,
and
every
ones
Conscience
shall
acknowledge
every
charge
to
be
absolutely
true
.
5.
He
is
most
just
,
and
essentiall
justice
,
and
cannot
possibly
judge
unjustly
.
Shall
not
the
Judge
of
all
the
World
do
right
?
saith
Abraham
,
Gen.
18.
25.
Where
he
acknowledgeth
,
-
1.
His
Universall
jurisdiction
:
He
is
Judge
of
all
the
World
.
-
2.
His
absolute
justice
;
Shall
He
not
do
right
?
That
is
,
certainly
he
Shall
.
6.
His
power
is
Almighty
,
and
as
he
can
easily
summon
all
before
his
judgment
Seat
,
even
the
greatest
;
so
he
can
execute
his
judgments
to
the
full
,
whether
in
punishments
or
rewards
.
So
that
this
Judgment
is
free
from
all
the
imperfections
of
humane
Courts
,
whether
civil
or
Ecclesiasticall
.
This
judgment
differs
from
that
which
he
pass'd
upon
Men
,
and
Angels
at
the
first
:
For
it
hath
another
rule
,
and
con●iders
the
persons
to
be
judged
,
and
their
works
under
another
notion
,
and
the
Judge
also
is
God
as
Redeemer
.
The
obedience
or
disobedience
,
which
are
the
proper
formall
object
of
this
judgment
,
are
to
be
measured
by
the
Laws
of
Redemption
:
The
one
is
faith
,
the
other
unbelief
.
And
these
things
must
seriously
be
considered
,
lest
we
confound
the
several
jurisdictions
of
this
supreme
Lord
.
●
This
judgment
is
two-fold
.
§
.
II
1.
Particular
.
2.
Universal
and
final
.
By
Particular
,
I
meane
the
judgment
of
God
passed
and
executed
before
the
Resurrection
:
By
Universall
,
that
which
follows
,
when
God
shall
keep
his
last
and
generall
Assises
.
And
both
these
shall
be
considered
▪
-
1.
In
the
Punishments
.
-
2.
In
the
Rewards
.
To
begin
with
the
Punishments
of
the
Particular
judgment
:
and
they
are
either
such
,
as
are
determined
,
and
inflicted
upon
Collective
bodyes
,
or
upon
Single
persons
:
and
they
are
either
temporall
or
spirituall
.
In
the
discovery
of
these
punishments
,
as
likewise
of
the
rewards
,
I
might
take
a
Chronological
method
,
beginning
with
the
first
times
of
the
World
,
after
the
promise
of
Christ
was
made
,
and
●o
go
through
the
Scriptures
,
beginning
with
Gen.
4.
and
go
on
unto
the
end
of
the
Revelation
.
For
even
in
the
dayes
of
Adam
God
began
to
open
his
Court
▪
and
set
himself
in
the
Throne
of
Justice
,
and
shall
continue
without
any
vacation
or
intermission
unto
the
Resurrection
Universal
.
And
here
I
might
make
use
of
humane
Historyes
,
which
,
if
true
,
and
wisely
composed
,
will
manifest
much
of
Gods
just
Judgments
,
which
take
up
a
great
part
of
those
Volu●s
.
But
this
to
do
would
make
these
Divine
Politicks
,
and
brief
Treatise
,
swell
unto
a
Vast
Volume
.
Yet
if
any
man
of
ability
would
single
out
this
subject
,
and
enlarge
upon
it
,
he
might
thereby
much
honour
God
,
and
do
great
service
unto
Man
.
There
is
another
method
might
be
taken
,
and
the
same
very
usefu●l
;
and
that
is
,
to
reduce
the
severall
judgments
to
their
proper
places
,
in
the
Laws
of
God
Redeemer
.
For
as
some
sins
are
generall
against
all
the
Laws
of
God
:
Some
against
the
Morals
;
Some
against
the
Positives
;
Some
against
some
of
the
Moral
precepts
:
joyntly
considered
;
Some
against
the
severall
,
and
particular
precepts
accordingly
the
punishments
might
be
ranked
;
and
the
same
order
might
be
observed
in
the
rewards
.
But
lest
we
should
confound
the
judgments
of
the
two
severall
Governments
;
amongst
others
,
two
rules
may
be
observed
,
whereby
we
may
difference
them
:
and
this
difference
once
known
,
I
may
go
on
without
interruption
.
The
-
1.
Rule
is
from
the
judgments
themselves
.
The
-
2.
From
the
Laws
,
and
works
disagreeable
to
these
Laws
.
1.
The
judgments
which
fall
and
lye
upon
all
mankind
,
indefinitely
,
as
Mortality
the
curse
of
the
earth
,
ejection
out
of
Paradise
,
the
perill
and
paine
of
Women
in
bearing
,
and
bringing
forth
Children
,
and
the
paenal
subjection
of
them
unto
their
Husbands
:
For
these
are
common
to
all
,
both
believers
,
and
unbelievers
,
and
are
inflicted
upon
all
mankind
,
without
exception
,
for
the
first
sin
.
Yet
because
some
of
these
,
or
some
part
of
them
may
be
in
some
measure
removeable
,
or
abateable
,
and
yet
continue
,
they
may
become
penaltyes
inflicted
by
God
Redeemer
.
2.
The
Lawes
of
God
Creatour
,
require
perfect
obedience
,
not
onely
in
all
things
,
and
degrees
,
but
in
all
times
,
and
say
thus
:
Do
this
and
live
;
and
if
thou
do
not
this
,
thus
,
thou
must
dye
:
and
there
is
no
remedy
but
this
Law
,
if
it
be
ma●e
the
rule
o●●udgment
,
as
God
might
have
made
it
.
The
Law
of
God
Redemeer
,
saith
,
Though
thou
hast
sinned
,
and
dost
sin
,
yet
if
thou
return
by
the
power
of
my
grace
▪
and
believe
,
thou
shalt
live
,
and
not
dye
.
Though
thou
art
guilty
,
and
liable
to
punishment
,
and
the
same
lye
upon
thee
in
part
,
yet
upon
these
conditions
,
the
penalty
may
be
removed
or
prevented
.
Some
of
the
sins
forbidden
in
the
Law
of
work
are
the
same
materially
with
those
forbidden
in
the
Gospel
,
and
so
are
some
of
the
dutyes
:
yet
they
differ
formally
(
if
we
speak
after
the
manner
of
the
Schools
.
)
This
you
have
heard
before
.
For
any
s●n
after
it
once
put
on
the
notion
of
impenitency
,
by
delay
and
neglect
to
return
,
it
presently
begins
to
be
a
sin
against
the
Gospel
.
And
such
are
all
sins
committed
,
after
the
first
promise
of
Christ
.
Such
was
the
Murder
of
Cain
,
the
corruption
of
the
old
world
,
the
filthinesse
of
Sodome
,
and
all
the
rest
mentioned
in
the
book
of
God
,
from
Gen.
4.
to
the
end
.
So
that
all
the
penaltyes
,
as
that
of
Cain
,
the
old
World
,
the
Builders
of
Babel
,
and
the
rest
were
penaltyes
as
threatned
by
,
so
inflicted
for
the
sins
against
,
God
Redeemer
.
All
this
is
evident
from
the
books
of
Moses
,
and
all
the
Prophets
,
which
speak
to
men
as
sinfull
,
promise
Christ
,
forbid
impenitency
,
Preach
,
and
urge
repentance
,
and
make
all
penaltyes
removeable
upon
that
condition
,
which
could
not
have
been
done
,
if
sin
and
penaltyes
had
been
looked
upon
according
to
the
Law
of
works
.
Therefore
it
's
in
vain
to
argue
that
,
because
,
as
the
Law
of
Works
commanded
love
to
God
,
love
to
Neighbour
,
did
forbid
Idolatry
,
Perjury
,
M●rder
,
Theft
,
&c
:
did
threaten
death
,
and
punishment
for
these
sins
,
so
the
Gospel
commands
the
same
dutyes
,
forbids
the
very
same
things
,
threatneth
the
same
penaltyes
,
and
promiseth
life
,
that
therefore
the
Law
of
works
continueth
,
especially
the
Morall
Law
.
For
the
precepts
,
prohibitions
,
promises
,
threats
of
the
Law
of
works
,
and
the
Law
of
grace
,
come
under
different
notions
.
For
an
instance
we
may
amongst
many
places
single
out
this
one
:
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
,
and
to
our
God
,
and
he
will
abundantly
pardon
,
Esa.
55.
7.
The
Law
of
works
saith
,
Be
not
Wicked
;
Sin
not
at
all
:
The
Law
of
Grace
saith
,
Though
thou
hast
sinned
,
and
art
wicked
,
yet
forsake
thy
wicked
way
,
and
return
unto
the
Lord
,
against
whom
thou
hast
sinned
.
The
Law
of
Works
saith
,
Thou
hast
sinned
,
and
must
dye
:
I
have
no
promise
of
life
or
Pardon
for
thee
.
The
Law
of
Grace
saith
,
though
thou
by
thy
sin
hast
deserved
to
dye
,
yet
upon
condition
of
repentance
,
and
return
,
thou
shalt
be
Pardoned
and
live
.
I
touch
more
often
upon
this
point
,
and
here
stand
more
largely
upon
it
,
because
some
will
take
no
notice
of
it
;
others
,
who
are
sufficiently
informed
,
are
hardly
perswaded
of
this
difference
,
and
the
abrogation
of
the
Law
of
Works
,
which
to
a
guilty
person
denyes
all
possibility
of
salvation
.
To
come
nearer
to
the
intended
Scope
,
§
.
III
These
punishments
may
be
distinguished
.
1.
In
to
those
of
losse
and
paine
:
Because
some
deprive
us
of
that
good
we
have
,
or
may
have
:
Some
vex
us
with
some
evil
,
which
either
lyes
upon
us
,
or
threatens
us
;
Some
do
both
;
But
this
is
a
generall
distinction
,
and
agrees
to
punishments
in
generall
.
2.
They
may
be
distinguished
in
respect
of
the
principall
cause
,
or
instrumentall
:
For
some
are
from
God
immediately
:
Some
are
inflicted
from
him
by
some
of
his
Creatures
,
as
by
fire
destroying
Sodome
,
by
the
water
drowning
Pharoah
,
by
the
earth
swallowing
up
Dathan
and
Abiram
,
by
the
Pestilentiall
vapours
of
the
aire
infecting
many
thousands
,
by
Wild
Beasts
,
Locusts
,
Cater-pillars
,
Frogs
,
and
other
animate
,
or
inanimate
Creatures
,
by
Angels
good
or
bad
;
and
God
punisheth
man
by
man
,
and
that
many
wayes
.
For
all
the
just
judgments
,
and
penaltyes
inflicted
by
humane
jurisdiction
,
are
punishments
of
God
,
who
judgeth
amongst
the
Gods
,
and
rulers
of
the
earth
.
Many
times
the
unjust
judgments
of
man
are
the
just
judgments
of
God
.
For
man
may
be
adjudged
unjustly
to
death
in
a
cause
wherein
he
is
innocent
,
and
yet
justly
suffer
that
death
from
God
for
some
other
Crime
,
whereof
he
is
guilty
.
3.
They
may
be
distinguished
in
respect
of
the
subject
,
whether
single
persons
,
or
societyes
;
lesse
or
greater
.
A
single
person
may
be
the
subject
of
these
punishments
,
in
respect
of
his
goods
,
his
body
,
his
person
,
his
Soul
.
A
society
may
be
considered
as
one
body
in
respect
of
it self
,
for
the
present
,
or
joyntly
with
posterity
for
time
to
come
.
There
are
penaltyes
proper
to
Familyes
,
to
Cityes
,
to
Vi●inityes
,
to
States
,
and
whole
nations
,
wherein
they
are
involved
at
one
time
:
There
may
be
penaltyes
transmitted
,
from
Parents
to
their
Familyes
,
as
from
Gehezi
to
his
posterity
;
and
so
likewise
from
Joab
,
and
from
Judas
;
and
so
from
States
,
and
other
Societyes
▪
But
I
spake
before
particularly
,
though
briefly
,
of
the
punishments
,
both
of
Civil
and
Ecclesiasticall
Polityes
.
4.
The
punishments
may
be
distinguished
into
ordinary
and
usual
,
incident
to
the
generality
of
Mankind
,
or
extraordinary
.
For
the
punishment
of
Cain
,
the
old
World
,
Babel's
builders
,
Sodome
,
Lots
Wife
,
and
such
like
were
extraordinary
and
rare
;
and
so
will
be
the
burning
of
the
World
in
the
end
.
But
5.
The
principall
distinction
of
punishments
is
that
of
Temporal
and
Spirituall
:
and
by
temporall
,
I
mean
all
such
as
are
different
from
spirituall
:
The
one
deprives
men
of
the
comfort
and
happinesse
,
which
we
may
enjoy
in
this
life
,
and
the
other
touch
a
man
more
nearly
,
and
tend
more
directly
to
his
eternall
misery
hereafter
.
The
temporall
punishments
of
single
persons
are
easily
known
by
the
History
of
the
Scriptures
,
and
others
Writers
,
and
especially
by
Gods
threatnings
against
the
Jews
for
their
disobedience
,
Levit.
26.
and
Deut.
28.
which
,
though
they
had
some
speciall
reference
to
the
Law
,
and
the
Jewes
;
yet
are
incident
to
all
,
even
those
that
live
under
the
Gospel
.
The
greatest
punishments
,
§
.
IV
and
most
to
be
feared
,
which
men
do
suffer
in
this
life
,
are
spirituall
.
When
it
's
said
,
The
Wages
of
sin
is
Death
,
Rom.
6.
23
;
By
death
,
is
meant
not
onely
that
death
which
is
seperation
of
Soul
and
body
for
the
time
,
and
all
the
fore-running
miseryes
of
this
life
,
but
all
kind
of
punishments
,
and
especially
spirituall
:
because
death
in
that
place
is
opposed
to
eternall
life
,
which
is
an
aggregation
of
all
spirituall
mercyes
.
If
we
should
follow
the
order
of
time
,
then
all
the
spirituall
penaltyes
inflicted
by
God
,
and
suffered
by
man
since
the
first
promise
of
Christ
for
the
sins
following
,
are
reducible
to
this
head
;
as
the
rejection
of
Cains
offering
,
his
excommunication
,
the
Rejection
of
the
greatest
part
of
the
World
,
before
the
flood
,
as
being
the
Sons
of
men
,
and
seperated
from
the
Sons
of
God
.
After
the
flood
,
seeing
all
first
in
Noah's
person
,
then
in
his
family
had
the
Word
,
and
other
means
of
conversion
,
yet
the
greatest
part
of
them
for
Apostasie
were
punished
with
the
losse
of
these
meanes
,
and
were
left
without
the
Oracles
of
God
,
the
promise
of
Christ
,
and
the
power
of
the
restoring
Spirit
,
and
this
punishment
lay
many
yeares
upon
their
posterity
,
continuing
Apostates
.
After
God
had
singled
out
the
Posterity
of
Abraham
by
Jacob
,
and
renewed
the
promise
unto
them
,
and
continued
the
meanes
of
conversion
in
that
nation
,
the
rest
of
mankind
being
rejected
,
were
called
Heathens
.
Yet
to
these
he
left
the
light
of
nature
,
and
some
remnants
of
the
truth
continued
from
their
first
Apostate-Parents
and
Ancestours
,
by
tradition
;
and
some
,
if
not
very
many
,
had
not
onely
a
possibility
,
but
opportunityes
to
be
Proselytes
,
and
so
incorporated
into
the
Church
of
the
Jews
.
Yet
these
did
generally
,
not
onely
neglect
these
opportunities
,
but
held
the
truth
in
unrighteousnesse
,
lived
contrary
to
the
light
of
nature
left
unto
them
,
and
worshipped
the
creature
above
the
Creatour
,
God
blessed
for
ever
.
And
for
this
sin
God
gave
them
up
to
vile
affections
,
delivered
them
up
unto
a
reprobate
mind
,
whereby
they
became
full
of
all
unrighteousnesse
:
and
this
was
that
fearfull
judgment
,
and
penalty
whereby
all
hope
of
Salvation
was
taken
from
them
.
Their
sad
condition
is
described
unto
us
,
not
onely
at
large
,
Rom.
1.
from
verse
18.
to
the
end
:
but
briefly
,
yet
fully
,
Ephes.
2.
1
,
2
,
3.
11
,
12.
The
taking
away
the
Word
,
and
the
Spirit
of
grace
,
and
sending
upon
them
the
spirit
of
slamber
,
was
also
the
punishment
of
the
Jew
,
after
they
refused
their
Saviour
,
and
rejected
the
Gospel
.
But
to
proceed
to
the
particular
degrees
of
these
punishments
,
§
.
III
according
to
the
different
nature
and
degrees
of
sin
,
against
the
Law
of
grace
,
and
the
Lord
Redeemer
,
we
must
distinguish
,
of
persons
never
sincerely
converted
,
and
●o
regenerate
;
and
of
such
as
have
been
truly
regenerate
,
and
are
entred
the
state
of
justification
.
Amongst
those
who
were
never
truly
regenerate
,
some
reject
,
some
receive
the
meanes
of
conversion
;
and
their
punishments
are
inflicted
in
this
life
,
or
after
death
.
For
here
I
speak
not
of
Heathens
,
which
never
enjoyed
the
meanes
,
neither
can
say
that
they
were
tendred
unto
them
.
For
such
as
to
whom
God
sends
his
Messengers
,
and
by
them
offers
the
meanes
,
their
sin
if
they
reject
them
is
Rebellion
,
and
they
refuse
to
submit
themselves
to
their
Lord
and
Saviour
:
These
say
,
We
will
not
have
this
man
reign
over
us
,
Luk.
19.
14.
Their
punishment
is
this
for
the
present
,
that
they
shall
be
accounted
enemyes
,
be
devoted
and
de●●ined
to
final
and
utter
destruction
,
verse
27.
Such
must
be
sure
,
and
they
must
certainly
know
this
,
that
the
Kingdome
of
God
came
nigh
unto
them
;
and
their
Condition
shall
be
very
sad
,
and
wofull
.
For
Christ
himself
saith
▪
that
it
shall
be
more
tolerable
in
the
last
day
for
Sodom
then
for
them
,
Luke
10
,
11
,
12.
Others
receive
these
meanes
,
and
proceed
to
profession
,
and
severall
degrees
thereof
,
but
do
not
proceed
to
perfection
and
sincerity
.
Some
will
hear
the
word
,
but
not
receive
it
into
their
minds
,
to
understand
the
very
principles
,
and
fundamental
Laws
of
this
Kingdom
.
Their
punishment
is
;
that
as
they
will
go
no
further
with
God
,
so
God
will
go
no
further
with
them
,
but
denyes
unto
them
the
Spirit
of
illumination
,
leaves
them
blind
as
he
found
them
,
and
suffers
Satan
to
take
the
Word
from
them
,
Luke
8.
12.
Some
receive
it
so
far
,
as
to
understand
it
,
but
are
not
willing
to
do
it
:
Their
punishment
is
this
:
that
God
will
not
make
it
further
effectuall
to
promote
their
spirituall
happinesse
,
and
they
are
left
(
as
the
former
)
to
Satan
,
to
take
it
out
of
their
hearts
,
lest
they
should
be
ieve
,
and
be
saved
.
And
though
these
may
receive
the
Spirit
of
illumination
,
yet
they
receive
not
the
Spirit
of
Conversion
.
Some
receive
if
onely
into
their
understandings
,
but
not
into
their
hearts
,
so
as
to
delight
in
it
;
and
to
do
something
commanded
,
and
obey
it
in
some
degree
:
but
either
,
for
fear
of
adversity
▪
or
love
of
the
World
,
and
the
Cares
of
this
life
,
they
bring
no
fruit
unto
perfection
,
but
either
deny
the
truth
,
or
receive
it
not
into
an
honest
heart
.
Their
punishment
,
is
this
:
That
the
Spirit
of
conversion
,
sanctification
,
and
Adoption
is
denyed
unto
them
,
whilst
they
are
such
;
but
they
remaine
under
the
Power
of
Satan
,
the
dominion
of
sin
,
and
in
the
state
of
Damnation
.
Some
continue
for
a
longer
,
or
a
shorter
time
in
this
imperfect
condition
,
and
in
the
confines
of
these
Kingdomes
of
life
and
death
:
and
though
God
be
patient
,
and
calls
for
an
honest
and
good
heart
,
yet
they
deny
it
,
and
at
length
the
time
of
grace
allotted
by
their
Saviour
is
expired
,
and
then
the
things
which
belonged
to
their
peace
,
are
hid
for
ever
from
them
,
and
the
gates
of
mercy
and
eternall
life
are
shut
against
them
,
Luke
19.
42.
The
last
sin
is
Apostacy
of
such
as
have
received
the
knowledge
of
the
truth
,
have
been
convinced
of
the
same
,
escaped
the
corruption
that
is
in
the
World
through
lust
,
have
tasted
some
joy
and
comfort
in
their
Saviour
,
yet
turn
back
to
their
Vomit
,
and
Wallowing
in
their
former
sins
;
or
deny
the
Lord
who
bought
them
,
or
do
not
only
deny
him
,
but
blaspheme
him
,
and
persecute
him
in
his
Members
.
The
punishment
of
these
,
is
;
that
God
suffers
the
unclean
Spirit
with
seven
other
spirits
worse
then
himself
,
to
enter
and
keep
possession
;
and
so
the
end
of
that
man
is
Worse
then
the
first
Math.
12.
45.
And
it
had
been
better
for
them
never
to
have
known
the
way
of
righteousnesse
,
then
after
they
have
known
it
to
turn
from
the
holy
Commandement
delivered
to
them
,
2
Pet.
2.
21.
There
remains
no
more
sacrifice
for
sin
,
but
a
certain
fearful
looking
for
of
Judgment
,
and
fiery
Indignation
▪
which
shall
devour
the
Adversaries
,
Heb.
10.
27.
They
cannot
be
renewed
to
Repentance
,
Heb.
6.
6.
So
that
they
make
Repentance
and
Salvation
plainly
impossible
to
themselves
.
Such
is
the
Punishment
of
them
who
blaspheme
the
Holy
Ghost
.
Though
many
of
these
may
live
a
while
in
worldly
Peace
,
yet
their
case
is
miserable
,
and
so
miserable
as
no
Tongue
of
man
can
expresse
,
and
God
delivers
them
up
unto
security
,
till
they
suddainly
sink
into
Hell
;
or
,
before
their
end
,
awakes
them
,
and
they
become
desperate
,
and
the
●lames
of
Hell
begin
to
kindle
,
and
rage
in
their
hearts
,
and
so
intolerably
,
that
some
,
with
Judas
,
murther
themselves
.
The
Sins
,
§
.
VI
deserving
these
Punishments
,
formally
considered
,
are
Impenitency
and
Vnbelief
.
Impenitency
is
a
continuance
in
Ignorance
,
or
Errour
,
or
other
sins
against
the
meanes
and
motives
of
Conversion
:
and
it
's
the
same
with
Blindnesse
and
Hardnesse
of
Heart
which
admit
of
many
degrees
,
according
to
the
meanes
,
greater
or
lesser
,
or
continued
a
shorter
or
a
longer
time
;
or
according
to
the
Malignancy
of
the
Heart
,
which
may
be
more
or
lesse
.
Unbelief
is
a
re●usal
to
receive
Christ
upon
those
terms
God
doth
offer
him
.
After
a
time
of
Mercy
,
wherein
God
calls
us
to
Repentance
,
mispent
;
Impenitency
and
Unbelief
,
which
before
were
Sins
,
may
become
Punishments
.
The
Punishment
of
these
Sins
is
deniall
of
the
Spirit
,
either
sufficiently
to
prepare
them
,
or
convert
them
,
and
so
justifie
them
.
From
some
of
these
he
takes
the
Word
:
To
some
of
these
he
continues
the
Word
,
and
denies
the
Spirit
:
To
some
he
grants
the
Spirit
for
some
degrees
of
Preparation
,
but
not
of
full
Conversion
.
From
some
he
takes
away
the
Spirit
wholly
,
and
delivers
them
up
to
Satan
.
And
this
deniall
of
the
Spirit
is
the
heaviest
Judgement
that
God
inflicts
,
or
man
can
suffer
,
in
this
life
;
when
men
shall
hear
,
and
not
understand
;
see
,
and
not
perceive
;
to
have
their
Hearts
made
fat
,
their
Eares
heavy
,
their
Eyes
shut
,
lest
they
see
with
their
Eyes
,
and
hear
with
their
Eares
,
and
understand
with
their
Hearts
,
and
convert
,
and
be
healed
,
Esa.
6.
9
,
10.
and
Act.
28.
26
,
27.
As
the
State
of
impenitent
Sinners
,
§
.
VII
upon
their
death
,
doth
alter
;
so
their
Punishments
,
different
from
the
former
,
do
begin
:
and
they
suffer
in
another
kind
,
and
their
condition
,
being
miserable
,
becomes
unalterable
.
The
day
of
Grace
with
them
(
if
not
before
,
as
it
is
with
many
,
yet
surely
then
)
is
past
:
No
place
for
Repentance
will
be
found
:
No
Prayers
,
Tears
,
Intercession
of
Saints
,
and
Angels
,
or
any
other
meanes
,
can
do
them
any
good
:
Their
Conversion
and
Salvation
become
irrecoverable
and
impossible
.
Death
,
which
in
it self
is
a
Curse
(
yet
by
the
Wisdom
and
Mercy
of
God
in
Christ
,
to
the
faithfull
,
is
a
door
to
Eternity
of
Blisse
,
and
an
end
of
all
their
Misery
)
is
the
beginning
of
their
greater
Woe
;
and
though
it
doth
not
wholly
take
away
their
Being
,
yet
it
deprives
them
of
all
hope
of
a
better
Being
.
Their
Bodies
are
laid
in
the
Grave
,
or
left
upon
the
Surface
of
the
Earth
,
for
a
prey
to
Fowles
,
Dogs
,
wild
Beasts
,
or
hurled
into
the
Deep
,
or
howsoever
,
dissolved
and
turned
into
dust
,
are
reserved
for
greater
Torment
.
Their
Souls
,
departed
from
their
Bodies
,
are
forsaken
of
God
,
not
received
by
Christ
,
not
guarded
by
Angels
,
nor
carried
into
Abraham's
bosome
,
and
are
left
as
a
prey
unto
the
Devils
:
and
into
whatsoever
dismal
Lodging
they
are
brought
,
or
in
whatsoever
woeful
Region
they
wander
,
as
,
in
this
life
,
they
had
no
faith
in
God
,
no
Union
with
Christ
,
no
heavenly
Consolation
of
the
Spirit
;
so
now
they
are
destitute
of
all
peace
,
and
joy
.
And
it
's
not
the
least
Torment
to
remember
that
once
there
was
a
day
of
Mercy
,
and
Grace
,
an
Opportunity
of
obtaining
pardon
,
or
at
least
a
power
to
have
lessened
Sin
,
to
lessen
the
Punishment
;
yet
now
that
day
is
past
,
and
that
Opportunity
neglected
,
is
for
ever
lost
.
They
are
in
the
same
condition
with
the
Devils
,
and
reserved
,
(
as
it
were
)
in
chains
,
unto
the
Judgment
of
the
great
Day
.
This
certainly
known
,
and
continually
remembred
,
continually
torments
.
In
consideration
of
which
wofull
estate
,
it
highly
concerns
all
,
and
every
one
of
us
,
whilst
it
is
said
to
day
▪
if
we
will
hearken
to
his
voice
,
not
to
harden
our
hearts
,
lest
God
swear
in
his
wrath
that
we
shall
never
enter
into
his
Rest.
We
that
live
in
the
last
dayes
,
and
enjoy
the
Ministery
of
the
Gospell
,
have
not
onely
many
a
fair
Warning
,
but
many
a
fearfull
Example
represented
before
our
very
eyes
.
These
are
the
Punishments
of
the
unregenerate
,
§
.
VIII
which
they
suffer
before
the
Resurrection
:
There
are
also
Punishments
which
God's
own
Children
,
after
their
Regeneration
,
and
beginning
of
the
estate
of
Justification
,
suffer
in
this
life
.
For
as
they
have
their
Negligencies
,
Ignorances
,
Failings
,
and
sometimes
their
grievous
Sins
;
So
they
have
their
Punishments
accordingly
.
For
the
most
just
God
,
who
is
most
holy
,
and
of
purest
Eyes
,
will
in
no
wise
allow
of
Sin
in
his
own
dearest
Children
.
For
,
though
his
greatest
design
is
to
save
the
sinner
,
yet
he
will
punish
,
and
destroy
the
sin
.
As
,
the
greater
their
diligence
,
care
,
and
zeal
shall
be
,
the
greater
their
peace
,
joy
,
and
comfort
,
shall
prove
;
So
,
if
they
offend
,
be
negligent
,
carelesse
,
cold
,
the
lesse
Communion
they
shall
have
with
their
God
,
and
the
greater
their
doubts
,
feares
,
troubles
,
griefs
,
shall
be
.
And
these
spirituall
Desertions
of
their
God
,
and
the
withdrawings
of
the
Spirit
,
are
sad
and
heavy
Judgments
.
How
great
must
their
discomfort
needs
be
,
when
God
doth
hide
his
face
,
Christ
standeth
at
a
distance
,
and
the
Spirit
doth
not
appear
.
This
is
evident
,
from
the
many
dolefull
complaints
and
lamentations
of
God's
Servants
,
and
dearest
Children
.
They
suffer
many
temporall
Afflictions
,
in
their
Persons
,
Goods
,
Families
,
Children
,
near
Relations
besides
.
For
they
are
many
times
chastened
of
the
Lord
,
that
they
should
not
be
condemned
with
the
World
,
1
Cor.
11.
35.
The
Sword
departs
not
from
David's
house
,
and
his
Children
wrong
and
murther
one
another
,
for
his
crimes
of
Adultery
and
Murther
.
Yet
these
,
though
grievous
,
were
not
his
most
grievous
and
greatest
Punishments
.
The
sting
of
sin
,
and
guilt
thereof
,
doth
deeply
pierce
,
and
torment
his
Soul
;
the
sanctifying
and
sealing
Spirit
was
abated
,
and
in
a
great
measure
withdrawn
;
as
his
divine
Vertues
,
so
his
blessed
Comforts
were
almost
reduced
to
a
spark
raked
up
in
the
ashes
;
and
if
God
had
not
in
due
time
,
out
of
depth
of
Mercy
,
revived
it
,
What
had
become
of
him
?
What
his
case
was
,
we
may
easily
understand
,
by
Psal.
51.
at
large
;
especially
by
that
earnest
Petition
,
Create
in
me
a
clean
Heart
,
and
renew
a
right
Spirit
within
me
.
Cast
me
not
away
from
thy
presence
;
and
take
not
thine
holy
Spirit
from
me
.
Restore
unto
me
the
joy
of
thy
Salvation
,
and
uphold
me
with
thy
free
Spirit
,
that
is
,
Comfort
me
with
the
Spirit
of
Adoption
.
Psal.
51.
10
,
11
,
12.
This
Punishment
Peter
felt
tormenting
his
Soul
,
when
he
reflected
upon
his
Sin
in
denying
his
Saviour
.
And
surely
to
find
the
Power
of
Sanctification
,
and
spirituall
Consolation
,
to
abate
in
our
Hearts
,
and
the
Vigour
of
it
,
for
present
,
extinct
,
is
an
unvaluable
losse
,
and
an
intolerable
Punishment
to
God's
Saints
.
Therefore
we
are
advised
not
to
grieve
,
or
offend
▪
the
Spirit
of
God
,
whereby
we
are
sealed
unto
the
day
of
Redemption
,
Ephes.
4.
30.
and
exhorted
to
give
all
diligence
to
make
our
Calling
and
Election
sure
,
2
Pet.
1.
10.
For
the
more
diligent
,
wa●chfull
,
zealous
,
constant
we
are
in
the
Practise
of
holy
Duties
,
the
more
our
sanctifying
power
shall
be
increased
;
the
●●ronger
our
Hope
,
the
greater
our
Assurance
,
and
the
more
abundantly
our
Consolations
will
●low
.
Otherwise
God
being
light
will
not
communicate
himselfe
to
men
that
live
in
darknesse
,
nor
to
his
own
Children
,
but
as
walking
in
the
Light
.
It
's
strange
that
Saints
,
and
Martyrs
,
in
the
midst
of
flaming
fire
,
and
whilst
under
most
cruell
,
and
most
exquisite
,
Torments
,
should
rejoyce
with
unspeakeable
joy
;
and
in
these
Desertions
,
should
be
so
fearfully
dejected
.
Yet
the
cause
is
,
God
will
not
abate
the
least
Jot
of
his
Justice
,
when
he
shews
the
greatest
Mercies
.
After
the
Punishments
inflicted
by
this
most
just
Lord
,
§
.
IX
and
King
,
upon
single
Persons
,
declared
briefly
;
something
must
be
said
of
the
Punishments
rendred
to
Persons
associated
,
as
such
.
These
are
considered
,
either
in
a
civill
Capacity
making
up
the
body
of
a
civill
State
;
or
in
an
Ecclesiasticall
and
spirituall
Capacity
,
constituting
a
Church
.
The
Punishments
of
civill
States
and
Kingdoms
,
we
may
read
,
and
understand
,
in
sacred
and
humane
Stories
.
And
so
great
are
the
Motions
,
Shakings
,
made
in
these
great
Bodies
throughout
the
World
in
all
times
,
that
we
may
easily
understand
,
that
there
is
an
universall
,
and
supreme
Lord
,
and
that
there
is
one
most
high
,
whose
Throne
is
in
Heaven
,
that
ordereth
the
Kingdoms
of
men
,
and
disposeth
all
things
in
it
,
according
to
certain
Rules
of
Justice
,
and
Wisdome
.
It
's
a
great
Mercy
of
God
to
affoord
us
civill
Government
,
and
to
preserve
the
same
:
And
though
the
benefit
thereof
be
generall
,
and
extends
to
all
Mankind
,
yet
in
the
ordering
,
and
establishing
Common-weales
,
God
hath
a
speciall
care
of
the
Church
,
and
the
Society
of
Pilgrims
,
and
Strangers
,
here
on
earth
,
who
seek
eternall
peace
in
Heaven
,
as
Subjects
,
and
Citizens
,
of
an
eternall
State
.
This
he
continues
,
protects
,
and
ordereth
aright
,
by
his
almighty
hand
,
and
profoundest
wisdom
,
in
the
midst
of
all
the
Tumults
,
Confusions
,
Ruines
,
D●solations
of
the
Kingdoms
of
the
World
.
These
have
their
Beginning
,
Increase
,
Corruptions
,
Alterations
,
Ruines
,
and
fatal
Periods
,
not
according
to
any
certain
Numbers
or
revolution
of
times
,
nor
the
motion
and
influence
of
heavenly
bodies
,
and
Aethereal
lights
,
nor
from
the
power
,
or
weaknesse
,
the
imprudence
,
or
policy
of
man
;
but
from
God
,
according
to
the
eternall
rules
of
Justice
,
and
Wisdom
determined
,
and
observed
by
him
.
Yet
he
doth
all
things
in
number
,
weight
,
and
measure
,
most
exactly
,
and
in
the
execution
of
his
Judgments
●●th
the
ministery
of
Angels
,
Men
,
and
other
Creatures
.
When
States
,
that
professe
not
the
Gospel
,
shall
govern
negligently
,
imprudently
,
unjus●ly
,
and
shall
be
corrupted
,
and
Corrupters
,
and
,
especially
,
Persecutors
of
the
Church
;
and
when
States
,
professing
knowledge
of
the
true
God
,
and
the
faith
of
Jesus
Christ
,
shall
not
onely
violate
the
Lawes
of
Nature
,
but
neglect
to
protect
the
Church
,
persecute
the
power
of
Godlinesse
,
under
what
pretence
●oever
,
become
superstitious
,
idolatrous
,
prophane
,
administer
Injustice
,
Cruelty
;
be
imprudent
,
negligent
,
unmercifull
,
vitious
,
and
degenerate
;
then
the
Punishments
,
both
of
the
one
and
other
,
shall
be
Famine
,
Pestilences
,
Seditions
,
civill
Wars
,
forreign
Invasions
,
Captivity
,
Poverty
,
Desolations
,
many
other
Miseries
,
and
,
many
times
,
change
of
Government
,
or
the
Translation
of
the
Power
Civill
from
one
People
to
another
,
and
sometimes
Anarchy
,
and
a
totall
dissolution
of
all
order
.
God
useth
the
Governours
to
punish
the
People
,
the
People
to
punish
their
Princes
,
and
sometimes
the
Sword
of
a
forreign
Prince
,
to
punish
or
destroy
both
.
And
when
no
Justice
can
be
had
from
men
on
Earth
,
he
executes
Vengeance
,
in
some
extraordinary
manner
,
from
Heaven
.
Thus
it
was
in
the
beginning
of
civill
States
,
and
it
shall
be
so
unto
the
end
of
the
World
.
God
will
have
it
to
be
so
.
To
all
these
Punishments
must
be
added
,
the
losse
of
safety
,
peace
,
plenty
,
and
all
other
Blessings
,
and
Comforts
,
which
God
doth
usually
give
to
men
by
good
Government
.
In
the
Execution
of
these
Judgments
,
the
great
Lord
respects
no
Persons
;
He
punisheth
many
,
as
well
as
few
;
the
mighty
Monarchs
of
the
World
,
as
well
as
the
meanest
Subjects
.
The
ruine
of
so
many
royall
Families
,
of
so
many
large
and
potent
Empires
,
and
Kingdomes
,
might
teach
the
Princes
of
the
World
to
do
Justice
,
and
to
fear
this
everlasting
Judge
.
As
there
be
civill
,
§
.
X
so
there
are
spirituall
,
and
ecclesiasticall
Societies
,
which
,
as
such
,
have
their
proper
Sins
,
whereby
they
make
themselves
liable
to
those
Punishments
which
God
,
from
Heaven
,
inflicts
upon
them
.
This
Church
,
which
we
call
a
spirituall
Society
,
began
in
a
Family
,
the
first
Family
in
the
World
,
of
Adam
and
Eve
,
being
penitent
,
and
believing
in
that
Seed
of
the
Woman
,
which
should
break
the
Serpent's
head
,
which
was
Christ
.
It
encreased
,
and
was
enlarged
in
that
Family
by
their
Children
,
especially
,
Abel
first
,
and
then
Seth
:
and
as
mankind
was
multipled
,
so
it
multiplied
.
And
at
length
there
was
a
separation
of
the
Sons
of
men
from
the
Sons
of
God
;
which
Sons
of
God
were
,
in
processe
of
time
,
so
degenerate
,
mixed
,
and
polluted
,
and
the
former
Worthies
,
and
Sons
of
God
translated
into
a
better
World
,
that
it
was
reduced
again
to
that
one
Family
of
Noah
.
Yet
the
greatest
part
of
the
Posterity
of
that
Family
,
who
peopled
the
Earth
,
did
so
apostate
,
that
a
great
part
of
Mankind
was
ejected
,
and
excommunicated
out
of
this
blessed
Society
.
And
out
of
this
great
Body
,
God
calls
Abraham
,
and
renews
the
Promise
of
Christ
unto
him
,
more
particularly
and
explicitly
then
formerly
he
had
done
.
He
continues
his
Church
,
in
a
more
speciall
manner
,
in
his
Family
,
and
entailes
the
great
Promise
upon
his
posterity
Isaac
,
and
Jacob
,
and
then
in
his
Children
,
who
being
multiplied
into
a
Nation
,
he
brings
out
of
Egypt
,
and
settles
them
in
the
Land
of
Canaan
,
and
encloseth
them
from
all
Mankind
;
makes
them
his
peculiar
People
,
continues
the
great
Promise
unto
them
,
trusts
them
with
his
Oracles
,
and
gives
them
Lawes
,
and
Statutes
,
sends
them
Prophets
,
and
takes
speciall
charge
of
them
,
till
the
Son
of
God
was
exhibited
and
incarnate
.
Yet
these
,
with
the
Proselytes
,
had
their
sins
,
and
according
to
their
impenitency
,
besides
their
temporall
,
their
spirituall
Punishments
.
But
when
Christ
was
once
come
into
the
World
,
had
finished
the
work
of
Humiliation
,
was
exalted
to
the
right
hand
of
Glory
,
had
powred
down
the
Holy
Ghost
upon
the
Apostles
,
God
calls
the
Jewes
first
,
then
the
Gentiles
,
and
by
them
,
commissioned
to
go
into
all
Nations
,
he
begins
to
gather
a
Church
Christian
:
For
they
preach
;
the
Jewes
and
Gentiles
bear
,
believe
,
professe
their
faith
,
and
so
are
admitted
as
Subjects
of
God's
spirituall
Kingdom
of
Grace
.
As
Disciples
and
Professours
were
multiplied
in
any
City
or
Country
,
the
Apostles
,
or
their
Assistants
,
and
Commissioners
,
appoint
Elders
,
and
Ministers
of
the
Word
,
over
them
,
to
take
care
of
their
Souls
,
for
to
conform
the
converted
,
and
build
them
up
,
and
perfect
them
that
were
converted
,
and
convert
others
,
for
to
enlarge
Christ's
territories
.
The
Officers
of
Christ
were
extraordinary
and
ordinary
;
and
some
did
plant
,
and
some
did
water
,
but
God
gave
the
increase
.
And
the
Elders
,
and
ordinary
Officers
,
were
trusted
with
the
Word
and
Sacraments
,
for
to
dispense
the
one
,
and
administer
the
other
,
according
unto
their
Commission
.
After
that
not
onely
People
,
but
Ministers
,
were
encreased
,
and
severall
Congregations
setled
under
severall
Ministers
,
they
begin
to
associate
,
and
combine
for
Discipline
,
according
to
their
Vicinities
,
and
other
conveniences
.
This
was
the
beginning
of
outward
Ecclesiastical●
Po●●ties
Christian
:
The
end
of
this
discipline
was
to
preserve
the
severall
societies
in
unity
,
and
Purity
of
Doctrine
,
an
worship
,
to
promote
Piety
,
to
prevent
Errours
,
Heresies
,
Sch●m●s
,
Scandall
,
〈◊〉
er●●●tion
,
and
Idolatry
;
and
so
preserve
them
pure
according
to
the
first
plantation
of
the
Apostles
,
and
institution
of
Christ
.
The
power
of
this
outward
discipline
was
〈◊〉
Virtually
,
in
the
whole
body
of
the
Church
whether
greater
or
lesse
,
associated
into
one
body
;
but
delegated
for
the
exercise
thereof
in
an
orderly
way
,
unto
such
persons
as
should
be
judged
most
fit
,
and
able
for
that
businesse
.
This
power
did
extend
to
the
making
of
Canons
,
constituting
Officers
,
exercising
Spirituall
jurisdiction
,
in
binding
and
loosing
on
Earth
,
which
should
be
made
good
in
Heaven
.
All
the
particular
Churches
of
the
World
on
Earth
at
one
time
make
up
one
body
,
§
.
XI
and
community
Spirituall
,
subject
unto
Jesus
Christ
their
Monarch
:
I
say
as
one
Universall
body
,
its
subject
onely
to
Christ
.
For
as
for
outward
discipline
,
we
cannot
find
that
Christ
Instituted
any
Vicar-generall
,
or
erected
any
Court
supreme
in
any
one
City
,
or
place
of
the
World
.
As
God
never
made
an
Universall
King
,
so
He
never
made
a
Catholick
or
Vniversall
Bishop
.
Men
may
fancy
such
a
thing
:
But
it
's
only
a
fancy
,
not
a
reall
truth
,
nor
ever
can
be
proved
to
be
so
.
In
the
Church
of
Christ
there
are
some
living
members
,
Reall
Saints
,
who
ha●e
a
reall
communion
with
their
head
,
and
derive
Heavenly
blessings
,
and
comforts
from
him
;
and
these
make
up
that
which
we
call
the
Mysticall
Church
;
of
which
no
Prophane
or
Hypocriticall
Wretch
can
be
a
member
.
But
in
the
Churches
severall
,
which
we
call
Visible
,
and
Instituted
,
there
are
good
,
and
bad
;
sincere
Believers
,
and
bare
Professours
,
and
Hypocrites
.
And
of
these
visible
societies
,
I
now
intend
to
speak
,
when
I
declare
the
judgments
of
God
inflicted
upon
the
Churches
.
When
Ministers
,
and
People
begin
to
neglect
the
duties
of
worship
,
are
remisse
in
discipline
,
as
the
Church
of
Ephesus
,
Corinth
,
Laodicea
,
and
many
others
were
,
fall
from
their
first
Love
,
Purity
,
Piety
,
abate
in
devotion
,
and
the
fire
of
their
zeal
is
quenched
.
T●heir
punishments
spirituall
,
besides
,
their
temporall
are
Persecutions
from
without
,
Schism
,
and
Heresy
from
within
.
By
the
one
the
body
is
torn
asunder
,
and
by
the
other
the
members
are
poysoned
.
And
as
they
abate
in
their
duty
,
God
abates
in
the
powerfull
,
and
comfortable
Workings
of
the
Spirit
:
And
if
they
continue
in
their
sins
,
God
in
the
end
will
wholly
take
away
his
spirit
,
and
remove
the
Golden
Candlestick
;
as
He
once
threatned
the
Church
of
Ephesus
and
in
it
all
other
Churches
in
the
like
case
.
And
He
will
send
his
Word
and
Messengers
unto
another
People
,
and
will
let
out
his
Vineyard
unto
other
Husbandmen
,
which
shall
render
him
the
fruits
in
their
season
:
Thus
He
dealt
with
the
Jew
.
Many
times
God
brings
in
upon
their
Cities
,
an
their
Countries
,
where
they
professe
the
Gospel
,
but
not
Practise
it
,
Cruel
,
and
Barbarous
enemies
.
Thus
He
gave
the
Northern
,
and
Western
Churches
,
and
Nations
to
the
Goths
,
and
Vandals
,
who
like
a
mighty
deluge
overflowed
them
,
and
like
an
impetuous
stream
did
carry
all
before
them
.
This
was
the
judgment
of
the
Eastern
,
and
Southern
Christians
,
invaded
by
the
Saracens
,
and
possessed
by
them
from
beyond
Babylon
,
and
Arabia
,
unto
Barbary
,
and
Spain
;
where
they
met
the
Northern
Barbarians
.
In
these
latter
days
?
How
many
Churches
Christian
,
are
swallowed
up
by
the
Turkish
Empire
,
These
were
not
meerly
temporall
judgments
,
but
spirituall
:
Because
the
enemies
did
not
onely
invade
and
possesse
their
Countryes
,
but
in
many
places
deprive
them
of
their
Teachers
,
and
the
Gospel
;
the
glorious
light
whereof
is
mightily
darkened
,
as
in
●ormer
times
;
so
in
these
latter
dayes
by
that
Smoak
,
and
mist
of
Hell
,
the
doctrine
of
the
Alcoran
,
and
that
in
many
places
of
the
World
.
This
is
a
just
judgment
of
God
(
which
Christ
avert
from
us
)
because
they
walked
not
in
the
light
of
the
Gospel
,
when
it
so
clearly
shined
upon
them
.
And
its
one
of
the
most
feafull
punishments
of
Christians
to
be
delivered
up
to
believe
lyes
,
and
false
doctrine
in
matters
of
Salvation
.
Yet
Turks
,
and
other
Mahumetans
do
not
professe
themselves
Christians
,
as
we
in
this
Western
Corner
of
the
World
do
.
But
amongst
us
,
there
be
such
as
professe
their
faith
in
Christ
,
who
yet
are
,
in
the
just
judgment
of
God
,
delivered
up
to
superstition
,
Idolatry
,
and
most
dangerous
doctrines
,
which
have
formerly
been
,
and
now
are
,
dispersed
into
severall
Nations
.
We
read
,
That
because
men
received
not
the
Love
of
the
truth
,
that
they
might
be
saved
:
for
this
cause
God
shall
send
them
strong
delusions
,
that
they
should
believe
a
Lie
,
2
Thes.
2.
10
,
11.
Where
we
may
observe
,
1.
The
sin
,
which
is
,
Not
to
receive
the
love
of
the
truth
that
they
might
be
saved
.
2.
The
Punishment
;
God
shall
send
them
strong
delusions
,
that
they
should
believe
a
lye
:
For
when
God
doth
take
away
his
Spirit
,
from
such
as
enjoy
the
word
of
God
,
which
they
will
not
believe
and
practise
,
it
's
an
easy
thing
for
the
Devil
to
delude
the
wisest
,
and
most
learned
in
matters
of
Religion
:
and
then
there
is
no
Doctrine
so
false
,
and
absurd
,
which
man
so
deluded
will
not
believe
.
This
hath
been
confirmed
by
experience
of
former
times
,
especially
in
that
Temple
,
or
Church
,
wherein
the
Son
of
Perdition
,
shall
exalt
himself
above
all
Civil
,
and
Ecclesiasticall
powers
.
The
seat
of
this
Wicked
one
must
be
some
eminent
City
,
so
the
Scripture
tells
us
:
and
this
City
shall
be
called
Babylon
in
a
mystery
,
and
stand
built
upon
seven
hills
.
Some
say
,
that
Constantinople
which
was
called
New-Rome
,
is
so
.
Yet
that
cannot
be
it
:
Because
it
must
be
that
City
which
did
Reign
over
the
Kings
of
the
Earth
,
when
John
received
the
Revelation
from
Heaven
,
and
that
was
not
Constantinople
,
which
was
obscure
at
that
time
.
The
Character
of
this
Whore
was
,
1.
That
She
made
the
Nations
of
the
Earth
drunk
with
her
cup
of
fornication
;
And
2.
She
Her self
was
drunk
with
the
blood
of
the
Saints
,
and
the
Martyrs
of
Jesus
.
Fornication
is
Superstition
,
Image-worship
,
and
Idolatry
:
The
drinking
of
the
blood
of
the
Saints
is
the
persecution
,
and
murder
of
all
such
Christians
,
as
shall
refuse
to
acknowledge
Her
power
,
and
to
receive
Her
abominable
and
Idolatrous
worship
.
Lest
any
therefore
should
be
ignorant
what
City
this
is
;
The
spirit
informs
us
,
1.
That
it
's
a
City
which
professeth
Christ
.
2.
It
's
the
seat
of
the
Son
of
Perdition
,
arrogating
Supreme
power
not
only
in
temporals
,
but
spirituals
.
3.
It
's
Idolatrous
and
Superstitious
;
worshiping
of
Images
.
4.
It
sheds
the
blood
of
such
Christians
,
as
will
not
acknowledge
Her
power
,
and
drink
of
Her
cup
of
fornication
.
5.
It
's
a
City
that
was
built
,
and
once
stood
upon
seven
hills
.
6.
It
Reigned
over
the
Kings
of
the
Earth
,
in
the
times
of
John
the
Divine
.
7.
It
's
a
City
that
boasts
of
many
lying
signs
,
and
wonders
,
and
believes
lies
,
&
receives
false
Doctrine
.
That
this
City
,
and
the
man
of
sin
therein
should
continue
so
long
,
have
so
great
power
,
delude
so
many
Nations
,
in●atuate
them
,
seem
to
be
holy
;
profess
her self
the
Mother
of
all
Christian
Churches
;
the
Temple
of
God
infallible
,
and
that
society
out
of
which
there
is
no
salvation
:
is
a
spirituall
judgment
from
Heaven
,
and
far
greater
then
the
I●vasion
of
the
Saracens
,
and
Barbarous
Nations
;
yea
,
then
the
damned
Doctrine
of
the
Alcoran
:
For
that
in
many
things
is
grosse
,
ridiculous
,
and
absurd
;
In
this
Mysticall
Babylon
,
the
grossest
errours
put
on
the
Vizard
of
saving
,
and
infallible
truth
;
the
most
abominable
superstition
of
zealous
devotion
:
the
greatest
pride
of
deepest
humility
;
and
he
that
beareth
the
title
of
Servant
of
Servants
,
will
be
the
Lord
of
Lords
.
Besides
,
all
the
transcended
perogatives
of
this
Church
as
of
Supremacy
,
Infallibility
,
Authority
above
Scripture
,
are
maintain●d
by
the
choisest
wits
of
greatest
Schollars
.
And
their
Sophisms
are
so
effectuall
,
that
not
only
the
ignorant
sort
of
people
,
and
silly
women
,
but
persons
of
greatest
power
;
the
Princes
,
and
Potentates
of
the
Earth
,
men
of
most
excellent
parts
,
profoundest
Learning
and
Policy
,
are
enchanted
and
bewitched
by
this
great
City
.
This
is
one
of
the
greatest
trialls
of
Christians
,
and
the
Church
of
God
,
that
ever
came
upon
the
World
.
And
if
we
Seriously
consider
,
we
may
easily
understand
that
it
's
God
alone
,
who
preserves
us
in
the
truth
:
And
all
such
as
love
the
truth
,
and
endeavour
to
practise
it
,
according
to
the
plainnesse
,
and
simplicity
of
the
Gospel
,
may
expect
this
blessing
from
Heaven
,
even
in
the
midst
of
these
most
dangerous
times
.
This
is
a
fair
warning
to
us
all
,
who
enjoy
the
Scriptures
,
and
therein
the
word
of
God
,
to
take
heed
least
we
live
unprofitably
through
our
own
neglect
under
the
means
of
salvation
.
For
if
we
do
not
seriously
attend
unto
the
saving
doctrine
of
the
truth
,
and
give
all
diligence
to
practise
it
so
far
as
we
know
it
;
it
will
be
just
with
God
to
suffer
Sathan
to
delude
us
,
be
a
lying
spirit
in
the
mouths
of
our
Prophets
,
and
to
give
us
over
to
believe
lyes
,
errours
,
heresies
,
as
we
see
it
come
to
passe
with
many
amongst
us
at
this
day
.
By
the
former
sins
,
and
neglect
of
our
duty
,
we
do
not
only
lose
all
the
benefits
,
and
comforts
,
which
God
hath
promised
,
and
we
might
enjoy
in
a
well
constituted
Church
,
reformed
in
Doctrine
,
Worship
,
Discipline
,
according
to
the
word
of
God
,
but
also
make
our selves
liable
to
the
former
punishments
and
all
others
,
which
God
hath
threatned
against
us
in
his
Book
.
It
's
the
great
and
unspeakable
mercy
of
God
,
§
.
XII
which
signifies
his
tender
care
o●
our
poor
souls
,
that
he
will
make
known
unto
us
,
what
glorious
rewards
,
we
upon
obedience
to
his
Laws
may
expect
from
him
,
and
what
fearfull
punishments
will
follow
upon
our
disobedience
,
and
impenitency
.
The
Law-givers
,
and
Rulers
of
the
World
think
it
sufficient
to
publish
their
Laws
once
enacted
;
and
to
leave
every
man
to
take
notice
of
them
,
or
neglect
to
do
so
at
their
perill
.
But
our
gracious
,
and
most
mercifull
Lord
sends
his
Messengers
continually
time
after
time
,
to
teach
us
his
Laws
;
to
call
them
to
remembrance
often
,
and
by
them
to
reprove
our
sins
,
exhort
us
to
obedience
,
and
repentance
,
and
daily
to
set
life
and
death
before
us
;
So
unwilling
he
is
to
punish
,
so
willing
to
reward
:
And
the
use
we
are
to
make
of
all
the
punishments
recorded
in
Scripture
,
both
as
threatned
,
and
executed
,
we
may
learn
from
the
Apostle
:
For
what
he
saith
of
the
judgments
executed
upon
Israel
,
is
true
,
not
only
of
all
the
rest
written
in
Scripture
,
but
of
all
those
,
which
we
ourselves
both
hear
of
,
and
see
,
and
of
those
we
read
of
in
other
Histories
.
They
all
happened
unto
them
for
ensamples
;
and
they
are
written
for
our
admonition
,
upon
whom
the
ends
of
the
World
are
come
,
1
Cor.
10.
11.
God
by
them
speaks
unto
us
in
this
manner
:
Avoyd
such
sins
,
and
you
shall
escape
such
punishments
;
But
if
you
will
sin
,
as
they
did
,
ye
shall
suffer
as
they
did
.
And
we
upon
whom
the
ends
of
the
World
are
come
,
should
be
more
carefull
to
avoid
sin
;
because
as
we
have
more
examples
to
warn
us
;
So
if
we
sin
,
our
guilt
will
be
the
greater
,
and
our
punishment
the
heavier
.
And
though
these
punishments
be
a
reason
,
yet
they
are
not
the
principall
,
why
we
should
take
heed
of
disobedience
.
For
a
wicked
man
may
fear
to
sin
because
he
fears
to
suffer
.
But
such
is
the
love
of
God
,
of
goodnesse
,
justice
,
virtue
,
in
the
regenerate
,
that
they
hate
sin
,
because
it
's
so
base
and
unjust
in
it self
,
and
so
offensive
to
their
Heavenly
Father
.
CHAP.
XXI
.
Some
Rewards
tendred
by
God
,
before
the
Vniversall
Judgment
;
as
,
taking
out
Stony
Hearts
,
Writing
his
Laws
in
them
,
&c.
THe
Scriptures
many
times
speak
of
rewards
before
Punishments
:
§
.
I
especially
in
such
places
,
as
describe
the
finall
Doom
;
yet
here
I
have
changed
the
order
,
and
that
for
severall
reasons
,
and
have
first
declared
the
punishments
,
and
now
proceed
to
the
rewards
.
And
in
this
place
I
take
Reward
for
any
mercy
,
and
blessing
of
God
,
which
follows
by
Divine
ordination
,
according
to
promise
,
upon
the
performance
of
any
duty
required
by
the
Laws
of
God-Redeemer
.
And
as
the
proper
,
and
formall
object
of
punishment
is
disobedience
to
the
Law
of
Redemption
;
So
reward
looks
at
obedience
,
performed
according
to
that
Law
:
and
the
subject
immediately
capable
thereof
is
the
penitent
believer
.
Yet
no
man
by
obedience
,
faith
,
repentance
can
merit
any
thing
at
God's
hands
:
For
all
rewards
given
to
sinfull
man
,
are
merited
by
Christ
;
and
onely
upon
his
merit
,
and
Gods
promise
,
the
obedient
derive
their
right
unto
them
.
God
cannot
be
bound
to
reward
either
man
or
Angel
,
though
innocent
,
and
perfectly
obedient
,
except
by
promise
he
bind
himself
;
How
then
can
he
any
other
way
be
bound
to
sinfull
man
?
So
that
it
's
hence
Consequent
▪
that
though
man
perform
his
duty
,
yet
the
reward
is
free
.
These
rewards
are
either
Temporall
or
Spirituall
:
For
(
as
you
heard
before
)
Godlinesse
hath
the
promises
(
that
is
)
the
rewards
promised
,
of
this
life
and
that
which
is
to
come
;
whether
they
be
deliverances
or
blessings
.
We
may
understand
by
the
holy
Scriptures
that
God
did
not
onely
promise
,
but
gave
unto
his
obedient
Children
in
all
times
,
even
Temporall
rewards
,
and
not
onely
blessed
them
with
earthly
blessings
,
and
upon
their
prayers
delivered
them
out
of
afflictions
,
and
their
enemyes
hand
;
but
also
upon
their
repentance
,
either
removed
,
or
diverted
by
way
of
prevention
,
Temporal
judgments
.
And
because
these
are
many
,
and
may
be
easily
understood
by
the
promises
,
I
passe
them
by
,
forbearing
all
further
mention
of
them
in
this
place
,
either
as
they
are
proper
to
single
persons
,
or
to
Societies
.
For
so
Cityes
civil
have
their
proper
blessings
,
if
they
be
just
,
and
well
ordered
;
as
safety
,
peace
,
plenty
,
prosperity
,
victory
over
their
enemyes
,
and
help
and
comfort
from
their
confederates
,
and
allyes
.
Neither
will
I
enlarge
my
discourse
with
a
debate
,
whether
heathens
,
and
others
out
of
the
Church
,
may
not
obtaine
from
God
temporal
rewards
for
their
moral
Virtues
.
That
God
doth
blesse
them
Temporally
for
their
justice
,
and
other
deeds
virtuous
in
that
low
degree
,
is
evident
.
Neither
will
I
enquire
how
far
,
Ahab
,
and
other
unregenerate
persons
,
by
their
humiliations
,
and
repentance
,
such
as
they
are
,
may
prevail
with
God
to
avert
,
or
put
off
judgments
.
It
's
very
certain
,
he
is
mightily
inclined
to
mercy
,
and
will
encourage
the
lest
degree
of
goodnesse
in
any
Person
.
He
prevents
us
with
many
blessings
,
and
doth
many
things
even
to
the
great
sinners
,
which
he
was
in
no
wise
bound
unto
:
He
is
willing
that
sinfull
man
should
love
him
,
and
live
:
for
he
takes
no
p●easur●
in
our
ruine
and
misery
,
for
that
's
his
strange
work
,
and
not
so
suitable
to
his
gracious
disposition
.
Rewards
spirituall
are
the
principall
,
§
.
II
and
to
these
I
proceed
,
whether
they
be
proper
to
single
persons
or
societies
,
and
Churches
.
There
be
some
indeed
which
a
society
as
such
may
enjoy
,
for
a
society
doth
add
unto
our
happinesse
,
both
on
earth
,
and
in
heaven
.
If
a
Church
as
a
Church
shall
be
obedient
,
her
reward
no
doubt
will
be
Gods
speciall
protection
,
the
continuance
of
the
meanes
of
conversion
,
and
confirmation
,
plenteous
store
of
the
gifts
of
the
Spirit
,
and
other
speciall
favours
.
To
know
these
,
we
must
consider
the
promises
God
hath
made
to
the
Church
,
as
a
Church
,
and
especially
a
Church
obedient
:
The
principall
whereof
may
be
observed
in
his
promises
to
the
seven
Churches
of
Asia
.
For
there
is
hardly
any
Church
,
that
is
not
fearfully
degenerate
,
but
may
be
found
in
the
same
condition
,
and
case
with
some
of
them
.
Yet
because
most
of
the
rewards
there
promised
are
such
as
single
persons
regenerate
may
enjoy
,
I
therefore
single
out
some
of
the
principall
of
them
.
Before
I
can
enter
upon
particulars
,
§
.
III
because
it
's
properly
a
reward
that
follows
upon
duty
performed
,
I
must
shew
what
is
necessarily
required
,
and
to
be
presupposed
before
the
performance
of
any
spirituall
duty
.
For
there
is
some
mercy
wherein
God
must
of
necessity
prevent
us
before
we
can
serve
and
obey
him
,
so
as
to
be
capable
of
a
spirituall
reward
.
God
made
men
,
and
so
Angels
at
the
first
righteous
and
holy
,
before
they
could
do
any
acts
of
righteousnesse
.
And
when
God
at
the
first
promised
Christ
,
and
commanded
men
to
repent
,
and
believe
in
him
,
in
that
very
promise
was
included
a
promise
of
the
meanes
of
conversion
,
without
which
man
could
never
have
believed
,
so
as
to
have
benefit
by
Christ
.
It
's
true
,
that
man
by
a
demerit
antecedent
may
lose
these
,
as
the
first
Apostate
Gentiles
,
and
afterwards
the
unbelieving
Jew
caused
God
to
take
these
from
them
:
But
no
man
by
any
duty
,
prayer
,
or
such
meanes
can
merit
them
,
no
nor
obtaine
them
.
For
God
in
these
mercyes
must
preven●
man
,
because
without
them
it
's
not
possible
for
any
,
especially
such
as
have
wholly
lost
them
to
perform
any
spirituall
duty
;
in
this
case
God
must
needs
say
,
I
am
●ought
of
them
that
asked
not
for
me
,
and
am
found
of
them
that
sought
me
not
,
Esay
.
65.
1.
For
no
man
by
the
light
of
nature
,
especially
so
much
darkned
in
man
,
doth
ask
for
God
,
or
seek
him
first
.
God
must
first
seek
us
before
we
can
seek
him
.
As
God
loved
us
first
,
and
gave
Christ
for
us
when
we
thought
of
no
such
thing
;
so
he
calls
us
first
,
before
we
can
do
so
much
as
call
upon
him
for
spirituall
mercyes
.
And
it
was
a
great
mistake
in
Pelagius
to
think
that
if
man
did
any
good
,
though
but
by
the
power
of
nature
,
God
was
bound
to
reward
him
,
and
that
necessarily
:
For
this
was
his
great
errour
(
as
some
tell
us
)
:
So
it
's
no
lesse
an
errour
to
assert
that
there
can
be
in
any
man
(
meritum
ex
congruo
)
to
deserve
the
first
spirituall
rewards
.
The
one
takes
away
grace
,
and
the
freenesse
of
Gods
spiritual
mercyes
;
the
other
,
preventing-grace
.
Such
men
as
these
little
know
themselves
,
and
their
condition
by
nature
.
These
meanes
of
conversion
are
the
Word
,
and
the
Spirit
:
The
word
must
inform
,
the
spirit
must
reform
us
:
For
we
are
both
blind
&
impotent
.
We
have
no
spirituall
knowledge
of
Jesus
Christ
by
nature
;
no
active
power
to
do
so
much
as
effectually
desire
him
.
The
word
alone
is
not
sufficient
without
the
spirit
;
the
spirit
without
the
word
will
not
ordinarily
do
any
thing
.
The
word
concerning
mans
●in
,
Gods
love
,
Christs
redemption
,
mans
duty
,
as
it
is
an
outward
revelation
,
written
or
spoken
,
cannot
penetrate
the
heart
of
man
.
Something
it
may
teach
and
something
it
may
move
,
and
work
upon
a
man
,
that
attends
unto
it
,
and
by
naturall
reason
considers
it
.
But
this
is
nothing
to
purpose
.
Whether
God
concurs
with
any
measure
of
his
preparing
Spirit
,
with
the
first
publishing
,
or
making
known
his
word
by
man
to
naturall
man
,
is
hard
to
determine
.
He
may
do
so
if
he
please
:
and
there
can
be
no
doubt
thereof
.
Yet
if
he
do
,
I
think
its
a
speciall
,
if
not
an
extraordinary
gratuity
.
But
this
is
certain
that
man
is
bound
to
this
duty
of
hearing
,
and
attention
to
the
word
first
spoken
unto
him
.
And
besides
if
any
man
will
neglect
this
duty
at
the
first
,
or
to
do
any
thing
in
this
kind
,
which
by
nature
he
can
do
,
God
may
justly
both
deny
the
Spirit
,
and
also
take
away
his
word
for
ever
from
such
a
person
.
To
alledge
in
this
point
that
of
our
Saviour
;
To
him
that
hath
it
shall
be
given
;
that
is
to
him
that
useth
that
power
,
which
he
hath
,
God
will
give
him
more
,
and
reward
him
,
is
to
little
purpose
:
For
our
Blessed
Saviour
is
not
to
be
understood
of
that
power
,
which
man
hath
by
nature
;
but
of
some
stock
,
or
talent
of
grace
,
which
He
his
Lord
and
Master
had
given
him
.
And
suppose
it
were
true
,
that
to
him
that
doth
(
Quod
in
se
est
)
)
what
he
can
do
,
more
shall
be
given
him
;
Yet
1.
No
man
doth
what
he
can
do
by
nature
.
2.
Nor
can
do
any
thing
in
spirituals
without
grace
.
3.
Though
he
should
ever
answer
man
in
this
kind
,
Where
do
we
find
that
he
hath
bound
himself
by
promise
so
to
do
.
Men
may
talk
at
randome
this
,
and
that
;
yet
the
Crosse
of
Christ
was
such
a
doctrin
,
as
neither
Jew
nor
Gentile
could
by
nature
digest
:
It
was
to
the
one
a
Stumbling
block
,
and
to
the
other
foolishnesse
,
though
some
of
them
might
be
of
exquisite
and
highly
improved
naturall
parts
.
This
doctrin
is
Gods
Wisdome
in
a
mystery
,
and
so
hidden
,
that
it
poseth
the
great
wits
,
and
profoundest
learning
of
the
World
;
and
if
Paul
himself
had
not
preached
it
in
demonstration
of
the
Spirit
,
and
power
,
it
had
taken
little
effect
.
It
's
far
above
nature
.
God
must
give
man
so
much
of
his
Spirit
,
as
he
may
see
the
want
of
the
Spirit
,
before
he
can
pray
for
the
Spirit
so
as
to
obtaine
it
for
conversion
,
and
consolation
.
The
first
duty
that
man
being
instructed
by
the
word
can
perform
,
§
.
IV
is
,
Hearing
the
Word
.
Yet
there
be
many
kinds
of
hearing
,
and
many
degrees
thereof
:
neither
is
any
kind
of
hearing
such
as
upon
which
faith
doth
follow
.
For
when
the
Apostle
saith
,
That
faith
is
by
hearing
,
he
intends
some
special
hearing
,
which
requires
a
due
preparation
,
of
the
heart
●ntecedent
.
For
when
a
regenerate
person
heares
the
Word
with
an
unprepared
heart
,
he
shall
find
little
effect
:
neither
can
man
hope
for
a
benefit
by
the
Word
,
when
he
doth
not
hear
it
in
due
manner
.
A
man
may
heare
the
Word
with
attention
,
and
he
may
hear
the
Word
without
attention
.
He
may
heare
,
and
forget
;
heare
and
remember
it
.
He
may
heare
,
and
consider
,
with
application
of
it
to
himself
;
He
may
heare
,
and
neither
seriously
consider
it
,
nor
rightly
apply
it
.
He
may
heare
for
knowledge
,
or
some
other
end
onely
;
He
may
hear
for
practise
,
and
reall
practise
.
He
may
hear
it
as
the
Word
of
God
,
or
not
as
the
Word
of
God
,
but
of
man
.
He
may
heare
it
so
as
to
obey
the
commands
,
and
to
do
the
dutyes
commanded
,
to
avoid
the
sins
prohibited
,
to
trust
in
the
mercyes
promised
,
to
fear
the
punishments
threatned
,
He
may
hear
it
as
casting
away
all
filthinesse
,
and
superfluity
of
naughtinesse
,
and
with
a
meek
heart
;
and
he
may
hear
it
another
way
.
Though
notwithstanding
the
Word
may
be
heard
many
and
severall
wayes
;
yet
these
things
are
certain
,
1.
That
a
man
is
to
hear
the
Word
of
God
according
to
the
best
power
naturall
God
hath
given
him
,
and
to
proceed
so
far
as
a
naturall
Morall
Heathen
may
do
.
2.
Whether
there
be
any
promise
of
further
grace
to
be
given
upon
this
performance
or
no
;
yet
if
he
neglect
to
do
what
he
can
in
this
particular
,
its
just
with
God
to
deny
any
further
grace
,
then
that
which
hath
been
granted
,
the
teaching
of
the
Word
.
3.
That
the
Word
of
God
ought
to
be
heard
as
the
Word
of
God
.
4.
That
it
's
never
heard
as
the
Word
of
God
,
so
as
to
assent
to
the
truth
,
and
consent
to
the
practise
of
it
effectually
,
without
the
power
of
the
Spirit
going
along
with
it
,
and
carrying
it
close
to
the
heart
.
5.
One
effect
,
if
not
the
first
,
which
by
the
Word
,
God
works
upon
the
heart
of
him
that
useth
the
meanes
of
conversion
aright
,
is
,
to
make
the
heart
sensible
.
For
by
nature
it
's
senslesse
,
stupid
,
stony
.
And
this
is
one
promise
of
God
to
put
a
new
Spirit
within
us
,
and
to
take
away
the
stony
heart
out
of
our
flesh
,
and
give
us
an
heart
of
flesh
,
Ezek.
36.
26.
This
is
not
to
give
us
a
new
soul
;
but
a
new
quality
,
another
disposition
of
the
Soul
,
different
from
that
which
we
have
by
nature
.
And
even
in
this
work
as
he
maketh
use
of
our
senses
,
so
he
doth
of
our
naturall
reason
,
and
wit
.
He
,
by
illumination
,
and
inspiration
,
takes
away
the
blindnesse
of
the
understanding
,
which
naturally
cannot
judge
of
spirituall
things
,
as
spirituall
represented
by
the
Word
;
and
the
stupidity
of
the
Will
,
which
doth
not
,
cannot
,
rellish
,
affect
,
heavenly
and
spirituall
things
,
so
as
to
be
moved
by
them
effectually
.
Because
the
word
finds
the
heart
of
man
under
the
guilt
and
dominion
of
sin
,
§
.
V
and
his
corrupt
lusts
,
therefore
one
of
the
first
things
man
is
made
sensible
of
,
is
,
his
sinfull
and
miserable
condition
.
Upon
this
the
heart
begins
to
bleed
,
grieve
,
smart
,
as
being
deeply
and
mortally
wounded
.
And
it
may
be
God
doth
not
at
the
first
represent
unto
man
all
his
sin
,
but
it
may
be
one
,
and
the
same
principall
,
or
more
predominant
,
or
some
other
;
nor
discover
all
the
punishments
due
,
but
some
few
,
or
one
,
especially
the
eternall
.
This
may
be
called
that
part
of
judgment
which
we
tearme
to
be
Conviction
upon
Summons
,
and
a
charge
,
and
the
same
confessed
.
For
when
God
hath
thus
made
the
heart
of
man
sensible
,
he
is
convinced
,
confesseth
,
accuseth
,
and
condemneth
himself
.
And
though
at
the
first
the
work
begins
with
the
apprehension
and
sense
of
one
sin
,
yet
afterwards
he
begins
to
see
his
sins
to
be
many
and
heinous
,
and
so
his
condition
to
be
very
miserable
.
And
in
this
case
a
man
may
continue
a
longer
,
or
a
shorter
time
as
it
shall
please
God
:
and
this
his
sad
condition
is
sometimes
made
more
sad
by
outward
afflictions
,
or
inward
terrours
,
or
both
:
and
all
this
while
the
sinfull
wretch
is
in
danger
of
dispair
,
if
God
prevent
it
not
by
restraining
Satans
rage
,
who
then
will
be
very
busie
.
Yet
God
gives
man
no
occasion
to
cast
away
all
hope
;
because
he
doth
not
at
the
first
represent
sin
as
unpardonable
,
but
pardonable
,
nor
the
punishment
as
unavoydable
,
but
avoydable
.
Some
say
this
is
done
by
the
Law
,
and
they
meane
the
morall
Law
,
discovering
unto
man
his
sin
by
the
precept
,
and
his
misery
by
the
commination
:
But
1.
God
doth
not
use
onely
the
morall
law
,
but
all
other
laws
,
or
any
law
in
force
,
and
he
maketh
use
of
the
History
of
the
first
sin
,
and
●all
of
man
,
nay
of
the
sufferings
,
and
death
of
Christ
,
of
his
judgments
executed
upon
others
.
2.
No
man
ought
to
preach
the
law
of
works
unto
sinfull
man
as
in
force
:
for
that
makes
sin
unpardonable
,
and
is
the
high
way
to
cause
dispaire
.
He
indeed
that
will
onely
threaten
death
,
and
punishments
according
to
the
Law
of
works
,
and
silence
,
and
conceale
the
promise
of
the
Gospel
is
a
Legal-Preacher
indeed
,
and
can
be
no
faithfull
Servant
unto
Christ
in
this
work
.
3.
It
's
not
the
Law
,
nor
any
other
Doctrin
preached
by
man
,
which
can
break
his
stony
heart
,
without
the
Spirit
and
power
of
the
Gospel
.
That
Doctrin
which
,
used
by
God
in
this
work
is
most
effectuall
,
is
,
the
Doctrin
of
Christ
Jesus
crucified
for
our
sins
,
and
it
must
be
the
law
of
the
Spirit
of
life
,
that
must
free
us
from
the
Law
of
sin
,
and
death
.
In
this
sad
condition
,
§
.
VI
whilst
man
continues
guilty
,
and
convicted
by
his
own
conscience
,
at
the
bar
of
divine
Justice
,
he
will
begin
to
cast
about
,
and
look
on
every
side
to
see
whether
there
be
any
help
,
deliverance
,
and
hope
of
escape
:
and
he
finds
nothing
in
himself
,
nothing
in
any
Creature
,
no
not
in
Angels
to
help
him
,
and
so
despairs
of
any
comfort
in
any
thing
excepting
Christ
,
and
so
casts
away
all
confidence
in
any
other
things
:
and
with
the
Jews
,
pricked
in
their
hearts
,
cryes
out
Men
,
and
Brethren
what
shall
we
do
?
Acts
2.
37.
And
with
the
Jaylour
,
Sirs
,
what
shall
I
do
to
be
saved
?
Act.
16.
30.
To
this
question
made
in
the
anguish
and
bitternesse
of
Spirit
,
the
answer
is
,
Repent
,
and
be
baptized
in
the
name
of
Jesus
Christ
for
the
Remission
of
sins
,
and
ye
shall
receive
the
Holy-Ghost
,
Act.
2.
38.
And
,
Believe
on
the
Lord
Jesus
Christ
,
and
thou
shalt
be
saved
,
Act.
16.
31
,
This
implyes
,
1.
That
the
Sinner
is
Savable
,
and
remission
possible
.
2.
That
Remission
,
and
Salvation
is
onely
by
Jesus
Christ
.
3.
That
the
meanes
to
obtaine
both
by
Christ
,
is
,
repentance
and
faith
.
Upon
this
follows
an
appeal
from
the
Throne
of
Justice
,
to
the
Throne
of
Grace
,
and
mercy
:
Christ
is
pleaded
;
the
guilty
person
offers
the
sacrifice
of
a
broken
heart
,
and
bruised
Spirit
to
the
supreme
Judge
,
and
earnest
suit
is
made
,
not
onely
for
pardon
of
sin
past
,
but
for
power
against
sin
for
the
time
to
come
.
And
though
man
desires
and
endeavours
to
repent
,
and
beleive
,
and
quiet
his
mind
in
Christ's
merits
,
and
Gods
promises
,
yet
he
cannot
do
these
things
to
purpose
,
nor
any
man
in
the
world
can
give
him
effectuall
comfort
by
the
application
of
the
promises
,
till
God
put
his
laws
in
his
mind
,
and
write
them
in
his
heart
by
his
Divine
Spirit
.
Thus
to
do
is
a
work
of
the
Divine
Spirit
,
who
alone
can
write
immed●ately
,
and
imprint
the
Divine
precepts
,
and
promises
of
the
Gospel
upon
the
heart
of
man
;
and
so
give
him
a
divine
power
to
repent
,
to
believe
,
to
understand
,
to
do
the
Laws
of
God
,
and
apply
his
promises
.
The
word
now
is
no
longer
onely
in
books
,
or
in
mens
mouths
,
or
in
their
eares
,
but
also
in
the
heart
.
Yet
it
's
here
to
be
noted
.
1.
That
this
great
promise
of
the
Gospel
is
not
absolute
,
as
though
God
pre-required
no
duty
to
be
performed
by
man
.
2.
That
he
doth
not
this
work
without
the
word
both
taught
,
heard
,
and
learned
.
3.
That
this
Law
is
not
fully
and
perfectly
written
in
any
mans
heart
,
in
this
life
.
4.
That
therefore
the
most
illuminated
,
and
sanctified
man
in
this
life
hath
need
of
the
written
Word
.
This
is
not
any
precept
,
or
promise
of
the
Law
:
it
's
a
performance
of
a
promise
upon
some
precepts
performed
,
and
so
an
act
of
judgment
,
and
the
same
not
a
bare
sentence
pronounced
out
of
man
,
but
executed
in
the
soul
of
man
;
and
not
a
punishment
,
but
a
blessed
reward
.
Upon
this
follows
another
performance
,
§
.
VII
and
that
is
repentance
and
belief
,
and
the
same
of
a
far
higher
degree
then
can
be
performed
by
any
strength
natural
,
and
moral
:
They
are
divine
and
supernaturall
,
not
performed
by
any
acquired
power
,
but
by
a
strength
from
Heaven
.
For
in
writing
these
divine
precepts
in
the
heart
of
man
,
God
himself
so
immediately
speaks
to
man
,
that
he
receives
the
Word
of
God
,
as
the
Word
of
God
indeed
,
is
taught
of
God
,
drawn
to
Christ
,
and
comes
unto
him
,
never
to
depart
from
him
again
.
I
will
not
deny
but
there
may
be
some
supernaturall
illumination
,
and
alteration
in
the
heart
of
man
,
and
some
comforts
thereupon
in
an
heart
not
fully
humbled
.
But
for
God
so
to
write
his
laws
in
our
hearts
,
as
to
cause
us
to
walk
in
his
statutes
,
and
keep
his
judgments
to
do
them
,
and
that
sincerely
,
and
constantly
,
Ezek.
36.
27.
is
a
far
higher
degree
of
grace
in
Christ
,
and
the
duty
performed
thereupon
is
far
more
perfect
,
and
excellent
.
In
this
repentance
and
faith
there
are
severall
branches
.
The
1.
Is
a
sincere
and
totall
submission
unto
Christ
alone
,
as
our
onely
Saviour
,
and
to
God
as
our
onely
Lord
,
and
Redeemer
by
him
,
and
so
we
take
him
to
be
our
God
.
The
2.
Is
totall
reliance
upon
God
as
our
Redeemer
in
Christ
Jesus
dying
;
and
rising
again
for
us
.
3.
An
engagement
with
the
whole
heart
,
unto
the
obedience
of
his
commands
,
and
to
be
his
people
,
his
loyall
,
and
obedient
subjects
.
And
because
this
duty
is
a
return
unto
our
God
formerly
forsaken
by
us
,
therefore
it
's
called
Repentance
:
And
because
it
's
not
onely
a
belief
of
his
truth
,
but
a
reliance
upon
his
promises
,
it
s
called
Faith
.
By
this
we
turn
from
darknesse
to
light
,
and
from
the
power
of
Satan
unto
God
.
The
reward
that
follows
upon
this
,
is
that
God
will
be
to
us
a
God
,
and
we
shall
be
to
Him
a
people
;
Heb.
8.
10.
This
is
our
admission
of
us
as
subjects
of
his
Kingdome
,
wherein
as
we
must
perform
dutyes
,
so
we
shall
enjoy
priviledges
.
This
makes
us
one
with
Christ
,
ingrafts
us
unto
him
,
so
as
we
become
his
living
members
,
and
derive
from
God
by
him
all
grace
,
and
peace
,
and
saving
blessings
.
But
of
this
there
are
degrees
.
-
1.
We
have
Christ
as
our
Saviour
,
and
Redeemer
.
-
2.
A
right
unto
the
mercyes
merited
by
him
,
and
promised
by
God
in
him
.
-
3.
Some
degree
of
possession
and
enjoyment
of
them
.
-
4.
In
the
end
a
full
communion
with
God
the
Father
,
and
Jesus
Christ
his
Son
,
so
that
our
joy
is
made
full
.
Before
I
proceed
to
the
next
benefit
or
reward
,
something
must
be
observed
,
both
concerning
this
duty
,
and
this
reward
.
1.
The
repentance
,
faith
,
and
submission
unto
God
Redeemer
in
Christ
is
in
consistent
with
the
habituall
dominion
of
any
sin
.
2.
Though
it
be
such
,
and
therefore
sincere
,
yet
it
's
not
perfect
,
but
admits
of
degrees
,
and
must
encrease
untill
we
come
to
perfection
.
3.
They
do
not
look
at
any
particular
promise
of
God
,
or
office
of
Christ
,
or
benefit
merited
by
Christ
,
but
at
God
Redeemer
in
generall
,
as
the
fountain
of
eternall
life
,
and
all
benefits
conducing
thereunto
,
and
at
all
the
offices
of
Christ
,
and
all
the
merits
of
Christ
,
even
at
whole
Christ
,
as
by
whom
God
will
give
us
this
eternall
full
salvation
.
4.
Yet
they
virtually
include
,
and
are
the
root
of
all
particular
acts
to
be
terminated
upon
particular
promises
,
offices
,
merits
.
Concerning
the
reward
.
-
1.
The
estate
of
such
as
have
received
,
it
is
inconsistent
with
the
estate
of
such
,
as
are
under
the
dominion
of
sin
,
and
liable
to
the
condemnation
unto
eternall
death
.
-
2.
As
the
duty
,
so
the
reward
is
imperfect
at
the
first
.
-
3.
It
's
no
particular
reward
,
as
of
justification
,
or
reconciliation
,
or
adoption
,
or
the
rest
formally
,
actually
,
and
particularly
considered
,
but
virtually
all
.
For
we
have
God
to
be
our
God
,
whole
Christ
to
be
our
Saviour
,
and
be
in
Christ
,
Christ
is
in
us
by
his
Spirit
.
And
whereas
formerly
the
Spirit
was
in
us
to
prepare
us
,
now
he
as
the
Spirit
of
Christ
our
head
,
is
in
us
to
abide
,
and
constantly
to
sanctifie
and
comfort
,
and
seale
us
to
the
day
of
Redemption
.
And
the
first
reward
upon
this
faith
,
having
received
Christ
,
and
God
received
him
as
a
member
of
Christ
,
is
Justification
,
a
reward
,
The
great
reward
.
CHAP.
XXII
.
Of
Justification
by
Faith
in
Christ
.
Justification
is
a
reward
of
God
Redeemer
,
whereby
he
justifieth
a
sinner
believing
in
Christ
,
§
.
I
as
having
by
his
blood
satisfied
Gods
justice
,
merited
remission
,
and
making
intercession
in
Heaven
,
according
to
promise
;
or
as
being
the
propitiation
for
sin
by
his
blood
,
and
pleading
this
propitiation
before
his
Father's
Tribunall
in
Heaven
.
In
which
words
,
we
must
conder
,
-
1.
The
Judge
.
-
2.
The
party
judged
.
-
3.
The
judicial
Act
,
or
the
reward
actively
considered
.
1.
The
Judge
is
God
,
but
1.
Not
largely
as
Judge
of
men
and
Angels
,
but
as
Judge
of
men
.
2.
Not
as
Creatour
,
and
Judge
by
the
Law
of
Creation
,
and
of
works
,
but
by
the
Law
of
Redemption
,
and
grace
.
3.
Not
as
merely
just
though
just
,
but
as
mercifull
.
4.
Not
as
mercifull
in
generall
,
and
(
ex
nuda
voluntate
)
without
any
respect
had
to
satisfaction
,
but
as
propitiated
by
the
blood
of
Christ
,
and
having
accepted
the
propiation
made
by
his
blood
.
5.
Not
meerely
as
propitiated
by
his
blood
,
but
as
moved
by
his
intercession
,
which
he
makes
as
our
Advocate
in
Heaven
,
not
onely
pleading
the
propitiation
made
and
accepted
,
but
the
repentance
,
and
faith
of
the
sinner
,
and
the
promise
of
him
the
Judge
,
before
whom
he
pleads
.
6.
The
Scriptur●s
,
in
this
judiciall
processe
,
consider
God
as
a
Judge
,
and
Christ
as
an
Advocate
:
as
may
appear
,
Rom.
8.
33
,
34.
Heb.
7.
25.
&
9.
24.
1
Joh.
2.
1
,
2.
In
which
places
Christ
is
made
the
propitiatour
,
and
intercesso●r
,
or
advocate
.
7.
Though
God
by
Christ
as
King
may
passe
this
judgment
,
yet
he
must
,
before
that
act
be
passed
by
Christ
,
look
upon
Christ
as
propitiatour
and
intercessour
as
a
priest
;
and
●uch
he
must
be
before
he
can
be
a
Judge
,
and
so
looked
upon
,
not
onely
by
God
the
Judge
justifying
,
but
the
sinner
to
be
justified
,
before
this
Judge
proceed
to
passe
and
execute
the
judgment
by
his
Son
as
King
.
For
man
must
first
be
justificable
by
Christ
a
Priest
,
before
he
can
be
justifyed
by
Christ
a
King
.
The
generall
nature
of
justification
is
a
reward
.
It
's
a
reward
merited
by
Christ
,
as
Priest
,
and
Mediatour
,
promised
by
God
Redeemer
,
as
a
Law-giver
,
and
rendred
by
him
as
Judge
upon
a
duty
performed
,
by
the
Sinner
to
be
justified
:
and
this
doth
difference
it
from
the
retributions
of
punishment
,
according
to
the
Laws
of
Redemption
violated
.
The
party
judged
,
§
.
II
and
justified
,
is
1.
Man
.
2.
Man
a
Sinner
.
3.
Man
a
Sinner
believing
.
4.
Believing
in
Christ
,
as
propitiatour
,
and
intercessour
:
Propitiatour
by
his
blood
shed
,
and
offered
unto
God
:
Intercessour
by
his
blood
being
shed
,
offered
,
and
accepted
,
as
pleaded
.
1.
The
subject
of
this
act
,
and
the
materiall
immediate
cause
of
this
act
is
Man
:
For
it
's
not
a
judgment
passed
upon
Angels
good
,
or
bad
.
2.
Man
is
here
considered
,
not
as
innocent
,
as
he
was
first
Created
,
but
as
a
Sinner
,
and
disobedient
,
and
so
guilty
.
For
it
is
God
that
justifieth
the
ungodly
,
that
is
sinners
,
and
guilty
persons
,
Rom.
4
,
5.
Therefore
the
Apostle
,
making
way
for
his
Doctrin
of
Justification
,
proves
Jew
and
Gentile
(
that
is
all
men
)
under
sin
,
Rom.
3.
9.
and
that
all
the
world
was
guilty
before
God
,
(
that
is
Gods
tribunal
)
verse
19.
and
again
affirms
that
all
have
sinned
,
verse
23.
For
death
passed
over
all
men
,
because
all
have
sinned
in
one
man
.
Rom.
5.
12.
For
he
that
hath
the
least
sin
,
is
guilty
of
the
first
sin
of
the
first
man
,
and
lyes
under
the
penalty
thereof
,
till
he
be
delivered
.
For
by
the
offence
of
one
,
many
were
dead
;
and
,
by
the
offence
of
one
,
judgment
came
upon
all
men
to
condemnation
,
verse
15
,
16
,
17.
For
there
can
be
but
two
wayes
whereby
men
or
Angels
can
be
justifiable
before
God
the
universall
,
and
supreme
most
just
Judge
:
and
that
is
either
by
their
own
righteousnesses
,
and
perfect
obedience
;
or
by
the
mercy
of
this
eternall
Judge
propitiated
,
pardoning
their
disobedience
upon
a
certain
condition
.
By
the
former
way
the
Blessed
Angels
were
,
but
man
cannot
be
,
justifiable
,
or
justified
.
3.
It
's
man
as
a
Believer
:
For
though
every
man
that
's
justifiable
,
and
justified
,
is
a
sinner
,
and
may
be
so
considered
(
specificative
)
as
the
School-men
speak
;
yet
as
a
sinner
(
for
maliter
,
et
reduplicative
)
he
cannot
be
justifiable
:
For
then
every
sinner
should
be
justified
.
Therefore
it
is
so
often
said
,
that
man
a
sinner
is
justified
by
Faith
.
4.
To
be
a
Believer
,
so
as
to
be
justifiable
,
presupposeth
Christ
,
-
1.
As
Propitiatour
,
and
Intercessour
.
-
2.
Faith
in
him
as
such
.
It
1.
Presupposeth
Christ
;
who
Christ
is
,
what
his
person
,
natures
,
with
the
union
,
and
distinction
of
them
,
and
his
offices
be
;
Who
sent
him
,
and
upon
what
inward
motive
,
and
to
what
end
he
was
sent
,
what
his
work
was
,
what
the
immediate
effects
,
and
the
mediate
of
the
redemption
applied
were
,
you
have
heard
before
:
and
all
these
things
must
be
understood
,
believed
,
and
remembred
.
But
the
principall
thing
here
to
be
considered
,
is
,
how
Christ
made
God
propitious
,
and
placable
:
and
how
he
procures
actuall
remission
.
That
which
made
God
propitious
and
mercifull
to
sinfull
man
,
was
,
his
great
Sacrifice
:
That
which
obtaines
actuall
remission
,
is
,
his
intercession
.
Both
these
are
proper
acts
of
him
as
Priest
,
and
Mediatour
.
For
mediatour
and
Priest
,
the
Apostle
takes
to
be
the
same
,
as
if
you
consider
,
you
may
observe
,
Heb.
7.
25.
&
8.
6.
&
9.
15.
He
may
be
called
a
Mediatour
,
Nuntius
inter
Deum
&
hominem
;
A
messenger
between
God
and
Man
,
as
Moses
was
between
the
Lord
and
Israel
,
as
a
third
person
really
and
essentially
distinct
from
both
,
Gal.
3.
19.
So
Christ
never
was
:
Or
,
he
may
be
a
Mediatour
participating
in
nature
with
both
,
being
God
with
God
,
and
Man
with
Man
.
But
though
it
's
true
that
Christ
may
be
called
Mediatour
in
these
two
respects
;
yet
where
doth
the
Scripture
call
him
so
,
in
either
way
?
The
man
Christ
Jesus
is
the
one
mediatour
between
God
and
Man
,
as
giving
himself
a
ransome
for
all
;
that
is
as
a
Priest
,
1
Tim.
2.
5
,
6.
That
,
He
as
Priest
,
is
the
propitiation
for
our
sins
,
through
his
blood
,
is
expresse
Scripture
,
Rom.
3.
25.
For
by
his
own
blood
entring
once
into
the
holy
place
,
he
obtained
eternal
Redemption
,
or
Remission
for
ever
,
Heb.
9.
12.
For
as
the
High
Priest
in
the
Sacrifice
of
the
great
and
generall
expiation
,
when
the
Sacrifice
was
slain
,
enters
with
the
blood
thereof
into
the
holiest
place
,
and
presents
,
and
sprinkles
it
before
the
throne
of
God
,
and
then
comes
out
again
:
So
Christ
having
suffered
;
and
shed
his
blood
,
being
slain
,
presently
enters
into
the
Holy
place
of
Heaven
,
and
presents
his
soul
,
as
separated
from
his
body
,
and
so
himself
as
having
suffered
;
and
so
the
propitiation
,
and
the
eternal
expiation
was
made
.
And
to
signifie
this
instantly
,
the
Vail
of
the
Earthly
Sanctuary
was
rent
from
top
to
bottome
,
that
men
might
know
that
the
great
High
Priest
was
entred
the
eternall
Sacrary
of
Heaven
,
to
appear
before
the
Tribunall
of
the
great
Judge
.
This
Sacrifice
was
truly
propitiatory
,
and
by
the
eternall
spirit
being
offered
without
spot
to
God
;
had
power
to
purge
the
conscience
from
dead
works
,
to
serve
the
living
God
in
the
Heavenly
Temple
,
to
confirme
the
everlasting
Covenant
,
to
consecrate
the
Sanctified
for
ever
,
Heb.
9.
14
,
15.
&
10.
14.
And
He
that
knew
no
sin
▪
was
made
sin
,
that
is
,
a
Sacrifice
for
sin
,
for
us
,
that
we
might
be
the
righteousnesse
of
God
through
him
,
2
Cor.
5.
●1
.
He
knew
no
sin
;
for
he
was
holy
,
and
without
sin
in
his
Conception
,
Birth
,
Life
,
Death
;
And
perfectly
obeyed
all
the
Commandements
of
God
.
Otherwise
he
could
not
have
offered
himself
without
spot
,
Heb.
9.
14.
Nor
have
been
an
offering
and
sacrifice
to
God
,
for
a
sweet
smelling
Savour
,
as
he
was
,
Ephes.
5.
2.
Without
this
purity
,
this
sacrifice
could
have
had
no
expiatory
,
and
redemptory
power
;
So
that
we
might
be
Redeemed
from
our
vain
conversation
with
his
blood
,
as
of
a
Lamb
without
blemish
,
and
without
spot
,
1
Pet.
1.
19.
And
as
without
this
spotlesse
purity
,
He
could
not
have
offered
this
spotlesse
Sacrifice
;
so
though
He
was
pure
,
yet
without
this
sacrifice
and
death
,
He
could
not
have
bin
a
propitiation
for
sinfull
man
.
So
that
purity
,
and
death
must
both
concur
to
satisfie
Gods
justice
,
and
make
sin
pardonable
.
Yet
sinne
can
never
be
actually
pardoned
,
nor
immediately
pardonable
to
any
particular
person
,
except
this
propitiation
is
made
,
and
accepted
,
be
pleaded
in
Heaven
by
him
that
was
consecrated
by
Death
,
constituted
upon
the
Resurrection
,
and
confirmed
upon
his
Assension
;
to
be
the
High
Universal
,
and
Eternall
Priest
in
Heaven
after
the
order
of
Melchizedeck
.
For
if
we
have
sinned
(
as
who
hath
not
)
we
must
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
who
is
the
propitiation
for
ours
sins
,
&c.
1
John
2.
1
,
2.
This
Christ
and
Son
of
God
is
King
,
and
Prophet
;
yet
neither
as
King
,
or
Prophet
,
doth
He
either
make
propitiation
,
or
intercession
,
but
only
as
a
Priest
;
and
after
His
first
service
of
sacrifice
was
finished
,
and
He
made
immortall
,
and
set
at
His
Fathers
right
hand
,
He
begins
this
second
service
of
His
Priest-hood
,
and
shall
continue
it
till
all
His
Saints
be
fully
justified
for
ever
:
And
oh
!
How
happy
are
they
that
have
Him
Advocate
in
the
Heavenly
Court
?
Though
Christ
hath
done
all
things
,
§
.
III
to
make
sin
pardonable
,
and
is
ever
ready
to
procure
actuall
pardon
;
this
yet
is
not
sufficient
,
except
the
sinner
to
be
pardoned
doth
believe
in
him
,
both
as
propitiating
,
and
pleading
his
propitiation
.
And
here
it
's
to
be
noted
,
that
He
makes
intercession
in
Heaven
,
only
for
penitent
and
believing
sinners
;
for
whom
alone
His
intercession
is
effectuall
.
For
though
He
died
for
man
,
as
a
sinner
to
make
his
sin
pardonable
;
yet
He
pleads
only
for
a
sinner
,
believing
,
to
obtain
actuall
pardon
.
He
ever
liveth
to
make
intercession
for
such
as
come
to
God
by
Him
,
Heb.
7.
25.
Where
we
must
observe
,
1.
That
the
place
speaketh
of
Christ
as
a
Priest
.
2.
Such
a
Priest
,
as
having
offered
the
great
Sacrifice
of
expiation
is
risen
again
,
and
entered
into
the
Temple
of
Heaven
.
3.
Such
a
Priest
as
hath
obtained
an
unalterable
Priest-hood
,
confirmed
to
him
by
the
Solemn
Oath
of
the
eternall
God
.
4.
Such
a
Priest
as
is
immortall
,
and
ever
liveth
.
5.
This
Priest
doth
make
perpetuall
intercession
.
6.
Those
for
whom
he
makes
intercession
,
are
such
as
come
to
God
by
Him
.
7.
To
come
to
God
,
is
to
present
our
selvs
before
His
Throne
of
grace
,
and
sue
for
pardon
,
and
Salvation
.
8.
To
come
to
God
by
Him
,
is
to
sue
for
these
in
His
Name
by
Faith
in
Him
.
For
otherwise
there
is
no
accesse
for
guilty
persons
to
the
Throne
of
grace
:
Therefore
is
He
said
to
be
set
forth
,
or
ordained
to
be
a
propitiation
through
faith
in
His
blood
,
Rom.
3.
25.
For
we
are
not
immediately
made
justifiable
either
by
Christ
dying
,
or
Christ
pleading
,
but
by
Christ
dying
and
pleading
,
believed
upon
.
The
righteousnesse
of
God
is
by
faith
in
Jesus
Christ
,
unto
all
and
upon
all
that
believe
,
Rom.
3.
22.
This
is
an
unspeakable
comfort
to
sinfull
guilty
man
,
deserving
to
be
sentenced
unto
eternall
death
and
the
extreme
punishments
in
Hell
,
that
1.
There
is
a
Court
of
Grace
,
Equity
,
and
Mercy
ever
kept
in
Heaven
.
2.
A
propitiated
,
and
most
merciful
God
is
the
Judge
.
3.
Jesus
Christ
His
Son
being
once
tempted
,
and
having
suffered
cruel
punishments
is
very
sensible
of
our
miserable
condition
,
and
full
of
compassion
.
4.
Every
penitent
,
and
believing
sinner
on
Earth
is
his
client
,
and
he
will
vndertake
his
cause
,
and
plead
it
as
his
own
.
5.
A
prayer
,
a
sigh
,
a
groan
,
will
mind
him
of
our
cause
.
6.
A
most
righteous
Advocate
,
pleading
vehemently
,
and
before
a
Father
of
eternal
mercy
,
for
penitent
,
believing
,
and
heart-bleeding
sinners
,
and
that
with
his
own
blood
,
and
urging
Gods
own
promise
must
needs
prevaile
.
Oh!
fear
not
guilty
Wretch
,
thy
cause
will
be
carried
in
Heaven
:
There
can
be
no
doubt
of
it
.
—
Yet
the
Saints
of
God
,
who
lived
and
died
before
Christ's
exaltation
to
glory
,
had
faith
in
Christ
,
and
were
justified
by
it
,
as
Abraham
was
:
Their
faith
indeed
was
implicit
,
and
far
short
of
ours
,
yet
it
pleaded
Mercy
,
a
Promise
,
a
Messias
,
a
Sacrifice
,
though
very
darkly
:
and
God
did
look
upon
Christ
though
to
come
as
a
Propitiatour
,
and
intercessour
:
and
for
his
propitiation
,
and
intercession
foreseen
,
and
fore-accepted
,
and
imperfectly
yet
sincerely
believed
,
did
justifie
them
.
This
Faith
whereby
we
are
justified
is
opposed
by
the
Apostle
Paul
,
§
.
IV
to
the
Faith
of
the
Jew
,
in
his
Letter
to
the
Romans
;
to
the
Faith
of
the
Judaizing
Christian
,
in
that
to
the
Galatians
;
unto
the
Faith
of
Jews
,
of
Philosophers
,
of
the
Worshippers
of
Angels
,
in
that
to
the
Colossians
.
It
s
opposed
to
these
severall
faith
's
in
a
twofold
respect
:
-
1.
As
an
assent
,
and
perswasion
,
-
2.
As
a
confidence
or
reliance
.
The
Jew
believed
that
he
might
be
justified
by
the
Works
of
the
Law
,
and
so
trusted
unto
,
and
relied
upon
his
own
Works
alone
.
The
Judaizing
Christian
believed
that
Christ
alone
without
the
Law
could
not
save
him
,
but
with
the
Law
he
might
,
and
so
his
confidence
was
not
in
Christ
alone
,
but
in
Christ
and
the
Law
.
The
Jew
,
the
Jewish
Christian
,
the
Philosopher
,
the
Worshipper
of
Angels
,
were
perswaded
either
that
Christ
was
needlesse
;
or
yet
,
if
he
was
needful
,
he
was
not
sufficient
without
the
Law
,
or
without
Philosophy
,
or
without
the
Worship
of
Angels
;
and
did
either
trust
in
Christ
with
these
,
or
in
these
without
Christ
;
and
none
of
these
would
be
compleate
without
,
or
with
Christ
,
without
some
of
these
.
The
Doctrine
of
the
Gospel
different
from
,
and
opposed
to
all
these
,
proposeth
Christ
,
and
him
only
,
and
Christ
alone
as
the
complete
High
Priest
,
Sacrificing
himself
,
and
pleading
his
Sacrifice
,
as
the
meanes
,
and
only
meanes
of
justification
.
Justifying
faith
believes
all
this
,
and
out
of
this
belief
rests
upon
Christ
,
and
Christ
alone
,
and
pleads
him
,
and
him
alone
;
and
none
else
,
nothing
else
.
This
Faith
is
not
a
perswasion
that
our
sins
are
already
forgiven
,
§
.
V
nor
a
speculative
assent
to
the
truths
of
the
Gospel
,
concerning
Christ
as
our
Saviour
;
which
vanisheth
with
the
speculation
,
and
doth
not
pierce
the
inwards
of
the
soul
;
nor
is
it
any
kind
of
resting
upon
Christ
,
as
our
High
Priest
,
and
Mediatour
;
neither
is
it
a
sincere
receiving
of
Christ
,
as
our
Lord
,
and
King
,
much
lesse
is
it
a
generall
act
of
faith
in
God
Redeemer
,
meerly
considered
under
that
generall
notion
.
1.
It
cannot
be
a
perswasion
,
that
our
sins
for
Christs
sake
are
already
forgiven
▪
For
we
must
believe
before
we
can
be
justified
,
much
more
before
we
can
be
assured
that
we
are
justified
:
But
this
perswasion
follows
justification
,
and
remission
it self
.
It
puts
the
act
before
the
object
,
and
the
reward
before
the
performance
of
the
duty
,
and
so
makes
justifying
faith
which
is
antecedent
,
to
be
consequent
and
needlesse
:
and
from
hence
its
consequent
that
a
man
may
be
justified
without
faith
,
by
a
faith
which
follows
justification
:
But
these
things
are
absurd
to
a
considerate
Christian.
2.
It
's
not
a
mere
speculative
assent
to
the
truths
of
the
Gospel
concerning
Christ
:
for
it
presupposeth
practicall
acts
antecedent
,
and
issues
from
a
practicall
habit
.
It
looketh
upon
,
and
closeth
fast
with
the
object
,
wherein
there
be
the
Highest
and
most
powerfull
motives
unto
practise
and
obedience
,
that
ever
were
,
or
possibly
can
be
.
How
is
it
possible
that
a
man
should
believe
seriously
that
stupendious
love
of
God
which
moved
him
to
give
his
onely
begotten
Son
,
That
whosoever
believeth
on
him
should
not
perish
,
but
have
everlasting
life
:
and
not
be
powerfully
stirred
up
to
love
that
most
loving
and
mercifull
God
,
who
loved
him
so
much
?
How
can
Faith
look
upon
the
Son
of
God
,
blee●ing
and
dying
for
his
sins
upon
the
Crosse
;
and
not
hate
sin
with
an
eternall
hatred
,
and
give
himself
wholly
to
Christ
,
as
infinitely
more
pretious
,
and
beneficiall
to
him
then
many
Worlds
?
Our
reformed
Writers
had
good
reason
to
say
,
that
though
this
faith
in
receiving
Christ
Satisfying
,
meriting
,
interceding
,
was
Sola
,
yet
not
Solitaria
:
for
it
must
of
necessity
work
,
and
work
by
love
:
For
it
's
a
lively
principle
of
all
heavenly
virtues
,
and
sincere
obedience
.
That
faith
which
is
not
predominant
over
all
lusts
,
and
a
mother
of
universall
obedience
,
is
no
faith
,
whereby
a
man
can
be
justifiable
,
and
justified
.
3.
It
's
not
any
kind
of
resting
upon
Christ
,
as
our
High
Priest
,
and
Mediatour
:
For
we
may
rest
in
part
on
Christ
,
and
in
part
on
the
Law
and
our
own
Works
,
and
in
Saints
and
Angels
,
and
Superstitious
rites
of
men
.
We
may
rest
on
Christ
for
benefit
and
not
duty
:
We
may
rest
on
Christ
,
and
yet
continue
in
sin
,
be
Hypocrites
,
and
so
presume
.
It
must
be
a
totall
,
and
a
sincere
dependance
with
a
detestation
of
sin
.
4.
It
's
not
a
receiving
him
as
Lord
,
and
King
,
in
that
it
presupposeth
him
as
so
received
already
.
For
faith
it self
is
a
duty
of
obedience
,
and
presupposeth
a
submission
unto
him
as
Lord
and
King
,
to
command
and
bind
us
to
obedience
.
But
it
's
one
thing
to
receive
Christ
for
duty
,
another
to
receive
him
for
benefit
:
Justification
is
a
Benefit
,
a
reward
;
not
a
duty
,
not
an
act
of
obedience
.
And
though
faith
receiving
Christ
as
Priest
for
justification
,
be
a
duty
as
doing
that
which
is
commanded
,
yet
it
's
but
the
generall
nature
of
it
,
whereby
it
agrees
with
,
and
differeth
not
from
,
any
duty
commanded
by
God
Redeemer
:
And
consider
it
as
a
duty
,
it
's
a
work
,
and
faith
it self
as
a
Work
is
not
justifying
.
But
to
come
more
closely
up
to
the
point
and
head
of
the
matter
,
now
by
some
much
agitated
;
and
to
speak
distinctly
,
and
pertinently
:
We
may
consider
faith
in
Christ
alone
propitiating
,
and
interceding
for
sinful
man
,
as
a
duty
;
and
as
a
duty
,
1.
In
generall
commanded
by
God
Redeemer
.
2.
As
this
particular
duty
,
receiving
Christ
as
Priest
in
this
matter
.
But
neither
of
these
wayes
considered
,
is
it
a
receiving
Christ
as
Lord
and
King
,
but
presupposeth
him
as
so
received
:
For
so
to
receive
him
is
the
act
of
submission
,
or
subjection
,
which
is
necessarily
antecedent
to
the
performance
of
any
particular
obedience
to
any
particular
command
,
as
this
faith
in
Christ
is
.
Submission
hath
for
object
the
power
of
the
supreme
Lord
:
Duty
looks
at
the
command
of
the
Lord
acknowledged
.
2.
Faith
,
this
faith
,
may
be
considered
as
looking
back
upon
the
command
,
or
forward
at
the
benefit
.
In
the
former
respect
it
's
a
duty
properly
,
in
the
latter
respect
it
's
a
condition
,
the
performance
whereof
leads
unto
the
receiving
of
the
benefit
.
3.
Faith
may
look
at
the
command
,
or
at
the
promise
,
both
parts
of
the
Law
:
and
it
's
justifying
as
looking
at
the
promise
,
not
as
resting
in
the
performance
of
the
duty
,
though
without
the
performance
it
cannot
be
justifying
:
For
these
things
which
God
hath
joyned
together
,
no
man
must
put
asunder
.
4.
Faith
may
be
considered
as
having
connexion
with
the
reward
,
and
benefit
of
justification
,
or
as
having
an
aptitude
for
the
connexion
.
The
connexion
with
the
benefit
is
not
Physicall
,
that
's
certain
,
but
it
's
morall
,
and
divine
,
and
ariseth
from
Christs
merit
,
and
Gods
promise
;
with
respect
unto
the
merit
.
If
Christ
had
not
merited
,
God
had
never
promised
:
If
God
had
never
promised
,
justification
had
never
followed
upon
this
faith
:
For
let
a
man
believe
with
the
highest
degree
of
●aith
in
Christ
,
and
in
the
greatest
sincerity
,
yet
justification
had
never
followed
thereupon
,
nor
could
have
been
expected
with
any
certainty
,
except
God
for
Christ's
sake
had
promised
that
upon
such
a
duty
performed
,
justification
should
have
followed
.
So
that
the
indissoluble
connexion
of
this
faith
and
justification
,
is
,
from
Gods
institution
;
whereby
he
had
bound
himself
to
give
the
benefit
,
upon
the
performance
of
the
duty
,
to
him
that
performeth
it
.
Yet
there
is
an
aptitude
in
this
duty
,
in
this
faith
to
be
made
a
condition
,
and
have
connexion
,
and
such
an
aptitude
as
can
be
in
no
other
duty
.
For
no
other
duty
commanded
by
God-Redeemer
,
nor
any
other
act
of
faith
but
this
,
can
receive
Christ
,
as
Priest
propitiating
,
and
pleading
the
propitiation
,
and
the
promise
of
God
for
his
sake
,
as
such
to
give
the
benefit
.
As
receiving
Christ
,
and
the
gracious
promise
in
this
manner
,
it
acknowledgeth
mans
guilt
:
and
so
renounceth
all
righteousnesse
in
himself
,
acknowledgeth
God
the
Father
,
and
Christ
the
Son
,
the
onely
Redeemer
,
and
so
gives
God
the
greatest
glory
of
justice
,
wisdome
,
mercy
,
and
free
grace
,
and
doth
virtually
acknowledge
it self
to
be
a
gift
,
and
performed
by
the
Spirit
of
God
Redeemer
;
and
that
,
as
a
duty
,
a
work
,
an
act
of
obedience
,
it
cannot
challenge
any
right
to
justification
.
This
no
other
duty
,
no
other
act
of
faith
,
no
good
works
can
do
.
Therefore
God
in
his
infinite
Wisdome
thought
good
to
pitch
upon
this
,
and
make
it
the
meanes
,
the
only
meanes
,
whereby
justification
both
for
the
right
unto
it
,
and
the
possession
of
it
,
should
be
derived
from
Christ
meriting
,
and
himself
promising
for
Christs
merit
.
This
aptitude
is
intrinsecall
to
the
duty
it self
,
the
connexion
is
extrinsecall
for
Christs
merit
,
and
Gods
promise
.
This
act
of
faith
must
look
not
only
at
the
promise
,
but
at
Christ
,
not
onely
at
Christ
but
the
Promise
too
.
It
must
look
at
Christ
as
sufficiently
,
and
abundantly
meriting
,
and
that
without
any
Promise
;
and
at
the
Promise
as
grounded
upon
Christs
merit
,
not
adding
any
Meritorious
Vigour
unto
it
,
but
as
added
for
mans
sake
,
that
when
the
benefits
were
merited
already
,
man
might
know
them
,
have
some
hope
of
them
,
and
a
remote
conditional
right
unto
them
.
Christ
is
the
speciall
object
of
our
faith
,
and
He
is
so
,
not
onely
in
respect
of
His
Person
,
Natures
,
Acts
,
but
also
of
His
Offices
:
For
He
is
King
,
Priest
,
and
Prophet
,
and
faith
receives
Him
in
all
His
Offices
:
But
this
act
of
saith
,
as
a
duty
presupposeth
Him
,
(
as
you
heard
before
)
received
as
King
,
or
else
this
act
is
no
duty
,
no
obedience
;
and
as
Prophet
,
or
else
this
act
could
not
be
a
belief
of
the
truth
revealed
,
and
taught
by
him
infallibly
,
as
a
Prophet
.
Yet
if
we
consider
the
matter
of
this
particular
act
believed
formally
,
and
properly
it
's
Christ
as
a
Priest
.
Now
let
us
abstract
,
though
not
seperate
the
generall
nature
of
this
act
,
as
it
is
a
duty
and
a
belief
,
according
to
both
which
,
though
not
without
either
,
because
presupposed
both
must
be
,
it
cannot
be
justifying
faith
,
then
it
will
appear
that
it
's
properly
,
particularly
justifying
,
as
receiving
Christ
as
a
Priest
,
and
as
having
formerly
received
Him
as
King
and
Prophet
.
For
there
can
be
no
justification
of
sinful
man
,
if
we
believe
the
whole
tenour
of
the
Gospell
;
but
as
merited
by
Christ
alone
;
and
promised
,
as
merited
,
and
procured
by
Him
alone
:
But
it
s
no
wayes
merited
,
and
procured
by
Him
,
but
as
a
Priest
.
And
if
it
be
so
represented
,
ex
parte
objecti
,
it
must
be
so
received
by
this
act
of
faith
,
ex
parte
subjecti
.
As
the
act
must
be
conformable
,
so
it
must
be
commensurable
to
the
object
represented
;
it
must
neither
exceed
and
be
greater
,
nor
contract
and
be
lesse
.
If
it
be
not
conformable
,
it
's
irregular
;
if
not
commensurable
,
it
's
either
imperfect
,
and
defective
,
or
or
else
falls
,
and
fancy
.
But
the
truth
is
,
it
's
impossible
for
an
act
to
exceed
its
object
,
as
its
object
.
To
say
that
faith
as
a
duty
,
is
justifying
,
will
bring
in
all
other
good
works
,
and
duties
to
share
with
it
in
justification
.
But
this
act
of
faith
,
truly
understood
,
renounceth
all
good
works
;
even
at
the
last
judgment
,
as
giving
any
right
unto
justification
,
and
eternall
life
.
It
annihilates
all
righteousnesse
,
merit
,
confidence
in
it self
,
or
any
other
thing
but
Christ
:
It
rests
in
Christ
alone
,
and
pleads
for
pardon
only
in
his
name
,
and
urgeth
Gods
promise
,
as
made
only
for
his
sake
.
It
s
the
most
glorifying
and
magnifying
act
that
ever
was
performed
by
Man
,
or
Angel
:
It
glorifies
Gods
mercy
,
and
free
grace
in
the
highest
degree
.
It
acknowledgeth
on
Earth
,
as
it
will
be
perpetually
acknowledged
in
Heaven
;
that
the
whole
Salvation
of
sinfull
man
from
the
very
First
beginning
,
unto
the
Last
degree
thereof
,
whereof
there
shall
be
no
end
,
is
from
God's
freest
love
,
Christs
merit
and
intercession
,
his
own
free
and
gracious
promise
,
and
the
power
of
his
own
holy
spirit
.
And
since
the
first
sin
,
and
fall
of
man
,
it
could
not
be
otherwise
:
For
man
lost
all
power
to
save
himself
,
forsook
the
fountain
of
his
happinesse
,
made
himself
a
slave
to
Sathan
his
deadly
enemy
,
and
deserved
eternall
death
.
This
is
the
duty
which
qualifyes
the
subject
,
§
.
VI
and
makes
the
subject
capable
of
the
reward
,
according
to
the
eternall
,
and
unchangeable
Laws
of
God-Redeemer
.
It
doth
not
justify
,
but
makes
us
justifiable
:
To
justify
must
be
an
act
of
the
Judge
:
To
believe
is
the
duty
of
the
Subject
.
To
the
duty
,
man
is
bound
by
the
command
:
to
render
the
reward
,
God
is
bound
by
his
promise
.
But
faith
doth
not
only
make
him
capacable
,
and
a
fit
subject
to
receive
justification
,
but
upon
it
by
vertue
of
the
promise
made
in
the
blood
of
Christ
,
the
party
thus
,
as
thus
believing
,
hath
a
right
unto
it
.
The
foundation
of
this
right
,
or
the
title
(
which
is
sometimes
taken
for
the
right
,
sometimes
for
the
foundation
of
this
right
)
is
faith
,
but
not
faith
as
a
duty
performed
,
or
such
a
duty
in
particular
,
but
as
it
is
specified
,
and
made
a
condition
,
in
the
grant
and
promise
made
for
Christs
sake
.
For
a
donation
essentially
includes
the
Donour
,
the
Donee
,
and
the
Consideration
(
if
there
be
any
)
;
as
,
if
it
be
nudum
pactum
,
there
is
none
.
In
this
Grant
God
is
Donour
,
sinfull
man
believing
the
Donee
,
the
Consideration
is
the
blood
of
Christ
.
If
Christ
have
made
no
purchase
,
there
is
nothing
to
be
granted
.
If
He
have
purchased
,
and
there
be
no
grant
,
there
is
no
conveyance
.
If
Christ
hath
purchased
,
and
God
hath
granted
;
and
yet
the
Donee
be
not
specifyed
,
it
's
no
grant
,
no
donation
.
But
in
this
donation
man
is
the
Donee
,
and
is
specifyed
as
a
Believer
.
Yet
the
party
doth
not
only
believe
;
but
in
and
by
the
power
of
this
faith
doth
confesse
,
pray
,
vow
:
and
Christ
an
Advocate
in
Heaven
doth
plead
.
The
Devil
accuseth
,
chargeth
the
sinner
,
desires
justice
to
be
done
upon
the
guilty
wretch
.
For
why
should
he
himself
be
guilty
,
being
condemned
,
and
punished
;
and
man
being
guilty
,
as
he
is
,
go
unpunished
?
Here
Christ
comes
in
,
confesseth
his
client
guilty
in
himself
,
yet
just
another
way
;
and
though
he
deserve
to
be
punished
,
yet
by
law
he
ought
not
to
be
punished
.
He
Pleads
three
things
,
-
1.
His
own
propitiation
made
.
-
2.
Gods
promise
as
part
of
his
Law
.
-
3.
His
clients
unfeigned
faith
.
By
this
plea
,
the
charge
of
the
Devil
is
make
void
,
the
cause
of
his
client
made
good
,
and
the
judge
effectually
moved
to
pardon
.
This
pleading
and
intercession
of
Christ
is
necessary
,
not
onely
because
God
ordained
and
required
it
,
but
also
because
our
prayer
,
and
pleading
is
very
imperfect
,
and
His
perfect
.
And
happy
is
he
that
hath
such
a
Counsellour
,
and
Advocate
in
Heaven
,
who
is
ever
ready
,
day
and
night
,
before
his
Fathers
Throne
;
taking
care
of
the
cause
of
all
his
Clients
,
pleading
GRATIS
,
without
any
Fee
,
and
ever
carrying
the
cause
.
Yet
a
sinner
may
be
justifiable
,
and
yet
not
instantly
actually
justifyed
:
For
the
sentence
may
be
delayed
for
a
certain
time
.
But
this
is
the
comfort
of
a
true
believer
,
that
the
sentence
will
certainly
be
passed
in
Gods
due
time
,
which
,
in
his
wisdome
,
he
knoweth
to
be
best
.
Thus
you
have
heard
,
-
1.
Who
is
the
Judge
.
§
.
VII
-
2.
Who
is
the
party
judged
.
Now
-
3.
It
's
high
time
to
say
something
of
the
judiciall
act
,
which
is
the
principall
thing
.
But
before
I
proceed
to
unfold
the
nature
of
it
,
I
must
digresse
a
little
,
and
examine
the
different
opinions
of
men
in
this
point
.
For
some
question
whether
it
be
a
sentence
properly
or
no
:
and
,
if
it
be
a
sentence
properly
;
when
,
and
where
it
's
passed
;
and
,
if
it
be
passed
,
whether
it
be
a
bare
sentence
without
any
execution
,
or
with
some
execution
.
1.
That
t
is
a
sentence
,
most
will
grant
;
but
some
distinguish
of
,
Sententia
Legis
,
and
Sententia
judicis
:
The
one
is
not
,
the
other
is
properly
a
sentence
:
and
this
no
doubt
is
an
act
of
judgment
,
not
of
Legislation
:
For
if
it
be
an
act
of
Legislation
,
it
's
then
onely
promise
:
and
that
looks
at
none
in
particular
,
but
all
in
generall
to
whom
the
promise
is
made
;
and
presupposeth
a
duty
to
be
performed
.
But
justification
presupposeth
a
particular
person
,
a
particular
cause
,
a
duty
performed
,
and
the
performance
,
as
already
past
,
is
pleaded
,
and
the
Judge
sollicited
to
passe
judgment
accordingly
.
But
let
it
be
a
sentence
,
and
that
properly
,
and
of
the
Judge
as
it
is
;
When
and
where
is
it
passed
?
For
passed
if
properly
a
sentence
it
must
be
.
For
it
's
not
a
sentence
as
conceived
in
the
breast
of
the
Judge
,
but
as
judicially
pronounced
.
It
's
not
Sententia
,
mere
concepta
,
sed
prolata
,
some
wayes
declared
.
Whether
for
the
time
,
is
it
passed
in
eternity
before
time
,
or
in
time
?
For
the
place
,
whether
is
it
passed
in
man
,
or
out
of
man
?
If
out
of
man
whether
in
Heauen
or
in
Earth
?
If
on
Earth
whether
by
God
and
Man
?
If
by
God
,
whether
by
the
promise
of
the
Law
,
that
whosoever
believeth
is
not
condemned
,
or
some
other
thing
?
If
by
man
,
whether
by
the
Minister
,
or
the
Church
binding
or
loosing
so
on
earth
,
as
to
be
bound
,
and
loosed
in
Heaven
?
If
it
be
,
whether
it
be
an
act
of
conscience
,
or
the
blessed
spirit
?
If
the
spirit
,
whether
it
be
by
inspiration
and
enthusiasm
,
or
by
some
real
operation
?
Thus
the
wit
of
man
,
forsaking
the
rule
of
Gods
word
,
will
wander
,
and
ignorance
,
joyned
with
curiosity
,
will
start
many
doubts
,
puzzle
a
clear
truth
;
&
infinitely
multiply
questions
,
not
so
much
for
edification
,
as
destruction
,
and
distraction
.
1.
The
sentence
was
not
passed
in
eternity
,
and
onely
manifested
in
time
:
for
if
it
were
,
passed
then
and
onely
manifested
now
,
it
might
from
hence
be
argued
,
that
the
world
was
created
from
eternity
,
and
so
is
eternall
;
and
the
glorious
work
of
creation
in
the
beginning
,
had
only
been
a
manifestation
of
that
,
which
was
from
everlasting
.
And
how
absurd
,
if
not
blasphemous
,
must
such
a
fancy
be
?
It
is
tr●e
,
that
as
God
before
the
foundation
of
the
World
,
did
decree
all
things
to
be
done
in
time
,
so
he
decreed
to
passe
this
sentence
.
But
the
decree
it self
,
without
the
issuing
out
,
and
exercise
of
an
almighty
executive
power
is
no
sentence
.
In
eternity
before
time
,
no
man
was
created
,
no
sin
committed
,
no
Saviour
promised
,
no
law
published
,
no
duty
of
faith
performed
,
no
person
conven●ed
,
no
promise
pleaded
;
and
therefore
no
sinner
believing
,
justified
.
2.
For
the
place
.
1.
It
's
not
passed
in
Heaven
,
and
only
there
:
for
no
Scripture
saith
so
;
neither
is
there
any
meanes
discovered
,
how
the
poor
guilty
sinner
should
know
whether
it
be
past
,
or
no
;
and
if
past
,
when
and
so
till
it
be
known
to
be
passed
,
and
that
certainly
,
the
believer
must
alwayes
be
in
doubt
.
The
cause
indeed
is
pleaded
in
Heaven
by
the
great
High
Priest
,
and
his
plea
is
effectual
:
But
that
the
sentence
is
always
passed
presently
upon
the
cause
pleaded
,
cannot
be
proved
.
It
's
true
that
if
a
man
doth
certainly
know
his
faith
,
and
the
sincerity
thereof
,
he
may
certainly
know
his
right
unto
justification
:
and
so
he
knows
his
cause
to
be
good
in
Law
.
He
is
justified
in
law-title
,
that
is
,
he
is
justifiable
by
Law
.
But
whether
this
be
all
the
justification
the
Scripture
speaks
of
,
especially
the
Writings
of
the
Apostles
,
shall
be
considered
hereafter
.
3.
It
cannot
be
the
sentence
only
of
the
Church
or
Minister
,
because
they
do
not
alwayes
judge
,
and
absolve
,
Clave
,
non
errante
,
infallibly
:
and
so
one
may
be
absolved
on
Earth
,
and
not
in
Heaven
;
or
in
Heaven
,
and
not
on
Earth
,
either
in
foro
interiori
,
aut
ext●riori
;
as
many
use
to
expresse
themselves
.
It
's
true
,
that
when
it
is
exactly
agreeable
to
Gods
rule
,
then
it
's
ratified
in
Heaven
,
that
is
by
Christ
,
and
manifested
so
to
be
by
the
execution
.
For
Gods
sentence
is
not
a
bare
word
,
or
distinct
sound
in
the
Aire
.
4.
It
's
not
the
sentence
of
the
conscience
:
For
conscience
is
neither
the
supreme
judge
,
nor
infallible
.
5.
That
it
's
not
pronounced
by
inspiration
or
enthusiasm
,
as
the
words
are
ordinarily
taken
will
easily
be
granted
.
6.
Whether
it
be
signified
to
the
soul
in
man
by
some
real
operation
,
with
some
execution
,
is
more
disputable
.
That
it
is
signified
by
some
real
operation
of
the
spirit
,
with
execution
,
seems
very
probable
,
if
not
very
certain
.
But
let
others
judge
when
they
have
considered
these
places
following
:
The
justified
by
faith
have
peace
with
God
,
through
our
Lord
Iesus
Christ
:
by
whom
also
they
have
accesse
by
faith
into
his
grace
,
wherein
they
stand
,
and
rejoyce
in
the
hope
of
the
glory
of
God
,
&c.
And
the
love
of
God
is
shed
abroad
in
their
hearts
by
the
holy
Ghost
which
is
given
them
,
Rom.
5.
1.
2
,
5.
Believers
in
Christ
by
the
spirit
,
mortifie
the
lusts
of
the
flesh
,
and
are
led
,
moved
,
acted
by
this
spirit
,
have
received
the
spirit
of
Adoption
,
whereby
they
cry
Abba
Father
:
This
spirit
witnesseth
to
their
spirit
that
they
are
the
Sons
of
God
,
&
having
the
first
fruits
of
the
spirit
,
they
groan
within
themselves
,
waiting
for
the
Adoption
the
Redemption
of
their
body
,
Rom.
8.
13
,
14
,
15
,
16
,
23.
Now
he
that
stablisheth
us
with
you
in
Christ
,
and
hath
anointed
us
is
God
,
who
hath
also
sealed
us
,
and
given
us
the
earnest
of
the
spirit
in
our
hearts
,
2
Cor.
1.
21.
22.
We
know
that
we
have
passed
from
death
to
life
,
because
we
love
the
Brethren
,
1
Ioh.
3.
14.
God
will
give
him
that
overcommeth
a
white
stone
,
and
in
the
stone
,
a
new
name
written
,
which
no
man
knoweth
saving
he
that
receiveth
it
,
Rev.
2.
17.
1.
All
these
places
,
with
many
more
,
speak
not
onely
of
Believers
,
but
Believers
justified
,
and
in
this
life
.
2.
All
these
places
,
either
expresly
,
or
by
consequence
,
speak
of
the
Spirit
of
God
,
and
of
this
Spirit
in
us
,
and
the
effects
of
this
Spirit
in
particular
persons
.
3.
The
Effects
are
Divine
,
and
such
as
onely
God
can
produce
.
4.
These
Effects
are
the
shedding
of
the
love
of
God
;
that
is
,
the
Manifestation
,
the
evident
and
abundant
manifestation
of
God's
special
love
,
accepting
us
to
Eternal
Life
,
the
Sanctification
of
the
Spirit
,
and
enabling
them
to
mortifie
the
Deeds
of
the
Flesh
,
and
acting
them
to
Obedience
;
Adoption
,
whereby
call
upon
God
as
a
Father
,
their
Father
,
and
giving
them
boldness
and
confidence
to
approach
the
Throne
of
Grace
;
testifying
inwardly
,
testifying
in
them
,
and
to
them
,
that
they
in
particular
are
the
Sons
of
God
,
and
Heirs
of
Glory
,
giving
them
assurance
of
Eternal
Glory
,
as
giving
the
first-fruits
thereof
,
being
a
Seal
,
and
Earnest
of
the
same
,
making
them
know
,
and
certainly
know
,
that
they
are
passed
from
Death
to
Life
,
and
that
God
is
in
them
,
and
they
in
God
,
and
that
God
abides
in
them
,
and
they
abide
in
God
.
5.
All
these
signifie
and
declare
,
and
that
evidently
,
that
there
is
a
great
change
wrought
in
them
,
both
for
disposition
,
and
condition
.
For
disposition
,
they
are
regenerate
,
and
sanctified
:
For
condition
,
they
are
in
the
state
of
Life
,
not
of
Death
;
of
Salvation
,
not
of
Damnation
;
and
neither
of
these
can
be
without
Justification
actual
.
And
this
change
is
the
more
evident
,
because
the
Spirit
abides
in
them
constantly
,
as
a
constant
Spring
of
Sanctification
,
and
unspeakable
consolation
,
and
joy
.
6.
Therefore
,
God
by
this
Spirit
in
them
,
by
these
Effects
,
and
real
operations
,
speaks
plainly
,
with
some
execution
,
that
particular
persons
,
in
this
life
,
are
justifyed
;
not
merely
by
the
Promise
of
the
Law
,
but
the
Sentence
of
the
great
Judge
.
God's
Word
is
not
like
man's
word
,
which
is
a
bare
sound
,
but
it
's
a
Word
with
power
:
It
's
like
the
Word
of
Creation
,
saying
,
Let
there
be
Light
,
and
there
was
Light
;
like
the
Word
of
Christ
,
to
the
man
of
the
Palsie
,
Arise
,
take
up
thy
bed
,
and
walk
;
and
presently
the
thing
is
done
:
Health
,
and
Strength
is
given
:
He
takes
up
his
bed
,
and
walks
,
and
so
his
sins
were
forgiven
,
and
the
remission
was
signified
by
a
real
operation
,
and
word
of
power
.
And
certainly
,
there
is
no
greater
Evidence
of
sin
past
,
forgiven
,
then
power
given
to
subdue
sin
for
the
time
to
come
:
and
after
fear
sorrow
,
and
trouble
of
men
;
sweet
peace
,
joy
,
and
Heavenly
Consolation
.
〈…〉
this
Word
,
which
the
Spirit
speaks
within
,
is
the
very
same
Word
,
with
〈…〉
Word
,
which
the
Spirit
speaks
without
us
,
in
the
Scripture
.
Yet
with
this
difference
,
that
there
it
is
a
Promise
made
to
all
Believers
in
general
;
here
,
a
Word
,
with
performance
,
unto
particular
Believers
.
The
Word
is
not
the
Sentence
of
the
Conscience
.
The
Witness
of
the
Spirit
,
is
not
the
Witness
of
Conscience
.
The
Sentence
of
the
Spirit
is
infallible
:
the
Sentence
of
the
Conscience
is
fallible
.
The
Spirit
is
the
Supream
Judge
by
which
God
so
justifies
,
as
no
man
can
condemn
;
the
Conscience
is
an
inferiour
and
subordinate
Judge
,
and
the
Sentence
thereof
may
be
revoked
,
and
made
void
.
The
Spirit
speaks
with
power
,
and
produceth
Divine
Effects
,
and
in
the
very
Soul
,
and
such
as
neither
Man
nor
Angels
can
produce
:
These
,
or
like
Effects
,
the
Conscience
cannot
reach
.
If
any
say
,
or
ask
,
How
can
God
pass
this
Sentence
,
but
by
the
Conscience
?
It
's
answered
,
That
such
men
seem
to
be
ignorant
,
what
the
Conscience
is
,
and
what
the
Sentence
of
it
is
;
what
the
different
Sentences
of
the
Conscience
,
before
,
and
after
Justification
be
.
The
Sentence
of
the
Spirit
is
a
principle
;
but
that
of
the
Conscience
,
a
conclusion
:
And
the
Spirit
must
speak
by
these
real
Effects
,
before
Conscience
can
certainly
conclude
Justification
to
be
past
,
or
the
state
of
Justification
to
be
present
.
But
this
Point
will
receive
some
further
Light
,
§
.
VIII
after
that
we
understand
what
this
Judicial
Act
of
Justification
is
:
Yet
here
ye
must
know
,
that
the
act
of
Justification
is
one
thing
,
and
the
state
of
the
party
justified
is
another
;
and
they
must
be
distinguished
as
cause
,
and
effect
.
The
general
nature
of
it
is
,
that
it
is
not
the
Promise
of
the
Law
,
nor
the
convention
of
the
party
to
be
judged
,
nor
the
discussion
of
the
cause
,
but
it
's
a
Sentence
.
Yet
because
there
's
a
Sentence
against
a
party
,
and
a
Sentence
for
him
:
the
one
whereof
is
called
Absolution
;
the
other
,
Condemnation
;
it
's
that
of
Absolution
,
called
Justification
:
and
therefore
it
's
opposed
to
Condemnation
,
Rom.
5.
16.
&
Rom.
8.
1
,
33
,
34.
This
Sentence
follows
Christ's
Intercession
,
which
is
opposed
to
the
Devil's
Accusation
.
The
party
sentenced
,
is
a
sinner
guilty
,
and
unjust
,
and
so
condemnable
by
the
Law
of
Works
;
yet
believing
in
Christ
,
and
so
justifiable
by
the
Law
of
Grace
.
This
Sentence
is
not
like
the
Sentence
of
Man
,
which
many
times
being
onely
in
words
is
antecedent
unto
,
and
separated
from
the
Execution
,
which
sometimes
follows
,
sometimes
fails
;
but
it
's
pronounced
by
God
with
power
,
and
is
always
executed
:
and
many
times
,
if
not
always
joyned
,
if
not
the
same
with
execution
,
as
the
Sentence
of
Phineas
was
.
This
Sentence
doth
not
take
away
sin
,
so
as
to
make
it
no
sin
,
or
that
which
was
done
,
not
to
be
done
:
neither
doth
it
take
away
the
desert
of
sinne
committed
:
neither
doth
it
abrogate
the
Law
,
or
relax
,
and
abate
the
power
of
it
,
either
in
the
Prohibition
,
or
the
Commination
.
Neither
doth
it
prevent
the
guilt
of
sin
,
nor
the
shame
,
sorrow
fear
,
hatred
,
which
follow
upon
sin
,
and
go
before
Judgment
.
But
the
proper
act
thereof
is
known
by
the
effect
,
which
is
a
freedom
of
the
sinner
from
the
guilt
of
sin
wherewith
he
is
chargeable
,
and
for
which
he
is
condemnable
and
punishable
.
For
the
end
of
it
,
it
is
not
to
destroy
the
sinner
,
but
to
remove
the
sin
,
in
the
consequents
thereof
,
so
that
it
be
not
his
ruine
.
Yet
ye
must
observe
,
1.
That
to
take
away
the
guilt
,
is
to
take
away
the
condemnation
,
and
the
punishment
too
.
For
there
is
no
condemnation
to
those
who
are
in
Christ
,
&c.
Rom.
8.
1.
2.
Though
guilt
cannot
be
taken
away
by
prevention
,
but
removal
;
yet
condemnation
and
punishment
may
be
taken
away
,
both
by
removal
and
prevention
.
For
if
the
Sentence
of
Condemnation
be
past
,
and
the
Punishment
already
inflicted
,
then
there
is
no
way
to
take
them
away
but
by
removal
,
which
is
by
nulling
the
Sentence
,
and
taking
off
●he
Punishment
.
Thus
the
Sentence
passed
upon
Adam
,
and
all
his
,
is
revoke
,
〈…〉
Justification
in
Christ
,
and
the
Punishment
removed
.
3
Freedom
from
Obligation
,
may
be
total
,
or
partial
:
if
it
be
total
,
the
puishment
is
totally
prevented
,
or
removed
;
if
partial
,
it
is
not
,
4
If
any
punishment
lie
still
upon
the
party
justifyed
,
the
Obligation
is
not
wholly
taken
away
;
for
if
it
were
,
the
punishment
would
be
unjust
:
for
where
there
is
no
guilt
,
there
can
be
no
just
punishment
.
5
He
that
is
totally
freed
from
the
punishment
,
is
totally
freed
from
the
guilt
and
obligation
.
6
That
Believer
,
which
is
justifyed
by
God
,
is
freed
from
the
Eternal
Punishment
by
way
of
prevention
,
though
not
wholly
,
from
either
Temporal
or
Spiritual
punishments
.
For
the
state
of
the
justifyed
,
is
inconsistent
with
the
Obligation
unto
Eternal
Death
,
whether
it
be
in
privative
loss
,
or
positive
torment
.
Otherwise
,
the
Apostles
arguing
from
justification
,
to
conclude
freedom
from
Condemnation
,
and
a
certain
right
unto
Eternal
Glory
,
was
invalid
.
7
Justifyed
persons
,
once
entred
into
the
state
of
Justification
,
may
sin
and
contract
new
guilt
:
and
by
the
same
means
,
they
obtained
mercy
at
the
first
,
they
must
seek
freedom
from
new-ly
contracted
guilt
,
and
use
the
means
to
secure
,
and
evidence
their
Title
to
Eternal
Glory
.
Yet
this
new
guilt
is
not
a
total
intercision
of
Justification
,
or
putting
them
wholly
out
of
the
state
of
Justification
,
to
make
their
condition
such
as
it
was
before
they
believed
.
For
whilest
there
is
the
Root
and
Habit
of
justifying
Faith
in
them
,
they
have
a
remote
,
and
virtual
,
though
not
an
immediate
actual
right
unto
the
reward
.
And
if
God
put
His
fear
into
their
inward
parts
,
so
as
they
shall
never
depart
from
him
,
Jer.
32.
40.
Then
certainly
,
He
,
by
that
Promise
,
is
bound
to
preserve
,
and
revive
that
Faith
,
and
not
suffer
it
to
be
totally
lost
in
it self
,
or
to
be
finally
unprofitable
.
That
Promise
is
of
the
same
nature
with
the
former
,
in
Chapter
31
,
33
,
34.
But
something
of
this
,
hereafter
.
8
There
never
was
any
man
justified
by
God
,
but
he
was
instantly
put
in
the
state
of
Justification
.
But
this
cannot
be
done
without
some
execution
:
and
in
this
respect
,
though
we
may
distinguish
between
the
Sentence
and
Execution
,
yet
we
must
not
separate
them
.
For
though
the
final
Judgment
be
so
described
,
Math.
25.
from
the
31.
unto
the
end
of
the
Chapter
,
as
that
the
Sentence
of
Eternal
Reward
is
represented
as
pronounced
first
;
and
,
after
that
,
the
Sentence
of
punishment
,
and
both
,
before
the
Execution
:
Yet
,
-
1.
Any
man
may
easily
understand
,
that
the
final
Judgment
is
described
there
after
the
manner
of
Humane
Judgments
,
and
in
some
sort
parabolically
.
-
2.
In
other
places
,
we
find
the
Judgment
and
Execution
the
same
.
-
3.
Neither
is
it
evident
from
that
very
place
,
that
the
Sentence
and
Execution
were
separate
.
For
though
the
Sentence
be
related
before
,
as
separate
from
the
Execution
:
yet
it
doth
not
follow
,
that
because
it
is
so
in
the
relation
,
therefore
it
shall
be
so
indeed
:
For
the
very
saying
,
Go
ye
cursed
,
&c.
might
be
the
very
casting
of
the
wicked
into
Hell
.
-
4
Suppose
it
should
be
so
;
yet
it
doth
not
follow
,
that
it
shall
be
so
in
our
Justification
in
this
life
.
That
the
Sentence
,
and
the
Execution
may
be
considered
under
distinct
Notions
,
I
do
not
deny
.
The
Scripture
doth
sometime
so
represent
them
.
9
Though
the
state
of
Justification
be
begun
,
Simul
&
Semel
;
yet
it
's
not
perfected
,
but
by
degrees
.
For
all
our
life
,
after
our
first
entrance
into
that
estate
,
should
be
a
continued
Repentance
and
Faith
,
every
day
renewed
,
and
exercised
,
till
we
attain
perfection
.
10
This
state
of
Justification
once
begun
,
doth
not
prevent
all
future
guilt
contracted
by
sins
afterwards
committed
,
though
it
prevents
such
a
guilt
,
as
lay
upon
us
before
we
were
first
converted
.
The
reason
hereof
will
be
manifest
hereafter
.
Whether
there
be
two
parts
of
this
Sentence
;
the
one
,
remission
of
sin
;
the
other
,
imputation
of
Christ's
Righteousness
,
shall
be
examined
anon
.
That
we
may
understand
the
Nature
of
this
Act
of
Justification
more
fully
,
§
.
IX
we
must
1
Remember
,
that
it
's
a
freedom
from
the
guilt
and
obligation
,
immediately
;
and
by
consequence
,
from
the
punishment
.
2
That
it
is
an
Act
of
the
Supream
Judge
,
who
so
justifies
,
that
no
one
can
condemn
,
and
is
passed
upon
the
intercession
of
Christ
,
who
so
pleads
,
that
none
can
lay
any
thing
to
the
charge
of
God's
Elect
:
For
who
shall
lay
any
thing
to
the
charge
of
God's
Elect
,
for
whom
Christ
not
onely
dyed
,
but
role
again
,
and
ascended
into
Heaven
,
to
make
intercession
for
them
there
?
It
's
God
that
justifieth
,
who
is
he
that
condemneth
?
Rom.
8.
33
,
34.
3
We
must
consider
the
punishments
,
whereunto
the
sinner
to
be
justified
,
is
liable
,
as
either
justly
suffering
them
,
or
bound
in
strict
Justice
to
suffer
them
.
4
These
punishments
are
Temporal
,
or
Spiritual
,
as
opposed
to
Temporal
:
For
,
otherwise
▪
Bodily
punishments
,
which
we
call
Temporal
,
may
,
by
continuance
,
be
Eternal
.
To
pass
by
,
therefore
,
these
Temporal
Penalties
,
one
Spiritual
Punishment
,
and
the
greatest
,
is
the
want
and
loss
of
the
Holy
Spirit
,
to
be
a
continual
and
constant
Principle
,
and
cause
of
Sanctification
.
This
Spirit
was
given
Man
in
the
day
of
his
Creation
and
was
taken
away
from
Adam
;
and
,
in
him
,
from
all
his
Posterity
,
by
the
judgment
of
God
,
and
a
Sentence
yet
in
power
and
force
,
and
to
continue
to
the
end
of
the
World
.
The
Law
,
indeed
,
of
Works
,
is
ab●ogated
;
but
it
was
in
force
at
that
very
time
when
the
Sentence
was
passed
,
and
upon
the
Promise
of
Christ
,
the
Law
was
abrogated
,
as
a
Law
of
Works
;
but
the
Sentence
remained
in
force
still
.
Concerning
the
sanctifying
Spirit
,
we
may
observe
,
and
consider
,
1
That
the
loss
,
and
so
the
want
of
it
,
is
a
punishment
.
2
This
punishment
,
lying
upon
every
Man
before
this
Spirit
be
restored
,
presupposeth
a
guilt
.
3
This
punishment
and
guilt
is
never
taken
away
,
till
this
Spirit
be
restored
.
4
This
Spirit
may
be
testored
for
preparation
of
a
sinner
for
justification
,
or
in
,
and
after
,
to
continue
as
a
constant
cause
of
Sanctification
:
Or
,
as
others
express
it
,
for
perpetual
Habitation
,
to
prevent
the
Dominion
of
Sin
,
and
Damnation
for
time
to
come
.
It
doth
not
prevent
all
sin
,
and
so
the
contracting
of
new
guilt
nor
is
given
in
that
measure
to
us
:
and
this
is
the
reason
,
why
your
estate
of
Justification
is
not
perfect
at
the
first
.
5
God
never
justifies
any
man
with
that
justification
,
whereof
Paul
speaks
in
the
Epistle
to
the
Romans
,
and
Galatians
,
and
elsewhere
;
but
in
justifying
them
,
He
gave
them
instantly
this
Spirit
;
as
the
Spirit
of
Christ
,
to
be
in
them
,
a
constant
cause
of
Regeneration
,
and
Sanctification
:
and
,
therefore
,
that
Justification
is
not
without
some
Execution
.
6
Consider
this
restoring
of
the
Spirit
,
as
the
removal
of
a
Punishment
,
and
the
loss
and
want
of
the
Spirit
as
a
Punishment
▪
it
must
needs
be
essentially
included
in
Justification
,
and
Remission
of
Sin
.
For
that
which
-
1
Takes
away
the
Punishment
of
sin
;
And
,
-
2
The
Guilt
and
Obligation
unto
Punishment
,
is
,
properly
remission
of
sin
.
If
the
Punishment
,
as
a
Punishment
,
should
remain
so
far
as
it
doth
remain
,
it
doth
invincibly
prove
,
that
the
guilt
is
not
taken
away
,
so
far
,
and
in
that
respect
.
If
any
distinguish
of
the
Sentence
and
Execution
,
and
make
the
one
,
the
cause
;
the
other
,
the
effect
;
I
will
not
quarrel
about
words
:
Onely
I
will
demand
,
Whether
it
's
not
better
to
say
,
in
this
particular
judgment
of
God
,
that
the
Sentence
and
Execution
are
really
the
same
,
and
differ
onely
in
respect
,
or
at
most
in
degree
.
7
The
active
sanctification
of
this
Spirit
,
taken
in
it self
,
either
habitually
,
or
actually
,
and
as
inherent
in
us
,
can
in
no
wise
be
Justification
,
or
any
Branch
of
Justification
,
as
Justification
is
a
remission
of
sins
.
For
God
gave
this
Spirit
to
Angels
He
gave
it
to
Adam
in
the
day
of
Creation
;
and
this
Spirit
did
sanctifie
,
and
now
doth
sanctifie
the
blessed
Angels
:
yet
this
Sanctification
is
not
re●mission
.
But
consider
remission
of
sin
,
as
a
removal
of
punishment
as
punishment
,
whether
of
sense
or
loss
,
deserved
by
sin
,
and
the
loss
of
the
Spirit
,
and
the
blindness
,
perversness
,
and
slavery
under
the
power
of
Sathan
,
following
necessarily
upon
the
taking
away
,
and
denying
the
Spirit
by
a
just
Judgment
,
as
a
Penalty
;
then
this
restoring
of
the
Spirit
must
needs
put
on
another
Notion
,
as
it
hath
another
Nature
.
This
restoring
of
the
Spirit
is
so
necessary
,
that
a
bare
Sentence
,
without
it
,
can
give
a
man
no
comfort
;
nay
,
Heaven
,
without
it
,
is
no
Heaven
,
or
place
of
Bliss
,
and
abode
.
But
lest
I
may
be
thought
to
agree
with
the
Doctrine
of
the
Councel
of
Trent
,
or
at
least
come
too
near
it
;
Let
us
consider
what
they
say
:
Their
Doctrine
,
Sess.
6.
Cap.
7.
is
this
:
That
Justification
is
not
onely
remission
of
sins
,
but
also
the
sanctification
and
renovation
of
the
Inner-Man
,
by
the
susception
of
Grace
,
and
Gifts
;
whereby
,
or
whereupon
,
a
man
of
unjust
,
is
made
just
,
and
of
an
Enemy
a
Friend
,
that
he
may
be
an
Heir
,
according
to
the
hope
of
Eternal
Life
.
And
afterwards
,
The
onely
formal
cause
of
Justification
,
is
the
Righteousness
of
God
,
not
whereby
he
is
just
but
whereby
He
makes
us
just
,
They
mean
inherently
just
.
Thus
far
they
.
Now
let
's
examine
,
Whether
,
there
be
any
Agreement
between
the
former
Doctrine
and
this
:
And
1
I
grant
,
with
all
our
Divines
,
that
Justification
and
Sanctification
,
go
always
inseparably
together
:
and
this
they
of
Rome
know
well
enough
,
to
have
been
always
the
constant
Doctrine
of
the
Reformed
Churches
.
2
They
say
that
Justification
is
not
onely
remission
of
sins
,
but
Sanctification
.
I
say
it
's
onely
remission
.
3
They
assert
,
that
this
Sanctification
and
Renovation
is
by
voluntary
Susception
,
and
so
understand
this
Sanctification
passively
,
as
formally
inherent
;
I
make
neither
Sanctification
active
,
nor
much
less
passive
,
as
considered
in
themselves
to
be
justification
,
nor
any
part
of
justification
.
4
They
make
the
formal
cause
of
Justification
,
to
be
this
Sanctification
,
I
utterly
disclaim
this
.
I
had
said
before
,
that
Sanctification
in
it self
is
no
remission
,
and
is
in
Angels
without
any
such
thing
:
and
do
affirm
,
that
this
Sanctification
,
as
they
understand
it
,
is
no
part
of
that
justification
which
the
Gospel
speaks
of
:
and
that
the
restoring
of
the
sanctifying
Spirit
for
Renovation
,
as
an
act
of
God
,
as
Judge
,
for
to
remove
a
punishment
,
as
a
punishment
;
and
the
obligation
thereunto
is
properly
remission
.
And
here
I
cannot
but
much
wonder
,
what
these
Tridentine
Divines
did
understand
by
Remission
:
For
if
the
formal
cause
of
Justification
,
be
Sanctification
,
and
inherent
Righteousness
,
as
they
make
it
so
to
be
,
I
find
no
place
,
nor
need
of
any
place
,
for
remission
:
Yet
first
they
make
it
a
part
of
Justification
distinct
from
Sanctification
.
It
's
neither
final
,
nor
efficient
,
nor
meritorious
,
nor
material
;
neither
by
their
own
words
can
it
enter
the
formal
.
That
this
Sanctification
considered
in
it self
,
especially
Passive
,
and
inherent
,
cannot
be
Justification
,
is
evident
:
For
,
1
Sanctification
,
thus
understood
,
is
not
properly
any
act
of
God
,
as
a
Judge
,
much
less
a
Sentence
passed
upon
a
guilty
Wretch
.
2
That
justification
of
Believers
,
in
this
life
,
whereof
the
Scripture
speaks
,
doth
leave
the
party
chargeable
with
no
sin
,
is
perfect
,
and
bears
out
the
severity
of
God's
Justice
before
His
Throne
.
This
our
inherent
Righteousness
,
in
this
life
,
can
never
do
,
both
because
we
are
guilty
before
,
and
also
it
's
imperfect
.
3
A
man
may
be
sanctifyed
,
and
that
perfectly
,
so
as
to
prevent
all
sin
for
time
to
come
,
and
yet
the
party
may
remain
guilty
,
and
liable
to
Eternal
Death
for
the
guilt
of
former
sins
committed
before
this
Sanctification
,
and
not
remitted
by
it
.
Some
make
remission
two-fold
,
Remissio
Culpae
,
Remissio
Poenae
,
-
1.
Of
Sin
.
-
2.
Of
Punishment
.
The
Learned
and
profound
Bradwardine
understands
it
so
,
that
the
former
,
of
unjust
,
makes
a
man
just
and
holy
;
the
latter
renders
him
,
of
miserable
happy
:
The
one
▪
takes
away
sin
to
come
;
the
other
,
the
punishment
of
sin
past
:
The
former
is
Sanctification
,
as
we
understand
it
:
The
latter
is
Justification
properly
.
Here
it
's
remarkable
▪
that
He
makes
both
the
one
,
and
the
other
to
be
Remission
,
contrary
to
the
Doctrine
of
Trent
:
yet
,
to
speak
properly
,
there
is
no
remission
of
sin
,
as
sin
,
but
of
the
guilt
and
punishment
of
sin
.
Before
this
Chapter
be
concluded
,
§
.
X
three
Questions
are
briefly
to
be
examined
.
1
Whether
God
,
at
the
first
Justifycation
,
or
in
remission
of
particular
sins
,
after
the
first
Justifycation
,
doth
totally
remit
,
and
justifie
at
once
;
or
sometimes
,
nay
often
,
in
part
.
2
Whether
there
be
two
parts
of
Justification
:
the
first
whereof
,
is
remission
of
sin
:
the
second
,
the
imputation
of
Christ's
Righteousness
?
3
Whether
good
Works
be
a
condition
of
Justification
continued
,
and
of
final
Absolution
?
QVEST.
I.
FOr
this
,
we
have
the
Example
of
David
;
who
,
after
his
first
justifycation
,
contracts
the
guilt
of
two
heynous
sins
,
Adultery
,
and
Murder
.
The
Prophet
Nathan
is
sent
by
God
to
reprove
him
,
and
charge
him
with
them
,
Upon
this
,
through
the
mercy
of
God
,
and
the
Spirit
,
renewing
him
,
he
confesseth
,
repenteth
prayeth
.
Nathan
returns
from
God
,
declareth
the
Sentence
of
Absolution
,
and
saith
,
Thou
shalt
not
die
.
Yet
withall
,
le
ts
him
know
,
that
the
Child
should
die
,
the
Sword
should
not
depart
from
his
house
;
his
Concubines
should
be
defiled
in
the
sight
of
the
Sun
,
and
all
Israel
:
And
all
these
things
came
to
pass
;
the
event
was
answerable
,
2
Sam.
10.
11
,
12
,
13
,
14.
where
many
things
are
remarkable
;
As
,
1.
That
a
Regenerate
Man
(
though
not
as
Regenerate
,
yet
Regenerate
)
may
sin
grievously
,
and
so
as
to
deserve
Death
:
and
if
Death
be
due
to
sinne
;
Eternal
Death
:
yet
in
such
a
person
removeable
,
and
not
onely
so
;
but
removable
in
that
manner
,
as
it
is
in
no
unregenerate
man
.
For
whilest
there
is
Habitual
Faith
,
and
Repentance
,
though
for
the
time
dormant
,
and
not
acting
,
the
Covenant
of
Grace
is
not
totally
violated
,
because
the
Condition
of
it
is
Repentance
and
Faith
;
both
which
were
in
David
,
though
,
through
negligence
,
grievous
sins
,
divine
desertion
,
for
a
time
,
were
laid
asleep
,
or
stupifyed
.
For
onely
a
total
Apostasie
,
and
a
final
Desertion
,
takes
these
away
wholly
:
neither
of
which
can
be
affirmed
,
and
proved
of
David
:
whom
God
did
not
regenerate
again
,
but
renew
and
stir
up
.
This
the
Author
of
Censura
Censurae
doth
confess
:
and
further
saith
,
That
he
lost
not
Spiritum
Regenerantem
,
sed
obsignantem
For
the
vigour
of
the
Spirit
,
both
as
sanctifying
,
and
sealing
,
was
abated
,
and
little
or
none
for
the
time
.
3
God
saith
,
Thy
sin
is
forgiven
thee
:
Thou
shalt
not
die
:
Yet
he
must
suffer
,
and
for
these
very
sins
,
which
are
said
to
be
forgiven
,
which
doth
teach
us
,
that
The
Obligation
to
Punishment
was
not
wholly
taken
away
,
but
in
part
onely
;
yet
in
the
principal
part
.
The
Remission
,
therefore
at
that
time
was
not
total
,
but
partial
▪
yet
it
was
Remission
,
and
Justification
.
3
In
the
same
kind
he
sinned
,
he
was
punished
.
He
sinned
in
Adultery
,
and
the
Sword
:
By
Adultery
,
and
the
Sword
,
he
is
punished
.
This
is
a
fair
Warning
to
God's
Regenerate
Saints
,
To
watch
,
and
pray
,
and
beware
of
grieving
that
good
Spirit
wherewith
they
are
sealed
till
the
Day
of
Redemption
.
4
He
suffers
all
this
in
His
Children
,
in
the
Child
begotten
,
and
conceived
in
Adultery
,
in
Ammon
,
and
Tamar
,
in
Absolon
,
and
his
Concubines
.
This
proves
clearly
,
that
Parents
and
Children
,
the
Head
of
the
Family
,
and
the
Family
are
considered
,
by
God
,
as
one
Person
,
in
Law
,
and
that
in
Punishments
.
QVEST.
II.
§.
XI
Whether
there
be
two
Parts
of
Justification
,
Remission
,
and
Imputation
of
Christ's
Righteousness
?
FOr
Answer
whereunto
,
it
may
be
1
Remembred
,
what
I
have
said
formerly
against
Imputation
of
Christs
active
Righteousness
separated
,
or
abstracted
for
Reward
from
the
Passive
.
The
Reasons
against
this
Opinion
,
seem
to
me
strong
;
yet
when
I
find
the
force
of
them
dissolved
,
I
shall
abate
of
my
confidence
.
2
If
we
examine
the
Doctrine
of
the
Apostle
Paul
,
and
other
Scriptures
,
we
shall
find
(
if
I
very
much
mistake
not
)
that
Remission
and
Imputation
of
Righteousness
,
are
taken
for
the
same
.
We
read
that
Abraham
believed
God
,
and
it
was
counted
to
him
for
Righteousness
,
Rom.
4.
3.
Now
to
him
that
worketh
,
is
the
Reward
not
reckoned
of
Grace
but
o●
Debt
.
But
to
him
that
worketh
not
,
but
believeth
on
him
that
justifyeth
the
Ungodly
,
his
Faith
is
counted
for
Righteousness
,
Vers.
4
,
5.
Even
as
David
describeth
also
the
blessedness
of
the
Man
to
whom
God
imputeth
Righteousness
without
Works
,
saying
,
Blessed
is
the
Man
whose
Iniquities
are
forgiven
,
and
whose
sins
are
covered
:
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
sin
,
Vers.
6
,
7
▪
8.
And
therefore
it
was
imputed
to
him
for
Righteousness
.
Now
it
was
not
written
for
his
sake
alone
,
that
it
was
imputed
to
him
,
but
for
us
to
whom
it
shall
be
imputed
,
if
we
believe
in
Him
,
who
raised
up
Jesus
our
Lord
from
the
Dead
,
Vers.
22
,
23
,
24.
Here
many
things
are
very
observable
,
1
Abraham
believed
,
that
is
,
as
the
Chaldie
Paraphrast
turns
it
,
In
the
word
of
Johovah
,
in
that
word
,
which
being
with
God
,
in
the
beginning
was
God
,
by
which
the
World
was
made
,
and
who
was
made
flesh
,
and
to
whom
the
Lord
said
,
Sit
thou
on
my
right
hand
,
till
I
make
thine
Enemies
thy
Foot-stool
.
2
It
was
reckoned
to
him
for
Righteousness
,
that
is
,
his
Faith
,
or
in
that
he
believed
in
that
Eternal
Word
Christ
Jesus
,
to
be
incarnate
.
The
plain
meaning
whereof
is
,
that
he
judged
him
believing
in
Christ
to
be
righteous
by
Christ
.
3
To
him
that
worketh
,
that
is
,
to
him
that
so
worketh
,
or
obeyeth
,
as
not
to
disobey
,
nor
sin
at
all
,
the
Reward
of
Righteousness
is
adjudged
to
him
,
as
righteous
perfectly
;
as
of
Debt
by
the
Law
of
Works
,
not
of
Grace
by
the
Law
of
Redemption
.
4
God
justifieth
the
Ungodly
,
or
the
Sinner
,
and
the
Guilty
Person
;
not
as
such
,
but
believing
on
him
that
justifieth
the
guilty
;
yet
as
Penitent
,
and
Believing
.
5
This
Imputation
of
Righteousness
,
is
the
forgiveness
of
sin
:
for
to
have
Faith
counted
,
or
imputed
for
Righteousness
,
is
explained
by
David
,
to
have
sin
forgiven
,
covered
,
not
imputed
.
6
The
estate
of
the
Party
justified
,
even
in
this
life
,
is
blessed
,
and
very
happy
.
Blessed
is
he
whose
sin
is
forgiven
,
&c.
7
That
the
Party
to
whom
Righteousness
is
imputed
,
is
he
that
believeth
on
him
that
raised
up
Christ
from
the
Dead
;
not
he
that
believeth
that
Christ
performed
perfect
obedience
active
to
the
Law
in
his
Person
.
For
though
he
perfectly
obeyed
the
Law
,
as
without
which
he
could
not
have
offered
himself
an
un●potted
Sacrifice
for
us
;
yet
He
did
it
not
,
that
that
active
personal
Righteousness
should
be
imputed
to
us
.
Though
God
in
His
absolute
Power
might
have
done
so
;
yet
His
Wisdom
did
not
think
good
to
do
it
;
neither
do
we
read
that
he
doth
it
.
The
principal
thing
to
be
noted
,
is
,
that
this
is
the
principal
,
if
not
the
onely
place
,
that
speaks
of
Imputation
of
Righteousness
;
and
this
Imputation
is
Remission
of
Sinne
,
by
a
Sentence
of
the
Supream
Judge
.
3
Remission
,
and
Justification
,
and
Eternal
Life
,
is
ascribed
to
the
Sacrifice
of
Christ's
Death
,
as
the
meritorious
cause
thereof
,
in
many
other
places
,
especially
Heb.
9.
And
Christ
is
said
by
one
Offering
to
have
perfected
,
that
is
,
consecrated
the
Sanctified
for
ever
,
Hebr.
10.
14.
To
be
consecrated
for
ever
,
is
to
be
made
compleat
Priest
to
serve
the
Living
God
in
the
Temple
of
Heaven
,
and
to
be
eternally
glorified
:
And
this
is
ascribed
to
the
Death
and
Offering
of
Christ
.
QUESTION
III.
Whether
Justification
,
continued
,
and
finally
consummate
,
be
by
Works
,
and
not
by
faith
alone
,
as
the
first
Justification
is
?
MIne
Answer
hereunto
is
negative
,
§
.
XII
that
neither
Justification
continued
,
nor
finally
consummate
,
is
by
Works
,
but
faith
onely
,
though
that
faith
be
not
alone
.
For
the
Scriptures
inform
us
that
there
is
but
one
way
of
Justification
of
a
sinfull
man
,
and
that
is
by
faith
in
Christ
.
For
seeing
the
Apostle
determines
but
two
wayes
possible
,
the
one
by
Works
,
the
other
by
faith
,
and
proves
that
no
man
living
,
by
Works
can
be
justified
in
God's
sight
,
because
all
are
sinfull
,
no
man
,
no
,
not
the
best
,
without
sin
,
no
man
performs
perfect
,
and
perpetuall
Obedience
,
it
seems
strange
to
me
,
that
any
man
should
affirm
that
Justification
,
either
continued
or
finall
,
should
be
by
Works
.
If
it
be
by
Works
,
then
the
reward
of
Righteousnesse
is
of
debt
,
according
to
the
Law
of
Works
,
and
then
it
's
not
of
Grace
.
If
it
be
by
works
,
then
works
must
be
perfect
,
and
such
as
can
endure
the
severity
of
God's
Justice
,
at
our
last
triall
.
If
by
works
,
then
the
worker
is
so
righteous
in
himself
by
reason
of
them
,
that
no
one
can
lay
any
thing
to
his
charge
:
For
Justification
first
and
last
must
look
upon
man
,
as
chargeable
with
no
sin
,
otherwise
he
will
not
be
justifiable
by
the
most
just
God
:
But
no
works
of
man
are
such
.
If
by
works
,
then
by
faith
as
a
work
we
may
be
justified
;
but
that
cannot
be
.
If
by
works
,
then
works
may
receive
Chirst
,
as
our
Propitiatour
,
and
Intercessour
:
But
that
's
the
proper
act
of
faith
.
If
by
works
,
then
we
receive
not
the
reward
of
righteousnesse
,
and
eternall
Glory
,
as
merited
by
Christ
,
and
derived
immediately
from
Christ
to
us
,
as
believing
on
him
,
and
renouncing
all
righteousnesse
in
our selves
.
If
by
works
,
then
our
finall
Justification
is
not
a
Remission
of
sin
.
If
by
good
works
,
then
our
good
works
may
be
pleaded
in
the
title
unto
righteousnesse
,
and
eternal
life
,
before
the
Tribunal
of
God
:
But
the
Promise
it self
,
and
the
Reward
promised
were
merited
by
Christ
,
and
God
promiseth
this
righteousnesse
,
and
reward
,
for
Christ's
sake
,
and
for
his
sake
alone
,
and
he
promiseth
it
unto
him
,
and
onely
unto
him
,
that
resteth
upon
Christ
,
and
Christ
alone
,
for
it
,
and
pleads
Christ's
merit
,
and
onely
Christ's
merit
,
upon
the
promise
of
God
.
If
by
good
works
,
then
good
works
can
expiate
our
sins
,
and
satisfy
for
our
evill
works
.
If
by
works
,
then
there
is
some
promise
made
in
the
Gospel
to
justifie
us
by
them
,
and
as
righteous
through
them
;
and
so
righteous
,
that
we
need
not
plead
Christ
,
or
remission
upon
Christ's
propitiation
.
But
there
is
no
such
promise
in
the
Gospel
.
The
Law
indeed
saith
Do
this
,
and
live
;
But
the
Gospel
saith
,
Confesse
with
thy
mouth
the
Lord
Jesus
,
and
believe
in
thine
heart
,
that
God
hath
raised
him
from
the
dead
,
and
thou
shalt
be
saved
,
Rom.
10.
9.
If
by
works
,
then
why
doth
the
Apostle
say
,
By
Grace
you
are
saved
,
through
Faith
,
and
that
not
of
your selves
;
it
is
the
gift
of
God
.
Not
of
works
&
c.
?
Why
might
he
not
as
well
have
said
,
By
Grace
ye
are
saved
,
through
faith
and
works
?
It
was
as
easy
for
him
to
say
the
one
as
the
other
.
The
power
to
do
good
works
,
and
our
doing
of
them
is
a
reward
derived
from
Christ
by
faith
.
For
we
are
his
workmanship
,
created
in
Christ
Jesus
unto
good
works
,
Ephes.
2
▪
8
,
9
,
10.
After
that
we
are
once
ingrafted
into
Christ
Jesus
,
we
derive
all
the
good
from
first
to
last
,
whether
for
duty
or
reward
from
him
.
All
the
vertues
which
we
have
;
all
the
good
works
,
which
we
do
on
earth
,
or
in
heaven
,
presuppose
us
in
Christ
,
and
justified
by
,
and
for
,
his
merits
,
All
good
works
of
regenerate
persons
are
virtually
in
faith
receiving
Christ
,
and
no
such
faith
continuing
can
be
without
good
works
.
It
is
certain
that
as
God
in
the
Gospell
commands
good
works
,
commends
such
as
do
them
,
promiseth
rewards
unto
Well-doers
,
●o
he
will
in
his
last
Judgment
justifie
good
Works
,
and
the
doers
of
them
,
so
as
Wisdom
is
justified
of
her
Children
:
But
this
Justification
is
onely
Approbation
,
whereby
man
may
justify
God
,
as
well
as
God
justify
man
in
this
manner
.
Therefore
we
must
needs
say
,
that
as
good
Works
are
commanded
by
God
,
pleasing
unto
God
,
so
they
are
approved
and
rewarded
of
God
.
They
,
so
farr
as
good
,
prevent
future
guilt
,
take
away
no
former
guilt
,
do
evidence
our
faith
,
and
Title
,
unto
everlasting
Glory
,
strengthen
our
union
with
Christ
,
because
they
strengthen
faith
,
confirm
our
hope
,
glorify
God
,
give
good
example
unto
men
,
make
us
more
capable
of
Communion
with
God
,
tend
towards
the
possession
of
Glory
,
distinguish
us
from
the
prophane
,
and
hypocrites
,
give
some
content
to
our
Consciences
,
and
there
is
a
kind
of
happinesse
in
the
doing
of
them
,
and
in
the
remembrance
of
them
done
:
Blessed
are
they
who
alwayes
abound
in
them
;
For
they
know
that
their
labour
is
not
in
vain
in
the
Lord
.
Yet
Bellarmin
,
though
a
great
advancer
of
Merit
,
thought
it
not
onely
safe
,
but
the
safest
Way
,
to
put
our
whole
and
sole
trust
,
not
in
these
our
good
Works
,
but
in
Christ
.
But
it
is
not
onely
the
safest
,
but
the
onely
way
so
to
do
,
if
we
would
be
justified
before
God
.
To
say
,
that
good
Works
are
a
condition
of
the
Covenant
of
Grace
;
we
shall
be
judged
according
to
our
works
;
remission
of
Sin
is
promised
to
such
as
forgive
others
,
and
that
such
as
love
God
,
fear
him
,
serve
him
,
do
his
commandements
,
shall
be
rewarded
,
and
have
eternall
life
,
therefore
We
are
not
justified
by
faith
alone
,
but
by
good
works
also
,
is
no
good
arguing
.
If
the
Sequel
be
denied
,
as
it
must
be
,
no
wit
of
man
can
prove
it
,
and
make
it
good
.
They
may
be
a
condition
of
the
Covenant
,
yet
not
such
a
condition
as
faith
,
receiving
Christ
as
Propitiatour
,
and
Advocate
,
and
resting
upon
God's
Promise
in
him
alone
:
and
such
must
of
necessity
be
that
condition
,
whereby
we
are
justified
,
and
stand
blamelesse
,
and
without
Spot
,
before
the
Throne
of
God
.
Though
we
shall
be
judged
according
to
our
works
,
it
doth
not
hence
follow
that
we
shall
be
justified
by
our
works
.
In
the
matter
of
Judgment
,
and
the
Cause
to
be
tried
,
there
are
two
things
;
the
Merit
,
and
the
Evidence
:
And
who
dare
say
,
that
good
works
are
the
merit
of
the
cause
,
which
are
only
the
Evidence
?
Gregory
the
Great
distinguisheth
in
this
case
,
&
saith
we
shall
be
judged
,
and
so
rewarded
,
Secundum
▪
sed
non
propter
Opera
.
Where
Promises
of
Life
,
Blessing
,
Reward
,
and
of
Glory
,
and
of
Remission
of
Sin
,
are
made
to
such
as
do
works
of
Mercy
;
or
suffer
for
Christ's
sake
,
or
love
God
,
or
serve
and
fear
him
,
we
must
observe
that
where
any
one
of
these
is
named
,
all
the
rest
are
meant
;
and
that
the
Person
qualified
with
one
is
qualified
with
all
:
and
the
reason
is
,
because
there
is
such
a
connexion
between
them
,
that
where
one
is
predominant
,
and
in
sincerity
,
all
the
rest
are
inseparably
joyned
.
Yet
none
of
these
can
be
,
where
faith
in
Christ
is
not
;
neither
can
a
living
faith
continue
,
without
all
these
,
or
any
of
these
;
and
where
such
a
faith
is
not
,
none
of
these
can
be
,
in
such
a
Subject
,
or
if
they
could
be
without
it
,
yet
without
it
,
they
could
not
be
acceptable
,
nor
rewardable
.
Neither
could
this
qualifie
the
Person
aright
,
nor
faith
qualify
aright
if
it
were
not
fixed
on
Christ
.
The
Apostle
James
indeed
saith
,
that
Abraham
was
justified
by
works
;
and
that
by
works
a
man
is
justified
,
and
not
by
faith
onely
,
Chap.
2.
23.
Yet
we
must
consider
1.
That
he
speaks
of
the
same
justification
of
Abraham
,
wherein
Paul
instanceth
,
who
affirmeth
that
Abraham
was
justified
by
faith
,
and
not
by
works
and
proves
it
out
of
Psal.
32.
12.
2.
That
James
speaks
against
such
as
professe
●aith
without
practise
:
and
his
principall
Scope
is
to
shew
that
a
vain
faith
,
a
dead
faith
,
a
faith
without
works
,
the
faith
of
Devills
,
which
may
be
in
Devills
,
cannot
justify
,
nor
can
any
man
be
justified
by
such
a
faith
;
and
implies
,
that
when
Paul
or
any
Apostle
,
speaks
of
justifying
faith
,
they
do
not
mean
such
a
faith
;
and
that
no
Solifidian
can
be
justified
at
all
before
God
.
He
speaks
of
such
works
as
follow
faith
,
and
Justification
by
saith
,
which
did
evidently
prove
the
sincerity
of
their
faith
,
and
the
certainty
of
their
Justification
.
One
cause
of
this
mistake
,
both
in
them
of
Rome
,
and
others
,
is
;
1.
Because
they
do
not
consider
that
the
Righteousnesse
required
before
the
Judgment
Seat
of
God
,
especially
,
at
last
triall
,
must
be
perfect
,
and
such
as
the
party
to
be
justified
cannot
by
law
,
that
Law
,
which
should
be
the
Rule
of
Judgment
,
be
chargeable
with
any
the
least
Sin
.
2.
They
do
not
consider
that
the
party
to
be
justified
is
in
himself
a
guilty
Sinner
,
and
as
such
,
can
in
no
wise
be
justifiable
before
the
most
just
,
and
sin-detesting
Judge
.
3.
That
the
Justification
,
so
much
spoken
of
in
Scripture
,
especially
,
in
the
Apostles
writings
,
is
Remission
,
and
onely
Remission
of
Sin
;
in
which
respect
,
no
man
guilty
can
be
justified
by
Works
.
For
all
the
good
works
a
man
can
do
in
a
thousand
years
cannot
expiate
one
Sin
antecedent
,
intervenient
,
or
consequent
,
nor
free
him
from
the
guilt
of
eternall
death
.
Austin
saith
truly
,
that
our
righteousnesse
is
true
,
because
referred
to
the
right
end
,
yet
in
this
life
it
consists
,
potius
remissione
Peccatorum
,
quàm
perfectione
Virtutum
,
rather
in
Remission
of
Sin
then
perfection
of
Virtue
.
For
as
he
manifestly
shews
,
our
righteousnesse
of
good
works
is
imperfect
,
many
wayes
imperfect
;
therefore
he
exhorts
us
to
give
thanks
to
God
for
our
good
works
;
whereby
he
implies
that
they
are
God's
gifts
,
and
more
God's
then
ours
.
And
certainly
they
are
so
,
and
God
never
gave
them
to
us
that
we
should
stand
upon
Terms
with
God
,
and
plead
that
the
Righteousnesse
of
them
was
such
as
,
that
for
them
,
he
in
Justice
was
bound
to
justify
them
.
No
penitent
Sinner
dare
plead
so
;
No
wise
man
will
plead
so
:
and
the
best
of
men
in
that
last
day
of
Triall
will
wave
the
Plea
of
Works
,
and
will
onely
plead
God'●
Mercy
,
and
Christ's
Merit
,
and
his
own
faith
in
the
one
,
and
the
other
,
onely
.
What
?
shall
we
plead
Merit
,
or
righteou●ness
of
works
,
or
any
title
to
reward
by
them
,
because
God
hath
freed
us
from
the
Dominion
of
Sin
,
and
the
Power
of
Satan
,
and
,
by
his
Spirit
,
enabled
us
to
do
a
few
good
Works
,
and
the
same
,
through
our
own
default
,
imperfect
?
whereas
he
might
have
bound
us
to
a
thousand
years
o●
Penance
,
and
as
many
of
service
,
in
good
Works
,
without
promising
any
Reward
the
least
.
Men
may
dispute
acutely
,
and
subtilly
,
for
justification
by
Works
,
now
,
and
here
;
but
,
then
,
and
there
,
summond
to
be
tried
before
the
great
,
glorious
,
and
most
just
,
King
,
they
will
recant
,
be
ashamed
of
their
arguments
,
and
abhor
themselvs
,
as
in
themselvs
,
most
sinfull
and
guilty
wretches
.
God
did
never
ordain
good
works
,
which
are
the
fruits
of
a
sincere
faith
in
Christ
,
to
acquire
a
right
unto
Remission
of
Sin
,
and
eternall
life
,
but
to
be
a
means
,
whereby
we
may
obtain
the
Possession
of
these
Rewards
he
hath
promised
.
And
whosoever
will
take
the
words
of
St.
James
in
proper
Sense
,
neglecting
the
true
Scope
of
the
Apostle
can
hardly
avoid
it
;
but
must
contradict
the
Doctrine
of
St.
Paul
,
agree
with
the
Papists
,
in
their
Doctrine
of
justification
by
Works
,
for
the
main
,
use
the
same
arguments
to
maintain
it
,
and
give
the
same
Answers
,
to
Objections
against
it
,
which
they
do
;
though
,
in
some
Terms
,
and
Circumstances
,
they
may
differ
.
CHAP.
XXIII
.
Of
the
several
Branches
,
Parts
,
and
Degrees
of
Justification
,
and
the
continuance
of
them
unto
us
,
until
the
Final
Judgment
.
HItherto
of
Justification
by
Faith
in
Christ
,
§
.
I
in
general
:
After
which
,
follow
the
several
Branches
,
or
Parts
,
and
degrees
thereof
,
if
we
may
so
call
them
;
and
the
continuance
of
them
to
us
,
till
the
final
,
and
universal
Judgment
of
our
great
and
glorious
Lord
,
and
King-Redeemer
.
These
are
Regeneration
,
Reconciliation
,
Adoption
,
Ministery
of
Angels
,
and
the
rest
.
And
they
may
be
considered
,
-
1
As
they
free
us
from
the
guilt
and
punishment
of
sin
;
Whether
the
punishment
be
privative
,
or
positive
.
-
2
As
they
make
the
estate
of
the
justified
person
,
of
miserable
,
to
be
happy
and
blessed
.
The
first
is
Regeneration
;
which
,
in
the
Execution
of
this
great
and
special
Judgment
,
frees
us
from
that
great
Penalty
of
Original
Unrighteousness
,
the
Dominion
of
sin
,
and
slavery
under
Sathan
:
of
this
you
have
heard
before
,
and
shall
hear
more
distinctly
and
particularly
of
it
,
in
the
continuance
hereafter
.
For
the
first
thing
in
order
,
though
not
in
time
,
seeing
all
go
together
,
is
,
the
restoring
of
the
regenerating
and
sanctifying
Spirit
to
abide
in
us
,
after
it
hath
prepared
us
:
and
it
is
so
necessary
a
part
of
Justification
,
that
if
we
distinguish
between
the
Sentence
removing
the
guilt
,
and
the
Execution
removing
the
punishment
;
the
Sentence
without
the
Execution
could
be
little
advantage
unto
us
,
nor
could
it
minister
any
comfort
.
And
God
knowing
this
,
doth
alwayes
,
in
this
particular
,
declare
the
Sentence
by
the
Execution
,
and
never
did
justify
and
person
,
and
left
him
unsanctified
.
And
,
by
this
Sactification
,
doth
plainly
testify
unto
the
party
justified
,
that
he
hath
freed
him
from
the
guilt
and
obligation
to
the
greatest
Punishment
of
all
.
Yet
this
Regeneration
is
not
perfect
at
the
first
,
neither
shall
be
fully
perfect
in
Body
and
Soul
,
untill
the
Resurrection
.
This
must
needs
be
the
first
part
of
branch
;
because
all
that
follow
depend
upon
it
,
and
without
it
we
are
uncapable
of
them
.
For
as
God
,
for
order
,
so
far
as
our
shallow
capacity
will
reach
,
is
first
conceived
to
be
holy
,
before
he
be
conceived
as
happy
,
so
man
must
needs
be
.
The
greatest
,
and
first
,
penalty
for
Sin
,
was
to
take
away
the
sanctifying
Spirit
;
and
the
greatest
mercy
is
,
to
restore
it
again
.
And
this
,
as
all
the
rest
,
is
derived
immediatly
from
Christ
believed
upon
.
For
,
by
faith
,
we
first
have
Union
&
then
Communion
with
him
,
and
derive
both
Grace
,
and
Peace
,
from
God
the
Father
,
and
his
Son
Jesus
Christ
:
and
are
blessed
in
him
with
all
spirituall
Blessings
.
It
's
called
Regeneration
,
because
we
are
by
it
delivered
from
that
most
fearfull
death
,
we
call
the
death
of
Sin
,
and
receive
a
new
,
and
spirituall
life
,
being
created
anew
,
according
to
his
Image
,
in
Righteousnesse
and
true
Holinesse
.
It
may
be
said
to
be
begun
(
though
at
some
distance
)
in
Vocation
,
when
ou●
Hearts
are
first
prepared
for
,
then
informed
with
,
Faith
,
and
so
we
are
ingrafted
into
Christ
,
and
made
one
with
him
.
Yet
all
this
was
but
a
preparation
for
it
,
and
tending
unto
it
,
to
complete
our
union
with
our
Saviour
.
And
when
we
are
once
united
,
that
Spirit
which
did
onely
prepare
us
is
given
to
abide
in
us
constantly
,
and
first
as
a
Spirit
of
Sanctification
.
In
this
,
the
foundation
of
eternall
Joy
,
and
Glory
,
is
laid
,
and
now
we
begin
to
move
directly
towards
our
full
happinesse
.
This
not
onely
takes
away
former
guilt
,
but
the
very
Root
of
former
guilt
of
Sin
.
The
second
Branch
is
our
Reconciliation
:
§
.
XI
for
being
justified
by
Faith
,
we
have
peace
with
God
,
through
our
Lord
Jesus
Christ
:
by
whom
also
we
have
accesse
into
the
Grace
wherein
we
stand
.
This
is
said
to
be
an
effect
of
Justification
strictly
taken
.
In
the
words
of
the
Apostle
Rom.
5.
1
,
2.
we
must
consider
-
1.
The
Condition
of
the
party
to
be
reconciled
,
before
he
be
reconciled
.
-
2.
What
this
Peace
with
God
,
is
.
-
3.
Who
they
are
that
are
thus
reconciled
,
and
have
this
Peace
.
-
4.
How
they
have
it
through
Jesus
Christ
our
Lord
.
1.
Because
Reconciliation
presupposeth
Emnity
,
therefore
the
condition
of
the
party
to
be
reconciled
must
be
,
that
he
is
at
Emnity
with
God
,
and
God
at
Emnity
with
him
.
There
is
Emnity
between
them
:
and
this
is
a
very
sad
condition
,
to
be
at
Emnity
with
that
God
,
in
whom
all
our
comfort
is
,
and
upon
whose
favour
depends
our
spirituall
and
eternall
happinesse
.
The
cause
of
this
Emnity
is
Sin
,
considered
either
in
the
habit
,
or
in
the
act
,
or
guilt
.
By
the
habit
,
and
the
act
,
we
are
contrary
to
God
as
just
and
holy
:
and
God
must
needs
abhorr
us
.
Therefore
the
Scripture
represents
Sin
,
as
base
,
and
filthy
,
polluting
the
Sinner
;
and
God
,
as
pure
,
and
holy
,
hating
,
detesting
,
abominating
sin
.
For
nothing
is
so
contrary
to
God
,
and
so
odious
in
his
sight
,
as
sinne
.
Therefore
is
it
said
,
Thou
art
not
a
God
that
hast
pleasure
in
Wickedness
,
neither
shall
evil
dwell
with
thee
.
The
foolish
shall
not
stand
in
thy
sight
:
Thou
hatest
the
Workers
of
Iniquity
,
●
Psal.
5.
4
,
5.
And
thou
art
of
purer
eyes
then
to
behold
evil
,
and
canst
not
look
upon
Iniquity
,
Hab.
1.
13.
And
there
shall
in
no
wise
enter
into
the
new
and
holy
Jerusalem
any
thing
that
defileth
,
Rev.
21.
27.
And
,
without
,
as
in
no
wise
admitted
to
enter
,
are
Dogs
,
and
Sorcerers
,
and
Whoremongers
,
and
Murderers
,
and
Idolaters
,
and
who
so
maketh
a
Lye
,
Rev.
22.
15.
That
is
,
men
polluted
and
defiled
with
sin
,
are
uncapable
of
this
Society
,
and
communion
with
the
most
holy
God
,
and
his
most
holy
people
.
Nay
we
are
commanded
to
be
holy
,
as
He
is
holy
:
and
if
we
be
not
so
,
He
will
not
admit
us
into
his
presence
hear
our
Prayers
,
accept
our
Persons
,
or
our
Service
:
nay
,
He
will
cast
us
out
of
His
Presence
.
And
though
He
may
love
us
as
Men
,
yet
He
cannot
love
us
as
polluted
with
sin
.
As
sin
,
so
the
Emnity
begins
on
our
part
:
for
we
first
sin
,
and
so
are
alienated
,
and
Enemies
,
in
,
or
by
,
our
mind
by
wicked
Works
,
Col.
1.
21.
Where
the
Learned
Bishop
of
Salisbury
observes
,
1
The
miserable
estate
of
those
Colossians
,
before
they
were
reconciled
▪
it
was
an
estate
of
Emnity
and
Hostility
.
And
,
2
The
cause
,
and
that
was
the
mind
in
sin
,
set
on
sin
:
so
he
,
with
Beza
,
understands
it
.
The
first
Emnity
therefore
is
from
sin
,
as
sin
.
But
this
is
not
all
;
for
sin
,
as
a
transgression
of
the
Law
of
God
threatning
punishment
,
offends
God
,
and
provokes
him
to
anger
,
as
it
makes
man
liable
to
punishment
.
So
as
that
God
,
who
as
merciful
,
is
inclined
to
reward
,
as
just
is
bent
to
punish
,
and
so
not
onely
take
away
his
mercies
,
but
inflict
Positive
Penalties
,
to
take
vengeance
upon
the
sinner
,
for
the
Transgression
and
Contempt
of
His
Law
.
And
he
that
continueth
in
his
sin
,
without
repentance
,
must
needs
be
an
Enemy
,
and
the
subject
of
His
Wrath.
God
is
an
enemy
to
him
,
not
as
a
man
,
but
as
a
sinful
man
&
continuing
in
sin
:
and
as
he
is
unclean
,
he
can
have
no
fellowship
with
God
,
who
is
Light
,
and
in
whom
there
is
no
Darkness
,
because
he
walks
in
Darkness●
and
he
is
deprived
of
his
special
favour
and
love
,
and
lies
under
His
heavy
displeasure
.
This
is
the
condition
of
the
party
before
He
be
reconciled
.
The
2d
▪
Thing
to
be
considered
,
is
,
What
this
peace
with
God
should
be
?
And
1
It
's
peace
after
Emnity
:
Therefore
called
Reconciliation
.
2
It
's
a
removal
,
and
taking
away
the
emnity
,
by
taking
away
the
cause
thereof
(
as
you
shall
hear
hereafter
.
)
3
This
Emnity
is
so
taken
away
,
that
the
state
of
the
Person
reconciled
,
is
not
a
bare
Neutrality
between
God
and
him
,
but
a
state
of
special
love
and
favour
,
whereupon
follows
an
acceptation
of
the
person
,
and
an
admittance
into
God's
presence
,
to
come
with
boldness
and
confidence
unto
the
Throne
of
Grace
,
a
delight
in
his
Prayers
and
Service
,
and
a
Peace
,
and
quiet
calm
of
Conscience
,
which
cannot
be
without
great
joy
.
God
before
did
hate
,
hide
his
face
,
cast
out
of
his
presence
;
and
man
,
once
sensible
of
his
sin
,
doth
fear
,
and
fly
from
God's
pre●ence
,
as
from
a
con●uming
Fire
.
As
Adam
hearing
the
voice
of
God
was
afraid
,
and
hid
himself
,
and
Israel
trembled
before
Mount
Sinai
,
burning
with
fire
up
to
the
midst
of
Heaven
.
Now
God
loves
,
and
man
is
bold
and
confident
.
This
is
a
special
favour
God
bears
unto
his
People
,
which
the
Psalmist
prayeth
for
,
Psal.
106.
4.
The
light
of
God's
countenance
,
whereby
His
frowns
are
turned
into
smiles
,
and
he
looks
chearfully
upon
us
.
4
This
favour
is
not
a
fancy
and
conceit
,
that
God
doth
love
us
,
but
it
's
really
and
fully
manifested
in
our
hearts
by
the
Holy
Ghost
,
which
God
hath
given
us
,
Rom.
5.
5.
5
As
this
Emnity
begins
on
Man's
part
,
turning
away
from
his
God
,
and
provoking
him
;
so
this
Peace
and
Reconciliation
begins
on
God's
part
,
in
mercy
,
turning
unto
man
.
6
As
the
hatred
and
displeasure
of
God
,
and
the
want
of
his
favour
,
maybe
considered
as
a
Penalty
,
and
the
same
removed
by
Reconciliation
;
so
it
may
belong
to
Justification
,
and
Remission
,
as
a
branch
thereof
,
without
which
it
cannot
be
perfect
.
3
The
party
reconciled
,
is
the
justified
by
Faith
.
For
being
justified
by
Faith
,
we
have
peace
with
God
.
Take
this
Peace
Passively
,
as
a
benefit
and
reward
received
by
Man
,
it
's
an
effect
of
Justification
,
and
may
so
be
called
:
but
take
it
Actively
as
coming
from
God
,
it
may
be
a
part
or
degree
of
Justification
,
essentially
included
in
it
.
For
God
in
justifying
▪
in
that
very
act
▪
accepts
him
as
a
friend
,
and
looks
not
on
him
as
an
Enemy
.
It
presupposeth
the
taking
away
of
the
general
guilt
,
and
the
removing
the
great
penalty
of
sin
and
corruption
by
restoring
the
regenerating
Spirit
.
For
how
can
man
as
guilty
and
polluted
with
sin
,
and
under
the
dominion
of
Corruption
,
be
a
subject
of
this
special
love
and
favour
?
According
to
the
Scriptures
,
and
His
Eternal
Laws
.
He
cannot
possibly
be
such
.
God
may
so
love
Man
,
when
he
is
his
Enemy
,
as
to
give
his
Son
for
him
,
and
his
Spirit
,
to
take
away
the
cause
of
this
Emnity
;
but
to
love
him
with
this
special
love
,
as
such
,
is
impossible
:
For
this
Reconciliation
,
necessarily
presupposth
the
cause
of
the
Emnity
,
not
as
to
be
taken
away
,
but
as
taken
away
already
.
Otherwise
God
should
love
those
whom
He
hates
,
as
He
hates
them
,
and
be
well
pleased
with
those
,
that
lye
under
his
fearful
displeasure
.
4
We
have
this
peace
by
Jesus
Christ
our
Lord
:
for
by
whom
we
have
Justification
,
by
Him
we
have
Reconciliation
.
We
find
two
degrees
of
this
Reconciliation
,
and
both
by
Christ
.
For
so
the
Apostle
informs
us
.
For
,
saith
He
,
God
was
in
Christ
,
reconciling
the
world
unto
himself
,
not
imputing
their
Trespasses
unto
them
,
and
hath
committed
to
us
the
Word
of
Reconciliation
.
Now
we
are
Embassadours
for
Christ
,
as
though
God
did
beseech
you
by
us
;
we
pray
you
in
Christ's
stead
,
to
be
reconciled
to
God
,
2
Cor.
5.
19
,
20.
By
which
words
we
easily
understand
,
that
the
Foundation
of
this
Reconciliation
was
laid
in
Christ's
suffering
.
For
even
then
God
did
not
impute
our
sins
to
us
,
but
unto
him
,
and
punished
them
,
in
him
,
for
us
.
For
,
He
who
knew
no
sin
was
made
sin
for
us
,
that
we
might
be
the
Righteousness
of
God
in
him
,
Ibid.
ver.
21.
And
if
this
first
Reconciliation
had
not
been
made
,
and
so
God
made
propitious
,
the
second
had
never
followed
.
Again
,
if
when
we
were
Enemies
,
we
were
reconciled
to
God
by
the
death
of
His
Son
:
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
.
And
not
onely
so
,
but
we
also
joy
in
God
,
through
our
Lord
Jesus
Christ
,
by
whom
we
have
received
the
atonement
,
Rom.
5.
10
,
11.
Where
we
may
observe
,
that
the
first
degree
of
Reconciliation
,
-
1
Was
by
Christ's
Death
.
The
-
2
By
his
life
,
when
we
are
justifyed
.
For
,
by
His
Death
,
He
merited
it
;
and
by
His
life
and
intercession
,
procures
the
actual
enjoyment
of
it
.
The
first
is
,
Reconciliation
made
:
The
second
,
Reconciliation
and
Atonement
received
:
and
both
by
Christ
,
who
reconciled
us
to
God
,
both
Jew
and
Gentile
,
in
one
Body
,
by
the
Cross
,
having
slain
the
Emnity
thereby
:
And
came
and
preached
Peace
to
them
which
were
afar
off
,
and
to
them
that
were
nigh
.
For
through
Him
we
both
have
access
by
one
Spirit
to
the
Father
,
Ephes.
2.
3
,
12.
In
whom
we
have
boldness
,
and
access
,
with
confidence
,
by
Faith
,
in
Him
,
Ephes.
3.
12.
So
that
by
Christ
we
have
this
Peace
with
God
.
For
by
his
death
,
he
averts
the
Wrath
and
Displeasure
of
God
,
and
merits
his
favour
.
He
,
by
his
Ambassadours
,
preacheth
Peace
,
and
beseecheth
us
to
be
reconciled
,
and
so
by
his
Word
and
Spirit
converts
us
.
He
,
by
his
intercession
,
takes
us
by
the
hand
,
and
brings
us
before
the
Throne
of
Grace
,
as
though
He
were
the
Master
of
Ceremonies
,
and
Admissionate
of
Heaven
:
and
presents
us
holy
,
and
unblameable
,
and
unreproveable
in
His
sight
,
as
washed
in
His
Blood
believed
upon
,
Col.
1.
22.
Upon
this
Reconciliation
it
follows
,
that
we
cease
-
1
To
be
Enemies
.
-
2
To
be
Strangers
.
-
3
To
be
Neutrals
.
-
4
We
are
Friends
,
Fellow-Citizens
with
the
Saints
,
and
of
the
Family
of
God
.
This
Reconciliation
makes
the
state
of
the
Reconciled
very
happy
,
and
it
's
an
unspeakable
mercy
,
as
may
appear
.
1
From
the
sad
condition
of
Cain
,
when
he
was
driven
from
God's
presence
,
and
others
in
his
case
,
from
the
Lamentations
and
Complaints
of
God's
Servants
,
when
he
did
hide
his
face
,
absent
himself
,
withdraw
his
Spirit
,
and
in
anger
(
as
it
were
)
cover
himself
with
a
Cloud
,
that
their
Prayers
could
not
pass
through
,
and
be
heard
:
By
their
Deprecations
of
God's
anger
,
least
they
should
be
cast
out
of
his
presence
,
and
his
Holy
Spirit
taken
from
them
:
From
the
unspeakable
joy
,
and
consolation
,
which
did
diffuse
it self
,
and
warm
their
hearts
upon
this
Reconciliation
,
and
return
of
the
Spirit
,
after
their
penitent
and
importunate
Prayers
.
For
as
it
's
lost
by
sin
,
so
it
's
regained
by
Repentance
,
and
Faith
,
We
seek
the
love
and
favour
of
great
ones
,
and
fear
their
frowns
.
But
what
are
their
frowns
to
God's
displeasure
?
or
their
love
unto
his
favour
,
which
is
the
Fountain
of
Eternal
joy
?
A
third
degree
of
Justification
,
§
.
III
which
reacheth
Salvation
,
and
toucheth
Eternal
Life
immediately
,
is
,
that
which
the
Gospel
calleth
Adoption
,
whereby
those
who
were
no
Sons
,
believing
in
Christ
,
are
made
the
Sons
and
Heirs
of
God
,
and
joint-Heirs
with
Christ
of
Glory
.
Where
we
must
observe
,
-
1
How
this
Adoption
agrees
with
Justification
,
and
differs
from
Regeneration
,
and
Reconciliation
.
-
2
What
the
nature
of
this
Adoption
is
?
-
3
Who
they
are
that
are
Adopted
?
-
4
What
the
condition
of
the
Adopted
is
?
1.
It
agrees
with
Justification
,
as
a
part
or
degree
thereof
,
as
it
doth
remove
a
great
penalty
,
and
so
the
guilt
;
which
Justification
properly
doth
.
The
guilt
and
penalty
you
shall
know
hereafter
.
It
differs
from
Regeneration
,
because
that
gives
onely
a
n●w
life
of
Grace
,
and
Sanctification
altering
our
disposition
.
And
this
new
Being
and
Life
might
be
given
us
,
without
a
further
Dignity
,
and
Title
to
an
Heavenly
Inheritance
.
It
's
true
,
that
if
God
beget
us
again
,
and
renew
us
,
we
may
be
said
to
be
His
Sons
;
yet
it
doth
not
follow
,
that
if
we
be
Sons
only
in
that
sense
,
that
therefore
we
are
Heirs
:
though
if
we
be
adopted
Sons
,
we
are
Heirs
according
to
express
Scripture
,
Rom.
8.
17.
It
differs
from
Reconciliation
,
because
God
may
love
us
as
his
Servants
,
and
yet
not
as
Sons
and
Heirs
.
Therefore
it
's
a
further
degree
of
God's
love
and
special
favour
.
For
we
may
be
His
Subjects
,
and
yet
not
of
His
Houshold
and
Family
.
We
may
be
of
His
Family
,
as
Servants
and
Friends
,
yet
not
as
Sons
and
Heirs
in
the
highest
Rank
,
and
Degree
of
Dignity
,
in
His
Family
.
And
we
must
here
take
special
notice
,
1
That
God
,
by
one
act
,
doth
justifie
,
regenerate
,
reconcile
,
and
adopt
.
For
though
we
may
distinguish
them
,
and
conceive
of
them
under
several
notions
,
yet
we
must
not
separate
them
.
For
though
God
might
have
separated
some
of
them
,
yet
He
doth
not
.
2
That
Justification
,
Regeneration
,
Reconciliation
,
are
not
distinct
,
and
different
Titles
,
but
one
and
the
same
Title
unto
Everlasting
Life
,
which
God
doth
give
us
by
these
in
our
Lord
Jesus
Christ
.
For
we
are
justifyed
by
His
Grace
,
that
we
should
be
Heirs
according
to
the
hope
of
Eternal
Life
,
Tit.
3.
7.
Where
Justification
gives
right
unto
Eternal
Life
.
And
,
Blessed
be
God
,
and
the
Father
of
our
Lord
Jesus
Christ
,
who
,
of
his
abundant
mercy
,
hath
begotten
us
again
unto
a
lively
hope
,
by
the
Resurrection
of
Jesus
Christ
from
the
Dead
,
unto
an
Inheritance
,
&c.
1
Pet.
1.
3
,
4.
Where
Regeneration
is
said
to
give
right
unto
glory
.
And
again
,
If
Children
(
that
is
,
adopted
)
then
Heirs
,
joint-Heirs
with
Christ
.
Where
Adoption
is
said
to
be
the
Title
unto
this
Heavenly
Inheritance
,
Rom.
8.
17.
The
like
may
be
said
of
Reconciliation
.
For
,
having
Peace
with
God
,
by
Jesus
Christ
our
Lord
,
by
whom
also
we
have
access
by
Faith
into
this
Grace
wherein
we
stand
,
we
rejoyce
in
the
Hope
of
Glory
,
Rom.
5.
2.
How
Faith
and
these
,
may
be
the
Title
,
shall
be
known
hereafter
.
The
second
thing
to
be
considered
,
§
.
IV
and
observed
,
is
the
nature
of
Adoption
.
This
actively
considered
,
in
general
,
is
a
gracious
act
of
God
in
Christ
:
But
in
particular
,
it
's
such
an
act
,
as
whereby
we
are
made
,
of
no
Sons
,
Sons
and
Heirs
of
God
with
Christ
of
glory
.
Where
we
must
acknowledge
,
that
by
Nature
,
we
are
not
Sons
:
For
,
according
to
the
Laws
of
men
,
such
as
are
adopted
,
are
different
from
Natural
Sons
,
which
are
Sons
necessarily
:
but
these
are
made
Sons
freely
by
an
act
of
free
grace
.
For
Adoption
is
a
free
Election
,
and
always
makes
a
person
who
is
not
a
Child
,
to
be
a
Child
:
By
Nature
,
indeed
,
we
are
the
Sons
and
heires
of
Wrath
,
or
rather
Slaves
to
sin
,
and
Satan
.
By
sin
we
lost
our
●iliation
,
and
our
right
to
the
inheritance
of
eternal
life
:
and
this
was
a
very
sad
condition
,
and
an
heavy
judgment
of
God
.
This
is
our
condition
before
Adoption
:
But
presently
upon
our
Adoption
,
we
who
were
no
Sons
are
Sons
of
God
,
and
heires
of
an
eternall
Kingdom
,
and
being
washed
in
Christs
blood
,
are
as
Sons
advanced
to
the
dignity
of
Kings
and
Priests
unto
ou●
God
for
ever
.
Yet
we
are
not
heires
severally
,
and
apart
from
,
but
joyntly
with
Christ
,
and
of
the
same
estate
in
our
measure
,
but
in
his
right
.
For
as
one
with
him
,
and
members
of
his
body
,
as
he
is
a
Son
,
and
heir
;
so
we
must
needs
be
Sons
,
and
heirs
with
Him
.
In
the
third
place
,
§
.
V
The
parties
,
who
are
adopted
,
are
Believers
in
Christ
:
for
as
by
faith
in
him
,
we
are
justified
,
regenerated
,
reconci●ed
;
so
by
the
same
faith
we
are
adopted
.
For
as
many
as
received
Christ
,
he
give
them
the
priviledge
,
or
dignity
to
be
the
Sons
of
God
,
even
to
them
that
Believe
on
his
name
,
Joh.
1.
12.
You
have
heard
often
before
,
that
faith
is
the
Title
to
justification
,
by
vertue
of
Christs
merit
,
and
Gods
promise
;
But
the
immediate
title
to
eternall
glory
is
justification
,
in
regeneration
,
reconciliation
,
and
Adoption
.
For
tho●gh
by
faith
we
have
a
remote
,
and
mediate
right
to
glory
,
yet
the
immediate
subjects
of
this
right
to
glory
are
the
justified
,
regenerate
,
reconciled
,
and
adopted
Saints
,
and
Sons
of
God
.
For
though
God
give
this
inheritance
of
glory
unto
Believers
;
yet
he
gives
it
to
Believers
as
justified
,
regenerated
,
and
adopted
.
This
faith
is
fixed
on
Christ
as
meriting
,
and
interceding
for
this
adoption
.
For
such
as
believe
in
his
name
are
made
the
Sons
of
God
.
Joh.
1.
12.
And
as
God
predestinated
us
unto
the
Adoption
of
Children
by
Jesus
Christ
unto
himself
,
according
to
the
good
pleasure
of
his
Will
,
Ephes
1.
5.
So
he
also
by
him
according
to
this
Pedestination
by
him
before
time
adopts
us
by
him
in
time
.
The
fourth
thing
to
be
considered
,
§
.
VI
is
the
estate
and
condition
of
these
adopted
Sons
of
God
,
which
is
imperfect
in
this
life
,
and
onely
begun
.
For
it
was
a
great
,
and
transcendent
love
of
God
,
that
we
should
now
in
this
life
be
called
the
Sons
of
God
,
and
have
not
onely
the
name
,
but
the
thing
it self
.
And
though
now
in
this
life
we
be
the
Sons
of
God
,
it
doth
not
yet
appear
what
we
shall
be
:
but
we
know
,
that
when
Christ
shall
appear
,
we
shall
be
like
him
:
for
we
shall
see
him
as
he
is
,
1
Ioh.
3.
1
,
2.
And
now
we
have
the
first
fruits
of
the
Spirit
,
and
we
our selves
groan
within
our selves
,
waiting
for
the
Adoption
,
to
wit
,
the
Redemption
of
our
bodyes
,
Rom.
8.
23.
Where
,
by
the
Redemption
of
our
bodyes
,
is
understood
the
Resurrection
,
when
our
Adoption
shall
be
perfect
.
And
this
is
our
great
comfort
for
the
present
that
we
not
onely
are
,
but
certainly
know
that
we
are
the
Sons
of
God
.
For
the
Spirit
it self
beareth
witnesse
with
,
or
rather
to
,
our
Spirits
that
we
are
the
Children
of
God
,
Rom.
8.
16.
And
we
are
assured
,
and
have
good
security
,
that
in
due
time
,
when
we
shall
be
at
full
age
,
and
past
our
minority
,
we
shall
have
●ull
enjoyment
of
the
inheritance
.
For
we
have
the
first
fruits
now
▪
ibid.
23.
and
are
sealed
with
the
holy
Spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
untill
the
Redemption
of
the
purchased
possession
unto
the
praise
of
his
glory
,
Ephes.
1.
13
,
14.
Where
,
the
Redemption
may
be
the
Resurrection
:
and
it
's
the
Redemption
of
Acquisition
;
because
upon
the
same
we
shall
have
full
possession
.
Great
is
the
happinesse
,
joy
,
and
comfort
of
the
Adopted
Sons
of
God
:
For
1.
By
Adoption
,
we
are
not
onely
freed
from
the
slavery
of
sin
,
but
the
bondage
,
and
servitude
of
the
Law
now
in
the
times
of
the
Gospel
.
We
have
not
received
the
Spirit
of
Bondage
to
fear
again
,
as
it
was
under
the
Law
,
Rom.
8.
15.
We
are
not
now
under
Tutours
,
and
Governours
,
nor
in
Bondage
un●er
the
Elements
of
the
World
,
that
is
,
the
Ceremonial
Law
,
Galat.
4.
3
▪
4.
2.
We
have
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
Father
,
Rom.
8.
15.
Gal.
4.
6.
We
cry
,
and
pray
:
and
we
pray
unto
God
as
a
Father
,
and
that
with
greatest
confidence
.
For
what
may
not
Children
expect
from
a
Father
,
such
a
Father
,
before
whose
Throne
of
Grace
we
may
approach
without
fear
.
We
are
free
Children
of
a
free
Mother
:
We
are
not
Servants
born
of
Hagar
the
Bond-woman
;
but
free
women
of
Jerusalem
,
which
is
above
,
and
Mother
of
us
all
,
Gal.
4.
26.
And
as
Jerusalem
is
our
Mother
,
so
God
is
our
Father
,
who
hath
given
us
the
Spirit
of
Adoption
.
3
We
being
adopted
,
enjoy
the
Ministery
of
Angels
,
those
Blessed
,
and
Immortal
Spirits
,
who
have
a
charge
to
keep
us
in
all
our
ways
,
guard
us
,
and
pitch
their
Tents
about
us
.
If
we
be
in
any
place
,
in
any
danger
,
at
any
time
,
they
must
be
ready
at
hand
.
If
Jacob
fear
his
Brother
Esau
,
two
Armies
of
them
shall
meet
him
,
and
secure
him
from
danger
.
When
man
,
by
sin
,
forsakes
his
God
,
he
's
out
of
God's
special
Protection
,
and
the
Angels
have
no
Commission
to
take
care
of
him
.
But
if
he
return
unto
his
God
again
,
they
rejoyce
upon
his
Conversion
,
and
,
upon
God's
Command
,
do
pitch
their
Tents
about
him
.
And
since
Jesus
Christ
,
the
Son
of
God
,
was
made
Lord
of
Angels
,
as
soon
as
any
do
believe
in
him
,
and
are
made
the
Sons
of
God
,
he
gives
them
special
charge
concerning
his
little
Ones
.
For
they
are
all
ministring
Spirits
,
sent
forth
to
minister
for
them
,
that
shall
be
Heirs
of
Salvation
Heb.
1.
14.
4
So
soon
as
we
are
Sons
,
we
fall
under
God's
special
Providence
,
and
so
He
takes
a
far
greater
care
of
us
,
than
of
others
.
If
we
offend
,
He
,
in
dearest
love
,
will
chastise
us
;
not
to
destroy
us
,
but
correct
us
;
because
He
will
not
suffer
sinne
to
lye
upon
us
.
He
will
try
us
,
not
vex
us
,
but
to
exercise
our
Virtues
,
and
purifie
our
Faith
that
so
we
may
come
out
of
the
Furnace
of
afflictions
,
more
pure
then
finest
Gold
.
If
we
fall
,
He
will
raise
us
up
again
:
If
we
grow
cold
,
He
will
quicken
us
.
If
we
fall
into
danger
,
He
will
deliver
us
;
if
into
want
,
He
will
provide
for
us
necessaries
.
For
our
Heavenly
Father
knoweth
,
that
we
have
need
of
all
these
things
.
5
He
,
in
His
excellent
Wisdom
,
out
of
greatest
mercy
,
so
orders
all
events
,
all
conditions
,
either
of
Prosperity
,
or
Adversity
,
all
his
Works
of
Providence
so
that
Heaven
and
Earth
,
Men
and
Angels
;
yea
,
all
Creatures
,
and
all
things
,
shall
conspire
and
work
together
for
our
good
,
and
all
shall
unite
Forces
,
and
full
power
;
which
united
,
as
in
one
single
cause
,
shall
further
our
Salvation
.
6
God
loves
them
as
his
Children
with
a
special
love
,
and
pities
them
far
more
then
any
Father
in
the
World
pities
his
Child
,
and
nothing
shall
be
able
to
separate
from
the
love
of
that
Father
whom
they
love
.
7
He
gives
his
Spirit
of
Adoption
into
their
Hearts
,
to
anoint
them
,
seal
them
,
assure
them
of
their
present
right
unto
,
and
the
full
Possession
,
in
due
time
,
of
their
Heavenly
Inheritance
.
God
their
Father
loves
them
;
and
they
must
certainly
know
it
.
Their
estate
,
therefore
,
is
an
estate
of
unspeakable
joy
&
comfort
:
Yet
it
requires
,
that
we
should
be
obedient
and
dutiful
Children
;
and
the
love
of
God
,
which
is
so
great
,
and
advanceth
them
so
high
,
should
deeply
engage
them
to
the
love
and
obedience
of
their
Heavenly
Father
.
This
is
the
beginning
of
God's
Judgment
,
§
.
VII
in
dispensing
and
disposing
of
his
Spiritual
Rewards
of
Conversion
and
Justification
,
which
include
all
the
rest
,
and
bring
them
into
an
happy
and
blessed
estate
.
After
this
,
the
continuance
of
this
blessed
estate
is
to
be
considered
.
For
God
continues
to
judge
and
reward
,
according
to
the
continuance
of
their
Faith
:
and
this
,
in
all
parts
of
the
World
,
where
any
of
his
Saints
shall
be
.
For
all
jointly
,
and
every
one
severally
are
the
subjects
of
this
Judgment
,
which
continually
proceeds
according
to
his
Laws
of
Redemption
.
As
their
Faith
and
Repentance
are
not
made
perfect
at
the
first
,
so
their
rewards
,
joys
,
and
comforts
,
are
,
not
consummate
,
but
by
degrees
.
And
as
their
Faith
may
be
sometimes
greater
,
sometimes
less
;
so
this
estate
is
better
or
worse
,
or
rather
not
so
good
.
Whilest
Faith
habitual
,
remains
rooted
in
〈◊〉
heart
,
they
are
virtually
justified
:
When
it
's
actual
,
their
Justification
actual
will
follow
:
When
their
Faith
is
lively
,
and
continues
to
act
vigorously
,
their
estate
is
so
much
the
more
comfortable
.
In
this
continuance
of
Rewards
,
(
the
same
Rewards
formerly
given
)
there
is
required
a
continuance
of
the
grace
of
God's
Spirit
abiding
in
them
,
to
enable
them
to
Duty
,
and
observance
of
his
Laws
:
and
according
to
the
continuance
of
this
grace
,
a
continuance
of
performances
▪
without
both
which
,
there
can
be
no
continuance
of
Rewards
.
The
grace
of
God
is
so
continued
,
that
it
doth
not
prevent
all
sin
and
disobedience
,
and
therefore
we
are
not
free
from
all
punishments
.
Yet
as
we
contract
new
guilt
every
day
,
so
every
day
,
we
should
renew
our
Repentance
,
and
Faith
,
and
so
present
our selves
before
the
Tribunal
of
this
Heavenly
Judge
,
and
sue
for
Pardon
in
the
Name
of
Christ
,
and
suffer
no
guilt
to
lye
long
upon
us
.
And
as
this
Court
is
continually
open
to
dispense
Rewards
,
so
it
is
to
punish
,
and
chastise
,
according
as
our
deserts
shall
be
.
If
our
sins
shall
be
greater
,
and
our
neglect
of
our
renewing
our
Repentance
and
Faith
longer
,
the
greater
punishments
,
both
of
loss
and
pain
,
shall
be
;
as
was
evident
in
David
.
This
state
of
Conversion
,
§
.
VIII
and
Justification
,
may
be
considered
,
as
continued
in
this
Life
,
or
after
Death
,
until
the
Resurrection
.
And
it
's
a
continuance
of
it
in
the
several
Branches
of
Justification
,
as
in
the
continuance
of
Regeneration
,
Reconciliation
,
Adoption
.
Regeneration
,
which
is
commonly
called
Sanctification
,
as
continued
,
is
the
first
.
For
that
which
they
call
Sanctification
,
which
follows
Justification
,
is
the
continuance
of
the
first
Regeneration
,
which
is
a
B●anch
of
Ju●●ification
,
and
a
removing
of
that
great
Penalty
,
of
loss
of
the
sanctifying
Spirit
▪
and
the
woful
immediate
consequent
thereof
:
as
Blindness
,
Perversness
,
and
the
Dominion
of
Sin
,
from
which
,
issue
all
Actual
Transgressions
,
which
would
multiply
to
a
great
number
,
and
rise
to
a
higher
degree
of
Malignancy
,
if
God
,
by
Re●●raint
,
or
Renovation
,
did
not
prevent
both
.
To
understand
this
Sanctification
continued
,
the
better
,
we
must
distinguish
of
it
,
as
Active
,
and
Passive
.
As
Active
▪
it's
an
act
of
God
sanctifying
us
;
Passive
,
it
's
those
gifts
and
graces
of
the
Spirit
,
whereby
we
are
enabled
to
avoid
sin
,
and
obey
God
.
For
though
this
be
an
active
Power
,
yet
in
respect
of
God
giving
it
,
and
us
receiving
it
,
it
may
be
called
Passive
,
though
properly
it
be
an
effect
of
God
,
the
cause
,
and
a
cause
of
an
obedience
following
.
The
active
Sanctification
is
1
The
acting
of
the
Spirit
to
prepare
us
,
convert
us
,
work
Faith
in
us
,
and
by
Faith
unite
us
unto
Christ
.
For
all
these
may
be
called
Acts
of
Sanctification
in
a
large
sense
:
yet
,
in
Scripture
,
they
are
called
Vocation
,
whereby
God
,
through
the
power
of
the
Spirit
,
accompanying
the
Word
,
doth
convert
us
,
and
bring
us
to
Christ
.
2
This
Sanctification
active
,
when
we
are
once
in
Christ
,
and
the
Spirit
,
is
derived
from
him
,
to
us
,
in
him
,
to
abide
as
a
constant
Spring
of
Regeneration
at
the
first
,
is
that
I
call
Regeneration
,
as
a
Branch
of
Justification
:
and
as
neither
before
nor
after
the
first
judgment
of
justification
.
3
This
Sanctification
active
,
not
being
perfect
,
in
respect
of
the
Subject
,
is
continued
.
For
we
being
in
Christ
,
as
Branches
in
the
Vine
,
derive
continual
Sap
,
or
sanctifying
Vigour
from
him
,
that
we
may
bring
forth
Fruit.
Christ
communicating
this
continually
unto
us
,
by
his
Spirit
,
may
be
said
to
continue
to
sanctifie
us
.
From
all
this
,
you
may
understand
a
three-fold
Sanctification
.
-
1
Preparing
.
-
2
Initiating
us
prepared
.
-
3
Continued
to
consummate
us
.
For
the
First
Work
of
the
Spirit
is
to
prepare
us
,
and
ingrast
us
into
CHRIST
.
The
Second
,
Is
to
regenerate
,
and
renew
us
once
in
CHRIST
at
the
first
.
The
Third
,
Is
a
continuance
of
the
Second
to
perfect
us
.
In
the
first
sense
,
it
seems
to
be
taken
,
2
Thes.
2.
13.
&
1
Pet.
1.
2.
In
the
second
sense
,
Joh.
15.
1
,
2
,
3
,
&c.
Rom.
6.
4
,
5
,
&c.
1
Cor.
6.
11.
In
the
third
sense
,
1
Thes.
5.
23.
Yet
this
must
be
known
,
that
Regeneration
,
Sanctification
,
Renovation
,
are
taken
for
the
same
,
several
times
:
and
Sanctification
,
in
Scripture
,
is
taken
for
Justification
,
and
that
we
call
Sanctification
too
;
as
Ephes.
5.
26.
Heb.
9.
15.
&
10.
10
,
14.
&
13.
12.
and
many
other
places
.
Sometimes
it
's
taken
for
that
purity
we
acquire
by
the
Works
of
Sanctification
,
and
the
constant
practise
of
Righteousness
;
as
Rom.
6.
19
,
22.
As
for
Sanctification
Passive
,
it
's
easily
understood
by
the
Active
.
This
Sanctification
differs
from
that
of
Adam
,
§
.
IX
and
the
Blessed
Angels
:
for
this
finds
us
unsanctified
,
corrupted
,
unclean
,
perverse
,
and
blind
.
Therefore
it
's
called
Regeneration
,
and
Renovation
,
and
Cleansing
:
the
other
did
not
find
them
such
.
What
this
doth
at
first
,
it
continues
to
do
:
it
makes
us
at
the
first
Righteous
,
and
holy
,
and
imprints
God's
Image
upon
us
,
and
continued
it
;
continues
us
such
,
and
makes
us
more
and
more
holy
.
And
the
more
we
exercise
this
Active
Power
,
the
more
we
are
sanctified
;
according
to
that
Promise
,
To
him
that
hath
(
that
is
,
useth
and
exerciseth
)
it
shall
be
given
;
that
is
,
more
shall
be
given
.
It
's
a
Reward
given
at
the
first
;
and
it
's
a
Reward
continued
,
enabling
us
to
perform
Duty
,
that
the
Reward
may
be
greater
,
and
greater
.
For
the
effect
of
it
,
is
,
to
cause
us
to
walk
in
God's
Statutes
;
and
the
more
our
obedience
is
improved
,
the
more
our
comfort
is
increased
,
because
our
estate
of
Justification
,
and
our
Title
to
Eternall
Glory
,
is
thereby
the
more
evident
.
There
is
an
ablute
necessity
of
the
continuance
thereof
:
For
if
God
desert
us
but
a
moment
,
there
presently
follows
a
Relapse
.
The
subject
of
it
is
the
whole
man
,
Soul
,
and
Body
;
the
Soul
chiefly
and
primarily
;
the
Body
,
secondarily
.
In
the
Soul
,
it
enlightneth
the
Understanding
more
and
more
,
and
dispelleth
the
Mists
of
Ignorance
and
Errour
;
and
rect
fies
the
Heart
,
declining
it
from
sin
,
inclining
it
to
Righteousnesse
.
It
fixeth
it
upon
the
right
Object
Christ
,
and
Eternal
Glory
in
Him
,
and
continues
to
strengthen
,
and
incite
us
to
the
performance
of
Obedience
,
and
the
practise
of
those
Duties
,
whereby
Eternall
Life
is
obtained
.
All
the
Motions
,
and
Inclinations
,
and
Dispositions
,
and
those
we
call
Affections
,
are
by
it
set
in
a
right
order
,
especially
the
Affections
of
Love
and
Hatred
,
which
principally
move
and
sway
the
Soul
.
It
limits
and
directs
the
Sensitive
Appetite
,
and
makes
the
Body
and
the
Members
thereof
Instruments
of
Righteousness
to
Holiness
.
Yet
this
Sanctification
was
neither
given
to
expiate
sin
past
,
nor
merit
life
to
come
,
but
to
prevent
sin
,
and
bring
forth
the
fruits
of
Righteousness
.
In
respect
of
Sin
,
and
Corruption
,
yet
inherent
,
it
's
called
Mortification
;
in
respect
of
righteousnesse
,
this
heavenly
active
power
is
called
Vivification
:
And
by
vertue
of
Christ's
death
it
destroies
Sin
,
and
by
vertue
of
Christ's
Resurrection
it
quickens
us
to
an
heavenly
life
.
Yet
this
Mortification
,
and
Vivification
,
are
not
properly
integrall
Parts
,
but
onely
Adjuncts
of
this
Sanctification
.
For
take
away
Corruption
wholly
,
there
will
be
no
Mortification
;
because
there
remains
nothing
to
be
mortified
.
Because
this
regenerate
power
is
not
consummated
at
the
first
,
§
.
X
therefore
it
will
meet
with
continuall
opposition
from
Corruption
within
;
and
the
Devill
,
and
the
World
,
without
.
For
in
every
regenerate
man
,
there
is
in
this
life
Flesh
and
Spirit
,
Corruption
and
Grace
:
and
these
two
being
contrary
one
unto
another
,
have
continuall
conflicts
,
both
habituall
and
actuall
.
Yet
Grace
and
the
Spirit
is
predominate
;
otherwise
Regeneration
could
not
be
Regeneration
.
These
are
Jacob
and
Esau
continually
striving
in
the
Bowels
,
and
Womb
,
of
our
Souls
,
The
Assistants
to
the
Flesh
,
are
the
Devill
and
the
World
:
The
Assistants
of
Grace
,
are
the
Father
,
Son
,
and
Holy
Ghost
,
the
blessed
Angels
,
Ministers
,
and
sanctified
Christians
.
For
as
God
useth
the
Ministery
,
and
Discipline
of
the
Church
,
in
the
declaring
,
outwardly
,
with
the
Word
,
the
Sentence
of
Absolution
;
so
he
useth
them
to
stir
up
,
continually
,
to
holy
Duties
,
to
restrain
Sin
,
to
strengthen
us
,
and
promote
our
Sanctification
.
And
I
cannot
see
but
the
blessed
Angels
should
have
as
much
power
to
help
us
,
as
the
Devill
to
hurt
us
.
For
they
are
ministring
Spirits
,
not
onely
for
temporall
Safety
,
but
spirituall
Assistance
.
And
from
this
opposition
ariseth
that
spirituall
Warr
,
so
much
mentioned
in
Scripture
:
in
respect
of
which
,
all
spirituall
and
heavenly
Vertues
are
called
Armour
,
the
Armour
of
God
,
and
the
more
we
exercise
them
with
Prayer
,
and
Watchfullnesse
,
the
more
and
the
faster
we
gird
them
upon
us
;
the
stronger
and
safer
we
are
.
Some
of
these
,
though
onely
the
principall
,
are
named
,
Ephes.
6.
11
,
12
,
13.
&c.
1
Thes.
5.
8.
Yet
all
are
understood
:
for
Sanctification
inclines
to
Obedience
,
and
fenceth
us
against
all
Sin
.
The
event
of
this
War
is
either
intermediate
,
§
.
XI
or
finall
.
The
intermediate
from
the
first
Regeneration
is
often
,
and
for
the
most
part
Victory
,
yet
not
without
many
wounds
,
hurts
,
foils
,
falls
,
and
the
same
sometimes
very
grievous
.
And
though
Grace
in
us
be
habitually
predominant
,
yet
actually
it
is
not
alwayes
so
.
We
may
neglect
our
watch
,
be
too
carelesse
,
and
then
we
suffer
.
Yet
the
weaker
,
by
Humility
,
Prayer
,
Watchfulnesse
,
may
stand
,
when
the
stronger
fall
.
And
the
Victory
doth
not
depend
so
much
upon
the
eminent
degrees
of
gifts
,
and
graces
,
in
us
,
as
upon
divine
Assistance
from
without
.
The
more
we
fight
,
according
to
the
rules
of
this
war
,
the
stronger
we
are
by
God's
Assistance
,
and
our
Saviours
intercession
,
who
prayed
,
that
Peter's
faith
,
and
so
ours
,
though
fearfully
sometimes
shaken
,
might
not
fail
.
This
war
is
to
be
waged
,
not
onely
by
strength
,
but
policy
and
holy
prudence
,
whereby
we
foresee
dangers
,
to
prevent
them
,
and
take
all
opportunities
and
advantages
for
our
safety
,
and
our
Enemies
ruine
.
Because
our
weaknesse
is
great
,
we
must
often
pray
,
humbly
depend
upon
our
God
,
and
work
out
our
salvation
with
fear
,
and
trembling
;
because
it
's
God
that
worketh
in
us
the
Will
and
the
Deed
of
his
good
pleasure
.
Because
of
our
many
foils
,
and
falls
,
one
worke
of
our
Sanctification
is
to
renew
our
Repentance
,
and
our
Faith
in
Christ
,
and
that
daily
,
that
as
we
contract
new
guilt
,
and
are
weakned
,
so
we
may
be
cleansed
,
and
strengthned
.
Therefore
David
,
after
his
grievous
fall
,
petitions
to
God
to
create
in
him
a
clean
Heart
,
and
renew
a
right
Spirit
within
him
,
Psal.
51.
10.
And
Peter
goes
out
and
weeps
bitterly
;
and
,
no
doubt
,
prayes
fervently
.
Divine
Desertions
are
fearfull
,
and
we
must
take
heed
of
offending
the
sanctifying
Spirit
of
God
.
By
these
frequent
returnes
unto
God
,
and
our
Saviour
Jesus
Christ
,
our
Sanctifycation
is
renewed
,
and
recovered
.
What
should
be
the
reason
,
whereupon
the
Eternal
Wisdom
of
God
should
determine
,
to
put
his
Regenerate
Ones
upon
this
Bloody
War
,
sometimes
continued
long
,
and
not
wholly
destroy
sin
at
once
;
and
so
,
in
an
instant
,
give
us
perfect
and
perpetual
Security
,
is
hard
to
know
.
Yet
this
is
certain
,
that
he
thought
it
best
to
teach
us
Humility
,
so
as
that
we
might
learn
that
Lesson
perfectly
,
and
that
we
should
fully
know
our
total
and
perpetual
dependance
is
upon
his
grace
.
For
Pride
,
and
Security
,
was
the
ruine
of
Man
at
first
,
and
the
●inal
Fall
of
the
Apostate
Angels
.
Besides
,
He
knew
how
to
turn
all
the
Events
of
this
War
unto
our
good
and
greatest
glory
:
and
He
would
let
the
Devil
plainly
see
,
that
he
,
by
frail
man
,
over
whom
he
had
so
domineer'd
,
and
whom
he
had
so
insolently
trampled
under
his
feet
,
could
not
onely
Resist
him
,
but
eternally
subdue
him
.
This
is
the
intermediate
Event
of
this
War
:
§
.
XII
The
final
Event
,
is
a
final
and
compleat
Victory
.
For
we
are
enabled
,
not
onely
to
withstand
in
the
evil
day
of
Temptation
;
but
having
done
all
,
and
finished
the
War
,
to
stand
victorious
in
the
Field
,
and
see
all
our
Enemies
subdued
,
Ephes.
6.
13.
For
this
end
,
the
compleat
Armour
of
God
was
given
us
.
And
this
is
the
Promise
;
that
God
,
the
God
of
Peace
,
who
will
put
an
end
unto
this
War
,
will
bruise
Sathan
under
our
feet
shortly
,
Rom.
16.
20.
And
the
God
of
all
grace
,
who
hath
called
us
to
his
Eternal
Glory
,
by
Christ
Jesus
,
after
we
have
suffered
a
while
,
will
make
us
perfect
,
stablish
,
strengthen
,
settle
us
,
1
Pet.
5.
10.
We
shall
overcome
the
Great
Dragon
,
and
Old
Serpent
,
by
the
Blood
of
the
Lamb
,
and
his
Testimony
,
not
loving
our
lives
to
Death
,
Revel.
12.
2.
The
Reward
,
upon
this
Victory
,
is
an
Eternal
Crown
,
which
will
be
certain
.
For
when
Paul
had
fought
this
good
Fight
,
had
finished
his
Course
,
and
kept
the
Faith
,
from
thenceforth
there
was
laid
up
for
him
a
Crown
of
Righteousness
,
which
the
Lord
,
the
Righteous
Judge
,
would
give
him
at
that
day
:
and
not
to
him
onely
,
but
unto
them
also
that
love
his
appearing
,
2
Tim.
4.
8.
This
Victory
is
obtained
by
final
Perseverance
,
which
is
often
▪
in
part
,
interrupted
by
our
many
failings
,
and
falls
;
yet
continued
by
a
continual
Supply
of
inward
strength
,
and
outward
Assistance
,
upon
which
it
doth
chiefly
depend
.
God
requires
,
on
our
part
,
a
constant
Exercise
of
that
Power
He
hath
given
us
,
and
humble
dependance
upon
his
strength
,
a
continual
Watchfulness
,
a
dayly
renewing
of
our
Repentance
,
and
Faith
:
For
,
without
Duty
,
there
is
no
expectation
of
solid
comfort
.
This
Perseverance
is
never
totally
interrupted
by
Apostasie
in
the
Saints
of
God
,
once
regenerate
,
and
sealed
with
the
Holy
Spirit
of
Promise
,
who
have
received
the
first-fruits
of
glory
,
as
an
earnest
of
the
full
possession
of
the
great
Inheritance
.
That
these
ever
did
,
or
may
,
according
to
the
Eternal
Rules
of
this
Government
fall
totally
,
and
so
finally
,
never
any
yet
could
clearly
prove
.
That
others
,
though
baptized
,
enlightened
,
changed
in
their
hearts
,
reformed
in
their
lives
,
so
as
to
forsake
,
in
some
measure
,
their
former
sins
,
endued
not
onely
with
ordinary
,
but
extraordinary
gifts
of
the
Spirit
,
and
out
of
an
imperfect
hope
of
Salvation
,
have
tasted
of
the
joys
and
comforts
of
the
Gospel
,
may
fall
,
will
not
be
denied
.
Yet
all
these
things
are
not
sufficient
,
sufficiently
to
qualifie
the
subject
of
this
Question
concerning
Perseverance
.
For
the
Question
,
Whether
those
,
who
by
a
sincere
Faith
are
living
Members
of
Christ
,
have
received
the
Regenerating
Spirit
,
as
a
Seal
and
Earnest
of
Eternal
Glory
,
can
,
according
to
the
Laws
of
God-Redeemer
,
fall
away
totally
from
the
estate
of
Justification
?
The
Question
may
be
,
§
.
VII
De
esse
,
aut
Posse
,
or
both
.
That
any
such
did
ever
so
fall
,
no
man
yet
did
ever
prove
.
That
they
may
fall
,
according
to
the
tenour
of
the
Gospel
,
hath
not
been
yet
,
nor
I
think
can
be
,
made
evident
.
The
Scripture
doth
sometimes
take
Righteousness
,
Calling
,
Regeneration
,
Sanctification
,
the
purging
away
of
sin
,
in
a
large
sense
;
and
attribute
all
these
to
such
as
have
been
baptized
made
profession
of
their
Faith
,
and
have
not
by
Scandal
,
or
Apostasie
,
stained
their
Profession
:
and
as
the
Scripture
,
so
the
ancient
Writers
also
term
these
Saints
,
Righteous
and
Regenerate
.
But
a
thousand
such
places
will
not
evince
this
Fall
that
's
here
denied
.
For
they
changed
the
subject
of
the
Question
,
and
so
the
Question
it self
.
Many
do
instance
in
David
,
who
,
no
doubt
,
was
regenerated
,
and
●ealed
with
the
Spirit
of
Promise
,
and
he
fell
grievously
,
and
contracted
the
guilt
of
Adultery
and
Murther
.
But
what
though
?
Was
this
a
total
Fall
?
It
was
not
.
For
,
1
Though
the
sins
were
heynous
,
and
did
highly
offend
God
,
and
deserved
Death
;
yet
this
Death
was
removeable
.
For
they
were
not
the
sins
of
Apostasie
,
or
final
Unbelief
;
nor
properly
,
nor
immediately
Impenitency
and
Unbelief
,
which
are
the
sins
directly
and
formally
against
the
Covenant
and
Fundamental
Law
of
Redemption
.
Therefore
they
could
not
make
him
of
a
subject
to
be
no
subject
;
neither
did
God
wholly
reject
him
,
and
take
his
Spirit
wholly
from
him
.
A
man
may
commit
heynous
offences
against
the
Law
,
and
yet
be
a
Subject
:
but
if
he
be
guilty
of
Rebellion
,
or
High-Treason
,
he
loseth
all
right
of
a
Subject
.
Thus
David
was
not
guilty
.
2
This
Death
was
more
easily
removable
,
then
that
Penalty
of
that
Party
,
which
never
did
believe
,
never
was
regenerate
.
3
Though
the
Sins
were
actually
,
yet
they
were
not
habitually
contrary
to
the
Law
or
to
Repentance
,
and
Faith
:
For
to
be
an
Adulterer
,
and
Murderer
was
not
his
constant
temper
.
4
God
made
such
promises
to
David
,
and
those
personal
,
as
were
not
consistent
either
with
total
,
or
final
rejection
.
This
was
one
promise
,
and
that
Personall
;
My
mercy
will
I
keep
for
him
for
evermore
:
and
may
Covenant
shall
stand
fast
with
him
.
And
for
his
seed
,
if
they
transgresse
,
he
would
chastise
them
:
Neverthelesse
his
loving
kindnesse
He
would
not
take
utterly
from
them
,
Psal.
89.
28
,
29
,
30.
&c.
And
this
did
include
an
obligation
on
Gods
part
,
to
revive
his
Faith
,
if
Actual
,
and
Particular
Faith
,
and
Repentance
were
necessary
to
actual
Remission
.
Though
it
's
certain
,
that
many
great
sins
are
remitted
upon
a
General
Repentance
,
if
sincere
.
5
That
51.
Psalm
,
wherein
we
have
so
full
an
expression
of
serious
Repentance
,
and
a
very
lively
faith
,
was
not
made
by
a
new
faith
upon
a
new
Regeneration
,
but
by
his
former
faith
,
which
for
the
time
was
Dormant
,
and
as
it
were
dead
.
6
The
divine
Apostle
saith
unto
his
little
Children
.
The
annoyntment
which
ye
have
received
abideth
in
you
,
1
Iohn
2.
27.
And
the
seed
of
God
is
not
onely
in
him
,
who
is
born
of
God
but
,
remaineth
in
him
,
Chap.
3.
9.
And
hereby
we
know
that
God
not
onely
is
,
but
abideth
in
us
by
his
Spirit
,
which
he
hath
given
us
ver●
.
24.
Upon
what
other
ground
could
Paul
be
perswaded
,
that
nothing
could
separate
true
believers
from
the
love
of
God
,
Rom.
8.
38.
And
except
there
were
some
promise
in
the
Covenant
to
this
purpose
,
why
should
he
be
so
confident
of
this
very
thing
,
that
God
who
had
begun
a
good
work
in
the
Philippians
,
would
perform
it
unto
the
day
of
Jesus
Christ
;
Phil.
1.
6.
And
lest
he
should
terrifie
the
Hebrews
,
by
his
doctrine
of
the
peremptory
rejection
,
and
perdition
of
Apostates
;
as
though
he
understood
it
of
them
personally
;
He
explaines
himself
,
saying
:
But
,
beloved
,
we
are
perswaded
better
things
of
you
,
and
things
that
accompany
Salvation
,
though
we
thus
speak
.
For
God
is
not
unrighteous
to
forget
your
work
and
labour
of
love
,
which
ye
have
shewed
to
his
name
;
in
that
ye
have
ministred
to
the
Saints
,
and
do
minister
,
Heb.
6.
9
,
10.
Where
reall
love
to
Christ
,
and
his
Saints
,
is
joyned
with
salvation
,
as
having
an
inseparable
connexion
with
it
,
by
vertue
of
the
divine
ordination
.
Yet
he
doth
not
cease
in
these
places
,
and
others
,
to
presse
duties
and
perseverance
;
because
the
performance
of
their
duty
,
and
endeavour
of
perseverance
,
was
a
meanes
of
Perseverance
.
And
surely
that
God
,
who
never
deserts
man
,
before
man
deserts
him
;
will
never
totally
desert
man
,
before
man
totally
deserts
him
.
Certainly
,
there
is
a
state
of
confirmation
in
this
life
,
wherein
,
by
vertue
of
the
earnest
of
the
Spirit
,
the
Sons
of
God
may
be
certain
of
their
present
right
unto
,
and
thier
future
Possession
of
,
eternall
glory
:
Though
few
attain
to
this
,
till
the
end
of
thier
lives
.
But
of
this
more
fully
upon
another
occasion
in
mine
exposition
of
the
Epistle
to
the
Hebrews
.
For
the
present
,
we
may
observe
these
particulars
:
1.
That
we
may
make
our
calling
,
and
election
sure
in
this
life
.
For
we
are
commanded
even
in
this
life
,
to
give
all
diligence
,
to
make
our
calling
and
election
sure
:
For
if
we
do
these
things
,
we
shall
never
fall
,
2
Pet.
1.
10.
2.
That
the
highest
degree
of
sanctification
in
any
intellectuall
subject
,
Men
or
Angels
,
may
be
lost
.
3.
That
the
perpetual
continuance
thereof
in
a
created
subject
,
depends
upon
an
extrinsecal
cause
,
which
is
Gods
perpetual
conservation
.
4.
The
certainty
of
our
perseverance
in
this
life
,
both
for
the
thing
it self
,
and
the
certain
knowledge
of
it
,
depends
upon
a
promise
in
the
Covenant
of
grace
in
Christ
.
5.
The
controversy
in
this
point
between
the
Contra-remonstrants
,
and
Remonstrants
,
if
both
parties
had
dealt
plainly
,
had
been
near
an
end
,
and
so
far
more
easily
determinable
.
For
if
God
hath
made
a
promise
,
that
he
will
put
his
fear
into
the
hearts
of
his
Children
in
this
life
,
so
that
they
shall
not
depart
from
him
,
though
they
may
sin
,
and
fail
in
many
Particulars
grievously
;
then
,
if
the
question
be
rightly
stated
,
the
quarrel
is
ended
.
6.
The
first
proof
of
the
Remonstrants
out
of
Scripture
,
which
by
some
is
held
unanswerable
,
out
of
Ezek.
18.
it
nothing
at
all
to
purpose
:
Because
it
speaks
of
the
judgment
of
God
,
and
his
judicial
proceedings
with
Israel
,
according
to
the
Law
,
and
Covenant
made
at
Horeb
,
which
the
Apostle
saith
expresly
,
is
a
distinct
Covenant
from
the
Covenant
of
grace
,
Heb.
8.
9.
But
for
the
present
to
lay
aside
the
controversy
,
let
us
every
one
endeavour
,
and
give
all
diligence
to
persevere
;
and
every
day
pray
for
perseverance
:
for
that
will
be
better
then
to
dispute
;
because
by
this
meanes
we
may
attain
to
that
which
many
do
deny
.
But
this
you
must
know
,
that
no
promise
can
give
us
comfort
upon
,
and
in
the
time
of
disobedience
,
and
neglect
of
duty
.
Thus
far
,
§
.
XIII
the
continuance
of
Regeneration
:
The
continuance
of
Reconciliation
and
Adoption
follows
,
which
makes
our
condition
,
to
be
a
condition
of
peace
and
joy
in
this
Vale
of
Death
.
In
this
I
shall
be
brief
,
because
I
have
spoken
more
at
large
of
the
nature
of
both
formerly
.
It
's
God's
Will
,
that
the
continuance
of
these
should
depend
upon
the
continuance
of
Sanctification
:
For
no
man
can
be
happy
,
if
he
be
not
first
holy
.
Therefore
,
he
that
hath
the
hope
of
glory
,
and
joy
upon
that
hope
,
doth
purifie
himself
,
1
Joh.
3.
3.
The
more
God
continues
to
sanctifie
,
and
assist
us
,
the
more
we
improve
our
Heavenly
Graces
:
the
more
diligently
we
practise
,
pray
,
and
watch
,
the
greater
evidence
we
shall
have
of
the
continuance
of
our
Reconciliation
&
Adoption
,
and
the
greater
will
be
our
assurance
of
God's
special
love
unto
us
.
And
the
greater
this
Assurance
of
His
love
shall
be
,
the
greater
our
peace
and
joy
will
be
.
The
more
we
love
God
,
and
the
more
we
keep
His
Commandements
,
the
more
He
will
love
us
.
He
loved
us
much
,
before
we
loved
Him
,
and
even
then
He
gave
His
Son
to
be
the
Propitiation
for
our
sins
.
But
when
we
receive
His
Son
,
He
loves
us
more
,
and
several
ways
discovers
,
that
His
love
to
us
,
loving
Him
,
is
everlasting
,
and
far
greater
then
the
heart
of
man
can
imagine
.
And
nothing
can
more
quiet
and
content
the
heart
of
miserable
man
,
then
assurance
,
that
God
loves
him
with
a
special
love
,
which
He
hath
manifested
already
,
and
will
manifest
it
more
on
Earth
,
and
most
of
all
in
Heaven
.
For
when
we
are
fully
glorified
,
we
shall
fully
know
how
much
He
loved
us
.
And
,
for
the
present
,
what
can
disquiet
our
hearts
within
,
when
the
Love
of
God
is
shed
abroad
in
our
hearts
,
by
the
Holy
Ghost
,
which
is
given
unto
us
,
and
continued
within
us
?
Surely
,
no
tribulation
without
,
no
muttering
of
the
Conscience
within
,
can
disturb
our
peace
,
abate
our
joy
,
diminish
our
comfort
.
We
joy
in
Tribulation
,
and
in
the
midst
of
greatest
Afflictions
we
can
quietly
repose
our
minds
in
God
,
and
sweetly
rest
in
His
Fatherly
Affection
.
Yet
this
requires
an
heart
above
the
Earth
,
and
such
a
measure
of
Faith
,
as
to
overcome
fears
,
and
desires
of
the
World
.
For
if
we
love
our
God
above
the
World
,
desire
Heaven
,
as
infinitely
more
excellent
then
the
Earth
,
scorn
the
menaces
of
the
Devil
,
and
wicked
men
;
disdain
to
look
upon
the
glory
and
prosperity
of
the
World
,
as
not
worth
the
seeking
;
so
that
no
Worldly
Cross
,
nor
Crown
,
can
work
upon
us
,
to
affect
,
or
disquiet
us
,
then
our
peace
must
needs
be
great
.
This
love
of
God
is
manifested
to
us
many
ways
:
As
1
By
Trials
,
Chastisements
,
Corrections
,
which
are
bitter
for
the
present
,
sweet
in
the
end
;
so
that
we
know
God
,
in
these
,
was
not
angry
,
but
did
love
us
.
2
By
strange
and
wonderful
Deliverances
,
wherein
his
Power
,
his
Wisdom
,
and
special
love
unto
us
,
do
evidently
appear
.
3
By
the
return
of
our
prayers
,
which
is
many
times
such
,
as
that
we
certainly
know
,
that
we
were
heard
in
Heaven
,
and
God
did
far
more
for
us
,
then
we
desired
,
or
could
have
desired
.
4
And
most
of
all
,
when
we
find
our
Faith
strengthned
,
our
Graces
increased
,
our
Power
over
Sin
improved
.
For
,
by
these
things
,
we
know
assuredly
,
that
God
,
by
the
Spirit
of
Christ
,
dwells
in
us
,
and
we
are
very
sensible
of
his
powerful
presence
in
our
Souls
,
as
in
his
Temple
.
By
these
things
,
when
we
look
back
,
we
begin
to
discover
God's
everlasting
love
in
Predestination
,
and
those
stable
and
unchangeable
Decrees
made
in
Christ
before
the
Foundation
of
the
World
:
And
when
we
look
forward
,
we
see
Heaven
open
,
Christ
our
Saviour
,
at
his
Fathers
right
hand
,
making
intercession
for
us
;
our
Eternal
Mansions
there
by
him
prepared
,
and
an
excellent
estate
of
glory
ready
for
us
,
as
reconciled
and
adopted
to
this
estate
.
And
upon
our
Prayers
,
our
Eyes
are
enlightned
,
so
that
we
gain
a
further
knowledge
of
the
hope
of
his
Calling
,
and
the
Riches
of
the
glory
of
his
Inheritance
in
his
Saints
,
and
of
the
exceeding
greatness
of
his
power
towards
us
.
The
more
we
do
good
,
and
suffer
ill
for
his
sake
;
the
greater
,
and
more
certain
our
hope
of
eternall
glory
is
.
And
though
we
live
by
hope
,
and
see
somewhat
dimly
our
heavenly
Country
afar
off
,
and
have
but
some
glimmerings
of
the
eternal
light
,
that
there
doth
ever
shine
;
yet
for
the
present
Faith
is
the
substance
of
these
things
hoped
for
,
and
the
evidence
of
these
things
that
are
not
seen
,
nor
enjoyed
.
These
imperfect
Representations
,
and
apprehensions
of
this
glorious
estate
do
inflame
our
hearts
with
vehement
desires
of
nearer
approaches
to
our
God
,
cause
us
to
presse
with
all
our
power
towards
our
heavenly
Prize
,
and
warmes
our
hearts
with
unspeakable
joy
;
because
we
know
one
day
,
we
shall
have
full
Communion
with
our
God
,
and
shall
never
be
in
danger
to
sin
again
.
Yet
this
joy
,
§
.
XIV
and
Peace
may
be
interrupted
,
much
abated
,
and
sometimes
seem
to
be
extinct
for
a
while
:
For
according
to
our
neglect
,
and
abatement
in
the
exercise
of
that
Sanctifying
Power
God
hath
given
us
,
and
the
use
of
those
meanes
,
and
our
opportunities
he
hath
afforded
;
so
our
peace
,
and
joy
abate
.
And
much
more
are
they
lessened
and
abated
by
our
grievous
sins
.
As
by
word
and
prayer
this
heavenly
fire
was
first
kindled
,
so
by
these
it
's
kept
alive
,
and
increased
.
Fervent
,
and
frequent
prayers
,
serious
meditations
upon
Gods
holy
Precepts
,
and
his
gracious
Promises
,
with
constant
practise
,
are
like
fewel
to
this
fire
,
and
like
Bellows
to
stirr
it
up
,
and
cause
it
burn
with
a
clearer
,
and
more
ardent
flame
,
and
so
improve
this
joy
unto
an
high
degree
.
But
as
when
we
either
withdraw
the
fewel
,
or
powre
water
upon
the
fire
,
it
's
abated
,
and
ready
to
be
quenched
;
so
by
neglect
of
the
former
duties
,
and
especially
by
grievous
sins
,
we
grieve
,
and
offend
the
blessed
spirit
of
joy
,
peace
,
comfort
;
and
so
he
begins
to
withdraw
himself
.
Therefore
let
us
not
with
Ephesus
fall
from
our
first
love
;
nor
with
Laodicea
cool
in
our
zeal
,
nor
with
David
contract
the
guilt
of
haynous
Crimes
:
For
we
must
know
that
the
most
just
God
will
judge
his
own
people
according
to
their
Works
,
and
so
reward
or
punish
them
.
If
we
neglect
to
walk
with
Him
in
the
light
of
holinesse
,
He
will
refuse
to
give
us
the
light
of
joy
,
and
comfort
.
When
we
either
abate
in
our
performances
,
or
fall
into
grievous
sins
,
our
God
either
by
afflictions
,
or
admonitio●s
,
and
reproofs
,
or
by
the
working
of
the
blessed
Spirit
,
or
by
some
or
all
these
,
doth
cause
us
to
see
our
guilt
,
and
make
us
sensible
of
our
sins
,
and
so
bring
us
back
again
.
And
upon
our
serious
return
,
our
joyes
are
revived
,
and
our
peace
restored
:
And
great
and
wonderfull
is
his
care
over
his
Children
in
this
kind
;
for
as
he
prevented
them
with
his
grace
at
first
to
convert
them
,
that
he
might
make
them
his
Children
;
much
more
when
they
are
his
Children
,
and
do
fall
,
will
he
prevent
them
by
his
grace
,
to
raise
them
up
again
,
and
revive
the
sparks
of
fire
remayning
:
He
will
not
suffer
them
to
dye
;
He
will
punish
them
that
He
may
Reward
:
as
He
afflicted
the
offending
Corinthians
,
with
sicknesse
,
and
some
of
them
with
death
;
and
so
judged
,
and
chastened
them
,
that
they
should
not
be
condemned
with
the
World
.
Lest
this
first
Regeneration
,
and
title
to
the
eternal
inheritance
should
be
in
vain
,
He
will
keep
them
by
his
power
through
faith
unto
salvation
,
which
is
ready
to
be
revealed
in
the
last
time
,
1
Pet.
1.
3
,
4
,
5.
And
if
his
power
should
not
preserve
their
Faith
,
as
well
as
their
Persons
,
they
must
needs
perish
.
He
hath
signified
that
the
Connexion
between
their
Faith
,
Love
,
Patience
,
and
eternall
glory
is
indissoluble
:
For
the
patience
,
and
faith
of
the
Thessalonians
in
all
their
persecutions
and
tribulations
they
endured
,
were
a
manifest
token
of
the
Righteous
judgment
of
God
,
That
they
might
be
counted
worthy
of
the
Kingdome
of
God
,
for
which
they
did
suffer
,
2
Thes.
1.
4
,
5.
For
if
we
suffer
with
Christ
,
we
shall
be
glorified
with
him
,
Rom.
8.
17.
2
Tim.
2.
11
,
12.
And
this
is
a
faithfull
saying
.
These
things
being
so
,
there
was
little
reason
why
the
Remonstrants
,
in
their
Synoda●
Acts
and
Writings
,
should
so
mince
the
matter
,
as
though
they
were
afraid
to
give
any
advantage
to
the
Truth
.
Upon
the
5th
Article
of
Perseverance
,
they
say
,
that
God
1
According
to
his
absolute
Power
,
not
according
to
the
Law
of
Grace
;
2
In
an
extraordinary
,
not
an
ordinary
way
;
3
May
reward
,
not
will
reward
;
4
Not
constantly
,
but
sometimes
;
5
Not
all
his
Children
,
but
some
,
long
and
much
exercised
in
Piety
,
and
tried
in
Afflictions
,
with
the
grace
of
not
-
failing
Perseverance
.
6
This
they
will
not
determine
,
but
leave
indifferent
:
How
this
can
consist
with
the
Scriptures
,
I
know
not
.
As
there
be
Spiritual
Rewards
in
this
life
;
§
.
XV
so
there
be
after
Death
,
and
before
the
Resurrection
.
As
for
the
Body
,
because
it
hath
been
the
Tabernacle
of
a
Regenerate
,
and
sanctified
Soul
,
and
with
it
a
Temple
of
the
Holy
Ghost
;
Therefore
,
though
it
be
separated
from
the
Soul
,
and
turned
into
Dust
;
yet
it
's
laid
down
in
certain
hope
of
the
Resurrection
:
For
if
the
Spirit
of
him
,
that
raised
up
Jesus
from
the
Dead
,
dwell
in
us
,
then
He
that
raised
up
Christ
from
the
Dead
,
shall
also
quicken
our
Mortal
Bodies
,
by
his
Spirit
which
dwelleth
in
us
,
Rom.
8.
12.
Besides
,
it
's
freed
from
all
weariness
,
faintings
,
diseases
,
annoyances
,
and
pains
;
so
that
the
loss
of
Sense
is
turned
to
a
benefit
,
though
in
it self
it
be
a
punishment
.
As
for
the
Soul
,
the
reward
thereof
is
excellent
,
though
not
perfect
.
It
hath
obtained
a
final
Victory
,
over
sin
,
Sathan
,
the
World
,
and
is
out
of
all
danger
of
Hell
.
It
's
freed
from
all
trouble
and
inconvenience
,
that
did
arise
from
the
Body
,
and
is
delivered
up
with
great
peace
and
joy
into
the
hands
of
a
gracious
Redeemer
,
who
sends
his
Angels
to
receive
it
▪
guard
it
,
and
set
it
in
the
Heavenly
Paradise
;
where
Satan
can
never
come
near
it
,
or
tempt
it
any
more
,
either
to
sin
or
despair
.
And
now
it
's
free
from
all
sin
,
all
fear
,
and
sorrow
,
and
temptations
,
and
,
washed
in
Christ's
bloud
,
shall
be
presented
pure
and
blameless
before
God's
Throne
.
The
place
,
whatsoever
it
is
,
is
full
of
comfort
,
the
Society
excellent
,
it
's
secure
of
the
great
reward
of
Eternal
Glory
.
And
that
which
is
the
accomplishment
of
all
comforts
,
it
is
with
Jesus
Christ
it's
blessed
Saviour
,
who
takes
the
charge
and
protection
of
it
:
Paul
desired
to
depart
,
and
be
with
his
Saviour
,
which
was
far
better
,
Phil.
1.
23.
Which
words
inform
us
,
1
That
the
Soul
lives
,
after
it
is
separated
from
the
Body
.
2
That
Death
is
not
a
destruction
,
but
departure
.
3
It
's
departure
from
a
worse
place
and
condition
,
to
the
better
.
4
Though
it's
absent
from
the
Body
,
yet
it
's
present
with
the
Lord
.
5
Though
it
had
many
sweet
and
excellent
joys
and
comforts
in
Christ
,
in
this
life
;
yet
now
it
hath
more
and
greater
.
CHAP.
XXIIII
.
Of
the
Universall
and
finall
Judgment
,
and
the
Eternall
Rewards
,
and
punishments
of
the
World
to
come
.
AFter
all
the
judgments
past
,
§
.
I
and
executed
from
the
beginning
of
the
world
to
the
last
period
and
moment
of
the
same
,
there
will
be
another
;
and
it
shall
be
the
last
,
for
none
shall
follow
:
It
's
final
.
As
it
shall
be
the
last
,
so
it
will
be
the
greatest
Court
that
ever
God
did
keep
,
both
in
respect
of
the
persons
to
be
judged
,
which
shall
be
all
men
,
and
Angels
;
and
in
respect
of
the
retributions
,
which
shall
be
Punishments
and
Rewards
in
the
highest
degree
,
and
everlasting
;
Many
Signes
and
Prodigies
both
in
Heaven
and
Earth
shall
go
before
,
and
prognosticate
the
approach
thereof
.
The
world
shall
be
consum'd
by
fire
,
the
dead
shall
be
raised
;
the
living
shall
be
changed
,
and
both
shall
be
immortall
.
The
Judg
is
God
,
who
hath
given
commission
to
Iesus
Christ
to
judge
both
Angels
and
men
,
both
quick
and
dead
.
He
hath
appointed
a
day
,
wherein
he
will
judge
the
World
in
Righteousnesse
,
by
that
man
whom
he
hath
ordained
,
whereof
he
hath
given
assurance
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
,
Act.
17.
31.
Yet
of
the
day
and
hour
when
he
shall
come
,
no
man
knoweth
,
no
not
the
Angels
of
Heaven
.
He
shall
come
in
great
glory
;
all
the
holy
Angels
shall
attend
him
:
a
Cloud
shall
be
his
Chariot
:
his
Tribunal
shall
be
high
and
dreadfull
.
The
Arch-Angel
shall
sound
the
Trumpet
,
and
make
all
the
World
to
heare
.
All
shall
be
summond
;
all
shall
appear
.
All
causes
shall
be
evident
.
The
sentence
shall
be
irrevocable
,
the
Punishments
and
Rewards
great
,
the
execution
certain
;
and
the
estate
of
the
partyes
judged
shall
be
unchangeable
.
That
such
a
day
will
come
;
that
it
will
be
a
great
day
;
that
it
will
be
dreadfull
unto
many
;
and
a
day
of
unspeakable
joy
to
true
believers
,
it
's
certain
:
For
God
hath
said
so
;
and
all
his
Saints
believe
him
,
and
long
for
that
day
,
and
wait
for
their
Saviours
comming
from
Heaven
.
That
it
will
be
a
day
of
judgment
;
and
that
Christ
shall
be
the
Universall
judge
,
we
doubt
not
.
Yet
the
manner
of
his
comming
,
and
the
way
of
his
proceeding
,
we
do
not
perfectly
,
and
distinctly
,
for
the
particulars
,
know
.
Something
of
it
God
by
his
Son
Jesus
Christ
hath
signified
unto
us
,
and
informed
us
of
:
as
that
an
Eternall
Kingdome
upon
a
finall
and
totall
absolution
will
be
adjudged
to
some
;
but
others
shall
receive
the
doom
of
an
eternall
curse
,
and
excommunication
,
to
be
cast
out
of
Gods
presence
,
and
condemned
to
suffer
eternall
Punishments
with
the
Devill
,
and
his
Angels
.
All
secrets
shall
then
be
brought
to
light
,
and
the
judgment
shall
be
exactly
just
,
according
to
mens
works
;
and
the
execution
shall
be
answerable
:
For
the
condemned
shall
go
into
everlasting
Punishment
:
but
the
righteous
into
life
eternall
,
Math.
25.
46.
So
that
of
this
judgment
and
the
execution
thereof
we
have
two
parts
;
1.
The
Reward
of
the
Righteous
.
2.
The
Punishment
of
the
unrighteous
,
according
to
their
obedience
,
or
disobedience
unto
the
Laws
of
God
Redeemer
.
The
reward
of
the
righteous
shall
be
of
the
whole
man
,
§
.
II
both
soul
and
body
,
both
united
together
,
and
joyntly
partakers
in
the
reward
,
as
they
were
in
obedience
.
The
body
being
raised
shall
be
immortall
,
free
from
all
evils
incident
to
a
body
;
free
from
all
imperfections
and
defects
,
and
made
glorious
and
perfect
with
all
perfections
a
body
can
be
capable
of
:
For
from
Heaven
we
look
for
the
Saviour
the
Lord
Jesus
Christ
,
who
shall
change
our
vile
body
,
that
it
may
be
fashion'd
like
unto
his
glorious
body
,
according
to
the
Working
,
whereby
he
is
able
to
subdue
all
things
to
himself
,
Phil.
3.
21.
The
greatest
perfection
shall
be
this
,
that
it
shall
be
united
to
a
Soul
fully
sanctified
,
from
which
it
shall
never
any
more
be
separated
;
and
both
together
shall
be
the
Eternal
Temple
of
the
Holy
Ghost
.
The
Soul
it self
shall
be
finally
and
totally
justified
fully
sanctified
and
endued
with
all
the
graces
of
the
Spirit
requisite
to
happiness
:
and
then
their
Reconciliation
and
Adoption
shall
be
consummate
,
the
whole
man
shall
be
firmly
established
in
Righteousness
and
Holiness
,
never
to
sin
,
never
to
be
in
danger
to
sin
again
.
They
shall
be
with
their
Saviour
,
and
behold
his
glory
,
enjoy
the
clear
Vision
of
God
,
be
ravished
with
his
Beauty
,
filled
with
Eternal
Joy
and
Delights
,
and
be
secure
of
their
perpetual
full
Bliss
.
All
tears
shall
be
wiped
away
from
off
all
faces
,
and
they
shall
never
sorrow
any
more
.
No
evil
that
can
be
feared
,
shall
come
near
them
,
and
all
good
that
can
be
desired
shall
abound
there
.
As
the
Light
of
God's
Eternal
Favour
shall
ever
shine
upon
them
in
full
strength
;
so
the
streams
of
Eternal
goodness
shall
ever
issue
from
the
Throne
of
God
,
and
the
Lamb
;
so
that
they
shall
be
fully
satiated
with
all
pleasures
for
evermore
.
The
place
will
be
glorious
,
the
company
excellent
,
and
no
good
thing
that
may
add
unto
their
happiness
shall
be
wanting
.
Then
shall
they
know
how
much
God
loved
them
,
and
how
much
Christ
hath
done
for
them
.
They
believe
now
that
the
Reward
is
great
;
but
then
,
by
the
enjoyment
,
they
shall
know
it
to
be
far
greater
,
then
ever
entred
into
the
heart
of
Man
.
As
Camaracensts
saith
truly
,
§
.
III
That
we
may
know
God
to
be
infinite
;
but
know
him
infinitely
we
cannot
:
so
we
may
know
,
that
this
Reward
is
great
,
but
how
great
we
cannot
know
as
yet
.
We
believe
it
,
because
God
hath
revealed
it
;
we
hope
for
it
because
Christ
hath
merited
it
,
and
God
hath
promised
it
:
We
seek
it
,
because
we
hope
for
it
;
and
we
shall
attain
it
,
because
the
Spirit
doth
sanctifie
us
,
and
prepare
us
for
it
.
Our
Conceits
and
Notions
of
it
,
in
this
Life
,
are
poor
,
and
very
imperfect
;
for
we
see
but
darkly
,
as
through
a
glass
.
And
if
God
had
manifested
it
fully
as
it
is
,
so
narrow
is
our
capacity
we
could
not
have
understood
it
.
The
more
we
know
it
in
this
life
,
the
more
effectually
we
are
moved
&
stirred
up
unto
obedience
:
For
it
's
a
mighty
motive
thereunto
.
For
what
would
not
an
understanding
and
considerate
man
do
,
or
suffer
to
gain
so
glorious
an
estat●
?
It
's
an
unspeakable
mercy
of
God
,
that
he
will
give
us
some
glimpses
now
and
then
,
even
in
this
life
,
of
this
Eternal
Light
,
and
some
taste
of
these
sweetest
pleasures
.
For
,
these
refresh
and
revive
us
much
in
this
Wilderness
of
our
weary
Pilgrimage
,
and
stir
up
in
us
a
longing
and
vehement
desire
of
a
full
fruition
;
and
cause
us
with
greater
diligence
to
press
towards
the
enjoyment
of
this
excellent
Reward
.
And
though
we
may
think
the
time
long
;
yet
certainly
,
he
that
shall
come
,
will
come
,
and
will
not
tarry
.
Surely
,
says
Christ
,
I
come
quickly
,
Amen
.
Even
so
,
come
Lord
Jesus
.
For
,
till
thy
coming
,
our
hearts
will
never
be
at
rest
.
The
punishment
of
the
Unrighteous
shall
be
contrary
to
this
Blessed
Reward
.
§
.
IV
The
very
sight
and
presence
of
this
Judge
will
appale
them
much
;
the
Summons
&
appearance
more
;
the
Sentence
and
Execution
most
of
all
.
For
the
Lord
Jesus
shall
be
revealed
from
Heaven
with
his
mighty
Angels
,
in
flaming
fire
,
to
take
vengeance
on
all
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
,
2
Thes.
1.
7
,
8.
They
shall
not
onely
lose
the
comforts
of
this
life
,
but
the
Eternal
joy
and
glory
of
Heaven
,
which
was
promised
in
the
Gospel
,
and
shall
suffer
the
contrary
evils
,
and
that
for
evermore
.
Their
bodies
,
indeed
,
shall
be
raised
again
,
and
shall
be
immortal
;
and
they
shall
ever
live
,
that
they
may
ever
die
,
and
ever
suffer
.
Their
Souls
shall
be
stripped
of
all
holiness
and
comfort
;
and
both
Body
and
Soul
shall
be
cast
into
utter
Darkness
,
and
everlasting
fire
,
prepared
for
the
Devil
,
and
his
Angels
;
where
their
Worm
shall
never
die
,
and
their
Torment
shall
be
extream
,
without
any
intermission
,
without
any
abatement
,
without
any
end
.
The
dismal
place
,
and
cursed
Company
,
will
add
no
little
to
their
misery
;
and
there
is
nothing
which
man
fears
,
abhors
,
and
detests
,
but
they
shall
suffer
there
.
God
,
§
.
V
by
his
Word
,
and
other
ways
,
hath
made
known
these
things
to
mortal
men
,
hath
promised
these
glorious
Rewards
,
and
threatned
these
horrid
and
external
Punishments
.
Yet
,
though
his
Ministers
and
Messengers
,
by
Command
from
him
,
●et
Eternal
Life
and
Death
before
mens
eyes
,
yet
these
seem
but
Dreams
&
Fancies
unto
Profane
and
Atheistical
Wretches
,
and
are
not
seriously
considered
by
many
who
profess
the
Truth
.
Few
do
really
believe
these
things
;
&
fewer
do
effectually
desire
,
or
seek
the
great
Reward
,
or
fear
the
dreadful
Punishment
.
God's
Blessed
Word
makes
no
lively
Impression
upon
their
Hearts
.
Promise
Heaven
,
they
are
not
much
affected
with
it
:
Threaten
Hell
,
they
are
not
much
afraid
of
it
.
The
Jews
had
Moses
,
and
the
Prophets
:
Christians
have
them
with
Christ
,
and
his
Apostles
;
yet
men
will
hearken
unto
none
of
th●se
,
and
so
sink
into
the
place
of
Torment
,
and
are
undone
for
ever
.
God
hath
done
much
,
to
save
us
;
but
we
do
all
,
to
damn
our selves
;
and
our
destruction
is
of
our selves
.
God
need
not
have
promised
Heaven
,
but
that
He
would
stir
us
up
to
seek
it
;
neither
need
He
have
threatned
Hell
,
but
with
this
intention
,
that
men
might
escape
it
.
Oh
cursed
Wretches
!
who
,
for
a
little
Vanity
,
lose
the
Eternity
of
Bliss
!
Oh!
that
men
would
hearken
unto
God
betimes
,
and
not
delay
their
Repentance
,
till
it
be
too
late
,
when
no
Tears
,
nor
Prayers
,
nor
any
other
means
,
that
Men
or
Angels
can
use
,
can
do
him
any
good
.
And
this
will
not
be
the
least
of
the
Torments
of
the
Damned
,
to
remember
,
that
once
they
had
an
opportunity
to
have
escaped
these
Eternal
Punishments
,
and
yet
they
let
it
pass
,
and
must
needs
acknowledge
they
suffer
justly
,
who
contemned
the
expence
of
Christ's
most
precious
Blood
,
the
greatest
love
of
God
,
and
would
not
obey
the
Precepts
,
nor
trust
in
the
Promises
of
the
Gospel
.
Thus
have
I
,
§
.
VI
according
to
my
Talent
,
declared
out
of
the
Scriptures
,
that
Special
and
Eternal
Kingdom
of
God
,
according
to
the
Laws
and
Judgments
whereof
;
Man
is
ordered
unto
his
final
and
Eternal
estate
.
The
Rule
of
this
Doctrine
,
is
,
the
Word
of
God
revealed
from
Heaven
.
The
King
,
is
God
,
who
is
most
perfect
and
glorious
in
Himself
;
and
by
the
Work
of
Creation
,
acquired
an
absolute
Dominion
over
all
Creatures
,
especially
over
Men
and
Angels
,
and
continued
it
by
Preservation
.
This
Power
acquired
,
He
did
exercise
in
the
Constitution
of
His
Government
over
Men
and
Angels
,
and
in
the
Administration
of
the
same
by
Laws
and
Judgments
.
Many
of
the
Angels
obeyed
,
and
were
confirmed
:
Many
of
them
disobeyed
,
and
were
condemned
to
Eternal
Punishments
.
All
men
in
the
first
man
sinned
,
and
so
became
liable
to
Death
.
Yet
the
Supream
Judge
,
in
passing
Judgment
upon
the
Tempter
,
promised
Deliverance
by
a
Redeemer
.
This
Redeemer
,
is
the
Word
made
Flesh
;
by
whose
Humiliation
unto
Death
,
a
new
power
over
man
is
acquired
,
and
the
same
exercised
first
in
the
Constitution
and
New-Modelling
of
His
Kingdom
of
Grace
and
Mercy
,
and
in
the
Administration
by
Laws
and
Judgments
.
The
Laws
command
Obedience
,
forbid
Impenitency
and
Unbelief
,
promise
Temporal
and
Eternal
Rewards
,
threaten
Temporal
and
Eternal
Punishments
:
and
,
as
Men
shall
obey
or
disobey
,
so
they
shall
be
rewarded
,
or
punished
.
And
these
things
are
declared
,
not
onely
that
men
may
know
them
,
but
do
God's
Commandements
;
that
so
they
may
live
for
ever
,
and
not
howl
and
curse
,
and
gnash
their
Teeth
in
Hell
;
but
serve
their
God
in
the
Temple
of
Heaven
,
and
there
sing
an
Eternal
Hallelujah
to
Him
who
sits
upon
the
Throne
,
and
to
the
Lamb
;
To
whom
be
Praise
,
and
Glory
,
and
Thanks
for
ever
:
And
let
all
Saints
,
and
Angels
say
,
AMEN
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
FINIS
.