The
late
SYNODS
Confession
of
Faith
.
EXAMINED
.
CHAP.
I.
Of
the
Holy
Scripture
.
ALthough
the
light
of
nature
and
the
works
of
Creation
and
providence
do
so
farr
manifest
the
goodness
,
wisdome
,
and
power
of
God
,
as
to
leav
men
unexcusable
[
a
](A91437-e16150-b)
a
Rom.
2.14.15
.
Ro.
1.19.20
.
Psal.
19.1.2.3
.
Rom.
1.32
.
with
Chap.
2.1
.
;
yet
are
they
not
sufficient
to
give
that
knowledge
of
God
,
and
of
his
will
which
is
necessary
unto
salvation
[
b
](A91437-e16160-b)
b
1
Cor.
1.21
.
1.
Cor.
2.13.14
.
.
Therefore
it
pleased
the
Lord
at
sundry
times
,
and
in
divers
manners
to
reveal
himselfe
,
and
to
declare
that
his
will
unto
his
Church
[
c
](A91437-e16170-b)
c
Heb.
1.1
.
;
and
afterwards
for
the
better
preserving
and
propagating
of
the
Truth
,
and
for
the
more
sure
establishment
and
comfort
of
the
Church
against
the
corruption
of
the
flesh
,
and
malice
of
Satan
,
and
of
the
world
;
to
commit
the
same
wholly
unto
Writing
[
d
](A91437-e16180-b)
d
Prov.
22.19
,
20
,
21.
Luk.
1.3
,
4.
Rom.
15.4
Mat.
4.4
,
7
,
10.
Isa.
8.19
,
20.
:
which
maketh
the
holy
Scripture
to
be
most
necessary
[
e
](A91437-e16190-b)
e
2
Tim.
3.15
.
2
Pet.
1.19
;
those
former
wayes
of
Gods
revealing
his
will
unto
his
people
being
now
ceased
[
f
](A91437-e16200-b)
f
Heb.
1.1
,
2.
.
II.
Vnder
the
name
of
holy
Scripture
,
or
the
word
of
God
written
,
are
now
contained
all
the
Books
of
the
Old
and
New-Testament
:
which
are
these
.
Of
the
Old
Testament
.
Genesis
,
Exodus
,
Leviticus
,
Numbers
,
Deuteronomy
,
Joshuah
,
Judges
,
Ruth
,
1
Samuel
,
2
Samuel
,
1
Kings
,
2
Kings
,
1
Chronicles
,
2
Chronicles
,
Ezra
,
Nehemiah
,
Esther
,
Job
,
Psalms
,
Proverbs
,
Ecclesiastes
,
The
Song
of
Songs
,
Isaiah
,
Jeremiah
,
Lamentations
,
Ezekiel
,
Daniel
,
Hosea
,
Joel
,
Amos
,
Obadiah
,
Jonah
,
Micah
,
Nahum
,
Habakkuk
,
Zephaniah
,
Haggai
,
Zechariah
,
Malachi
.
Of
the
New
Testament
.
The
Gospels
according
to
Matthew
,
Mark
,
Luke
,
John
,
the
Acts
of
the
Apostles
,
Pauls
Epistles
to
the
Romans
,
Corinthians
1.
Corinthians
2.
Galatians
,
Ephesians
,
Philippians
,
Colossians
,
Thessalonians
1.
Thessalonians
2.
to
Timothy
1.
to
Timothy
2.
to
Titus
,
to
Philemon
,
the
Epistle
to
the
Hebrewes
,
the
Epistle
of
James
,
the
first
and
second
Epistles
of
Peter
,
the
first
,
second
,
and
third
Epistles
of
John
,
the
Epistle
of
Jude
,
the
Revelation
of
John
.
All
which
are
given
by
inspiration
of
God
,
to
be
the
rule
of
Faith
and
Life
[
g
](A91437-e16290-b)
g
Luk.
16.29
,
31.
Eph.
2.20
.
Rev.
22.18
,
19.
2
Tim.
3.16
.
III.
The
Books
commonly
called
Apocrypha
,
not
being
of
Divine
inspiration
,
are
no
part
of
the
Canon
of
the
Scripture
:
and
therefore
are
of
no
authority
in
the
Church
of
God
,
nor
to
be
any
otherwise
approved
or
made
use
of
,
than
other
humane
writings
.
[
h
](A91437-e16320-b)
h
Luk.
24.27
,
44.
Rom.
3.2
.
2
Pet.
1.21
.
.
IV.
The
Authority
of
the
Holy
Scripture
,
for
which
it
ought
to
be
believed
,
and
obeyed
,
dependeth
not
upon
the
Testimony
of
any
man
or
Church
,
but
wholy
upon
God
(
who
is
truth
it self
)
the
Author
thereof
:
and
therefore
it
is
to
be
received
,
because
it
is
the
word
of
God
.
[
i
](A91437-e16350-b)
i
2
Pet.
1.19
,
21.
2
Tim.
3.16
1
John
5.9
1
Thess.
2.13
.
.
V.
Wee
may
bee
moved
and
induced
by
the
Testimony
of
the
Church
,
to
an
high
and
reverend
esteeme
of
the
Holy
Scripture
[
k
](A91437-e16380-b)
k
1
Tim.
3.15
.
,
and
the
Heavenliness
of
the
matter
,
the
efficacy
of
the
Doctrine
,
the
majesty
of
the
stile
,
the
consent
of
all
the
parts
,
the
scope
of
the
whole
(
which
is
to
give
all
glory
to
God
)
the
full
discovery
it
makes
of
the
onely
way
of
mans
salvation
,
the
many
other
incomparable
excellencies
,
and
the
intire
perfection
thereof
;
are
arguments
whereby
it
doth
abundantly
evidence
it self
to
be
the
word
of
God
:
yet
notwithstanding
our
full
perswasion
,
and
assurance
of
the
infallible
truth
and
divine
authority
thereof
is
from
the
inward
work
of
the
holy
Spirit
bearing
witness
by
and
with
the
Word
in
our
hearts
[
l
](A91437-e16390-b)
l
1
John
2.20.27
.
John
16.13
,
14.
1
Cor.
2.10
,
11
,
12.
Isai.
59.21
.
.
VI.
The
whole
Counsel
of
God
concerning
all
things
necessary
for
his
own
glory
,
mans
salvation
,
faith
and
life
,
is
either
expresly
set
down
in
Scripture
,
or
by
good
and
necessary
consequenet
may
be
deduced
from
Scripture
,
unto
which
nothing
at
any
time
is
to
be
added
,
whether
by
new
revelations
of
the
spirit
or
traditions
of
men
[
m
](A91437-e16420-b)
m
2
Tim.
3.15.16
,
17.
Gal.
1.8
,
9.
2
Thes.
2.2
.
;
nevertheless
we
acknowledge
the
inward
illumination
of
the
spirit
of
God
to
be
necessary
for
the
saving
understanding
of
such
things
as
are
revealed
in
the
Word
[
n
](A91437-e16430-b)
n
John
6.45
.
1
Cor.
2.9
,
10.12
.
;
and
that
there
are
some
circumstances
concerning
the
worship
of
God
,
and
Government
of
the
Church
,
common
to
humane
actions
,
and
societies
which
are
to
be
ordered
by
the
light
of
Nature
,
and
Christian
prudence
,
according
to
the
general
rules
of
the
Word
,
which
are
alwayes
to
be
observed
[
o
](A91437-e16440-b)
o
1
Cor.
11.13
,
14.
1
Cor.
14.26.40
.
.
VII
.
All
things
in
Scripture
are
not
alike
plain
in
themselves
,
nor
alike
clear
unto
all
[
p
](A91437-e16470-b)
p
1
Pet.
3.16
.
,
yet
those
things
which
are
necessary
to
be
known
,
beleeved
,
and
observed
for
salvation
,
are
so
clearly
propounded
and
opened
in
some
place
of
Scripture
or
other
,
that
not
only
the
learned
,
but
the
unlearned
,
in
a
due
use
of
the
ordinary
means
may
attain
unto
a
sufficient
understanding
of
them
[
q
](A91437-e16480-b)
q
Psal.
119.105
,
130.
.
VIII
.
The
Old
Testament
in
Hebrew
(
which
was
the
native
language
of
the
people
of
God
of
Old
)
and
the
New
Testament
in
Greek
(
which
at
the
time
of
the
writing
of
it
,
was
most
generally
known
to
the
Nations
)
being
immediatly
inspired
by
God
,
and
by
his
singular
care
and
providence
,
kept
pure
in
all
ages
,
are
therefore
authenticall
[
r
](A91437-e16530-b)
r
Mat.
5.18
.
;
so
as
in
all
controversies
of
Religion
,
the
Church
is
finally
to
appeal
unto
them
[
s
](A91437-e16540-b)
s
Isa:
8.20
Acts
15.15
John
5.39
,
46.
:
but
because
these
originall
tongues
are
not
known
to
all
the
people
of
God
,
who
have
right
unto
and
interest
in
the
Scriptures
,
and
are
commanded
,
in
the
fear
of
God
,
to
read
and
search
them
[
t
](A91437-e16550-b)
t
Joh.
5.39
,
therefore
they
are
to
be
translated
into
the
vulgar
language
of
every
Nation
into
which
they
come
[
u
](A91437-e16560-b)
u
1
Cor.
14.6.9
,
11
,
12
,
24
,
27
,
28.
,
that
the
Word
of
God
dwelling
plentifully
in
all
,
they
may
worship
him
in
an
acceptable
manner
[
w
](A91437-e16570-b)
w
Col.
3.16
.
,
and
through
patience
and
comfort
of
the
Scriptures
may
have
hope
[
x
](A91437-e16580-b)
x
Rom.
15.4
.
.
IX
.
The
infallible
rule
of
interpretation
of
Scripture
,
is
the
Scripture
it self
;
and
therefore
when
there
is
a
question
about
the
true
and
full
sense
of
any
Scripture
(
which
is
not
manifold
,
but
one
)
it
must
be
searched
and
known
by
other
places
that
speak
more
clearly
[
y
](A91437-e16610-b)
y
2
Pet.
1.20
,
21.
Act.
15.15
,
16.
.
X.
The
supreme
Judge
by
which
all
controversies
of
Religion
are
to
be
determined
,
and
all
Decrees
of
Counsels
,
opinions
of
ancient
Writers
,
Dostrins
of
men
,
and
private
Spirits
,
are
to
be
examined
;
and
in
whose
sentence
we
are
to
rest
;
can
be
no
other
but
the
holy
Spirit
speaking
in
the
Scripture
[
z
](A91437-e16640-b)
z
Mat.
22
29
,
31.
Eph.
2
,
20.
with
Acts
28.25
.
.
The
late
ASSEMBLIES
Confession
of
FAITH
Examined
.
CHAP.
I.
Of
the
holy
Scriptures
.
IN
This
Chapter
you
give
an
honourable
testimony
in
many
thiings
to
the
testimony
of
truth
;
that
is
the
holy
Scriptures
,
yet
some
things
very
unwarrantable
,
and
no
less
prejudicial
to
truth
,
have
here
,
as
elsewhere
slipped
from
you
.
For
first
,
you
say
,
Section
1.
That
those
former
ways
of
Gods
revealing
his
will
unto
his
people
are
now
ceased
;
where
,
if
you
by
those
former
wayes
,
understand
such
wayes
and
meanes
whereby
God
either
ordinarily
instructed
the
people
,
as
he
taught
the
Families
of
the
Patriarches
,
by
the
Patriarches
themselves
,
Gen.
18.19
.
and
the
people
of
the
old
world
by
the
preaching
of
Noah
;
2
Pet.
2.5
.
or
extraordinarily
,
by
Angels
,
Dreams
,
Visions
,
Inspirations
,
and
the
like
,
revealed
his
will
to
the
Prophets
and
Apostles
of
old
,
you
are
very
much
mistaken
.
For
as
Gods
arm
is
not
now
shortened
,
so
neither
is
his
care
,
good
will
,
and
love
towards
the
sons
of
men
changed
.
He
hath
of
late
,
as
elsewhere
,
so
in
Wirtembergh
spoken
to
a
servant
of
his
by
an
Angel
,
and
forewarned
them
of
the
return
,
and
reinvasion
of
the
Turks
,
to
chastise
all
those
parts
of
Europe
for
their
wickedness
.
And
for
raising
up
of
Prophets
upon
special
occasion
,
consider
these
ensuing
Scriptures
,
among
many
others
;
Numb.
12.6
.
If
there
be
a
Prophet
among
you
,
I
the
Lord
will
make
my self
known
unto
him
in
a
vision
,
and
will
speak
unto
him
in
a
dream
:
Where
the
Lord
speaketh
of
that
which
is
his
usual
course
and
practise
,
and
that
which
he
will
continue
to
do
.
Isai.
59.21
.
As
for
me
,
this
is
my
Covenant
with
them
saith
the
Lord
;
my
spirit
which
is
upon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
,
saith
the
Lord
,
from
henceforth
and
for
ever
.
Amos
3.7
.
Surely
the
Lord
God
will
do
nothing
,
but
he
first
revealeth
his
secrets
to
his
servants
the
Prophets
.
Joel
2.28
,
29.
And
it
shall
come
to
pass
afterwards
,
that
I
will
pour
out
of
my
spirit
upon
all
flesh
,
and
your
sons
and
your
Daughters
shall
Prophefie
,
and
your
old
men
shall
dream
dreams
,
and
your
young
men
shall
see
visions
,
&c.
Matth.
28.34
.
Wherefore
behold
I
send
unto
you
Prophets
and
wise
men
,
and
Scribes
,
and
some
of
them
yee
shall
kill
,
&c.
Rev.
6
9
,
10
,
11.
Among
other
things
to
come
,
John
saw
(
when
Christ
had
opened
the
fift
seal
)
under
the
Altar
the
soules
of
them
lying
which
were
slain
for
the
word
of
God
,
and
for
the
Testimony
which
they
held
,
&c.
and
heard
that
more
of
them
should
be
slain
.
Now
this
their
Testimony
,
is
not
onely
called
the
Testimony
of
Jesus
Christ
:
Rev.
12.17
.
but
also
the
Spirit
of
prophesie
it self
.
Rev.
9
10.
Even
when
Babylon
is
not
onely
come
to
her
height
,
but
her
downfal
also
,
there
are
Apostles
and
Prophets
found
in
the
Church
,
who
are
called
to
rejoyce
at
her
overthrow
.
Rev.
18.20
.
Rejoyce
over
her
thou
Heaven
and
ye
holy
Apostles
and
Prophets
,
for
God
hath
avenged
you
on
her
:
see
also
vers
24.
For
in
her
was
found
the
blood
of
holy
Prophets
,
and
of
Saints
,
and
of
all
that
are
slain
upon
the
Earth
.
To
all
which
add
that
of
Wisdom
7.27
.
For
shee
,
that
is
,
Wisdom
,
being
but
one
,
can
do
all
things
;
and
remaining
in
her self
,
she
maketh
all
things
new
;
and
in
all
ages
entring
into
holy
souls
,
she
makes
them
friends
of
God
and
Prophets
.
Out
of
all
which
,
and
many
Scriptures
more
,
it
is
evident
that
the
Lord
wil
have
Prophets
in
all
ages
,
and
especially
when
he
is
about
to
bring
extraordinary
Judgments
upon
the
World
in
generall
,
and
the
Churches
in
speciall
;
and
that
the
last
times
shall
abound
most
of
all
with
the
prophetical
Spirit
;
so
that
these
extraordinary
ways
of
Gods
revealing
himself
,
neither
are
ceased
,
nor
shall
determine
in
the
Militant
Church
.
Secondly
,
in
the
third
Section
you
Words
are
these
;
The
Books
commonly
called
Apocrypha
,
not
being
of
Divine
inspiration
;
are
no
part
of
the
Canon
of
the
Scriptures
;
and
therefore
are
of
no
authority
in
the
Church
of
God
,
nor
to
be
any
otherwise
approved
or
made
use
of
then
other
humane
Writings
.
Where
we
cannot
but
wonder
at
three
things
:
First
,
that
you
should
equal
those
Books
to
other
humane
Writings
,
without
any
discrimination
;
for
you
know
that
some
humane
Writings
are
prophane
,
some
meerly
fabulous
,
some
obscene
,
some
impious
,
some
blasphemous
,
and
some
Atheistical
.
Secondly
,
that
you
should
give
the
Books
(
in
the
generall
commonly
called
Apocryphal
)
no
preheminence
above
other
humane
Writings
,
since
you
know
that
they
cannot
only
plead
their
Antiquity
,
but
Gods
special
preservation
;
that
the
Church
and
Saints
have
bin
their
Treasurers
and
Library
keepers
,
that
they
have
been
bound
up
and
translated
in
various
Languages
with
the
other
Oracles
of
God
,
which
by
all
are
acknowledged
Canonicall
,
that
they
have
been
allowed
and
appointed
to
be
read
not
only
in
private
but
publickly
:
Nor
are
you
ignorant
what
an
high
esteem
both
Saint
Augustine
and
other
Fathers
had
of
them
above
all
humane
Writings
,
though
they
did
not
hold
them
coequal
every
way
with
those
commonly
called
Canonicall
.
And
lastly
,
we
marvail
that
you
should
use
no
distinction
at
all
concerning
these
Books
,
but
pass
the
same
censure
upon
them
all
alike
:
Since
that
the
Book
of
Tobit
,
or
Tobias
is
extant
in
the
Hebrew
,
as
wel
as
Greek
and
Latin
;
the
Book
of
Ecclesiasticus
was
translated
out
of
the
Hebrew
text
,
by
Jesus
the
son
of
Sirach
,
as
himself
confesseth
.
This
Book
,
with
the
Book
of
Wisdom
breaths
forth
such
a
spirit
of
Wisdom
and
Holiness
,
that
it
may
be
said
,
Non
vox
hominem
sonat
,
that
it
transcends
all
humane
capacity
.
To
say
nothing
that
the
words
which
the
Apostle
hath
,
Hebrews
chap.
1.
vers
3.
Who
being
the
brightness
of
his
glory
,
and
the
express
Image
of
his
person
,
&c.
seem
to
be
taken
out
of
the
7
chap.
of
Wisdom
,
vers
26.
these
words
,
Hebr.
11.5
.
That
he
had
pleased
God
,
are
taken
out
of
Wisd.
4.10
.
compare
1
Cor.
6.2
with
Wisd.
3.8
.
More
especially
,
the
fourth
Book
of
Esdras
is
acknowledged
by
Clemens
Alexandrinus
,
Faber
,
and
many
more
learned
men
to
be
written
by
inspirement
of
the
Holy
Ghost
.
It
is
owned
as
Canonicall
by
diverse
holy
Prophets
of
later
times
.
Our
Saviour
cites
these
words
,
which
are
written
,
Mat.
23.37
,
38
How
often
would
I
have
gathered
thy
children
together
,
even
as
a
hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
.
Behold
your
house
is
left
unto
you
desolate
;
out
of
the
second
Book
of
Esdras
,
chap.
1.
vers
30.
Many
things
shewed
to
St
John
in
the
Revelation
,
are
found
in
that
Book
.
It
is
doubtless
a
most
lively
prediction
of
these
last
times
;
and
the
great
famine
,
and
generall
desolation
spoken
of
in
the
last
Chapter
,
which
is
now
in
his
accomplishment
,
will
ere
long
convince
all
the
world
that
this
Book
is
,
or
should
be
Canonicall
.
When
you
shal
shortly
see
three
Emperours
at
once
in
Europe
,
one
set
up
by
the
Pope
,
another
by
the
Princes
and
People
,
and
then
the
great
Turk
usurping
that
place
and
dignity
,
think
upon
Esdras
his
vision
of
the
Eagle
with
three
heads
,
Chap.
11.12
.
Thirdly
,
Whereas
you
say
in
the
sixth
Section
,
That
nothing
at
any
time
is
to
be
added
to
the
holy
Scriptures
of
the
Old
and
New
Testament
,
whether
by
new
relations
of
the
Spirit
,
or
Traditions
of
men
.
We
desire
to
know
what
warrant
you
have
thus
to
determine
.
If
you
say
that
Rev.
22
18.
it
is
written
,
that
if
any
man
shall
add
unto
these
things
,
God
shall
add
unto
him
the
plagues
that
are
written
in
this
Book
.
We
answer
,
that
so
much
in
effect
was
forbidden
long
before
,
as
Prov.
30.6
.
Add
thou
not
unto
his
words
,
least
be
reprove
thee
,
and
thou
be
found
a
lier
:
Yet
many
Books
of
the
Holy
Prophets
and
Apostles
have
been
added
since
the
written
word
of
those
times
,
yea
the
same
inhibition
was
given
by
Moses
:
Deut.
4.2
.
and
12
,
32.
Ye
shall
not
add
to
the
word
which
I
command
you
,
neither
shall
you
diminish
ought
from
it
.
Therefore
this
addition
thus
prohibited
must
necessarily
be
understood
of
any
new
Doctrine
,
in
substance
differing
from
the
Old
,
even
that
of
Moses
.
But
that
there
should
be
a
vindication
of
the
same
when
misunderstood
,
or
a
more
full
and
free
publication
of
the
same
,
by
the
Prophets
of
the
Old-Testament
,
or
inspired
men
of
the
New
,
is
not
interdicted
,
but
rather
promised
.
It
is
true
,
the
whole
Counsel
of
God
,
concerning
the
glorifying
of
God
and
mans
salvation
,
is
revealed
in
the
New-Testament
,
and
so
it
was
even
in
the
Pentateuch
of
Moses
;
Deut.
29.29
.
The
secret
things
belong
to
the
Lord
our
God
;
but
those
things
which
are
revealed
belong
to
us
and
to
our
Children
for
ever
,
that
we
may
do
the
words
of
the
Law
.
Now
look
what
reasons
can
be
rendered
why
new
books
of
Holy
Scripture
should
be
written
after
Moses
,
by
the
Prophets
of
the
Old
Testament
,
and
after
both
by
the
Prophets
and
Apostles
of
the
New
Testament
,
and
the
self
same
will
plead
for
other
Scriptures
to
be
yet
written
after
both
.
If
it
be
said
that
the
Devil
in
time
brought
in
a
false
understanding
of
Moses
,
and
so
corrupted
both
the
Civil
and
Ecclesiastical
Estate
,
and
therefore
it
was
necessary
that
Prophets
should
be
raised
up
to
cleer
the
Doctrine
of
Moses
;
to
reprove
Princes
,
Priests
,
and
Prophets
;
to
restore
the
Truth
and
worship
of
God
;
and
to
foretell
things
to
come
,
whether
good
or
evil
,
&c.
And
that
in
process
of
time
,
when
Satan
had
corrupted
Moses
,
and
the
Prophets
with
false
glosses
,
perverted
the
civil
Government
,
defiled
〈◊〉
Ministers
,
and
worship
of
God
:
That
for
the
Reformation
of
these
and
all
other
abuses
,
as
also
to
record
what
was
fulfilled
in
their
daies
,
and
to
prophesie
of
future
things
;
the
Apostles
and
inspired
men
of
the
New
Testament
were
appointed
to
write
the
respective
Books
thereof
:
we
shall
crave
leave
to
demand
these
things
of
you
again
.
First
,
Whether
Satan
that
old
and
malicious
perverter
of
all
truths
and
goodness
be
not
alive
,
and
as
vigilant
and
active
,
as
heretofore
.
Secondly
,
Whether
it
was
not
foretold
even
in
the
New
Testament
,
that
there
should
be
a
departure
from
the
Faith
as
before
,
2
Thes.
2.3
.
1
Tim.
4.1
.
Luk.
18
8.
That
there
should
be
false
Teachers
in
the
last
daies
,
who
privily
shall
bring
in
damnable
heresies
even
denying
the
Lord
that
bought
them
:
2
Pet.
2.1
,
2.
&c.
which
Jude
in
his
Epistle
testifies
also
:
That
the
whole
Book
of
God
should
become
a
sealed
Book
,
Rev.
5.1
.
&c.
That
a
smoake
ascending
out
of
the
bottomless
pit
,
should
darken
the
Sun
and
the
Air
,
Rev.
9.2
.
That
the
two
witnesses
which
prophesie
in
sackcloath
a
thousand
two
hundred
and
threescore
daies
or
years
(
which
can
be
no
other
then
the
two
Testaments
,
as
most
spiritual
men
conclude
)
were
to
be
slain
&
deprived
of
light
and
life
for
a
time
:
Rev.
11
8
,
to
12.
That
iniquity
should
so
abound
,
that
all
love
and
true
goodness
should
decay
:
Matthew
24.12
.
2
Timothy
3.1
,
2
,
3
,
4
,
5.
&c.
That
there
should
be
false
Christs
and
false
Prophets
,
which
should
preach
those
Christs
,
Matth.
24.24
.
That
Antichrist
the
son
of
perdition
should
fit
in
the
Temple
of
God
,
as
if
he
were
God
,
or
Christ
,
2
Thess.
2.3
,
4
,
5
,
6
,
7.
&c.
And
finally
,
that
for
the
most
part
the
visible
Church
,
with
her
severall
Sects
,
should
become
a
great
Harlot
,
calling
her self
the
Spouse
of
Christ
,
and
committing
Whoredomes
daily
against
Him
,
his
holy
example
,
and
righteous
Life
and
Kingdom
(
which
should
be
orabide
in
us
)
being
full
of
names
of
Blasphemy
,
the
most
wicked
of
every
Sect
or
Profession
calling
themselves
,
●●e
Temple
and
Tabernacle
of
God
,
and
the
Saints
of
Christ
,
Rev.
17.1
,
2.
Thirdly
,
whether
Christ
himself
shall
not
come
again
in
the
Spirit
to
reveal
Antichrist
,
to
consume
him
with
the
Spirit
of
his
mouth
,
and
to
destroy
him
with
the
brightness
of
his
coming
,
2
Thess.
2.8
.
Luke
18.8
.
To
binde
Satan
,
and
seal
him
up
in
the
bottomless
pit
,
that
he
deceive
not
the
Nations
,
as
before
,
Revel.
20.1
,
2.
and
to
shorten
the
dayes
of
seducement
,
contention
,
and
mutuall
destruction
in
the
Churches
,
for
the
Elect
sake
,
lest
no
flesh
should
bee
saved
,
Mat.
24.22
,
23.
Fourthly
,
whether
the
Gospel
is
not
to
be
preached
anew
to
the
whole
world
after
all
this
ignorance
,
error
,
and
corruption
brought
in
,
Mat.
24.12
,
13
,
14.
And
because
iniquity
shall
abound
,
the
love
of
many
shall
grow
cold
;
but
he
that
endureth
unto
the
end
,
the
same
shall
be
saved
.
And
this
Gospel
of
the
Kingdom
shall
bee
preached
in
all
the
World
,
for
a
witness
to
all
Nations
;
and
then
shall
the
end
come
,
to
wit
,
the
end
of
Babylon
,
or
of
the
false
and
wicked
Jerusalem
of
the
Gentiles
,
spoken
of
in
that
Chapter
under
the
type
of
the
former
proud
,
factious
,
contentious
,
bloody
,
Christ-murthering
City
,
of
which
Christ
took
occasion
to
speak
,
Vers
1
,
2.
Nor
was
this
universall
publication
of
the
Gospel
fulfilled
in
the
Apostles
days
,
but
was
foreshewed
to
St
John
as
a
thing
yet
to
com
,
Re.
14
,
6
,
7.
And
I
saw
another
Angel
flying
in
the
midst
of
heaven
having
the
everlasting
Gospel
to
preach
to
them
that
dwell
on
the
earth
,
and
to
every
Nation
,
and
kindred
,
and
tongue
and
people
;
saying
with
a
loud
voice
:
Fear
God
,
and
give
glory
to
him
,
for
the
hour
of
his
judgement
is
come
.
That
is
,
upon
the
last
wicked
Jerusalem
before
mentioned
:
Whereupon
the
fall
of
Babylon
follows
,
vers.
8.
And
the
curse
of
him
that
worshipeth
the
Beast
or
his
image
,
vers.
9.
both
which
,
Babylon
and
the
Beast
become
clearly
laid
open
by
the
said
preaching
of
the
Gospel
.
Fifthly
,
Whether
there
shall
not
another
Elias
arise
after
John
Baptist
,
to
prepare
the
way
for
Christs
spiritual
coming
,
to
purge
and
renue
the
earth
,
and
to
judge
and
govern
the
world
in
righteousness
,
according
to
manifold
promises
and
prophesies
,
Isai.
2.1
,
2
,
3
,
4.
Micah
4.1
,
2
,
3.
Jsa.
11.2
,
3
,
4
,
5
,
6
,
and
chap.
54.5
.
Dan.
7.14
,
27.
Zach.
14.9
.
Psal.
96.9
,
10
,
11
,
12
,
13.
and
Psal.
98.1
,
9.
The
reason
of
this
Querie
,
is
taken
from
the
express
words
of
our
Saviour
,
Matth.
17.11
.
Jesus
answered
and
said
unto
them
,
Elias
truely
shall
first
come
and
restore
all
things
;
where
he
granteth
that
there
is
another
Elias
yet
to
come
besides
John
Baptist
already
come
,
spoken
of
in
the
verse
following
.
Sixthly
,
Whether
there
shall
not
in
time
be
a
cleerer
and
more
free
dispensation
of
all
truths
after
the
Apostles
dayes
,
then
in
those
or
any
former
times
.
Luk
12.3
.
Therefore
whatsoever
ye
have
spoken
in
darkness
,
shall
be
heard
in
the
light
;
and
that
which
ye
have
spoken
in
the
ear
and
closets
,
shall
be
proclaimed
upon
the
house
topps
.
Seventhly
,
Whether
the
Apostle
reciteing
the
parts
and
holy
vessels
of
the
Tabernacle
in
order
,
Hebr.
9.1
,
2
,
3
,
4
,
5.
and
telling
us
ver.
5.
of
which
things
we
cannot
now
speak
particularly
,
(
to
wit
by
way
of
exposition
)
do
not
imply
that
a
time
should
come
,
wherein
all
those
things
,
and
likewise
all
other
mistical
things
of
the
Old
and
New-Testament
should
be
opened
and
declared
:
The
Holy
Scriptures
being
written
for
our
instruction
here
upon
earth
,
and
not
in
heaven
,
or
after
this
life
.
8.
Whether
this
Gospel
,
which
is
to
be
published
to
all
Nations
,
shall
not
be
written
,
as
well
as
the
former
was
,
that
it
may
be
so
published
,
especially
since
it
is
called
an
Everlasting
Gospel
,
Rev.
14.6
.
shall
it
not
be
written
for
the
ages
to
come
,
as
the
Old
and
New
Testament
were
before
.
9.
Yea
,
may
not
those
Waters
which
issued
out
of
the
Temple
,
Ezek.
47.1
.
&c.
and
Joel
3.18
.
Zach.
14.8
.
Rev.
22.1
.
be
understood
,
as
of
all
the
gifts
of
the
Spirit
,
so
of
Gods
most
pure
and
holy
doctrine
,
which
shall
then
proceed
from
the
mouth
and
pen
of
the
Holy
Ghost
?
as
is
promised
,
Isa.
2.2
,
3
,
4
,
&c.
especially
since
the
Word
of
God
is
expresly
compared
to
Water
,
Jo.
15.3
.
Now
are
ye
clean
through
the
Word
which
I
have
spoken
unto
you
.
Eph.
5.26
.
That
he
might
sanctifie
and
cleanse
it
with
the
washing
of
Water
by
the
Word
.
10.
Shall
that
Spirit
of
God
which
is
to
be
powred
out
in
the
last
dayes
upon
all
flesh
,
lose
his
writing
faculty
which
he
formerly
had
and
used
in
precedent
ages
?
11.
Shall
not
the
Art
of
Printing
,
or
gift
of
God
bestowed
upon
the
last
age
,
be
made
the
instrument
of
Gods
Holy
Spirit
to
publish
his
sacred
and
infallible
Truth
,
as
well
as
it
hath
been
made
Satans
way
of
disspreading
his
falshoods
?
But
to
conclude
this
point
,
let
us
entreat
you
of
the
Synod
,
if
you
have
any
Germanes
sitting
among
you
,
to
enquire
of
them
,
or
others
,
what
inspired
men
,
or
professing
to
be
such
,
even
of
their
Nation
,
have
written
any
Gospel
to
the
whole
world
within
six
score
yeares
last
past
?
and
whether
some
one
of
them
hath
not
written
more
then
all
the
Books
of
the
New
Testament
amount
to
?
If
so
,
it
may
concern
them
,
you
,
and
us
to
finde
them
out
,
to
read
them
with
diligence
,
and
earnest
prayer
to
God
for
true
enlightening
judgement
and
guidance
,
to
compare
and
examine
them
not
with
the
Writings
of
men
bee
they
who
they
will
;
but
with
and
by
the
Holy
Scriptures
themselves
:
for
the
Holy
Ghost
cannot
contradict
it self
.
If
we
finde
upon
due
search
any
such
grace
and
mercy
vouchsafed
to
this
last
age
,
it
may
shew
the
true
cause
why
Germany
(
before
and
above
all
other
Countreys
)
according
to
that
Acts
3.22
,
23.
hath
bin
plagued
;
and
also
afford
us
a
present
mean
and
expedient
whereby
all
controversies
in
Religion
may
be
decided
from
Gods
own
mouth
,
and
hold
forth
a
true
Modell
to
reform
all
Churches
and
Commonwealths
by
.
Sed
verbum
sat
Sapientibus
.
Fourthly
,
and
lastly
,
in
the
tenth
Section
of
this
Chapter
,
you
say
;
The
supreme
Judge
by
which
all
controversies
of
Religion
are
to
be
determined
,
and
all
Decrees
of
Councels
,
opinions
of
Ancient
Writers
,
Doctrines
of
men
and
private
Spirits
are
to
bee
examined
,
and
in
whose
sentence
we
are
to
rest
;
can
be
no
other
but
the
holy
Spirit
speaking
in
the
Scriptures
.
If
you
had
added
these
words
to
private
Spirits
,
even
publique
Spirits
also
,
or
pretending
to
be
such
,
we
would
have
closed
with
you
in
that
enumeration
,
and
have
acknowledged
that
the
Holy
Ghost
,
(
yet
left
at
large
)
must
be
the
only
supreme
Judge
,
to
wit
,
either
speaking
in
the
holy
Scripture
,
or
without
it
,
although
in
all
his
determinations
of
Doctrine
he
doth
speak
according
to
former
Scriptures
;
And
hence
it
is
,
that
for
the
tryall
of
Spirits
in
his
dayes
,
Isaiah
sends
men
to
the
Law
and
the
Testimony
,
Isa.
8.20
.
And
Saint
Paul
in
his
time
transmits
men
to
the
former
Prophets
,
1
Cor.
14.32
.
And
the
Spirit
of
the
Prophets
is
subject
to
the
Prophets
.
And
accordingly
for
the
tryall
of
new
or
late
professing
Prophets
,
we
are
to
examine
their
Doctrine
by
the
former
Writings
of
the
Old
and
New-Testament
;
but
not
by
our
own
,
or
our
private
Authors
corrupt
and
darkned
Iudgments
.
For
the
true
Prophets
were
sent
to
judg
and
reprove
our
Errors
,
and
not
to
be
judged
or
condemned
by
us
.
1
Cor.
2.15
.
The
only
exception
that
we
take
against
your
tenth
and
last
section
,
is
this
,
That
you
limit
the
holy
Ghost
,
as
if
he
was
inherent
in
the
Scriptures
,
or
could
not
determinate
without
the
same
,
when
he
pleaseth
,
saying
"
It
is
the
holy
Ghost
speaking
in
the
Scripture
,
Howbeit
,
if
you
meant
no
more
by
that
expression
,
then
this
;
That
the
Holy
Ghost
which
first
dictated
the
Scripture
,
or
still
speakes
in
them
being
taken
in
his
own
sense
;
We
admit
it
to
be
true
,
but
your
exposition
there
is
both
obscure
and
ambiguous
.
CHAP.
II.
Of
God
and
of
the
Holy
Trinity
.
THere
is
but
one
onely
[
a
](A91437-e18410-b)
a
Deu.
6.4
.
1
Cor.
8.4.6
.
,
living
and
true
God
[
b
](A91437-e18420-b)
b
1
Thess.
●9
.
Jer.
10.10
.
:
Who
is
infinite
in
Being
and
Perfection
[
c
](A91437-e18430-b)
c
Job
.
11.7.8.9
.
Job
.
26.14
.
;
a
most
pure
Spirit
[
d
](A91437-e18440-b)
d
Joh.
4.21
.
,
invisible
[
e
](A91437-e18450-b)
e
1
Tim.
1.17
.
,
without
body
,
parts
,
[
f
](A91437-e18460-b)
f
Deut.
4.15
,
16.
John
4.24
.
with
Luk.
24.39
.
or
passions
[
g
](A91437-e18470-b)
g
Acts
14.11
,
15.
,
immutable
[
h
](A91437-e18480-b)
h
Jam.
1.17
.
Mal.
3.6
.
,
immense
[
i
](A91437-e18490-b)
i
1
Ki.
8.27
.
Jer.
23.23
,
24.
,
eternal
[
k
](A91437-e18500-b)
k
Psa.
90.2
.
1
Tim.
1.17
.
,
incomprehensible
[
l
](A91437-e18510-b)
l
Psal:
135.3
.
,
almighty
[
m
](A91437-e18520-b)
m
Gen:
17.1
.
Revel:
4.8
.
,
most
wise
[
n
](A91437-e18530-b)
n
Rom:
16.27
.
,
most
holy
[
o
](A91437-e18540-b)
o
Isa:
6.3
.
Revel:
4.8
.
,
most
free
[
p
](A91437-e18550-b)
p
Psal:
115.3
.
,
most
absolute
[
q
](A91437-e18560-b)
q
Exod:
3.14
.
,
working
all
things
according
to
the
counsel
of
his
own
immutable
and
most
righteous
will
[
r
](A91437-e18570-b)
r
Ephes:
1.11
.
,
for
his
own
glory
[
s
](A91437-e18580-b)
s
Prov:
16.14
.
Rom:
11.36
.
;
most
loving
[
t
](A91437-e18590-b)
t
1
John
4.8
,
16.
,
gratious
,
merciful
,
long
suffering
,
abundant
in
goodness
and
truth
,
forgiving
iniquity
,
transgression
and
sin
[
u
](A91437-e18600-b)
u
Exod:
34
6
,
7.
;
the
rewarder
of
them
that
diligently
seek
him
[
w
](A91437-e18610-b)
w
Hebr:
11.6
.
,
and
withall
most
just
,
and
terible
in
his
judgments
[
x
](A91437-e18620-b)
x
Nehem:
9.32.33
.
,
hating
all
sin
[
y
](A91437-e18630-b)
y
Psal:
5.5
,
6.
,
and
will
by
no
means
clear
the
guilty
.
[
z
](A91437-e18640-b)
z
Nahum
1.2
,
3.
Exod:
34.7
.
.
II.
God
hath
all
life
[
a
](A91437-e18670-b)
a
Joh:
5.26
.
,
glory
[
b
](A91437-e18680-b)
b
Acts
7.2
.
,
goodness
[
c
](A91437-e18690-b)
c
Psal:
119.68
.
,
blessedness
[
d
](A91437-e18700-b)
d
1
Tim:
6.15
.
Rom:
9.5
.
,
in
and
of
himself
;
and
is
alone
in
,
and
unto
himself
all-sufficient
,
not
standing
in
need
of
any
creature
which
he
hath
made
[
e
](A91437-e18710-b)
e
Acts
17.4
,
25.
,
nor
deriving
any
glory
from
them
[
f
](A91437-e18720-b)
f
Job
:
22.2
,
3.
,
but
onely
manifesting
his
own
glory
in
,
by
,
unto
,
and
upon
them
:
He
is
the
alone
fountain
of
all
Being
,
of
whom
,
through
whom
,
and
to
whom
are
all
things
[
g
](A91437-e18730-b)
g
Rom.
11.36
.
,
and
hath
most
Sveraign
Dominion
over
them
,
to
do
by
them
;
for
them
,
and
upon
them
whatsoever
himself
pleaseth
[
h
](A91437-e18740-b)
h
Re:
4.11
.
1
Tim:
6.15
.
Dan:
4.25
,
35.
;
In
his
sight
all
things
are
open
and
manifest
[
i
](A91437-e18750-b)
i
Heb:
4.13
.
;
his
knowledge
is
infinite
,
infallible
,
and
independent
upon
the
creature
[
k
](A91437-e18760-b)
k
Rom:
11.33
,
34.
Psa:
147.5
.
,
so
as
nothing
to
him
is
contingent
or
uncertain
[
l
](A91437-e18770-b)
l
Act:
15.18
Ezek:
11.5
.
;
He
is
most
holy
in
all
his
counsels
,
in
all
his
works
,
and
in
all
his
commands
[
m
](A91437-e18780-b)
m
Psa:
145.17
.
Rom:
7.12
.
;
to
him
is
due
from
Angels
and
men
and
every
other
creature
,
whatsoever
worship
,
service
,
or
obedience
,
he
is
pleased
to
require
of
them
.
[
n
](A91437-e18790-b)
n
Revel:
5.12
,
13
,
14.
.
III.
In
the
unity
of
the
Godhead
there
be
three
Persons
,
of
one
substance
,
power
,
and
eternity
:
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
.
[
o
](A91437-e18820-b)
o
1
Joh:
5.7
.
Mat
:
3.16.17
.
Mat
:
28.19
.
2
Cor:
13.14
.
The
Father
is
of
none
,
neither
begotten
,
nor
proceeding
:
The
Son
is
eternally
begotten
of
the
Father
:
[
p
](A91437-e18830-b)
p
Joh:
1.14.18
.
The
Holy
Ghost
eternally
proceeding
from
the
Father
and
the
Son
.
[
q
](A91437-e18840-b)
q
Joh:
1.15.26
.
Gal:
4.6
.
.
CHAP.
II.
Of
God
,
and
of
the
Holy
Trinity
,
Examined
.
IN
This
Chapter
yon
present
us
in
the
first
Section
,
with
a
large
description
of
Gods
Essence
,
where
we
cannot
but
wonder
that
you
should
omit
an
essential
to
him
,
and
an
essence
so
bright
and
glorious
in
the
Godhead
,
as
the
Divine
light
of
God
is
,
whereby
he
manifests
himself
unto
Angels
and
Men
,
opposeth
himself
to
the
Prince
of
darkness
:
And
of
which
glorious
Attribute
or
Nature
of
his
,
the
word
of
God
maketh
so
frequent
mention
.
There
are
found
in
the
holy
Scripture
,
some
short
,
but
excellent
descriptions
of
him
;
first
Hebr
11.6
.
That
God
is
,
(
that
is
)
he
onely
is
of
,
from
,
by
,
and
in
himself
,
and
all
other
things
are
by
,
in
,
and
for
him
.
Secondly
,
God
is
light
,
1
John
1.5
.
that
is
,
a
lightful
,
bright
and
glorious
being
.
Thirdly
,
God
is
a
Spirit
,
John
4.24
.
that
is
a
most
spiritual
being
,
yea
that
Spirit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Cor.
3
17.
Lastly
,
God
is
love
,
1
John
4.16
.
that
is
,
a
most
holy
,
good
,
gratious
,
kinde
,
patient
,
vertuous
,
and
perfect
Being
;
for
love
is
the
bond
of
perfection
,
Col.
3.14
.
see
1
Cor.
13.1
,
2
,
to
the
13.
Now
it
seems
strange
unto
us
,
that
you
which
are
,
and
who
would
be
accounted
Seers
,
should
not
observe
the
second
of
these
.
Is
not
light
Gods
glorious
Robe
and
Vestment
?
Psal.
104.2
.
Who
coverest
thy self
wi●h
light
,
as
with
a
garment
.
Is
not
light
Gods
habitation
?
Who
dwelleth
in
the
light
whereunto
no
man
can
approach
1
Tim
6.16
.
Doth
not
God
distinguish
himself
,
and
his
work
,
from
Satans
,
and
his
Kingdom
,
by
this
very
thing
?
1
John
1.5
,
6
,
7.
This
then
is
the
message
which
we
have
received
of
him
,
and
declare
unto
you
,
that
God
is
light
,
and
in
him
dwelleth
no
darkness
at
all
,
&c.
Is
not
God
the
Father
called
the
light
of
Israel
?
Isa.
10.17
.
And
the
light
of
Israel
shall
be
for
a
fire
,
and
his
holy
one
for
a
flame
.
Is
it
not
said
of
the
Son
of
God
.
John
1.9
.
That
was
the
true
light
which
lighteth
every
man
which
cometh
into
the
world
?
Is
not
the
Holy
Ghost
the
everlasting
light
of
Gods
spiritual
Jerusalem
?
Isa.
60.20
.
Thy
Sun
shall
no
more
go
down
,
neither
shall
thy
Moon
withdraw
it self
:
for
the
Lord
shall
be
thine
everlasting
light
,
and
the
daies
of
thy
mourning
shall
be
ended
.
Is
not
Gods
work
in
the
regenerate
light
of
this
light
?
Ephes.
5.8
.
For
ye
were
once
darkness
,
but
now
ye
are
light
in
the
Lord
.
Yea
,
Is
not
our
everlasting
inheritance
a
participating
of
his
living
and
glorious
light
?
Psal.
36.9
.
For
with
thee
is
the
Fountain
of
life
,
and
in
thy
light
we
shall
set
light
;
Col.
1.12
.
Giving
thanks
unto
God
the
Father
,
who
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
Brethren
what
would
you
think
of
him
who
should
undertake
to
give
you
a
description
of
the
Sun
,
and
should
leave
out
his
glorious
splendor
and
light
?
would
you
not
conclude
he
had
suffered
some
Ecclipse
of
his
inward
and
outward
senses
?
But
we
desire
to
spare
you
,
and
hope
the
best
of
many
of
you
.
But
here
we
must
not
omit
to
shew
our
great
detestation
of
a
late
Diabolical
Doctrine
,
which
turns
God
into
a
Devil
,
making
him
the
Author
of
the
evils
of
sin
,
aswell
as
the
evils
of
punishment
;
and
affirming
that
he
is
the
worker
in
deeds
of
darkness
aswel
as
in
the
works
of
light
;
yea
,
maintaining
that
he
is
aswell
pleased
with
the
one
,
as
the
other
;
See
1
John
1.5
.
This
then
is
the
Message
which
we
have
heard
of
him
,
and
declare
unto
you
,
that
God
is
light
,
and
in
him
is
no
darkness
at
all
.
If
we
say
that
we
have
fellowship
with
him
,
and
walk
in
darkness
,
we
lie
,
and
do
not
the
truth
.
So
also
Jam.
3.11
.
CHAP.
III.
Of
God's
Eternal
Decree
.
GOd
from
all
Eternity
did
by
the
most
wise
and
holy
Councel
of
his
own
will
,
freely
and
unchangable
ordain
whatsoever
comes
to
pass
[
a
](A91437-e19370-b)
a
Eph:
1.11
.
Ro:
11.33
.
Heb:
6.17
.
Rom:
9.15
,
18.
:
yet
so
as
that
neither
is
God
the
Author
of
sin
[
b
](A91437-e19380-b)
b
Jam.
1.13
,
17.
1
John
1.5
.
,
nor
is
violence
offered
to
the
will
of
the
creatures
,
nor
is
the
liberty
or
contingency
of
second
causes
taken
away
,
but
rather
established
[
c
](A91437-e19390-b)
c
Act:
2.23
.
Mat
:
17.12
.
Acts
4.27
,
28.
Job
:
19.11
.
Pro:
16.33
.
.
II.
Although
God
knows
whatsoever
may
,
or
can
come
to
pass
upon
all
supposed
conditions
[
d
](A91437-e19420-b)
d
Act:
15.18
1
Sam:
23
,
12.
Mat
:
11.21
,
23.
;
yet
hath
he
not
decreed
any
thing
because
he
fore-saw
it
as
future
,
or
as
that
which
would
come
to
pass
upon
such
conditions
[
e
](A91437-e19430-b)
e
Rom:
9.11
,
13
,
16
,
18.
.
III.
By
the
decree
of
God
,
for
the
manifestation
of
his
glory
;
some
men
and
Angels
[
f
](A91437-e19460-b)
f
1
Tim:
5.21
.
Mat
:
25.41
are
predestinated
unto
everlasting
life
,
and
others
fore-ordained
to
everlasting
death
.
[
g
](A91437-e19470-b)
g
Rom:
9.22
,
23.
Eph:
1.5
,
6.
Pro:
16.4
.
IV.
These
men
and
Angels
thus
predestinated
,
and
fore-ordained
,
are
particularly
and
unchangable
designed
,
and
their
number
is
so
certain
and
definite
that
it
cannot
be
either
increased
or
diminished
[
h
](A91437-e19500-b)
h
2
Tim:
2.9
.
Joh:
13.18
.
.
V.
Those
of
mankinde
that
are
predestinated
unto
life
,
God
before
the
foundation
of
the
world
was
laid
,
according
to
his
eternal
and
immutable
purpose
,
and
the
secret
counsel
and
good
pleasure
of
his
will
,
hath
chosen
in
Christ
,
unto
everlasting
glory
[
i
](A91437-e19530-b)
i
Eph:
1.4
,
9
,
12.
Rom:
8.30
.
2
Tim:
1.9
.
1
Thes:
5.9
.
,
out
of
his
meer
free
grace
and
love
,
without
any
foresight
of
faith
,
or
good
works
,
or
preseverance
in
either
of
them
,
or
any
other
thing
in
the
creature
,
as
conditions
,
or
causes
moving
him
thereunto
;
and
all
to
the
praise
of
his
glorious
grace
[
l
](A91437-e19540-b)
l
Eph:
1.6
,
12.
.
VI.
As
God
hath
appointed
the
Elect
unto
glory
;
so
hath
he
by
the
eternal
and
most
free
purpose
of
his
will
,
foreordained
all
the
means
thereunto
.
[
m
](A91437-e19570-b)
m
1
Pe:
1.2
.
Eph:
1.4
,
5.
Eph:
2.10
.
2
Thes:
2.13
.
Wherefore
they
who
are
elected
,
being
fallen
in
Adam
,
are
redeemed
by
Christ
,
[
n
](A91437-e19590-b)
n
1
Thes:
5.9
,
10.
Tit:
2.14
.
are
effectually
called
unto
Faith
in
Christ
,
by
his
Spirit
working
in
due
season
,
are
justified
,
adopted
,
sanctified
[
o
](A91437-e19600-b)
o
Rom.
8.30
.
Eph.
1.5
.
2
Thes.
2.13
.
,
and
kept
by
his
power
through
Faith
unto
salvation
[
p
](A91437-e19610-b)
p
1
Pet
1.5
.
;
Neither
are
any
other
redeemed
by
Christ
,
effectually
called
,
justified
,
adopted
,
sanctified
,
and
saved
,
but
the
Elect
onely
[
q
](A91437-e19620-b)
q
Joh.
17.9
.
Rō:
8.28
.
to
the
end
.
Joh:
6.64
,
65.
Joh:
10.26
.
Joh:
8.46
.
1
Joh:
2.19
.
.
VII
.
The
rest
of
mankinde
God
was
pleased
,
according
to
the
unsearchable
councel
of
his
own
will
,
whereby
he
extendeth
or
withholdeth
mercy
;
as
he
pleaseth
,
for
the
glory
of
his
Soveraign
Power
over
his
creatures
,
to
pass
by
;
and
to
ordain
them
to
dishonor
and
wrath
for
their
sin
,
to
the
praise
of
his
glorious
justice
[
r
](A91437-e19650-b)
r
Mat
:
11.25
,
26.
Rom:
9.17
,
18
,
21
,
21.
2
Tim:
2.19
,
20.
Judg:
5.4
.
1
Pet:
4.8
.
.
VIII
.
The
Doctrine
of
this
high
Mystery
of
Predestination
is
to
be
handled
with
special
prudence
and
care
[
s
](A91437-e19680-b)
s
Rom:
9.20
.
Rō:
11.32
.
D●u.
29.29
.
;
that
men
attending
the
will
of
God
revealed
in
his
word
,
and
yeelding
obedience
thereunto
,
may
,
from
the
certainly
of
their
effectual
vocation
,
be
assured
of
their
eternal
Election
[
t
](A91437-e19690-b)
t
2
Pet:
1.19
.
.
[
k
](A91437-e19700-b)
k
Rom:
9.11
,
13
,
16.
Eph:
1.4
,
9.
So
that
this
Doctrine
affords
matter
of
praise
,
reverence
,
and
admiration
of
God
[
u
](A91437-e19720-b)
u
Eph:
1.6
.
Ro:
11.33
.
:
and
of
humility
,
diligence
,
and
abundant
consolation
to
all
that
sincerely
obey
the
Gospel
[
w
](A91437-e19730-b)
w
Rom:
1●
.
5.6.20
.
2
Pet:
1.
●0
.
Rom:
8.33
.
Luk:
10.10
.
.
CHAP.
III.
Of
God's
Eternal
Decree
examined
.
IN
this
Chapter
you
begin
well
in
the
first
Section
,
and
end
not
much
worse
in
the
last
,
if
you
had
added
a
word
or
two
more
,
and
had
observed
the
advice
therein
given
;
but
in
the
rest
you
fail
much
.
Here
then
we
must
crave
your
patience
,
(
as
elsewhere
)
that
you
will
suffer
your
failings
to
be
represented
,
your
errors
detected
,
and
those
objections
which
have
been
so
many
stumbling
blocks
to
you
,
and
many
others
,
and
may
prove
works
of
offence
hereafter
also
,
if
not
timely
removed
,
to
be
answered
and
cleared
.
Your
failings
are
here
specially
two
;
First
,
you
forget
your selves
,
and
contradict
what
you
have
spoken
before
in
your
describing
of
Gods
holy
nature
;
and
Secondly
,
you
distinguish
not
things
,
but
differ
very
much
,
as
,
First
,
Betwixt
Gods
general
knowledge
,
whereby
he
sees
and
knows
all
persons
and
things
before-hand
:
Acts
15.18
.
known
unto
God
are
all
his
works
;
and
his
special
foreknowledge
of
some
mens
wayes
and
courses
;
and
these
either
evil
and
disapproved
in
themselves
,
as
was
the
obstinacy
and
envy
of
the
Jews
,
into
whose
hands
Christ
was
delivered
by
the
determinate
counsel
and
foreknowledge
of
God
,
Act.
2.23
.
and
Acts
4.28
.
or
else
foreseen
and
allowed
,
as
the
faith
,
obedience
and
perseverance
of
the
Saints
,
Rom.
8.29
.
For
whom
he
did
foreknow
,
those
he
did
predestinate
to
be
made
conformable
to
the
Image
of
his
Son
.
Secondly
,
Betwixt
Gods
predestination
from
everlasting
,
and
his
destination
in
time
.
Thirdly
,
Betwixt
a
predestination
of
things
,
and
those
either
good
,
such
as
are
good
works
,
which
God
hath
ordained
that
we
should
walk
in
them
,
Ephes.
2.10
.
or
evil
,
to
wit
,
the
evil
of
punishment
;
as
,
Tophet
was
ordained
of
old
,
Jsai
.
30.33
.
and
betwixt
the
predestination
of
persons
;
and
those
either
to
some
office
,
estate
or
condition
here
,
as
Jeremiah
was
ordained
of
God
to
be
a
Prophet
,
Jer.
1.4
.
Paul
an
Apostle
,
1
Tim.
2.7
.
or
to
an
eternal
estate
hereafter
of
life
or
death
.
Fourthly
,
Betwixt
an
absolute
predestination
,
either
unto
life
,
and
so
onely
is
Christ
ordained
;
or
unto
death
,
and
so
is
the
spiritual
Antichrist
,
and
that
great
son
of
perdition
appointed
to
death
:
and
betwixt
a
conditional
predestination
,
either
to
life
or
death
,
under
which
,
not
onely
Angels
fall
but
men
also
;
as
,
Rom.
8.13
.
For
if
we
live
after
the
flesh
we
shall
die
;
but
if
through
the
Spirit
ye
shall
mortifie
the
deeds
of
the
flesh
,
ye
shall
live
.
Fifthly
,
Betwixt
a
general
Election
unto
life
,
which
is
alwayes
conditional
;
as
first
,
of
the
Angels
in
case
they
should
persevere
in
obedience
,
and
so
retain
their
first
estate
.
And
then
secondly
,
of
men
,
and
that
in
a
twofold
estate
:
For
in
the
state
of
Innocency
they
were
ordained
to
life
in
case
of
perseverance
in
obedience
,
and
the
retention
of
God's
Image
in
which
they
were
created
.
And
secondly
,
after
their
fall
,
in
case
they
imbrace
the
grace
that
shall
be
offered
,
and
fulfil
the
conditions
or
requiring
of
the
same
.
And
betwixt
God's
special
Election
of
some
persons
,
both
Angels
and
men
out
of
foreseen
perseverance
,
&c.
Sixtly
,
Betwixt
the
special
Election
of
God
,
which
is
from
eternity
,
out
of
foreseen
Faith
,
Love
,
Obedience
,
Perseverance
,
&c.
or
that
which
is
made
in
time
actually
;
and
that
is
either
conditional
,
as
of
those
which
(
by
regeneration
)
are
called
out
of
the
sinful
estate
,
wherein
other
men
are
yet
captived
;
and
so
all
called
ones
are
said
to
be
chosen
:
John
15.16
,
19.
and
Election
in
this
notion
is
all
one
with
calling
:
2
Pet.
1.10
.
Wherefore
the
rather
Brethren
,
give
all
diligence
to
make
your
calling
and
election
sure
.
Which
persons
are
chosen
or
called
to
life
,
conditionally
,
that
they
persevere
in
Faith
and
Obedience
,
&c.
Rom.
11.22
.
Behold
therefore
the
goodness
and
severity
of
God
;
towards
them
that
fell
severity
;
but
towards
thee
goodness
,
if
thou
continue
in
his
goodness
:
therwise
thou
also
shalt
be
cut
off
.
Or
else
the
Election
of
God
in
time
is
absolute
,
such
was
the
Election
and
choice
of
the
blessed
Angels
,
after
their
perseverance
in
the
fear
and
love
of
God
,
when
others
had
fallen
therefrom
.
And
such
is
the
Election
of
men
spoken
of
by
the
Lord
,
Isai.
48.10
.
Behold
I
have
chosen
thee
in
the
furnace
of
affliction
.
These
have
fulfilled
the
conditions
aforesaid
of
peseverance
in
Faith
,
Obedience
,
and
Mortification
.
And
therefore
were
absolutely
and
finally
chosen
to
eternal
life
.
These
are
the
Elect
that
cannot
be
deceived
,
Matth.
24.
and
who
shall
never
fall
.
Seventhly
,
Betwixt
some
that
were
onely
typically
Elected
,
or
passed
by
in
God's
providence
,
as
figures
and
representatives
of
those
which
should
be
saved
or
perish
;
as
Isaac
and
Ishmael
,
the
two
sons
of
Abrab●●
were
,
Gen.
17.16
.
and
Rom.
9.6
,
7.
without
any
prejudice
to
the
salvation
of
either
.
And
those
which
are
really
elected
or
rejected
;
For
as
Moses
,
and
Aaro●
were
debarred
entrance
into
the
land
of
promise
,
for
their
doubting
or
unbelief
,
for
a
warning
to
all
unbeleevers
,
Heb
4.1.11
.
Revel.
21.8
.
yet
without
any
peril
of
their
own
exclusion
from
eternal
life
(
none
(
that
we
know
of
)
making
the
least
doubt
of
their
salvation
)
so
it
was
not
prejudicial
to
the
salvation
of
Ishmael
(
his
father
Abraham
having
obtained
life
for
him
by
his
prayer
to
God
,
Gen.
17
20
,
21.
)
that
he
carried
the
type
of
those
who
should
not
be
heirs
of
life
;
Gal.
4.22
.
&c.
and
peradventure
the
like
may
be
said
of
the
person
of
Esau
,
who
at
the
meeting
of
his
brother
Jacob
was
turned
into
another
man
,
Gen.
23.4
.
and
did
ever
after
sweetly
accord
with
him
,
although
Hebr.
12.16
.
he
carries
the
type
of
a
spiritual
fornicator
and
profane
person
that
sels
his
eternal
birthright
for
a
morsel
of
meat
here
in
this
world
:
and
of
him
that
losing
his
first
grace
or
blessing
,
obtaines
not
a
second
.
But
here
we
would
not
be
misunderstood
;
for
though
we
brought
Isaac
as
an
instance
of
a
typical
or
representative
seed
,
which
he
was
in
opposition
to
Ishmael
,
Rom.
9.6
,
7.
yet
we
do
not
deny
,
but
that
he
was
one
really
elected
out
of
Gods
special
foreknowledge
;
nor
do
we
doubt
but
Ishmael
might
be
so
likewise
:
howsoever
he
was
generally
and
conditionally
elected
,
as
was
also
Cain
,
Gen.
4.6
,
7.
where
the
Lord
saith
unto
him
,
Why
art
thou
wroth
?
And
why
is
thy
countenance
fallen
?
If
thou
doest
well
,
shalt
thou
not
be
accepted
?
&c.
Eighthly
,
Betwixt
these
that
are
unchangeably
designed
to
life
or
death
out
of
foreseen
faith
or
unbelief
,
perseverance
or
Apostacy
;
and
those
that
are
absolutely
and
peremptorily
without
any
condition
or
respect
to
standing
or
falling
,
rising
again
through
grace
or
lieing
still
,
retaining
or
losing
grace
received
:
For
after
this
last
manner
none
are
irrevocably
designed
either
to
life
or
death
from
all
eternity
,
among
Angels
or
men
.
Ninthly
,
Betwixt
a
soveraign
power
invested
in
a
most
wise
,
just
,
gratious
,
loving
,
and
merciful
Prince
,
which
may
be
used
to
his
greater
glory
;
and
the
same
placed
in
a
rigourous
and
cruel
Tyrant
:
which
last
to
affix
upon
God
is
no
small
degree
of
blasphemy
.
Tenthly
,
Betwixt
an
absolute
preterition
of
some
from
eternity
,
before
they
have
done
,
or
thought
good
or
evil
,
yea
had
any
being
,
(
which
is
not
found
in
God
towards
any
of
his
future
rational
creatures
)
and
a
passing
over
of
some
in
time
for
their
personal
ingratitude
and
contumacy
against
him
,
as
the
fallen
Angels
are
declined
after
their
fall
,
and
some
men
after
grace
often
refused
,
and
others
after
grace
abused
are
lest
to
walk
in
their
own
wayes
.
Eleventhly
,
Betwixt
the
not
extending
of
grace
at
all
after
a
needless
and
wilful
Apostacy
,
(
as
the
Lord
dealt
with
the
proud
and
presumptuous
Angels
which
fell
)
and
the
withholding
of
mercy
from
some
persons
which
were
not
so
strongly
and
well
situated
in
grace
,
and
which
fell
through
the
temptation
of
others
;
and
thus
God
withholds
not
his
first
grace
,
which
i●
also
a
sufficient
grace
,
from
any
of
the
sons
of
men
,
though
they
are
fallen
in
Adam
.
Twelfthly
,
Betwixt
the
withholding
the
first
,
or
converting
grace
from
fallen
men
,
which
is
not
kept
back
for
any
till
they
resist
it
;
and
the
withdrawing
of
his
second
or
subsequent
grace
from
such
as
have
wilfully
cast
off
the
first
,
in
the
just
requiring
of
it
,
and
so
do
despite
of
the
Spirit
of
Grace
.
These
few
necessary
distinctions
being
first
premised
we
proceed
.
Now
for
your
errors
and
mistakes
in
your
several
Sections
;
First
,
we
say
that
your
assertion
in
the
second
Section
is
very
false
and
erroneous
,
where
you
say
;
That
,
Although
God
knows
whatsoever
may
or
can
come
to
pass
upon
all
supposed
conditions
,
yet
hath
he
not
decreed
any
thing
,
because
he
foresaw
it
as
future
,
or
as
that
which
should
come
to
pass
upon
such
conditions
:
For
did
not
the
Lord
foresee
that
if
he
created
the
Angels
free
Agents
,
some
would
fall
,
and
others
stand
still
in
their
integrity
?
That
if
he
created
our
first
parents
with
liberty
of
will
,
that
they
would
fall
;
That
if
he
offered
fallen
men
his
grace
to
help
them
up
again
,
some
would
embrace
it
,
and
some
refuse
it
.
That
his
offered
grace
being
conditional
,
some
which
received
it
would
persevere
,
and
fulfil
those
conditions
,
and
some
would
fail
in
the
performance
after
they
had
begun
well
.
That
Judas
being
returned
to
his
former
covetousness
would
betray
his
Master
for
gain
.
That
the
Jews
out
of
obstinacy
and
envy
would
condemn
,
and
deliver
Christ
to
the
Gentiles
.
That
Pilate
out
of
favour
to
men
would
yeeld
him
up
to
be
scourged
and
crucified
:
All
which
,
and
a
thousand
things
more
,
the
Lord
foresaw
would
conditionally
or
supposedly
come
to
pass
,
and
did
thereupon
decree
or
determine
that
they
should
so
do
;
because
he
could
turn
them
to
his
glory
;
yet
do
we
not
say
,
that
the
Lord
was
necessitated
so
to
do
alwayes
;
but
when
he
foresaw
that
the
effects
and
productions
arising
out
of
such
supposed
conditions
,
were
not
conducible
to
his
wise
and
holy
ends
;
he
both
could
,
and
in
time
did
put
a
stop
thereunto
,
at
his
pleasure
.
Thus
he
foresaw
that
the
men
of
Keilah
out
of
their
wicked
and
ingrateful
disposition
(
being
left
to
themselves
)
would
deliver
and
betray
David
into
the
hands
of
Saul
;
and
therefore
he
did
both
decree
not
to
permit
it
,
and
did
actually
hinder
it
,
by
advertifing
David
of
it
that
he
might
timely
escape
.
In
your
third
Section
there
is
truth
and
error
to
be
found
,
accordingly
as
your
words
are
taken
;
for
you
speak
generally
and
ambiguously
saying
,
By
God's
Decree
for
the
manifestation
of
his
glory
,
some
men
and
Angels
are
predestinated
unto
eternal
life
,
and
others
fore-ordained
to
everlasting
death
.
To
which
we
answer
thus
;
First
,
That
men
and
Angels
are
not
in
all
things
,
and
every
way
disposed
of
alike
in
God's
eternal
Decree
.
For
though
no
fallen
Angels
are
ordained
to
life
,
yet
by
your
own
confession
many
fallen
men
are
appointed
to
salvation
in
Jesus
Christ
.
Secondly
,
We
say
that
all
both
men
and
Angels
are
first
predestinated
to
eternal
life
,
in
case
they
should
continue
in
their
first
created
estate
by
answerable
obedience
.
The
truth
whereof
appears
sufficiently
in
the
confirmation
,
and
blessing
of
those
holy
Angels
which
persisted
in
their
allegiance
,
who
are
therefore
called
the
Elect
Angels
.
Thirdly
,
We
affirm
,
that
all
men
,
though
fallen
,
are
appointed
to
restauration
and
life
by
grace
conditionally
that
they
beleeve
on
that
grace
,
and
obey
its
requiring
.
Ezek.
18.23
.
have
I
any
pleasure
at
all
that
the
wicked
should
die
saith
the
Lord
;
and
that
not
he
should
return
and
live
?
Ezek.
33.11
.
Say
unto
them
,
as
I
live
saith
the
Lord
,
I
desire
not
the
death
of
the
wicked
.
1
Tim.
2.3
,
4.
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
,
who
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
.
Whereunto
add
that
of
Tit.
2.11
,
12.
which
holds
forth
both
the
universality
of
grace
it self
,
and
its
condition
,
For
the
grace
of
God
that
bringeth
salvation
,
hath
appeared
to
all
men
,
Teaching
us
,
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
But
lastly
,
we
grant
notwithstanding
that
some
both
Angels
and
men
were
appointed
for
destruction
,
yet
conditionally
through
their
own
default
and
disobedience
,
as
the
Apostles
shew
both
of
the
one
and
of
the
other
;
and
first
of
the
Angels
;
2
Pet.
2.4
.
God
spared
not
the
Angels
that
sinned
,
but
cast
them
down
into
Hell
.
Jude
6.
And
the
Angels
which
kept
not
their
first
estate
,
but
left
their
own
habitation
,
he
hath
reserved
in
everlasting
chaines
under
darkness
to
the
judgement
of
the
great
day
.
And
secondly
concerning
men
,
2
Thes.
2.12
.
That
all
might
be
damned
who
beleeve
not
the
truth
,
but
had
pleasure
in
unrighteousness
;
Now
these
and
some
other
Scriptures
by
us
alledged
,
do
not
speak
immediately
of
Gods
eternal
Decree
;
yet
we
know
,
that
God
works
all
things
in
time
,
according
to
the
counsel
of
his
own
will
from
eternity
,
Ephes.
1.11
.
In
your
fourth
Section
you
declare
your selves
more
fully
in
this
point
of
Predestination
,
saying
,
These
Angels
and
men
thus
Predestinated
and
fore
ordained
,
are
particularly
and
unchangeably
designed
,
and
their
number
is
so
certain
and
definite
,
that
it
cannot
be
either
encreased
or
diminished
.
Which
words
of
yours
we
will
grant
to
be
true
:
First
of
the
Angels
after
some
had
stood
fast
in
obedience
,
and
others
had
fallen
;
but
this
was
a
destination
in
time
,
not
a
predestination
from
eternity
.
Secondly
,
Of
Angels
and
men
out
of
the
special
fore-knowledge
of
God
,
whereby
he
certainly
foresaw
the
perseverance
of
the
good
Angels
in
obedience
,
when
the
wicked
spirits
fell
:
as
also
the
persistance
of
the
Saints
in
faith
and
obedience
towards
grace
which
should
be
exhibited
,
on
the
one
hand
,
with
the
Apostacy
of
the
lapsed
Angels
,
and
the
obstinacy
of
the
impenitent
men
,
and
backsliding
temporaries
on
the
other
hand
,
and
so
accordingly
determined
that
the
one
part
should
be
saved
,
and
the
other
perish
.
But
that
Gods
decree
in
the
general
,
toward
Angels
and
men
was
onely
conditional
,
and
did
no
wayes
necessitate
either
to
sin
and
damnation
,
or
to
obedience
and
salvation
;
it
is
evident
out
of
these
ensuing
texts
,
and
many
more
:
As
for
the
Apostate
Angels
the
fault
of
their
Apastacy
is
wholly
and
clearly
ascribed
to
themselves
,
2
Pet.
2.4
.
Jude
6.
as
before
:
And
as
for
men
,
it
is
said
Luke
7.30
.
the
Pharisees
and
Lawyers
did
frustrate
the
counsel
of
God
against
themselves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
things
would
not
possibly
be
done
unless
God's
counsel
was
conditional
;
add
2
Pet.
3.9
.
But
God
is
long-suffering
to
us
ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
:
which
is
spoken
aswel
of
singula
generum
,
as
of
genera
singulorum
,
and
you
had
before
God's
oath
,
Ezek.
33.11
.
As
I
live
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
wicked
.
To
confirm
his
affirmation
;
Ezek
18.23
.
Have
I
any
pleasure
at
all
that
the
wicked
should
die
?
And
as
there
is
no
enforcing
necessity
from
Gods
decree
to
dispose
Angels
and
men
to
obedience
or
disobedience
,
life
or
death
:
so
neither
was
there
any
necessity
of
nature
,
that
is
want
,
of
liberty
in
their
wills
,
or
inability
to
obey
before
their
fall
,
whatsoever
there
is
left
afterwards
in
mankinde
.
But
if
you
mean
by
this
particular
and
unchangeable
designing
men
and
Angels
,
an
absolute
,
irrespective
,
and
peremtorie
or
inevitable
dispose
of
some
Angels
and
men
to
life
,
and
of
others
to
destruction
,
and
that
from
eternity
;
you
do
not
onely
make
God
a
respecter
of
persons
in
those
that
are
appointed
to
life
,
from
which
the
Scripture
vindicates
the
Lord
frequently
,
Acts
10.34
.
Rom
2.11
.
Deut.
10.17
.
1
Pet.
1.17
.
But
this
contradicts
what
you
speak
concerning
God
,
Chapter
the
second
,
where
you
describe
him
to
be
most
wise
,
most
holy
,
most
loving
most
gratious
,
most
merciful
,
and
most
righteous
,
&c.
When
you
ascribe
to
him
such
a
peremtory
and
irrevocable
Decree
of
condemning
thousands
of
Angels
and
men
everlastingly
,
and
that
before
they
had
done
,
or
purposed
any
evil
against
him
,
or
yet
had
any
being
.
Consider
this
we
pray
you
,
could
any
of
you
which
is
a
father
(
and
scarce
hath
one
drop
of
love
,
mercy
and
goodness
,
compared
with
God's
ocean
)
appoint
one
or
more
of
your
little
babes
(
which
yet
never
offended
you
)
to
be
burned
to
death
?
How
far
then
must
it
be
from
the
gratious
disposition
of
him
that
is
love
it self
,
and
whose
bowels
of
Compassion
are
infinite
,
inevitably
to
designe
so
many
millions
of
Angels
(
his
children
by
creation
)
to
endless
and
insufferable
flames
of
fire
,
before
they
had
any
existence
in
nature
,
or
capacity
of
offending
?
In
your
Fifth
Section
,
you
say
,
that
those
of
mankinde
that
are
predestinated
unto
life
,
are
chosen
by
God
before
the
foundation
of
the
world
was
laid
,
according
to
his
eternal
and
immutable
purpose
,
and
the
secret
counsel
and
good
pleasure
of
his
will
in
Christ
unto
everlasting
glory
,
out
of
his
meer
free
grace
and
love
.
All
which
is
true
both
of
Gods
general
and
special
election
.
But
whereas
you
add
these
words
in
conclusion
without
any
foresight
of
Faith
,
or
good
works
or
perseverance
in
either
of
them
,
as
conditions
or
causes
moving
him
thereunto
:
It
is
a
most
dangerous
error
and
falsehood
.
For
was
not
that
counsel
of
God
which
Paul
declared
to
the
Churches
,
Acts
20.27
.
briefly
comprehended
in
that
Doctrine
,
whereby
(
as
he
himself
saith
)
he
testified
b●th
to
the
Jewes
,
and
also
to
the
Gentiles
repentance
towards
God
,
and
faith
towards
our
Lord
Jesus
Christ
,
Act.
20.20.21
.
Doth
not
the
same
Apostle
tell
us
,
Rom.
8.29
.
That
those
whom
God
foreknew
he
did
predestinate
to
be
made
conformable
to
the
Image
of
his
Son
?
Doth
not
Saint
Peter
tell
the
believing
Jews
that
they
were
elect
according
to
the
foreknowledge
of
God
through
sanctification
of
the
Spirit
to
obedience
,
and
the
sprinkling
of
the
blood
of
Jesus
Christ
?
1
Pe●
.
1.2
.
Doth
not
Saint
Paul
declare
the
counsel
or
will
of
God
to
be
conditional
,
when
he
saith
,
1
Tim.
2.3
,
4.
For
this
is
good
and
acceptable
before
God
who
will
have
all
men
to
be
saved
,
and
to
that
end
to
come
to
the
knowledge
of
the
truth
?
Are
not
the
words
of
Saint
Peter
clear
also
to
that
effect
,
2.
Pet.
3.9
.
Who
willeth
not
that
any
man
should
perish
,
but
that
all
men
should
come
to
repentance
?
Is
not
the
saving
grace
of
God
,
which
hath
appeared
to
all
men
conditional
by
the
Apostles
own
testimony
?
Tit.
2.11
,
12.
For
the
Grace
of
God
which
bringeth
salvation
to
all
men
bath
appeared
,
teaching
us
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
Is
not
the
Gospel
it self
,
which
is
a
declaration
of
the
whole
counsel
of
God
,
to
be
published
conditionally
?
Mat.
18.19
,
20.
Mark
.
16.15.16
.
Go
yee
into
all
the
world
and
preach
the
Gospel
to
every
creature
,
he
that
believeth
and
is
baptized
shall
be
saved
;
but
he
that
believeth
not
shall
be
damned
.
Doth
not
God
best
know
what
his
own
will
and
counsel
is
,
and
was
from
eternity
,
when
he
tels
us
Ez●k.
18.
and
33
and
almost
every
where
else
in
the
old
Testament
,
that
the
obstinate
sinner
shall
die
;
but
such
as
convert
to
him
shall
live
?
Yea
the
finall
and
last
Election
hath
foregoing
works
for
his
motive
,
Revel.
3.4
.
Thou
hast
a
few
names
even
in
Sardis
,
which
have
not
defiled
their
garments
,
and
they
shall
walk
with
me
in
white
,
for
they
are
worthy
,
and
Rev.
7.14
,
15.
These
are
they
which
came
out
of
great
tribulation
,
and
have
washed
their
robes
,
and
have
made
them
white
in
the
blood
of
the
Lambe
.
Therefore
they
are
before
the
throne
of
God
,
and
serve
him
day
and
night
in
his
Temple
,
&c.
In
your
Sixth
Sextion
you
affirm
,
That
as
God
hath
appointed
the
elect
unto
glory
,
so
he
hath
by
the
eternal
and
most
free
purpose
of
his
will
fore-ordained
the
means
thereunto
.
Which
is
true
of
all
those
that
in
mankinde
are
elected
in
general
,
as
well
as
of
the
special
elected
or
chosen
ones
.
But
whereas
you
add
these
words
:
Wherefore
they
who
are
elected
being
fallen
in
Adam
,
are
redeemed
by
Christ
,
are
effectually
called
unto
faith
in
Christ
,
by
his
spirit
working
in
good
season
,
are
justified
,
adopted
,
sanctified
,
and
kept
by
his
power
through
faith
unto
salvation
.
This
part
of
the
Section
taken
conjunctively
,
cannot
be
verified
of
any
elected
ones
,
but
those
which
are
the
final
and
special
chosen
aforesaid
.
Thus
far
the
words
of
this
Section
wisely
and
warily
understood
may
pass
for
truth
;
but
the
last
words
of
all
contain
manifold
falsehoods
:
which
words
are
these
,
Neither
are
any
others
redeemed
by
Christ
,
effectually
called
,
justified
,
adopted
,
sanctified
,
and
saved
.
For
though
it
be
true
that
none
are
saved
but
onely
the
Elect
:
yet
all
the
●est
of
that
complexed
speech
being
resolved
into
several
propositions
,
will
prove
so
many
false
positions
.
For
first
,
Many
others
are
redeemed
by
Christ
besides
the
Elect
,
which
shall
be
saved
,
2
Pet.
2.1
.
But
there
were
false
prophets
amongst
the
people
,
even
as
there
shal
be
false
teachers
among
you
,
who
privily
shall
bring
in
damnable
heresies
,
even
denying
the
Lord
that
bought
them
,
and
shall
bring
upon
themselves
swift
destruction
.
Yea
,
all
mankinde
is
redeemed
by
Christ
,
1
John
2.1
,
2.
And
if
any
man
sin
,
we
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
,
and
not
for
ours
onely
,
but
for
the
sins
of
the
whole
world
.
Yea
,
he
came
to
redeem
Singula
generum
every
man
in
particular
.
Hebr.
2.9
That
by
the
grace
of
God
he
should
taste
death
for
every
man
.
Secondly
,
Many
others
besides
those
special
elected
ones
are
called
,
Mat.
20.16
.
and
Mat.
22.14
.
For
many
are
called
,
but
few
are
chosen
.
Thirdly
,
some
are
justified
for
a
time
,
that
is
,
have
their
sins
purged
away
and
forgiven
,
and
yet
by
new
rebellions
and
Apostacy
perish
afterwards
.
Mat.
18.32.33.34
Then
his
Lord
after
he
had
called
him
,
said
unto
him
;
O
thou
wiked
servant
,
I
forgave
thee
all
that
debt
because
thou
desiredst
me
;
shouldest
thou
not
have
had
compassion
on
thy
fellow
servant
,
even
as
I
had
pitty
on
thee
?
And
his
Lord
was
worth
,
and
delivered
him
to
the
tormentors
till
he
should
pay
all
that
was
due
unto
him
.
2
Pet.
1.9
.
But
he
that
lacketh
these
things
,
is
blinde
,
and
cannot
see
afar
of
,
and
hath
forgotten
that
he
was
purged
from
his
old
fins
.
Lasty
,
Some
are
sanctified
in
some
measure
,
yet
afte●wards
fall
away
,
and
so
come
short
of
salvation
.
2
Pet.
2.20
,
21
,
22.
For
if
after
they
have
escaped
the
pollutions
of
the
World
,
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
they
are
again
intangled
therein
,
and
overcome
,
the
latter
end
is
worse
with
them
then
the
beginning
:
For
it
had
been
better
for
them
not
to
have
known
the
way
of
righteousness
,
then
when
they
have
known
it
to
turn
from
the
holy
commandements
delivered
unto
them
.
But
it
is
happened
unto
them
according
to
the
true
proverb
,
The
dogg
is
turned
to
his
own
vomit
again
,
and
the
sow
that
was
washed
to
her
wallowing
in
the
mi●e
.
In
your
seventh
Section
you
come
to
Gods
preterition
,
saying
,
The
rest
of
mankinde
God
hath
pleased
according
to
the
unserchable
councel
of
his
own
will
,
whereby
he
extendeth
or
withholdeth
mercy
,
as
he
pleaseth
,
for
the
glory
of
his
soveraign
power
over
his
creatures
,
to
pass
by
and
to
ordain
them
to
dishonour
and
wrath
for
ther
sin
,
to
the
praise
of
his
glorious
justice
.
Here
We
pray
you
give
us
leave
to
propound
these
Queries
to
you
.
First
,
who
are
the
rest
of
mankinde
of
whom
you
speak
?
Are
they
all
those
who
are
not
elected
?
But
we
have
shewed
before
that
all
are
elected
in
general
upon
condition
.
Did
not
God
make
his
Covenant
of
Grace
with
all
mankinde
in
Adam
after
his
fall
,
and
afterwards
for
them
with
Noah
?
Gen.
9.8
,
9.
Yea
,
he
covenanted
with
Abraham
for
all
generations
,
and
Nations
,
and
People
,
Gen.
12.3
.
and
18
18.
and
that
with
an
oath
.
Gen.
22
:
16
,
17
,
18.
Acts
3.24
.
Gal.
3.8
.
Whereupon
all
Nations
,
yea
,
all
people
are
called
upon
to
praise
the
Lord
for
this
his
great
merciful
kindness
,
and
for
the
truth
of
his
promise
which
endureth
for
ever
,
Psal.
117.1
,
2.
which
being
undoubtedly
true
,
there
can
be
none
of
mankinde
passed
over
from
eternity
.
But
if
you
mean
that
All
,
but
those
final
and
special
chosen
ones
before
mentioned
,
are
passed
over
from
eternity
,
without
any
purpose
of
grace
or
mercy
to
be
extended
towards
them
in
Jesus
Christ
:
your
assertion
is
not
onely
false
,
but
most
dangerous
.
For
,
God
is
the
Saviour
of
all
men
,
but
especially
of
those
that
beleeve
,
1
Tim.
4.11
.
Secondly
,
If
Gods
counsel
herein
be
unsearchable
,
how
came
you
to
know
it
?
Thirdly
,
Since
it
is
clear
that
Gods
merciful
kindness
is
towards
all
men
as
before
,
and
that
he
hath
concluded
all
in
unbelief
,
that
he
might
have
mercy
upon
all
,
Rom.
11.32
.
who
are
they
from
whom
he
withholdeth
,
or
to
whom
he
extendeth
not
mercy
?
Surely
they
can
be
no
other
,
but
such
as
thrust
it
away
from
them
,
first
or
last
,
at
least
wise
in
its
conditions
and
requiring
,
Acts
13.46
.
Then
Paul
and
Barnabas
waxed
bold
,
and
said
,
It
was
necessary
that
the
word
of
God
should
first
have
been
spoken
to
you
,
but
seeing
you
put
it
from
you
,
and
judge
your selves
unworthy
of
everlasting
life
,
we
turn
to
the
Gentiles
,
Prov.
1.24
,
5
,
26.
Because
I
have
called
and
ye
refused
,
I
have
stretched
out
my
hand
and
no
man
regarded
:
but
ye
have
set
at
nought
all
my
counsel
,
and
would
none
of
my
reproof
:
I
will
also
laugh
at
your
calamity
,
I
will
mock
when
your
fear
cometh
,
&c.
See
Psal.
8●
.
8
,
9
,
16.
Isa.
48.17
,
18
,
19.
Hos
7.1
.
and
11.1
,
2
,
3
,
4.
Mat.
23.37
,
38
Heb.
4.1
,
2.
Heb.
6.4
,
5
,
6.
and
10.26
,
27
,
28.
2
Cor.
6.1
,
2
,
3.
Fourthly
,
Is
not
God's
Soveraign
power
placed
in
one
that
is
both
most
righteous
,
and
also
most
merciful
,
and
not
in
tyrannical
hands
?
Fiftly
,
Is
not
that
soveraign
power
most
glorified
in
punishing
offendors
after
mercy
hath
been
offered
;
and
contemned
or
rejected
?
Sixthly
,
If
these
be
passed
over
for
their
sins
,
as
you
affirm
;
How
could
this
preterition
be
from
eternity
?
For
men
sinned
not
till
they
were
.
Seventhly
,
If
it
were
for
sins
,
what
sins
did
better
deserve
such
a
preterition
then
mens
own
personal
and
actual
sins
;
yea
,
then
their
contempt
and
contumacy
against
grace
offered
?
Eighthly
.
If
this
preterition
was
for
the
praise
of
God's
glorious
justice
,
must
not
his
justice
first
be
apparent
and
conspicuous
in
this
his
passing
by
them
?
But
he
accounts
it
neither
honorable
for
him
that
the
Son
should
die
for
the
sin
of
the
Father
;
Ezek.
10.1
,
2
,
3
,
20.
nor
yet
just
,
for
he
hath
forbidden
the
self
same
thing
in
the
Law
,
Deut.
24.16
.
Lastly
,
Is
there
no
difference
betwixt
a
vessel
of
dishonor
,
and
a
vessel
of
wrath
?
Many
vessels
are
made
by
the
Potter
for
dishonorable
uses
;
yet
none
of
set
purpose
for
destruction
.
Finally
,
Your
Caution
in
the
last
Section
is
very
good
,
where
you
say
,
that
,
The
Doctrine
of
the
high
mystery
of
Predestination
is
to
be
handled
with
special
prudence
and
care
,
that
men
attending
the
will
of
God
revealed
in
his
word
,
and
yeelding
obedience
thereunto
,
may
from
the
certainty
of
their
effectual
vocation
,
be
assured
of
their
eternal
election
:
Where
you
should
have
added
,
and
from
their
perseverance
in
that
obedience
till
the
death
of
sin
,
be
assured
of
their
spiritual
,
final
,
and
everlasting
election
:
there
being
a
twofold
election
from
eternity
as
hath
been
said
.
But
this
caution
of
yours
,
you
your selves
have
not
very
well
observed
and
kept
.
And
whereas
you
add
in
conclusion
,
So
shall
this
Doctrine
afford
matter
of
praise
,
reverence
and
admiration
of
God
;
and
of
humility
,
diligence
,
and
abundant
consolation
to
all
that
sincerely
obey
the
Gospel
.
We
report
our selves
to
your
own
consciences
,
and
to
all
men
,
whether
your
Doctrine
,
or
ours
here
set
forth
,
is
likely
to
produce
the
good
effects
here
by
you
remembred
.
But
now
we
come
in
the
third
and
last
place
,
to
answer
such
objections
as
seem
to
lie
as
so
many
rocks
of
offence
,
in
your
and
other
mens
wayes
.
Object
It
is
written
of
Hophni
and
Phineas
the
sons
of
Eli
,
1
Sam.
2.25
.
That
they
hearkened
not
unto
their
father
,
because
God
would
destroy
them
.
Answ.
It
is
true
,
God
now
had
a
purpose
so
to
do
for
their
abominable
wickedness
which
they
had
committed
:
but
it
doth
not
follow
that
the
Lord
had
so
decreed
from
eternity
,
unless
it
was
out
of
prevision
of
their
lewdness
and
in
order
thereunto
.
Object
,
2.
It
is
written
,
Prov.
16.4
.
That
the
Lord
made
all
things
for
himself
,
even
the
wicked
for
the
day
of
●●il
.
Answ.
The
first
part
of
the
text
speaks
of
God's
ends
,
the
latter
part
of
the
event
,
as
it
is
now
fallen
out
through
their
own
default
,
as
Hosea
speaks
in
a
like
expression
,
Chap
9.13
.
Ephraim
,
as
I
saw
Tyrus
,
is
plante●
in
a
pleasant
place
:
But
Ephraim
shall
bring
forth
his
children
to
the
murderer
:
that
is
,
eventually
,
not
industriously
;
and
so
are
the
wicked
created
for
the
day
of
evil
.
Object
.
3.
It
is
said
of
Rehoboam
,
2
Chron.
10.15
.
So
the
King
hearkened
not
unto
the
people
;
for
the
cause
was
of
God
,
that
the
Lord
might
perform
his
word
which
h●
spake
by
the
hand
of
Ahijah
the
Shilonite
to
Jeroboam
the
son
of
Nebat
.
Answ.
This
Text
speaks
not
of
Gods
eternal
Decree
,
but
of
his
wise
and
just
providence
,
leaving
a
man
(
sufficiently
wicked
before
)
to
follow
his
own
counsels
,
for
a
temporal
punishment
of
his
own
and
his
Fathers
sins
.
Object
.
4.
Jeremiah
saith
Chap
52.3
.
For
through
the
anger
of
the
Lord
it
came
to
pass
in
Jerusalem
,
till
he
had
cast
them
out
from
his
presence
,
that
Zedekiah
rebelled
against
the
King
of
Babylon
.
Answ.
This
Scripture
imports
no
more
,
but
that
wicked
Zedekiah
for
a
just
punishment
of
his
own
,
and
Judah's
rebellion
against
the
Lord
,
wat
left
at
length
in
the
hand
of
his
own
Counsels
,
to
rebel
against
his
Lord
and
King
upon
Earth
,
who
was
able
to
punish
him
,
and
did
it
accordingly
.
Object
.
5.
Mat.
11.25
.
At
that
time
Jesus
answered
and
said
,
I
thank
thee
O
Father
Lord
of
Heaven
and
Earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
to
babes
.
Answ.
This
is
to
be
understood
of
the
second
grace
,
withholden
from
those
who
refused
the
former
,
and
did
shut
their
eies
against
the
first
light
;
and
so
is
that
place
also
Deut.
29.4
.
Yet
the
Lord
hath
not
given
you
an
heart
to
perceive
,
and
cies
to
see
,
and
eares
to
hear
unto
this
day
.
For
God
reveales
his
secrets
(
to
wit
,
his
further
counsels
)
to
them
that
fear
him
,
Psal.
25.14
.
see
Matth.
13.12
,
13
,
14
,
15
,
&c.
For
whosoever
hath
,
to
him
shall
be
given
,
and
he
shall
have
abundance
;
but
whosoever
hath
not
,
from
him
shall
be
taken
away
even
that
which
he
hath
,
but
useth
not
(
as
wee
see
in
him
that
hid
)
his
talent
,
Mat.
25.
●●
,
19.
Object
.
6.
Acts
13.48
.
It
is
said
,
that
when
the
Gentiles
heard
that
,
they
were
glad
and
glorified
the
word
of
the
Lord
,
and
as
many
as
were
ordained
to
eternal
life
beleeved
.
Whence
it
seems
to
be
clear
that
some
persons
are
not
so
ordained
.
Answ.
The
original
Text
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
wrested
and
forced
in
the
translation
:
For
it
signifies
not
ordained
,
but
prepared
or
disposed
,
and
such
onely
are
they
who
are
good
,
willing
to
leave
their
sins
,
and
to
follow
after
righteousness
,
according
to
the
requiring
of
the
Gospel
.
Titus
2.11
,
12.
for
to
such
the
Angels
wish
peace
and
happiness
,
as
knowing
them
onely
capable
of
it
,
Luke
2.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Glory
be
to
God
on
high
,
and
in
the
earth
peace
,
to
men
,
or
in
men
of
good
will
:
For
so
did
St.
Jerome
,
St.
Augustine
,
and
many
of
the
Ancients
read
that
Text
in
their
daies
,
and
so
it
is
yet
found
in
the
best
Greek
copies
:
Yet
we
could
give
another
answer
,
if
the
Text
before
alledged
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
fore-ordained
;
to
wit
,
that
so
many
as
then
and
there
,
were
(
out
of
Gods
special
fore-knowledge
)
predestinated
to
life
,
did
at
that
time
beleeve
:
which
notwithstanding
hinders
not
but
that
many
more
;
yea
all
there
present
were
appointed
to
life
conditionally
,
as
is
there
partly
testified
of
the
unbeleeving
Jewes
by
the
Apostle
,
vers
46.
Object
.
7.
Rom.
9.6
.
It
is
said
,
That
they
are
not
all
Israel
,
which
are
of
Israel
.
It
seems
then
that
all
are
not
elected
.
Answ.
The
Apostle
intimates
that
the
carnal
Israel
,
or
all
that
are
come
of
Jacob
surnamed
Israel
,
are
not
the
Israel
to
whom
the
promises
of
salvation
are
absolutely
and
finally
made
:
Though
in
the
general
the
conditional
promises
belong
to
all
Israel
,
as
the
Apostle
shews
,
vers.
4.
and
to
the
Gentiles
also
,
vers.
24
,
25.
That
we
may
not
be
misunderstood
,
know
that
there
are
among
others
,
seven
promises
made
to
the
overcomers
,
Revel.
2
and
3.
Chap.
and
such
as
persevere
in
the
Christian
race
unto
the
end
of
it
,
or
to
the
death
and
burial
of
sin
.
Now
these
and
the
like
promises
belong
unto
the
Elect
that
are
chosen
out
of
the
furnace
of
affliction
,
Isa.
48.10
.
which
with
Paul
have
fought
their
good
fight
,
2
Tim.
4.7
,
8.
and
so
may
fully
expect
their
reward
,
because
God
is
faithful
who
hath
promised
,
see
Hebr.
6
12
,
and
10
36.
For
ye
have
need
of
patience
,
that
when
ye
have
done
the
will
of
God
,
ye
might
receive
the
promise
,
Jam.
1.12
.
Blessed
is
the
man
that
endureth
temptation
,
for
when
he
is
tryed
,
he
shall
receive
the
crown
of
life
which
the
Lord
hath
promised
to
them
that
love
him
.
But
these
and
the
like
promises
are
made
but
conditionally
unto
others
.
Object
.
8.
Rom.
9.7
.
Neither
because
they
are
the
seed
of
Abraham
,
are
they
all
children
:
but
in
Isaac
shall
thy
seed
be
called
.
Where
the
Apostle
alludeth
to
Gen.
17.18
,
19
,
20
,
21.
It
may
seem
then
that
onely
Isaac
,
and
not
Ishmael
was
chosen
.
Answ.
Isaac
alone
was
chosen
to
be
the
representative
seed
of
God
,
he
being
a
type
,
first
of
Christ
,
in
whom
God
hath
made
his
Covenant
:
and
secondly
,
he
being
a
seed
born
by
Sarah
,
who
represents
faith
,
out
of
the
promises
,
rather
then
by
the
strength
of
nature
;
and
so
is
a
figure
of
the
Spiritual
seed
of
Abraham
,
which
are
begotten
or
born
by
vertue
of
the
promises
:
For
so
the
Apostle
explaines
himself
,
vers.
8.
That
is
,
they
which
are
the
children
of
the
flesh
,
(
of
whom
Ishmael
carried
the
type
)
these
are
not
the
children
of
God
;
but
the
children
of
the
promise
are
counted
for
the
seed
.
As
for
Ishmael
,
who
was
begotten
by
the
strength
of
nature
,
and
according
to
the
flesh
of
Hagar
,
which
represents
the
Law
,
Gal.
4.21
,
31.
he
figured
forth
those
which
would
be
saved
not
by
the
grace
of
the
promises
but
by
the
works
of
the
Law
;
a
people
with
whom
God
hath
not
erected
his
Covenant
,
that
they
should
be
saved
in
that
way
.
But
though
Ishmael
carried
the
figure
of
such
,
it
was
without
any
prejudice
to
his
eternal
election
or
salvation
.
For
Abraham
praying
thus
for
him
,
Gen.
17.18
.
Oh
that
Ishmael
might
live
before
thee
or
in
thy
presence
:
The
Lord
answered
vers.
20.
As
for
Ishmael
I
have
heard
thee
,
&c.
His
being
such
a
type
was
no
more
prejudicial
to
him
,
then
that
Moses
and
Aaron
were
debarred
entrance
into
Canaan
,
(
they
therein
being
a
figure
of
those
that
should
be
shut
out
of
Gods
kingdom
for
unbelief
)
without
any
hazard
to
their
own
salvation
,
as
hath
been
said
before
.
Object
.
9.
Rom.
9.10
,
11.
It
is
said
,
That
there
is
a
purpose
of
God
according
to
election
,
not
of
works
,
but
of
him
that
calleth
.
Answ.
Though
Election
there
seems
to
import
nothing
but
Gods
grace
,
as
the
explanation
following
(
not
of
works
but
of
him
that
calleth
)
will
in
some
sort
evict
;
yet
we
grant
that
there
is
a
purpose
of
God
both
according
to
Election
of
persons
and
things
,
and
that
either
general
or
special
,
as
hath
been
by
us
already
often
acknowledged
.
And
the
eternal
election
of
persons
,
in
mankinde
now
fallen
,
whether
general
or
particular
,
is
out
of
grace
,
and
not
by
their
own
works
wrought
by
the
strength
of
nature
.
Howbeit
in
that
special
or
particular
election
arising
out
of
the
special
fore-knowledge
of
God
,
works
of
grace
and
perseverance
therein
are
looked
upon
as
a
means
and
way
to
life
:
yea
,
as
a
condition
fulfilled
,
and
a
motive
both
in
that
,
and
the
final
election
of
the
Saints
;
which
we
called
the
election
out
of
the
fornace
,
Rev.
3.4
.
Thou
hast
a
few
names
in
Sardis
which
have
not
defiled
their
garments
.
and
they
shall
walk
with
me
in
white
,
for
they
are
worthy
,
Rev.
3.8
Behold
I
have
set
before
thee
an
open
door
,
and
no
man
can
shu
it
.
For
thou
hast
a
little
strength
,
and
hast
kept
my
word
,
and
not
denyed
my
name
.
Read
more
at
large
Rev.
7.13
,
14
,
15
,
16
,
17.
Object
.
10.
Rom.
9.10
,
11
,
12.
For
the
children
not
being
yet
born
,
it
was
said
that
the
elder
should
serve
the
younger
.
Where
Jacob
and
Esau
are
disposed
of
before
they
were
born
.
Answ.
First
it
is
granted
that
all
men
may
be
so
,
yea
are
so
,
both
for
their
temporal
estates
here
,
and
eternal
condition
hereafter
,
but
in
a
most
wise
and
just
way
.
Secondly
,
We
have
shewed
before
,
that
the
Apostle
relating
to
Gen.
25.23
.
doth
not
speak
of
the
persons
of
Esau
and
Jacob
,
but
of
their
two
seeds
the
Nations
of
the
Edomites
,
and
the
people
of
Israel
.
Thirdly
,
It
is
not
their
eternal
estate
that
is
there
spoken
of
,
but
their
rank
and
place
in
this
world
.
Now
as
it
is
lawful
for
the
Lord
to
make
some
Governors
and
superiours
,
and
others
inferiour
or
subjects
,
so
it
was
not
any
injustice
in
him
to
make
the
seed
of
Jacob
the
greater
and
superiour
kingdom
.
For
even
the
Edomites
were
appointed
to
a
good
and
comfortable
condition
.
Fourthly
,
The
Apostles
mentions
this
disposal
of
them
beforehand
,
to
prove
that
Jacob's
or
Israel's
preferment
was
of
meer
grace
,
and
so
the
Argument
was
apt
for
his
discourse
in
that
book
,
where
he
asserts
God's
grace
against
our
own
natural
works
and
merits
.
Lastly
,
there
is
in
this
subordination
of
Esau
to
Jacob
,
a
spiritual
document
,
shewing
that
no
natural
or
earthly
man
must
be
subject
to
the
spiritual
or
heavenly
man
,
for
Edom
signifies
earthly
.
Object
.
11.
Rom.
9.13
.
As
it
is
written
,
Jacob
have
I
loved
,
but
Esau
have
I
hated
.
It
should
seem
then
that
the
person
of
Esau
was
hated
before
hand
,
and
Jacob
als●
loved
before
they
were
born
.
Answ.
Some
indeed
have
so
understood
the
Apostle
,
and
have
run
themselves
and
others
thereby
upon
dangerous
rocks
,
not
considering
those
things
.
First
,
Where
those
words
are
written
,
to
wit
,
not
Gen.
25.23
.
as
the
other
is
,
but
Mala.
1.1
,
2
,
3
,
4.
Secondly
,
That
the
Prophet
spake
not
of
the
person
of
Jacob
,
where
he
saith
to
Israel
vers.
1
,
2
,
3.
I
have
loved
you
;
and
again
,
yet
I
loved
Jacob
:
but
of
the
seed
and
posterity
of
Jacob.
Thirdly
,
That
in
the
third
verse
the
Lord
speakes
of
the
posterity
of
Esau
in
that
very
age
,
and
not
of
the
person
of
Esau
:
Where
he
saith
,
And
I
hated
Esau
,
and
laid
his
mountains
and
his
heritage
waste
for
the
dragons
of
the
wilderness
.
Fourthly
,
That
the
Lord
shews
the
cause
in
the
4.
ver.
why
he
hath
hated
Edom
at
this
time
;
It
was
for
their
incorrigible
wickedness
,
saying
,
Whereas
Edom
saith
we
are
impoverished
,
but
we
will
return
and
build
the
desolate
places
:
They
shall
build
,
but
I
will
through
down
;
and
they
shall
call
them
the
border
of
wickedness
,
and
the
people
against
whom
the
Lord
hath
indignation
for-ever
.
Lastly
,
That
the
Apostle
alledgeth
this
place
,
to
shew
that
what
God
had
spoken
concerning
Israel's
preheminence
above
Edoms
,
Gen.
25.23
.
was
now
fulfilled
,
they
continuing
to
be
his
people
,
when
the
other
were
cast
off
for
their
obstinacy
.
Object
.
12.
Rom.
9.14
,
15.
What
shall
we
say
then
?
Is
there
unrighteousness
with
God
?
God
forbid
.
For
he
saith
to
Moses
.
I
will
have
mercy
,
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
,
on
whom
I
will
have
compassion
.
It
seems
then
that
there
are
some
upon
whom
the
Lord
will
not
have
compassion
.
Answ.
It
is
true
,
there
are
some
such
persons
;
and
such
were
the
incorrigible
Edomites
,
before
spoken
off
:
yet
note
three
things
.
First
,
That
the
Apostle
preoccupates
an
Objection
,
which
some
might
make
,
out
of
Gods
mercy
continued
still
to
Israel
,
but
withdrawn
from
Edom
,
as
before
,
What
shall
we
say
then
?
Is
there
unrighteousness
with
God
?
Secondly
,
That
the
Apostle
answers
it
,
not
onely
with
a
detestation
,
saying
God
forbid
,
but
also
with
a
Scripture
taken
out
of
Exodus
33.9
.
And
I
will
be
gratious
,
to
whom
I
will
be
gratious
,
and
I
will
shew
mercy
,
to
whom
I
will
shew
mercy
.
Thirdly
,
That
the
Lord
speakes
there
of
continuing
and
enlarging
his
after
mercies
and
favours
to
those
that
walk
humbly
,
faithfully
,
and
answerably
to
his
first
mercy
or
grace
,
as
Moses
had
done
then
,
when
he
begged
of
the
Lord
that
he
would
shew
him
his
glory
:
And
not
of
his
first
grace
,
withholden
from
none
.
Whereby
the
contrary
it
may
be
gathered
,
that
God
will
withhold
his
second
mercies
from
some
,
who
refused
his
first
grace
,
as
the
Edomites
had
done
,
or
should
abuse
the
same
afterwards
by
turning
his
grace
into
wantonness
,
Jude
4.
Object
,
13
,
Rom.
9.16
.
So
then
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
Our
salvation
then
is
of
meer
mercy
.
Answ.
It
is
granted
so
to
be
,
yet
by
the
way
note
,
that
man
can
both
wil
,
and
run
in
some
sort
as
this
Scripture
imports
.
Object
.
14.
Rom.
9.17
,
18.
For
the
Scripture
saith
unto
Pharaoh
,
even
for
this
same
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
and
that
my
name
might
be
declared
throughout
all
the
earth
.
Therefore
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
.
Answ.
First
,
note
that
here
the
Lord
doth
not
say
,
for
this
same
purpose
have
I
created
thee
,
but
raised
thee
up
,
or
brought
thee
upon
the
stage
.
Secondly
,
That
Pharaoh
was
known
to
the
Lord
to
be
a
proud
and
obstinate
Rebel
,
before
he
thus
called
him
out
,
Exod
5.2
.
And
Pharoah
said
,
who
is
the
Lord
that
I
should
obey
his
voice
to
let
Israel
go
?
I
know
not
the
Lord
,
neither
will
I
let
Israel
go
.
Thirdly
,
That
yet
the
Lord
gives
him
to
know
his
will
,
and
gratiously
shews
him
the
danger
of
his
disobedience
,
before
he
sends
his
plagues
upon
him
.
Fourthly
,
That
he
leaves
him
not
,
till
he
made
him
,
of
unwilling
,
willing
to
let
his
people
go
.
Fifthly
,
That
God
did
not
harden
Pharaohs
heart
by
infusing
any
hardness
into
it
,
but
rather
used
means
to
soften
and
bend
his
heart
to
obedience
.
Lastly
,
That
the
Lord
destroyed
him
not
,
till
his
heart
byased
,
and
wilfully
revolted
from
that
inclination
of
letting
Israel
go
,
to
which
the
Lord
had
brought
and
wrought
him
.
So
that
the
Lords
pleasure
in
hardning
whom
he
will
;
must
out
of
this
example
be
understood
of
such
as
are
first
or
last
refractory
against
his
grace
,
and
gratious
requirings
,
monitions
.
&c.
Object
.
15.
Rom
,
9.19
.
Thou
wilt
say
,
why
doth
he
yet
finde
fault
?
Who
hath
resisted
his
will
?
It
seems
then
his
will
in
condemning
the
wicked
is
irresistable
.
Answ.
The
will
of
God
is
manifold
,
First
,
voluntas
signi
,
that
which
he
would
have
done
by
men
,
and
that
may
be
resisted
or
disobeyed
.
Secondly
,
voluntas
beneplaciti
,
that
which
he
is
pleased
to
effect
,
and
that
either
absolutely
to
be
done
by
himself
alone
,
or
with
others
,
which
cannot
be
withstood
:
or
conditionally
,
in
case
the
creature
will
act
his
part
.
This
conditional
will
may
also
be
repugned
,
so
that
wicked
men
cannot
excuse
themselves
by
the
irresistibility
of
the
first
or
last
mentioned
will
.
There
is
also
the
unchangeable
will
of
God's
irrevocable
decree
,
at
length
passed
upon
the
obstinate
and
incorrigible
sinner
,
which
like
his
powerful
or
efficacious
will
is
inexpugnable
.
But
it
is
the
obdurate
mans
refractory
and
inflexible
will
that
hath
now
made
this
will
or
decree
of
God
so
peremptory
against
him
.
So
that
God
hath
just
cause
to
fault
and
blame
the
man
that
perisheth
,
but
not
è
contra
.
Object
.
16.
Rom.
9.20
.
Shall
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
Whence
it
may
seem
to
follow
,
that
God
makes
the
lost
ones
such
as
they
are
.
Answ.
Paul
intends
nothing
less
then
to
lay
any
such
aspersion
upon
God
,
who
is
onely
the
Author
of
their
deserved
punishment
;
but
not
of
their
sins
,
unless
of
such
as
are
just
and
severe
compensations
of
their
former
contumacies
.
Indeed
the
Apostle
here
first
takes
up
these
murmurers
for
their
audacious
and
presumptuous
obloquies
against
their
Maker
,
in
this
verse
:
Nay
but
O
man
who
art
thou
that
replyest
against
God
?
Shall
the
thing
formed
say
to
him
that
formed
it
,
Why
hast
thou
made
me
thus
?
And
then
in
the
three
next
verses
for
the
total
silencing
of
their
obmurmuration
,
he
asserts
first
Gods
soveraign
power
vers.
21.
and
then
his
justice
vers.
22.
with
his
mercy
also
vers.
23.
If
the
wicked
then
finding
themselves
lost
,
at
length
should
cavil
against
God
,
and
say
why
did
he
create
me
with
liberty
of
will
and
so
with
a
power
of
falling
?
It
is
answered
,
that
this
faculty
might
be
improved
to
the
salvation
of
the
creature
,
as
well
as
to
the
glory
of
Gods
grace
,
vers.
23.
Or
why
did
God
give
us
any
being
,
since
we
must
be
wretched
and
unhappy
for
ever
?
It
is
answered
.
vers.
22.
that
it
coming
to
pass
meerly
through
their
own
default
and
wilfulness
,
it
was
free
for
our
Soveraign
Lord
thus
to
glorifie
his
power
and
justice
against
such
rebels
,
yea
,
and
his
incurable
enemies
also
.
Object
.
17.
Hath
not
the
Potter
power
over
the
clay
,
of
the
same
lumpe
to
make
one
vessel
unto
honour
,
and
another
unto
dishonour
?
It
seems
then
that
God
makes
some
vessels
of
purpose
unto
dishonour
.
Answ.
I.
It
is
certain
that
God
is
a
wise
Potter
,
and
not
a
workman
that
never
had
wisdom
,
or
hath
lost
his
witts
.
Now
such
a
Potter
though
he
(
as
the
event
falls
out
afterwards
)
makes
many
vessels
to
be
broken
,
yet
forms
none
of
set
purpose
for
destruction
,
as
we
said
before
:
Some
vessels
indeed
are
made
by
him
for
more
honourable
uses
,
as
Salt-sellers
,
drinking-cups
,
&c.
and
some
for
more
dishonorable
uses
,
for
Chamber-pots
&
the
like
,
but
none
to
be
destroyed
;
for
that
were
to
lose
his
labour
.
And
so
hath
the
Lord
appointed
both
in
Church
&
Common-Wealth
,
some
to
be
superiours
and
some
inferiours
as
hath
been
shewed
,
but
none
of
the
sons
of
men
hath
he
made
of
purpose
to
perdition
.
II.
It
is
evident
enough
that
the
Apostle
alludeth
to
Jeremie
18.
verse
3.4
,
5
,
6.
Where
observe
these
things
.
First
,
That
the
Prophet
being
sent
to
the
Potters
house
,
he
found
that
the
vessel
in
the
Potters
hand
first
miscarried
,
and
was
marred
,
representing
man
not
in
the
pure
but
corrupt
mass
.
Secondly
,
That
the
Potter
took
pains
to
make
it
up
a
new
,
or
other
vessel
.
Thirdly
,
That
the
Lord
expostulates
with
Israel
for
not
suffering
him
to
mould
them
a
new
,
as
that
Potter
had
done
.
Fourthly
,
That
the
Lord
forms
not
men
anew
by
force
or
violence
,
as
the
Potter
did
the
senseless
clay
,
but
works
upon
them
as
rational
creatures
,
and
free
Agents
,
by
perswading
them
and
drawing
them
,
as
is
evident
from
the
7.
verse
to
the
12.
At
what
instant
I
shall
speak
concerning
a
Nation
and
concerning
a
Kingdome
,
&c.
Lastly
,
That
the
better
a
vessel
is
that
is
so
made
out
of
a
depraved
lump
,
the
more
honour
it
is
for
the
work
man
,
&c.
Object
.
18.
Rom.
9
,
22.
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
indured
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
?
Whence
some
collect
that
it
is
God
that
hath
so
fitted
them
.
Answ.
First
,
It
is
not
said
that
they
were
created
,
but
fitted
for
destruction
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Secondly
,
It
is
not
so
much
as
implyed
,
much
less
affirmed
that
they
were
so
fitted
by
the
Lord
.
Thirdly
,
The
clear
contrary
is
imported
,
where
it
is
said
,
that
he
hath
with
much
or
great
long
sufferance
endured
these
vessels
of
wrath
.
For
if
God
created
or
designed
them
purposely
for
destruction
,
things
had
succeeded
according
to
his
own
hearts
desire
when
they
went
on
in
fin
and
rebellion
:
but
in
as
much
as
he
heartily
desired
their
repentance
and
return
in
order
to
their
salvation
:
hence
it
was
that
he
bear
their
multiplyed
provocations
,
and
their
contumacies
against
his
grace
with
much
irksomness
and
long
sufferance
,
the
end
whereof
was
salvation
,
as
the
Apostles
teach
,
2
Pet.
3.15
.
Rom.
2.4
.
Object
.
19.
Rom.
9.23
.
And
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
,
which
he
had
before
prepared
unto
glory
.
Whence
it
may
seem
that
God
hath
prepared
these
vessels
from
eternity
for
this
their
glory
.
Answ.
Note
first
,
That
no
such
vessels
since
the
fall
;
can
be
vessels
of
glory
,
till
they
be
prepared
thereunto
,
that
is
,
purged
from
corruption
,
and
renued
,
2
Tim.
2.21
.
Secondly
,
That
the
preparing
and
fitting
of
these
vesfor
the
main
part
and
power
of
the
work
,
is
attributed
to
God
in
express
tearms
,
and
so
was
not
the
fitting
of
the
vessels
of
wrath
aforesaid
.
Thirdly
,
That
this
preparing
of
the
vessels
of
glory
is
said
to
precede
glory
;
but
it
is
not
here
attributed
to
Gods
eternal
decree
.
Lastly
,
That
both
the
glory
,
and
the
preparation
of
the
vessels
thereunto
,
is
of
grace
,
and
so
ordained
,
to
Gods
glory
.
Object
.
20.
St.
Peter
saith
,
Epist.
1.
Chap.
2.
ver.
7.8
.
Vnto
you
therefore
which
beleeve
he
is
precious
;
but
unto
them
which
be
disobedient
,
the
stone
which
the
builders
disallowed
,
the
the
same
is
made
the
head
of
the
corner
,
and
a
stone
of
stumbling
,
and
a
rock
of
offence
,
even
to
them
which
stumble
at
the
word
,
being
disobedient
,
whereunto
they
were
also
appointed
.
It
seems
then
that
some
were
fore-appointed
to
take
offence
at
Christ
,
and
to
stumble
at
that
rock
.
Answ.
It
is
granted
that
some
were
fore
ordained
thereunto
,
(
and
that
it
was
foretold
also
that
they
should
do
so
,
Isai.
8.14
.
)
yet
neither
simply
,
nor
yet
absolutely
or
irrespectively
;
but
as
their
punishment
for
their
former
pride
upon
their
own
self
conceited
wisdom
,
holiness
,
and
righteousness
;
and
for
their
obstinacy
also
.
And
so
much
seems
to
be
intimated
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
dosobedient
,
namely
before
.
For
it
is
usual
that
former
sins
,
especially
a
refractary
disposition
,
should
be
plagued
with
after
and
succeeding
perverseness
,
Psal.
81
11.12
.
But
my
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
:
So
I
gave
them
up
unto
their
own
hearts
lust
,
and
they
walked
in
their
own
councels
.
Read
,
Rom.
1.25.32
.
And
the
like
answer
we
give
to
that
place
of
St
Jude
,
verse
4.
For
there
are
certain
men
crept
in
among
you
,
who
were
before
of
old
ordained
to
this
condemnation
,
ungodly
men
,
turning
the
grace
of
our
God
into
laciviousness
,
and
denying
the
onely
Lord
God
,
and
our
Lord
Jesus
Christ
.
For
first
,
The
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
condemnation
,
shews
it
to
be
a
punishment
.
And
secondly
,
The
cause
of
this
condemnation
is
shewed
in
the
words
following
,
ungodly
men
they
were
,
&c.
These
are
all
the
principal
Objections
which
we
could
now
call
to
minde
and
we
hope
(
though
briefly
and
plainly
)
yet
they
are
sufficiently
answered
,
to
the
satiffaction
of
all
understanding
and
impartial
men
.
True
it
is
,
that
this
Argument
rather
required
a
Treatise
,
then
so
short
a
Discourse
:
but
as
you
are
succinct
,
so
we
must
not
too
far
enlarge
.
CHAP.
IV.
Of
the
Creation
.
IT
pleased
God
the
Father
,
Son
,
and
Holy
Ghost
[
a
](A91437-e24630-b)
a
Heb:
1.2
.
Jo:
1.2
,
3.
Gen:
1.2
.
Job
:
26.13
.
Job
:
33.4
.
,
for
the
manifestation
of
the
glory
of
his
eternal
power
,
wisdome
,
and
goodness
[
b
](A91437-e24640-b)
b
Rō:
1.20
.
Jer:
10.12
.
Ps:
104.24
.
Ps:
13.5
,
6.
,
in
the
beginning
to
create
,
or
make
of
nothing
,
the
world
,
and
all
things
therein
,
whether
visible
,
or
invisible
,
in
the
space
of
six
dayes
;
and
all
very
good
[
c
](A91437-e24650-b)
c
Gen:
1.
c.
Heb:
11.3
.
Col:
1.16
.
Act:
17.24
.
.
II.
After
God
had
made
all
other
creatures
,
he
created
man
,
male
and
female
[
d
](A91437-e24680-b)
d
Gen:
1.27
.
,
with
reasonable
and
immortall
souls
[
e
](A91437-e24690-b)
e
Gen:
27.
with
Eccl.
12.7
.
and
Luk:
23.43
.
and
Mat.
10.28
.
,
indued
with
knowledge
,
righteousness
,
and
true
holiness
,
after
his
own
Image
[
f
](A91437-e24700-b)
f
Gen.
1.26
Col:
3.10
.
Eph.
4.24
.
,
having
the
Law
of
God
written
in
their
hearts
[
g
](A91437-e24710-b)
g
Rom:
2.14
,
15.
,
and
power
to
fullfill
it
[
h
](A91437-e24720-b)
h
Eccles.
7.29
.
,
and
yet
under
a
possibility
of
transgressing
,
being
left
to
the
liberty
of
their
own
will
,
which
was
subject
unto
change
[
i
](A91437-e24730-b)
i
Gen.
3.6
.
Eccl.
7.29
.
.
Beside
this
law
written
in
their
hearts
,
they
received
a
command
,
not
to
eat
of
the
tree
of
the
knowledge
of
good
and
evil
which
while
they
kept
,
they
were
happy
in
their
communion
with
God
[
k
](A91437-e24740-b)
k
Gen.
2.27
.
Gen:
3.8
,
9
,
10
,
11
,
23.
,
and
had
dominion
over
the
creatures
[
l
](A91437-e24750-b)
l
Gen:
1.26
,
28.
.
CHAP.
IV.
Of
the
Creation
examined
.
IN
the
last
Chapter
you
bewrayed
a
world
of
defects
;
but
here
a
defect
of
worlds
,
you
making
mention
but
of
one
(
and
that
of
the
least
importance
and
concernment
to
mankind
)
whereas
the
Holy
Ghost
in
the
Scripture
,
points
out
a
plurality
of
worlds
,
and
some
of
them
no
less
glorious
to
the
Creator
,
nor
beneficial
to
men
,
then
this
present
outward
world
of
which
you
speak
.
For
is
it
not
expresly
written
Heh.
1.1
,
2.
That
God
hath
in
these
last
dayes
spoken
unto
us
by
his
Son
,
whom
be
hath
appointed
heir
of
all
things
,
by
whom
also
be
made
the
world
.
Yea
,
was
it
not
an
Article
of
faith
in
the
Apostles
dayes
,
that
God
had
so
done
?
For
the
Author
of
that
Epistle
after
a
description
and
encomion
of
faith
,
Heb.
11.1
,
2.
speaks
thus
ver.
3.
through
saith
we
understand
that
the
worlds
were
framed
by
the
word
of
God
,
so
that
things
which
are
seen
,
were
not
made
of
things
which
do
appear
.
If
you
answer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
former
place
,
Heb.
1.2
.
fignifies
ages
or
generations
(
as
sometime
that
word
is
found
to
do
)
this
last
place
which
clearly
speakes
of
the
work
of
creation
(
having
the
same
word
again
)
will
evict
,
that
the
former
place
speakes
of
worlds
truly
so
called
,
as
it
is
well
and
truly
rendred
in
our
translation
.
If
you
reply
again
that
perhaps
the
Apostle
useth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Rabbins
sometimes
take
the
word
gnolam
,
gnolam
caton
for
the
Microcosme
,
and
gnolam
gadol
for
the
Macrocosme
;
gnolam
hazzeh
for
this
world
,
and
gnolam
habha
for
the
world
to
come
,
and
the
same
word
again
for
the
lower
world
,
that
is
the
earth
;
sometimes
for
the
middle
world
,
which
is
all
these
visible
heavens
;
and
lastly
for
the
Angels
world
,
or
the
invisible
heavens
.
Answer
.
It
may
be
so
,
yet
are
these
neither
one
entire
world
,
nor
were
all
these
things
created
in
the
space
of
six
dayes
,
as
you
untruly
affirm
.
First
,
That
the
Angels
world
called
by
our
Saviour
and
the
Apostle
Paul
,
Paradise
,
Luke
23.43
.
2
Cor.
12
4.
and
this
present
world
,
are
not
one
entire
,
but
two
remote
and
distinct
worlds
,
it
is
evident
out
of
the
words
of
our
blessed
Savior
,
Mat.
12.32
.
But
whosoever
speaketh
against
the
Holy
Ghost
,
it
shall
not
be
forgiven
him
,
neither
in
this
world
,
nor
in
the
world
to
come
.
Luk.
20.34
,
5.36
.
And
Jesus
answering
said
unto
them
,
the
children
of
this
world
marry
,
and
are
given
in
marriage
:
but
they
that
shall
be
accounted
worthy
to
obtain
that
world
,
and
the
resurrection
from
the
dead
,
neither
marry
nor
are
given
in
marriage
,
neither
can
they
die
any
more
,
for
they
are
equall
to
the
Angels
,
&c.
Secondly
,
Nor
were
the
Angels
and
their
heavens
created
within
the
space
of
those
six
dayes
,
wherein
all
things
of
this
world
were
made
,
Gen.
1.1
—
but
long
before
.
For
,
1.
It
is
certain
that
Moses
makes
no
mention
of
them
in
the
narration
,
and
history
of
those
six
dayes
workes
.
2.
Esdras
in
his
second
Book
(
of
which
we
spake
before
)
saith
expresly
Chap.
3.6
.
That
Gods
right
hand
planted
Paradise
before
ever
the
earth
came
forward
,
and
that
he
having
created
man
in
time
did
lead
him
into
it
.
Nor
doth
he
alone
speak
this
,
that
the
Angels
were
existent
before
the
creation
of
this
world
;
but
the
Lord
himself
also
,
Job
38.4
.
Where
wast
thyou
when
I
laid
the
soundations
of
the
earth
?
and
then
followes
,
When
the
morning
Stars
sang
together
,
and
the
sons
of
God
shouted
for
joy
.
So
that
those
sons
of
God
(
who
are
at
all
hands
confessed
to
be
the
Holy
Angels
)
were
present
and
glorified
God
when
he
laid
the
first
foundation
of
this
world
.
Nor
is
it
improbable
(
which
some
late
prophetical
men
affirm
)
that
man
was
created
in
the
room
of
the
faln
Angels
,
which
so
much
the
more
stirred
up
the
envy
of
the
Devil
against
him
.
Certain
it
is
that
the
wicked
Angels
were
not
only
pre-existent
,
but
had
faln
also
from
their
first
estate
,
before
man
was
created
.
3.
As
the
Scriptures
make
frequent
mention
of
the
Heavens
of
Heavens
,
which
can
be
no
other
then
Paradise
,
or
the
Angels
,
which
also
are
Gods
heaven
in
whom
he
dwelleth
:
So
the
Psalmist
shews
that
they
were
of
old
,
Psal.
68.33
.
To
him
which
rideth
upon
the
Heavens
of
Heavens
which
were
of
old
.
Nor
can
we
or
you
justly
reject
their
opinion
who
say
,
that
as
the
Angels
are
in
nature
nearer
to
God
then
the
creatures
of
this
gross
visible
world
,
so
he
first
laid
forth
himself
in
them
;
and
that
many
ages
before
he
proceeded
to
the
creation
of
those
things
which
were
remoter
,
and
further
distant
from
him
.
But
whether
the
Lord
used
the
ministry
of
these
Spirits
in
the
creation
of
this
world
,
as
he
doth
in
the
government
of
the
same
,
we
will
not
dispute
.
Howsoever
it
was
the
unanimous
consent
of
most
of
the
Greek
fathers
(
if
not
of
them
all
)
and
the
assertion
of
divine
Nazianzen
in
special
,
and
of
Jerom
among
the
Latines
,
that
the
creation
of
Angels
did
precede
the
making
of
this
world
,
and
that
upon
these
grounds
before
alledged
,
among
many
other
.
After
you
have
spoken
of
this
world
in
general
,
you
come
to
the
composure
of
the
creature
for
whose
sake
this
world
was
especially
made
,
even
mankinde
;
where
according
to
holy
Scriptures
we
finde
another
world
,
not
only
because
man
is
stiled
a
Microcosme
,
by
●o
contemptible
Authors
:
but
by
reason
of
an
inte●●●
and
spiritual
world
(
and
that
far
greater
,
and
more
excellent
then
this
outward
Fabrick
)
placed
〈…〉
,
of
which
Solomon
not
a
stranger
to
any
of
these
worlds
)
speaks
Eccles
,
3.11
.
He
hath
made
every
thing
beautifull
in
his
season
;
he
hath
also
set
the
world
in
their
bea
rt
;
so
that
no
man
can
finde
out
the
worke
of
God
from
the
beginning
to
the
end
.
Which
world
was
Gods
Kingdome
in
the
man
,
or
the
beautifull
Image
of
God
upon
the
inward
and
outward
man
,
as
may
appear
by
the
promises
of
God
which
he
hath
gratiously
given
us
in
Christ
,
for
the
repairing
and
re-edifying
the
same
,
when
it
was
decayed
and
defaced
,
Esay
51.16
.
And
I
have
put
my
words
in
thy
mouth
,
and
have
covered
thee
in
the
shadow
of
my
hands
,
that
I
may
plant
the
Heavens
,
and
lay
the
foundation
of
the
earth
,
and
say
unto
Zion
,
Thou
art
my
people
,
Esai
.
65.17
,
18.
For
behold
I
create
new
Heavens
,
and
a
new
earth
;
and
the
former
shall
not
be
remembred
,
nor
come
into
minde
:
But
be
yee
glad
and
rejoyce
for
ever
in
that
which
I
create
;
for
behold
I
create
Jerusalem
a
rejoycing
,
and
her
people
a
joy
.
2.
Pet.
3.13
.
Nevertheless
,
we
according
to
his
promises
look
for
a
new
heaven
and
a
new
earth
,
wherein
dwelleth
righteousness
.
But
the
outward
heaven
and
earth
(
of
which
many
understand
this
place
)
never
was
nor
ever
shall
be
the
subject
of
righteousness
:
for
they
are
irrational
yea
liveless
creatures
.
Nor
is
this
spiritual
and
glorious
workmanship
of
God
(
though
to
the
world
and
her
wise
ones
invisible
)
called
a
world
in
the
Old
Testament
alone
,
but
in
the
New
also
,
Rom.
4.13
.
For
the
promise
that
he
should
be
heir
of
the
world
,
was
not
to
Abraham
and
his
seed
through
the
Law
,
but
through
the
righteousness
of
faith
.
Now
if
any
hearing
of
more
worlds
,
be
sorry
with
Alexander
,
that
he
hath
taken
so
much
travaile
for
one
,
growing
ambitious
to
have
the
other
also
,
let
him
first
by
faith
,
obedience
,
prayer
,
and
all
other
good
means
seek
to
get
the
inward
and
spirituall
world
planted
,
and
created
in
him
,
and
upon
him
,
by
the
grace
and
power
of
Christ
;
and
he
may
be
in
the
better
possibility
of
the
third
and
highest
world
,
and
prove
an
heir
of
Paradise
with
the
blessed
Angels
.
For
as
the
Lord
himself
proceeded
gradually
,
first
to
that
creation
which
was
spiritual
and
invisible
;
and
then
to
that
which
was
visible
and
corporeal
:
so
let
the
sons
of
men
(
now
faln
and
corrupted
)
turn
from
the
outward
creature
,
get
the
inward
world
of
righteousness
and
holiness
,
and
so
gradually
tend
towards
the
world
Angelical
,
that
they
may
proceed
from
glory
to
glory
.
CHAP.
V.
Of
Providence
.
GOd
the
great
Creator
of
all
things
doth
uphold
[
a
](A91437-e25360-b)
a
Heb:
1.3
.
,
direct
,
dispose
,
and
govern
all
creatures
,
actions
,
and
things
[
b
](A91437-e25370-b)
b
Dan:
4.34
,
35.
Psal:
135.6
Act:
17.25
,
26
,
28.
Job
38.39
,
40
,
41.
Chapters
.
,
from
the
greatest
even
to
the
least
[
c
](A91437-e25380-b)
c
Mat
:
10.29
,
30
,
31.
,
by
his
most
wise
and
holy
providence
[
d
](A91437-e25390-b)
d
Pro:
15.3
.
Psal:
104.24
.
Psal:
145.17
.
,
according
to
his
infallible
foreknowledge
[
e
](A91437-e25400-b)
e
Acts
15
:
18.
Psal:
94.8
,
9
,
10
,
11.
,
and
the
free
and
immutable
counsell
of
his
own
will
[
f
](A91437-e25410-b)
f
Eph:
1.11
.
Psal:
33.10.11
.
to
the
praise
of
the
glory
of
his
wisdom
,
power
,
justice
,
goodness
,
and
mercy
[
g
](A91437-e25420-b)
g
Isa:
63.14
Eph:
3.10
.
Rom.
9.17
.
Gen.
45.7
.
Psa:
145.7
.
.
II.
Although
,
in
relation
to
the
foreknowledge
and
decree
of
God
the
first
cause
,
all
things
come
to
pass
immutably
and
infallibly
[
h
](A91437-e25450-b)
h
Act:
2.13
.
;
yet
by
the
same
providence
he
ordereth
them
to
fall
out
according
to
the
nature
of
second
causes
,
either
necessarily
freely
,
or
contingently
[
i
](A91437-e25460-b)
i
Gen:
18.22
.
Jer:
31.35
.
Exod:
21.13
,
with
Deut:
9
,
5.
1
King
:
22.28
,
34.
Esa:
10.6
,
7.
.
III.
God
in
his
ordinary
Providence
maketh
use
of
means
[
k
](A91437-e25490-b)
k
Act:
27.31
,
44.
Isa.
55.10
,
11.
Hos:
2.21
,
22.
;
yet
is
free
to
work
without
[
l
](A91437-e25500-b)
l
Hos:
1.7
.
Mat.
4.4
.
Job
34.10
.
,
above
[
m
](A91437-e25510-b)
m
Rom.
4.19
,
20
,
21.
,
and
against
them
at
his
pleasure
[
n
](A91437-e25520-b)
n
2
Kin:
6.6
.
Dan:
3.27
.
.
IV.
The
Almighty
power
,
unsearchable
wisdome
,
and
infinite
goodness
of
God
so
far
manifest
themselves
in
his
providence
that
it
extendeth
even
to
the
first
fall
,
and
all
other
sins
of
Angels
and
men
[
o
](A91437-e25550-b)
o
Rom:
11.32
,
33
,
34.
2
Sam:
24.1
,
with
1
Chr:
21.1
.
1
King
:
22.22
,
23.
1
Chr:
10.4
,
13
,
14.
1
Sam:
16.10
.
Acts
2.23
.
Act.
4.27
,
28.
;
and
that
not
by
a
bare
permission
[
p
](A91437-e25560-b)
p
Act:
13.16
.
,
but
such
as
hath
joyned
with
it
a
most
wise
and
powerful
bounding
[
q
](A91437-e25570-b)
q
Psal:
76.10
.
2
King
:
19.28
.
,
and
otherwise
ordering
and
governing
of
them
in
a
manifold
dispensation
to
his
own
holy
end
[
r
](A91437-e25580-b)
r
Gen:
50.20
.
Esa:
10.6
,
7
,
12.
;
yet
so
as
the
sinfulness
thereof
proceedeth
only
from
the
creature
,
and
not
from
God
,
who
being
most
holy
and
righteous
,
neither
is
,
nor
can
be
the
Author
or
approver
of
sin
[
s
](A91437-e25590-b)
s
Jam
:
1.11
,
14
,
17.
1
Joh:
2.16
.
Psal:
50.21
.
V.
The
most
wise
,
righteous
and
gratious
God
doth
oftentimes
leave
for
a
season
his
own
children
to
manifold
temptations
and
the
corruption
of
their
own
hearts
,
to
chastize
them
for
their
former
sins
,
or
to
discover
unto
them
the
hidden
strength
of
corruption
and
deceitfulness
of
their
hearts
that
they
may
be
humbled
[
t
](A91437-e25620-b)
t
2
Chr:
32.25
,
26
,
31.
2
Sam:
14.1
;
and
to
raise
them
to
a
more
close
and
constant
dependance
for
their
support
upon
himself
,
and
to
make
them
more
watchful
against
all
future
occasions
of
sin
,
and
for
sundry
other
just
and
holy
ends
[
u
](A91437-e25630-b)
u
2
Cor.
12.7
,
8
,
9.
Psal:
73.
thoughout
Psal:
77.1
,
to
12.
Mar.
14.66
,
to
the
end
with
John
21
,
15
,
16
,
17.
.
VI.
As
for
those
wicked
and
ungodly
men
,
whom
God
as
a
righteous
Judge
,
for
former
sins
doth
blind
and
harden
[
w
](A91437-e25660-b)
w
Rom:
1.24
,
26
,
28.
Ro:
11.7
,
8.
,
from
them
he
not
only
withholdeth
his
grace
,
whereby
they
might
have
been
enlightned
in
their
understandings
,
and
wrought
upon
in
their
hearts
[
x
](A91437-e25670-b)
x
Deu:
29.4
,
but
sometimes
also
withdraweth
the
gists
which
they
had
[
y
](A91437-e25680-b)
y
Mat.
3.12
.
Mat
:
25.29
,
and
exposeth
them
to
such
objects
as
their
corruption
makes
occasions
of
sin
[
z
](A91437-e25690-b)
z
Deu:
2.30
.
2
King
:
8.12
,
13.
;
and
withall
gives
them
over
to
their
own
lusts
,
the
temptations
of
the
world
and
the
power
of
Satan
[
a
](A91437-e25700-b)
a
Psa:
81.11
,
11.
2
Thes.
2.10
,
11
,
12.
:
whereby
it
comes
to
pass
that
they
harden
themselves
,
even
under
those
means
which
God
useth
for
the
softning
of
others
[
b
](A91437-e25710-b)
b
Exod:
7.3
,
with
Ex
:
8.15
,
32.
2
Cor:
2.15
,
16.
Esa:
8.14
.
1
Pet:
2.7
,
8
Esa:
6.9
,
10
with
Act:
28.26
,
27.
.
VII
.
As
the
providence
of
God
doth
in
general
reach
to
call
creatures
;
so
after
a
most
special
manner
it
taketh
care
of
his
Church
,
and
disposeth
all
things
to
the
good
there
of
[
c
](A91437-e25740-b)
c
1
Tim:
4.10
.
Amos
9.8
,
9.
Rom.
8.28
.
Esai
.
43.3
,
4
,
5
,
14.
.
CHAP.
V.
Of
Gods
providence
examined
.
IN
this
Chapter
not
without
a
specimen
or
document
of
Gods
divine
providence
,
you
have
testified
many
things
as
rightly
and
truly
,
so
with
reverence
and
honor
to
that
wise
and
holy
administration
of
his
;
yet
in
two
things
we
crave
leave
briefly
to
shew
you
your
defects
;
yet
not
so
great
or
blameable
as
some
of
your
former
failings
.
First
then
,
in
your
second
Section
,
you
affirm
,
That
although
in
relation
to
the
foreknowledge
and
decree
of
God
(
the
first
cause
)
all
things
come
to
pass
immutably
and
infallibly
;
yet
by
the
same
providence
he
ordereth
them
to
fall
out
according
to
the
nature
of
the
second
causes
either
necessarily
,
freely
,
or
contingently
.
Where
first
you
seem
to
us
to
make
Gods
providence
not
only
to
jar
with
his
decree
,
but
even
to
thwart
the
same
;
For
this
last
orders
many
things
to
come
to
pass
contingently
and
freely
,
as
you
say
,
whereas
the
former
appoints
all
things
to
come
to
pass
immutably
.
It
is
granted
that
all
things
come
to
pass
infallibly
in
regard
of
the
foreknowledge
of
God
:
but
we
cannot
see
how
all
things
should
come
to
pass
immutably
,
since
many
things
are
decreed
but
conditionally
,
as
we
have
shewed
Chap.
3.
and
here
you
confess
that
all
things
do
not
come
to
pass
necessarily
,
which
they
must
necessarily
do
,
if
all
things
be
immutably
decreed
;
but
it
is
evident
that
God
decrees
both
good
and
evil
towards
men
Hypothetically
,
Jer.
18.7
,
8
,
9
,
10.
At
what
instant
I
shall
speak
concerning
a
Nation
and
concerning
a
Kingdom
to
pluck
up
,
to
pull
down
and
to
destroy
;
If
that
Nation
against
whom
I
have
pronounced
,
turn
from
their
evil
,
I
will
repent
of
the
evil
that
I
thought
to
do
unto
them
;
.
And
at
what
instant
I
shall
speak
concerning
a
Nation
and
concerning
a
Kingdom
to
build
and
to
plant
:
If
it
doe
evil
in
my
sight
,
that
it
obey
not
my
voice
,
then
I
will
repent
of
the
good
wherewith
I
said
,
I
would
benefit
them
.
So
vers.
11.12
.
Rom.
8.13
.
and
11.22
,
23.
How
could
Gods
counsel
be
made
voide
by
men
(
as
was
said
before
out
of
Luk.
7.30
.
)
if
it
were
immutable
in
it self
,
as
you
affirm
?
Secondly
,
In
your
sixth
Section
you
say
,
As
for
those
wicked
and
ungodly
,
whom
God
as
a
righteous
Judge
,
for
former
sins
,
doth
blinde
and
harden
;
from
them
he
not
onely
withdraweth
his
grace
,
whereby
they
might
have
been
enlightned
in
their
understandings
,
and
wrought
upon
in
their
hearts
,
but
also
sometimes
withdraweth
the
gifts
which
they
had
,
&c
,
Wherein
,
besides
that
you
mention
not
the
maine
(
if
not
onely
)
sin
,
for
which
God
leaves
men
to
themselves
,
to
wit
,
mens
shutting
their
eyes
against
his
monitions
,
commandements
and
requirings
:
you
seem
to
lay
some
default
upon
God
himself
,
saying
,
That
he
withholdeth
that
grace
from
them
,
whereby
their
hearts
,
that
is
,
their
wils
and
affections
might
have
been
wrought
upon
,
which
both
derogates
from
Gods
mercy
and
is
inconsistent
which
innumerable
Scriptures
testifying
the
contrary
,
as
Esai
.
5.4
.
What
could
I
have
done
more
for
my
vineyard
,
that
I
have
not
done
?
Mat.
23.37
.
How
often
would
I
have
gathered
thy
children
as
a
ben
gathereth
her
chickens
under
her
wings
?
but
see
would
not
,
Acts
7.51
.
Ye
stifnecked
and
uncircumcised
in
heart
and
eares
,
ye
do
alwayes
resist
the
holy
Ghost
;
as
did
your
Fathers
,
so
do
yee
.
CHAP.
VI.
Of
the
fall
of
man
,
of
Sin
,
and
of
the
punishment
thereof
.
OVR
First
Parents
being
seduced
by
the
subtilty
and
temptation
of
Satan
,
sinned
in
eating
the
forbidden
fruit
[
a
](A91437-e25960-b)
a
Gen:
3.13
2
Cor:
11.3
;
this
their
sin
God
was
pleased
according
to
his
wise
and
holy
counsel
to
permit
,
having
purposed
to
order
it
to
his
own
glory
[
b
](A91437-e25970-b)
b
Ro:
11.32
.
II.
By
this
sin
they
fell
from
their
original
righteousnesse
and
communion
with
God
[
c
](A91437-e26000-b)
c
Gen:
3.6
,
7
,
8.
Eccl:
7.29
.
Ro:
3.23
.
,
and
so
became
dead
in
sin
[
d
](A91437-e26010-b)
d
Gen:
2.17
.
Eph:
2.1
.
,
and
wholy
defiled
in
all
the
faculties
and
parts
of
soul
and
body
[
e
](A91437-e26020-b)
e
Tit:
1.15
.
Gen:
6.5
.
Jer:
17.9
.
Ro:
3.10
.
to
19.
.
III.
They
being
the
root
of
all
mankinde
,
the
guilt
of
sin
was
imputed
[
f
](A91437-e26050-b)
f
Ge:
1.27
,
28.
and
Gen.
2.16
,
17.
and
Act:
17.13
.
with
Ro:
5.12
,
15
,
16
,
17
,
18
,
19.
and
1
Cor:
15.21
,
22
,
25.
,
and
the
same
death
in
sin
and
corrupted
nature
,
conveyed
to
all
their
posterity
descending
from
them
by
ordinary
generation
[
g
](A91437-e26060-b)
g
Psa:
51.5
.
Gen:
5.3
.
Job
.
14.4
.
Job
:
15.14
.
.
IV.
From
this
original
corruption
,
whereby
we
are
utterly
indisposed
,
disabled
,
and
made
opposite
to
all
good
[
h
](A91437-e26090-b)
h
Ro:
5.6
.
Rom:
8.7
.
Rom:
7.18
.
Col:
1.21
.
,
and
wholly
inclined
to
all
evil
[
i
](A91437-e26100-b)
i
Gen:
6.5
.
Gen:
8.21
.
Rom:
3.10
,
11
,
12
,
do
proceed
all
actual
transgressions
[
k
](A91437-e26110-b)
k
Jam
:
1.12
,
15.
Eph:
2.2
,
3.
Mat
:
15.19
.
.
V.
This
corruption
of
nature
,
during
this
life
,
doth
remain
in
those
that
are
regenerated
[
l
](A91437-e26140-b)
l
1
Joh:
1.8
.
to
Rom:
v.
14.17
,
18
,
23.
Jam
:
3.2
.
Pro:
20.9
.
Eccl:
7.20
.
;
and
althoug
it
be
,
through
Christ
,
pardoned
and
mortified
,
yet
both
it self
and
all
the
motions
thereof
are
truely
and
properly
sin
[
m
](A91437-e26150-b)
m
Ro:
7.5
,
7
,
8
,
25.
Gal:
5.17
.
.
VI.
Every
sin
both
original
and
actual
,
being
a
transgression
of
the
righteous
Law
of
God
,
and
contrary
thereunto
[
n
](A91437-e26180-b)
n
Joh:
3.4
.
,
doth
in
its
own
nature
,
bring
guilt
upon
the
sinner
[
o
](A91437-e26190-b)
o
Rom:
3.9
,
19.
,
whereby
he
is
bound
over
to
the
wrath
of
God
[
p
](A91437-e26200-b)
p
Eph:
2.3
.
,
and
curse
of
the
Law
[
q
](A91437-e26210-b)
q
Gal.
3.10
,
and
so
made
subject
to
death
[
r
](A91437-e26220-b)
r
Ro.
6.23
.
,
with
all
miseries
spiritual
[
s
](A91437-e26230-b)
s
Eph.
4.18
,
temporal
[
t
](A91437-e26240-b)
t
Rom.
8.20
.
Jam.
3
39.
,
and
eternal
[
u
](A91437-e26250-b)
u
Matth.
25.41
.
2
Thess.
1.9
.
.
CHAP.
VI.
Of
the
fall
of
man
,
of
Sin
,
and
of
the
Punishment
thereof
,
examined
.
IN
this
Chapter
of
mans
fall
,
you
have
given
sufficient
evidence
of
it
;
for
,
except
the
first
and
last
Sections
,
all
parts
of
it
are
a
resemblance
of
the
depraved
man
(
you
spake
of
)
sufficiently
corrupted
:
In
the
second
Section
these
are
your
words
,
By
this
sin
they
(
that
is
our
first
parents
)
fell
from
their
original
righteousness
,
and
communion
with
God
,
and
so
became
dead
in
sin
,
and
wholly
defiled
in
all
the
faculties
of
soul
and
body
.
In
which
words
we
finde
the
fruits
of
the
forbidden
tree
,
evil
as
well
as
good
,
error
as
well
as
truth
.
That
they
fell
from
their
former
communion
with
God
,
from
some
degree
of
original
righteousness
,
and
that
they
became
dead
,
that
is
liable
to
eternal
death
,
we
grant
you
:
but
that
they
fell
wholly
from
original
righteousness
,
at
the
first
Act
of
their
Apostacy
,
or
that
they
presently
became
so
wholly
defiled
as
you
speak
,
are
great
mistakes
.
As
to
the
first
of
these
,
did
not
the
Image
of
God
in
which
they
were
created
consist
in
holiness
and
righteousness
?
Now
you
know
habits
are
not
lost
by
one
act
or
two
.
Again
,
the
thing
that
God
threatned
,
was
a
gradual
punishment
as
well
as
a
certain
;
In
dying
,
ye
shall
die
.
Furthermore
,
those
that
fall
away
from
inchoated
grace
,
and
that
renued
Image
of
God
(
which
is
not
at
first
so
strong
and
vigorous
as
Gods
similitude
was
in
the
first
man
)
though
they
die
,
and
being
in
a
great
decree
of
languishing
are
said
to
be
dead
;
yet
they
die
but
gradually
&
after
great
debilities
,
and
decay
,
may
be
kept
alive
and
recovered
,
Rev.
3.1
,
2.
I
know
thy
works
,
that
thou
hast
a
name
that
thou
livest
,
and
art
dead
.
Be
watchful
,
and
strengthen
the
things
which
remain
,
that
are
ready
to
die
:
for
I
have
not
found
thy
works
perfect
before
me
.
Now
as
for
the
second
,
that
they
became
wholly
defiled
in
all
parts
and
faculties
,
no
Scripture
speaks
it
,
nor
could
it
be
till
the
whole
Image
of
God
was
extinguished
by
contrary
corruptions
.
True
it
is
,
that
if
the
Lord
had
wholly
left
them
to
themselves
(
as
he
did
the
rebellious
and
backsliding
Angels
)
it
would
have
fared
no
better
with
them
in
the
end
,
then
you
speak
of
:
but
the
father
of
mercies
was
pleased
to
appear
unto
them
in
the
cool
and
declination
of
the
day
,
before
it
was
dark
night
with
them
,
and
by
his
covenant
of
grace
to
help
them
up
again
.
In
the
third
Section
you
say
,
They
being
the
root
of
all
mankinde
,
the
guilt
of
the
sin
was
imputed
,
and
the
same
death
in
sin
and
corrupted
nature
corveyed
to
all
posterity
,
descending
from
them
by
ordinary
generation
;
where
that
they
were
the
root
of
all
mankinde
is
undoubtedly
true
:
but
all
the
rest
of
that
Section
may
be
justly
questioned
.
And
first
,
that
passage
where
you
tacitely
exempt
Christ
from
the
imputation
of
this
sin
made
unto
him
;
for
doubtless
that
,
with
all
other
sins
of
ours
,
were
laid
upon
him
.
But
secondly
,
it
may
be
upon
good
ground
hoped
,
that
it
,
neither
was
,
nor
shall
be
imputed
to
any
of
their
posterity
,
who
are
not
the
imitators
of
the
same
in
actual
rebellion
;
for
that
just
Lord
doth
not
onely
forbid
the
punishing
of
the
children
for
the
iniquity
of
their
parents
,
even
with
temporal
death
,
Deut
,
24.18
.
but
he
swears
also
by
his
own
life
,
that
he
will
not
do
that
thing
.
Ezek
18.1
—
20.
Then
what
you
there
affirm
in
the
second
place
is
more
improbable
then
the
other
;
to
wit
;
That
the
same
death
in
sin
and
corrupt
nature
is
conveyed
to
all
their
posterity
descending
from
them
by
ordinary
generation
,
is
yet
more
improbable
.
For
first
,
that
some
men
are
sanctified
from
the
womb
,
as
Jeremiah
and
John
the
Baptist
were
,
and
the
Virgin
Mary
might
possibly
be
,
none
will
deny
.
And
secondly
,
that
all
others
are
still
created
innocent
,
in
some
measure
of
Gods
image
,
there
are
not
a
few
Scriptures
which
seem
to
testifie
it
;
of
which
Genesis
the
9.6
.
is
one
,
where
the
killing
of
men
by
a
p●ivate
hand
is
forbidden
,
because
in
the
image
of
God
created
he
man
;
which
reason
will
not
hold
unless
man
be
still
so
created
:
For
if
it
were
derived
or
drawn
from
the
first
created
Adam
,
who
by
rebellion
against
God
lost
that
image
,
and
corrupted
himself
with
all
his
posterity
,
it
would
rather
lay
a
ground
that
man
might
now
lawfully
,
or
without
any
great
scruple
be
killed
(
as
a
defaced
,
corrupt
,
depraved
creature
)
then
that
he
should
be
so
tenderly
spared
and
preserved
.
For
so
Cain
apprehended
after
he
had
sinned
,
Gen.
4.14
.
saying
,
And
it
shall
come
to
pass
,
that
every
one
who
findeth
me
,
shall
slay
me
.
But
to
clear
the
place
unto
all
that
seek
the
truth
out
of
love
unto
it
;
we
affirm
that
this
place
must
needs
be
ment
of
all
mankinde
,
where
he
saith
,
for
In
the
image
of
God
made
be
man
,
because
the
prepositive
article
&
particle
Ha
,
is
prefixed
before
the
noune
,
Adam
,
the
name
of
him
who
is
here
said
to
be
killed
,
declaring
it
to
be
an
appellative
name
of
the
whole
species
,
and
not
the
proper
name
of
our
first
parent
,
yea
,
and
he
that
is
here
said
to
kill
,
hath
here
the
same
name
of
Haadam
,
as
well
as
the
person
killed
,
given
unto
him
:
where
it
is
said
,
At
the
hands
of
man
&
at
the
hands
of
every
mans
brother
wil
I
require
the
life
of
men
.
It
is
therefore
evident
out
of
the
context
that
the
holy
ghost
ment
it
of
mankinde
in
general
,
and
not
of
the
first
created
Adam
,
when
he
saith
in
the
next
verse
,
for
In
the
Image
of
God
created
he
man
;
which
thing
may
be
yet
farther
evidenced
from
the
cōnextion
,
which
all
true
Logicians
observe
betwixt
the
Antecedent
and
the
Consequent
,
which
is
this
;
Quia
Antecedens
,
sic
habet
sei
deò
Consequens
est
,
&c.
For
they
depend
as
cause
&
effect
,
the
Antecedent
here
being
the
cause
,
and
the
Consequent
insteed
of
the
effect
.
The
contextion
is
here
confessed
by
all
rational
men
in
that
act
,
ex
vi
causae
existere
.
Now
to
apply
this
to
our
purpose
;
if
a
man
must
not
be
killed
,
because
in
the
image
of
God
he
created
man
,
then
this
reason
which
is
the
Antecedent
must
be
understood
of
man
in
general
,
or
mankinde
universally
,
and
of
every
individuum
of
that
species
,
or
else
this
Consequent
,
that
he
shall
have
his
blood
shed
,
who
sheddeth
mans
blood
verse
6.
can
have
no
force
of
Argument
from
the
said
Antecedent
,
viz
,
That
in
the
image
of
God
created
be
man
.
The
second
Scripture
that
is
to
be
considered
is
that
place
Deut.
32.4
,
5.
where
we
have
two
Arguments
more
to
prove
Israel
,
and
consequently
all
men
,
to
be
still
created
innocent
.
The
first
is
from
the
perfection
of
all
Gods
works
,
verse
4.
He
is
the
Rock
,
his
work
is
perfect
,
for
all
his
wayes
are
judgment
:
A
God
of
truth
;
and
without
iniquity
,
just
and
right
is
he
:
How
then
can
he
which
is
holy
,
righteous
,
and
pure
,
create
any
thing
that
is
unrighteous
,
unclean
,
or
unpure
?
The
second
is
taken
from
Gods
complaint
there
against
mens
personal
fall
and
corrupting
themselves
,
whom
God
had
not
brought
forth
with
any
such
spots
,
verse
5.
They
have
corrupted
themselves
,
their
spot
is
not
the
spot
of
his
children
,
they
are
a
perverse
and
crooked
generation
.
A
third
Text
asserting
mans
innocency
,
is
the
8
Psalm
,
where
verse
4
,
5
,
6.
&c.
the
Psalmist
speaks
thus
of
all
mankind
,
What
is
man
,
that
thou
art
mindful
of
him
,
and
the
son
of
man
,
that
thou
visitest
him
?
For
thou
bast
made
him
a
litle
lower
then
the
Angels
;
and
hast
crowned
him
with
glory
and
honour
:
which
glory
lies
in
the
Image
of
God
,
1
Cor.
11.7
.
For
a
man
indeed
ought
not
to
cover
his
head
,
forasmuch
as
he
is
the
image
and
glory
of
God
:
Thus
the
Psalmist
shews
that
the
man
is
still
set
in
honour
,
to
wit
,
by
his
first
state
of
production
,
though
he
doth
not
long
retain
the
same
,
but
falls
therefrom
,
Psal.
49.
verse
12.
Nevertheless
,
man
being
in
honour
,
abideth
not
:
be
is
like
the
beasts
that
perish
.
So
again
verse
20.
Man
that
is
in
honour
and
understandeth
not
,
is
like
the
beast
that
perish
:
But
if
man
had
been
created
so
corrupt
,
as
you
speak
he
had
not
onely
been
lower
then
the
Angels
,
but
below
all
creatures
here
.
A
fourth
place
evicting
mans
upright
creation
is
,
Eccles.
7.29
.
where
the
Preacher
publisheth
this
truth
to
all
the
world
,
to
vindicate
Gods
honour
in
mans
creation
,
and
to
shame
the
sons
of
men
for
their
vile
Apostacy
and
degeneration
;
for
This
onely
have
I
found
,
that
God
hath
made
man
upright
:
but
he
hath
sought
out
many
inventions
,
Where
it
is
evident
,
first
out
of
the
context
,
and
then
out
of
the
text
,
that
Solomon
speaks
of
all
mankinde
in
their
succeeding
generations
.
For
first
he
saith
verse
28.
after
his
search
into
mankinde
.
For
such
as
continued
in
innocency
:
One
man
(
to
wit
Christ
)
among
a
thousand
have
I
found
,
but
a
women
among
all
those
have
I
not
found
.
Secondly
,
in
the
text
it self
,
first
,
the
word
translated
man
,
is
in
the
origional
Haadam
,
the
common
name
of
mankinde
.
And
secondly
,
when
the
wise
man
comes
there
to
speak
of
the
fall
,
he
ascribes
it
not
to
our
first
fore-father
alone
but
to
the
individuals
of
their
posterity
,
likewise
saying
,
But
they
have
sought
out
many
inventions
,
to
which
we
might
add
this
,
that
Solomon
needed
not
to
have
usherd
in
this
fall
&
depravement
of
mankinde
with
a
Lo
!
or
note
of
wonderment
in
the
begining
of
this
verse
,
if
all
men
(
as
you
both
hold
and
teach
)
came
so
corrupted
into
the
world
with
the
poyson
of
propagated
uncleanness
.
A
fifth
place
that
here
stands
up
for
the
defence
of
this
innocency
,
is
that
of
Isa.
1.
verse
21
,
22.
which
may
be
understood
aswel
of
a
personal
Jerusalem
(
each
one
of
us
being
created
for
an
holy
City
and
habitation
of
God
)
as
of
the
inhabitants
of
Jerusalem
and
Judah
,
which
were
the
present
auditors
and
object
of
Isaiahs
ministery
:
How
is
the
faithful
City
become
an
harlot
?
It
was
full
of
judgement
,
righteousness
lodged
therein
,
but
now
murtherers
.
Thy
silver
is
become
dross
,
thy
wine
is
mixed
with
water
.
Unto
such
a
personal
Jerusalem
as
we
described
,
speaks
the
Prophet
Jer.
c.
4.
v.
14.
O
Jerusalem
,
wash
thine
heart
from
wickedness
,
that
thou
maist
be
saved
:
how
long
shall
thy
vain
thoughts
lodge
within
thee
?
A
fifth
place
which
like
an
undanted
Advocate
pleads
for
God
still
creating
men
in
uprightness
,
is
that
of
Isaiah
5.1
,
2
,
3
,
4
,
5
,
&c.
My
beloved
hath
a
vineyard
in
a
very
fruitful
Hill
.
And
he
fenced
it
,
and
gathered
out
the
stones
thereof
,
and
planted
it
with
the
choisest
vine
,
and
built
a
Tower
in
the
midst
of
it
,
and
also
made
a
wine-press
therein
:
and
he
looked
that
it
should
bring
forth
grapes
,
and
it
brought
forth
wild
grapes
.
And
now
,
O
inhabitants
of
Jerusalem
,
and
men
of
Judah
,
judge
I
pray
you
betwixt
me
and
my
vineyard
.
What
could
have
been
done
more
to
my
vineyard
,
that
I
have
not
done
in
it
?
Wherefore
,
when
I
looked
that
it
should
have
brought
forth
grapes
,
brought
it
forth
wild
grapes
?
Unto
which
interrogatories
the
church
,
if
they
had
believed
your
doctri●
might
have
answered
thus
:
Thou
mightest
have
done
much
more
for
thy
vineyard
then
thou
hast
done
,
if
thou
hadst
created
us
all
in
Gods
Image
,
as
thou
didst
our
first
parents
,
a
thing
very
easie
unto
thee
:
And
how
wouldest
thou
,
O
wise
and
righteous
Lord
,
expect
that
we
should
bring
forth
any
other
fruit
but
wild
grapes
,
since
by
our
depravation
derived
from
our
first
parents
we
are
a
meer
wild
vine
.
But
as
the
choisest
vine
with
which
God
planteth
his
vineyard
,
is
Christ
from
our
creation
planted
in
us
,
being
called
Ja.
1.21
.
The
ingrafted
word
which
is
able
to
save
our
souls
;
so
this
vineyard
is
our
heart
or
inward
man
,
into
which
al
are
hired
,
or
sent
by
the
Lord
to
work
therein
,
&
to
keep
&
dress
the
same
from
the
3.
unto
the
11
hour
,
yet
some
at
one
hour
and
some
at
another
are
more
excited
to
labour
therein
Matth.
20.1
,
2
,
3
,
—
16.
And
the
wickedness
which
by
our
fall
from
God
,
we
have
brought
in
and
planted
,
is
the
vine
of
Sodom
(
that
is
of
their
secret
or
foundation
)
of
which
the
Lord
complains
,
Deut.
32.32
.
For
their
vine
is
of
the
vine
of
Sodom
,
and
the
fields
of
Gomorrah
,
their
grapes
are
grapes
of
gall
,
their
clusters
are
bitter
.
A
seventh
place
which
lets
his
voyce
be
heard
without
fear
,
is
that
of
Jeremiah
2.21
.
where
the
Lord
justifies
himself
,
but
justly
blameth
Israel
.
Yet
I
had
planted
thee
a
noble
vine
,
wholly
of
a
right
seed
:
How
then
are
thou
turned
into
the
degenerate
plant
of
a
wild
vine
unto
me
?
Now
the
whole
nation
of
Israel
was
yet
never
thus
planted
any
other
way
,
but
by
an
upright
creation
:
for
they
were
not
all
made
such
by
way
of
regeneration
in
any
age
or
generation
which
was
heretofore
.
Eighthly
,
when
God
by
the
same
Prophet
expostulates
with
them
about
their
falling
from
him
and
not
rising
again
and
returning
,
chapt.
8.
verse
4
,
5.
doth
not
the
Lord
implie
that
they
once
stood
before
they
fell
:
yea
,
and
that
they
had
not
yet
lost
all
abilitie
of
returning
,
when
by
precedent
grace
they
where
excited
thereunto
.
Moreover
,
thou
shall
say
unto
them
,
Thus
saith
the
Lord
,
shall
they
fall
and
not
arise
?
Shall
he
turn
away
,
and
not
return
?
Wherefore
is
this
people
of
Jerusalem
slidden
back
,
by
a
perpetual
back
sliding
?
They
bold
fast
deceit
,
they
refuse
to
return
.
Ninthly
,
the
Lord
in
Hosea
chapter
3.
verse
9.
laies
Israels
destruction
upon
her self
,
and
not
upon
her
first
parents
.
O
Israel
thou
hast
destroyed
thy self
,
but
in
me
is
thy
help
:
and
so
he
doth
their
fall
likewise
,
chapter
14.
verse
1.
O
Israel
return
unto
the
Lord
thy
God
,
for
thou
hast
fallen
by
thine
iniquity
.
Tenthly
,
doth
not
our
Saviour
declare
the
state
of
children
both
to
be
innocent
and
blessed
,
when
first
he
makes
it
terminus
,
ad
quem
,
unto
which
in
our
conversion
and
regeneration
we
must
return
,
and
then
tels
us
that
the
kingdom
of
Heaven
belongs
unto
such
,
and
is
replenished
with
such
,
saying
,
Matth.
18.3
.
Verily
I
say
unto
you
,
except
ye
be
converted
,
and
become
as
little
children
,
ye
shall
not
enter
into
the
Kingdom
of
Heaven
.
And
again
Matth.
19
.
1●
.
he
saith
,
Suffer
little
children
to
come
unto
me
,
and
forbid
them
not
,
for
of
such
is
the
Kingdom
of
Heaven
.
Eleventhly
,
doth
not
the
Apostle
Paul
remove
not
onely
from
children
malice
,
but
all
evil
of
iniquity
,
when
he
would
have
the
Corinthians
in
that
behalf
conformed
unto
them
,
1
Cor.
14.20
.
saying
,
Brethren
be
not
children
in
understanding
:
Howbeit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
malice
or
iniquity
be
children
,
but
in
understanding
be
perfect
,
or
of
a
ripe
age
.
Lastly
,
to
omit
many
other
Scriptures
which
might
be
produced
upon
this
account
,
the
Apostle
James
affirms
that
men
are
still
created
after
Gods
Image
,
chap.
39.
saying
,
Therewith
(
to
wit
,
with
the
tongue
)
bless
we
God
,
even
the
Father
,
and
therewith
curse
we
men
,
which
are
made
after
the
similitude
of
God
.
If
it
be
here
objected
,
that
the
Apostle
here
ment
onely
such
as
were
regenerate
;
we
reply
these
three
things
.
First
,
that
the
verb
here
used
signifies
to
create
or
make
,
but
to
create
or
make
,
but
not
to
regenerate
without
some
other
exprssion
in
the
text
so
to
limit
it
.
Secondly
that
the
Saints
to
whom
St.
James
did
now
write
,
do
not
use
to
curse
each
other
.
Thirdly
,
without
doubt
the
holy
Apostle
and
Disciple
of
Christ
here
restraining
and
reproving
the
cursing
of
men
,
would
make
his
restraint
as
large
as
his
master
did
,
who
would
have
us
to
love
all
mankinde
,
even
our
enemies
,
and
not
curse
,
any
of
them
,
but
to
bless
and
benefit
them
all
herein
following
the
example
of
our
Hevenly
Father
,
Mat.
5.44.45
.
But
I
say
unto
you
,
love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
dispitefully
use
you
,
and
persecute
you
,
that
ye
may
be
the
children
of
your
Father
which
is
in
Heaven
:
For
he
maketh
his
Son
to
rise
on
the
evil
,
and
the
good
,
and
sendeth
rain
on
the
just
and
on
the
unjust
.
It
is
all
mankinde
therefore
that
James
would
exempt
from
being
cursed
,
and
consequently
no
less
number
that
are
made
after
Gods
Image
.
Thus
we
have
proved
,
that
neither
the
guilt
of
our
first
parents
sin
was
imputed
,
nor
their
spiritual
death
in
sin
and
corrupted
nature
was
conveyed
to
all
their
posterity
,
or
to
any
one
of
them
by
ordinary
generation
,
contrary
to
your
assertions
in
your
third
Section
.
And
though
this
your
doctrine
hath
gone
from
hand
to
hand
,
a
long
time
by
tradition
,
yet
neither
did
the
Scribes
and
Pharisees
,
nor
yet
the
Disciples
of
Christ
,
and
much
less
Christ
himself
hold
forth
any
such
doctrine
,
nor
were
any
of
them
leavened
with
this
opinion
of
yours
,
and
your
long
mistasten
predecessors
;
for
the
Pharisees
with
the
Jewes
,
being
highly
displeased
with
him
who
was
born
blind
,
and
whose
eyes
Christ
had
opened
for
defending
his
Saviour
and
blessed
Occulist
,
said
thus
unto
him
,
John
9.34
.
Thou
wast
altogether
born
in
sin
,
and
dost
thou
teach
us
?
Whence
it
is
evident
that
they
did
neither
conceive
all
men
in
general
,
nor
yet
themselves
to
be
by
propagation
conceived
and
born
in
sin
.
And
when
Christs
Disciples
asked
him
saying
,
John
9.23
.
Master
who
did
sin
,
this
man
or
his
parents
,
that
he
was
born
blinde
?
Jesus
answered
,
neither
hath
this
man
sinned
nor
his
parents
:
but
that
the
works
of
God
should
be
made
manifest
in
him
.
Where
according
to
your
doctrine
our
Saviour
should
have
answered
positively
;
that
both
he
and
his
parents
with
all
his
progenitors
,
even
as
far
as
Adam
,
had
sinned
,
and
were
all
,
as
many
descended
from
Adam
by
ordinary
generation
from
one
generation
to
another
,
conceived
in
sin
,
and
brought
forth
in
iniquity
.
But
our
Saviour
taught
no
such
doctrine
,
nor
did
his
Apostles
(
when
rightly
understood
)
hold
forth
any
thing
that
tends
this
way
more
then
the
Prophets
their
Predecessors
,
or
the
Prince
of
the
Prophets
,
their
Master
did
;
in
which
point
all
are
silent
,
if
not
cleerly
opposite
unto
you
:
The
Lord
commanded
by
Moses
,
that
Cities
of
fefuge
should
be
set
apart
in
all
the
coasts
and
habitations
of
Israel
for
such
persons
to
flee
to
,
as
had
slain
any
man
at
unawares
,
that
the
avenger
of
blood
should
not
slay
the
innocent
with
a
temporal
death
,
Deu.
19.
&c.
And
will
the
Lord
pursue
the
innocent
seed
of
Adam
;
and
hold
them
guilty
for
their
Fathers
sin
perpetrated
ere
they
were
born
?
yea
,
will
he
himself
be
the
avenger
of
the
blood
against
these
innocents
;
Amaziah
is
commended
for
his
justice
(
and
his
obedience
in
that
behalf
,
to
the
Law
of
the
Lord
)
in
not
slaying
the
sons
of
those
that
murderd
his
father
Joash
,
but
only
the
fathers
that
did
the
Villany
,
2
Ki.
14.5
,
6.
And
wil
ye
Brethren
father
upon
God
the
fountain
of
all
justice
,
and
the
Father
of
mercies
,
a
cruelty
forbiden
in
his
own
Law
,
Deuteronomy
24.16
.
who
was
so
far
from
destroying
the
infants
of
Nineveh
(
though
but
an
handful
compared
to
the
vast
harvest
of
Adams
posterity
)
that
he
spared
the
whole
Cities
,
mainly
,
upon
that
accompt
,
next
after
the
peoples
repentance
,
as
he
declares
unto
Jonas
who
was
not
a
little
displeased
to
see
;
by
this
means
his
prediction
contradicted
or
come
to
nothing
,
Ionah
4.10
,
11.
But
having
here
vindicated
the
justice
and
mercy
of
the
Lord
from
this
your
putative
most
putrid
imputation
of
the
first
Adams
sin
to
all
his
succeeding
off-spring
,
as
also
derived
innocency
and
righteousness
in
some
measure
from
God
,
the
true
Author
of
it
,
instead
of
propagated
corruption
to
the
ensuing
generations
:
let
us
now
come
to
answer
such
objections
as
seem
to
stand
in
our
way
or
the
passage
of
others
,
who
are
willing
to
be
brought
to
the
knowledge
,
and
imbracement
of
the
truth
.
First
here
it
is
objected
,
that
the
Lord
saith
,
Gen
8
,
21.
The
imaginations
of
mans
heart
,
are
evil
from
his
youth
.
Answer
,
Even
as
Esau
or
Edom
though
he
had
a
birth
right
yet
sold
it
in
his
youth
to
satisfie
some
strong
desires
kindled
in
him
:
So
men
though
created
innocent
,
do
in
the
time
of
temptation
and
tryal
,
too
often
and
too
soon
yeeld
unto
the
temptation
,
and
sell
or
forfeit
,
that
their
innocency
and
birth
right
,
and
so
their
imaginations
become
evil
from
their
youth
,
but
are
not
so
from
their
birth
unless
you
here
understand
a
spiritual
,
conception
and
birth
in
sin
,
by
our
personal
fall
.
Object
.
2.
Job
saith
chap.
11.4
.
Who
can
bring
a
clean
thing
out
of
an
unclean
?
not
one
.
Answer
,
Job
here
confesseth
that
himself
was
unclean
,
and
that
ever
since
his
personal
fall
:
and
therefore
he
of
himself
could
not
bring
forth
an
obedience
or
righteousness
that
was
clean
and
pure
:
no
nor
the
adaequate
fruits
of
righteousness
,
which
might
pass
for
such
before
the
Lords
judgement
of
a
long
time
,
though
he
was
holpen
by
grace
,
for
grace
is
not
had
all
at
once
.
Object
.
3.
Job
15.14
,
15
,
16.
Eliphaz
speakes
thus
,
What
is
man
that
he
should
be
clean
?
and
be
that
is
born
of
a
woman
,
that
he
should
he
righteous
?
Behold
he
puteth
no
trust
in
his
Saints
,
yea
the
heavens
are
not
clean
in
his
sight
,
How
much
more
abominable
,
and
filthy
is
man
which
drinketh
iniquity
like
water
?
Answer
,
this
is
an
hyperbolical
speech
of
his
tending
to
the
further
accusation
of
Job
,
whom
he
had
more
then
sufficiently
;
yea
,
very
unjustly
charged
before
.
For
first
,
God
doth
put
trust
and
confidence
in
his
Saints
and
Angels
,
whom
he
dayly
employeth
.
Secondly
,
The
heavens
and
all
other
creatures
,
as
they
come
out
of
the
Creators
hands
,
are
pure
and
good
in
his
sight
.
And
thirdly
,
though
some
men
are
so
accustomed
to
sin
,
that
they
have
contracted
an
hypodropical
chirst
thereunto
,
yet
neither
Job
of
whom
he
means
all
this
in
hypothesie
,
nor
any
other
of
the
Saints
upon
earth
do
drink
iniquity
like
water
:
But
suppose
all
men
did
so
,
yet
it
doth
not
from
hence
follow
that
we
are
all
so
deeply
tainted
,
and
corrupted
by
sin
drawn
from
Adam
our
first
parent
:
For
as
he
corrupted
himself
by
his
personal
Lapse
&
disobedience
,
so
may
any
other
man
,
and
so
doubtless
do
all
lapsed
men
do
likewise
.
See
Psal.
14.2
,
3.
The
Lord
looked
down
from
heaven
upon
the
children
of
men
,
to
see
if
ther
were
any
that
did
understand
,
and
seek
after
God
.
They
are
all
gone
aside
,
they
are
all
together
become
filthy
:
there
is
none
that
doth
good
,
no
not
one
.
Of
this
fall
and
corruption
Pilagius
unmindfull
in
pleading
mans
ability
,
in
and
of
himself
still
,
to
keep
and
fulfill
the
law
which
Saint
Austin
grants
ought
to
be
done
by
grace
,
not
by
corrupt
nature
.
The
like
answer
we
give
to
those
words
of
Bildad
,
Job
.
25.4
,
5
,
6.
How
then
can
man
be
justified
?
or
how
can
he
be
clean
that
is
born
of
a
woman
?
behold
even
to
the
M●on
and
it
shineth
not
,
and
the
Stars
are
not
pure
in
his
fight
?
How
much
less
,
man
that
is
a
worme
,
and
the
son
of
man
who
is
a
worme
;
for
as
it
must
be
granted
that
man
since
his
fall
cannot
by
himself
be
either
made
just
or
clean
;
so
it
is
false
that
the
Moon
and
Stars
are
not
pure
in
Gods
sight
.
Thus
Jobs
friend
would
make
good
their
unjust
charge
against
him
,
with
false
principles
,
and
glarifie
God
with
lies
,
for
which
he
is
afterwards
justly
displeased
with
them
,
as
he
is
with
all
other
that
plead
for
him
in
a
wicked
way
.
Job
42.7
.
The
Lord
said
to
Eliphaz
the
Temanite
,
My
wrath
is
kindled
against
thee
,
and
against
thy
two
friends
:
for
ye
have
not
spoken
of
me
the
things
that
as
right
,
my
servant
Job
hath
.
Object
.
4.
David
saith
,
Psal.
51.5
.
Behold
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
,
which
words
seem
expresly
to
speak
of
his
conception
and
birth
in
the
corruption
by
you
set
forth
.
Answer
,
we
would
first
gladly
know
of
you
,
whether
it
be
not
Davids
scope
in
this
confession
,
to
aggravate
his
sin
;
But
if
he
here
pleadeth
the
inevitable
corruption
of
nature
,
which
you
hold
forth
his
words
,
will
be
found
a
meere
extinuation
of
his
offences
,
if
not
a
throwing
of
all
or
most
of
the
blame
upon
God
,
who
had
brought
him
forth
so
corrupt
,
&
so
averse
to
all
good
,
and
so
propense
to
all
evil
,
and
that
without
hope
of
an
absolute
cure
,
while
he
was
in
this
world
.
Secondly
for
the
clearing
of
the
truth
,
let
us
first
consider
,
whether
David
had
no
other
parents
but
Jesse
and
his
wife
,
and
then
if
he
had
which
is
the
mother
that
he
here
speak
of
.
As
to
the
first
,
besides
our
natural
parents
we
have
spiritual
Fathers
and
mothers
,
whether
for
our
begetting
in
the
evil
and
iniquity
,
or
for
our
regeneration
in
grace
and
goodness
.
Concerning
our
procreation
in
sin
,
our
Saviour
speaks
thus
unto
the
Jewes
,
Iohn
8.44
.
Ye
are
of
your
father
the
devil
,
and
his
lusts
will
ye
do
.
Now
this
father
makes
use
of
a
twofold
mother
to
beget
men
in
wickedness
,
besides
their
own
lust
,
which
when
it
is
intised
and
drawn
away
by
temptation
,
conceiveth
and
bringeth
forth
sin
,
Jam.
1
,
14
,
15.
The
first
is
the
lying
word
,
and
promises
with
which
he
deceiveth
men
as
he
did
Eve
,
saying
,
Gen.
3.4
,
5.
Ye
shall
not
dye
,
for
God
doth
know
that
in
the
day
ye
eat
thereof
,
then
your
eyes
shall
be
open●d
,
and
ye
shall
be
as
Go●s
knowing
good
and
evil
.
The
second
is
the
false
Synagogue
which
through
Satans
help
begets
men
in
a
false
faith
,
religion
and
worship
.
Thus
the
Lord
speaks
to
Ammi
or
his
own
people
which
were
in
the
false
Synagogue
of
Israel
,
or
the
10.
tribes
,
Ho.
2.1
,
2.
Say
unto
your
brethren
Ammi
,
and
to
your
sister
Ruhama
,
plead
with
you
mother
,
plead
,
for
she
is
not
my
wise
,
neither
am
I
her
husband
,
let
her
therefore
put
away
her
whoredoms
out
of
her
fight
,
and
her
adulteries
from
between
her
breasts
,
&c.
On
the
other
hand
in
the
work
of
the
new
birth
,
as
God
is
our
father
,
so
the
word
of
truth
is
our
inward
mother
,
&
Jerusalem
or
the
Church
which
is
begotten
from
above
,
is
our
outward
spiritual
mother
,
Ja.
1.18
.
Of
his
own
wil
begat
,
he
us
with
the
word
of
truth
that
we
should
be
a
kinde
of
first
fruits
of
his
creaturs
,
Gal.
4.26
.
But
Jerusalem
which
is
above
is
free
,
which
is
the
mother
of
us
all
:
Come
we
now
to
enquire
which
of
these
mothers
,
David
here
speaks
of
:
Not
of
his
natural
mother
doubtless
,
for
as
his
father
Isai
(
which
signifies
a
gift
)
was
a
pious
man
in
Israel
;
so
no
doubt
is
to
be
made
,
but
his
mother
was
a
godly
matron
:
and
being
both
of
them
well
grown
in
grace
ere
they
begot
this
their
youngest
son
,
they
were
more
likely
to
convey
grace
and
holiness
,
if
that
be
communicable
then
sin
unto
him
,
since
at
this
age
they
must
needs
be
well
grown
in
goodness
and
very
mortified
persons
:
But
that
it
was
the
lye
or
lying
promises
of
Satan
with
the
folly
therein
contained
,
by
which
he
was
shapen
in
iniquity
,
and
conceived
in
sin
(
as
our
first
parents
were
,
and
all
their
faln
posterity
have
been
since
procreated
)
no
man
of
wisdom
will
doubt
:
And
this
is
here
the
more
evident
to
be
Davids
meaning
,
because
in
the
next
verse
following
,
he
by
way
of
opposition
(
having
now
hope
after
his
late
fall
to
be
holpen
up
again
)
speaks
of
a
new
Spiritual
Father
and
Mother
,
saying
,
verse
6.
Behold
thou
desirest
truth
in
the
inward
parts
,
and
in
the
hidden
part
thou
shalt
make
me
know
wisdom
.
which
wisdom
is
a
mother
,
and
hath
her
children
,
Mat.
11.19
.
But
wisdom
is
justified
of
her
children
:
as
the
lie
and
folly
,
or
Belial
,
hath
her
brood
likewise
,
unto
whom
the
Lord
speaks
thus
,
Isai
57.3
.
But
draw
near
hither
ye
sons
of
the
Sorceress
,
the
seed
of
the
Adulterer
and
of
the
whore
,
So
we
read
often
of
lying
children
,
or
the
sons
of
the
lie
,
and
of
the
sons
of
Belial
;
yea
,
David
himself
attributes
his
sinnes
to
his
folly
,
2
Sam.
24.10
.
saying
,
I
have
done
very
foolishly
.
Of
these
two
Solomon
speaks
thus
,
Prov.
14.8
.
The
wisdom
of
the
prudent
is
to
understand
his
way
,
but
the
folly
of
fools
is
deceit
,
and
Prov.
15.21
.
Folly
is
joy
unto
him
that
is
destitute
of
wisdom
,
and
the
Apostle
saith
the
like
,
Gal.
3.1
.
5.
Objection
:
It
is
said
Psal.
58.3
.
That
the
wicked
are
estranged
from
the
womb
;
they
go
astray
as
soon
as
they
be
born
,
speaking
lies
.
Answer
,
First
we
may
here
take
notice
that
the
Prophet
speaks
not
this
of
all
men
,
but
of
the
wicked
onely
.
Secondly
,
it
must
needs
bee
the
womb
and
birth
of
iniquitie
,
and
not
the
natural
birth
of
which
he
here
speaks
:
For
otherwise
how
can
men
go
astray
,
or
speak
lies
so
soon
at
they
are
born
.
The
6.
Objection
,
Ezek.
16.3
.
The
Lord
speaks
thus
unto
Jerusalem
,
Thy
birth
and
thy
nativity
is
of
the
land
of
Canaan
;
thy
Father
was
an
Amorite
,
and
thy
Mother
an
Hittite
.
Answer
,
The
Lord
doth
not
here
upbraid
the
Jews
with
the
corruption
derived
from
our
first
parents
,
but
with
wicked
poslutions
learned
from
the
Canaanites
:
although
the
name
Amorite
serves
fitly
to
represent
the
Divel
,
with
his
lying
promises
;
for
it
signifies
a
vain-talker
,
or
man
of
words
,
as
the
name
Hittite
sets
forth
the
soul
that
is
prostrate
to
him
.
The
7.
Objection
.
Paul
confesseth
thus
much
concerning
himself
,
and
the
Jewes
,
Ephes.
2.3
.
Among
whom
we
all
likewise
had
our
conversation
in
times
past
,
in
the
lusts
of
the
flesh
,
serving
the
desires
of
the
flesh
,
and
of
the
minde
,
and
were
by
nature
the
children
of
wrath
as
well
as
others
.
Answer
,
it
is
one
thing
to
be
sinners
from
our
first
Nativitie
,
and
another
in
time
to
become
the
children
of
wrath
by
our
personal
fall
,
and
actual
disobedience
,
which
also
coming
to
pass
in
our
natural
man
,
and
by
his
desault
,
we
may
truly
be
said
by
nature
to
be
the
children
of
wrath
;
especially
when
sin
by
custom
becomes
a
second
nature
unto
us
.
Yet
doth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
translated
by
nature
,
import
no
more
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
really
and
truly
such
by
disobedience
,
as
the
same
word
signifies
Galat.
4.8
.
Howbeit
when
ye
knew
not
God
,
ye
did
sert
vice
unto
them
which
by
nature
are
no
Gods
.
The
8.
Objection
.
But
the
grand
objection
which
our
opposites
bring
,
is
that
of
Rom.
5.12
.
&c.
where
it
is
said
,
That
by
one
man
sin
entred
into
the
world
,
and
death
by
sin
,
and
so
death
passed
over
all
men
,
for
that
all
have
sinned
.
Unto
which
we
first
answer
in
the
general
.
That
this
Chapter
seems
to
be
one
of
those
places
unto
which
Saint
Peter
aludes
.
2
Epist.
3.
Chap.
vers.
16.
saying
,
In
which
to
wit
the
Epistles
of
Saint
Paul
)
are
some
things
hard
to
be
understood
,
which
they
that
are
unlearned
and
unstable
,
wrest
as
they
do
the
other
Scriptures
to
their
own
destruction
.
For
here
are
seven
things
rightly
understood
by
few
,
but
perveretd
by
many
.
First
the
Justification
of
faith
,
whereby
we
have
peace
with
God
,
verse
1.
Secondly
,
the
time
of
our
small
strength
in
the
natural
man
when
we
first
fell
through
the
power
of
temptation
,
&
Christ
dyed
in
us
,
and
for
us
,
v.
6.
Thirdly
,
the
love
of
God
then
in
letting
his
Son
die
for
us
,
and
not
destroying
us
,
v.
7
,
8.
Fourthly
,
the
bloud
of
Christ
through
which
we
are
justifie
by
faith
,
v.
9.
Fiftly
the
death
of
Christ
,
or
rather
his
like
death
through
which
we
are
reconciled
to
God
,
v.
10.
Of
all
which
we
shall
speak
in
their
due
places
.
Sixthly
,
that
one
man
Adam
,
in
us
,
through
whose
disobedience
all
are
made
sinners
.
And
lastly
,
That
one
man
,
Christ
in
us
,
through
whose
obedience
many
shall
be
made
righteous
;
which
two
Adams
are
not
onely
paralleled
and
opposed
here
with
their
fruits
and
effects
,
but
in
many
other
Scriptures
likewise
,
whereof
take
these
few
.
John
.
1.13
.
Which
were
born
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
John
3.6
.
That
which
is
born
of
the
flesh
,
is
flesh
:
and
that
which
is
born
of
the
spirit
,
is
spirit
.
1
Cor.
2.14
,
15.
For
the
natural
men
perceiveth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishness
unto
him
.
Neither
can
he
know
them
,
for
they
are
spiritually
discerned
.
But
the
spiritual
man
discerneth
all
things
,
but
is
discerned
of
none
.
1
Cor.
15.22
.
For
as
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
,
and
verse
45
,
46
,
47
,
48
,
49.
As
it
is
written
,
the
first
man
was
made
a
living
soul
,
but
the
second
Adam
was
made
a
quickening
spirit
;
Hewbeit
that
was
not
first
,
which
is
spiritual
,
but
that
which
is
natural
,
and
then
that
which
i●
spiritual
.
The
first
man
is
of
the
●●rth
earthy
,
the
second
m●n
is
the
Lord
from
heaven
:
as
is
the
earthy
,
such
are
they
that
are
earthy
,
and
as
is
the
heavenly
,
such
are
they
that
are
heavenly
:
and
as
we
have
born
the
image
of
the
earthly
,
so
must
we
bear
the
image
of
the
heavenly
,
&c.
More
particularly
we
answer
,
That
this
one
by
whom
sin
entred
into
the
world
,
is
not
meant
our
first
parent
Adam
,
but
our
own
earthy
or
natural
man
,
which
is
called
Adam
,
and
Edom
from
the
earth
of
his
foundation
.
For
the
apostle
shews
that
Adam
our
progenitor
,
was
not
the
original
or
first
sinner
.
1
Timothy
2.14
.
For
Adam
was
not
deceived
,
but
the
woman
being
deceived
was
in
the
transgression
:
according
then
to
your
Doctrine
the
apostle
should
have
said
,
By
one
Woman
sin
entred
into
the
world
.
But
you
hear
before
how
Solomon
Eccles.
7.29
.
and
the
Lord
himself
,
Hos.
14
1.
scribe
our
fall
to
our selves
.
This
is
yet
clearer
out
of
the
14.
verse
,
here
where
the
apostle
speaks
of
some
who
sinned
after
the
similitude
of
Adams
transgression
,
but
makes
mention
of
none
that
sinned
in
him
;
where
he
had
fair
occasion
to
speak
of
it
;
yea
,
if
he
had
been
of
your
belief
,
he
had
committed
a
grievous
neglect
,
totally
to
omit
it
in
silence
.
Secondly
,
here
by
the
world
,
into
which
sin
entered
,
we
must
understand
the
world
of
fallen
and
corrupt
men
,
as
our
Saviour
doth
,
Jo●n
3.16
,
17.
and
John
15.17
,
18.
and
not
all
mankinde
as
you
do
,
&c.
Thirdly
,
by
death
is
not
meant
the
bodily
death
,
which
doth
not
presently
ensue
upon
our
fall
,
no
more
then
it
did
upon
our
first
parents
;
but
a
death
unto
righteousness
,
or
the
life
of
innocencie
,
with
the
contrary
body
of
sin
;
and
so
obnoxiousness
to
eternal
death
is
hear
meant
.
Fourthly
these
words
,
and
death
passed
upon
all
men
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
thus
to
be
rendered
,
in
as
much
,
or
so
far
forth
as
all
have
sinned
:
and
as
Moses
in
the
14.
verse
is
not
he
that
was
the
Lawgiver
,
but
the
work
of
the
Law
drawing
us
to
God
,
so
neither
is
this
man
the
litterall
Adam
:
For
Paul
here
saith
,
That
death
reigned
from
Adam
to
Moses
,
which
must
be
understood
necessarily
thus
;
from
the
fall
of
our
natural
Adam
,
till
the
work
of
the
Law
came
:
For
otherwise
the
extent
of
the
reign
of
sin
should
reach
from
the
first
man
to
the
last
,
and
not
to
Moses
onely
.
Which
thing
the
13.
ver.
holdeth
out
more
plainly
,
that
he
meant
by
Mose
:
the
Law
.
For
it
is
there
said
,
That
until
the
Law
,
sin
was
in
the
world
,
which
must
be
conceived
that
until
the
work
of
the
law
,
sin
is
in
the
world
,
that
is
likewise
in
the
faln
&
corrupted
men
undiscovered
,
which
is
plain
from
the
latter
part
of
the
13
verse
,
where
it
is
said
,
sin
is
not
reputed
nor
regarded
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
and
so
Coverdel
translates
it
,
(
and
not
imputed
)
when
there
is
no
Law
;
for
that
is
false
that
sin
was
not
imputed
when
there
was
no
Law
extant
;
for
it
was
imputed
to
Cain
,
Gen.
4.
and
he
was
punished
.
So
to
the
old
world
,
and
they
punished
,
Gen.
6
,
so
to
Babels
builders
,
and
they
punished
,
Gen.
11.7.8
.
so
it
was
imputed
to
Sodom
and
Gomorrab
,
and
they
punished
,
Gen.
19.
when
there
was
none
of
Moses
law
extant
;
but
it
is
a
very
truth
,
that
sin
is
not
reputed
not
regarded
,
when
there
is
no
work
of
the
Law
discovering
sin
unto
the
man
;
so
St.
Paul
saith
of
himself
,
Rom.
7.9
.
that
he
was
alive
without
the
Law
;
and
verse
v.
he
saith
,
he
had
not
known
lust
,
but
by
the
Law
,
and
Rom.
3.20
.
it
is
said
,
that
by
the
Law
cometh
the
knowledge
of
sin
.
Thus
you
see
how
death
raigned
from
Adam
to
Moses
,
yet
not
from
the
first
individual
Adam
to
Moses
,
the
Law-giver
;
but
in
the
2.
part
of
the
14
ver.
it
is
not
affirmed
that
any
sinned
in
the
first
individual
Adam
;
for
he
saith
,
Some
finned
not
after
the
similitude
of
Adams
transgression
over
whom
(
notwithstanding
)
death
reigned
.
Now
that
expression
hinteth
these
two
things
.
First
,
Some
sinned
like
Adam
,
not
in
Adam
;
others
sinned
,
not
after
the
similitude
of
his
transgression
,
but
some
other
way
,
as
after
Esau's
transgression
,
Hebr.
18.16
,
17.
or
the
like
,
according
to
that
,
Eccles.
7.29
.
Surely
if
the
Apostle
had
beleeved
any
such
thing
,
as
the
raigning
of
death
over
all
men
by
the
first
mans
sin
,
he
would
not
have
omitted
that
,
and
onely
mentioned
from
Adam
to
Moses
;
for
all
may
perceive
his
main
designe
is
from
verse
12.
to
the
15.
to
set
forth
the
inlet
and
extent
of
deaths
reigning
over
sinners
therefore
he
would
have
used
the
fullest
and
plainest
expression
serving
to
that
purpose
:
but
the
19.
verse
is
more
plain
against
universal
corruption
by
the
first
mans
disobedience
;
for
there
the
Apostle
useth
the
word
many
,
and
saith
,
by
one
mans
disobediene
many
(
not
all
)
were
made
sinners
.
Therefore
all
fell
not
in
the
first
individual
Adam
.
If
any
yet
reply
,
That
(
many
)
in
that
place
is
tant'
amount
and
equivalent
to
the
word
(
all
)
We
Answer
,
That
then
by
the
same
reason
,
the
word
(
many
)
in
the
latter
part
of
the
verse
must
have
the
same
latitude
allowed
,
for
the
Apostle
setteth
down
a
full
comparison
of
equals
in
that
verse
:
here
the
verse
must
be
thus
interpreted
,
That
as
by
one
mans
disobedience
,
all
were
made
sinners
:
so
by
one
mans
obedience
,
all
are
made
righteous
.
If
any
yet
reply
,
and
say
,
By
one
mans
obedience
all
that
repent
and
beleeve
are
made
righteous
:
then
by
the
same
inter
retation
,
By
ones
mans
disobedience
all
are
made
sinners
;
that
imitate
him
,
and
sin
like
him
,
after
the
similitude
of
Adam
's
transgressions
.
Thus
all
men
may
see
,
there
is
nothing
gained
by
interpreting
the
word
(
many
)
(
by
a
Synecdoche
)
for
(
all
)
are
made
sinners
by
one
mans
disobedience
;
for
the
latter
part
of
the
verse
must
have
the
word
(
many
)
so
explained
:
which
to
affirm
,
namely
,
that
(
all
)
are
righteous
by
Christ
,
by
an
absolute
and
uniuersal
Justification
,
is
accounted
as
detestable
an
Heresy
,
as
it
hath
been
hitherto
,
to
deny
that
all
and
every
one
to
be
sinners
by
the
first
individual
mans
disobedience
:
but
grant
that
the
word
(
many
)
in
both
parts
of
this
19.
verse
must
be
explained
by
the
word
(
all
)
how
clear
then
without
any
darkness
is
the
meaning
,
when
it
is
said
,
by
one
mans
disobedience
,
namely
,
the
natural
Adam
's
disobedience
all
are
made
sinners
,
because
all
that
ever
sin
,
sin
in
that
natural
Adam
;
for
John
3.9
.
he
that
is
born
of
God
s●●neth
not
,
neither
can
he
sin
,
because
he
is
born
of
God
:
Hence
by
the
obedience
of
one
,
that
is
,
the
heavenly
Adam
,
(
many
)
that
is
(
all
)
are
made
righteous
according
to
that
,
Cor.
15.48
.
As
is
the
earthy
,
so
are
they
that
are
earthy
:
and
as
is
the
heavenly
,
so
are
they
that
are
heavenly
;
and
therefore
as
we
have
borne
the
Image
of
the
earthy
,
by
our
disobedience
,
so
let
us
seek
to
bear
the
Image
of
the
heavenly
;
That
(
as
Rom.
5
19.
)
by
one
mans
disobedience
we
all
may
be
made
righteous
.
Thus
we
hope
it
plainly
appears
that
no
place
in
the
fifth
of
the
Romans
asserteth
the
imputation
of
the
first
mans
sin
to
all
posterity
,
though
it
do
affirm
that
by
one
man
sin
entered
into
the
world
:
which
must
be
understood
of
the
one
natural
man
,
or
common
Adam
,
in
,
and
upon
us
all
according
to
that
,
1
Cor.
15.22
.
For
,
as
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
.
That
is
,
as
all
die
in
the
earthy
Adam
(
that
do
die
)
so
all
that
live
,
are
made
alive
in
Christ
the
Heavenly
Adam
.
We
come
now
to
answer
the
arguments
brought
à
simili
,
whereby
you
deceive
your selves
and
others
.
As
first
,
It
is
usually
said
,
That
Traytors
are
not
onely
punished
themselves
for
their
Treason
,
but
their
posterity
also
have
their
blood
tainted
,
and
deprived
of
their
inheritance
.
But
we
demand
by
what
Law
?
Is
this
by
Gods
Law
and
Command
,
that
the
posterity
of
a
Traytor
should
be
so
tainted
and
deprived
,
or
by
mans
law
,
without
warrant
from
Gods
Law
?
If
so
,
That
doth
not
argue
God
will
deal
with
Adams
posterity
to
taint
them
for
his
sin
,
and
deprive
them
of
an
inheritance
immortal
(
which
the
Lord
giveth
,
and
not
man
)
for
the
first
mans
sin
.
But
to
apply
our selves
to
your
simile
:
We
answer
,
That
none
but
the
fathers
are
punished
with
death
for
that
sin
;
their
children
are
onely
disinherited
of
the
lands
and
honours
which
are
hereditary
,
but
are
not
made
uncapable
of
new
:
and
though
all
this
be
done
In
terrorem
,
yet
it
leaves
Traytors
life
and
being
with
manyfold
capacities
of
well
being
;
but
you
leave
a
great
part
of
Adams
posterity
(
for
his
sin
by
you
imputed
to
them
)
no
hope
of
salvation
;
yea
,
you
expose
them
to
eternal
destruction
for
that
same
they
never
consented
unto
,
nor
could
avoid
.
Another
Objection
à
simili
,
is
this
:
That
as
the
so●●
of
Achan
(
Josua
7.24
.
)
perished
with
him
for
his
sin
,
so
may
we
justly
perish
with
the
first
Adam
for
his
sin
.
We
answer
,
First
,
Achan's
sons
being
acquainted
with
the
hidden
Treasure
,
and
approving
the
thest
(
as
it
is
probable
they
might
)
were
involved
in
the
fin
,
and
worthy
to
be
partaker
of
the
punishment
.
Secondly
,
It
was
but
a
temporal
death
which
his
sons
suffered
,
and
not
an
eternal
destruction
.
Lastly
,
It
is
objected
,
That
as
young
Vipers
or
Serpents
are
killed
with
the
old
ones
:
(
because
we
know
they
have
the
poysonous
nature
in
them
)
So
may
Adams
posterity
●e
destroyed
with
him
.
We
answer
,
That
the
similitude
cannot
hold
;
for
(
as
we
have
proved
already
)
Adam's
posterity
are
created
innocent
,
yea
,
righteous
still
even
in
the
nautral
man
,
besides
a
spiritual
Adam
that
lieth
hidden
in
all
men
.
True
it
is
,
That
by
a
voluntary
fall
,
and
the
addition
of
manifold
rebellions
,
many
men
(
as
John
calleth
them
Matth.
3.7
.
)
make
themselves
a
generation
of
vipers
:
but
they
are
not
so
born
,
by
their
descent
from
the
first
finful
Adam
.
Thus
we
need
not
throw
dirt
in
the
face
of
our
first
parents
,
nor
transfer
the
guilt
of
our
fall
to
those
which
lived
almost
six
thousand
years
before
us
,
if
we
rightly
understood
what
we
our selves
have
done
;
yea
,
if
we
understand
that
one
man
(
before
spoken
of
,
Rom.
5.12
.
to
the
end
of
the
chapter
)
to
be
opposed
unto
,
or
paralleled
with
Christ
in
a
contrary
way
or
course
:
then
we
may
conceive
,
that
one
man
as
properly
,
if
not
more
truely
,
to
be
meant
of
one
personal
,
yet
common
Adam
,
as
of
our
first
progenitors
,
to
defame
him
:
which
will
be
more
fully
declared
when
we
speak
of
Christ
the
other
member
of
the
collation
or
parallel
in
the
5.
chapter
,
that
is
concerning
Christ
the
Mediator
.
We
beseech
you
to
pardon
this
our
long
aboad
upon
your
third
Section
,
because
we
know
by
experience
our
opposing
the
tradition
of
original
sin
in
children
,
will
be
most
stumbled
at
and
wondered
at
by
them
that
never
surveyed
the
Scriptures
about
it
.
In
your
fourth
Section
you
proceed
and
say
,
From
this
original
corruption
whereby
we
are
utterly
indisposed
,
disabled
and
made
opposite
to
all
good
,
and
wholly
inclined
to
all
evil
,
do
proceed
all
actual
transgressions
.
Where
to
your
former
error
of
deriving
both
the
guilt
of
Adams
fall
,
and
the
corruption
of
nature
to
his
posterity
,
you
add
three
more
according
to
the
multiplying
nature
of
error
.
But
first
you
will
not
deny
that
Adam
was
in
the
estate
of
regeneration
before
he
begat
any
of
his
children
;
and
what
true
reason
can
there
be
given
why
grace
and
the
renewed
Image
of
God
being
inherent
and
connatural
,
should
not
be
derived
to
his
seed
,
as
well
as
his
corruptions
which
were
not
either
universal
,
or
perfect
in
degree
,
even
before
he
by
grace
was
renewed
again
,
as
we
have
already
proved
;
but
of
that
enough
before
.
II.
How
do
you
prove
that
the
first
fall
which
we
call
original
sin
,
whether
happening
in
Adam
or
our selves
,
doth
presently
render
us
both
unable
,
yea
,
and
altogether
indisposed
and
opposite
to
any
good
?
For
the
whole
Image
of
God
is
not
blotted
out
at
once
:
Doth
not
the
Lord
testifie
of
Jeroboams
son-who
was
sick
,
That
there
was
some
good
thing
left
in
him
towards
the
Lord
;
and
therefore
he
is
taken
away
before
that
those
last
sparkes
be
extinguished
,
1
Kings
14.13
.
III.
As
the
Image
of
God
is
defaced
gradually
,
so
corruption
is
contracted
by
degrees
,
so
that
all
men
are
not
corrupted
in
every
part
,
nor
alike
deeply
corrupted
:
so
Judah
by
continuance
in
sin
,
in
process
of
time
,
had
more
polluted
her self
then
Samaria
her
elder
sister
,
or
Sodom
her
pounger
,
Ezek.
16
,
45
,
46
,
47.
&c.
The
last
age
of
the
old
world
upon
which
the
deluge
was
sent
,
was
more
corrupt
then
any
that
went
before
it
,
and
thereupon
it
was
destroyed
.
Therefore
that
which
the
Lord
speaks
,
in
complaint
of
that
age
is
not
equally
applicable
to
all
ages
,
and
muchless
to
all
persons
;
Although
that
is
true
of
all
grown
men
which
the
Lord
speaks
,
Gen.
8.21
.
That
the
imaginations
of
mans
hears
are
evil
from
his
youth
,
that
is
,
from
the
first
times
of
his
fal
,
for
so
they
then
begin
to
be
.
True
it
is
that
the
great
wickedness
,
which
the
Psalmist
complains
of
in
his
enemies
,
and
the
persecutors
of
Gods
people
,
Psal.
14
1
,
2.
and
Psal.
36.1
,
2
,
&c.
as
also
that
which
Isaiah
confesseth
to
God
,
Chap.
59.2
,
3
,
4
,
&c.
is
to
be
sound
in
too
many
,
and
that
not
alone
in
those
that
are
meer
strangers
unto
God
,
but
in
many
members
of
the
visible
Church
,
and
therefore
the
Apostle
applies
those
sayings
to
the
Jews
,
to
prove
them
guilty
of
sin
and
death
,
as
well
as
the
Gentiles
Rom.
3.9
,
10
—
But
though
it
must
of
necessity
be
granted
(
which
the
Apostle
affirms
there
afterwards
,
Rom.
3.23
)
That
all
both
Jews
and
Gentiles
since
the
fall
have
sinned
and
come
short
of
the
glory
of
God
:
Yet
it
will
not
follow
from
hence
that
all
are
alike
deeply
corrupted
as
they
imply
;
And
this
is
your
second
mistake
in
this
Section
.
Lastly
,
Whereas
you
say
in
the
close
of
this
Section
,
That
all
actual
transgressions
do
proceed
from
this
original
corruption
,
of
which
you
here
speak
;
It
is
false
undoubtedly
.
For
Satan
tempts
men
to
many
sins
whereunto
they
have
no
previous
inclination
,
and
suggests
unto
some
of
Gods
servants
such
blasphemies
as
they
abhor
:
so
far
are
they
from
being
natural
or
familiar
to
them
:
cannot
that
subtile
powerful
adversaries
now
tempt
men
aswel
without
corrupt
inclinations
,
as
he
did
our
first
parents
in
their
innocency
?
Lastly
,
to
take
a
view
of
your
fif●h
Section
:
you
do
not
only
affirm
gross
untruths
there
,
but
seem
to
contradict
your selves
also
.
As
first
,
That
this
corruption
of
nature
doth
remain
in
the
regenerate
during
this
life
;
of
which
afterwards
.
And
then
you
adde
,
Though
it
be
in
Christ
both
pardoned
and
mortified
—
What
do
you
say
brethren
?
Is
it
mortified
by
Christ
,
and
yet
doth
it
remain
?
Secondly
,
Is
it
pardoned
and
yet
doth
it
abide
still
in
us
?
For
the
first
of
these
,
must
it
remain
in
us
all
our
life
time
?
when
then
must
it
be
quite
purged
out
?
Must
it
be
done
in
Purgatory
hereafter
?
or
must
men
carry
the
remainders
of
sin
with
them
into
Gods
Kingdom
,
whereinto
no
unclean
thing
can
enter
?
Rev.
21.27
.
Surely
you
did
not
foresee
what
a
world
of
absurdities
would
follow
hereupon
.
Must
we
not
be
implanted
into
the
similitude
of
Christs
death
(
his
total
death
)
that
we
may
be
implanted
into
the
likeness
of
his
resurrection
?
Rom.
6.5
.
Certainly
as
the
pattern
was
not
a
bare
wounding
or
an
half
death
in
Christ
,
so
must
our
mortification
be
no
less
then
a
full
death
likewise
.
Can
Christ
also
be
frustrate
of
the
end
of
his
coming
?
who
gave
himself
for
his
Church
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
word
,
That
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinckle
,
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blemish
,
Ephes.
5.25
,
26
,
27.
Since
this
washing
(
as
the
Apostle
speaks
)
must
be
by
the
water
of
the
word
,
surely
it
must
be
effected
in
this
life
.
Thirdly
,
Is
corruption
a
thing
so
well
pleasing
to
God
and
his
Chirst
that
he
will
not
depart
with
it
or
wholly
lose
the
presence
and
society
of
it
?
See
2
Cor.
6.14
,
15
,
16.
For
what
fellowship
hath
righteousness
with
unrighteousness
,
and
what
communion
hath
light
with
darkness
,
and
what
concord
hath
Christ
with
Belial
?
and
what
agreement
hath
the
temple
of
God
with
Idols
?
Is
not
sin
and
corruption
an
enemy
to
Christ
as
well
as
death
?
Now
the
Apostle
faith
,
That
the
last
enemy
which
shall
be
destroyed
is
death
.
If
death
then
be
the
last
enemy
,
then
of
necessity
sin
must
be
destroyed
before
.
But
since
you
are
wont
to
object
many
things
against
this
:
Let
us
take
a
view
of
your
objections
.
First
you
say
,
That
as
the
Canaanites
were
left
to
prove
the
faith
and
obedience
of
the
Israelites
,
Judg.
3.1
.
so
the
Lord
in
the
beginning
of
our
regeneration
,
leaves
many
corruptions
to
exercise
our
faith
,
love
,
and
obedience
likewise
.
Answer
,
It
is
true
,
that
they
are
left
at
the
first
for
that
end
:
But
would
the
Lord
have
them
alwayes
to
continue
in
us
?
On
no
:
For
as
the
Lord
was
displeased
with
his
people
Israel
for
permitting
those
Nations
still
to
dwel
among
them
when
they
should
have
subdued
them
or
cast
them
out
,
Judg.
2.1
,
2.
so
will
the
Lord
be
highly
offended
with
us
if
we
roote
not
out
these
wicked
Nations
through
the
help
of
his
Christ
,
1
Cor.
15.25
.
It
is
certain
that
David
a
man
after
Gods
own
heart
,
subdued
all
the
Canaanites
;
so
that
when
Solomon
succeeded
him
,
there
was
neither
enemy
left
,
nor
evil
occurrent
,
1
King
.
5.4
.
And
so
hath
Christ
the
promise
that
all
his
enemies
shall
be
his
foolstoole
,
Psal.
110.1
.
Acts
2
:
34.
Yea
he
is
given
to
us
for
our
final
deliverance
from
them
and
conquest
over
them
,
Luk.
1.71
.
John
3.8
.
Secondly
,
You
say
,
"
That
corruption
is
lest
to
keep
us
humble
least
we
grow
proud
.
Answer
,
If
all
corruption
were
purged
out
,
what
should
become
of
pride
?
Are
not
the
Angels
and
Saints
in
Heaven
most
humble
?
Thirdly
,
you
alledg
that
which
Salomon
speakes
,
1
King
,
1.48
.
's
For
there
is
no
man
that
sinneth
not
.
Answer
,
peradventure
it
may
be
granted
that
there
is
no
man
that
ordinarily
lived
to
mans
estate
who
hath
not
often
sinned
(
Christ
excepted
)
Howbeit
it
doth
not
follow
from
hence
that
the
regenerate
shall
always
do
so
;
for
St.
John
1
Epist.
cap.
2.
ver.
1.
writes
to
the
Saints
not
to
sin
;
see
also
cap.
4.
vers.
17.
Fourthly
,
You
are
wont
to
urge
that
place
,
Prov.
20.9
.
who
can
say
,
I
have
made
my
heart
clean
?
I
am
pure
from
my
sin
?
Answer
,
First
,
that
kind
of
interrogation
doth
not
always
imply
a
nullity
,
but
sometimes
a
paucity
onely
,
as
Isa.
53.1
.
who
hath
beleeved
our
report
?
Secondly
,
No
man
can
say
,
that
he
hath
done
this
by
his
own
strength
.
Fifthly
,
Some
also
object
that
place
,
Prov.
24.16
.
the
righteous
falleth
seven
times
,
and
riseth
again
.
Answer
,
The
words
following
shew
that
this
is
to
be
understood
of
affliction
,
not
of
sin
,
which
words
are
these
;
But
the
wicked
fall
into
mischief
.
Sixthly
,
That
place
,
Eccles.
7.20
.
is
much
insisted
upon
,
For
there
is
not
a
just
man
in
the
earth
which
doth
good
,
and
sinneth
not
;
which
place
may
be
three
wayes
answered
,
and
yet
the
saying
hold
true
.
First
,
That
though
there
were
no
such
man
in
Solomons
time
,
being
the
infancy
of
the
Church
,
yet
after-times
might
bring
forth
many
such
,
when
a
fuller
dispensation
of
grace
should
come
,
James
4.6
.
and
Hebr.
11.40
.
God
having
provided
some
better
things
for
us
,
that
they
without
us
should
not
be
made
perfect
.
Secondly
,
It
is
not
improbable
that
there
hath
been
no
man
in
any
age
(
Christ
excepted
)
who
hath
not
sinned
,
or
done
that
which
is
good
continually
,
as
we
said
before
.
Thirdly
,
There
is
an
Earth
of
sin
and
corruption
,
in
which
there
is
no
man
but
sinneth
often
,
Colos.
3.5
.
Martifie
therefore
your
members
which
are
upon
earth
,
Fornication
,
Vncleanness
,
In●rdinate
affection
,
evil
concupiscence
and
cove●ousness
,
&c.
This
is
that
Earth
which
is
opposed
to
be
the
Heaven
of
Gods
holiness
,
Eccles.
5.2
.
For
God
is
in
Heaven
,
and
thou
upon
the
Earth
;
For
the
Lord
is
present
in
this
outward
Earth
,
aswel
as
we
;
in
this
Earth
all
men
sin
;
but
there
are
some
places
in
the
new
Testament
,
also
which
you
oppose
us
with
;
as
first
that
Luke
17.10
.
So
likewise
you
when
ye
have
done
all
these
things
,
say
ye
are
●●p
ofitable
servents
.
But
this
place
if
well
considered
,
makes
more
against
you
,
then
for
you
;
for
our
Saviour
there
implyes
that
we
may
do
all
things
which
are
commanded
,
to
wit
,
through
his
grace
;
yet
having
so
done
,
we
are
unprofitable
servants
to
God
;
for
,
we
have
done
but
our
duties
,
and
that
through
grace
also
,
and
so
have
added
nothing
to
the
Lord
.
But
a
second
,
and
a
grand
objection
is
made
out
of
Rom.
7.14
,
15
,
16
,
17
,
18
,
19.
&c.
For
the
Law
(
saith
the
Apostle
)
is
spiritual
,
But
I
am
carnal
,
sold
under
sin
.
Answer
,
Although
this
place
is
commonly
taken
,
as
if
the
Apostle
spoke
here
of
his
own
personal
and
present
estate
,
yet
it
is
certain
he
did
not
;
first
,
because
elsewhere
(
speaking
of
that
estate
)
he
contradicts
what
is
here
spoken
by
him
,
as
1
Cor.
4.4
.
For
I
know
nothing
by
my self
,
but
here
the
person
spoken
of
knowes
much
evil
by
himself
;
and
Phil.
4.13
.
I
can
do
all
things
through
Christ
which
strengtheneth
me
;
but
he
that
is
here
intended
,
though
to
will
is
present
with
him
,
yet
findes
no
means
or
power
to
do
any
good
:
yea
,
that
which
the
Apostle
speaks
of
his
present
estate
,
chap.
8.
of
this
Epistle
to
the
Romans
,
verse
2.
is
directly
opposite
to
what
is
complained
of
verse
23
,
of
this
7
chapter
;
for
in
that
23.
verse
the
complaint
speaketh
thus
;
But
I
see
another
law
in
my
members
warring
against
the
law
of
my
minde
,
and
bringing
me
into
coptivity
to
the
law
of
sin
which
is
in
my
members
;
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
!
But
Rom.
8.2
.
Paul
saith
,
For
the
law
of
the
Spirit
of
life
in
Christ
Jesus
,
hath
made
me
free
from
the
law
of
sin
and
death
:
what
can
be
more
contradictory
then
this
last
place
is
to
the
former
?
So
that
of
necessity
the
fist
place
must
be
understood
of
babes
in
Christ
,
whom
Paul
here
personates
,
instructs
,
and
comforts
;
and
the
latter
of
his
own
present
condition
,
and
victorie
,
as
Occumenius
and
others
well
observe
:
and
what
was
more
usual
with
the
Apostle
,
then
to
speak
of
that
which
concerns
others
in
his
own
person
,
1
Cor.
4.6
.
And
these
things
brethren
I
have
in
a
figure
transferred
to
my self
,
and
Apollos
for
your
sake
,
1
Cor.
13.11
,
&c.
When
I
was
a
child
,
I
spake
as
a
child
,
&c.
Thirdly
,
You
alledge
against
us
and
this
truth
,
the
words
which
the
Apostle
speaks
to
the
Galatians
,
chap.
5.
verse
17.
For
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
;
and
these
are
contrae●y
the
one
to
the
other
;
so
that
ye
cannot
do
the
things
that
ye
would
:
Here
say
you
,
the
Apostle
describes
that
combat
betwixt
the
flesh
and
the
spirit
,
which
must
continue
while
we
endure
in
the
body
.
Answer
,
But
where
do
you
read
that
this
conflict
must
last
so
long
?
The
Apostle
saith
a
good
space
before
his
death
,
2
Tim.
47.
I
have
fought
a
good
fight
;
I
have
finished
my
course
;
I
have
kept
the
faith
.
Were
not
the
Galatians
Babes
in
Christ
,
so
young
and
weak
,
that
the
Apostle
had
no
sooner
left
them
,
then
they
were
ready
to
be
drawn
away
from
Christ
by
the
false
Apostles
?
See
Gal.
1.6
.
with
3.1
,
2.
Now
to
make
their
estate
the
highest
pitch
&
growth
of
a
Christian
in
this
life
is
,
as
if
we
should
take
the
scantling
of
a
child
,
and
conclude
that
it
is
the
full
stature
of
mankinde
,
and
that
no
man
is
or
can
be
of
a
taller
groth
.
Fourthly
,
You
object
what
St.
James
writes
,
chap.
3.2
.
For
in
many
things
we
offend
all
,
where
you
imvolue
him
and
his
fellow
Apostles
in
that
plural
number
.
To
which
we
answer
,
That
the
Apostle
can
no
more
be
there
implyed
,
then
in
the
9
verse
,
where
he
saith
again
,
and
that
plurally
,
With
the
same
tongue
we
bless
God
,
even
the
Father
;
and
,
with
the
same
tongue
we
curse
men
,
which
are
made
after
the
similitude
of
God
:
Was
James
,
or
the
Apostles
now
of
the
number
of
those
that
still
cursed
men
?
But
it
is
frequent
for
lenity
sake
,
and
in
a
winning
way
,
for
the
Prophets
and
Apostles
of
Christ
to
speak
in
the
plural
,
and
sometimes
in
the
singular
number
those
things
which
concern
not
themselves
,
but
their
hearers
onely
,
Nebem
.
5.10
.
I
pray
you
let
us
leave
of
this
usury
,
saith
the
man
of
God
,
who
was
no
wayes
guilty
of
that
sin
;
Isa
59.10
.
the
Prophet
speaketh
this
,
We
groap
for
the
wall
like
the
blind
,
and
we
groap
as
if
we
had
no
eyes
.
Lastly
,
It
is
objected
out
of
1
John
1.8
.
That
the
Apostle
saith
directly
,
If
we
say
that
we
have
no
sin
,
we
deceive
our selves
,
and
there
is
no
truth
in
us
.
Answer
,
The
same
Apostle
implyes
ch.
4
17.
that
he
and
his
fellow
Apostles
were
now
without
sin
;
Herein
is
our
love
made
perfect
,
that
we
might
have
boldness
in
the
day
of
Judgement
;
because
as
he
is
,
so
are
we
in
this
present
world
:
There
is
no
fear
in
love
,
but
persect
love
casteth
out
fear
.
The
Apostle
therefore
speaks
the
former
words
to
those
that
were
young
in
Christ
,
and
yet
imperfect
,
as
is
evident
,
chap.
2.
verse
1.
My
little
children
,
these
things
write
I
unto
you
that
ye
sin
not
,
&c.
Yea
,
he
explains
himself
so
,
Chap.
1.
verse
10.
that
he
may
be
safely
taken
into
the
number
;
If
we
that
say
we
have
not
finned
,
we
make
him
a
lyar
,
and
his
word
is
not
in
us
.
And
thus
much
of
your
first
erroneous
proposition
in
your
5th
and
last
Section
:
Your
other
Thesis
(
wherein
you
affirm
,
That
though
this
corruption
remains
in
the
regenerate
during
life
,
yet
it
is
actually
pardoned
)
is
false
also
,
and
contradictory
to
these
ensuing
and
many
other
Scriptures
;
Prov.
28
13.
Luke
24.47
.
Acts
8.20
.
Acts
26.18
.
or
,
as
we
shall
shall
shew
at
large
chap.
11.
by
Gods
assistance
.
Now
for
a
conclusion
of
this
last
Section
,
give
us
leave
to
propound
these
Queries
unto
you
;
First
,
whether
those
ten
unbeleeving
spies
,
did
not
highly
displease
God
,
and
much
hinder
,
injure
and
prejudice
the
people
which
hearkened
unto
them
,
who
cryed
,
that
there
were
such
Anaki●
in
the
way
,
that
they
could
not
be
subdued
by
them
;
and
Cities
so
high
that
they
were
walled
up
to
Heaven
;
and
therefore
not
〈◊〉
be
scaled
,
Numb
.
14.
Did
not
the
people
(
too
slothful
and
averse
before
to
fight
the
Lords
battail
against
the
Canaanites
)
become
therethrough
wholy
unbeleeving
,
even
despairing
of
victory
,
and
altogether
indisposed
to
the
fight
enjoyned
by
the
Lord
?
Were
not
both
they
and
those
their
leaders
,
the
unbeleeving
guids
shut
out
of
Canaan
?
And
are
not
these
things
writen
for
our
instuction
?
See
Heb.
4.12
.
Let
us
therefore
fear
least
a
promise
being
left
us
of
entering
into
his
rest
,
any
of
you
should
seem
to
come
short
of
it
,
for
,
to
us
was
the
Gospel
preached
as
well
as
unto
them
,
but
the
word
preached
profited
them
not
,
being
not
mixed
with
faith
in
them
that
heard
it
.
CHAP.
VII
.
Of
God's
Covenant
with
Man
.
THE
Distance
between
God
and
the
Creature
is
so
great
,
that
although
reasonable
Creatures
do
owe
obedience
unto
him
as
their
Creator
,
yet
they
could
never
have
any
fruition
of
him
as
their
blessedness
and
reward
,
but
by
some
voluntary
condescention
on
Gods
part
,
which
he
hath
been
pleased
to
express
by
way
of
Govenant
[
a
](A91437-e32100-b)
a
Isa.
40.13
,
14
,
15
,
16
,
17.
Job
9.32
,
33.
1
Sam.
2.13
Psal.
113.5
,
6.
Psal.
100.2
,
3.
Job
22.2
,
3.
Job
35.7
,
8.
Luke
17.10
.
Act.
17.24
,
25.
.
II.
The
first
Covenant
made
with
man
,
was
a
Covenant
of
works
[
b
](A91437-e32140-b)
b
Gal.
3.12
.
,
wherein
life
was
promised
to
Adam
;
and
in
him
to
his
posterity
[
c
](A91437-e32160-b)
c
Ro.
10.5
.
Rom.
5
.
1●
to
20.
,
upon
condition
of
perfect
and
personal
obedience
[
d
](A91437-e32170-b)
d
Gen.
2.17
.
Gal.
3.10
.
.
III.
Man
by
his
fall
having
made
himself
uncapable
of
life
by
that
Cov●●ant
,
the
Lord
was
pleased
to
make
a
second
[
e
](A91437-e32200-b)
e
Gal.
3.21
.
Ro
,
3.20
,
21.
Gen.
3.15
.
Isa.
42.6
.
,
commonly
called
the
Covenant
of
Grace
:
Wherein
he
freely
offereth
unto
sinners
Life
and
Salvation
by
Jesus
Christ
,
requiring
of
them
faith
in
him
,
that
they
may
be
saved
[
f
](A91437-e32220-b)
f
Mark
16.15
,
16.
John
3.16
.
Ro.
10.6
,
9
Gal.
3.11
.
,
and
promising
to
give
unto
all
those
that
are
ordained
unto
life
,
his
holy
Spirit
to
make
them
willing
and
able
to
beleeve
[
g
](A91437-e32230-b)
g
Ezek.
3.6
,
26.27
.
John
6.44
,
45.
.
IV.
This
Covenant
of
Grace
is
frequently
set
forth
in
Scripture
,
by
the
name
of
a
testament
,
in
reference
to
the
death
of
Jesus
Christ
the
Testator
,
and
to
the
everlasting
inheritance
,
with
all
things
be
longing
to
it
,
therein
bequeathed
[
h
](A91437-e32260-b)
h
Heb.
9.25
,
16
,
17.
Heb.
7.22
.
Luk.
22.20
1
Cor.
11.15
.
2
Cor.
3.6
,
7
,
8
,
9.
.
V.
This
Covenant
was
differently
administred
in
the
time
of
the
Law
,
and
in
the
time
of
the
Gospel
ⁱ
,
Vnder
the
Law
it
was
administred
by
promises
,
prophesies
,
sacrifices
,
circumcision
,
the
Paschal
Lamb
,
and
other
types
and
ordinances
delivered
to
the
people
of
the
Jews
,
all
fore-signifying
Christ
to
come
[
k
](A91437-e32300-b)
k
Heb:
8.9
,
10.
Chapters
.
Rom:
4.11
Col:
2.11
,
12.
1
Cor:
5.7
.
,
which
were
for
that
time
sufficient
and
efficacious
through
the
operation
of
the
Spirit
,
to
instruct
and
build
up
the
Elect
in
Faith
,
in
the
promised
Messiah
[
l
](A91437-e32310-b)
l
1
Cor:
10.1
,
2
,
3
,
4.
Heb.
11.13
John
8.16
.
,
by
whom
they
had
full
remission
of
sins
,
and
eternal
salvation
,
called
The
Old
Testament
[
m
](A91437-e32330-b)
m
Gal:
3.7
,
8
,
9
,
14.
.
VI.
Vnder
the
Gospel
when
Christ
the
substance
[
n
](A91437-e32360-b)
n
Col.
2.17
.
was
exhibited
,
the
ordinances
in
which
this
Covenant
is
dispensed
,
are
the
preaching
of
the
Word
,
and
the
administration
of
the
Sacraments
,
of
Baptism
,
and
the
Lords
supper
[
o
](A91437-e32370-b)
o
Ma
:
28.19
,
20.
1
Cor:
14.23
,
24
,
15.
.
Which
,
though
fewer
in
number
,
and
administred
with
more
simplicity
and
lesse
outward
glory
,
yet
in
them
it
is
held
forth
in
more
fulness
,
evidence
,
and
spiritual
efficacy
[
p
](A91437-e32380-b)
p
Heb:
12.22
,
to
28.
Jer:
31.33
,
34.
,
to
all
nations
,
both
Jewes
and
Gentels
[
q
](A91437-e32390-b)
q
Mat
:
28.19
.
Eph:
2.15
,
16
,
&c.
:
and
is
called
the
new
Testament
[
r
](A91437-e32400-b)
r
Luke
22
20.
.
There
are
not
therefore
Two
Covenants
of
grace
,
differing
in
substance
,
but
one
and
the
same
under
various
dispensations
[
s
](A91437-e32410-b)
s
Gal:
3.16
,
17.
Rom:
1.21
,
22
,
23
,
●0
,
Psal:
3●
.
1
with
Rom.
4.3
,
6
,
16
,
17
,
23
,
24
,
Beb
:
13
8.
Acts
15.21
.
.
CHAP.
VII
.
Of
Gods
Covenant
with
man
examined
.
WE
will
not
say
that
you
have
made
a
Covenant
with
death
,
or
an
agreement
with
hell
;
but
in
this
tract
of
the
Covenant
you
do
not
alwayes
keep
league
with
truth
;
for
though
you
beging
plausibly
in
the
first
Section
,
yet
both
there
and
elswhere
you
affirm
many
things
untruly
.
As
first
when
you
say
,
That
the
distance
between
God
and
the
creature
is
so
great
,
that
though
all
reasonable
creatures
do
owe
obedience
unto
him
as
their
Creator
,
yet
they
never
could
have
any
fruition
of
him
as
their
blessedness
and
reward
but
by
some
voluntary
condescension
on
Gods
part
which
he
hath
been
pleased
to
express
by
way
of
Covenant
.
For
do
not
the
elect
Angels
from
their
first
creation
by
their
first
constitution
,
see
God
in
his
own
light
,
and
participate
of
his
blessedness
in
wisdom
,
holiness
,
power
,
life
,
peace
,
and
glory
?
And
if
the
Lord
did
not
create
our
first
parents
in
so
ful
a
fruition
of
blessedness
;
yet
he
could
have
so
beatified
them
if
he
had
pleased
without
a
precedent
covenant
:
And
was
not
the
humanity
of
Christ
in
his
inward
man
,
placed
in
that
communion
and
fruition
of
God
,
from
the
beginning
of
his
incarnation
,
though
his
outward
man
was
subject
to
mortality
and
misery
?
Yet
you
make
us
some
peece
of
amends
in
your
second
section
,
saying
,
That
the
Lord
made
a
Covenant
of
works
with
mankinde
at
the
first
,
wherein
li●e
was
promised
to
Adam
,
and
in
him
to
his
posterity
upon
condition
of
personal
and
perfect
obedience
,
Where
by
the
way
you
tacitly
grant
two
truths
by
your selves
denyed
,
and
by
us
asserted
Chapter
the
third
;
so
powerful
is
truth
in
it self
,
that
oft
times
it
breaks
forth
from
men
de
improviso
though
they
have
gain
said
it
before
,
the
which
two
truths
are
these
.
First
that
all
men
in
Adam
were
appointed
or
ordained
to
life
if
the
Covenant
of
life
was
made
to
him
and
all
his
posterity
.
For
God
works
all
things
in
time
according
to
the
eternal
counsel
of
his
will
,
as
we
said
before
out
of
Ephes.
1.11
.
And
secondly
,
That
this
decree
was
conditional
also
;
for
so
you
confess
the
first
Covenant
to
have
been
,
and
so
are
all
subsequent
Covenants
likewise
or
the
far
greatest
part
of
them
,
which
are
given
by
God
himself
to
mankinde
.
In
your
third
Section
you
are
more
defective
and
erroneous
;
for
though
you
say
truly
in
the
beginning
of
it
,
That
man
by
his
fall
having
made
himself
uncapable
of
life
by
the
Covenant
of
works
,
the
Lord
was
pleased
to
make
a
second
Covenant
commonly
called
the
Covenant
of
grace
wherein
be
freely
offereth
unto
sinners
life
and
salvation
by
Jesus
Christ
:
Yet
herein
you
faile
in
that
you
do
not
set
forth
that
this
Covenant
was
universal
for
all
sinners
as
indeed
it
was
.
For
it
was
made
with
all
mankinde
in
our
first
parents
,
and
as
all
that
fell
had
need
of
the
same
,
and
were
by
creation
alike
related
to
God
;
so
he
had
compassion
upon
all
impartially
,
being
no
accepter
of
persons
,
and
appointed
one
mediator
,
alike
neer
to
all
men
,
betwixt
him
and
us
,
even
the
man
Christ
as
we
shewed
before
out
of
Rom.
3.22
,
23
,
24
,
&c.
Rom
10.11
,
12
,
Rom.
11.32
.
Gal.
3.22
.
●8
.
1
Timo.
2.3
,
4
,
5
,
6.
2
Pet.
3.9
.
Secondly
,
you
are
here
deficient
in
setting
forth
Gods
stipulation
in
this
Covenant
:
for
you
say
,
That
God
requires
faith
in
Christ
that
men
may
be
saved
:
but
the
Lord
insists
not
onely
upon
faith
,
but
upon
obedience
also
to
all
his
commands
,
yea
obedience
unto
the
death
,
to
wit
the
death
of
sin
,
Mark
.
16.16
.
Act.
2.38
,
39.
Act.
3.19
.
Heb.
5.9
.
Rom.
6.8
.
2
Tim.
2.11
,
12.
Rom
2.7
.
&
8.13
.
Matth.
24.13
.
Revel.
27.11
,
17
,
26.
Revel.
12.5
.
Thus
of
your
defects
here
;
but
whereas
you
say
in
the
close
of
that
Section
,
That
God
promiseth
to
give
unto
all
those
that
are
ordained
unto
life
his
holy
Spirit
to
make
them
willing
and
able
to
believe
,
it
is
not
true
;
we
would
gladly
have
you
produce
anyone
such
promise
;
yet
dowe
grant
that
the
Lord
is
pleased
to
enlighten
and
teach
all
sinners
that
are
out
of
the
way
,
and
capable
of
instruction
,
in
the
way
to
life
again
;
so
that
they
may
believe
,
repent
and
turn
if
they
will
,
Psal.
25.8
.
Good
and
upright
is
the
Lord
,
therefore
will
he
teach
sinners
in
the
way
.
The
text
to
which
you
refer
us
,
Ezek.
36.25
,
26.
is
a
promise
made
to
the
house
of
Jacob
in
the
latter
dayes
,
and
that
of
such
a
clensing
from
sin
,
as
you
will
not
believe
or
admit
,
but
not
of
faith
:
though
the
work
of
regeneration
there
promised
,
implyeth
a
precedent
faith
,
and
therein
both
illumination
on
Gods
part
and
assent
,
or
credence
to
the
truth
revealed
on
ours
.
In
the
fourth
Section
you
say
:
That
this
Covenant
of
grace
is
frequently
set
forth
in
Scripture
by
the
name
of
a
Testament
;
and
so
is
the
Covenant
upon
Mount
Sinai
likewise
,
Gal.
4.24
.
for
those
saith
the
Apostle
,
are
the
two
Testaments
.
But
secondly
whereas
you
add
,
That
this
name
is
given
to
that
Covenant
onely
in
reference
to
the
death
of
Christ
the
Testator
,
and
to
the
everlasting
inheritance
with
all
things
belonging
unto
it
therein
bequeathed
;
You
herein
fall
short
again
;
for
the
believer
,
who
is
the
other
party
to
the
Covenant
,
must
in
following
of
Christ
dye
with
him
;
and
there
must
follow
the
death
of
this
Testator
likewise
.
Rom.
6.8
.
For
if
we
be
dead
with
him
,
we
believe
that
we
shall
live
with
him
,
Rom.
8.13
.
For
if
we
live
after
the
flesh
,
we
shall
dye
;
but
if
we
mortifie
the
deeds
of
the
body
by
the
spirit
,
we
shall
live
,
So
2
Tim.
2.11
,
12.
In
your
fifth
Section
you
are
defective
likewise
in
two
things
and
mistaken
in
a
third
.
For
first
whereas
you
say
,
That
this
Covenant
was
differently
administred
in
the
time
of
the
Law
and
of
the
Gospel
,
your
saying
is
true
,
but
much
too
short
to
express
the
various
administrations
of
the
Covenant
,
for
it
was
administred
after
one
manner
before
the
Law
,
after
another
under
the
Law
,
after
a
third
under
the
prophets
:
and
all
this
before
the
time
of
the
Gospel
,
before
the
Law
as
it
was
at
the
first
made
with
Adam
,
and
renewed
with
Noah
,
but
more
solemnly
reinstituted
with
Abraham
for
the
blessing
of
all
Nations
and
generations
of
mankinde
:
so
all
this
time
it
was
administred
without
outward
ceremonies
and
services
,
more
then
commemorative
sacrifices
of
Christs
inward
sufferings
,
That
Lambe
slain
from
the
beginning
of
the
world
,
Rev.
13.8
.
which
yet
were
intentive
likewise
to
a
dying
with
Christ
unto
all
sin
and
wickedness
:
but
under
the
Law
,
as
you
truly
speak
,
it
was
administered
by
promises
,
prophecies
,
the
Paschal
Lamb
,
and
other
types
and
ordinances
delivered
to
the
people
of
Israel
in
general
,
and
not
to
the
Jews
alone
,
as
you
set
forth
:
And
it
was
partly
set
forth
as
a
Covenant
of
works
,
if
not
to
mind
us
of
original
innocencie
,
yet
to
be
our
Schoolemaster
to
Christ
,
shewing
us
our
inability
in
our selves
to
keep
the
law
with
our
sins
and
miseries
,
and
what
manifold
need
we
had
of
Christ
,
Gal.
3.24
.
and
partly
as
a
Covenant
of
grace
also
;
finally
under
the
prophets
it
was
dispensed
principally
by
promises
and
predictions
,
Isa.
9.6
.
Isa.
11.1
,
2.
Jerem.
31.34
,
35
,
36.
Jerem.
32.38.39
.
Ezek.
11.18
,
19
,
&
36
25
,
26
,
&c.
But
as
you
were
defective
in
saying
,
That
those
types
,
sacrifices
and
services
under
the
Law
did
onely
figure
out
Christ
to
come
;
whereas
they
did
teach
the
Israelites
,
the
whole
way
to
life
also
in
following
of
Christ
:
so
you
are
in
saying
,
that
the
Covenant
of
grace
in
regard
of
the
former
dispensations
,
is
called
the
old
Testament
,
as
you
do
also
in
saying
,
That
in
the
Gospel
,
it
being
under
other
dispensations
is
called
the
new
Testament
in
the
sixth
Section
.
For
according
to
the
Scripture
,
and
the
minde
of
God
the
Old
and
New
Testament
are
thus
to
be
distinguished
?
The
whole
word
of
grace
,
whether
administred
by
Prophets
or
Apostles
,
is
the
Old
Testament
,
that
is
a
foregoing
Testament
administred
by
true
Elders
;
but
the
work
of
grace
in
purging
out
sin
,
renewing
us
in
righteousness
,
writing
the
Law
of
God
in
our
hearts
,
and
sealing
the
everlasting
forgiveness
of
sins
unto
us
,
is
the
new
Testament
.
So
that
the
Old
Testament
is
the
Covenant
which
we
should
observe
and
keep
,
or
endeavor
so
to
do
:
but
the
new
Testament
is
the
work
of
grace
which
God
hath
promised
in
and
through
Christ
;
Thus
Christ
is
called
the
mediator
of
the
new
Testament
,
Heb.
9.15
.
and
his
spirit
blood
,
the
blood
of
the
new
Testament
,
Mat.
26.28
.
Yet
we
do
not
deny
but
that
both
the
Prophets
and
Apostles
were
able
Ministers
of
the
new
Testament
,
as
true
publishers
of
this
promised
grace
,
and
not
of
the
letter
onely
as
were
the
Scribes
and
Pharisees
,
2
Corin.
3.6
.
Not
that
the
writings
of
Moses
and
the
Prophets
comparatively
to
the
writings
of
the
Apostles
are
or
should
be
called
the
old
Testament
,
as
they
seem
to
be
termed
2
Cor:
3.12
.
for
this
we
say
,
that
the
writings
of
the
Apostles
may
be
so
called
likewise
,
and
are
no
other
in
relation
to
the
promised
work
of
cleansing
and
renewing
grace
,
which
God
alone
both
can
and
must
effect
:
Howbeit
we
do
not
condemn
the
common
distinction
and
distribution
of
the
books
written
before
and
since
Christs
incarnation
by
the
penmen
of
the
Holy
Ghost
,
into
those
of
the
old
Testament
or
instrument
,
and
the
other
of
the
new
,
because
they
set
forth
the
new
Testament
more
plainly
.
In
you
sixth
and
last
Section
,
besides
the
mistake
before
touched
,
we
crave
leave
to
rectifie
you
in
these
ensuing
things
.
First
,
whereas
you
say
,
That
now
in
the
new
Testament
Christ
the
substance
is
exhibited
;
If
you
conceive
that
the
incarnation
of
Christ
is
the
substance
of
all
that
was
foreshewed
,
required
or
promised
in
the
times
of
the
Law
and
the
Prophets
,
it
is
a
great
mistake
;
for
not
onely
his
sufferings
and
resurrection
,
but
our
conformity
in
following
him
,
with
the
whole
process
and
work
of
salvation
was
thereby
set
out
manifoldly
and
clearly
under
the
Administrations
of
those
times
.
Secondly
whereas
you
say
,
That
now
under
the
Gospel
the
ordinances
(
under
which
the
Covenant
of
Grace
is
or
ought
to
be
dispenced
)
are
the
preaching
of
the
word
,
and
the
administration
of
baptism
,
and
the
Lords
Supper
;
we
grant
it
to
be
true
,
if
those
be
administred
by
such
persons
to
whom
Christ
is
truely
come
in
his
light
,
spirit
,
and
power
.
Otherwise
for
men
to
preach
a
self-conceived
Christ
,
whom
they
have
learned
by
reading
or
tradition
from
their
blinde
guides
,
or
to
administer
the
Sacraments
without
any
due
understanding
of
the
Baptism
,
flesh
and
blood
of
Christs
;
these
are
not
Gods
ordinances
,
but
mens
usurpations
.
Thirdly
we
grant
you
,
that
where
the
Covenant
of
grace
is
set
forth
by
men
,
so
taught
and
acted
by
the
Spirit
of
Christ
,
as
we
have
described
,
there
it
is
held
forth
in
more
evidence
,
spiritual
efficacy
and
fulness
,
then
it
was
in
Moses
his
literal
services
But
this
will
not
be
equally
verified
of
those
that
preach
a
misconceived
Christ
,
without
true
light
or
life
.
Lastly
whereas
you
conclude
,
That
there
are
not
then
two
Covenants
of
grace
,
one
under
the
old
Testament
,
and
another
under
the
new
;
we
will
from
this
your
confession
inferr
,
that
the
first
Covenant
of
grace
made
was
unto
,
and
for
all
mankinde
because
the
Gospel
by
Christs
express
command
is
to
be
preached
to
every
humane
creature
,
and
hath
universal
,
but
conditional
salvation
annexed
unto
it
,
Mat.
28.19
Mark
.
16.15
,
16.
What
then
will
become
of
your
doctrine
of
Gods
preterition
,
of
particular
redemption
of
some
men
onely
,
of
the
effectual
calling
of
this
and
that
elected
one
onely
and
many
other
points
wherein
with
Herod
you
imprison
John
,
that
is
,
you
confine
the
grace
and
mercy
of
God
.
CHAP.
VIII
.
Of
Christ
the
Mediator
.
IT
pleased
God
in
his
eternal
purpose
to
choose
and
ordain
the
Lord
Jesus
,
his
onely
begotten
Son
,
to
be
the
Mediator
between
God
and
man
[
a
](A91437-e33310-b)
a
Isa:
42.1
.
1
Pe:
1.19
,
20.
Joh:
3.16
.
1
Tim:
2
5.
,
the
Prophet
[
b
](A91437-e33320-b)
b
Act:
3.22
.
,
Priest
[
c
](A91437-e33330-b)
c
Heb:
5.5
,
6
,
and
King
[
d
](A91437-e33340-b)
d
Psal:
2.6
.
Luk:
1.33
.
,
the
head
and
Saviour
of
his
Church
[
e
](A91437-e33350-b)
e
Eph:
5.23
.
,
the
heir
of
all
things
[
f
](A91437-e33360-b)
f
Heb:
1.2
.
,
and
judge
of
the
world
[
g
](A91437-e33370-b)
g
Act:
17.31
.
,
unto
whom
he
did
from
all
eternity
give
a
people
to
be
his
seed
[
h
](A91437-e33380-b)
h
Joh:
17.6
.
Psa:
22.30
.
Isa:
53
10.
,
and
to
be
by
him
in
time
redeemed
,
called
,
justified
,
sanctified
,
and
glorified
[
i
](A91437-e33390-b)
i
1
Tim.
2.6
.
Isa:
55.4
,
5.
1
Cor.
1.30
.
.
II.
The
Son
of
God
the
second
person
in
the
Trinity
being
very
and
eternal
God
,
of
the
substance
and
equal
with
the
Father
,
did
when
the
fulness
of
time
was
come
,
take
upon
him
mans
nature
[
k
](A91437-e33420-b)
k
1
Joh:
1.14
.
1
Joh:
5.20
.
Phil:
2.6
.
Gal.
4.4
.
,
with
all
the
essential
properties
,
and
common
infirmities
thereof
,
yet
without
sin
[
l
](A91437-e33430-b)
l
Heb.
2.14
.
16
,
17.
Heb:
4.15
.
,
being
conceived
by
the
power
of
the
Holy
Ghost
in
the
womb
of
the
Virgin
Mary
of
her
substance
[
m
](A91437-e33450-b)
m
Luk:
1.27
,
31
,
35.
●al
:
4.4
.
,
so
that
two
whole
perfect
and
distinct
natures
,
the
Godhead
,
and
the
Manhood
,
were
inseparably
joyned
together
in
one
person
without
conversion
,
composition
,
or
confusion
[
n
](A91437-e33460-b)
n
Luk.
1.35
.
Col:
2.9
Rom:
9.5
.
1
Pet:
3.18
.
1
Tim.
3.16
.
,
which
person
is
very
God
and
very
man
,
yet
one
Christ
,
the
onely
Mediator
between
God
and
man
[
o
](A91437-e33470-b)
o
Rō:
1.3
,
4.
1
Tim:
2.5
.
.
III.
The
Lord
Jesus
in
his
humane
nature
,
thus
united
to
the
Divine
,
was
sanctified
and
annoynted
with
the
Holy
Spirit
above
measure
[
p
](A91437-e33500-b)
p
Psal:
45.7
.
Joh:
3.34
,
having
in
him
all
the
treasures
of
wisdom
and
knowledge
[
q
](A91437-e33510-b)
q
Col:
2.3
.
,
in
whom
it
pleased
the
Father
that
all
fulness
should
dwell
[
r
](A91437-e33520-b)
r
Col.
1.19
.
,
to
the
end
that
being
holy
,
harmless
,
undefiled
,
and
full
of
grace
,
and
truth
[
s
](A91437-e33530-b)
s
Heb:
7.16
.
Joh:
1.14
.
,
he
might
be
throughly
furnished
to
execute
the
office
of
a
Mediator
and
surety
[
t
](A91437-e33540-b)
t
Act:
10.18
.
Heb.
22.24
.
Heb:
7.22
.
,
which
office
he
took
not
to
himself
,
[
u
](A91437-e33550-b)
u
Heb:
5.4
,
5.
but
was
thereunto
called
by
his
Father
,
who
put
all
power
and
judgement
into
his
hand
,
and
gave
him
commandment
to
execute
the
same
[
*
](A91437-e33560-b)
*
Joh:
5.22
,
27.
Mat
28
18.
Act:
2.36
.
.
IV.
This
office
the
Lord
Jesus
did
most
willingly
undertake
[
x
](A91437-e33590-b)
x
Psal:
40.7
,
8
,
with
Heb:
10.5
,
10
,
11.
Joh:
10.18
.
Phil:
2.8
.
,
which
that
he
might
discharge
,
he
was
made
under
the
Law
[
y
](A91437-e33600-b)
y
Gal.
4.4
.
,
and
did
perfectly
fulfill
it
[
z
](A91437-e33610-b)
z
Mat
:
3.17
.
Mat
:
5.15
.
,
endured
most
greivous
torments
immediately
in
his
soule
[
a
](A91437-e33620-b)
a
Mat
:
25.37
,
38.
Luk:
22.24
.
Mat
:
27.46
,
and
most
painful
sufferings
in
his
body
[
b
](A91437-e33630-b)
b
Mat
:
26.27
.
chap.
,
was
cruc●fied
and
dyed
[
c
](A91437-e33640-b)
c
Phil:
2.8
.
,
was
buryed
and
remained
under
the
power
of
death
,
yet
saw
no
corruption
[
d
](A91437-e33650-b)
d
Act:
2.3
,
21
,
27.
Act:
13.37
.
Rom:
6.9
.
.
On
the
third
day
he
arose
from
the
dead
[
e
](A91437-e33660-b)
e
1
Cor.
15.23
,
4.
,
with
the
same
body
in
which
he
suffered
[
f
](A91437-e33670-b)
f
Joh:
20.25
,
27.
,
with
which
also
he
ascended
into
heaven
,
and
there
sitteth
at
the
right
hand
of
his
Father
[
g
](A91437-e33680-b)
g
Mark
.
16.19
.
,
making
intercession
[
h
](A91437-e33690-b)
h
Rom.
8.34
.
Heb:
9.24
.
Heb.
7.25
.
,
and
shall
return
to
judge
men
and
Angels
at
the
end
of
the
world
[
i
](A91437-e33700-b)
i
Rom:
1●
.
9
,
10.
Heb.
7.25
.
Rom.
1●
.
9
,
10.
Act:
1.11
.
Act.
10.42
.
Mat.
13.40
,
41
,
42.
Jud.
6.
2
Pet.
2.4
.
.
V.
The
Lord
Jesus
by
his
perfect
obedience
,
and
sacrifice
of
himself
,
which
he
through
the
eternal
Spirit
once
offered
up
unto
God
,
hath
fully
satisfied
the
justice
of
his
Father
[
k
](A91437-e33730-b)
k
Ro.
5.19
.
Heb:
9.14
,
16.
Heb.
10.14
.
Ephes.
5.2
.
Rom.
3.25
,
26.
,
and
purchased
not
onely
reconcilation
,
but
an
everlasting
inheritance
in
the
Kingdom
of
Heaven
for
all
those
whom
the
Father
hath
given
unto
him
[
l
](A91437-e33740-b)
l
Dan:
9.24
,
26.
Col:
1.19
,
20.
Ephes:
1.11
,
14.
Joh:
17.2
.
Heb:
9.12
,
15.
.
VI.
Although
the
work
of
redemption
was
not
actually
wrought
by
Christ
,
till
after
his
Incarnation
;
yet
the
virtue
,
efficacy
,
and
benefits
thereof
were
communicated
unto
the
elect
in
all
ages
successively
from
the
beginning
of
the
world
,
in
and
by
those
promises
,
types
and
sacrifices
wherein
he
was
revealed
and
signified
to
be
the
seed
of
the
woman
which
should
bruise
the
serpents
head
,
and
the
Lamb
slain
from
the
beginning
of
the
world
,
being
yesterday
and
to
day
the
same
for
ever
[
m
](A91437-e33770-b)
m
Gal.
4.4.5
.
Gen.
3.15
.
Rev.
13.8
.
Heb.
13.8
.
.
VII
.
Christ
in
the
work
of
mediation
acteth
according
to
two
natures
,
by
each
nature
doing
that
which
is
proper
to
it self
;
yet
by
reason
of
the
unity
of
the
person
,
that
which
is
proper
to
one
nature
,
is
sometimes
in
Scripture
attributed
to
the
person
denominated
by
the
other
nature
[
o
](A91437-e33800-b)
o
Acts
20.28
Joh.
3.13
1
Joh.
3.16
.
.
VIII
.
To
all
those
for
whom
Christ
hath
purchased
Redemption
,
he
doth
certainly
,
and
effectually
apply
,
and
communicate
the
same
[
p
](A91437-e33830-b)
p
Joh.
6.37.39
.
Joh.
10.15
,
16.
,
making
intercession
for
them
[
q
](A91437-e33840-b)
q
1
Joh.
2.1
.
Rom.
8.34
,
and
revealing
unto
them
in
and
by
the
word
the
mysteries
of
salvation
[
r
](A91437-e33850-b)
r
Joh.
15.
●3
,
15.
Eph.
1.7
,
8
,
9.
Joh.
17.6
.
,
effectually
perswading
them
by
his
Spirit
to
believe
and
obey
,
and
governing
their
hearts
by
his
word
and
spirit
[
s
](A91437-e33860-b)
s
John
14.16
.
Heb.
12.2
.
2
Cor.
4.13
.
Rom.
8.9
,
14.
Rom.
15.18
,
19.
Joh.
17.17
.
,
overcoming
all
their
enemies
by
his
mighty
power
and
wisdom
,
in
such
maner
and
wayes
as
are
most
consonant
to
his
wonderful
and
unsearchable
dispensation
.
[
t
](A91437-e33870-b)
t
Psal.
1●
.
1
.
1
Cor.
15.25
,
26.
Mal.
4.2
,
3
Col.
●
.
15
.
CHAP.
VIII
.
Of
Christ
the
Mediatour
Examined
.
WHen
the
foundation
of
the
second
Temple
was
laid
,
as
the
younger
sort
shouted
for
joy
,
so
those
that
had
seen
the
former
house
wept
.
And
though
some
younglings
in
the
faith
may
rejoyce
at
this
groundwork
which
you
have
laid
,
yet
were
there
any
such
here
,
who
had
seen
the
house
of
God
built
in
the
Apostles
dayes
,
they
could
not
refrain
from
teares
,
beholding
your
ungrounded
ground-work
.
True
it
is
which
the
Apostle
speakes
,
1
Cor.
3.10
,
11
,
13
,
&c.
That
other
foundation
can
no
man
lay
then
that
which
is
already
laid
by
them
,
even
Jesus
Christ
;
But
as
all
materials
are
not
apt
for
building
:
so
both
matter
and
workmanship
bewray
the
workmans
skil
,
or
unskilfulness
.
And
truly
,
you
brethren
discover
sufficiently
what
manner
of
builders
you
are
,
who
upon
the
foundation
Jesus
Christ
have
built
so
much
wood
,
hay
and
stuble
,
but
so
little
of
gold
,
silver
,
or
precious
stones
.
But
since
the
word
of
God
is
compared
to
a
fire
,
Jerem.
23.23
.
Let
us
try
what
stuffe
of
yours
will
abide
the
fire
,
that
you
may
receive
a
reward
,
and
what
must
of
necessity
burn
,
that
though
you
suffer
loss
therein
,
your
souls
may
be
saved
.
In
your
first
Section
then
besides
many
omissions
concerning
Christ
,
as
that
he
is
the
wisdom
and
power
of
God
,
1
Cor.
1.24
.
The
brightness
of
his
glory
,
and
the
express
image
of
his
person
,
the
creator
,
and
upholder
of
all
things
,
who
purgeth
our
sins
by
himself
.
Heb.
1.2
.
You
speak
somethings
of
the
Father
,
and
him
ignorantly
,
preposterously
and
untruly
also
.
For
first
you
say
.
That
the
father
hath
given
him
a
people
from
all
eternity
;
which
being
understood
of
an
actual
gift
is
false
,
for
then
there
was
no
people
to
be
bestowed
upon
him
.
If
you
here
meant
that
this
was
done
by
design
and
decree
only
,
why
did
you
not
so
express
your selves
?
True
it
is
by
the
confession
of
Christ
himself
,
that
there
are
some
which
are
given
unto
him
by
the
father
,
which
also
come
unto
him
,
at
least
wise
for
a
time
Joh.
6.39
.
But
these
are
they
who
are
taught
by
the
Father
first
,
and
actually
brought
to
know
Christ
and
beleeve
on
him
,
Joh.
6.39.40
,
44
,
45
,
&c.
Joh.
17.11
,
12.
Thus
was
Judas
also
given
unto
him
Joh.
17.12
.
Secondly
you
say
,
That
these
are
given
to
him
,
first
to
be
redeemed
,
then
called
,
thirdly
justified
,
fourthly
sanctified
,
and
lastly
glorified
by
him
.
Where
first
you
may
take
notice
of
your
preposterous
disorder
,
for
all
that
are
given
or
brought
to
Christ
,
are
a
people
first
called
by
God
the
Father
,
Joh.
6.44
.
And
though
Christ
invites
them
to
come
unto
him
for
release
from
their
spiritual
burdens
,
Mat.
7.28
,
29.
Yet
untill
the
father
hath
called
them
they
cannot
be
sensible
of
such
burdens
.
Thirdly
,
whereas
you
say
that
he
should
first
redeem
against
the
Apostles
order
,
1
Cor.
1.30
.
then
justifie
,
after
sanctifie
,
and
lastly
glorifie
them
,
you
may
please
to
take
notice
in
the
sequel
of
this
book
,
that
inward
or
spiritual
redemption
in
the
Apostles
sense
is
al
one
with
justification
,
&
that
justification
&
sanctification
differ
not
.
And
as
for
outward
redemption
,
the
benefit
of
it
accrues
to
no
man
,
till
he
be
first
●anctified
,
and
hath
put
away
his
sins
,
that
they
may
be
pardoned
.
Lastly
,
you
here
name
but
one
sort
of
people
who
are
to
be
saved
by
Christ
;
to
wit
,
those
which
are
faln
in
A●am
,
but
Christ
saveth
Infants
also
,
as
we
have
showed
,
He
being
the
onely
tree
of
life
in
the
whole
paradise
of
God
,
Rev.
2.7
.
In
your
second
Section
,
you
make
so
clear
a
confession
of
Christs
two
natures
united
into
one
person
,
of
his
conception
by
the
Holy
Ghost
,
of
his
birth
of
the
Virgin
Mary
in
the
fulness
of
time
,
&c.
as
will
vindicate
you
from
the
errours
of
many
hereticks
which
heretofore
troubled
the
Church
.
But
is
it
sufficient
to
salvation
think
you
to
be
no
Arrian
,
Nestorian
,
Eutychian
or
the
like
heterodoxe
?
or
is
there
no
other
union
betwixt
Christ
and
our
humanity
,
but
that
hypostatical
union
(
at
which
you
point
here
)
to
be
thought
upon
by
us
:
or
finally
,
is
there
not
a
spiritual
conception
and
birth
of
Christ
within
us
,
necessary
for
all
faln
men
who
would
be
saved
?
If
there
be
such
an
union
and
conception
,
why
have
you
made
no
mention
of
the
one
,
nor
of
the
other
.
As
for
the
former
of
these
,
we
have
shewed
already
in
part
that
Christ
is
in
every
man
by
creation
,
which
may
be
further
cleared
by
these
Scriptures
,
John
1.20
,
26
,
27
,
28.
John
answered
them
,
saying
,
I
baptise
with
water
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
But
there
standeth
one
in
the
midst
of
you
,
whom
ye
know
not
,
he
it
is
who
coming
after
me
is
preferred
before
me
,
whose
shoes
latchet
I
am
not
worthy
to
unloose
,
These
things
were
done
in
Bethabara
beyond
Jordan
,
where
John
was
baptizing
.
Here
observe
,
that
if
Christ
had
been
present
,
John
would
have
pointed
unto
him
,
as
he
did
the
next
day
,
vers.
29.
which
declares
,
thus
The
next
day
John
seeth
Jesus
coming
unto
him
,
&
saith
,
Behold
the
Lamb
of
God
which
taketh
away
the
sin
of
the
world
.
Wherefore
this
place
must
be
understood
of
Christs
inward
presence
.
To
like
effect
the
Apostle
speaks
,
Acts
17.26
,
27
,
28.
That
Christ
the
Creatour
of
the
world
hath
made
of
one
blood
all
nations
of
men
for
to
dwel
on
all
the
face
of
the
earth
,
and
hath
determined
the
times
before
appointed
,
and
the
bounds
of
their
limitation
,
that
they
should
seek
the
Lord
if
haply
they
might
feel
after
him
,
and
finde
him
,
though
he
be
not
far
from
every
one
of
us
,
for
in
him
we
live
and
move
and
have
our
being
.
This
is
that
word
which
St.
James
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
implanted
●●
ingrafted
word
which
is
able
to
save
our
souls
,
ch.
1.21
.
But
that
place
Joh.
1.9
.
is
like
the
argument
that
it
speaks
of
full
of
light
and
clearness
to
this
our
purpose
,
This
is
that
light
which
lighteth
every
man
that
cometh
into
the
world
.
For
the
2.
omission
,
viz.
Of
the
necessity
of
Christs
new
conception
&
birth
in
us
,
you
may
take
notice
of
these
places
,
that
he
is
called
Immanuel
,
especially
for
his
spiritual
incarnation
in
us
.
And
in
the
same
regard
his
true
disciples
are
called
his
mothers
,
Mat.
12.50
.
Rev.
12.1
,
5.
John
beheld
the
Church
bringing
forth
a
man-child
which
should
rule
all
nations
,
Gal.
4.19
.
the
Apostle
cries
out
,
●
my
little
children
of
whom
I
travel
in
birth
again
,
until
Christ
be
formed
in
you
.
Yea
,
so
necessary
is
this
spiritual
conception
of
Christ
for
us
men
now
faln
and
corrupted
,
that
without
it
we
could
not
have
been
saved
,
or
brought
to
communion
with
God
again
by
that
his
other
conceptiō
alone
in
the
womb
of
the
Virgin
Mary
;
as
neither
could
infants
be
saved
without
his
other
presence
spoken
of
before
:
Thus
is
Christ
both
the
resurrection
and
the
life
,
Joh.
11.25
.
viz.
a
life
&
preservation
to
the
innocent
,
&
a
resurrection
to
the
dead
who
beleev
on
him
,
&
obey
him
.
In
your
3
Section
you
are
first
much
mistaken
,
and
afterwards
no
less
defective
.
Mistaken
in
these
things
.
1.
That
you
say
,
That
the
Lord
Jesus
in
his
human
nature
was
sanctified
above
measure
.
For
though
it
is
said
of
him
,
Joh.
3.34
.
that
he
receiveth
not
the
spirit
by
measure
;
yet
that
is
spoken
of
the
God-head
,
which
alone
is
infinite
.
As
for
his
humanity
,
it
being
a
creature
,
must
needs
be
finite
,
though
spiritually
enriched
above
any
other
creature
.
2.
Whereas
you
say
,
or
imply
,
That
in
his
humanity
likewise
all
treasures
of
wisdom
are
hidden
,
it
is
a
mistake
likewise
.
"
For
that
place
,
Col.
2.3
.
to
which
you
refer
us
speaks
of
the
Diety
likewise
.
The
same
we
say
concerning
,
Colos.
1.19
.
where
it
is
written
,
that
it
pleased
the
Father
,
that
in
him
should
all
fulness
dwell
,
by
you
appropriated
,
but
amiss
,
to
his
human
nature
.
2.
Though
it
must
be
granted
also
to
be
true
,
which
the
Apostle
speakes
Heb.
7
26.
that
he
is
holy
,
hormless
,
undefiled
,
and
separate
from
sinners
,
and
made
higher
then
the
Heavens
;
yet
the
last
words
transfer
this
honor
to
the
Deity
especially
,
and
not
to
the
humanity
alone
,
as
you
would
restrain
them
.
And
thus
he
is
throughly
furnished
to
do
the
great
office
of
a
Mediator
;
which
Office
,
as
you
truely
say
,
Christ
did
not
take
upon
himself
,
of
his
own
head
,
but
was
there
unto
called
of
his
Father
,
who
hath
put
all
power
&
judgement
into
his
hand
.
Thus
of
your
mistakes
;
deficient
you
are
in
setting
forth
what
and
wherein
the
Mediatorship
of
Christ
doth
mainly
consist
,
especially
in
his
works
of
spiritual
Mediation
,
Intercession
,
and
Redemption
.
In
your
4.
Section
you
have
in
part
set
forth
Christs
twofold
state
in
the
humanity
,
the
one
of
humiliation
,
&
the
other
of
exaltation
;
but
if
you
will
consider
what
you
have
here
omitted
,
you
will
have
more
cause
to
be
humbled
then
exalted
.
For
1.
You
make
no
mention
at
all
,
of
that
great
work
of
his
,
wherein
Gods
justice
and
severity
against
sin
is
so
conspicuous
,
and
the
love
of
Christ
towards
mankind
is
so
illustrious
,
to
wit
,
Christs
descending
into
Hel
,
&
his
suffering
there
for
us
the
torments
due
to
the
sins
of
the
whole
world
.
Which
grand
article
of
the
Faith
,
though
retain'd
in
the
most
ancient
Creeds
&
confessed
in
the
most
Orthodox
Councels
,
is
by
you
suppressed
to
the
eternal
blemish
of
this
your
confession
.
But
Consider
we
pray
you
,
was
not
Jonah
three
daies
afflicted
or
tormented
by
the
sense
of
Gods
wrath
upon
him
in
the
belly
of
Leviathan
,
as
a
type
of
our
Saviours
future
sufferings
?
See
Jonah
2.2
.
Out
of
the
belly
of
Hell
have
I
cried
unto
thee
,
compared
with
Mat.
12.40
.
For
as
Jonah
was
3
daies
and
3
nights
in
the
Whales
belly
;
so
shall
the
Son
of
man
be
3
daies
and
3
nights
in
the
heart
of
the
earth
.
Doth
not
the
Apostle
also
expresly
say
,
Ephes.
4
9.
Now
that
be
ascended
,
what
is
it
but
that
he
also
descended
first
into
the
lower
parts
of
the
earth
?
Where
take
notice
of
two
things
.
First
,
Of
the
comparative
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
lower
,
which
is
according
to
an
usual
Hellenism
in
the
New
Testament
,
put
for
the
superlative
,
the
lowest
,
as
utter
darkness
is
put
for
the
utmost
darkness
.
And
Secondly
,
That
the
heart
of
the
earth
afore-named
Matth.
12.
and
the
lower
parts
of
the
earth
,
here
mentioned
,
cannot
possibly
be
understood
of
Christs
Sepulther
,
which
was
upon
the
superficies
of
the
earth
.
Thirdly
,
Doth
not
Christ
comfort
himself
with
this
,
that
though
he
knew
he
should
go
into
hell
,
yet
he
fore-saw
that
God
would
not
leave
his
soul
there
alwayes
.
Psal.
16.10
.
for
thou
wit
not
leave
my
soul
in
hell
,
neither
wilt
thou
suffe●
thine
holy
one
to
see
corruption
.
Doth
not
St.
Peter
,
seconded
with
the
other
Apostles
,
and
all
filled
with
the
holy
Ghost
in
the
day
of
Pentecost
,
expresly
affirm
,
Acts
2.24
.
the
God
raised
up
Christ
from
the
dead
,
loosing
the
paines
of
death
,
&
c
?
Now
Christs
body
while
it
remained
in
the
grave
,
was
not
in
any
pain
,
therefore
it
was
his
soul
that
at
the
hour
of
his
resurrection
was
loosed
from
those
paines
and
torments
.
But
here
two
things
seem
to
puzle
you
.
First
,
That
saying
of
Christs
upon
the
Cross
not
long
before
his
expirement
,
John
19.30
.
crying
,
it
is
finished
.
Secondly
,
That
he
sayeth
to
the
penitent
theef
,
this
day
thou
shalt
be
with
me
in
Paradise
,
Luke
23.43
.
To
which
we
answer
severally
as
followeth
.
To
the
first
,
We
object
a
like
place
,
John
17.4
.
where
our
Saviour
saith
unto
his
Father
,
some
space
before
his
death
—
I
have
finished
the
work
which
thou
gavest
me
to
do
;
that
is
,
I
have
almost
finished
it
:
And
how
much
more
then
might
Christ
so
say
when
he
had
suffered
so
much
more
in
the
garden
,
before
his
Judges
,
and
upon
the
cross
.
If
you
reply
,
That
in
the
former
place
he
speaks
of
his
ministery
,
we
will
rejoyn
that
he
speaks
here
of
the
sacrifice
and
offering
up
of
his
corporal
life
,
both
to
fulfil
the
types
of
the
Old
Testament
,
and
to
set
us
an
example
of
dying
with
him
.
To
the
second
we
answer
with
Gillebert
in
Bernard
,
That
as
man
consists
of
three
distinct
parts
,
body
,
soul
,
&
spirit
.
1
Thes.
5.23
.
seconded
with
Hebr.
4.12
.
So
did
Christs
humanity
also
consist
of
the
same
parts
.
Psal.
16
,
9
,
10.
—
Therefore
my
heart
is
glad
and
my
glory
rejoyceth
;
my
flesh
also
shall
rest
in
hope
,
for
thou
wilt
not
leave
my
soul
in
Hell
,
nor
suffer
thine
holy
one
to
see
corruption
.
Where
the
heart
is
the
soul
,
and
the
flesh
the
body
;
so
the
glory
was
his
spirit
,
which
Jacob
also
calls
his
honour
:
Gen
49.6
.
O
my
soul
come
not
thou
into
their
secret
,
unto
their
assembly
mine
honour
be
not
thou
united
.
Which
two
are
dissevered
again
by
a
gradation
.
Isa.
26.9
.
With
my
soul
have
I
desired
thee
in
the
night
,
yea
with
my
spirit
within
me
will
I
seek
thee
early
.
The
which
distinction
of
parts
being
most
clear
,
we
say
then
,
that
the
spirit
of
Christ
at
his
death
immediately
ascended
to
God
,
according
to
those
words
,
Luke
23.43
.
aforesaid
,
This
day
shalt
thou
be
with
me
in
Paradise
,
his
body
also
was
laid
in
the
grave
,
yet
saw
no
corruption
,
but
his
soul
went
to
hell
there
to
suffer
for
us
the
condign
punishment
of
our
sins
,
in
the
proper
place
of
punishment
:
Oh
justice
upon
the
surety
to
be
trembled
at
for
ever
!
O
love
in
Christ
never
to
be
forgotten
!
Secondly
.
You
are
deficient
in
setting
forth
the
inward
and
spiritual
crucifying
,
death
and
burial
of
Christ
within
us
,
ever
since
our
fall
:
Of
which
as
you
here
make
no
mention
at
all
,
so
we
justly
fear
you
have
no
fight
nor
feeling
.
Yet
do
these
ensuing
Scriptures
with
many
others
give
a
luculent
testimony
of
the
same
,
Rev.
13.8
.
—
He
is
the
Lambe
slaine
from
the
beginning
of
the
world
.
If
you
here
answer
,
That
he
was
so
in
Gods
decree
,
we
reply
that
Gods
decree
is
said
to
be
before
the
world
,
and
before
all
ages
.
The
Prophet
Isaiah
Chap.
53.
speaks
throughout
of
the
sufferings
of
Christ
as
a
thing
past
,
and
done
both
in
himself
and
others
,
where
the
ninth
verse
cannot
be
verified
of
Christs
sufferings
in
the
flesh
;
And
he
made
his
grave
with
the
wicked
,
and
with
the
rich
in
his
death
.
For
,
though
Christ
was
crucified
with
two
theeves
,
yet
he
was
buryed
alone
in
a
tombe
which
Joseph
a
righteous
man
had
prepared
for
himself
.
In
which
place
the
Holy
Ghost
holds
forth
two
things
;
the
place
of
Christs
inward
burial
,
and
the
cause
of
his
death
.
For
Christ
is
slaine
and
buryed
in
two
sorts
of
men
,
first
in
the
openly
wicked
,
and
secondly
in
those
that
are
rich
in
the
wisdom
and
holiness
of
the
flesh
,
sudh
as
were
the
Scribes
and
Pharisees
:
The
cause
why
we
let
him
dye
,
or
slay
him
,
is
,
for
that
he
will
not
consent
to
do
any
violence
,
nor
is
deceit
found
in
his
mouth
.
See
also
Gal.
3.1
.
For
the
further
proof
of
what
we
have
in
hand
,
where
the
Apostle
cryeth
out
,
O
foolish
Galatians
,
who
hath
bewitched
you
,
before
whom
Christ
hath
been
evidently
set
forth
crucified
in
you
and
among
you
?
Now
we
all
know
that
Christ
in
his
humanity
suffered
at
Jerusalem
,
(
Revel.
11.8
.
)
and
not
in
Galatia
:
So
Heb.
6.6
.
The
Apostle
tels
them
who
fall
away
from
Christ
,
That
they
crucifie
afresh
the
Son
of
God
;
which
he
could
not
truely
charge
upon
them
,
if
they
had
not
crucified
him
once
afore
.
Finally
,
St.
James
saith
,
chap.
5.6
.
you
have
condemne●
and
killed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
words
must
needs
be
understod
of
Christ
within
us
,
as
the
following
words
evict
,
and
he
resisteth
you
not
;
for
Christ
for
a
time
suffers
patiently
in
us
,
and
that
as
a
lamb
led
to
the
slaughter
;
but
if
men
repent
not
,
he
will
rise
up
like
a
Lyon
to
devour
them
.
We
here
say
nothing
that
the
Farmers
of
the
Vineyard
(
which
is
our
heart
)
do
not
onely
evilly
entreat
the
other
motions
and
messengers
of
God
,
but
kill
the
heir
also
,
Matth.
21.38
,
39.
Nor
that
John
hath
foretold
us
,
that
all
Nations
shall
look
upon
him
whom
they
have
pierced
,
and
bewail
the
same
in
a
time
of
grace
,
to
which
he
saith
Amen
,
Revelations
1.7
.
In
your
fift
Section
you
comfort
your selves
and
followers
with
vain
words
,
the
dreams
and
devices
of
men
;
for
though
it
is
true
which
you
spake
in
your
last
Section
,
that
Christ
was
made
under
the
law
,
and
did
perfectly
fulfil
it
;
yet
hath
he
not
by
his
perfect
obedience
and
sacrifice
of
himself
,
which
he
through
the
eternal
spirit
once
offered
up
to
God
,
fully
satisfied
the
justice
of
God
for
us
in
any
regard
,
but
to
take
away
the
curse
of
the
Law
which
was
due
unto
us
,
Gal.
3.13
.
Nor
is
it
true
that
he
hath
purchased
a
ful
reconciliation
for
men
with
God
,
by
that
his
outward
obedience
,
nor
finally
doth
it
appear
out
of
the
Scripture●
that
by
the
same
means
he
hath
purchased
an
inheritance
in
the
Kingdom
of
Heaven
for
all
or
any
of
those
whom
the
Father
hath
given
unto
him
.
And
though
the
proof
of
what
you
have
affirmed
on
the
contrary
lyeth
on
your
part
,
yet
we
will
briefly
shew
you
our
remonstrative
reasons
.
First
,
It
is
certain
that
as
Christ
was
a
man
,
and
so
a
creature
,
he
did
owe
unto
his
Father
a
personal
and
perfect
obedience
in
fulfilling
the
Law
;
how
then
could
he
perform
the
same
for
us
also
?
Secondly
,
All
men
in
Adam
were
created
to
perform
perfect
obedience
to
Gods
Law
and
Will
in
their
own
persons
;
neither
doth
it
appear
,
that
God
hath
since
released
them
of
that
obligation
;
nor
did
David
think
that
he
was
or
could
be
discharged
there
from
,
when
he
thus
confessed
and
prayed
,
Psal.
119.73
.
Thy
hands
have
made
me
,
and
fashioned
me
,
O
give
me
understanding
that
I
may
learn
thy
Commandements
.
Thirdly
,
The
Moral
Law
requires
of
us
a
perfect
observation
of
it
,
not
by
a
deputy
,
or
surety
,
but
in
our
own
persons
.
In
which
regard
the
renewing
and
assisting
grace
of
Christ
is
most
requisite
for
us
,
Rom.
8.4
.
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
spirit
:
But
his
outward
active
obedience
therein
helps
us
no
further
,
but
as
an
example
to
be
followed
.
Fourthly
,
There
is
yet
no
other
way
unto
life
left
for
the
sons
of
men
,
but
by
the
fulfilling
of
Gods
commandements
;
witness
our
Saviour's
own
words
,
Mat.
7.21
.
Not
every
one
that
saith
unto
me
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
;
and
Rev.
22.14
.
Blessed
are
they
that
keep
the
Commandements
,
that
they
may
have
right
unto
the
tree
of
Life
,
and
may
enter
through
the
gates
into
the
Citie
.
Fifthly
,
Our
Saviour
saith
thus
unto
us
by
way
of
anticipation
,
Mat.
5.17
,
18
,
19.
Think
not
that
I
am
come
to
destroy
the
Law
and
the
Prophets
,
I
am
not
come
to
destroy
,
but
to
fulfil
;
for
verily
I
say
unto
you
,
till
Heaven
and
Earth
pass
,
one
jot
or
one
title
shall
in
no
wise
pass
from
the
Law
till
all
be
fulfilled
.
And
least
we
should
dream
that
he
by
fulfilling
the
Law
for
us
hath
exempted
us
from
it
,
or
any
way
abated
its
requiring
,
he
saith
at
the
next
verse
,
Whosoever
threfore
shal
break
one
of
these
least
Commandements
,
and
teach
men
so
,
he
shall
be
called
the
least
in
the
Kingdom
of
Heaven
:
But
whoso
shall
do
and
teach
them
,
the
same
shall
be
called
great
in
the
Kingdom
of
Heaven
;
how
then
can
Christ
by
his
outward
obedience
satisfie
Gods
Justice
for
us
,
or
in
our
behalf
?
nor
is
there
any
one
Scripture
which
so
much
as
colourably
speaks
for
you
,
but
that
Rom.
5.19
.
which
yet
will
bear
a
better
sense
,
For
as
by
one
mans
disobedience
,
many
were
made
sinners
,
so
by
the
obedience
of
one
man
,
shall
many
be
made
righteous
;
for
we
have
proved
before
,
and
shall
now
again
evidence
it
further
out
of
the
14
verse
,
that
there
are
more
Adams
besides
our
first
progenitor
,
and
namely
one
within
us
,
by
whose
disobedience
,
especially
if
not
soly
we
are
made
sinners
.
And
it
it
is
more
clear
that
there
is
a
Christ
within
the
beleevers
as
well
as
without
them
,
by
whose
grace
and
spiritual
obedience
many
are
made
holy
and
righteous
.
For
the
first
of
these
,
namely
the
14
,
verse
you
may
observe
that
there
is
an
Adam
from
whom
death
raigns
,
the
which
say
we
is
our
Adam
,
our
earthly
or
natural
man
.
Secondly
,
That
there
is
a
spiritual
Moses
or
time
in
us
,
till
which
death
raigns
,
namely
,
the
time
of
Gods
drawing
grace
,
as
is
hinted
in
the
name
of
Moses
,
which
also
is
the
time
of
Gods
delivering
his
Israel
from
under
the
spiritual
Pharoah
.
Thirdly
,
That
men
are
not
said
here
to
sin
in
Adam
,
to
wit
,
our
first
fathers
transgression
,
but
after
the
similitude
of
it
.
Fourthly
,
There
are
some
which
sin
not
after
that
patern
,
but
another
way
,
as
we
have
shewed
before
concerning
Edom
the
same
name
with
Adam
in
the
Hebrew
consonants
,
and
consequently
in
signification
also
.
Fifthly
,
That
there
is
an
Adam
which
is
,
or
was
the
figure
of
Christ
,
and
that
is
our
personal
Adam
also
of
whom
the
Apostle
speaketh
thus
,
1
Cor.
15.49
.
And
as
we
have
born
the
Image
of
the
earthy
,
so
we
also
shall
bear
the
Image
of
the
heavenly
.
Lastly
,
That
though
Christ
be
already
come
in
the
flesh
,
yet
here
in
this
14.
verse
,
he
is
spoken
of
as
one
yet
to
come
,
which
doubtless
is
Christs
coming
in
the
spirit
,
John
14.21
.
Now
for
our
second
task
,
You
may
please
advisedly
to
consider
these
two
things
.
First
,
That
the
Apostle
at
the
17.
verse
speaketh
thus
,
How
much
more
shall
they
that
receive
abundance
of
grace
and
of
the
gift
of
righteousness
,
raign
in
life
by
one
Jesus
Christ
?
Now
since
we
cannot
enter
into
life
but
by
a
personal
obedience
,
as
we
shewed
before
;
for
what
other
intent
should
the
abundance
of
grace
in
Christ
be
more
needful
for
us
,
then
for
the
performing
of
that
obedience
,
through
which
we
attain
unto
the
Kingdom
and
righteousness
of
God
?
And
so
by
one
mans
obedience
,
even
that
of
Christ
within
us
,
are
many
made
,
not
putatively
,
but
really
righteous
,
according
to
verse
19.
Secondly
,
That
the
Prophets
and
Apostles
speak
frequently
of
Christs
obedience
in
us
,
but
nowhere
of
his
obedience
for
us
more
then
of
his
suffering
in
our
stead
,
or
his
setting
of
us
a
patern
to
be
followed
.
Isa.
26.12
.
Thou
Lord
wilt
ordain
peace
for
us
,
for
thou
hast
wrought
all
our
works
in
us
.
Jer.
31.33
.
I
will
put
my
law
in
their
inward
parts
,
I
will
write
it
in
their
hearts
.
Heb.
13.20
,
21.
Now
the
God
of
peace
that
brought
again
from
the
dead
our
,
Lord
Jesus
Christ
,
that
great
Shepherd
of
the
sheep
through
the
blood
of
the
everlasting
Covenant
,
make
you
perfect
in
every
good
work
,
to
do
his
will
,
working
in
you
that
which
is
well-pleasing
in
his
sight
,
through
Jesus
Christ
.
1
Cor.
15.10
.
But
I
laboured
more
abundantly
then
they
all
,
yet
not
I
,
but
the
grace
of
God
that
was
with
me
,
Phil.
1.10
.
Being
filled
with
the
fruits
of
righteousness
,
which
are
by
Jesus
Christ
unto
the
glory
and
praise
of
God
.
Phil.
4.13
.
I
can
do
all
things
through
Christ
,
who
strengtheneth
me
.
Rom.
8.4
.
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
&c.
Now
if
the
righteousness
of
the
Law
may
be
fulfilled
in
us
through
the
grace
and
help
of
Christ
,
as
the
Apostle
expresly
affirms
it
there
,
what
great
need
was
there
that
it
should
be
fulfilled
for
us
?
Frustrà
fit
per
plura
,
&c.
Furthermore
,
as
our
disobedience
was
both
begun
and
perfected
,
with
our
own
consent
&
endeavours
,
though
not
without
the
leading
instigation
and
power
of
Satan
;
is
it
not
meet
that
our
obedience
likewise
should
be
both
enterprized
and
accomplished
with
our
wills
and
best
concurrences
,
though
guided
and
carried
on
,
yea
accomplished
also
by
the
grace
of
God
,
and
the
power
of
his
Christ
?
Is
not
that
which
is
done
in
us
,
or
by
u●
,
though
in
the
strength
of
Christ
,
in
obedience
to
Gods
Law
and
requiring
,
much
more
acceptable
unto
him
,
then
that
which
is
done
without
us
,
without
our
knowledge
,
endeavour
,
or
consent
?
We
in
the
mean
time
remaining
enemies
and
rebels
,
or
but
lazy
and
loytering
servants
.
Indeed
the
outward
and
personal
obedience
of
Christ
as
it
was
active
,
was
necessary
in
him
as
a
Mediator
,
not
onely
as
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
foregoer
,
but
in
order
also
to
his
suffering
for
us
;
for
had
he
failed
in
his
obedience
to
the
Law
,
he
might
have
suffered
afterwards
for
his
own
sins
;
but
could
not
have
satisfied
for
ours
.
And
as
Christ
could
not
by
his
outward
and
personal
obedience
satisfie
the
Fathers
justice
for
that
personal
obedience
which
we
out
selves
ought
,
and
which
by
his
grace
and
help
we
may
perform
,
so
he
did
not
by
the
same
obedience
purchase
a
reconcilement
between
us
and
God
,
as
you
here
affirm
.
Amos
saith
,
chap.
3.3
.
Can
two
walk
together
except
they
be
agreed
?
Although
God
affects
us
as
a
work
of
his
hands
,
yet
so
long
as
the
body
of
sin
,
which
is
enmity
against
God
,
remains
in
us
,
we
can
neither
be
reconciled
unto
him
,
nor
he
to
us
:
For
what
fellowship
hath
righteousness
with
unrighteousness
?
and
what
communion
hath
light
with
darkness
?
2
Cor.
6.14
.
Therefore
it
is
said
in
the
foregoing
Chapter
,
2
Cor.
5.19
,
20.
That
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
their
prespasses
unto
them
,
and
bath
committed
unto
us
the
word
of
reconciliation
.
Now
then
we
are
Embassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christ's
stead
be
ye
reconciled
to
God
.
Where
we
pray
you
to
observe
two
things
.
First
,
That
Christ
is
not
said
to
have
done
the
work
,
to
wit
,
by
his
obedience
or
sufferings
,
as
you
conceive
,
but
to
be
doing
of
it
still
;
viz.
by
his
grace
and
spirit
slaying
the
enmity
aforesaid
,
in
,
and
for
those
who
beleeve
aright
on
him
,
and
follow
him
in
his
like
obedience
and
sufferings
.
Secondly
,
That
the
ground
of
the
emnity
between
us
and
God
,
lieth
on
our
part
,
who
hate
him
,
his
ways
and
righteousness
,
through
the
sin
that
dwelleth
in
us
.
And
therefore
the
Apostle
prayes
us
,
yea
in
a
beseeching
manner
,
to
be
reconciled
unto
God
.
And
though
two
places
,
at
the
first
view
,
upon
which
you
mainly
ground
,
may
seem
to
favour
your
assertion
,
yet
being
rightly
understood
,
they
do
not
patrocinate
the
same
at
all
:
the
first
is
Ephes.
2.16
.
And
that
he
might
reconcile
both
unto
God
in
one
body
by
the
Cross
,
having
slain
the
emnity
thereby
:
But
here
you
may
take
notice
,
that
the
body
spoken
of
is
his
mystical
body
,
and
the
cross
whereby
the
emnity
is
slain
,
is
his
spiritual
cross
,
like
patience
,
or
sufferance
:
for
by
that
we
overcome
every
temptation
of
sin
,
according
to
that
of
the
Apostle
,
James
1.4
.
But
let
patience
have
her
perfect
work
,
that
ye
may
be
perfect
and
entire
wanting
nothing
:
This
is
that
cross
(
and
not
afflictions
themselves
,
as
the
world
conceives
)
which
Christ
commandeth
those
that
will
follow
him
into
life
to
take
upon
them
,
for
the
denying
of
themselves
,
or
the
putting
off
the
old
man
,
Matth.
16.24
.
Hebr.
12.1
.
Wherefore
seeing
we
also
are
compassed
about
with
so
great
a
cloud
of
witnesses
,
let
us
lay
aside
every
weight
,
and
the
sin
which
doth
so
easily
beset
us
,
and
let
us
run
with
patience
the
race
that
is
set
before
us
.
Your
other
place
upon
which
you
rely
,
is
that
of
Col.
1.20
,
21
,
22.
And
having
made
peace
through
the
blood
of
his
cross
,
by
him
to
reconcile
all
things
unto
himself
,
by
him
I
say
,
whether
they
be
things
in
Earth
,
or
things
in
Heaven
;
And
you
that
were
sometimes
alienated
and
enemies
in
your
mind
by
wicked
works
,
yet
now
hath
he
reconciled
in
the
body
of
his
flesh
to
present
you
holy
and
unblameable
,
and
unreprovable
in
his
fight
.
Where
you
may
take
these
things
into
consideration
.
First
,
Whom
he
reconcileth
;
All
the
members
of
the
Church
who
are
regenerate
.
Secondly
,
From
what
;
from
the
enmity
in
their
minds
,
whereby
they
are
set
upon
wicked
works
.
Thirdly
,
Where
;
through
the
spiritual
blood
of
the
Covenant
,
or
the
spirit
of
grace
,
which
is
called
the
blood
of
his
cross
,
because
it
is
then
sent
unto
us
,
and
poured
down
upon
us
,
when
we
are
upon
the
cross
with
him
,
and
suffer
with
him
,
not
yeelding
unto
temptations
.
Fourthly
,
That
Christ
is
said
to
be
still
doing
of
that
work
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lastly
,
In
what
way
as
a
precedent
for
us
he
hath
done
it
,
to
wit
,
in
the
body
of
his
flesh
,
through
death
,
as
these
ensuing
Scriptures
shew
,
2
Tim.
2.11
,
12.
'T
is
a
faithful
saying
,
for
if
we
be
dead
with
him
,
we
shall
also
live
with
him
;
if
we
suffer
wi●h
him
,
we
shall
also
raign
with
him
;
see
Rom.
6.8
.
But
that
it
is
unpossible
to
have
reconcilement
and
communion
with
God
,
unless
it
be
in
such
a
way
,
the
Apostle
witnesses
likewise
,
1
John
1.5
,
6
,
7.
This
then
is
the
message
we
have
heard
of
him
,
and
declare
unto
you
,
that
God
is
light
,
and
in
him
is
no
darkness
at
all
;
If
we
say
that
we
have
fellowship
with
him
,
and
walk
in
darknes●
we
lye
,
and
haue
not
the
truth
;
But
if
we
walk
in
the
light
,
as
he
is
in
the
light
,
we
have
fellowship
one
with
another
,
and
the
blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
Sin
.
Thus
far
of
Christ's
spiritual
and
true
reconciling
us
unto
God
,
which
is
then
perfected
and
consummate
,
when
besides
the
slaying
of
the
enmity
aforesaid
,
he
hath
made
us
in
all
things
of
one
spirit
with
the
Father
.
For
which
unity
and
reconcilement
he
prayeth
,
John
17.21
.
That
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
Now
for
the
purchasing
of
an
everlasting
inheritance
for
us
,
eternal
life
is
the
free
gift
of
God
through
Jesus
Christ
our
Lord
,
Rom.
8.23
.
And
as
the
Father
hath
it
in
his
hand
to
bestow
,
so
it
is
in
the
Sons
gift
likewise
;
and
consequently
as
it
seems
to
us
,
he
needs
not
to
purchase
it
.
But
if
you
will
call
the
fulfilling
of
that
way
and
process
,
whereby
the
faln
man
must
attain
it
,
the
way
&
race
of
obedience
aforesaid
,
a
purchasing
of
it
,
it
is
by
the
inward
and
spiritual
obedience
of
Christ
,
especially
that
we
attain
;
Heb.
10.36
.
For
ye
have
need
of
patience
,
that
after
ye
have
done
the
will
of
God
,
ye
may
receive
the
promise
.
Howbeit
his
outward
passive
obedience
was
requisite
thereunto
,
without
which
as
we
could
not
be
delivered
from
the
curse
,
so
neither
could
we
come
to
inherit
life
.
By
this
you
see
we
stand
in
need
of
an
inward
and
spiritual
mediation
from
Christ
,
aswel
as
that
outward
,
of
which
alone
you
here
speak
.
Nor
can
we
partake
of
the
benefit
of
the
outward
,
till
qualified
,
and
prepared
first
thereunto
by
the
work
of
the
inward
.
In
your
Sixth
Section
,
you
proclaim
your
great
ignorance
,
or
small
regard
of
our
great
and
most
necessary
redemption
from
the
power
of
sin
and
Satan
,
saying
.
"
That
the
work
of
redemption
was
not
actually
wrought
till
after
Christs
incarnation
:
For
were
not
the
fathers
before
and
after
the
flood
,
with
the
Prophets
,
and
other
holy
Saints
in
the
Old
Testament
,
in
their
respective
times
spiritually
saved
and
redeemed
by
Christ
?
And
much
more
doth
that
great
secret
of
the
Father's
sparing
and
forbearing
us
along
time
for
his
Sons
sake
,
who
in
patience
and
meekness
hath
been
led
as
a
lamb
to
the
slaughter
,
and
the
end
of
whose
long
sufferance
in
us
is
salvation
,
as
St.
Peter
speaks
,
Epist.
2
,
3.
Chap.
15.
seem
to
be
hidden
from
you
:
Yet
here
you
grant
some
truths
at
unawares
;
as
that
Christ
is
the
promised
enmity
against
sin
,
who
must
break
the
Serpents
head
,
and
consequenly
that
his
power
and
Kingdom
must
be
within
us
,
where
Satan
is
to
be
trodden
down
,
Rom.
16.20
.
You
grant
also
that
he
is
the
Lamb
slain
from
the
beginning
of
the
world
:
But
whereas
you
add
for
a
proof
thereof
out
of
Hebr.
13.9
.
That
Christ
is
the
same
yesterday
,
and
to
day
,
and
for
ever
:
That
speakes
of
his
immutable
Deity
,
and
not
of
his
humanity
,
though
now
made
unchangeable
.
Yet
this
we
say
brethren
,
ere
we
leave
this
Section
,
that
you
hold
forth
a
very
lame
and
imperfect
redeemer
,
which
which
hath
indeed
redeemed
us
by
his
death
from
the
curse
of
the
Law
,
when
our
iniquities
are
put
away
from
us
:
but
who
must
redeem
us
from
all
our
corruptions●
who
must
save
and
deliver
us
out
of
the
hand
of
all
our
enemies
?
who
must
inable
us
to
keep
and
fulfil
the
Law
of
God
?
who
must
renew
the
Image
of
God
in
us
?
Is
not
the
true
Christ
made
of
God
unto
us
wisdom
,
righteousness
,
and
sanctification
,
as
well
as
redemption
?
1
Cor
1.30
.
In
your
Seventh
Section
,
As
we
grant
it
to
be
true
,
that
Christ
in
the
entire
office
of
a
Mediator
,
acteth
according
to
both
natures
joyntly
,
or
severally
,
as
occasion
requires
,
doing
by
each
that
which
is
proper
to
its
self
;
so
perhaps
it
may
be
granted
,
that
sometimes
in
the
Scriptures
,
by
reason
of
the
unity
of
the
person
,
that
which
is
proper
to
one
nature
,
is
attributed
to
the
person
denominated
by
the
other
.
Howbeit
,
the
places
to
which
you
refer
us
,
do
not
prove
so
much
;
for
that
of
Acts
the
20.28
.
It
s
true
,
First
of
Christ
in
the
Godhead
,
that
he
hath
purchased
his
Church
with
his
own
blood
,
having
redeemed
it
from
the
power
of
Satan
by
his
Spirit
.
Secondly
,
To
that
of
John
3.13
.
it
may
be
said
,
that
as
Christ
is
spiritually
born
in
us
,
he
is
the
Son
of
man
which
comes
from
Heaven
,
and
is
,
or
dwells
in
the
heavenly
being
.
Finally
,
To
1
John
3.16
,
It
may
be
truly
answered
,
that
Christ
the
Son
of
God
hath
laid
down
his
life
for
us
,
while
he
died
in
us
,
to
keep
off
the
deserved
wrath
of
God
from
us
,
and
to
preserve
us
from
the
death
threatned
in
the
Law
;
as
also
to
set
us
an
example
,
how
we
may
in
following
him
overcome
sin
,
and
recover
life
again
,
we
seeking
his
grace
and
help
thereunto
.
In
your
eighth
,
and
last
Section
,
being
like
checquer-work
you
have
black
as
well
as
white
,
errour
as
well
as
truth
:
where
your
first
affirmation
That
Christ
doth
certainly
and
effectually
apply
and
communicate
his
redemption
to
all
those
for
whom
he
hath
purchased
it
,
will
prove
false
in
what
sense
soever
it
be
taken
.
For
first
,
If
we
here
understand
Christ's
outward
redemption
as
you
undoubtedly
do
,
that
being
made
for
all
sinners
,
as
we
have
proved
by
manifold
Scriptures
,
it
is
not
by
him
applyed
unto
all
men
,
as
your selves
will
confess
:
but
if
we
here
take
up
the
inward
and
spiritual
redemption
of
Christ
;
that
is
not
purchased
for
us
,
but
we
are
rather
purchased
by
it
;
and
in
the
very
working
of
it
,
it
being
an
inward
work
of
Christs
,
it
must
needs
be
effectually
applyed
also
.
Secondly
,
Whereas
you
say
,
That
Christ
makes
intercession
for
all
such
as
he
bath
redeemed
;
it
is
false
also
;
for
some
deny
even
him
that
bought
them
,
and
that
in
an
Apostatical
way
,
and
by
bringing
in
damnable
heresies
,
whereby
they
bring
upon
themselves
swift
destruction
,
2
Pet
2.1
.
But
we
justly
doubt
you
whether
you
understand
aright
what
the
intercession
of
Christ
doth
mean
.
For
his
intercession
at
large
,
comprehends
his
whole
office
of
mediation
.
Isa.
53.12
.
and
Heb.
7.25
.
but
to
take
his
intercession
for
his
supplicative
office
,
as
you
here
intend
it
consists
principally
,
if
not
alone
in
the
spiritual
intercessions
which
he
makes
unto
God
for
&
in
his
Saints
by
his
holy
spirit
.
Ro.
8.26
,
27.
As
for
his
intercession
at
large
,
of
which
we
conceive
the
Apostle
speaketh
Rom.
8.34
.
Christ
useth
or
imployeth
that
for
none
other
,
but
those
whom
the
Father
hath
called
and
given
unto
him
,
and
for
them
also
so
long
as
they
continue
with
him
.
For
the
Lord
is
with
us
while
we
are
with
him
.
2
Chron.
15.2
.
1
Chron.
28
9.
The
like
we
say
of
his
revealing
his
Mysteries
unto
them
,
whether
by
the
word
or
without
it
,
and
of
his
effectual
perswading
of
them
by
his
Spirit
to
beleeve
.
Where
again
you
are
mistaken
;
for
God
onely
illuminates
,
and
makes
known
his
truth
unto
us
,
but
it
is
our
part
to
set
to
our
seal
thereunto
.
&
in
our
power
to
withhold
the
same
.
What
you
speak
also
of
Christs
governing
the
hearts
of
all
those
whom
he
hath
redeemeed
,
by
his
word
and
spirit
,
and
of
the
overcoming
of
all
their
enemies
by
his
almighty
power
and
wisdom
in
such
manner
and
wayes
as
he
sees
good
;
all
these
may
be
true
or
false
according
to
the
limitations
aforesaid
.
Yet
here
you
tacitely
grant
or
imply
Christs
inward
or
spiritual
mediation
,
though
you
own
it
not
for
such
a
work
.
Yea
,
which
is
more
to
be
wondered
at
,
you
here
import
that
Christ
by
his
almighty
power
doth
overcome
and
subdue
in
and
unto
his
redeemed
people
all
their
enemies
;
to
wit
,
Satan
and
their
corruptions
,
which
elsewhere
you
hold
to
be
unconquerable
here
,
or
not
wholly
to
be
subdued
in
this
life
.
But
truth
is
so
evident
and
forcible
,
that
where
it
is
not
narrowly
watched
and
suppressed
,
it
will
break
forth
at
unawares
.
By
all
this
which
in
this
Chapter
we
have
set
forth
,
if
the
Lord
open
your
eyes
rightly
to
read
it
,
we
hope
you
will
be
brought
to
acknowledge
that
the
predictions
of
Christ
and
his
Apostles
,
concerning
the
departure
from
the
faith
,
are
already
come
to
pass
,
and
that
forewarning
of
his
,
that
there
should
arise
false
Christs
,
and
false
Prophets
,
is
fulfilled
,
and
consequently
that
there
should
be
great
need
and
cause
for
the
Gospel
to
be
preached
anew
to
all
the
world
,
as
Christ
himself
foretold
,
Matth.
24.14
.
and
that
mercy
or
blessing
was
foreshewed
to
John
,
Revel.
14.6.7
.
For
even
those
Authors
whom
ye
counted
the
greatest
lights
of
this
last
age
,
have
very
little
sight
or
knowledge
of
that
great
Mystery
Christ
Jesus
in
you
,
the
hope
of
glory
,
Colos.
1.27
.
Yea
,
they
have
been
all
the
publishers
of
a
false
conceived
Mediator
,
or
Christ
.
CHAP.
IX
.
Of
Free-wil
.
GOD
hath
indued
the
will
of
man
with
that
natural
liberty
,
that
it
is
neither
forced
,
nor
by
any
absolute
necessity
of
nature
determined
to
good
or
evil
[
a
](A91437-e36730-b)
a
Mat
:
17.12
.
Jam
:
1.14
.
Deut:
30.19
.
.
II.
Man
in
his
state
of
innocency
,
had
freedom
and
power
to
will
,
and
to
do
that
which
was
good
and
wel-pleasing
to
God
[
b
](A91437-e36760-b)
b
Eccl.
7.29
Gen:
1.26
.
,
but
yet
mutably
,
so
that
he
might
fall
from
it
[
c
](A91437-e36770-b)
c
Gen:
2.16
,
17.
Gen:
3.6
.
.
III.
Man
by
his
fall
into
a
state
of
sin
,
hath
wholly
lost
all
ability
of
will
to
any
spiritual
good
accompanying
salvation
[
d
](A91437-e36800-b)
d
Ro:
8.7
.
John
15.5
.
:
so
as
a
natural
man
being
altogether
averse
from
that
good
[
e
](A91437-e36810-b)
e
Rom:
3.10.12
.
,
and
dead
in
sin
[
f
](A91437-e36820-b)
f
Ep:
2.1
,
5.
Col:
2.13
.
,
he
is
not
able
by
hi●
own
strength
to
convert
himself
,
or
prepare
himself
thereunto
[
g
](A91437-e36830-b)
g
John
6.44
,
65.
Eph:
2.2
,
3.4
,
5.
1
Cor:
2.14
Titus
3.3
,
4
,
5.
.
IV.
When
God
converts
a
sinner
,
and
translates
him
into
the
state
of
grace
,
he
freeth
him
from
his
natural
bondage
under
sin
[
h
](A91437-e36860-b)
h
Ga:
1.13
.
John
8.34
,
36.
:
and
by
his
grace
alone
,
inables
him
freely
to
will
,
and
to
do
that
which
is
spiritually
good
[
i
](A91437-e36870-b)
i
Phil:
2.12.13
.
Ro:
6.18
,
21.
:
yet
so
as
that
by
reason
of
his
remaining
corruption
,
he
doth
not
perfectly
nor
onely
will
that
which
is
good
,
but
doth
also
will
that
which
is
evil
[
k
](A91437-e36880-b)
k
Gal:
5.17
.
Rom:
7.15
18
,
19
,
21
,
22
.
V.
The
will
of
man
is
made
perfectly
and
immutably
free
to
good
alone
,
in
the
state
of
glory
onely
[
l
](A91437-e36910-b)
l
Eph:
4.13
Heb:
12.23
John
3.2
.
Jude
v.
24.
.
CHAP.
IX
.
Of
Free-will
Examined
.
ALthough
man
be
alwayes
a
free
Agent
in
some
measure
,
yet
is
he
not
at
all
times
such
a
patient
,
nor
can
we
expect
you
here
to
be
voluntary
sufferers
.
But
if
you
will
give
us
leave
to
be
free
with
you
,
we
must
acquaint
you
,
that
even
in
this
short
Chapter
there
are
many
things
though
freely
spoken
by
you
,
yet
but
gratis
dicta
.
And
especially
in
the
three
last
Sections
;
but
we
fear
that
you
have
granted
more
truth
in
the
first
Section
,
then
upon
the
view
you
will
own
again
.
For
you
say
,
That
God
hath
endued
the
will
of
man
with
such
natural
liberty
,
that
it
is
neither
forced
,
nor
by
any
absolute
necessity
of
nature
determined
to
good
or
evil
;
for
you
seem
in
the
first
Section
of
the
next
Chapter
directly
to
contradict
yourselves
,
saying
,
That
in
our
effectual
calling
God
doth
not
onely
renew
our
wils
,
but
determines
them
to
that
which
is
good
by
his
Almighty
power
.
And
that
which
you
speak
in
the
second
Section
,
That
man
in
his
state
of
innocency
had
freedome
and
power
to
wil
and
do
that
which
was
good
&
well-pleasing
to
God
,
but
yet
mutably
,
so
that
he
might
all
from
it
,
seems
to
us
in
some
sort
to
hold
true
stil
of
all
men
as
they
are
now
born
till
they
have
personally
and
actually
sinned
.
And
that
Scripture
to
which
you
reser
us
,
Eccles.
7.29
.
it
speaking
of
mankinde
in
general
,
and
not
of
our
first
parents
onely
,
evicts
so
much
in
the
very
words
,
saying
,
Lo
this
onely
have
I
found
,
that
God
hath
made
man
upright
,
but
they
have
found
out
many
inventions
.
To
which
others
may
be
added
,
as
Jer.
2.21
.
For
I
had
planted
thee
a
noble
vine
,
wholly
a
right
seed
;
how
then
art
thou
turned
into
the
degenerate
plant
of
a
wild
vine
unto
me
?
But
that
place
in
which
the
Lord
speakes
of
a
child
shortly
to
be
born
unto
the
Prophet
,
and
to
be
called
Immanuel
,
as
some
most
learned
expositors
affirm
,
Isa.
7.14
,
15
,
16.
Therefore
the
Lord
himself
shall
give
you
a
signe
,
Behold
a
Virgin
(
or
a
young
woman
,
for
the
word
signifies
both
)
shall
conceive
,
and
bear
a
son
,
and
shall
call
his
name
Immanuel
.
Butter
and
hony
shall
he
eate
,
that
he
may
know
to
refuse
the
evil
,
and
chuse
the
good
,
for
before
the
child
shall
know
to
refuse
the
evil
,
and
chuse
the
good
,
the
land
that
thou
abhorrest
shall
be
forsaken
of
both
her
Kings
.
Here
you
may
please
to
observe
these
things
with
us
.
First
,
That
though
this
place
be
commonly
understood
of
our
Saviour
,
yet
it
is
a
great
mistake
;
for
his
proper
name
was
Jesus
and
not
Immanuel
.
Secondly
,
This
child
was
to
be
born
shortly
after
this
prophecy
,
and
is
given
to
the
Jewes
as
a
sign
and
token
of
a
sudden
deliverance
from
Rezin
and
Remaliah
before
the
child
should
be
of
age
,
and
knowledge
to
refuse
the
evil
and
chuse
the
good
.
And
thirdly
,
The
prophet
in
the
next
Chap.
triumphing
against
the
enemies
of
the
Church
alludes
to
this
very
name
,
as
if
the
child
were
then
in
being
,
Isa.
8.10
.
saying
,
Take
counsel
together
,
and
it
shall
come
to
nough
,
speak
the
word
and
it
shall
not
stand
,
for
God
is
with
us
;
Where
it
is
in
the
original
Immanuel
.
The
second
thing
to
be
observed
,
is
,
that
this
child
even
from
i●s
insancy
according
to
the
common
state
of
mankind
should
have
the
knowledge
and
ability
to
refuse
the
evil
,
and
chuse
the
good
,
a
faculty
spoken
of
in
two
verses
together
as
before
.
But
to
come
to
your
third
Section
,
where
our
main
contest
begins
.
Besides
a
mistake
in
the
very
first
entrance
,
Man
that
is
fallen
into
sin
,
being
by
you
taken
for
all
mankinde
,
no
smal
mistake
,
as
we
have
proved
before
;
You
are
first
defective
in
that
you
distinguish
not
of
the
different
states
of
sin
.
And
secondly
,
to
maintain
that
which
is
true
in
it self
,
viz.
that
the
faln
man
cannot
without
preventing
grace
by
his
own
strength
convert
himself
,
or
haply
prepare
himself
thereunto
:
you
lay
such
grounds
as
are
either
false
or
at
leastwise
improper
,
of
which
anon
.
But
first
you
speak
of
a
state
of
sin
into
which
man
is
faln
,
as
though
there
were
but
one
such
,
whereas
there
is
a
manifold
state
in
sin
,
one
against
God
the
Father
,
another
against
the
Son
,
and
a
third
against
the
holy
Ghost
,
Mat.
12.32
.
There
is
a
state
of
sin
before
regeneration
,
and
another
under
grace
,
Rom.
7.9
,
14.
there
is
a
state
of
sin
before
mans
first
conversion
,
and
another
after
their
final
falling
away
,
2
Pet.
2.21
,
22.
as
there
is
a
threefold
degree
of
righteousness
,
and
grace
,
wherein
some
are
Babes
,
some
youngmen
,
and
some
old
men
;
so
there
is
a
threefold
state
,
or
age
in
sin
.
So
the
Lord
saith
to
Abraham
,
Gen.
15.16
.
That
the
iniquity
of
the
Amorites
is
not
yet
full
;
and
complaines
,
Jer.
9.3
.
That
the
sinners
proceeded
from
evil
to
worse
;
finally
there
is
a
sin
unto
death
,
and
a
sin
which
is
not
unto
death
,
1
John
5.16
.
Now
the
false
grounds
aforesaid
,
which
you
lay
for
the
establishing
of
a
truth
,
are
these
,
That
the
faln
man
hath
lost
all
ability
of
wil
to
any
spiritual
good
accompanying
salvation
.
That
a
natural
man
is
altogether
averse
from
from
any
such
good
:
The
ground
that
you
here
improperly
apply
is
,
"
That
the
man
is
dead
in
sin
.
For
the
first
of
these
,
t
is
a
rash
,
and
ungrounded
asseveration
;
for
you
will
not
deny
,
That
to
become
a
Christian
,
to
have
our
wicked
thoughts
forgiven
us
,
to
hear
the
word
preached
,
to
eat
,
and
drink
at
Christs
table
,
to
keep
the
commandements
of
the
second
Table
,
as
they
are
commonly
called
,
and
finally
to
dye
the
death
of
the
righteous
,
are
all
of
them
spiritual
good
things
,
and
such
as
accompany
salvation
;
But
we
finde
all
these
things
wished
for
,
and
desired
by
those
which
you
count
unregerate
;
for
King
Agrippa
hearing
Saint
Pauls
defence
,
had
more
then
a
velleity
,
some
good
measure
of
inclination
to
become
a
Christian
,
Act.
26.28
.
Simon
Me●us
entreated
the
Apostles
to
pray
for
him
,
that
his
wicked
thoughts
might
be
pardoned
,
and
that
none
of
the
evils
they
had
spoken
of
might
happen
unto
him
,
to
hinder
his
salvation
,
Act.
8.24
.
Our
Saviour
tels
us
,
Luk.
13.26
.
That
many
will
plead
before
him
at
the
latter
day
,
that
they
had
heard
him
teaching
in
,
their
streets
,
and
had
eaten
,
and
drunke
at
his
table
.
The
young
man
who
enquired
of
our
Saviour
what
good
thing
he
should
do
to
inherit
eternal
life
,
had
from
his
youth
kept
the
precepts
of
the
second
table
aforesaid
,
Mat.
19.20
.
Yea
our
Saviour
looked
upon
him
and
loved
him
on
that
behalf
,
Mar.
10.21
.
Finaily
,
Balaam
desired
to
dye
the
death
of
the
righteous
,
and
that
his
latter
end
might
be
like
his
,
Num.
23.10
.
For
the
second
ground
that
the
natural
man
is
altogether
averse
from
any
thing
that
is
good
:
it
is
alike
erroneous
with
the
former
,
whether
we
take
a
natural
man
for
the
earthly
man
,
as
he
is
still
created
of
God
in
innocency
,
or
for
the
faln
man
in
his
unregenerate
estate
as
you
mean
.
For
in
the
first
notion
the
natural
man
can
both
will
and
act
according
to
his
first
integrity
,
till
he
disables
,
and
corrupts
himself
by
falling
,
as
Esau
or
Edom
a
type
of
this
man
did
seek
to
please
and
observe
his
father
.
And
you
may
remember
that
the
Apostle
would
have
us
in
malice
and
naughtiness
to
be
like
children
,
1
Cor.
14.20
.
But
many
natural
men
taken
in
your
own
sense
,
are
not
utterly
averse
from
all
good
things
:
even
Herod
himself
heard
John
the
Baptist
gladly
,
and
not
only
willed
,
but
did
many
things
according
to
his
Doctrine
and
precepts
,
Mark
6.20
.
And
Moses
having
set
before
all
Israel
,
life
and
blessing
,
with
death
and
cursing
,
Deut
30.19
.
he
there
expresly
commands
them
to
chuse
life
,
That
both
they
and
their
seed
might
li●●
,
&
Isa.
chap.
1.19
,
20
elicites
and
excites
this
freewilling
faculty
,
saying
,
If
ye
be
willing
and
obedient
,
ye
shall
eat
the
good
of
the
land
;
but
if
ye
refuse
and
rebel
,
ye
shall
be
devonred
by
the
sword
;
for
the
mouth
of
the
Lord
hath
spoken
it
:
Yea
the
very
name
of
freewill
offerings
,
so
oft
mentioned
in
the
Scriptures
,
argues
some
competent
remainder
of
that
faculty
,
unless
ye
would
subjectum
tollere
;
but
consider
we
pray
you
these
two
things
which
we
have
partly
touched
before
.
First
,
That
all
faln
men
are
not
alike
extensively
corrupted
,
that
is
,
they
are
not
all
alike
enclined
to
all
fins
,
but
some
to
voluptuousness
,
and
prodigality
,
more
then
to
covetousness
or
the
like
.
And
though
David
a
King
prayeth
thus
against
covetousness
,
Encline
my
heart
to
thy
Testimo
.
nies
,
and
not
to
covetousness
,
Psal.
119.36
.
Yet
Luther
saith
,
"
That
he
was
never
tempted
to
that
sin
.
Whence
it
will
necessarily
follow
that
such
a
man
is
not
equally
averse
to
all
good
,
but
to
some
vertues
more
then
to
others
.
The
Pharisees
though
inclined
to
pride
and
covetousness
were
not
so
propense
to
sensuality
and
uncleaness
,
as
some
of
the
Publicans
were
,
Luke
18.11
,
12.
and
consequently
they
did
not
so
much
abhor
sobriety
,
temperance
,
and
chastity
as
the
others
did
,
nor
did
the
other
so
much
aversate
sincerity
,
liberality
,
and
humility
as
the
Pharisees
did
.
Secondly
,
You
may
take
notice
that
all
faln
men
are
not
alike
intensively
depraved
;
sinners
do
gradually
sinks
into
sin
by
custome
and
continuance
therein
;
so
the
Lord
saith
,
Ezek.
16.46
,
47.
That
Jerusalem
had
more
deeply
corrupted
her self
,
then
her
elder
sister
Samaria
,
or
her
younger
sister
Sodom
,
and
by
consequence
she
was
more
averse
to
good
then
either
of
them
both
.
And
our
Saviour
affirms
,
that
Corazin
and
Bethsadia
were
more
averse
from
repentance
and
amendment
then
Tyre
,
and
Sidon
,
Luk.
10.13
.
And
though
it
fares
thus
with
the
divel
and
his
Angels
,
yea
and
with
all
those
men
who
through
pride
,
malice
,
and
desperation
are
incorporated
into
him
,
yet
we
hope
that
the
case
or
state
for
the
present
is
not
so
evil
or
desperate
with
any
other
,
as
you
here
would
make
it
with
lapsed
men
.
For
to
be
utterly
averse
from
all
good
,
is
a
most
forlorn
and
deplorable
condition
,
and
their
very
incorrigible
state
of
whom
the
Lord
complaines
,
Jer.
13.23
.
Can
the
Ethiopian
change
his
skin
,
or
the
Leopa●d
his
spots
?
then
may
ye
also
do
good
who
are
accustomed
to
do
evil
.
Now
for
your
ground
improperly
and
impertinently
applyed
,
That
because
man
since
his
fall
is
dead
in
trespass
,
and
sins
,
Eph.
2.2
,
5.
he
cannot
,
therefore
by
his
own
strength
convert
himself
,
or
at
all
prepare
himself
thereunto
.
To
this
we
say
,
It
is
neither
a
lively
nor
a
forcible
kind
of
arguing
;
for
it
must
be
considered
to
what
kind
of
life
men
by
their
fall
become
dead
,
not
to
their
natural
life
surely
;
for
the
Apostle
speaking
of
her
that
liveth
in
pleasures
,
saith
,
that
she
is
dead
whilst
she
liveth
,
1
Tim.
5.6
.
Here
then
as
he
chargeth
her
with
a
spiritual
death
,
so
he
grants
her
a
natural
life
still
remaining
.
It
is
then
to
the
former
light
of
Christ
,
or
life
of
righteousness
,
that
we
are
dead
by
our
fall
,
as
it
is
written
Act.
8.33
.
That
the
life
of
Christ
is
taken
from
the
earth
,
and
Isa.
58.8
.
That
he
was
cut
off
from
the
land
of
the
living
.
Agreeably
hereunto
the
Apostle
tels
the
Ephesians
that
in
their
unbelief
,
they
were
at
thee
time
without
Christ
,
Eph
2.12
.
and
consequently
without
power
to
do
good
,
till
we
receive
that
again
by
grace
.
But
what
is
that
to
the
willing
,
and
nilling
faculty
which
is
a
natural
and
essentiall
property
to
the
soul
?
Must
that
be
dead
in
the
man
also
,
and
he
become
a
meer
passive
block
or
a
dead
trunk
,
as
you
would
have
him
?
we
have
proved
before
that
even
the
faln
man
can
both
will
and
act
some
kinds
of
righteousness
,
at
leastwise
towards
man
;
witness
that
young
man
in
the
Gospel
before
spoken
of
:
But
here
to
disintangle
you
and
others
we
will
first
breifly
●istinguish
concerning
the
use
and
exercise
of
that
faculty
;
and
then
secondly
,
shew
some
causes
why
men
do
not
ordinarily
choose
the
good
and
nil
the
evil
,
even
then
when
it
is
in
their
power
so
to
do
.
For
the
first
of
these
,
we
must
distinguish
,
between
freedome
of
will
and
coaction
,
the
latter
of
which
may
befal
man
,
but
not
the
will
of
man
.
Secondly
,
betwixt
a
will
that
willeth
or
nilleth
with
full
consent
,
and
a
mixt
will
,
wherein
the
one
party
is
predominant
,
Phil.
1.23
.
For
I
am
in
a
strait
between
two
,
desiring
to
depart
,
and
to
be
with
Christ
,
which
is
best
of
all
.
Thirdly
,
Betwixt
an
indifferency
of
will
or
aequilibriu●
to
good
or
bad
,
and
a
will
enclined
more
to
that
which
is
good
,
then
to
the
evil
.
This
we
take
to
have
been
the
state
of
will
in
or
first
parents
,
if
not
of
all
men
yet
before
they
fall
.
Fourthly
,
Betwixt
a
will
more
enclined
to
the
evil
,
then
to
the
good
,
and
a
will
inflexible
.
The
former
of
these
may
be
found
after
our
fall
gradually
in
men
,
according
to
their
inchoated
,
or
more
perfect
habits
in
evil
.
The
latter
of
these
is
found
in
no
man
till
he
be
wholly
incorporated
in
the
pride
,
and
malice
or
desperation
of
the
divel
.
That
the
will
of
man
after
the
fall
is
not
wholly
inflexible
,
till
such
a
diabolical
incorporation
,
we
prove
by
these
few
instances
instead
of
many
.
First
,
Pharoah
that
proud
and
obstinate
Tyrant
,
although
at
the
first
he
was
most
averse
to
obey
Gods
voice
,
and
let
Israel
go
;
yet
he
was
brought
to
it
by
degrees
,
untill
he
fully
consented
,
by
Gods
Judgements
upon
him
and
his
people
,
together
with
their
perswasions
.
Secondly
,
Those
six
hundred
thousand
Israelites
brought
out
of
Egypt
,
who
harkening
to
their
unbelieving
spies
or
searchers
of
the
good
land
,
refused
to
go
up
&
fight
against
their
enemies
,
afterwards
being
made
sensible
of
Gods
displeasure
against
them
,
did
of
their
own
accord
go
up
and
fight
against
the
Amalekites
in
the
mountain
,
even
then
when
Moses
forbad
them
,
and
threatned
them
with
capital
danger
,
Numb.
14.
A
most
evident
example
of
the
vertibility
of
mans
will
,
Judas
himself
,
though
he
would
not
be
warned
by
our
Saviours
discovery
of
his
treason
aforehand
,
nor
by
his
threatning
of
the
ensuing
danger
,
Mar.
14.18
,
19
,
20
,
21.
Yet
afterwards
his
will
turned
,
and
he
brought
the
money
again
which
had
corrupted
him
,
truely
confessing
his
great
wickedness
Wisdome
it self
,
or
Christs
declareth
,
Prov.
1.20
.
—
30.
though
many
will
not
turn
to
him
at
his
calling
or
reproof
,
yet
when
it
is
too
late
,
the
door
of
mercy
being
shut
against
them
in
the
time
of
their
great
calamity
,
this
will
turn
to
him
and
seek
him
early
,
that
is
,
diligently
.
So
that
mans
will
is
never
finally
obstinate
till
it
be
wholly
indevilled
.
But
from
these
last
instances
we
should
be
warned
to
seek
the
Lord
while
he
will
be
found
,
Isa.
55.6
.
Where
the
Psalmist
concluds
thus
,
Psal.
32.6
.
For
this
shall
every
one
that
is
godly
pray
unto
thee
in
the
time
when
thou
maist
be
found
.
Surely
in
the
great
waterfloods
(
of
Gods
destroying
calamities
)
they
(
that
is
the
wicked
)
shall
not
come
nigh
him
:
But
to
go
on
in
our
distinctions
,
we
must
in
the
fifth
place
distinguish
betwixt
freewill
,
and
power
,
voluntatem
&
arbitrium
;
for
the
one
may
be
had
,
where
the
other
is
wanting
,
Rom.
7.18
.
Lastly
,
Between
a
free
will
,
or
agency
and
some
strong
inclination
of
nature
,
to
this
or
that
object
,
both
which
may
stand
together
.
As
first
in
God
,
who
is
strongly
inclined
to
the
good
,
and
Sathan
who
propends
wholly
to
the
evil
,
yet
doth
act
freely
without
compulsion
,
though
not
without
some
necessity
,
or
strong
influence
of
nature
.
Now
in
the
second
place
,
the
causes
why
the
faln
man
doth
not
will
the
good
which
he
might
,
are
these
among
others
.
The
first
is
the
ignorance
of
that
good
—
ignoti
nulla
cupido
.
Thus
the
ignorance
of
things
promised
,
hinders
the
seeking
of
them
,
Rom.
10.14
,
15
,
&c.
A
second
let
is
a
depraved
judgement
,
Act.
26.9
.
for
I
verily
thought
with
my self
,
th●t
I
ought
to
do
many
things
against
the
name
of
Jesus
.
A
third
impediment
is
the
want
of
due
remembrance
,
and
serious
consideration
of
what
we
know
in
generall
,
Lam.
1.9
.
He
filthiness
is
in
her
skirts
,
she
remembred
not
her
latter
end
.
A
fourth
bar
is
the
power
of
Temptation
,
of
which
the
Apostle
complaines
,
2
Cor.
12.7.8
.
A
filth
and
a
powerful
obstacle
is
habit
and
custome
in
sin
,
of
which
that
is
verified
.
—
Qui
non
est
ho●iè
,
eràs
minùs
aptus
erat
.
Lastly
,
Gods
final
desertion
,
one
of
the
heavyest
of
Judgements
,
is
an
unremovable
obstacle
to
the
willing
of
good
,
because
seconded
with
Satans
power
.
Hence
we
may
take
a
view
,
how
far
the
faln
man
can
will
good
,
convert
himself
or
prepare
himself
thereunto
,
namely
so
far
forth
as
men
have
some
light
of
nature
left
or
new
illumination
,
and
convincing
grace
,
the
which
of
all
other
is
most
necessary
for
the
work
of
a
true
conversion
.
Jer.
23.24
.
O
Lord
,
I
know
that
the
way
of
man
is
not
in
himself
,
it
is
not
in
man
that
walketh
to
direct
his
steps
.
Secondly
,
This
may
be
done
with
the
more
facility
,
so
far
as
they
are
chastned
by
the
hand
of
the
Lord
,
and
make
a
good
use
of
it
,
which
made
the
Prophet
Jeremy
to
pray
as
he
doth
,
Jer.
10.24
.
Correct
me
O
Lord
,
yet
in
judgement
;
and
not
in
thine
angor
,
lest
thou
bring
me
to
nothing
.
Howbeit
in
all
this
the
Lord
seems
to
lay
no
violent
hand
upon
the
will
,
but
works
upon
it
by
understanding
,
judgement
,
and
reason
,
with
the
use
of
sense
;
and
because
he
is
the
Author
of
the
new
understanding
and
judgement
,
which
leads
and
drawes
the
will
,
he
is
said
to
work
the
will
also
,
Phil.
2.13
.
for
,
Causae
causae
est
etiam
causa
causaei
.
But
the
main
way
whereby
the
man
after
illuminating
or
preventing
grace
can
prepare
himself
to
turn
his
heart
or
will
,
is
by
frequent
meditation
,
and
deep
consideration
of
what
he
knows
by
grace
or
nature
.
In
your
two
last
Sections
,
First
according
to
an
ordinary
distribution
,
you
distinguish
the
condition
of
converted
sinners
into
a
State
of
Grace
and
a
State
of
glory
;
but
albeit
there
be
different
degrees
in
their
new
Metamorphosis
,
or
change
,
yet
their
least
estate
in
regeneration
is
a
State
of
Glory
,
as
on
the
contrary
the
highest
degree
of
that
change
,
and
exaltation
is
a
state
of
Grace
.
For
the
proof
of
the
first
of
these
consider
what
the
Apostle
speaks
,
2
Cor.
3.18
.
But
we
all
with
open
face
,
beholding
as
in
a
glass
the
Glory
of
the
Lord
,
are
transformed
into
the
same
Image
,
from
Glory
to
Glory
,
as
by
the
spirit
of
the
Lord
.
2
Pet.
1.3
.
—
Through
the
knowledge
of
him
who
hath
called
us
unto
Glory
and
Vertue
.
And
for
the
evidencing
of
the
latter
,
weigh
well
what
Saint
Peter
writeth
,
1
Pet.
1.14
.
wherefore
gird
up
the
loins
of
your
minde
,
be
sober
and
hope
to
the
end
,
for
the
Grace
that
is
to
be
brought
unto
you
at
the
Revelation
of
Jesus
Christ
.
See
also
1
Pet.
3.7
.
as
heirs
together
of
the
Grace
of
life
.
But
more
particulary
for
your
fourth
Section
,
As
in
the
beginning
of
it
you
attribute
too
much
to
the
first
work
or
degree
of
our
regeneration
:
so
you
detract
too
much
,
from
the
last
,
and
highest
period
of
the
same
in
the
end
of
that
Section
.
For
first
you
say
,
but
not
truely
,
That
when
God
converts
a
sinner
,
and
translates
him
into
the
State
of
Grace
,
he
presently
freeth
him
from
his
natural
bondage
under
sin
,
and
by
his
grace
alone
enables
him
to
will
and
to
do
that
which
is
spiritually
good
.
Here
brethren
,
you
go
too
far
;
for
the
Apostle
in
the
behalf
of
the
young
Babes
or
converts
,
complains
thus
,
Rom.
7.8
,
9.
For
to
will
is
present
with
me
,
but
how
to
perform
that
which
is
good
L●nde
not
;
for
the
good
that
I
would
,
I
do
not
,
and
the
evil
that
I
would
not
,
that
do
I.
How
then
are
they
freed
,
when
the
Apostle
saith
,
ver.
23
,
He
findes
another
Law
in
his
members
not
only
warring
against
the
Law
of
his
minde
,
but
bringing
him
captiue
to
the
Law
of
sin
in
his
members
,
whereupon
he
cryes
out
,
verse
24.
O
wretched
man
that
I
am
who
shall
deliver
me
from
this
body
of
dea●h
?
Is
a
bondage
then
against
your
wils
,
no
captivity
?
yea
it
is
the
most
grievous
bondage
of
all
others
in
our
sense
and
feeling
,
though
not
so
perilous
to
the
soul
,
as
a
willing
subjection
unto
sin
.
Indeed
it
is
true
of
the
young
in
Christ
,
which
the
Apostle
writs
to
them
of
that
age
,
1
John
2.14
.
I
have
written
unto
you
young
men
,
because
ye
are
strong
,
and
the
word
of
God
abideth
in
you
,
and
you
have
overcome
the
wicked
one
;
But
the
Babe
in
Christ
cannot
attain
thereunto
while
he
is
a
chide
.
Now
in
the
close
of
that
Section
,
you
flag
and
fall
as
much
too
short
,
saying
,
That
this
convert
at
his
highest
pitch
(
for
so
you
mean
)
by
reason
of
his
remaining
corruption
doth
not
perfectly
,
nor
only
will
that
which
is
good
,
but
willeth
that
which
is
evil
also
.
The
which
though
it
be
true
of
the
Infants
aforesaid
,
and
perhaps
may
sometimes
be
verified
of
the
middle
ort
,
yet
it
is
not
true
of
the
old
or
aged
men
in
Christ
,
such
as
the
Apostles
themselves
were
;
as
we
have
proved
before
.
In
your
last
Section
,
you
do
as
you
are
wont
,
wholly
transferring
the
state
of
Glory
in
which
the
will
of
man
is
made
immutably
good
,
out
of
this
world
,
but
herein
you
are
some
what
mistaken
,
if
we
may
give
credit
to
these
Scriptures
,
Rev.
3.12
,
&
21.
C.
1.2.3
,
4
,
5
,
6.
CHAP.
X.
Of
effectuall
calling
.
ALL
those
whom
God
hath
predestinated
unto
life
,
and
those
onely
he
is
pleased
in
his
appointed
,
and
accepted
time
,
effectually
to
call
[
a
](A91437-e38840-b)
a
Rom:
8.30
.
Rom:
11.7
.
Eph:
1.10
,
11.
by
his
Word
and
Spirit
[
b
](A91437-e38850-b)
b
2
Thes:
2.13
,
14.
2
Cor:
3.6
.
,
out
of
that
state
of
sin
and
death
in
which
they
are
by
nature
,
to
grace
and
salvation
by
Jesus
Christ
[
c
](A91437-e38860-b)
c
Rom.
8.2
.
Eph:
2.1
,
2
,
3
,
4.
2
Tim.
1.9
,
10.
,
inlightning
their
minds
spiritually
,
and
savingly
to
understand
the
things
of
God
[
d
](A91437-e38870-b)
d
Act:
16.18
.
1
Cor:
2.10
,
12.
Eph:
1.17
,
18.
,
taking
away
their
heart
of
stone
,
and
giving
unto
them
an
heart
of
flesh
[
e
](A91437-e38880-b)
e
Ezek:
36.26
Eze:
11.19
.
Phil:
2.13
.
Deut.
36.6
.
Ezek:
36.27
.
,
renewing
their
wils
and
by
his
Almighty
power
determing
them
to
that
which
is
good
ᶠ
,
and
effectually
drawing
them
to
Jesus
Christ
[
g
](A91437-e38900-b)
g
Eph:
1.19
John
6.44
,
45.
,
yet
so
as
that
they
come
most
freely
being
made
willing
by
his
grace
[
h
](A91437-e38910-b)
h
Cant.
1.4
.
Psal.
110.3
.
John
6.37
.
Rom.
●
.
16
,
17
,
18.
.
II.
This
effectual
call
is
of
Gods
free
,
and
special
grace
alone
,
not
from
any
thing
at
all
foreseen
in
man
[
i
](A91437-e38940-b)
i
1
Tim:
1.9
.
Tit.
3.4
,
5.
Eph:
2.4
,
5
,
8
,
9.
Rom:
●
11.
,
who
is
altogether
passive
therein
,
untill
quickened
and
renewed
by
the
Holy
Spirit
[
k
](A91437-e38950-b)
k
Cor:
2.14
.
Rom:
8.7
.
Eph:
2.5
.
,
he
is
thereby
inabled
to
answer
this
holy
call
,
and
to
embrace
the
Grace
of
God
offered
and
convyed
in
it
[
l
](A91437-e38960-b)
l
Joh:
5.25
.
.
Elect
Infants
,
dying
in
Infancy
,
are
regenerated
,
and
saved
by
Christ
,
through
the
Spirit
[
m
](A91437-e38980-b)
m
Luk.
18.15
,
16
,
and
Act:
2.38
,
39
,
&
Joh:
3.35
.
John
5.11
,
and
Rom:
8.9
.
compared
.
,
who
worketh
when
,
and
where
,
and
how
he
pleaseth
[
n
](A91437-e38990-b)
n
Joh:
3.8
:
:
So
also
are
all
other
Elect
persons
,
who
are
uncapable
of
being
outwardly
called
by
the
Ministry
of
the
Word
[
o
](A91437-e39000-b)
o
1
Joh:
5.12
.
Act:
4.12
.
.
III.
Others
not
elected
,
although
they
may
be
talled
by
the
Ministry
of
the
Word
[
p
](A91437-e39030-b)
p
Mat
:
22.14
.
,
and
may
have
some
common
operations
of
the
Spirit
[
q
](A91437-e39040-b)
q
Mat
:
17.22
.
Mat.
13.20
,
21.
heb:
6.4
,
5.
,
yet
they
never
truly
come
unto
Christ
,
and
therefore
cannot
be
saved
[
r
](A91437-e39050-b)
r
Joh:
6.64
,
65
,
66.
Joh.
8.24
.
;
much
less
can
men
not
professing
the
Christian
Religion
be
saved
in
another
way
whatsoever
,
be
theynever
so
diligent
to
frame
their
lives
according
to
the
light
of
nature
and
the
Law
of
that
Religion
they
do
profess
[
s
](A91437-e39060-b)
s
Act:
4.12
.
Joh:
14.6
.
Eph:
2.18
.
Joh.
4.22
.
John
17.13
.
;
and
to
assert
and
maintain
that
they
may
,
is
very
pernicious
,
and
to
be
detested
[
t
](A91437-e39070-b)
t
2
John
9.10
,
11.
1
Cor:
16.22
,
Gal:
1.6
,
7
,
8.
.
CHAP.
X.
Of
effectull
calling
examined
.
AS
you
had
no
calling
to
deliver
many
things
here
uttered
by
you
,
so
they
are
not
very
effectual
or
true
;
In
which
kind
the
first
Section
is
not
the
least
culpable
;
for
therein
you
deliver
these
paradoxes
among
others
.
First
,
That
God
is
pleased
in
his
appointed
and
accepted
time
to
call
all
those
effectually
whom
he
hith
predestinated
unto
life
;
the
which
is
not
true
:
For
as
thousands
dying
in
their
Infancy
never
fell
(
which
thing
we
have
before
sufficiently
proved
)
so
such
neither
need
,
nor
have
any
such
calling
as
you
here
describe
.
For
though
our
Saviour
speake
thus
of
all
faln
men
,
Mat.
18.3
.
Verily
I
say
unto
you
,
Except
ye
be
converted
,
and
become
as
little
children
,
ye
shall
not
enter
into
the
Kingdom
of
heaven
,
yet
children
have
no
need
to
be
conformed
to
such
converts
;
for
of
them
,
and
with
such
as
they
are
is
the
Kingdom
of
heaven
replenished
,
Mark
.
10.14
.
Secondly
,
You
say
with
no
less
untruth
,
That
God
calleth
only
those
effectually
whom
he
hath
predestinated
unto
life
,
which
in
your
sense
are
the
smaller
part
of
men
:
But
as
you
make
the
universal
father
,
and
common
Saviour
of
all
mankinde
,
a
partial
God
in
his
decree
of
election
,
or
predestination
,
so
you
make
him
an
accepter
of
persons
in
his
calling
of
sinners
to
repentance
,
both
contrary
to
manifold
and
cleare
Scriptures
.
Here
then
we
must
assert
those
two
things
against
you
for
the
vindicating
of
Gods
honor
,
and
the
stopping
of
all
mouths
.
First
,
That
the
Lord
cals
unto
him
all
the
sons
of
men
,
who
are
faln
from
him
,
and
that
with
sufficient
though
not
alwayes
with
a
successful
calling
.
Secondly
,
That
he
calls
some
of
these
which
retain
not
,
with
more
industry
and
earnestness
,
then
many
that
come
unto
him
,
continue
with
him
,
and
are
saved
in
the
end
;
for
the
first
of
those
we
will
here
say
nothing
of
that
which
our
Saviour
speaks
,
Matth.
22.14
.
That
many
be
called
,
but
few
are
chosen
:
which
though
it
overthrow
the
last
Section
,
yet
it
comes
not
up
to
a
full
proof
of
what
we
are
now
to
maintain
,
an
universal
and
particular
call
of
all
men
that
are
faln
from
God
,
and
who
are
capable
of
instruction
.
But
these
following
texts
will
carry
it
before
them
,
1
Tim.
2.3
,
4.
where
the
Apostle
would
have
all
men
in
general
and
in
particular
,
who
have
not
sinned
that
sin
unto
death
,
prayed
for
upon
this
ground
;
For
this
is
good
,
and
acceptable
before
God
,
who
would
have
all
men
saved
,
and
come
to
the
knowledge
of
the
truth
.
If
he
would
have
it
so
,
what
hinders
,
but
that
he
both
may
and
doth
bring
all
men
to
the
knowlekge
of
so
much
truth
as
whereby
they
may
be
saved
.
To
this
agree
the
words
of
the
same
Apostle
,
Rom.
2.8
.
where
he
shews
the
true
and
onely
cause
why
all
that
are
lost
do
perish
,
But
to
those
that
are
contentious
,
and
disobey
the
truth
,
and
obey
unrighteousness
,
shall
be
indignation
and
wrath
,
which
is
the
same
in
effect
with
what
he
had
before
delivered
,
Chap
1
18.
For
the
wrath
of
God
is
revealed
from
Heaven
against
all
ungodliness
and
unrighteousness
of
men
,
who
withhold
,
or
suppress
the
truth
in
unrighteousness
.
If
you
reply
that
the
Apostle
in
the
former
place
of
1
Tim.
2.4
.
speaks
,
de
generibus
singulorum
,
That
God
would
have
some
of
all
kinds
and
sorts
of
men
saved
,
and
come
to
the
knowledge
of
the
truth
.
We
must
here
again
urge
the
place
of
St.
Peter
,
Epist.
2
Chap.
3.9
.
which
undoubtedly
speaks
universally
in
the
negative
,
and
the
affirmative
,
and
so
de
singulis
generum
.
Not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
Doth
not
Elibu
speak
thus
of
Gods
gratious
dealing
with
all
mankinde
that
are
gone
astray
?
Job
33.14
,
15
,
16
,
17
,
18.
For
God
speaketh
once
,
yea
,
twice
,
yet
man
perceiveth
,
or
regardeth
it
not
.
In
a
dream
,
in
the
visions
of
the
night
,
when
deep
sleep
falleth
upon
men
,
in
slumbring
upon
the
bed
:
Then
he
openeth
the
eares
of
men
,
and
sealeth
their
instruction
.
That
he
may
withdraw
man
from
his
purpose
,
and
hide
pride
from
man
.
He
keepeth
back
his
soul
from
the
pit
,
and
his
life
from
perishing
by
the
sword
.
And
having
named
many
other
means
which
God
useth
for
the
self-same
end
,
ver.
29.30
.
thus
he
sums
up
all
and
concludes
the
point
.
Loe
all
these
things
God
oftentimes
worketh
with
man
,
to
bring
back
his
soul
from
the
pit
,
to
be
enlightened
with
the
light
of
the
living
:
And
Job
34.23
.
For
he
will
not
lay
upon
man
more
then
is
right
,
that
he
should
enter
into
judgement
with
God
;
which
thing
according
to
the
doctrine
,
all
the
sons
of
Adam
might
do
;
for
having
his
sin
imputed
to
them
,
before
,
they
were
actual
sinners
,
and
in
him
being
deprived
not
onely
of
all
wisdom
,
holiness
,
and
power
,
but
every
way
blinded
and
depraved
,
and
that
without
a
sufficient
help
of
grace
to
ridd
,
and
deliver
them
,
as
to
the
greatest
part
of
them
:
And
verse
26
,
27.
he
shews
the
cause
why
he
strikes
wicked
men
,
even
for
this
refractory
opposition
apainst
his
teachings
and
calls
;
He
striketh
them
as
wicked
men
in
the
open
sight
of
others
,
because
they
turned
back
from
him
,
and
would
not
consider
any
of
his
wayes
:
whereas
it
was
our
duty
to
say
to
the
Lord
,
as
often
as
he
teacheth
and
chastiseth
,
as
it
there
followes
,
verse
31.32
.
It
is
meet
to
be
said
unto
God
,
I
have
born
Chastisement
,
I
will
not
offend
any
more
.
That
which
I
know
not
,
teach
thou
me
:
if
I
have
done
iniquity
,
I
will
do
no
more
.
And
chap.
35.10
,
11.
complaining
of
mans
perverseness
,
he
saith
,
But
none
(
that
is
very
few
of
the
stubborne
ones
)
saith
,
where
is
God
my
maker
,
who
giveth
songs
in
the
night
?
Who
teacheth
us
(
all
mankinde
)
more
then
the
beasts
of
the
earth
,
and
maketh
us
Wiser
then
the
foul
of
Heaven
.
How
can
the
wicked
say
to
the
almighty
.
Job
21.11.22
,
17.
depart
frou
us
,
we
desire
not
the
knowledge
of
thy
wayes
,
if
he
were
not
present
with
them
at
times
teaching
rebuking
,
drawing
,
and
calling
them
,
that
he
might
turn
them
to
him
;
yea
,
with
their
wills
from
their
wiked
and
destructive
wayes
?
doth
not
wisdom
utter
her
voice
to
all
the
fallen
race
of
mankinde
?
Prov
,
8.4
,
5.
Unto
you
O
men
I
call
,
and
my
voice
is
to
the
sons
of
men
.
O
ye
simple
understand
wisdom
,
and
ye
fools
be
ye
of
an
understanding
heart
:
yea
,
is
not
her
invitation
as
universal
,
and
particular
also
,
Prov.
9.4
,
11.
as
the
call
and
seductive
allurements
of
folly
is
,
verse
16.
for
each
of
them
useth
the
self-same
words
.
Whoso
is
simple
,
let
him
turn
in
hither
,
&c.
yea
,
what
is
the
true
cause
that
wisdome
saith
,
Prov.
1.28
,
29.
Then
shall
they
call
upon
me
,
but
I
will
not
answer
,
they
shall
seek
me
early
,
but
they
shall
not
finde
me
:
But
this
which
followeth
there
verse
29
,
30
,
31.
For
that
they
bated
knowledge
,
and
did
not
chuse
the
fear
of
the
Lord
;
They
would
none
of
my
counsel
,
they
despised
all
my
repreof
.
Thus
of
our
first
assertion
;
come
we
now
to
the
second
,
That
some
of
those
which
stand
out
,
are
more
earnestly
and
industriously
called
by
the
Lord
,
then
many
true
converts
,
which
continue
stedfast
with
the
Lord
:
for
which
purpose
take
these
places
.
First
,
Gods
gracious
and
effectual
dealing
with
Cain
when
his
wrath
and
envy
was
kindled
against
his
brother
:
What
could
the
Lord
without
offering
violence
to
his
will
,
do
more
to
him
then
he
did
,
saying
,
Gen.
4.6.7
.
Why
art
thou
wrath
?
And
why
is
thy
countenance
fallen
?
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
and
if
thou
dost
not
well
,
sin
lieth
at
the
door
:
And
then
it
follows
,
as
one
both
judicious
and
skilful
in
the
original
hath
it
.
Idque
a
te
pendebit
,
tuque
ei
imperabis
.
And
in
thee
shall
be
the
will
or
desire
of
it
,
and
thou
shalt
have
dominion
over
it
,
viz.
if
thou
wilt
seek
that
grace
Did
not
the
Lord
also
complain
,
that
he
had
striven
with
the
men
of
the
old
world
,
till
he
was
weary
again
?
Gen.
6.3
.
And
the
Lord
said
,
my
spirit
shall
not
alwayes
strive
with
man
,
for
that
be
also
is
flesh
;
yea
,
were
not
their
spirits
or
human
souls
cast
into
the
prison
of
Hell
for
their
disobedience
,
and
refractoriness
?
1
Pet.
3.19
,
20
doth
not
the
Lord
say
also
,
Isa.
5.4
.
What
could
have
been
done
more
to
my
vineyard
,
which
I
have
not
done
unto
it
?
Wherefore
when
I
looked
that
it
should
bring
forth
grapes
,
brought
it
forth
wild
grapes
?
you
will
say
,
Is
not
God
almighty
?
Could
he
not
have
compelled
them
?
Answer
,
Yes
;
but
he
will
not
violate
the
order
,
which
he
hath
set
in
our
creation
,
he
will
not
force
the
will
,
but
deals
with
man
as
a
free
agent
,
by
commands
,
promises
,
threatnings
,
rebukes
,
chastisements
,
allurements
,
and
rewards
:
So
true
is
that
of
the
Father
,
Nemo
invitus
fit
bonus
.
To
conclude
this
point
,
what
can
be
more
express
,
then
those
three
ensuing
texts
,
among
many
others
,
Ezek.
3.6
,
7.
Thou
are
not
sent
to
many
people
of
a
strange
speech
,
and
of
an
hard
language
,
whose
words
thou
canst
not
understand
;
Surely
,
had
I
sent
thee
to
them
,
they
would
have
hearkened
unto
thee
:
but
the
house
of
Israel
will
not
hearken
unto
thee
,
&c.
Matth.
11.21
.
Woe
unto
thee
Chorazin
,
woe
unto
thee
Bethsaida
;
for
if
the
mighty
works
which
were
done
in
thee
,
had
been
done
in
Tyre
ond
Sidon
,
they
would
have
repented
long
ago
in
sackcloth
,
and
ashes
;
Of
which
text
we
spake
before
upon
the
last
occasion
.
Finally
,
That
of
Matth.
12.21
.
brings
full
conviction
with
it
,
The
men
of
Niuive
shall
rise
in
judgement
with
this
generation
,
and
condemn
it
,
because
they
repented
at
the
preaching
of
Jonah
,
and
behold
a
greater
then
Jonah
is
here
.
If
you
demand
here
,
what
's
the
cause
that
these
obstinate
men
do
not
answer
Gods
call
and
return
?
We
answer
,
It
is
not
want
of
illumination
,
and
instruction
;
as
we
have
shewed
,
nor
want
of
reproof
,
as
we
have
proved
,
but
this
let
lies
in
mens
abuse
of
their
free-will
,
as
we
heard
before
,
Prov.
●
,
29
,
30.
Not
that
mens
wils
are
inflexible
,
when
God
first
cals
them
,
as
we
have
evicted
at
large
in
the
foregoing
chapter
,
but
some
men
are
self
wise
,
and
self-righteous
already
through
the
illusion
of
Satan
,
and
think
that
they
need
no
repentance
,
or
conversion
to
any
better
thing
,
a●
the
Scribes
and
Pharisees
were
in
the
daies
of
our
Saviour
,
who
taught
them
with
power
and
authority
,
Matth
7.29
.
and
whose
doctrine
was
confirmed
sufficiently
by
miracles
also
.
And
others
which
know
,
and
acknowledge
that
they
are
evil
doers
,
yet
do
defer
their
return
till
it
be
too
late
,
as
Prov.
1.28
,
29.
Psal.
32.6
.
aforesaid
:
Hence
it
is
that
they
shall
be
filled
with
weeping
and
mourning
for
the
opportunity
which
they
have
lost
,
as
the
other
shall
be
with
envy
and
gnashing
of
teeth
,
the
concomitant
of
pride
,
and
self-wisdom
,
Matth.
8.12
.
Luke
13.25
,
26
,
27
,
28.
And
these
are
Satans
two
wayes
of
destroying
men
;
he
either
casts
them
into
the
sin
of
contention
,
wrath
,
and
envy
through
the
riches
of
their self
knowledge
,
self-holiness
,
and
self
zeal
,
or
into
the
stolen
and
pleasant
waters
of
voluptuousness
,
or
worldly
cares
,
therein
detaining
them
till
they
be
drowned
in
sensuality
;
see
Mark
9.22
.
But
now
to
return
to
our
first
task
back
again
.
The
third
falshood
which
you
affirm
in
you
first
Section
,
is
,
That
God
calleth
all
his
predestinate
only
by
his
Word
and
Spirit
:
where
we
must
grant
you
,
that
his
Spirit
is
alwayes
the
cheif
actor
,
and
that
oft
times
God
is
pleased
to
use
his
word
,
whether
written
or
spoken
,
as
an
instrument
in
that
work
,
but
not
alwayes
as
yourselves
after
confess
Section
the
third
.
Besides
the
Lord
hath
many
other
instruments
and
means
to
call
,
and
convert
men
,
besides
his
word
,
as
Elihu
shews
at
large
,
Joh.
33.14
—
29.
of
which
also
we
speak
before
:
Yet
are
none
more
general
,
or
more
effectual
then
Gods
chastisments
both
inward
and
outward
,
Psal.
94.10
.
He
that
chashseth
the
Heathen
,
shall
not
he
correct
?
Psal.
119
67.
Before
I
was
afflicted
I
went
astray
,
but
now
have
I
kept
thy
word
.
For
whomsoever
God
loveth
(
as
he
loveth
all
mankinde
)
he
chasteneth
,
and
scourgeth
every
son
whom
be
receiveth
,
Heb.
12.6
,
7
,
8
,
9
,
10.
see
Job
5.17
.
Behold
happy
is
the
man
whom
God
correcteth
;
therefore
despise
not
thou
the
chasining
of
the
Almighty
,
Pro.
3.11.12
.
Psal.
94.12
,
13.
Isa.
27.7
,
8
,
9.
Isa.
9.13
.
Isa.
28.23
,
24
,
25
,
&c.
38.16
.
By
this
was
Pharaoh
wrought
to
obey
the
will
of
God
for
the
present
,
though
he
afterwards
rebelled
,
and
perished
.
If
this
will
not
bow
us
,
we
are
incorrigible
,
and
deplorate
,
Isa.
1.5
,
6.
Isa.
9.13
.
yea
and
are
sure
to
perish
in
the
end
,
Prov.
29.1
.
He
that
being
often
reproved
hardneth
hss
neck
,
shall
suddenly
be
destroyed
,
and
that
without
remedy
.
Other
means
are
named
and
commended
unto
us
in
the
word
,
which
shall
work
upon
some
when
the
word
will
not
,
As
the
good
conversation
of
the
wife
towards
an
unbelieving
husband
,
or
disobedient
to
the
word
,
1
Pet.
3.1
,
2.
But
Gods
most
usual
,
and
powerful
way
of
converting
sinners
,
is
by
his
spirit
and
severe
chastisements
,
those
especially
upon
mens
consciences
,
which
we
elsewhere
call
the
work
of
the
Law
,
though
ofttimes
wrought
without
the
written
Law
or
Word
,
of
which
the
Psalmist
speaks
,
Psal.
94
13.
A
fourth
mistake
of
yours
there
,
is
,
That
you
say
all
men
are
by
nature
in
the
state
of
sin
and
death
;
For
we
have
already
proved
that
to
be
false
.
And
doth
not
the
Apostle
say
,
Rom.
2.27
.
That
if
the
uncircumcision
,
which
is
by
nature
fulfil
the
Law
(
taking
it
for
granted
,
that
some
may
do
so
)
he
shall
judge
thee
,
who
by
the
letter
,
and
circumcision
dost
transgress
the
Law
.
True
it
is
,
that
the
word
nature
is
not
always
taken
in
one
notion
by
the
Apostle
himself
;
but
as
by
nature
here
he
understands
a
state
of
men
without
the
written
word
,
so
by
nature
Ephes.
2.3
.
(
where
he
saith
,
that
we
were
by
nature
the
children
of
wrath
as
well
as
others
)
he
intends
either
corrupt
nature
,
or
a
reality
of
the
thing
,
as
Gal.
4.8
.
you
did
service
to
them
which
by
nature
are
no
Gods
,
that
is
,
not
really
such
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
fifth
errour
of
yours
in
that
Section
,
is
,
that
you
say
,
God
in
this
his
effectual
calling
of
men
,
determines
the
will
to
that
which
is
good
,
wherein
,
as
we
said
before
,
he
should
overthrow
that
course
and
order
which
himself
hath
set
up
,
making
us
free
Agents
,
and
leaving
our
wills
free
,
and
interminate
.
Yet
we
grant
that
the
Lord
bowes
and
inclines
the
wils
of
men
,
from
evil
to
good
,
by
illumination
in
the
understanding
and
working
upon
the
judgement
as
we
said
before
,
but
he
laies
no
violent
hands
upon
the
will
immediately
.
Finally
,
you
have
other
mistakes
in
the
first
Section
also
,
as
when
you
say
that
God
in
his
effectual
calling
of
men
takes
away
the
stony
heart
,
and
gives
them
an
heart
of
flesh
:
for
that
is
not
wholly
done
in
our
first
conversion
,
but
in
process
of
time
,
by
our
cleansing
from
sin
,
and
renewing
in
Jesus
Christ
,
according
to
the
Covenant
,
Ezek
36.25
,
26
,
27.
Nor
are
all
converts
brought
to
Jesus
Christ
at
the
first
,
as
you
here
dream
;
for
the
father
hath
his
work
of
regeneration
upon
us
,
ere
we
are
brought
to
know
or
beleeve
,
on
the
Son
for
his
worke
of
spiritual
redemption
,
which
is
the
second
step
or
degree
of
our
regeneration
,
as
we
shew
in
the
sequel
of
this
tractate
,
Yea
,
whosoever
resists
the
father
in
his
work
,
or
doth
not
continue
in
it
,
he
is
not
brought
by
the
father
to
the
son
to
be
saved
by
him
from
sin
and
Satan
,
John
6.44
.
Nor
is
your
second
Section
so
sound
,
or
Orthodox
in
all
points
as
we
could
wish
it
.
For
you
say
there
,
but
not
truly
,
That
he
who
is
called
of
God
is
altogether
passive
,
until
quickned
and
renewed
by
the
holy
Ghost
.
For
though
in
the
works
of
illumination
,
correction
,
and
reproof
,
he
is
passive
,
yet
afterward
in
the
turning
of
his
will
and
desires
to
God
,
and
goodness
he
is
active
,
as
the
Apostle
speaks
,
1
Thes.
2.19
.
For
they
themselves
shew
of
us
,
what
mannor
of
entrance
we
bad
unto
you
,
and
how
ye
turned
to
God
from
Idols
,
to
serve
the
living
and
true
God
.
So
Acts
11.21
.
And
the
hand
of
the
Lord
was
with
them
,
and
a
great
many
beleeved
,
and
turned
to
the
Lord
.
Wherefore
doth
the
Lord
require
this
motion
at
our
hands
so
often
,
if
we
cannot
turn
after
inlightning
and
convincing
grace
?
Ezek.
18
30.
Wherefore
repent
ye
and
turn
ye
from
all
your
transgressions
;
and
verse
32.
Wherefore
turn
ye
,
and
live
.
see
Eze.
33.11
.
Joe
.
2.12
,
13
,
14
,
&c.
In
your
third
Section
you
abate
something
of
your
wonted
rigour
,
in
saying
,
That
all
other
elected
persons
(
besides
infants
)
who
are
uncapable
of
being
outwardly
called
by
the
ministry
of
the
word
,
are
regenerated
,
and
saved
by
Christ
,
through
the
Spirit
who
worketh
when
,
and
where
,
and
how
he
pleaseth
.
If
you
grant
then
that
there
is
an
elect
people
among
all
nations
,
as
John
saw
an
infinite
or
innumerable
company
of
such
standing
before
the
throne
of
God
,
and
before
the
Lamb
,
cloathed
with
white
rober
and
palms
in
their
hands
,
Re.
7.9
.
you
have
here
yeilded
that
they
may
be
called
without
the
ordinary
means
of
the
word
;
and
this
is
no
other
thing
in
effect
,
then
what
ye
have
here
maintained
.
For
if
the
Lord
could
do
this
in
Elihu
,
Job
,
Rahab
,
the
widow
of
Zarephta
,
and
Paul
,
(
all
which
were
converted
without
the
word
)
what
hindereth
but
that
he
can
do
the
like
all
over
the
world
,
in
all
ages
and
generations
of
mankinde
,
if
they
obstruct
not
his
working
.
In
this
Section
we
pass
over
that
which
you
spake
in
the
beginning
of
it
concerning
elect
infants
,
because
we
know
no
other
sort
of
infants
.
And
that
such
need
no
regeneration
,
we
have
shewed
before
.
In
your
fourth
and
last
Section
you
have
heaped
up
together
many
untruths
,
as
these
by
name
.
First
,
"
That
there
are
some
persons
that
are
not
elected
;
which
being
understood
of
a
special
,
and
final
election
is
true
,
but
being
taken
of
Gods
general
and
conditional
election
,
is
false
,
as
before
.
Secondly
,
You
say
,
That
such
as
are
not
elected
,
and
so
not
saved
,
though
they
may
be
called
by
the
ministry
of
the
word
,
yet
they
receive
onely
the
common
operations
of
the
spirit
:
It
is
most
certain
that
many
who
are
not
finally
elected
and
saved
,
besider
a
true
and
effectual
calling
vouchsafed
from
the
father
,
have
in
some
measure
received
a
true
faith
,
bringing
forth
repentance
for
a
time
,
a
true
love
turning
them
to
God
,
and
bringing
forth
a
temporary
obedience
,
a
true
hope
,
which
brought
forth
patience
,
yea
,
and
some
proportion
of
purifying
and
sanctfying
grace
,
as
is
evident
out
of
these
Scriptures
and
others
,
1
Tim.
1.19
.
and
chapt.
5.12
.
and
chapt.
6.10
.
Heb.
6.4
,
5
,
6.
and
chapt.
10.28
,
29.
2
Pet.
2.20
,
21
,
22.
Thirdly
,
You
say
,
"
That
such
never
came
truly
unto
Christ
,
and
therefore
cannot
be
saved
:
where
it
is
true
,
that
such
can
never
be
saved
from
the
power
of
their
spiritual
enemies
,
who
never
came
to
Christ
,
nor
Christ
to
them
;
yet
many
of
them
which
were
never
chosen
out
of
the
furnace
,
nor
in
the
end
partake
of
eternal
life
,
yet
were
brought
for
a
time
both
to
beleeve
in
Christ
,
and
in
some
measure
to
obey
him
,
who
yet
afterward
fel
from
him
,
and
lost
all
that
which
they
had
wrought
with
their
future
hopes
;
of
which
number
were
those
apostate
Disciples
of
Christ
mentioned
John
6.66
.
with
Judas
,
Demas
,
and
many
others
:
Hence
John
warnes
us
in
his
second
Epistile
verse
8.
thus
,
Looke
to
your selves
,
that
we
loose
not
those
things
which
we
have
wrought
.
And
Christ
speakes
to
the
like
effect
,
Revelations
3.11
.
Fourthly
,
and
lastly
,
You
exclude
from
salvation
all
men
not
openly
professing
the
Christian
Religion
.
Where
first
,
We
pray
you
to
consider
,
whether
such
persons
,
as
the
Apostle
seems
to
describe
,
Rom.
2
26
,
27.
may
not
be
saved
by
Christ
naturally
planted
in
them
.
Secondly
,
May
not
many
of
the
Jews
as
well
under
the
Old
Testament
,
as
the
New
,
though
they
know
not
,
or
beleeve
not
the
mystery
of
Christs
incarnation
,
be
saved
by
that
faith
which
the
Apostle
describes
,
Hebrews
11.6
,
thus
;
For
he
that
comes
is
God
must
beleeve
that
God
is
,
and
that
be
is
a
rewarder
of
them
that
seek
him
,
especially
if
they
expect
,
and
seek
the
inward
Kingdom
of
a
spiritual
Messiah
,
with
victory
over
their
Ghostly
enemies
through
him
.
Thirdly
,
Whether
some
that
are
not
in
all
things
of
the
same
faith
with
the
modern
Christians
,
whether
Calvinists
,
Lutherans
,
or
Papists
,
may
not
possibly
obtain
salvation
by
such
a
faith
as
we
have
here
confessed
?
Lastly
,
Whether
such
as
Nicodemus
and
Joseph
of
Arimathea
who
are
Christs
sincere
Disciples
,
but
dwelling
in
the
midst
of
persecutors
,
dare
make
no
open
profession
of
their
faith
and
hope
,
may
not
be
saved
in
the
end
,
and
that
by
Christ
in
whom
they
have
beleeved
.
CHAP.
XI
.
Of
Justification
.
THOSE
whom
God
effectually
calleth
,
he
also
justifieth
[
a
](A91437-e40910-b)
a
Rō:
8.30
.
Rō:
3.24
,
,
not
by
infusing
righteousness
into
them
,
but
by
pardoning
their
sins
,
and
by
accounting
,
and
accepting
their
persons
as
righteous
,
not
for
any
thing
wrought
in
them
,
or
done
by
them
;
but
for
Christs
sake
alone
,
not
by
imputing
faith
it self
the
act
of
beleeving
,
or
any
other
Evangelical
obedience
to
them
as
their
righteousnesse
,
but
by
imputing
the
obedience
and
satisfaction
of
Christ
unto
them
[
b
](A91437-e40920-b)
b
Rom:
4.5
,
6
,
7
,
8.
2
Cor:
5.19
20
,
21.
Rō:
3.22
,
24
,
25
,
27
,
28.
Tit:
3.5
,
7.
Eph:
2.7
.
Jer:
23.6
.
1
Cor:
1.30
,
31.
Rom:
5.17
18
,
19.
,
they
receiving
and
resting
on
him
,
and
his
righteousnesse
by
faith
,
which
faith
they
have
not
of
themselves
,
it
is
the
gift
of
God
[
c
](A91437-e40930-b)
c
Acts
10.41
.
Gal:
2.16
.
.
II.
Faith
thus
receiving
and
resting
on
Christ
and
his
righteousnesse
,
is
the
onely
instrument
of
justification
[
d
](A91437-e40960-b)
d
Joh:
1.12
.
Rom:
3.28
Rom:
5.1
.
;
yet
is
it
not
alone
in
the
justified
,
but
is
ever
accompanied
with
all
other
saving
graces
,
and
is
no
dead
faith
,
but
worketh
by
love
[
e
](A91437-e40970-b)
e
Jam
:
2.17
22
,
26.
Gal.
5.6
.
.
III.
Christ
by
his
obedience
and
death
,
did
fully
discharge
the
debt
of
all
those
that
are
justified
,
and
did
make
a
proper
real
and
full
satisfaction
to
his
Fathers
justice
in
their
behalf
[
f
](A91437-e41000-b)
f
Rom:
5.8
,
9.10
,
19.
1
Tim:
2.5
,
6.
Heb:
10.10
14.
Dan:
9.24
,
26.
Isa.
53.4
,
5
,
6
,
10
,
11
,
12.
,
yet
inasmuch
as
he
was
given
by
the
Father
for
them
[
g
](A91437-e41010-b)
g
Rō:
8.32
.
,
and
his
obedience
and
satisfaction
accepted
in
their
stead
[
h
](A91437-e41020-b)
h
2
Cor:
5.20
.
Mat
:
3.17
.
Eph:
5.2
.
,
and
both
freely
,
not
for
any
thing
in
them
,
their
justification
onely
is
of
free-grace
[
i
](A91437-e41030-b)
i
Rō:
3.24
.
Eph:
2.7
.
;
that
both
the
exact
justice
and
rich
grace
of
God
might
be
glorified
in
the
justification
of
sinners
[
k
](A91437-e41040-b)
k
Ro:
3.26
Eph:
1.7
.
.
IV.
God
did
from
all
eternity
decree
to
justifie
all
the
elect
[
l
](A91437-e41070-b)
l
Gal:
3.8
.
1
Pet:
1.19
20.
Rom:
8.30
,
and
Christ
did
in
the
fulnesse
of
time
die
for
their
sins
,
and
rise
again
for
their
justification
[
m
](A91437-e41080-b)
m
Gal:
4.4
.
1
Tim:
2.6
.
Rom:
4.25
;
neverthelesse
they
are
not
justified
,
until
the
holy
spirit
doth
in
due
time
actually
apply
Christ
unto
them
[
n
](A91437-e41090-b)
n
Col:
1.21
22.
Gal:
2.16
.
Tit:
3.4
,
5
,
6
,
7.
.
V.
God
doth
continue
to
forgive
the
sins
of
those
that
are
justified
[
o
](A91437-e41120-b)
o
Mat.
6.10
.
1
Joh:
1.7
,
8
1.
Joh:
2.2
.
,
and
though
they
can
never
fall
from
the
state
of
justification
,
yet
they
may
by
their
sins
fall
under
Gods
fatherly
displeasure
[
p
](A91437-e41130-b)
p
Luk:
22.32
.
Joh:
10.28
.
Heb.
10.14
.
,
and
not
have
the
light
of
his
countenance
restored
to
them
until
they
humble
themselves
,
confesse
their
sins
,
beg
pardon
,
&
renew
their
faith
,
and
repentance
[
q
](A91437-e41140-b)
q
Psa:
89.31
,
32.33
.
Psa:
51.7
,
8
,
9
,
10
,
11
,
12.
Psa:
32.5
.
Mat
:
26.75
.
1
Cor:
11.30
,
32.
Luke
1.20
.
.
VI.
The
justification
of
beleevers
under
the
Old
Testament
,
was
in
all
these
respects
one
and
the
same
with
the
justification
of
beleevers
under
the
New
Testament
[
r
](A91437-e41170-b)
r
Gal:
3.9
,
13
,
14.
Rom:
4.12
,
23
,
24.
Heb:
13.8
.
.
CHAP.
XI
.
Of
Justification
examined
.
YOur
doctrine
is
nowhere
less
justifiable
then
in
this
great
business
of
justification
;
for
you
neither
understand
the
right
notion
of
the
word
,
nor
the
secret
of
the
work
.
Hence
it
is
that
as
in
your
other
Sections
you
have
much
of
error
:
so
in
your
first
you
have
little
of
truth
,
where
laying
down
the
doctrine
both
positively
and
negatively
,
you
have
been
so
unhappy
for
the
most
part
;
as
to
reject
the
truth
,
and
fix
upon
the
errour
.
More
particularly
,
first
you
say
,
That
all
those
whom
God
effectually
calleth
,
he
also
freely
justifieth
,
which
is
not
true
of
such
,
as
either
resist
his
calling
,
or
of
them
who
being
brought
to
believe
in
Christ
do
by
and
by
fal
away
again
.
For
the
first
of
these
,
see
Gods
complaint
,
Psal.
91.13
,
14
,
15.
O
that
my
people
had
harkened
unto
me
,
and
Israel
bad
walked
in
my
wayes
;
I
should
soon
have
subdued
their
enemies
,
and
turned
my
hand
against
their
adversaries
;
the
haters
of
the
Lord
should
have
submitted
themselves
unto
him
,
but
their
time
should
have
endured
for
ever
.
For
the
other
of
these
,
see
Mat.
12.45
.
That
sometimes
the
unclean
spirit
which
was
cast
out
,
returneth
again
through
mens
unwatchfulness
.
Then
goeth
he
,
and
taketh
with
him
seven
other
spirits
more
wicked
then
himself
,
and
they
enter
in
,
and
they
dwell
there
,
and
the
last
state
of
that
man
is
worse
then
the
first
,
Rom.
11.22
.
But
towards
thee
goodness
if
thou
continue
in
his
goodness
;
otherwise
thou
shalt
be
c●t
off
,
2
Pet.
1.9
.
But
he
that
lacketh
these
things
is
blind
,
and
cannot
see
afar
off
,
and
hath
forgotten
that
he
was
purged
from
his
old
sins
.
All
which
places
,
though
they
may
at
the
first
view
seem
strange
to
you
as
proofes
of
what
we
have
asserted
,
yet
when
you
shall
understand
what
justification
means
in
its
true
and
proper
notion
,
they
will
justifie
what
we
have
said
.
Secondly
,
You
say
that
God
justifies
men
not
by
infusing
righteousness
into
them
,
whom
he
hath
called
contrary
to
the
express
tenure
of
the
Scriptures
.
See
1
Cor.
6.9
,
10
,
11.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
kingdom
of
God
?
be
not
deceived
,
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
effeminate
persons
,
nor
abusers
of
themselves
with
mankinde
,
nor
theeves
,
nor
covetous
,
nor
drunkards
,
nor
revilers
,
nor
extortioners
shall
inherit
the
Kingdom
of
God
.
And
such
were
some
of
you
;
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
Was
not
new
righteousness
put
into
these
men
?
And
were
they
not
thereby
washed
,
sanctified
,
and
justified
,
these
three
words
expressing
one
and
the
same
thing
?
see
also
Tit.
3.4
,
5
,
6.
But
after
the
kindness
and
love
of
God
our
Saviour
unto
man
appeared
,
not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
,
by
the
washing
of
regeneration
,
and
the
renewing
of
the
Holy
Ghost
,
which
he
shed
on
us
abundantly
through
Jesus
Christ
our
Saviour
,
that
so
being
justified
by
his
Grace
,
we
should
be
made
heirs
according
to
the
hope
of
eternal
life
.
Where
you
see
again
that
the
Apostle
makes
regeneration
in
Christ
,
and
justification
to
be
the
self
same
thing
,
as
we
intimated
in
the
foregoing
Chapter
:
Yea
in
the
whole
dispute
about
justification
by
Christ
,
the
Apostle
Paul
useth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
justifie
,
either
for
that
part
of
justification
,
which
we
commonly
call
mortification
,
or
that
other
part
which
we
usually
term
vivification
,
or
for
both
as
Rom.
6.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
he
that
is
dead
(
to
wit
with
Christ
)
is
justified
,
freed
,
or
purged
from
sin
▪
In
this
notion
doth
the
Apostle
use
the
word
,
Act.
13.39
.
And
by
him
all
that
believe
are
justified
(
or
cleansed
)
from
all
things
from
which
they
could
not
be
justified
by
the
Law
of
Moses
.
Rev.
22.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
He
that
is
unjust
(
will
be
so
)
let
him
be
unjust
still
,
and
be
which
is
filthy
,
let
him
be
filthy
still
;
and
he
that
is
(
or
will
be
)
righteous
let
him
be
justified
(
or
righteous
)
still
;
and
that
is
holy
,
let
him
be
sanctified
still
.
Where
justification
and
sanctification
are
the
same
thing
;
so
Isa.
45.24
,
25.
Surely
shall
one
say
,
In
the
Lord
have
I
righteousness
,
and
strength
;
even
to
him
shall
men
come
,
and
all
that
are
incensed
against
him
,
shall
be
ashamed
:
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
.
Where
righteousness
,
and
strength
being
joyned
together
the
words
must
be
understood
of
an
internal
righteousness
,
through
which
our
sins
and
corruptions
are
purged
out
.
And
therein
lies
our
justification
,
as
the
next
verse
imports
.
Yea
if
mortification
be
not
comprehended
under
the
word
justification
,
it
is
wholly
left
out
in
that
golden
chain
so
much
spoken
of
,
and
so
little
understood
,
Rom.
8.30
.
Moreover
whom
be
did
predestinate
,
them
he
also
called
,
and
whom
he
called
,
them
he
also
justified
;
and
whom
he
justified
,
them
he
also
glorified
:
In
this
sense
Cyprian
useth
the
word
frequently
,
and
among
prophane
authors
Catullus
thus
.
Justificam
nobis
mentem
avertere
deorum
,
And
so
must
the
word
of
necessity
be
meant
by
the
Apostle
,
Rom.
5.8
.
as
appeareth
there
by
the
opposition
of
our
state
as
sinners
to
our
justified
estate
.
But
God
commendeth
his
love
towards
us
that
while
we
were
yet
sinners
Christ
dyed
for
us
,
much
more
being
now
iustified
by
his
blood
we
shall
be
saved
from
wrath
thruogh
him
:
And
so
must
the
same
word
be
taken
,
Rom.
3.24
,
25.
Gal
2.17
.
We
grant
indeed
that
the
word
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
variously
used
,
as
for
defending
our selves
or
others
as
just
,
Luke
16.15
.
Ye
are
they
which
justifie
your selves
before
men
,
&c.
for
absolving
or
declaring
one
just
,
Rom.
8
33
,
34.
It
is
God
that
justifieth
,
who
is
he
that
condemneth
?
for
predicating
or
magnifying
some
person
or
thing
,
Mat.
11.19
.
But
wisdom
is
justified
of
her
children
:
But
all
these
are
founded
upon
that
moral
sense
of
being
just
,
or
made
just
,
or
of
being
free
from
unrighteousness
,
which
is
the
Apostles
sense
in
all
his
discourse
of
justification
by
Christ
.
Thirdly
you
say
positively
,
That
God
justifieth
by
pardoning
of
sins
;
but
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
sometimes
for
the
puting
away
of
sins
,
and
that
by
regeneration
,
Luk.
1.77
.
Eph.
1.7
.
and
elswhere
,
as
well
as
for
the
pardon
of
sins
:
Yet
justification
in
Saint
Pauls
sense
lieth
not
in
remission
of
sins
.
Fourthly
,
you
say
positively
also
,
That
God
justifies
men
by
accounting
and
accepting
their
persons
as
righteous
,
and
you
mean
he
doth
so
while
they
are
otherwise
both
in
heart
and
life
.
But
God
accounts
of
every
man
as
he
is
;
and
though
he
is
so
gracious
as
to
pardon
,
the
guilt
of
sins
forsaken
,
and
repented
of
,
and
ready
also
in
Christ
both
to
cleanse
us
and
renew
us
,
because
he
would
not
have
us
dye
in
our
iniquities
;
yet
,
as
he
speaks
to
Moses
,
he
will
by
no
means
clear
the
guilty
,
or
such
as
continue
in
evil
.
Exod.
34.7
.
He
is
a
God
of
purer
eyes
then
to
behold
iniquity
,
Hab.
1.13
.
Doth
not
he
search
the
heart
and
try
the
reines
,
that
he
may
give
to
every
man
according
to
his
wayes
,
and
according
to
the
fruit
of
his
doings
,
Jer.
17.20
.
See
what
he
saith
,
Micah
6.10
,
11.
Are
there
yet
the
treasures
of
wickedness
in
the
house
of
the
wicked
,
and
the
scant
measure
that
is
abominable
?
shall
I
count
them
pure
with
the
wicked
balances
,
and
the
bag
of
deceitful
weights
?
God
indeed
is
said
to
justifie
the
ungodly
,
Rom.
4.5
.
Yet
not
by
accounting
him
righteous
when
he
is
wicked
,
but
by
cleansing
and
renewing
him
,
and
so
making
him
of
ungodly
a
godly
and
righteous
person
.
Fifthly
you
say
,
God
justifies
them
not
for
any
thing
that
is
wrought
in
them
;
which
is
false
;
for
it
is
by
something
wrought
in
us
,
that
we
are
justified
,
and
sanctified
,
and
by
something
wrought
in
us
also
that
we
are
justified
,
that
is
declared
just
before
God
and
men
in
Jesus
Christ
.
Sixthly
you
say
,
"
That
such
are
justified
for
Christs
sake
alone
,
which
is
true
of
Christ
and
his
work
within
us
,
but
not
of
Christ
and
his
obedience
without
us
,
as
you
mean
it
.
But
why
do
you
in
these
two
last
passages
oppose
that
which
is
wrought
in
us
to
Christ
,
as
if
the
father
,
and
his
Christ
,
with
the
Holy
Ghost
,
were
not
the
makers
of
every
good
work
in
the
unregenerated
?
Seventhly
you
say
,
That
God
in
this
work
imputeth
not
faith
,
or
the
act
of
believing
unto
us
for
righteousness
,
contrary
to
express
Scriptures
.
Is
it
not
written
,
Gen.
15.6
.
Rom.
4.3
.
Gal
3.6
.
that
Abraham
believed
God
,
and
it
was
imputed
unto
him
for
righteousness
?
that
is
,
the
Lord
accepted
his
believing
(
whereby
he
gave
him
that
honor
of
his
truth
,
omnipotency
and
faithfulness
)
as
an
acceptable
duty
at
his
hand
,
and
rewarded
it
with
the
promised
righteousness
as
St.
James
speaks
chap.
2.23
.
Yea
doth
not
the
Apostle
speak
thus
expresly
,
Rom.
4.23
,
24.
Now
it
was
not
written
for
his
sake
alone
,
that
it
was
imputed
to
him
;
but
to
us
also
,
to
whom
it
shall
be
imputed
if
we
believe
in
him
who
raised
up
our
Lord
Jesus
from
the
dead
.
Eighthly
you
say
,
That
God
doth
not
impute
any
other
Evangelical
obedience
to
men
for
their
righteousness
;
wherein
you
run
full
butt
against
the
whole
stream
of
the
Scriptures
,
of
the
Old
and
New
Testament
,
Deut.
6.25
,
And
it
shall
be
our
righteousness
,
if
we
observe
to
do
,
viz.
through
the
help
of
Christ
,
all
these
commandements
before
the
Lord
our
God
,
as
he
hath
commanded
us
,
Ezek.
18.22
.
All
his
transgressions
that
he
hath
committed
,
shall
not
be
mentioned
unto
him
:
in
his
righteousness
that
he
hath
done
he
shall
live
,
Rom.
8.4
.
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
spirit
,
Rom.
10.4
.
For
Christ
is
the
end
of
the
Law
for
righteousness
to
every
one
that
believeth
,
2
Cor.
9.10
.
As
it
is
written
,
he
hath
dispersed
abroad
,
he
hath
given
to
the
poor
,
his
righteousness
remaineth
for
ever
.
Now
he
that
ministreth
seed
to
the
sower
,
both
minister
bread
for
your
food
,
and
multiplie
your
seed
sown
,
and
increase
the
fruits
of
your
righteousness
.
See
Heb.
10.36
.
James
1.22.23
,
24.
Rom
,
2.13
.
For
not
the
hearers
of
the
Law
are
just
before
God
,
but
the
doers
of
the
same
(
and
they
onely
)
shall
be
justified
,
And
Augustine
himself
doth
acknowledge
,
That
forasmuch
as
this
obedience
is
performed
with
our
consents
and
endeavors
,
though
principally
begun
and
ended
through
the
grace
and
power
of
God
,
yet
it
is
through
the
mercy
and
goodness
of
God
imputed
unto
us
,
as
if
it
were
entirely
ours
.
Ninthly
you
say
,
That
men
are
justified
by
having
Christs
obedience
and
satisfaction
imputed
unto
them
,
but
we
have
shewed
before
that
the
outward
person
and
active
obedience
of
Christ
stands
upon
his
own
score
;
he
as
a
creature
being
a
debtor
to
keep
the
Law
,
and
is
not
imputed
unto
us
,
as
his
passive
obedience
is
through
which
we
are
discharged
of
those
sins
which
we
have
repented
of
and
left
.
Tenthly
you
say
,
That
persons
to
be
justified
rest
upon
Christ
,
and
his
righteousness
by
faith
;
which
is
true
of
his
internal
righteousness
,
as
we
have
shewed
,
but
not
in
your
sense
:
for
so
Saint
Paul
having
spoken
of
the
righteousness
of
faith
.
Phil.
3.8
,
9.
doth
explain
himself
at
the
10.
vers.
saying
,
That
I
may
know
him
and
the
power
of
his
resurrection
,
&c.
So
the
same
Apostle
,
Rom.
4.11
.
saith
,
That
Abraham
received
circumcision
(
which
in
it self
signifies
and
sets
forth
sanctification
)
as
a
seal
of
the
righteousness
of
faith
.
Lastly
whereas
you
say
,
That
they
have
not
this
faith
of
themselves
,
it
is
the
gift
of
God
,
we
grant
it
to
be
true
of
Gods
illumination
,
revealing
unto
us
the
things
which
we
knew
not
;
but
not
of
our
credence
which
we
yeeld
unto
the
same
,
as
we
said
before
.
In
your
second
Section
besides
one
of
your
former
errors
resumed
of
faiths
resting
upon
an
imagined
righteousness
,
his
outward
obedience
aforesaid
,
you
affi●m
two
untruths
more
.
The
first
is
,
"
That
faith
is
the
alone
instrument
of
Justification
,
whereas
the
Publican
,
who
went
away
justified
,
rather
then
the
self
justifying
Pharisee
,
obtained
that
mercy
partly
by
his
penitence
,
and
partly
by
prayer
,
saying
,
Lord
be
merciful
unto
me
a
sinner
,
Luk.
18.14
.
Furthermore
the
word
of
God
is
a
blessed
instrument
of
our
cleansing
and
justification
from
sin
,
Joh.
15.3
.
Now
are
ye
clean
through
the
word
that
I
have
spoken
unto
you
,
Joh
17.17
.
Sanctifie
them
through
thy
truth
,
thy
word
is
truth
;
see
Eph.
5.25
,
26.
Finally
,
we
have
shewed
before
that
our
obedience
,
both
active
and
passive
,
is
a
way
wherein
,
and
so
a
mean
and
instrument
whereby
we
attain
justifying
and
sanctifying
grace
from
Christ
.
Secondly
you
say
,
but
untruely
,
That
faith
is
accompained
with
all
other
graces
.
For
though
it
is
the
high
way
to
obtain
whatsoever
grace
we
want
,
yet
at
the
first
it
is
seconded
but
with
two
other
ordinarily
,
to
wit
,
hope
and
love
.
Hence
the
Apostle
saith
,
1
Cor.
13.13
.
Now
abideth
these
three
,
Faith
,
Hope
,
and
Love
,
but
the
greatest
of
these
is
Love
.
And
if
it
were
attended
at
the
first
with
all
other
graces
,
why
doth
the
Apostle
thus
charge
us
?
2
Pet.
1.5
,
6
,
7.
And
besides
this
,
giving
all
diligence
,
add
to
your
faith
vertue
,
and
to
vertue
knowledge
,
and
to
knowledge
temperance
,
and
to
temperance
patience
,
and
to
patience
godliness
,
and
to
godliness
brotherly
kindness
,
and
to
brotherly
kindness
,
love
.
Lastly
though
you
say
truly
,
That
the
faith
which
justifieth
is
no
dead
faith
,
we
may
justly
fear
that
such
a
faith
as
seeks
no
living
justification
is
scarce
a
lively
faith
.
In
your
third
Section
,
first
you
harp
upon
that
old
string
,
That
Christ
hath
discharged
our
debt
,
and
satisfied
Gods
justice
by
his
death
;
which
how
far
it
is
true
or
false
,
we
have
already
declared
:
yet
is
our
justification
of
freegrace
,
and
so
contrived
,
that
both
Gods
exact
justice
(
which
can
have
no
fellowship
with
iniquity
)
and
his
rich
grace
also
might
be
glorified
in
the
justification
(
that
is
the
renewing
and
reparation
)
of
sinners
.
In
your
fourth
Section
we
acknowledge
Gods
decree
to
justifie
all
sinners
if
they
oppose
him
not
in
the
work
,
but
not
to
justifie
all
the
elect
.
For
such
chosen
ones
as
die
in
innocency
need
it
not
.
We
assent
also
unto
it
,
that
Christ
did
in
the
fulness
of
time
in
his
assumed
humanity
,
die
for
the
sins
of
all
offenders
,
as
in
his
God●ead
he
dyeth
in
them
from
the
time
of
their
fall
,
but
neither
way
doth
he
suffer
death
for
all
the
Elect.
T
is
granted
likewise
,
that
he
is
risen
again
both
inwardly
and
outwardly
,
for
the
justification
of
sinners
,
but
not
in
your
sense
.
But
that
which
you
add
in
the
close
of
the
same
Section
,
That
they
are
not
justified
until
the
Holy
Spirit
doth
in
due
time
actually
apply
Christ
unto
them
,
is
false
.
Not
that
we
dream
as
some
do
,
that
men
are
justified
either
from
eternity
or
from
the
time
of
Christs
resurrection
,
but
that
Christ
in
the
work
of
our
justification
applyeth
the
spirit
unto
us
,
and
not
the
Spirit
him
,
as
you
here
dream
.
In
your
fifth
Section
,
by
not
distinguishing
of
justification
in
sieri
&
in
facto
,
you
bring
forth
both
confusion
and
error
.
For
first
you
say
,
That
God
doth
continue
to
forgive
the
sins
of
those
that
are
justified
,
which
is
true
of
them
that
are
now
under
the
work
,
so
far
as
they
continue
in
faith
and
obedience
,
or
after
fals
renew
their
repentance
;
but
as
for
those
who
are
fully
justified
,
they
have
a
general
acquitance
and
discharge
of
all
their
sins
sealed
up
unto
them
in
and
through
the
death
of
Christ
,
Heb.
10.14
,
15
,
16.
For
by
one
offering
he
hath
perfected
for
ever
them
that
a●e
sanctified
,
whereof
the
Holy
Ghost
also
is
a
witness
to
us
:
For
after
that
he
had
said
before
,
this
is
the
Covenant
that
I
will
make
with
them
after
those
dayes
saith
the
Lord
,
I
will
put
my
Lawes
into
their
hearts
,
and
in
their
minds
will
I
write
them
,
and
their
sins
and
iniquities
will
I
remember
no
more
.
Now
where
remission
of
these
is
,
there
is
no
more
offering
for
sin
.
Secondly
whereas
you
say
,
That
the
justified
persons
can
never
fall
away
from
the
state
of
justification
,
it
is
false
of
persons
that
are
there
in
fieri
,
and
true
of
them
onely
that
are
justified
in
facto
vel
potius
perfecto
.
Thirdly
whereas
you
grant
,
That
persons
justified
may
by
their
sins
,
fall
under
Gods
fatherly
displeasure
,
and
not
have
the
light
of
his
countenance
restored
unto
them
until
they
humble
themselves
,
confess
their
sins
;
beg
pardon
,
and
renew
their
faith
and
repentance
.
This
is
true
,
yet
not
of
those
perfect
or
consummate
ones
,
who
fall
not
so
either
into
sin
,
or
Gods
displeasure
:
but
of
the
younger
sort
onely
in
the
time
of
their
progress
and
growing
up
,
who
may
not
only
so
faile
,
and
suffer
as
you
have
affirmed
,
but
possibly
may
through
a
wilful
revolt
,
both
fall
away
totally
and
remain
under
indignation
finally
.
As
to
your
sixth
and
last
Section
,
because
we
have
described
the
way
and
means
of
justification
more
groundedly
then
ye
have
done
,
we
can
truely
speak
it
in
your
words
,
but
not
in
your
sense
,
That
the
justification
of
beleevers
in
the
Old
Testament
was
in
all
these
respects
one
and
the
same
,
with
the
justification
of
beleevers
under
the
New
Testament
.
But
before
we
leave
this
subject
,
give
us
leave
to
inform
you
of
two
things
.
The
first
is
,
That
the
means
of
our
justification
or
spiritual
redemption
in
Christ
Jesus
,
is
principally
his
blood
,
the
blood
of
the
everlasting
Covenant
,
his
promised
spirit
,
Romans
3.24
,
25.
Ephesians
1.7
.
Colossians
1.14
.
Hebrews
9.14
,
15.
—
22.
compared
with
Jeremy
31.32
,
33
,
Ezekiel
36.25
,
26
,
&c.
Hebrews
10.29
.
chap.
13.20.21
.
Rev.
7.14
,
1
Joh.
1.7
,
9.
The
second
is
that
remission
of
sins
wherein
you
place
justification
for
the
main
,
is
to
be
had
after
sin
is
put
away
by
sanctification
and
amendment
,
and
not
before
,
as
you
fondly
dream
both
here
and
elsewhere
.
For
which
purpose
take
these
ensuing
Scriptures
.
Proverbs
28.13
.
He
that
covereth
his
sin
shall
not
prosper
,
but
but
whoso
confesseth
and
forsaketh
them
shall
have
mercy
.
Jeremy
33.8
.
And
I
will
cleanse
them
from
all
their
iniquities
,
whereby
they
have
sinned
against
me
,
and
I
will
pardon
all
their
iniquities
whereby
they
have
sinned
against
me
.
Mark
1.4
.
John
preached
the
baptism
of
repentance
for
the
remission
of
sins
.
Luke
24.47
.
And
that
repentance
and
remission
of
sins
should
be
preached
in
his
name
among
all
Nations
.
Acts
5.32
.
Him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
,
and
a
Saviour
for
to
give
repentance
unto
Israel
and
remission
of
sins
.
Acts
26.17
,
18.
Vnto
whom
I
now
send
thee
to
open
their
eyes
,
and
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
,
that
they
may
receive
remission
of
sins
,
and
an
inheritance
among
them
that
are
sanctified
by
faith
that
is
in
me
.
1
Cor.
1.30
.
Of
him
are
ye
in
Christ
Jesus
,
who
of
God
is
made
unto
us
wisdom
,
righteousness
,
sanctification
,
and
redemption
.
Hebrews
10.14
.
For
by
one
offering
hath
he
perfected
for
ever
those
which
are
sanctified
.
To
all
which
we
could
adde
that
the
blessedness
which
David
speakes
of
Psal.
32.2
.
lies
first
in
the
putting
away
of
sins
by
sanctification
,
as
the
last
words
there
import
,
and
the
rest
will
bear
it
,
and
then
in
having
them
or
the
guilt
of
them
pardoned
in
Jesus
Christ
,
which
words
may
be
thus
rendered
,
O
the
blessedness
of
the
man
whose
transgression
is
taken
away
,
and
whose
sins
are
covered
(
or
buryed
with
the
like
death
of
Christ
)
O
the
blessedness
of
the
man
to
whom
the
Lord
imputeth
not
iniquity
(
by
letting
him
dye
in
his
sins
as
one
filthy
and
unpurged
)
and
in
whose
spirit
there
is
no
guile
.
CHAP.
XII
.
Of
Adoption
.
ALL
those
that
are
Justified
,
God
vouchsafeth
,
in
and
for
his
only
Son
Jesus
Christ
,
to
make
partakers
of
the
grace
of
Adoption
[
a
](A91437-e43000-b)
a
Eph.
1.5
.
Gal:
4.4
,
5
Ro:
8.17
.
:
by
which
they
are
taken
into
the
number
,
and
enjoy
the
liberties
and
priviledges
of
the
children
of
God
[
b
](A91437-e43010-b)
b
Joh:
1.12
.
,
have
his
name
put
upon
them
[
c
](A91437-e43020-b)
c
Jer.
14.9
.
2
Cor:
6.18
Rev.
3
12.
,
receive
the
spirit
of
Adoption
[
d
](A91437-e43030-b)
d
Ro.
8.15
.
,
have
access
to
the
Throne
of
Grace
with
boldness
[
e
](A91437-e43040-b)
e
Eph.
3.12
.
Rom.
5.2
.
,
are
inabled
to
cry
Abba
Father
[
f
](A91437-e43050-b)
f
Gal.
4.6
.
,
are
pitied
[
g
](A91437-e43060-b)
g
Psal:
103.13
.
,
protected
[
h
](A91437-e43070-b)
h
Prov.
14.16
.
,
provided
for
[
i
](A91437-e43080-b)
i
Mat
:
6.30.32
.
1
Pet.
5.7
.
,
and
chastened
by
him
as
a
Father
[
k
](A91437-e43090-b)
k
Heb:
12.6
.
,
yet
never
cast
off
[
l
](A91437-e43100-b)
l
Lam
:
3.31
.
,
but
sealed
to
the
day
of
redemption
[
m
](A91437-e43110-b)
m
Eph:
4
20.
,
and
inherit
the
promises
[
n
](A91437-e43120-b)
n
Heb:
6.12
.
,
as
heirs
of
everlasting
salvation
[
o
](A91437-e43130-b)
o
1
Pet:
1.3
,
4.
Heb:
1
,
14.
.
CHAP.
XII
.
Of
Adoption
.
examined
.
ERROR
,
and
misconceptions
in
you
here
as
elsewhere
,
Hydra
like
,
multiplies
heads
needlessly
;
for
this
argument
of
Adoption
is
the
same
with
effectual
calling
in
some
measure
;
and
the
self-same
with
that
election
of
God
which
is
in
time
,
of
which
we
spake
before
;
And
as
that
is
twofold
,
the
first
conditional
,
the
second
final
and
absolute
,
so
is
this
;
and
though
all
the
children
of
God
are
capable
of
these
your
priviledges
,
or
most
of
them
in
time
,
if
they
continue
in
their
filial
faith
,
and
obedience
,
yet
are
not
they
so
at
the
first
;
yea
,
some
have
by
their
faithful
walking
proceeded
so
far
by
Gods
grace
,
that
they
have
left
some
of
the
lesser
,
and
foregoing
prerogatives
behind
them
.
Therefore
you
have
first
committed
great
disorder
and
confusion
in
attributing
all
these
alike
unto
all
,
not
shewing
which
priviledges
belong
to
all
Saints
,
and
which
but
to
some
who
may
absolutely
expect
all
or
most
of
them
,
and
who
may
expect
the
same
conditionally
onely
.
Secondly
,
You
take
the
high
way
here
,
as
you
have
done
elsewhere
,
to
fill
many
who
are
not
yet
past
danger
,
with
security
and
presumption
.
For
the
first
of
these
,
There
are
three
degrees
of
Gods
name
,
Image
,
or
like
being
.
The
first
,
Which
is
the
fathers
name
,
is
written
upon
those
that
beleeve
on
him
,
love
,
and
obey
him
.
The
second
,
Which
is
Christs
powerful
and
saving
name
,
becomes
written
upon
such
as
are
brought
to
know
him
,
to
trust
in
his
saving
office
,
and
to
seek
his
help
against
their
enemies
,
and
who
persist
so
seeking
.
The
third
,
Which
is
the
name
of
the
holy
Ghost
,
and
the
new
Jerusalem
,
with
the
new
name
of
Christ
is
engraven
onely
upon
those
that
have
overcome
all
their
enemies
through
the
power
of
Christ
,
Revel.
3.12
.
These
last
are
they
that
are
never
cast
off
,
and
who
inherit
the
promises
as
heirs
of
salvation
.
But
the
other
two
,
If
they
abide
not
in
the
Father
,
and
in
Christ
after
they
know
him
,
may
fall
short
of
the
promises
,
and
be
rejected
.
Those
of
the
third
form
are
past
Gods
fatherly
chastisements
,
because
they
now
sin
not
,
1
John
3.
but
the
other
two
are
not
so
.
As
for
the
other
,
You
tell
us
that
all
which
are
adopted
to
be
the
children
of
God
,
are
sealed
to
the
day
of
redemption
;
but
none
are
so
sealed
finally
,
and
absolutely
,
save
the
third
sort
,
of
whom
we
spake
before
;
the
rest
are
but
sealed
conditionally
,
yet
left
in
good
hope
.
Yea
,
all
those
priviledges
which
you
further
recite
in
this
Chapter
,
must
be
necessarily
thus
understood
;
to
wit
,
conditionally
,
of
those
that
are
but
inchoatively
adopted
;
and
absolutely
of
such
onely
as
have
accomplished
the
conditions
of
the
premises
.
And
therefore
you
have
here
adopted
many
errours
for
truth
though
you
have
spoken
some
truth
also
at
unawares
;
as
That
all
those
that
are
justified
God
vouchsafeth
in
,
and
for
his
onely
Son
Jesus
Christ
,
to
make
partakers
of
the
grace
of
Adoption
.
This
is
most
true
of
those
whom
God
hath
justified
in
our
sense
,
that
is
,
purged
from
all
corruption
by
the
blood
and
spirit
of
Jesus
Christ
;
for
such
,
and
such
onely
are
absolutely
and
finally
adopted
,
and
enjoy
all
the
liberties
and
prerogatives
here
by
you
set
forth
.
But
if
you
here
understand
initiated
adoption
,
it
precedes
justification
,
taken
both
in
your
sense
and
ours
,
and
so
your
affirmation
is
erroneous
.
It
is
true
also
that
all
they
who
are
adopted
in
any
measure
,
are
taken
into
the
number
of
Gods
Children
for
the
present
;
but
the
younger
and
weaker
sort
may
by
their
unthankfulness
for
so
great
a
grace
,
by
their
future
rebellions
and
Apostacy
be
abdicated
and
cast
off
for
ever
,
1
Chronicles
28.9
.
Romans
11.22
.
Behold
therefore
the
goodness
and
severity
of
God
:
on
them
that
fell
,
severity
;
but
toward
thee
,
goodness
,
if
thou
continue
in
his
goodness
;
otherwise
thou
shalt
be
cut
off
.
Deuteronomy
32.19
.
When
the
Lord
saw
it
,
he
abhorred
them
,
because
of
the
provoking
of
his
sons
and
daughters
.
Thus
the
Lord
maketh
all
the
regenerate
partakers
of
the
grace
of
conditional
adoption
,
but
onely
the
third
sort
of
final
adoption
;
yet
all
these
are
protected
by
the
Father
,
and
provided
for
as
children
,
while
they
continue
children
;
but
not
otherwise
;
all
likewise
have
access
to
the
throne
of
grace
(
which
is
Christ
Jesus
)
who
are
brought
to
know
him
,
and
beleeve
in
his
name
,
and
who
persist
in
that
their
faith
and
in
good
will
;
but
none
other
,
neither
they
which
yet
know
him
not
,
nor
such
as
by
apostacy
crucifie
him
afresh
,
Acts
6.6
.
Hebrews
10.27
,
28
,
29.
Wherefore
,
Let
all
those
who
are
incoatively
adopted
,
bless
God
for
that
estate
,
and
rejoyce
in
it
.
Galatians
4.6
,
And
because
ye
are
sons
,
God
hath
sent
forth
the
spirit
of
his
Son
,
whereby
ye
cry
Abba
,
Father
.
1
John
3.1
.
Behold
what
manner
of
love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
sons
of
God
.
Yet
let
us
remember
it
is
but
a
conditional
estate
at
the
first
,
and
a
long
time
after
.
Rom.
8.15
,
16.17
.
For
ye
have
not
received
the
spirit
of
bondage
to
fear
again
,
but
the
spirit
of
adoption
whereby
ye
cry
Abba
,
Father
;
The
spirit
it self
beareth
witness
with
our
spirits
,
that
we
are
the
the
children
of
God
;
and
if
children
,
then
heirs
,
heirs
of
God
,
and
joynt
heirs
with
Christ
;
if
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
.
And
to
the
end
that
we
may
obtain
a
final
and
absolute
adoption
.
●et
us
fulfil
the
condition
thereunto
required
.
2
Corinthians
6.17
,
1●
.
Wherefore
come
ye
out
from
among
them
,
and
be
ye
separate
saith
the
L●●d
,
and
touch
not
the
unclean
thing
,
and
I
will
receive
you
,
and
I
will
be
a
father
unto
you
,
and
〈◊〉
shall
be
my
sonnes
and
daughters
saith
the
Lord
Almighty
.
See
also
what
the
Apostle
infers
thereupon
,
2
Corinthians
7.1
,
2
,
Having
therefore
these
promises
my
beloved
,
let
us
cleanse
our selves
from
all
filthiness
of
the
flesh
and
spirit
,
perfecting
our
holiness
in
the
fear
of
God
.
CHAP.
XIII
.
Of
sanctification
.
THEY
that
are
effectually
called
and
regenerated
,
having
a
new
heart
and
a
new
spirit
created
in
them
,
are
further
sanctified
really
and
personally
,
through
the
vertue
of
Christs
death
and
resurrection
[
a
](A91437-e43590-b)
a
1
Cor:
6.11
.
Acts
20.32
Phil:
3.10
.
Ro:
6.5
,
6.
,
by
his
Word
and
Spirit
dwelling
in
them
[
b
](A91437-e43600-b)
b
Joh:
17.17
.
Eph:
5.26
.
2
Thes:
2.13
;
the
dominion
of
the
whole
body
of
sin
is
destroyed
[
c
](A91437-e43610-b)
c
Rom:
6.6.13
.
,
and
the
several
lusts
thereof
are
more
and
more
weakned
and
mortified
[
d
](A91437-e43620-b)
d
Gal:
5.24
Rom:
8.13
.
;
and
they
more
and
more
quickned
and
strengthened
in
all
saving
graces
[
e
](A91437-e43630-b)
e
Col:
1.11
Eph:
3.16
,
17
,
18.
,
to
the
practice
of
true
holiness
,
without
which
no
man
shall
see
the
Lord
[
f
](A91437-e43640-b)
f
2
Cor:
7.1
Heb:
12.13
.
II.
This
sanctification
is
throughout
,
in
the
whole
man
[
g
](A91437-e43670-b)
g
1
Thes:
5.23
.
;
yet
imperfect
in
this
life
:
there
abideth
still
some
remnants
of
corruption
in
every
part
[
h
](A91437-e43680-b)
h
1
Joh:
1.10
.
Rom:
7.18
,
23.
Phil:
3.12
.
:
whence
ariseth
a
continual
and
irreconcileable
War
;
the
flesh
lusting
against
the
spirit
,
and
the
spirit
against
the
flesh
[
i
](A91437-e43690-b)
i
Gal:
5.17
.
1
Pet:
2.11
.
III.
In
which
war
,
although
the
remaining
corruption
,
for
a
time
,
may
much
prevail
[
k
](A91437-e43720-b)
k
Rom:
7.23
.
;
yet
through
the
continual
supply
of
strength
from
the
sanctifying
Spirit
of
Christ
,
the
regenerate
part
doth
overcome
[
l
](A91437-e43730-b)
l
Ro:
6.14
.
1
Joh:
5.4
.
Eph:
5.4
,
16.
:
and
so
,
the
Saints
grow
in
grace
[
m
](A91437-e43740-b)
m
2
Pet:
3.18
.
,
perfecting
holiness
in
the
fear
of
God
[
n
](A91437-e43750-b)
n
2
Cor:
7.1
.
.
CHAP.
XIII
.
Of
Sanctification
examined
.
HAving
already
spoken
of
Justification
,
this
whole
Chapter
of
sanctification
(
which
is
but
the
Christening
of
the
same
thing
with
a
new
name
,
as
we
have
shewed
before
)
might
have
been
superseded
;
and
as
the
whole
discourse
is
superfluous
,
so
many
of
your
erroneous
and
unsanctified
assertions
,
such
as
those
which
follow
,
might
profitably
have
been
omitted
.
As
first
,
where
you
say
in
the
first
Section
,
That
all
they
who
are
effectually
called
,
and
regenerated
,
have
a
new
heart
and
a
new
spirit
created
in
them
;
whereas
many
are
called
and
that
earnestly
and
effectually
on
the
Lords
part
,
as
we
have
shewed
●lready
,
who
admitt
of
no
change
of
will
,
and
affections
through
their
own
obstinacy
:
and
though
all
that
are
truly
changed
,
receive
at
the
first
a
new
frame
of
heart
,
will
,
and
disposition
,
yet
they
do
not
by
and
by
receive
a
new
heart
and
a
new
Spirit
in
the
sense
of
the
holy
Prophets
:
for
Ezekiel
shewes
,
That
not
onely
clean
water
must
be
poured
down
upon
us
,
but
that
we
must
be
cleansed
from
all
our
filthiness
,
and
abomination
,
before
we
can
have
a
new
heart
and
a
new
spirit
created
in
us
,
nor
is
the
stony
heart
wholly
taken
from
us
,
and
an
heart
of
flesh
wholly
given
unto
us
till
then
;
But
this
is
the
peculiar
estate
of
such
Saints
or
sanctified
ones
as
have
attained
the
third
and
last
degree
of
regeneration
,
when
Christ
according
to
the
spirit
is
risen
up
in
them
,
as
we
shewed
before
.
See
Ezek.
36.25
,
26.
Of
these
the
Apostle
speaks
,
2
Cor.
5.17
.
Old
things
are
passed
away
,
behold
all
things
are
become
new
.
See
Revel.
21.3
,
4
,
5
,
of
those
to
whom
the
new
Jerusalem
is
come
.
Secondly
,
whereas
you
say
,
That
such
persons
are
sanctified
through
the
vertue
of
Christs
death
;
it
is
another
great
mistake
;
for
though
the
vertue
of
his
death
is
great
,
and
of
inestimable
value
to
take
away
the
guilt
of
sin
,
and
remove
the
curse
from
us
,
as
we
have
said
before
,
yet
we
read
nowhere
of
any
power
proceeding
from
thence
,
in
the
mortifying
of
sin
,
though
that
his
suffering
should
be
both
a
patern
,
and
a
motive
to
follow
him
in
his
like
death
,
as
hath
been
said
.
Yea
,
the
Apostle
ascribes
weakness
,
and
not
power
to
Christ
in
his
death
,
as
that
whereby
he
could
properly
suffer
,
2
Cor.
13
4.
For
though
he
was
crucified
through
weakness
,
yet
he
liveth
by
the
power
of
God
.
It
was
power
indeed
whereby
he
was
raised
up
.
Rom.
1.4
.
And
it
is
through
the
same
power
,
that
those
who
are
dead
with
him
,
must
be
raised
up
again
.
Phil.
3.10
.
That
I
may
know
him
,
and
the
power
of
his
resurrection
,
&c.
So
then
there
is
express
mention
in
the
word
,
of
the
vertue
or
power
of
his
resurrection
to
be
imployed
in
this
work
of
our
regeneration
,
but
none
of
the
power
or
efficacy
of
his
death
;
yea
,
that
benefit
which
we
have
by
the
death
of
Christ
followes
the
work
of
sanctification
in
order
of
nature
,
and
doth
not
go
before
it
,
as
hath
been
proved
sufficiently
before
.
Thirdly
,
Whereas
you
say
,
or
imply
,
That
the
whole
dominion
of
sin
,
is
destroyed
in
those
that
are
in
any
measure
called
and
sanctified
,
it
is
a
thing
rather
to
be
wished
,
if
it
were
the
will
of
God
,
then
to
be
granted
for
truth
;
for
we
find
the
contrary
in
our
own
experience
while
we
are
babes
in
Christ
;
yea
,
the
Apostle
describing
the
estate
of
such
in
his
own
person
,
(
because
he
had
been
formerly
in
that
●state
)
complaineth
grievously
of
the
remaining
and
dominion
of
corruption
,
Rom.
7.23
,
24.
But
I
see
another
law
in
my
members
rebeiling
against
the
Law
of
my
minde
,
and
bringing
me
into
captivity
to
the
Law
of
sin
.
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
!
indeed
if
you
had
said
that
the
former
love
which
the
least
of
Saints
had
to
the
body
of
sin
,
and
their
willing
subjection
thereunto
is
in
some
measure
destroyed
,
you
had
spoken
truly
;
but
is
not
a
dominion
against
their
wils
,
a
dominion
still
?
Yea
,
it
is
the
most
grievious
tyranny
of
all
other
,
and
the
hardest
to
be
born
.
So
then
there
is
left
in
all
the
regenerate
a
dominion
and
tyranny
of
sin
,
till
by
grace
they
obtain
power
,
and
victory
against
it
,
though
this
dominion
is
now
invitum
imperium
,
and
not
so
dangerous
as
it
was
in
the
time
of
their
voluntary
subjection
thereunto
.
Fourthly
,
That
which
you
speak
in
the
close
of
that
Section
,
is
true
,
or
false
,
as
men
bestir
themselves
in
resisting
sin
,
and
seeking
Gods
grace
there
against
,
or
otherwise
neglect
those
duties
;
to
wit
,
That
the
several
lusts
of
this
body
of
sin
are
more
and
more
weakned
,
and
mortified
,
and
they
more
and
more
quickned
and
strengthned
in
all
saving
graces
to
the
practise
of
true
holiness
without
which
no
man
shall
see
the
Lord
.
Your
second
Section
presents
but
one
error
upon
the
matter
;
but
it
is
a
material
one
;
to
wit
,
That
our
sanctification
in
this
life
is
always
imperfect
,
and
that
there
abide
some
remnants
of
corruption
in
every
part
;
that
hence
ariseth
a
continual
and
irreconcileable
war
,
the
flesh
lusting
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
Gal.
5.17
.
But
brethren
if
our
sanctification
must
not
be
perfected
here
;
when
or
where
must
it
be
made
up
?
Is
not
this
life
the
time
of
our
regeneration
?
Tit.
2.11
,
12
,
13.
For
the
grace
of
God
which
bringeth
salvation
,
hath
appeared
to
all
men
,
teaching
us
,
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
,
looking
for
that
blessed
hope
,
and
that
glorious
appearing
of
the
great
God
and
our
Saviour
Jesus
Christ
.
Must
some
corruption
still
remain
in
every
part
?
Why
so
,
hath
God
such
pleasure
in
it
?
Shall
Christ
lose
the
end
of
his
comming
,
of
which
the
Apostle
speaks
in
the
next
verse
,
Tit.
2.24
.
Who
gave
himself
for
us
that
he
might
redeem
from
all
iniquity
,
and
purify
unto
himself
a
peculiar
people
zealous
of
good
works
.
See
Ephes.
5.25
,
27.
of
which
we
spake
before
.
And
though
while
the
flesh
,
and
the
spirit
continue
,
there
remains
an
irreconcileable
●ar
betwixt
them
,
must
that
war
last
alwayes
?
had
not
Saint
Paul
sought
a
good
fight
,
and
finished
his
course
?
2
Tim.
4.7
.
Had
he
not
subued
his
body
and
brought
it
into
subjection
?
1
Cor.
9.27
.
shall
we
never
attain
to
be
of
a
taller
Stature
and
growth
then
those
new
born
babes
in
the
Galatians
,
That
you
apply
their
conflicts
,
and
weak
estate
spoken
of
Gal.
5.17
.
to
all
?
But
we
must
pardon
you
,
for
in
your
third
Section
you
seem
to
contradict
all
this
again
,
saying
,
In
which
war
although
the
remaining
corruption
for
a
time
may
much
prevaile
,
yet
through
the
continual
supply
of
strength
from
the
sanctifying
Spirit
of
Christ
,
the
regenerate
part
doth
overcome
;
and
so
the
Saints
grow
in
grace
,
perfecting
holiness
in
the
fear
of
God
;
but
concerning
this
we
must
refer
you
to
what
we
spake
before
upon
Chap.
6.
Sect.
6.
Surely
as
God
caused
his
word
to
be
written
that
we
might
there
through
become
absolute
,
2
Tim.
3.14
,
16
,
17.
And
hath
given
gifts
from
heaven
unto
his
Apostles
,
Prophets
,
Evangelists
,
and
Teachers
to
bring
us
unto
such
a
stature
of
perfection
in
Christ
,
Ephes
4
10
,
11
,
12
,
13
,
14.
So
he
praying
for
the
perfecting
of
the
Saints
,
Heb.
13.20
,
21.
2
Cor.
13.9
.
1
Pet.
5.10
.
did
pray
for
things
feasible
;
and
attainable
,
nor
can
the
prayer
of
Christ
for
the
same
thing
be
irritous
,
Joh.
17.23
.
I
in
them
,
and
they
in
me
,
that
they
may
be
made
perfect
in
one
.
CHAP.
XIV
.
Of
saving
Faith
.
THE
Grace
of
Faith
whereby
the
Elect
are
inabled
to
believe
to
the
saving
of
their
souls
[
a
](A91437-e44290-b)
a
Heb:
10.30
.
,
is
the
work
of
the
Spirit
of
Christ
in
their
hearts
[
b
](A91437-e44300-b)
b
2
Cor:
4.13
.
Ephes:
17.18
,
19.
Ephes:
2.8
.
;
and
is
ordinarily
wrought
by
the
Ministry
of
the
word
[
c
](A91437-e44310-b)
c
Rom:
10.14.17
.
,
by
which
also
,
and
the
administration
of
the
Sacraments
and
prayer
it
is
increased
,
and
strengthened
[
d
](A91437-e44320-b)
d
1
Pet:
2.2
.
Act:
20.32
.
Rom:
4.11
.
Luk.
17.5
.
Ro:
1.16
,
17.
.
II.
By
this
Faith
a
Christian
believeth
to
be
true
whatsoever
is
revealed
in
the
word
for
the
authority
of
God
himself
speaking
therein
[
e
](A91437-e44350-b)
e
Joh.
4.42
1
Thes:
2.13
.
1
Joh:
5.20
.
Act.
24.14
.
,
and
acteth
differently
upon
that
which
each
particular
passage
thereof
containeth
,
yeilding
obedience
to
the
commands
[
f
](A91437-e44360-b)
f
Rom:
16.26
.
,
trembling
at
the
threatenings
[
g
](A91437-e44370-b)
g
Isa:
66.2
.
,
and
imbracing
the
promises
of
God
,
for
this
life
and
that
which
is
to
come
[
h
](A91437-e44380-b)
h
Heb.
11.13
.
1
Tim:
4.8
.
;
but
the
principal
acts
of
saving
Faith
are
accepting
,
receiving
,
and
resting
upon
Christ
alone
for
justification
,
sanctification
,
and
eternal
life
,
by
vertue
of
the
Covenant
of
grace
[
i
](A91437-e44390-b)
i
Joh:
1.12
.
Act:
16.33
.
Gal:
2.29
.
Act:
15.11
.
.
III.
This
faith
is
different
in
degrees
,
weak
or
strong
[
k
](A91437-e44420-b)
k
Heb:
5
,
13.14
.
Rom:
4.15
,
20.
Matth:
6.30
.
Matth:
8.10
.
;
may
be
often
and
many
wayes
assailed
and
weakned
,
but
gets
the
victory
[
l
](A91437-e44430-b)
l
Luk:
22.33
.
Ephes:
6.16
.
1
John
5.4
,
5.
;
growing
up
in
many
to
the
attainment
of
a
full
assurance
,
through
Christ
[
m
](A91437-e44440-b)
m
Heb:
6.11
,
12.
Heb:
10.12
.
Col:
2
●
.
,
who
is
both
the
Author
and
Finisher
of
our
Faith
[
n
](A91437-e44450-b)
n
Heb.
12.2
.
.
CHAP.
XIV
.
Of
Saving
Faith
Examined
.
AS
Your selves
elsewhere
condemn
an
implicite
faith
,
(
of
which
notwithstanding
you
are
not
altogether
guiltless
,
in
letting
your
authors
so
often
impose
upon
you
as
they
do
)
so
we
hope
you
will
leave
our
faith
free
to
dissent
from
you
,
where
truth
is
not
on
your
side
in
this
,
and
other
chapters
.
Here
some
men
perhaps
would
quarrel
with
you
for
not
setting
forth
the
kinds
of
faith
;
but
since
it
was
your
scope
and
purpose
to
speak
here
of
saving
faith
onely
,
which
is
a
living
faith
,
or
hope
,
1
Pet.
1.3
.
We
will
not
much
blame
you
for
making
no
mention
of
that
dead
faith
spoken
of
by
St.
James
chapter
2.20
.
The
like
we
say
of
omitting
the
mention
of
a
false
and
feigned
faith
,
seeing
that
whereby
me
must
be
saved
is
called
faith
unfeigned
,
1
Tim.
1
5.
The
ordinary
distribution
of
faith
into
those
of
historical
,
temporary
,
miraculous
,
and
saving
,
might
here
by
you
with
the
lesse
detriment
be
passed
over
in
silence
;
because
as
historical
faith
is
an
ingredient
into
true
faith
;
so
the
temporary
differs
nothing
or
very
little
from
it
,
but
in
point
of
perseverance
;
and
though
outward
miracles
with
the
primitive
power
of
godlinesse
for
the
greatest
part
seem
long
since
to
have
grown
rare
,
yet
the
true
saving
faith
in
Jesus
Christ
hath
alwayes
according
to
its
strength
and
growth
been
a
worker
of
inward
and
spiritual
miracles
,
and
that
upon
sure
grounded
promises
,
John
14.12
.
Verily
,
verily
,
I
say
unto
you
,
he
that
beleeveth
in
me
,
the
works
that
I
do
,
shall
he
do
also
,
and
greater
works
then
these
shall
he
do
,
because
I
go
unto
the
Father
.
And
those
words
of
our
Saviour
,
Marke
16.17
,
18.
being
spiritually
understood
,
do
set
forth
the
signes
of
a
true
faith
to
the
end
of
the
world
.
And
these
signes
shall
follow
them
that
beleeve
;
In
my
name
shall
they
cast
out
Devils
,
they
shall
speak
with
new
tongues
,
they
shall
take
up
Serpents
,
and
if
they
drink
any
deadly
thing
,
it
shall
not
hurt
them
;
they
shall
lay
their
hands
upon
the
sick
and
they
shall
recover
.
But
the
things
we
most
wonder
at
are
these
;
First
,
That
you
should
now
come
to
speak
of
faith
,
not
onely
after
effectual
calling
,
which
in
your
sense
implies
faith
,
but
after
justification
,
which
you
confess
to
be
attained
by
faith
;
yea
,
and
after
sanctification
also
,
(
which
though
you
take
it
to
be
a
distinct
thing
from
justification
)
must
for
the
greatest
part
follow
faith
also
as
an
effect
of
it
,
Acts
26.18
.
Among
them
that
are
justified
by
faith
that
is
in
me
.
And
Secondly
,
That
you
should
make
no
distinction
betwixt
the
three
degrees
,
if
not
kindes
of
saving
faith
;
to
wit
,
Faith
in
God
the
father
,
Belief
in
God
the
Son
,
and
Confidence
in
the
Holy
Ghost
.
The
which
as
they
are
in
part
descriminated
from
each
other
,
at
least
wise
by
their
distinct
objects
in
the
Apostles
Creed
,
so
are
they
clearly
dissevered
from
each
other
in
the
holy
Scripture
;
It
is
in
a
general
comprehension
,
that
the
Apostle
takes
the
faith
of
the
elect
,
when
he
describes
it
to
be
an
acknowledgment
of
the
truth
that
is
according
to
godliness
,
in
hope
of
eternal
life
,
which
God
that
cannot
lie
promised
before
the
world
began
;
1
Tit.
1.2
.
But
it
is
faith
in
God
the
Father
,
or
faith
in
confuso
,
as
we
said
before
,
that
is
set
forth
,
Heb.
11.6
.
For
he
that
cometh
to
God
,
must
beleeve
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
seek
him
;
as
it
is
faith
in
God
the
Son
,
which
St.
Paul
points
at
Gal.
2.15
,
16.
saying
,
We
who
are
Jewes
by
nature
,
and
not
finners
of
the
Gentiles
,
knowing
that
a
man
is
not
justified
by
the
works
of
the
Law
,
but
by
the
faith
of
Jesus
Christ
,
even
we
have
beleeved
in
Jesus
Christ
,
that
we
might
be
justified
by
the
faith
of
Jesus
.
It
is
also
that
faith
in
the
holy
Ghost
of
which
the
Apostle
speaks
thus
.
Gal.
5.3
.
For
we
through
the
spirit
wait
for
the
hope
of
righteousness
by
faith
;
that
is
the
Lord
our
righteousness
,
or
the
beavenly
Jerusalem
,
Jer.
33.16
.
These
three
are
distinct
from
each
other
,
and
men
may
have
the
first
without
the
second
,
and
the
first
and
second
without
the
third
.
For
first
we
finde
,
that
Cornelius
beleeved
in
God
,
prayed
unto
him
,
gave
alms
,
and
did
many
things
with
acceptance
before
God
,
ere
ever
he
was
commanded
to
send
for
Peter
,
that
he
might
by
him
hear
of
the
faith
in
Jesus
Christ
,
Acts
10.
chapter
.
Thus
our
Saviour
speaks
to
his
Disciples
and
Apostles
,
John
14.1
.
Let
not
your
hearts
be
troubled
;
ye
beleeve
in
God
,
beleeve
also
in
me
;
intimating
that
though
they
had
a
clear
and
strong
faith
in
God
the
Father
,
yet
their
knowledge
of
him
in
his
right
saving
office
,
and
their
respective
faith
was
but
darke
and
weak
as
yet
;
for
they
neither
distinctly
understood
,
that
he
must
dye
for
them
,
and
that
they
must
dye
with
him
,
if
they
should
be
saved
,
nor
expected
salvation
from
sins
and
Satan
by
his
blood
and
spirit
;
and
much
less
had
they
any
hope
or
due
knowledge
of
the
promised
Spirit
,
the
everlasting
comforter
,
who
should
abide
with
them
for
ever
,
till
Christ
there
,
&
especially
after
his
resurrection
revealed
the
same
unto
them
,
and
brought
them
to
a
true
belief
and
stedfast
hope
of
the
same
;
yea
,
where
are
they
now
to
be
found
,
who
thus
beleeve
in
the
holy
Ghost
,
or
in
Jesus
Christ
himself
,
for
a
right
justification
,
and
spiritual
salvation
,
from
the
hands
of
all
their
enemies
by
his
alone
power
and
grace
?
Thus
is
that
fulfilled
,
Luke
18.7
,
8.
And
shall
not
God
avenge
his
own
Elect
,
which
cry
day
and
night
;
to
wit
,
for
help
against
their
spiritual
enemies
;
I
tell
you
that
he
will
avenge
them
speedily
;
nevertheless
when
the
Son
of
man
cometh
,
shall
he
finde
faith
upon
the
earth
?
This
faith
was
a
rare
bird
,
like
a
black
Swan
at
Christs
last
comming
in
the
Spirit
.
That
there
may
be
some
pious
souls
which
not
onely
want
the
third
degree
or
kinde
of
faith
,
but
have
not
so
much
as
heard
that
there
is
an
holy
Ghost
,
the
Scriptures
witness
clearly
.
Acts
19.2
.
The
like
may
be
said
concerning
the
Lord
Jesus
and
faith
in
him
,
among
the
Heathen
to
whom
the
Father
hath
not
revealed
him
as
yet
.
But
now
to
come
to
your
particular
Sections
;
In
the
first
of
them
you
say
,
That
faith
whereby
the
Elect
beleeve
,
to
the
saving
of
their
souls
,
is
the
work
of
the
spirit
of
Christ
:
which
thing
in
a
proper
and
accurate
kinke
of
speaking
,
is
not
true
;
for
it
is
the
work
of
the
Father
to
reveale
and
manifest
the
Son
unto
us
,
as
it
is
the
work
of
the
Father
and
Son
to
beget
faith
in
the
holy
Ghost
;
Thus
speaks
our
Saviour
to
Peter
,
when
he
had
through
faith
confessed
him
to
be
the
Son
of
God
.
Matth.
16.19
.
Blessed
art
thou
Bar-Jonah
,
for
flesh
and
blood
hath
not
revealed
this
unto
thee
,
but
my
Father
which
is
in
Heaven
;
It
is
the
Father
that
must
draw
us
unto
the
Son
,
to
seek
and
expect
redemption
internal
and
external
from
him
,
John
6.44
,
45
,
46.
Christ
indeed
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
12.1
,
2.
That
is
,
He
is
the
first
Captain
and
Ring-leader
of
ou●
faith
,
for
he
is
gone
before
us
in
the
same
way
of
trust
and
confidence
,
to
be
holpen
by
the
Father
in
all
his
distresses
,
and
raised
up
again
after
he
had
been
obedient
to
the
death
.
And
secondly
,
He
is
the
fulfiller
of
our
faith
,
or
of
that
which
we
by
our
like
faith
,
while
we
follow
him
in
the
same
race
,
expect
from
him
according
to
the
promises
;
But
whether
the
first
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
well
translated
,
Author
;
That
be
is
the
Author
of
our
Faith
,
except
it
be
understood
of
his
joynt
working
with
the
Father
,
and
the
Holy
Ghost
,
we
will
leave
the
learned
to
judge
,
for
our selves
dissent
.
That
also
which
follows
in
the
same
Section
must
be
understood
of
such
a
ministry
as
is
called
and
enabled
by
the
Lord
for
that
work
,
and
of
prayer
made
with
understanding
and
affection
,
for
the
increase
of
that
grace
;
where
you
say
,
That
Faith
is
ordinarily
wrought
by
the
ministry
of
the
word
,
by
which
also
,
and
by
the
administration
of
the
Sacraments
,
and
prayer
,
it
is
increased
and
strengthened
;
for
such
Ministers
as
teach
vain
Doctrine
,
and
administer
the
Sacraments
with
ignorance
,
and
errour
,
beget
an
answerable
faith
,
and
perswasion
in
their
hearers
,
who
give
ear
and
credit
unto
them
;
as
your
Authors
and
Teachers
have
done
in
some
of
you
;
but
this
must
here
also
be
remembred
,
that
the
Lord
can
,
and
often
doth
when
and
where
he
pleaseth
beget
faith
,
even
faith
in
Jesus
Christ
by
the
sole
illumination
,
and
teaching
of
the
holy
Ghost
,
as
he
did
in
Job
among
the
Heathen
,
Job
19.25
,
26.
and
in
Paul
among
the
Jewes
,
Gal.
1.15
,
16.
For
to
one
is
given
by
the
Spirit
the
word
of
wisdom
,
and
to
another
the
word
of
knowledge
,
by
the
same
Spirit
,
to
another
faith
by
the
same
Spirit
,
1
Cor.
12.8
,
9.
And
for
this
work
sake
he
is
called
the
Spirit
of
faith
,
2
Cor.
4.13
.
In
your
2.
Section
you
confirm
,
what
we
said
before
of
historical
faith
,
that
it
is
an
ingredient
into
true
saving
faith
,
where
you
say
,
'
By
this
a
Christian
beleeveth
to
be
true
,
whatsoever
is
revealed
in
the
word
,
you
mean
so
far
as
men
are
enlightned
to
the
understanding
of
it
,
otherwise
there
is
more
repeated
in
the
word
then
most
men
do
,
or
can
understand
while
they
are
in
the
state
of
Faith
;
but
here
you
should
have
added
this
also
to
your
former
words
;
that
the
servant●
of
God
beleeve
also
whatsoever
God
is
pleased
to
reveale
unto
them
,
besides
the
word
;
which
yet
is
not
contrary
to
the
word
.
Thus
Paul
beleeved
that
which
God
had
shewed
unto
him
,
concerning
the
preservation
of
himself
,
and
those
that
were
with
him
in
the
ship
,
Acts
27.25
.
And
St.
John
gave
respect
and
credit
unto
all
that
was
shewed
unto
him
in
the
Revelation
,
where
by
the
way
you
may
observe
how
God
is
the
Author
of
Faith
;
to
wit
,
by
revealing
his
saving
counsel
,
and
will
unto
us
,
which
by
nature
,
and
much
more
in
our
corrupt
estate
we
are
in
a
great
measure
ignorant
of
;
And
how
far
faith
lies
in
our
own
hand
,
and
power
,
viz.
onely
to
assent
unto
that
which
is
so
revealed
,
and
made
known
out
of
grace
.
Thus
there
is
an
assenting
,
or
dissenting
faculty
in
all
men
.
See
Acts
9.29
.
Psalm
106
12.
Then
beleeved
they
his
word
and
sang
his
praise
,
with
verse
24.
Yea
,
They
despised
the
pleasant
Land
,
they
beleeved
not
his
Word
,
Acts
17.4
.
And
some
of
them
beleeved
,
and
consorted
with
Paul
and
Silas
.
verse
5.
But
the
Jewes
which
beleeved
not
were
moved
mith
envy
,
&c.
John
3.32
,
33.
And
what
be
hath
seen
,
and
heard
,
that
he
testifieth
,
and
no
man
receiveth
his
testimony
,
be
that
receiveth
his
testimony
hath
set
to
his
seal
that
God
is
true
;
And
accordingly
as
men
stand
affected
to
the
person
reporting
,
or
the
thing
revealed
,
so
are
they
apt
to
credit
or
discredit
the
same
,
Facilè
e●im
credimus
quae
volumus
,
&c.
è
contrà
.
Hence
it
was
,
that
some
persons
who
were
wel
inclined
to
the
leaving
of
sin
,
and
the
seeking
of
righteousness
,
and
consequently
in
a
good
order
,
and
posture
towards
eternal
life
,
did
easily
and
joyfully
receive
the
word
preached
by
Paul
and
Barnabas
,
when
others
who
were
more
engaged
to
their
sins
,
self-wisdom
,
and
false
righteousness
,
beleeved
not
,
but
contradicted
,
and
blasphemed
,
Acts
13.44
,
45
,
●6
.
&c.
Hence
it
is
also
that
after
Gods
grace
was
made
known
unto
men
,
they
were
commanded
to
repent
,
and
believe
the
Gospel
,
Mar.
1.15
.
And
that
others
are
complained
of
for
their
unbelief
,
Hebrews
4.2
.
For
unto
us
was
the
Gospel
preached
,
as
well
as
unto
them
,
but
the
word
preached
did
not
profit
them
,
being
not
mixed
with
faith
in
them
that
heard
it
.
For
the
Lord
never
requires
more
then
either
by
his
preventing
,
or
assisting
grace
men
can
perform
,
nor
yet
complaines
of
them
,
but
where
they
are
some
wayes
deficient
in
acting
their
part
.
Secondly
,
What
you
there
speak
of
faith's
different
actings
in
relation
to
the
commands
,
promises
,
and
threatnings
,
recorded
in
the
word
,
is
true
also
as
to
the
inhibitions
and
narrations
found
there
;
but
herein
you
are
defective
.
First
,
in
not
declaring
by
what
form
,
or
vital
principle
faith
becomes
so
active
;
to
wit
,
by
love
Gallatians
5.6
.
Without
which
,
faith
is
dead
,
James
2.14
,
15
,
16
,
17.
And
secondly
,
In
passing
over
the
acts
and
offices
of
faith
in
God
the
Father
,
and
of
faith
in
the
Holy
Ghost
,
both
which
have
an
eye
to
sanctification
,
and
eternal
life
as
well
as
faith
in
Christ
,
though
this
last
named
seeks
that
which
we
called
justification
more
especially
from
Christ
.
But
if
Gods
eternal
decree
be
so
absolute
as
you
speak
of
before
;
what
need
is
there
that
saith
should
be
moved
with
threatnings
,
or
promises
?
For
your
third
,
and
last
Section
;
It
may
be
wholly
admitted
with
this
caution
:
That
faith
at
length
gets
the
victory
,
and
growes
up
to
a
full
assurance
,
if
men
persevere
in
love
,
and
obedience
to
God
,
and
fervently
seek
that
victory
,
and
the
assurance
also
from
the
Lord
,
and
his
power
.
But
both
time
,
and
the
use
of
all
good
means
are
required
thereunto
;
and
as
faith
is
weak
in
its
first
beginning
,
so
when
it
hath
gotten
some
strength
,
yet
by
neglect
of
the
means
aforesaid
,
and
by
wilful
disobedience
,
it
may
not
onely
be
much
weakned
,
but
wholy
lost
,
as
we
see
in
the
parable
of
the
Sower
,
Matth.
13.
Yea
,
the
Apostle
tells
not
onely
of
women
that
had
forsaken
their
first
faith
,
1
Tim.
5.12
.
But
of
men
also
who
by
putting
away
a
good
conscience
,
have
made
shipwrack
of
their
faith
,
as
we
said
before
,
1
Tim.
1.18
,
19.
How
Christ
may
be
said
to
be
the
Author
and
Finisher
of
our
faith
,
we
shewed
before
.
CHAP.
XV.
Of
Repentance
unto
Life
.
REPENTANCE
unto
life
is
an
Evangelical
grace
[
a
](A91437-e45520-b)
a
Ezek:
12.10
.
Acts
11.18
;
the
doctrine
whereof
is
to
be
preached
by
every
minister
of
the
Gospel
,
as
well
as
that
of
Faith
in
Christ
[
b
](A91437-e45530-b)
b
Luke
24.47
.
Mar:
1.15
.
Acts
20.21
.
II.
By
it
a
sinner
out
of
the
sight
and
sence
,
not
onely
of
the
danger
,
but
also
of
the
filthyness
and
odiousnesse
of
his
sins
,
as
contrary
to
the
holy
nature
,
and
righteous
law
of
God
;
and
upon
the
apprehension
of
his
mercy
in
Christ
to
such
as
are
penitent
,
so
grieves
for
,
and
hates
his
sins
as
to
turn
from
them
all
unto
God
[
c
](A91437-e45560-b)
c
Ezek:
18.30.31
.
Eze:
36.31
.
Isa:
30.22
.
Psal:
51.4
.
Jer:
31.18
,
19.
Joel
2.12
,
13.
Amos
5.15
Psal:
119.118
.
2
Cor:
7
11
,
purposing
and
indeavouring
to
walke
with
him
in
all
the
wayes
of
his
commandments
[
d
](A91437-e45570-b)
d
Psal:
119.6
,
50
,
106.
Luke
1.6
.
2
King
:
23.25
.
.
III.
Although
Repentance
be
not
to
be
rested
in
,
as
any
satisfaction
for
sin
,
or
any
cause
of
the
pardon
thereof
[
e
](A91437-e45600-b)
e
Ezek:
36.31
,
32
,
Ezek:
16.61
62.63
.
,
which
is
the
act
of
Gods
free
grace
in
Christ
[
f
](A91437-e45610-b)
f
Hos:
11.24
.
Rom:
3.21
Eph:
1.7
.
,
yet
it
is
of
such
necessity
to
all
sinners
,
that
none
may
expect
pardon
without
it
[
g
](A91437-e45620-b)
g
Luk:
13
5.
Acts
17.30
,
31.
.
IV.
As
there
is
no
sin
so
small
,
but
it
deserves
damnation
[
h
](A91437-e45650-b)
h
Ro:
6.23
.
Rom:
5.12
Mat
:
12.36
,
so
there
is
no
sin
so
great
,
that
it
can
bring
damnation
upon
those
who
truely
repent
[
i
](A91437-e45660-b)
i
Isa:
55
,
7.
Rom:
8.1
.
I●
:
1.16
,
18.
.
V.
Men
ought
not
to
content
themselves
with
a
general
repentance
,
but
it
is
every
mans
duty
to
repent
of
his
particular
sins
particularly
[
k
](A91437-e45690-b)
k
●sal
:
19.13
.
Luke
19
8.
1
Tim:
1.13
15.
.
VI.
As
every
man
is
bound
to
make
private
confession
of
his
sins
to
God
,
praying
for
the
pardon
thereof
[
l
](A91437-e45720-b)
l
Psal:
51.4
,
5
,
7.9
,
14
Psa:
32.5
,
6
;
upon
which
,
and
the
forsaking
of
them
,
he
shall
finde
mercy
[
m
](A91437-e45730-b)
m
Pro:
28.13
.
1
John
1.9
;
So
he
that
scandalizeth
his
Brother
,
or
the
Church
of
Christ
,
ought
to
be
willing
by
a
private
or
a
publick
confession
,
and
sorrow
for
his
sin
,
to
declare
his
repentance
to
those
that
are
offended
[
n
](A91437-e45740-b)
n
Ja●
:
5.16
Luk:
17.3.4
Josh:
7.19
,
who
are
thereupon
to
be
reconciled
unto
him
,
and
in
love
to
receive
him
[
o
](A91437-e45750-b)
o
2
Cor:
2.8
.
CHAP.
XV.
Of
repentance
unto
life
,
examined
.
IN
this
Chapter
,
though
you
deliver
many
things
,
not
to
be
repented
of
,
yet
you
first
strangely
,
and
needlessly
multiply
●eads
and
common
places
:
For
wherein
doth
your
repentance
differ
from
your
conversion
or
effectual
calling
,
Chap.
10.
and
from
sanctification
joyned
with
it
,
Chap.
13.
or
from
adopting
grace
as
it
is
conditional
,
or
from
effectual
calling
jointly
with
justification
in
Saint
Pauls
sense
?
In
effect
all
this
is
one
entire
work
of
grace
,
though
calling
,
and
sanctification
,
or
justication
are
the
parts
of
it
;
But
as
you
are
herein
redundant
,
so
you
are
many
wayes
deficient
:
For
first
you
do
not
distinguish
repentance
;
there
being
a
repentance
wrought
by
the
Law
,
and
accompanied
with
the
spirit
of
bondage
,
or
fear
of
wrath
,
Rom.
8.15
.
and
another
wrought
by
the
Gospel
which
again
is
twofold
The
one
a
temporary
humiliation
and
reformation
,
the
concomitant
,
and
effect
of
a
temporary
faith
;
and
the
other
a
persevering
,
and
through
repentance
never
to
be
repented
of
.
Secondly
,
you
set
not
forth
the
degrees
of
repentance
in
the
least
measure
,
or
degree
:
whereas
first
there
is
repentance
or
conversion
wrought
by
God
the
Father
,
which
follows
upon
our
respective
faith
in
him
,
of
which
these
,
and
many
other
Scriptures
speak
,
Mar.
11.5
.
Repent
ye
and
believe
the
Gospel
.
Act.
20
21.
Testifying
both
to
Jews
,
and
also
to
the
Gentiles
,
repentance
towards
God
,
and
faith
towards
our
Lord
Jesus
Christ
,
Heb.
6
1.
Therefore
leaving
the
principles
of
the
doctrine
of
Christ
,
let
us
go
on
unto
perfection
,
not
laying
again
the
foundation
of
Repentance
,
from
dead
works
,
and
of
faith
towards
our
Lord
Jesus
Christ
:
which
work
is
all
one
with
our
conversion
,
and
lieth
mainly
in
our
turning
to
God
,
Ezek.
14.6
.
Thus
saith
the
Lord
,
repent
,
and
turn
you
from
your
Idols
,
Ezek.
18.30
.
Repent
and
turn
you
selves
,
Joel
.
2.14
.
Who
knoweth
if
be
will
return
and
repent
,
Acts
3.19
.
Repent
you
there
,
ore
,
and
be
converted
,
that
your
sins
may
be
blotted
out
,
&c.
This
first
degree
of
repentance
is
that
sanctification
which
we
obtain
and
receive
from
God
the
Father
,
in
the
change
of
our
minde
,
will
,
and
affections
.
Jude
,
To
them
that
are
sanctified
by
God
the
Father
.
Besides
which
there
is
a
further
progress
in
repentance
of
inward
and
outward
reformation
wrought
by
Jesus
Christ
,
when
after
the
conversion
aforesaid
we
are
brought
to
believe
on
him
,
for
the
purging
away
of
their
sins
,
and
corruptions
by
his
blood
,
and
spirit
,
which
in
its
latitude
containes
the
totall
,
and
final
work
of
mortification
,
of
which
those
texts
speak
expresly
,
Luk.
24
.
4●
,
47.
He
said
unto
them
,
thus
it
is
written
,
and
thus
it
behoove●
Christ
to
suffer
,
and
to
rise
from
the
dead
the
third
day
,
and
that
repentance
,
and
remission
of
sins
should
be
preached
in
his
name
,
among
all
Nations
,
beginning
at
Jerusalem
,
Mat.
9.13
.
I
am
not
come
to
call
the
righteous
,
but
sinners
to
repentance
,
Acts
5.31
.
Him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
,
and
a
Saviour
,
for
to
give
repentance
unto
Israel
,
and
forgiveness
of
sins
;
This
is
that
work
of
Christ
,
of
which
the
Apostles
,
and
Saints
speak
,
Act
11.18
.
Then
hath
God
also
to
the
Gentiles
granted
repentance
unto
life
.
Thus
of
your
defects
in
general
.
In
your
first
Section
you
call
this
repentance
unto
life
,
whereof
you
speak
,
an
Evangelical
grace
,
as
if
you
thought
it
to
be
a
single
vertue
,
as
hope
,
patience
,
meekness
or
the
like
:
But
repentance
in
the
latitude
is
an
universal
change
of
the
inward
man
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
implies
,
to
the
putting
away
of
all
iniquity
in
heart
,
and
life
,
towards
which
,
there
are
necessarily
so
many
vertues
required
as
there
are
vices
to
be
put
away
,
for
each
sinne
is
removed
by
his
contrary
.
Secondly
,
Though
in
your
second
Section
you
concurr
with
us
in
making
repentance
,
such
an
universal
change
of
the
whole
man
,
as
that
he
not
only
grieves
for
,
hates
,
and
turnes
from
all
his
sins
unto
God
,
but
also
both
purposeth
,
and
indeavors
to
walk
with
him
in
all
the
wayes
of
his
commandements
;
yet
here
,
you
faile
,
or
mistake
in
three
things
.
First
,
In
describing
such
a
repentance
only
as
the
least
Saint
attaines
by
the
work
of
the
Father
,
and
leaving
out
that
repentance
unto
life
,
which
lies
in
mortification
,
See
Rom.
8.13
.
where
it
is
said
,
If
yee
live
after
the
flesh
ye
shall
dye
,
but
if
through
the
Spirit
yee
mortifie
the
deeds
of
the
flesh
,
then
ye
shall
live
,
and
to
that
effect
.
Ezek.
18.31
.
Cast
away
from
you
all
your
transgressions
whereby
ye
have
transgressed
,
and
make
you
a
now
heart
,
and
and
a
new
Spirit
,
for
why
will
you
dye
O
house
of
Israel
.
Secondly
,
In
saying
here
that
it
is
upon
the
apprehension
of
Gods
mercy
in
Christ
,
to
such
as
are
penitent
,
that
men
so
grieve
for
sin
,
hate
and
turn
from
it
;
and
so
purpose
,
and
indeavor
to
keep
all
Gods
commandements
:
whereas
the
apprehension
of
Gods
mercy
and
grace
in
the
general
,
and
that
for
salvation
,
may
produce
all
this
,
and
hath
done
it
in
thousands
of
Jews
and
Gentiles
in
the
times
of
the
Old
Testament
,
and
since
also
,
who
for
the
present
had
no
knowledge
of
Jesus
Christ
,
and
the
further
grace
to
be
attained
in
him
;
yet
do
we
not
deny
but
the
knowledge
,
and
belief
of
that
grace
which
is
held
forth
in
Christ
,
may
increase
that
godly
sorrow
,
and
much
strengthen
that
purpose
,
and
endevor
of
obedience
,
yea
and
make
the
believer
to
seek
the
second
part
of
repentance
,
even
the
work
of
mortification
from
the
grace
of
Christ
.
Lastly
,
you
are
short
in
this
that
you
make
this
saving
repentance
to
extend
no
further
,
then
to
bare
purpose
,
&
indeavor
of
walking
with
God
in
the
ways
aforesaid
;
For
if
this
indeavor
acts
but
according
to
the
strength
of
nature
,
or
the
first
grace
received
,
it
must
needs
fall
short
both
in
the
subduing
of
sin
,
and
the
accomplishment
of
Gods
will
;
and
therefore
true
repentance
unto
life
,
seeks
grace
,
and
power
from
Christ
for
both
,
out
of
faith
in
the
promises
,
and
rests
not
till
it
hath
attained
it
according
to
the
promises
,
Ezek.
36.25
,
26
,
27
,
&c.
Jerem.
31.33
,
34.
Ephes.
5.25
,
26
,
27.
2
Pet.
1.4
,
5.
Luke
1.74
,
75.
In
your
third
Section
you
strangely
contradict
your selves
in
saying
,
first
,
That
repentance
is
no
cause
of
the
pardon
of
sin
,
and
yet
afterwards
making
it
a
thing
so
necessary
for
sinners
,
that
none
may
expect
pardon
without
;
Is
causa
sine
qua
non
,
no
cause
with
you
?
or
is
the
fulfilling
of
such
a
condition
as
without
which
remission
of
sins
,
shall
not
be
granted
,
a
thing
of
no
satisfaction
at
all
to
him
that
requireth
it
absolutely
though
he
help
us
in
it
?
Or
is
it
in
no
wise
to
be
rested
in
,
as
any
satisfation
to
God
who
requires
it
?
We
grant
it
is
not
the
first
inducing
cause
,
nor
yet
the
meritorious
cause
,
but
is
first
,
or
last
some
antecedent
cause
,
before
the
thing
shall
be
estated
,
and
sealed
upon
him
that
is
to
enjoy
it
,
especially
since
it
is
Gods
absolute
will
and
pleasure
to
grant
pardon
no
other
way
.
That
also
which
you
affirm
in
your
fourth
Section
,
is
by
some
questioned
,
and
that
not
without
cause
.
Whether
there
be
not
some
sin
so
great
,
that
it
doth
,
and
shall
bring
damnation
with
it
though
it
be
repented
of
:
For
there
is
a
time
of
patience
and
mercy
,
in
which
God
hath
purposed
to
receive
the
sinner
,
if
he
repents
,
and
returns
,
Rev.
2.21
.
And
I
gave
her
space
to
repent
of
her
fornications
,
but
she
repented
not
.
If
in
this
tearm
or
space
they
repent
not
,
they
may
,
yea
shall
be
excluded
from
pardon
,
though
they
repent
afterwards
,
Luk.
13.25
,
26.
When
once
the
Master
of
the
house
is
risen
up
and
hath
shut
to
the
door
,
and
you
begin
to
stand
without
,
and
to
knock
at
the
door
,
saying
,
Lord
,
Lord
open
unto
us
,
he
shall
answer
,
and
shall
say
unto
you
,
I
know
you
not
whence
you
are
;
what
say
you
to
Judas
who
repented
all
too
late
,
as
many
thousands
more
do
,
Prov.
1.28.29
.
Your
fifth
Section
we
grant
,
as
also
the
necessity
of
confessing
of
sins
unto
God
,
and
in
case
of
scandal
given
to
the
respective
parties
scandalized
also
,
Section
sixth
.
But
here
again
you
are
defective
in
two
things
.
First
,
in
that
you
set
not
forth
the
expedience
,
yea
necessity
,
that
there
may
be
for
such
as
are
troubled
in
minde
,
either
for
some
great
sin
committed
,
or
with
terrible
temptations
,
to
confess
,
and
open
their
estate
to
some
wise
,
and
godly
counsellor
,
whether
Minister
,
or
private
Saint
,
and
to
crave
the
help
of
their
advise
,
and
prayers
.
And
secondly
,
you
make
no
mention
of
restitution
,
which
is
requisite
also
in
many
cases
,
if
the
party
be
able
to
recompence
the
damage
,
which
he
hath
done
,
Exod.
22.1
,
&c.
Luk.
19.8
.
CHAP.
XVI
.
Of
Good
works
.
GOOD
works
are
onely
such
as
God
hath
commanded
in
his
holy
word
[
a
](A91437-e46320-b)
a
Mich:
6.8
.
Rom:
12.2
,
Heb:
13.21
.
,
and
not
such
as
without
the
warrant
thereof
are
devised
by
men
,
out
of
blind
zeal
,
or
any
pretence
of
good
intention
[
b
](A91437-e46330-b)
b
Mat
:
15.19
.
Isa:
29.13
.
1
Pet:
1.18
.
Ro:
10.2
.
Jo:
16.2
:
●
Sam:
15.21
,
22
,
23.
.
II.
Those
good
works
done
in
obedience
to
Gods
commandements
are
the
fruits
,
and
evidences
of
a
true
and
lively
faith
[
c
](A91437-e46360-b)
c
Jam
:
1.18
,
22.
,
and
by
them
believers
manifest
their
thank-fulness
[
d
](A91437-e46370-b)
d
Psal:
116.12
,
13.
,
strengthen
their
assurance
[
e
](A91437-e46380-b)
e
1
Joh:
2.3
.
2
Pet:
1.5
,
6
,
7
,
8
,
9
,
10.
,
edifie
their
brethren
[
f
](A91437-e46390-b)
f
2
Cor:
9.2
.
Mat
:
5.16
,
,
adorn
the
profession
of
the
Gospel
[
g
](A91437-e46400-b)
g
Tit:
2.5
,
9
,
10
,
11
,
12.
●
Tim:
6.1
.
,
stop
the
mouths
of
the
adversaries
[
h
](A91437-e46410-b)
h
1
Pet:
2
:
15
,
and
glorifie
God
[
i
](A91437-e46420-b)
i
1
Pet:
2
:
12
Phil:
1.11
.
Joh:
15.8
1.
,
whose
workmanship
they
are
,
created
in
Christ
Jesus
thereunto
[
k
](A91437-e46430-b)
k
Eph:
2.10
.
,
that
having
their
fruit
unto
holiness
,
they
may
have
the
end
eternal
life
[
l
](A91437-e46440-b)
l
Ro:
6.22
.
.
III.
Their
ability
to
do
good
works
,
is
not
at
all
of
themselves
,
but
wholly
from
the
Spirit
of
Christ
[
m
](A91437-e46470-b)
m
Joh:
1●
.
4
,
5.
Ezek:
36.26
,
27.
,
and
that
they
may
be
inabled
thereunto
,
there
is
required
an
actual
influence
of
the
same
holy
spirit
to
work
in
them
,
to
will
and
to
do
of
his
good
pleasure
[
n
](A91437-e46480-b)
n
Phil:
2.13
.
Phil:
4.13
.
2
Cor:
3.5
.
,
yet
are
they
not
thereupon
to
grow
negligent
,
as
if
they
were
not
bound
to
perform
any
duty
unless
upon
a
special
motion
of
the
Spirit
,
but
they
ought
to
be
diligent
in
stirring
up
the
grace
of
God
,
that
is
in
them
[
o
](A91437-e46490-b)
o
Phil:
2.12
.
Heb:
6.11
,
12.
2
Pet:
1.3
,
5
,
10
,
11
,
Isa:
64.7
.
●2
Tim:
1.6
.
Acts
26.6
,
7.
Jud:
verse
20
,
2●
.
.
IV.
They
who
in
their
obedience
attain
to
the
greatest
height
which
is
possible
in
this
life
,
are
so
far
from
being
able
to
superogate
,
and
to
do
more
then
God
requires
,
as
that
they
fall
short
of
much
which
in
duty
they
are
bound
to
do
[
p
](A91437-e46520-b)
p
Luk.
17.
Nehem:
13.22
.
Job
9.1
,
2.
Gal
;
5.7
.
.
V.
We
cannot
by
our
best
works
merit
pardon
of
sin
,
or
eternal
life
at
the
hand
of
God
,
by
reason
of
the
great
disproportion
that
is
between
them
,
and
the
glory
to
come
;
and
the
infinite
distance
that
is
between
us
and
God
,
whom
by
them
we
can
neither
profit
nor
satisfie
for
the
debt
of
our
former
sins
[
q
](A91437-e46550-b)
q
Rom:
3.20
.
Rom:
4.2
,
4
,
6.
Eph:
2.8
,
9.
Titus
3.5
,
6
,
7.
Rom.
8.18
.
Psal:
16.2
.
Job
22.2
,
3
,
4.
Job
35
7
,
8.
,
but
when
we
have
done
all
we
can
we
have
done
but
our
duty
,
and
are
unprofitable
servants
[
r
](A91437-e46560-b)
r
Luke
17.10
.
,
and
because
as
they
are
good
they
proceed
from
his
Spirit
[
s
](A91437-e46570-b)
s
Gal
;
5.22
,
23.
,
and
as
they
are
wrought
by
us
they
are
defiled
,
and
mixed
with
so
much
weaknesse
,
and
imperfection
,
that
they
cannot
endure
the
severity
of
Gods
judgement
[
t
](A91437-e46580-b)
t
Isa
;
64.6
.
Gal
;
5.17
.
Rom
;
v.
15
,
18.
Psal
;
143.2
.
Psai
130.3
.
.
VI.
Yet
notwithstanding
the
persons
of
believers
being
accepted
through
Christ
,
their
good
works
are
also
accepted
in
him
[
u
](A91437-e46610-b)
u
Eph
;
1.6
:
1
Pet
;
2.5
.
Exod
;
28.38
.
Gen
;
44.
with
Heb
;
11
;
4●
,
not
as
though
they
were
in
this
life
wholly
unblameable
,
and
unreproveable
in
Gods
sight
[
w
](A91437-e46620-b)
w
Job
9.20
Psal
;
143
.
2●
,
but
that
he
looking
upon
them
in
his
Son
,
is
pleased
to
accept
,
and
reward
that
which
is
sincere
,
although
accompanyed
with
many
weaknesses
,
and
imperfections
[
x
](A91437-e46630-b)
x
Heb
;
13.20
,
21.
●
Cor:
9.12
.
Heb:
6.10
.
Mat
:
25.21
,
23.
.
VII
.
Workes
done
by
unregenerate
men
although
for
the
matter
of
them
,
they
may
be
things
which
God
commands
,
and
of
good
use
both
to
themselves
and
others
[
y
](A91437-e46660-b)
y
a
Kin:
10.30
,
31.
1
King
:
21.27
,
28.
Phil:
1.15
,
16
,
18.
,
yet
because
they
proceed
not
from
an
heart
purified
by
faith
[
z
](A91437-e46670-b)
z
Gen:
4.5
.
with
Heb
;
11.4
.
Heb
;
11.6
:
,
nor
are
done
in
right
manner
according
to
the
word
[
a
](A91437-e46680-b)
a
1
Cor
;
13.
●
.
Isa:
1.12
.
,
nor
to
a
right
end
,
the
glory
of
God
[
b
](A91437-e46690-b)
b
Mat
;
6.2
,
5
,
16.
,
they
are
therefore
sinful
,
and
cannot
please
God
,
or
make
a
man
meet
to
receive
Grace
from
God
[
c
](A91437-e46700-b)
c
Hag
;
2.14
.
Tit
;
1.15
.
Amos
5.21
,
22.
Hosea
1.4
.
Rom
;
9.16
.
Tit
;
9.5
.
;
and
yet
their
neglect
of
them
is
more
sinfull
and
displeasing
to
God
[
d
](A91437-e46710-b)
d
Psalm
14.4
.
Psalm
36.3
.
Job
21.14
,
15.
Mat
;
25.41
,
42
,
43
,
44.
Mat
;
23.13
.
.
CHAP.
XVI
.
Of
Good
Works
,
examined
THis
Chapter
of
good
works
is
none
of
your
worst
labors
in
this
tractate
,
yet
is
your
doctrine
therein
like
the
good
works
you
describe
,
short
and
imperfect
.
In
your
first
Section
you
affirm
that
good
works
are
only
such
as
God
hath
commanded
in
his
word
,
which
is
to
be
understood
of
such
as
are
ordinarily
to
be
performed
,
or
else
your
affirmation
is
not
true
,
for
many
good
works
have
been
done
by
instinct
only
of
Gods
Spirit
,
as
the
anointing
of
our
Saviour
,
with
that
pretious
oyntment
before
hand
to
his
burial
,
Mat.
26.7
;
8
,
9
,
10.
which
yet
are
not
contrary
to
what
is
commanded
in
the
word
:
The
obedience
of
Moses
,
Gideon
,
and
divers
other
persons
,
who
had
immndiate
,
and
extraordinary
callings
,
to
do
this
or
that
service
,
was
a
good
work
also
,
and
commanded
by
God
,
but
not
in
his
written
word
before
extant
;
yet
every
good
work
must
have
a
warrant
from
God
for
the
doing
of
it
,
Nor
can
men
have
a
better
warrant
for
all
ordinary
works
then
the
writen
word
,
and
therefore
you
justly
there
reject
all
works
devised
by
men
out
of
blind
zeal
upon
what
pretence
soever
of
good
intention
,
but
we
fear
it
will
finde
your selves
faulty
:
how
much
more
then
are
those
works
to
be
here
excluded
,
which
men
work
through
the
instigation
and
illusions
of
Satan
?
In
your
second
Section
,
besides
that
you
leave
out
our
love
to
God
and
men
,
whereof
good
works
are
evidences
as
well
as
of
a
true
,
and
lively
faith
,
1
Joh.
2.5
.
1
Joh.
5.2
,
3.
You
affirm
that
all
believers
are
the
workmanship
of
God
,
created
in
Christ
Jesus
unto
good
works
,
which
is
true
of
all
men
in
general
according
to
our
first
creation
,
but
of
none
in
the
way
of
regeneration
;
but
of
such
Saints
onely
as
both
actually
believe
in
Christ
,
and
are
in
some
measure
renewed
in
him
,
for
the
Saints
in
God
the
Father
are
not
yet
come
so
far
.
In
your
third
Section
,
You
affirm
three
things
which
are
yet
more
strange
,
not
only
to
us
,
but
to
truth
it self
.
The
first
is
,
That
the
ability
of
the
Saints
to
do
good
works
;
is
not
at
all
of
or
from
themselves
?
how
then
are
they
workers
together
with
God
,
and
with
his
grace
,
2
Cor.
6.1
.
For
though
the
power
whereby
they
work
is
principally
the
Lords
,
yet
our
joynt
endeavors
,
and
power
are
not
excluded
,
1
Corinthans
15.10
.
But
I
labored
more
then
they
all
,
yet
not
I
but
the
grace
of
God
which
was
with
me
.
Secondly
,
That
you
seem
to
bereave
men
of
the
use
of
their
wils
,
not
onely
before
,
but
after
their
conversion
.
And
lastly
,
in
that
you
make
the
grace
which
the
Saints
have
received
already
,
to
be
vain
,
impotent
,
and
useless
:
where
you
say
,
And
that
they
may
be
enabled
thereunto
,
viz.
to
do
good
works
,
besides
the
graces
they
have
already
received
,
there
is
required
an
actual
influence
of
the
same
holy
Spirit
to
work
in
them
,
to
will
,
and
to
do
of
his
good
pleasure
.
We
grant
that
in
those
works
wherein
the
temptation
of
the
enemy
opposeth
it self
in
power
,
such
an
influence
is
needful
but
not
usually
elsewhere
;
yea
those
that
are
filled
with
the
holy
Ghost
from
heaven
,
and
to
whom
the
promised
kingdom
is
come
in
power
,
seem
to
need
no
other
influence
at
all
,
for
that
spirit
leads
them
into
all
truth
,
and
acts
them
continually
.
In
your
fourth
Section
you
do
not
only
derogate
from
the
chief
Saints
,
but
from
the
grace
and
power
of
God
working
in
them
,
in
two
false
affirmations
.
First
,
In
saying
,
That
they
who
in
their
obedience
attain
unto
the
greatest
height
which
is
possible
in
this
life
,
cannot
supererrogate
,
or
do
more
then
God
requires
:
For
did
not
St.
Paul
preach
the
Gospel
of
grace
,
which
was
no
where
commanded
?
1
Corinthians
9.1
—
15.
Secondly
,
In
maintaining
that
they
fell
much
short
of
what
in
duty
they
are
bound
to
do
;
the
which
being
understood
of
the
Saints
in
their
minority
,
and
growing
up
,
is
true
,
but
not
of
the
Elect
Saints
,
or
such
as
are
perfected
in
Christ
Jesus
;
doth
not
the
Apostle
say
,
That
he
was
able
to
do
all
things
through
Christ
who
strengthned
him
.
Phil.
4.13
.
Why
doth
holy
Epaphras
by
the
testimony
of
the
Apostle
pray
for
the
Collossians
;
That
they
might
stand
perfect
and
compleat
in
all
the
will
of
God
,
Col.
4.
●2
.
if
any
such
thing
be
attainable
?
Yea
,
Christ
himself
shews
that
we
may
do
all
that
which
is
commanded
us
,
though
we
are
to
God
unprofitable
servants
when
we
have
so
done
,
not
adding
any
thing
to
him
,
Luke
17.10
.
It
was
one
main
end
of
Christs
coming
as
we
shewed
before
;
That
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
which
walk
not
after
the
flesh
,
but
after
the
spirit
,
Rom.
8.3
,
4.
then
the
thing
must
needs
be
attainable
.
In
your
Fifth
Section
,
as
you
truely
affirm
,
That
we
cannot
by
our
best
works
merit
pardon
of
sin
,
or
eternal
life
,
at
the
hand
of
God
,
for
many
reasons
which
you
there
alledge
,
so
in
the
close
of
that
Section
you
utter
some
untruths
;
As
that
all
the
works
even
of
the
best
Saints
,
as
they
proceed
from
themselves
,
are
defiled
,
and
mixed
with
much
weakness
,
and
imperfection
,
and
that
they
cannot
endure
the
severity
of
Gods
judgements
;
for
doth
the
Lord
any
where
require
more
of
his
Saints
then
to
love
him
,
with
all
their
heart
,
and
with
all
their
souls
;
and
so
much
we
finde
promised
to
all
that
truly
return
unto
God
,
if
they
have
faith
and
will
to
seek
it
.
Deut.
30.6
.
And
the
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
thy
seed
,
to
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
that
thou
mayest
live
.
Yea
,
doth
not
the
Apostle
expressely
tell
us
,
1
John
4.17
.
That
herein
is
our
love
made
perfect
,
that
we
may
have
boldness
in
the
day
of
Judgment
,
because
as
he
is
,
so
are
we
in
this
world
:
Defend
the
honour
of
God
then
according
to
the
truth
,
and
take
not
from
the
glorious
works
of
Christ
,
whereby
the
Father
is
glorified
,
upon
pretence
of
giving
glory
to
the
Father
.
Remember
what
Job
saith
,
Chapter
13.7
.
Will
ye
speak
wickedly
for
God
?
Will
ye
talk
deceitfully
for
him
?
In
your
sixth
Sextion
,
as
you
speak
comfortably
to
the
young
beleevers
in
Christ
,
who
are
constant
in
their
good
willing
indeavours
,
that
their
good
works
are
acceptable
to
God
in
Christ
,
though
for
the
present
they
are
not
wholy
unblamable
;
and
do
truely
affirm
,
That
the
Lord
is
pleased
to
reward
also
that
which
is
sincere
in
them
,
though
accompanied
with
many
weaknesses
and
imperfections
;
yet
your
sayings
in
that
Section
are
so
accompanied
also
.
First
,
In
that
you
speak
that
the
works
of
beleevers
are
accepted
for
their
persons
,
the
contrary
whereof
may
be
truly
asserted
,
that
the
persons
are
accepted
for
their
works
wrought
in
them
by
Christ
.
Revelations
3.8
.
I
know
thy
works
;
behold
I
have
set
before
thee
an
open
door
,
and
no
man
shall
shut
it
;
for
thou
hast
a
little
strength
,
and
hast
kept
my
word
,
and
hast
not
denyed
my
name
.
And
verse
10.
Because
thou
hast
kept
my
word
,
I
will
also
keep
thee
from
the
hour
of
temptation
,
which
shall
come
upon
all
the
world
,
to
try
then
that
dwell
upon
Earth
.
Secondly
,
In
that
you
say
,
That
the
workes
of
the
best
grown
Saints
in
this
life
,
are
not
wholy
unblameable
,
and
unreproveable
in
the
sight
of
God
.
Thirdly
,
In
your
affirmation
,
That
the
unperfect
workes
of
the
Saints
are
accepted
in
Christ
,
though
they
remain
such
all
our
life
long
;
which
is
not
true
,
of
those
who
have
both
time
and
means
to
aime
at
perfection
it self
,
Hebrews
5.12
,
13
,
14.
with
Hebrews
6.1
,
2
,
3
,
4
,
5
,
6
,
7
,
&c.
2
Peter
1.8
9.
Lastly
,
Whereas
you
imply
,
That
bare
sincerity
will
carry
out
the
Saints
,
though
they
remain
imperfect
in
their
obedience
all
their
life
long
;
it
is
a
great
mistake
,
for
the
Lord
requires
growth
answerable
unto
the
grace
,
means
,
and
space
offered
unto
men
,
even
of
them
who
are
sincere
already
.
1
Peter
1.22
.
Seeing
you
have
purified
your
soules
in
obeying
the
truth
,
(
under
the
obedience
of
Love
,
saith
the
old
Latine
Translation
)
to
the
unfeined
love
of
the
Brethren
;
see
that
ye
love
one
another
,
with
a
pure
heart
fervently
.
But
as
you
have
here
,
and
elsewhere
weakened
the
hands
of
the
regenerate
,
in
the
work
of
perfecting
their
obedience
and
good
workes
;
so
you
have
animated
the
unregenerate
in
their
way
of
working
that
which
is
good
in
your
seventh
and
last
Section
;
where
you
say
,
and
that
truely
.
That
the
neglect
of
what
they
can
do
in
this
kinde
,
is
more
sinful
,
and
displeasing
to
God
,
then
the
doing
of
such
things
which
for
matter
are
commanded
in
the
word
;
where
by
the
way
you
hint
what
are
the
requisite
things
which
should
concur
to
the
making
up
of
a
good
work
,
viz.
That
they
have
the
word
for
their
rule
,
faith
for
their
efficient
,
a
purified
heart
for
their
fountain
,
the
Glory
of
God
for
their
end
;
where
onely
your
main
efficient
is
wanting
,
the
spirit
,
and
power
of
God
.
Yet
thus
much
we
must
advertise
you
of
,
that
many
of
those
whom
you
account
to
be
moral
men
,
and
Heathens
,
do
act
out
of
Conscience
,
enlightened
,
and
the
grace
of
regeneration
also
,
as
Abimilech
seems
to
have
done
,
Genesis
20.1.6
.
Job
,
Rabah
,
the
widow
of
Sarepta
,
and
others
did
.
CHAP.
XVII
.
Of
the
Perseverance
of
the
Saints
.
THEY
whom
God
hath
accepted
in
his
beloved
,
effectually
called
,
and
sanctified
by
his
Spirit
,
neither
totally
,
nor
finally
can
fall
away
from
the
state
of
Grace
;
but
shall
certainly
persevere
therein
unto
the
end
,
and
be
eternally
saved
[
a
](A91437-e47450-b)
a
Phil:
1
:
6.
2
Pet:
1.10
John
10.28
29.
1
Joh:
3.9
.
1
Pet:
1.5
.
.
II.
This
perseverance
of
the
Saints
depends
not
upon
their
own
free-will
,
but
upon
the
immutability
of
the
Decree
of
Election
flowing
from
the
free
and
unchangeable
love
of
God
the
Father
[
b
](A91437-e47480-b)
b
2
Tim:
2.18
,
19.
Jer:
31.3
.
;
upon
the
efficacy
of
the
merit
,
and
intercession
of
Jesus
Christ
[
c
](A91437-e47490-b)
c
Heb:
10.10
,
14.
Heb:
13.20
21.
Heb:
9.12
,
13
,
14
,
15.
Rom:
8.23
to
the
end
John
17.11
,
14.
Luke
22.32
.
Heb:
7.25
.
;
the
abiding
of
the
spirit
,
and
of
the
seed
of
God
within
them
[
d
](A91437-e47500-b)
d
John
14.16
,
17.
John
2.27
.
1
John
3.
●
.
;
and
the
nature
of
the
covenant
of
grace
[
e
](A91437-e47510-b)
e
Jer:
32.40
.
;
from
all
which
ariseth
also
the
certainty
and
infallibility
thereof
[
f
](A91437-e47520-b)
f
John
10.28
.
.
III.
Nevertheless
,
they
may
through
the
temptations
of
Satan
,
and
the
World
,
the
prevalency
of
corruption
remaining
in
them
,
and
the
neglect
of
the
means
of
their
preservation
,
fall
into
grievous
sins
[
g
](A91437-e47550-b)
g
Mat
:
26.70
,
72
,
74.
:
and
for
a
time
continue
therein
[
h
](A91437-e47560-b)
h
Psalm
51
title
,
and
verse
14.
;
whereby
they
incur
Gods
displeasure
[
i
](A91437-e47570-b)
i
Isa:
64.5
,
7
,
9.
2
Sam:
11.27
.
,
and
grieve
his
holy
Spirit
[
k
](A91437-e47580-b)
k
Eph:
4.30
.
,
come
to
be
deprived
of
some
measure
of
their
graces
and
comforts
[
l
](A91437-e47590-b)
l
Psal:
51.8
,
10
,
12.
Revel:
2.4
.
Cant:
5
2.3
,
4
,
5.
have
their
hearts
hardned
[
m
](A91437-e47600-b)
m
Isa:
63.17
.
Marke
6.52
.
Marke
16.14
.
,
&
their
consciences
wounded
[
n
](A91437-e47610-b)
n
Psalm
32.3
,
4.
Psalm
51.8
.
,
hurt
and
scandalize
others
[
o
](A91437-e47620-b)
o
2
Sam:
12.14
.
,
and
bring
temporal
judgements
upon
themselves
[
p
](A91437-e47630-b)
p
Psalm
89.31
,
32.
1
Cor:
11.30.32
.
.
CHAP.
XVII
.
Of
the
perseverance
of
the
Saints
,
examined
PErseverance
follows
good
works
here
in
due
order
;
for
it
is
in
them
that
the
Saints
must
persevere
:
howbeit
we
finde
in
you
a
constancy
which
we
cannot
commend
,
for
you
persist
in
doctrine
,
tending
to
security
.
In
your
third
chapter
of
Gods
eternal
decree
,
you
make
some
presume
,
and
others
to
despair
,
teaching
that
Gods
decree
of
life
,
and
death
,
is
both
particular
,
and
absolute
.
In
your
ninth
,
and
tenth
chapters
,
you
make
men
stupid
by
denying
us
al
use
of
our
wils
,
and
setting
forth
Gods
work
to
be
irresistable
in
our
first
conversion
;
and
here
you
sow
pillows
under
mens
arm-holes
,
in
saying
,
That
true
converts
cannot
possibly
fall
away
from
grace
.
We
grant
indeed
that
this
controversie
about
the
perseverance
of
the
Saints
,
without
greater
light
then
for
a
long
time
appeared
in
the
world
,
was
not
like
to
be
decided
in
hast
:
for
it
was
not
onely
agitated
betwixt
Protestants
and
Papists
,
but
with
intestine
debate
by
the
dessenting
Doctors
of
each
Church
,
and
that
with
seeming
evidence
of
Scriptures
on
both
sides
;
So
that
great
need
there
was
of
a
Moderator
to
be
sent
from
Heaven
for
the
composing
of
this
,
and
manifold
other
most
intricate
controversies
besides
;
by
reason
of
the
returning
darkness
which
after
the
Apostacy
from
the
faith
,
had
overspread
the
Churches
,
each
side
also
haling
the
Scriptures
,
velut
obtorto
collo
,
to
plead
their
cause
:
Howbeit
if
our
eyes
had
not
been
holden
,
we
might
easily
have
observed
that
the
Scriptures
do
distinguish
both
the
Saints
,
and
their
priviledges
;
and
that
as
some
of
those
prerogatives
are
common
to
all
,
and
such
is
a
possibility
of
not
falling
away
from
God
,
totally
,
and
finally
,
if
they
continue
stedfast
in
their
faith
and
obedience
,
or
after
some
slips
rise
up
by
repentance
,
Psal.
15.5
.
2
Pet.
1.10
.
So
some
others
are
peculiar
to
the
Saints
of
the
third
form
,
who
have
followed
Christ
both
unto
his
death
,
and
resurrection
,
and
such
is
the
prerogative
of
final
perseverance
,
or
of
impossibility
to
be
deceived
,
or
seduced
,
Mot.
24.24
.
And
though
God
is
constant
in
his
love
,
and
assistance
of
grace
;
yet
even
his
called
ones
may
by
their
inconstancy
,
and
wilful
revolt
from
him
,
alienate
his
heart
from
them
irrecoverably
,
as
David
well
knew
,
and
warned
his
Solomon
accordingly
,
1
Chro.
28.9
.
So
true
is
that
which
the
Prophet
Azariah
spake
to
Asa
and
his
people
,
2
Chro.
15
2.
Hear
ye
me
Asa
,
and
all
Judah
and
Benjamin
,
the
Lord
is
with
you
,
while
you
be
with
him
,
if
you
seek
him
,
he
will
be
found
of
you
;
but
if
you
forsake
him
he
will
forsake
you
.
There
is
indeed
a
Covenant
made
with
David
and
his
seed
of
constant
continual
,
and
everlasting
mercy
,
2
Sam.
7.14
,
15.
Psa.
89.28
,
37.
Therefore
is
this
called
,
The
sure
mercies
of
David
,
Isa.
55.3
.
but
who
are
these
children
of
David
?
not
his
seed
after
the
flesh
,
who
have
been
long
forsaken
,
Psa.
89.35
,
36
,
37.
but
that
spiritual
seed
of
Abraham
and
David
also
,
who
are
constant
in
their
good
will
toward
God
and
righteousness
,
as
we
said
before
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luk.
2.14
.
And
peace
upon
earth
to
good
willing
men
.
But
now
to
take
a
survey
of
your
particular
Sections
:
In
the
very
entrance
of
the
first
,
you
shew
that
blindness
is
broken
in
upon
the
Churches
.
First
,
In
that
you
set
Gods
accepting
of
us
in
his
beloved
,
before
effectual
calling
,
as
precedent
whether
in
time
,
or
eternity
;
to
which
last
you
incline
:
whereas
we
are
made
accepted
in
his
beloved
Son
,
after
we
are
called
,
and
brought
to
obey
him
;
yea
in
some
manner
sanctified
by
him
,
and
not
before
.
And
secondly
,
In
that
you
affirm
of
all
the
called
ones
and
Saints
in
general
,
that
they
shall
certainly
persevere
to
the
end
,
contrary
to
many
express
Scriptures
,
some
whereof
were
before
produced
.
First
,
that
of
the
unclean
spirit
,
which
with
set
on
worse
then
himself
,
returned
to
his
old
house
again
,
Mat.
12.43
,
44
,
45.
And
that
Rom.
11
,
22.
Behold
therefore
the
goodness
and
severity
of
God
on
them
that
fell
severity
,
but
towards
thee
goodness
,
if
thou
continue
in
his
goodness
,
otherwise
thou
also
shalt
be
cut
off
.
That
1
Tim.
1.19
.
Holding
faith
and
a
good
conscience
which
some
having
put
away
,
concerning
faith
have
made
shipwrack
.
That
of
1
Tim.
5.12
.
Having
damnation
because
they
have
forsaken
their
first
faith
,
and
verse
15.
For
some
are
already
turned
aside
after
Satan
.
See
2
Tim.
1.15
.
Heb
6.2
,
3
,
4
,
5
,
6.
Nor
can
these
places
following
be
fully
answered
to
the
worlds
end
,
Ezek.
18.24
.
But
when
the
righteous
turneth
away
from
his
righteousness
,
and
committeth
iniquity
,
and
doth
according
to
all
the
abominations
that
the
wicked
man
doth
,
shall
he
live
?
&c.
Heb.
10.26
,
27
,
18.
for
if
we
sin
willfully
after
we
have
received
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sin
,
but
a
certain
fearful
looking
for
of
judgement
,
and
fiery
indignation
which
shall
devour
the
adversaries
;
He
that
despised
Moses
Law
,
dyed
without
mercy
under
two
or
three
witnesses
.
Of
how
much
sorer
punishment
shall
he
then
be
thought
worthy
that
hath
troden
under
foot
the
Son
of
God
,
and
counted
the
blood
of
the
Covenant
,
wherewith
he
was
sanctified
an
unholy
thing
,
and
hath
done
despight
to
the
Spirit
of
Grace
.
See
verse
39.
2
Pet.
2.20
,
21
,
22.
Jude
verse
12.
Revel.
3.2
,
3.
In
your
second
Section
,
almost
every
assertion
is
erroneous
,
and
false
as
followes
.
First
you
say
,
but
most
untruly
,
That
the
Saints
perseverance
depends
not
at
all
upon
their
free
will
:
For
did
not
Christ
himself
after
some
of
his
former
Disciples
were
departed
from
him
,
ask
the
twelve
Apostles
,
Will
ye
also
go
away
,
Joh.
6.27
.
Intimating
that
he
holds
no
man
against
his
,
but
they
by
the
abuse
of
their
free
will
might
uncompelledly
leave
him
,
yet
at
their
own
peril
,
as
Judas
,
one
of
them
afterwards
did
;
what
was
the
true
reason
that
Peter
in
his
fall
was
pittyed
,
and
by
our
Saviour
not
only
prayed
for
,
but
holpen
up
again
,
but
because
he
was
constant
in
his
good
will
,
as
our
Saviour
testifies
of
him
,
and
some
others
with
him
,
Mat.
26.45
.
The
spirit
indeed
is
willing
,
but
the
flesh
is
weak
.
Secondly
,
That
the
perseverance
of
the
Saints
depends
upon
the
immutability
of
the
decree
of
Gods
election
,
whereas
we
have
proved
before
,
that
Gods
general
election
of
man
is
conditional
;
and
as
for
his
special
election
,
it
depends
upon
foreseen
perseverance
,
and
not
perseverance
upon
it
,
and
so
doth
Gods
last
,
and
finall
election
,
as
we
shewed
before
also
.
Thirdly
,
That
this
perseverance
depends
upon
the
unchangeable
love
of
God
;
which
as
we
have
shewed
,
may
by
our
unworthiness
,
unthankfulness
,
and
Apostacy
be
changed
into
wrath
,
yea
hatred
,
Deut.
32.19
.
And
when
the
Lord
saw
it
,
he
abhorred
them
,
because
of
the
provoking
of
his
Sons
,
and
of
his
daughters
.
Fourthly
,
you
say
,
It
depends
upon
the
efficacy
of
the
merit
,
and
intercession
of
Christ
;
but
he
makes
intercession
for
none
to
obtain
the
Grace
of
perseverance
,
but
such
as
continue
stedfast
in
their
good
will
which
they
had
to
the
Father
,
and
him
;
as
we
see
he
prayed
not
for
the
Apostate
Judas
,
Jo.
17.8
,
9
,
10.
Although
he
with
a
general
intercession
prayed
for
the
unregenerate
,
even
for
his
enemies
,
Luk.
23.34
.
and
taught
us
by
his
Apostles
to
pray
for
all
men
,
1
Tim.
2.1
,
2
,
3
,
4.
Fifthly
you
say
truly
,
"
It
depends
upon
the
abiding
of
the
Spirit
in
us
:
But
doth
not
that
abode
of
the
Spirit
,
depend
upon
our
constancy
in
faith
and
good
will
,
and
upon
our
giving
ear
to
it
,
when
after
our
fals
,
and
slips
,
it
reproves
,
admonisheth
,
and
teacheth
us
anew
.
Hence
we
are
charged
not
to
grieve
the
Holy
Spirit
,
Eph.
4.30
.
Least
he
should
depart
,
Heb.
10.38
.
Now
the
Just
shall
live
by
faith
,
but
if
any
man
draw
back
my
soul
shall
have
no
pleasure
in
him
.
Sixthly
you
say
,
"
It
depends
upon
the
seed
of
God
remaining
in
us
,
but
that
seed
remaines
in
none
unremoveably
,
but
those
which
are
born
again
in
Christ
after
the
Spirit
,
or
the
Saints
of
the
third
form
and
order
,
of
whom
it
is
said
peculiarly
,
1
Joh.
3.9
.
That
they
cannot
sin
.
For
all
other
Saints
those
of
the
second
form
,
Saints
and
believers
in
Christ
,
which
are
not
yet
dead
,
and
made
alive
again
with
him
,
may
and
do
sin
as
well
,
though
not
so
often
,
as
the
Saints
of
the
first
form
,
or
the
fathers
new
begotten
ones
.
Lastly
you
say
here
,
That
this
certainty
of
perseverance
depends
upon
the
nature
of
the
covenant
of
grace
,
of
which
there
are
two
parts
,
the
one
promiseth
cleansing
grace
in
and
through
the
blood
,
and
Spirit
of
Christ
;
the
other
a
stedfast
,
and
immoveable
kingdom
,
to
those
that
are
so
cleansed
.
See
for
the
first
,
Jerem.
31.32
,
33
,
34
,
&c.
and
for
the
others
,
Jere.
32.40
.
but
all
this
is
promised
conditionally
to
those
that
believe
,
Mat.
28.18
,
19.
Mark
.
16.15
,
16.
to
such
as
persevere
unto
the
end
,
Mat.
24.13
.
and
to
him
that
overcometh
,
Reuel.
3.12
.
So
that
the
stedfast
estate
and
kingdom
which
cannot
be
shaken
depends
upon
perseverances
in
mortification
,
and
our
immoveable
estate
upon
the
receiving
of
that
Kingdom
.
Yet
do
we
not
deny
but
that
the
perseverance
of
the
Saints
whereby
,
they
continue
in
the
following
of
Christ
unto
their
death
,
and
their
infallible
estate
from
which
they
cannot
afterwards
possibly
fall
away
,
hath
very
great
dependance
upon
all
the
things
by
you
named
,
but
in
such
manner
as
we
have
spoken
.
In
your
third
and
last
Section
,
you
erre
first
on
the
one
hand
,
and
then
on
the
other
.
For
first
,
Whereas
you
ascribe
unto
all
the
Saints
upon
earth
promiscuously
a
possibility
of
falling
into
greivous
sins
by
temptations
from
Satan
,
and
the
world
,
the
prevalency
of
remaining
corruption
,
and
neglect
of
the
means
of
their
preservation
,
whereby
they
may
incur
Gods
displeasure
,
grieve
his
Spirit
,
suffer
some
deprivation
of
their
graces
,
and
comforts
,
harden
their
hearts
,
wound
their
consciences
,
hurt
and
scandalize
others
,
and
bring
temporal
judgements
upon
themselves
.
We
say
,
That
the
Saints
in
the
Holy
Ghost
that
are
risen
again
with
Christ
,
are
past
all
this
,
2
Cor.
5.12
.
Old
things
are
passed
away
,
behold
all
things
are
become
new
,
1
John
3.9
.
He
that
is
born
of
God
doth
not
commit
sin
,
but
his
seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
.
See
Revel.
2.17
,
26
,
27.
Revel.
3.9
,
10
,
11
,
12.
Revel.
7.14
,
15
,
16
,
17.
Revel.
21.3
,
4
,
5
,
6.
And
I
heard
a
great
voice
from
heaven
,
saying
,
Behold
the
Tabernacle
of
God
is
with
men
,
and
he
will
dwell
with
them
,
and
they
shall
be
his
people
,
and
God
himself
shall
be
with
them
,
and
be
their
God
,
and
God
shall
wipe
away
all
tears
from
their
eyes
,
and
there
shall
be
no
more
death
,
neither
sorrow
nor
crying
,
neither
shall
there
be
any
pain
(
to
wit
spiritual
pain
)
for
the
former
things
are
passed
away
.
But
on
the
other
hand
any
other
Saint
,
those
especially
which
are
in
their
minority
may
possibly
by
the
meanes
aforesaid
not
onely
faile
,
and
suffer
,
after
the
manner
aforesaid
,
but
by
their
wilful
and
wicked
desertion
of
God
,
fall
finally
from
grace
,
into
everlasting
perdition
,
and
yet
no
one
of
those
can
be
plucked
out
of
the
Fathers
hand
,
by
all
the
enemies
of
mankind
,
if
he
will
abide
with
God
,
and
his
Christ
,
John
10.28.29
.
But
how
much
safer
had
it
been
for
you
,
and
your
hearers
,
if
in
stead
of
your
thus
securing
the
Saints
,
you
had
with
Saint
Paul
,
charged
them
to
work
out
their
salvation
with
fear
and
trembling
,
as
we
said
before
,
and
with
holy
David
,
had
shewed
them
,
what
they
should
do
that
they
might
be
kept
from
falling
finally
,
Psalm
15.1
,
2
,
3
,
4.
and
to
have
set
Saint
Peters
scale
before
them
for
the
same
end
likewise
,
2
Pet.
1.5.10
.
The
high
way
to
that
kingdom
which
cannot
be
shaken
,
is
to
get
grace
into
our
hearts
,
whereby
we
may
serve
God
with
Reverence
and
godly
fear
,
Heb.
12.28
.
CHAP.
XVIII
.
Of
the
assurance
of
Grace
and
salvation
.
ALthough
hypocrites
,
and
other
unregenerate
men
,
may
vainly
deceive
themselves
with
false
hopes
,
and
carnal
presumptions
of
being
in
the
favor
of
God
,
and
state
of
salvation
[
a
](A91437-e48700-b)
a
Joh:
8.13
,
14.
Mich:
3.11
.
Deut:
29.19
.
Jo:
8.41
.
,
which
hope
of
theirs
shall
perish
[
b
](A91437-e48710-b)
b
Matt
7.22
,
23.
,
yet
such
as
truly
believe
in
the
Lord
Jesus
,
and
love
him
in
sincerity
,
endeavoring
to
walk
in
all
good
conscience
before
him
,
may
in
this
life
be
certainly
assured
that
they
are
in
the
state
of
grace
[
c
](A91437-e48720-b)
c
Joh:
3.14
,
18.19
,
21
,
24.
Jo:
5.13
.
,
and
may
rejoyce
in
the
hope
of
the
glory
of
God
,
which
hope
shal
never
make
them
ashamed
[
d
](A91437-e48730-b)
d
Ro:
5.2
,
5
.
II.
This
certainty
is
not
a
bare
conjectural
,
and
probable
perswasion
,
grounded
upon
a
fallible
hope
[
e
](A91437-e48760-b)
e
Heb:
6
,
1●
,
19.
but
an
infallible
assurance
of
faith
founded
upon
the
Divine
truth
of
the
promises
of
salvation
[
f
](A91437-e48770-b)
f
Heb:
6
,
17
,
18.
,
the
inward
evidences
of
those
graces
unto
which
these
promises
are
made
[
g
](A91437-e48780-b)
g
2
Pet:
1.4
,
5
,
10
,
11
,
1
Joh:
2.3
.
1
Joh:
3.14
.
2
Cor:
1.12
.
,
the
testimony
of
the
Spirit
of
Adoption
,
witnessing
with
our
spirits
that
we
are
the
children
of
God
[
h
](A91437-e48790-b)
h
Ro:
8.15.16
.
,
which
spirit
is
the
earnest
of
our
inheritance
,
whereby
we
are
sealed
to
the
day
of
Redemption
[
i
](A91437-e48800-b)
i
Eph:
3.13.14
.
Eph:
4.30
.
2
Cor:
1
,
21
,
22.
.
III.
This
infallible
assurance
doth
not
so
infallibly
belong
to
the
essence
of
faith
,
but
that
a
true
believer
may
wait
long
,
and
conflict
with
many
difficulties
before
he
be
partaker
of
it
[
k
](A91437-e48830-b)
k
1
Jo.
5
13.
Isa:
50.10
.
Mar:
9.14
.
Psal:
88.
througho
.
Psal:
77.
to
v.
12.
1
Cor:
2.14
.
1
Joh:
4.13
.
Heb.
6.11
,
12
,
Eph:
3.17
,
18
,
19.
,
yet
being
inabled
by
the
Spirit
to
know
the
things
,
which
are
freely
given
him
of
God
,
he
may
without
extraordinary
revelation
in
the
right
use
of
ordinary
meanes
,
attain
thereunto
[
l
](A91437-e48840-b)
l
1
Cor:
2.12
Jo:
4.13
.
Heb:
6.11
,
12
Eph:
3.17
,
18
,
19.
;
and
therefore
it
is
the
duty
of
every
one
to
give
all
diligence
,
to
make
his
calling
,
and
Election
sure
[
m
](A91437-e48850-b)
m
2
Pet.
1.10
.
,
that
thereby
his
heart
may
be
enlarged
in
peace
and
joy
in
the
Holy
Ghost
,
in
love
,
and
thankfulness
to
God
,
and
in
strength
,
and
cheerfulness
in
the
duties
of
obedience
,
the
proper
fruits
of
the
assurance
[
n
](A91437-e48860-b)
n
Ro:
5
:
1
,
2
,
5.
Rom:
14.17
.
Ro:
15.3
.
Eph:
1.3
,
4.
Psa.
4.6
,
7.
Psa:
119
32.
,
so
far
is
it
from
inclining
men
to
looseness
[
o
](A91437-e48870-b)
o
1
Jo:
2.12
.
Ro:
6.1
,
2.
Tit:
2
:
11
,
12
,
14.
2
Cor:
7.1
.
Rom:
8.1
,
12.
1
Jo:
3.1
,
2.
Ps:
130.4
.
1
John
1.6
,
7.
.
IV.
True
believers
may
have
the
assurance
of
their
salvation
diverse
wayes
shaken
,
diminished
,
and
intermitted
;
as
by
negligence
in
preserving
of
it
,
by
falling
into
some
speciall
sin
which
woundeth
the
conscience
,
and
grieveth
the
Spirit
,
by
some
sudden
,
and
vehement
Temptation
,
by
Gods
withdrawing
the
light
of
his
countenance
,
and
suffering
even
such
as
fear
him
,
to
walk
in
darkness
,
and
have
no
light
[
p
](A91437-e48900-b)
p
Cant:
5.2
,
3
,
6.
Psal:
51.8
,
12
,
14.
Eph:
14.30
,
31.
Psa:
77.1
.
to
the
10.
Mat
:
26
69
,
70
,
71
,
72.
Psal.
31.22
.
Psal.
88.
throughout
Isaiah
50.10
.
,
yet
are
they
never
utterly
destitute
of
that
seed
of
God
,
and
life
of
faith
,
that
love
of
Christ
,
and
the
brethren
,
that
sincerity
of
heart
,
and
conscience
of
duty
,
out
of
which
by
the
operation
of
the
spirit
,
this
assurance
may
in
due
time
,
be
revived
[
q
](A91437-e48910-b)
q
1
John
3.9
.
Luke
22.32
.
Job
13.15
.
Psalm
73.15
.
Psalm
51.12
.
Isaiah
50.10
.
;
and
by
the
which
in
the
mean
time
,
they
are
supported
from
utter
despaire
[
r
](A91437-e48920-b)
r
Micha
7.7
,
8
,
9.
Jeremiah
32.40
.
Isaiah
54.7
,
8
,
9.
Psalm
22.1
.
Psalm
88.
throughout
.
,
CHAP.
XVIII
.
Of
the
Assurance
of
grace
and
salvation
,
examined
.
IN
your
title
or
inscription
of
this
Chapter
you
have
joyned
two
things
together
which
are
not
alwayes
inseparable
.
For
the
assurance
of
Grace
for
the
present
,
may
be
without
certainty
of
salvation
,
for
the
future
,
but
the
infallibility
of
the
last
alwayes
presupposeth
the
former
.
Here
we
cannot
but
commend
your
method
,
for
the
assurance
of
Salvation
hath
such
close
and
immediate
dependance
upon
perseverance
in
obedience
,
and
grace
,
that
that
where
the
former
is
but
conditional
,
and
possible
,
this
latter
is
so
likewise
;
but
where
the
other
is
certain
,
this
follows
it
in
infallibility
.
And
hence
it
will
necessarily
follow
,
that
wherein
you
were
mistaken
in
the
former
;
you
must
unavoidably
err
in
this
latter
:
how
be
it
many
things
which
you
here
set
forth
have
good
assurance
of
truth
,
as
those
things
in
your
first
Section
.
That
hypocrites
and
other
unregenerate
men
may
vainly
deceive
themselves
with
false
hopes
,
and
carnal
presumptions
of
being
in
the
favor
of
God
,
and
estate
of
salvation
,
and
that
the
hope
of
such
shall
perish
;
But
remember
we
pray
you
,
that
as
privy
hypocrites
can
have
no
such
hopes
;
so
some
which
take
themselves
to
be
no
hypocrites
(
because
they
serve
God
in
outward
duty
and
forms
,
yet
are
strangers
to
the
wayes
of
everlasting
righteousness
)
will
be
found
in
this
number
of
vaine
hopes
at
the
last
,
Matthew
7.21
,
22
,
23.
Luke
.
13.25
,
26.27
.
2
Tim.
3.5
.
It
is
true
also
which
you
there
say
in
the
next
place
of
assurance
,
That
such
as
truly
believe
in
Christ
(
which
are
onely
they
that
seek
sanctification
from
him
,
to
make
them
new
creatures
,
as
well
as
deliverance
from
hell
,
or
an
outward
happiness
in
heaven
)
and
love
him
in
sincerity
,
endeavoring
to
walk
in
all
good
conscience
before
him
,
may
in
this
life
be
certainly
assured
that
they
are
in
the
state
of
grace
,
yea
that
such
also
may
rejoyce
in
the
hope
of
the
glory
of
God
,
but
where
you
add
in
●he
close
of
the
Section
,
That
this
their
hope
shall
never
make
them
ashamed
;
we
cannot
close
with
you
,
unless
you
put
in
this
proviso
which
the
Apostle
speakes
of
,
Rom.
5.5
.
That
the
love
of
God
be
and
remaine
shed
abroad
in
your
hearts
,
which
we
understand
of
a
constant
,
and
active
love
;
Thus
the
Apostle
promiseth
salvation
to
the
weaker
sex
also
1
Tim.
2.15
.
Notwithstanding
she
shall
be
saved
in
child
bearing
,
if
they
continue
in
faith
,
love
,
and
holiness
,
with
sobriety
.
It
is
to
perseverance
that
the
promises
are
made
of
finall
salvation
.
In
your
second
Section
you
say
,
That
the
assurance
of
hope
is
founded
.
First
upon
Gods
promises
;
where
you
might
have
added
his
oath
also
,
Heb
,
6.12
,
13
,
14
,
15.
Secondly
upon
the
inward
evidence
of
these
graces
(
you
should
have
said
those
conditions
)
unto
which
the
promises
are
made
.
And
thirdly
upon
the
witnessing
of
the
Spirit
of
Adoption
with
our
spirits
that
we
are
the
children
of
God
.
But
mark
here
we
pray
you
first
,
that
while
the
conditions
of
the
promises
,
are
but
a
fulfilling
,
and
not
fully
performed
,
our
hopes
,
and
assurances
are
but
conditional
.
And
2.
that
as
the
spirit
of
Adoption
is
given
us
,
but
conditionally
at
the
first
,
so
it
beareth
witness
with
our
spirit
accordingly
,
speaking
peace
while
we
carry
our selves
as
children
,
reproving
us
when
we
rebel
,
and
departing
from
us
when
we
remain
incorrigible
,
Isa.
63.8
,
9
,
10
For
he
said
surely
they
are
my
people
,
children
that
will
not
err
,
so
he
was
their
Saviour
,
In
all
their
affliction
he
was
afflicted
,
and
the
Angel
of
his
presence
saved
them
,
in
his
love
,
and
in
his
pitty
he
redeeemed
them
,
he
hare
them
and
carryed
them
all
the
dayes
of
old
.
But
they
rebelled
and
vexed
his
holy
Spirit
,
therefore
he
was
turned
to
be
their
enemie
,
and
be
fought
against
them
.
Yea
the
Apostle
in
the
same
place
where
he
speaks
of
our
Adoption
,
and
the
Spirit
of
Adoption
bearing
witness
with
our
spirits
,
declares
that
at
the
first
it
is
but
a
conditionall
estate
,
Rom.
8.15
,
16
;
17.
as
we
shewed
before
;
Chap.
12.
The
same
we
likewise
spake
concerning
the
earnest
of
the
spirit
,
whereby
we
are
sealed
unto
the
day
of
redemption
;
for
as
some
Deeds
are
sealed
only
as
skrols
,
to
confirm
a
bargain
when
conditions
are
performed
,
so
it
is
with
the
earnest
,
and
first
sealing
of
the
spirit
,
but
when
the
conditions
are
fulfilled
in
our
dying
with
Christ
,
then
the
spirit
seales
men
finally
and
absolutely
,
and
becomes
the
promised
comforter
,
which
shall
abide
with
the
Saints
for
ever
,
Rom.
8.13
.
2
Titus
2.11
,
12.
Jo.
7
,
38
,
39.
Act.
2.38
.
Jo.
14.17
.
In
your
third
Section
you
say
truly
,
That
this
infallible
assurance
doth
not
belong
to
the
essence
of
faith
;
where
we
will
be
bold
to
add
,
that
it
pertaineth
not
to
faith
,
but
is
an
estate
,
which
comes
after
that
saith
in
Christ
hath
done
its
office
in
purifying
our
hearts
from
sin
,
and
not
before
:
Yet
may
a
conditional
hope
,
yea
assurance
be
attained
bef●●e
,
by
the
meanes
which
you
there
set
forth
,
and
that
without
extraordinary
revelation
,
yea
that
conditional
assurance
may
be
of
excellent
use
for
the
ends
,
and
intents
here
by
you
remembred
,
and
how
much
more
that
absolute
assurance
which
is
the
concomitant
,
and
fruit
of
Gods
inward
kingdome
when
it
comes
unto
us
in
power
;
of
which
the
Prophet
speaks
thus
,
Isa.
32.15
,
16
,
17.
Vntil
the
spirit
be
poured
upon
us
from
on
high
,
and
the
wilderness
be
a
fruitful
field
,
and
the
frui●●ul
field
,
counted
for
a
forrest
,
Then
judgement
shall
dwell
in
the
wilderness
;
and
righteousnesse
remain
in
the
fruitfull
field
,
And
the
work
of
righteousnesse
shall
he
peace
,
and
the
effect
of
righteousness
,
quietness
,
and
assurance
for
ever
:
which
assurance
when
it
is
absolute
wil
not
incline
men
unto
loosness
,
as
you
there
speak
,
but
a
false
perswasion
that
it
is
absolute
when
it
is
not
,
may
make
men
remiss
,
yea
secure
,
and
loose
also
.
And
how
much
more
will
your
former
doctrine
which
in
this
behalf
we
blamed
do
it
,
by
naturall
consequences
,
if
Gods
grace
interpose
not
to
the
contrary
.
As
to
your
last
Section
,
we
grant
that
the
inchoated
,
and
conditional
assurance
of
believers
may
be
either
shaken
,
and
diminished
,
or
afterwards
being
taken
in
due
time
,
may
be
recovered
,
and
revived
by
the
respective
means
,
which
you
here
set
forth
.
Yea
whatsoever
you
here
surmise
to
the
contrary
,
as
we
have
proved
,
it
may
be
finally
,
and
irrecoverably
lost
,
by
security
,
presumptuous
rebellions
,
finall
and
total
Apostacy
.
See
2
Joh.
8.
Look
to
your selves
that
we
lose
not
those
things
which
we
have
wrought
,
Rev.
3.11
.
Hold
that
fast
which
thou
hast
,
that
no
man
take
thy
crown
.
But
the
absolute
and
final
assurance
of
which
we
speak
,
is
neither
subject
to
shaking
,
nor
any
diminution
,
and
much
less
to
a
total
and
finall
amission
;
as
the
place
before
cited
proves
.
For
when
a
man
attaines
to
that
estate
,
his
seed
remaineth
in
him
,
and
can
never
be
lost
,
as
we
said
before
,
1
John
3.9
.
See
Revelations
3.12
.
Him
that
overcometh
will
I
make
a
pillar
in
the
temple
of
my
God
,
and
he
shall
go
no
more
out
,
&c.
And
I
will
write
upon
him
the
name
of
my
God
,
and
the
name
of
the
City
of
my
God
,
which
is
new
Jerusalem
,
that
cometh
down
out
of
heaven
from
my
God
,
and
I
will
write
upon
him
my
new
name
,
and
verse
8.10
.
of
that
Chapter
,
Jeremy
32.40
.
John
14.16
,
23.
Hebrews
17.28
.
Revelation
7.14
,
15
,
16
,
17.
Revelation
21.3
,
4
,
5
,
6.
Wherefore
we
ought
(
as
you
say
in
your
former
Section
)
to
give
all
diligence
to
make
our
calling
and
Election
sure
,
2
Pet.
1.10
.
as
neither
of
which
is
sure
or
absolute
at
the
first
.
And
this
we
must
do
not
by
searching
out
certain
markes
,
and
tokens
,
which
proves
us
to
be
in
some
estate
of
grace
,
but
by
adding
vertue
to
vertue
,
and
a
spiritual
progress
even
to
the
end
,
2
Peter
15
,
6
,
7
,
8
,
9.
Wherefore
adde
unto
your
faith
,
vertue
,
and
to
vertue
,
knowledge
,
and
to
knowledge
temperance
,
and
to
temperance
,
patience
,
and
to
patienece
godliness
,
and
to
godliness
brotherly
kindnesss
,
and
to
brotherly
kindness
,
love
,
where
the
Apostle
sets
forth
seven
steps
of
spiritual
progress
beyond
saith
,
which
you
take
to
be
the
highest
estate
of
grace
in
this
life
,
and
then
addes
this
encouragement
upon
our
respective
proceeding
,
verse
12.
For
so
an
entrance
shall
he
abundantly
Ministred
unto
you
,
into
the
everlasting
Kingdom
of
our
Lord
,
and
Saviour
Jesus
Christ
.
CHAP.
XIX
.
Of
the
Law
of
God
.
GOD
gave
to
Adam
a
Law
,
as
a
covenant
of
works
,
by
which
he
bound
him
,
and
all
his
posterity
to
personal
,
entire
,
exact
,
and
perpetual
obedience
,
promised
life
upon
the
fulfilling
,
and
threatned
death
upon
the
breach
of
it
[
a
](A91437-e49630-b)
a
Gen:
1.26
,
27.
with
Gen:
2.17
.
Ro:
2.14
,
15.
Rom:
10.5
.
Gal:
3.10
,
11.
Eccl:
7.
●9
.
Act:
2●
.
28
.
.
II.
This
Law
after
his
fall
continued
to
be
a
perfect
rule
of
righteousness
,
and
as
such
was
delivered
by
God
upon
mount
Sinai
,
in
ten
commandements
,
and
written
in
two
Tables
[
b
](A91437-e49670-b)
b
Jam
:
1.25
.
Jam
:
2.8
,
10
,
11
,
12.
Ro:
13.8
,
9.
Deut:
5.32
.
Deut:
10.8
.
Exo:
34.1
.
.
The
four
first
commandments
containing
our
duty
toward
God
,
and
the
other
six
our
duly
toward
man
[
c
](A91437-e49680-b)
c
Mat
:
22.37
,
38
,
39
,
40.
.
III.
Besides
this
Law
Commonly
called
morall
,
God
was
pleased
to
give
to
the
people
of
Israel
,
as
a
Church
under
age
,
ceremonial
Laws
,
containing
several
Typical
ordinances
,
partly
of
worship
,
prefiguring
Christ
his
graces
,
actions
,
sufferings
,
and
benefits
[
d
](A91437-e49710-b)
d
Heb:
9.
c.
Heb:
10.1
.
Col:
2.17
.
Ga:
4.1
,
2
,
3.
,
and
partly
,
holding
forth
many
instructions
of
moral
duties
[
e
](A91437-e49720-b)
e
1
Cor:
5.7
.
2
Cor:
6.17
.
Jud.
v.
23.
,
all
which
ceremoniall
Laws
are
now
abrogated
under
the
New
Testament
[
f
](A91437-e49730-b)
f
Col.
2.14
,
15
,
16.
Dan:
9.27
.
Eph:
2.15
:
16.
.
IV.
To
them
also
as
a
body
Politicke
he
gave
sundry
Judicial
Laws
,
which
expired
together
with
the
state
of
that
people
,
not
obliging
any
other
now
further
,
then
the
general
equity
thereof
may
require
[
g
](A91437-e49760-b)
g
Exod:
21.
ch.
Ex
:
22.1
,
to
29.
Gen:
9.10
with
1
Pet:
2
:
13
,
14.
Mat
:
5.17
.
with
v.
38
,
39
1
Cor:
9.8
,
9
,
10.
.
V.
The
moral
Law
doth
for
ever
binde
all
as
well
Justified
persons
as
others
to
the
obedience
thereof
[
h
](A91437-e49790-b)
h
Ro:
13.8
,
9
,
10.
Ep:
6.2
.
1
Joh:
2.3
,
4
,
5
,
6.
,
and
that
not
only
in
regard
of
the
matter
contained
in
it
,
but
also
in
respect
of
the
authority
of
God
the
Creator
,
who
gave
it
[
i
](A91437-e49800-b)
i
Jam
:
2.10
,
11.
;
neither
doth
Christ
in
the
Gospel
any
way
dissolve
,
but
much
strengthen
this
obligation
[
k
](A91437-e49810-b)
k
Mat
:
517
,
18.19
.
Jam
:
2.8
.
Rom:
3.31
.
.
VI.
Although
true
believers
be
not
under
the
Law
,
as
a
Covenant
of
works
to
be
thereby
justified
,
or
condemned
[
l
](A91437-e49840-b)
l
Ro:
6.14
.
Gal:
2.16
.
Gal:
3.13
.
Gal:
4.4
,
5.
Act:
13.39
.
Rom:
8.1
.
,
yet
it
is
of
great
use
to
them
,
as
well
as
to
others
in
that
as
a
rule
of
life
informing
them
of
the
will
of
God
,
and
their
duty
,
it
directs
and
binds
them
to
walk
accordingly
[
m
](A91437-e49850-b)
m
Ro:
7.12
,
22
,
25.
Psa:
119.4
,
5
,
6.
1
Cor:
7.19
.
Gal:
5
14
,
16
,
18
,
19
,
20
,
21
,
21.
,
discovering
also
the
sinful
pollutions
of
their
natures
,
hearts
,
and
lives
[
n
](A91437-e49860-b)
n
Ro:
7.7
.
Ro:
3.20
.
,
so
that
examining
themselves
thereby
,
they
may
come
to
further
conviction
of
humiliation
for
,
and
hatred
against
sin
[
o
](A91437-e49870-b)
o
Jam
:
1.23
,
24
,
25.
Ro:
7
,
9
,
14
,
23.
,
together
with
a
clearer
sight
of
the
need
they
have
of
Christ
,
and
the
perfection
of
his
obedience
[
p
](A91437-e49880-b)
p
Gal:
3
24.
Rom:
7.24
,
25.
Rom:
1.3
,
4.
.
It
is
likewise
of
use
to
the
regenerate
to
restrain
their
corruptions
,
[
q
](A91437-e49890-b)
q
Jam
:
2.11
.
Psal:
119.101
,
104
,
128
in
that
it
forbids
sin
,
and
the
threatning
of
it
serve
to
shew
what
even
their
sins
deserve
,
and
what
afflictions
in
this
life
they
may
expect
for
them
,
although
freed
from
the
curse
thereof
,
threatned
in
the
Law
[
r
](A91437-e49900-b)
r
Ezra
:
9.13
,
14.
Psa:
89.30
,
31
,
32
,
33
,
34.
.
The
promises
of
it
in
like
manner
,
shew
them
Gods
approbation
of
obedience
,
and
what
blessings
they
may
expect
upon
the
performance
thereof
[
s
](A91437-e49910-b)
s
Lev
:
36.1
.
to
15
,
with
2
Chr:
6.16
.
Eph:
6
2
,
3.
Psa:
37.11
:
.
Although
not
as
due
to
them
by
the
Law
,
as
a
Covenant
of
works
[
t
](A91437-e49920-b)
t
Gal:
2.16
.
Luk:
17.19
.
;
So
as
a
man
doing
good
,
and
refraining
from
evil
,
because
the
Law
encourageth
to
the
one
,
and
deterreth
from
the
other
,
is
no
evidence
of
his
being
under
the
Law
,
and
not
under
grace
[
u
](A91437-e49930-b)
u
Rom:
6.12
,
14.
1
Pet:
3.8
,
9
,
10
,
11
,
12
with
Psal:
34
,
12
,
13
,
14
,
15
,
16.
Heb:
12.28
,
29.
—
.
VII
.
Neither
are
the
forementioned
uses
of
the
Law
contrary
to
the
Grace
of
the
Gospel
,
but
do
sweetly
comply
with
it
[
w
](A91437-e49960-b)
w
Gal.
3.21
.
,
the
spirit
of
Christ
,
subduing
,
and
inabling
the
will
of
man
,
to
do
that
freely
,
and
cheerfully
which
the
will
of
God
,
revealed
in
the
Law
requireth
to
be
done
[
x
](A91437-e49970-b)
x
Exek
:
36.27
.
Heb:
8.10
,
with
Jer:
31.33
.
.
CHAP.
XIX
.
Of
the
Law
of
God
.
examined
.
TRuth
it self
hath
no
such
cause
to
wage
Law
with
you
here
as
elswhere
,
most
of
those
things
which
you
have
here
set
forth
,
especially
concerning
the
moral
law
being
legal
,
just
,
and
true
(
though
herein
you
contradict
your selves
in
other
places
)
yet
you
have
here
and
there
your
illegalities
,
and
mistakes
also
in
this
Chapter
.
In
your
first
Section
you
truly
say
,
That
God
gave
to
Adam
and
all
his
Posterity
,
such
a
Law
,
and
covenant
of
works
as
you
describe
,
with
power
and
ability
to
keep
it
:
And
is
he
not
the
same
God
still
in
wisdom
,
mercy
and
justice
;
requiring
nothing
at
any
mans
hand
,
but
what
he
will
enable
him
to
doe
by
his
preventing
or
assisting
grace
,
if
hee
seek
it
?
In
your
second
Section
you
say
,
and
that
truly
,
That
the
Law
given
to
Adam
,
being
the
same
in
effect
with
the
Moral
!
Law
delivered
upon
mount
Sinai
,
continued
to
be
a
perfect
rule
of
Righteousnesse
:
Nor
must
the
Israel
of
God
think
to
obtrude
upon
the
Lord
any
other
acceptable
righteousnesse
for
ever
,
then
is
therein
required
and
described
,
Deut.
6.24
,
25.
And
the
Lord
commanded
us
to
doe
all
these
statutes
,
to
fear
the
Lord
our
God
for
our
good
alwayes
,
that
he
might
preserve
us
alive
as
it
is
this
day
.
And
it
shall
be
our
righteousness
if
we
observe
to
doe
all
these
Commandments
before
The
Lord
our
God
,
as
he
hath
commanded
us
:
Psalm
119.144
.
the
righteousnesse
of
his
testimonies
is
everlasting
:
For
the
performing
of
which
righteousnesse
,
because
it
was
become
impossible
to
the
fallen
Man
,
Christ
is
freely
bestowed
upon
us
,
Rom.
8.3
,
4.
And
so
it
is
the
end
and
drift
of
the
law
to
send
us
unto
Christ
,
to
seek
our
power
,
wisdom
and
righteousnes
from
him
;
Rom.
10.4
.
Gal.
3.22
,
23
,
24.
But
whereas
you
say
in
the
end
of
that
Section
,
That
the
four
first
Commandments
contain
our
duty
toward
God
;
and
the
six
last
our
duty
to
Man
:
Perhaps
it
will
prove
a
distribution
more
common
then
sound
.
For
as
the
whole
Law
is
spirituall
,
Rom.
7.14
.
so
it
seems
first
to
require
duty
toward
God
in
all
the
ten
Commandments
,
and
then
to
call
for
Service
toward
men
in
the
second
place
.
For
the
first
four
Commandments
(
which
St
Augustine
,
and
some
of
the
Ancients
reduce
to
three
only
)
your selves
doe
not
deny
it
;
Let
us
then
take
a
view
of
the
rest
.
Doth
not
the
fifth
Commandment
enjoyn
us
first
of
all
to
honour
our
heavenly
Father
;
and
the
Wisdom
,
or
Hierusalem
from
above
,
our
spirituall
Mother
;
1
Sam.
2.20
.
For
them
that
honour
me
,
I
will
honour
;
Mal.
1.6
.
If
I
then
be
a
Father
,
where
is
mine
honour
?
Matth.
11.19
.
But
Wisdome
is
justified
of
her
children
,
so
Luke
7.35
.
Gal.
4.26
.
But
Jerusalem
which
is
from
above
is
free
,
which
is
the
Mother
of
us
all
,
Prov.
7.4
.
Say
unto
Wisdom
thou
art
my
Sister
,
and
call
understanding
thy
Kinswoman
.
Doth
not
the
sixth
Commandement
forbid
spiritual
murther
in
the
first
place
,
to
wit
the
killing
of
Christ
,
the
quenching
of
the
Spirit
,
and
the
destroying
of
the
inward
messengers
,
and
motions
?
Jam.
5.6
.
Ye
have
condemned
,
and
killed
the
just
one
,
and
he
resisteth
you
not
,
Eph.
4.30
.
And
grieve
not
the
holy
Spirit
,
1
Thess.
5.19
.
Quench
not
the
Spirit
,
Thus
the
Apostles
complaines
of
the
Apostates
that
they
crucifie
afresh
the
Son
of
God
,
and
put
him
to
an
open
shame
,
Heb.
6.6
.
Doth
not
the
seventh
Commandement
,
first
prohibite
spiritual
whoredom
against
God
?
Hos.
4.15
.
Though
thou
Israel
play
the
harlot
,
yet
let
not
Judah
offend
,
Jam.
4.4
.
Yee
adulterers
,
and
adulteresses
,
&c.
Doth
not
the
eighth
precept
,
first
restrain
us
from
theft
and
robbery
against
God
?
Malac.
3.8
.
Will
a
man
rob
God
?
but
ye
have
robbed
me
.
Rom.
2.22
.
Thou
that
abhorrest
Idols
,
dost
thou
commit
sacriledge
?
See
Act.
12.22
.
in
Herods
example
.
Doth
not
the
ninth
also
,
first
inhibit
a
false
testimony
against
the
Lord
?
Jeremy
5.12
.
They
have
belyed
the
Lord
,
and
said
it
is
not
he
,
1
Cor.
15.15
.
Yea
,
and
we
are
found
false
witnesses
of
God
,
&c.
Yea
though
the
tenth
commandement
may
seem
to
lay
restraint
upon
us
only
in
the
behalf
of
our
neighbor
,
yet
who
hath
so
neer
vicinity
to
us
as
God
in
whom
we
live
,
move
,
and
have
our
being
,
so
that
not
only
an
open
these
against
him
,
in
taking
that
which
belongs
to
him
as
Achon
did
,
but
even
to
assume
,
or
once
desire
that
which
belongs
unto
the
Lord
,
is
impious
,
as
we
see
in
Herod
,
who
took
,
and
consequently
affected
the
glory
that
was
due
to
God
,
Acts
12.22
,
23.
Nor
doth
the
Lord
want
a
house
,
Isa.
56.7
.
Mat.
21.12
,
13
,
14.
Nor
is
he
destitute
of
a
wife
,
Ezek.
16.8
.
And
I
sware
unto
thee
,
and
entered
into
a
Covenant
with
thee
saith
the
Lord
,
and
thou
becamest
mine
See
Re.
2.
or
of
men
servants
and
maid
servants
,
Psa.
116.16
.
Truly
,
O
Lord
,
I
am
thy
servant
and
the
son
of
thine
handmaid
.
Nor
is
he
without
his
Oxen
,
and
Asses
,
2
Cor.
9.10
.
Mat.
21.1
,
2
,
3
,
4
,
5.
which
if
they
be
alienated
from
him
in
our
desires
,
it
is
a
sin
of
concupiscence-against
the
last
Commandement
.
So
that
it
is
most
true
in
this
regard
which
Saint
James
speaks
,
chap.
2.10
.
For
whosoever
shall
keep
the
whole
low
,
and
yet
offendeth
in
one
point
,
is
guilty
of
all
;
for
any
one
sin
against
God
breaks
all
the
Commandements
:
It
is
Idolatry
,
witchcraft
,
murther
,
adultery
,
&c.
1
Samuel
5.15.23
.
And
as
the
six
last
.
first
oppose
sin
against
God
;
so
the
four
first
in
the
second
place
restrain
sins
against
man
.
Thus
we
may
not
impose
a
false
God
upon
our
neighbor
,
nor
set
up
a
false
worship
before
him
,
nor
swear
falsly
to
his
hurt
,
nor
by
prophaning
the
Lords
Sabbath
,
or
everlasting
rest
,
before
our
neighbor
,
insnare
his
soul
:
And
what
we
speak
of
the
negativepart
,
is
true
of
the
affirmative
,
or
possitive
,
throughout
all
the
Commandements
,
so
that
the
great
duty
of
love
to
God
,
and
our
neighbor
,
seems
to
run
through
the
veins
of
every
Commandement
.
And
as
these
two
are
inseperable
in
the
new
creature
,
so
the
whole
Law
by
the
Apostles
own
Testimony
,
is
fulfilled
in
this
one
Commandement
,
Thou
shalt
love
thy
neighbor
as
thy self
,
Rom.
13.8
.
Gal.
5.14
.
which
cannot
hold
true
,
except
the
Lord
be
our
first
neighbor
,
who
is
to
be
loved
in
the
first
place
;
and
surely
if
we
should
not
offer
that
wrong
to
God
,
which
we
would
not
admit
,
were
we
in
his
stead
,
we
should
not
sin
as
we
do
.
In
your
third
Section
,
you
set
not
forth
the
whole
extent
of
the
Ceremonial
Law
which
was
to
represent
Christs
inward
death
,
and
sufferings
,
as
well
as
his
outward
,
He
being
the
Lamb
slain
in
us
from
the
foundation
of
the
world
,
Rev.
13.8
.
and
to
be
a
document
unto
us
,
shewing
how
we
must
follow
him
unto
eternal
life
;
Howbeit
you
seem
to
go
too
far
in
saying
,
"
It
is
wholly
abrogated
,
now
under
the
new
Testament
,
for
though
the
costly
and
burthensome
yoke
,
thereof
is
taken
from
the
Gentiles
,
yet
some
part
of
it
by
the
words
of
the
Prophets
may
remaine
in
use
among
the
Jews
,
after
their
calling
,
and
restauration
,
Isa.
66.23
.
And
it
shall
come
to
pass
that
from
one
new
moon
to
another
,
and
from
one
Sabbath
to
another
,
shall
all
flesh
come
to
worship
before
me
saith
the
Lord
,
Zach.
14.16
,
&c.
And
it
shall
come
to
pass
that
every
one
that
is
left
of
all
the
Nations
that
came
against
Jerusalem
shall
even
go
up
from
yeer
to
yeer
,
to
worship
the
King
,
the
Lord
of
Hosts
,
&c.
In
your
fourth
Section
,
you
yet
seem
to
digress
further
from
the
truth
,
in
saying
,
That
the
judiciall
law
did
expire
with
the
state
of
the
Jewes
;
for
doubtless
whensoever
their
Commonwealth
shall
be
restored
,
that
Law
shall
be
revived
,
yea
how
far
it
may
now
oblige
all
Christian
states
to
follow
,
it
is
worth
your
inquiring
.
You
say
,
That
the
general
equity
of
it
may
still
continue
;
In
which
words
you
recommend
the
whole
upon
the
matter
:
for
what
is
there
to
be
found
in
it
,
but
equity
it self
,
can
ever
the
Christian
Nations
hope
to
finde
out
better
political
Laws
,
then
those
which
first
came
from
Heaven
?
Yea
what
by
the
Testimony
of
almost
all
men
were
more
to
be
wished
for
in
a
Christian
state
,
then
that
their
Laws
might
be
few
in
number
,
just
in
themselves
,
and
eafie
to
be
known
(
as
those
would
be
,
if
they
were
gathered
into
a
body
)
and
that
such
as
have
controversies
might
have
a
speedy
dispatch
as
in
Moses
his
dayes
?
In
your
fifth
Section
you
do
justly
maintain
the
continued
authority
and
obligation
of
the
moral
Law
,
over
all
persons
under
the
Gospel
.
Where
you
truly
affirm
,
That
Christ
doth
not
any
way
dissolve
but
muchst
engthen
this
obligation
,
which
thing
he
doth
by
his
Doctrine
,
Mat.
5.16
,
17
,
18
,
19.
by
his
example
,
John
15.10
.
and
especially
by
the
end
of
his
coming
,
which
is
to
fulfill
it
in
us
,
Rom.
8.3
,
4.
and
not
for
us
(
otherwise
then
we
have
shewed
before
)
as
you
in
your
next
Section
,
partly
imply
.
In
your
sixth
Section
,
though
you
do
not
shew
what
it
is
to
be
under
the
Law
,
yet
there
you
truly
set
forth
many
most
precious
uses
of
that
law
,
even
for
the
regenerate
.
Nevertheless
,
you
forget
a
singular
peice
of
service
it
did
them
in
their
first
converson
by
God
their
fathers
cooperation
,
when
it
first
made
known
their
sin
and
misery
unto
them
,
and
was
their
Schoolemaster
unto
Christ
Galatians
3.22
,
23
,
24.
At
which
time
while
we
were
under
the
work
of
the
Law
breeding
fear
of
wrath
(
for
we
alwayes
remain
under
the
rule
of
it
till
it
be
dead
)
we
were
troubled
with
the
spirit
of
bondage
,
which
made
us
justly
fear
the
wrath
,
and
vengeance
to
come
,
Rom.
8.15
.
And
this
was
the
first
great
bower
,
and
encliner
of
our
wils
,
to
leave
our
wicked
wayes
,
and
keep
Gods
Commandements
,
yet
an
impulsive
,
out
of
self
love
,
and
self
preservation
for
the
present
,
till
faith
in
Gods
gracious
promises
did
kindly
melt
,
and
charge
our
hearts
to
bewaile
,
and
leave
sin
;
as
also
to
work
righteousness
out
of
love
,
and
good
will
to
him
,
that
was
so
gracious
towa●ds
us
.
And
in
this
sense
we
may
grant
you
that
which
you
speak
of
in
your
seventh
,
and
last
Section
of
the
Spirits
subduing
our
wils
,
for
it
is
by
the
work
of
the
Law
that
our
pride
is
first
brought
down
,
and
our
strong
inclination
to
sin
,
with
ou●
utter
aversness
to
righteousness
becomes
broken
in
us
,
but
our
wils
are
sweetly
attracted
and
framed
to
choose
the
good
,
and
nil
theevil
,
by
the
apprehension
of
mercy
and
grace
from
God
,
whom
in
our
own
sense
,
&
by
the
sentence
of
our
own
consciences
,
we
deserved
nothing
but
pe●dition
:
Lo
this
is
that
wise
,
powerful
,
and
gracious
work
of
God
,
in
the
conversion
of
a
sinner
,
which
you
call
Gods
irresistable
working
,
and
yet
is
nothing
less
then
a
compulsion
,
though
it
wants
not
strong
impulsions
at
the
first
to
work
upon
our
stiffe
,
yet
not
inflexible
wils
.
That
these
forementioned
uses
of
the
Law
are
not
contrary
to
the
grace
of
the
Gospel
,
but
either
make
way
for
the
same
,
or
sweetly
comply
therewith
as
you
speak
in
this
last
Section
is
undoubtedly
true
.
And
therefore
the
believer
under
the
Covenant
of
grace
,
remains
still
in
some
sence
under
works
.
But
yet
if
the
Spirit
of
Christ
both
can
,
and
usually
doth
subdue
our
wils
,
and
inable
us
freely
,
and
chearfully
to
do
the
will
of
God
,
revealed
in
the
law
as
you
here
speak
,
what
letteth
but
that
our
corruptions
may
be
abolished
,
our
sanctification
perfected
,
and
our
obedience
to
the
law
made
compleat
,
especially
if
we
seek
that
grace
,
contrary
to
your
former
doctrines
?
Yea
if
Christ
by
his
Spirit
can
,
and
will
so
fulfill
the
Law
in
us
(
which
of
the
Saints
made
perfect
in
the
world
to
come
,
you
will
not
deny
)
what
great
need
can
there
be
at
that
time
may
some
say
of
Christs
outward
obedience
,
to
be
our
righteousness
?
But
of
that
sufficiently
before
.
For
a
conclusion
then
of
this
Chapter
,
as
you
here
tacitly
oppose
the
Antinomians
,
and
other
such
adversaries
to
the
law
,
so
we
pray
you
remember
,
that
it
is
upon
your
own
grounds
,
here
and
elsewhere
,
that
they
desert
the
Law
;
for
they
thus
argue
,
If
Christ
hath
fulfilled
the
Law
for
us
in
his
active
and
personal
obedience
to
make
us
compleatly
righteous
before
God
,
what
need
is
there
of
our
obedience
to
the
same
?
Yea
some
of
them
are
so
bold
as
to
say
,
They
see
not
how
God
in
Justice
can
require
obedience
to
his
Law
the
second
time
at
our
hands
,
which
he
hath
both
exacted
,
and
obtained
already
,
from
his
Son
in
our
behalf
,
yea
,
why
should
any
still
perish
for
their
disobedience
against
the
Law
,
who
yet
believed
on
Christ
as
some
do
?
Mat.
7.21
,
22
,
23.
Thus
they
argue
for
themselves
out
of
your
own
principles
,
so
dangerous
a
thing
it
is
to
lay
a
sandy
foundation
in
the
bottom
of
the
structure
.
But
is
not
the
keeping
of
Christs
words
,
and
sayings
,
and
therein
the
fulfilling
of
the
Commandements
through
his
grace
and
help
,
that
immoveable
rock
which
he
hath
commended
to
every
wise
builder
,
for
a
sure
foundatition
,
Mat.
7.24
,
25.
CHAP.
XX.
Of
Christian
liberty
,
and
liberty
of
Conscience
.
THE
Liberty
which
Christ
hath
purchased
for
believers
under
the
Gospel
,
consists
in
their
freedom
from
the
guilt
of
sin
,
the
condemning
wrath
of
God
,
the
curse
of
the
moral
Law
[
a
](A91437-e51020-b)
a
Tit:
2.4
.
1
Thess:
1.10
.
Ga:
3.13
.
,
and
in
their
being
delivered
from
this
present
evil
world
,
bondage
to
Satan
,
and
dominion
of
sin
[
b
](A91437-e51030-b)
b
Gal:
1.4
.
Col:
1.19
.
Act:
26.18
.
Ro:
6.14
.
,
from
the
evil
of
afflictions
,
the
sting
of
death
,
the
victory
of
the
grave
,
and
everlasting
damnation
[
c
](A91437-e51040-b)
c
Ro:
8.28
.
Psa:
119.71
.
1
Cor.
15.54
,
55
,
56
,
57.
Ro:
8.1
.
,
as
also
in
their
access
to
God
[
d
](A91437-e51050-b)
d
Ro:
5.1
,
2.
,
and
their
yeilding
obedience
unto
him
,
not
out
of
slavish
fear
,
but
a
child
like
love
,
and
willing
mind
[
e
](A91437-e51060-b)
e
Rom:
8.14
,
15.
1
Joh:
4.18
.
,
All
which
were
common
to
all
believer
,
under
the
Law
[
f
](A91437-e51070-b)
f
Gal:
3.9
,
14
,
but
under
the
new
Testament
,
the
liberty
of
Christians
is
further
enlarged
,
in
their
freedom
from
the
yoke
of
the
Ceremonial
Law
,
to
which
the
Jewish
Church
was
subjected
[
g
](A91437-e51080-b)
g
Gal:
4.1
,
2
,
3
,
6
,
7
:
Gal:
5.1
:
Act:
15.10
,
11.
,
and
in
greater
boldness
of
access
to
the
Throne
of
Grace
[
h
](A91437-e51090-b)
h
Heb:
4.14
,
16.
Heb:
10.19
,
20
,
21
,
22.
,
and
in
fuller
communications
of
the
Spirit
of
God
,
then
believers
under
the
Law
did
ordinarily
pertake
of
[
i
](A91437-e51100-b)
i
Joh:
7.38
,
39.
2
Cor:
3
,
13
,
17
,
19
,
.
II.
God
alone
is
Lord
of
the
conscience
[
k
](A91437-e51130-b)
k
Jam
:
4.12
.
Ro:
14.4
.
;
and
hath
left
it
free
from
the
Doctrines
,
and
commandments
of
men
,
which
are
in
any
thing
contrary
to
his
word
,
or
beside
it
in
matters
of
faith
,
or
of
worship
[
l
](A91437-e51140-b)
l
Act:
4.19
.
Act:
5.29
.
1
Cor:
7.23
.
Mat
:
23.8
,
9
,
10.
2
Cor:
1.24
.
Mat
:
15.9
.
,
so
that
to
believe
such
doctrines
,
or
to
obey
such
commands
out
of
conscience
,
is
to
betray
our
liberty
of
conscience
[
m
](A91437-e51150-b)
m
Col.
2.20
,
22
,
23
,
Gal:
1.10
.
Gal:
2.4
,
5.
Gal:
5.1
.
,
and
the
requiring
of
an
implicit
faith
,
and
an
absolute
,
and
blinde
obedience
,
is
to
destroy
liberty
of
conscience
,
and
reason
also
[
n
](A91437-e51160-b)
n
Rom:
10
:
17.
Ro:
14.23
.
Isa:
8.20
.
Act:
17.11
.
Joh:
4.22
.
Hos:
5.11
.
Rev:
13.12
,
16
,
17
,
Jer:
8.9
.
.
III.
They
who
upon
pretence
of
Christian
liberty
do
practise
any
sin
,
or
cherish
any
lust
,
do
thereby
destroy
the
end
of
Christian
liberty
,
which
is
that
being
delivered
out
of
the
hands
of
our
enemies
,
we
might
serve
the
Lord
without
fear
,
in
holiness
and
righteousness
before
him
all
the
dayes
of
our
life
[
o
](A91437-e51190-b)
o
Gal:
5.11
.
1
Pet:
2.16
.
2
Pet:
2.19
.
Joh:
8.34
.
Luk:
1.74
,
75.
.
IV.
And
because
the
powers
which
God
hath
ordained
,
and
the
liberty
which
God
hath
purchased
,
are
not
intended
by
God
to
destroy
,
but
mutually
to
uphold
,
and
preserve
one
another
,
they
who
upon
pretence
of
Christian
liberty
shall
oppose
any
lawful
power
,
or
the
lawful
exercise
of
it
,
whether
it
be
civil
or
Ecclesiastical
,
resist
the
ordinance
of
God
[
p
](A91437-e51220-b)
p
Mat
:
11.25
.
1
Pet.
●
.
13
,
14
,
16.
Ro:
13.1
.
to
8.
Heb:
13.17
.
,
and
for
their
publishing
of
such
opinions
,
or
maintaining
of
such
practises
,
as
they
contrary
to
the
light
of
nature
,
or
to
the
known
principles
of
Christianity
,
whither
concerning
faith
,
worship
,
or
conversation
,
or
to
the
power
of
godliness
,
or
such
erroneous
opinions
,
or
practice
,
as
either
in
their
own
nature
,
or
in
the
manner
of
publishing
,
or
maintaining
them
,
are
destructive
to
the
external
peace
,
and
order
which
Christ
hath
established
in
his
Church
,
they
may
lawfully
be
called
to
account
,
and
proceeded
against
by
the
censures
of
the
Church
[
q
](A91437-e51230-b)
q
Rom:
〈◊〉
32
,
with
〈◊〉
Cor:
5.1
,
5
,
11
,
13
2
Jo:
10.11
.
2
Thes:
3.14
1
Tim:
6.3
,
4
,
5.
Tit:
1.10
,
11
,
13.
Titus
3.10
,
with
18
,
15
,
16
,
17.
1
Tim:
19
,
20.
Revel:
2.2
,
14
,
15
,
20.
Revel:
3.9
.
,
and
by
the
power
of
the
civill
Magistrate
[
r
](A91437-e51240-b)
r
Deut:
13.6
,
to
12.
Rom:
13.3
,
4.
with
2
Jo:
10.11
.
Ezra
:
7.23
,
25
,
26
,
27
,
28.
Revel:
17.12
,
16
,
17.
Nehem:
13.15
,
17
,
21
,
22
,
25
,
30.
2
Kings
23.5
,
6
,
9
,
20
,
21.
2
Chron:
34.33
.
2
Chron:
15.12
,
13
,
16.
Dan:
3.29
.
1
Tim:
2.2
.
Isa.
49.23
.
Zach:
13.23
.
.
CHAP.
XX.
Of
Christian
liberty
,
and
liberty
of
Conscience
examined
THis
head
of
liberty
is
not
now
unseasonable
when
liberty
hath
got
such
head
,
that
almost
every
one
affects
that
freedom
which
Tully
describes
Potestas
vivendi
ut
velis
,
but
if
we
may
use
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
would
both
give
,
and
take
,
you
have
too
much
restrained
your
Christian
freedom
in
your
first
Section
,
and
liberty
of
consciences
in
your
second
,
contradicted
your selves
in
your
third
,
and
perhaps
set
the
Governors
too
far
at
liberty
in
you
fourth
,
and
last
.
In
your
first
Section
you
faile
in
three
things
,
first
in
that
your
enumeration
of
Christian
liberties
,
and
freedoms
,
is
to
defective
:
secondly
in
that
you
reckon
them
up
preposterously
,
and
thirdly
in
that
you
mistake
some
of
them
you
name
.
For
the
first
of
those
,
you
have
first
left
out
our
freedom
from
the
bondage
,
and
bewitchment
of
carnal
wisdom
and
holiness
,
Gal.
3.1
.
Who
hath
bewitched
you
,
that
ye
should
not
obey
the
truth
,
1
Pet.
1
18
,
19.
Forasmuch
as
ye
know
that
ye
were
not
redeemed
with
corruptible
things
,
as
silver
and
gold
,
from
your
vain
conversation
received
by
tradition
from
your
fathers
,
See
Gal.
5.1
.
Col.
2.20
,
21.
Secondly
,
The
exemption
from
the
great
bondage
of
fear
,
wherein
some
are
held
all
their
life
long
,
justly
expecting
wrath
and
vengeance
,
is
by
you
omitted
,
Heb.
2.15
.
And
deliver
them
who
through
fear
of
death
were
all
their
life
time
subject
to
bondage
.
Thirdly
,
Freedom
for
Christian
Subjects
,
from
the
judicial
Law
as
well
as
from
the
ceremonial
,
by
your
own
confession
in
the
last
chapter
,
especially
where
other
Laws
not
contrary
to
the
word
of
God
are
imposed
upon
them
,
1
Pet.
2.12
,
13
,
14
,
15
,
16.
Fourthly
,
A
liberty
to
observe
and
omit
some
ceremonial
Laws
,
for
the
edifying
of
others
and
our
own
peace
and
indempnity
,
of
which
liberty
in
Christ
,
the
Apostle
speaks
expresly
;
Gal.
2.3
,
4.
And
as
he
used
it
himself
at
Cenchrea
,
Acts
18.18
.
and
in
circumcising
Timothy
there
,
Acts
16.1
,
2
,
3.
and
that
he
did
the
like
also
with
the
advise
of
all
the
Apostles
,
Acts
21.22
,
23
,
24.
So
he
chargeth
that
we
should
let
no
man
condemn
us
for
such
things
,
but
either
do
them
,
or
omit
them
as
it
is
required
,
or
expected
at
our
hands
,
by
the
people
with
whom
we
are
to
converse
.
Col.
2.16
,
17.
Let
no
man
judge
you
in
meat
,
or
in
drink
,
or
in
respect
of
an
holy
day
,
or
new
moon
,
or
the
Sabbath
,
which
are
the
shadow
of
things
to
come
,
but
the
body
is
of
Christ
.
Fourthly
,
You
leave
out
our
freedom
from
sorrow
,
pain
,
&c.
Revel.
21.4
,
7
,
17.
Lastly
you
have
omitted
the
great
freedom
of
the
Spirit
,
when
he
in
fulness
is
poured
upon
the
Saints
,
or
when
the
Jerusalem
which
is
from
above
descends
upon
them
,
which
yet
is
not
a
freedom
to
sin
,
but
an
immunity
from
fin
,
to
walke
with
freedom
,
yea
with
delight
in
all
the
wayes
of
righteousness
,
Gal.
4
26.
But
Jerusalem
which
is
from
above
is
free
,
which
is
the
mother
of
us
all
.
2
Cor.
3.7
.
Now
the
Lord
is
that
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
To
which
liberties
some
add
two
more
;
one
is
a
license
to
observe
any
outward
thing
not
forbidden
in
the
word
of
God
,
which
shall
be
enjoyned
by
Ecclesiastical
,
or
civil
powers
,
because
the
things
that
are
without
us
defile
us
not
;
Thus
say
they
,
Paul
became
all
things
to
all
men
,
that
he
might
win
the
more
.
To
the
Jews
,
he
became
a
Jew
,
to
them
that
were
under
the
Law
,
as
if
he
were
still
under
it
:
to
them
that
were
without
Law
,
as
without
Law
also
,
being
always
under
a
Law
to
Christ
,
1
Cor.
9.19
,
20
21.
And
2dly
a
liberty
to
eat
of
things
that
had
bin
offred
to
Idols
,
when
it
offends
not
others
,
1
Cor.
10.27
,
28
,
29.
If
any
of
them
that
beleeve
not
bid
you
to
a
feast
,
and
ye
be
disposed
to
goe
,
whatsoever
is
set
before
you
eat
,
asking
no
question
for
conscience
sake
:
But
if
any
man
say
unto
you
,
this
is
offered
in
sacrifice
to
Idols
,
eat
it
not
for
his
sake
that
shewed
it
,
and
for
conscience
sake
;
conscience
I
say
,
not
thine
own
,
but
of
others
;
for
why
is
my
liberty
judged
of
another
mans
conscience
?
Yea
,
some
grow
so
far
as
to
alow
a
liberty
upon
occasion
to
be
present
,
before
an
outward
Idol
without
superstition
or
adoration
in
the
heart
,
because
that
the
true
beleevers
well
informed
,
know
that
such
an
Idol
is
nothing
in
the
world
,
1
Cor.
8.4
.
That
is
say
they
,
neither
such
a
God
as
some
out
of
a
superstitious
devotion
would
make
it
,
nor
such
a
Divel
,
or
defiling
thing
as
others
out
of
their
superstitious
conceits
,
and
feares
would
have
it
to
be
;
this
practise
they
would
justify
from
Ezekiels
presence
before
Idols
,
Ezek.
8.
throughout
;
and
Pauls
present
beholding
of
Idols
and
Idolaters
at
Athens
,
Acts
17
,
23.
And
from
the
answer
which
Elisha
gave
to
Naamaus
quaere
and
scruple
,
2
Kings
5.18
,
19.
True
it
is
indeed
,
That
the
great
Idol
is
the
God
of
this
world
,
and
next
to
him
our
lusts
and
corrupt
desires
,
Col.
3.4
.
covetousness
;
but
any
other
thing
by
too
much
esteem
,
love
,
or
fear
of
it
,
or
trust
,
and
confidence
in
it
,
may
be
made
an
Idol
,
even
our
Authors
,
ministers
,
&
shepherds
may
be
Idolized
,
Zac.
10.2
.
Zac.
13.2
.
Your
second
fail
in
this
first
Section
,
as
we
said
,
is
your
preposterous
placing
of
the
Christian
liberties
which
you
recite
:
for
you
set
freedom
from
the
guilt
of
sin
,
the
condemning
wrath
of
God
,
and
the
curse
of
the
moral
Law
,
before
deliverance
from
bondage
to
sin
,
and
Satan
,
which
in
order
of
nature
must
go
before
as
we
have
proved
before
.
Your
third
fail
is
in
mistakes
,
for
the
sting
of
death
is
sin
it self
,
1
Cor.
15.5
,
6.
which
if
it
cannot
be
subdued
wholy
in
this
life
,
as
you
affirm
,
then
the
sting
of
death
cannot
be
wholy
taken
away
,
or
we
freed
from
it
here
.
So
likewise
the
victory
which
the
Apostle
there
speaks
of
,
is
not
that
of
the
Grave
,
but
of
Hell
,
which
is
the
inward
condemnation
of
conscience
,
against
both
which
the
Apostle
triumphs
,
With
thanksgiving
,
to
God
for
the
victory
that
is
to
be
had
in
Christ
Jesus
for
all
true
beleevers
.
In
your
second
Section
you
straighten
liberty
of
Conscience
,
as
much
as
you
did
Christian
freedom
,
in
the
first
,
for
though
the
requiring
of
an
implicite
faith
,
be
destructive
to
Liberty
of
Conscience
,
and
the
imposing
of
the
doctrines
,
and
precepts
of
men
,
upon
us
,
as
if
they
were
the
commandments
of
God
(
from
which
your selves
are
not
free
,
in
the
next
chapter
,
and
elsewhere
,
is
very
injurious
likewise
;
yet
the
Liberty
of
Conscience
may
be
divers
other
wayes
invaded
,
and
infringed
.
As
first
,
By
violent
means
to
seek
to
alter
conscientious
mens
judgments
,
and
their
present
perswasions
;
for
it
is
the
office
of
him
that
is
the
Lord
of
Conscience
,
To
lighten
,
and
change
mens
mindes
when
,
and
how
he
pleaseth
.
Phil.
3.15
.
Let
us
therefore
as
many
as
be
perfect
be
thus
minded
;
and
if
in
any
thing
you
be
otherwise
minded
,
God
shall
reveale
this
unto
you
.
Secondly
,
By
like
forcible
means
,
to
incite
anothe
to
will
,
and
act
,
against
his
Conscience
,
and
much
more
by
imprisonment
,
mulcts
,
terrours
,
or
threats
Romans
14.15
,
20
,
21.
For
this
is
to
make
him
destroy
his
soul
,
verse
20
,
23.
Thirdly
,
we
may
not
disturbe
the
peace
of
mens
Consciences
,
or
make
their
hearts
sad
with
our
invectives
,
or
menacing
them
causelessly
,
with
terrours
from
the
Lord
,
Ezekiel
13.32
.
Because
with
lies
ye
have
made
the
hearts
of
the
righteous
sad
,
whom
I
have
not
made
sad
,
&c.
In
your
third
Section
,
you
do
deservedly
oppose
the
practice
of
any
sin
,
and
the
cherishing
of
any
the
least
sinful
lust
,
upon
pretence
of
Christian
Liberty
;
But
whereas
you
add
,
'
That
this
is
to
destroy
the
end
of
Christian
Liberty
;
which
you
there
place
in
two
things
,
deliverance
from
the
hands
of
our
enemies
,
and
a
freedom
to
serve
the
Lord
without
fear
in
holiness
,
and
righteousness
before
him
all
the
daies
of
our
life
,
you
in
some
sort
contradict
your selves
in
calling
these
the
end
of
our
Christian
Liberty
,
which
you
had
in
the
first
Section
made
two
main
parts
of
our
Christian
Liberty
,
as
indeed
they
are
.
In
your
fourth
Section
you
have
set
good
bounds
betwixt
the
subjects
or
subordinates
,
and
the
Governours
,
saying
;
That
they
who
upon
pretence
of
Christian
Liberty
,
shall
oppose
any
lawful
power
or
the
lawful
exercise
of
it
,
whether
it
be
Civil
or
Eclesiastical
resist
the
Ordinances
of
God
.
Wherein
your
Doctrine
is
sound
and
good
,
whatever
your
practice
hath
been
or
may
be
to
the
contrary
:
For
God
is
the
Author
of
order
,
and
not
of
confusion
,
and
he
which
hath
armed
superiors
according
to
their
state
and
degree
with
authority
,
hath
imposed
subjection
in
all
lawful
things
,
with
many
other
respective
duties
upon
the
inferiours
and
subordinates
.
It
is
true
likewise
,
That
no
such
opinions
should
be
published
or
practises
maintained
as
are
contrary
to
the
light
of
Nature
to
the
known
and
received
Principles
of
Christianity
in
all
Ages
,
especially
those
of
the
Primitive
and
purest
times
,
whether
they
concerne
Faith
,
Worship
;
or
Conversation
,
or
are
opposite
to
the
power
of
Godliness
.
But
how
far
the
different
opinions
and
judgements
of
men
,
may
by
learned
men
,
who
yet
want
spiritual
eies
,
be
judged
erroneous
,
prejudicial
to
the
power
of
Godliness
,
either
in
their
own
nature
,
or
in
the
manner
of
publishing
and
maintaining
them
,
we
know
not
.
We
are
as
much
for
modesty
,
and
sobriety
in
men
,
and
as
far
from
any
thing
that
is
destructive
to
the
external
Peace
and
Order
which
Christ
hath
established
in
the
Church
or
Common
Wealth
,
as
your selves
or
any
other
.
But
we
would
not
have
you
assume
to
your selves
,
or
attribute
unto
others
a
power
to
lord
it
over
mens
Faith
and
Consciences
,
especially
when
men
walk
obediently
towards
those
that
are
in
places
of
Rule
and
Authority
,
and
live
a
Godly
,
honest
,
sober
,
peaceable
,
and
unblamable
life
.
If
Men
will
do
wickedly
,
and
pretend
a
liberty
in
Christ
so
to
do
,
let
them
be
liable
to
the
sword
of
Justice
for
so
doing
.
But
far
be
it
from
us
so
much
as
by
example
to
draw
a
weak
brother
,
a
Saint
and
fellow
servant
of
the
Lord
,
whom
no
man
can
accuse
,
but
for
his
different
judgement
,
to
do
any
thing
against
Conscience
,
whereby
he
should
condemn
himself
,
as
the
Apostle
speakes
,
Romans
14.
How
much
more
ought
Governours
to
be
tender
,
and
abstemious
in
the
use
of
violent
and
coercive
meanes
,
to
precipitate
men
into
such
perilous
and
destructive
courses
.
All
Authority
is
given
of
God
for
mens
welfare
,
and
much
more
for
the
Preservation
,
and
not
the
Destruction
of
the
Soul
.
But
Brethren
,
you
which
are
so
punctual
in
teaching
the
Subject
his
duty
to
free
your selves
from
flattery
,
temporising
,
or
partiallity
,
might
have
done
God
and
his
people
,
yea
,
the
Governours
themselves
no
disservice
in
minding
them
of
their
duties
also
,
and
so
setting
due
limits
,
and
boundaries
to
their
authority
and
the
exercise
of
it
over
their
Brethren
.
CHAP.
XXI
.
Of
Religious
Worship
and
the
Sabbath
Day
.
THE
light
of
Nature
sheweth
that
there
is
a
God
,
who
hath
Lordship
and
soveraignty
over
all
,
is
good
,
and
doth
good
unto
all
,
and
is
therefore
to
be
feared
,
loved
,
praised
,
called
upon
,
trusted
in
,
and
served
with
all
the
heart
,
with
all
the
soul
,
and
with
all
the
might
[
a
](A91437-e52110-b)
a
Ro:
1.20
.
Act:
17
,
14
Psa:
119.68
.
Jer:
7.10
.
Psal.
31.23
Psal:
18.3
.
Ro:
10.12
.
Psal:
62.8
.
Josh:
24.14
Mar:
12.33
.
But
the
acceptable
way
of
worshiping
the
true
God
,
is
instituted
by
himself
,
&
so
limitted
by
his
own
revealed
wil
,
that
he
may
not
be
Worshiped
according
to
the
imaginations
and
devises
of
men
,
or
the
suggestions
of
Satan
,
under
any
visible
representation
,
or
any
other
way
not
prescribed
in
holy
Scripture
[
b
](A91437-e52120-b)
b
Deu:
12.32
.
Mat
:
15.9
.
Acts
17.25
Mat
:
4.9.10
Deut:
4.15
to
20.
Exod:
20.4
,
5
,
6.
Col:
2.23
.
.
II.
Religious
Worship
is
to
be
given
to
God
,
the
Father
,
Son
,
and
Holy
Ghost
,
and
to
him
alone
[
c
](A91437-e52150-b)
c
Mat.
4.10
with
John
5.23
.
and
2
Cor:
13.14
;
not
to
Angels
,
Saints
,
or
any
other
creature
[
d
](A91437-e52160-b)
d
Col:
2.18
Rev:
19.10
Rom:
1.25
.
:
and
since
the
fall
,
not
without
a
Mediatour
;
nor
in
the
mediation
of
any
other
,
then
of
Christ
alone
[
e
](A91437-e52170-b)
e
Joh:
14.6
1
Tim.
2.5
.
Eph:
2.18
.
Col:
3.17
.
.
III.
Prayer
,
with
thanksgiving
,
being
one
special
part
of
Religious
worship
[
f
](A91437-e52200-b)
f
Phil:
4.16
,
't
is
,
by
God
required
of
all
men
[
g
](A91437-e52210-b)
g
Psa:
85.2
.
:
and
that
it
may
be
accepted
,
it
is
to
be
made
in
the
name
of
the
Son
[
h
](A91437-e52220-b)
h
John
14.13
,
14.
1
Pet:
2.5
.
,
by
the
help
of
his
Spirit
[
i
](A91437-e52230-b)
i
Ro:
8.26
.
,
according
to
his
will
[
k
](A91437-e52240-b)
k
1
Joh:
5.4
,
with
understanding
,
reverence
,
humility
,
fervency
,
faith
,
love
,
and
perseverance
[
l
](A91437-e52250-b)
l
Psa:
47.7
.
Eccl:
5.12
Heb:
12.28
Gen:
18.27
Jam
:
5.16
.
Jam
:
1.6
,
7
,
Mar:
11.24
.
Mat
:
6.12
,
14
,
15.
Col:
4.2
:
Eph:
6.18
.
:
and
if
vocal
,
in
a
known
tongue
[
m
](A91437-e52260-b)
m
Cor:
14.14
.
.
IV.
Prayer
is
to
be
made
for
things
lawful
[
n
](A91437-e52290-b)
n
Joh:
5.14
,
and
for
all
sorts
of
men
living
,
or
that
shall
live
hereafter
[
o
](A91437-e52300-b)
o
1
Tim:
1.1
,
2.
Joh:
17.20
.
2
Sam:
7.29
Rut
:
4.12
.
:
but
nor
for
the
dead
[
p
](A91437-e52310-b)
p
2
Sam:
12.21
,
22
,
23.
with
Luke
16.25.26
.
Rev:
14.13
,
nor
for
those
of
whom
it
may
be
known
,
that
they
have
sinned
the
sin
unto
death
[
q
](A91437-e52320-b)
q
1
Joh:
5.5
.
V.
The
reading
of
the
Scriptures
with
godly
fear
[
r
](A91437-e52350-b)
r
Act:
15.21
Rev:
1.3
.
,
the
sound
preaching
[
s
](A91437-e52360-b)
s
2
Tim:
4.2
,
and
conscionable
hearing
of
the
Word
,
in
obedience
unto
God
,
with
understanding
,
faith
,
and
reverence
[
t
](A91437-e52370-b)
t
Jam
:
1.22
Acts
10.33
Mat
:
13.10
Heb:
4.2
.
Isa:
66.2
.
;
singing
of
Psalms
with
grace
in
the
heart
[
u
](A91437-e52380-b)
u
Col:
3.16
Eph:
5.19
.
Jam
:
5.13
.
:
as
also
the
due
administration
,
and
worthy
receiving
of
the
Sacraments
instituted
by
Christ
:
are
all
parts
of
the
ordinary
Riligious
Worship
of
God
[
w
](A91437-e52390-b)
w
Mat
:
28.19
.
1
Cor.
11
23
,
to
29.
Acts
2
:
12.
:
beside
Religious
Oaths
[
x
](A91437-e52400-b)
x
Deut:
6.13
,
with
Neh
:
10.29
.
,
Vows
[
y
](A91437-e52410-b)
y
Isa:
19.21
,
with
Eccles.
5.4
,
5.
,
Solemn
Fastings
[
z
](A91437-e52420-b)
z
Joel
2.12
.
Esther
4.16
.
Matth:
9.15
.
1
Cor:
7.5
.
,
and
Thanksgivings
upon
special
occasions
[
a
](A91437-e52430-b)
a
Psal:
107.
throughout
.
Esth
:
9.12
.
,
which
are
in
their
several
times
and
seasons
to
be
used
,
in
an
holy
and
religious
manner
[
b
](A91437-e52440-b)
b
Heb:
12.28
.
.
VI.
Neither
prayer
,
nor
any
other
part
of
Religious
Worship
,
is
now
under
the
Gospel
,
either
tyed
unto
,
or
made
more
acceptable
by
any
place
in
which
it
is
performed
,
or
towards
which
it
is
directed
[
e
](A91437-e52470-b)
e
Joh:
4.21
;
but
God
is
to
be
Worshiped
every-where
[
d
](A91437-e52480-b)
d
Mal:
1.11
1
Tim:
2.8
.
,
in
Spirit
and
in
Truth
[
e
](A91437-e52490-b)
e
Joh:
4
,
23
24.
:
as
in
private
Families
[
f
](A91437-e52500-b)
f
Jer:
10.25
Deu.
6.6.7
Job
1.5
:
2
Sam:
6.18
,
20.
1
Pet:
3.7
.
Acts
10
:
2.
,
daily
[
g
](A91437-e52510-b)
g
Mat.
6.11
,
and
in
secret
,
each
one
by
himself
[
h
](A91437-e52520-b)
h
Mat
:
6.6
.
Eph:
6.18
.
:
so
more
solemnly
in
the
publick
.
Assemblies
,
which
are
not
carelessly
,
or
wilfully
to
be
neglected
or
forsaken
,
when
God
by
his
word
or
providence
calleth
thereunto
[
i
](A91437-e52530-b)
i
Is
:
56.6.7
Heb:
10.25
Pro.
1
:
20.21
,
24.
Acts
13.24
Luk:
4.16
.
Acts
2.42
.
.
VII
.
As
it
is
the
Law
of
Nature
,
that
in
general
a
due
proportion
of
time
be
set
apart
,
for
the
Worshiping
of
God
:
so
in
his
Word
,
by
a
positive
,
Moral
,
and
perpetual
Commandment
,
binding
all
men
,
in
all
Ages
,
he
hath
particularly
appointed
one
day
in
seven
,
for
a
sabbath
to
be
kept
holy
unto
him
[
k
](A91437-e52560-b)
k
Exo:
20.8.10.11
:
Isa:
56.2
,
4
5
,
6
,
7.
:
which
from
the
beginning
of
the
World
to
the
resurrection
of
Christ
,
was
the
last
Day
of
the
week
;
and
from
the
resurrection
of
Christ
,
was
changed
into
the
first
day
of
the
week
[
l
](A91437-e52570-b)
l
Gen:
2.2.3
1
Cor:
16.1
,
2.
Acts
20.7
:
,
which
in
Scripture
is
called
the
Lord's
Day
[
m
](A91437-e52580-b)
m
Rev:
1.10
,
and
it
to
be
continued
to
the
end
of
the
World
,
as
the
Christian
Sabbath
[
n
](A91437-e52590-b)
n
Exod:
20.8
,
10.
with
Mat
:
5.17.18
.
.
VIII
.
This
Sabbath
is
then
kept
holy
unto
the
Lord
,
when
men
after
a
due
preparing
of
their
hearts
,
and
ordering
of
their
common
affaires
,
before
hand
,
do
not
onely
observe
an
holy
rest
,
all
the
Day
,
from
their
own
works
,
words
,
and
thoughts
about
their
worldly
imployment
,
and
recreations
[
o
](A91437-e52620-b)
o
Ex
:
20.8
.
Exod:
16.23
,
25
,
26
,
29.30
.
Exod:
31.15
,
16
,
17.
Isa:
58.13
.
Neh
:
13.15
,
16
,
17
,
18
,
19
,
21
,
22.
,
but
also
are
taken
up
the
whole
time
,
in
the
publick
and
private
exercises
of
his
Worship
,
and
in
the
duties
of
necessity
,
and
mercy
[
p
](A91437-e52630-b)
p
Isa:
58.13
Mat
:
12.1
,
to
13.
.
CHAP.
XXI
.
Of
Religious
Worship
and
of
the
Sabboth
Day
.
examined
.
IN
the
foregoing
Chapters
you
gave
us
a
scantling
of
your
faith
,
and
here
you
exhibite
a
view
of
your
piety
or
Religion
,
but
as
your
faith
was
many
wayes
unsound
;
so
your
Religion
for
the
greatest
part
will
prove
a
will
worship
,
and
both
it
and
the
time
you
allot
thereunto
,
are
so
ungrounded
,
that
we
can
neither
Sabbatize
in
your
worship
,
nor
worship
your
sabboth
with
you
.
You
have
here
touched
many
things
that
concern
that
worship
;
as
the
object
,
the
rule
,
the
part
or
subject
with
which
,
the
supposed
matter
the
Place
,
and
time
of
it
after
your
manner
,
but
we
cannot
but
wonder
at
four
things
,
first
your
strange
omissions
,
secondly
some
truths
which
break
from
you
at
unawares
contradicting
what
you
said
before
,
thirdly
your
gross
mistakes
,
and
lastly
your
confident
affirming
of
things
most
false
,
and
destitute
of
foundation
.
For
the
first
it
is
no
small
matter
of
wonderment
to
us
,
that
you
neither
shew
us
what
the
worship
of
God
is
,
nor
of
what
latitude
in
the
general
,
nor
how
many
kinds
there
be
of
it
,
nor
wherein
Gods
principal
,
eternal
,
and
saving
worship
lieth
,
especially
since
the
holy
Scriptures
are
so
clear
in
all
the
four
,
which
set
forth
unto
us
;
First
that
to
worship
God
is
all
one
as
to
fear
him
,
serve
him
,
and
glorifie
him
,
Mat.
4.10
.
It
is
written
thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalts
thou
serve
,
with
Deut.
6.13
,
and
10.20
.
See
Revelations
14.7
.
Secondly
that
our
obedience
to
God
and
his
worship
in
general
are
of
equal
latitude
,
John
9
13.
Now
we
know
that
God
heareth
not
sinners
,
but
if
any
man
be
a
worshiper
of
him
,
and
do
his
will
,
him
he
heareth
.
Thirdly
that
there
are
many
kinds
and
degrees
of
divine
worship
as
the
worship
of
Angels
which
they
owe
to
God
,
Psal.
97.7
.
Worship
him
all
ye
gods
,
and
the
worship
due
from
men
,
Rev.
19.10
.
worship
thou
God
.
This
humane
worship
is
manifold
.
As
first
,
either
Typical
or
real
,
Rom.
7.6
.
That
we
should
now
serve
him
in
the
newness
of
the
Spirit
,
and
not
in
the
oldness
of
the
letter
.
Secondly
,
A
glorifying
or
worshipping
him
inwardly
,
and
another
which
is
done
only
in
an
outward
manner
,
Isa.
29.13
,
14.
For
as
much
as
this
people
draw
neer
unto
me
with
their
mouth
and
with
their
lips
do
honor
me
,
but
have
removed
their
heart
far
from
me
,
and
their
fear
towards
me
is
taught
by
the
precepts
of
men
,
therefore
behold
I
will
proceed
to
do
a
marvelous
work
,
&c.
Matth
,
15.8
.
and
7.6
,
&c.
Thirdly
,
that
there
is
a
primary
and
secondary
Worship
,
the
former
instituted
for
it self
,
and
accepted
in
it self
:
the
other
,
for
and
in
the
former
only
,
Hos.
6.6
.
For
I
desired
mercy
and
not
sacrifice
,
and
the
knowledg
of
God
more
then
burnt
offerings
.
Fourthly
and
lastly
,
the
primary
,
immutable
,
and
salutiferous
worship
of
God
(
of
which
you
speak
no
one
word
either
in
this
your
Confession
of
Faith
,
or
in
your
directory
for
worship
in
the
name
of
a
divine
worship
)
stands
in
the
following
of
God
and
walking
with
him
in
his
loving
and
everlasting
righteousness
,
as
these
places
fully
evict
,
God
created
man
in
his
own
Image
and
similitude
,
Gen.
1.27
.
to
wit
,
that
therein
he
should
serve
and
worship
his
God
;
and
Christ
is
given
for
this
end
,
Luk.
1.74
,
75.
That
we
being
delivered
out
of
the
hands
of
our
enemies
might
serve
him
without
fear
,
in
holiness
and
righteousness
before
him
all
the
dayes
of
our
life
,
and
not
in
one
day
in
seven
as
you
imagine
.
Thus
Enoch
walked
with
God
,
Gen.
5.24
.
So
did
Noah
,
Gen.
6.9
.
Thus
God
required
of
Abraham
,
that
he
should
walk
before
him
,
or
with
him
,
and
be
perfect
in
that
way
,
Gen.
17.1
.
this
was
the
Religion
that
Abraham
taught
his
family
even
by
Gods
own
testimony
,
Gen.
18.19
.
For
I
know
him
that
he
will
command
his
children
and
houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
to
do
justice
and
judgement
,
that
the
Lord
may
bring
upon
Abraham
the
thing
which
he
hath
spoken
of
him
.
Thus
the
Prophets
Catechised
:
and
instructed
the
people
,
Micah
.
6.6
.
Wherewithall
shall
I
come
before
the
Lord
,
and
how
my self
before
the
most
hig●h
God
,
that
is
the
question
to
which
he
answers
,
ver.
8.
He
hath
shewed
thee
O
man
,
what
is
good
,
and
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
humble
thy self
to
walk
with
thy
God●
:
Thus
Phynehas
,
and
the
holy
priests
both
walked
,
and
taught
,
Malachy
2
6.
The
Law
of
truth
was
in
his
mouth
and
iniquity
was
not
found
in
his
lipps
,
he
walked
with
me
in
peace
and
equity
,
and
did
turn
many
from
iniquity
.
This
is
that
worship
in
the
Spirit
or
work
of
the
Spirit
which
is
required
by
the
father
,
John
4.24
.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
truth
;
where
the
word
Spirit
is
by
a
metony
my
put
for
the
work
of
the
Spirit
,
for
the
whole
fruit
of
the
Spirit
is
in
all
goodness
and
righteousness
,
and
truth
,
Eph
5.9
.
and
the
word
Truth
there
implies
the
whole
divine
nature
,
or
new
creature
in
opposition
to
the
typicall
services
?
Thus
the
Apostle
shews
both
wherein
the
Kingdom
of
God
,
and
his
acceptable
worship
lyeth
,
Ro.
14.17
,
18.
For
the
Kingdom
of
God
is
not
meat
and
drink
,
but
righteousand
peace
,
and
joy
in
the
holy
Ghost
;
And
he
that
in
these
things
serveth
the
Lord
Christ
is
accepted
of
God
,
and
approved
of
men
.
Thus
far
concerning
your
omissions
,
whereof
this
last
is
a
most
gross
,
defect
in
them
that
would
teach
a
whole
Kingdom
the
way
of
Religion
rightly
:
For
the
truths
which
you
have
here
at
unawares
confessed
they
are
principally
three
,
all
which
reflect
upon
your selves
.
The
first
is
that
where
in
the
first
Section
you
affirm
,
That
the
very
light
of
nature
sheweth
that
there
is
a
God
who
hath
Lordship
and
Soveraignty
over
all
,
who
is
good
and
doth
good
unto
all
,
and
is
therefore
to
be
feared
,
loved
,
praised
,
called
upon
,
trusted
in
,
and
served
with
all
the
heart
,
and
with
all
the
soul
,
and
with
all
the
might
.
If
then
the
light
of
nature
extend
so
far
,
why
may
not
all
men
be
saved
,
if
they
walke
according
to
that
light
in
turning
to
that
God
thus
made
known
unto
them
,
in
following
him
and
serving
him
in
all
the
wayes
of
his
righteousness
and
goodnes
,
in
calling
upon
him
for
the
pardon
of
their
sins
,
the
healing
of
their
errors
and
corruptions
,
the
leading
of
them
into
all
truth
and
righteousness
,
especially
if
illuminating
grace
be
added
thereto
,
which
truth
you
have
denyed
before
.
Secondly
you
say
in
the
same
Section
,
That
Gods
worship
is
so
limited
by
himself
,
and
his
revealed
will
,
that
he
is
not
to
be
worshipped
after
the
imaginations
and
devices
of
men
,
which
is
most
true
,
but
it
fals
soul
upon
your
worship
here
described
,
which
is
for
the
most
part
a
meer
imagination
,
and
humane
invention
,
or
tradition
as
it
is
obtruded
upon
us
,
for
a
worship
,
which
we
will
shew
by
and
by
.
Thirdly
,
in
you
fourth
Section
,
you
say
,
that
prayer
is
to
be
made
for
things
lawful
,
and
for
all
sorts
of
men
living
,
or
that
shall
live
hereafter
,
who
sin
not
the
sin
unto
death
,
but
not
for
those
that
are
dead
.
If
prayer
should
and
must
be
made
for
all
sorts
of
men
,
that
do
,
or
that
shall
live
hereafter
,
then
either
there
is
no
absolute
decree
in
God
to
debar
men
of
salvation
,
or
we
must
pray
expresly
against
Gods
will
,
or
in
our
prayers
not
seek
mens
salvation
,
which
how
it
contradicts
your
former
doctrine
,
we
shall
report
it
to
your selves
and
others
.
Thirdly
,
for
the
mistakes
,
they
are
neither
smal
nor
few
in
this
place
.
For
first
you
take
it
for
granted
that
there
is
an
outward
worship
of
God
instituted
by
Christ
in
the
new
Testament
in
lieu
of
that
ceremonial
worship
of
the
old
Testament
new
accomplished
and
abrogated
by
Christ
.
Secondly
,
That
there
hath
been
an
outward
worship
of
God
instituted
from
the
Creation
,
and
a
set
time
even
the
seventh
day
from
the
Creation
appointed
thereunto
all
which
are
meer
dreams
.
For
though
the
Fathers
before
and
after
the
Flood
,
sometimes
sacrificed
voluntarily
,
or
by
instinct
,
it
were
as
a
monument
of
Christs
inward
sufferings
with
his
future
passion
,
and
to
represent
the
way
wherein
we
must
follow
him
into
life
,
but
there
was
no
prescript
or
set
form
of
outward
worship
enjoyned
to
the
sons
of
men
,
till
the
dayes
of
Moses
;
nor
then
to
any
others
but
the
Israelites
,
and
that
when
they
were
mad
upon
outward
things
,
witness
their
making
of
the
golden
Calf
.
True
it
is
,
That
the
holy
Prophets
,
and
Saints
of
the
primitive
Church
,
shortly
after
the
Apostles
dayes
,
seeing
that
the
people
then
were
grown
outwardly
minded
also
,
did
for
unity
and
edification
sake
,
bring
in
a
form
of
Divine
Service
,
called
the
Liturgy
,
which
was
both
pious
,
and
very
profitable
,
and
how
far
it
may
oblige
us
to
observe
it
,
we
will
not
here
dispute
;
But
the
forms
of
worship
that
now
are
in
the
reformed
Churches
are
but
prudential
,
and
not
Jure
divino
.
Secondly
,
whereas
you
make
thanksgiving
and
prayer
to
be
a
part
of
Gods
set
solemn
,
primary
,
and
prescript
worship
.
We
grant
that
thansgiving
shall
be
a
part
of
Gods
everlasting
worship
in
Heaven
,
but
prayer
with
the
reading
of
the
holy
Scriptures
,
sound
preaching
,
and
conscionable
hearing
of
the
word
,
the
holy
administration
,
and
receiving
of
the
Sacraments
,
the
singing
of
Psalms
,
extraordinary
fasts
,
oaths
,
vows
,
&c.
all
which
you
make
parts
of
Divine
worship
,
are
onely
holy
duties
,
and
means
appointed
by
the
Lord
,
for
the
begetting
,
and
edifying
of
his
Church
,
but
no
parts
of
any
set
or
prescript
worship
as
you
imagine
,
yet
are
they
piously
and
often
to
be
used
.
Thirdly
,
you
are
mistaken
,
not
onely
in
the
matter
,
but
in
the
time
which
is
by
you
set
a
part
thereunto
,
that
being
left
to
the
care
,
piety
,
prudence
,
and
convenience
of
the
Churches
,
Heb.
10.25
.
Acts
20.7.8
.
1
Cor.
5
4.
1
Cor.
11.18
,
20.
Nor
doth
the
fourth
Commandment
as
it
is
positive
bind
any
but
the
Israelites
,
nor
was
the
seventh
day
or
the
last
day
of
the
week
to
be
kept
as
a
Sabboth
from
the
creation
till
the
resurrection
of
Christ
.
For
that
which
is
spoken
,
Gen.
2.3
.
That
God
blessed
the
seventh
day
,
and
hallowed
it
,
may
be
two
wayes
understood
.
First
by
way
of
Anticipation
,
a
thing
usual
in
the
Scriptures
,
Exod.
18.33
,
34
,
35.
Gen.
1.27
.
Or
,
Secondly
it
may
be
spoken
of
Christ
in
whom
the
Father
hath
rested
from
all
his
works
,
and
whom
he
hath
blessed
and
sanctified
for
ever
.
Neither
was
that
day
from
the
resurrection
of
Christ
changed
into
the
first
day
of
the
week
by
Christ
,
or
his
Apostles
,
as
you
affirm
.
His
arising
upon
that
day
,
or
his
appearing
to
his
Disciples
,
upon
or
shortly
after
that
day
without
a
Commandment
to
observe
it
,
do
not
any
way
enforce
the
observation
of
it
;
The
two
places
to
which
you
refer
us
,
carry
also
little
force
with
them
;
for
that
in
the
Acts
,
Chap.
20.7
.
We
say
that
the
occasion
of
that
meeting
was
extraordinary
,
to
wit
Paul
being
ready
to
depart
the
next
day
,
and
not
likely
to
see
them
any
more
,
sent
for
them
,
and
their
meeting
was
not
till
the
first
day
of
the
week
was
ended
,
for
it
was
in
the
night
that
they
met
.
And
the
other
place
1
Cor.
16.1
,
2.
not
speaking
of
a
publick
contribution
to
be
made
upon
the
first
day
of
the
week
,
but
of
a
private
laying
a
part
of
some
money
for
such
publike
uses
,
rather
proves
that
day
to
be
a
working
day
(
when
the
Saints
were
to
begin
their
next
weeks
work
)
then
an
holy
day
.
Nor
finally
is
it
clear
,
that
this
day
is
called
the
Lords
Day
,
and
muchless
that
it
was
instituted
for
a
perpetual
holy
day
,
or
Christian
Sabbath
,
for
that
place
,
Revel.
1.10
.
seems
not
to
speak
of
any
outward
time
;
for
when
the
Prophets
and
Apostles
purpose
to
intimate
the
time
when
they
received
the
word
of
the
Lord
,
they
never
omit
the
yeer
,
or
moneth
;
as
John
doth
,
so
that
if
he
here
would
hi●t
the
time
,
it
may
rather
seem
he
speaks
of
the
annual
day
of
Christs
resurrection
,
whose
mouth
was
then
well
known
,
then
of
the
weekly
day
.
But
there
is
an
inward
and
spiritual
day
of
the
Lord
,
and
so
a
true
and
spiritual
Lords
Day
,
which
the
Saints
hoped
for
,
and
this
as
it
seems
was
now
appeared
unto
John
,
Heb.
10.25
.
But
exhorting
one
another
,
and
so
much
the
rather
as
you
see
the
day
approaching
,
1
Cor.
1.7
,
8.
So
that
you
come
behinde
in
no
gift
waiting
for
the
coming
of
our
Lord
Jesus
Christ
,
who
shall
confirm
you
unto
the
end
,
that
ye
may
be
blameless
in
the
day
of
our
Lord
Jesus
Christ
,
2
Pet.
1.19
.
Vntill
the
day
dawn
,
and
the
day
Star
arise
in
your
hearts
,
of
which
coming
of
his
as
Christ
had
given
his
promise
to
all
his
disciples
,
Joh.
14.18
.
I
will
not
leave
you
Orphans
,
I
will
come
again
unto
you
;
So
he
in
special
intimates
that
John
should
live
to
see
the
same
,
and
share
therein
,
John
21.22
.
Jesus
speaking
of
John
,
saith
thus
to
Peur
,
If
I
will
that
he
shall
tarry
till
I
come
,
what
is
that
to
thee
:
which
coming
of
Christs
can
be
no
other
then
that
his
spiritual
coming
promised
,
John
14.21
,
25.
And
indeed
those
latter
words
,
Rev.
1.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Lords
day
seem
to
expound
the
former
words
,
I
was
in
the
spirit
,
and
to
declare
what
measure
and
degree
of
the
spirit
,
he
had
then
attained
when
he
received
that
revelation
.
Howsoever
most
certain
it
is
that
the
observation
of
our
Lords
Day
was
first
taken
up
by
the
voluntary
,
and
prudential
act
of
the
Primitive
Churches
,
and
afterwards
that
day
with
Wednesday
and
Friday
were
commanded
to
be
dayes
of
holy
Assemblies
by
Constantine
the
great
,
and
other
holy
Emperors
,
as
Ecclesiastical
Hystories
testifie
with
one
consent
,
and
the
greatest
part
of
modern
writers
confess
.
So
that
your
propositions
in
the
seventh
Section
which
we
have
denyed
,
are
very
rash
and
bold
assertions
,
some
whereof
are
also
very
injurious
,
for
how
can
those
countreys
which
have
either
a
perpetual
day
,
or
a
perpetual
night
for
many
moneths
together
every
yeer
,
punctually
observe
such
an
outward
Sabboth
,
as
you
impose
.
We
grant
that
the
fourth
Commandement
is
moral
as
well
as
the
rest
,
but
the
morality
of
it
lyeth
not
in
appointing
one
day
in
seven
for
a
publike
outward
worship
(
nor
was
it
appointed
for
that
end
by
Moses
;
though
after
he
returns
from
Babylon
in
part
so
used
,
but
rather
for
a
figurative
rest
)
but
in
resting
from
our
own
finful
thoughts
,
words
,
and
works
through
the
help
of
Christ
in
keeping
Gods
Judgements
,
and
Commandements
through
his
assistance
,
and
in
seeking
our
eternal
sanctification
,
life
and
rest
in
him
;
as
Clemens
Alexandrinus
Hieronym
.
and
almost
all
the
ancients
with
the
best
of
our
modern
writers
unanimously
agree
.
Christ
saith
,
that
he
Gave
the
Sabboth
to
be
a
sign
that
he
is
the
Lord
that
Sanctifieth
us
,
Exod.
31.13
.
Ezek.
20.12
.
and
Saint
Paul
saith
,
That
not
only
the
other
holy
dayes
,
but
even
the
Sabboth
were
a
shadow
in
the
old
Testament
,
and
the
body
of
them
is
in
Christ
:
Col.
2.16
,
yea
that
the
Sabboth
which
is
spoken
of
,
Esai
.
58.13
.
is
Christ
,
whom
we
must
not
trample
under
foot
,
by
speaking
our
own
words
,
thinking
our
own
thoughts
,
and
doing
our
own
pleasure
,
as
the
said
Fathers
expound
the
place
:
In
your
last
Section
,
as
your
Sabboth
it self
,
so
your
sanctification
of
it
is
an
humane
devise
,
any
day
may
be
so
sanctified
.
But
for
a
conclusion
of
this
Chapter
,
we
offer
five
things
to
your
better
consideration
.
First
,
whether
Gods
will
is
since
changed
,
who
at
the
first
created
man
after
his
own
Image
,
and
established
him
in
all
righteousness
,
that
he
might
worship
him
therein
.
Secondly
,
whether
he
would
be
worshipped
at
our
hands
one
day
in
seven
,
or
all
the
dayes
of
our
lives
?
See
Luk.
1
,
71
,
75.
before
cited
,
Rev.
7.15
.
Therefore
are
they
before
the
throne
of
God
,
and
serve
him
day
and
night
in
his
Temple
,
and
he
that
sitteth
upon
the
throne
shall
dwell
among
them
.
Thirdly
,
whether
the
thoughts
,
words
,
and
works
,
which
are
called
our
own
,
and
from
which
we
are
commanded
to
rest
,
that
we
may
sanctifie
the
Lords
Sabbath
,
be
those
which
are
necessarily
employed
about
the
honest
duties
of
our
lawful
callings
,
or
our
sinful
,
thoughts
,
words
,
and
actions
?
See
Isaiah
55.7
:
Let
the
wicked
man
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
Isaiah
58.6
,
7
,
8.
Their
works
are
works
of
Iniquity
,
and
the
act
of
violence
is
in
their
hands
,
their
feet
run
to
evil
,
and
they
make
hast
to
shed
innocent
blood
,
their
thoughts
are
thoughts
of
iniquity
,
wasting
and
destruction
are
in
their
paths
,
Jer.
3.5
.
Behold
thou
hast
spoken
,
and
done
evil
things
,
as
thou
couldest
.
Fourthly
,
whether
the
Lord
would
rather
have
an
outward
day
or
time
which
is
one
of
the
most
transient
and
fluxible
things
of
this
world
,
or
his
everlasting
light
,
life
,
and
rest
,
Christ
Jesus
honored
by
us
.
See
Psal.
97.7
.
Worship
him
all
yee
Gods
,
Mat.
17.5
.
And
behold
a
voice
out
of
the
cloud
,
which
said
this
is
my
beloved
Son
in
whom
I
am
well
pleased
,
hear
ye
him
,
Joh.
5.23
.
That
all
men
should
honor
the
Son
,
as
they
honor
the
father
,
Isa
,
58.13
.
And
shall
honor
him
;
where
the
Sabboth
mentioned
in
the
beginning
of
the
verse
is
turned
into
a
person
,
the
person
of
the
Lord
Jesus
Christ
,
who
by
our
sinning
against
him
is
troden
,
or
trampled
under
foot
,
Heb.
10.29
.
and
therefore
it
is
not
without
cause
that
we
are
here
,
Isa.
58.
commanded
to
turn
or
keep
our
feet
from
the
Sabboth
,
that
is
from
trampling
upon
Christ
.
Fifthly
,
whether
we
shall
attain
those
high
things
promised
,
Isa.
58.14
.
to
wit
,
to
be
fed
with
the
heritage
of
Jacob
our
Father
.
&c.
by
forbearing
the
works
of
our
lawful
callings
one
day
in
seven
,
or
by
abstaining
and
resting
through
the
help
of
Christ
from
our
own
wicked
thoughts
,
words
,
and
works
,
all
the
dayes
of
our
life
,
that
so
we
may
keep
Gods
judgements
,
and
commandments
which
are
his
lesser
Sabboths
,
Isaiah
56.2
.
and
finde
all
righteousness
,
rest
,
and
life
in
Christ
the
great
Sabboth
and
Lords
Day
,
or
Day
of
the
Lord
in
his
spirituall
comming
.
Yea
we
would
entreat
you
to
examine
your selves
impartially
in
or
about
those
six
things
ensuing
.
First
,
whether
you
do
not
worship
God
in
vain
here
teaching
for
doctrines
the
precepts
of
men
,
Matthew
.
15.9
.
for
the
Lord
hath
neither
instituted
these
duties
for
a
set
and
solemn
outward
worship
,
which
you
make
the
several
parts
of
his
outward
worship
,
nor
hath
he
appointed
any
other
worship
,
but
the
serving
him
in
spirit
and
in
truth
,
John
4.23
,
24.
And
although
the
duties
you
insist
upon
,
are
appointed
by
him
as
helps
and
furtherances
to
the
attaining
of
that
grace
whereby
we
may
so
worship
God
,
and
may
in
that
sense
pass
for
a
secondary
worship
,
yet
are
they
not
limitted
by
him
to
any
set
time
,
but
rather
are
lest
to
the
Churches
convenience
and
care
,
to
her
piety
and
prudence
.
Secondly
,
whether
you
do
not
with
the
prodigall
feed
your selves
and
others
upon
huskes
,
while
you
rely
thus
upon
the
outward
Sabboths
which
are
shels
and
shadows
,
Galatians
4
9
,
10
,
11.
But
now
after
yea
have
known
God
,
or
rather
are
known
of
God
,
how
turn
ye
again
to
the
weak
and
beggarly
elements
,
whereunto
ye
desire
again
to
be
in
bondage
?
ye
observe
dayes
and
moneths
,
and
yeers
,
I
am
a●raid
I
have
bestowed
upon
you
labour
in
vaine
.
If
ye
fay
that
ye
keep
not
the
Jewish
Sabboth
,
but
have
turned
that
into
the
Lords
Day
to
be
Rept
after
the
same
manner
.
Then
in
the
third
place
may
it
not
be
said
unto
you
by
the
Lord
,
as
it
is
,
Isaiah
1.12
.
When
ye
come
to
appear
before
me
,
who
hath
required
these
things
at
your
bands
,
&c.
Yea
fourthly
,
is
it
not
some
kinde
of
superstition
and
Idolatry
against
the
,
second
Commandement
,
when
God
hath
removed
a
ceremonial
and
figurative
worship
,
for
you
now
of
your
own
heads
,
and
in
his
name
to
set
up
another
solemn
,
and
prescript
outward
worship
,
as
if
God
were
a
visible
,
and
corporeall
God
,
or
one
that
took
more
delight
that
men
should
speak
and
hear
discourses
concerning
his
everlasting
righteousness
,
then
to
be
worshipped
therein
.
See
Isaiah
38.1
,
2
,
3
,
4
,
&c.
See
Isaiah
28.1
,
2
,
3.
Yea
fifthly
,
when
God
hath
abolished
one
shadow
or
Image
,
to
wit
his
seventh
dayes
Sabboth
which
as
was
said
before
,
was
not
at
the
first
instituted
for
a
day
of
worship
,
but
a
figurative
day
of
rest
;
for
you
to
make
another
like
it
,
and
as
from
God
to
set
it
in
its
stead
,
to
be
honoured
without
any
warrant
,
or
command
from
him
,
what
is
this
but
to
set
up
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
image
like
the
former
,
and
a
very
Idol
of
your
own
brain
?
or
at
the
best
with
Jeroboam
to
offer
unto
the
Lord
,
on
that
day
which
ye
have
devised
of
your
own
heart
?
1
Kings
10.33
.
Not
but
that
this
day
or
any
other
may
be
lawfully
and
profitably
spent
in
such
holy
duties
as
you
speak
of
being
observed
as
an
ordinance
of
the
Church
,
or
the
civil
Magistrate
,
so
it
be
not
imposed
upon
men
as
a
Commandement
of
the
Lords
as
you
obtrude
it
.
For
therein
you
with
the
Judayzing
zealots
,
Acts
15.10
.
would
put
a
y●ke
upon
the
neck
of
the
Disciples
,
which
neither
we
nor
our
fathers
were
able
to
bear
.
And
there
in
so
doing
how
far
you
tempt
God
your selves
,
may
advisedly
consider
.
Lastly
,
Wherein
doth
your
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
,
and
Pharisees
,
Mat.
5.20
.
for
they
not
only
kept
the
outward
Sabboth
of
the
fourth
commandment
most
severely
but
made
long
prayers
,
fasted
often
,
preached
diligently
,
administred
the
Sacraments
,
yea
compassed
Sea
,
and
land
to
make
a
Proselite
,
or
convert
to
their
Religion
,
Matthew
12.1
,
2
,
3.
Luke
18.10
,
11
,
12.
Mat.
thew
23.1
,
2
,
3.
CHAP.
XXII
.
Of
Lawful
Oaths
and
Vows
.
ALawful
oath
is
a
part
of
Religious
worship
[
a
](A91437-e54320-b)
a
Deu:
10.20
.
,
where
in
upon
just
occasion
,
the
person
swearing
solemnly
calleth
God
to
witness
,
what
he
asserteth
,
or
promiseth
and
to
judge
him
according
to
the
truth
,
or
falshood
of
what
he
sweareth
[
b
](A91437-e54330-b)
b
Exod:
20.7
.
Lev
:
19.12
.
1
Cor.
1
13.
2
Chr:
6.22
,
23.
.
II.
The
name
of
God
onely
is
that
by
which
men
ought
to
swear
,
and
therein
it
is
to
be
used
with
all
holy
fear
and
reverence
[
c
](A91437-e54360-b)
c
Deu:
6.13
,
therefore
to
swear
vainly
,
or
rashly
by
that
glorious
and
dreadfull
name
,
or
to
swear
at
all
by
any
other
thing
,
is
sinful
,
and
to
be
abhorred
[
d
](A91437-e54370-b)
d
Exo:
20.7
.
Jer:
5.7
.
Mat
:
5
34
,
37.
Jam
:
5.12
.
:
yet
as
in
matters
of
weight
and
moment
an
oath
is
warranted
,
by
the
word
of
God
under
the
new
Testament
,
as
well
as
under
the
old
[
e
](A91437-e54380-b)
e
Heb:
6.16
2
Cor:
1.23
Isa:
65.16
.
,
so
a
lawful
oath
being
imposed
by
lawful
authority
in
such
matters
,
ought
to
be
taken
[
f
](A91437-e54390-b)
f
1
Kin:
8.31
Nehe:
13
:
25
,
Ezr:
10.5
.
.
III.
Whosoever
taketh
an
each
ought
duely
to
consider
the
weightiness
of
so
solemn
an
act
,
and
therein
to
avouch
nothing
but
what
he
is
fully
perswaded
is
the
truth
[
g
](A91437-e54420-b)
g
Exo:
20.7
,
Jer:
4.2
.
,
neither
may
any
man
binde
himself
by
oath
to
any
thing
but
what
is
good
and
just
,
and
what
he
believeth
so
to
be
,
and
what
he
is
able
and
resolved
to
perform
[
h
](A91437-e54430-b)
h
Gen:
24.2
,
3
,
4.5
,
6
,
7
,
8
,
9.
,
yet
is
it
a
sin
to
refuse
an
oath
touching
any
thing
that
is
good
and
just
being
imposed
by
lawfull
Authority
[
i
](A91437-e54440-b)
i
Numb
:
5.19
,
21
:
Neh
:
5.12
.
Exo:
22.7
,
8
,
9
,
10
,
11.
.
IV.
An
oath
is
to
be
taken
in
the
plain
and
common
sence
of
the
words
,
without
equivocation
,
or
mental
reservation
[
k
](A91437-e54470-b)
k
Jer:
412.
Psa:
24.4
.
,
it
cannot
oblige
to
sin
,
but
in
any
thing
not
sinful
being
taken
it
binds
to
performance
,
although
to
a
mans
one
hurt
[
l
](A91437-e54480-b)
l
1
Sam:
25.22
,
32
,
33
,
34.
Ps:
15.4
,
nor
is
it
to
be
violated
though
made
to
Hereticks
or
Infidels
[
m
](A91437-e54490-b)
m
Ezek:
17.16
,
18
,
19.
Josh:
8.19
.
with
2
Sam:
21.1
.
.
V.
A
vow
is
of
like
nature
with
a
promissory
oath
,
and
ought
to
be
made
with
the
like
Religious
care
,
and
to
be
performed
with
the
like
faithfulness
[
n
](A91437-e54520-b)
n
Isa:
19.21
.
Eccl:
5.4
,
5
,
6
,
7.
Psa:
6.8
.
Psal:
66.13
,
14.
.
VI.
It
is
not
to
be
made
to
any
creature
but
to
God
alone
[
o
](A91437-e54550-b)
o
Psal:
76.11
.
Jer:
44.25
,
26.
,
and
that
it
may
be
accepted
it
is
to
be
made
voluntarily
out
of
faith
,
and
conscience
of
duty
,
in
way
of
thankfulness
for
mercy
received
,
or
for
the
obtaining
of
what
we
want
,
whereby
we
more
strictly
bind
our selves
,
to
necessary
duties
,
or
to
other
things
so
far
,
and
so
long
as
they
may
fitly
conduce
thereunto
[
p
](A91437-e54560-b)
p
Deut:
23.21
,
22
,
23.
Ps:
50.44
:
Gen:
28.21
,
22.
1
Sam:
1.11
.
Psal:
66.13
,
14.
Psal:
132.2
,
3
,
4
,
5.
.
VII
.
No
man
may
vow
to
do
any
thing
forbidden
in
the
word
of
God
,
or
what
would
hinder
any
duty
thtrein
commanded
,
or
which
is
not
in
his
own
power
,
and
for
the
performance
whereof
he
hath
no
promise
from
God
[
q
](A91437-e54590-b)
q
Acts
23.12
,
14.
Mar.
6.26
.
Num.
30.5
,
8
,
12.13
.
,
in
which
respect
Popish
Monastical
vowes
of
perpetual
single
life
,
professed
poverty
,
and
regular
obedience
,
are
so
far
from
being
degrees
of
higher
perfection
,
that
they
are
superstitious
,
and
sinful
snares
in
which
no
Christian
may
entangle
himself
[
r
](A91437-e54600-b)
r
Mat.
19.11
,
12.
1
Cor:
7.29
:
Eph:
4.28
.
1
Pet:
4.2
.
1
Cor.
7.23
.
CHAP.
XXII
.
Of
lawful
Oaths
and
Vows
examined
.
ALthough
you
would
not
so
easily
transgress
in
this
chapter
,
as
in
some
of
the
former
,
the
matter
being
more
particular
and
very
obvious
,
yet
have
you
here
your
defects
and
mistakes
also
,
so
that
we
cannot
swear
to
all
that
you
have
written
concerning
oaths
and
vows
.
And
first
we
demand
of
you
wherefore
you
have
here
in
this
tractate
of
Religious
oaths
and
vows
,
made
no
mention
of
covenants
,
and
protestations
,
things
of
late
so
frequently
persued
,
and
not
without
your
contrivance
,
furtherance
,
or
consent
.
More
particularly
in
the
first
Section
where
you
speak
of
oaths
,
as
you
do
in
the
three
following
.
You
affirm
two
things
which
must
be
either
warily
understood
,
or
else
they
are
false
.
As
first
,
That
an
oath
is
a
part
of
Religious
worship
,
which
we
grant
to
be
true
,
that
worship
being
taken
in
an
equal
latitude
,
with
the
fear
and
service
of
God
as
it
is
,
Deut.
6.13
.
&
10.20
.
and
Mat.
4.10
.
but
you
understanding
here
an
outward
set
,
and
solemn
publick
worship
,
as
in
the
foregoing
chapter
,
you
seem
to
contradict
your selves
:
For
is
the
taking
of
an
oath
tyed
to
the
Sabbath
day
,
as
your
worship
is
?
Or
is
any
day
of
the
week
sanctified
therewith
?
Or
can
you
well
distinguish
it
into
a
publick
and
private
worship
,
as
you
do
other
duties
?
Indeed
,
if
religious
worship
consist
herein
,
this
is
one
of
the
most
religious
ages
that
ever
were
,
Oaths
of
all
sorts
being
never
so
common
as
now
.
Secondly
you
say
,
but
not
truly
,
"
That
the
person
swearing
alwayes
calleth
God
solemnly
to
witness
what
he
asserteth
,
or
promiseth
,
and
to
judge
him
according
to
the
truth
or
fallehood
of
what
he
sweareth
,
for
although
God
is
such
a
witness
and
judge
,
and
our
publick
oaths
in
England
,
run
most
in
such
a
form
,
yet
all
oathes
do
not
so
,
yea
very
few
of
those
juraments
mentioned
in
the
Scriptures
,
are
explicitely
so
formed
;
we
know
not
whether
you
can
add
another
to
that
which
the
Apostle
useth
,
2
Cor.
1.23
.
Moreover
I
call
God
for
a
record
upon
my
soul
,
that
to
spare
you
I
came
not
yet
to
Corinth
.
This
form
is
very
solemn
,
lawful
,
and
commendable
,
but
not
expresly
used
in
all
oaths
.
In
your
second
Section
you
have
first
told
us
,
that
which
is
true
in
the
general
,
that
it
is
Gods
name
only
by
which
men
ought
to
swear
,
but
you
have
not
declared
what
that
name
is
:
For
Gods
name
is
either
appellative
,
or
else
essential
,
and
real
;
his
Being
,
by
name
signify'd
by
Jehovah
,
Is
first
his
Divine
nature
in
himself
.
Deuteronomie
28.58
.
That
thou
mayst
fear
this
glorious
and
searful
name
(
or
being
)
Jehovah
.
Thus
Proverbs
18.10
.
The
name
(
or
being
)
of
the
Lord
is
a
strong
Tower
,
the
righteous
run
unto
it
and
are
saved
.
Secondly
,
His
name
is
his
Image
,
or
like
being
in
his
Saints
,
Zac.
10.12
.
For
I
will
strengthen
them
,
and
they
shall
walk
up
and
down
in
the
name
of
the
Lord
:
This
is
that
name
of
Christ
,
wherein
If
two
or
three
be
assembled
,
he
is
,
and
will
be
in
the
midst
of
them
,
Mat.
18.20
.
This
is
that
new
name
of
his
which
he
hath
promised
to
write
upon
the
overcomer
,
Revel.
3.12
.
Now
to
swear
by
Gods
name
,
is
first
to
swear
by
that
dreadful
and
glorious
being
.
Secondly
,
To
swear
in
his
like
being
,
that
is
,
in
all
righteousness
.
And
thirdly
,
To
swear
that
Jehovah
or
the
Lord
liveth
,
is
properly
to
swear
that
he
liveth
in
us
,
in
his
like
being
.
Jer.
4.2
.
And
thou
shalt
swear
the
Lord
liveth
in
truth
,
in
judgement
,
and
in
righteousness
,
and
the
nations
shall
bless
themselves
in
him
,
and
in
him
shall
they
glory
.
2
Cor.
11.10
.
As
the
truth
of
Christ
is
in
me
,
no
man
shall
stop
me
of
this
boasting
in
Achaia
.
So
to
say
or
swear
that
God
liveth
in
us
when
he
doth
not
,
is
to
take
his
name
in
vain
,
Hos.
4.15
.
Though
thou
Israel
transgress
,
yet
let
not
Judah
offend
,
and
come
ye
not
to
Gilgal
,
nor
go
up
to
Beth
aven
,
(
or
house
of
vanity
)
nor
swear
the
Lord
liveth
.
See
Isa.
48.1
.
and
Isa.
65.16
.
Jer.
2.16
.
What
name
is
that
which
the
Lord
sweareth
should
be
no
more
named
in
the
mouth
of
any
of
those
which
had
forsaken
him
,
and
whom
he
had
now
finally
rejected
;
but
his
like
being
which
he
withholdeth
from
his
enemies
and
obstinate
rebels
against
him
?
Jeremiah
44.26
.
Therefore
hear
ye
the
word
of
the
Lord
all
Judah
,
and
you
that
dwell
in
the
land
of
Egypt
,
Behold
I
have
sworn
by
my
great
name
(
or
being
)
saith
the
Lord
;
that
my
name
shall
be
no
more
named
in
the
mouth
of
any
man
in
Judah
,
in
all
the
land
of
Egypt
,
saying
the
Lord
liveth
,
to
wit
,
in
me
.
Secondly
,
You
say
in
the
same
Section
,
That
to
swear
vainly
or
rashly
by
that
glorious
and
dreadful
name
is
sinful
,
but
why
have
you
made
no
mention
of
forswearing
by
that
name
,
perjury
being
the
greatest
evil
of
all
sinful
kindes
of
swearing
.
Thirdly
,
you
say
,
"
That
to
swear
by
any
other
thing
is
sinful
,
whereas
the
Apostle
swears
by
the
truth
or
work
of
Christ
in
him
,
2
Cor.
11.15
.
And
by
the
rejoycing
which
he
had
in
Jesus
Christ
,
1
Cor.
16.31
.
unless
we
should
take
this
last
for
an
asseveration
onely
.
But
as
the
Lord
sometimes
swears
by
himself
,
and
his
whole
being
,
Gen.
22.16
.
and
sometimes
by
some
particular
attribute
of
his
,
as
Isa.
62
8.
The
Lord
hath
sworn
by
his
right
hand
,
and
by
the
arm
of
his
strength
.
So
it
may
seem
that
men
may
swear
,
either
by
his
whole
being
or
by
some
part
of
it
,
and
have
the
Lords
practise
for
their
warrant
.
Fourthly
,
It
is
true
,
that
you
speak
,
That
a
lawful
oath
,
is
warranted
under
the
New
Testament
,
as
well
as
under
the
Old
;
yet
is
there
a
greater
restraint
of
swearing
laid
upon
us
now
,
then
in
the
old
Testament
,
Mat.
5.34
.
James
5.12
.
which
hath
made
some
to
shun
all
oathes
,
though
called
to
swear
by
the
Magistrate
in
matters
lawful
.
In
the
third
Section
you
give
good
cautions
to
them
that
are
to
take
an
oath
,
saying
,
He
that
taketh
an
oath
ought
duly
to
consider
the
weightiness
of
such
an
act
:
but
none
to
those
which
impose
the
same
,
as
if
men
might
not
sin
in
imposing
unnecessary
,
subtil
,
and
insnaring
oaths
,
Zach.
5.3.4
.
There
is
a
curse
goet
out
against
swearers
,
aswel
as
against
Theeves
;
because
of
needless
swearing
aswel
as
false
swearing
,
A
land
is
made
to
mourn
,
Jer.
23.10
.
Again
in
the
same
Section
you
say
,
It
is
a
sin
to
refuse
an
oath
,
touching
any
thing
that
is
good
and
just
,
being
imposed
by
lawful
authority
:
where
you
imply
that
onely
such
as
be
in
authority
may
require
an
oath
,
but
the
master
may
require
it
from
his
servant
,
as
Abraham
did
,
Gen.
24.23
.
and
one
equal
of
another
,
as
Laban
did
of
Jacob
,
Gen.
31.44
,
45
,
46.
&c.
Yea
,
an
inferiour
sometimes
of
a
superiour
,
as
the
poor
Amalekite
servant
did
of
David
,
1
Sam.
30.15
,
16
,
yet
all
this
upon
weighty
occasions
.
Lastly
,
All
lawful
oaths
are
to
be
so
taken
as
you
speak
in
that
fourth
Section
;
but
whether
a
tyrannical
oath
tending
to
the
destruction
of
the
Saints
,
either
the
swearer
himself
,
or
his
fellow
Saints
may
not
when
it
is
enforced
,
be
taken
with
some
lawful
reservation
,
or
equivocation
,
when
the
words
will
bear
it
,
is
a
querie
among
the
Schoolmen
.
Now
concerning
vowes
,
of
which
you
speak
in
your
three
last
Sections
.
We
first
grant
that
there
is
a
great
deale
of
affinity
betwixt
a
vow
,
and
a
promissary
oath
,
and
therefore
as
we
are
commanded
to
be
wary
,
and
well
advised
in
our
vows
,
yea
,
to
be
sparing
therein
,
Eccles.
5.5
.
Better
it
is
that
thou
shouldest
not
vow
,
then
that
thou
shouldest
vow
and
not
pay
,
&c.
So
we
cannot
easily
be
too
abstemious
in
taking
of
oathes
,
unless
it
be
upon
great
and
just
occasions
.
The
true
Saint
,
or
servant
of
God
is
described
by
this
adjunct
of
fearing
an
oath
,
Eccles.
9.2
.
As
is
the
good
,
so
is
the
sinner
,
and
he
that
sweareth
,
as
he
that
feareth
an
oath
.
Secondly
,
We
concur
with
you
concerning
the
person
to
whom
the
things
about
which
,
and
the
manner
how
vows
are
to
be
made
,
as
also
concerning
the
faithful
keeping
of
them
,
and
of
all
lawful
oaths
.
Finally
we
agree
,
That
Popish
vows
of
perpetual
poverty
,
oftentimes
of
regular
obedience
,
and
of
a
monastick
life
,
are
neither
warantable
,
nor
true
degrees
of
an
higher
perfection
;
but
rather
superstitious
,
and
sinful
snares
,
wherein
Christians
should
not
entangle
themselves
,
yet
must
it
be
granted
that
some
may
resolve
of
fingle
life
,
and
in
some
sort
through
the
assistance
of
God
vow
so
to
continue
,
1
Cor.
7.37
.
Nevertheless
he
that
standeth
stedfast
in
his
heart
,
having
no
necessity
,
but
hath
power
over
his
own
will
,
and
hath
de●reed
in
his
bea
rt
that
he
will
keep
his
virgin
,
(
or
virginity
)
doth
well
,
Matth.
19.12
.
For
there
are
some
Eunuchs
which
were
so
bor●
from
their
mothers
womb
,
and
there
are
some
Eunuches
;
which
were
made
Eunuches
of
men
,
and
there
be
Eunuches
which
have
made
themselves
Eunuches
for
the
Kingdom
of
God
;
he
that
is
able
to
receive
it
,
let
him
receive
it
.
The
like
may
be
said
of
such
Canons
as
are
in
themselves
peaceable
,
pious
,
or
lawful
,
of
which
one
may
lawfully
vow
,
that
by
Gods
assistance
he
will
be
regular
in
the
same
▪
But
though
the
superstitious
snares
must
be
confessed
to
be
sinful
,
yet
there
may
lie
other
kindes
of
snares
in
oaths
,
vows
,
and
covenants
,
made
by
self
seeking
men
,
under
specious
pretences
,
which
may
be
no
less
perilous
or
wicked
then
the
other
:
what
say
you
to
a
mutinous
snare
among
the
Souldiers
,
when
some
private
Officer
,
or
Souldiers
draw
their
fellows
into
a
combination
against
their
General
,
or
the
body
of
the
Army
,
by
pressing
a
self
made
League
,
or
Covenant
?
What
think
you
of
a
Schismatical
or
Heretical
snare
,
when
some
of
the
Clergy
,
or
Laity
,
to
spread
their
own
opinions
,
or
strengthen
themselves
against
their
adversaries
,
or
to
make
themselves
great
,
draw
others
into
an
oath
,
and
combination
with
them
?
What
opinion
have
you
of
a
rebellious
confederation
,
bound
up
with
solemn
vows
,
and
oathes
,
such
as
was
that
in
the
late
Irish
Rebels
and
Murtherers
?
Are
not
all
these
sinful
snares
and
entanglements
.
CHAP.
XXIII
.
Of
the
Civil
Magistrate
.
GOD
the
supream
Lord
and
King
of
all
the
World
hath
ordained
Civil
Magistrates
,
to
be
under
him
,
over
the
people
for
his
own
glory
,
and
the
publick
good
:
and
to
this
end
,
hath
armed
them
with
the
power
of
the
sword
,
for
the
defence
and
incouragement
of
them
that
are
good
,
and
for
the
punishment
of
evil
doers
[
a
](A91437-e55560-b)
a
Rom:
13
:
1
,
2
,
3
,
4
:
1
Pet:
2
:
13
,
14
:
.
II.
It
is
lawful
for
Christians
to
accept
and
execute
the
office
of
a
Magistrate
,
when
called
thereunto
[
b
](A91437-e55590-b)
b
Prov:
8
:
15
,
16
:
Rom:
13
:
1
,
2
,
3
:
:
in
the
managing
whereof
,
as
they
ought
especially
to
maintain
Piety
,
Justice
,
and
Peace
according
to
the
wholesome
Lawes
of
each
Common-wealth
[
c
](A91437-e55600-b)
c
Psalm
2
:
10
,
11
,
12.
1
Tim:
2
:
2
Psal:
82
,
3.
2
Sa:
23
:
2●
1
Pet:
2
:
1●
:
so
for
that
end
they
may
lawfully
now
under
the
New
Testament
,
wage
war
,
upon
just
and
necessary
occasion
[
d
](A91437-e55610-b)
d
Luke
3
:
14
:
Rom:
13
:
4
Mat
:
8
:
9
:
12
:
Acts
10.1
,
2
:
Rev:
17
:
14
,
16
:
.
III.
The
Civil
Magistrate
may
not
assume
to
himself
the
administration
of
the
Word
&
Sacraments
,
or
the
power
of
the
keys
of
the
Kingdom
of
Heaven
[
e
](A91437-e55640-b)
e
2
Chron:
26.18
,
19.
Mat
:
10.17
and
Math:
16.19
.
1
Cor:
12.28.29
.
Eph:
4.12
.
1
Cor:
14.12
Ro:
10.15
Heb:
5.1
.
:
yet
he
hath
Authority
,
and
it
is
his
duty
,
to
take
order
,
that
Vnity
and
Peace
be
preserved
in
the
Church
,
that
the
truth
of
God
be
kept
pure
and
entire
,
that
all
Blasphemies
and
Heresies
be
suppressed
,
all
corruptions
and
abuses
in
Worship
and
discipline
prevented
,
or
reformed
:
and
all
the
Ordinances
of
God
duly
setled
,
administred
,
and
observed
[
f
](A91437-e55650-b)
f
Isa:
49.23
Psa:
122.9
Ezra
7.23
,
25
,
22
,
27
,
28.
Lev
:
24.16
Deut:
13.5
6
,
12.
2
Kin:
18.4
1
Chro:
13
1.
to
9.
2
Kin:
23.1
to
26.
2
Chron:
34.33
.
2
Chro:
15.12.13
.
.
For
the
better
effecting
whereof
,
he
hath
power
to
call
Synods
,
to
be
present
at
them
,
and
to
provide
whatsoever
is
transacted
in
them
,
be
according
to
the
minde
of
God
[
g
](A91437-e55660-b)
g
2
Chr.
19.8
,
9
,
10
,
11.
2
Chr:
29.
&
30
,
cha:
Mat
:
2.4.5
.
IV.
It
is
the
duty
of
people
to
pray
for
Magistrates
[
h
](A91437-e55690-b)
h
1
Tim:
2
●
,
2.
,
to
honour
their
persons
[
i
](A91437-e55700-b)
i
1
Pet:
2
:
17.
,
to
pay
them
tribute
,
and
other
dues
[
k
](A91437-e55710-b)
k
Rom:
13.6.7
.
,
to
obey
their
lawful
Commands
,
and
to
be
subject
to
their
Authority
,
for
Conscience
sake
[
l
](A91437-e55720-b)
l
Ro:
13.5
.
Titus
3.1
.
,
Infidelity
,
or
difference
in
Religion
doth
not
make
void
the
Magistrates
just
and
legal
Authority
,
nor
free
the
people
from
their
due
obedience
to
him
[
m
](A91437-e55730-b)
m
1
Pet:
2.13
,
14
,
16.
:
from
which
Ecclesiastical
persons
are
not
exempted
[
n
](A91437-e55740-b)
n
Ro:
13.1
1
Kin:
2.35
:
Act:
25.9
,
10
,
11.
2
Pet:
2.1
,
10
,
11.
Jud:
1.8
,
9
,
10
:
,
much
less
hath
the
Pope
any
power
or
jurisdiction
over
them
in
their
Dominions
,
or
over
any
of
their
people
;
and
least
of
all
,
to
deprive
them
of
their
Dominions
,
or
lives
,
if
he
shall
judge
them
to
be
Hereticks
,
or
upon
any
other
pretence
whatsoever
[
o
](A91437-e55750-b)
o
2
The.
2
:
4●
Re:
13
▪
15
:
16
:
17
:
.
CHAP.
XXIII
.
Of
the
Civil
Magistrate
,
examined
.
ANtiquum
obtinetis
fratres
,
for
in
handling
an
office
of
order
your selves
are
confused
;
in
this
Chapter
of
Magistracy
,
you
not
onely
fail
as
you
do
elsewhere
,
in
not
distinguishing
,
but
for
want
of
the
same
you
affirm
some
things
unadvisedly
,
especially
in
the
two
last
Section
,
yet
do
we
not
blame
you
for
not
giving
us
the
common
distribution
of
Magistracy
into
his
three
kinds
or
forms
;
as
Monarchy
,
Aristocracy
,
and
Democracy
;
nor
for
omitting
another
distribution
of
it
into
simple
,
or
compound
government
,
which
last
may
consist
of
some
two
,
or
all
three
,
and
this
is
conceived
to
be
none
of
the
worst
forms
of
Government
,
nor
will
we
tax
you
for
seeming
to
approve
of
Monarchy
,
in
that
you
speak
of
the
Magistrate
so
aften
in
the
third
person
singular
,
as
if
one
supream
;
for
Monarches
and
Tyrants
are
not
alwayes
termini
convertibiles
:
but
the
distinctions
which
we
most
require
and
want
are
three
especially
.
The
first
of
alawful
and
usurped
Magistracy
.
The
second
of
a
supream
,
and
a
subordinate
.
And
the
third
of
a
meer
civil
,
and
a
Christian
or
spiritual
kinde
of
Governours
;
to
which
we
might
add
that
of
absolute
and
conditional
;
another
of
elective
and
hereditary
,
with
many
other
which
we
omit
likewise
.
Your
first
Section
holds
true
of
lawful
Magistrates
,
That
they
are
ordained
of
God
for
his
glory
and
the
publick
good
,
and
that
he
,
and
he
alone
hath
armed
them
with
the
sword
;
but
not
alwayes
of
usurpers
,
that
they
should
be
Gods
appointed
ministers
,
unless
it
be
in
wrath
as
his
scourges
.
Your
second
Section
is
true
:
First
in
this
,
That
Christians
may
accept
and
execute
the
Office
of
Magistracy
.
And
secondly
,
Of
such
Christian
Magistrates
it
is
,
and
must
be
understood
,
that
they
ought
to
maintain
Piety
,
as
well
as
Justice
and
Peace
,
according
to
the
wholesome
Lawes
of
their
respective
Common-wealth
,
but
especially
according
to
the
Law
and
mind
of
God
.
And
finally
,
It
is
true
of
them
,
aswel
a●
of
the
meer
Civil
Magistrate
,
that
they
may
make
war
upon
just
,
and
great
occasion
,
though
Hierom
and
some
of
the
Fathers
be
of
another
opinion
;
yet
is
not
this
true
of
the
inferiour
Magistrate
making
an
offensive
war
against
the
supream
,
as
most
writers
conclude
.
In
your
third
Section
,
you
monopolize
,
and
are
very
partial
if
not
plainly
injurious
to
the
Christian
Magistrate
,
especially
if
he
be
a
spiritual
or
inspired
person
in
denying
him
authority
to
administer
the
Word
and
Sacraments
,
and
the
power
of
the
Keyes
.
What
say
you
to
Moses
,
to
Joshua
,
to
Melchezedech
,
to
Samuel
and
David
?
Is
not
Solomon
called
a
Preacher
?
Are
not
the
two
witnesses
of
the
Magistracy
and
Ministry
,
both
Prophets
,
Revel.
11.3
,
4
,
5.
Give
us
leave
to
ask
you
these
questions
.
First
,
whether
the
Saints
are
not
now
to
be
Kings
and
Priests
?
See
Rev.
1.6
.
1
Pet.
2.5
.
Secondly
,
whether
the
Priests
office
is
so
limitted
,
and
restrained
now
to
persons
,
as
it
was
in
the
time
of
Uzziah
,
2
Chro:
26.18
and
of
Uzzah
1
Chron.
15.2
.
Thirdly
,
who
brought
in
this
distinction
of
Laity
and
Clergy
in
the
New
Testament
?
Lastly
,
whence
have
you
your
authority
so
to
administer
the
Word
and
the
Sacraments
,
and
to
use
the
power
of
the
Keys
,
as
you
do
in
peculiar
?
you
may
have
jus
Civile
,
or
Ecclesiasticum
for
it
,
but
not
jus
Divinum
,
an
humane
,
or
Ecclesiastical
title
,
but
not
a
Divine
right
,
and
may
not
he
that
derives
it
unto
you
,
have
a
share
therein
if
he
have
gifts
,
and
qualifications
for
it
?
Now
what
you
affirm
incontinently
in
that
Section
,
That
it
is
his
duty
to
take
order
that
peace
and
unity
be
preserved
in
the
Church
,
That
all
blasphemies
,
and
heresies
be
suppressed
,
That
all
corruptions
,
and
abuses
in
worship
,
and
discipline
,
be
prevented
,
or
reformed
,
That
all
the
ordinances
of
God
be
duly
settled
administred
and
observed
;
and
that
for
this
end
he
hath
power
,
to
call
Synods
,
to
be
present
at
them
,
and
to
provide
that
whatsoever
is
transacted
in
them
be
according
to
the
minde
of
God
.
All
this
say
we
is
true
of
the
Christian
Magistrate
only
,
and
not
of
the
only
Civil
Governor
,
but
we
pray
you
to
take
notice
of
two
things
by
the
way
which
have
passed
from
you
in
that
Section
.
The
first
is
this
,
you
there
say
,
That
it
is
the
Magistrates
duty
to
see
that
the
truth
of
God
be
kept
pure
,
which
indeed
can
never
be
corrupted
.
And
secondly
you
say
,
It
is
his
office
,
to
see
that
all
the
ordinances
of
God
be
duely
settled
,
administred
,
and
observed
;
which
is
true
of
his
spiritual
ordinances
epecially
,
and
these
are
first
the
commandments
of
the
morall
Law
,
and
then
his
other
precep●
subservient
thereunto
;
as
the
Scripture
every
where
cals
them
Gods
ordinances
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Exod.
18.20
.
2
Kings
11.37
.
but
not
of
the
preaching
of
mans
doctrine
,
the
administring
the
Sacraments
,
not
without
ignorance
,
perhaps
some
superstition
,
and
confusion
,
as
you
often
do
,
and
which
you
account
to
be
the
main
if
not
the
only
ordinances
of
God
.
Thus
we
fear
that
will
finde
you
guilty
,
of
which
the
Prophet
complaines
,
Isa.
24.5
.
The
earth
is
defiled
under
the
inhabitants
thereof
,
because
they
have
transgressed
the
Laws
,
changed
the
or●i●anc●●
,
broken
the
everlasting
Covenant
,
&c.
For
what
ordinances
do
you
speak
of
to
the
people
,
but
of
your
way
of
preaching
,
and
administring
the
Sacraments
,
&c.
In
your
Directory
for
worship
you
have
omitted
the
ten
Commandements
,
Gods
principal
ordinances
,
but
highly
magnified
your
kinde
of
preaching
,
which
hath
more
of
art
,
then
of
the
spiritual
gift
of
Prophecy
in
it
,
your
keeping
of
an
outward
day
in
every
week
holy
,
with
your self
chosen
worship
,
and
other
meer
humane
●rdinances
,
Is
not
this
to
change
the
ordinances
as
Isaiah
speakes
?
In
your
fourth
which
is
your
last
Section
.
You
first
set
out
the
respective
duties
of
Subjects
to
Magistrates
well
and
truly
.
Secondly
you
rightly
affirm
,
That
neither
difference
in
religion
,
no
nor
Infidelity
it self
do
make
void
the
Magistrates
just
,
and
legal
authority
,
nor
free
the
people
from
their
due
obedience
to
him
.
If
Infidelity
it self
cannot
do
this
what
other
thing
can
?
Yet
it
must
be
granted
,
that
when
Magistrates
are
esective
,
and
chosen
conditionally
,
the
breaking
of
a
fundamental
condition
may
disanull
his
place
and
claim
.
Thirdly
you
say
here
,
That
Ecclesiastical
persons
are
not
exempted
from
their
obedience
,
which
is
but
true
in
part
,
in
regard
of
civil
honor
,
obedience
,
and
all
needful
assistance
especially
where
the
Magistrate
is
no
more
but
civil
:
But
in
matters
of
faith
,
salvation
,
and
damnation
,
the
consciences
not
only
of
Ecclesiastical
persons
,
as
you
call
them
;
but
of
laicks
themselves
are
exempted
from
his
tyranny
,
and
force
;
therein
they
are
only
the
subjects
of
Christ
:
Yea
in
these
things
some
persons
may
have
authority
over
the
Magistrate
himself
in
the
Lord
,
though
that
Magistrate
be
a
Christian
also
,
to
wit
,
such
persons
as
are
inspired
and
sent
of
God
to
be
his
mouth
,
as
Na●han
and
G●d
were
to
David
,
and
John
Baptist
was
to
Herod
;
and
diverse
other
Prophets
were
to
their
respective
Princes
,
and
Governors
.
Lastly
you
justly
shut
out
the
Pope
,
and
his
jurisdiction
from
us
,
as
those
which
have
taken
the
oath
of
supremacy
,
but
here
you
are
too
general
in
your
affirmatives
for
want
of
due
distinction
,
or
limitation
,
for
in
some
parts
of
Italy
which
are
the
Popes
inheritance
,
he
hath
power
and
authority
over
his
subordinate
officers
,
and
the
people
as
other
Princes
have
,
and
may
justly
deprive
those
that
are
under
him
,
of
dominions
and
lives
,
when
they
break
such
capital
Laws
as
deserve
death
,
confiscation
,
and
disinheriting
,
but
he
may
not
do
this
to
forraign
Princes
and
States
,
nor
to
their
people
who
are
not
under
his
lawful
jurisdiction
;
whether
upon
the
pretence
of
heresie
,
or
any
other
like
pretext
:
Yet
some
Papists
are
confident
of
this
,
that
now
you
have
deprived
the
Pope
of
his
deprivative
authority
over
Princes
,
you
will
assume
it
to
your
selvs
,
or
bestow
it
upon
your
friends
,
when
and
where
you
think
good
to
serve
your
own
turns
.
CHAP.
XXIV
.
Of
Marriage
and
Divorce
.
MArriage
is
to
be
between
one
man
and
one
woman
,
neither
is
it
lawful
for
any
man
to
have
more
then
one
wife
,
nor
for
any
woman
to
have
more
then
one
husband
,
at
the
same
time
[
a
](A91437-e56420-b)
a
Gen:
2.24
Mat
:
1.19
,
56.
Prov:
2.17
.
.
II.
Marriage
was
ordained
for
the
mutual
help
of
husband
,
and
wife
[
b
](A91437-e56450-b)
b
Gen:
2.18
.
,
for
the
increase
of
mankind
with
a
legimiate
issue
,
and
of
the
Church
with
an
holy
seed
[
c
](A91437-e56460-b)
c
Mal:
2.15
.
,
and
for
preventing
of
uncleanness
[
d
](A91437-e56470-b)
d
1
Cor:
7.2
,
9.
.
III.
It
is
lawful
for
all
sorts
of
people
to
marry
who
are
able
with
judgement
to
give
their
consent
[
e
](A91437-e56500-b)
e
Heb.
13.4
1
Tim:
4.3
.
1
Cor:
7.36
,
37.
Ge:
24.57
,
58.
,
yet
it
is
the
duty
of
Christians
to
marry
only
in
the
Lord
[
f
](A91437-e56510-b)
f
1
Cor:
7.39
,
and
therefore
such
as
profess
the
true
reformed
Religion
,
should
not
marry
with
Infidels
,
Papists
,
or
other
Idolaters
;
neither
should
such
as
are
godly
be
unequally
yoked
by
marrying
with
such
as
be
notoriously
wicked
in
their
life
,
or
maintaine
damnable
heresies
[
g
](A91437-e56520-b)
g
Gen:
34
:
14.
Exod
▪
34.16
Deu.
7.3
,
14.
1
Kin:
11.4
.
Neh
:
13.25
,
26
,
27.
Mal:
2
,
11
,
12.
2
Cor:
6.14
.
.
IV.
Marriage
ought
not
to
be
within
the
degrees
of
consanguinity
or
affinity
forbidden
in
the
word
[
h
](A91437-e56550-b)
h
Lev
:
18
,
c.
1
Cor:
5.2
.
Am:
2.7
.
,
nor
can
such
incestuous
marriages
ever
he
made
lawful
by
any
law
of
man
or
consent
of
parties
,
so
as
those
persons
may
live
together
as
man
and
wife
[
i
](A91437-e56560-b)
i
Mar:
6.28
Levit:
18.23
,
25
,
26
,
27
,
28.
.
The
man
may
not
marry
any
of
his
wives
kindred
nearer
in
blood
,
then
he
may
of
his
own
,
nor
the
woman
of
her
husbands
kindred
,
●eerer
in
blood
then
of
her
own
[
k
](A91437-e56570-b)
k
Lev
:
20.19
,
20
,
21.
.
V.
Adultery
,
or
fornication
committed
after
a
contract
being
detected
before
marriage
,
giveth
just
occasion
to
the
innocent
party
to
dissolve
that
contract
[
l
](A91437-e56600-b)
l
Mat:
●
.
18
,
19
,
20.
,
in
the
case
of
adultery
after
marriage
,
it
is
lawful
for
the
innocent
party
to
sue
out
a
divorce
[
m
](A91437-e56610-b)
m
Mat
:
5.31
,
32
:
,
and
after
the
divorce
,
to
marry
another
as
if
the
offending
party
was
dead
[
n
](A91437-e56620-b)
n
Mat
:
19.9
.
Rom:
7.2
,
3
:
.
VI.
Although
the
corruption
of
man
be
such
as
is
apt
to
study
arguments
unduely
to
put
asunder
those
whom
God
hath
joyned
together
in
marriage
,
yet
nothing
but
adultery
or
such
wilful
desertion
as
can
no
way
be
remedied
,
by
the
Church
or
civil
Magistrate
,
is
cause
sufficient
of
dissolving
the
bond
of
marriage
[
o
](A91437-e56650-b)
o
Mat
:
19
:
8
,
9
:
1
Cor:
7
:
15
:
Mat
:
19
:
6
:
,
wherein
a
publike
,
and
orderly
course
of
proceeding
,
is
to
be
observed
,
and
the
persons
concerned
in
it
not
left
to
their
own
wils
,
and
discretion
in
their
own
tase
[
p
](A91437-e56660-b)
p
Deu:
14
:
1
,
2
,
3
,
4
:
.
CHAP.
XXIV
.
Of
Marriage
and
Divorce
examined
.
IN
this
tract
of
marriage
,
and
divorce
the
path
is
so
trite
,
that
it
is
no
wonder
if
you
deviate
not
as
you
have
done
hitherto
,
yet
are
you
sufficiently
deficient
in
many
things
,
and
in
some
other
mistaken
here
also
:
Your
defects
are
these
among
others
.
First
,
since
those
that
marry
,
shall
have
trouble
in
the
flesh
as
Saint
Paul
speaketh
,
1
Cor.
7.28
.
and
marrying
brings
with
it
of
necessity
many
avocations
,
lets
,
and
distractions
from
attending
upon
Gods
service
,
and
the
seeking
of
his
kingdom
,
1
Cor.
7.32
,
33
,
34.
you
might
very
seasonably
in
these
calamitous
times
(
wherein
the
people
like
the
generation
before
the
flood
,
are
mad
upon
marrying
)
have
shewed
that
as
omnia
prius
tentanda
quam
belle
expertendum
;
so
all
means
should
be
used
,
first
to
get
the
gift
of
continency
before
people
incurre
the
wants
,
cares
,
burthens
,
sorrows
,
and
distractions
of
the
marriage
yoke
.
Secondly
,
since
our
first
parents
were
not
joyned
together
,
till
both
were
settled
in
the
Image
of
God
,
that
the
Lord
might
have
a
godly
seed
upon
earth
,
Mal.
2.15
.
you
might
have
declared
that
not
only
maturity
of
judgement
,
but
that
grace
and
regeneration
,
especially
in
the
Church
of
God
is
first
to
be
sought
before
an
husband
,
or
wife
,
that
they
may
live
in
the
fear
of
God
together
,
and
bring
up
their
seed
in
that
fear
.
Thirdly
you
speak
nothing
of
the
advise
and
consent
which
children
should
ask
of
their
wife
,
and
godly
parents
and
guarcians
,
before
they
dispose
of
themselves
in
marriage
.
Fourthly
in
setting
forth
the
ends
,
why
marriage
was
Instituted
;
you
have
omitted
the
maine
(
which
the
old
rejected
Liturgy
did
not
forge
:
)
to
wit
,
that
it
was
ordained
for
a
figure
and
representation
of
the
mistical
union
betwixt
Christ
and
his
Church
;
and
that
therein
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
great
mystery
,
a
kinde
of
Sacrament
;
of
which
hereafter
.
Fifthly
you
are
silent
concerning
the
reciprocall
duties
of
the
marryed
persons
,
such
as
cohabitation
,
1
Pet.
3.7
.
mutual
benevolence
,
1
Cor.
7.2
,
3.
of
abstinence
sometimes
either
by
consent
,
1
Cor.
7.5
,
or
by
injunction
from
the
Lord
Levit.
18.19
.
nor
do
you
set
forth
either
the
duties
of
husbands
to
their
wives
,
or
of
wives
toward
their
husbands
,
in
their
specials
,
or
particulars
.
Lastly
,
you
set
not
forth
this
,
That
persons
may
commit
spiritual
adultery
against
God
,
even
in
marrying
while
their
hearts
are
more
set
upon
the
pleasures
of
carnall
copulation
,
then
upon
spiritual
communion
with
God
.
The
mistakes
which
we
would
represent
unto
you
are
these
.
First
you
say
,
That
those
which
profess
the
true
reformed
Religion
should
not
marry
with
Infidels
;
where
we
desire
your
advised
resolution
to
these
two
things
;
since
there
are
several
Religions
,
each
by
their
own
respective
professors
accounted
the
true
reformed
Religion
,
which
of
these
will
you
pitch
upon
,
Lutheran
,
Calvinistical
,
Socinian
,
Attainian
,
the
English
formerly
established
by
law
,
all
which
are
different
.
To
say
nothing
of
the
subordinate
Sects
of
Antinomians
,
Seperatists
.
Anchaptists
,
Independants
,
Levellers
,
Illuminates
,
Ranters
,
or
Gods
of
Godmanchester
,
with
their
adherents
.
Secondly
wherein
doth
he
that
professeth
the
reformed
Religion
;
and
yet
is
in
the
state
of
unregeneracy
,
and
unbelief
,
yea
perhaps
of
a
most
profane
heart
,
and
life
,
deserve
so
well
that
he
may
not
marry
with
an
Infidel
;
many
of
the
Heathen
whom
you
account
infidels
,
being
men
of
better
life
and
more
truly
conscientious
though
they
know
not
Christ
in
the
flesh
,
then
thousands
that
are
called
Christians
,
and
living
in
the
Cities
and
Countries
of
the
reformed
as
you
call
them
.
Secondly
you
say
,
That
such
professors
of
the
true
reformed
Religion
,
may
not
intermarry
with
Papists
:
Why
we
pray
you
?
Because
the
Lord
reproves
Judah
for
marrying
the
daughter
of
a
strange
god
,
Mal.
2.11
.
But
do
not
the
Papists
believe
in
the
same
God
,
with
the
Protestants
,
even
in
the
Father
,
the
Son
,
and
the
holy
Ghost
,
though
they
differ
in
some
articles
,
or
branches
of
articles
of
their
belief
,
and
in
their
way
of
worship
?
Yea
are
not
some
of
the
Papists
regenerate
,
conscientious
and
vertuous
persons
:
If
then
the
Protestant
and
Papists
be
both
Saints
or
sanctified
persons
,
then
they
have
both
one
Father
in
Heaven
,
If
they
be
both
unregenerate
,
the
divel
is
yet
father
to
them
both
:
But
you
will
say
,
that
difference
in
judgment
must
needs
breed
alienation
in
affection
,
disturbance
in
the
service
of
God
,
if
not
seducement
.
We
answer
,
that
first
it
is
the
similitude
of
natures
,
and
dispositions
which
conciliates
love
.
Secondly
,
they
may
take
one
another
upon
those
termes
of
not
intermedling
with
each
others
Religion
.
Thirdly
,
why
may
there
not
be
a
toleration
of
different
judgements
in
the
family
,
as
well
as
in
the
Church
,
or
Commonwealth
.
Lastly
you
say
,
that
those
professors
of
the
true
reformed
may
not
marry
with
any
other
Idolaters
.
Do
you
mean
any
other
Idolaters
then
themselves
,
for
all
men
till
by
regeneration
,
they
be
brought
to
know
God
,
and
serve
the
living
God
,
in
his
living
righteousness
,
are
Idolaters
,
Is
not
Satan
the
God
of
this
world
,
2
Cor.
4.4
.
The
Covetous
man
is
an
Idolater
.
Eph.
5.5
.
So
are
they
that
make
their
belly
their
God
,
Phil.
3.19
.
as
some
of
the
Clergy
themselves
do
,
serving
their
own
bellies
,
and
not
the
Lord
Christ
,
and
the
Apostle
saith
,
That
they
which
cause
divisious
,
and
offences
are
of
that
number
,
Rom.
16.17
,
18.
All
that
serve
the
pleasures
and
desires
of
the
flesh
more
then
God
,
are
Idolaters
,
Eph
2.3
.
Tit.
3.3
.
may
not
the
people
make
an
Idol
of
Monarchy
,
or
some
other
Government
of
a
King
,
a
Parliament
,
of
an
Army
,
or
any
other
civil
thing
?
Yea
,
may
not
a
jealous
people
,
and
religious
in
their
way
make
an
Idol
of
a
Shepherd
or
teacher
?
See
Zac.
11.17
.
may
they
not
make
an
Idol
of
an
outward
day
,
as
outward
worship
or
the
like
;
but
peradventure
,
you
can
espie
Idolatry
no
where
but
in
the
Mass
,
or
the
worshiping
of
Saints
,
or
of
Images
made
of
wood
,
stone
,
gold
,
silver
,
&c.
&
if
these
Idolaters
be
so
frequent
,
&
ubiquitary
,
where
shal
the
professors
of
the
reformed
Religion
marry
and
yet
shun
Idolatrous
yoak
fellows
;
must
they
go
out
of
the
world
as
the
Apostles
speaks
,
1
Cor.
5.10
.
For
those
that
worship
the
living
God
in
spirit
and
truth
are
very
rare
persons
,
though
some
such
are
to
be
found
even
among
Jews
,
Turks
,
and
Heathens
.
CHAP.
XXV
.
Of
the
Visible
Church
.
THE
Catholick
or
Vniversal
Church
which
is
invisible
,
consists
of
the
whole
number
of
the
Elect
,
that
have
been
,
are
,
or
shall
be
gathered
into
one
,
under
Christ
the
Head
thereof
,
and
is
the
Spouse
,
the
Body
,
the
fulness
of
him
that
filleth
all
in
all
[
a
](A91437-e57180-b)
a
Ephes:
1.
●
,
10
,
22
,
23
Ephes:
5.23
,
27
,
32.
Col:
1.18
.
.
II.
The
Visible
Church
,
which
is
the
Catholick
or
Vniversal
,
under
the
Gospel
(
not
confined
to
one
Nation
,
as
before
under
the
Law
)
consists
of
all
those
throughout
the
World
,
that
profess
the
true
Religion
[
b
](A91437-e57210-b)
b
1
Cor:
1.1
1
Cor:
12.12
,
13.
Psal:
2.8
.
Rev:
7.4
.
Ro:
15.9
,
10
,
11
,
12.
;
and
of
their
children
[
c
](A91437-e57220-b)
c
1
Cor:
7
:
14.
Acts
2.39
.
Ezek:
16.20
,
21.
Rom:
10.16
.
Gen:
3.15
.
Gen:
17.7
.
,
and
is
the
Kingdom
of
the
Lord
Jesus
Christ
[
d
](A91437-e57230-b)
d
Mat
:
13
:
47
:
Isaiah
9.7
.
,
the
House
and
Family
of
God
[
e
](A91437-e57240-b)
e
Thes:
2.19
.
Thes:
3
:
15.
,
out
of
which
there
is
no
ordinary
possibility
of
Salvation
[
f
](A91437-e57250-b)
f
Acts
2.47
.
.
III.
Vnto
this
Catholick
Visible
Church
,
Christ
hath
given
the
Ministery
,
Oracles
,
and
Ordinances
of
God
,
for
the
gathering
and
perfecting
of
the
Saints
in
this
life
,
to
the
end
of
the
World
:
and
doth
by
his
own
presence
and
spirit
,
according
to
his
promise
make
them
effectual
thereunto
[
g
](A91437-e57280-b)
g
1
Cor:
12.18
.
Eph:
4.11.12
,
13.
Matth:
28.19
,
20.
Isa:
59.21
.
.
IV.
This
Catholick
Church
hath
been
sometimes
more
,
sometimes
less
visible
[
h
](A91437-e57310-b)
h
Rom.
3.4
Revel:
12
,
6
,
14.
.
And
particular
Churches
,
which
are
members
thereof
,
are
more
or
less
pure
,
according
as
the
Doctrine
of
the
Gospel
is
taught
and
imbraced
,
Ordinances
administred
,
and
publick
Worship
performed
more
or
less
purely
in
them
[
i
](A91437-e57320-b)
i
Rev:
2.3
.
Chapters
.
1
Cor:
5
,
6
,
7.
.
V.
The
purest
Churches
under
Heaven
are
subject
both
to
mixture
,
and
errour
[
k
](A91437-e57350-b)
k
1
Cor:
13.12
.
Rev:
2.3
.
Chapters
.
Matth.
13.24
,
25
,
26
,
27
,
28
,
29
,
30
,
31.
,
and
some
have
so
degenerated
,
as
to
become
no
Churches
of
Christ
,
but
Synagogues
of
Satan
[
l
](A91437-e57360-b)
l
Rev:
18.2
.
Rom:
11.18
,
19.20
,
21
,
22.
.
Nevertheless
,
there
shall
be
alwayes
a
Church
on
earth
,
to
worship
God
according
to
his
will
[
m
](A91437-e57370-b)
m
Matth:
16.18
.
Psa:
72.17
.
Psal:
102.28
.
.
VI.
There
is
no
other
Head
of
the
Church
,
but
the
Lord
Jesus
Christ
[
n
](A91437-e57400-b)
n
Col:
1.18
.
Ephes.
1.22
.
:
nor
can
the
Pope
of
Rome
,
in
any
sense
be
head
thereof
:
but
is
that
Antichrist
,
the
man
of
Sin
and
son
of
Perdition
,
that
exalteth
himself
against
Christ
,
and
all
that
is
called
God
[
o
](A91437-e57420-b)
o
Matthew
23.8
,
9
,
10.
2
Thes.
2
,
3
,
4
,
8
,
9.
Rev:
13
6.
.
CHAP.
XXV
.
Of
the
Church
examined
.
YOur
Doctrine
of
the
Church
here
exceeds
not
the
state
of
the
Churches
,
whereof
you
speak
,
Section
the
fifth
,
saying
,
That
the
purest
of
them
under
heaven
are
subject
to
mixture
,
and
error
.
Yet
in
your
first
Section
,
you
begin
well
with
a
tolerable
description
of
the
universal
Church
in
heaven
and
earth
,
where
notwithstanding
you
are
mistaken
in
making
this
congregation
wholly
invisible
which
is
but
so
in
part
,
and
to
some
men
.
And
secondly
,
in
making
it
to
consist
of
the
whole
number
of
the
elect
,
whereas
we
have
proved
before
that
all
men
are
ordained
to
life
,
though
but
conditionally
;
But
if
you
understand
by
elect
those
only
who
are
called
out
of
the
furnace
,
and
chosen
from
thence
,
then
is
your
congregation
defective
,
for
infants
who
dyed
in
infancy
,
and
are
no
smal
part
of
this
blessed
number
,
will
hereby
be
excluded
;
we
say
nothing
to
your
calling
of
the
Church
the
Spouse
of
Christ
,
because
she
is
one
of
his
brides
,
yea
,
among
all
other
people
the
Spouse
of
Christ
,
yet
there
is
another
thing
,
which
is
his
first
,
and
principal
Spouse
;
to
wit
,
the
Jerusalem
or
Kingdom
of
God
,
which
descendeth
from
heaven
,
of
which
we
spake
before
.
See
Rev.
21.2
.
And
I
John
saw
the
holy
City
,
New
Jerusalem
,
comming
do●●
from
God
out
of
Heaven
,
prepared
as
a
Bride
adorned
for
her
husband
.
In
your
Second
Section
you
faile
much
more
:
First
in
going
about
to
speak
of
the
Catholike
Church
upon
earth
,
and
fastning
upon
her
a
fals
name
,
and
property
or
adjunct
in
that
you
call
her
the
visible
Church
,
wherein
besides
that
you
close
with
Papists
in
that
appellation
,
you
both
shew
your
gross
mistakes
,
for
is
the
husband
invisible
,
and
the
wife
visible
?
Is
the
head
invisible
,
and
the
body
visible
?
See
John
15.21
.
Now
all
these
things
will
they
do
unto
you
for
my
names
sake
,
because
they
have
not
known
him
that
sent
me
;
where
was
that
possibility
of
the
Church
even
in
the
new
Testament
,
for
the
space
of
1260.
dayes
,
or
yeers
;
all
which
time
the
woman
that
brought
forth
the
man
child
Christ
(
which
parturient
or
the
Church
)
did
hide
her self
in
the
wilderness
,
Rev.
12.5
,
6
,
&c.
if
you
say
first
,
"
That
they
are
visible
in
the
body
,
we
answer
,
what
markes
have
they
in
the
outward
man
to
distinguish
them
from
others
,
especially
from
formalists
and
hypocrites
.
If
you
reply
again
,
That
they
are
visible
and
discernable
to
those
that
have
spiritual
eyes
.
We
answer
,
that
even
the
invisible
God
is
so
in
some
measure
to
those
men
;
but
this
is
to
make
them
intelligible
,
and
spiritually
discernable
but
not
visible
;
The
work
that
makes
them
a
Church
is
invisible
,
1
Cor.
2.15
.
But
be
that
is
spiritual
judgeth
,
or
discerneth
all
things
;
yet
is
he
judged
or
discerned
of
none
.
Secondly
,
In
this
Section
you
describe
a
formal
not
a
true
Church
,
when
you
make
it
to
consist
of
men
professing
Religion
,
which
thing
formalists
and
hypocrites
may
do
.
Thirdly
,
whereas
by
way
of
limitation
you
add
professing
the
true
Religion
,
you
still
leave
us
in
suspence
.
For
as
the
true
Church
fled
into
the
wilderness
,
Rev.
12.
so
you
leave
us
in
a
wood
to
finde
her
out
;
for
do
not
every
kind
and
sort
of
Religious
people
account
their
Religion
to
be
the
true
Religion
,
not
only
the
Papists
,
Lutherans
,
and
Calvinists
,
do
so
in
the
West
,
but
the
Greek
Churches
,
the
Jews
;
yea
the
Turkes
,
hold
their
professed
Religion
to
be
right
.
We
say
nothing
here
of
the
manifold
and
different
Sects
among
Christians
,
each
of
which
maintain
their
Religion
,
to
be
the
only
true
Religion
,
where
then
shall
we
pitch
to
finde
your
true
Church
.
But
the
true
Church
,
especially
that
of
adult
men
as
the
very
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
is
a
Congregation
or
collection
of
those
who
are
truly
called
,
or
in
some
measure
sanctified
,
1
Cor.
1.2
.
To
the
Church
which
is
at
Corinth
to
them
that
are
sanctified
in
Jesus
Christ
called
to
be
Saints
,
&c.
from
which
we
do
not
exclude
the
Infants
of
them
or
others
dying
before
they
sin
actually
,
since
our
Saviour
saith
expresly
,
that
,
Of
such
is
the
Kingdom
of
God
,
Mat.
10.14
.
out
of
which
numbers
and
societies
,
there
is
ordinarily
no
possibility
of
salvation
.
In
your
third
Section
you
build
upon
a
false
and
rotten
foundation
which
you
had
laid
in
the
former
Section
.
For
it
is
not
to
that
visible
,
and
formal
Church
which
you
describe
,
but
to
the
congregation
of
true
Saints
that
God
hath
given
the
ministery
and
his
ora●les
,
and
ordinances
in
the
right
use
of
them
.
And
to
those
he
hath
given
those
offices
and
gifts
,
which
you
will
not
now
admit
,
as
,
some
to
be
Apostles
,
some
Prophets
,
some
Evangelists
,
&c.
Eph.
4.9
,
10
,
11.
yea
,
and
the
spirit
of
Prophecy
,
as
we
have
proved
before
,
as
the
place●
which
you
refer
us
unto
of
Esay
59.21
.
with
Matthe●
28.19
,
20.
Ephesians
4.9
,
10
,
11
,
12.
do
evict
.
But
it
is
true
which
you
say
in
the
beginning
of
your
fourth
Section
,
That
the
Catholike
Church
hath
sometimes
been
more
visible
,
and
sometimes
less
,
if
you
understand
it
of
discernableness
,
otherwise
it
hath
been
alwayes
invifible
to
carnal
men
.
And
particular
Churches
as
you
afterwards
there
assert
,
are
more
or
less
pure
according
as
the
doctrine
of
the
Church
is
taught
and
imbraced
,
and
Gods
ordinances
administred
;
but
what
you
add
in
the
close
,
concerning
the
pure
performing
of
publick
worship
,
is
a
dream
,
since
Christ
hath
appointed
none
in
the
new
Testament
.
But
herein
we
will
joyn
with
you
,
if
you
will
alter
your
words
and
say
,
So
far
as
the
true
worship
of
God
consisting
in
holiness
,
and
righteousness
of
truth
is
observed
,
for
that
makes
a
true
Church
,
or
society
of
worshipers
,
Luk.
1.74
,
75.
John
9.31
.
Act.
10.34
,
35.
Eph.
4.22
,
23
,
24.
In
your
fifth
Section
,
the
better
to
colour
over
your
own
faults
,
as
it
may
seem
you
asperse
the
best
Churches
,
saying
,
The
purest
Churches
,
under
heaven
are
subject
to
mixture
and
error
,
what
say
you
then
to
the
two
Churches
,
the
one
of
Smyrna
,
Rev.
2.8
,
9
,
10
,
11.
the
other
of
Philadelphia
,
Rev.
3.7
,
8
,
&c.
with
neither
of
which
Christ
finds
the
least
fault
,
but
highly
commends
them
both
.
True
it
is
if
we
look
into
the
Churches
,
there
is
mixture
of
the
inferior
members
,
and
they
are
subject
to
such
errors
,
but
there
are
preadventure
,
some
such
members
to
be
found
in
some
of
those
two
Churches
,
if
not
elswhere
,
as
are
no
more
subject
to
error
then
the
Prophets
,
and
Apostles
were
;
certain
it
is
there
is
such
a
doctrine
,
&
discipline
from
the
immediate
mouth
of
God
,
to
be
found
in
one
of
those
Churches
,
that
no
reformers
have
need
to
seek
any
further
,
where
also
the
true
Church
is
fully
discovered
,
and
all
causes
of
discord
,
and
controversie
are
in
that
behalf
taken
away
.
But
whereas
you
add
in
the
same
Section
,
and
that
most
truly
,
that
some
Churches
have
so
degenerated
,
as
to
become
no
Churches
,
but
Synagogues
of
Satan
,
you
do
here
necessarily
grant
,
what
you
elswhere
deny
,
that
some
of
the
Saints
,
and
called
ones
,
may
fall
finally
from
grace
,
for
none
other
are
the
members
of
the
true
Church
,
general
or
particular
among
men
grown
,
but
such
.
We
will
here
charge
you
,
with
that
which
you
at
unawares
,
and
unadvisedly
affirm
in
the
close
of
that
Section
,
That
there
shall
be
alwayes
a
Church
on
earth
to
worship
God
according
to
his
will
,
for
that
implies
that
the
earth
and
the
Church
there
inhabiting
,
shall
continue
for
ever
,
which
we
conceive
is
no
article
of
your
belief
.
In
your
sixth
and
last
Section
,
you
truly
affirm
,
"
That
there
is
no
other
head
of
the
Church
,
but
the
Lord
Jesus
Christ
,
but
you
in
your
next
words
have
rather
deserved
the
Popes
Bull
then
his
Benediction
,
if
he
may
be
Judge
.
For
first
,
If
a
Church
be
that
which
yee
describe
it
,
A
Congregation
of
those
which
profess
the
true
Religion
,
Why
might
not
the
Bishop
of
Rome
,
a
:
least
wise
in
the
Primitive
times
,
before
that
Church
fell
away
,
be
in
some
sence
a
subordinate
head
of
that
Church
under
Christ
,
or
an
earthly
or
Ecclesiastical
head
,
as
Paul
was
over
the
Churches
of
the
Gentiles
.
That
the
Pope
should
be
an
Antichrist
(
which
of
many
Popes
,
and
of
the
state
of
Papacy
is
and
may
be
truly
affirmed
)
among
many
other
,
we
grant
;
but
that
he
,
or
the
succession
of
Popes
,
or
the
whole
Hierarchy
,
as
they
are
called
,
should
be
that
man
of
sin
,
and
son
of
perdition
which
sitteth
in
the
Temple
of
God
,
exalting
himself
,
above
and
against
all
that
is
called
God
,
2
Thess.
23.4
,
8.
is
doubtless
a
great
,
though
a
common
mistake
:
for
as
to
the
successors
of
Popes
,
they
are
many
,
but
the
Antichrist
is
one
individuum
;
if
they
all
should
perish
,
which
no
charitable
man
will
affirm
,
they
should
be
called
not
one
son
of
perdition
,
but
sons
of
destruction
.
But
to
pitch
upon
the
person
of
the
Pope
,
as
one
individual
,
and
single
Antichrist
,
out
of
such
a
numerous
company
of
Popes
,
which
will
you
single
out
,
one
past
,
present
,
or
to
come
.
Certain
it
is
first
,
that
the
Antichrist
of
which
Saint
Paul
speaks
,
is
a
man
of
sin
,
composed
altogether
of
iniquity
,
and
not
of
flesh
,
and
blood
as
each
Pope
is
.
Secondly
,
That
he
is
a
mystery
of
iniquity
,
into
which
none
but
very
spiritual
men
can
see
,
of
which
none
of
you
or
any
of
your
authors
or
their
adherents
have
yet
a
true
sight
.
Thirdly
,
that
the
Antichrist
exalts
himself
above
all
that
is
called
God
,
or
is
worshipped
,
and
so
doth
not
the
Pope
directly
do
,
who
acknowledgeth
God
,
Christ
,
the
Holy
Ghost
,
yea
Angels
,
and
Saints
to
be
above
him
.
Fourthly
,
Antichrist
sits
in
the
middle
of
the
Temple
of
God
,
so
doth
not
the
Pope
in
your
sense
of
the
Temple
,
for
he
pretends
to
be
head
of
the
Roman
Church
especially
.
Fifthly
he
doth
not
say
,
that
he
is
God
;
as
Antichrist
doth
.
Sixthly
,
All
Popes
came
not
with
signs
and
lying
wonders
,
nor
with
all
the
deceiveableness
of
unrighteousness
,
as
Antichrist
comes
.
Lastly
Antichrists
coming
,
is
inward
,
and
not
outward
,
2
Thess.
2.9
,
10.
and
deceives
all
which
receive
not
the
love
of
truth
,
but
the
Pope
could
never
decive
all
such
;
But
what
may
this
Antichrist
be
then
?
Answer
first
,
the
Temple
of
God
is
mans
heart
,
or
soul
where
he
sits
.
Secondly
,
As
Christ
is
the
true
unction
there
,
so
Antichrist
is
a
contrary
unction
,
of
false
,
and
erroneous
wisdom
,
righteousness
,
and
zeal
,
which
sets
it self
,
as
if
it
were
the
holy
Ghost
,
and
his
works
,
opposeth
the
truth
,
and
Kingdom
of
God
,
and
not
only
allows
,
but
hides
,
fosters
,
and
cherisheth
iniquity
in
men
where
he
raigneth
.
In
a
word
if
the
Lord
give
you
spiritual
eyes
to
read
the
two
texts
,
1.
that
of
2
Thess.
2.3
,
4
,
5
,
&c.
and
then
that
of
Revel.
13.11
,
12
,
&c.
(
to
both
which
you
refer
us
)
you
may
by
Gods
grace
,
make
a
discovery
of
Antichrist
,
as
one
neerer
you
then
the
Pope
of
Rome
,
and
one
more
endangering
your
souls
,
and
learn
truly
to
know
and
hate
him
,
which
mercy
the
Lord
grant
unto
us
all
.
Concerning
the
first
text
,
you
may
observe
these
things
.
First
it
is
evident
,
that
this
Antichrist
takes
his
beginning
,
and
rise
from
mens
Apostacy
,
or
departure
from
the
true
faith
,
love
,
and
godliness
(
which
was
fet
up
by
Christ
and
his
Apostles
)
and
that
in
all
that
fell
away
,
2
Thess.
2.3
.
So
that
he
must
needs
be
the
succeeding
falshood
,
error
,
hypocrisie
,
and
ungodliness
.
Secondly
,
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
man
composed
of
nothing
but
sin
.
Thirdly
,
That
he
must
therefore
needs
be
a
child
,
yea
the
son
of
perdition
.
Fourthly
,
That
he
opposeth
himself
to
all
that
is
called
God
,
that
is
to
God
and
all
goodness
,
verse
4.
Fifthly
,
That
he
exalts
himself
above
all
that
is
called
God
,
or
worshipped
,
even
the
Father
,
Son
,
and
holy
Ghost
,
All
which
is
true
of
the
false
wisdom
and
holiness
which
Satan
begets
in
men
,
to
delude
them
there
with
;
and
to
oppose
the
truth
,
kingdom
,
and
work
of
Christ
thereby
.
Sixthly
,
That
he
sits
in
the
temple
of
God
,
which
is
our
heart
,
or
inward
man
.
Seventhly
,
That
there
he
shews
,
or
gives
forth
himself
for
a
God
,
as
this
deceitful
work
of
errour
and
delusion
,
saith
it
is
the
presence
and
work
of
the
Holy
Ghost
.
Eighthly
,
That
he
cannot
well
be
known
,
but
by
spiritual
revelation
,
vers.
6.
Ninthly
,
That
there
is
one
tha
(
what
he
can
)
hides
him
,
keeps
him
close
,
maskes
;
covers
him
,
and
lets
or
hinders
his
revealing
,
or
disclosure
,
and
that
is
Satan
,
verse
6.7
.
Tenthly
,
That
as
he
came
in
by
mens
departure
from
Christ
,
his
spirit
,
and
kingdom
;
so
by
Christs
spiritual
presence
and
comming
again
in
his
brightness
,
power
,
and
glory
,
he
shall
be
both
revealed
,
and
destroyed
by
the
spirit
of
his
mouth
.
11.
That
he
is
called
the
mystery
of
iniquity
,
verse
7.
that
is
,
such
a
work
of
iniquity
,
and
error
,
as
passeth
man
for
wisdom
,
truth
and
righteousness
from
above
,
as
many
mens
faith
,
religion
,
and
z●al
doth
this
day
,
which
yet
is
meer
delusion
,
and
from
the
father
of
lies
.
12.
That
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wicked
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
can
be
no
other
,
then
he
that
is
quite
opposite
to
the
righteous
one
,
even
Christ
;
and
as
Chirst
is
the
first
born
of
God
,
so
is
this
the
first
born
,
and
chief
master
piece
of
the
divel
transforming
himself
into
an
Angel
of
light
.
13.
That
his
coming
is
not
only
with
lying
signes
,
and
wonders
,
but
with
all
deceivableness
of
unrighteness
,
obtruding
that
for
truth
which
is
falshood
,
commending
,
that
for
vertue
,
or
holiness
,
or
righteousness
,
which
is
iniquity
and
abomination
before
God
,
verse
3.10
.
14.
Out
of
the
same
verse
it
is
clear
,
that
this
Antichrist
is
an
inward
person
,
agent
,
or
evil
worker
,
because
it
is
said
that
he
comes
with
all
deceivableness
,
of
unrighteousness
in
them
that
perish
.
15.
This
Antichrist
is
fent
by
way
of
wrath
,
and
vengeance
upon
those
that
received
not
the
love
of
the
truth
.
Lastly
,
he
is
called
in
the
next
verse
,
the
strong
delusions
of
Satan
,
in
making
them
to
receive
and
believe
lies
.
For
the
other
text
,
Rev.
13.11.12
,
13
,
14
,
&c.
you
may
please
to
observe
.
First
,
That
this
beast
,
the
wisdom
and
holinesse
of
the
flesh
ariseth
out
of
the
earth
or
naturall
man
.
Secondly
,
That
he
hath
some
semblance
of
the
Lambe
,
and
two
hornes
with
him
,
with
which
he
will
seem
to
push
against
some
sins
of
both
Tables
.
Thirdly
,
That
yet
he
speaks
like
the
Dragon
both
against
all
that
differ
from
him
in
opinion
,
way
,
and
worship
,
and
especially
against
the
true
Saints
of
Christ
.
Fourthly
,
That
he
exerciseth
all
the
power
of
the
first
beast
,
which
is
voluptuousne
ss
,
or
sensuality
,
or
the
open
iniquity
,
for
a
false
holiness
retaines
,
or
entertaines
a
new
,
the
former
corruptions
which
were
in
men
,
without
mortifying
or
resisting
them
to
purpose
,
and
so
the
last
beast
,
which
is
the
false
wisdome
and
holiness
aforesaid
,
makes
men
to
serve
and
worship
the
first
beast
,
which
was
the
open
or
manifest
iniquity
in
covetousness
,
ambition
,
sensuality
,
&c.
Fifthly
,
Though
the
former
beast
was
wounded
by
repentance
and
reformation
for
a
time
,
and
had
one
of
his
heads
,
which
is
covetousness
broken
,
yet
this
makes
him
to
live
again
in
men
,
and
causeth
an
Image
,
or
the
like
resemblance
to
the
first
beast
,
to
be
set
up
in
man
,
yea
he
gives
life
,
quickning
,
and
power
unto
it
:
Thus
also
that
first
wicked
beast
bein
;
in
some
measure
wounded
by
Christ
,
and
his
Apostles
in
the
Primitive
Church
through
the
Apostacy
of
men
,
and
the
errors
,
and
false
holiness
which
crept
in
,
was
healed
and
revived
to
the
full
,
yea
his
image
hath
been
more
,
and
more
worshipped
to
this
day
.
Sixthly
,
That
this
hypocritical
beast
bringeth
fire
from
heaven
,
that
is
,
he
kindles
a
fiery
zeal
in
men
,
for
the
maintaining
of
their
own
tenets
,
and
the
opposing
of
others
,
and
their
devotions
,
and
sacrifices
are
often
filled
with
fervency
as
it
were
fire
from
Heaven
.
Lastly
,
He
causeth
al
that
hearken
to
him
,
both
bond
and
free
,
rich
and
poor
,
to
receive
a
mark
in
their
right
hand
,
or
forehead
,
which
is
unrighteousness
it self
,
or
unfaithfulness
in
their
dealings
with
God
and
men
,
this
is
the
grand
mark
of
the
old
beast
,
though
one
peculiar
mark
,
whereby
this
last
beast
is
known
,
is
enviousness
against
others
,
James
3.14
,
15.
Thus
brethren
we
have
given
you
some
hints
of
the
true
Antichrist
;
it
is
for
certain
none
of
Satans
least
policy
to
divert
our
thoughts
,
and
eys
from
beholding
this
Antichrist
within
us
,
and
to
incense
us
against
our
own
flesh
and
blood
;
the
Pope
or
some
other
whom
we
are
commanded
to
love
as
our selves
.
Oh
how
invisible
hath
Satan
,
and
his
first
born
within
us
passed
while
he
hath
directed
,
and
pointed
us
to
a
false
,
and
imagined
Antichrist
,
yea
so
far
hath
he
bewitched
many
,
that
they
can
find
no
Devil
to
declaim
against
,
but
the
Pope
,
nor
any
kingdom
of
hell
,
errors
,
or
wicked
things
,
to
write
,
or
preach
against
,
but
the
doctrine
,
ceremonies
,
and
practises
of
the
Church
of
Rome
,
be
they
right
or
wrong
,
wherein
notwithstanding
many
things
are
very
faulty
,
but
not
all
that
some
men
boggle
at
or
ball
against
.
CHAP.
XXVI
.
Of
the
Communion
of
Saints
.
ALl
Saints
that
are
united
to
Jesus
Christ
their
head
,
by
his
spirit
and
by
faith
,
have
fellowship
with
him
in
his
Graces
,
sufferings
,
death
,
refurrection
and
glory
[
a
](A91437-e58670-b)
a
1
Joh:
1.2
Eph:
3.1
,
16
,
17
,
18.
Joh:
1.16
.
Eph:
2.5
,
6.
Phil.
3.10
.
Ro:
6.5
,
6.
2
Tim:
2.12
,
and
being
united
to
one
another
in
love
,
they
have
communion
in
each
others
gifts
and
graces
[
b
](A91437-e58680-b)
b
Eph:
4.15
,
16.
1
Cor.
12.
y.
1
Cor:
3.21
,
22
,
23
Col:
2.19
.
and
are
obliged
to
the
per
formance
of
such
publike
,
and
private
duties
,
as
do
conduce
to
their
mutual
good
both
in
the
inward
,
and
outward
man
[
c
](A91437-e58690-b)
c
Thess:
5.11
,
14.
Ro:
1.11
,
1●
,
14.
1
Joh:
3.16
,
17
,
18.
Gal:
6.10
.
.
II.
Saints
by
profession
are
bound
to
maintain
an
holy
fellowship
,
and
communion
in
the
worship
of
God
,
and
in
performing
such
other
spiritual
services
,
as
tend
to
their
mutual
edification
[
d
](A91437-e58720-b)
d
Heb:
10.24
,
25.
Act.
2.42
,
46.
Isa:
2.3
.
1
Cor:
11.20
;
as
also
in
relieving
each
other
in
outward
things
,
according
to
their
several
abilities
,
and
necessities
,
which
communion
as
God
offereth
opportunity
is
to
be
extended
to
all
those
who
in
every
place
call
upon
the
name
of
the
Lord
Iesus
[
e
](A91437-e58730-b)
e
Act:
2.44
.
45.
1
Joh:
3.17
.
2
Cor:
8.9
.
c.
Act:
11.29
,
30.
,
III.
This
communion
which
the
Saints
have
with
Christ
doth
not
make
them
in
any
wise
partakers
of
the
substance
of
his
Godhead
,
or
to
be
equal
with-Christ
in
any
respect
,
either
of
which
to
affirm
is
impious
and
blasphemous
[
f
](A91437-e58760-b)
f
Col:
1.18
,
19.
1
Cor:
8.6
.
Isa:
42.8
1
Tim:
6.15
,
16.
Psa:
45.7
.
with
8.9
.
;
nor
doth
their
communion
one
with
another
as
Saints
take
away
,
or
infringe
the
title
,
or
property
which
each
man
hath
in
his
goods
and
possessions
[
g
](A91437-e58770-b)
g
Exo:
20.15
.
Eph:
4
:
28.
Act:
5.4
.
.
CHAP.
XXVI
.
Of
the
communion
of
Saints
examined
.
IN
your
two
first
Sections
here
you
speak
positively
,
and
in
your
last
negatively
of
the
communion
of
Saints
,
where
we
hold
faire
correspondence
w●th
you
in
many
things
,
but
not
communion
with
you
in
all
.
For
first
you
distinguish
not
of
the
several
ages
,
formes
,
or
degrees
of
the
Saints
but
joyning
them
altogether
you
rather
bring
in
a
confusion
,
then
a
true
communion
of
Saints
.
And
secondly
you
tumble
duties
and
priviledges
,
possibilities
,
and
possessions
together
.
For
first
as
we
said
before
,
there
are
3
degrees
of
Saints
.
First
Saints
in
God
the
Father
,
such
as
are
only
called
and
sanctified
by
him
,
which
was
the
common
state
of
the
Saints
in
the
old
Testament
,
Deut.
33.3
.
1
Sam
2.9
.
See
Psal.
31.33
,
and
Psal.
34.9
.
O
fear
the
Lord
all
ye
his
Saints
,
for
there
is
no
want
to
them
that
fear
him
.
Secondly
,
there
are
Saints
in
God
the
Son
,
who
are
called
to
know
him
,
and
believe
on
him
for
salvation
from
their
spiritual
enemies
,
&
deliverance
from
the
curse
,
Jude
1.
To
them
that
are
sanctified
by
God
the
Father
,
and
preserved
in
Jesus
Christ
and
called
;
which
is
the
common
Classis
of
the
Saints
in
the
new
Testament
,
Rom.
1.6
,
7.
1
Cor.
1.2
.
And
thirdly
,
there
are
Saints
in
the
holy
Ghost
,
as
the
Apostles
were
made
in
the
day
of
Pentecost
,
when
they
were
filled
with
the
holy
spirit
of
promise
,
Act.
2.1
,
2
,
3
,
&c.
Secondly
,
All
those
have
neither
the
same
degree
of
fellowship
with
God
nor
with
each
other
,
but
have
their
respective
communion
either
with
the
father
alone
as
the
first
,
or
with
the
Father
and
the
Son
as
the
second
,
or
with
the
Holy
Ghost
,
also
,
and
so
with
the
whole
Trinity
as
the
third
.
John
14.25
.
Jesus
answered
and
said
unto
him
;
If
a
man
love
me
,
he
will
keep
my
words
,
and
my
Father
will
love
,
and
we
will
come
unto
him
and
make
our
abode
with
him
,
See
1
John
1.3
,
4
,
5.
And
as
the
Saints
have
different
degrees
of
communion
with
God
according
to
their
several
ages
,
and
growth
,
so
they
all
have
not
alike
fellowship
with
each
other
,
in
communicating
spiritual
guifts
;
for
the
Saints
in
Christ
Jesus
can
condiscend
to
those
in
God
the
Father
,
and
those
in
God
the
Holy
Ghost
can
stoop
to
both
the
other
,
to
do
them
service
,
but
the
first
cannot
communicate
much
in
spiritual
things
to
the
second
,
nor
either
the
first
,
or
second
to
the
third
,
though
all
may
in
outward
things
be
serviceable
to
each
other
upon
earth
.
These
things
premised
for
order
,
and
distinction
sake
,
We
finde
then
in
your
first
Section
these
three
errors
.
First
,
That
you
make
none
to
be
Saints
,
but
those
that
are
actually
united
unto
Jesus
Christ
their
head
,
hereby
excluding
out
of
that
number
,
and
communion
,
all
those
who
as
yet
are
onely
bgotten
by
God
the
Father
as
were
Cornelius
,
Act.
10.1
,
2
,
3.
and
many
other
.
Secondly
,
You
untruly
affirm
,
that
all
those
which
are
united
to
Christ
by
his
spirit
and
saith
,
have
actual
communion
in
his
sufferings
,
death
,
resurrection
,
and
glory
;
for
none
of
them
have
fellowship
in
his
resurrection
,
and
glory
,
till
they
be
dead
with
him
,
and
that
the
holy
Ghost
be
poured
down
from
Heaven
upon
them
,
as
he
was
upon
the
Apostles
,
Act.
2.
See
Ro.
6
,
5.
For
if
we
have
been
planted
in
the
likeness
of
his
death
,
we
shall
be
also
in
the
likeness
of
his
resurrection
,
2
Tim.
2.11.12
.
neither
have
all
that
beleeved
in
Christ
for
the
present
,
proceeded
so
far
as
to
suffer
with
him
,
and
much
more
to
pertake
with
him
in
his
death
,
he
is
a
good
proficient
in
Christianitie
,
that
knows
what
Christ
h●th
suffered
in
him
,
and
for
him
,
and
is
come
to
suffer
with
him
,
not
onely
outward
afflictions
,
but
inward
sorrows
,
in
resisting
temptations
without
yeelding
to
them
in
their
solicitations
,
wherein
lies
the
main
part
of
our
fellowship
of
Christs
sufferings
;
And
as
for
our
becomming
wholly
dead
with
Christ
,
you
your selves
hold
it
,
a
thing
not
fully
attainable
in
this
life
,
wherin
you
greatly
wrong
the
grace
and
power
of
Christ
,
in
his
saving
work
and
office
,
and
are
not
onely
injurious
to
others
who
give
ear
unto
you
,
but
fall
short
of
that
happy
conquest
,
and
salvation
ensuing
,
which
is
held
forth
unto
you
in
the
Gospel
almost
everywhere
,
as
hath
been
shewed
before
,
See
Luke
1.74.75
.
Rom.
6.5
.
and
14.
Ephes.
5.25
,
26
,
&c.
Titus
2.11
,
12
,
13.
Rev.
16.7
,
11
,
17.26
,
and
Revel
7.14.15
,
&c.
And
thirdly
,
you
here
make
no
distinction
betwixt
interest
,
and
actual
communion
,
where
you
say
,
That
the
Saints
have
communion
in
each
others
graces
,
which
is
true
of
the
first
,
not
of
the
last
,
where
the
place
which
you
cited
out
of
Epbes
.
2.5.6
.
speaks
of
the
Apostles
high
attainments
,
rather
then
of
the
present
state
of
the
Ephesians
,
and
other
common
beleevers
.
In
your
second
Section
you
seem
tacitely
,
first
to
imply
that
there
are
two
sorts
of
Saints
,
the
one
by
profession
onely
,
such
as
the
members
of
your
Church
Catholick
were
in
your
former
Chapter
,
and
some
that
are
really
such
,
but
we
are
sure
that
the
Lord
admits
of
no
Saints
for
his
Church
or
people
,
but
such
as
are
truely
sanctified
,
and
continuing
such
he
rejects
them
not
.
Secondly
,
You
truly
say
that
Saints
are
bound
to
maintain
an
holy
communion
in
the
worship
of
God
,
but
this
must
be
understood
with
diverse
limitations
to
fence
it
from
error
.
For
first
it
must
not
be
Saints
living
remotely
from
each
other
.
Secondly
,
It
holds
not
concerning
an
outward
worship
,
unless
the
Church
set
up
one
that
is
pious
,
and
profitable
or
lawful
,
at
the
least
,
for
Christ
himself
hath
instituted
no
such
worship
,
as
we
said
before
.
Thirdly
,
Yet
must
all
the
Saints
wheresoever
they
live
,
joyn
in
one
true
spiritual
worship
of
the
living
God
,
in
his
living
righteousness
.
Lastly
,
We
grant
notwithstanding
that
such
as
conveniontly
can
come
together
,
ought
as
frequently
as
their
occasions
and
safety
will
bear
,
to
meet
together
,
for
the
edification
,
and
comfort
of
each
other
,
and
especially
if
the
Christian
Magistrates
,
and
spiritual
Governours
,
command
such
meetings
:
But
the
residue
of
this
Section
about
the
relief
,
of
the
Saints
is
sound
and
good
.
In
your
third
and
negative
Section
,
you
truly
and
upon
good
grounds
disavow
two
things
.
First
,
That
the
Saints
are
coequal
with
Christ
,
for
no
creature
in
his
highest
perfection
can
be
equal
to
Christ
,
the
one
being
finite
,
the
other
infinite
in
his
divine
essence
.
And
Secondly
that
the
Communion
of
Saints
upon
Earth
doth
not
abolish
,
no
nor
infringe
the
title
,
or
propriety
which
each
man
hath
in
his
goods
and
possessions
,
which
is
clearly
imported
in
those
Scriptures
of
Exod.
20.15
.
Ephes.
4.28
.
and
Acts
5.4
.
which
you
point
us
unto
,
as
also
in
many
other
places
of
the
Old
and
New
Testament
:
But
whether
that
estate
which
the
Saints
attain
at
length
,
when
with
the
Apostle
they
are
raised
up
together
with
Christ
,
and
made
sit
together
with
him
in
the
Heavenly
places
,
or
things
,
Ephes.
2.5
,
6.
be
a
bare
quality
or
accident
,
or
whether
it
be
a
spiritual
life
,
power
and
substance
,
we
will
not
dispute
;
sure
we
are
the
Apostle
calls
it
the
divine
nature
,
2
Pet.
1.4
.
and
our
Saviour
,
or
Wisdom
calls
it
substance
in
one
notion
or
other
,
Prov.
18.21
.
And
I
will
cause
them
to
inherit
,
substance
whatsoever
that
estate
is
,
the
Platonists
called
him
that
had
attained
it
,
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
deified
man
,
and
not
onely
some
of
the
modern
,
but
even
of
the
ancient
writers
of
the
Church
use
the
word
codeifying
in
a
good
sense
,
of
such
as
are
made
pertakers
of
the
Divine
nature
,
according
to
the
capacity
of
creatures
.
CHAP.
XXVII
.
Of
the
Sacraments
.
SAcraments
are
holy
Signes
and
Seales
of
the
Covenant
of
grace
[
a
](A91437-e59420-b)
a
Ro:
4.11
.
Ge:
17.7.10
,
immediately
instituted
of
God
[
b
](A91437-e59430-b)
b
Mat:
●8
.
19
.
1
Cor:
11.
;
to
represent
Christ
and
his
benefits
,
to
confirme
our
interest
in
him
[
c
](A91437-e59440-b)
c
1
Cor:
10
,
16.
1
Co:
11.23
25
,
26.
Gal:
3
17.
,
as
also
to
put
a
visible
difference
between
those
that
belong
unto
the
Church
,
and
the
rest
of
the
world
[
d
](A91437-e59450-b)
d
Ro:
15.8
.
Exo:
12.48
.
Gen:
34
:
14
,
and
solemnly
to
engage
them
to
the
service
of
God
in
Christ
,
according
to
his
word
[
e
](A91437-e59460-b)
e
Ro:
6.3.4
1
Cor:
10.16.21
.
.
II.
There
is
in
every
Sacrament
a
spiritual
relation
,
or
sacramental
vnion
between
the
sign
,
and
the
thing
signified
,
whence
it
comes
to
pass
that
the
names
and
effects
of
the
one
are
attributed
to
the
other
[
f
](A91437-e59490-b)
f
Gen:
27.10
.
Matth.
26.27
,
28.
Titns
3.5
.
.
III.
The
grace
which
is
exhibited
in
or
by
Sacraments
rightly
used
,
is
not
conferred
by
any
power
in
them
,
neither
doth
the
efficacy
of
a
Sacrament
depend
upon
the
piety
,
or
intention
of
him
that
doth
administer
it
[
g
](A91437-e59520-b)
g
Rom:
2.28
,
29.
1
Pet.
3.21
,
but
upon
the
work
of
the
Spirit
[
h
](A91437-e59530-b)
h
Mat.
3.11
.
1
Cor:
12.13
;
and
the
word
of
institution
which
contains
together
with
a
precept
an
authorizing
the
use
thereof
,
a
promise
of
benefit
to
worthy
receives
[
i
](A91437-e59540-b)
i
Mat
:
26.27
,
28.
Mat
:
28.19
,
20.
.
IV.
There
be
onely
two
Sacraments
ordained
by
Christ
our
Lord
in
the
Gospel
,
that
is
to
say
Baptism
,
and
the
Supper
of
the
Lord
,
neither
of
which
may
be
dispensed
of
any
,
but
by
a
minister
of
the
word
lawfully
ordained
[
k
](A91437-e59570-b)
k
Mat.
28.19
.
1
Cor.
11.20
,
23.
1
Cor:
4.1
.
Heb:
5.4
.
.
V.
The
Sacraments
of
the
Old
Testament
in
regard
of
the
Spiritual
things
thereby
signified
and
exhibited
were
for
substance
the
same
with
those
of
the
new
[
l
](A91437-e59600-b)
l
1
Cor:
10.1
,
2
,
3
,
4.
.
CHAP.
XXVII
.
Of
the
Sacraments
in
General
,
examined
.
IN
this
your
general
Doctrine
of
the
Sacraments
you
have
in
a
general
manner
kept
the
road
of
truth
,
though
here
and
there
you
deviate
following
your
misleading
guides
,
but
first
we
allow
you
the
retention
,
and
use
of
the
word
Sacrament
,
though
not
found
in
the
Scriptures
,
because
the
thing
thereby
signifyed
is
frequent
there
,
and
the
term
hath
not
onely
been
long
retained
in
the
Church
,
but
was
at
the
first
borrowed
from
a
military
oath
,
obligeing
the
Souldier
to
obedience
and
faithfulness
towards
their
general
,
to
express
our
like
oligations
to
God
and
his
Christ
.
Then
as
to
your
several
Sections
,
we
take
no
acceptions
at
all
to
your
second
,
but
must
crave
leave
to
certifie
you
somewhat
in
most
of
the
other
.
As
first
in
the
first
Section
,
where
you
setting
forth
the
ends
of
the
Sacraments
,
do
put
that
in
the
last
place
which
was
the
first
and
principal
end
of
their
institution
,
that
is
solemnly
to
engage
men
to
the
service
of
God
in
Christ
,
for
it
is
evident
that
Circumcision
was
ordained
for
that
end
mainly
,
Gen.
17.10
.
This
is
the
Covenant
which
you
shall
keep
between
me
and
you
,
and
thy
seed
after
thee
,
that
every
man
child
among
you
shall
be
circumcised
,
Deut.
10.16
.
Circumcise
therefore
the
fore-skin
of
your
heart
,
and
be
no
more
stiff-necked
;
Jer.
4.4
.
Circumcise
your selves
to
the
Lord
and
take
away
the
fore
skin
of
your
bearts
,
ye
men
of
Judah
and
inhabitants
of
Jerusalem
;
the
like
we
finde
written
concerning
the
Passover
,
Exod.
12.17
.
And
ye
shall
observe
the
feast
of
unleavened
bread
,
for
in
this
self-same
day
have
I
brought
your
armies
out
of
the
land
of
Egypt
;
therefore
shall
ye
observe
this
day
in
your
generatious
for
ever
,
1
Cor.
5.8
.
Therefore
let
us
keep
the
feast
not
with
the
old
leaven
,
neither
with
the
leaven
of
malice
and
wickedness
,
but
with
the
unleavened
bread
of
sincerity
and
truth
.
And
as
the
Sacraments
of
the
Old
,
so
those
of
the
New
Testament
are
instituted
,
to
instruct
us
in
duty
also
.
Hence
Baptism
is
called
the
Baptism
of
Repentance
,
Mark
1.4
.
And
Christ
in
the
institution
of
the
Lords
supper
saith
,
do
ye
this
in
remembrance
of
me
,
1
Cor.
11.24
.
and
verse
26.
As
oft
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
shew
ye
the
Lords
death
till
his
coming
.
viz.
That
spiritual
coming
which
he
promised
.
John
14.19.23
.
Howbeit
we
do
not
deny
,
but
that
spiritual
benefits
are
to
be
expected
in
the
performance
of
these
duties
;
so
the
repentance
taught
by
Baptism
hath
remission
of
sins
annexed
to
it
,
Mark
1.4
.
and
the
spiritual
body
and
blood
of
Christ
,
of
which
we
shall
have
occasion
to
speak
in
the
29.
chapter
,
are
in
the
Sacraments
of
the
Lords
Supper
assured
to
those
that
are
mindful
of
his
death
,
and
suffer
with
him
in
resisting
temptations
,
by
which
they
are
enabled
to
hold
out
,
and
overcome
when
they
are
tempted
:
but
these
benefits
are
signified
,
and
sealed
unto
us
but
conditionally
,
and
in
the
second
place
onely
.
Your
third
use
,
of
that
distinction
between
the
people
of
God
and
the
world
,
we
also
allow
;
but
you
have
omitted
one
main
end
which
the
Lord
had
in
instituting
the
Sacraments
,
which
was
thus
even
by
degrees
to
build
up
his
Tabernacles
of
righteousness
that
was
fallen
down
;
to
wit
,
the
first
part
of
it
in
Circumcision
,
the
second
in
the
Passover
,
as
also
in
the
Lords
Supper
,
and
the
third
in
his
breathing
upon
his
Disciples
,
and
saying
unto
them
;
Receive
ye
the
Holy
Ghost
,
John
20
22.
For
which
last
end
,
both
the
feast
of
weeks
in
the
Old
Testament
,
and
Baptism
in
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
,
were
instituted
in
the
new
,
especially
that
third
part
of
Baptism
.
Secondly
,
Whereas
you
say
in
your
third
Section
,
"
That
the
efficacy
of
a
Sacrament
doth
not
depend
at
all
upon
the
piety
and
good
intention
of
him
that
doth
administer
it
,
you
therein
speak
very
unadvisedly
;
For
wheras
the
efficacy
of
a
Sacrament
is
either
obligement
unto
duty
,
or
the
assurance
of
grace
and
help
,
are
not
both
obstructed
by
him
that
administers
it
,
if
he
be
ignorant
and
not
able
to
declare
the
Mystery
of
the
Sacrament
,
or
if
he
administers
the
same
in
a
profane
and
absurd
manner
,
or
to
other
ends
then
it
is
ordained
for
,
or
being
a
wicked
person
hath
his
prayers
for
efficacy
rejected
?
And
on
the
contrary
do
not
the
spiritual
abilities
of
the
Minister
,
his
piety
and
fervent
payers
conduce
much
both
to
the
edifying
of
the
people
in
that
service
,
and
the
drawing
down
a
blessing
upon
himself
and
them
therein
.
Thirdly
,
Though
we
must
grant
you
in
the
fourth
Section
,
that
there
are
but
two
proper
and
compleat
Sacraments
in
the
New
Testament
,
yet
there
are
many
as
it
were
,
semi
Sacraments
,
to
be
found
there
,
which
are
holy
signes
instituted
by
God
in
the
time
of
the
Gospel
or
before
,
of
which
some
represent
our
duties
,
some
the
grace
of
God
,
and
some
both
;
such
is
the
washing
and
wiping
of
the
Disciples
feet
,
John
13.4
,
15.
Secondly
,
The
anointing
with
oyl
,
such
as
were
sick
,
and
to
be
healed
by
the
Disciples
,
and
Elders
of
the
Church
.
Mark
6.13
.
And
they
cast
out
many
Devils
,
and
anointed
with
oyl
those
that
were
sick
,
and
healed
them
,
James
5.14
.
Is
any
man
sick
among
you
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
,
anointing
him
with
oyl
in
the
name
of
the
Lord
.
Thirdly
,
Imposing
of
hands
in
a
threefold
case
;
First
,
In
the
way
of
healing
,
Mark
16.18
.
They
shall
lay
their
hands
upon
the
sick
,
and
they
shall
recover
.
Secondly
,
In
confirming
new
Disciples
,
and
communicating
the
Holy
Ghost
,
Acts
8.17
.
and
19.6
.
And
thirdly
,
In
ordaining
either
Deacons
,
or
Ministers
for
the
Churches
,
Acts
6.6
.
Acts
13.1
,
2
,
3.
or
Bishops
themselves
,
1
Tymothy
4.14
.
2
Tymothy
1.6
.
Fourthly
,
The
near
union
betwixt
the
Husband
and
the
wife
,
with
their
reciprocal
duties
,
figuring
forth
Christ
and
his
Church
,
Genesis
2.21
—
24.2.19
,
20.
Ephes.
5.25
—
32.
Finally
,
Some
adhere
the
Ceremony
of
the
Husbands
praying
,
and
prophesying
with
his
head
uncovered
;
because
a
cover
is
a
token
of
uncleanness
,
and
he
represents
Christ
the
Head
of
the
Church
,
who
is
holy
and
pure
;
but
of
the
Wives
praying
,
and
sitting
to
hear
Prophesyings
with
their
head
covered
,
both
in
token
of
subjection
,
and
to
shew
that
the
man
her
Head
,
is
through
the
fall
unclean
;
which
things
is
now
neither
observed
nor
regarded
in
the
reformed
Churches
:
See
Corinthians
11.2
—
16.
Yet
let
us
consider
advisedly
,
whether
the
Apostle
would
spend
half
a
Chapter
about
a
needless
thing
which
might
be
observed
,
or
omitted
at
pleasure
:
To
those
perhaps
some
might
be
added
.
But
secondly
,
whereas
you
say
here
in
this
fourth
Section
,
That
the
two
Sacraments
of
the
Gospel
were
both
instituted
by
Christ
our
Lord
.
You
are
much
mistaken
;
for
though
the
Lords
Supper
was
so
,
yet
Baptism
was
ordained
by
God
the
Father
,
who
sent
John
the
Baptist
by
his
Doctrine
and
Baptism
,
to
make
way
for
Christ
his
Doctrine
and
Office
,
John
1.33
.
Lastly
,
You
truly
affirm
in
the
close
of
the
same
Section
,
That
neither
of
these
two
Sacraments
may
be
dispensed
by
any
,
but
by
a
Minister
of
the
Word
lawfully
called
:
But
here
we
pray
you
consider
seriously
of
it
,
whether
the
bare
calling
of
man
be
he
the
Civil
or
Ecclesiastical
Governour
,
or
both
,
be
a
sufficient
commission
to
dispense
the
Word
and
Sacraments
by
?
Perhaps
in
a
formal
Church
of
Professors
the
whole
Frabrick
being
humane
it
may
suffice
,
but
to
administer
these
among
the
Saints
,
and
houshold
of
God
,
who
onely
are
the
true
Church
,
as
we
said
before
;
peradventure
it
requires
an
higher
call
,
even
Gods
own
authority
,
or
commission
,
as
the
places
of
Scripture
to
which
you
point
,
or
some
of
them
plainly
intimate
,
to
wit
,
Matth.
28.19
,
20.
1
Cor.
11.20
,
23.
1
Cor.
4.1
.
Heb
5.4
.
Finally
,
Whereas
you
say
in
you
fifth
and
last
Section
,
That
the
Sacraments
of
the
Old
Testament
were
in
regard
of
the
things
signified
,
for
substance
the
same
with
these
of
the
New
,
it
is
not
every
way
true
;
for
circumcision
the
initiatory
Sacrament
in
the
Old
Testament
did
set
forth
the
first
part
of
regeneration
especially
,
but
Baptism
in
,
or
unto
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
,
represents
all
the
three
parts
of
the
new
birth
:
and
the
Passover
,
though
it
imported
to
eat
Christs
flesh
,
yet
it
was
ordinarily
but
a
communicating
in
one
kinde
,
whereas
the
Lords
Supper
communicates
in
both
kindes
,
and
holds
forth
the
Blood
of
Christ
,
as
well
as
his
flesh
for
the
strengthening
of
those
that
follow
Christ
into
his
death
.
CHAP.
XXVIII
.
Of
Baptism
.
BAPTIM
is
a
Sacrament
of
the
New
Testament
,
Ordained
by
Jesus
Christ
[
a
](A91437-e60220-b)
a
Mat.
28.29
.
,
not
onely
for
the
solemn
admission
of
the
party
baptised
,
into
the
Visible
Church
[
b
](A91437-e60230-b)
b
1
Cor:
12.13
.
:
but
also
to
be
unto
him
a
sign
,
and
seal
of
the
Covenant
of
Grace
[
c
](A91437-e60240-b)
c
Rom:
4.11
.
with
Col:
2
11.12
.
,
of
his
grafting
into
Christ
[
d
](A91437-e60250-b)
d
Gal.
3.27
Rom:
6.5
.
,
of
regeneration
[
e
](A91437-e60260-b)
e
Tit.
3.5
.
,
of
remission
of
sins
[
f
](A91437-e60270-b)
f
Mark
1.4
.
,
and
of
his
giving
up
unto
God
through
Jesus
Christ
,
to
walk
in
newness
of
life
[
g
](A91437-e60280-b)
g
Ro:
6.3
,
4
,
which
Sacrament
is
,
by
Christs
own
appointment
,
to
be
continued
in
his
Church
until
the
end
of
the
World
[
h
](A91437-e60290-b)
h
Mat
:
28.19
,
20.
.
II.
The
outward
Element
to
be
used
in
this
Sacrament
is
Water
,
wherewith
the
Party
is
to
be
baptised
,
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
by
a
Minister
of
the
Gospel
,
lawfully
called
thereunto
[
i
](A91437-e60320-b)
i
Mar:
3.11
John
1.33
.
Matth:
28.19
,
19.
.
III.
Dipping
of
the
person
into
the
Water
,
is
not
necessary
:
but
baptism
is
rightly
administred
,
by
pouring
or
sprinkling
Water
upon
the
person
[
k
](A91437-e60350-b)
k
Heb:
9.19
,
20
,
21
,
22.
Acts
2.
Acts
16.33
.
Mar:
7.4
.
.
IV.
Not
onely
those
that
do
actually
profess
faith
in
,
and
obedience
unto
Christ
[
l
](A91437-e60380-b)
l
Mark
16.15.16
.
Acts
8.37.38
.
,
but
also
the
infants
of
one
,
or
both
beleeving
Parents
are
to
be
baptised
[
m
](A91437-e60390-b)
m
Gen:
17.7
,
9.
with
17
,
12
,
Gal:
3.9.14
Gol
:
2.2
.
Acts
2.38
,
39.
Rom:
4.11.12
.
1
Cor:
7.14
Mark
10.13
,
14
,
15
,
16.
Luk:
18.15
.
,
V.
Although
it
be
a
great
sin
to
contemn
or
neglect
this
Ordinance
[
n
](A91437-e60420-b)
n
Luk:
7.30
with
Exo:
4.25
,
26
,
27.
,
yet
Grace
and
Salvation
are
not
so
inseparably
annexed
unto
it
,
as
that
no
person
can
be
regenerated
or
saved
without
it
[
o
](A91437-e60430-b)
o
Ro:
4.11
Acts
10.2
,
4
,
●2
,
31
,
45
49.
,
or
that
all
which
are
baptised
,
are
undoubtedly
regenerated
[
p
](A91437-e60440-b)
p
Acts
8.13
23.
.
VI.
The
efficacy
of
baptism
it
not
tyed
to
that
moment
of
time
,
wherein
it
is
administred
[
q
](A91437-e60470-b)
q
John
3.8
.
:
yet
,
notwitstanding
by
the
right
use
of
this
Ordinance
,
the
grace
promised
is
not
onely
offered
,
but
really
exhibited
,
and
conferred
by
the
Holy
Ghost
,
to
such
(
whether
of
age
,
or
infants
)
as
that
Grace
belongeth
unto
,
according
to
the
counsel
of
Gods
own
will
,
in
his
appointed
time
[
r
](A91437-e60480-b)
r
Galat:
3.17
.
Titns
3
5.
Ephes:
5.25
.
Ephes:
25.26
.
Acts
2.38
.
.
VII
.
The
Sacrament
of
baptism
is
but
once
to
be
administred
unto
any
person
[
s
](A91437-e60510-b)
s
Titus
3.5
.
.
CHAP.
XXVIII
.
Of
Baptisme
,
examined
.
ALTHOUGH
some
passages
here
are
foul
enough
,
yet
they
have
some
of
them
been
washed
before
.
As
first
,
That
where
in
your
first
and
last
Section
,
you
would
have
the
first
and
main
thing
signified
by
this
Sacrament
,
to
be
the
spiritual
grace
contained
in
the
Covenant
,
as
regeneration
and
remission
of
sins
.
Whereas
the
first
and
principle
scope
in
this
,
and
all
other
Sacraments
is
to
inform
us
in
,
and
oblige
us
unto
duty
,
as
appears
out
of
the
words
of
Ananias
unto
Paul
,
Acts
22.16
.
And
now
why
tarriest
thou
?
Arise
and
be
baptized
,
and
wash
away
thy
fins
by
calling
upon
the
name
of
the
Lord
.
See
also
Rom.
6.2
,
3
,
4
,
5
,
6.
How
shall
we
that
are
dead
to
sin
,
live
any
longer
therein
?
Know
ye
not
,
that
so
many
of
us
as
were
baptised
into
Jesus
Christ
,
were
baptized
into
his
death
?
Therefore
we
are
buryed
with
him
by
baptism
into
death
,
that
like
as
Christ
was
raised
up
from
the
dead
,
by
the
glory
of
the
Father
,
even
so
we
also
should
walk
in
newness
of
life
,
&c.
Secondly
,
You
say
This
Sacrament
was
ordained
by
Christ
,
which
was
onely
sanctified
and
continued
by
him
,
but
instituted
and
ordained
by
the
Father
,
as
we
have
shewed
before
,
See
Mat.
21.25
.
And
thirdly
,
You
urge
that
this
Sacrament
is
to
be
administred
by
a
Minister
lawfully
called
thereunto
,
as
you
have
it
in
the
end
of
your
second
Section
,
and
by
no
other
which
we
admitted
before
;
if
that
Minister
be
called
of
God
thereunto
,
to
administer
this
Sacrament
to
his
Disciples
;
otherwise
we
doubt
whether
his
commission
be
authentique
in
the
true
Church
,
and
the
congregations
of
the
Saints
.
But
what
you
write
further
in
that
second
Section
,
"
That
the
Element
to
be
used
in
this
Sacrament
,
is
water
;
is
true
,
nor
is
there
any
other
Element
to
be
used
,
nor
is
any
other
composition
,
or
sophistication
needful
.
Notwithstanding
you
are
here
two
wayes
defective
.
First
,
In
not
shewing
what
the
Element
signifies
,
nor
secondly
,
how
we
are
to
be
baptized
in
relation
to
the
Trinity
,
either
inwardly
or
outwardly
aright
.
But
to
make
a
supply
for
your
defects
;
The
water
of
Baptism
signifies
the
pure
Doctrine
,
or
Word
of
God
,
as
hath
been
partly
intimated
before
.
John
15.3
.
Now
are
ye
clean
through
the
word
that
I
have
spoken
unto
you
John
17.17
.
Sanctifie
them
through
thy
truth
,
thy
word
is
truth
.
Ephes
5.25.26
.
Husbands
love
your
Wives
,
as
Christ
loved
his
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
,
with
the
washing
of
water
by
the
word
:
Thus
we
must
be
born
again
,
not
of
the
Spirit
alone
,
but
of
Water
and
the
Spirit
,
Joh.
3.5
.
Secondly
,
Those
that
are
duly
baptized
,
must
be
baptized
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
in
the
name
onely
,
but
to
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
Matthew
28.19
,
20.
That
is
,
to
carry
the
name
,
or
the
like
being
first
of
the
Father
;
then
of
the
Son
,
and
lastly
of
the
Holy
Ghost
The
first
,
In
a
love
to
all
good
,
and
hatred
to
all
evil
.
The
second
,
In
carrying
the
saving
power
of
Christ
as
a
conquest
over
,
and
preservative
against
the
power
of
sin
and
Satan
.
And
the
third
,
In
fruition
of
all
truth
,
light
,
life
,
gifts
and
comforts
of
the
Holy
Ghost
,
wherein
the
Heavenly
Jerusalem
,
descending
from
above
consists
.
Thus
the
Apostles
were
sent
by
Christ
:
First
with
their
doctrine
,
and
then
with
water
to
baptize
men
,
that
they
might
be
fitted
to
receive
,
&
carry
the
threefold
name
,
which
yet
in
the
end
is
but
one
name
,
and
like
being
of
the
living
God
,
according
to
the
capacity
of
creatures
.
In
the
third
Section
you
have
some
pretty
sprinkling
of
Truth
,
where
you
maintain
,
and
that
truly
That
dipping
,
or
ducking
in
the
Water
is
not
necessary
in
this
Sacrament
,
but
that
effusion
,
or
sprinkling
with
water
will
suffice
.
But
in
your
fourth
Section
,
where
you
say
,
That
the
infants
of
one
,
or
both
beleeving
parents
are
to
be
baptized
,
your
assertion
is
too
far
dipped
in
error
;
For
Infants
are
no
where
commanded
to
be
baptized
in
the
new
Testament
,
though
the
children
of
Israel
were
commanded
at
the
eighth
day
to
be
circumcised
,
nor
doth
Baptism
succeed
circumcision
in
that
behalf
,
or
almost
in
any
other
respect
,
unless
it
be
first
as
an
initiatory
Sacrament
,
for
new
converts
.
And
secondly
,
so
far
as
it
is
a
Baptism
in
the
name
of
the
Father
,
or
of
the
Father
and
the
Son
at
the
uttmost
;
for
Baptism
in
the
Holy
Ghost
points
at
a
far
higher
estate
,
then
either
Circumcision
or
the
Passover
,
or
yet
the
supper
of
the
Lord
hold
forth
:
yet
we
do
not
deny
but
Infants
may
lawfully
be
baptized
,
even
the
Infants
of
unbeleeving
parents
,
if
some
friends
of
theirs
desire
it
,
and
the
superiour
powers
so
appoint
,
because
the
Baptism
of
Infants
is
no
where
forbidden
,
and
though
in
regard
of
innate
uncleanness
they
have
no
great
need
of
outward
,
or
inward
washing
from
sin
,
as
we
have
proved
before
;
yet
this
Sacrament
being
administred
in
infancy
,
and
afterward
known
to
the
party
baptized
,
may
be
as
useful
to
him
in
the
way
of
instruction
and
comfort
,
when
after
his
fall
he
would
return
to
the
Lord
,
as
circumcision
was
to
the
Isralites
,
which
was
administred
in
their
Infancy
.
Your
fifth
Section
presents
the
neglect
,
or
contempt
of
this
ordinance
as
a
great
sin
,
which
is
true
of
new
converts
,
who
should
not
onely
admit
of
it
being
offered
,
but
even
seek
and
desire
it
where
it
may
be
had
,
as
the
Eunuch
did
,
Acts
8.36.37
.
But
this
is
not
alike
true
of
infants
who
cannot
desire
it
,
nor
have
need
of
it
for
the
present
;
nor
yet
of
their
parents
in
relation
to
them
,
unless
it
be
in
these
Countries
,
and
places
where
the
Governors
appoint
all
infants
to
be
baptized
;
for
here
to
neglect
or
contemn
,
it
is
a
sin
of
contumacy
against
these
Governours
:
and
though
some
scruple
at
it
,
because
they
cannot
finde
Poedobaptisme
to
be
Gods
Ordinance
,
yet
they
ought
to
submit
to
it
as
an
Humane
,
or
Ecclesiastical
Ordinance
,
especially
since
obedience
to
Governors
is
expresly
commanded
,
and
the
baptizing
of
Infants
no where
prohibited
.
The
residue
of
that
your
fifth
Section
is
very
sound
and
good
,
for
you
truely
and
rightly
affirm
,
That
grace
and
salvation
are
not
so
inseparably
annexed
unto
baptism
,
as
that
no
person
can
be
regenerated
,
or
saved
without
it
,
or
that
all
that
are
baptized
,
are
undoubtedly
regenerated
.
Your
sixth
Section
concerning
the
efficacy
of
Baptism
,
not
being
tyed
to
the
very
moment
of
administration
,
is
true
oft
his
and
all
other
Sacraments
,
whether
we
understand
the
grace
held
forth
onely
as
you
seem
to
do
,
not
without
a
great
mistake
,
or
the
duty
we
should
learn
from
it
,
and
them
which
is
no
small
part
of
the
drift
,
and
efficacy
of
the
Sacraments
,
as
hath
been
declared
.
Lastly
;
Whereas
you
say
in
your
seventh
and
last
Section
,
That
Baptism
is
but
once
to
be
administred
unto
any
persons
;
it
may
be
either
true
or
false
,
as
it
is
understood
;
for
these
Disciples
at
Ephesus
which
had
not
so
much
as
heard
that
there
was
an
holy
Ghost
,
were
baptised
into
Johus
Baptism
;
Acts
19.3
.
when
they
had
heard
Paul
preach
unto
them
,
were
baptized
again
,
verse
4
,
5.
so
doubtless
were
many
more
of
John's
Disciples
,
for
though
John
made
mention
of
one
that
should
come
after
him
,
And
baptize
his
Disciples
with
the
holy
Ghost
,
and
with
fire
,
Mat.
3.11
.
Yet
he
baptized
them
in
the
name
of
the
Father
,
or
but
unto
the
name
of
Son
at
the
furthest
,
and
not
unto
the
Holy
Ghost
,
from
which
estate
,
his
office
and
baptisme
stood
at
too
great
a
distance
,
in
that
his
fore-running
office
;
yet
it
is
true
,
that
those
who
are
compleatly
baptized
in
,
or
unto
the
name
of
the
Father
,
the
Sonne
and
the
Holy
Ghost
,
need
not
to
be
baptized
again
:
Howbeit
two
things
would
further
be
enquired
into
.
First
,
Whether
the
Apostle
did
not
make
some
pause
in
the
baptizing
,
naming
each
person
distinctly
in
whose
name
they
baptized
,
and
so
paused
a
while
betwixt
the
first
and
the
second
,
and
then
betwixt
the
second
and
the
third
;
because
the
Apostle
speakes
of
the
Doctrine
of
Baptismes
,
Hebrews
6.2
.
as
also
for
that
some
were
said
to
be
Baptized
for
the
dead
,
1
Corinthians
15.29
.
the
former
of
which
places
implies
,
that
the
acts
of
Baptism
might
be
a
plurality
,
though
all
at
one
time
successively
performed
.
The
other
,
That
some
were
Baptized
to
become
dead
with
Christ
,
(
which
we
take
to
be
the
genuine
meaning
of
that
Text
)
and
that
the
Baptizer
there
paused
,
if
he
went
any
further
at
that
time
.
The
other
is
,
Whether
those
that
were
ignorant
of
what
was
done
to
them
in
their
Infancy
by
death
of
Parents
,
or
Sureties
,
may
not
lawfully
be
Baptized
again
at
the
time
of
their
Repentance
and
Conversion
to
God
;
and
that
for
their
further
edification
,
or
comfort
,
though
otherwise
we
neither
see
what
necessity
there
can
be
of
Persons
once
Baptized
,
and
knowing
they
were
so
,
to
be
rebaptized
,
or
what
warrant
the
Anabaptists
have
from
God
or
men
,
to
reiterate
this
Sacrament
,
or
administer
it
at
all
.
CHAP.
XXIX
.
Of
the
Lords
Supper
.
OVR
Lord
Jesus
in
the
night
wherein
he
was
betrayed
,
instituted
the
Sacrament
of
his
body
and
blood
called
the
Lords
Supper
,
to
be
observed
in
his
Church
unto
the
end
of
the
world
,
for
the
perpetual
remembrance
of
the
Sacrifice
of
himself
,
in
his
death
;
the
sealing
all
benefits
thereof
unto
true
Beleever
,
their
spiritual
nourishment
and
growth
in
him
,
their
further
ingagement
in
,
and
to
all
duties
which
they
owe
unto
him
;
and
to
be
a
bond
and
pledge
of
their
communion
with
him
,
and
with
each
others
,
as
members
of
his
mystical
body
[
a
](A91437-e61150-b)
a
1
Cor:
11.23
,
24
,
25
,
26.
1
Cor:
10.16
,
17
,
21.
1
Cor:
12.13
.
.
II.
In
this
Sacrament
Christ
is
not
offered
up
to
his
Father
:
nor
any
real
Sacrifice
made
at
all
,
for
remission
of
sins
of
the
quick
and
dead
[
b
](A91437-e61180-b)
b
Heb:
9.22
,
25
,
26.28
.
,
but
only
a
commemoration
of
that
once
offering
up
himself
,
by
himself
upon
the
Cross
,
once
for
all
;
and
a
spiritual
oblation
of
all
possible
praise
unto
God
,
for
the
same
[
c
](A91437-e61190-b)
c
1
Cor:
11.24
,
2●
,
26
,
Matth:
26.26
,
27.
:
So
that
the
Popish
Sacrifice
of
the
Mass
(
as
they
call
it
)
is
most
abominably
injurious
to
Christs
one
onely
Sacrifice
,
the
alone
Propitiation
for
the
sins
of
the
Elect
[
d
](A91437-e61200-b)
d
Heb:
7.23
,
24
,
27.
Heb:
10.11
12
,
14
,
18.
.
III.
The
Lord
Jesus
hath
in
this
Ordinance
appointed
his
Ministers
to
declare
his
word
of
institution
to
the
people
,
to
pray
and
bless
the
Elements
of
bread
and
wine
,
and
thereby
to
set
them
apart
from
a
common
to
an
holy
use
:
and
to
take
,
and
break
the
bread
,
to
take
the
cup
,
and
(
they
communicating
also
themselves
)
to
give
both
to
the
Communicants
[
e
](A91437-e61230-b)
e
Mat
:
26.26
,
27
,
28.
Mark
14.22
;
33.24
.
Luke
22.19
,
20.
with
1
Cor:
11.23
,
24
,
25
,
26.
;
but
to
none
who
are
not
present
in
the
Congregation
[
f
](A91437-e61240-b)
f
Act
20.27
1
Cor:
11.20
.
IV.
Private
Masses
,
or
receiving
this
Sacrament
by
a
Priest
,
or
any
other
alone
[
g
](A91437-e61270-b)
g
1
Cor:
10
,
6.
,
as
likewise
the
denial
of
the
Cup
to
the
people
[
h
](A91437-e61280-b)
h
Mark
14.23
.
1
Cor:
11.25
,
26
,
27
,
28
,
29.
,
worshiping
the
Elements
,
the
lifting
them
up
,
or
carrying
them
about
for
adoration
,
and
the
reserving
them
for
any
pretended
religious
use
,
are
all
contrary
to
the
nature
of
this
Sacrament
:
and
to
the
institution
of
Christ
[
i
](A91437-e61290-b)
i
Mat
:
15.
●
.
.
V.
The
outward
Elements
in
this
Sacrament
,
duly
set
apart
to
the
uses
ordained
by
Christ
,
have
such
relation
to
him
crucified
,
as
that
truely
,
yet
Sacramentally
onely
,
they
are
sometimes
called
by
the
name
of
the
things
they
represent
,
to
wit
,
the
body
and
blood
of
Christ
[
k
](A91437-e61320-b)
k
Mat
:
26.26
,
27
,
28.
,
albeit
,
in
substance
and
nature
,
they
still
remain
,
truly
,
and
onely
bread
and
wine
,
as
they
were
before
[
l
](A91437-e61330-b)
l
1
Cor:
11
2●
,
27
,
28.
Mat
:
26.29
.
.
VI.
That
Doctrin
which
maintains
a
change
of
the
substance
of
bread
and
wine
,
into
the
substance
of
Christs
body
and
blood
(
commonly
called
transubstantiation
)
by
consecration
of
a
Priest
,
or
by
any
other
way
,
is
repugnant
not
to
the
Scripture
alone
,
but
even
to
common
sense
and
reason
;
overthroweth
the
nature
of
the
Sacrament
,
and
hath
been
,
and
is
the
cause
of
manifold
superstitions
,
yea
,
of
gross
Idolatries
[
m
](A91437-e61360-b)
m
Acts
3.21
.
with
●
Cor:
11.25.26
.
Luke
24.26
,
39.
.
VII
.
Worthy
receivers
outwardly
pertaking
of
the
visible
Elements
in
that
Sacrament
[
n
](A91437-e61390-b)
n
1
Cor:
11.28
.
,
do
then
also
inwardly
by
faith
,
really
,
and
indeed
,
yet
not
carnally
and
corporally
,
but
spiritually
feed
upon
Christ
crucified
,
and
all
the
benefits
of
his
death
;
the
body
and
blood
of
Christ
being
then
not
corporally
,
or
carnally
in
,
with
,
or
under
the
bread
and
wine
;
yet
as
really
,
but
spiritually
present
to
the
faith
of
beleevers
,
in
that
ordinance
,
as
the
Elements
themselves
are
to
the
outward
senses
[
o
](A91437-e61400-b)
o
1
Cor:
10.16
.
.
VIII
.
Although
ignorant
,
and
wicked
men
receive
outward
Elements
in
this
Sacrament
,
yet
they
receive
not
the
thing
signified
thereby
;
but
by
their
unworthy
coming
thereunto
are
guilty
of
the
body
and
blood
of
the
Lord
to
their
own
damnation
;
wherfore
all
ignorant
and
ungodly
persons
as
they
are
unfit
to
injoy
communion
with
him
,
so
are
they
unworthy
of
the
Lords
table
,
and
cannot
without
great
sin
against
Christ
,
while
they
remain
such
,
pertake
of
the
holy
mysteries
[
p
](A91437-e61430-b)
p
Cor:
11.27
,
28
,
29.
2
Cor:
6.14
,
15
,
16.
,
or
be
admitted
thereunto
[
q
](A91437-e61440-b)
q
1
Cor:
5.6
,
7
,
13.
2
Thes:
3.6
14
,
15.
Matth:
7.6
.
CHAP.
XXIX
.
Of
the
Lords
Supper
,
examined
.
BRETHREN
to
give
you
your
due
,
you
have
here
truly
set
forth
the
Author
of
this
Sacrament
,
the
time
of
its
institution
,
with
some
of
the
ends
for
which
it
was
ordained
in
the
first
Section
;
and
some
part
of
the
Ministers
duty
in
the
right
administration
of
it
in
the
third
Section
:
you
have
learnedly
detected
,
and
confuted
many
of
the
gross
abuses
of
the
Papists
in
,
or
about
this
Sacrament
,
in
your
second
,
fourth
fifth
,
and
sixth
Sections
:
endeavoured
to
comfort
the
receiver
of
it
in
the
seventh
,
and
set
Railes
about
the
Communion
Table
in
the
eighth
Section
,
to
keep
back
ignorant
,
profane
,
and
unworthy
Communicants
;
but
if
we
here
convince
your selves
with
your
Authors
and
guides
of
gross
ignorance
and
error
in
the
main
Mystery
of
this
Sacrament
,
we
hope
you
will
the
sooner
yeeld
that
it
was
possible
for
you
to
erre
in
other
things
,
even
in
the
most
of
these
we
have
mainly
challenged
you
for
;
yea
,
peradventure
you
will
be
hereupon
induced
to
beleeve
these
things
?
That
there
is
a
departure
from
the
faith
come
into
the
Church
,
1
Tim.
4.1.2
.
2
Thes.
2.24
.
That
the
man
of
sin
,
errour
,
and
delusion
is
crept
in
,
2
Thes.
2.3
,
4
,
That
much
saving
truth
hath
been
lost
for
many
hundred
years
.
That
your
Authors
were
not
sent
of
God
to
preach
the
true
Gospel
,
which
they
never
understood
rightly
in
its
chief
mysteries
concerning
Christ
.
That
it
was
needful
that
the
Gospel
should
be
preached
a
new
to
the
whole
world
,
before
the
end
of
the
wicked
world
,
or
the
great
destruction
come
in
,
Matthew
24.12
,
13
,
14.
That
it
was
necessary
that
some
extraordinary
Prophet
or
Apostle
should
be
raised
up
in
mercy
for
that
end
,
Revelations
14.6.7
.
And
finally
,
That
other
holy
Scriptures
,
and
writings
as
we
said
before
,
might
in
time
be
profitably
added
to
the
books
of
the
New
Testament
,
to
clear
and
vindicate
them
from
the
errors
and
mistakes
of
men
,
brought
in
by
Satan
in
progress
of
time
,
as
those
books
were
written
for
the
like
vindication
of
Moses
,
and
the
Prophets
,
among
other
ends
.
To
return
then
to
the
business
in
hand
,
besides
many
other
great
mistakes
of
yours
in
this
argument
,
you
plainly
and
fully
discover
to
the
whole
world
,
that
you
understand
not
the
mystery
either
of
the
Cup
,
or
of
the
Bread
and
Wine
,
which
are
the
true
body
and
blood
of
Christ
in
this
Sacrament
,
nor
yet
the
main
end
of
its
institution
,
and
so
upon
the
matter
you
are
not
less
,
but
more
grosly
deceived
then
the
Jews
were
,
John
6.52
,
&c.
For
our
Saviour
speaking
unto
them
there
of
his
flesh
,
which
he
would
give
for
the
life
of
the
world
verse
51.
and
of
the
necessity
of
eating
his
flesh
,
and
drinking
his
blood
,
if
they
would
have
life
,
verse
53.
and
of
the
excellency
and
usefulness
of
his
flesh
and
blood
,
verse
53
,
54
,
55
,
56
,
57
,
58.
The
Jews
understood
the
same
flesh
and
blood
of
Christ
which
you
do
here
,
even
those
of
his
humanity
;
but
herein
they
exceeded
you
,
whereas
corporal
things
can
be
no
ways
eaten
but
corporally
,
they
conceived
and
that
rightly
,
that
if
it
were
his
humane
flesh
and
blood
that
they
must
feed
of
,
they
must
Canibal
like
eat
and
drink
the
same
;
but
you
hold
that
the
same
must
be
eaten
by
Faith
,
that
is
,
by
conceit
and
imagination
,
and
no
otherwise
;
for
bodily
things
must
be
eaten
,
and
drunk
in
a
bodily
manner
,
and
with
bodily
organs
,
but
spiritual
things
may
be
taken
in
spiritually
by
Faith
.
We
pray
you
therefore
to
read
this
chapter
advisedly
,
and
the
Lord
give
you
a
right
understanding
in
all
things
.
Where
if
the
Lord
remove
the
scales
from
your
eyes
,
you
may
observe
these
things
with
us
.
That
Christ
perceiving
this
their
literal
,
and
gross
understanding
of
his
doctrine
concerning
his
flesh
,
to
be
eaten
and
blood
to
be
drunk
,
doth
at
the
63.
verse
explain
himself
,
and
that
first
negatively
,
and
then
positively
,
telling
them
,
That
the
fl●sh
which
they
understood
the
flesh
and
blood
of
his
humanity
,
&c.
profiteth
nothing
,
in
the
way
of
feeding
,
and
quickening
the
soul
dead
in
sin
;
It
is
the
spi-that
quickeneth
,
and
it
must
be
spiritual
food
that
must
give
life
,
strength
,
and
nourishment
to
the
soul
,
the
words
that
I
speak
unto
you
are
spirit
and
life
,
which
come
from
the
spirit
,
and
life
,
tend
thither
,
and
speak
of
the
same
,
yea
they
are
the
flesh
that
I
meant
ye
should
eat
;
That
is
,
I
spake
not
of
a
corporall
flesh
and
blood
.
Here
you
see
that
it
is
not
his
humane
flesh
and
blood
that
he
gives
us
to
feed
upon
,
and
that
by
his
own
testimony
.
Secondly
he
saith
,
that
unless
we
eat
of
his
flesh
,
and
drink
of
his
blood
,
we
neither
have
nor
can
have
life
in
us
,
vers.
53.
but
Infants
,
and
all
those
that
never
heard
of
Christ
in
the
flesh
,
cannot
eat
of
it
in
your
sense
,
that
is
,
by
faith
or
imagination
;
whence
it
will
follow
according
to
your
Doctrine
and
conceiving
;
that
they
cannot
possibly
have
life
.
Thirdly
,
Our
Saviour
saith
verse
56.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
dwelleth
in
me
,
and
I
in
him
;
which
you
cannot
verifie
of
all
those
that
eat
his
flesh
and
drink
his
blood
in
your
sense
,
and
according
to
your
doctrine
,
and
conceiving
;
for
we
finde
many
rejected
by
our
Saviour
and
shut
out
of
his
Kingdom
,
who
had
eaten
and
drunk
in
his
presence
,
Luke
3
25
,
26
,
27.
but
it
is
most
true
of
the
spiritual
flesh
and
blood
eaten
and
drunken
rightly
.
Fourthly
,
Our
Saviour
saith
,
That
his
flesh
is
a
bread
that
came
down
from
Heaven
,
verse
58.
But
his
humane
flesh
,
and
consequently
his
blood
came
not
from
thence
.
Fifthly
,
Our
Saviour
implies
that
this
food
must
be
both
inward
and
living
,
in
those
words
,
verse
57.
As
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
;
so
he
that
eateth
me
shall
live
by
me
.
Lastly
,
To
eat
these
,
is
to
eat
Christ
:
If
you
demand
then
,
What
is
that
flesh
of
Christ
that
is
broken
for
us
,
and
which
blood
of
Christ
is
it
that
is
here
signified
?
We
answer
to
each
distinctly
.
First
,
The
flesh
of
Christ
is
his
Word
,
whereby
the
invisible
Word
the
Deity
is
made
in
some
sort
visible
and
edible
unto
us
;
thus
Christ
the
Eternal
Word
was
made
flesh
to
his
Disciples
and
dwelt
among
them
,
John
1.14
.
And
they
afterward
saw
his
glory
,
as
of
the
onely
begotten
Son
of
God
,
when
he
was
spiritually
incarnate
in
and
with
them
.
Thus
he
told
us
before
by
way
of
explanation
of
himself
,
John
6.63
.
what
was
the
flesh
that
he
would
have
the
Jewes
and
us
to
feed
upon
,
even
his
Words
,
which
are
spirit
and
life
.
Thus
Jeremiah
speaks
of
the
eating
of
this
word
or
flesh
,
chap.
15.
verse
16.
Thy
words
were
found
by
me
,
and
I
did
eat
them
,
And
they
word
was
unto
me
the
joy
and
rejoycing
of
my
heart
:
Thus
Origen
among
the
other
Ancients
saith
,
Christiani
omni
die
carnis
agni
comedunt
,
&c.
Christians
eat
of
the
flesh
of
the
Lamb
every
day
,
whilst
they
feed
of
the
flesh
of
the
Word
of
God
;
This
is
that
Manna
from
Heaven
which
is
Angels
food
,
Psal.
103.20
.
Bless
the
Lord
ye
his
Angels
that
excel
in
strength
,
that
do
his
Commandements
,
bearkening
to
the
voice
of
his
word
,
of
which
the
Manna
in
the
wilderness
was
a
type
,
Psal.
78.24
,
25.
He
raigned
down
Manna
upon
them
,
and
gave
them
of
the
Corn
of
Heaven
;
Thus
man
did
eat
Angels
food
,
he
sent
them
meat
to
the
full
.
All
which
is
more
truly
to
be
understood
of
the
word
wherewith
God
fed
both
them
,
and
the
Angels
before
them
,
then
of
the
outward
manna
which
was
but
a
shadow
of
it
,
Nor
was
it
unusual
in
the
old
or
new
Testament
,
to
express
the
word
of
God
,
the
food
of
our
souls
by
bread
.
Deut.
8.3
.
And
he
humbled
thee
,
and
suffered
thee
to
hunger
,
and
fed
thee
with
Manna
which
thou
knowest
not
,
neither
did
thy
Fathers
know
:
That
he
might
make
thee
know
,
that
man
liveth
not
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
the
Lord
,
doth
man
live
;
where
by
the
way
the
spiritual
mystery
both
of
Manna
and
of
bread
is
opened
,
Amos
8.11
.
Behold
the
daies
come
that
I
will
send
a
famine
in
the
Land
,
not
a
famine
of
bread
,
nor
a
thirst
for
water
,
but
of
hearing
the
word
of
the
Lord
:
where
observe
this
word
is
no
other
but
that
which
comes
out
of
the
mouth
of
the
Lord
,
or
is
spoken
by
his
spirit
,
for
otherwise
how
would
it
be
so
scarce
and
hard
to
be
found
,
as
follows
in
the
next
verse
,
And
they
shall
wander
from
Sea
to
Sea
,
and
from
the
North
even
to
the
East
,
they
shall
run
to
and
fro
to
seek
the
word
of
the
Lord
,
and
shall
not
finde
it
;
In
that
day
shall
the
young
men
,
and
the
fair
Virgins
faint
for
thirst
,
but
the
written
word
,
with
the
comments
and
expositions
of
men
thereupon
,
never
was
any
hard
thing
to
come
by
;
it
was
then
true
in
the
former
sense
onely
which
is
written
,
1
Sam.
3.1
.
And
the
word
of
the
Lord
was
precious
,
in
those
daies
there
was
no
open
vision
:
And
as
the
word
of
God
thus
spoken
is
compared
to
bread
in
the
Old
Testament
,
Jer.
3.15
.
so
is
it
likewise
in
the
New
,
Matth.
4.4
.
But
he
answered
;
it
is
written
that
man
shall
not
live
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
:
As
man
then
hath
a
twofold
life
,
so
he
must
live
by
a
twofold
bread
.
Thus
for
the
mystical
flesh
of
Christ
,
his
Blood
here
is
that
which
came
from
Heaven
,
as
well
as
his
Flesh
,
John
6.58
.
and
which
is
Spirit
,
and
Life
,
for
the
nourishing
and
quickning
of
our
Souls
;
and
this
is
no
other
but
the
life
,
and
power
,
and
spirit
of
Christ
,
whereby
our
corruptions
are
put
away
and
removed
signified
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
our
spiritual
enemies
overcome
,
Rev.
12.11
.
of
which
you
heard
before
out
of
Heb.
9
14.
How
much
more
shall
the
blood
of
Christ
,
who
through
the
eternal
spirit
offered
himself
without
spot
to
God
;
purge
your
Conscience
from
dead
works
to
serve
the
living
God
:
out
of
Heb.
10.29
.
Of
how
much
sorer
punishment
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Son
of
God
,
and
hath
counted
the
blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despite
to
the
Spirit
of
Grace
,
out
of
Heb.
13.20
,
21.
Now
the
very
God
of
peace
,
that
brought
again
from
the
dead
our
Lord
Jesus
through
the
blood
of
the
everlasting
Covenant
,
make
you
perfect
in
every
good
work
to
do
his
will
:
For
what
is
it
we
pray
you
,
but
this
life
or
spirit
of
Christ
,
that
purgeth
our
soul
or
conscience
from
dead
works
to
serve
the
living
God
,
or
that
sanctifieth
us
,
or
makes
us
perfect
in
every
good
work
?
This
is
the
first
blood
of
the
New
Testament
,
as
we
have
proved
before
,
It
was
by
this
blood
that
the
beleeving
Jews
to
whom
St.
Peter
wrote
,
were
redeemed
or
delivered
from
their
vain
conversation
,
1
Pet.
1.18
,
19.
It
was
with
this
blood
that
the
Saints
had
washed
their
robes
,
and
made
them
white
,
Rev.
7.14
.
to
which
places
we
added
1
John
5.8
.
which
makes
the
water
,
the
blood
,
and
the
spirit
to
agree
in
one
:
These
are
the
flesh
,
and
blood
of
Christ
held
forth
in
this
Sacrament
,
as
things
spoken
of
before
,
John
6.
This
flesh
or
word
of
Christ
had
been
often
broken
by
him
,
and
given
to
his
Disciples
to
eat
;
this
blood
of
Christ
had
been
given
them
to
take
in
,
and
drink
.
John
14.17
.
Even
the
Spirit
of
truth
,
whom
the
world
cannot
receive
,
because
it
seeth
him
not
,
neither
knoweth
him
,
but
ye
know
him
,
for
he
dwelleth
with
you
,
and
shall
be
in
you
,
1
Cor:
12.13
.
And
ye
have
been
all
made
to
drink
into
one
Spirit
,
where
the
Mystery
of
the
wine
administred
,
and
blood
spoken
of
in
that
Sacrament
is
expounded
,
as
it
is
also
by
our
Saviour
at
the
time
of
institution
in
these
words
of
his
,
Matth.
26.28
,
29.
But
I
say
unto
you
I
will
not
henceforth
drink
of
the
fruit
of
the
Vine
,
until
that
day
that
I
drink
it
new
with
you
in
my
Fathers
Kingdom
.
Where
for
the
better
discovery
of
your
own
former
mistakes
,
you
may
observe
two
things
in
the
foregoing
words
of
the
institution
.
First
,
That
Christ
speaks
not
of
a
body
in
the
future
tense
,
that
should
be
broken
for
them
,
but
one
that
was
then
broken
for
them
.
Secondly
,
That
in
the
present
tense
likewise
,
he
speaks
of
a
blood
then
poured
out
,
as
his
spirit
had
been
in
some
measure
upon
them
,
and
not
of
a
blood
to
be
wholy
shed
,
or
poured
out
for
the
future
onely
.
This
flesh
and
blood
of
Christ
,
is
a
good
Mediatour
betwixt
us
and
God
,
to
pull
down
the
partition
wall
of
sin
,
and
slay
the
enmity
betwixt
us
and
him
,
and
the
special
means
of
our
conquest
,
as
we
shall
shew
by
and
by
.
Yet
far
be
it
from
us
as
we
said
before
,
That
we
should
deny
the
use
and
benefit
of
Christs
Humane
flesh
,
and
blood
,
who
was
made
of
the
seed
of
David
according
to
the
promises
,
and
suffered
for
us
according
to
the
Scriptures
,
and
therein
did
not
onely
set
us
an
example
,
and
monument
of
what
he
had
inwardly
suffered
for
us
,
and
in
us
,
but
also
chalked
out
the
true
way
to
eternal
life
,
yea
,
paid
an
invalluable
price
for
our
Redemption
from
the
curse
of
the
Law
,
Gal.
3.13
.
Heb.
9.27
,
28.
Yea
,
we
shewed
before
,
that
if
the
fallen
man
were
made
perfect
again
in
the
way
of
regeneration
,
yet
without
the
sacrifice
and
satisfaction
of
Christ
,
he
could
not
be
saved
from
the
guilt
,
and
punishment
of
his
sins
:
See
Heb.
10.14
.
For
by
one
offering
hath
he
perfected
for
ever
them
that
are
sanctified
.
But
this
is
the
thing
which
we
here
assert
,
that
the
flesh
of
Christ
which
he
commands
us
to
eat
,
and
the
blood
which
he
enjoyns
us
to
drink
in
this
Sacrament
,
are
not
those
of
his
humanity
,
as
you
,
and
your
guides
have
hitherto
taught
,
but
that
very
flesh
and
blood
which
came
from
Heaven
by
our
Saviours
own
doctrin
,
John
6.
aforesaid
confirmed
with
many
other
Scriptures
,
nor
is
it
the
custome
of
the
Lord
to
figure
out
corporal
things
,
but
spiritual
by
outward
,
and
corporal
Elements
and
Types
.
And
as
you
,
with
your
Teachers
have
not
had
any
true
fight
of
those
blessed
Mysteries
,
so
have
you
not
understood
the
Mystery
of
the
Cup
or
Chalice
,
out
of
which
the
Spirit
and
life
of
Christ
,
or
the
blood
of
the
new
Testament
is
to
be
received
and
drunk
;
which
Cup
is
first
the
suffering
or
Passion
of
Christ
,
as
we
see
in
that
his
prayer
,
Father
if
it
be
possible
let
this
Cup
pass
from
me
;
and
then
our
like
suffering
for
him
,
and
with
him
both
in
the
outward
man
,
and
in
the
inward
man
also
;
and
that
especially
in
the
resistance
of
temptation
,
and
the
enduring
of
the
enemies
assault
,
and
vexation
,
Matthew
20.22
,
23.
Are
ye
able
to
drink
of
the
Cup
that
I
shall
drink
of
,
and
to
be
baptized
with
the
baptism
,
wherewith
I
shall
be
baptized
.
Now
to
take
a
short
survey
of
your
several
Sections
.
In
the
first
of
them
you
mistake
the
ends
for
which
the
Sacrament
was
instituted
,
which
was
not
to
nourish
or
strengthen
our
souls
with
his
humane
flesh
and
blood
,
or
to
make
the
same
the
band
or
pledge
of
our
communion
with
him
,
and
each
other
,
nor
to
seal
up
the
benefits
of
his
Sacrifice
upon
the
Cross
,
but
to
hold
out
in
a
mystery
,
and
exhibite
unto
us
a
spiritual
verticum
,
wereby
we
may
be
inabled
to
keep
a
spiritual
Passover
with
him
from
death
to
life
,
and
become
the
more
strengthened
to
follow
him
in
his
like
sufferings
,
and
death
,
and
so
to
be
better
armed
and
fortified
against
all
encounters
of
the
enemy
.
Thus
was
the
sacrifices
of
the
Old
Testament
accompanied
with
a
meat
offering
,
and
drink
offering
,
to
shew
that
we
must
be
furnished
with
the
body
and
blood
of
Christ
,
to
help
us
in
the
sacrificing
and
offering
up
our
spiritual
sacrifice
of
sin
.
Thus
Melchizedek
met
Abraham
when
he
was
weary
and
faint
with
his
late
fight
,
and
brought
him
bread
and
wine
to
revive
and
strengthen
him
.
Thus
furnished
,
we
ought
to
remember
and
shew
forth
the
Lords
death
till
his
comming
to
us
in
the
spirit
,
1
Cor.
11.23
,
26.
and
by
eating
of
this
one
bread
,
we
also
become
one
bread
,
or
flesh
or
bread
with
Christ
,
and
each
other
,
as
St.
Paul
speaks
,
1
Cor.
10.16
.
and
so
this
Sacrament
without
all
controversie
was
ordained
as
you
speak
afterwards
,
to
oblige
us
unto
duty
,
and
to
further
our
communion
with
Christ
and
with
each
other
,
that
we
may
be
made
one
bread
,
and
one
body
with
him
,
and
in
him
;
yet
not
in
your
sens
or
way
,
but
as
St
Paul
speaks
,
1
Cor
10.16
,
17.
by
being
all
made
pertakers
of
one
bread
,
to
wit
,
his
word
,
and
1
Co●
12.13
.
by
being
all
made
to
drink
into
one
spirit
,
as
before
it
was
shewed
at
large
.
In
your
second
Section
you
truely
say
,
That
in
this
Sacrament
,
Christ
is
not
offered
up
to
his
Father
as
a
sacrifice
for
the
quick
and
the
dead
,
but
Christ
here
offereth
himself
in
his
Mystical
flesh
and
blood
,
as
a
true
meat
offering
,
and
drink
offering
to
his
true
beleevers
,
and
followers
;
nor
is
it
advisedly
said
of
you
there
,
That
at
or
in
this
Sacrament
there
is
no
real
sacrifice
at
all
made
,
beside
the
commemoration
of
his
own
offering
of
himself
,
with
all
possible
praise
to
God
for
the
same
;
for
in
the
right
celebration
of
this
Supper
,
we
ought
to
offer
up
both
the
sacrifices
of
a
broken
,
and
contrite
heart
,
Psal.
51.17
.
and
to
sacrifice
the
remainder
of
our
sins
as
our
daily
offering
in
the
holy
of
Gods
Tabernacle
,
in
true
conformity
to
Christ
,
and
through
the
help
of
his
spiritual
flesh
,
and
blood
,
1
Pet.
4.1
,
2.
yet
it
is
Christ
himself
;
and
not
his
sacrifice
,
that
is
the
alone
propitiation
for
all
men
,
John
12.1.2
.
In
your
third
Section
you
set
forth
some
of
the
duties
of
the
person
who
is
to
administer
this
Sacrament
truly
,
but
you
have
omitted
the
many
parts
of
his
office
,
which
are
to
declare
the
time
,
and
ends
of
its
institution
,
with
the
holy
mysteries
which
it
signifies
,
and
to
stir
up
the
people
to
lay
hold
of
these
benefits
,
and
to
follow
Christ
unto
the
death
,
with
sutable
prayers
and
thanksgivings
.
In
your
fourth
Section
you
truly
affirm
,
"
That
the
Priest
,
or
Minister
should
not
observe
,
or
take
this
Sacrament
alone
,
and
that
he
should
communicate
in
both
kindes
to
the
true
beleevers
and
followers
of
Christ
,
and
you
do
not
without
cause
deny
pompous
elevations
of
,
and
processions
with
the
host
for
adoration
sake
,
and
other
superstitious
reservations
and
abuses
of
the
bread
or
host
.
In
your
fifth
you
mistake
much
,
saying
,
That
the
Elements
in
their
signification
,
have
relation
to
Christ
crucified
,
as
we
have
shewed
before
.
Yet
it
is
true
,
that
the
names
of
the
Elements
,
are
attributed
to
the
body
and
blood
of
Christ
,
which
they
are
designed
to
represent
,
but
the
predication
is
Sacramental
as
you
speak
,
and
lies
in
the
verbe
substantive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
as
much
as
doth
signifie
est
for
significat
,
as
Gen.
41.25
,
26
,
27.
and
Gen.
50.12
,
18.
It
is
likewise
true
which
you
there
affirm
,
That
the
Elements
even
after
consecration
remain
for
nature
and
substance
,
bread
and
wine
still
.
In
your
sixth
Section
you
justly
tax
and
refute
the
Doctrine
of
Popish
transubstantiation
,
and
might
have
reproved
the
consubstantiation
of
the
Lutherans
also
upon
good
grounds
;
but
if
that
those
terms
,
or
phrases
were
used
to
teach
us
,
that
we
must
be
spiritually
consubstantiated
with
Christs
body
and
blood
aforesaid
,
or
transubstantiated
into
the
same
,
it
might
pass
in
a
good
sense
of
spiritual
conformity
.
In
your
seventh
Section
you
comfort
your selves
,
and
your
worthy
receivers
with
vain
words
,
and
hopes
concerning
the
presence
,
not
real
only
,
but
spiritual
,
also
of
that
body
and
blood
of
Christ
,
which
were
never
signified
by
this
Sacrament
;
so
that
herein
the
Papists
,
Lutherans
,
and
Calvinists
,
do
litigate
de
lan●
Caprina
,
and
do
not
once
discern
which
are
the
spi●itual
flesh
and
blood
of
Christ
there
intended
.
In
your
last
Section
you
say
,
That
in
this
Sacrament
persons
ignorant
of
the
mystery
,
though
made
pertakers
of
the
outward
Elements
,
yet
they
receive
not
the
things
therby
signified
,
wherein
you
speak
truly
,
though
the
speech
laies
hold
on
your selves
among
others
;
but
it
is
a
question
,
whether
all
that
come
ignorantly
to
this
Sacrament
,
be
guilty
of
the
body
and
blood
of
Christ
?
we
for
our
parts
hope
many
are
not
,
neither
doth
it
seem
consonant
to
reason
,
that
all
wicked
or
unworthy
receivers
,
that
are
pertakers
of
the
Elements
(
though
they
sin
in
coming
uncalled
or
unprepared
,
to
this
ordinance
)
should
at
that
time
be
guilty
of
the
true
body
and
blood
of
Christ
,
which
perhaps
they
never
understood
;
but
all
they
that
esteem
not
aright
of
the
body
and
blood
of
Christ
,
when
truly
offered
unto
them
,
and
rightly
understood
,
are
guilty
of
the
profaining
of
the
same
,
and
much
more
if
they
by
Apostacy
turn
therefrom
,
as
we
heard
before
,
Hebr.
10.29
.
CHAP.
XXX
.
Of
Church
censures
.
THE
Lord
Jesus
as
King
and
Head
of
his
Church
hath
therein
appointed
a
Government
,
in
the
hand
of
Church
Officers
distinct
from
the
Civil
Magistrate
[
a
](A91437-e62870-b)
a
Isa.
9.6
,
7.
1
Tim:
5
17.
acts
20
27
,
28.
Heb
13.7
,
17
,
24
1
cor:
12.18
.
Mat
:
28
18
,
19
,
20.
.
II.
To
these
Officers
the
keyes
of
the
Kingdom
of
Heaven
are
committed
,
by
vertue
whereof
they
have
power
respectively
to
retain
and
remit
sins
,
to
shut
that
Kingdom
against
the
impenitent
,
both
by
the
word
and
censures
,
and
to
open
it
unto
the
penitent
sinners
by
the
mystery
of
the
Gospel
,
and
by
absolution
from
censures
,
as
occasion
shall
require
[
b
](A91437-e62900-b)
b
Mat.
16.19
.
Mat
18
17
,
18.
Ioh:
20
,
20
,
21
,
22
,
23.
2
cor:
1.6
,
7
,
8.
.
III.
Church
censures
are
necessary
for
the
reclaiming
and
gaining
of
offending
brethren
,
for
deterring
of
others
from
the
like
offences
,
for
purging
out
of
that
leaven
which
might
infect
the
whole
lump
,
for
vindicating
the
honour
of
Christ
,
and
the
holy
profession
of
the
Gospel
,
and
for
preventing
the
wrath
of
God
,
which
might
justly
fall
upon
the
Church
,
if
they
should
suffer
his
Covenant
,
and
the
seals
thereof
to
be
profaned
,
by
notorious
and
obstinate
offenders
[
c
](A91437-e62930-b)
c
1
Cor:
5.
chapter
.
1
Tim:
5.20
.
Mat
:
7.6
.
1
Tim.
1
20
1
Cor:
11.27
.
to
●
the
end
.
with
Inde
verse
23.
.
IV.
For
the
better
attaining
of
those
ends
the
Officers
of
the
Church
are
to
proceed
by
admonition
,
suspension
from
the
Sacrament
of
the
Lords
supper
for
a
season
,
and
by
excommunication
from
the
Church
,
according
to
the
nature
of
the
crime
,
and
demerit
of
the
person
[
d
](A91437-e62960-b)
d
1
Thess:
5.12
.
2
Th:
3.6
,
14
,
15.
1
cor:
5.4
,
5
23.
Matth.
18.17
.
Thus
3.10
.
.
CHAP.
XXX
.
Of
Church
Censures
examined
.
HERE
Brethren
if
we
first
agree
what
the
true
Church
is
,
that
have
power
to
censure
,
and
then
who
are
those
Governours
or
Superiours
in
whose
hand
especially
that
power
lies
,
we
shall
not
we
hope
be
thought
over
censorious
in
other
things
.
It
is
true
then
which
you
speak
in
the
first
Section
,
"
That
the
Lord
Jesus
is
King
and
head
of
his
Church
,
and
of
no
other
,
though
the
Lord
of
all
creatures
;
and
such
an
head
he
is
both
of
the
universal
Church
,
whether
upon
Earth
alone
,
or
in
Heaven
also
,
and
of
each
particular
Church
,
yea
,
of
every
member
of
those
Churches
,
which
are
in
Christ
,
or
are
brought
to
beleeve
on
him
,
obey
and
serve
him
in
holiness
,
and
righteousness
of
truth
;
but
those
Saints
or
Churches
which
are
onely
begotten
in
God
the
Father
,
and
not
as
yet
taught
,
&
led
to
the
Son
,
have
the
Father
only
for
their
Head
,
and
king
for
the
present
.
It
is
true
also
,
That
Christ
appointed
a
Government
distinct
from
that
of
the
Civil
Magistrate
,
in
,
and
for
his
true
Church
,
which
consists
not
of
formalists
,
and
outward
professors
for
the
greatest
part
,
but
of
true
Saints
which
obey
and
follow
Christ
daily
in
his
active
and
passive
obedience
;
but
he
hath
ordained
no
such
thing
in
his
Gospel
for
national
and
visible
Churches
,
whose
religion
stands
in
outward
professions
,
and
formalities
;
mainly
,
or
onely
.
Therefore
the
outward
Government
of
such
Churches
,
whether
Episcopal
or
Presbyterian
,
or
mixt
of
both
,
are
but
prudential
and
humane
,
although
it
is
evident
out
of
both
the
Epistles
to
Timothy
,
that
to
Titus
,
and
many
other
Scriptures
,
that
there
ought
to
be
not
onely
a
Presbytery
,
or
joynt
society
of
Elders
in
compleat
congregations
of
such
Saints
,
but
if
they
be
great
,
a
superintendent
Bishop
over
them
,
if
we
will
follow
the
constitution
,
and
patern
of
Christ
,
and
his
Apostles
,
in
the
pure
Primitive
Churches
,
so
that
both
these
in
their
right
State
were
Jure
Divino
.
Thirdly
,
It
is
not
to
be
denied
that
this
Government
is
left
,
or
to
be
placed
in
the
hands
of
some
special
members
,
or
society
of
the
Churches
,
rightly
called
and
constituted
;
but
we
rather
call
those
Governours
,
or
Overseers
with
the
Apostles
,
then
Officers
as
you
do
;
for
that
word
among
Governours
,
signifies
Agents
,
Instruments
,
and
Ministers
under
others
,
or
inferiours
rather
then
Superiours
.
Howbeit
,
Christ
hath
thousands
of
Saints
in
several
nations
,
which
living
dispersedly
here
and
there
,
either
conveniently
cannot
,
or
actually
do
not
reduce
themselves
into
one
or
more
Congregations
,
and
so
want
the
benefit
of
that
Government
,
and
other
means
of
comfort
,
and
edification
likewise
.
And
this
is
the
common
state
of
the
Saints
in
Europe
,
and
elsewhere
,
who
nevertheless
are
members
of
the
invisible
and
true
Church
of
Christ
;
we
know
notwithstanding
that
there
are
some
Congregations
that
by
consent
meet
together
,
and
erect
a
Government
among
themselves
,
the
greatest
part
of
which
are
but
formalists
,
and
as
their
Doctrines
and
Administrations
are
none
of
the
purest
,
so
their
Government
is
but
arbitrary
,
or
prudentiall
also
.
But
here
Brethren
you
are
very
defective
in
three
things
among
others
.
First
,
In
not
shewing
what
Officers
,
or
Governours
each
true
Congregation
in
Christ
should
have
.
Secondly
,
By
whom
they
should
be
chosen
.
And
thirdly
,
By
whom
the
respective
censures
of
the
Church
should
be
administred
.
For
the
first
,
we
find
,
That
a
compotent
congregation
in
one
City
or
place
had
their
Elders
,
as
Teachers
,
Councellors
,
and
Rulers
appointed
over
them
,
Act
14.23
.
And
when
they
had
ordained
them
Elders
in
every
Church
,
&c.
we
read
also
Acts
6.16
.
That
when
the
number
of
the
Disciples
was
increased
at
Jerusalem
,
and
some
of
the
widows
had
been
neglected
in
the
daily
ministration
of
almes
,
and
distributions
,
there
were
Deacons
men
of
honest
report
,
and
full
of
the
holy
Ghost
,
and
of
wisdom
,
chosen
to
be
both
treasurers
,
and
dispensers
of
the
almes
,
and
so
were
assistants
to
the
Apostles
,
and
Elders
of
the
Church
in
providing
for
the
poor
especially
;
yet
did
they
upon
occasion
declare
the
true
Faith
and
Doctrine
of
Christ
also
.
And
afterward
in
the
absence
of
the
Apostles
,
there
were
superintendent
Bishops
,
set
over
the
great
Churches
,
as
James
at
Jerusalem
,
Acts
21.18
.
And
the
day
following
,
Paul
went
in
,
or
unto
James
,
and
all
the
Elders
were
present
;
and
Tymothy
at
Ephesus
,
as
appears
out
of
the
tenor
of
both
the
Epistles
writ
unto
him
by
St.
Paul
,
and
the
subscription
to
the
second
.
And
finally
,
Titus
over
the
Churches
in
Crete
a
very
spacious
Iland
,
Titus
1.5
.
As
to
the
second
thing
,
the
Elders
and
Officers
of
the
Church
are
not
to
be
chosen
by
the
congregation
,
but
by
the
Superiours
both
in
growth
and
place
,
and
such
as
were
first
called
and
chosen
by
the
Lord
.
Thus
Paul
and
Barnabas
ordained
Elders
in
all
the
Churches
,
which
they
had
converted
as
before
,
Acts
14.23
.
and
the
superintendent
Bishops
had
the
same
power
,
Titus
1.15
.
For
this
cause
left
I
thee
in
Greet
,
that
thou
shouldst
set
in
order
the
things
that
are
wanting
,
and
ordain
Elders
in
every
City
.
See
1
Timothy
3.
throughout
,
1
Timothy
5.22
.
And
though
the
Apostles
gave
leave
to
the
congregation
to
chuse
out
wise
and
faithful
men
,
of
which
things
they
could
judge
,
to
be
trusted
with
the
keeping
and
dispensing
of
the
treasures
of
the
Church
under
themselves
especially
as
almoners
,
yet
they
gave
them
that
authority
by
laying
their
hands
upon
them
,
Acts
6.2
,
3
,
4
,
5
,
6.
Nor
doth
it
follow
from
hence
,
that
the
Congregation
of
Saints
,
should
choose
their
Teachers
and
Elders
,
and
much
less
that
the
Vulgar
in
every
Parish
should
make
their
Election
of
ministers
,
for
then
there
would
be
many
a
weak
,
if
not
a
wild
and
mad
choice
in
too
many
places
or
Parishes
.
As
to
the
third
,
the
Elders
are
to
be
admonished
,
or
rebuked
by
the
Bishop
,
1
Timothy
5.1
,
19
,
20.
the
Elders
are
to
be
suspended
by
those
who
ordained
them
;
to
wit
,
the
Bishop
,
and
Presbytery
,
1
Timothy
4.14
.
2
Timothy
1.6
.
The
common
people
are
to
be
admonished
according
to
their
several
ages
,
and
degrees
,
either
by
the
Bishop
,
1
Timothy
5.1
,
2
,
3
or
by
the
other
rulers
and
Elders
.
Or
finally
,
By
the
Congregation
,
1
Timothy
5.14
,
15.
but
excommunication
,
or
delivering
up
to
Satan
,
should
be
executed
by
the
whole
body
though
considered
and
resolved
upon
by
the
Bishop
and
Elders
first
,
1
Cor.
5.3.4.5
.
and
the
like
we
say
of
absolution
,
or
receiving
into
the
Church
again
,
2
Cor.
21.12
.
These
things
premised
,
we
may
admit
that
which
you
speak
of
the
committing
of
the
keyes
of
the
Kingdom
of
Heaven
in
your
second
Section
;
to
wit
,
to
Elders
and
Governours
called
of
God
,
but
not
of
man
alone
;
but
that
remitting
,
and
retaining
of
sins
is
both
ministerial
under
the
Lord
Jesus
,
and
principally
placed
in
the
Church
representative
,
or
the
Superiours
and
Elders
acted
by
Gods
spirit
,
and
both
fitted
and
called
to
that
high
office
,
Mathew
16.19
.
Mathew
18.17
,
18.
John
20.20
,
21.22
.
In
your
third
Section
you
lay
down
good
grounds
,
why
there
should
bee
Eccles●astical
or
spiritual
censures
in
use
;
and
therein
you
seem
to
lay
no
small
or
weak
,
foundation
of
reducing
the
true
Saints
now
dispersed
into
congregations
under
spiritual
,
able
,
and
faithful
Overseers
,
and
those
under
some
superintendent
chosen
of
God
,
of
which
some
may
be
found
,
if
well
sought
out
.
Your
fourth
and
last
Section
,
(
by
Officers
,
right
Overseers
and
Governours
,
such
as
we
have
described
being
understood
)
we
willingly
imbrace
with
this
caution
:
That
you
will
with
St.
Jude
,
verse
23.
rather
pull
men
out
of
the
fire
,
then
persecute
them
with
a
faggot
for
difference
of
Judgement
CHAP.
XXXI
.
Of
Synods
and
Councels
.
FOR
the
better
Government
and
edification
of
the
Church
,
there
ought
to
be
such
assemblies
,
as
are
commonly
called
Synods
,
or
Councels
[
a
](A91437-e63640-b)
a
Acts
15.2
,
4
,
6.
.
II.
As
Magistrates
may
lawfully
call
a
Synod
of
Ministers
and
other
fit
persons
to
consult
and
advise
with
about
matters
of
Religion
[
b
](A91437-e63670-b)
b
Isa:
49.23
.
1
Tim:
2.1
,
1.
2
Cro
:
19.8
,
9
,
10.
2
Chro:
29.30
.
chapt
.
Mat
:
2.4.5
Pro:
11.14
;
so
if
Magistrates
be
open
enemies
to
the
Church
,
the
ministers
of
Christ
of
themselves
by
vertue
of
their
Office
,
or
they
with
other
fit
persons
,
upon
delegation
from
their
Churches
may
meet
together
in
such
assemblies
[
c
](A91437-e63680-b)
c
Acts
15.2
,
4
,
22
,
23
,
25.
.
III.
It
belongeth
to
Synods
and
Coun●els
ministerially
to
determine
controversies
of
Faith
,
and
cases
of
conscience
,
to
set
down
rules
and
directions
for
the
better
ordering
of
the
publick
worship
of
God
and
government
of
his
Church
,
to
receive
complaints
in
cases
of
male
administration
,
and
authoritativly
to
determine
the
same
;
which
decrees
and
determinations
if
consonant
to
the
word
of
God
,
are
to
be
received
with
reverence
and
submission
,
not
onely
for
their
agreement
with
the
word
,
but
also
for
the
power
whereby
they
are
made
,
as
being
an
Ordinance
of
God
appointed
thereunto
in
his
word
[
d
](A91437-e63710-b)
d
Acts
15.15
,
19
,
24
,
27
,
28
,
29
,
30
,
31.
Acts
6
4.
Matth:
18
,
17
,
18
,
19
,
20
.
IV.
All
Synods
or
Councels
since
the
Apostles
dayes
whether
general
,
or
particular
may
erre
,
and
many
have
erred
;
Therefore
they
are
not
to
be
made
the
rule
of
Faith
or
practise
,
but
to
be
used
as
an
help
in
both
[
e
](A91437-e63740-b)
e
Ep:
2.20
.
Acts
17.1
.
1
Cor:
2.5
.
2
Cor:
1.24
.
.
V.
Synods
or
Councels
are
to
handle
or
conclude
nothing
but
that
which
is
Ecclesiastical
,
and
are
not
to
intermedle
with
Civil
affaires
,
which
concern
the
Common-wealth
,
unless
by
way
of
humble
petition
in
cases
extraordinary
,
or
by
way
of
advise
,
for
satisfaction
of
Conscience
,
if
they
be
thereunto
required
by
the
Civil
Magistrate
[
f
](A91437-e63770-b)
f
Luke
12.13
,
14.
Joh:
18.36
.
.
CHAP.
XXXI
.
Of
Synods
and
Councels
Examined
.
IN
complyance
with
your
first
Section
we
grant
that
there
may
be
great
cause
of
spi●itual
consultations
,
and
that
either
about
temporal
things
,
as
Moses
went
twice
to
the
Lord
about
the
daughters
of
Zelophebad
,
Numbers
27.1
,
2
,
3
,
&c.
and
Numbers
36.1
,
2
,
3
,
&c.
or
in
things
of
Religion
,
as
Moses
required
what
should
be
done
first
to
him
that
blasphemed
the
name
of
the
Lord
,
Leviticus
24.12
.
and
secondly
to
him
that
gathered
sticks
on
the
Sabboth
day
,
Numb.
15.32
,
33
,
&c.
But
it
is
the
Lord
that
is
to
be
consulted
with
in
those
great
difficulties
,
and
that
either
immediately
as
Moses
did
in
the
places
aforesaid
,
and
Daniel
with
the
other
three
Children
,
Dan.
2.
or
else
by
some
person
who
hath
the
judgement
of
Vrim
,
and
is
acted
by
the
spirit
of
God
,
Numb.
27.21
.
Ezra
2.63
.
1
Maccab.
4.4
.
especially
if
any
such
person
be
to
be
found
,
of
which
there
have
been
some
in
all
or
most
ages
if
the
Authour
of
the
book
of
wisdom
speaks
true
,
chap.
7.27
.
And
in
all
ages
wisdom
entering
into
holy
souls
,
maketh
them
friends
of
God
and
Prophets
;
which
is
consonant
to
what
the
Father
promiseth
,
Isa.
29.21
.
and
to
our
Saviours
engagement
,
Mat.
28.20
Behold
I
am
with
you
to
the
end
of
the
world
;
but
in
case
no
such
person
may
be
found
,
there
may
be
Synods
and
Councels
called
for
consultation
sake
,
and
if
the
matter
be
still
too
difficult
,
it
must
be
reserved
for
Gods
future
resolution
.
Ezra
2.63
.
As
to
your
second
Section
we
grant
that
Magistrates
may
call
a
Synod
of
Ministers
,
or
other
fit
persons
,
especially
of
those
that
are
spiritual
and
wise
,
and
it
were
good
that
persons
of
all
different
mindes
in
Religion
might
be
freely
heard
,
and
their
arguments
well
weighed
,
and
full
answer
given
in
writing
to
all
that
are
in
the
wrong
,
that
our
controversies
might
grow
to
an
end
,
and
so
truth
with
love
and
peace
take
place
;
but
in
this
case
if
any
inspired
Prophet
may
be
had
at
home
,
or
consulted
abroad
it
is
safer
to
receive
resolution
from
the
mouth
of
the
Lord
by
him
(
which
we
might
easily
do
in
this
age
,
either
by
word
or
writing
)
then
to
rely
upon
the
judgement
of
an
hundred
ordinary
Divines
,
often
producing
the
letter
of
the
word
,
but
wresting
or
mistaking
the
sense
.
We
grant
likewise
that
such
ordinary
ministers
and
persons
may
be
sent
from
their
own
to
other
Churches
,
yet
can
they
act
onely
within
their
own
Sphere
,
as
rational
,
learned
,
or
devout
persons
,
not
as
inspired
men
:
But
that
ordinary
ministers
may
by
their
office
when
the
Magistrate
is
an
enemy
,
call
each
other
or
assemble
into
a
publick
Synod
,
we
doubt
,
yet
doubtless
they
may
meet
privately
,
and
advise
,
yea
,
pray
together
.
To
your
third
Section
we
grant
that
Synods
may
handle
controversies
of
fact
,
and
cases
of
conscience
,
direction
for
an
outward
worship
,
and
the
better
governing
of
a
visible
Church
,
as
also
hear
complaints
in
cases
of
male
administration
,
and
determine
them
or
some
of
them
authoritate
sibi
commissa
,
especially
according
to
the
measure
of
Faith
and
Regeneration
whereunto
they
have
attained
;
which
decrees
and
determinations
if
consonant
to
the
word
,
are
to
be
received
for
the
words
sake
,
more
then
for
their
authority
,
they
not
being
a
divine
but
an
humane
ordinance
only
:
for
the
meeting
of
the
Apostles
and
Elders
at
Jerusalem
,
(
to
which
the
Churches
at
Antioch
and
thereabouts
appealed
)
was
an
assembly
of
men
acted
by
the
Holy
Ghost
,
as
themselves
set
forth
,
Acts
13.28
.
and
differs
far
,
both
in
warrant
and
authority
from
our
Synods
and
Assemblies
,
neither
doth
the
first
make
the
last
to
be
Gods
ordinance
.
And
in
your
fourth
Section
you
confess
no
less
;
where
you
acknowledge
,
that
all
Synods
and
Councels
since
that
might
erre
,
and
that
many
have
erred
,
and
so
have
you
in
many
things
;
but
as
your
Confession
here
is
ingenious
,
so
we
hope
you
will
not
take
the
representing
of
your
errours
,
in
worse
part
then
it
is
meant
,
your
better
information
,
and
the
saving
of
your
souls
and
others
.
Finally
,
Since
you
have
set
so
good
bounds
between
the
Civil
Magistrate
and
your selves
in
your
last
Section
,
we
will
not
remove
the
Landmark
.
CHAP.
XXXII
.
Of
the
state
of
men
after
death
,
and
of
the
resurrection
of
the
dead
.
THE
bodies
of
men
after
death
,
return
to
dust
and
see
corruption
[
a
](A91437-e64140-b)
a
G●n
:
3
19
Act:
13.36
.
,
but
their
soul
(
which
neither
die
nor
sleep
)
having
an
immortal
subsistance
,
immediately
return
to
God
who
gave
them
[
b
](A91437-e64150-b)
b
Lu:
23.43
Eccl:
12.1
.
:
the
souls
of
the
righteous
being
then
made
perfect
in
holiness
,
are
received
into
the
highest
Heavens
,
where
they
behold
the
face
of
God
in
light
and
glory
,
waiting
for
the
full
redemption
of
their
bodies
[
c
](A91437-e64160-b)
c
Heb:
12.13
.
2
Cor:
5.16.8
.
Phil.
1
.
23●
Acts
3.20
.
Eph:
4.10
.
.
And
the
souls
of
the
wicked
are
cast
into
Hell
,
where
they
remain
in
torments
and
utter
darkness
,
reserved
to
the
judgement
of
the
great
day
[
d
](A91437-e64170-b)
d
Luke
16.23
,
24.
Acts
1.25
.
Jude
1.6
,
7
1
Pet:
3.19
.
.
Besides
these
two
places
for
souls
separated
from
their
bodies
,
the
Scriptures
acknowledg
none
.
II.
At
the
last
day
such
as
are
found
alive
shall
not
die
,
but
be
changed
[
e
](A91437-e64200-b)
e
1
Thes:
4.15
.
1
Cor:
15.5
,
2.
:
and
all
the
dead
shall
be
raised
up
,
with
the
self-same
bodies
,
and
none
other
,
although
with
different
qualities
,
which
shall
be
united
again
to
their
souls
for
ever
[
f
](A91437-e64210-b)
f
Job
19.26
,
27.
1
Cor:
15.42
,
43
,
44.
.
III.
The
bodies
of
the
unjust
,
shall
by
the
power
of
Christ
,
be
raised
to
dishonour
:
the
bodies
of
the
just
by
his
Spirit
,
unto
honour
;
and
be
made
conformable
to
his
own
glorious
body
[
g
](A91437-e64240-b)
g
Acts
24.13
.
John
5.28.29
.
1
Cor:
15.43
.
Phil:
3.21
.
.
CHAP.
XXXII
.
Of
the
state
of
men
after
death
,
and
of
the
resurrection
of
the
dead
Examined
.
HERE
we
could
revive
a
manifold
resurrection
by
you
buried
in
silence
;
one
of
internal
,
both
righteousness
and
unrighteousness
,
discovered
and
raised
up
at
our
first
humiliation
by
the
spirit
of
God
and
the
work
of
his
Law
,
Rom.
7.7
,
8
,
9.
Another
of
men
raised
up
by
a
work
of
regeneration
,
some
to
honour
,
as
those
that
persevere
,
and
others
to
dishonour
,
as
those
that
fall
away
again
,
Dan.
12.2
.
Thirdly
,
A
spiritual
resurrection
with
Christ
after
we
have
been
dead
with
him
to
sin
,
Rev.
20
6.
And
lastly
the
raising
up
the
souls
again
at
our
dissolution
,
that
it
may
go
to
judgement
which
is
called
a
resurrection
Catechristically
:
but
because
you
are
now
drawing
towards
a
conclusion
we
shall
have
the
less
cause
to
contest
or
debate
with
you
,
These
violent
motions
should
grow
more
remisse
and
gentle
towards
the
latter
end
.
Your
first
Section
comprehends
many
Propositions
which
we
dare
not
deny
,
nor
shall
we
much
alter
them
.
That
the
bodies
of
men
after
death
return
to
dust
.
That
then
they
see
corruption
.
That
the
Soul
whether
a
distinct
part
from
the
spirit
or
no
hath
an
immortal
subsistence
,
That
the
soul
sleeps
not
,
though
many
of
them
be
at
rest
.
That
the
spirit
returns
to
God
that
gave
it
,
Ecclesiastes
12
,
7.
That
the
souls
go
to
God
immediately
to
receive
their
doom
.
That
the
souls
of
the
righteous
after
death
are
made
perfect
in
happiness
,
not
without
some
access
of
holiness
.
That
those
so
made
perfect
are
received
into
the
Highest
Heaven
,
or
into
Paradice
.
That
those
which
are
so
received
behold
the
face
of
God
,
in
life
and
glory
,
waiting
for
the
full
redemption
of
their
bodies
.
That
the
Souls
of
the
wicked
are
cast
into
Hell
,
where
they
remain
in
torments
and
utter
darkness
,
reserved
to
the
judgement
of
the
great
day
,
yet
we
could
tell
you
of
some
,
no
contemptible
Authors
,
and
those
no
Papists
who
maintain
a
twofold
delivery
out
of
Hell
,
the
one
made
by
Christ
of
the
men
of
the
old
world
at
the
time
of
his
resurrection
,
for
which
they
alledge
Zech.
9.11
.
and
1
Pet.
3.19
,
20.
and
1
Pet.
4.6
.
The
other
to
be
made
at
the
end
of
the
Chiliasts
term
of
their
thousand
years
,
Rev.
20.5
.
But
the
rest
of
the
dead
lived
not
till
the
thousand
years
were
ended
.
That
besides
these
two
places
of
the
souls
separatd
from
the
bodies
,
the
Scripture
for
ought
we
yet
finde
makes
no
cleer
mention
of
any
other
;
yet
are
we
not
altogether
ignorant
of
what
some
have
written
concerning
Limbo
,
nor
that
some
which
favour
not
the
Church
of
Rome
,
as
Jacob
Behman
for
one
,
do
assigne
a
third
place
,
namely
the
Region
of
the
Land
of
Canaan
to
be
an
Elysian
field
for
the
souls
of
departed
Saints
,
because
the
Lord
sware
to
give
the
Land
to
Abraham
and
his
seed
for
ever
.
But
whether
the
souls
of
the
just
shall
dye
imperfect
,
and
have
their
perfection
adjourned
to
another
world
,
as
you
mean
is
a
quere
of
some
importance
,
and
to
hold
that
it
must
be
so
positively
,
may
prove
a
dangerous
errour
.
For
our
parts
we
acknowledge
that
the
Saints
in
Heaven
do
obtain
no
small
access
and
increase
,
as
of
light
and
wisdom
,
so
of
power
,
love
,
holiness
,
peace
,
and
joy
also
;
for
the
Apostle
saith
,
Phil.
1.21
.
For
me
to
live
is
Christ
,
but
to
die
is
gain
,
To
which
that
seems
to
agree
which
the
Apostle
speaks
,
2
Cor.
5.1
,
2.
For
we
know
that
if
our
earthly
Tabernacle
of
this
house
were
dissolved
,
we
have
a
building
given
us
of
God
not
made
with
hands
,
but
eternal
in
the
Heavens
.
But
that
the
body
of
sin
may
,
and
should
be
destroyed
,
the
workmanship
of
Satan
abolished
,
the
righteousness
of
the
law
fulfilled
,
and
the
Jerusalem
that
comes
down
from
Heaven
,
be
fully
sought
and
attained
by
us
through
the
grace
of
Christ
even
in
this
life
,
we
have
sufficiently
proved
before
.
It
remains
then
that
we
all
take
heed
to
the
Apostles
charge
,
2
Cor.
7
,
1.2
.
Having
therefore
these
promises
dearly
beloved
,
let
us
cleanse
our selves
from
all
filthiness
of
the
flesh
and
the
spirit
,
perfecting
our
holiness
in
the
fear
of
God
;
yea
,
let
all
those
that
would
be
counted
faithful
Ministers
in
Christ
Jesus
labour
with
St.
Paul
Colos.
1.28
.
to
present
every
man
perfect
in
Christ
Jesus
.
As
to
your
2d
.
Section
although
the
Apostle
in
that
great
&
larger
chapter
of
the
resurrection
,
1
Co.
15.
seems
to
speak
onely
of
the
resurrection
of
the
just
,
yet
we
must
grant
that
all
the
dead
shall
be
raised
according
to
other
Scriptures
and
namely
that
of
John
5.28
,
29.
Marvel
not
at
this
for
the
hour
is
coming
,
in
the
which
all
that
are
in
the
graves
shall
hear
his
voice
and
shall
come
forth
,
they
that
have
done
good
unto
the
resurrection
of
life
,
and
they
that
have
done
evil
unto
the
resurrection
of
condemnation
.
But
for
a
conclusion
of
this
chapter
may
not
some
be
mistaken
in
thinking
the
first
resurrection
which
comes
not
to
any
till
they
be
first
dead
with
Christ
,
Rom.
6
5.
is
past
already
,
see
2
Tim.
2.18
.
yea
,
to
make
our
future
happiness
sure
,
what
had
been
more
needful
here
,
then
for
you
to
have
pressed
the
necessity
of
the
first
resurrection
for
all
fallen
and
corrupted
men
,
Revel.
20.6
.
Blessed
and
holy
is
he
that
hath
his
part
in
the
first
resurrection
,
on
such
the
second
death
hath
no
power
.
CHAP.
XXXIII
.
Of
the
last
Judgment
.
GOD
hath
appointed
a
day
,
wherein
he
will
judge
the
world
in
righteousness
,
by
Jesus
Christ
[
a
](A91437-e64790-b)
a
Acts
17.30
.
,
to
whom
all
power
and
judgement
is
given
of
the
Father
[
b
](A91437-e64800-b)
b
Joh:
5.22
27.
.
In
which
day
not
only
the
Apostate
Angels
shall
be
judged
[
c
](A91437-e64810-b)
c
1
Cor:
6.3
Jude
6.
2
Pet:
1.4
.
,
but
likewise
all
persons
that
have
lived
upon
earth
,
shall
appear
before
the
tribunal
of
Christ
,
to
give
an
account
of
their
thoughts
,
words
,
and
deeds
;
and
to
receive
according
to
what
they
have
done
in
the
body
,
whether
good
or
evil
[
d
](A91437-e64820-b)
d
2
Cor:
5.10
.
Ec
:
12.14
.
Rom:
2.16
.
Ro:
14.10
12.
Mat
:
12.36
37.
.
II.
The
end
of
Gods
appointing
this
day
,
is
for
the
manifestation
of
the
glory
,
of
his
mercy
,
in
the
eternal
salvation
of
the
elect
,
&
of
his
justice
,
in
the
damnation
of
the
Reprobate
,
who
are
wicked
and
disobedient
:
For
then
the
righteous
go
into
everlasting
life
,
and
receive
the
fulness
of
joy
and
refreshing
,
which
shall
come
from
the
presence
of
the
Lord
;
but
the
wicked
that
know
not
God
,
and
obey
not
the
Gospel
of
Jesus
Christ
,
shall
be
cast
into
eternal
torments
,
and
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
[
e
](A91437-e64850-b)
e
Mat.
25.31
.
to
the
end
.
Rom:
2.5
,
6.
Rom:
9.22
23.
Mat
:
25
:
2●
Acts
5.19
.
2
Thes:
1.7
,
8
,
6
,
10.
.
III.
As
Christ
would
have
us
to
be
certainly
perswaded
,
That
there
shall
be
a
day
of
judgement
,
both
to
deter
all
from
sin
,
and
for
the
greater
consolation
of
the
godly
in
their
adversity
[
f
](A91437-e64880-b)
f
2
Pet:
3.11.14
.
2
Cor:
5.10
,
11.
2
Thes:
1.5
,
6
,
7.
Luke
21.27
28.
Rom:
8.23
,
24
,
25.
;
so
will
he
have
that
day
unknown
to
men
,
that
they
may
shake
off
all
carnal
security
,
and
be
always
watchful
,
because
they
know
not
at
what
hour
the
Lord
will
come
,
and
may
be
ever
prepared
to
say
,
Come
Lord
Jesus
come
quickly
[
g
](A91437-e64890-b)
g
Matth:
24
,
36
,
42
,
43
,
44.
Mark
13.35
,
36
,
37.
Luke
1●
.
35
,
36.
Rev:
22
,
20.
.
Amen
.
CHAP.
XXXIII
.
Of
the
last
Judgement
Examined
.
THis
argument
de
rebus
novissimis
is
a
good
subiect
for
you
and
us
to
close
with
,
but
as
you
want
some
light
in
the
beginning
,
so
we
cannot
commend
your
discerning
or
Judgement
in
your
end
.
You
by
your
Scriptures
to
which
you
referr
us
,
confounding
so
many
kinds
and
times
of
Judgment
,
very
different
in
themselves
.
First
,
you
might
have
observed
that
Christs
office
of
Judicature
is
twofold
,
the
one
in
the
Saints
,
and
the
other
outward
over
all
persons
of
Angels
and
men
.
The
former
of
these
,
his
inward
and
spiritual
office
Christ
executes
two
wayes
at
two
distant
times
,
yea
,
in
two
several
degrees
.
The
first
is
when
he
judgeth
betwixt
them
and
their
spiritual
enemies
,
and
not
only
delivers
his
servants
from
them
,
but
guideth
and
ruleth
them
according
to
his
Lawes
and
Will.
Thus
as
types
of
Christ
,
Othnicl
,
Gedion
,
Jephtha
,
and
the
Judges
of
old
were
said
to
judge
Israel
,
and
sutably
hereunto
David
speaks
thus
of
Christ
,
Psal.
72.4
.
He
shall
judge
the
poor
of
his
people
,
he
shall
save
the
children
of
the
needy
,
and
break
in
peices
the
oppressors
,
and
Christ
himself
saith
,
John
12.31
.
Now
is
the
judgement
of
this
world
,
now
is
the
Prince
of
this
world
cast
out
.
Christs
second
way
of
judging
in
his
Saints
,
is
when
he
riseth
up
in
them
in
fulness
of
light
and
power
,
after
they
are
dead
with
him
;
in
which
day
and
coming
of
his
he
manifests
unto
them
truth
and
errour
,
light
and
darkness
,
life
and
death
,
yea
,
every
Councel
of
their
own
hearts
,
even
as
the
light
of
the
Sun
laies
all
open
to
the
eye
,
1
Cor.
4.5
.
Therefore
judge
nothing
before
the
time
until
the
Lord
come
,
who
both
will
bring
to
light
the
hidden
things
of
darkness
,
and
will
make
manifest
the
counsels
of
the
heart
,
and
then
shall
every
man
have
praise
of
God
for
this
very
cause
;
the
Apostle
would
have
all
men
forbear
judging
till
that
time
,
but
not
until
the
general
day
of
judgment
;
now
the
outward
judging
of
Christ
is
either
in
this
life
or
the
other
;
in
this
life
he
judgeth
and
punisheth
persons
,
nations
,
yea
,
and
sometimes
the
whole
earth
,
as
he
did
in
the
daies
of
Noah
.
After
this
life
he
first
judgeth
every
man
at
his
death
,
Heb.
8.27
.
It
is
appointed
unto
all
men
once
to
die
,
and
after
that
cometh
the
judgement
,
and
then
as
you
have
here
set
it
forth
all
men
and
Angels
at
or
in
the
last
day
.
Thus
then
is
a
manifold
day
or
time
of
Christs
coming
to
judgement
spoken
of
Matth.
24.
and
25.
Chapters
,
and
elsewhere
.
First
,
His
particular
coming
to
every
man
at
his
death
,
Matth.
24.
Secondly
,
His
coming
to
judge
and
punish
the
nation
of
the
Jews
,
Matth.
24.23
.
which
came
to
pass
about
38
yeers
after
his
death
.
Thirdly
,
His
coming
to
punish
the
fals
,
proud
and
Apostate
Jerusalem
of
the
Gentiles
,
a
work
now
in
hand
,
Matth.
24.3
,
20
,
36
,
37.
Fourthly
,
Christs
inward
and
spiritual
coming
promised
to
his
Apostles
and
Disciples
,
John
14.19
,
20.
and
spoken
of
1
Corinth.
1.7
.
Heb.
10.36
,
37.
Jam.
5.7
.
which
spiritual
coming
of
his
was
after
a
time
to
cease
in
the
Church
,
by
reason
of
mens
Apostacy
,
and
the
departure
away
from
the
true
faith
,
Luke
17.12
.
The
daies
will
come
when
ye
shall
desire
to
see
one
of
the
daies
of
the
Son
of
man
,
and
shall
not
see
them
.
Fifthly
,
There
is
Christs
second
coming
,
and
his
spiritual
entrance
into
his
Church
in
the
same
kinde
,
called
also
the
day
of
the
Lord
,
of
which
2
Thes.
2.2
.
in
which
the
man
of
sin
the
son
of
perdition
,
that
mystery
of
iniquity
should
be
revealed
,
yea
,
and
destroyed
by
the
brightness
of
his
coming
,
which
coming
of
his
brings
the
Gospel
with
it
that
was
to
be
preached
unto
all
Nations
,
Matth.
24.30
.
And
then
shall
appear
the
sign
of
the
Son
of
man
in
Heaven
,
and
then
shall
all
the
Tribes
of
the
earth
mourn
,
and
they
shall
see
the
Son
of
man
coming
in
the
Clouds
of
Heaven
with
power
and
great
glory
:
and
he
shal
send
his
Angels
with
a
great
sound
of
a
Trumpet
(
the
Gospel
aforesaid
)
and
they
shall
gather
together
his
Elect
from
the
four
winds
,
which
time
is
by
Zachariah
described
to
be
a
gracious
time
,
chap.
12.10
,
11.12
.
and
wished
and
longed
for
by
St
John
Revel.
1.7
,
22.
This
seems
to
be
that
blessed
time
wherein
Christ
shall
come
in
the
spirit
,
but
not
in
the
body
,
as
many
Chiliasts
dream
to
errect
a
Kingdom
throughout
the
earth
in
the
hand
of
his
Saints
,
Dan.
7.13
,
14
,
27
,
28.
which
kingdom
shall
continue
a
thousand
years
,
Rev.
3.4
,
5
,
6.
yea
,
some
are
so
bold
as
to
say
,
that
this
comming
of
Christ
,
is
the
great
day
of
judgment
spoken
of
Acts
17.30
.
and
elsewhere
;
wherein
Christ
cometh
spiritually
with
all
his
Saints
,
to
give
a
true
and
upright
sentence
concerning
all
spiritual
things
,
good
and
evil
;
for
which
purpose
they
alledge
that
text
,
1
Thes:
3.13
.
But
St.
John
describes
another
judgement
which
shall
follow
after
the
thousand
years
are
ended
Rev.
20.7
,
8.15
.
which
seem
to
be
that
very
judgement
which
you
aim
at
in
this
chapter
.
And
so
sixthly
,
and
lastly
,
There
is
Christs
day
,
or
time
of
his
last
coming
to
keep
a
great
and
general
Assizes
.
Thus
much
in
reference
to
your
first
Section
especially
.
In
your
second
Section
we
admit
your
reasons
produced
to
shew
why
there
should
be
such
a
judgement
,
with
the
proceedings
then
,
and
the
several
events
by
you
set
forth
,
and
the
rather
because
you
there
in
the
manifestation
of
the
glory
of
Gods
justice
against
there
probates
seem
to
lay
their
own
condemnation
upon
their
own
disobedience
and
demerit
,
and
no
way
ascribe
it
to
Gods
absolute
preterition
or
soveraignty
to
the
want
of
means
,
or
sufficient
grace
for
their
effectual
calling
,
as
you
have
done
heretofore
.
Lastly
,
For
a
peaceable
and
friendly
conclusion
,
we
grant
you
that
which
you
assume
in
your
third
and
last
Section
,
namly
,
that
Christ
,
would
have
us
certainly
perswaded
of
a
general
judgement
to
deter
all
men
from
sin
,
and
for
the
greater
consolation
of
the
godly
,
yet
would
he
have
us
as
well
assured
of
our
personal
and
particular
going
to
judgement
for
the
same
ends
;
so
,
he
would
not
have
us
ignorant
of
his
spiritual
coming
,
but
hope
thereupon
&
prepare
our
selvs
thereunto
,
1
Thes.
5.23
.
and
though
to
take
away
security
&
make
us
watchful
,
he
would
have
the
day
and
hour
both
of
our
particular
and
his
general
judgment
unknown
unto
us
,
yet
by
such
foregoing
tokens
and
Characters
as
he
hath
set
forth
in
his
word
,
we
should
learn
to
know
his
approaching
,
judgements
and
commings
,
and
order
our selves
accordingly
,
Matth.
24.32
,
33.
Now
learn
a
Parable
of
the
Fig
tree
,
when
its
branches
are
yet
tender
and
pntteth
forth
leaves
,
you
know
that
summer
is
nigh
;
so
likewise
you
when
ye
shall
see
all
these
things
,
know
that
it
is
neer
even
at
the
door
.
Against
your
15.
Article
by
you
revised
,
and
here
published
:
we
have
not
much
to
say
,
but
what
hath
been
spoken
upon
those
heads
,
and
should
have
had
the
less
,
if
you
had
left
them
all
standing
in
statu
quo
prius
:
And
therefore
we
will
here
exhibite
no
articles
against
them
,
as
being
more
Orthodox
then
your selves
,
though
you
hold
them
not
for
oracles
.
We
have
here
endeavoured
to
follow
the
Councel
of
St.
Jude
verse
3.
Earnestly
to
contend
for
the
faith
,
which
was
once
given
to
the
Saints
:
If
any
will
be
contentious
against
the
truth
,
we
have
no
such
custome
,
nor
the
Church
of
God
,
1
Cor:
11.16
.
But
beloved
building
up
your selves
in
your
most
holy
faith
,
praying
in
the
holy
Ghost
,
keep
your selves
in
the
love
of
God
,
looking
for
the
mercy
of
our
Lord
Jesus
Christ
unto
eternal
life
.
Now
unto
him
that
is
able
to
keep
you
from
falling
,
and
to
present
you
faultless
before
the
presence
of
his
glory
,
with
exceeding
joy
:
To
the
onely
Wise
God
our
Saviour
,
be
Glory
and
Majesty
,
Dominion
and
Power
,
Now
and
ever
,
Amen
.
Jude
20
,
21
,
24
,
25.
FINIS
.