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Robert
Everard
Jeremy
Taylor
Unum
Necessarium
T.
R.
E.
M.
Edmund
Paxton
Pauls
Chain
the
Creation
and
the
fall
of
man
,
Jeremy
Taylor
the
answer
to
the
Bishops
letter
,
The
Further
Explication
These
things
have
I
chose
to
say
and
publish
,
because
I
finde
that
the
usual
Doctrines
,
about
original
sinne
,
are
not
onely
false
,
and
presumed
,
without
any
competent
proofe
,
but
because
as
they
are
commonly
believed
,
they
are
no
friends
to
Piety
,
but
Patrons
to
idlenesse
,
and
dishonourable
to
the
reputation
of
Gods
goodnesse
and
justice
,
Jeremy
Taylor
If
there
be
no
such
thing
as
original
sinne
transmitted
from
to
his
posterity
,
then
all
that
sixth
Chapter
is
a
strise
about
a
shadow
,
a
Answ.
It
is
true
my
Lord
,
The
question
,
as
it
is
usually
handled
,
is
so
:
For
when
the
Franciscan
and
the
Dominican
do
eternally
dispute
about
the
conception
of
the
Blessed
Virgin
:
whether
it
was
with
or
without
original
sinne
,
meaning
by
way
of
grace
,
and
special
exemption
,
this
for
there
was
no
need
of
any
such
exemption
:
And
they
supposing
that
commonly
it
was
otherwise
,
troubled
themselves
about
the
exception
of
a
rule
,
which
in
that
sense
,
which
they
supposed
was
not
true
at
all
:
she
was
borne
as
innocent
from
any
impurity
and
formal
guilt
as
was
created
,
and
so
was
her
Mother
,
and
so
was
all
her
family
.
de
non
ente
I
was
borne
in
iniquity
,
and
in
sinne
did
my
Mother
conceive
me
:
What
is
man
that
he
should
be
cleane
,
and
he
that
is
borne
of
a
woman
that
he
should
be
righteons
,
&
c
?
de
non
ente
Luther
de
servo
arbitrio
Albertus
Pighins
This
also
is
true
,
some
things
which
wrote
in
a
Scholastical
kind
of
way
,
and
in
a
lesse
popular
style
by
his
prudent
and
dextrous
bending
it
to
the
milder
part
,
did
more
fitly
apply
to
the
ordinary
capacity
of
men
,
and
to
the
common
use
of
life
.
(
viz.
if
the
Sonne
will
make
you
free
,
you
shall
be
free
indeed
:
the
creation
and
the
fall
of
Adam
,
Whereby
we
may
be
the
more
enabled
to
vindicate
the
Righteous
Creatour
from
many
misconstructions
which
have
been
for
a
long
time
nourished
for
want
of
due
consideration
.
that
God
saw
all
that
he
had
made
,
and
behold
it
was
very
good
,
doubtlesse
these
words
were
spoken
to
take
off
some
future
objections
,
or
to
prevent
mens
sayings
,
that
consisted
in
creation
of
two
sorts
of
people
,
one
being
assigned
for
heaven
,
the
other
for
hell
.
And
lest
we
should
judge
that
God
made
any
part
of
him
for
damnation
,
at
that
time
he
assures
us
that
he
made
all
things
very
good
.
consisted
of
two
sorts
of
people
in
creation
,
the
one
part
being
assigned
for
heaven
,
and
the
other
for
hell
.
he
may
have
mercie
on
whom
he
will
have
mercie
,
and
he
may
have
compassion
on
whom
he
will
have
compassion
.
that
it
is
a
fitnesse
in
the
subject
commanded
every
way
answerable
to
performe
any
action
that
the
Creator
is
pleased
to
call
the
creature
to
,
that
our
Lord
the
Creator
afforded
all
these
aforenamed
accommodations
as
a
sufficient
means
for
every
man
to
obey
his
commands
.
retained
of
his
forfeiture
after
his
death
?
and
here
you
determine
that
his
power
was
inwardly
as
great
to
keep
the
commands
of
God
as
before
.
You
say
if
in
that
service
of
God
which
had
to
do
he
was
compleatly
furnished
by
God
,
why
should
I
judge
that
he
would
employ
him
in
a
more
hard
service
and
not
aford
him
sutable
accommodations
?
seeing
God
was
as
willing
that
his
commands
should
be
obeyed
after
as
he
was
before
the
fall
.
For
I
judge
the
work
that
God
set
about
before
the
fall
he
had
ability
to
do
after
the
fall
if
God
had
given
him
a
command
to
returne
into
the
garden
,
He
of
God
is
made
to
us
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
,
In
him
all
the
treasures
of
wisdom
and
knowledge
are
hid
,
Of
his
fulnesse
have
we
all
received
grace
for
grace
,
I
can
do
all
things
through
Christ
that
strengtheneth
me
,
my
grace
shall
be
sufficient
for
thee
,
my
strength
shall
be
seene
in
thy
weaknesse
,
Most
gladly
therefore
will
I
glory
in
mine
infirmities
,
that
the
power
of
Christ
might
rest
upon
me
,
the
image
of
God
onely
in
dominion
over
the
creature
,
Leicestershire
,
Anno
what
place
of
Scripture
have
you
to
prove
that
had
the
Spirit
of
God
,
or
that
he
was
a
spiritual
man
before
his
fall
?
Come
let
us
make
man
after
our
Image
,
in
our
own
likenesse
.
that
it
did
appear
onely
in
Dominion
and
Lordship
over
the
creature
let
them
have
dominion
over
the
fish
of
the
sea
,
over
the
fowle
of
the
aire
,
and
over
the
cattel
,
and
over
all
the
earth
,
and
over
every
creeping
thing
that
creepeth
upon
the
earth
.
Put
on
the
new
man
,
which
is
renewed
in
knowledge
after
the
Image
of
him
that
created
him
,
Put
on
the
new
man
.
Create
in
me
a
clean
heart
,
and
renew
within
me
a
right
spirit
,
So
thy
youth
is
renewed
like
the
Eagles
,
Put
on
the
new
man
which
is
renewed
in
knowledge
,
venewed
in
knowledge
after
the
image
of
him
that
created
him
that
ye
put
on
the
new
man
,
which
after
God
is
created
in
rigteousnesse
and
true
holinesse
,
righteousnes
and
true
holinesse
What
the
Saints
are
by
renovation
,
such
Adam
was
by
creation
;
But
by
renovation
the
Saints
are
just
and
holy
:
a
posteriori
you
hath
he
quickned
that
were
dead
in
trespasses
and
sinnes
,
You
say
that
Adams
righteousnesse
and
holinesse
was
not
in
beleeving
a
Saviour
,
because
be
was
not
in
a
lost
condition
,
whatsoever
qualifications
the
children
of
God
have
attained
unto
,
in
,
and
through
Jesus
Christ
their
Lord
,
by
remission
of
sinne
,
or
the
hope
of
a
resurrection
,
and
the
attainment
of
a
better
life
,
Adam
was
not
capable
of
.
If
men
will
hold
this
opinion
,
that
righteousnesse
and
true
holinesse
is
the
Image
of
God
which
the
Lord
created
man
in
,
and
is
not
to
be
found
there
residing
,
then
it
is
very
requisite
that
this
holinesse
and
righteousnesse
be
released
.
I
delight
in
the
Law
of
the
Lord
after
the
inward
man
,
at
the
Creation
was
not
made
conformable
to
the
Image
of
the
Sonne
,
seeing
he
had
no
such
lawes
to
be
conformable
to
.
Come
let
us
make
man
after
our
own
Image
.
Is
not
this
the
speech
of
Father
,
Sonne
,
and
Holy
Ghost
?
That
God
made
man
righteous
That
God
made
Adam
without
any
stain
or
blemish
in
the
beginning
,
If
those
that
would
have
holinesse
and
righteousnesse
,
to
be
entituled
the
Image
of
God
,
and
shall
mean
by
it
a
condition
without
sin
,
simply
so
considered
,
then
the
whole
Creation
of
God
might
be
said
to
bear
the
Image
of
God
,
It
will
appear
that
the
Image
which
Adam
did
bear
,
wherein
he
represented
God
,
lieth
in
some
other
place
,
where
none
of
the
creatures
are
in
acapacity
to
come
,
it
being
beyond
them
all
.
There
are
some
Eunuches
that
are
so
borne
from
their
mothers
wombe
,
and
there
are
some
made
Eunuches
of
men
,
and
there
are
some
that
have
made
themselves
Eunuches
for
the
Kingdom
of
Heaven
,
Whether
the
Image
of
God
did
consist
in
light
?
If
the
light
that
Adam
had
,
was
the
Image
,
then
it
must
be
a
light
spiritual
or
natural
,
or
both
.
Now
that
it
was
not
the
light
of
the
Gospel
that
had
,
is
clear
,
there
being
neither
malady
nor
remedy
which
were
in
being
in
the
time
of
this
light
,
renewed
in
knowledge
after
the
Image
of
him
that
created
him
,
viz.
Whether
had
a
power
before
his
fall
to
beleeve
in
Christ
?
Du
Moulin
.
First
Adam
was
not
bound
to
beleeve
in
Christ
,
therefore
he
did
not
receive
ability
to
beleeve
in
him
:
such
an
ability
would
be
unnecessary
and
unprofitable
,
where
there
was
no
use
of
it
at
all
.
Josbua
,
Judges
,
Samuel
,
&c.
We
having
the
same
spirit
of
faith
,
according
as
it
is
written
,
I
beleeved
,
and
therefore
have
I
spoken
,
we
also
beleeve
,
and
therefore
speak
,
that
before
the
fall
the
Gospel
was
not
credible
,
because
in
the
Gospel
a
sinner
is
commanded
to
believe
himself
to
be
a
sinner
,
and
that
by
himself
and
his
own
works
he
cannot
be
saved
,
and
that
all
salvation
is
placed
in
Christ
the
Mediatour
.
It
was
so
far
from
man
to
be
able
to
believe
all
these
things
,
that
he
was
then
bound
rather
to
believe
the
contrary
,
to
wit
,
himself
to
be
upright
,
and
that
he
should
be
blessed
if
he
did
persist
in
his
uprightnesse
.
By
them
which
have
preached
the
Gospel
unto
you
,
with
the
Holy
Ghost
sent
down
from
Heaven
,
which
things
the
Angels
desire
to
look
into
,
that
greater
abilities
are
required
to
faith
in
Christ
,
then
that
ability
which
bad
before
his
fall
.
Answ.
that
God
doth
proportion
abilities
to
commands
that
God
did
promise
life
to
under
the
condition
of
most
perfect
and
absolute
obedience
.
that
Adam
was
altogether
destitute
of
the
Spirit
of
God
,
and
that
he
was
a
meer
carnal
man
before
his
fall
.
the
Image
of
God
did
not
stand
in
spiritual
light
.
You
say
,
it
remaineth
yet
to
prove
that
Adam
had
a
supernatural
light
,
Which
they
will
never
be
able
to
do
,
unlesse
they
will
prove
that
he
was
set
about
some
spiritual
employments
.
For
God
giving
light
suitable
to
the
employment
he
sets
his
creature
about
,
so
suitably
God
proportions
his
light
,
that
it
might
be
just
suitable
for
his
works
and
no
more
,
He
was
to
look
after
the
Garden
,
to
dresse
and
keep
it
,
and
to
settle
names
and
titles
upon
every
creature
,
to
eat
and
drink
,
with
such
like
works
,
as
also
to
bear
rule
and
dominion
over
the
creatures
.
to
obey
their
Masters
according
to
the
flesh
,
Eph.
do
it
with
singlenesse
of
heart
,
as
unto
the
Lord
Christ
,
and
not
unto
men
:
that
the
Image
of
God
in
Adam
did
not
consist
in
righteousnesse
and
true
holinesse
,
and
that
he
was
not
a
spiritual
man
before
his
fall
.
Whether
the
Image
of
God
in
dam
did
consist
in
degrees
of
light
?
if
this
be
admitted
,
upon
such
a
supposition
,
not
one
in
all
the
world
can
tell
what
it
is
to
beare
the
title
;
for
how
can
they
tell
of
what
height
,
length
and
breadth
this
knowledge
should
be
of
?
We
all
with
open
face
beholding
as
in
a
glasse
the
glory
of
the
Lord
,
are
changed
into
the
same
Image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
,
Idea
,
we
are
changed
into
the
same
Image
,
we
are
changed
from
glory
to
glory
.
we
all
with
open
face
beholding
as
in
a
glasse
,
even
as
by
the
Spirit
of
the
Lord
,
renewed
in
knowledge
,
after
the
Image
of
him
who
created
him
.
If
it
had
layen
in
holinesse
never
so
Evangelical
and
spiritual
,
surely
the
woman
that
beleeved
in
the
Lord
Jesus
would
not
have
been
deprived
of
that
title
,
but
the
Apostle
expostulateth
the
cause
of
the
difference
,
where
he
clearly
ascribeth
that
title
.
the
Image
of
God
to
reside
only
in
preheminence
,
So
God
created
man
in
his
own
Image
,
in
the
Image
of
God
created
be
him
,
male
and
female
created
he
them
.
And
God
said
unto
them
,
be
fruitful
and
multiply
,
and
replenish
the
earth
,
and
subdue
it
,
and
have
dominion
over
the
fish
of
the
sea
,
Let
them
have
dominion
over
the
fish
of
the
sea
,
and
the
fowl
of
the
aire
,
That
Magistrates
in
the
Scripture
are
called
gods
,
and
that
in
respect
of
their
dominion
they
do
carry
the
Image
of
God
,
By
the
head
of
gold
Daniel
plainly
sheweth
to
the
King
,
thou
art
the
head
of
gold
.
This
King
was
an
image
in
reference
to
his
preheminence
,
otherwise
he
had
not
differed
from
other
men
,
that
Rulers
are
signified
by
the
several
parts
and
regions
of
the
image
The
Dragon
gave
life
to
the
image
?
The
Dragon
gave
him
his
power
,
seat
and
great
authority
.
Revelation
,
Daniel
,
Canticles
you
do
not
take
power
for
ability
,
or
the
use
of
ability
,
but
for
a
word
of
command
,
issuing
from
the
great
Commander
,
with
reference
to
man
:
or
a
lawful
Commission
given
to
men
,
whereby
they
are
enabled
to
justifie
their
actions
,
in
case
they
neither
adde
nor
diminish
.
so
much
command
a
man
hath
from
God
,
so
much
power
he
hath
of
God
,
If
the
soul
must
be
subject
to
such
Powers
as
are
the
Ordinances
of
God
,
and
there
be
no
Powers
but
Gods
Ordinances
,
then
Gods
Word
or
his
Command
are
his
Ordinances
.
if
Rulers
come
as
Gods
Ministers
,
they
must
produce
his
Word
for
the
power
of
Ordinances
,
that
Rulers
are
to
be
obeyed
,
so
far
forth
only
as
they
bring
the
Word
Knowest
thou
not
that
I
have
power
to
crucifie
thee
,
and
power
to
release
thee
?
Thou
hast
no
power
,
but
it
is
given
thee
from
above
,
Are
not
all
men
Gods
creatures
,
if
so
,
how
cometh
it
to
passe
that
one
should
be
in
subjection
to
anothers
will
,
and
that
upon
such
sore
punishment
?
that
the
Command
of
God
is
the
Power
,
and
therefore
so
far
as
the
Lords
Command
did
extend
,
so
much
power
Adam
had
.
you
define
free-will
to
be
a
cheerful
putting
forth
of
those
abilities
which
the
Lord
hath
given
us
to
action
.
Paul
preached
the
Gospel
freely
,
he
stood
not
upon
such
to
have
the
tenth
of
the
labours
of
the
people
,
Separate
Congregations
the
maintenance
of
the
Ministers
which
labour
in
the
Word
of
God
,
ought
to
be
the
free
and
charitable
benevolence
,
or
the
cheerful
contribution
of
those
that
acknowledge
themselves
members
of
the
same
fellowship
,
while
by
the
experiment
of
this
ministration
they
glorifie
God
for
your
professed
subjection
unto
the
Gospel
of
Christ
,
and
for
your
liberal
distribution
unto
them
,
and
unto
all
men
,
Now
some
have
conceived
that
free
will
had
been
a
mans
being
,
left
to
his
choice
whether
he
would
do
the
Will
of
God
or
no.
But
I
know
no
such
freedom
given
by
God
,
that
a
man
should
have
liberty
to
dispose
of
himself
,
unlesse
you
will
call
that
freedom
of
will
,
which
a
man
is
prohibited
from
upon
penalties
of
death
;
but
God
gives
no
man
freedom
to
sin
,
but
preventions
that
it
is
a
chearful
issuing
forth
to
action
by
vertue
of
abilities
received
,
this
might
in
some
sort
be
applied
to
the
blessed
Angels
and
Saints
in
the
state
of
glory
.
God
doth
give
,
first
,
a
capacity
to
understand
;
secondly
,
ability
to
perform
;
thirdly
,
time
;
fourthly
,
he
doth
use
exhortations
and
reproofs
.
that
he
giveth
these
rich
accommodations
as
a
sufficient
means
,
for
all
men
to
obey
every
one
of
his
commands
;
and
he
goeth
no
further
for
effecting
any
mans
actions
in
the
world
,
that
he
doth
not
go
further
to
the
effecting
of
any
mans
actions
in
the
world
.
Judge
I
pray
you
now
betwixt
me
and
my
vineyard
,
what
could
I
have
done
more
to
my
Vineyard
that
I
have
not
done
?
Where
are
those
disputers
against
God
,
that
will
say
be
made
a
man
able
to
oppresse
and
do
unrighteously
,
and
left
him
destitute
of
ability
and
power
to
do
those
things
which
he
commanded
.
What
could
I
have
done
more
to
my
Vineyard
that
I
have
not
done
?
What
could
I
have
done
more
to
my
Vineyard
which
I
have
not
done
?
that
at
seasons
the
Lord
by
sending
in
of
light
doth
so
loosen
the
will
that
is
bound
,
that
then
a
man
hath
some
power
to
will
that
which
is
good
.
that
the
fault
is
in
man
himself
.
that
God
giveth
a
man
ability
to
oppresse
,
but
not
to
obey
his
Commands
:
Our
Saviour
comes
and
bears
witnesse
to
the
world
that
he
desires
no
more
encrease
then
the
benefit
of
what
he
had
first
given
means
sufficient
to
bring
forth
,
no
more
then
was
answerable
to
the
seed
he
had
first
sowen
;
if
one
Talent
,
then
the
encrease
of
one
,
The
slothful
man
hides
the
Lords
treasury
,
but
the
Lord
presents
to
us
what
course
he
will
take
with
such
servants
who
use
such
kind
of
sayings
(
as
too
many
do
in
these
dayes
)
that
God
would
be
gathering
where
he
scattereth
not
:
but
that
must
needs
be
a
lye
,
for
what
pleasure
could
the
Lord
himself
take
in
any
such
increase
where
himself
is
not
the
planter
?
do
admit
some
kind
of
grace
,
which
never
entered
into
the
thought
of
they
acknowledge
the
corruption
of
nature
by
sinne
,
which
the
Philosophe's
did
never
so
much
as
dreame
of
,
Tom.
that
he
gave
to
every
man
according
to
his
ability
,
ver.
for
reaping
there
where
he
did
not
sowe
thou
shouldest
have
given
my
money
to
the
exchanger
:
that
there
are
many
in
these
dayes
that
use
such
hard
kinde
of
sayings
,
that
God
would
be
gathering
where
he
scattereth
not
,
and
that
one
day
he
will
call
such
servants
to
account
;
I
do
acknowledge
,
as
heretofore
,
so
now
,
there
are
more
then
too
many
who
do
neglect
their
talent
,
and
cast
the
blame
upon
God
himself
.
men
are
too
apt
to
trust
in
their
own
work
to
bring
them
to
salvation
;
therefore
that
they
may
know
the
common
contagion
of
Original
sinne
,
and
thereupon
the
impotency
and
weaknesse
that
hath
ensued
to
all
good
,
the
Lord
taketh
this
course
to
shew
them
their
misery
.
Secondly
he
addeth
these
words
,
If
by
the
grace
of
God
we
know
our selves
to
be
no
way
fit
or
able
to
do
those
things
which
the
Lord
commandeth
,
yet
by
his
just
counsel
he
doth
command
us
,
and
by
his
commands
he
doth
shew
what
we
are
indebted
to
him
as
Lord
Creator
,
and
that
which
we
are
not
able
to
performe
our selves
we
may
beg
help
of
him
that
we
may
performe
it
.
And
from
the
words
of
he
inferreth
that
therefore
the
Lord
commandeth
us
that
which
is
impossible
,
that
we
may
know
what
to
aske
of
him
,
for
that
which
is
impossible
to
be
done
by
nature
,
is
not
impossible
to
be
done
by
grace
.
It
is
not
necessary
that
we
should
have
this
grace
before
the
Lord
doth
signifie
and
make
known
to
us
by
his
commands
what
our
duty
is
.
And
therefore
though
they
could
not
rightly
use
those
outward
means
by
their
natural
abilities
,
yet
they
could
by
the
helps
of
grace
.
men
are
moved
as
meere
inanimate
and
dead
instruments
.
Bellarminus
hic
luctatur
cum
larvâ
à
seipso
corsictâ
,
Bellarmine
doth
here
fight
with
a
man
of
straw
of
his
own
making
,
say
you
page
46.
are
not
all
the
Promises
of
God
our
portion
?
what
if
we
neglect
such
Ordinances
,
such
means
of
salvation
?
are
we
not
above
all
?
Are
not
all
the
Promises
of
God
ours
,
for
keeping
,
guiding
and
preserving
of
us
?
We
will
not
look
to
or
the
outward
meanes
,
but
to
Christ
himself
to
do
all
in
us
and
for
us
.
In
meeknesse
instructing
those
that
oppose
themselves
,
if
God
peradventure
will
give
them
repentance
to
the
acknowledging
of
the
truth
,
and
that
they
may
recover
themselves
out
of
the
snare
of
the
devil
,
who
are
taken
captive
by
him
at
his
will
,
Peradventure
God
will
give
them
repentance
to
come
to
the
acknowledging
of
the
truth
.
after
God
hath
given
them
repentance
to
come
to
the
acknowledging
of
the
truth
,
that
they
may
recover
themselves
out
of
the
snare
of
the
devil
.
I
am
perswaded
that
he
who
hath
begun
a
good
work
in
you
,
will
performe
it
to
the
day
of
Christ
,
I
am
perswaded
that
he
who
hath
begun
a
good
work
in
you
,
will
performe
it
unto
the
day
of
Christ
.
I
am
perswaded
that
he
who
hath
begun
a
good
work
in
you
,
will
performe
the
same
,
Alwayes
in
every
prayer
of
mine
for
you
all
,
making
request
with
joy
for
your
fellowship
in
the
Gospel
from
the
first
day
until
now
.
Work
out
your
own
salvation
with
fear
and
trembling
;
for
it
is
God
that
worketh
in
you
both
to
will
and
to
do
of
his
good
pleasure
.
I
observe
that
Christ
sets
no
man
on
work
whom
he
hath
not
enabled
to
perform
it
:
for
he
giveth
out
his
work
answerable
to
abilities
,
Comparing
himself
to
a
Merchant
he
straight
way
went
from
home
,
as
if
he
had
said
,
have
so
ordered
my
family
,
that
I
have
seen
my
servants
furnished
:
such
a
course
have
I
taken
to
give
every
one
employment
not
exceeding
their
abilities
.
And
what
could
I
have
done
more
for
them
?
do
but
name
it
.
Is
it
not
sufficient
that
I
have
made
men
and
women
fit
for
my
work
?
I
gave
them
light
to
direct
them
,
and
they
wanted
for
no
materials
,
for
time
they
had
enough
.
They
had
my
commands
and
persuasions
,
and
also
threats
in
case
they
did
neglect
,
Pelagians
,
Arminians
he
might
have
put
the
money
to
the
exchanger
.
Now
unto
him
who
is
able
to
do
exceeding
abundantly
above
all
that
we
can
aske
or
thinke
according
to
the
power
that
worketh
in
us
,
Secondly
,
say
you
page
49.
By
the
grace
of
God
I
am
what
I
am
,
and
his
grace
in
me
was
not
in
vaine
,
but
I
laboured
more
then
they
all
,
yet
not
I
,
but
the
grace
of
God
which
was
with
me
,
by
the
grace
of
God
I
am
what
I
am
.
Without
further
controversie
let
it
be
confessed
that
the
teachings
of
God
come
in
to
the
sons
and
daughters
of
men
as
the
tillings
and
manurings
of
God
,
to
provoke
them
to
produce
obedient
actions
,
All
shall
turne
to
my
salvation
through
your
prayer
and
the
supply
of
the
Spirit
of
Jesus
Christ
,
without
me
ye
can
do
nothing
.
If
this
opinion
should
take
place
,
that
God
giveth
our
actions
,
it
would
as
well
dismisse
the
office
of
the
Spirit
of
God
,
and
so
destroy
the
internal
meanes
.
The
Spirit
standeth
at
the
doore
of
the
heart
,
and
calleth
,
provoking
us
with
a
multiplicity
of
allurements
,
that
we
would
put
forth
our
abilities
to
a
present
performance
of
action
,
that
the
Spirit
standeth
at
the
doore
of
the
heart
,
provoking
us
with
a
multiplicity
of
allurements
to
put
forth
our
abilities
to
present
performance
;
here
I
would
entreat
you
to
define
Because
thou
sayest
I
am
rich
,
and
increased
in
goods
,
and
have
need
of
nothing
,
and
knowest
not
that
thou
art
poor
,
miserable
,
blind
,
and
naked
:
I
counsel
thee
that
thou
buy
of
me
gold
tryed
in
the
fire
that
thou
mayest
be
rich
,
and
white
rayment
that
thou
mayest
be
clothed
,
that
the
shame
of
thy
nakednesse
do
not
appear
;
and
anoint
thine
eyes
with
eye-salve
that
thou
mayest
see
.
As
many
as
I
love
I
rebuke
and
chasten
,
be
zealous
therefore
and
amend
.
Behold
I
stand
at
the
door
and
knock
,
if
any
man
heare
my
voice
,
and
open
the
door
,
I
will
come
in
and
sup
with
him
.
if
any
man
hear
my
voice
,
and
open
the
doore
,
there
is
no
natural
ability
in
us
,
all
ability
is
from
grace
say
you
as
if
God
should
come
and
put
a
purse
of
gold
into
the
hand
of
men
and
force
it
upon
them
,
and
call
that
their
obedience
;
and
to
many
other
men
give
them
not
a
penny-worth
,
and
demand
some
of
them
,
and
because
it
was
not
there
dispose
of
their
persons
to
everlasting
ruine
,
will
make
an
everlasting
covenant
with
them
,
I
will
never
turne
away
from
them
to
do
them
good
,
I
will
put
my
feare
into
their
hearts
,
and
they
shall
never
depart
from
me
,
I
will
make
an
everlasting
Covenant
with
them
,
I
will
never
turne
away
from
them
.
I
will
put
my
fear
into
their
heart
,
and
they
shall
never
depart
from
me
.
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
will
give
you
a
heart
of
flesh
,
I
will
put
my
Spirit
within
you
,
and
will
cause
you
to
walke
in
my
statutes
,
and
ye
shall
keep
my
judgments
and
do
them
.
Then
shall
ye
remember
your
own
evil
wayes
,
and
your
doings
that
were
not
good
,
and
shall
loath
your selves
in
your
own
sight
for
your
iniquities
,
and
for
your
abominations
,
a
new
heart
will
I
give
them
,
and
they
shall
keep
my
commandments
;
I
will
wash
them
with
cleane
water
.
let
us
consider
what
is
alledge
in
their
Apology
to
the
forementioned
Scripture
,
this
promise
is
peculiar
to
the
last
times
,
therefore
it
cannot
be
applied
to
the
conversion
of
the
elect
,
which
is
one
and
the
same
in
all
times
.
Secondly
,
they
argue
,
If
God
will
do
all
by
his
power
,
why
are
men
commanded
to
make
themselves
a
new
heart
and
a
new
spirit
?
This
were
irrational
to
do
on
mans
part
,
seeing
God
hath
already
decreed
and
promised
to
do
the
work
himself
.
☞
Answ.
that
there
should
not
be
the
losse
of
any
mans
life
,
but
of
the
ship
onely
,
Though
he
doth
give
a
new
heart
,
it
is
not
absolutely
necessary
that
he
should
give
it
with
the
effect
.
He
may
give
it
with
great
efficacie
,
yet
neverthelesse
the
grace
may
be
resisted
by
the
malignity
of
the
will
of
man
.
Behold
the
dayes
come
,
saith
the
Lord
,
that
I
will
make
a
new
Covenant
with
the
house
of
Israel
,
not
according
to
the
Covenant
which
I
made
with
their
fathers
when
I
tooke
them
by
the
hand
to
bring
them
out
of
the
land
of
Egypt
,
which
Covenant
they
brake
.
But
this
is
the
Covenant
that
I
will
make
after
those
dayes
,
saith
the
Lord
,
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
I
will
be
their
God
,
and
they
shall
be
my
people
.
shall
know
him
from
the
greatest
to
the
least
.
as
though
God
did
deale
with
his
elect
in
forcing
a
purse
of
gold
upon
them
,
and
then
call
that
their
obedience
.
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
vessels
of
wrath
fitted
to
destruction
?
By
which
spirit
also
he
went
and
preached
to
those
spirits
that
are
in
prison
,
which
sometimes
were
disobedient
when
once
the
long-suffering
of
God
waited
in
the
dayes
of
Noah
.
I
wonder
how
they
can
call
it
our
duty
,
while
they
affirme
that
God
never
intended
that
we
should
do
that
work
,
and
so
never
furnished
us
to
that
purpose
,
say
you
pag.
56.
that
Christ
never
blamed
the
unprofitable
servant
for
want
of
abilities
that
Christ
calls
for
action
of
them
onely
whom
he
hath
already
furnished
Jethro
,
Moses
his
father
in
Law
did
blame
him
for
doing
of
that
which
he
was
not
able
to
do
.
Such
a
neglect
of
action
will
never
deserve
to
be
called
sinne
,
because
it
is
a
forced
waiting
and
staying
the
Lords
leasure
.
But
where
men
are
entituled
offendors
for
not
putting
forth
to
action
,
is
not
because
they
stayed
for
Gods
acting
,
but
rather
God
for
a
long
time
waited
for
them
,
they
alwayes
erred
in
their
hearts
,
because
they
knew
not
his
wayes
.
(
say
you
page
60.
he
hath
mercy
on
whom
he
will
have
mercy
,
and
he
hath
compassion
on
whom
he
will
have
compassion
,
What
if
God
,
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
vessels
of
wrath
fitted
for
destruction
,
Which
difference
,
saith
he
,
the
Apostle
hath
prudently
noted
,
for
when
be
doth
discourse
concerning
them
whom
God
hath
called
,
he
doth
use
these
words
,
whom
he
hath
before
prepared
to
glory
,
to
wit
,
that
he
may
here
decipher
the
effectual
work
of
God
.
But
when
he
doth
speak
of
them
whom
he
doth
not
call
,
he
doth
not
say
that
they
are
such
vessels
which
God
hath
before
prepared
,
but
simply
vessels
prepared
and
fitted
,
according
to
that
saying
,
thy
destruction
is
of
thy selfe
O
Israel
.
Further
you
argue
pag.
60.
work
out
your
salvation
with
fear
and
trembling
,
for
it
is
God
that
worketh
in
you
the
will
and
the
deed
.
doth
work
the
will
and
the
deed
,
what
is
here
left
for
man
to
do
?
with
fear
and
trembling
Behold
I
send
mine
Angel
before
thee
to
keep
thee
in
the
way
to
bring
thee
into
the
place
which
I
have
prepared
.
Beware
of
him
,
provoke
him
not
,
for
he
will
not
pardon
your
transgressions
,
for
my
name
is
in
him
.
But
if
thou
shalt
indeed
obey
his
voice
,
and
do
all
that
I
speak
,
then
I
will
be
an
enemy
unto
thine
enemies
,
and
an
adversary
to
thine
adversaries
,
for
my
Angel
shall
go
before
thee
and
bring
thee
unto
the
Amorites
,
the
Hittites
and
the
Perizites
,
and
I
will
cut
them
off
.
Exod.
That
he
will
send
his
Angel
before
them
they
did
all
eat
the
same
spiritual
meat
,
and
did
all
drink
the
same
spiritual
drink
,
for
they
drank
of
that
rock
which
followed
them
,
and
that
rock
was
Christ
,
Beware
of
him
,
obey
his
voice
,
provoke
him
not
,
&c.
work
out
your
salvation
with
fear
and
trembling
,
because
God
works
in
you
the
will
and
the
deed
grieve
not
the
Spirit
of
grace
by
which
ye
are
sealed
unto
the
day
of
Redemption
,
Let
us
say
with
the
Apostle
,
in
our
hearts
,
that
we
desire
to
strive
with
dayly
labourings
,
according
to
the
mighty
workings
whereby
he
worketh
in
us
,
And
do
not
say
any
more
it
is
God
that
worketh
our
actions
,
but
be
thankful
to
him
that
giveth
us
sufficient
means
,
Whereunto
I
also
labour
,
striving
according
to
his
working
which
worketh
in
me
mightily
.
whom
we
preach
,
warning
every
man
,
and
teaching
every
man
in
all
wisdome
that
we
may
present
every
man
perfect
in
Christ
Jesus
,
whereunto
I
labour
according
to
the
mighty
workings
that
he
worketh
in
us
.
I
am
in
prison
,
till
I
am
in
prison
.
Ye
shall
be
brought
before
Kings
and
Princes
for
my
sake
,
but
when
they
shall
deliver
you
up
,
take
no
thought
how
or
what
you
shall
speak
,
for
it
shall
be
given
to
you
in
that
houre
what
you
shall
speak
.
For
it
is
not
ye
that
speak
,
but
the
Spirit
of
your
Father
that
speaketh
in
you
,
It
shall
be
given
you
in
that
houre
what
you
shall
speak
.
what
you
shall
speak
For
by
grace
ye
are
saved
through
faith
,
not
of
your selves
,
it
is
the
gift
of
God
.
salvation
as
purchased
by
Christ
,
is
the
gift
of
God
,
but
you
will
not
have
faith
it self
to
be
the
gift
of
God
:
they
were
dead
in
trespasses
and
sinnes
,
they
walked
according
to
the
course
of
the
world
,
they
fulfilled
the
lusts
of
the
flesh
and
of
the
mind
.
We
are
his
work
manship
created
of
God
unto
good
works
.
You
are
saved
by
grace
through
faith
,
not
of
your selves
,
it
is
the
gift
of
God
,
not
of
works
,
lest
any
man
should
boast
.
striving
for
the
faith
given
to
the
Saints
If
God
should
give
the
actions
as
sure
as
he
giveth
means
to
act
,
then
a
mans
conscience
might
and
would
as
well
accuse
him
for
want
of
means
to
act
,
as
for
want
of
action
.
But
I
never
heard
(
say
you
)
that
any
mans
conscience
accused
him
for
want
of
means
to
performe
his
actions
,
but
because
be
made
not
use
of
the
means
.
We
are
kept
by
the
power
of
God
through
faith
unto
salvation
,
Ye
are
kept
by
the
power
of
God
through
faith
.
I
will
put
my
Spirit
in
them
,
that
they
shall
keep
my
Commandments
and
do
them
.
We
are
bound
to
give
God
thanks
for
you
brethren
,
that
he
hath
chosen
you
from
the
beginning
to
salvation
,
thorough
the
sanctification
of
the
Spirit
and
belief
of
the
truth
.
did
not
receive
the
truth
in
the
love
of
it
that
they
might
he
saved
,
thorough
the
sanctification
of
the
Spirit
,
and
the
belief
of
the
truth
.
That
you
never
heard
any
mans
conscience
accuse
him
for
want
of
means
,
but
for
want
of
using
the
means
:
Had
I
sought
God
,
had
I
prayed
in
faith
of
his
promise
,
had
I
walked
humbly
with
him
,
had
I
fruitfully
used
the
grace
administred
to
me
as
a
good
and
profitable
Steward
,
I
had
never
wanted
the
means
to
subdue
the
power
and
rage
of
such
and
such
corruptions
.
If
conscience
be
so
well
informed
,
that
it
must
and
wil
bear
witness
,
then
of
whom
shal
it
bear
witnesse
?
against
God
?
No
marvail
that
there
be
so
many
corrupt
sayings
,
if
God
had
given
me
abilities
,
powers
and
actions
,
then
I
would
have
done
it
.
Nay
do
not
many
say
,
I
must
be
contented
to
stay
Gods
time
?
Hath
God
commanded
you
before
his
time
?
Nay
do
not
you
discharge
your self
of
duties
in
saying
it
is
not
his
time
?
These
are
the
words
of
the
Apostle
,
let
us
therefore
as
many
as
be
perfect
,
be
thus
minded
;
and
if
in
any
thing
you
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
.
Neverthelesse
whereunto
we
have
already
attained
,
let
us
walk
by
the
same
rule
,
I
will
look
unto
the
Lord
,
I
will
wait
for
the
God
of
my
salvation
,
he
would
plead
her
cause
,
execute
judgment
for
her
,
that
he
would
bring
her
forth
to
light
,
and
she
should
see
his
righteousnesse
.
do
not
other
men
say
of
God
,
that
he
so
pitied
the
world
,
seeing
their
hard
cold
frozen
hearts
,
therefore
of
his
own
goodnesse
did
he
provide
fewel
enough
to
warm
and
melt
them
,
but
when
that
is
done
,
with-holds
the
right
hand
of
his
power
from
putting
the
fewel
into
a
flaming
fire
to
succour
them
in
their
distresse
,
and
then
comes
to
them
,
and
saith
be
warmed
and
comforted
?
likening
God
to
that
hard
hearted
man
spoken
of
Who
bids
them
be
warmed
,
and
gives
them
not
wherewithall
?
The
Physician
openeth
the
mouth
of
one
in
a
hundred
,
and
poureth
it
in
by
force
,
as
for
all
the
rest
they
are
not
alotted
any
share
or
part
therein
,
and
yet
shall
suffer
deeply
for
not
taking
it
,
it
being
proffered
,
but
not
given
them
.
Thou
hast
hid
these
things
from
the
wise
and
prudent
and
hast
revealed
them
unto
babes
;
even
so
,
O
Father
,
because
it
pleaseth
thee
.
not
as
though
I
had
already
attained
,
either
were
already
perfect
,
but
I
follow
after
to
apprehend
that
for
which
also
I
am
apprehended
of
Christ
Jesus
.
Brethren
,
I
count
not
my self
to
have
apprehended
but
this
one
thing
I
do
,
forgetting
those
things
which
are
behind
,
and
reaching
forth
unto
those
things
which
are
before
,
I
presse
towards
the
mark
,
for
the
price
of
the
high
calling
of
God
in
Christ
Jesus
,
was
for
the
price
of
the
high
calling
of
God
in
Christ
Jesus
.
Had
not
God
appointed
that
should
fall
by
his
secret
will
,
before
by
his
revealed
will
he
commanded
him
to
stand
?
that
the
revealed
will
of
God
before
it
was
first
communicated
,
was
his
secret
will
;
and
being
once
revealed
,
it
loseth
the
title
of
a
secret
will
to
them
to
whom
it
is
revealed
.
O
the
depth
of
the
riches
,
of
the
wisdome
,
and
the
knowledge
of
God!
Now
are
we
the
sonnes
of
God
,
but
it
is
not
yet
manifest
what
we
shall
be
,
How
God
could
decree
by
his
secret
will
that
should
fall
before
in
his
revealed
will
he
commanded
him
to
stand
?
is
it
a
small
thing
that
the
righteousnesse
of
God
should
be
questioned
upon
such
low
termes
,
as
to
imagine
that
when
,
in
his
revealed
will
he
shall
say
,
eat
not
,
in
his
secret
will
he
shall
say
,
thou
shalt
eat
?
This
opinion
that
renders
God
to
have
two
wills
,
renders
them
divided
in
their
nature
when
they
are
but
differing
in
termes
.
For
the
external
will
is
not
another
will
,
but
the
same
made
manifest
.
Ye
sent
me
not
hither
,
but
God
.
Eli
,
that
they
would
not
hearken
unto
the
voice
of
their
father
,
because
the
Lord
would
slay
them
,
they
did
whatsoever
thy
hand
and
thy
counsel
determined
before
to
be
done
.
Herod
,
Pilate
,
There
must
be
heresies
amongst
you
,
that
they
which
are
approved
may
be
made
manifest
.
there
must
be
heresies
There
is
an
impossibility
for
to
serve
two
Masters
,
especially
when
one
commands
him
to
stand
by
a
revealed
will
,
and
the
other
hath
determined
the
fall
by
his
secret
will
at
the
same
time
:
unlesse
he
could
serve
the
one
in
the
forenoon
,
the
other
in
the
afternoon
The
secret
will
is
the
controuler
,
for
let
the
revealed
will
command
any
thing
,
we
are
to
center
in
the
determination
of
the
secret
.
to
bewail
the
time
that
ever
be
had
a
being
in
this
world
,
because
he
is
sure
to
come
to
ruine
which
will
soever
he
obeys
.
If
did
obey
the
secret
will
of
God
,
then
the
penalties
inflicted
by
the
revealed
will
would
fall
upon
him
.
Might
we
not
say
farewell
all
hopes
of
another
life
,
and
so
hang
down
our
heads
,
crying
out
,
alasse
we
are
undone
!
our
Leaders
are
not
agreed
?
for
what
the
one
sayes
do
,
the
other
determines
that
he
shall
not
do
.
Secret
things
belong
to
God
,
but
those
things
which
are
revealed
belong
to
us
,
and
to
our
children
for
ever
,
that
we
may
do
the
words
of
this
Law
.
England
,
That
men
should
not
meddle
with
predestination
and
election
,
but
those
only
who
have
the
fruits
of
election
,
who
are
called
,
justified
and
sanctified
.
For
the
ordinary
sort
of
men
,
they
only
are
to
look
at
the
general
threats
that
they
may
be
humbled
,
and
to
the
general
promises
,
that
you
may
beleeve
,
Artic
that
the
secret
will
is
that
which
doth
prevail
set
thy
house
in
order
,
for
thou
shalt
dye
and
not
live
,
thou
shalt
dye
of
the
present
disease
,
unlesse
thou
humble
thy self
,
and
by
fervent
prayer
seek
the
face
of
God
.
Yet
fourty
dayes
and
Nineve
shall
be
destroyed
,
that
did
controll
Who
can
tell
whether
the
Lord
will
return
from
his
fierce
anger
?
The
outward
Court
cast
it
out
and
measure
it
not
,
for
it
shall
be
given
to
the
Gentiles
,
and
the
holy
City
shall
they
tread
under
foot
fourty
and
two
moneths
,
We
are
a
sweet
savour
in
them
that
are
saved
and
in
them
that
perish
,
That
if
a
man
should
study
many
years
for
a
destroying
Principle
to
dishonour
his
Creator
,
he
could
not
parallel
this
,
which
is
the
sharpest
Sword
that
ever
was
drawn
against
the
righteousnesse
of
God
.
The
voice
of
this
destroyeth
all
the
testimonies
which
God
giveth
of
himself
.
What
shall
we
do
with
those
Scriptures
where
he
saith
,
he
alters
not
,
if
there
be
a
secret
will
of
his
that
controuls
his
revealed
?
You
cannot
see
how
such
a
wil
can
agree
with
the
death
of
Christ
and
the
general
tenders
of
grace
.
I
fear
me
too
many
have
a
hand
in
nourishing
and
maintaining
this
opinion
,
and
then
no
marvail
that
so
many
cannot
beleeve
the
record
that
God
gave
of
his
Son
.
So
when
God
sweareth
by
himself
,
as
he
liveth
,
he
desireth
not
the
death
of
him
that
dyeth
,
and
that
he
would
have
no
man
to
perish
,
but
that
he
gave
his
Son
a
light
unto
the
world
that
all
men
thorough
him
might
beleeve
,
for
which
purpose
he
tasted
death
for
every
man
,
and
not
for
the
Saints
onely
,
but
also
for
the
sinnes
of
the
whole
world
.
But
these
sayings
are
but
the
revealed
will
,
and
the
same
people
that
hold
this
revealed
will
to
be
a
guide
to
themselves
,
do
yet
hold
a
contradiction
in
the
wills
of
God
,
saying
,
it
is
true
,
God
saith
so
,
but
his
meaning
is
not
so
.
Now
this
sort
of
people
should
not
beleeve
the
revealed
will
at
all
if
they
hold
his
secret
will
to
be
the
Superiour
,
give
all
diligence
to
make
your
calling
and
election
su
e
,
Paul
,
Lord
I
have
heard
of
this
man
how
much
evil
he
bath
done
.
go
thy
way
I
have
made
him
a
chosen
vessel
unto
me
,
God
sweareth
that
he
desireth
not
the
death
of
him
that
dyeth
,
That
they
should
not
beleeve
his
revealed
will
at
all
,
if
they
hold
his
secret
will
to
be
the
Superiour
how
can
you
pray
for
the
salvation
of
all
,
seeing
that
the
Lord
doth
determine
to
passe
by
a
great
number
of
men
?
de
correptione
&
gratiâ
We
not
knowing
who
belong
to
the
number
of
the
predestinate
,
and
who
not
,
ought
so
to
be
moved
with
the
affection
of
charity
that
we
should
will
all
men
to
be
saved
.
And
so
far
as
it
doth
appertain
to
us
who
are
not
able
to
distinguish
the
predestinate
from
them
who
are
not
predestinate
,
for
this
very
thing
because
we
ought
to
will
all
men
to
be
saved
,
we
must
medicinally
use
sharp
reproof
to
all
men
to
save
them
from
perishing
.
moreover
of
those
who
are
now
alive
,
though
the
greater
part
of
them
should
be
reprobated
,
seeing
this
is
not
known
to
us
,
there
is
nothing
doth
hinder
but
we
may
make
supplications
for
all
.
Vindic.
grat
.
lib.
Gods
love
to
mankind
in
the
day
that
thou
eatest
thereof
thou
shalt
dye
the
death
,
Who
will
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
.
For
there
is
one
God
and
one
Mediator
between
God
and
men
,
the
Man
Christ
Jesus
,
who
gave
himself
a
ransome
for
all
to
be
testified
in
due
time
,
the
Lord
would
no
more
curse
the
ground
for
mans
sake
,
but
seed
time
and
harvest
,
winter
and
summer
,
day
and
night
should
continue
to
the
worlds
end
.
to
tast
the
good
Word
of
God
and
the
powers
of
the
life
to
come
,
that
he
tasted
death
for
every
man
.
My
Father
that
gave
them
me
is
greater
then
all
,
and
none
can
take
them
out
of
my
Fathers
hands
,
who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
it
is
God
that
justifieth
,
who
is
he
that
condemneth
?
it
is
Christ
that
dyed
,
Who
shall
separate
us
from
the
love
of
Christ
?
I
will
give
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
man
be
able
to
take
them
out
of
my
hand
.
you
mainly
drive
at
this
,
to
prove
that
sinne
is
not
the
meritorious
cause
of
death
,
and
that
Adams
sinne
was
no
cause
of
his
condemnation
.
That
sin
sinne
is
no
cause
of
punishment
neither
efficient
,
material
,
formal
,
nor
final
,
You
say
also
,
that
sinne
doth
not
merit
death
,
but
it
doth
onely
prepare
,
fit
and
qualifie
a
man
for
death
,
as
grace
doth
for
eternal
life
.
That
God
is
as
simply
and
entirely
the
Author
of
the
one
as
of
the
other
.
the
wages
of
sinne
is
death
,
but
the
gift
of
God
is
eternal
life
,
Though
death
be
the
wages
of
sinne
,
yet
it
is
not
the
fruit
thereof
,
What
fruit
had
you
then
in
those
things
whereof
ye
are
now
ashamed
?
the
wages
of
sinne
is
death
.
To
be
carnally
minded
is
death
,
but
to
be
spiritually
minded
is
life
and
peace
.
If
it
be
death
it self
,
it
cannot
be
the
cause
of
death
.
I
confesse
,
say
you
,
that
he
who
walketh
carnally
to
his
end
shall
receive
eternal
death
;
so
he
that
lives
a
spiritual
life
,
shall
enjoy
everlasting
life
:
But
neither
the
death
nor
the
life
were
any
branches
produced
by
either
,
for
they
came
both
from
God
.
And
as
God
hath
no
desire
that
any
man
should
sinne
,
so
sinne
hath
as
little
desire
to
receive
punishment
.
that
neither
death
nor
life
are
branches
produced
either
by
carnal
or
spiritual
walking
The
wages
of
sinne
is
death
?
the
wages
of
sinne
is
death
,
death
is
no
branch
produced
by
sin
,
but
it
cometh
meerly
from
God
who
inflicteth
death
Lust
when
it
hath
conceived
,
it
bringeth
forth
sinne
,
and
sinne
when
it
is
finished
bringeth
forth
death
.
That
sinne
doth
not
bring
forth
death
as
lust
doth
bring
forth
sinne
,
sinne
is
lusts
natural
seed
,
but
death
hath
no
conceptions
by
any
seed
of
sinne
.
sinne
when
it
is
finished
bringeth
forth
death
.
In
the
day
that
thou
eatest
thereof
thou
shalt
dye
the
death
.
By
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
;
and
death
hath
past
over
all
men
unto
condemnation
.
This
is
your
chief
ground
,
that
the
Lord
in
his
institution
did
ordain
to
punish
sin
and
sinners
with
death
;
and
therefore
sinne
is
not
the
meritorious
cause
of
death
.
Doest
thou
not
fear
God
,
seeing
thou
art
in
the
same
condemnation
?
And
we
indeed
justly
suffer
,
for
we
receive
the
due
reward
of
our
deeds
.
a
righteous
branch
The
last
enemy
that
shall
be
destroyed
is
death
.
after
the
Beast
,
the
false
Prophet
and
the
Dragon
were
cast
into
the
lake
of
fire
,
then
death
it self
was
cast
into
the
lake
of
fire
.
That
death
cannot
be
the
fruit
of
sinne
,
seeing
God
hath
pleased
to
punish
sinne
with
death
;
sinne
,
and
punishment
for
sinne
agree
no
more
than
light
and
darknesse
,
He
gave
up
the
Gentiles
to
vile
affections
,
that
they
might
receive
in
themselves
that
recompence
of
their
error
which
was
meet
.
The
very
voice
or
death
is
enough
to
scare
a
sinner
from
his
sinnes
,
therefore
death
is
not
the
natural
fruit
of
sinne
,
If
there
had
been
no
sinne
,
there
had
been
no
punishment
,
therefore
pun
shmext
must
be
produced
by
sinne
,
If
death
be
the
natural
fruit
of
sinne
,
why
are
not
all
Rebels
punished
as
Corah
,
all
proud
men
as
well
as
Herod
,
all
guilty
of
the
sinne
of
equivocation
as
well
as
Ananias
?
unlesse
you
repent
,
you
shall
all
likewise
perish
,
If
I
should
allow
as
much
demerit
in
Adams
disobedience
to
bring
death
,
as
Christ
had
merit
in
his
obedience
both
active
and
passive
to
bring
life
into
the
world
,
yet
it
would
not
amount
to
such
a
pitch
to
be
the
onely
cause
.
For
though
the
obedience
of
Christ
was
the
cause
of
the
coming
of
life
into
the
world
,
yet
the
appointment
of
God
was
as
principal
a
cause
as
the
obedience
of
Christ
.
And
so
,
though
sinne
had
been
ten
thousand
times
more
sinful
,
yet
without
an
Ordinance
from
God
death
could
never
have
seized
upon
the
world
,
ignorance
of
the
elench
whether
it
may
be
a
cause
in
subordination
?
that
sinne
will
not
be
found
neither
,
seeing
such
causes
are
good
in
their
own
nature
,
a
meere
accident
that
cleaveth
to
the
subject
,
man
;
we
may
call
sinne
an
accidental
cause
of
condemnation
seizing
upon
man
found
sinful
.
the
Lord
will
render
to
every
one
according
to
his
works
,
that
they
who
commit
such
things
are
worthy
of
death
puts
a
man
in
a
sutable
disposition
and
qualification
for
death
.
he
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
,
the
wages
of
sinne
is
death
,
but
the
gift
of
God
is
eternal
life
.
a
sutable
matter
to
receive
vengeance
,
as
Gods
people
are
sutable
to
receive
all
the
joyes
of
eternal
life
.
Now
the
joyes
of
eternal
life
are
the
free-gift
of
God
.
All
qualifications
,
dispositions
,
frames
of
spirit
,
though
never
so
evangelical
in
the
abundance
thereof
,
do
not
abate
the
worth
of
an
hair
of
eternal
life
to
be
the
free-gift
of
God
.
For
there
was
not
the
least
desarts
in
a
holy
life
to
the
procuring
of
eternal
salvation
,
but
onely
it
was
the
will
of
God
to
make
eternal
life
as
a
Crown
to
put
upon
the
head
of
those
men
that
lived
holy
here
,
which
were
fit
or
sutable
for
the
Crown
of
honour
.
So
men
that
have
lived
never
so
notoriously
wicked
,
rebeling
and
blaspheming
against
God
day
after
day
to
their
lives
end
,
are
no
otherwise
worthy
than
persons
fitted
as
the
true
subjects
sutable
for
wrath
,
and
God
is
as
simply
and
intirely
the
authour
of
the
one
as
the
other
.
that
the
greatest
sinner
,
who
continues
so
all
his
life
long
is
no
otherwise
worthy
of
death
than
a
person
fitted
or
a
subject
made
sutable
for
wrath
;
and
that
God
is
as
much
the
cause
of
the
damnation
of
the
one
as
the
salvation
of
the
other
.
If
a
man
should
study
many
years
for
a
destroying
Principle
to
dishonour
his
Creator
,
he
could
not
parallel
this
,
which
is
the
sharpest
Sword
that
was
ever
drawn
against
the
righteousnesse
of
God
.
They
knowing
the
judgment
of
God
against
them
which
do
such
things
,
that
they
are
worthy
of
death
,
not
only
do
the
same
,
but
have
pleasure
in
them
that
do
them
,
that
Adam
after
the
fall
,
for
his
body
had
all
the
parts
and
lineaments
thereof
:
He
had
his
senses
,
and
retained
his
knowledge
.
I
make
no
question
but
God
had
so
ordered
the
imployments
,
that
he
had
for
Adam
some
of
them
to
be
more
spiritual
than
ever
he
had
to
do
before
his
fall
;
and
then
that
he
should
utterly
disable
him
from
the
performance
thereof
,
will
never
be
made
good
by
any
man
under
heaven
,
that
Adam
lost
all
ability
to
spiritual
good
.
in
that
service
which
Adam
bad
to
do
,
if
he
was
compleatly
furnished
by
God
,
why
should
I
judge
that
he
would
employ
him
in
a
more
hard
service
,
and
not
afford
him
sutable
accommodation
?
that
then
he
had
a
power
and
freedome
to
will
that
which
was
good
and
pleasing
to
God
,
but
yet
mutably
That
,
man
in
the
state
of
innocency
had
freedome
and
power
to
will
and
do
that
which
was
good
,
seems
to
us
in
some
sort
to
hold
true
still
of
all
men
as
they
are
now
borne
till
they
have
personally
and
actually
sinned
.
I
judge
the
work
that
God
set
Adam
about
before
the
fall
,
he
had
an
ability
to
do
after
the
fall
,
if
God
had
but
given
him
a
command
to
return
into
the
garden
again
,
knew
well
enough
that
Adam
had
not
lost
his
understanding
nor
his
memory
,
for
he
could
tell
the
use
of
the
tree
and
where
it
stood
,
that
should
have
cured
him
of
his
deadly
wound
:
otherwise
,
the
Lord
would
not
have
made
so
strong
provision
to
prevent
him
,
that
Adam
forfeited
his
body
and
his
limbes
,
and
that
God
would
bereave
him
of
all
after
that
nine
hundred
thirty
years
were
expired
.
that
God
cast
him
out
of
that
pleasant
place
of
accommodation
,
that
neither
he
nor
his
posterity
had
power
to
do
the
will
of
God
in
the
garden
any
longer
,
And
then
you
come
to
eavil
against
the
Lords
day
,
in
these
words
.
☜
This
day
some
affirme
that
it
was
the
first
day
of
the
week
,
but
there
is
little
to
be
shewn
for
that
.
It
is
a
very
private
Interpretation
,
because
there
is
no
publick
manifestation
by
the
Word
,
but
that
men
are
willing
to
strengthen
the
opinion
and
practise
of
a
first
dayes
Sabbath
with
a
reference
to
the
changing
of
Gods
Commands
,
and
setting
up
of
their
own
thoughts
,
Adam
did
not
dye
the
same
day
,
if
the
day
be
taken
for
the
space
of
twelve
or
twenty
four
houres
.
their
eyes
were
opened
,
and
they
saw
that
they
were
naked
,
in
the
day
that
thou
eatest
thereof
thou
shalt
dye
the
death
.
the
eys
of
them
both
were
opened
,
&
they
knew
that
they
were
naked
.
why
did
God
appear
to
Adam
in
the
evening
in
the
cool
of
the
day
?
in
the
day
that
thou
eatest
thereof
shalt
thou
dye
the
death
,
Though
Adam
(
say
you
)
did
not
dye
the
same
day
as
he
did
eat
of
the
forbidden
fruit
,
yet
he
forfeited
his
life
to
the
Lord
of
the
great
Charter
of
the
world
,
he
was
then
in
a
capacity
to
dye
,
he
did
then
fall
under
the
expectation
of
death
.
As
in
the
English
,
such
a
man
is
a
dead
man
because
he
is
condemned
by
the
sentence
of
the
Law
.
in
the
day
that
thou
eatest
thereof
thou
shalt
dye
the
death
,
In
the
sweat
of
thy
face
shalt
thou
eat
bread
untill
thou
return
unto
the
ground
,
for
out
of
it
was
thou
taken
,
for
dust
thou
art
and
unto
dust
thou
shalt
return
.
If
Adam
had
dyed
the
same
day
he
could
not
have
tilled
the
ground
,
he
could
not
have
lived
so
long
as
to
see
a
son
of
his
own
.
by
one
man
,
sinne
entred
into
the
world
,
and
death
by
sinne
,
and
death
hath
passed
over
all
men
to
condemnation
,
Death
reigned
from
Adam
to
Moses
over
them
that
had
not
sinned
after
the
similitude
of
Adams
transgression
,
as
sinne
hath
reigned
to
death
,
so
might
grace
reign
thorough
righteousnesseunto
eternal
life
,
Adam
did
dye
the
same
day
,
though
he
lived
nine
hundred
thirty
nine
yeares
after
.
God
did
not
prescribe
any
quantity
of
houres
,
but
hath
declared
that
a
thousand
yeares
are
as
one
day
in
his
account
,
whether
Christ
by
his
suffering
did
not
prevent
the
falling
of
death
upon
Adam
?
either
Adam
must
suffer
,
or
the
Word
of
God
,
seeing
God
had
once
declared
the
sentence
,
thou
shalt
surely
dye
.
In
case
then
he
should
give
his
Son
to
prevent
the
death
of
Adam
,
there
had
been
a
clear
contradiction
,
in
the
day
thou
eatest
thereof
thou
shalt
dye
the
death
,
seeing
God
would
not
have
Adam
to
come
near
the
tree
of
life
,
therefore
he
would
not
have
him
to
be
free
from
death
that
way
,
there
was
a
necessity
for
Adam
to
dye
,
otherwise
Christ
could
not
make
him
alive
,
Then
this
mortal
shall
put
on
immortality
,
and
this
corruptible
shall
put
on
incorruption
.
when
he
shall
change
these
vile
bodies
that
they
may
be
made
like
his
glorious
body
.
that
Adam
had
not
such
a
cup
of
water
in
all
his
foure
Rivers
.
he
could
not
savour
the
voice
of
the
resurrection
from
the
dead
:
for
the
goodnesse
of
a
Saviour
must
be
resented
by
those
that
are
lost
,
but
Adam
knew
no
such
need
.
that
the
voice
of
forgivenesse
of
sinne
was
a
stranger
to
him
.
carnal
mind
is
enmity
against
God
,
for
it
is
not
subject
to
the
Law
of
God
neither
indeed
can
be
,
The
first
man
is
of
the
earth
earthy
;
the
second
man
is
the
Lord
from
heaven
.
So
though
Adam
was
the
first
man
,
&
a
living
man
yet
it
was
not
a
living
soul
that
proveth
that
Adam
had
a
quickned
Spirit
.
It
is
sown
in
corruption
,
it
is
raised
in
incorruption
,
it
is
sown
in
dishonour
,
it
is
raised
in
glory
?
it
is
sown
a
natural
body
,
it
is
raised
a
spiritual
body
.
There
is
a
natural
body
and
there
is
aspiritual
body
,
the
first
man
Adam
was
made
a
living
soul
the
last
man
Adam
was
made
a
quickning
Spirit
,
the
first
man
is
of
the
earth
earthy
;
the
second
man
is
the
Lord
from
heaven
as
we
have
born
the
image
of
the
earthy
so
shall
we
bear
the
image
of
the
heavenly
,
Europe
,
Asia
,
Africa
whether
was
not
Adam
to
have
dyed
an
eternal
death
for
eating
of
the
forbidden
fruit
?
I
can
safely
say
,
that
if
Adam
was
to
have
dyed
an
eternal
death
,
and
that
by
the
appointment
of
God
,
then
Christ
neither
would
nor
could
have
stept
in
;
nay
he
could
not
have
lifted
up
his
little
finger
to
have
helped
Adam
or
his
posterity
.
for
if
in
case
that
Christ
had
not
stepped
in
there
had
been
no
recovery
,
this
were
to
exclude
all
other
means
,
and
to
limit
the
holy
One
of
Israel
.
Nicodemus
,
Jesus
answered
and
said
unto
him
,
verily
,
verily
,
I
say
unto
thee
,
except
a
man
be
born
again
he
cannot
see
the
Kingdome
of
God
.
Nicodemus
saith
unto
him
;
how
can
a
man
be
born
when
he
is
old
?
can
he
enter
the
second
time
into
his
mothers
womb
and
be
borne
?
Jesus
answered
verily
,
verily
,
I
say
unto
thee
except
a
man
be
born
of
water
and
of
the
Spirit
he
cannot
enter
into
the
Kingdome
of
God
.
That
which
is
born
of
the
flesh
is
flesh
and
that
which
is
born
of
the
Spirit
is
Spirit
.
Marvail
not
that
I
said
unto
thee
you
must
be
borne
again
,
we
could
not
sinne
in
Adam
,
our
souls
and
bodies
were
not
together
in
him
,
and
how
we
could
commit
sinne
you
know
not
,
therefore
believe
not
.
by
one
man
sinne
entred
into
the
world
,
&c.
in
one
all
have
sinned
as
by
the
offence
of
one
,
many
be
dead
;
so
the
gift
of
grace
which
is
by
one
man
Jesus
Christ
hath
abounded
unto
many
.
As
by
one
mans
offence
death
reigned
by
one
:
much
more
they
which
receive
abundance
of
grace
shall
reign
in
life
by
one
Jesus
Christ
.
Adam
,
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
and
death
passed
over
all
men
.
They
which
receive
abundance
of
grace
and
of
the
gift
of
righteousnesse
shall
reigne
in
life
by
one
Jesus
Christ
.
They
which
receive
abundance
of
grace
and
the
gift
of
righteousnesse
shall
reigne
in
life
.
by
the
disobedience
of
one
,
many
were
made
sinners
,
by
one
man
sinne
entred
into
the
world
.
Adam
,
that
we
had
no
Law
in
Adam
.
Now
where
there
is
no
Law
,
there
is
no
transgression
;
&
if
we
had
received
any
Law
,
it
must
have
been
made
known
to
us
,
but
there
was
none
made
known
to
us
,
and
therefore
there
was
no
Law
.
by
the
disobedience
of
one
,
many
were
made
sinners
?
that
there
was
no
Law
made
known
to
us
at
that
time
,
therefore
we
had
no
interest
in
the
Law
:
The
branch
hath
not
any
thing
,
but
what
it
hath
by
dependance
upon
the
tree
.
Now
it
is
not
so
with
us
;
for
that
which
we
call
the
Principal
part
of
man
,
his
soul
or
spirit
was
not
dependant
upon
Adam
,
but
had
his
dependancy
from
the
very
same
fountain
from
whence
Adam
received
his
,
even
from
God
himself
.
that
which
is
born
of
the
flesh
is
flesh
?
be
fruitful
and
multiply
,
replenish
the
earth
and
subdue
it
,
If
the
soules
and
spirits
of
all
that
stock
that
came
from
Adam
should
have
been
lineally
derived
,
then
they
must
have
returned
again
to
him
,
we
had
such
a
being
in
Adam
as
the
branches
had
in
the
tree
,
and
produce
actions
in
a
natural
way
,
being
prone
thereunto
,
yet
that
which
is
to
be
expected
must
have
been
such
fruits
as
were
natural
to
the
tree
and
no
other
;
but
sinne
was
no
natural
fruit
,
but
an
accident
,
that
which
is
born
of
flesh
is
flesh
?
If
we
must
own
all
Adams
actions
sinful
,
as
our
acts
,
then
pray
give
me
leave
to
appropriate
as
large
a
portion
in
all
his
good
actions
.
For
why
should
I
not
plead
for
as
much
propriety
in
all
his
good
actions
,
as
some
will
perswade
me
I
have
in
all
his
evill
actions
,
seeing
I
was
as
much
in
him
before
the
fall
,
as
since
?
And
then
I
might
say
as
well
,
that
I
walked
in
the
Garden
,
and
drest
it
,
and
gave
names
to
all
creatures
,
Let
them
have
dominion
over
the
fish
of
the
Sea
,
the
fowle
of
the
aire
,
&c.
If
all
men
did
sinne
in
Adam
when
he
did
eate
the
forbiden
fruit
,
why
might
it
not
as
well
be
said
,
when
Adam
beleeved
,
I
beleeved
;
when
Adam
repented
,
I
repented
?
a
poor
and
a
weak
shift
of
the
Examiners
,
that
Davids
father
was
a
pious
man
in
Israel
,
and
his
mother
was
a
godly
.
Matron
,
and
being
both
of
them
well
grown
in
grace
before
they
begat
this
their
youngest
sonne
,
they
were
more
like
to
convey
grace
and
holinesse
(
if
that
be
communicable
)
than
sinne
unto
him
.
these
new
Divines
If
we
had
all
committed
sinne
in
Adam
,
then
of
what
use
were
these
words
(
by
the
offence
of
one
?
)
I
do
not
finde
such
a
saying
parallelled
,
viz
that
one
mans
offence
can
be
called
all
mens
act
that
followed
him
,
and
that
without
their
knowledge
and
consent
.
by
the
disobedience
of
one
,
many
were
made
sinners
.
you
cannot
finde
such
a
passage
as
this
parallelled
in
Scripture
I
have
heard
say
,
and
true
it
is
,
that
what
being
we
had
in
Adam
,
we
had
it
assoon
as
himself
,
and
so
,
if
we
had
done
the
same
actions
,
he
had
done
nothing
before
us
,
If
we
had
all
committed
that
sinne
in
Adam
,
that
he
was
called
to
account
for
,
then
we
should
have
sinned
after
the
same
similitude
:
but
we
sinned
not
after
the
same
similitude
;
and
so
we
committed
not
the
same
sinne
.
Neverthelesse
death
reigned
from
Adam
to
Moses
even
ever
them
that
had
not
sinned
after
the
similitude
of
Adams
transgression
,
surely
,
If
the
Apostle
had
beleeved
any
such
thing
as
the
reigning
of
death
over
all
men
by
the
first
mans
sinne
,
he
would
not
have
omitted
that
,
and
onely
mentioned
from
Adam
to
Moses
?
death
hath
passed
over
all
men
to
condemnation
.
by
one
man
sinne
entred
into
the
world
and
death
by
sinne
,
and
death
hath
passed
over
all
men
to
condemnation
.
why
in
such
a
case
as
this
may
not
I
have
the
same
priviledge
to
give
an
exposition
of
these
words
(
in
whom
all
have
sinned
,
)
seeing
no
sound
Scripture
can
be
given
to
evince
the
conscience
of
any
certainty
of
committing
sinne
in
Adam
?
my
Treatise
of
Infant
Baptisme
sound
Scripture
can
be
given
to
evince
the
conscience
of
any
certainty
of
our
committing
sinne
in
Adam
the
first
man
is
the
figure
of
him
that
is
to
come
.
I
shall
take
some
pains
in
opening
that
place
,
He
made
him
to
be
sinne
for
us
,
who
knew
no
sinne
.
By
this
meanes
we
may
more
fully
understand
in
what
sense
we
were
made
sinners
in
Adam
,
and
knew
no
sinne
.
Wherein
it
will
appear
that
we
were
as
guiltlesse
of
that
act
,
with
reference
to
the
fact
committed
by
us
,
as
Christ
was
guiltlesse
in
committing
the
sinnes
of
the
world
.
Therefore
take
notice
that
Christ
was
said
to
be
made
sinne
for
us
,
in
no
other
sense
but
this
,
viz.
He
hath
laid
upon
him
that
punishment
which
was
due
for
sinne
;
he
was
wounded
for
our
transgressions
,
he
was
reckoned
amongst
transgressors
.
But
for
any
man
so
to
affirme
it
,
would
be
as
large
an
untruth
as
men
and
Divels
could
devise
.
For
it
is
one
thing
to
be
made
sinne
,
and
another
thing
to
act
sinne
.
Now
Christ
was
said
to
be
made
sinne
as
one
that
had
taken
upon
him
such
losses
as
did
accompany
sin
.
So
those
dammages
that
were
to
befall
the
world
for
Adams
sinne
,
Christ
is
said
to
bear
them
,
not
in
their
essence
or
being
,
but
in
the
demerit
of
them
.
As
he
was
made
sinne
,
not
knowing
a
deceiving
heart
in
himself
,
so
we
were
made
sinners
by
Adam
,
who
knew
no
such
sinne
.
And
many
such
passages
you
have
to
the
same
purpose
,
that
we
are
onely
made
sinne
in
Adam
after
the
same
manner
as
Christ
was
made
sinne
for
us
,
that
he
was
made
sinne
for
us
when
he
knew
no
sinne
?
we
are
as
guiltlesse
of
that
act
with
reference
unto
the
fact
committed
by
us
as
Christ
was
guiltlesse
in
committing
the
sinnes
of
the
world
:
(
as
the
act
committed
by
us
)
that
we
are
as
guiltlesse
of
Adams
sinne
,
as
Christ
is
guiltlesse
of
the
sinnes
of
the
world
as
large
an
untruth
as
men
or
Devils
could
devise
.
by
the
disobedience
of
one
,
many
were
made
sinners
,
He
made
him
sinne
for
us
who
knew
no
sinne
,
as
Christ
was
made
sin
for
us
who
knew
no
deceiving
heart
in
himself
:
so
we
were
made
sinners
by
Adam
who
knew
no
such
sinne
.
depart
from
me
I
am
a
sinful
man
,
whosoever
shall
be
ashamed
of
me
and
of
my
words
in
this
adulterous
and
sinful
generation
,
Romans
,
that
sinne
by
the
Commandment
might
appear
exceeding
sinful
.
at
Christ
was
made
sinne
for
us
when
he
knew
no
sinne
:
so
we
are
made
sinners
for
Adam
when
we
knew
no
such
sinne
.
it
is
one
thing
to
be
made
sinne
so
as
to
bear
the
burden
of
Adams
sinne
,
and
another
thing
to
act
sinne
.
as
we
are
made
sinners
by
Adam
,
so
we
are
made
righteous
by
Christ
,
and
yet
had
no
hand
in
those
astions
that
made
us
righteous
;
In
the
like
case
,
we
were
made
sinners
by
Adams
disobedience
,
and
yet
had
no
hand
in
his
so
acting
.
To
as
many
as
received
him
hath
he
given
this
power
to
be
called
the
sons
of
God
,
to
them
that
do
beleeve
on
his
name
:
being
born
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
man
,
but
of
God
,
we
had
as
little
capacity
to
act
in
Adam
,
as
we
had
to
act
in
Christ
.
For
this
must
be
granted
,
that
when
God
makes
the
creature
capable
to
act
,
he
makes
him
as
capable
to
act
for
himself
as
for
the
Devil
;
Else
he
had
better
provided
for
his
enemies
than
for
himself
,
that
as
Adams
will
before
his
fall
did
hang
in
an
aequilibrium
to
good
or
bad
,
and
enclined
more
to
that
which
was
good
than
that
which
was
evil
:
so
they
hold
the
same
of
the
will
of
all
men
else
before
their
personal
fall
.
that
children
have
any
spawn
of
sinne
cleaving
to
them
,
as
seed
to
hatch
and
gender
in
,
and
by
any
thing
received
from
Adam
as
we
sprang
from
his
loynes
,
this
I
deny
,
that
the
thoughts
of
the
imaginations
of
his
heart
are
onely
evil
from
his
childhood
?
that
which
is
born
of
the
flesh
is
flesh
!
First
,
the
ignorance
of
that
which
is
good
;
the
second
,
a
depraved
judgment
;
the
third
,
a
want
of
due
remembrance
;
the
fourth
,
the
power
of
temptation
;
the
fifth
,
the
habit
and
custome
of
sinne
,
If
you
will
take
from
Davids
particular
example
the
general
condition
of
all
infants
,
why
do
not
you
take
the
text
concerning
John
his
being
sanctified
from
his
mothers
womb
,
and
argue
that
all
the
children
of
the
world
are
sanctified
in
that
sense
as
John
was
sanctified
?
And
if
this
were
so
,
there
would
not
be
so
many
lazy
Priests
and
others
in
the
world
as
there
be
,
some
are
sanctified
from
the
womb
,
as
Jeremiah
and
John
the
Baptist
were
,
and
the
Virgin
Mary
might
possibly
be
,
For
the
trouble
you
have
with
the
lazy
Priests
,
Except
ye
be
converted
and
become
as
little
children
ye
cannot
enter
into
the
Kingdome
of
heaven
.
That
which
is
born
of
the
flesh
is
flesh
:
By
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
.
the
seed
of
the
woman
shall
break
the
Serpents
head
,
and
that
the
uncircumcised
man-child
should
be
cut
off
from
his
people
?
the
Law
is
spiritual
,
and
I
am
carnal
,
sold
under
sinne
.
I
had
not
known
sinne
,
except
the
Law
had
said
,
thou
shalt
not
covet
,
I
will
take
out
of
their
bowels
a
heart
of
stone
,
and
will
give
them
a
heart
of
flesh
,
That
ye
put
off
concerning
the
former
conversation
the
Old
man
,
which
is
corrupt
according
to
the
deceivable
lusts
,
that
God
never
called
men
to
repentance
for
original
sinne
.
this
sinne
called
original
sinne
,
if
infants
had
committed
it
,
God
would
have
called
them
to
repentance
.
What
the
Law
could
not
do
in
that
it
was
weak
through
the
flesh
,
God
sent
his
Son
in
the
similitude
of
sinful
flesh
and
for
sinne
condemned
sinne
in
the
flesh
.
He
was
conceived
by
the
Holy
Ghost
,
born
of
the
Virgin
Mary
.
increase
and
multiply
the
seed
of
the
woman
shall
break
the
Serpents
head
.
If
we
were
in
the
transgression
assoon
as
Adam
himself
,
how
come
we
to
derive
it
from
him
?
If
we
sinned
in
him
,
why
might
not
we
have
sinned
without
him
?
how
came
we
all
to
be
of
one
mind
?
that
all
should
be
brought
under
a
necessity
of
sinning
and
perishing
by
the
disobedience
of
one
man
,
God
saw
the
wickednesse
of
man
that
it
was
great
in
the
earth
,
and
that
every
imagination
of
the
thought
of
his
heart
was
onely
evil
from
his
childhood
,
If
it
could
be
proved
that
Adam
sinned
ten
thousand
times
afterward
,
must
we
therefore
set
all
his
sinnes
upon
the
first
sinnes
score
,
As
by
the
disobedience
of
one
,
many
were
made
sinners
;
so
by
the
obedience
of
one
,
many
were
made
righteous
,
viz
,
the
Devil
and
temptation
,
every
man
is
drawn
away
with
his
own
lust
,
and
enticed
,
and
lust
when
it
hath
conceived
,
bringeth
forth
sinne
,
He
that
committeth
sinne
,
is
of
the
Devil
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
&c.
you
are
of
your
Father
the
Devil
,
&
the
lusts
of
your
father
will
you
do
:
put
off
,
as
concerning
the
former
conversation
,
the
Old
man
which
is
corrupt
according
to
the
deceitful
lusts
:
This
is
the
condemnation
,
that
light
is
come
into
the
world
,
and
men
love
darknesse
more
than
light
,
in
me
,
that
is
,
in
my
flesh
,
dwelleth
no
good
thing
.
that
it
is
like
that
Adam
would
not
have
sinned
again
because
he
sped
so
ill
,
I
was
shapen
in
iniquity
,
and
in
sinne
did
my
mother
conceive
me
.
if
the
Sonne
will
make
you
free
,
ye
shall
be
free
indeed
,
he
that
committeth
sin
,
is
the
servant
of
sin
,
we
cannot
prove
that
Adam
did
subject
himself
to
any
temptation
after
the
fall
,
and
were
by
nature
the
children
of
wrath
as
well
as
others
,
our
question
is
the
natural
man
perceiveth
not
the
things
of
the
Spirit
of
God
,
because
they
are
foolishnesse
to
him
,
neither
can
he
perceive
them
,
because
they
are
spiritually
to
be
discerned
,
coronis
,
If
any
man
seem
to
be
wise
in
this
world
,
let
him
become
a
fool
that
he
may
be
wise
.
O
ens
entium
miserere
mei
nature
,
simply
so
considered
as
it
is
created
of
God
,
cannot
oppose
any
spiritual
light
,
but
comply
with
those
things
which
God
holds
forth
unto
it
,
Asia
,
Africa
,
Europe
he
is
not
subject
to
the
Law
of
God
,
nor
can
be
,
Backbiters
,
haters
of
God
,
despitefull
,
proud
,
boasters
,
inventors
of
evil
things
,
disobedient
to
parents
,
without
understanding
,
Covenant-breakers
,
without
natural
affection
,
a
natural
man
being
altogether
averse
from
that
good
,
and
dead
in
sinne
,
he
is
not
able
by
his
own
strength
to
convert
himself
or
prepare
himself
thereunto
.
as
the
will
of
our
first
parents
,
so
of
all
men
else
doth
stand
in
a
kind
of
aequilibrium
who
having
no
Law
,
do
by
nature
the
things
contained
in
the
Law
,
their
thoughts
in
the
mean
while
accusing
or
else
excusing
one
another
,
that
a
natural
man
cannot
convert
himself
,
or
prepare
himself
thereunto
.
that
the
Gentiles
do
by
nature
the
things
contained
in
the
Law
.
that
there
is
a
God
O
being
of
beings
,
have
mercy
upon
us
.
were
by
nature
the
children
of
wrath
as
well
as
others
.
we
were
by
nature
the
children
of
wrath
as
well
as
others
.
were
by
nature
the
children
of
wrath
as
well
as
others
,
you
hath
he
quickned
that
were
dead
in
trespasses
and
sinnes
.
when
they
were
dead
in
trespasses
and
sins
.
otherwise
we
may
say
as
well
that
all
other
creatures
are
spiritually
dead
thorough
Christ
the
way
,
the
truth
,
and
the
life
.
that
a
man
is
a
meere
passive
block
or
a
dead
trunck
without
a
willing
or
a
nilling
faculty
.
velle
credere
gratiae
est
fidelium
and
were
by
nature
the
children
of
wrath
as
well
as
others
.
that
the
Ephesians
by
the
course
of
their
lives
living
in
rebellion
against
God
,
were
naturally
the
children
of
wrath
If
I
had
not
come
and
spoken
unto
them
,
they
should
have
had
no
sinne
,
but
now
they
have
no
cloak
for
their
sinne
,
and
were
by
nature
the
children
of
wrath
as
well
as
others
?
eyes
of
the
Lord
run
to
and
fro
through
the
whole
earth
to
shew
himself
strong
in
the
behalf
of
them
whose
heart
is
perfect
towards
him
,
Be
fruitful
and
replenish
the
earth
,
and
the
fear
of
you
,
and
the
dread
of
you
shall
be
upon
every
fowle
of
the
aire
,
upon
all
that
moveth
upon
the
earth
,
and
upon
all
the
fishes
of
the
Sea
:
into
your
hand
are
they
delivered
,
whoso
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shed
,
for
in
the
Image
of
God
made
he
man
.
therewith
curse
we
men
,
which
are
made
after
the
similitude
of
God
,
I
know
that
after
my
death
you
will
utterly
corrupt
your selves
,
and
turn
aside
from
the
way
which
I
have
commanded
you
,
When
he
saith
I
know
that
ye
will
utterly
corrupt
your selves
Behold
,
while
I
am
yet
alive
with
you
this
day
,
ye
have
been
rebellious
against
the
Lord
:
How
much
more
after
my
death
?
their
spot
,
is
not
the
spot
of
his
children
,
Noah
,
David
,
Peter
thou
madest
him
a
little
lower
than
the
Angels
,
thou
crownest
him
with
glory
and
honour
;
and
diddest
set
him
over
the
work
of
thy
hands
,
thou
hast
put
all
things
in
subjection
under
his
feet
,
God
hath
made
man
upright
,
but
they
have
sought
out
many
inventions
,
he
ascribes
it
not
to
their
first
fathers
alone
,
but
to
the
individuals
of
their
posterity
likewise
,
saying
,
but
they
have
sought
cut
many
inventions
,
let
us
make
man
in
our
own
image
,
and
let
them
have
dominion
over
the
fish
of
the
Sea
,
and
the
fowle
of
the
aire
,
Let
them
have
dominion
over
the
fish
of
the
Sea
.
she
shall
be
saved
by
child-bearing
,
if
they
continue
in
the
faith
,
Here
say
they
the
Lord
layes
Israels
destruction
upon
her self
,
and
not
upon
her
first
parents
,
but
in
me
is
thy
help
.
Except
ye
be
converted
and
become
as
little
children
ye
shall
not
enter
into
the
Kingdome
of
God
Do
ye
think
that
the
Scripture
saith
in
vain
,
the
spirit
that
is
in
us
lusteth
unto
envy
?
but
he
giveth
more
grace
,
wherefore
he
saith
,
God
resisteth
the
proud
and
giveth
grace
to
the
humble
.
be
angry
but
sinne
not
,
let
not
the
Sun
go
down
upon
your
wrath
,
And
directing
their
speech
to
the
Assembly
after
this
manner
,
do
thus
insult
,
Art
thou
a
Master
in
Israel
,
and
knowest
not
these
things
?
Thou
wast
altogether
born
in
sinne
,
and
dost
thou
teach
us
?
they
gather
thus
much
my
Spirit
shall
not
alway
strive
with
man
for
that
he
also
is
flesh
,
Let
there
be
no
profane
person
among
you
as
Esau
,
who
for
one
morsel
of
meat
sold
his
birth
right
,
Eliphaz
,
behold
he
putteth
no
trust
in
his
Saints
,
yea
the
heavens
are
not
clear
in
his
sight
,
how
much
more
abominable
and
filthy
is
man
who
drinketh
iniquity
like
water
?
what
is
man
that
he
should
be
clean
,
and
he
that
is
born
of
a
woman
that
he
should
be
righteous
?
who
can
bring
a
clean
thing
out
of
an
unclean
?
not
one
,
that
which
is
born
of
flesh
is
flesh
,
create
in
me
a
clean
heart
,
renew
in
me
a
right
spirit
.
He
did
desire
that
his
defilement
by
natural
generation
might
be
done
away
by
the
work
of
the
new
creation
.
I
know
that
in
me
,
that
is
,
in
my
flesh
,
dwelleth
no
good
thing
,
O
wretched
man
that
I
am
!
who
shall
deliver
me
from
the
body
of
this
death
?
a
bruised
reed
he
will
not
break
,
and
the
smoaking
flax
he
will
not
quench
untill
he
have
brought
forth
judgment
unto
victory
.
the
lie
,
or
lying
promises
of
Sathan
,
with
the
folly
therein
contained
by
which
he
was
shapen
in
iniquitie
,
or
conceived
in
sin
.
pag.
besides
our
natural
parents
,
we
have
spiritual
fathers
and
mothers
,
whether
for
our
begetting
in
evil
and
iniquity
,
or
for
our
regeneration
in
grace
and
goodnesse
.
Concerning
our
procreation
in
sin
,
our
Saviour
speaks
thus
unto
the
Jewes
,
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
wickednesse
,
besides
their
own
lust
,
which
when
it
is
enticed
and
drawn
away
by
temptation
,
conceiveth
and
bringeth
forth
sin
.
And
here
first
they
reckon
the
lying
word
or
promise
by
which
Sathan
deceiveth
men
;
and
secondly
the
false
Synagogue
which
thorough
Sathans
helps
begets
men
in
a
false
faith
,
I
was
shapen
in
iniquitie
,
and
in
sin
did
my
mother
conceive
me
.
every
man
is
drawn
away
of
his
own
lust
and
enticed
,
and
lust
when
it
hath
conceived
,
bringeth
forth
sin
.
I
was
shapen
in
iniquitie
,
and
in
sin
did
my
mother
conceive
me
.
It
is
one
thing
to
be
sinners
from
our
first
nativity
,
and
another
thing
in
time
to
become
the
children
of
wrath
by
our
personal
fall
and
actual
disobedience
,
which
also
coming
to
passe
in
our
natural
man
,
and
by
his
default
,
we
may
truly
be
said
by
nature
to
be
the
children
of
wrath
,
when
sin
by
custome
becomes
a
second
nature
to
us
,
you
hath
he
quickened
which
were
dead
in
trespasses
and
sinnes
.
a
posteriori
a
priori
This
one
man
say
they
by
whom
sinne
entred
into
the
world
is
not
our
first
parent
Adam
,
but
our
own
earthly
or
natural
man
,
which
is
called
Adam
and
Edom
from
the
earth
of
his
foundation
,
of
one
man
for
this
cause
shall
a
man
leave
father
and
mother
,
and
cleave
to
his
wife
,
and
they
twain
shall
be
one
flesh
,
And
death
passed
upon
all
men
are
thus
to
be
rendred
,
in
as
much
or
so
farre
forth
as
all
have
sinned
,
If
the
Apostle
had
beleeved
any
such
thing
,
as
the
reigning
of
death
upon
all
men
by
the
first
mans
sinne
,
he
would
not
have
omitted
that
,
and
onely
mentioned
from
Adam
to
Moses
,
by
one
man
sinne
entred
into
the
world
,
the
nineteenth
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
disobedience
many
(
not
all
)
were
made
sinners
;
therefore
all
did
not
fall
in
the
first
individual
Before
the
child
shall
know
to
refuse
the
evil
,
and
chuse
the
good
,
the
land
which
thou
abhorrest
shall
be
forsaken
of
both
her
Kings
.
though
this
place
be
commonly
understood
of
our
Saviour
,
yet
it
is
meant
of
the
common
state
of
man
.
Secondly
,
this
child
from
his
infancy
,
according
to
the
common
state
of
mankinde
;
should
have
the
knowledge
and
ability
to
refuse
the
evil
and
choose
the
good
.
that
a
natural
man
can
both
will
and
act
according
to
his
first
integrity
,
untill
he
disables
and
corrupts
himselfe
.
Moses
,
Deuteronomie
I
have
set
before
you
life
and
death
,
blessing
and
cursing
,
therefore
choose
life
,
I
command
thee
this
day
to
love
the
Lord
thy
God
,
to
walk
in
his
wayes
and
to
keep
his
commandments
that
thou
mayest
live
,
Jeremy
Taylor
ORIGINal
sinne
is
so
called
or
figuratively
,
meaning
the
sinne
of
Adam
,
which
was
committed
in
the
original
of
mankind
by
our
first
parent
.
This
sinne
brought
upon
Adam
all
that
God
threatned
,
but
no
more
,
a
certainty
of
dying
,
together
with
the
proper
effects
,
and
affections
of
mortality
.
Man
being
left
in
the
state
of
pure
naturals
,
could
not
by
his
own
strength
,
arrive
to
a
supernatural
end
,
for
eternal
life
being
an
end
above
our
natural
proportion
,
cannot
be
acquired
by
any
natural
means
.
The
Doctrine
and
Practice
of
repentance
,
rescued
from
popular
errours
What
gifts
and
graces
or
supernatural
endowments
God
gave
to
Adam
in
his
state
of
innocency
we
know
not
,
God
hath
no
where
told
us
.
let
us
make
man
after
our
own
image
,
That
concerning
the
former
conversation
,
ye
put
off
the
Old
man
,
which
is
corrupt
according
to
deceitful
lusts
,
and
that
ye
be
renewed
in
the
Spirit
of
the
mind
,
and
that
ye
put
on
the
New
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
,
be
ye
renewed
in
the
spirit
of
your
minds
be
renewed
in
the
spirit
of
your
mind
,
after
the
image
of
him
that
created
him
.
let
us
make
man
after
our
own
image
.
after
God
is
created
in
righteousnesse
and
true
holinesse
.
Receiving
more
by
the
second
Adam
,
than
we
lost
by
the
first
,
the
sons
of
God
are
now
spiritual
,
which
he
never
was
that
we
can
finde
.
if
one
sinne
could
naturally
,
and
by
a
physical
causalty
destroy
original
righteousnesse
,
then
every
ones
sinne
in
the
regenerate
,
can
as
well
destroy
habitual
righteousnesse
,
because
that
,
and
this
differ
not
,
but
in
their
principle
,
not
in
their
nature
and
constitution
.
And
why
should
not
a
righteous
man
as
easily
and
as
quickly
fall
from
grace
,
and
loose
his
habits
,
as
Adam
did
?
naturally
it
is
all
one
,
by
one
man
sin
entred
into
the
world
,
That
sinne
,
saith
he
,
entred
into
the
world
by
Adam
,
is
therefore
certaine
,
because
he
was
the
first
man
.
It
must
needs
enter
in
him
,
because
it
first
comes
in
by
the
first
.
Death
by
sinne
,
that
is
death
,
which
at
the
first
was
the
condition
of
nature
became
a
punishment
upon
that
account
,
just
as
it
was
with
the
Scrpent
to
creep
upon
his
belly
,
and
the
woman
to
be
subject
to
her
husband
.
in
the
day
thou
eatest
thereof
thou
shalt
dye
the
death
?
by
one
man
,
sinne
entred
into
the
world
,
and
death
by
sinne
.
The
wages
of
sinne
is
death
,
the
last
enemy
that
shall
be
destroyed
is
death
,
I
have
the
plain
words
of
Saint
Paul
,
death
passed
upon
all
men
,
forasmuch
as
all
have
sinned
,
all
men
,
that
is
,
the
generality
of
mankind
,
all
that
lived
till
they
could
sinne
;
Others
that
dyed
before
,
dyed
in
their
nature
,
not
in
their
sinne
,
neither
Adams
,
nor
their
own
,
save
onely
that
Adam
brought
it
upon
them
,
or
rather
left
it
to
them
,
himself
being
disrob'd
of
all
that
could
hinder
it
.
Answ.
passed
upon
all
men
,
that
is
,
upon
all
the
old
world
,
who
were
drowned
in
the
flood
of
divine
vengeance
,
and
who
did
sinne
after
the
similitude
of
Adam
,
and
therefore
the
Apostle
St.
Paul
addes
that
for
a
reason
,
inasmuch
as
all
men
have
sinned
.
If
all
men
have
sinned
upon
their
own
account
,
as
it
is
certaine
they
have
,
then
these
words
can
very
well
mean
that
Adam
first
sinned
,
and
all
his
sonnes
and
daughters
sinned
after
him
:
and
so
dyed
in
their
own
sinne
by
a
death
,
which
at
the
first
,
and
in
the
whole
constitution
of
affaires
is
natural
,
and
a
death
which
their
own
sinne
deserved
,
but
yet
was
hastned
and
ascertained
upon
them
for
the
sin
of
their
Progenitor
.
Sin
propagated
upon
that
root
and
vicious
ensample
,
or
rather
from
that
beginning
,
not
from
that
cause
,
but
If
they
sin
so
,
then
so
shall
they
die
,
so
Saint
sin
is
propagated
from
that
vicious
ensample
,
first
man
is
the
figure
of
him
that
is
to
come
.
They
think
these
words
forasmuch
as
all
have
sinned
,
ought
to
be
expounded
thus
;
death
passed
upon
all
men
,
in
whom
all
have
sinned
,
meaning
that
in
Adam
we
really
sinned
,
and
God
doth
truely
and
justly
impute
his
sin
to
us
,
to
make
us
as
guilty
,
as
he
that
did
it
,
and
as
much
punished
and
lyable
to
eternal
damnation
:
and
all
the
force
of
this
great
fancy
,
relyes
upon
this
exposition
of
to
signifie
in
him
Forasmuch
as
all
have
sinned
out
of
one
man
that
the
first
Adam
is
the
figure
of
him
that
is
to
come
,
Neverthelesse
death
reigned
from
Adam
to
Moses
even
over
them
that
bad
not
sinned
after
the
similitude
of
Adams
transgression
,
who
is
the
figure
of
him
that
is
to
come
:
By
which
discourse
it
appears
that
St.
Paul
doth
not
speak
of
all
mankind
,
as
if
the
evil
occasion
by
Adams
sin
did
discend
for
ever
upon
that
account
,
but
it
had
a
limited
effect
and
reached
onely
to
those
that
were
in
the
interval
between
Adam
and
Moses
.
If
through
the
offence
of
one
,
many
be
dead
,
much
more
the
grace
of
God
;
and
the
gift
by
grace
,
which
is
by
one
man
Jesus
Christ
hath
abounded
unto
many
.
This
death
was
brought
upon
them
by
Adam
,
that
is
,
death
which
was
threatned
to
Adam
only
,
went
forth
upon
them
also
who
indeed
were
sinners
,
but
not
after
the
similitude
of
Adams
transgression
,
that
is
,
who
sinned
not
so
capitally
as
be
did
.
death
threatned
only
to
Adam
To
sin
like
Adam
is
used
as
a
tragicall
and
high
expression
:
so
it
is
in
the
Prophet
,
they
like
men
have
transgressed
:
so
we
read
it
,
but
in
the
Hebrew
it
is
,
they
like
Adam
have
transgrest
,
and
yet
death
passed
upon
them
that
did
not
sin
after
the
similitude
of
Adam
.
They
like
man
Tanquam
hominis
transgressi
sunt
faedus
that
death
reigned
from
Adam
to
Moses
over
those
that
had
not
so
tragically
sinned
as
Adam
had
done
.
Abel
,
Seth
,
Noah
one
mans
offence
,
death
reigned
over
all
,
was
so
exasperated
with
mankind
,
that
being
angry
,
would
still
continue
that
punishment
,
even
to
lesse
sinnes
and
sinners
,
which
he
only
had
first
threatned
to
and
so
brought
it
upon
them
.
They
indeed
in
rigour
,
did
themselves
deserve
it
,
but
if
it
had
not
been
for
that
provocation
by
they
who
sinned
not
so
bad
,
and
had
not
been
so
severely
and
expressely
threatned
,
had
not
suffered
so
severely
.
By
one
man
sin
entred
into
the
world
and
death
by
sin
,
and
death
passed
upon
all
men
.
by
the
offence
of
one
,
death
reigned
by
one
:
But
then
the
evil
of
punishment
may
passe
further
than
the
action
.
If
it
passes
upon
the
innocent
it
is
not
a
punishment
to
them
,
but
an
evil
inflicted
by
right
of
dominion
,
yet
by
reason
of
the
relation
of
the
offlicted
to
him
that
sinned
,
to
him
it
is
a
punishment
.
But
if
it
passeth
upon
others
that
are
not
innocent
,
then
it
is
a
punishment
to
both
,
to
the
first
principally
to
the
descendants
or
relatives
for
the
others
sake
his
sinne
being
impured
so
far
:
When
Godnsing
the
power
and
the
dominion
of
a
Lord
,
and
the
severity
of
a
Judge
doth
punish
posterity
,
it
must
be
so
long
as
the
Parents
may
live
,
and
see
it
,
and
so
out
of
Chrysostome
he
doth
expound
it
to
be
to
the
third
and
fourth
generation
and
no
longer
.
as
by
the
offence
of
one
,
judgement
came
upon
all
men
to
condemnation
,
the
righteousnesse
of
one
man
the
free
gift
came
upon
all
men
to
justification
of
life
.
But
that
which
I
dwell
and
rely
upon
,
is
this
:
sinne
is
often
used
in
Scripture
for
the
punishment
of
sinne
,
and
they
that
suffer
are
called
sinners
,
though
they
be
innocent
;
so
it
is
in
this
case
,
by
Adams
disobedience
,
many
were
sinners
,
that
is
,
the
sinne
of
Adam
passed
upon
them
,
and
sate
upon
them
with
evil
effect
.
Bathsheba
,
I
and
my
sonne
Solomon
shall
be
sinners
,
he
made
him
sinne
for
us
,
that
knew
no
sinne
:
by
the
disobedience
of
one
,
many
were
made
sinful
,
Adams
,
as
by
the
disobedience
of
one
,
many
were
made
sinners
,
so
by
the
obedience
of
one
,
many
shall
be
made
righteous
.
This
is
sufficient
for
the
Apostles
argument
,
and
yet
no
necessity
to
affirme
that
we
are
sinners
any
more
than
by
imputation
:
for
we
are
by
Christ
made
just
no
other
wise
than
by
imputation
,
know
ye
not
that
our
Old
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
finde
nothing
else
in
Scripture
exprest
to
be
the
effect
of
sin
,
and
beyond
this
without
authority
we
must
not
go
.
other
things
are
said
,
but
I
finde
no
warrant
for
them
in
that
sence
as
they
are
usually
supposed
,
and
some
of
them
in
no
sence
at
all
.
The
particulars
commonly
reckoned
,
are
that
from
we
derive
an
original
ignorance
,
a
pronenesse
to
sin
,
a
fomes
or
nest
of
sin
imprinted
and
placed
in
our
souls
,
a
losse
of
our
wills
,
liberty
,
and
nothing
else
left
,
but
a
liberty
to
sin
;
which
liberty
upon
the
summe
of
affaires
is
expounded
a
necessity
to
sin
,
and
the
effect
of
all
is
,
we
are
borne
heires
of
damnation
.
It
is
true
that
we
derive
it
from
our
Parents
,
I
meane
,
we
are
borne
with
it
,
but
I
do
not
know
that
any
man
thinks
,
that
if
had
not
sinned
that
sin
should
have
been
wise
as
soon
as
his
navel
had
been
cut
.
If
he
had
so
great
knowledge
it
is
likely
that
he
would
not
so
cheaply
have
sold
himselfe
and
all
his
hopes
out
of
a
greedy
appetite
to
get
some
knowledge
.
The
Angels
that
left
their
first
habitation
,
are
kept
in
chaines
of
darknesse
to
the
judgement
of
the
great
day
,
The
state
of
ignorance
we
do
derive
from
as
we
do
our
nature
,
which
is
a
state
of
ignorance
,
and
all
manner
of
imperfection
,
but
whether
it
was
not
imperfect
,
and
apt
to
fall
into
forbidden
instances
,
we
may
best
guesse
it
by
the
event
.
ye
have
put
on
the
new
man
,
which
is
renewed
in
knowledge
after
the
image
of
him
that
created
him
,
is
renewed
after
the
image
of
him
that
created
him
.
de
jure
de
facto
Limbus
infantum
without
the
infusion
of
supernatural
grace
,
no
man
,
neither
infant
nor
other
,
can
enter
into
the
Kingdome
of
heaven
.
that
by
the
fall
of
mankind
came
to
be
divested
and
disrobed
of
those
supernatural
excellencies
that
formerly
he
had
.
Just
so
it
is
in
infants
:
Hell
was
not
made
for
man
,
but
for
devils
,
and
therefore
it
must
be
something
besides
meere
nature
that
must
beare
any
man
thither
:
meer
nature
neither
goes
to
heaven
nor
hell
,
nature
the
children
of
wrath
as
well
as
others
,
When
I
affirme
that
infants
,
being
by
reduced
and
left
to
their
meer
natural
estate
,
fall
short
of
heaven
,
I
do
not
say
they
cannot
go
to
heaven
at
all
,
but
they
cannot
go
thither
by
their
natural
powers
,
they
cannot
without
a
new
grace
and
favour
go
to
heaven
:
But
then
it
cannot
presently
be
inferred
that
therefore
they
go
to
hell
,
but
this
ought
to
be
inferred
,
which
indeed
was
the
real
consequent
of
it
,
therefore
it
is
necessary
that
Gods
grace
should
supply
this
defect
if
God
intends
heaven
to
them
at
all
,
and
because
nature
cannot
,
God
sent
a
Saviour
by
whom
it
was
effected
:
Nemo
nostrum
ita
fuerit
aut
furere
compertus
est
,
&c.
There
is
none
of
ours
that
is
so
mad
,
or
was
ever
found
so
void
of
reason
,
who
would
simply
affirme
infants
to
be
damned
.
They
which
teach
otherwise
,
let
themselves
look
to
it
by
what
right
they
moy
do
it
,
and
by
what
authority
it
may
be
done
.
For
although
in
respect
of
their
own
selves
,
and
that
common
nature
of
ours
,
they
may
be
in
a
state
lyable
to
damnation
;
it
follows
not
that
we
should
passe
the
sentence
of
damnation
upon
them
,
&c.
Chamier
.
Non
abhorret
a
verisimilitudine
paenas
eorum
esse
mitissimas
,
It
is
very
probable
their
punishments
are
most
mild
.
whether
Adam
did
debauch
our
nature
,
and
corrupt
our
will
and
manner
by
his
fall
?
By
the
same
reason
we
are
guilty
of
all
the
sins
that
he
committed
while
we
were
in
his
loynes
,
there
being
no
imaginable
reason
why
the
first
should
be
propagated
,
and
not
the
rest
.
Secondly
,
upon
this
account
all
the
sins
of
all
our
progenitours
will
be
imputed
to
us
,
because
we
were
in
their
loynes
when
they
sinn'd
them
.
in
the
will
it
is
an
action
,
and
so
transient
,
and
when
it
dwels
or
abides
,
it
abides
no
where
but
in
the
will
by
approbation
and
love
,
to
which
is
naturally
consequent
a
readinesse
in
the
inferiour
faculties
to
obey
and
act
accordingly
,
and
therefore
sin
doth
not
infect
our
meer
natural
faculties
,
but
the
will
only
,
and
not
that
in
the
natural
capacity
,
but
in
its
moral
only
.
that
sin
doth
infect
the
will
,
not
in
its
natural
capacity
,
but
in
its
moral
only
.
ye
have
put
off
the
old
man
with
his
deeds
,
and
have
put
on
the
new
man
.
their
being
uncloathed
their
being
cloathed
upon
ye
have
put
off
the
old
man
with
his
deeds
.
ye
have
put
on
the
new
man
.
to
him
that
considers
it
,
it
will
seem
strange
and
monstrous
,
that
a
moral
obliquity
in
a
single
instance
,
should
make
an
universal
change
in
a
natural
suscipient
,
and
in
a
natural
capacity
.
no
man
can
transmit
a
good
habit
,
a
grace
,
or
a
virtue
.
By
natural
generation
,
as
a
great
Scholars
son
cannot
be
borne
with
learning
,
&c.
and
how
can
it
be
,
that
a
naughty
quality
should
be
more
apt
to
be
disseminated
than
a
good
one
,
when
it
is
not
in
the
goodnesse
,
or
badnesse
of
the
quality
that
hinders
his
dissemination
,
but
its
being
an
acquired
,
and
superinduced
quality
that
makes
it
cannot
naturally
descend
?
Quoniam
animarum
medicus
non
venit
vocare
justos
,
&c.
Because
the
Physitian
of
souls
came
not
to
call
the
just
,
but
sinners
to
repentance
:
therefore
he
ordained
,
that
whatsoever
was
worst
in
every
company
,
should
be
soonest
called
.
Of
all
men
living
upon
the
earth
,
the
heathen
were
the
worst
,
yet
they
were
the
soonest
called
.
Schollars
son
cannot
be
borne
with
learning
,
and
the
child
of
a
Judge
cannot
upon
his
birth-day
give
wise
sentences
How
can
a
quality
morally
bad
,
be
directly
and
regularly
transmitted
by
an
action
morally
good
,
and
since
that
,
neither
God
that
is
the
Maker
of
all
,
doth
amisse
,
and
the
Father
that
begets
,
sins
not
,
and
the
child
that
is
begotten
cannot
sin
,
by
what
conveyance
can
any
positive
evil
be
derived
to
posterity
?
Sic
ego
tibi
rectissime
dico
malum
cum
quo
nascitur
homo
,
&c.
Thus
I
do
most
rightly
say
to
thee
,
that
the
evil
with
which
a
man
is
borne
,
is
not
of
the
fruits
,
bodies
,
sexes
,
conjunctions
,
of
which
goods
the
Lord
is
the
Author
,
but
of
the
first
sin
which
is
to
be
ascribed
to
the
devil
.
Sixthly
,
how
can
it
be
that
the
Father
that
contributes
nothing
to
the
production
of
the
soul
,
should
contribute
to
her
pollution
,
and
he
that
did
not
transmit
life
,
how
should
he
transmit
his
sin
.
If
in
him
we
sinned
,
then
it
were
just
that
in
him
we
should
be
punished
,
for
as
the
sin
is
,
so
ought
the
punishment
to
be
.
He
and
all
his
posterity
were
left
in
the
meer
natural
estate
,
that
is
,
in
a
state
of
imperfection
,
in
a
state
that
was
not
sufficiently
instructed
and
furnished
with
ability
in
order
to
a
supernatural
end
,
whether
God
had
secretly
designed
mankind
.
It
cannot
be
supposed
that
God
did
inflict
any
necessity
of
sinning
upon
or
his
posterity
,
because
from
that
time
,
even
unto
this
day
,
he
by
new
laws
had
required
innocency
of
life
,
or
repentance
and
holinesse
.
A
bruised
reed
he
will
not
break
,
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
,
Will
not
your
heavenly
Father
give
his
Spirit
to
them
that
ask
it
?
It
is
all
one
with
the
case
of
voluntary
and
affected
ignorance
.
He
that
refuseth
knowledge
,
lest
he
should
understand
his
duty
,
and
he
that
disables
himselfe
that
he
may
not
do
it
may
be
punisht
,
not
only
for
not
doing
it
,
but
for
making
it
impossible
to
be
done
.
But
that
was
not
case
so
far
as
we
know
,
&
it
is
certaine
that
it
was
not
ours
in
the
matter
of
his
sin
.
If
a
man
commits
a
fault
,
that
doth
accidentally
disable
him
,
as
if
he
eate
too
much
,
and
be
sick
the
next
day
,
and
fall
into
a
fever
,
he
may
indeed
,
and
is
justly
punished
for
his
gluttony
,
but
he
is
not
punishable
for
omitting
that
which
in
his
present
weaknesse
he
can
no
way
performe
.
In
lawes
to
be
imposed
afterwards
,
the
case
is
otherwise
because
the
persons
are
not
capable
of
any
such
law
,
and
God
knowing
they
cannot
performe
,
cannot
intend
they
should
,
and
therefore
cannot
justly
punish
them
for
not
doing
,
which
himselfe
did
never
heartily
intend
they
should
do
,
because
he
knew
they
could
not
.
Jesus
Christ
yesterday
,
and
today
,
and
the
same
for
ever
,
Ho
,
every
one
that
thirsteth
,
come
ye
to
the
waters
,
and
he
that
hath
no
money
,
come
ye
buy
and
eat
,
yea
,
come
by
wine
and
milk
without
money
and
without
price
,
I
count
all
things
but
losse
,
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
the
Spirit
and
the
Bride
say
,
come
,
and
let
him
that
heareth
say
,
come
,
and
let
him
that
is
athirst
come
,
Every
imagination
of
the
thoughts
of
mans
heart
are
onely
evil
continually
.
First
,
it
is
true
they
were
so
,
but
it
was
their
own
fault
,
not
Adams
;
for
so
it
is
said
expressely
.
All
flesh
had
corrupted
their
way
upon
earth
,
and
the
earth
was
filled
with
violence
.
My
Spirit
shall
not
alway
strive
with
man
,
because
he
is
but
flesh
.
if
this
corruption
had
been
natural
and
unavoidable
,
why
did
God
punish
all
the
world
for
it
,
except
eight
persons
?
Why
did
he
punish
those
that
could
not
help
it
?
and
why
did
others
escape
that
were
equally
guilty
?
he
command
us
any
duty
,
seeing
all
things
are
done
by
necessity
?
he
doth
command
that
he
may
admonish
and
instruct
us
what
we
ought
to
do
,
that
being
humbled
in
the
sense
and
feeling
of
our
own
evil
,
we
may
repair
to
his
grace
for
help
,
as
we
have
abundantly
spoken
.
God
might
have
as
well
punished
all
the
world
for
sleeping
once
in
a
day
,
or
for
being
hungry
,
as
for
sinning
,
if
so
to
do
,
be
natural
and
unavoidable
.
Fourthly
,
if
God
in
these
words
complained
of
their
natural
and
original
corruption
,
why
did
he
but
then
as
if
it
were
,
a
new
thing
,
complain
of
it
,
and
repent
that
he
made
man
since
he
proved
so
bad
?
this
malice
and
corruption
was
such
,
that
God
did
send
Noah
a
Preacher
of
righteousnesse
,
to
draw
the
world
from
it
.
But
no
man
supposes
that
it
was
fit
to
send
a
Preacher
to
dehort
them
from
being
guilty
of
original
sinne
.
no
man
supposeth
it
fit
to
send
a
Preacher
to
dehort
men
from
being
guilty
of
original
sinne
.
My
Spirit
shall
not
alway
strive
with
man
.
Blame
not
nature
but
thy
own
evil
customes
;
for
the
neglect
of
thy
fields
will
make
fearne
,
and
thistles
to
grow
.
It
is
not
onely
because
the
ground
is
accurst
,
but
because
it
is
neglected
it
bears
thornes
.
Thou
art
deceived
if
thou
thinkest
that
vices
are
born
with
us
.
No
,
they
are
super-induced
,
and
come
upon
us
afterward
.
Peters
Ethicks
According
as
his
divine
power
hath
given
us
all
things
that
pertaine
to
life
and
godlinesse
,
by
the
knowledge
of
him
that
hath
called
us
to
glory
and
vertue
.
Whereby
are
given
to
us
exceeding
great
and
precious
promises
,
that
by
these
we
may
be
made
partakers
of
the
divine
nature
,
having
escaped
the
pollution
of
the
world
through
lust
.
And
besides
this
,
giving
all
diligence
,
adde
to
our
saith
vertue
,
and
to
vertue
knowledge
,
&c.
that
ye
may
be
filled
with
the
fulnesse
of
God
,
there
are
given
to
us
exceeding
great
and
precious
promises
,
that
by
these
ye
may
be
made
partakers
of
the
divine
nature
.
I
will
put
my
law
in
their
heart
,
and
write
it
in
their
inward
part
,
A
new
heart
,
and
a
new
spirit
I
will
give
them
,
I
will
take
out
of
their
bowels
the
heart
of
stone
,
and
will
give
them
a
heart
of
flesh
,
exceeding
great
precious
promises
like
precious
faith
with
us
we
are
kept
by
the
power
of
God
through
faith
unto
salvation
,
escaped
the
pollution
of
the
world
through
lust
.
adde
to
your
faith
,
vertue
,
and
to
vertue
,
knowledge
.
By
this
we
may
the
better
understand
the
following
words
,
I
will
not
againe
curse
the
ground
for
mans
sake
,
for
the
imagination
of
mans
heart
is
evil
from
his
child-hood
,
Concerning
which
,
note
,
that
these
words
are
not
two
sentences
.
For
this
is
not
the
reason
wherefore
God
gave
over
smiting
,
for
if
it
had
been
the
reason
,
it
would
have
come
to
passe
,
that
the
same
cause
that
would
have
moved
God
to
smite
,
would
also
move
him
to
forbeare
,
which
were
a
strange
Oeconomy
.
I
will
not
curse
the
ground
any
more
,
although
the
thoughts
of
mans
heart
are
evil
from
his
childhood
.
I was borne in iniquity , and in sinne did my mother conceive me , Psalm 51.5 .
These
words
are
an
Hebraisme
,
and
signify
nothing
,
but
an
aggrandation
of
his
sinfulnesse
,
and
are
intended
for
an
high
expression
,
meaning
that
I
am
wholly
,
and
entirely
wicked
.
would
create
in
him
a
cleane
heart
.
That
which
is
borne
of
flesh
is
flesh
,
Borne
,
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
were
by
nature
the
children
of
wrath
,
as
well
as
others
,
Thou
wert
altogether
borne
in
sin
,
and
dost
thou
teach
us
,
Which
phrase
and
manner
of
speaking
,
being
plainly
a
reproach
of
the
poore
blind
man
,
and
a
disparagement
of
him
,
did
meane
only
to
call
him
a
very
wicked
person
:
but
not
that
he
had
derived
his
sin
originally
,
and
from
his
birth
,
for
that
had
been
their
own
case
,
as
much
as
his
.
To
all
which
we
reply
,
the
Pharisees
might
think
him
or
his
Parents
to
be
some
did
this
man
,
or
his
parents
sin
,
that
he
was
borne
blinde
?
verse
the
second
.
had
meant
it
literally
,
it
had
not
signified
that
himselfe
was
borne
in
original
sin
,
but
his
Father
,
and
his
Mother
sinn'd
when
they
begot
him
.
Create
in
me
a
cleane
heart
,
renew
within
me
a
right
spirit
:
wash
me
with
hysop
,
and
I
shall
be
cleane
.
if
it
did
relate
to
his
own
person
,
he
might
meane
that
he
was
begotten
with
that
sanguine
disposition
,
and
libidinous
temper
that
was
the
original
of
his
vile
adultery
;
and
then
,
though
said
this
truely
of
himselfe
,
it
is
not
true
of
all
,
nor
of
those
whose
temper
is
flegmatick
,
and
unactive
.
deliver
me
from
blood-guiltinesse
,
thou
God
of
my
righteousnesse
,
Against
thee
,
thee
only
have
I
sinned
,
had
meant
this
of
himselfe
,
and
that
in
regard
of
original
sin
,
this
had
been
so
far
from
being
a
penitential
expression
,
or
a
confessing
of
his
sinne
,
that
it
had
been
a
plaine
accusation
of
God
,
and
an
excusing
of
himselfe
.
As
if
he
had
said
,
O
Lord
,
I
confesse
I
have
sinned
,
in
this
horrible
murther
,
and
adultery
;
but
thou
O
Lord
knowest
,
how
it
comes
to
passe
,
even
by
that
fatal
punishment
;
which
thou
didst
,
for
the
sin
of
inflict
on
me
and
all
mankind
,
above
three
thousand
years
before
I
was
borne
.
Thereby
making
me
,
to
fall
into
so
horrible
corruption
of
nature
,
that
unlesse
thou
didst
unresistibly
force
me
from
it
,
I
cannot
abstaine
from
my
sin
,
being
most
naturally
enclined
to
evil
.
I
will
circumcise
thy
heart
,
and
the
heart
of
thy
seed
,
that
thou
mightest
love
the
Lord
thy
God
,
Bernard
in
his
Homily
on
the
Canticles
,
hath
an
excellent
passage
to
this
purpose
,
Homo
interveniente
peccato
,
patitur
quandam
vincet
ipse
,
&c.
Man
by
the
intervening
of
sin
,
he
himselfe
doth
suffer
a
kinde
of
necessity
from
his
will
,
not
from
nature
,
that
so
truely
he
may
not
be
deprived
of
his
inbred
liberty
:
For
that
the
soul
cannot
rise
of
her selfe
,
the
will
is
the
cause
,
who
languishing
,
and
laying
prostrate
with
the
vitiated
,
and
vicious
love
of
a
corrupted
body
,
doth
not
withal
admit
the
love
of
righteousnesse
.
It
is
so
I
know
not
by
what
wounderful
meane
,
the
will
being
made
worse
,
she
her selfe
,
doth
make
a
necessity
to
her selfe
;
That
the
necessity
while
its
voluntary
,
may
not
be
able
to
excuse
the
will
:
Neither
the
will
while
t
is
drawn
,
may
have
power
to
shake
off
the
necessity
:
for
truely
after
a
sort
,
this
is
a
voluntary
necessity
.
Sixthly
,
He
addeth
,
that
thought
nothing
of
this
,
or
any
thing
like
it
,
we
may
understand
by
the
preceding
words
,
which
are
a
preface
to
these
in
the
objection
,
against
thee
only
have
I
sinned
.
if
this
had
been
natural
and
unavoidable
,
God
,
who
knew
perfectly
well
,
would
have
expected
nothing
else
of
him
.
For
he
will
not
require
of
a
stone
to
speak
,
nor
a
fire
to
be
cold
,
unlesse
himself
be
pleased
to
work
a
miracle
to
have
them
so
.
cannot
cease
from
sinne
eyes
full
of
the
adulteresse
remove
thy
way
farre
from
her
,
and
come
not
neare
the
doore
of
her
house
.
This
therefoore
as
appears
by
the
discourse
of
the
Apostle
,
relates
not
to
riginal
sinne
,
but
to
actual
.
Justin
Martyr
that
therefore
it
cannot
be
extended
to
Christ
,
Heires
of
wrath
signifies
persons
liable
to
punishment
,
heires
of
death
.
It
is
an
usual
expression
among
the
Hebrewes
;
So
sons
of
death
in
the
holy
Scripture
,
are
those
that
deserve
death
,
or
are
condemned
to
dye
.
[
were
by
nature
the
children
of
wrath
,
]
By
nature
is
here
most
likely
to
be
meant
,
that
which
Galen
calls
an
acquisite
nature
customes
,
and
evil
habits
Apostle
say
,
you
hath
he
quickned
who
were
dead
in
trespasses
and
sinnes
:
Suidas
,
when
the
Apostle
saith
,
you
were
by
nature
the
children
of
wrath
,
he
means
not
that
which
is
the
usual
signification
of
nature
,
for
then
it
were
not
their
fault
but
the
fault
of
him
that
made
them
such
.
By
nature
the
Apostle
means
not
by
birth
,
natural
extraction
,
or
any
other
original
derivation
from
The
Ephesians
were
no
more
guilty
than
every
one
else
,
and
no
more
before
their
conversion
than
after
.
By
nature
the
children
of
wrath
,
must
be
expounded
,
as
much
as
really
,
and
truly
,
the
children
of
wrath
,
it
is
agreeable
to
the
usuage
,
of
the
same
phrase
,
Ye
did
service
to
them
,
that
by
nature
were
no
gods
,
that
is
,
which
really
are
none
.
God
that
made
the
world
and
all
that
is
therein
,
dwelleth
not
in
Temples
made
with
hands
,
The
invisible
things
of
him
are
clearly
seen
from
the
creation
of
the
world
,
even
his
eternal
power
and
Godhead
,
James
,
every
kinde
of
Birds
,
that
is
,
is
tamed
,
and
hath
been
tamed
by
the
nature
of
man
.
Adam
.
And
whereas
he
saith
,
as
these
Ephesians
were
before
their
conversion
,
so
were
the
Israclites
in
the
dayes
of
their
rebellion
,
a
wicked
stubborne
people
,
insomuch
that
they
are
by
the
Prophet
called
children
of
transgression
,
a
seed
of
falshood
.
that
these
words
do
not
at
all
relate
to
the
matter
of
original
,
but
to
the
state
of
Heathens
sinnes
,
habitual
Idolatries
,
and
impurities
world
was
dead
,
before
the
great
Reformation
by
Christ
among
whom
we
all
had
our
conversation
.
the
Bishop
did
admonish
him
to
remember
how
often
the
Apostle
calleth
concupiscence
,
sinne
I
know
Saint
Paul
reckons
concupiscence
to
be
one
of
the
works
of
the
flesh
,
and
consequently
such
as
excludes
from
heaven
,
[
Evil
concupiscence
]
concupiscence
with
something
superadded
,
but
certainly
,
that
is
nothing
that
is
natural
:
for
God
made
nothing
that
is
evil
;
and
whatsoever
is
natural
and
necessary
cannot
be
mortified
.
I
come
to
consider
that
by
concupiscence
either
must
be
meant
the
first
inclinations
to
their
object
,
or
the
proper
acts
of
Election
,
which
are
the
second
acts
of
concupiscence
.
If
the
first
inclinations
be
meant
,
then
certainly
that
cannot
be
a
sinne
,
which
is
natural
,
and
necessary
?
Men
do
not
gather
grapes
of
thornes
,
nor
figs
of
thistles
.
that
the
first
inclinations
are
unavoidable
,
therefore
they
are
not
sinful
.
To
desire
that
to
which
all
men
tend
naturally
is
no
more
a
sin
,
than
to
desire
to
be
happy
is
a
sin
.
Desire
is
no
more
a
sin
,
than
joy
or
sorrow
is
.
The
flesh
lusteth
against
the
Spirit
,
and
the
works
of
the
flesh
are
manifest
,
adultry
,
fornication
,
&c.
Then
there
can
be
no
reason
told
,
why
it
is
more
a
sin
to
will
evil
than
to
understand
it
:
and
how
doth
that
which
is
moral
,
differ
from
that
which
is
natural
?
For
the
understanding
is
first
,
and
primely
moved
by
his
object
.
lusts
of
their
minde
the
wills
of
their
cogitations
how
doth
that
which
is
natural
,
differ
from
that
which
is
moral
:
I
cannot
but
wonder
saith
he
,
why
men
are
pleased
where-ever
they
finde
the
word
concupiscence
in
the
new
Testament
,
presently
to
dreame
of
original
sinne
,
and
make
that
to
be
the
summe
total
of
it
:
whereas
concupiscence
,
if
it
were
the
product
of
fall
,
is
but
one
small
part
of
it
.
Every
man
is
drawn
away
with
his
own
lust
,
and
enticed
,
and
lust
,
when
it
hath
conceived
,
it
bringeth
forth
sinne
,
and
sinne
when
it
is
finished
,
bringeth
forth
death
,
is
but
one
of
the
passions
,
and
in
the
utmost
extension
of
the
word
,
it
can
be
taken
but
for
one
halfe
of
the
passions
,
for
not
only
all
the
passions
of
the
concupiscible
faculty
can
be
a
principle
of
sinne
,
but
the
irascible
doth
more
hurt
in
the
world
:
that
is
more
sensual
,
this
more
devilish
,
walk
in
the
Spirit
,
and
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
the
concupiscence
of
the
flesh
The natural man receiveth not the things of the Spirit of God , because they are foolishnesse to him , 1 Cor. 2.14 .
An
animal
man
that
is
a
Philosopher
,
or
a
rational
man
,
such
as
were
the
Greeke
and
Roman
Philosophers
,
upon
the
stock
and
account
of
the
learning
of
all
the
Schooles
,
could
not
discern
the
excellency
of
the
Gospel-mysteries
as
of
God
,
incarnate
,
Christ
dying
,
the
resurrection
of
the
body
,
and
the
like
.
ye
have
seen
all
that
the
Lord
did
before
your
eyes
,
yet
the
Lord
hath
not
given
you
an
heart
to
perceive
,
and
eyes
to
see
,
and
eares
to
heare
unto
this
day
,
Animality
,
which
is
a
reliance
upon
natural
principles
,
without
revelation
is
a
state
privatively
opposed
to
the
Spirit
,
and
a
man
in
that
state
cannot
be
saved
,
because
he
wants
a
vital
part
,
he
wants
the
Spirit
.
or
the
state
of
being
in
the
flesh
,
is
not
only
privatively
opposed
,
but
contrarily
also
to
the
spiritual
staee
of
grace
.
The
first
is
only
an
imperfection
,
and
a
want
of
supernatural
aides
,
the
other
is
indeed
,
a
direct
state
of
sin
,
and
hated
by
God
,
but
superinduced
by
choice
,
and
not
discending
naturally
.
the
wisdome
from
beneath
,
is
earthly
,
sensual
,
devilish
that
Mockers
should
come
walking
after
their
ungodly
lusts
.
These
are
they
that
separate
themselves
,
sensual
,
not
having
the
Spirit
.
it
is
only
superinduced
by
choice
,
as
also
that
it
doth
not
naturally
descend
.
Adam
did
leave
us
all
in
an
animal
state
,
but
this
is
not
a
state
of
anmity
,
of
direct
opposition
to
God
,
but
a
state
insufficient
,
and
imperfect
.
In
the
state
of
animality
a
man
cannot
go
to
heaven
,
but
neither
will
that
alone
carry
them
to
hell
,
and
therefore
God
doth
not
let
a
man
alone
in
that
state
,
for
either
God
suggests
to
him
that
which
is
spiritual
,
or
if
he
doth
not
,
it
is
because
himselfe
hath
superinduced
something
that
is
carnal
.
Asia
,
Africa
,
Europe
that
the
animal
man
doth
superinduce
something
that
is
carnal
,
Vpon
this
account
alone
it
must
be
impossible
to
be
consented
unto
,
that
God
should
still
under
the
Gospel
,
after
so
many
generations
of
vengance
,
and
taking
punishment
for
the
sinne
,
after
the
publication
of
so
many
mercies
and
so
infinite
a
graciousnesse
,
that
is
revealed
to
mankind
in
Jesus
Christ
,
after
so
great
provisions
against
sin
,
even
the
horrible
threatnings
of
damnation
still
to
persevere
to
punish
in
his
posterity
and
the
posterity
for
that
he
never
did
.
There
is
not
the
same
reason
of
favours
,
and
punishments
:
his
blood
be
upon
us
and
our
children
,
God
never
imputes
the
sin
to
the
son
,
or
relative
formally
making
him
guilty
,
or
being
angry
with
the
innocent
eternally
.
Thirdly
,
when
God
inflicts
a
temporal
evil
upon
the
son
for
the
fathers
sin
,
he
doth
it
as
a
Judge
to
the
father
,
but
as
a
Lord
only
to
the
son
.
by
one
mans
offence
,
judgement
came
upon
all
men
to
condemnation
.
If
God
inflicts
a
temporal
evil
upon
the
son
for
the
fathers
sin
,
he
doth
it
not
as
a
Judge
,
but
as
a
Lord
only
to
the
son
.
Fourthly
,
God
using
the
power
,
and
dominion
of
a
Lord
,
and
the
severity
of
a
Judge
,
did
punish
posterity
,
it
was
but
so
long
as
the
Parents
might
live
,
and
see
it
,
as
saith
,
to
the
third
and
fourth
generation
,
and
no
longer
.
first
man
is
the
figure
of
him
that
is
to
come
.
this
power
and
dominion
,
which
God
useth
,
was
not
in
ordinary
cases
,
but
in
the
biggest
crimes
only
.
Although
God
threatned
this
,
and
hath
a
right
and
a
power
to
do
this
;
yet
he
doth
not
often
use
this
right
,
but
only
in
such
notable
ensamples
,
as
were
sufficient
to
all
ages
,
to
consigne
,
and
testifie
his
great
indignation
against
those
things
,
for
the
punishment
of
which
he
was
pleased
to
use
his
right
or
rights
of
dominion
.
Corah
,
Achan
,
Saul
,
Jeroboam
,
Ahab
,
his
goodnesse
,
and
graciousnesse
grew
quickly
weary
of
this
way
of
proceeding
.
They
were
the
terrours
of
the
Law
,
and
God
did
not
delight
in
them
.
Therefore
in
the
time
of
Ezekiel
the
Prophet
,
he
declared
against
them
.
the
soule
that
sinneth
,
that
soul
shall
die
.
something
extraordinary
,
was
then
needful
to
be
done
,
to
so
vile
a
people
,
to
restrain
their
sinfulnesse
;
but
when
the
Gospel
was
published
,
and
hell-fire
threatned
to
persovering
,
and
greater
sinners
,
the
former
way
of
punishment
was
quite
left
off
.
And
in
all
the
Gospel
,
there
is
not
one
word
of
threatning
passing
beyond
the
person
offending
.
Either
this
evil
that
falls
upon
us
for
sin
,
is
inflicted
upon
us
by
way
of
proper
punishment
,
or
by
right
of
dominion
,
if
by
proper
punishment
to
us
,
then
we
understand
not
the
justice
of
it
,
because
we
were
not
personally
guilty
.
Avidius
Cassius
If
God
inflicts
this
evil
upon
Adams
posterity
by
using
his
own
right
of
power
,
and
dominion
,
which
he
hath
over
his
creatures
;
then
it
is
a
strange
anger
which
God
had
against
that
he
still
retaines
so
fierce
an
indignation
as
not
to
take
off
his
hand
from
striking
after
five
thousand
six
hundred
years
;
and
striking
him
for
that
of
which
he
repented
him
,
and
which
in
all
reason
we
beleeve
he
then
pardoned
or
resolved
to
pardon
when
he
promised
the
Messiah
to
him
.
By
the
fall
he
tells
us
that
was
cast
into
a
place
of
labour
and
uneasinesse
of
bryars
and
thornes
,
ill
aire
,
and
violent
chances
.
The
woman
was
condemned
to
hard
labour
and
travell
,
and
that
which
troubled
her
most
,
obedience
to
her
husband
,
&c.
they
shall
be
saved
in
child-bearing
if
they
continue
in
the
faith
,
est
enim
aliquid
in
●bdito
&
alto
ejus
consilio
,
&c.
There
is
therefore
a
reason
in
his
hidden
and
deep
counsel
,
why
so
long
as
we
live
in
this
mortal
flesh
,
there
is
something
in
us
against
which
our
mind
may
conflict
,
there
is
something
that
we
may
say
forgive
us
our
trespasses
.
And
a
little
after
therefore
it
is
done
in
the
place
of
our
infirmity
,
that
we
should
not
live
proudly
,
but
should
live
under
a
daily
need
of
remission
of
sinnes
.
It
is
not
easily
to
be
imagined
,
how
Christ
reconciled
the
world
unto
his
Father
,
if
after
the
death
of
Christ
,
God
is
so
angry
with
mankind
,
so
unappeased
,
that
the
most
innocent
part
of
mankind
may
perish
for
sinne
;
and
the
other
are
perpetually
punished
with
a
corrupted
nature
,
a
pronenesse
to
sinne
,
a
servile
will
,
a
filthy
concupiscence
,
and
an
impossibility
of
being
innocent
;
that
no
faith
,
no
Sacrament
,
no
prayers
,
no
industry
,
can
obtain
pardon
from
this
punishment
.
No
man
taketh
away
sinne
,
which
the
Law
,
although
holy
,
and
just
,
and
good
,
could
not
take
away
;
but
he
in
whom
there
was
no
sin
.
Now
he
taketh
away
sinnes
by
pardoning
those
that
are
done
,
and
by
assisting
us
that
they
may
not
be
done
,
and
by
bringing
of
us
to
the
life
where
they
cannot
at
all
be
done
,
If
there
were
not
some
common
principle
of
evil
introduced
by
the
sinne
of
our
parents
upon
all
his
posterity
,
how
should
all
men
be
so
naturally
inclined
to
be
vicious
.
if
we
will
suppose
that
there
must
be
a
cause
in
our
nature
determining
us
to
sinne
,
by
an
unresistible
necessity
,
I
desire
to
know
why
such
a
principle
should
be
more
necessary
to
us
,
than
it
was
to
That
we
can
choose
the
good
,
and
as
naturally
love
good
as
evil
,
and
in
some
instances
more
.
A
man
cannot
naturally
hate
God
,
if
he
knowes
any
thing
of
him
;
a
man
naturally
loves
his
parents
,
he
naturally
hateth
some
sorts
of
uncleannesse
.
The
end
of
the
commandment
is
love
out
of
a
pure
heart
,
a
good
conscience
,
and
faith
unfaigned
,
that
a
man
cannot
naturally
hate
God
if
he
knowes
any
thing
of
him
.
they
beleeve
there
is
one
God
,
and
tremble
.
Neither
was
case
better
than
ours
in
this
particular
.
For
that
his
nature
could
not
carry
him
to
heaven
,
or
indeed
to
please
God
in
order
to
it
seems
to
be
confessed
by
them
who
have
therefore
affirmed
him
to
have
a
supernatural
righteousnesse
.
God
made
man
upright
,
but
they
have
sought
out
many
inventions
,
Eccles.
The
first
great
cause
of
an
universal
implety
,
is
,
that
at
first
God
had
made
no
promises
of
heaven
,
he
had
not
propounded
any
glorious
rewards
to
be
as
an
argument
to
support
the
superiour
faculty
against
the
inferiour
,
that
is
,
to
make
the
will
to
choose
the
best
&
to
leave
the
worst
,
and
to
be
as
a
reward
for
suffring
contradiction
,
there
was
no
such
thing
in
that
period
of
the
world
,
therefore
almost
all
flesh
corrupted
themselves
,
excepting
Abel
,
Seth
,
Enos
,
and
Enoch
,
we
finde
not
one
good
man
from
Adam
to
Noah
;
and
therefore
the
Apostle
calls
that
world
the
world
of
the
ungodly
.
It
was
not
so
much
wonder
,
that
when
Adam
had
no
promises
made
to
enable
him
to
contest
his
natural
concupiscence
,
he
should
strive
to
make
his
conditions
by
the
Devils
Promises
.
the
world
of
ungodly
the
seed
of
the
woman
shall
breake
the
Serpents
head
?
That
the
spirits
of
the
fathers
were
disobedient
in
the
times
of
the
old
world
.
A
second
cause
of
the
general
iniquity
of
the
world
is
,
because
our
nature
is
so
hard
put
to
it
in
many
instances
.
Not
because
nature
is
originally
corrupted
,
but
because
Gods
laws
command
such
things
which
are
a
restraint
to
the
indifferent
,
and
otherwise
lawful
inclinations
of
nature
.
And
then
going
on
,
he
doth
in
the
same
page
explain
himself
more
fully
.
Our
unwillingnesse
and
aversenesse
came
by
occasion
of
the
Law
coming
crosse
upon
our
nature
:
not
because
our
nature
is
contrary
unto
God
,
but
because
God
was
pleased
to
super-induce
some
commandments
contrary
to
our
nature
For
if
God
had
commanded
us
to
eate
the
best
meats
and
to
drink
the
richest
wines
as
long
as
they
could
please
us
,
and
were
to
be
had
,
I
suppose
it
will
not
be
thought
that
original
sinne
would
hinder
us
from
obedience
.
But
because
we
are
forbidden
to
do
somethings
which
naturally
we
desire
to
do
,
and
love
,
therefore
our
nature
is
hard
put
to
it
,
and
this
is
the
cause
of
the
difficulty
.
If
there
be
no
free-will
,
to
what
purpose
exhortations
and
commands
?
de
correptione
&
gratia
In
commands
know
what
thou
oughtest
to
do
,
in
reproof
know
what
thou
hast
not
done
through
thine
own
default
,
in
prayer
know
whence
thou
mayst
receive
what
thou
wouldst
have
.
Peccatum
voluntatis
an
necessitatis
est
?
si
necessitatis
est
peccatum
non
est
:
si
voluntatis
vitari
potest
.
Sinne
(
say
they
)
is
either
of
the
will
,
or
of
necessity
,
)
If
it
be
of
necessity
,
it
is
no
sinne
,
if
it
be
of
the
will
,
it
may
be
avoided
.
Vt
sanemur
,
in
vccamus
eum
cui
dicitur
in
Psalmo
de
necessitatibus
educ
me
.
That
we
may
be
healed
,
we
call
upon
him
to
whom
it
is
said
in
the
Psalme
,
bring
me
out
of
my
necessities
.
vitari
posse
peccatum
si
natura
vitiata
sanetur
gratiâ
Dei
per
Jesum
Christum
Dominum
nostrum
.
Sinne
may
be
avoided
in
case
our
corrupt
nature
may
be
healed
by
the
grace
of
God
through
Jesus
Christ
our
Lord
.
What
profit
or
necessity
is
there
to
divulge
such
things
,
seeing
from
thence
so
many
evils
may
seem
to
arise
.
Prima
est
humiliatio
nostrae
super●●●●●●
cognitio
gratiae
Dei
,
alteraipsa
fides
Christiana
,
&c.
The
first
is
the
humiliation
of
our
Pride
,
and
the
knowledge
of
the
grace
of
God
,
the
other
is
the
Christian
faith
it self
.
First
,
God
certainly
hath
promised
his
grace
to
the
humble
,
that
is
,
to
those
that
are
cast
down
,
and
are
without
hope
.
Now
a
man
cannot
be
throughly
humbled
,
untill
he
know
as
wholly
out
of
his
own
abilities
,
councels
,
studies
,
wills
,
workes
:
so
his
salvation
altogether
to
depend
upon
the
disposal
,
councell
,
will
,
work
of
another
that
is
of
God
alone
.
For
as
long
as
he
is
perswaded
that
he
can
do
the
least
for
his
salvation
,
he
doth
remaine
in
the
trust
of
himself
,
neither
doth
he
wholly
dispaire
of
himself
.
Therefore
is
not
humbled
before
God
,
but
presumeth
upon
place
,
time
,
or
some
work
for
himself
either
doth
hope
or
at
least
wish
for
that
by
which
he
may
come
to
salvation
.
He
therefore
that
doubteth
not
wholly
to
depend
upon
the
will
of
God
,
altogether
dispaires
of
himself
chooses
nothing
,
but
expecteth
God
to
work
it
in
him
,
and
for
him
,
he
is
nearest
to
salvation
.
More
he
hath
to
the
same
purpose
,
therefore
saith
he
,
that
there
maybe
some
place
found
for
faith
,
it
is
needful
that
all
things
which
are
believed
may
be
hidden
out
of
sight
,
and
they
cannot
be
further
hidden
than
under
the
contrary
object
,
sense
,
experience
.
So
God
when
he
quickneth
,
he
doth
it
by
killing
,
when
he
justifieth
,
he
doth
that
thing
by
convincing
men
of
the
guilt
of
sin
,
when
he
lifteth
up
to
heaven
,
he
doth
it
by
bringing
down
to
hell
,
Jeremy
Taylor
They
deny
free-will
,
so
excellent
and
worthy
a
gift
of
God
,
and
the
best
of
all
that
are
in
man
,
by
which
alone
we
may
be
distinguisht
from
bruit
beasts
,
and
may
come
nearest
to
the
nature
of
Angels
,
and
may
beare
the
image
of
the
Godhead
it self
;
which
also
the
whole
race
of
mankind
upon
the
earth
do
testifie
with
great
consent
of
minde
:
A
thing
(
I
say
,
)
so
clear
that
almost
every
moment
it
cometh
into
the
view
of
our
eyes
and
minds
:
yet
neverthelesse
with
incredible
madnesse
,
and
fury
,
these
men
do
most
obstinately
refuse
,
confute
,
and
reject
it
.
That
man
hath
free-will
is
not
by
us
gain-said
:
though
we
dare
not
give
him
so
large
a
freedome
as
the
Jesuits
presume
to
do
.
Freedome
of
will
we
know
doth
as
essentially
belong
unto
a
man
as
reason
it self
:
and
he
that
spoileth
him
of
that
power
,
doth
in
effect
make
him
a
very
beast
.
For
this
is
the
difference
betwixt
reasonable
and
unreasonable
creatures
:
as
Damascene
rightly
noteth
.
The
unreasonable
are
rather
led
by
nature
,
than
themselves
are
the
leaders
of
it
;
and
therefore
do
they
never
contradict
their
natural
appetite
,
but
assoon
as
they
affect
any
thing
,
they
rush
to
the
prosecution
of
it
.
But
man
being
endued
with
reason
,
doth
rather
led
nature
,
than
is
lead
by
it
:
and
therefore
being
moved
with
appetite
,
if
he
will
he
hath
power
to
restraine
his
appetite
,
or
to
follow
it
.
Hereby
he
is
enabled
to
do
the
things
which
he
doth
neither
by
a
brute
instinct
of
nature
,
nor
yet
by
any
compulsion
,
but
by
advice
and
deliberation
:
the
mind
first
taking
into
considerartion
the
grounds
and
circumstances
of
each
action
,
and
freely
debating
on
either
side
what
in
this
case
were
best
to
be
done
,
or
not
done
,
and
then
the
will
enclining
it self
to
put
in
execution
the
last
and
conclusive
judgment
of
the
practical
understanding
.
This
liberty
we
acknowledge
,
a
man
may
exercise
in
all
actions
that
are
within
his
power
to
do
whether
they
be
lawful
,
unlawful
,
or
indifferent
,
whether
done
,
by
the
strength
of
nature
or
of
grace
.
For
even
in
doing
the
workes
of
grace
,
our
free
will
suspendeth
not
her
action
,
but
being
moved
and
guided
by
grace
,
doth
that
which
is
fit
for
her
to
do
,
grace
not
taking
away
that
liberty
which
comes
by
Gods
creation
,
but
the
pravity
of
the
will
,
that
ariseth
from
mans
corruption
.
The
objection
hinders
not
,
but
choice
still
remaines
to
a
man
,
and
that
he
is
not
naturally
sinful
,
as
he
is
naturally
heavy
,
and
upright
,
apt
to
laugh
and
weep
.
This
doctrine
is
destructive
to
all
laws
,
it
takes
away
reward
and
punishment
,
and
we
have
nothing
whereby
we
can
serve
God
,
and
precepts
of
holinesse
might
be
preached
to
a
wolfe
as
well
as
a
man
,
if
men
were
naturally
and
inevitably
wicked
.
naturally
and
inevitably
wicked
they
were
by
nature
the
children
of
wrath
as
well
as
others
.
The
law
of
the
Spirit
of
life
which
is
in
Christ
Jesus
,
hath
made
me
free
from
the
law
of
sinne
and
death
,
Posse
credere
naturae
est
hominum
velle
credere
gratiae
est
fidelium
:
to
have
a
remote
power
to
believe
is
of
the
nature
of
men
,
to
have
a
will
to
believe
is
of
the
grace
of
believers
.
The
wisdome
of
the
flesh
is
enmity
against
God
,
because
it
is
not
subject
to
the
law
,
nor
can
be
,
to
be
enmity
against
God
.
it
is
not
subject
to
the
law
of
God
,
be
subject
to
the
law
of
God
.
knowledge
is
more
after
his
fall
than
it
was
before
,
God
that
commanded
the
light
to
shine
out
of
darknesse
,
hath
commanded
the
light
of
his
grace
to
shine
in
your
hearts
in
the
face
of
Jesus
Christ
,
he
made
him
sin
that
knew
no
sin
,
We
may
as
well
suppose
an
understanding
that
can
never
understand
,
and
passions
that
can
never
desire
nor
refuse
,
and
a
memory
that
can
never
remember
,
as
a
will
that
cannot
choose
.
As
sin
is
the
action
of
a
free
faculty
,
it
can
no
more
take
away
the
freedome
of
that
faculty
than
vertue
can
,
for
that
also
is
the
action
of
the
same
free
faculty
.
He
that
commits
sin
,
is
the
servant
of
sin
,
While
they
promise
themselves
liberty
,
they
themselves
are
the
servants
of
corruption
,
Men
sometimes
by
evil
habits
,
and
by
choosing
vile
things
along
time
together
make
it
morally
impossible
to
choose
that
which
is
good
,
and
to
love
that
in
particular
which
is
contrary
to
their
evil
customes
.
saith
,
custome
is
that
devil
that
bringeth
in
new
natures
upon
us
.
Seneca
saith
,
nature
doth
not
engage
us
upon
a
vice
,
she
made
us
entire
,
she
left
us
free
,
but
we
make
our selves
prisoners
,
and
slaves
by
vicious
habits
.
beware
least
any
man
spaile
you
through
Philosophy
,
beware
lest
any
man
spoile
you
through
Philosophy
,
Seneca
,
nature
hath
made
us
free
,
nature
hath
left
us
free
,
The
Saints
love
God
so
fully
,
that
they
cannot
hate
him
or
desire
to
displease
him
.
And
in
hell
the
accursed
spirits
so
perfectly
hate
him
,
that
they
can
never
love
him
;
But
in
this
,
that
is
,
status
viae
a
middle
condition
between
both
,
or
a
passage
to
one
or
the
other
it
cannot
be
supposed
to
be
so
,
unlesse
a
man
here
also
be
already
saved
or
damned
.
Men
can
choose
that
which
is
commanded
,
and
abstaine
from
that
which
is
forbidden
,
for
if
they
could
not
,
they
ought
no
more
to
perish
for
this
,
than
infants
for
that
.
This
is
so
necessary
a
truth
,
that
it
is
one
of
the
greatest
grounds
and
necessities
of
obedience
and
holy
living
;
and
if
after
the
fall
of
it
be
not
by
God
permitted
to
us
to
choose
or
refuse
,
there
is
nothing
left
whereby
a
man
can
serve
God
or
affer
him
a
sacrifice
.
to
offer
a
sacrifice
to
God
.
that
we
must
have
recourse
to
the
freenesse
of
the
promise
where
all
fulnesse
is
to
be
had
.
Isaiah
,
I
will
poure
water
upon
him
that
is
thirsty
,
and
floods
of
water
upon
the
dry
ground
,
Ho
,
every
one
that
thinsteth
,
come
ye
to
the
waters
of
life
,
Quae
testantur
ad
percipiendas
dei
benedictiones
,
nullos
admit
ti
nisi
suae
paupertatis
sensu
tabescentes
.
Which
testifieth
to
the
receiving
of
the
blessings
of
God
,
no
others
are
to
be
admitted
,
but
such
only
which
languish
with
a
sence
of
their
own
poverty
Semper
sanè
mihi
vehementer
illud
Chrysostomi
placuit
;
Fundamentum
nostrae
Philosophiae
esse
humilitatem
.
That
of
Chrisostome
hath
alwayes
pleased
me
exceedingly
.
Humility
to
be
the
foundation
of
our
Philosophy
.
Or
rather
that
of
even
as
the
Retoricion
saith
,
when
he
was
demanded
,
what
was
the
chief
thing
in
the
precepts
of
eloquence
,
answered
,
pronunciation
,
what
the
second
,
pronunciation
,
what
the
third
,
pronunciation
:
So
if
thou
mayest
ask
me
concerning
the
precepts
of
Christian
Religion
,
first
,
second
and
third
,
alway
it
would
please
me
to
give
this
answer
,
humility
,
they
are
the
patterne
of
whole
some
words
.
and
I
will
appeale
to
any
mans
experience
,
let
him
look
back
to
the
course
of
his
life
and
examine
himselfe
,
was
there
any
particular
action
in
all
thy
life
from
which
thou
wast
so
hindred
that
thou
caust
say
,
that
thou
couldst
not
do
it
?
was
there
any
particular
sin
of
which
thou
couldest
say
,
this
sin
I
could
not
abstaine
from
?
And
howsoever
we
may
make
it
a
matter
of
dispute
in
the
Schooles
,
yet
the
worst
man
,
in
whom
we
may
think
corruption
of
nature
to
be
most
strong
,
when
he
comes
to
dye
,
doth
not
excuse
himselfe
,
but
acknowledges
he
is
guilty
.
How
can
a
man
he
condemned
for
not
believing
and
turning
to
God
,
when
naturally
he
hath
no
power
to
do
these
things
?
And
that
this
is
left
for
man
,
can
no
way
impede
any
of
the
divine
decrees
,
because
the
outward
act
being
over-ruled
by
the
divine
providence
,
it
is
strange
that
the
Schooles
will
leave
nothing
to
man
whereby
he
may
glorifie
God
.
The
Kings
heart
is
in
the
hand
of
the
Lord
,
and
he
turneth
it
about
as
the
streams
of
water
,
God
hath
put
it
into
their
hearts
to
hate
the
whore
,
and
to
burne
her
flesh
with
fire
,
Egyptians
,
he
turned
their
heart
to
hate
his
people
,
A
new
heart
and
a
new
spirit
I
will
give
them
,
The
Psalmist
prayed
,
create
in
me
a
cleane
heart
O
God
,
and
renew
within
me
a
right
Spirit
,
That
Augustine
in
his
zeale
against
a
certaine
errour
of
the
Pelagians
,
made
him
take
in
auxiliaries
from
an
uncertaine
and
lesse
discerned
errour
,
and
caused
him
to
say
many
things
which
all
antiquity
disavowed
,
and
which
the
following
ages
took
up
upon
his
account
.
Justin
Martyr
,
Cyril
,
Hierome
,
John
Godolphin
,
J.
C.
D.
A
Semicentury
John
Godolphin
,
J.
C.
D.
James
Noyes
Charles
George
Cock
.
William
Eyre
Benjamin
Woodbridge