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To
the
Reading
of
the
Holy
Scriptures
Ordering
of
Common-Places
Vnderstanding
of
Controversies
Cleering
of
some
Cases
of
Conscience
.
The
ANATOMY
of
the
whole
Body
of
DIVINITY
.
Delineated
in
IX
.
short
Tables
,
for
the
help
of
weak
Memories
.
T.
Mab
A.
Coles
Little
Britain
Theological
Epitome
It
is
neither
deficient
in
necessaries
,
nor
abundant
in
superfluities
:
nauseating
potion
My
Lord
Hold
fast
the
form
of
good
words
which
thou
hast
heard
of
me
,
in
faith
and
love
.
wholsome
and
good
words
This
word
is
diversly
taken
:
but
in
this
place
is
understood
that
Knowledge
of
God
,
which
a
Christian
may
attain
unto
in
this
life
,
out
of
Gods
word
.
Theologie
of
the
Blessed
Saints
Theologie
of
travellers
Theologie
in
this
place
is
considered
,
not
as
a
Habit
residing
in
the
intellect
,
but
as
a
Systeme
or
collection
of
precepts
:
therefore
it
is
defined
by
the
word
There
is
a
twofold
principle
of
Divinity
;
the
one
by
which
it
is
,
and
that
is
GOD
;
the
other
by
which
it
is
known
,
and
that
is
the
Word
of
God
.
Gods
word
at
first
was
unwritten
,
before
his
time
;
but
after
it
was
written
,
when
God
in
his
most
wise
counsel
would
have
it
to
be
sealed
and
confirmed
by
Prophets
and
Apostles
.
But
these
things
are
written
,
that
ye
might
believe
,
&c.
But
what
things
are
written
,
are
written
for
our
learning
,
that
through
patience
and
comfort
of
the
Scriptures
we
might
have
hope
.
These
things
are
written
to
admonish
us
.
All
Scripture
is
given
by
divine
inspiration
.
So
that
ye
first
know
this
,
that
no
prophesie
in
the
Scripture
is
of
private
motion
:
for
Prophesie
came
not
of
old
time
by
the
will
of
man
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
holy
Ghost
.
To
law
and
to
the
testimony
.
Search
the
Scriptures
We
acknowledge
therefore
no
other
principle
of
Divinity
,
then
the
written
Word
of
God
.
It
is
an
unquestionable
Principle
amongst
Christians
,
that
the
holy
Scripture
is
both
of
a
divine
original
and
authority
.
It
is
then
a
question
ill
beseeming
a
Christian
,
to
demand
whether
the
Scripture
or
holy
Bible
be
Gods
word
,
or
not
?
Among
Christians
it
is
lawfull
to
ask
,
By
what
testimony
do
we
know
that
the
Scriptures
are
by
divine
inspiration
?
So
we
ask
not
for
this
end
,
to
seduce
others
,
or
to
cavil
,
but
onely
to
be
instructed
.
Now
this
testimony
is
twofold
;
the
one
principal
,
the
other
ministerial
.
The
principal
testimony
is
that
of
the
Holy
Spirit
,
outwardly
in
the
Scripture
it self
,
inwardly
in
the
minds
and
hearts
of
the
faithful
,
being
illuminate
by
him
speaking
and
perswading
the
divinity
of
the
Scriptures
.
But
the
ministerial
testimony
is
the
testimony
of
the
Church
.
The
word
of
the
Lord
.
Thus
saith
the
Lord
.
Jesus
said
.
All
Scripture
is
by
divine
inspiration
.
Holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
My
Spirit
which
is
in
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
from
thy
mouth
.
Open
my
eyes
,
that
I
may
see
the
wonders
of
thy
law
.
to
lead
us
into
all
truth
,
Ergo
,
&c.
received
that
sincere
milk
of
the
word
,
nor
by
it
are
grown
up
,
Now
we
believe
,
not
because
of
thy
saying
,
for
we
have
heard
him
our selves
,
and
know
that
this
is
indeed
the
Christ
,
the
Saviour
of
the
world
,
The
Canonical
Books
of
Scripture
,
are
partly
of
the
Old
,
partly
of
the
New-Testament
:
To
the
Old
belong
the
five
Books
of
these
Books
are
single
:
the
Books
of
of
the
of
the
are
double
:
The
Books
of
the
four
greater
Prophets
,
and
the
twelve
lesser
are
single
.
Now
of
the
New-Testament
,
are
,
The
Epistles
of
single
,
and
the
But
for
the
Books
of
of
the
Although
they
may
be
read
with
profit
,
yet
they
come
short
of
that
Authority
,
which
is
in
the
Canonical
Books
,
for
proving
Articles
of
Faith
,
and
therefore
they
are
called
that
is
,
hid
or
obscure
.
The
Holy
Scripture
is
sufficient
to
Salvation
.
Therefore
as
the
constitutions
of
the
Church
conducing
to
the
right
usage
of
outward
Rites
,
are
in
their
own
place
to
be
regarded
,
so
no
tradition
is
to
be
admitted
as
necessary
to
salvation
,
except
the
Scriptures
.
to
adde
to
,
or
take
away
from
his
word
,
Deut.
The
search
of
holy
Scripture
is
injoyned
to
all
Christians
.
Search
the
Scriptures
Let
the
word
of
God
dwell
plentifully
among
you
Therefore
the
Translation
of
the
Bible
into
vulgar
Tongues
is
necessary
.
Yet
no
translation
is
authentical
,
but
that
which
agreeth
with
the
Original
fountains
of
the
Hebrew
and
Greek
.
Although
the
Interpretation
of
Scripture
is
committed
to
the
Church
,
yet
the
onely
Supream
Judge
of
this
Interpretation
is
the
Holy
Ghost
speaking
in
it
.
My
Spirit
which
is
in
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
from
thee
.
So
that
you
first
know
this
,
that
no
prophesie
in
the
Scripture
is
of
any
private
motion
;
for
the
prophesie
came
not
of
old
time
by
the
will
of
man
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
The
sense
and
meaning
of
each
Scripture
is
but
one
;
yet
in
the
Prophesies
of
the
Old-Testament
it
is
composed
of
a
history
,
and
mysterie
.
When
Israel
was
a
child
,
then
I
loved
him
,
and
called
my
sonne
out
of
Egypt
The
meanes
to
find
out
the
true
sense
of
Scripture
,
are
,
Frequent
prayers
;
the
knowledge
of
Tongues
;
the
looking
into
the
Fountains
;
the
consideration
of
the
scope
and
argument
;
the
distinction
of
proper
terms
from
figurative
;
the
logical
analysis
or
noting
of
the
causes
,
the
circumstances
,
the
passages
going
before
and
coming
after
;
the
comparing
of
obscure
places
with
cleerer
,
of
like
with
like
,
and
of
disagreeing
places
with
each
other
;
lastly
,
the
analogie
of
faith
.
As
God
is
the
proper
and
prime
object
,
so
is
he
also
the
principal
and
supreme
end
of
Divinity
.
Whereas
then
the
chief
end
,
and
the
chief
good
,
are
one
and
the
same
thing
,
it
is
manifest
that
Christian
Divinity
onely
doth
rightly
teach
us
concerning
the
chief
good
.
The
subordinate
end
of
Divinity
is
our
salvation
,
which
consisteth
in
the
union
and
fruition
of
God
.
Jehovah
,
Jah
,
Eheje
El
,
Elohim
The
name
is
Gods
chief
and
most
proper
Name
.
Because
he
remains
still
the
same
,
And
is
the
cause
of
the
being
of
all
things
,
Hence
it
is
proper
to
God
,
Jerusalem
,
Ezech.
The
same
name
in
promises
and
Divine
comminations
or
threatnings
is
of
great
force
.
Thus
saith
the
word
of
The
name
though
of
the
plurall
number
,
yet
is
not
the
personal
,
but
an
essential
Name
of
God
,
and
according
to
the
Hebrew
Idiotism
,
it
is
spoken
of
one
God
,
and
of
each
Person
:
Hence
there
are
not
three
or
Gods
,
but
one
alone
.
Athanasius
:
The
Father
Almighty
,
the
Son
Almighty
,
and
the
Holy
Ghost
Almighty
,
yet
not
three
Almighties
,
but
one
Almighty
:
Elohim
,
Psal
Elohim
Zaddik
,
just
God
.
The
Proprieties
of
God
are
not
qualities
or
accidents
or
real
entities
,
different
from
the
essence
,
or
from
each
other
.
The
Divine
Properties
are
neither
separable
from
the
essence
,
nor
from
each
other
.
God
is
an
entity
,
truly
and
most
simply
One
.
There
is
then
nothing
in
God
,
which
is
not
God
himself
.
Gods
essence
is
by
us
incomprehensible
.
God
is
altogether
all
,
all
in
himself
,
all
in
all
things
,
all
in
every
thing
,
and
all
out
of
every
thing
.
God
is
neither
circumscribed
,
nor
defined
by
place
,
nor
is
included
within
it
,
nor
excluded
without
it
.
God
is
eternal
,
without
beginning
,
without
end
,
without
change
.
For
not
onely
is
he
named
living
,
wise
,
just
,
good
;
but
also
life
,
wisdom
,
justice
,
goodness
.
There
are
indeed
divers
distinctions
of
his
Will
,
as
shall
be
seen
in
the
Doctrine
of
Gods
Decrees
:
but
these
distinctions
are
nominal
,
rather
then
real
.
Therefore
to
lie
,
to
make
the
thing
done
undone
,
or
to
make
mans
body
infinite
,
and
such
like
,
can
no
ways
be
ascribed
to
God
;
for
these
are
actions
not
of
power
,
but
of
impotency
.
The
words
of
that
is
although
they
be
not
found
in
Scripture
in
the
same
syllables
,
yet
they
are
consonant
to
the
Scripture
,
and
are
profitably
used
by
the
Church
.
The
word
that
is
,
Subsistence
,
are
of
a
larger
extent
then
the
word
Person
.
The
Person
in
the
Deity
is
neither
the
species
of
God
,
or
of
the
Deity
,
nor
a
part
thereof
,
nor
another
thing
besides
the
Deity
,
nor
a
bare
relation
,
nor
the
manner
only
of
subsisting
,
but
the
very
essence
of
God
,
with
a
certain
manner
of
subsisting
.
Neither
yet
is
the
Person
a
thing
compounded
of
entity
,
and
non-entity
;
neither
are
the
essence
of
God
,
and
the
manner
of
subsisting
,
two
different
things
,
but
a
thing
or
entity
,
and
the
manner
of
the
entity
.
The
number
numbring
may
be
understood
essentially
God
,
or
the
Soul
,
or
an
Angel
;
for
so
Plato
calls
the
soul
a
number
:
or
,
Number
numbring
may
be
taken
accidentally
,
for
those
discrete
quantities
which
we
call
numbers
,
as
two
,
three
,
four
;
and
in
this
sense
the
Trinity
is
not
the
number
numbring
,
because
this
is
an
accident
.
The
Trinity
is
not
the
number
*
*
The
Doctrine
of
the
Trinity
is
not
a
bare
tradition
of
the
Church
,
but
a
Doctrine
expressed
in
Holy
Writ
.
This
is
against
the
Papists
,
who
to
evince
the
insufficiency
of
Scripture
,
are
not
afraid
to
affirm
the
contrary
.
Although
in
the
Old
Testament
,
the
Doctrine
of
the
Holy
Trinity
was
somewhat
obscure
,
yet
it
was
not
altogether
unknown
.
Gen.
1.1
and
ver.
2.
and
ver.
16.
Psal.
33.6
2
Sam.
2.32
Esay
6.3
Esay
.
63.9
and
ver.
10.
Which
testimonies
though
the
obstinate
Jews
go
about
to
elude
,
yet
they
will
content
sober
Christian
mindes
.
But
there
are
clearer
.
Testimonies
in
the
New-Testament
.
Mat.
3.16
(
to
wit
to
Christ
and
ver.
17.
Mat.
28.19
Joh.
14.16
and
15.26
2
Cor.
13.33
1
Joh.
5.7
To
these
may
be
added
the
Testimonies
which
prove
the
Divinity
of
the
Son
and
Holy
Ghost
.
1.
From
their
Names
.
2.
From
their
Properties
.
3.
From
their
Works
.
4.
From
their
Divine
Honours
.
In
the
Old
Testament
Malach.
3.1
.
He
who
oftentimes
appeared
to
the
Fathers
to
foreshew
his
Incarnation
,
was
the
Son
of
God
,
and
is
every
where
called
and
God
32.1
.
(
which
place
may
be
compared
with
12.6
.
3.1
,
2.
But
for
the
Testimonies
of
the
New-Testament
,
they
are
very
clear
.
Joh.
1.1
.
and
17.3
Joh.
20.31
Act.
20.28
Rom.
9.5
Tit.
2.3
Such
phrases
are
frequent
in
the
Revelation
.
Joh.
8.58
Rev.
1.8
Joh.
2.24
,
25.
Matth.
28.20
Joh.
5.19
Heb.
1.3
Joh.
14.11
Joh.
3.16
Mat.
28.19
Phil.
2.10
Act.
5.3
and
ver.
4.
Gen.
1.2
Psal.
139.7
1
Cor.
2.10
Which
is
known
by
his
Works
.
Gen.
1.2
.
Psal.
33.6
.
Joh.
26.13
.
and
5.44
.
Gen.
1.2
a
similie
taken
from
a
Hen
,
sitting
on
her
chickens
,
and
cherishing
them
.
Esay
61.1
1
Cor.
12.4
Thou
sevenfold
Spirit
in
respect
of
gifts
.
The
Son
is
from
the
Father
,
not
as
an
effect
from
the
cause
,
for
that
were
to
infer
a
priority
;
2.
A
dependency
;
3.
A
diversity
of
substances
in
the
Trinity
:
but
he
is
from
the
Father
,
as
the
understanding
is
from
the
soul
,
the
river
from
the
spring
,
or
the
thing
proceeding
from
its
original
.
The
difference
of
the
Persons
,
is
seen
in
the
Order
,
Properties
,
and
manner
of
Working
:
they
differ
in
Order
,
because
the
Father
is
the
first
,
the
Son
the
second
,
and
the
Holy
Ghost
the
third
person
:
they
differ
in
Properties
,
because
the
Father
is
from
himself
,
not
onely
by
reason
of
his
essence
,
but
also
of
his
personality
.
The
Son
is
*
*
The
trinity
of
the
Persons
takes
not
away
the
unity
of
the
Essence
:
for
there
are
three
Persons
,
but
one
God
.
Deut.
6.4
1
Cor.
8
:
4.
Eph.
4.6
1
Tim.
2.5
1
Joh.
5.7
Hence
the
Word
God
is
sometimes
taken
essentially
,
for
the
whole
Trinity
;
and
sometimes
hypostatically
,
for
one
of
the
Persons
.
Act.
20.28
Here
the
name
of
God
is
hypostatically
spoken
of
the
Son
.
The
unity
of
the
three
Persons
in
the
Trinity
,
consisteth
,
1.
In
the
identity
of
substance
.
2.
In
equality
.
3.
In
coherence
or
cohabitation
The
identity
of
substance
is
,
by
which
the
three
Persons
being
co-essentiall
or
of
the
same
essence
,
do
exist
.
Equality
is
that
by
which
the
three
Persons
of
the
Deity
are
equall
in
essence
,
properties
,
essentiall
actions
,
glory
and
honour
;
whence
the
Son
and
Holy
Ghost
are
no
less
then
the
Father
,
God
of
themselves
,
life
of
themselves
,
and
Justice
of
themselves
.
Coherence
or
cohabitation
is
that
by
which
the
persons
are
most
straitly
united
,
that
the
one
remains
in
and
with
the
other
.
Joh.
14.11
One
and
the
same
external
work
in
a
different
consideration
,
is
both
personal
and
essential
.
Holy
Ghost
The
external
Operations
are
indivisible
,
or
common
to
all
the
Persons
.
Yet
every
operation
remains
one
and
the
same
,
if
we
consider
the
essential
Original
from
which
it
proceeds
,
the
Act
by
which
it
is
effected
,
and
the
Effect
it self
which
is
produced
.
Every
operation
which
hath
relation
to
outward
objects
,
is
not
therefore
an
external
operation
.
Gods
immanent
or
internal
works
,
are
not
things
different
from
Gods
essence
.
This
is
called
his
Eternal
providence
This
is
called
,
the
good
pleasure
Commands
,
forbids
,
promiseth
,
consulteth
,
fulfilleth
.
What
things
are
done
against
the
will
of
God
,
are
not
done
besides
his
will
.
Therefore
,
by
the
decree
and
will
of
God
,
good
and
evil
come
to
passe
;
Good
by
efficiencie
,
Evil
by
permission
.
Yet
the
decree
or
will
of
God
is
not
the
cause
of
evil
or
sinne
:
although
what
God
hath
decreed
,
necessarily
comes
to
passe
.
The
necessity
of
Gods
decrees
,
takes
not
away
the
liberty
of
the
rational
creature
.
Nor
doth
this
Necessity
take
away
Contingencie
in
the
second
causes
.
No
moving
or
impulsive
cause
can
be
given
of
Gods
decree
,
except
Gods
most
free
will
and
good
pleasure
.
The
chief
end
of
Gods
decree
,
is
his
own
glory
.
Gods
decree
in
it self
is
one
and
most
simple
;
neither
is
there
priority
or
posteriority
in
it
.
But
in
respect
of
the
things
which
are
decreed
,
is
so
distinguished
,
that
in
what
manner
or
order
they
come
to
passe
,
God
is
said
to
decree
them
that
they
should
thus
come
to
passe
.
Although
Predestination
in
the
minde
of
God
be
one
and
a
most
simple
act
;
yet
by
reason
of
the
weakness
of
our
understanding
,
it
is
distinguished
into
that
Predestination
which
decrees
the
end
,
and
that
which
decrees
the
means
.
He
that
is
predestinate
to
the
end
,
is
predestinate
also
to
the
means
.
Predestination
is
a
Decree
,
partly
absolute
,
partly
not
.
It
is
absolute
,
in
respect
of
the
efficient
impulsive
Cause
,
which
neither
is
Faith
in
those
which
were
to
be
elected
,
nor
sin
in
those
which
were
to
be
reprobated
,
but
Gods
most
free
will
.
And
they
believed
,
so
many
as
were
ordained
to
life
eternall
.
but
that
we
might
be
holy
and
unblameable
before
him
through
love
,
It
is
your
Fathers
pleasure
to
give
you
a
Kingdom
.
I
will
have
mercy
on
whom
I
will
have
mercy
,
Therefore
he
will
shew
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
.
It
is
not
absolute
,
if
we
consider
the
matter
or
object
,
and
the
means
by
which
he
puts
this
decree
in
execution
.
For
the
matter
or
object
of
election
and
reprobation
,
is
not
man
considered
absolutely
,
but
as
he
was
to
fall
into
sin
of
his
own
accord
.
Sin
therefore
is
not
the
impulsive
cause
of
Reprobation
,
but
a
necessary
condition
of
the
matter
or
object
;
for
though
it
be
not
the
cause
of
Reprobation
,
yet
it
is
the
cause
of
reprobability
,
or
why
a
man
should
be
reprobated
.
Reprobation
then
presupposeth
the
decree
of
mans
Creation
.
Of
the
donation
of
Gods
image
upon
him
,
which
Image
was
to
be
lost
.
Of
the
permission
of
mans
fall
.
But
the
means
of
execution
are
so
ordered
,
that
albeit
God
worketh
most
freely
,
and
according
to
his
good
pleasure
,
yet
neither
have
the
Elect
any
just
cause
to
brag
,
nor
the
Reprobate
to
complain
;
for
to
those
undeserved
grace
was
bestowed
,
and
on
these
deserved
punishment
is
inflicted
.
These
are
different
questions
By
what
right
doth
God
reprobate
man
which
is
his
creature
?
Why
did
he
not
choose
all
,
but
some
,
and
reprobate
others
?
Why
did
he
choose
this
man
,
to
wit
and
reprobate
that
man
,
to
wit
,
To
the
first
,
we
answer
from
the
materiall
cause
,
in
that
as
he
was
to
fall
,
was
liable
to
reprobation
.
To
the
second
we
answer
from
the
end
,
because
God
was
willing
to
manifest
the
glory
of
his
mercy
and
justice
.
But
to
the
third
,
from
the
cause
impulsive
,
because
it
so
pleased
him
.
Christ
is
to
be
considered
either
as
God
,
or
as
God
and
man
the
Mediator
.
In
the
former
respect
he
is
with
the
Father
and
Holy
Ghost
the
efficient
cause
of
our
election
:
but
in
the
latter
respect
,
he
is
the
means
of
execution
thereof
.
Although
these
words
of
are
sometime
taken
for
the
same
;
yet
or
understandings
sake
they
may
be
thus
distinguished
.
signifieth
the
very
purpose
of
God
to
save
us
:
that
free
bounty
by
which
he
acknowledgeth
us
for
his
own
:
but
imports
Predestination
as
it
hath
reference
to
Christ
,
and
the
other
means
of
salvation
.
But
we
know
,
that
to
those
who
love
God
,
all
things
work
together
for
their
good
;
to
those
I
say
who
are
called
of
his
purpose
:
for
whom
he
foreknew
,
those
he
predestinate
,
that
they
might
be
conformable
to
the
image
of
his
Sonne
,
They
are
altogether
foolish
,
who
acknowledge
Election
,
and
deny
Reprobation
.
I
have
chosen
thee
,
and
not
cast
thee
away
.
Jacob
have
I
loved
,
and
I
have
hated
Esau
.
He
will
have
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
.
The
election
hath
obtained
it
,
and
the
rest
have
been
hardened
.
God
hath
not
appointed
us
to
wrath
,
but
to
salvation
.
Vessels
to
honour
,
and
to
dishonour
.
For
there
are
certain
men
crept
in
,
which
were
before
of
old
ordained
to
condemnation
.
As
Christ
is
the
cause
not
Joh.
15.16
.
I
know
whom
I
have
chosen
.
Joh.
13.18
.
I
have
chosen
you
.
Causa
causae
,
est
causa
causati
.
of
Election
,
but
of
Salvation
;
so
Infidelity
is
the
cause
not
of
Reprobation
,
but
of
Damnation
.
Damnation
is
not
the
end
of
Reprobation
,
but
the
manifestation
of
the
glory
of
Gods
justice
.
For
understandings
sake
,
two
acts
are
made
of
Reprobation
;
to
wit
,
The
denial
of
undeserved
grace
,
which
is
called
and
the
ordaining
to
deserved
punishment
,
which
is
called
In
the
trial
of
our
Election
we
must
proceed
analytically
,
or
by
way
of
resolution
,
from
the
means
of
Execution
to
the
Decree
,
beginning
from
our
Sanctification
.
Thus
syllogistically
But
this
is
a
diabolical
argument
:
If
I
am
elected
,
there
is
no
need
of
good
works
;
if
I
be
a
Reprobate
,
good
works
are
needlesse
.
Prove
your
selvs
whether
you
are
in
the
faith
,
examine
your selves
;
know
you
not
your
own
selves
,
how
that
Jesus
Christ
is
in
you
,
except
you
be
reprobates
?
But
I
trust
that
you
shall
know
that
we
are
not
reprobates
.
Creation
is
not
onely
a
production
of
something
out
of
nothing
,
but
also
out
of
matter
altogether
unapt
for
such
production
naturally
.
The
reason
is
,
because
an
infinite
power
is
required
to
produce
things
out
of
nothing
.
2.
Because
entity
or
being
is
an
universal
effect
,
and
therefore
must
be
produced
by
an
universal
cause
,
which
onely
is
God
,
who
created
,
that
is
,
gave
simply
being
to
the
creature
.
The
work
and
honour
of
Creation
belongs
to
God
alone
,
and
not
to
Angels
,
or
any
other
creature
*
*
Creation
is
a
transition
from
the
Possibility
to
the
Act
,
not
of
the
Creator
,
but
of
the
Creature
.
That
possibility
is
not
privative
,
but
negative
.
Because
the
matter
of
creation
is
naturally
unapt
to
that
which
is
created
out
of
it
.
For
example
;
there
was
no
aptitude
or
disposition
in
dust
,
to
mans
body
,
which
was
so
miraculously
produced
thence
.
There
was
no
accession
of
perfection
in
God
,
by
creating
the
world
;
neither
did
he
create
it
,
that
he
might
be
bettered
or
perfected
by
it
,
but
that
his
goodnesse
might
be
communicated
to
the
creature
.
Creation
is
either
of
the
Species
with
all
the
Individuals
;
so
the
Angels
,
Stars
,
Elements
were
created
together
:
Or
of
the
Species
with
some
Individuals
onely
,
having
an
innate
power
of
propagation
.
A
more
particular
knowledge
of
the
Creatures
we
leave
to
Natural
Philosophers
:
it
shall
suffice
in
this
place
,
to
handle
them
according
to
each
Dayes
production
.
The
first
day
of
the
Creation
is
famous
for
three
works
.
Heaven
of
the
blessed
'T
is
most
probable
that
the
Angels
were
created
the
first
day
,
because
when
God
laid
the
foundation
of
the
earth
,
He
was
then
praised
by
them
,
The
second
day
,
the
Firmament
was
created
,
or
the
Aerial
heaven
,
which
by
its
lower
part
separates
the
waters
above
,
that
is
the
Clouds
,
from
the
waters
beneath
,
that
is
the
Sea
.
The
third
day
,
God
1.
separated
the
inferior
waters
which
as
yet
covered
the
earth
,
and
gathered
them
into
certain
channels
,
that
the
rest
of
the
earth
called
dry
land
,
might
afford
a
commodious
habitation
for
man
and
beast
.
2.
He
gave
to
the
earth
a
fructifying
power
to
produce
herbs
and
plants
,
without
the
help
of
seed
or
sun
.
The
fourth
day
,
the
Stars
and
great
Lumi●aries
were
placed
in
heaven
:
whose
motion
proceeds
not
from
a
soul
,
or
any
assistant
intelligence
,
as
the
Philosophers
affirm
,
but
from
that
power
which
God
gave
them
in
the
beginning
;
no
otherways
then
the
earth
by
its
innate
power
stands
immovable
.
There
is
a
threefold
use
of
the
stars
.
1.
To
distinguish
the
day
and
night
.
2.
To
note
the
times
and
seasons
of
the
year
.
3.
To
impart
their
vertue
to
inferior
bodies
.
The
fifth
day
,
were
made
the
Birds
,
Fishes
,
and
Creeping-things
.
The
sixth
day
,
after
the
earthly
Creatures
were
produced
,
and
this
whole
Vniverse
as
a
large
house
was
furnished
with
all
kinde
of
furniture
,
Man
at
last
was
created
.
Of
all
these
Creatures
,
Men
and
Angels
are
chiefly
considered
in
Divinity
,
because
on
them
God
bestowed
his
Image
.
Although
the
whole
World
be
the
Looking-glass
of
Gods
power
,
wisdom
,
and
bounty
;
yet
properly
Gods
Image
is
attributed
to
Angels
and
Men
onely
.
Gods
Image
doth
partly
consist
in
natural
gifts
,
to
wit
,
in
the
invisible
and
simple
substance
of
Angels
and
mens
souls
,
in
their
life
,
understanding
,
will
,
and
immortality
;
partly
in
supernatural
gifts
,
to
wit
,
in
their
primitive
blessedness
,
in
the
uprightness
of
their
intellect
and
will
,
and
in
their
majestie
and
dominion
over
the
other
Creatures
.
Angels
are
intelligent
Creatures
void
of
bodies
.
Angels
are
not
accidents
,
nor
qualities
,
but
true
subsistences
.
If
the
Angels
were
corporeal
,
the
world
were
imperfect
,
because
there
would
be
wanting
incorporeal
creatures
.
2.
God
made
men
and
Angels
to
his
own
image
,
which
consisteth
not
onely
in
will
and
understanding
,
but
also
in
immateriality
and
immortality
.
Angels
are
void
of
bodies
,
*
*
The
bodies
in
which
the
Angels
appeared
were
not
meer
apparitions
,
nor
yet
united
to
them
hypostatically
,
but
were
freely
assumed
to
perform
some
service
in
.
Angels
are
in
a
place
,
not
by
way
of
circumscription
,
but
by
way
of
definition
.
Angels
cannot
be
together
in
many
places
.
Angels
truly
move
from
place
to
place
.
Man
is
a
creature
,
whose
body
originally
was
formed
of
earth
,
but
afterwards
is
propagated
of
seed
by
traduction
,
consisting
of
a
reasonable
soul
,
infused
into
him
by
God
immediately
.
Here
we
disallow
not
the
Philosophers
definition
,
by
which
they
call
man
a
reasonable
creature
;
but
we
describe
man
in
the
Divinity-School
more
fitly
for
our
purpose
,
as
we
have
now
described
him
.
There
is
a
threefold
miraculous
production
of
mans
body
mentioned
in
Scripture
:
the
first
was
of
the
dust
of
the
earth
,
without
father
and
mother
;
the
second
production
was
out
of
rib
,
without
a
mother
;
the
third
was
of
the
blood
of
the
Virgin
,
without
a
Father
.
The
soul
of
man
is
not
propagated
of
seed
by
traduction
,
but
is
immediately
created
by
God
,
and
infused
into
the
body
.
The
Lord
breathed
into
his
nostrils
the
breath
of
life
,
and
man
became
a
living
soul
:
the
breath
of
God
He
breathed
into
his
nostrils
And
he
was
made
a
living
soul
,
The
Spirit
of
God
hath
made
me
,
and
the
breath
of
the
Almighty
hath
given
me
life
.
The
Lord
stretcheth
out
the
heavens
,
and
layeth
the
foundation
of
the
earth
,
and
formeth
the
spirit
of
man
within
him
These
Physical
Axiomes
remain
true
also
in
this
case
:
both
because
man
begets
man
,
a
person
begets
a
person
;
as
also
because
by
the
work
of
the
Parents
the
body
is
begot
,
as
it
were
the
subject
of
the
soul
,
and
so
is
united
to
the
soul
,
which
is
infused
by
God
,
and
so
thus
the
whole
man
is
brought
into
this
world
by
generation
.
Mans
soul
is
immortal
;
not
simply
,
as
though
God
could
not
annihilate
it
,
but
by
Gods
ordination
,
and
that
it
cannot
be
destroyed
by
second
causes
.
The
faculties
of
the
soul
are
really
different
from
the
soul
,
as
qualities
or
proper
accidents
from
their
subject
.
The
souls
faculties
are
either
meerly
organicall
,
as
the
vegitive
and
sensitive
facultie
,
or
are
such
onely
in
part
and
for
a
time
,
as
the
understanding
and
will
;
the
former
operate
not
when
the
body
is
corrupted
;
but
these
without
the
help
of
the
body
can
exercise
themselves
,
and
operate
when
the
body
is
destroyed
.
Libertie
from
coaction
,
is
an
essential
property
of
the
will
.
To
deny
this
Providence
,
is
to
deny
God
himself
.
Actual
Providence
differs
from
eternal
,
as
Execution
from
the
Decree
.
As
in
Gods
eternal
Providence
,
the
will
of
his
good
pleasure
;
so
in
this
,
his
revealed
will
is
chiefly
seen
.
Providence
doth
not
only
consist
in
knowledge
,
but
also
in
the
Government
of
all
things
both
great
and
small
.
Gods
Providence
takes
not
away
,
but
establisheth
the
second
causes
.
things
are
contingent
in
respect
of
the
second
causes
,
are
necessary
in
respect
of
Gods
providence
;
but
this
necessity
is
of
immutability
,
not
of
coaction
.
Gods
Providence
is
far
different
from
the
Stoicks
fatall
necessity
.
By
Gods
Providence
both
good
and
evil
are
governed
.
Good
things
are
ruled
by
an
efficacious
action
or
effectual
working
,
to
which
belong
the
preventing
,
concomitant
,
and
subsequent
assistance
of
Divine
Power
.
Evil
things
are
ruled
by
an
actual
permission
,
and
so
they
are
permitted
,
directed
and
determined
.
Gods
Providence
remaineth
ordered
and
undefiled
,
even
in
those
actions
that
are
disordered
and
sinfull
.
Although
the
Scripture
ascribes
many
times
the
same
action
and
the
same
work
to
God
,
to
the
devil
,
and
to
wicked
men
,
yet
sin
cannot
be
in
any
wise
imputed
to
God
.
God
gave
and
God
hath
taken
The
hardening
of
the
wicked
is
ascribed
to
God
as
a
most
just
judgment
;
so
as
God
can
neither
be
blamed
as
faulty
,
nor
can
the
wicked
be
excused
.
Or
despisest
thou
the
riches
of
his
bounty
,
patience
,
and
long-suffering
,
not
knowing
that
the
bountifulnesse
of
God
leadeth
thee
to
repentance
?
But
thou
after
thy
hardnesse
,
and
heart
that
cannot
repent
,
heapest
unto
thy self
wrath
against
the
day
of
wrath
.
For
we
are
unto
God
the
sweet
savour
of
Christ
in
them
that
are
saved
,
and
in
them
which
perish
;
to
the
one
we
are
the
savour
of
death
unto
death
,
to
the
other
the
savour
of
life
unto
life
.
Thou
hast
stricken
them
,
but
they
have
not
sorrowed
;
thou
hast
consumed
them
,
but
they
have
refused
to
receive
correction
;
they
have
made
their
faces
harder
then
a
stone
,
and
have
refused
to
return
.
I
will
hold
,
I
will
make
obstinate
,
I
will
harden
his
heart
.
He
delivered
them
up
to
their
own
lusts
.
gave
them
up
to
a
reprobate
mind
.
And
there
came
forth
a
Spirit
who
stood
before
the
Lord
,
and
said
,
I
will
perswade
him
and
the
Lord
said
to
him
,
wherewith
?
And
he
said
,
I
will
go
forth
,
and
I
will
be
a
lying
spirit
in
the
mouth
of
all
his
prophets
.
And
he
said
,
thou
shalt
perswade
him
,
and
prevail
also
;
go
forth
and
do
so
.
The
good
Angels
of
their
own
nature
were
as
apt
to
fall
,
as
the
bad
.
Therefore
they
ought
to
ascribe
not
to
themselves
,
but
to
the
grace
of
God
the
Father
,
&
to
the
Son
as
to
their
head
,
their
establishment
or
confirmation
in
goodnesse
.
The
Son
of
God
is
the
head
of
Angels
,
not
by
right
of
Redemption
,
but
of
creation
,
and
of
that
gracious
union
with
God
.
For
they
could
not
be
endowed
with
the
image
of
God
,
nor
be
adopted
unto
Sons
,
but
onely
in
the
Son
of
God
,
1
Col.
15.
That
Angel
who
so
often
appeared
to
the
Fathers
in
the
shape
of
man
,
as
a
Prologue
or
forerunner
of
his
Incarnation
,
was
not
a
created
Angel
,
but
the
very
Son
of
God
.
Gen.
18.13
Gen.
32.28
.
the
Angel
said
to
which
is
thus
explained
,
Hos.
12.4
.
Jos.
6.
v.
14.
That
man
whom
saw
,
said
and
v.
15.
Joshua
.
See
Zach.
1.
v.
2
,
3.
Although
then
is
no
ataxie
or
confusion
among
the
Angels
,
yet
it
is
not
to
be
found
in
Scripture
that
they
have
any
Prince
,
or
other
Head
over
them
then
the
Son
of
God
:
by
Michael
the
Archangel
,
the
Son
of
God
is
rightly
understood
.
For
He
is
set
in
opposition
to
the
Devil
as
to
the
head
of
evil
Angels
.
Rev.
12.7
.
ver.
10.
The
good
Angels
are
ready
executors
of
Gods
will
,
especially
in
the
praising
of
God
,
and
preservation
of
the
godly
.
We
are
not
carefully
to
enquire
,
whether
or
not
particular
men
,
or
Provinces
are
governed
by
certain
Angels
.
Evil
Angels
are
such
not
by
creation
,
but
by
their
own
voluntary
defection
.
What
their
first
sin
was
,
whether
Pride
or
not
,
the
Scripture
doth
not
specifie
:
yet
it
is
certain
that
it
was
not
committed
without
pride
.
For
Pride
is
joyned
to
every
sin
that
is
committed
with
deliberation
.
We
may
more
safely
with
the
Apostle
,
Jude
ver.
6.
call
it
,
a
defection
from
their
first
originall
,
and
a
desertion
of
their
proper
habitation
.
the
evil
Angels
have
a
Prince
,
whom
the
Scripture
by
way
of
excellency
,
calleth
the
Devil
,
the
old
Serpent
,
Satan
,
and
the
Dragon
.
See
Rev.
12.9
.
Whereas
the
Scripture
speaks
nothing
of
the
time
when
the
evil
Angels
fell
,
nor
of
the
number
,
we
ought
also
in
this
to
be
silent
.
Their
punishment
consisteth
partly
in
the
memory
of
their
happiness
lost
irrecoverably
,
partly
in
the
perpetual
sense
of
their
misery
and
torments
.
The
substance
of
the
evil
Angels
remained
invisible
,
and
immortal
,
and
simple
.
There
is
in
the
evil
Angels
a
twofold
knowledge
;
the
one
by
nature
,
which
they
have
not
lost
at
all
:
for
their
nature
being
simple
,
admits
no
dimunition
;
therefore
that
knowledge
which
in
them
depends
from
their
nature
,
as
their
other
natural
faculties
do
,
were
not
lost
nor
diminished
.
Hence
they
knew
how
to
produce
frogs
in
Egypt
,
and
do
the
other
wonders
that
Moses
did
,
onely
they
could
not
produce
the
lice
;
not
as
if
they
were
ignorant
of
the
occult
seeds
and
causes
of
such
production
(
for
the
knowledge
of
the
lice
was
not
more
difficult
,
then
that
of
the
frogs
)
but
because
they
were
hindred
by
the
power
of
God
.
Their
other
knowledge
is
by
grace
,
and
that
is
either
speculative
,
or
practical
;
the
former
is
not
totally
lost
,
but
much
diminished
;
for
of
Gods
secrets
they
know
very
little
.
But
the
practick
knowledge
,
which
is
joyned
with
the
love
of
God
,
and
detestation
of
evil
,
is
totally
lost
in
them
:
for
such
evil
cannot
consist
with
obstinate
malice
;
yet
as
they
naturally
know
God
,
so
they
naturally
love
him
as
an
Entity
,
but
not
morally
,
as
he
is
the
fountain
of
all
happiness
,
of
which
they
know
themselves
to
be
eternally
deprived
.
There
remained
also
in
them
no
small
knowledge
,
and
a
sagacity
also
of
searching
out
future
things
,
having
these
helps
.
1.
Their
natural
knowledge
.
2.
Their
long
experimental
knowledge
.
3.
Astrologie
.
4.
The
knowledge
of
Scripture
,
chiefly
of
the
Prophets
.
5.
Extraordinary
revelation
,
so
often
as
God
makes
use
of
the
service
of
these
torturers
*
*
As
this
their
knowledge
is
far
from
charity
,
so
it
is
void
of
all
comfort
,
and
strikes
in
them
a
terrour
.
Mat.
8.29
Jam.
2.19
There
remaines
also
in
them
great
power
,
which
they
shew
by
removing
huge
bodies
out
of
their
places
,
in
raising
of
storms
,
in
overthrowing
houses
and
mountains
,
in
infecting
the
ayre
and
the
bodies
of
creatures
with
a
venemous
breath
,
in
possessing
of
men
,
in
bewitching
the
outward
and
inward
senses
,
by
altering
and
changing
the
organ
or
object
.
But
over
the
stars
or
celestiall
bodies
they
have
no
right
or
power
.
Because
to
them
is
granted
power
to
rule
in
the
ayre
onely
,
All
their
power
over
inferior
things
is
so
limited
by
Gods
providence
,
that
without
his
power
they
can
do
nothing
.
Mat.
8.31
Evil
Angels
can
do
wonders
,
but
not
work
miracles
.
Because
miracles
are
works
exceeding
all
power
of
the
creatures
.
God
made
a
double
Covenant
with
man
,
the
one
of
works
,
the
other
of
grace
;
that
before
,
this
after
the
fall
.
The
Covenant
of
works
was
confirmed
by
a
double
Sacrament
,
to
wit
,
the
Tree
of
Life
,
and
the
Tree
of
Knowledge
,
both
being
planted
in
the
midst
of
Paradise
.
They
had
a
double
use
.
1.
That
mans
obedience
might
be
tried
,
by
using
of
the
one
,
and
abstaining
from
the
other
.
2.
That
the
Tree
of
life
might
ratifie
eternal
happiness
to
those
that
should
obey
;
but
the
Tree
of
knowledge
should
signifie
to
the
disobedient
,
the
loss
of
the
greatest
happiness
,
and
the
possession
of
the
greatest
misery
.
Therefore
the
Tree
of
life
was
so
called
,
not
from
any
innate
faculty
it
had
to
give
life
,
but
from
a
Sacramentall
signification
.
Likewise
the
Tree
of
knowledge
of
good
and
evil
,
hath
this
denomination
from
signifying
the
chief
good
and
evil
,
and
from
the
event
.
For
in
effect
,
and
by
experience
,
man
found
out
how
great
that
happiness
and
good
was
which
he
lost
,
and
how
great
evil
and
misery
he
brought
upon
himself
.
The
happiness
of
man
being
yet
in
his
integrity
,
consisted
chiefly
in
the
Image
of
God
.
The
soul
is
the
principal
Subject
of
this
Divine
Image
,
the
body
is
the
secondary
,
so
far
forth
as
the
operations
of
the
soul
do
manifest
themselves
in
it
.
The
gifts
of
Gods
Image
were
partly
natural
,
partly
supernatural
.
The
natural
gifts
were
the
simple
and
invisible
substance
of
the
soul
,
with
its
faculties
,
the
intellect
and
will
.
The
supernatural
gifts
were
the
clearness
of
the
understanding
,
the
liberty
and
rectitude
of
the
will
,
the
conformity
of
the
appetite
and
affections
,
the
immortality
of
the
whole
man
,
and
dominion
over
the
inferior
creatures
.
Such
was
the
clearness
of
Adams
understanding
,
that
he
knew
all
naturall
things
,
which
had
a
possible
existence
in
the
first
principles
,
which
are
of
themselves
known
.
An
excellent
proof
of
this
was
shewed
by
when
he
gave
every
creature
its
name
,
according
to
its
nature
,
The
will
was
free
,
indifferent
to
good
or
evil
,
so
that
man
might
have
persever'd
in
uprightness
if
he
had
pleased
:
he
received
power
if
he
would
,
but
not
will
and
power
.
There
is
a
foursold
liberty
of
will
,
according
to
the
foursold
state
of
man
:
In
the
first
man
,
the
will
was
free
to
good
or
evil
;
in
man
lapsed
,
the
will
is
onely
free
to
evil
;
In
man
regenerated
,
or
in
the
state
of
grace
,
it
is
free
from
evil
to
good
by
the
grace
of
God
,
but
imperfectly
;
in
the
state
of
glory
it
shall
be
free
from
evil
to
good
perfectly
;
in
the
state
of
innocency
he
could
not
sin
in
the
state
of
misery
he
cannot
but
sin
;
in
the
state
of
grace
sin
cannot
reign
in
man
;
in
the
state
of
glory
he
cannot
sinne
at
all
.
The
inferiour
appetites
and
affections
agreed
with
reason
.
Adam
even
in
respect
of
his
body
was
immortall
,
but
not
simply
,
as
though
his
body
being
composed
of
the
elements
could
not
be
resolved
into
its
principles
,
but
by
Divine
covenant
;
not
as
though
it
could
not
die
,
but
because
it
had
a
possibilitie
not
to
die
.
Mans
dominion
over
the
inferiour
creatures
was
not
onely
intire
in
respect
of
possession
,
but
milde
also
and
gentle
in
respect
of
use
and
execution
.
That
labour
which
was
injoyned
to
Adam
to
keep
and
dresse
Paradise
,
was
not
toylsome
,
but
most
pleasant
.
By
Sin
is
meant
either
the
subject
of
transgression
,
with
the
transgression
it selfe
in
the
concrete
,
or
the
transgression
alone
in
the
abstract
.
The
definition
of
sin
by
thought
,
word
and
deed
;
is
too
narrow
.
God
cannot
be
called
the
author
of
sin
,
without
blasphemy
.
One
and
the
same
thing
in
a
divers
consideration
,
may
be
both
sin
,
and
the
punishment
of
sin
.
Neither
God
,
nor
Gods
Decree
,
nor
the
denial
of
special
Grace
,
nor
the
permission
of
sin
,
nor
the
stirring
up
of
natural
motion
,
nor
finally
the
government
of
that
sinne
,
were
the
causes
of
God
did
both
will
,
and
nill
the
first
Sin
.
The
Procatartical
or
external
cause
,
was
the
instinct
and
perswasion
of
Satan
that
subtile
Serpent
.
The
Proegumene
or
internal
cause
was
the
will
of
man
,
of
it self
indifferent
to
good
or
evil
,
but
by
Satans
perswasion
bent
to
evil
.
There
be
certain
degrees
of
that
sin
,
by
which
fell
from
God
,
not
at
once
,
but
by
little
and
little
;
to
wit
,
Incogitancie
and
curiosity
of
talking
with
the
Serpent
,
her
husband
being
absent
.
Incredulity
,
by
which
she
began
by
degrees
to
distrust
God
,
and
to
give
assent
to
Satans
lies
,
who
called
in
question
Gods
good-will
towards
man
.
An
inordinate
desire
to
the
forbidden
fruit
,
and
an
affection
of
divine
glory
.
The
Fact
it selfe
The
seducing
of
and
an
inordinate
affectation
raised
in
him
also
.
If
you
consider
the
parts
of
this
sin
,
you
way
justly
call
it
the
transgression
of
the
whole
Law
of
Nature
.
Therefore
with
the
blessed
Apostle
,
we
rightly
call
this
sin
,
a
transgression
,
an
offence
,
and
disobedience
,
in
this
businesse
is
to
be
considered
,
not
as
a
private
,
but
as
a
publique
person
,
and
consequently
as
the
Parent
,
head
,
and
root
of
all
mankind
.
Whatsoever
therefore
he
received
and
lost
,
he
received
and
lost
it
for
himself
and
posterity
.
That
Primitive
sin
therefore
is
not
only
personal
,
but
natural
also
;
because
by
it
whole
Nature
is
destroyed
,
of
which
also
posterity
is
held
g●ilty
,
to
wit
,
all
that
are
naturally
sprung
from
As
therefore
the
Person
infected
Nature
,
so
afterward
Nature
infected
the
Person
.
We
religiously
believe
that
our
first
Parents
were
received
into
favour
by
God
.
This
sin
in
Scripture
is
named
by
way
of
excellencie
,
Sin
,
and
the
Body
of
sina
,
Sinful
sin
ᵇ
,
Inhabiting
sin
ᶜ
,
The
law
of
our
members
ᵈ
,
The
old
man
e
,
Fleshf.
It
is
called
also
Concupiscence
.
Rom.
7.7
.
I
had
not
known
lust
or
concupiscence
,
unlesse
the
Law
had
said
,
Thou
shalt
not
covet
or
lust
.
Therefore
the
Papists
do
erroniously
exempt
it
from
being
a
sin
,
reckoning
it
among
the
works
of
God
.
By
the
name
of
Concupiscence
is
understood
,
either
that
natural
faculty
of
desire
which
was
in
man
even
before
his
fall
,
or
that
corruption
which
naturally
adheres
to
it
,
as
it
is
in
the
first
act
,
and
as
it
inclines
man
onely
to
evil
.
The
proximate
cause
of
original
sin
,
is
the
guilt
of
the
first
sin
,
in
respect
of
which
it
is
a
most
just
punishment
from
God
,
to
wit
,
a
part
of
that
death
which
God
threatned
to
man
.
Although
the
soule
is
immediately
infused
by
God
into
man
;
yet
being
united
to
the
body
,
it
is
made
guilty
presently
of
the
first
sin
imparted
to
the
whole
man
,
and
therefore
is
infected
with
original
contagion
.
Neither
for
this
cause
doth
original
sin
cease
to
be
sin
,
in
that
it
is
not
wittingly
nor
willingly
committed
;
for
it
is
sufficient
that
the
irregularity
of
our
nature
is
present
,
though
spontaneousnesse
be
absent
.
From
this
original
sin
(
except
Christ
alone
)
no
man
is
free
,
not
the
blessed
Virgin
Mary
:
Neither
is
it
only
in
Infants
,
but
it
is
in
the
embryo
,
scarce
at
yet
conceived
,
and
before
the
birth
;
and
it
appears
still
more
and
more
,
as
the
rapacity
of
wolves
shews
it self
in
their
whelps
.
Psal.
51.7
2
Cor.
5.21
Original
sin
doth
consist
not
onely
in
an
impotency
,
and
ineptitude
to
goodnesse
;
but
also
in
pronenesse
to
evill
;
neither
is
it
onely
the
amission
of
original
good
,
but
also
the
immission
of
the
contrary
evil
.
By
Original
sin
our
natural
gifts
are
corrupted
,
but
supernatural
are
utterly
lost
.
The
Vnderstanding
remained
,
but
darkned
;
the
Will
remained
,
but
depraved
;
the
inferiour
Appetite
remained
,
but
altogether
vitiated
.
Hence
it
is
,
that
in
natural
and
civil
actions
,
an
irregenerate
man
can
doe
no
good
without
speciall
grace
.
Without
this
special
grace
,
no
excelling
thing
could
be
performed
by
the
Gentiles
.
Whatsoever
good
then
that
was
which
they
did
,
it
was
mixed
with
much
vanity
;
so
that
their
cheif
vertues
were
in
Gods
sight
,
but
glorious
enormities
.
For
these
are
not
good
works
,
which
are
good
in
themselves
,
but
which
are
done
well
.
A
work
is
said
,
to
be
good
,
either
univocally
,
or
equivocally
:
univocally
,
so
such
a
work
is
simply
good
in
respect
of
all
circumstances
:
equivocally
,
a
work
is
good
in
it self
;
but
withall
,
vitious
,
either
in
respect
of
the
subject
,
or
object
;
or
means
,
or
the
end
:
for
if
we
look
upon
the
actions
of
the
Gentiles
,
we
shall
finde
,
that
they
aimed
more
at
their
own
,
then
at
Gods
glory
in
them
.
Although
the
affections
of
the
wicked
are
kept
in
by
God
as
with
a
Bit
,
yet
they
are
not
healed
.
When
it
is
said
here
,
that
But
supernatural
gifts
were
utterly
lost
,
to
wit
,
a
a
supernatural
gifts
were
utterly
lost
;
is
meant
,
that
Faith
was
utterly
lost
;
and
Faith
is
the
cheif
of
all
supernatural
gifts
:
now
that
Faith
was
utterly
lost
in
our
first
Parents
,
is
plain
;
because
they
gave
credit
to
the
Serpent
,
therefore
they
believed
not
that
God
was
either
true
,
or
omnipotent
:
they
thought
to
hide
themselves
from
him
;
therefore
they
believed
not
his
omnipresence
:
and
in
a
manner
,
Adam
accused
God
for
giving
him
the
woman
,
that
made
him
sin
;
and
in
this
,
he
lost
the
faith
of
Gods
goodnesse
and
justice
:
yet
though
man
lost
his
Faith
,
he
did
not
utterly
lose
all
other
spiritual
gifts
;
for
he
did
not
utterly
lose
the
knowledge
of
God
,
nor
did
his
posterity
;
for
that
is
learned
by
the
things
that
are
made
,
Rom.
1.20
.
nor
did
he
utterly
lose
the
fear
of
God
;
for
Adam
confesseth
,
Gen.
3.
that
when
he
heard
that
voice
of
God
,
he
was
afraid
;
which
Fear
,
though
servile
,
yet
it
is
a
supernatural
gift
,
but
of
an
inferiour
rank
.
When
it
is
said
here
,
that
b
b
there
is
no
spiritual
knowledge
in
us
,
this
must
not
be
taken
subjectively
,
but
causatively
:
for
there
is
knowledge
in
us
,
because
the
soule
is
the
subject
of
knowledge
;
but
this
knowledge
or
performance
of
spiritual
things
is
not
of
us
,
or
from
us
;
for
of
our selves
we
cannot
think
a
good
thought
.
Again
,
when
it
is
said
here
;
that
the
principle
of
this
knowledge
is
not
in
us
;
the
meaning
is
,
that
the
prime
or
chief
principle
is
not
in
us
,
for
that
is
grace
;
yet
the
secondary
or
subordinate
principle
of
knowledge
is
in
us
,
and
that
is
the
minde
.
Lastly
,
it
is
said
here
,
that
this
principle
is
not
in
us
,
either
in
act
,
or
in
possibility
;
we
must
not
conceive
that
here
is
meant
possibility
passive
;
for
there
is
in
us
a
power
to
receive
spiritual
knowledge
,
when
it
is
infused
,
or
else
we
are
stones
:
but
here
is
meant
an
active
possibility
;
for
we
are
not
agents
,
but
patients
,
in
the
first
act
of
our
Conversion
,
so
that
there
is
no
power
nor
possibility
in
us
to
illuminate
ours
own
mindes
,
or
to
rectifie
our
own
wils
.
They
seek
then
the
house
in
the
ashes
,
who
ascribe
to
an
unregenerate
man
free-wil
,
or
other
faculties
,
by
which
he
may
doe
well
,
or
prepare
himself
to
his
own
conversion
,
or
to
the
acceptation
of
Gods
grace
.
For
this
is
the
errour
of
Mans
will
remained
free
from
coaction
,
but
not
to
good
and
evill
.
Yea
,
it
is
free
to
evil
onely
,
and
therefore
deserves
rather
to
be
called
servile
then
free
.
As
for
the
understanding
1
Cor.
2.14
.
If
you
look
upon
the
will
,
Gen.
8.21
.
Finally
,
the
Scripture
cries
out
,
that
the
whole
man
having
lost
his
spiritual
life
,
lieth
dead
in
sin
,
Eph.
2.1
.
Col.
2.13
.
Although
this
sin
is
pardoned
in
the
sanctified
parents
,
notwithstanding
by
generation
it
is
transmitted
to
posterity
.
The
reason
is
,
because
the
corruption
dwelling
in
us
,
●
not
altogether
taken
away
by
pardon
,
although
the
guil●
be
done
away
:
and
as
faith
is
the
gift
,
not
of
generation
but
of
regeneration
;
so
man
,
not
as
he
is
regenerate
,
but
as
man
,
begets
man
;
even
as
seeds
being
winnowed
from
the
ears
,
chaff
and
husks
,
doe
spring
up
again
with
the
same
.
According
to
the
diversitie
of
circumstances
,
there
are
diverse
sins
.
From
the
efficient
cause
;
sin
is
either
of
publique
or
of
private
persons
,
as
they
are
in
more
or
lesse
dignity
.
From
the
matter
;
which
are
things
thought
,
desired
,
said
,
or
done
.
From
the
form
;
it
is
either
of
commission
,
or
omission
.
From
the
end
;
it
is
either
of
incogitancy
,
or
of
affectation
,
and
against
conscience
;
and
that
rather
of
malice
,
then
of
infirmity
;
or
contrarily
,
rather
of
infirmity
,
then
of
malice
.
From
the
subject
;
it
is
of
the
soule
chiefly
,
or
of
the
body
,
or
of
both
.
From
the
object
;
it
is
either
committed
against
God
,
or
our
neighbour
.
Sin
committed
against
God
,
is
either
with
a
kinde
of
unwillingnesse
,
or
with
a
full
desire
:
this
latter
sin
,
the
scripture
cals
,
the
sin
against
the
holy
Ghost
,
and
to
death
.
Matt.
11.32
.
1
Joh.
5.16
.
The
sin
against
the
holy
Ghost
,
or
to
death
,
is
,
when
one
is
convicted
in
his
conscience
by
the
testimony
of
the
holy
Spirit
,
resisteth
notwithstanding
the
same
,
spitefully
,
wantonly
,
and
with
a
high-hand
.
Sin
against
man
,
is
committed
,
either
against
superiours
,
or
inferiours
,
or
equals
;
being
knit
by
fewer
or
more
bands
of
blood
,
affinity
,
&c.
Such
are
scandals
,
in
things
otherwise
indifferent
:
see
Rom.
14.
No
sin
of
its
own
nature
is
venial
,
or
so
smal
,
as
not
to
merit
damnation
.
By
this
maxime
,
the
Popish
errour
,
that
some
sins
of
themselves
are
venial
,
is
condemned
;
the
reason
is
manifest
by
the
object
,
and
the
effect
:
for
there
is
no
sin
,
which
is
not
conjoined
with
the
offence
of
Gods
majesty
.
Yet
in
respect
of
the
event
,
to
wit
,
Christs
merits
and
Gods
favour
,
all
sins
are
pardonable
,
except
finall
infidelity
,
and
the
sin
against
the
holy
Ghost
.
Not
as
though
these
sins
were
greater
then
Grace
,
and
Christs
merit
;
but
because
they
resist
grace
and
Christs
merit
,
and
despise
both
.
We
are
to
judge
of
the
degrees
of
other
sins
,
by
the
circumstances
;
the
consideration
of
which
doth
aggravate
or
lessen
them
.
Thus
the
sin
of
a
superiour
is
greater
then
of
an
inferiour
;
for
sin
is
so
much
the
more
conspicuous
,
by
how
much
the
more
eminent
he
is
that
sinneth
.
The
sin
of
desire
is
greater
then
the
sin
of
thought
alone
;
A
sin
committed
in
word
and
deed
,
is
greater
then
that
which
is
in
thought
and
desire
;
sin
committed
with
affectation
,
is
greater
then
that
which
is
done
of
incogitancy
;
the
sin
of
commission
,
is
greater
then
o●
omission
,
if
it
be
in
the
same
kinde
;
the
sin
against
God
,
is
greater
then
against
man
;
that
sin
is
greater
which
is
committed
against
him
,
to
whom
we
are
most
beholding
for
favours
,
then
against
another
;
for
example
,
A
sin
against
our
Parents
is
greater
,
if
it
be
in
the
same
kinde
,
then
against
a
brother
;
a
scandal
against
a
weak
brother
,
is
greater
then
against
a
stronger
.
God
comprehended
all
mans
misery
under
the
name
of
death
.
Gen.
2.27
There
be
foure
degrees
of
this
death
.
The
first
degree
,
is
death
spiritual
,
which
is
the
privation
of
spiritual
life
:
of
this
man
being
destitute
,
he
liveth
onely
to
sin
.
Rev.
3.1
.
I
know
thy
works
,
in
that
thou
art
said
to
live
,
but
thou
art
dead
.
The
second
degree
is
the
death
of
affliction
,
which
is
the
privation
of
original
happinesse
,
and
the
inflicting
of
all
sorts
of
calamities
.
Exod.
10.17
The
third
decree
is
death
corporal
,
which
is
the
privation
of
this
life
,
and
the
resolution
of
the
body
into
dust
,
and
the
reversion
of
the
soule
to
God
.
Eccles.
12.9
The
soule
returns
to
God
either
as
to
a
Father
,
or
as
to
a
just
Judge
:
and
although
by
the
bounty
of
Christ
,
our
death
is
become
a
passage
from
this
life
to
that
which
is
eternal
;
yet
in
this
place
we
consider
it
as
it
is
in
it self
.
The
fourth
degree
,
is
death
eternal
,
or
the
state
of
the
damned
;
which
in
relation
to
death
corporal
,
is
called
the
second
death
.
Revel.
21.8
We
must
imagine
nothing
of
the
state
of
the
damned
,
which
is
not
in
Scripture
.
This
state
consisteth
in
the
privation
of
the
chief
good
,
and
infliction
of
the
greatest
evil
.
The
privation
of
the
cheife
good
is
,
whereby
they
are
for
ever
excluded
from
the
fellowship
of
God
,
and
of
the
blessed
.
Mat.
25.41
But
the
chief
evil
shal
be
a
communion
for
ever
with
the
Devil
and
his
Angels
.
Mat.
25.41
The
place
appointed
for
the
damned
,
is
Hell
.
But
where
Hell
is
,
we
are
not
to
search
or
enquire
.
'T
is
sufficient
,
that
in
Scripture
it
is
named
Gehennaa
,
a
fiery
Furnaceb
,
the
place
of
tormentc
,
a
Prisond
,
a
bottomless
pite
,
the
lake
of
firef
,
burning
with
fire
and
brimstoneg
.
In
the
pains
of
the
damned
,
we
are
to
consider
the
multitude
,
greatness
,
and
continuance
.
Their
multiplicity
is
known
,
because
their
torments
will
be
spiritual
and
corporal
.
The
chiefest
of
the
spiritual
pains
are
,
the
worm
of
conscience
never
dying
:
a
and
that
which
follows
it
,
an
extream
and
inexpressible
sorrow
and
anguish
ᵇ
The
corporal
pains
are
understood
by
the
phrase
of
unquenchable
fire
;
for
in
this
life
there
is
no
torment
greater
then
that
of
fire
.
Matth.
13.42
.
Rev.
20.25
The
greatness
of
the
pains
is
understood
by
weeping
and
gnashing
of
teeth
.
For
these
be
symptomes
of
the
greatest
pain
and
torture
,
But
this
misery
is
eternal
,
where
by
no
deliverance
is
to
be
expected
by
the
reprobate
.
Luk.
16.26
Rev.
14.
Those
fopperies
of
the
Papists
,
which
they
have
borrowed
out
of
the
heathen
Poets
,
concerning
the
place
of
Infants
in
hell
,
and
of
the
Fathers
,
and
of
Purgatory
,
are
savourless
,
and
not
worth
the
refuting
.
The
Law
of
God
given
by
differs
not
really
,
but
in
some
respect
from
the
Law
of
nature
planted
in
the
remainders
of
which
are
as
yet
to
be
found
among
the
Gentiles
.
The
Gentiles
which
have
not
the
Law
,
do
by
nature
the
things
contained
in
the
Law
;
these
having
not
a
law
,
are
a
law
to
themselves
,
which
shew
the
work
of
the
law
written
in
their
hearts
.
No
man
except
Christ
,
hath
,
or
can
fulfill
the
Law
perfectly
.
But
we
are
all
guilty
of
the
breach
and
violation
of
this
Law
.
All
have
sinned
and
come
short
of
the
glory
of
God
.
We
are
then
doubly
miserable
,
both
in
that
we
come
short
of
the
promise
of
life
eternal
,
and
are
made
guilty
of
eternal
death
.
Who
doth
these
things
shall
live
by
them
.
Cursed
is
he
that
confirmeth
not
all
the
words
of
this
law
to
do
them
.
Therefore
it
requires
of
us
a
double
satisfaction
,
if
we
would
have
it
fulfilled
:
for
it
obligeth
us
to
punishment
,
and
to
obedience
:
the
commination
of
the
Law
requires
that
,
the
Promise
requires
this
.
do
this
and
thou
shalt
live
,
Whereas
we
can
neither
way
satisfie
,
it
bids
us
seek
for
both
in
Christ
.
And
for
this
end
the
Law
is
renewed
after
the
fall
,
and
as
it
were
restored
from
death
to
life
.
Christ
is
the
end
of
the
law
unto
righteousness
,
to
every
one
that
beleeveth
.
Therefore
the
promulgation
of
the
Law
on
mount
was
a
singular
benefit
The
Law
was
mended
by
Christ
,
not
as
though
it
had
been
imperfect
,
nor
as
though
Christ
had
been
another
to
establish
a
new
one
,
but
he
onely
vindicated
it
from
the
Pharisees
corrupt
glosses
.
Therefore
falsly
do
the
Pontificians
affirm
,
that
the
perfection
of
the
Law
consisteth
rather
in
councels
then
in
precepts
.
The
interpretation
of
every
precept
,
is
to
be
sought
out
of
its
next
end
.
Whereas
the
precepts
are
most
brief
,
they
are
aslo
Synecdochical
:
for
out
of
negatives
we
must
understand
affirmatives
,
and
contrarily
;
so
things
forbid
,
out
of
things
commanded
,
and
on
the
contrary
;
out
of
the
species
,
the
genus
,
and
contrarily
;
out
of
the
outward
worship
,
we
understand
the
inward
,
and
on
the
contrary
;
out
of
things
done
and
spoken
,
desires
,
counsels
and
actions
;
and
finally
,
out
of
relatives
we
are
to
understand
correlatives
.
One
and
the
same
thing
may
be
reduced
to
divers
precepts
in
divers
respects
.
A
generall
Law
yeelds
to
a
particular
.
There
is
a
greater
force
or
emphasis
in
negatives
then
affirmatives
.
Hence
there
are
more
negative
then
affirmative
precepts
.
Every
sin
bears
the
name
of
that
sin
,
which
by
name
is
prohibited
.
Earthly
promises
are
symbols
of
heavenly
things
.
Then
God
spake
all
these
words
.
I
am
the
Lord
thy
God
which
brought
thee
out
of
Egypt
.
Jehovah
,
Elohim
Thy
God
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
soul
,
and
with
all
thy
strength
the
heart
,
the
soul
,
and
all
our
strength
with
all
our
heart
,
all
our
soul
,
all
our
strength
.
Thou
shalt
love
thy
neighbour
as
thy self
:
The
Ceremonial
Law
is
a
School-master
to
lead
us
to
Christ
,
The
Ceremonial
Law
gives
place
to
the
Morall
.
I
will
have
mercy
,
and
not
sacrifice
.
The
Ceremonial
Law
was
,
as
it
were
,
a
hand-writing
and
testimony
of
that
gift
,
by
which
all
men
were
held
bound
.
And
putting
out
the
hand-writing
of
Ordinances
,
that
was
against
us
,
which
was
contrary
to
us
;
he
even
took
it
out
of
the
way
,
and
fastened
it
on
the
Crosse
.
The
Ceremonial
Law
then
was
abolished
by
Christs
death
.
The
use
of
it
before
Christs
death
was
profitable
;
after
his
death
,
untill
the
Gospel
was
spread
abroad
,
it
was
indifferent
;
but
after
the
promulgation
of
the
Gospel
,
not
only
was
the
observation
of
Ceremonies
unwholsom
,
but
also
mortall
.
Therefore
as
the
opinion
of
the
Encratites
and
other
ancient
Hereticks
,
whereby
they
prohibited
certain
meats
as
of
themselves
unclean
,
was
damnable
;
so
the
error
of
Papists
is
to
be
abhorred
,
who
obtrude
upon
the
Church
,
Ceremonies
partly
Jewish
,
partly
Heathenish
.
The
High-Priest
was
a
type
of
Christ
the
High-Priest
.
His
rich
clothing
and
ornaments
,
almost
equall
to
regall
robes
,
were
types
of
Christs
dignity
,
and
chiefly
of
his
most
perfect
justice
.
The
chief
ornaments
were
the
Ephod
,
or
Cloake
,
and
Breast-plate
fastned
to
the
Cloake
:
on
the
Ephod
were
the
names
of
the
twelve
Tribes
engraven
upon
pretious
stones
;
on
the
Breast-plate
were
Vrim
and
Thummim
;
from
whence
the
Church
received
Oracles
:
the
Cloake
then
represented
the
Church
;
Vrim
and
Thummim
,
that
is
,
light
and
perfection
,
did
signifie
Christ
the
Word
and
Interpreter
of
the
Father
,
our
light
and
perfection
;
the
Ephod
represented
Christ
,
as
he
performed
the
things
that
concerned
us
;
the
Breast-plate
shewed
him
,
as
he
performed
the
things
concerning
God
.
The
Tabernacle
was
the
Type
of
the
Deity
,
which
was
to
dwel
in
Christ
bodily
.
He
dwelt
amongst
us
In
him
dwelt
the
whole
fulnesse
of
the
Deity
bodily
.
The
artificiall
structure
of
the
Tabernacle
,
was
a
type
of
the
spiritual
fabrick
of
the
Church
,
which
was
to
be
grounded
upon
Christ
.
The
removing
of
the
Tabernacle
,
did
figure
the
Churches
pilgrimage
here
.
The
uniformity
of
the
Temple
,
signified
the
Vnity
of
Christ
and
the
Church
.
The
parts
whereof
were
three
,
the
Court
,
the
Holy-place
,
the
Holy
of
Holies
.
The
Court
in
which
the
people
met
,
was
a
Type
of
the
visible
Church
,
in
which
are
good
and
bad
.
The
Holy-place
,
was
the
Court
for
the
Priests
,
and
a
Type
of
the
true
members
of
the
Church
,
that
elect
and
royal
Priest-hood
.
The
Holy
of
Holies
,
into
which
none
entered
but
the
High
Priest
,
and
that
but
once
a
year
,
did
shadow
out
the
Sanctuary
of
heaven
,
into
which
Christ
was
to
enter
for
our
good
.
The
Vaile
of
the
Temple
garnished
with
Cherubims
,
did
signifie
Christs
flesh
,
covering
as
it
were
the
Divine
nature
.
In
the
Court
was
the
Altar
of
Burnt-offerings
overlaid
with
brasse
,
representing
Christs
flesh
united
to
the
Divinity
,
and
withall
his
strength
of
suffering
any
thing
for
us
:
the
Altar
also
of
Incense
,
intimating
Christs
Intercession
for
us
.
There
also
was
the
brazen
Laver
appointed
for
washing
,
which
signified
,
that
we
are
purged
by
the
blood
of
Christ
,
that
we
may
offer
to
God
acceptable
sacrifices
.
In
the
Holy-place
or
Court
of
the
Priests
,
was
the
Table
,
and
on
it
the
Shew-bread
,
and
the
golden
Candlestick
,
by
which
was
taught
,
that
Christ
is
to
his
people
,
meat
,
drink
,
and
light
to
life
eternal
.
In
the
same
place
were
the
Vessels
of
Gold
,
ready
for
sprinckling
,
and
Incense
;
representing
both
Christs
death
and
Intercession
.
In
the
Holy
of
Holies
,
was
the
golden
Censer
,
proper
to
the
High-Priest
alone
;
and
there
was
also
the
Ark
of
the
Covenant
.
The
Ark
was
made
of
Cedar-wood
,
and
covered
with
Gold
,
which
represented
both
Christs
natures
.
The
Tables
of
the
Law
,
the
Manna
,
and
rod
kept
within
the
Ark
,
representing
Christ
,
as
he
teacheth
,
nourisheth
,
and
ruleth
his
People
.
The
cover
of
the
Ark
,
called
the
Propitiatory
,
together
with
the
Cherubims
,
from
whence
God
promised
to
speak
with
was
the
Type
of
Christ
covering
our
sins
,
defending
us
by
his
Angels
,
and
expounding
to
us
the
word
and
counsel
of
his
Father
.
As
the
Ceremonial
Law
had
relation
to
God
;
so
the
Judicial
,
to
our
Neighbour
.
The
Judicial
Law
binds
us
in
those
things
that
agree
with
the
Moral
Law
,
and
were
of
common
right
.
But
what
was
of
private
right
,
and
commanded
for
the
Jewish
Commonwealth
in
particular
,
doe
no
more
bind
us
,
then
the
Municipal
Lawes
of
other
Commonwealths
.
The
Law
and
Gospel
agree
in
the
chief
efficient
cause
,
to
wit
God
,
and
in
the
instrumental
,
namely
the
written
Word
;
but
they
differ
in
their
outward
instrumental
causes
:
both
because
the
Law
was
delivered
by
Moses
,
and
the
Gospel
by
Christ
fully
;
and
also
because
the
Law
is
by
nature
known
to
man
,
but
the
Gospel
is
not
,
except
by
Gods
gratious
revelation
.
They
agree
in
their
common
matter
,
because
on
both
sides
obedience
is
required
by
promises
and
threatnings
:
but
they
differ
in
their
particular
matter
;
for
the
Law
principally
teacheth
what
we
must
do
,
and
the
Gospel
,
what
we
must
believe
.
They
agree
in
their
common
form
;
because
on
both
sides
the
Looking-glass
of
perfect
obedience
is
exhibited
:
but
they
differ
in
their
proper
form
;
for
the
Law
teacheth
,
what
is
that
righteousness
which
is
perfect
,
and
most
pleasing
to
God
;
but
the
Gospel
sheweth
where
,
or
in
whom
we
are
to
finde
that
perfect
righteousness
;
the
Law
requires
it
of
us
,
the
Gospel
shews
where
it
is
to
be
found
,
namely
in
Christ
.
They
agree
in
their
principal
end
,
to
wit
in
Gods
glory
;
and
in
the
next
subordinate
end
to
it
,
namely
our
salvation
,
which
on
either
side
is
seen
:
but
they
differ
in
their
particular
ends
;
for
the
Law
was
given
to
that
end
,
that
it
might
drive
us
to
seek
Christ
;
but
the
Gospel
,
that
it
might
exhibite
Christ
.
They
agree
in
the
common
object
,
namely
in
man
lapsed
:
but
they
differ
in
their
proper
object
;
for
the
proper
object
of
the
Law
,
is
man
,
as
he
is
to
be
terrified
and
humbled
;
but
of
the
Gospel
,
man
as
he
is
terrified
and
humbled
.
They
agree
in
their
common
adjuncts
,
to
wit
,
holiness
,
goodness
and
perfection
,
which
both
Law
and
Gospel
have
,
being
considered
in
themselves
;
but
they
differ
in
this
,
that
by
accident
,
and
by
reason
of
our
weakness
,
the
Law
without
the
Gospel
is
insufficient
to
save
us
.
It
is
apparent
by
this
comparing
of
the
Law
and
Gospel
,
after
what
manner
these
two
are
proposed
in
Scripture
as
subordinate
and
opposite
the
one
to
the
other
.
They
are
opposite
in
respect
of
man
as
he
is
regenerate
or
irregenerate
,
but
they
are
subordinate
in
the
regenerate
man
.
They
are
proposed
by
the
Apostle
as
opposites
,
Rom.
6.14
.
saith
he
Here
he
points
out
the
state
of
man
,
before
and
after
regeneration
.
The
unbeliever
is
said
to
be
under
the
Law
.
1.
Because
he
is
under
the
curse
of
the
Law
.
2.
Because
he
is
under
the
rigour
of
the
Law
,
by
which
it
requires
perfect
righteousness
,
and
obedience
.
3.
Because
he
takes
occasion
to
sin
from
the
Law
;
according
to
that
,
We
always
incline
to
forbidden
things
,
and
desire
that
which
is
denied
us
:
see
7.8
.
But
the
Believer
is
said
to
be
under
grace
.
1.
Because
he
is
freed
from
the
curse
of
the
Law
.
2.
Because
he
is
delivered
from
the
rigour
of
the
Law
,
and
that
exaction
of
perfect
righteousness
;
to
wit
,
that
which
Christ
hath
performed
.
3.
Because
he
is
delivered
from
the
dominion
of
sin
,
so
that
he
takes
not
any
longer
from
the
Law
occasion
to
sin
,
but
begins
to
yield
obedience
to
the
Law
,
by
the
operation
of
the
Holy
Ghost
,
that
he
might
give
witness
of
his
thankfulness
.
But
they
are
set
out
as
subordinate
,
when
Christ
is
said
to
be
the
end
of
the
Law
,
10.4
.
when
it
is
called
a
Gal.
3.24
.
and
when
the
Law
is
said
not
to
be
contrary
to
him
who
doth
the
works
of
the
Spirit
,
5.22.23
.
For
that
righteousness
which
the
Law
requires
,
that
the
Gospel
exhibites
in
Christ
,
to
the
believer
;
and
albeit
we
cannot
in
this
life
yield
full
satisfaction
to
the
law
,
yet
the
regenerate
begin
to
obey
it
,
by
the
grace
of
sanctification
.
And
the
Word
was
made
flesh
,
and
dwelt
amongst
us
.
But
after
the
fulnesse
of
time
came
,
God
sent
his
Son
made
of
a
woman
.
without
controversie
,
great
is
the
mystery
of
godlinesse
,
God
made
manifest
in
the
flesh
.
The
Incarnation
of
Christ
originally
,
is
the
work
of
the
whole
blessed
Trinity
;
but
terminatively
,
or
in
respect
of
the
object
,
it
is
the
work
of
the
Son
alone
.
The
Person
of
Christ
is
considered
,
either
disjunctively
,
as
the
Word
,
and
the
eternal
Son
of
God
;
or
conjunctively
,
as
God
and
man
:
the
first
consideration
is
according
to
Divinity
;
the
latter
according
to
Oeconomie
,
or
Gods
gracious
dispensation
.
Likewise
the
divine
nature
is
considered
,
either
in
it self
,
and
simply
;
or
relatively
,
as
it
is
in
the
Person
of
the
Word
by
dispensation
.
Although
then
it
be
true
,
that
Christ
God
is
become
man
;
yet
it
follows
not
,
that
therefore
the
Divinitie
is
incarnate
;
or
,
because
the
Son
is
incarnate
,
that
the
Father
also
and
Holy
Ghost
are
incarnate
.
The
matter
out
of
which
the
incarnation
was
effected
,
is
the
seed
of
the
woman
,
or
of
the
blessed
Virgin
.
The
form
of
it
consisteth
in
the
Personal
Vnion
,
whereby
the
Word
was
made
flesh
;
and
Christ
remained
the
same
he
was
,
and
became
what
he
was
not
.
The
end
is
Gods
glory
,
and
our
salvation
.
Both
the
truth
of
God
,
as
also
our
salvation
,
doe
evince
the
necessity
of
Christs
incarnation
.
The
truth
of
God
:
because
in
the
Old
Testament
,
it
was
uttered
by
divers
Prophesies
;
and
was
shadowed
by
divers
types
.
I
will
put
enmity
between
thee
and
the
woman
,
and
between
thy
seed
and
her
seed
;
it
shall
bruise
thy
head
,
and
thou
shalt
bruise
his
heele
.
In
thy
seed
all
nations
shall
be
blessed
.
Behold
a
Virgin
shall
conceive
,
and
bring
forth
a
Sonne
,
and
they
shal
call
his
name
For
unto
us
a
Childe
is
born
,
and
unto
us
a
Sonne
is
given
.
Behold
,
the
daies
shall
come
,
in
which
I
will
raise
to
a
righteous
branch
,
and
a
King
shall
reign
and
prosper
,
and
shall
execute
judgement
and
justice
on
the
earth
:
In
his
dayes
shall
be
saved
,
and
shall
dwel
safely
;
and
this
is
his
name
whereby
he
shall
be
called
,
The
Lord
our
righteousnes
.
Our
salvation
for
this
cause
doth
evince
and
prove
the
necessity
of
his
Incarnation
,
in
that
we
could
not
be
saved
,
but
by
such
a
Redeemer
,
who
was
both
God
and
man
in
one
person
,
or
God-man
.
That
he
should
be
God
,
was
requisite
,
in
respect
of
both
parties
:
on
the
one
side
the
majesty
of
God
required
it
;
on
the
other
side
,
our
wants
,
the
greatnesse
of
the
evill
that
was
to
be
removed
,
and
the
good
that
was
to
be
restored
.
That
he
might
be
man
,
the
justice
of
God
required
;
which
as
it
leaves
not
sin
unpunished
,
so
it
punisheth
not
sin
but
in
that
nature
which
sinned
.
For
thou
art
not
a
God
that
hast
pleasure
in
wickedness
,
nor
shall
evil
dwell
with
thee
:
the
foolish
shall
not
stand
in
thy
sight
;
thou
hatest
all
workers
of
iniquity
;
thou
shalt
destroy
them
that
speak
lies
:
the
Lord
will
abhor
the
bloody
and
deceitfull
man
.
It
was
requisite
that
God
and
man
should
be
united
in
one
Person
,
that
he
might
be
a
Mediator
between
God
and
us
.
The
Holy
Ghost
is
not
the
material
,
but
the
efficient
cause
of
Christs
conception
:
For
he
was
conceived
not
of
his
substance
,
but
by
his
power
;
not
by
generation
,
but
by
his
commanding
force
and
benediction
.
Aug.
The
next
or
proximate
matter
was
the
blood
of
the
blessed
Virgin
.
the
form
of
Christs
conception
,
consisteth
in
the
preparing
and
sanctifying
of
the
Virgins
blood
by
the
vertue
of
the
Holy
Ghost
,
in
the
forming
of
the
body
,
whereby
together
at
the
same
instant
it
was
made
perfect
,
and
not
successively
as
the
bodies
of
other
men
are
:
Lastly
,
in
the
inspiring
of
the
reasonable
soul
.
Whereas
fourty
dayes
are
appointed
in
ordinary
generation
for
the
time
of
forming
the
embryo
;
the
body
of
Christ
was
perfected
in
a
moment
;
otherwise
not
Christ
the
man
,
but
an
embryo
had
been
conceived
.
The
end
of
Christs
miraculous
conception
was
,
that
he
might
be
free
from
Original
sin
;
for
this
sticks
close
to
all
that
are
of
and
by
Adam
,
that
is
,
to
all
who
are
naturally
descended
from
him
:
but
it
was
needfull
that
Christ
should
be
born
without
sin
,
that
we
might
have
a
holy
High
Priest
,
Heb.
7.17
.
The
assumption
of
the
humane
nature
is
,
whereby
Christ
assumed
truly
a
humane
soul
and
body
,
with
all
their
affections
,
proprieties
,
and
infirmities
,
yet
without
sin
.
Christ
assumed
not
man
,
but
the
humanity
;
not
the
person
,
but
the
nature
.
And
not
onely
did
he
assume
a
true
humane
body
,
consisting
of
three
dimensions
;
and
a
true
soul
;
but
also
the
essential
Properties
.
Yea
,
and
he
took
our
infirmities
too
;
but
not
those
damnable
ones
;
but
such
as
were
faultlesse
and
miserable
.
So
likewise
he
took
upon
him
our
affections
,
but
free
from
all
disorder
,
or
inclination
to
evil
.
Christs
humane
nature
hath
no
other
,
or
particular
Hypostasis
or
subsistence
,
then
that
of
the
Word
,
that
is
,
of
the
Son
of
God
.
For
the
better
conceiving
of
this
mystery
,
it
is
expedient
that
we
shew
how
the
humane
nature
was
,
and
was
not
united
to
the
Son
of
God
.
It
was
not
united
as
the
Persons
in
the
God-head
are
united
;
not
onely
,
and
as
the
essence
of
Christ
is
present
to
all
;
not
by
way
of
assistance
,
or
by
the
presence
of
grace
onely
;
not
naturally
,
as
the
matter
and
form
are
united
;
not
by
way
of
as
one
friend
to
another
;
not
onely
,
as
Christ
dwels
in
the
faithfull
;
not
as
he
is
in
the
holy
Supper
;
but
and
personally
;
that
is
to
say
(
that
we
may
more
fully
explain
our selves
,
for
avoiding
the
Immutably
,
without
changing
of
the
divine
Person
.
Indivulsably
,
without
pulling
asunder
the
natures
,
with
Inconfusedly
,
without
confounding
the
natures
,
with
There
are
three
effects
of
the
Personal
Vnion
:
the
communication
of
property
;
the
excellency
of
the
humane
nature
;
and
the
cooperation
of
both
natures
in
these
common
works
of
God
and
man
.
The
communication
of
Properties
,
is
a
manner
of
speaking
,
whereby
that
which
belongs
to
either
nature
is
predicated
of
the
Person
of
Christ
,
which
way
soever
it
is
called
.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
,
&c.
The
Son
of
man
shall
be
delivered
to
the
Gentiles
;
he
shall
be
mocked
,
and
spitefully
entreated
,
and
spit
upon
.
No
man
hath
ascended
to
heaven
,
but
he
that
descended
,
to
wit
,
the
Son
of
man
which
is
in
heaven
.
This
communication
is
verbal
or
real
;
verbal
in
respect
of
the
manner
of
speaking
,
but
real
in
respect
of
the
foundation
;
to
wit
,
of
the
personal
union
.
But
here
we
must
distinguish
the
concrete
words
from
the
abstract
;
for
those
belong
to
the
Person
,
but
these
to
either
Nature
.
The
excellency
of
Christs
humane
nature
,
consisteth
partly
in
those
gifts
which
proceed
from
the
grace
of
union
,
and
partly
in
the
honour
of
adoration
.
Among
his
gifts
,
we
are
chiefly
to
consider
his
Knowledge
and
Power
.
Although
that
eternal
knowledge
which
is
an
essential
property
of
the
Divine
nature
,
is
not
transfused
into
the
Humane
nature
;
yet
in
this
humane
nature
there
is
a
threefold
knowledge
,
to
wit
,
a
donative
,
an
infused
,
and
an
experimental
.
The
donative
,
called
also
the
is
that
whereby
the
humane
nature
being
most
neerly
united
to
the
Divine
essence
,
seeth
the
same
,
though
it
cannot
comprehend
it
.
The
infused
knowledge
is
that
,
whereby
Christ
being
anointed
by
the
Holy
Ghost
,
knoweth
all
heavenly
things
,
which
otherwise
cannot
be
seen
but
by
the
light
of
grace
.
The
experimental
knowledge
is
that
,
by
which
Christ
knows
the
things
that
are
intelligible
by
the
light
of
nature
;
conceiving
the
effects
out
of
their
causes
,
and
the
causes
out
of
their
effects
,
&c.
Albeit
both
in
his
donative
and
infused
knowledge
he
excelleth
Angels
and
men
,
yet
this
differs
from
his
eternal
omnisciencie
.
Ignorance
is
opposite
to
his
experimental
knowledge
:
which
Ignorance
is
attributed
to
Christ
Not
to
know
to
be
ignorant
to
know
Now
I
know
that
thou
fearest
me
not
to
know
not
to
make
known
ignorance
is
attributed
to
Christ
;
for
in
this
kind
of
knowledg
he
is
said
to
increase
,
Such
is
the
power
of
his
humane
nature
,
that
in
this
also
it
is
superior
to
men
and
Angels
:
for
it
received
an
instrumental
power
to
work
miracles
;
but
the
principal
or
omnipotent
power
was
reserved
for
the
Word
,
which
maketh
use
of
the
humane
nature
as
of
an
instrument
.
The
adoration
of
the
Humane
nature
is
an
honour
that
follows
upon
the
Personal
union
;
yet
this
adoration
is
not
of
the
flesh
as
flesh
,
nor
of
the
creature
,
but
of
God
in
the
created
flesh
.
The
thing
that
followes
upon
the
Hypostatical
union
,
is
the
meeting
of
both
Natures
in
those
works
which
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
of
God-man
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Perfections
:
in
which
these
four
things
are
considerable
.
The
worker
,
Christ
himself
The
principles
by
which
he
works
,
to
wit
,
the
two
Natures
.
The
force
of
energie
,
or
the
twofold
action
according
to
the
twofold
nature
.
The
external
work
it self
,
in
which
those
actions
are
united
.
So
it
was
,
that
while
thy
were
there
,
the
dayes
were
accomplished
that
she
whould
be
delivered
,
and
she
brought
forth
her
first-born
Sonne
.
We
firmly
believe
Christs
nativity
,
against
the
Jewes
.
Bethlehem
,
Nazareth
,
Jerusalem
The
Nativity
(
to
speak
properly
)
is
not
of
the
hummanity
)
,
but
of
the
man
Christ
;
not
of
the
nature
,
but
of
the
There
be
two
generations
of
the
Son
:
the
one
eternal
,
to
wit
of
the
Father
;
the
other
temporal
,
namely
of
the
Virgin
his
mother
.
There
be
also
two
Filiations
or
Sonships
;
by
the
one
whereof
he
is
the
Son
of
the
Father
,
by
the
other
the
Son
of
Yet
we
must
not
say
there
is
a
double
Son
,
or
two
Sons
;
for
he
is
not
two
Persons
,
but
one
Person
and
two
Natures
.
is
to
be
named
not
only
the
Mother
of
Christ
,
with
the
but
also
the
Mother
of
God
.
The
nativity
of
Christ
is
both
natural
and
supernatural
:
Natural
,
as
he
was
born
in
the
usual
time
by
the
opening
of
the
wombe
;
Supernatural
,
as
he
was
begot
of
a
Virgin
.
That
every
male
which
openeth
the
wombe
shall
be
holy
to
the
Lord
,
We
believe
also
that
continued
a
Virgin
after
her
childbirth
:
For
her
mariage
with
did
not
consist
in
the
generation
of
children
,
but
in
her
education
,
and
holy
conjunction
of
life
with
him
.
Although
Christ
had
no
other
brothers
born
after
him
,
yet
he
is
rightly
called
first-begotten
Sonne
The
fruit
of
Christs
nativity
is
shewed
,
both
in
●he
speech
and
song
of
the
Angels
.
Then
the
Angel
said
to
the
shepheards
,
Fear
not
;
for
behold
I
bring
you
glad
tidings
of
great
joy
that
shall
be
to
all
people
,
that
this
day
there
is
born
to
you
a
Saviour
in
the
City
of
which
is
Christ
the
Lord
.
Glory
to
God
on
high
,
Peace
on
earth
,
Good
will
towards
men
.
Christ
in
respect
of
his
Mediatorship
is
fitly
called
Christ
is
the
Mediator
of
Angels
and
men
,
but
not
after
the
same
manner
;
for
he
is
Mediator
to
those
in
respect
of
their
gracious
union
with
God
,
but
of
these
in
respect
of
reconciliation
and
redemption
.
The
efficient
cause
of
this
office
,
is
the
whole
blessed
Trinity
;
but
the
Father
,
by
way
of
excellency
.
Behold
my
servant
whom
I
uphold
,
mine
el
ct
in
whom
my
soul
delighteth
.
The
Lord
hath
called
me
from
the
womb
.
The
Lord
hath
sworn
,
and
will
not
repent
,
thou
art
a
Priest
for
ever
after
the
order
of
Melchisedek
.
thou
art
my
Son
,
to
day
I
have
begot
thee
.
The
subject
of
this
office
is
not
onely
all
Christ
,
but
the
whole
Christ
,
for
he
is
Mediator
according
to
both
natures
.
the
man
Christ
Jesus
God
redeemed
the
Church
by
his
own
blood
.
By
the
eternal
Spirit
he
offered
himself
.
The
blood
of
Jesus
Christ
his
Son
,
cleanseth
us
from
all
sinne
.
The
object
of
Christs
office
is
God
offended
,
and
man
the
offender
.
The
manner
whereby
he
is
called
to
this
office
,
consisteth
in
that
plentiful
unction
of
Christ
,
by
which
he
received
the
gifts
of
the
Spirit
without
measure
in
respect
of
us
.
God
even
thy
God
hath
anointed
thee
with
the
oyl
of
gladness
,
above
thy
fellows
.
The
Spirit
of
the
Lord
is
upon
me
,
because
he
hath
anointed
me
.
God
gave
him
not
the
Spirit
by
measure
.
The
end
of
this
office
is
,
that
by
whom
God
created
all
things
,
by
him
he
might
to
himself
reconcile
all
things
,
Christ
is
Mediator
both
in
merit
and
efficacy
;
in
merit
,
because
he
hath
most
fully
satisfied
for
us
;
in
efficacy
,
because
he
doth
effectually
apply
this
merit
to
us
.
Christ
is
the
sole
and
one
Mediator
.
For
in
no
other
is
there
salvation
,
nor
is
there
any
other
name
under
heaven
given
among
men
,
whereby
we
must
be
saved
.
There
is
one
Mediator
of
God
and
man
,
the
man
Christ
Jesus
.
John
Baptist
No
part
of
Christs
Passion
must
be
excluded
from
his
Satisfaction
Therefore
those
innumerable
sufferings
which
Christ
endured
untill
his
last
journy
to
are
not
to
be
separated
from
the
price
of
Christs
redemption
;
for
although
the
Passion
of
Christ
which
went
before
his
last
agony
,
might
be
called
a
preparative
to
his
death
,
yet
it
is
indeed
an
integral
part
of
satisfaction
.
Yet
the
Scripture
synecdochically
,
and
by
way
of
excellency
,
doth
describe
his
last
passion
as
the
price
of
our
Redemption
;
and
his
death
or
oblation
on
the
altar
of
the
cross
,
as
an
expiatory
sacrifice
.
The
principal
efficient
cause
of
this
Passion
was
the
Holy
Trinity
;
the
ministering
causes
were
Christs
enemies
,
both
Jews
and
Gentiles
.
The
Person
that
suffered
for
us
,
is
not
the
Father
,
nor
the
Holy
Ghost
,
but
the
Son
of
God
.
Although
God
is
rightly
said
to
suffer
,
yet
the
God-head
suffered
not
:
God
suffered
in
the
flesh
,
not
with
the
flesh
.
The
sufferings
of
Christ
were
divers
,
of
which
there
were
three
ranks
;
to
wit
,
some
before
his
death
,
death
it self
,
and
some
after
death
.
Of
those
that
went
before
his
death
,
some
were
internal
,
some
external
.
The
internal
were
his
sadness
,
anxieties
,
and
tortures
,
proceeding
from
the
fierceness
of
Gods
wrath
,
and
the
conflict
he
had
with
that
tentation
of
dereliction
,
which
cast
him
into
that
bloody
sweat
,
and
made
him
cry
out
,
But
although
he
wrested
with
the
tentation
of
dereliction
,
yet
he
fell
not
into
desperation
;
neither
did
he
yield
to
the
tentation
,
but
overcame
it
by
a
strong
confidence
in
his
God
.
His
externall
sufferings
were
the
tortures
of
his
body
,
which
he
endured
in
a
manner
in
all
his
members
and
senses
:
for
his
head
was
torn
with
thorns
,
and
beat
with
reeds
;
his
face
was
defiled
with
spitle
,
and
bruised
with
bufferings
;
his
ears
were
wounded
with
scoffs
and
railings
;
his
eyes
were
troubled
with
the
mourning
of
his
Mother
and
his
disciples
;
his
tongue
was
scorched
with
thirst
,
and
poisoned
with
vinegar
and
gall
;
his
body
was
stript
,
and
torn
with
whipping
,
and
the
same
was
fastned
to
the
Cross
,
his
hands
and
feet
being
pierced
with
nails
,
&
was
hanged
between
Theeves
;
his
sinews
were
racked
,
and
his
side
was
peirced
with
a
lance
.
The
Crosse
was
chosen
to
die
on
,
which
was
no
ordinary
kinde
of
death
,
but
an
accursed
one
;
for
of
old
it
was
made
execrable
by
the
mouth
of
God
.
Cursed
is
he
that
hangeth
on
a
Tree
.
*
In
Christs
death
,
the
Personal
Union
was
not
dissolved
:
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
saith
he
In
Christs
death
,
the
Personal
Vnion
was
not
dissolved
;
the
soule
indeed
was
severed
from
the
body
,
but
neither
of
them
from
the
Personality
,
or
Hypostasis
of
the
sonne
of
God
.
The
sufferings
that
followed
his
death
,
were
not
joyned
with
any
pain
,
yet
they
wanted
not
disgrace
or
ignominie
;
such
was
his
burial
,
and
the
three
dayes
lying
in
the
grave
.
His
burial
was
a
part
of
his
sufferings
,
whereby
Christs
body
,
no
otherwayes
then
the
carkasses
of
other
men
,
was
cast
into
the
grave
.
His
three
dayes
detention
or
stay
in
the
grave
,
is
the
last
degree
of
his
Humiliation
;
at
which
time
his
soule
being
translated
to
Paradise
,
his
body
was
detained
under
the
pains
and
bands
of
death
,
as
if
he
had
been
altogether
overcome
and
swallowed
up
by
it
;
his
enemies
in
the
mean
while
triumphing
over
him
,
as
if
he
had
been
quite
cut
off
.
Whom
God
raised
,
having
loosed
the
sorrows
of
death
.
When
mention
is
made
of
Christs
descent
into
Hell
,
in
the
fourth
Article
of
the
Creed
;
it
is
demanded
,
of
what
part
of
Christs
passion
that
must
be
understood
?
Limbus
Patrum
Christs
descent
into
hell
Thou
wilt
not
leave
my
soule
in
hell
.
The
Lord
bringeth
down
to
hell
,
and
bringeth
out
.
The
sorrowes
of
hell
compassed
me
about
Like
sheep
they
lie
in
hell
,
death
gnaweth
upon
them
.
For
the
forme
or
manner
of
his
Passion
:
He
suffered
,
Holily
and
innocently
Behold
here
I
am
to
do
thy
will
,
ô
God
.
The
generall
end
of
Christs
pa●sion
,
is
the
glory
of
God
,
and
chiefly
the
manifestation
of
his
wrath
against
sinne
,
as
also
of
his
justice
and
mercy
;
besid●s
the
declaration
of
the
Divine
and
Humane
na●ures
:
But
the
proper
and
special
end
is
,
Satisfaction
for
our
sinnes
.
In
the
end
and
use
of
every
particular
Passion
,
a
regard
is
to
be
had
of
that
Analogie
in
which
the
Expiation
is
compared
with
the
Sin
,
and
the
Passion
with
the
Punishment
which
we
should
have
suffered
.
They
do
annihilate
the
end
and
fruit
of
Christs
Passion
,
who
say
that
he
suffered
onely
for
this
,
that
he
might
be
an
example
to
us
.
that
he
gave
his
life
as
the
price
of
redemption
for
many
,
who
gave
himself
a
ransom
for
all
.
to
redeem
us
with
his
pretious
blood
.
You
are
(
for
(
in
anothers
stead
)
The
good
shepherd
layeth
down
his
life
for
his
sheep
,
Scarce
will
one
die
for
a
just
man
.
The
Spirit
maketh
intercession
for
us
:
If
God
be
for
us
,
who
can
be
against
us
?
I
could
wish
to
be
accursed
for
my
brethren
.
The
Papists
do
overthrow
the
same
satisfaction
●f
Christ
,
in
setting
up
other
Priests
,
and
obtr●●ting
the
Idolatrous
Mass
for
a
Sacrifice
.
one
Mediator
Such
a
high
Priest
became
us
.
he
performed
that
once
Not
that
he
might
offer
himself
often
:
by
his
offering
once
made
By
one
oblation
he
hath
consecrated
for
ever
those
that
are
sanctifyed
:
Where
there
is
remission
of
sins
,
there
is
no
more
offering
for
sin
.
For
the
Law
maketh
men
High
Priests
,
but
the
word
of
the
oath
maketh
the
Son
.
As
then
much
is
detracted
from
Christs
sufferings
by
the
former
errors
,
so
they
extend
the
object
thereof
wider
then
is
fitting
,
who
teach
that
Christ
died
universally
for
all
and
every
one
man
.
the
elect
dispersed
over
all
the
world
:
all
men
Original
righteousnesse
is
opposed
to
original
sin
.
And
this
is
not
a
bare
innocency
or
freedom
from
sin
,
but
an
aptitude
also
and
inclination
to
goodness
.
Christs
original
justice
is
a
part
of
his
Satisfaction
for
us
.
As
Christs
Passion
was
necessary
to
expiate
sin
;
so
was
his
active
Obedience
and
Justice
,
to
obtain
life
eternal
.
who
doth
these
things
shall
live
by
them
:
Do
this
and
live
All
have
sinned
,
and
come
short
of
the
glory
of
God
.
And
it
shall
be
our
righteousness
,
if
we
observe
to
do
all
these
Commandments
before
the
Lord
.
The
Fathers
command
which
Christ
obeyed
,
was
special
and
general
:
Special
in
respect
of
the
end
,
that
he
should
obey
not
for
himself
,
but
for
us
:
But
general
in
respect
of
the
object
;
for
he
was
subject
to
the
same
Law
which
was
prescribed
to
us
,
and
in
all
things
which
the
Law
enjoyned
us
to
.
Life
eternal
,
is
considered
,
either
in
it self
,
as
it
is
a
full
participation
of
celestial
joy
:
or
in
opposition
to
damnation
,
as
it
is
a
freedom
from
damnation
:
in
the
former
sense
,
the
perfect
Justice
of
Christ
is
the
cause
of
eternal
life
;
but
in
the
latter
,
the
suffering
of
the
punishment
,
is
the
cause
of
life
eternal
.
Do
this
and
live
The
active
Justice
of
Christ
,
in
the
Old
Testament
was
shadowed
out
by
the
glorious
robes
of
the
High-Priest
as
a
type
.
They
annihilate
Christs
Incarnation
,
who
seek
other
Mediators
of
Intercession
,
as
they
call
them
,
besides
him
.
In
vain
do
the
Jews
dream
of
the
Messiah's
earthly
Kingdom
.
Isa.
42.2
Isa.
53.2
,
3.
Zach.
9.9
The
efficient
cause
of
this
Exaltation
,
was
the
whole
Trinity
.
But
Christ
considered
according
to
dispensation
,
is
the
object
thereof
.
The
exaltation
of
Christs
person
was
according
to
both
natures
.
According
to
his
humane
nature
,
he
was
exalted
,
by
laying
aside
the
infirmities
which
he
assumed
,
and
by
obtaining
those
gifts
which
before
he
wanted
:
For
he
attained
as
great
a
perfection
both
in
his
body
and
soul
,
as
the
creature
was
capable
of
.
He
was
exalted
according
to
his
divine
nature
,
not
by
accession
of
any
dignity
to
it
,
being
considered
in
it self
;
but
by
the
manifestation
of
that
majesty
,
which
before
was
hid
under
the
form
of
a
servant
.
It
is
said
here
,
that
*
*
Christ
obtained
his
exaltation
by
his
obedience
,
nor
by
the
way
of
merit
.
It
is
true
,
that
Christ
as
God
cannot
merit
:
Nor
,
2.
did
he
merit
the
grace
of
union
as
man
,
for
that
was
infinitely
more
then
man
or
Angels
could
merit
:
Nor
,
3.
did
he
merit
by
the
act
of
free-will
in
his
conception
,
that
plenitude
of
grace
and
knowledge
which
was
infused
into
him
:
Nor
,
4.
did
he
merit
any
thing
which
was
not
due
to
him
in
respect
of
the
Personal
union
.
Yet
we
may
not
deny
,
but
that
he
merited
whatsoever
honour
was
conferred
on
him
before
his
death
,
and
likewise
his
exaltation
after
his
resurrection
:
for
so
the
Apostle
sheweth
,
that
because
Christ
humbled
himself
,
and
because
obedient
to
the
death
of
the
crosse
,
therefore
God
exalted
him
,
Phil.
2.9
,
10
,
11.
He
shall
drink
of
the
brook
in
the
way
,
therefore
shal
he
lift
up
his
head
,
Ps.
110.
Therefore
S.
Austin
,
in
Joh.
tract.
104.
cals
Christs
humility
the
merit
of
his
glory
,
and
his
glory
the
reward
of
his
humility
.
This
glory
then
was
Christs
due
,
both
in
respect
of
the
personal
union
,
and
also
in
respect
of
merit
:
for
why
may
not
a
thing
be
due
in
a
double
respect
?
The
end
hereof
was
to
witnesse
,
that
he
faithfully
performed
the
office
enjoyned
him
in
his
humiliation
,
and
to
manifest
his
divine
power
by
which
he
doth
powerfully
apply
his
merit
to
us
.
The
parts
or
degrees
of
this
are
three
:
His
Resurrection
,
his
Ascension
to
heaven
,
and
his
Sitting
at
the
Fathers
right
hand
.
His
resurrection
was
the
first
degree
of
exaltation
,
by
which
Christ
having
overcome
the
power
of
death
,
was
raised
the
third
day
,
in
that
very
flesh
which
he
had
laid
down
,
that
he
might
live
to
God
for
ever
.
Christ
was
not
only
the
object
,
but
also
the
efficient
cause
of
his
resurrection
.
Rom.
1.4
1
Pet.
3.18
The
matter
of
the
Resurrection
is
the
same
body
that
was
crucified
,
but
endowed
and
glorified
with
new
qualities
.
Neither
was
it
so
changed
,
as
to
lose
its
quantity
and
three
dimensions
.
For
otherwise
it
had
been
no
body
,
nor
had
Christ
remained
man
in
his
Resurrection
.
The
Forme
consisteth
in
a
new
and
indivisible
union
of
soul
and
body
.
Although
Christs
Resurrection
was
altogether
miraculous
,
yet
it
is
false
that
his
body
passed
through
the
stone
which
covered
the
grave
,
or
that
it
passed
through
the
door
,
after
his
Resurrection
.
Joh.
20.19
not
,
through
the
doors
that
were
shut
.
The
end
of
his
Resurrection
,
besides
that
general
end
which
was
mentioned
before
,
is
the
assurance
of
our
Resurrection
both
from
the
death
of
sin
,
as
also
from
death
corporal
.
Rom.
6.1
,
2.
1
Cor.
15.12
.
His
ascension
to
Heaven
was
the
second
degree
of
his
Exaltation
,
in
which
Christ
after
he
had
conversed
fourty
days
with
his
Disciples
upon
earth
,
ascended
into
heaven
.
Christ
ascended
both
according
to
his
divine
and
humane
natures
:
according
to
his
humane
,
at
the
object
;
according
to
his
divine
,
as
the
efficient
cause
.
The
Forme
consisteth
in
Christs
real
and
local
translation
from
this
world
to
the
highest
heaven
.
Here
we
need
not
trouble
our selves
about
penetration
of
bodies
;
both
because
heaven
is
not
a
solid
,
thick
,
or
iron
body
,
as
the
Philosophers
would
have
it
;
as
also
because
one
body
can
easily
yield
to
another
,
and
the
creature
to
the
Creator
.
The
doctrine
of
Christs
corporal
presence
here
on
earth
,
doth
utterly
overthrow
that
of
his
Ascension
.
The
special
end
of
Christs
ascension
,
is
to
assure
us
of
our
threefold
ascension
:
the
first
is
,
of
faith
and
godlinesse
in
this
life
;
the
second
,
of
our
souls
in
death
;
the
third
,
of
body
and
soul
in
the
last
day
.
The
sitting
of
Christ
at
his
Fathers
right
hand
,
is
the
highest
degree
of
his
Exaltation
,
by
which
being
placed
in
heaven
,
he
is
exalted
above
all
power
.
Eph.
1.20.21.22
To
sit
at
Gods
right
hand
,
is
to
have
the
next
power
after
God
.
The
queen
is
at
thy
right
hand
.
Adonijah
,
the
king
rose
to
meet
her
,
and
bowed
himself
to
her
,
and
sat
down
on
his
throne
,
and
he
caused
a
seat
to
be
set
for
the
Kings
mother
,
and
she
sate
at
his
right
hand
.
command
that
my
two
sons
may
sit
,
the
one
at
thy
right
hand
,
the
other
at
thy
left
in
thy
Kingdom
.
Christ
according
to
both
Natures
sits
at
Gods
right
hand
.
The
Humanity
was
so
exalted
,
that
yet
it
was
not
made
equal
to
the
Divinity
:
he
received
glory
above
all
creatures
,
yet
not
equal
to
that
essential
glory
which
he
hath
in
common
with
the
Father
and
the
Holy
Ghost
.
Some
he
gave
to
be
Apostles
,
The
Lord
hath
sworn
,
and
will
not
repent
,
thou
art
a
priest
for
ever
,
after
the
order
of
Melchisedek
.
He
hath
not
entred
into
the
Sanctuary
made
with
hands
,
which
are
similitudes
of
the
true
Sanctuary
,
but
is
entred
into
the
very
heaven
to
appear
now
in
the
sight
of
God
for
us
.
The
Lord
said
to
my
Lord
,
sit
thou
at
my
right
hand
,
untill
make
thine
enemies
thy
footstool
This
Kingdom
of
Christ
is
not
that
essential
,
which
from
eternity
he
obtained
with
the
Father
and
Holy
Ghost
;
but
a
personal
,
donative
,
and
oecumenical
,
which
as
our
head
and
Mediator
he
had
of
the
Father
.
Yet
he
hath
for
ever
administred
this
oecumenical
Kingdom
.
I
will
establish
the
throne
of
his
kingdom
for
ever
.
Whose
dominion
is
an
everlasting
dominion
,
which
shall
not
pass
away
.
Of
his
kingdom
there
shall
be
no
end
:
untill
I
make
thine
enemies
I
will
not
forsakes
thee
,
untill
I
have
performed
that
which
I
spake
to
thee
.
Michal
had
no
childe
till
the
day
of
her
death
.
He
knew
her
not
untill
she
had
brought
forth
her
first
begotten
Son
.
Behold
I
am
with
you
till
the
end
of
the
world
That
Christ
will
deliver
up
his
kingdom
to
his
Father
,
that
God
may
be
all
in
all
Thou
art
a
holy
people
to
the
Lord
thy
God
,
he
hath
chosen
thee
.
As
election
,
so
vocation
is
either
to
an
office
,
or
to
salvation
:
the
latter
is
that
which
is
here
to
be
considered
.
Do
you
not
see
whom
the
Lord
hath
chosen
?
The
efficient
cause
of
this
vocation
is
commonly
the
whole
blessed
Trinity
:
but
particularly
Christ
the
Lord
;
who
as
in
the
dayes
of
his
ministration
here
on
earth
did
immediately
call
sinners
,
so
he
doth
now
by
the
means
of
his
ministers
.
The
kingdome
of
heaven
is
like
unto
a
King
who
made
a
marriage
for
his
son
,
&
sent
his
servants
who
should
call
those
that
were
invited
to
the
Wedding
,
Jesus
came
to
Gal
lee
preaching
the
Gospel
of
God
,
and
saying
,
the
time
is
fulfilled
,
and
the
kingdome
of
God
is
at
hand
;
Repent
and
believe
the
Gospel
.
Therefore
we
are
Ambassadours
for
Christ
,
&c.
The
matter
of
this
vocation
are
not
all
men
,
nor
the
elect
onely
,
but
any
of
the
race
of
mankinde
.
The
form
of
this
vocation
consisteth
partly
in
the
proffer
of
the
benefit
of
Redemption
,
and
partly
in
the
precept
of
accepting
it
.
Therefore
we
are
Ambassadours
for
Christ
,
as
though
God
did
beseech
you
through
us
,
we
pray
in
Christs
stead
,
that
ye
be
reconciled
to
God
.
For
he
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
righteousnes
of
God
in
him
.
The
end
of
this
is
Gods
glory
,
and
the
salvation
of
the
Elect
:
now
the
glory
of
Gods
mercy
is
seen
in
the
Elect
obeying
the
vocation
,
and
the
glory
of
his
justice
in
the
reprobate
disobeying
.
Common
vocation
is
principally
for
the
Elect
,
secondarily
for
the
Reprobate
.
Yet
both
are
called
seriously
,
and
without
hypocrisie
.
Therefore
out
of
the
common
vocation
,
we
must
not
presently
infer
an
election
:
both
because
it
is
common
to
the
Elect
and
Reprobate
,
as
also
because
it
includes
the
condition
of
Faith
.
Neither
are
all
therefore
elected
,
because
they
are
commanded
to
believe
that
they
are
elected
;
for
they
are
not
absolutely
commanded
to
believe
that
,
but
with
trial
of
their
Faith
.
Try
your selves
whether
you
be
in
the
Faith
or
not
;
prove
your selves
:
know
you
not
your
own
selves
,
how
that
Iesus
Christ
is
in
you
except
you
be
reprobates
?
but
I
trust
,
that
you
shal
know
,
that
we
are
not
reprobates
.
By
the
name
of
Covenant
we
understand
not
that
general
,
which
God
made
with
all
creatures
;
nor
the
Covenant
of
works
made
with
our
first
Parents
,
but
that
which
after
the
fall
,
God
of
his
meer
mercy
hath
made
with
us
.
Therefore
the
Covenant
of
Grace
is
called
a
Testament
or
Disposition
;
because
by
this
,
God
hath
appointed
to
his
sons
an
heavenly
inheritance
,
to
be
obtained
by
the
mediation
of
his
own
Sons
death
.
Heb.
8.10
and
Chap.
9.15
,
16.
The
efficient
cause
of
this
,
is
commonly
the
Holy
Trinity
:
but
particularly
Christ
,
God
and
man
,
that
Angel
of
the
Covenant
.
Mal.
3.1
John
Baptist
The
matter
of
the
Covenant
of
Grace
,
are
the
things
conditioned
on
both
sides
;
to
wit
,
of
God
and
man
:
God
promiseth
that
he
will
be
our
God
in
Christ
;
man
promiseth
the
obedience
of
Faith
and
life
.
The
forme
consisteth
in
a
mutual
obligation
;
but
so
,
that
they
are
Relatives
of
an
unequal
nature
;
for
the
promise
and
obligation
on
Gods
part
is
free
,
but
on
mans
part
it
is
a
due
debt
.
The
end
of
the
Covenant
is
the
same
that
is
of
the
general
vocation
,
Gods
glory
,
and
the
salvation
of
the
Elect.
The
subject
or
object
of
this
proffered
Covenant
,
are
all
that
be
called
;
but
properly
,
the
Elect
onely
.
This
Covenant
is
proffered
to
all
that
are
called
,
but
the
Elect
onely
enjoy
the
Promises
of
the
Covenant
.
Out
of
the
adjuncts
,
we
are
to
consider
the
administration
of
the
Covenant
of
Grace
.
The
administration
,
in
respect
of
time
,
is
distinguished
into
the
old
and
new
league
,
or
testament
.
The
old
Testament
is
the
Covenant
of
Grace
,
administred
in
the
time
wherein
Christ
was
to
be
exhibited
.
The
form
of
administring
is
threefold
:
1.
from
Adam
to
Abraham
:
2.
from
Abraham
to
Moses
:
3.
from
Moses
to
Christ
.
Between
the
first
&
last
form
of
administration
,
this
difference
is
,
1.
That
that
was
made
by
words
of
Promise
,
which
were
very
short
,
and
yet
long
enough
;
but
this
hath
not
onely
a
Promise
,
but
an
expresse
condition
of
Obedience
also
.
2.
That
had
onely
the
ceremony
of
Sacrifices
;
but
this
also
of
Circumcision
.
3.
That
was
proposed
to
all
mankinde
;
but
this
was
tied
onely
to
Abrahams
posterity
.
Between
the
administration
of
the
form
in
the
third
,
and
two
former
,
this
is
the
difference
;
that
the
third
is
more
perfect
,
and
truly
testamentary
,
because
inlarged
not
onely
with
the
Passeover
,
but
also
with
many
other
types
of
Christs
death
.
The
New
Testament
is
the
Covenant
of
Grace
,
which
is
administred
,
Christ
being
exhibited
.
The
New
and
Old
Testament
agree
in
substance
:
for
in
both
Christ
is
the
same
Testator
;
in
both
is
the
same
Promise
of
Grace
in
Christ
;
in
both
is
required
the
same
obedience
of
Faith
and
Life
.
They
are
deceived
then
,
who
make
parallel
distinctions
of
the
Old
and
New
Testament
;
of
the
Covenant
of
Works
,
and
of
Grace
;
of
the
Law
,
and
Gospel
:
for
in
both
,
the
Testament
or
Covenant
is
the
Covenant
of
Grace
;
in
both
,
the
Law
and
Gospel
are
urged
.
But
the
administration
of
the
Old
and
New
Testament
differs
,
1.
In
time
;
because
the
Old
Testament
was
exhibited
before
Christ
;
but
the
New
is
administred
,
Christ
being
now
exhibited
;
that
was
to
continue
onely
till
Christ
,
this
for
ever
.
2.
In
place
,
or
amplitude
;
for
that
was
proffered
to
the
People
of
Israel
onely
,
this
extends
it self
through
all
the
world
.
3.
In
clearenesse
;
because
the
free
promises
of
Christ
are
more
clearly
preached
in
the
New
Testament
,
and
confirmed
,
the
shadows
of
Types
and
Ceremonies
being
abolished
.
4.
In
faculty
;
because
the
administration
in
the
Old
Testament
was
more
laborious
then
in
the
New
.
5.
In
sweetnesse
;
for
in
the
Old
Testament
,
the
perfect
obedience
of
the
Law
is
oftner
urged
,
yet
not
excluding
the
promises
of
the
Gospel
;
yet
to
to
that
end
,
that
they
might
be
compelled
to
seek
Christ
by
that
rigorous
exaction
of
obedience
,
as
is
were
by
a
School-master
:
but
in
the
New
Testament
,
the
promises
of
the
Gospel
are
more
frequent
,
yet
not
excluding
the
Law
,
which
drives
us
to
new
obedience
,
to
be
performed
by
the
grace
of
Regeneration
.
Hence
then
it
is
manifest
,
in
what
sense
the
new
Covenant
is
opposed
to
the
old
,
in
Jeremiah
.
Jerem.
31.31
,
32.
and
v.
33.
v.
34.
In
these
words
,
regard
is
had
to
the
third
and
fifth
difference
:
to
this
,
when
mention
is
made
of
the
law
written
in
Tables
of
stone
,
and
afterwards
to
be
written
in
their
hearts
:
but
to
that
,
when
he
promiseth
a
clearer
knowledge
.
The
word
which
of
old
was
used
for
a
military
oath
,
or
for
money
deposited
in
stead
of
a
pledge
by
those
who
were
in
suit
of
law
,
is
not
unfitly
applyed
in
the
Church
to
the
signes
of
Grace
.
It
is
called
also
a
mystery
,
as
it
signifieth
some
secret
and
divine
thing
proposed
in
signes
and
types
:
yet
the
word
is
further
extended
,
then
the
word
seeing
every
sacrament
is
a
mystery
,
but
all
mysteries
are
not
sacraments
.
Sacrament
sometimes
is
taken
properly
for
the
whole
action
,
as
it
contains
both
the
signe
,
and
the
thing
signified
;
but
Synecdochically
it
is
onely
taken
for
the
signe
.
According
to
the
first
sense
,
it
is
already
defined
;
but
in
the
other
sense
it
is
defined
a
visible
signe
of
an
invisible
grace
.
The
principal
efficient
cause
is
commonly
the
whole
Trinitie
;
but
particularly
Christ
,
that
Angel
of
the
Covenant
.
The
instruments
of
administration
,
are
the
Ministers
lawfully
called
.
The
instrument
by
which
the
Sacraments
are
effected
,
or
by
which
the
signes
are
consecrated
,
is
the
Word
of
Institution
,
consisting
chiefly
of
two
parts
,
to
wit
,
a
precept
of
the
due
administration
and
receiving
,
and
a
promise
of
the
fruitful
efficacie
of
Sacraments
.
The
word
of
institution
doth
not
change
the
quantity
,
or
substance
of
the
elements
,
but
onely
their
use
:
and
that
not
by
any
secret
vertue
inherent
in
the
words
themselves
,
as
the
Papists
say
,
but
by
Gods
ordination
.
It
is
false
also
which
they
teach
,
That
the
Ministers
intention
is
of
such
absolute
necessity
,
that
without
this
there
can
be
no
Sacrament
.
They
do
also
foolishly
set
in
opposition
the
Word
Preached
,
and
the
Word
of
Institution
;
for
these
differ
not
really
,
but
in
some
respect
onely
,
seeing
a
Sermon
is
but
the
explication
of
the
Word
:
therefore
the
Word
of
Institution
belongs
to
the
essence
of
the
Sacraments
,
but
the
Word
Preached
to
the
manner
of
administration
.
The
outward
and
terrene
matter
of
the
Sacrament
,
is
the
visible
Signe
.
The
inward
or
heavenly
matter
,
is
the
thing
signified
,
to
wit
Christ
with
all
his
benefits
.
The
external
forme
consisteth
in
the
lawfull
administration
and
participation
of
the
Sacrament
according
to
Gods
command
.
The
internal
form
is
in
the
analogie
of
the
signe
,
and
thing
signified
.
Therefore
the
union
of
the
signe
,
and
thing
signified
,
is
not
physical
or
local
,
but
habitual
,
as
the
signe
represents
the
thing
signified
;
and
while
the
signe
is
given
by
the
Minister
,
the
faithful
receive
the
thing
signified
from
Christ
.
Yet
we
deny
not
the
presence
of
Christ
,
and
of
his
body
and
blood
,
in
the
action
of
the
Sacrament
:
for
besides
that
he
is
present
in
his
Divine
person
,
he
is
not
wanting
in
the
presence
of
his
Spirit
to
his
own
body
and
blood
,
not
locally
,
but
sacramentally
.
Neither
are
therefore
Sacraments
emptie
signes
,
because
the
symbole
and
thing
signified
are
not
locally
united
;
for
there
remain
notwithstanding
,
The
signes
signifying
From
the
union
and
relation
of
the
thing
signified
,
with
the
signe
;
there
ariseth
a
sacramental
phrase
or
speech
,
in
which
the
thing
signified
is
predicated
of
the
signe
:
In
this
manner
of
speech
is
expressed
what
these
outward
signs
signifie
,
rather
then
what
they
are
in
themselves
,
or
of
their
own
nature
.
Signe
of
the
Covenant
.
Exo.
The
day
of
unleavened
bread
came
,
in
which
the
Passeover
was
to
be
killed
.
Go
and
prepare
the
Passeover
for
us
,
that
we
may
eat
.
There
is
an
Inne
,
where
I
must
eat
the
Passeover
with
my
Disciples
.
There
prepare
the
Passeover
I
have
desired
to
eat
this
Passeover
with
you
.
Jerusalem
,
Psal.
While
they
were
eating
,
Jesus
took
bread
,
and
when
he
had
blessed
,
brake
it
,
and
gave
it
to
his
disciples
,
saying
;
Take
,
eat
,
this
is
my
body
:
likewise
,
taking
the
cup
,
and
having
given
thanks
,
he
gave
to
them
,
saying
,
Drink
yee
all
of
this
,
for
this
is
the
blood
of
the
New
Testament
,
&c.
And
the
rock
was
Christ
That
he
might
sanctifie
his
Church
,
having
purged
her
with
the
washing
of
water
.
Being
buried
with
him
in
Baptisme
.
For
if
the
blood
of
buls
,
and
of
goats
,
and
the
ashes
of
an
heifer
,
sprinkling
the
unclean
,
sanctifieth
to
the
purifying
of
the
flesh
.
The
seven
cows
,
are
seven
years
The
seven
heads
,
are
seven
hils
The
ten
horns
are
ten
Kings
.
This
kinde
of
speaking
,
is
called
a
Sacramental
Metonymie
of
the
thing
signified
,
for
the
signe
.
Now
it
is
not
material
whether
the
trope
be
in
the
attribute
,
or
in
the
or
coupling
of
the
words
:
for
though
the
trope
may
be
in
the
attribute
,
yet
the
cause
or
ground
of
the
trope
is
in
the
copula
.
copula
(
is
This
is
my
Body
The
end
of
the
Sacraments
,
is
the
sealing
of
the
Covenant
of
Grace
.
The
effects
of
the
Sacraments
,
are
not
justification
or
sanctification
,
as
if
it
were
by
the
work
wrought
;
but
the
confirmation
and
sealing
of
both
benefits
.
Sacraments
are
common
to
all
that
are
in
the
Covenant
,
in
respect
of
the
signes
;
but
proper
to
to
the
Elect
,
in
respect
of
the
thing
signified
.
Sacraments
are
necessary
to
salvation
,
not
simply
and
absolutely
,
as
if
they
were
the
prime
causes
thereof
;
but
hypothetically
,
as
they
are
ordinary
means
of
salvation
,
to
be
used
,
as
Christ
hath
commanded
.
The
Word
and
Sacraments
agree
in
substance
;
for
what
the
testament
promiseth
,
the
seal
confirmeth
:
but
they
differ
,
In
that
the
word
is
received
by
the
eare
,
the
Sacraments
perceived
by
the
eye
,
so
that
the
Sacrament
is
a
visible
word
.
Because
the
word
of
the
Gospel
is
generall
;
but
by
the
Sacrament
,
the
promises
of
the
Gospel
are
applied
to
every
believer
.
Because
by
the
Word
faith
is
ordinarily
begot
,
and
confirmed
by
the
Sacraments
.
The
Sacraments
of
the
Old
and
New
Testament
agree
in
the
thing
signified
,
in
respect
of
substance
,
to
wit
Christ
with
his
benefits
,
which
is
the
kernel
of
all
the
Sacraments
.
Jesus
Christ
yesterday
,
and
to
day
is
the
same
,
and
for
ever
.
The
Lamb
slain
from
the
begining
of
the
world
Baptisme
doth
answer
Circumcision
analogically
;
so
doth
the
Lords
Supper
,
the
Passeover
:
For
as
Circumcision
was
the
Sacrament
of
initiation
,
or
of
ingraffing
into
the
Covenant
of
regeneration
,
or
spiritual
circumcision
,
so
is
Baptisme
;
And
as
the
Passeover
was
the
Sacrament
of
spiritual
food
,
even
so
is
the
Lords
Supper
.
Hence
the
holy
Supper
succeeded
the
celebration
of
the
last
Passeover
.
The
difference
between
the
Sacraments
of
the
Old
and
New
Testamen●
,
consisteth
in
this
.
In
external
signes
In
the
manner
of
signifying
;
for
there
was
signified
,
that
Christ
was
to
be
exhibited
.
In
number
:
For
besides
Circumcision
and
the
Passeover
,
they
had
also
other
Sacraments
;
We
have
none
besides
Baptisme
and
the
Lords
Supper
.
In
amplitude
;
for
the
New-Covenant
doth
not
extend
it self
to
one
and
the
same
people
.
In
continuance
;
for
those
continued
only
till
Christs
first
coming
,
but
these
remain
to
the
end
of
the
world
.
In
clearnesse
The
difference
then
which
the
Pontificians
feign
,
is
false
;
That
the
Sacraments
of
the
Old
Testament
were
types
of
the
Sacraments
of
the
New
Testament
.
That
the
Sacraments
of
the
Old
Testament
did
only
shadow
out
justifying
grace
;
but
that
ours
have
really
in
themselves
the
body
of
spiritual
good
things
.
they
were
shadows
of
spiritual
good
things
,
whereof
Christ
was
the
body
,
Neither
will
it
follow
,
that
therefore
the
Sacraments
of
the
New-Testament
are
not
better
then
those
of
the
Old
,
because
they
do
not
conferre
justifying
grace
for
the
work
wrought
:
for
their
prerogatives
remain
,
as
they
are
expressed
in
the
third
Rule
,
chiefly
the
second
and
sixth
.
This
is
my
body
which
is
given
for
you
;
This
is
my
blood
which
is
shed
for
you
?
In
vain
do
the
Pontificians
reckon
among
the
Sacraments
of
the
New-Testament
;
Confirmation
,
Penance
,
Extreme
Vnction
,
Ordination
of
Ministers
,
and
Matrimony
.
[
I
absolve
thee
The
word
signifieth
a
dipping
and
aspersing
,
or
washing
.
And
when
thy
come
from
the
market
,
they
eat
not
except
they
be
washed
.
Here
are
four
appellations
of
Baptisme
to
be
considered
.
The
Baptisme
of
water
Of
light
or
doctrine
Of
the
Spirit
,
or
gifts
of
the
Spirit
Of
blood
or
martyrdome
Mat.
3.11
The
baptisme
of
John
whence
was
it
knew
only
the
baptisme
of
John
.
Act.
1.5
Mat.
20.22
Christ
our
Lord
,
is
the
principal
efficient
cause
;
but
the
instrumental
,
is
the
Minister
lawfully
called
.
Therefore
we
hold
not
that
baptisme
lawful
,
which
is
administred
by
any
private
man
,
or
a
woman
,
as
in
Popery
.
The
outward
matter
of
Baptisme
is
water
.
]
I
will
poure
upon
you
clear
water
,
and
you
shall
be
cleansed
from
all
your
iniquities
,
Heb.
6.4
Heb.
10.
having
our
hearts
besprinkled
from
an
evil
conscience
.
The
outward
matter
is
water
:
But
for
oil
,
salt
,
spittle
,
and
other
things
which
Papists
joyn
to
this
element
,
belong
rather
to
the
profanation
,
then
administration
of
baptisme
.
The
internal
matter
is
Christ
,
with
his
death
,
passion
,
resurrection
,
The
internal
form
consisteth
partly
in
actions
,
partly
in
wo●ds
.
The
action
is
,
the
aspersion
of
water
;
which
is
used
for
dipping
.
It
is
not
much
material
,
whether
one
aspersion
or
three
he
used
:
so
it
be
void
of
superstition
,
and
that
it
be
not
performed
drop
by
drop
,
or
by
the
finger
,
but
so
that
the
symbol
may
answer
the
sprinkling
or
washing
.
The
word
by
which
Baptisme
is
to
be
administred
,
is
to
be
comprehended
in
Christs
institution
,
especially
in
these
words
The
Latin
tongue
in
Baptisme
,
and
the
superstitious
consecration
,
or
exorcisme
of
the
water
;
are
repugnant
to
the
form
of
Baptisme
.
The
internal
form
consisteth
in
the
analogie
of
aspersion
,
and
remission
of
sins
;
as
also
of
regeneration
or
sanctification
.
The
end
of
Baptisme
,
besides
those
which
are
common
to
it
and
the
Lords
Supper
,
is
the
seal●ng
of
our
regeneration
,
and
of
our
reception
,
or
ingraffing
into
the
family
of
God
.
The
subject
of
Baptisme
,
are
all
that
be
in
the
Covenant
;
even
the
children
of
those
who
are
reckoned
among
the
number
of
the
Covenanters
.
Suffer
little
children
,
and
forbid
them
not
to
come
to
me
:
little
children
For
of
such
is
the
kingdome
of
heaven
:
I
will
be
thy
God
,
and
of
thy
seed
.
Te
you
and
to
your
children
is
the
Promise
made
.
If
any
will
not
work
,
let
him
not
eat
,
Infants
have
both
Faith
and
Reason
:
although
not
in
the
fruit
,
yet
in
the
seed
and
root
;
though
not
in
the
second
act
,
yet
in
the
first
;
though
not
by
an
outward
demonstration
of
the
work
,
yet
by
the
inward
virtue
of
the
Holy
Spirit
.
But
concerning
the
Infants
of
Infidels
,
the
case
is
otherwise
;
for
they
are
not
to
be
baptized
till
they
be
of
discretion
,
and
are
able
to
testifie
their
Faith
.
The
baptisme
of
Bels
,
is
a
profanation
of
the
Sacrament
,
and
idolatrous
.
As
naturally
we
are
born
,
before
we
eat
;
so
Baptisme
is
before
the
Lords
Supper
.
Baptisme
is
not
to
be
iterated
,
if
the
essentials
thereof
were
used
.
Baptisme
is
necessary
,
not
absolutely
,
but
in
respect
of
Christs
command
;
neither
must
we
feigne
such
a
necessity
,
as
permits
any
other
besides
the
Minister
to
baptise
;
or
,
to
cause
us
think
they
are
excluded
out
of
heaven
,
if
they
die
unbaptised
.
The
Baptisme
of
Christ
,
and
of
are
in
effect
the
same
The
Lords
Supper
is
called
metonimically
the
or
Thanksgiving
or
a
collection
;
the
and
Synecdochically
,
the
It
hath
the
same
efficient
causes
that
Baptisme
hath
.
The
outward
matter
thereof
,
or
Signes
,
are
Bread
and
Wine
.
The
Supper
is
lame
,
without
both
Signes
;
and
to
rob
the
people
of
the
Cup
,
is
Sacriledge
.
Drink
yee
all
of
this
The
Cup
of
blessing
which
we
blesse
,
is
it
not
the
Communion
of
Christs
blood
?
As
oft
as
you
shall
eat
this
Bread
,
and
drink
of
this
Cup
,
you
declare
the
Lords
death
.
The
inward
matter
is
Christ
,
with
all
his
satisfaction
and
merit
.
As
it
is
Jewish
superstition
,
to
use
unleavened
Bread
;
so
the
Popish
Penny-Wafers
are
superstitious
reliques
.
It
s
outward
form
consists
in
Actions
and
Words
.
The
Actions
are
the
breaking
of
Bread
,
and
powring
out
of
Wine
;
the
distribution
of
both
Signes
,
and
the
receiving
thereof
with
the
hand
and
mouth
.
The
word
is
,
the
whole
Institution
,
containing
the
Eucharist
,
the
command
,
and
the
promise
;
but
the
promise
chiefly
.
Therefore
it
is
impiety
to
think
that
the
Bread
is
turned
into
Christs
body
,
only
the
bare
accidents
remaining
;
by
the
low
mumbling
of
these
five
words
and
that
with
one
breath
,
and
the
Priests
intention
.
The
internal
form
consisteth
in
the
Analogie
of
the
signe
,
and
the
thing
signified
:
in
which
,
by
Bread
and
Wine
are
signified
Christs
body
and
blood
,
as
spiritual
meat
and
drink
;
but
by
the
breaking
of
Bread
,
and
powring
out
of
the
Wine
,
are
represented
the
breaking
of
his
body
or
crucifixion
,
and
sheding
of
his
blood
;
and
lastly
,
by
the
distributing
and
receiving
of
both
,
the
applying
of
Christs
death
.
The
breaking
of
Bread
is
not
a
thing
indifferent
.
do
this
This
is
my
body
which
is
broken
for
you
.
We
being
many
are
made
one
bread
and
one
body
,
for
we
are
all
partakers
of
one
bread
.
The
words
can
neither
be
meant
of
transubstantiation
,
nor
of
consubstantiation
:
but
the
meaning
is
,
This
(
to
wit
the
Bread
)
is
the
Sacrament
of
my
body
.
Lutherans
these
:
in
,
with
under
Mose's
,
Deut.
Austins
(
Advers.
Adimant
.
cap.
The
Lord
doubted
not
to
say
,
when
he
gave
the
Signe
of
his
Body
.
It
is
one
thing
to
say
,
that
Christ
is
present
in
the
Bread
;
and
another
,
to
maintain
his
presence
in
the
Supper
:
for
Christ
is
present
in
his
Deitie
and
Spirit
;
he
is
present
also
in
his
body
and
blood
,
by
a
Sacramental
presence
,
Of
the
Symbol
,
not
that
he
is
present
in
the
Bread
,
but
that
he
is
represented
by
the
bread
as
by
a
Symbol
.
Of
Faith
,
whereby
we
apply
Christ
with
his
merits
to
us
.
Of
Vertue
and
efficacie
The
proper
end
of
the
Supper
(
not
to
speake
of
others
)
is
,
to
seale
our
spiritual
nutrition
or
preservation
to
life
eternal
,
by
the
merit
of
Christs
death
and
obedience
;
whence
depends
the
union
of
the
faithful
with
Christ
,
and
with
themselves
.
It
is
an
intolerable
abuse
,
to
take
this
Sacrament
to
prove
ones
innocency
,
in
the
courts
of
justice
,
to
confirm
mens
covenants
,
to
prosper
our
purposes
and
actions
,
&c.
The
Lords
Supper
must
be
often
times
taken
.
As
often
as
you
shal
eat
this
bread
,
&c.
The
Supper
differs
from
Baptisme
,
not
only
in
external
signes
,
but
in
its
proper
end
:
because
Baptisme
is
the
signe
of
spiritual
Regeration
;
but
the
Supper
,
of
nutrition
:
also
in
the
object
or
subject
to
which
;
for
Baptisme
is
given
to
Infants
,
the
Supper
to
those
onely
who
are
of
years
,
and
have
been
tryed
:
they
differ
also
in
time
,
for
Baptisme
is
used
but
once
,
the
Lords
Supper
often-times
.
The
Popish
Masse
is
altogether
repugnant
to
the
Lords
Supper
.
The
name
of
Church
and
Synagogue
,
is
the
same
with
the
Hebrew
but
the
society
of
Christans
is
more
usually
called
the
Church
.
We
must
carefully
here
observe
the
distinction
of
the
word
,
that
we
may
know
of
what
Church
we
speake
.
For
whereas
it
is
distinguished
into
the
triumphan
,
and
militant
:
that
belongs
to
the
doctrine
of
the
state
of
glory
;
this
is
for
our
present
consideration
.
The
militant
Church
is
divided
into
the
visible
and
invisible
.
The
invisible
Church
,
is
the
company
of
the
Elect
onely
.
This
belongs
to
the
doctrine
of
special
vocation
;
for
by
her
proper
effects
,
to
wit
,
faith
,
charity
,
and
such
like
,
the
elect
which
are
the
invisible
Church
are
known
.
The
visible
Church
is
the
company
of
all
that
are
called
in
common
,
as
well
Reprobates
as
Elect.
This
word
is
ambiguous
:
for
properly
it
is
meant
of
the
universal
Church
,
dispersed
through
the
whole
world
;
more
strictly
,
of
any
particular
Church
,
as
of
&c.
but
most
strictly
,
of
the
representative
Church
,
or
the
company
of
Pastors
and
Elders
.
Her
efficient
cause
in
common
,
is
the
holy
Trinity
;
in
particular
,
Christ
.
The
matter
of
the
Church
are
they
who
are
called
in
common
,
and
received
into
the
Covenant
of
grace
,
and
Infants
that
are
born
in
the
Church
.
Neither
unbaptised
Infants
,
nor
Catechumeni
,
nor
excommunicate
persons
,
are
to
be
excluded
out
of
the
number
of
the
Churches
members
.
The
forme
of
the
Church
consisteth
in
a
double
union
;
the
first
is
,
of
her
conjunction
with
Christ
her
head
;
the
other
,
of
her
members
among
themselves
.
The
first
union
is
in
this
,
that
in
the
Church
not
onely
Christ
as
the
head
is
eminent
;
but
also
as
the
head
,
he
communicates
his
gifts
and
vertue
to
the
members
.
And
he
hath
appointed
him
over
all
things
to
his
Church
,
which
is
his
body
,
and
the
fulfilling
of
him
,
who
filleth
all
in
all
.
For
the
man
is
the
head
of
the
woman
,
even
as
Christ
is
the
head
of
his
Church
:
and
giveth
salvation
to
his
body
,
&c.
And
he
is
the
head
of
the
Church
,
which
is
his
body
.
They
make
a
monster
of
the
Church
,
who
set
up
any
other
universal
head
thereof
besides
Christ
.
The
other
union
of
the
members
,
or
of
particular
Churches
among
themselves
,
consisteth
in
the
unity
of
profession
,
faith
,
and
charity
.
There
is
one
body
,
and
one
spirit
,
as
you
are
all
led
into
one
hope
of
your
vocation
:
there
is
one
Lord
,
one
Faith
,
one
Baptisme
,
one
God
and
Father
of
all
,
&c.
The
principal
end
of
the
Church
is
Gods
glory
;
the
proximate
,
our
salvation
.
Of
the
adjuncts
,
we
must
observe
her
Titles
and
Notes
.
For
her
titles
,
she
is
called
Christs
Church
is
one
,
in
respect
of
the
form
now
explained
.
She
is
Catholick
,
in
respect
of
the
union
of
time
,
place
and
persons
.
She
is
Catholick
in
respect
of
time
,
because
she
hath
not
utterly
failed
since
the
beginning
of
the
world
;
but
still
there
hath
been
some
visible
Church
.
In
respect
of
place
and
persons
,
she
is
Catholick
;
because
she
is
not
tied
to
place
and
persons
.
This
Gospel
shall
be
preached
through
all
the
world
.
Of
a
truth
,
I
perceive
that
God
is
no
accepter
of
persons
;
but
in
every
nation
,
he
that
feareth
him
and
worketh
righteousnesse
,
is
accepted
with
him
.
The
Church
is
holy
in
common
,
because
of
her
calling
and
covenant
;
but
particularly
in
respect
of
the
Elect
,
who
are
holy
in
Christ
,
by
an
imputed
righteousnesse
begun
in
them
.
Thou
art
a
holy
people
to
the
Lord
thy
God
.
But
you
are
washed
,
but
you
are
justified
in
the
name
of
the
Lord
Jesus
,
by
the
Spirit
of
our
God
.
The
inherent
holinesse
of
the
Church
in
this
life
is
imperfect
,
except
in
respect
of
Christ
,
who
by
his
perfection
covers
her
imperfection
;
and
in
the
hope
of
future
perfection
.
Christ
hath
loved
his
Church
,
and
hath
given
himself
for
her
;
that
he
might
sanctifie
and
cleanse
her
with
the
washing
of
water
by
the
word
;
that
he
might
present
her
to
himself
a
glorious
Church
,
not
having
spot
or
wrinckle
or
any
such
thing
;
but
that
she
might
be
holy
,
and
without
blemish
.
Therefore
the
Church
is
not
free
from
all
errour
,
as
the
Papists
say
;
for
although
the
Catholike
Church
doth
not
so
erre
in
the
fundamentals
of
Faith
,
as
to
fall
off
utterly
,
yet
she
is
not
quite
exempted
from
errour
,
seeing
there
is
no
member
of
her
perfect
in
this
life
:
as
for
a
particular
Church
,
she
may
both
erre
,
and
become
a
harlot
.
The
notes
of
the
visible
Church
are
the
pure
Preaching
of
the
Word
,
and
lawful
administration
of
the
Sacraments
.
Go
and
teach
all
nations
,
baptizing
them
in
the
Name
of
the
Father
,
of
the
Son
,
and
of
the
H.
Ghost
;
teaching
them
to
observe
all
things
which
I
have
commanded
you
.
And
they
continued
stedfastly
in
the
Apostles
doctrine
and
fellowship
,
and
in
breaking
of
bread
,
and
in
prayers
.
These
notes
belong
to
all
Churches
alike
,
so
farre
as
concerneth
the
fundamentals
of
Religion
:
but
in
respect
of
accidentals
,
they
are
in
some
Churches
more
,
in
some
lesse
.
Therefore
we
are
not
presently
to
doubt
of
the
truth
of
any
particular
Church
,
because
of
every
error
or
abuse
.
For
no
man
can
lay
any
other
foundation
besides
that
is
laid
,
which
is
Iesus
Christ
:
Now
if
any
build
upon
this
foundation
,
gold
,
silver
,
precious
stones
,
wood
,
hay
,
stubble
;
every
mans
worke
shall
be
made
manifest
,
for
the
day
shall
declare
it
,
because
it
shall
be
revealed
by
fire
,
and
the
fire
shall
try
every
mans
worke
of
what
sort
it
is
;
if
any
mans
worke
abide
which
he
hath
built
thereupon
,
he
shall
receive
a
reward
;
if
any
mans
worke
shall
be
burned
,
he
shall
suffer
losse
,
but
he
himselfe
shall
be
saved
,
yet
so
as
by
fire
.
Of
the
fifteen
Notes
of
the
Church
,
rehearsed
by
some
are
true
,
and
agree
with
ours
,
from
which
notwithstanding
the
Church
of
is
afar
off
;
but
others
are
either
strangers
to
the
visible
Church
,
or
they
are
the
Notes
rather
of
the
false
,
then
of
the
true
Church
;
or
they
are
not
convertible
with
the
Church
,
for
they
neither
belong
to
her
alone
,
nor
alwayes
.
Thou
art
said
to
live
,
but
thou
art
dead
.
Noah
,
Abraham
Enter
in
at
the
narrow
gate
.
Feare
not
little
flock
They
have
not
Peters
inheritance
,
who
have
not
Peters
Faith
,
for
there
is
union
also
among
Divels
,
He
is
a
true
Jew
that
is
so
in
secret
,
God
knoweth
who
are
his
Whatsoever
they
bid
you
observe
,
that
observe
and
do
,
but
do
you
not
after
their
works
.
He
will
not
know
such
for
of
such
,
man
knoweth
not
either
love
or
hatred
,
Verily
,
verily
,
I
say
unto
you
,
yee
shall
weep
and
lament
,
but
the
world
shall
rejoyce
.
No
man
can
have
the
charge
of
a
Church
,
but
he
that
is
lawfully
called
.
No
man
is
to
be
forced
to
undertake
the
Ministery
.
Ministers
are
not
to
be
debarred
from
Marriage
.
Have
not
we
power
to
lead
about
a
wife
,
a
Sister
,
as
well
as
the
rest
of
the
Apostles
and
brethren
of
the
Lord
,
and
A
Bishop
must
be
without
reproofe
,
the
Husband
of
one
Wife
One
that
ruleth
well
his
own
house
,
having
his
children
in
subjection
with
all
gravity
.
John
Baptist
The
marks
of
extraordinary
Ministers
,
were
extraordinary
gifts
.
Such
were
the
gifts
of
Prophesie
,
Tongues
,
and
Miracles
.
These
extraordinary
gifts
continued
so
long
as
it
pleased
God
,
and
the
Churches
necessitie
required
them
;
which
being
taken
away
,
the
ordinary
Ministery
succeeded
.
The
name
of
Bishop
belongs
to
all
Pastors
,
1
Tim.
3.1
.
Although
this
custome
prevailed
in
the
Church
,
that
he
who
had
the
charge
of
the
Diocesse
of
particular
Churches
,
was
named
Bishop
,
yet
the
name
of
Universal
Bishop
belongs
to
none
.
There
are
Doctors
,
who
in
the
Schooles
teach
Youth
the
grounds
of
Truth
,
which
they
may
afterward
professe
in
the
Churches
.
The
collection
and
distribution
of
Church-goods
,
is
of
Divine
right
.
As
we
reprove
the
covetousness
of
the
Romish
Church
,
supported
with
horrible
superstition
and
idolatry
in
the
gathering
of
Tithes
,
and
other
Church-duties
,
as
likewise
their
profuse
wasting
thereof
upon
their
pomp
and
luxury
;
so
among
Protestants
,
they
grievously
offend
God
and
the
Church
,
who
unfaithfully
dispense
these
goods
.
The
chief
efficient
cause
of
this
vocation
is
God
,
who
inwardly
calls
Ministers
,
and
furnisheth
them
with
his
gifts
:
but
the
ministerial
cause
is
the
whole
Church
,
or
at
least
the
representative
,
consisting
of
Pastors
and
Presbyters
,
or
other
Church-men
,
and
not
the
Bishop
or
Pastor
alone
.
Three
things
are
required
to
a
lawfull
calling
;
triall
,
election
,
and
confirmation
.
Triall
is
both
of
life
and
doctrine
;
and
the
life
must
be
first
tried
before
doctrine
:
for
he
is
not
to
be
admitted
to
the
triall
of
Doctrine
,
whose
conditions
are
not
to
be
endured
.
The
manner
of
Election
is
this
:
After
the
pouring
out
of
fervent
prayers
to
God
,
the
persons
being
named
out
of
whose
number
one
is
to
be
chosen
;
either
by
the
vocall
suffrages
of
all
,
or
of
the
greatest
part
,
or
else
by
holding
up
of
hands
,
that
one
is
elected
.
Confirmation
is
the
introduction
of
the
parties
elected
,
in
which
publike
prayers
being
premised
,
he
is
recommended
to
the
Church
,
and
his
calling
is
confirmed
by
imposition
of
hands
.
The
Pontificians
falsly
say
,
that
this
is
an
unlawful
calling
,
which
is
done
by
the
Presbyters
without
the
Bishop
.
The
Reformed
Church
hath
ratified
the
calling
of
them
,
who
in
our
fore-fathers
time
reformed
the
Church
;
not
as
if
it
proceeded
from
Popery
,
as
a
bunch
or
swelling
of
the
Church
,
but
as
principally
they
were
called
by
God
,
and
furnished
with
gifts
.
Neither
can
they
produce
any
thing
whereby
they
may
infringe
the
calling
of
our
Ministers
,
performed
according
to
the
former
Rules
above
handled
.
The
Baptism
of
John
,
whence
is
it
,
from
heaven
or
from
men
?
Every
private
man
may
and
ought
to
judge
of
the
Doctrine
he
professeth
,
if
it
be
consonant
to
Scripture
or
not
.
1.
Cor.
10.15
1
Joh.
4.1
This
ought
to
be
done
also
by
the
Presbytery
or
Assembly
,
when
any
great
controversie
ariseth
.
As
the
holy
Spirit
is
the
chief
Judge
of
controversies
;
so
the
Scipture
,
which
is
the
voice
of
the
holy
Spirit
,
is
the
rule
by
which
the
straight
is
known
from
the
crooked
.
The
power
which
concerneth
the
well
ordering
of
the
Church
,
is
that
which
determines
what
things
ought
to
be
done
decently
in
the
Church
.
The
object
of
this
power
are
the
outward
circumstances
of
Divine
Worship
;
to
wit
,
time
,
place
,
and
such
like
,
which
in
themselves
be
indifferent
.
If
in
these
any
inconvenience
is
found
,
the
Church
may
lawfully
abrogate
the
old
Ceremonies
,
and
substitute
such
as
are
more
convenient
.
Yet
the
canons
and
customs
of
the
Church
must
not
equal
the
Scripture
canons
.
18.15
,
16
,
17.
Mat.
7.6
1
Cor.
5.5
1
Cor.
16.22
Anathema
Maran-atha
.
1
Joh.
5.16
.
Christ
is
the
author
and
founder
of
this
power
.
Out
of
the
testimonies
above
cited
.
This
power
of
the
Keyes
is
in
the
whole
Presbyterie
,
not
in
the
Bishop
or
Pastor
alone
.
The
Pope
falsly
arrogates
this
power
to
himself
.
For
to
say
nothing
of
that
right
which
he
claims
from
it
is
certain
,
that
the
Keyes
were
not
delivered
to
16.18
.
but
the
same
right
was
imparted
also
to
all
the
rest
.
The
object
of
this
binding
,
is
the
sinner
;
who
either
was
not
amended
by
private
admonition
,
or
whose
scandal
was
greater
then
could
be
done
away
by
private
exhortation
.
The
forme
consisteth
in
the
decent
observation
of
degrees
:
for
when
the
first
and
second
will
prevail
,
we
should
not
make
use
of
the
third
,
and
very
seldome
of
the
fourth
.
Popish
Indulgences
,
which
are
the
fictitious
treasure
they
brag
of
,
gathered
by
the
Pope
out
of
the
merits
of
Christ
,
of
the
blessed
Virgin
,
and
of
the
Saints
,
who
suffered
more
(
as
they
teach
)
then
their
sinnes
deserved
;
are
far
from
the
power
of
the
Keyes
.
Let
the
treasure
of
Christs
blood
suffice
,
1
Joh.
1.7
Loosing
,
consists
not
in
those
Satisfactions
which
they
enjoin
sinners
.
here
,
we
understand
not
that
which
is
given
to
the
Church
by
a
serious
testimony
of
repentance
,
and
that
publiquely
,
when
it
is
required
;
but
that
which
satisfieth
for
sin
,
Besides
,
their
opinion
is
grounded
on
a
false
supposition
,
that
the
punishment
is
reserved
,
after
the
fault
is
remitted
.
Of
this
we
will
speak
in
the
doctrine
of
Justification
hereafter
.
The
end
of
this
power
,
is
the
preservation
of
the
Churches
honour
,
and
the
forcing
of
wicked
men
to
repentance
.
The
power
of
the
Church
,
and
of
the
Magistrate
,
differ
in
these
.
1.
The
object
of
this
,
is
any
man
;
but
of
that
,
the
members
of
the
Church
only
,
without
exception
of
the
greatest
personages
.
2.
The
object
of
this
,
are
the
body
and
outward
goods
;
but
of
that
,
the
soule
.
3.
This
punisheth
even
penitents
;
that
receiveth
penitents
into
favour
.
Ministers
and
Presbyters
should
not
divulge
any
secret
offence
,
revealed
to
them
by
him
whose
conscience
is
oppressed
,
except
the
safety
and
peace
of
the
Publique
require
it
;
lest
others
be
debarred
of
the
Churches
comfort
.
Thus
of
the
Church-government
:
the
Political
is
that
whereby
the
Church
also
is
governed
by
the
Magistrate
.
Magistrates
are
the
Churches
nursing-fathers
,
as
they
are
keepers
of
the
two
Tables
of
the
Law
,
as
they
preserve
Churches
and
Schools
,
and
defend
the
Truth
.
The
Clergy
is
not
exempted
from
the
Magistrates
subjection
.
Let
every
soul
be
subject
to
the
higher
powers
.
Cesar
,
Act.
The
Infidel-Magistrate
must
be
obeyed
in
things
that
may
be
done
with
a
safe
conscience
.
We
must
pray
for
Magistrates
that
be
infidels
,
A
Councel
must
be
called
by
the
Magistrate
,
if
he
be
Faithful
:
If
he
be
an
Infidel
,
either
it
is
to
be
procured
by
Petition
;
or
if
he
be
an
open
enemy
to
the
Councel
,
it
must
be
held
by
the
Churches
common
consent
,
necessity
so
requiring
it
.
The
Persons
which
should
be
present
at
the
Councel
,
are
the
Civil
and
Ecclesiastical
Presidents
,
so
many
Scribes
,
and
fit
men
chosen
for
this
purpose
:
Neither
are
private
men
to
be
altogether
excluded
,
who
may
be
present
at
the
handling
of
Doctrinal
points
;
but
not
in
matters
of
Scandal
,
which
charity
ought
to
cover
.
The
matter
which
is
to
be
handled
in
the
Councel
or
Synod
,
are
Church-businesses
which
are
of
weight
,
and
worthy
of
serious
consideration
.
The
form
of
the
Councel
,
consisteth
in
a
religious
and
orderly
disquisition
of
the
truth
.
It
will
be
religious
,
if
after
fervent
prayers
to
God
,
all
things
be
tryed
by
Scripture
,
as
by
an
infallible
rule
.
It
will
be
orderly
,
if
every
man
be
mindfull
of
his
duty
.
It
is
the
part
of
the
Civil
President
,
to
gather
the
Councel
;
to
protect
it
being
gathered
;
to
prohibit
all
violence
and
disorder
;
to
cause
proclaim
the
Decrees
lawfully
made
,
and
to
curb
the
refractory
.
The
Ecclesiastick
President
,
is
to
propose
the
Question
;
to
moderate
the
Disputation
,
by
the
advice
of
his
Assistants
;
to
ask
their
Opinion
;
and
by
Notaries
to
record
the
Decrees
.
The
rest
of
the
Delegates
are
to
propose
their
opinion
calmly
,
and
roundly
;
or
to
assent
to
him
that
spake
before
,
if
his
opinion
was
right
.
The
presidencie
that
the
Pope
claimes
over
Councels
,
is
far
from
this
form
;
who
neither
consulteth
with
Scripture
,
nor
asketh
the
opinion
of
his
Assistants
,
but
obtrudes
his
Dictates
to
be
confirmed
by
the
Councel
.
The
form
of
the
Councel
of
Jerusalem
was
far
otherwise
,
in
which
every
man
might
lawfully
utter
his
opinion
:
Paul
and
Barnabas
had
as
much
freedom
to
speak
as
Peter
;
and
after
their
opinions
had
been
canvassed
to
and
fro
,
James
at
length
concludes
.
Act.
15.
v.
6.19
.
The
end
of
Councels
,
is
peace
and
truth
in
the
Church
.
As
far
as
Councels
agree
with
Scripture
,
so
great
is
their
authority
;
neither
are
they
more
exempted
from
erring
,
then
the
Church
her self
.
What
credit
we
are
to
give
to
Popish
Councels
,
may
be
seen
both
by
the
opposition
of
Councels
one
to
another
,
as
likewise
by
their
impious
Decrees
.
The
Councels
of
subjected
the
Pope
to
the
Synod
:
but
that
of
on
the
contrary
extols
the
Pope
above
all
Councels
.
The
second
Councel
of
impiously
thrusts
out
the
second
Commandment
;
and
that
of
sacrilegiously
robs
the
people
of
the
Cup
in
the
Lords
Supper
.
Simon
Magus
,
Barcochab
,
Moses
Cretensis
,
David
Georgius
,
Little
children
,
now
is
the
last
time
;
and
at
ye
have
heard
that
Antichrist
would
come
,
even
now
many
Antichrists
are
begun
.
Whatsoever
spirit
doth
not
confesse
that
Jesus
Christ
is
come
in
the
flesh
,
he
is
not
of
God
;
but
this
is
that
spirit
of
Antichrist
,
of
whom
you
have
heard
that
he
was
to
come
,
and
that
he
is
now
in
the
world
.
Not
every
Error
makes
an
Heretick
.
An
Heretick
is
made
by
an
errour
in
,
or
about
the
foundation
,
by
conviction
by
contumacie
Not
every
Schismatick
is
an
Heretick
.
The
name
Antichrist
belongs
not
to
one
person
alone
,
but
to
a
whole
state
or
order
of
men
,
as
it
were
in
the
same
kingdom
succeeding
each
other
.
The
Papists
will
have
Antichrist
to
be
one
particular
man
;
a
Jew
of
the
Tribe
of
the
Jews
and
the
restorer
of
their
Religion
,
who
shall
reign
at
three
years
and
a
half
,
shall
fight
with
shall
offer
to
ascend
to
Heaven
from
Mount
but
shall
be
destroyed
by
Christ
.
But
we
out
of
Scripture
describe
Antichrist
thus
.
That
he
is
a
man
at
one
time
one
;
but
in
succession
of
time
,
an
order
of
men
,
in
the
same
state
succeeding
each
other
.
Raised
by
Satan
A
Christian
in
name
onely
In
very
deed
Christs
enemie
Sitting
in
the
Temple
of
God
as
God
.
Reigning
in
that
great
City
,
which
ruleth
over
the
Kings
of
the
earth
.
Seducing
the
Inhabitants
of
the
earth
with
lying
wonders
.
Setting
a
mark
on
his
followers
.
Full
of
idolatry
,
ambition
,
avarice
,
cruelty
and
impurity
.
Revealed
in
the
last
times
He
shall
be
destroyed
by
the
breath
of
Christs
mouth
,
and
shall
be
overthrown
by
his
own
lovers
,
and
utterly
abolished
at
Christs
glorious
coming
.
The
Dragon
gave
him
power
He
sits
in
the
temple
of
God
.
He
denieth
Christ
to
have
come
in
the
flesh
He
hath
horns
like
the
Lamb
He
fights
against
the
Lamb
She
sits
as
a
queen
.
He
sits
as
God
,
and
exalts
himself
above
everything
that
is
called
God
,
The
beast
with
seven
heads
and
ten
horns
,
sitting
upon
many
waters
the
seven
heads
are
seven
hills
and
seven
kings
,
Ten
horns
signifie
ten
kings
;
and
the
waters
,
many
people
and
nations
,
He
worketh
great
wonders
,
so
that
he
maketh
fire
to
come
down
from
heaven
upon
the
earth
in
the
sight
of
men
,
and
he
seduceth
the
inhabitants
of
the
earth
,
And
he
had
power
to
give
life
to
the
image
of
the
beast
,
And
he
caused
every
one
great
and
small
to
receive
his
mark
on
their
right
hands
or
foreheads
;
and
that
none
might
buy
or
sell
,
but
such
as
had
his
mark
or
name
,
or
number
of
his
name
,
and
his
number
was
Sodom
,
Egypt
,
Babylon
He
that
letteth
must
be
taken
out
of
the
way
,
He
shall
be
slain
by
the
breath
of
Christs
mouth
,
with
the
sword
of
his
word
,
which
proceedeth
out
of
his
mouth
,
shall
hate
her
,
and
shall
make
her
desolate
and
naked
,
and
shall
eat
her
flesh
and
burn
her
with
fire
,
This
description
sheweth
not
only
what
,
but
who
this
great
Antichrist
is
;
for
that
must
needs
be
the
thing
defined
,
to
which
the
definition
belongeth
:
but
the
definition
belongs
to
the
Pope
;
therefore
he
is
the
thing
defined
.
(
Gloss
.
de
Elect.
c.
fund
.
)
Lord
God
,
de
concess.
praeb
.
c.
proposuisti
.
To
thee
is
given
all
power
in
heaven
and
earth
.
Five
are
now
fallen
ibid.
v.
ibid.
v.
He
was
John
,
v.
he
is
not
,
and
yet
he
is
;
he
was
he
is
not
And
yet
he
is
He
maketh
fire
to
come
down
from
heaven
he
gives
life
also
to
the
image
of
the
Beast
.
Thomas
,
thou
hast
written
very
well
.
The
King
of
the
Locusts
,
the
swarms
of
which
were
raised
out
of
the
bottomlesse
pit
,
is
a
figure
of
Antichrist
,
and
of
his
Clergie
,
Monks
&c.
The
two
Beasts
are
figures
of
one
and
the
same
Antichrist
.
The
first
with
seven
heads
ascending
out
of
the
sea
,
&c.
very
fierce
;
paints
him
out
as
he
is
in
very
truth
.
The
latter
like
a
Lamb
,
doth
shadow
him
as
he
seems
to
be
by
his
impostures
.
The
Dragon
,
Beast
,
and
False
Prophet
,
(
for
the
same
is
signified
by
these
names
)
sending
out
three
impure
Spirits
like
Frogs
,
called
the
Spirits
of
Devils
,
shewing
signes
,
and
stirring
up
the
whole
world
to
battell
,
The
event
doth
so
clearly
shew
us
of
what
this
was
the
figure
,
that
he
who
sees
it
not
is
blind
.
The
Beast
notes
out
the
Seat
of
Antichrist
;
but
the
Whore
that
sits
on
the
Beast
,
the
Church
of
Antichrist
.
In
Scripture
,
this
is
called
A
new
Creation
a
,
Regeneration
b
,
a
Drawing
c
,
Divine
Teaching
d
,
and
Resurrection
e
.
Ezech.
36.26
2
Cor.
4.6
Joh.
3.3
Joh.
6.44
Joh.
6.45
Joh.
5.25
In
the
Schools
it
is
called
Actual
Election
,
Effectual
Calling
,
and
Internal
Calling
.
actual
Election
For
whom
he
predestinated
,
them
he
called
,
I
have
chosen
you
out
of
the
world
.
effectual
Calling
The
principal
efficient
cause
of
vocation
,
is
God
;
the
impulsive
is
,
his
free
mercy
;
the
instrumental
,
the
Ministery
of
the
Word
.
Who
hath
saved
us
,
and
called
us
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
own
purpose
and
grace
,
which
was
given
us
in
Christ
Jesus
before
the
world
began
,
Who
hath
called
you
by
our
Gospel
,
The
matter
or
object
of
vocation
,
is
man
elected
,
but
in
himself
as
yet
miserable
,
natural
,
carnal
,
sinful
,
estranged
from
the
life
of
God
,
yea
dead
in
sin
.
And
you
together
hath
he
quickened
,
when
you
were
dead
in
sins
and
trespasses
.
And
you
that
were
dead
in
your
sins
hath
he
quickened
.
For
we
our selves
also
were
sometimes
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
living
in
malice
and
envy
,
hateful
and
hating
one
another
.
Therefore
the
Semipelagians
erre
,
when
they
give
to
man
a
preparation
,
or
a
propension
to
hearken
to
his
vocation
.
Yet
man
is
not
like
a
stock
,
when
he
is
called
:
for
he
is
the
fit
subject
of
vocation
;
seeing
he
is
not
a
Lion
,
or
Dog
,
but
a
rational
creature
;
yet
his
reason
helps
him
nothing
to
his
vocation
,
till
it
be
enlightened
.
T
is
absurd
to
extend
this
grace
of
vocation
to
all
men
:
where
as
common
vocation
(
of
which
already
)
happeneth
not
to
all
men
,
as
the
whole
story
of
the
Old
Testament
teacheth
;
for
not
the
Gentiles
,
but
Jews
were
called
.
The
form
consisteth
in
the
gracious
change
of
mans
minde
and
heart
,
whereby
not
onely
is
the
minde
illuminated
,
but
our
stony
hearts
also
are
made
fleshly
,
and
framed
to
obedience
.
Therefore
the
Arminian
Novelists
falsly
teach
,
that
the
understanding
is
endowed
with
knowledge
,
and
that
the
affections
are
irresistibly
excited
;
but
it
s
left
in
the
freedom
of
the
Will
to
believe
,
or
not
to
believe
:
that
the
power
to
believe
is
given
by
irresistible
grace
,
but
not
the
act
.
The
grace
of
Vocation
is
plainly
irresistible
,
not
if
you
look
upon
our
corrupted
nature
,
which
is
harder
then
a
stone
;
but
in
respect
of
the
Holy
Ghost
,
by
whom
the
Elect
are
so
drawn
that
they
follow
inevitably
.
This
drawing
is
no
wayes
violent
,
nor
doth
it
resist
the
natural
liberty
of
the
will
;
which
of
its
own
nature
being
corrupted
,
and
bent
to
evil
onely
,
when
the
holy
Spirit
toucheth
it
,
presently
and
freely
it
follows
.
The
Novelists
also
falsly
teach
,
that
sufficient
grace
is
given
to
all
men
,
but
not
the
act
it self
of
accepting
and
using
that
grace
.
What
can
I
doe
more
to
my
Vineyard
,
&c.
The
Pelagians
*
*
absurdly
teach
,
that
by
grace
is
meant
our
natural
abilities
.
This
is
true
,
if
we
take
grace
in
that
strict
sense
,
as
it
is
used
in
Scripture
for
the
grace
of
vocation
,
justification
,
or
salvation
by
Christ
;
which
is
no
part
effect
,
or
property
of
nature
,
but
altogether
different
from
nature
:
for
by
nature
we
are
the
sons
of
wrath
,
saith
the
Apostle
;
But
by
grace
we
are
saved
,
saith
the
same
Apostle
;
by
grace
I
am
what
I
am
,
saith
he
;
not
I
,
but
the
grace
of
God
with
me
:
without
me
,
saith
Christ
,
you
can
doe
nothing
.
What
have
we
which
we
have
not
received
?
Of
our selves
we
cannot
think
a
good
thought
,
saith
Saint
Paul
.
Here
nature
and
grace
are
distinct
;
yet
in
a
large
extent
,
grace
may
be
called
natural
,
and
nature
may
be
called
grace
:
the
first
is
plain
,
because
whatsoever
perfects
nature
,
may
be
called
natural
;
and
such
is
grace
:
2.
Whatsoever
is
in
nature
,
as
in
its
subject
,
is
natural
,
but
so
is
grace
;
for
nature
is
the
subject
of
grace
:
3.
Whatsoever
we
bring
into
the
world
with
our
nature
,
is
called
natural
;
Thus
sin
is
natural
,
and
hereditary
diseases
are
natural
,
because
we
bring
them
with
us
:
so
Adams
original
justice
is
called
natural
;
and
so
are
all
angelical
perfections
,
because
they
were
created
with
them
:
so
the
sanctification
of
those
in
Scripture
,
who
were
sanctified
from
the
wombe
,
may
be
called
natural
.
Again
,
nature
may
be
called
grace
:
for
whatsover
is
not
of
due
debt
,
is
of
grace
;
such
is
nature
,
and
all
natural
powers
,
and
actions
;
for
it
is
of
grace
that
we
live
,
and
move
and
have
our
being
in
God
;
who
is
the
prime
and
universal
cause
,
without
whose
influence
the
second
and
subordinate
causes
cannot
worke
:
and
therefore
,
even
for
the
actions
and
faculties
of
nature
,
as
eating
drinking
,
sleep
,
life
,
health
,
&c.
we
are
bound
to
give
thanks
,
and
to
beg
their
continuance
and
preservation
;
to
which
duty
we
are
not
tyed
,
if
these
be
of
debt
,
and
not
of
grace
.
But
saving
grace
is
distinguished
from
nature
,
as
the
garment
from
the
body
;
the
one
may
be
lost
without
the
other
:
and
so
when
the
Fathers
speak
of
Adams
original
justice
,
they
say
,
he
lost
his
garment
,
and
was
stripp'd
naked
.
To
the
praise
of
the
glory
of
his
grace
,
wherein
he
hath
made
us
accepted
in
the
beloved
.
Having
divers
gifts
,
according
to
the
grace
which
is
given
to
us
.
The
end
of
Vocation
is
Gods
glory
,
and
the
salvation
of
the
Elect.
The
time
of
calling
is
not
tied
to
Baptisme
;
for
God
cals
some
before
,
some
in
and
some
after
Baptisme
.
Rom.
4.
Out
of
these
we
may
see
what
is
the
difference
between
general
and
special
Vocation
:
that
is
oftentimes
outward
onely
,
this
is
inward
:
though
sometimes
it
be
internal
in
Reprobates
;
yet
the
light
of
salvation
which
it
affords
to
the
minde
is
but
weak
,
and
the
joy
with
which
it
affects
the
heart
is
but
momentary
;
but
this
irradiates
the
mind
with
a
ful
light
,
and
seasoneth
the
heart
not
with
a
bare
rellish
,
but
with
a
true
sense
of
spiritual
gifts
,
and
fils
it
with
true
and
constant
joy
:
that
may
be
lost
,
but
the
gifts
and
graces
of
this
can
never
be
lost
.
But
he
that
receives
the
seed
into
stony
places
,
the
same
is
he
that
heareth
the
word
,
and
anon
with
joy
receiveth
it
,
yet
hath
he
no
root
in
himself
,
but
dureth
for
a
while
.
It
is
impossible
for
those
who
were
once
enlightened
,
&
have
tasted
of
the
heavenly
gifts
,
and
were
made
partakers
of
the
Holy
Ghost
,
and
have
tasted
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
if
they
shal
fall
away
,
to
renew
them
again
to
repentance
.
For
the
gifts
and
calling
of
God
are
without
repentance
.
This
word
Faith
in
Scripture
hath
five
significations
:
for
either
it
is
taken
metonymically
for
wholsome
doctrine
,
and
this
is
the
Faith
which
,
not
by
which
we
believe
ᵃ
;
or
for
historical
Faith
ᵇ
,
or
temporary
ᶜ
,
or
for
the
Faith
of
miracles
ᵈ
,
or
for
saving
Faith
ᵉ
.
1
Tim.
1.19
Thou
believest
there
is
one
God
,
thou
doest
well
;
the
Devils
also
believe
,
and
tremble
.
Mat.
13.20
If
you
had
faith
but
as
a
grain
of
mustard-seed
,
you
would
say
to
this
mountain
,
remove
hence
to
yonder
place
,
and
it
would
remove
.
The
principal
efficient
cause
of
this
is
God
;
the
impulsive
,
is
that
saving
grace
by
which
we
are
elected
and
called
.
Act.
13.48
Rom.
11.7
Faith
then
is
a
free
gift
,
both
in
that
we
have
not
deserved
it
,
and
because
it
is
infused
into
us
by
the
Holy
Ghost
.
This
is
against
who
cals
faith
a
free
gift
,
not
because
the
Holy
Ghost
hath
infused
it
,
but
because
no
man
hath
deserved
it
:
but
that
faith
is
the
gift
or
God
,
is
plain
;
Phil.
1.29
.
The
instrumental
cause
by
which
Faith
is
given
to
us
,
is
ordinarily
the
Word
of
God
,
in
those
that
are
of
years
.
Rom.
10.17
Therefore
the
bare
preaching
of
the
Gospel
is
not
the
cause
of
Faith
,
but
as
it
is
joyned
with
the
power
of
Gods
Spirit
.
Act.
16.14
The
matter
or
object
is
commonly
Gods
Word
;
but
properly
,
the
free
Promises
grounded
on
Christ
.
The
Pontificians
deny
this
latter
part
,
against
plain
Scripture
.
Rom.
3.22
.
&
v.
25.
&
c.
10.9
The
form
of
Faith
,
for
our
better
understanding
,
is
divided
into
three
parts
;
Knowledge
,
Assent
,
and
Confidence
.
Knowledge
is
the
understanding
of
things
necessary
to
salvation
.
Assent
is
,
by
which
we
firmly
believe
those
things
to
be
true
,
which
are
delivered
in
Gods
word
.
Confidence
is
,
that
whereby
every
faithful
man
applies
the
promises
of
the
Word
to
himself
.
There
is
knowledge
and
assent
,
both
in
saving
,
and
in
historical
faith
;
but
confidence
is
only
in
saving
faith
.
Confidence
is
called
by
the
Apostle
perswasion
,
and
much
assurance
3.12
.
1
1.5
.
By
the
name
then
of
Confidence
is
understood
,
either
the
apprehension
and
application
of
Christ
with
his
benefits
,
or
the
quietnesse
of
conscience
.
In
the
former
sense
,
it
is
the
form
of
faith
;
in
the
latter
,
the
effect
.
Implicite
faith
then
,
which
is
the
belief
of
the
Church
of
Rome
,
with
a
blind
assent
,
is
no
faith
.
Faith
cannot
be
without
knowledge
,
1.
Because
Rom.
10.17
.
2.
Because
Isa.
53.11
.
Jer.
31.34
.
Joh.
6.69
.
&
17.3
.
1
Cor.
1.21
.
Nor
is
that
better
then
a
meer
historical
faith
,
which
is
not
joyned
with
firm
confidence
.
The
Papists
teach
,
that
faith
is
only
in
the
understanding
,
but
not
in
the
will
and
heart
:
but
the
Scripture
plainly
teacheth
the
contrary
Yet
we
teach
not
such
a
firm
confidence
as
is
no
wayes
tossed
with
doubtings
;
but
such
a
one
as
doth
not
finally
yield
to
doubtings
.
As
for
the
effects
or
most
proper
acts
of
faith
,
S.
Paul
rightly
tels
us
,
that
Faith
is
the
subsistence
of
things
hoped
for
,
and
the
evidence
or
demonstration
of
things
not
seen
,
Heb.
11.1
.
It
is
indeed
the
property
of
faith
,
to
make
future
and
not
existent
things
present
,
So
is
said
Joh.
8.56
The
subject
of
faith
,
are
the
elect
and
called
.
Of
Infants
faith
we
spake
in
the
doctrine
of
Baptisme
.
There
are
degrees
of
Faith
;
not
only
in
different
men
,
but
also
in
one
and
the
same
man
:
so
that
it
is
sometimes
weaker
,
sometimes
stronger
,
but
so
that
it
can
never
be
utterly
lost
.
Isa.
42.3
Phil.
1.6
Heb.
12.2
Justice
in
Scripture
,
is
either
of
the
Cause
,
or
of
the
Person
.
Justice
of
the
cause
is
,
when
a
man
,
otherwise
sinfull
,
is
said
in
this
or
that
particular
to
be
innocent
and
just
.
Justice
of
the
person
,
is
either
begun
,
or
it
is
perfected
.
This
is
called
as
it
is
required
by
the
Law
,
and
as
it
is
shewed
in
Christ
by
the
Gospel
.
Begun
justice
,
is
that
which
the
Holy
Ghost
begins
in
the
faithful
in
this
life
,
and
perfects
it
in
the
other
.
The
perfect
righteousnesse
of
Christ
,
then
,
is
the
gift
of
Justification
;
but
that
which
is
begun
,
is
the
gift
of
Sanctification
.
To
justifie
,
in
this
place
,
is
not
to
punish
,
nor
to
infuse
inherent
righteousnesse
,
as
the
Ponti&teians
will
have
it
:
but
in
the
sense
it
is
taken
in
the
Courts
of
Justice
,
it
is
to
absolve
from
sin
,
and
to
pronounce
one
just
.
To
justifie
the
wicked
,
and
to
condemn
the
just
,
both
are
abomination
to
the
Lord
.
Which
justifie
the
wicked
,
and
take
away
the
righteousnesse
of
the
righteous
.
Wisdome
is
justified
by
her
children
.
When
these
things
were
heard
,
all
the
people
and
the
Publicans
justified
God
.
He
willing
to
justifie
himself
The
efficient
cause
of
Justification
,
actively
understood
,
is
the
whole
Trinity
.
God
was
in
Christ
reconciling
the
world
to
himself
.
But
you
are
washed
,
but
you
are
sanctified
,
but
you
are
justified
in
the
name
of
the
Lord
Iesus
,
and
by
the
Spirit
of
our
God
.
The
internal
moving
cause
is
meer
grace
,
or
Gods
free
favour
.
For
they
are
justified
freely
by
his
grace
.
You
are
saved
by
grace
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
But
after
the
goodnesse
and
love
of
God
our
Saviour
appeared
towards
man
,
not
by
the
works
which
we
had
done
〈◊〉
but
by
his
mercy
he
hath
saved
us
.
The
external
moving
cause
,
is
Christ
God
and
man
.
The
instrumental
cause
of
this
,
is
the
word
of
the
Gospel
.
If
we
take
Justification
passively
,
in
reference
to
man
who
is
justified
;
it
hath
no
other
cause
but
faith
,
the
instrumental
.
This
phrase
is
metonymical
,
and
equivalent
to
this
;
We
are
justified
by
Christs
merits
apprehended
by
faith
.
Faith
only
is
said
to
justifie
in
respect
of
works
,
which
are
effects
following
faith
,
but
not
the
causes
of
justification
:
for
they
do
not
precede
him
that
is
to
be
justified
,
but
follow
him
that
is
justified
.
[
alone
Without
works
freely
by
grace
But
by
faith
Faith
doth
not
justifie
as
if
it
were
a
work
,
or
by
its
own
dignity
,
but
as
it
is
an
instrument
apprehending
Christ
.
The
matter
of
justification
taken
actively
,
is
Christs
whole
satisfaction
,
whereby
he
suffered
the
punishment
due
to
our
sinnes
,
and
yielded
perfect
obedience
to
the
Law
.
The
matter
of
this
taken
passively
,
is
man
,
miserable
in
himself
,
but
elected
in
God
,
called
and
endowed
with
faith
.
Though
then
vocation
naturally
is
before
faith
,
and
faith
before
justification
,
yet
in
time
there
is
no
difference
.
The
form
of
it
,
actively
understood
,
is
the
imputation
of
Christs
whole
satisfaction
,
whereby
it
is
made
all
ours
,
as
if
we
had
performed
it
our selves
.
As
David
calleth
that
man
blessed
,
unto
whom
God
imputeth
righteousnesse
without
works
.
I
account
all
things
dung
that
I
may
gain
Christ
,
and
may
be
found
in
him
,
not
having
my
own
righteousnesse
which
is
of
the
Law
,
but
that
which
is
by
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
.
He
made
,
that
he
should
be
sin
for
us
who
knew
no
sin
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
Yet
,
for
understandings
sake
,
the
form
of
justification
is
expressed
by
two
acts
;
by
remission
of
sins
,
and
imputation
of
justice
;
by
judging
our
sins
to
be
none
,
and
our
righteousnesse
to
be
perfect
.
And
although
these
two
benefits
be
the
same
in
subject
and
time
,
yet
they
are
indeed
distinct
.
Not
just
just
;
Unjust
just
;
Not
just
unjust
;
Not
unjust
just
.
Not
just
Not
just
Not
unjust
Without
blood
there
is
no
remission
.
The
blood
of
Jesus
Christ
cleanseth
us
from
all
sin
.
For
as
by
the
disobedience
of
one
man
many
are
made
sinners
,
so
by
the
obedience
of
one
many
are
made
righteous
.
Much
more
then
now
being
justified
by
his
blood
,
we
shall
be
saved
from
wrath
through
him
:
Much
more
they
which
receive
abundance
of
grace
,
and
of
the
gift
of
righteousnesse
,
shall
reign
,
&c.
Made
under
the
Law
,
that
he
might
redeem
them
that
are
under
the
law
and
that
wee
might
receive
adoption
.
to
forgive
sins
to
impute
righteousnesse
Blessed
are
they
whose
sins
are
forgiven
them
,
&c.
David
doth
describe
him
to
be
blessed
to
whom
righteousnesse
is
imputed
without
works
.
The
form
of
Justification
,
taken
passively
,
is
,
whereby
believers
lay
hold
on
Christ
with
all
his
merits
,
by
the
hand
of
faith
,
and
apply
him
to
themselves
.
The
end
of
that
benefit
is
,
Gods
glory
,
and
our
salvation
.
Out
of
this
commemoration
of
causes
,
we
firmly
gather
,
That
man
is
not
justified
before
God
by
his
good
works
and
merits
.
They
are
justified
freely
by
his
grace
.
Therefore
we
conclude
,
that
a
man
is
justified
by
faith
without
the
works
of
the
law
,
If
by
grace
,
then
not
of
works
,
otherwise
grace
were
not
grace
.
If
righteousnesse
is
of
the
Law
,
then
Christ
died
in
vain
.
We
conclude
then
that
we
are
justified
by
faith
without
works
.
To
him
that
worketh
is
the
reward
not
reckoned
of
grace
,
but
of
debt
:
But
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousnesse
.
That
every
mouth
may
be
stopped
,
and
all
the
world
may
become
guilty
before
God
.
They
have
all
sinned
,
and
come
short
of
the
glory
of
God
.
Where
is
boasting
then
?
It
is
excluded
.
By
what
law
?
of
works
?
nay
,
but
by
the
law
of
faith
.
ad
Rom.
The
effects
of
Justification
are
,
Peace
with
God
,
an
accesse
to
him
with
boldnesse
,
a
rejoycing
in
tribulation
,
and
freedome
from
sin
,
not
only
in
respect
of
guilt
,
as
the
Papists
say
,
but
in
respect
of
punishment
too
.
Imputed
righteousnesse
is
perfect
and
equal
in
all
believers
.
The
same
is
never
to
be
lost
.
It
is
also
one
Justification
before
God
,
if
by
faith
:
Justification
before
men
,
is
by
works
.
You
see
then
that
man
is
justified
by
works
,
and
not
by
faith
alone
.
We
conclude
then
,
that
man
is
justified
by
faith
without
works
.
To
sanctifie
,
in
this
place
,
is
not
to
separate
from
profane
use
,
or
to
dedicate
to
holy
uses
;
but
habitually
to
make
holy
.
In
the
former
signification
,
we
are
bid
to
sanctifie
the
Sabbath
.
It
is
called
regeneration
,
renovation
,
conversion
,
penance
,
repentance
,
and
glorification
.
Yet
these
words
are
ambiguous
;
for
the
word
is
either
equivalent
to
vocation
and
the
gift
of
faith
,
or
it
signifieth
newness
of
life
,
when
in
the
very
act
man
dieth
to
sin
,
and
liveth
to
righteousness
:
in
the
first
sense
it
goeth
before
justification
,
and
is
the
cause
thereof
;
in
the
latter
it
follows
it
,
and
is
the
effect
thereof
:
it
is
also
named
penitence
and
resipiscence
,
from
the
effect
;
which
words
do
as
much
differ
,
as
the
Hebrew
terms
,
or
the
Greek
for
that
is
of
the
minde
,
this
of
the
heart
;
that
wicked
men
may
also
have
,
this
onely
the
godly
;
Albeit
this
difference
doth
not
still
hold
.
It
is
called
glorification
by
way
of
inchoation
or
beginning
,
as
it
is
a
forerunner
of
future
glorification
.
The
efficient
cause
of
this
,
is
in
general
the
whole
Trinity
;
particularly
,
and
in
respect
of
the
terminus
,
the
Holy
Ghost
,
for
this
end
sent
by
Christ
.
Hence
he
is
called
the
Spirit
of
Sanctification
,
The
internal
impulsive
cause
,
is
Gods
free
bounty
.
Tit.
3.4
,
5.
The
external
impulsive
cause
,
is
Christ
with
his
merit
and
efficacie
.
Ephes.
5.25
The
external
instrumental
cause
,
is
the
doctrine
of
the
Law
and
Gospel
;
but
the
internal
is
Faith
,
the
root
of
good
works
To
these
we
may
adde
extraordinary
means
,
whereby
God
casteth
down
the
proud
,
and
raiseth
the
humble
;
such
are
afflictions
,
miracles
,
terrours
,
&c.
In
the
first
regeneration
or
vocation
,
man
is
meerly
passive
;
but
in
sanctification
,
when
he
is
endowed
with
saving
faith
,
he
is
the
chief
agent
of
his
own
actions
,
yet
not
without
the
special
grace
and
motion
of
the
Holy
Ghost
.
The
matter
of
sanctification
is
the
whole
man
,
with
his
intellect
,
will
,
and
affections
.
1
Thes.
5.23
The
form
is
expressed
in
two
acts
;
in
the
aversion
from
evil
,
and
conversion
to
good
ᵃ
:
that
is
called
the
mortification
of
the
old
man
;
this
,
the
vivification
of
the
new
man
ᵇ
:
that
,
a
crucifying
and
burying
;
this
,
a
resurrection
c
.
The
end
of
this
,
is
Gods
glory
,
our
salvation
,
and
certainty
thereof
:
for
there
is
no
signe
of
election
more
evident
.
2
Tim.
2.21
1
Joh.
3.3
Sanctification
in
this
life
is
not
perfect
;
hence
the
works
of
the
Saints
are
imperfect
,
for
they
feel
a
combate
in
them
between
the
flesh
and
spirit
,
so
long
as
they
live
.
7.19.23
,
24.
Sanctification
differs
from
Justification
,
I.
In
their
genus
;
for
the
justice
of
that
is
in
the
predicament
of
Quality
,
but
the
justice
of
this
in
the
category
of
Relation
.
II.
In
their
form
;
For
,
1.
In
Justification
,
Faith
as
a
hand
layeth
hold
upon
Christs
justice
;
in
Sanctification
it
is
considered
as
the
beginning
and
root
of
good
works
.
2.
In
Justification
sin
is
taken
away
onely
in
respect
of
the
guilt
and
punishment
;
in
Sanctification
it
is
by
degrees
abolished
in
respect
of
its
existence
.
3.
In
Justification
Christs
righteousness
is
imputed
to
us
;
in
Sanctification
a
new
and
inherent
justice
is
infused
into
us
.
III.
In
degrees
;
for
Justification
is
one
individual
perfect
act
,
equally
contingent
to
all
;
but
Sanctification
is
a
successive
act
,
by
degrees
tending
to
perfection
,
and
according
to
the
variety
of
the
gifts
of
the
Spirit
,
shining
in
some
more
,
in
some
less
.
By
the
word
of
we
do
not
here
understand
that
,
whereby
the
Elect
cannot
fall
into
most
grievous
sins
,
whereby
their
Faith
cannot
be
weakned
,
whereby
they
cannot
for
a
time
lose
the
effectual
presence
of
Gods
Spirit
;
but
that
whereby
they
cannot
totally
and
finally
fall
off
from
Faith
and
the
grace
of
God
.
The
efficient
cause
of
this
,
is
God
the
Father
,
Son
,
and
Holy
Ghost
.
My
sheep
hear
my
voice
,
and
I
know
them
,
and
they
follow
me
,
and
I
give
to
them
life
eternal
;
neither
shall
they
perish
for
ever
,
nor
shall
any
man
take
them
out
of
my
hand
;
my
Father
who
hath
given
them
to
me
is
greater
then
all
,
nor
can
any
man
take
them
out
of
my
Fathers
hand
:
I
and
my
Father
are
one
.
In
whom
also
after
that
you
beleeved
,
ye
were
sealed
with
that
holy
Spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
,
untill
the
redemption
of
the
purchased
possession
,
unto
the
praise
of
his
glory
.
The
matter
which
hath
the
nature
of
the
subject
,
is
man
truly
elected
,
called
,
justified
,
and
sanctified
.
The
form
consisteth
,
partly
in
the
will
to
persevere
,
partly
in
the
act
it self
:
the
will
is
never
defective
in
the
godly
;
but
the
act
is
sometime
more
intense
,
sometime
more
remiss
.
Though
then
Faith
may
be
lost
in
respect
of
the
second
act
;
yet
in
respect
of
the
habit
or
first
act
by
which
it
apprehends
Christ
,
it
is
never
lost
.
The
end
of
this
gift
,
is
the
assurance
of
our
salvation
,
and
a
true
and
firm
comfort
.
Out
of
all
this
we
conclude
,
that
the
Elect
who
are
called
,
justified
,
and
sanctified
,
are
assured
of
their
salvation
.
There
will
arise
false
prophets
,
and
false
Christs
,
and
will
shew
great
signs
and
wonders
;
so
that
they
shall
seduce
,
the
very
elect
Yet
the
foundation
of
God
standeth
firm
,
having
this
seal
,
the
Lord
knoweth
who
are
his
.
For
the
gifts
and
calling
of
God
are
without
repentance
.
He
will
not
break
the
bruised
reed
,
nor
quench
the
smoaking
flax
.
by
which
there
is
no
condemnation
to
those
who
are
in
Christ
Jesus
,
Being
perswaded
,
that
he
who
hath
begun
a
good
work
in
you
,
will
perfect
it
untill
the
day
of
Jesus
Christ
.
&c.
Luk.
When
a
righteous
man
turneth
away
,
Saul
,
Simon
Magus
Austin
,
Profession
failed
in
his
mouth
,
but
not
faith
in
his
heart
.
The
efficient
cause
of
this
liberty
in
general
,
is
the
whole
Trinity
;
but
in
particular
,
Christ
our
Lord
.
If
you
abide
in
my
word
,
you
shall
be
my
disciples
,
and
ye
shall
know
the
truth
,
and
the
truth
shall
make
you
free
,
Therefore
if
the
Son
make
you
free
,
ye
shall
be
free
indeed
.
The
instrumental
cause
of
this
,
is
Faith
.
The
matter
or
subject
,
are
faithful
men
.
The
matter
about
which
this
is
conversant
,
are
the
Law
,
the
service
of
sin
and
death
,
affliction
of
conscience
in
things
indifferent
,
and
mens
commandments
.
The
form
is
expressed
by
divers
conditions
,
as
the
objects
are
various
.
We
have
shewed
above
in
the
doctrine
of
the
Law
,
how
we
are
freed
from
the
Law
.
We
are
not
quite
in
this
life
free
from
the
inherence
of
sin
in
us
;
but
we
are
freed
from
the
guilt
and
dominion
of
it
;
from
that
by
justification
,
from
this
by
sanctification
.
Let
not
sin
therefore
reigne
in
your
mortal
bodies
,
that
you
should
obey
sin
in
the
lusts
thereof
.
From
indifferent
things
,
that
is
,
such
as
are
neither
commanded
nor
prohibited
,
we
are
so
freed
,
that
our
conscience
is
not
bound
to
keep
or
break
them
.
For
one
believeth
that
he
may
eat
all
things
,
another
who
is
weak
eateth
hearbs
;
let
not
him
that
eateth
,
despise
him
that
eateth
not
;
and
let
not
him
that
eateth
not
,
condemne
him
that
eateth
.
Now
in
these
cases
a
special
care
must
be
had
of
Faith
and
Charity
:
of
faith
,
lest
we
take
things
not
indifferent
for
indifferent
;
of
charity
,
lest
we
offend
our
weak
brother
.
He
that
doubteth
,
if
he
eat
,
he
is
already
condemned
,
because
he
eateth
not
of
faith
:
but
what
is
not
of
faith
,
is
sin
:
He
that
is
weak
in
the
faith
,
receive
you
,
but
not
unto
doubtfull
disputation
,
&c.
The
same
care
of
liberty
is
about
mens
commandments
;
for
our
conscience
is
not
obliged
to
those
things
which
are
against
Gods
commands
,
or
being
adiaphorous
are
obtruded
as
necessary
;
but
we
must
not
for
conscience
refuse
obedience
to
those
things
that
are
consonant
to
Gods
command
.
The
end
of
this
liberty
,
1.
Is
true
consolation
arising
out
of
our
freedome
from
sin
,
death
,
and
solicitude
in
things
indifferent
:
2.
The
service
of
righteousnesse
,
which
indeed
is
true
liberty
:
3.
The
true
worship
of
God
,
free
from
superstition
,
or
the
scandal
of
our
neighbour
.
Contrary
to
Christian
liberty
,
is
the
liberty
of
the
flesh
and
wantonnesse
.
There
are
some
men
crept
in
now
,
of
old
ordained
for
this
condemnation
,
ungodly
men
,
turning
the
grace
of
our
God
into
wantonnesse
.
It
is
most
certain
,
that
Christ
will
return
to
judgment
.
also
the
seventh
from
prophesied
of
these
,
saying
,
Behold
the
Lord
commeth
with
ten
thousand
of
his
Saints
,
to
execute
judgement
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deeds
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
which
ungodly
sinners
have
spoken
against
him
.
&c.
Dan.
Although
no
man
knows
the
time
of
Christs
coming
exactly
,
in
respect
of
the
day
and
houre
yet
there
are
signes
set
down
by
Christ
and
his
Apostles
,
shewing
that
that
day
is
not
far
off
Mar.
13.32
1
Thess.
5.1
,
2
,
&c.
Mat.
24.32
,
33.
These
Signes
are
either
common
,
or
proper
.
Those
are
common
,
which
were
to
signifie
both
the
destruction
of
Jerusalem
,
and
Christs
last
coming
.
The
proper
Signes
are
,
Extreme
security
and
impiety
The
revealing
of
Antichrist
and
his
destruction
by
the
breath
of
Christs
mouth
The
ruine
of
with
the
forsaking
and
burning
of
the
Whore
Luc.
17.26.27
1
Thess.
5.3
2
Tim.
3.1
,
5.
2
Thess.
2
,
3.
&
v.
8.
Rev.
18.2
Rev.
17.16
To
these
signes
some
adde
,
A
visible
and
generall
uniting
of
the
to
the
Church
of
Christ
,
which
they
teach
must
be
expected
in
the
last
times
.
*
This
opinion
of
the
calling
of
the
Jewes
,
is
plausible
,
if
it
were
found
in
Scripture
.
]
Caesariensis
,
Greg.
Dial.
4.
Isa.
11.
Hos.
9.
There
shall
be
one
sheepfold
,
as
there
is
but
one
Shepheard
?
Zachary
,
c.
12.
v.
10.
Rev.
1.7
.
They
shall
look
on
him
whom
they
have
pierced
,
and
shall
mourn
for
him
He
shall
come
wirh
clouds
.
Luk.
21.27
.
Jerusalem
shall
be
trodden
under
,
till
the
fulnesse
of
the
Gentiles
be
brought
in
.
Rev.
7.
innumerable
multitude
of
all
Nations
that
stood
before
the
Lamb
,
there
were
of
the
Israelites
also
an
hundred
forty
and
four
thousand
on
Mount
Sion
Malachi
,
c.
4.
Elias
to
turn
the
hearts
of
the
fathers
towards
their
children
:
Elias
shall
come
and
restore
all
things
,
John
Baptist
in
the
force
and
spirit
of
Psal.
59.6.14
.
They
shall
return
in
the
evening
the
house
ot
the
living
God
,
Luk.
15.
Hosea
,
cap.
1.11
.
The
children
of
Judah
and
Israel
shall
be
gathered
together
,
and
appoint
themselves
one
Head
:
Hosea
,
cap.
3.5
.
Afterward
shall
the
children
of
Israel
return
,
and
seek
the
Lord
their
God
,
and
their
King
;
and
shall
fear
the
Lord
and
his
goodness
in
the
latter
dayes
.
Rom.
11.25
.
I
would
not
,
brethren
,
have
you
ignorant
of
this
mystery
,
that
blindness
in
part
is
hapned
to
Israel
,
untill
the
fulness
of
the
Gentiles
be
come
in
,
and
so
all
Israel
shall
he
saved
:
32.
God
hath
concluded
them
all
in
unbelief
;
that
he
might
have
mercy
on
all
:
ver.
12.
their
fulness
the
fulness
of
the
Gentiles
,
ver.
25.
save
his
people
from
their
sins
,
first
of
all
to
these
lost
sheep
of
Israel
,
who
standeth
up
for
the
children
of
Israel
,
and
by
whom
people
shall
be
delivered
,
every
one
written
in
the
book
of
life
,
l.
20.
de
civ
.
Dei
cap.
29.
It
was
ordinarily
spoken
and
believed
by
the
faithful
,
that
the
Jews
by
the
preaching
of
should
believe
in
Christ
that
if
another
come
in
his
own
name
,
him
they
will
receive
:
1
Thes.
2.16
.
That
wrath
is
come
upon
them
to
the
end
.
Hos.
1.6
.
That
God
will
have
mercy
no
more
on
the
house
of
Israel
,
but
will
utterly
take
them
away
ver.
7.
Psal.
69.
ver.
23
,
24
,
25.
Isa.
59.20
.
That
all
Israel
shall
be
saved
,
because
there
shall
come
to
Sion
,
(
or
as
the
LXX
.
translated
it
)
out
of
Sion
,
the
deliverer
,
and
shall
turn
away
ungodliness
from
Rom.
11.26
For
I
would
not
brethren
that
you
should
be
ignorant
of
this
mysterie
,
lest
ye
should
be
wise
in
your
own
conceit
;
that
blindness
in
part
is
happened
to
Israel
,
until
the
fulness
of
the
Gentiles
be
come
in
,
and
so
all
Israel
shall
be
saved
.
untill
the
fulness
of
the
Gentiles
come
in
,
And
so
all
Israel
shall
be
saved
:
all
Israel
As
concerning
the
Gospel
,
they
are
enemies
for
your
sakes
;
but
as
touching
the
Election
,
they
are
beloved
for
their
fathers
sakes
.
The
signe
of
Christs
presence
shall
be
,
doubtless
,
an
incredible
brightness
and
majestie
,
in
which
he
shall
appear
.
clouds
of
heaven
with
incredible
glory
accompanied
with
the
whole
army
of
his
Angels
,
with
a
great
shout
and
voice
of
the
Archangel
,
the
Sun
and
Moon
shall
be
darkned
and
stars
shall
fall
from
heaven
,
and
the
powers
of
heaven
shall
be
shaken
,
yea
at
his
sight
,
heaven
and
earth
shall
seem
to
flie
away
,
The
Resurrection
,
called
by
the
Greeks
is
First
,
or
Second
.
That
,
is
a
resuscitation
from
the
death
of
sinne
to
the
life
of
righteousnesse
;
This
,
is
a
revocation
from
death
corporal
to
life
.
Blessed
is
he
who
hath
part
in
the
first
resurrection
.
The
Scripture
proves
the
Resurrection
of
the
dead
,
by
testimonies
and
reasons
Elias
,
Gen.
Though
the
Resurrection
of
the
dead
is
above
nature
,
and
mans
corrupt
reason
;
yet
it
is
neither
against
nature
,
nor
against
right
reason
.
The
generall
efficient
cause
of
the
Resurrection
,
is
the
whole
Trinity
;
the
particular
,
is
Christ
our
Lord
.
The
matter
,
is
the
same
numerical
body
that
man
had
in
this
life
.
The
form
,
consisteth
in
the
reunion
of
body
and
soul
,
and
restoring
of
the
dead
to
life
,
and
in
the
sudden
change
of
those
that
remain
,
and
in
their
freedome
from
corruption
.
The
end
,
is
the
declaration
of
Gods
justice
,
and
mercy
:
of
that
,
in
raising
the
wicked
to
condemnation
;
of
this
,
in
raising
the
godly
to
life
eternal
.
In
the
Resurrection
,
the
godly
shall
be
freed
not
only
from
corruption
and
bodily
defects
,
but
shall
be
crowned
also
with
glory
.
It
is
sowed
in
corruption
,
it
is
raised
in
incorruption
;
it
is
sowed
in
dishonour
,
it
is
raised
in
glory
;
it
is
sowed
in
weaknesse
,
it
is
raised
in
power
;
it
is
sowed
a
natural
body
,
it
is
raised
a
spiritual
body
.
The
certainty
of
the
last
Judgment
,
is
proved
by
the
same
arguments
by
which
we
proved
the
certainty
of
Christs
coming
,
and
of
our
resurrection
.
The
general
efficient
principal
cause
,
is
the
whole
Trinity
;
the
particular
,
is
Christ
our
Lord
in
the
assumed
humane
nature
,
but
glorified
.
The
chiefe
power
of
Judicature
shall
be
in
Christ
;
for
to
him
all
power
is
given
,
and
from
whom
no
appeal
can
be
made
to
any
superiour
.
This
Judge
shall
be
visible
and
conspicuous
to
all
,
both
in
respect
of
his
brightnesse
and
majesty
in
which
he
shall
appear
,
as
also
of
his
humanity
.
But
so
,
that
his
sight
shall
be
terrible
to
the
wicked
,
joyful
to
the
godly
.
The
instrumental
cause
,
ave
the
Angels
,
whose
service
he
shall
use
,
both
in
gathering
together
those
that
are
to
be
judged
,
and
in
separating
the
godly
from
the
wicked
.
Mat.
24.31
&
25.32
The
matter
,
shall
be
all
men
,
who
must
appear
before
Christs
tribunal
.
Rom.
14.10
.
2
Cor.
5.10
.
But
the
godly
shall
be
judged
one
way
,
and
the
wicked
another
way
:
For
,
they
shall
be
judged
,
but
not
condemned
;
these
shaall
be
judged
and
condemned
.
In
this
sense
,
the
Scripture
denieth
that
the
faithful
shall
be
judged
,
3.18
.
&
5.29
Neither
matters
it
,
that
the
wicked
are
said
to
be
judged
already
:
for
it
is
one
thing
to
be
judged
in
private
,
another
in
publike
and
openly
.
The
form
,
is
expressed
by
the
manner
of
Proceedings
in
the
Courts
of
Justice
;
to
which
belongs
,
1.
The
cognisance
of
the
cause
.
2.
The
pronouncing
of
the
sentence
.
3.
The
execution
thereof
.
The
cognisace
of
the
cause
,
is
expressed
by
the
similitude
of
records
or
books
,
in
which
their
works
are
registred
.
Rev.
20.11
By
these
books
are
meant
partly
Gods
omniscience
,
partly
mens
conscience
.
]
Moses
,
David
David
,
Psal.
139.16
.
In
thy
book
are
all
my
members
written
.
2.
Psal.
1.
The
Lord
knoweth
the
ways
of
the
righteous
2
Tim.
2.
The
Lord
knoweth
who
are
his
:
Depart
from
me
I
know
you
not
Ps.
69.28
.
Let
them
be
blotted
out
of
the
book
of
the
living
,
and
not
be
written
with
the
righteous
!
Dan.
7.10
.
The
judgment
was
set
,
and
the
books
opened
.
Of
these
books
,
see
Exod.
32.33
.
Psal.
69.28
,
&c.
Phil.
4.3
.
Rev.
3.5
.
&
17.8
.
&
20.15
.
&
21.27
.
By
these
books
are
meant
,
partly
Gods
omniscience
,
and
partly
mens
conscience
.
The
wicked
shall
be
judged
according
to
,
and
for
their
works
;
but
the
godly
,
according
to
the
works
of
their
faith
,
but
not
for
their
works
.
20.12
.
Another
book
is
said
to
be
opened
,
which
is
the
book
of
life
.
That
we
might
know
,
that
our
salvation
depends
not
on
our
works
,
but
on
Gods
eternal
grace
whereby
we
are
written
in
the
book
of
life
.
The
infidelity
and
impiety
of
the
wicked
,
shall
be
so
laid
open
before
their
eyes
in
their
own
conscience
,
that
they
shall
not
be
able
to
deny
or
gain-say
any
thing
.
Psal.
50.21
Mat.
12.36
Although
the
Elect
shall
remember
their
sins
,
yet
they
shall
be
so
filled
with
the
joy
of
the
Spirit
,
that
the
remembrance
thereof
shall
not
sad
them
.
Both
Reprobate
and
Elect
,
shall
hear
the
sentence
of
the
Judge
;
to
the
one
it
shall
be
full
of
horror
,
to
the
other
full
of
comfort
.
Mat.
25.34
and
ver.
41.
The
execution
of
the
Judgement
will
presently
follow
upon
the
pronouncing
of
the
sentence
:
so
that
the
wicked
in
the
presence
of
the
godly
shall
be
carried
away
to
hell
;
but
the
godly
being
caught
up
to
meet
Christ
,
they
shall
with
him
enter
into
Life
eternal
.
Mat.
25.
v.
1
Thes.
4.17
The
end
of
the
last
Judgement
,
is
a
full
and
consummate
execution
of
Gods
counsel
,
for
manifesting
his
justice
and
grace
.
We
must
not
rashly
define
where
the
place
of
the
last
Judgment
shall
be
.
Some
will
have
it
to
be
in
the
valley
of
which
is
between
the
hills
and
Olivet
;
and
that
Christ
shall
descend
no
lower
then
to
that
part
of
the
ayre
in
which
a
cloud
took
him
up
:
which
they
gather
out
of
the
Prophesie
of
cap.
3.2
.
But
that
place
speaks
nothing
of
the
last
Judgment
,
but
of
a
temporary
judgment
,
to
be
inflicted
on
the
enemies
of
the
Church
of
alluding
to
that
great
overthrow
which
was
given
in
the
valley
of
which
was
in
the
sight
of
But
if
this
be
transferred
anagogically
to
the
last
Judgment
,
this
will
be
the
meaning
:
As
the
enemies
of
and
of
the
Jews
were
slain
in
the
sight
of
so
likewise
shall
the
Infidels
be
judged
and
thrown
down
to
hell
,
in
the
sight
of
spiritual
that
is
,
the
Church
:
And
in
this
sense
the
Apostles
,
19.
the
Martyrs
20.
yea
,
all
the
Faithful
,
1
6.
shall
Judge
the
world
and
the
devils
:
not
that
Christ
will
share
with
the
Saints
the
honour
of
Judicature
,
but
that
they
shall
approve
of
the
sentence
,
and
shall
praise
the
wisdom
and
justice
of
the
celestiall
Judge
.
This
is
called
the
consummation
of
the
world
.
The
efficient
cause
of
this
consummation
shall
be
God
;
for
it
belongs
to
the
same
power
to
create
and
to
destroy
the
world
.
The
matter
is
this
visible
world
,
heaven
and
earth
,
and
the
things
therein
contained
.
Neither
Hell
,
nor
the
Heaven
of
the
blessed
shall
be
destroyed
.
Concerning
the
form
of
this
consummation
,
it
is
demanded
,
Whether
it
shall
be
mediate
or
immediate
?
In
the
substance
,
or
qualities
only
?
answers
the
first
question
,
saying
,
that
God
will
destroy
it
by
fire
.
The
world
that
then
was
perished
by
water
being
overflowed
:
but
the
heavens
and
the
earth
which
are
now
,
by
the
same
word
are
kept
in
store
,
reserved
unto
fire
,
The
heavens
shall
pass
away
with
a
great
noise
,
and
the
elements
shall
melt
with
fervent
heat
,
the
earth
also
and
works
therein
shall
be
burned
up
:
The
heavens
being
on
fire
shall
be
dissolved
,
and
the
elements
shall
melt
with
fervent
heat
.
Concerning
the
other
question
,
there
be
divers
opinions
:
for
some
will
have
this
world
destroyed
in
its
substance
;
others
,
in
its
qualities
onely
.
For
the
earnest
expectation
of
the
creature
waiteth
for
the
manifestation
of
the
sons
of
God
.
For
the
creature
was
made
subject
to
vanity
,
not
willingly
,
but
by
reason
of
him
who
hath
subjected
the
same
in
hope
,
because
the
creature
it self
also
shall
be
delivered
from
the
bondage
of
corruption
into
the
glorious
liberty
of
the
sons
of
God
:
for
we
know
that
the
whole
creature
groaneth
,
and
travelleth
in
pain
together
untill
now
.
The
fashion
or
figure
of
this
world
passeth
away
.
But
we
look
for
new
heavens
,
and
a
new
earth
according
to
promise
.
Then
I
saw
a
new
heaven
and
a
new
earth
.
They
shall
perish
,
but
thou
dost
remain
;
they
all
shall
wax
old
as
doth
a
garment
,
and
thou
shalt
change
them
as
a
vesture
,
Lift
up
your
eyes
to
heaven
,
and
behold
the
earth
below
;
the
heavens
shall
vanish
as
smoak
,
and
the
earth
shall
wax
old
as
a
garment
.
Heaven
and
earth
shall
pass
away
,
but
my
words
shall
not
pass
away
.
But
the
heavens
and
the
earth
which
now
are
,
by
the
same
word
are
laid
up
in
store
,
and
reserved
for
fire
,
The
heavens
shall
pass
away
with
a
great
noise
,
and
the
elements
shall
melt
with
servent
heat
;
the
earth
and
all
therein
shall
be
burned
:
The
first
heaven
,
and
the
first
earth
passed
away
,
and
there
was
no
more
sea
.
The
general
efficient
cause
of
Life
eternal
is
the
whole
Trinity
,
but
particularly
Christ
our
Lord
,
who
by
his
merit
obtained
life
for
us
,
and
by
his
efficacy
applies
it
to
us
,
and
bestows
it
upon
us
.
Good
works
are
not
the
meritorious
cause
of
life
eternal
;
although
life
is
promised
to
them
as
a
free
reward
.
That
eternal
happinesse
consisteth
in
our
freedome
from
all
evil
;
in
the
variety
,
magnitude
,
and
eternity
of
joyes
.
And
God
will
wipe
all
tears
from
their
eyes
,
and
there
shall
be
no
more
death
,
nor
sorrow
,
nor
crying
,
nor
shall
there
be
any
more
pain
;
for
the
first
things
are
past
.
The
variety
of
joyes
,
shall
be
in
the
delights
of
heavenly
mansions
,
in
the
blessed
society
of
the
Saints
,
but
chiefly
in
the
union
with
God
.
There
shall
be
a
glorification
both
of
body
and
of
soule
.
In
the
body
shall
be
The
soule
shall
be
farre
more
perfect
then
it
was
in
the
state
of
innocency
;
for
in
it
shall
be
understanding
without
error
,
light
without
darknesse
,
wisdome
without
ignorance
,
reason
without
obscurity
,
memory
without
oblivion
;
the
will
also
shall
be
without
perversenesse
,
joy
without
sorrow
,
pleasure
without
pain
.
In
the
state
of
innocency
,
there
was
in
man
a
possibility
not
to
sin
;
in
the
state
of
glory
,
there
shall
be
no
possibility
to
sin
.
The
beauty
of
heavenly
mansions
,
was
shadowed
by
the
type
of
temple
,
and
The
communion
of
Saints
,
which
shall
be
with
joy
,
is
expressed
by
the
similitude
of
a
feast
.
Neither
shall
we
have
communion
onely
with
the
Angels
,
but
we
shall
be
also
like
the
Angels
.
There
shall
be
such
a
communion
with
God
,
that
we
shall
see
him
without
end
,
love
him
without
tediousnesse
,
and
praise
him
without
wearisomnesse
.
So
great
shall
be
that
joy
,
that
nei●her
our
tongues
can
expresse
it
,
nor
our
mindes
conceive
it
.
Neither
shall
any
bounds
be
set
to
this
happinesse
,
nor
shall
we
ever
fall
from
it
;
but
it
shall
continue
for
ever
.
Thou
shalt
shew
me
the
path
of
life
,
for
in
thy
presence
is
fulnesse
of
joy
,
and
at
thy
right
hand
are
pleasures
for
ever
more
.
There
sall
be
degrees
of
eternal
happinesse
.
They
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
;
and
they
that
turn
many
to
righteousness
,
as
the
stars
for
ever
and
ever
.
Good
works
are
called
Vertues
The
same
Synecdochically
are
called
by
the
name
of
The
principal
efficient
cause
of
good
works
is
the
Holy
Ghost
in
respect
of
beginning
,
continuation
,
and
perfection
.
to
begin
in
us
a
good
work
,
and
to
perfect
it
,
to
give
both
to
will
,
and
to
be
able
,
or
to
do
,
Their
instrumental
cause
is
Faith
,
the
root
of
good
works
.
What
is
not
done
of
faith
,
is
sin
.
The
matter
of
good
works
are
the
affections
and
actions
of
a
regenetate
man
.
The
form
of
them
is
their
agreement
with
the
precepts
of
the
Decalogue
.
For
sin
is
a
transgression
of
the
Law
,
Therefore
these
are
not
good
works
,
which
are
conformable
to
the
commandments
of
men
,
and
not
of
God
.
In
vain
do
they
worship
me
,
teaching
for
doctrines
the
commandments
of
men
.
Neither
are
those
good
works
,
which
the
Papists
call
works
of
by
which
they
say
more
is
performed
then
by
the
Law
is
required
.
This
opinion
is
grounded
upon
their
conceit
of
counsels
or
things
not
commanded
,
but
left
to
our
liberty
;
the
omission
of
which
is
not
punishable
,
but
the
performance
is
greater
then
legall
obedience
,
and
therefore
meritorious
.
The
end
of
good
works
is
threefold
,
to
wit
,
the
glorifying
of
God
,
and
the
testifying
of
our
gratitude
towards
him
;
the
certainty
of
salvation
;
and
for
our
Neighbours
edification
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heaven
.
He
that
doth
well
is
of
God
.
The
subject
of
good
works
,
is
man
regenerated
.
The
adjuncts
of
good
works
,
are
their
imperfection
and
necessity
.
The
good
works
of
the
Saints
are
imperfect
while
they
are
travellers
here
;
but
they
shall
be
perfect
in
the
state
of
glory
hereafter
.
To
walk
perfectly
,
and
not
to
turn
towards
the
right
hand
,
or
to
the
left
hand
:
Yet
this
imperfection
is
covered
with
Christs
perfection
;
hence
our
halfe
perfect
workes
,
and
which
are
joyned
with
infirmities
,
are
reputed
for
perfect
;
in
this
respect
the
Church
is
said
to
be
without
spot
or
wrinckle
.
Good
works
are
necessary
,
by
the
necessity
of
precept
and
the
means
,
but
not
by
the
necessity
of
the
cause
or
merit
.
We
are
unprofitable
servants
That
you
may
prove
what
is
that
good
and
acceptable
and
perfect
will
of
God
.
Teach
me
to
do
thy
will
,
because
thou
art
my
God
;
lead
me
by
thy
good
Spirit
through
the
right
path
.
These
are
foolish
,
for
they
know
not
the
wayes
of
the
Lord
,
nor
the
judgments
of
their
God
.
Be
not
wise
in
thy
own
conceit
.
Be
not
too
wise
Prudence
is
the
director
or
guide
of
our
counsels
and
actions
.
It
is
prudence
,
to
distrust
the
world
,
and
not
rashly
to
believe
every
man
.
Let
every
one
take
heed
of
his
friend
.
Be
wise
as
serpents
,
and
innocent
as
doves
.
It
is
prudence
,
to
counterfeit
,
and
to
dissemble
.
It
is
prudence
,
in
the
evils
of
sinne
to
choose
none
,
in
the
evils
of
punishment
to
choose
the
lesser
.
But
those
that
were
foolish
,
took
their
lamps
,
but
did
not
take
oile
with
them
.
And
the
Lord
commended
the
unjust
steward
,
that
he
had
done
wisely
.
Be
not
wise
in
your
own
conceits
.
Thou
shalt
be
perfect
with
the
Lord
thy
God
.
For
this
is
our
boasting
,
even
the
testimony
of
our
conscience
.
Retaining
faith
and
a
good
conscience
,
which
some
having
put
away
,
concerning
faith
have
made
shipwrack
,
of
whom
are
The
Priests
went
not
into
the
Judgment-hall
,
lest
they
should
be
defiled
,
but
that
they
might
eat
,
&c.
I
delight
to
do
thy
will
,
O
my
God
.
Thy
people
shall
be
willing
God
loves
a
cheerful
giver
And
when
there
came
a
certain
Scribe
to
him
,
he
saith
to
him
,
Master
,
I
will
follow
thee
wheresoever
thou
goest
.
Every
man
,
as
he
is
purposed
in
his
heart
,
so
let
him
give
,
not
grudgingly
or
of
necessity
.
But
he
that
continueth
to
the
end
,
shall
be
saved
:
No
man
that
putteth
his
hand
to
the
plough
,
and
looketh
back
,
is
meet
for
the
Kingdome
of
God
:
Stiff-necked
and
uncircumcised
in
heart
,
&c.
Thou
shalt
have
no
other
Gods
but
me
:
Know
and
worship
me
alone
for
God
.
Hear
ô
Israel
,
the
Lord
our
God
is
one
God
.
Have
not
I
told
you
from
that
time
,
and
have
declared
it
,
&c.
Is
there
a
God
besides
me
?
Yea
,
there
is
no
God
,
I
know
not
any
.
Contrary
to
this
is
Atheisme
,
and
multiplicity
of
gods
or
Polytheisme
.
The
fool
hath
said
in
his
heart
,
there
is
no
God
.
Even
then
when
you
knew
not
God
,
you
served
them
which
by
nature
were
not
gods
.
The
Israelites
believed
not
,
nor
trusted
in
his
salvation
.
Because
yee
did
not
believe
me
,
that
ye
might
sanctifie
me
,
&c.
What
availeth
it
,
my
brethren
,
if
any
man
say
he
hath
faith
,
and
have
not
works
?
Can
his
faith
save
him
?
Trust
in
the
Lord
with
all
thy
heart
,
David
said
in
his
heart
,
I
shall
now
perish
one
day
by
the
hand
of
Mary
,
&c.
They
have
hated
both
me
and
my
Father
.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
Fear
not
them
that
can
kill
the
body
.
I
am
unworthy
of
the
least
of
thy
mercies
,
I
have
nourished
and
brought
up
children
,
and
they
have
rebelled
against
me
.
By
burning
incense
to
the
queen
of
heaven
,
and
putting
drink-offerings
to
her
,
&c.
We
had
plenty
of
victuals
,
and
were
well
,
and
saw
no
evil
.
The
wicked
sacrificeth
to
his
own
nets
,
and
offereth
incense
to
his
own
yearn
.
Religion
and
Piety
,
called
by
the
Greeks
,
the
Worship
and
Service
of
God
:
in
general
,
it
signifieth
the
whole
Worship
of
God
;
in
special
,
the
immediate
Worship
;
but
most
specially
,
either
the
internal
alone
,
or
the
internal
and
external
together
.
This
is
called
in
Scripture
,
Dulia
and
Latria
.
The
Pontificians
ascribe
to
Angels
and
men
to
God
But
this
is
without
,
yea
,
against
Scriptures
:
for
is
given
to
him
;
and
to
him
alone
True
Religion
is
divine
,
in
its
Original
,
Matter
,
Form
,
and
End
.
True
Religion
is
onely
one
For
that
Religion
is
onely
true
,
which
agrees
with
Gods
Word
;
for
verity
and
unity
are
convertible
.
Religion
should
be
cared
for
by
all
,
chiefly
by
Magistrates
and
Ministers
.
For
they
are
the
Churches
nursing
Fathers
,
by
preserving
Schooles
and
Churches
,
and
by
maintaining
of
Ministers
,
&c.
The
true
Religion
is
most
ancient
,
for
it
began
in
Paradise
.
It
is
not
only
external
,
but
internal
also
.
Rom.
2.28
*
*
Religion
is
to
be
taught
,
not
to
be
forced
.
]
The
reasons
are
,
1.
Because
Faith
cometh
by
hearing
,
saith
the
Apostle
:
But
the
acts
of
hearing
,
reading
,
meditating
,
praying
,
by
which
Religion
is
both
begot
and
nourished
,
are
voluntary
.
2.
The
proper
seat
of
Religion
is
the
will
;
but
the
will
cannot
be
forced
.
3.
In
propagating
of
Religion
,
we
must
imitate
God
in
our
conversion
,
who
useth
not
to
force
us
,
but
gently
to
perswade
,
incline
and
move
us
.
4.
No
force
or
violence
hath
any
continuance
;
neither
hath
forced
Religion
.
5.
Religion
is
the
free
gift
of
God
,
which
as
it
is
freely
given
,
so
it
must
be
freely
received
without
constraint
.
6.
As
he
is
not
to
be
esteemed
an
Heretick
or
an
Idolater
,
that
is
forced
thereto
;
neither
is
he
Religious
,
that
is
compelled
to
imbrace
it
.
7.
Christ
and
his
Apostles
never
used
any
force
in
propagating
of
Religion
;
not
the
Sword
,
but
the
Word
was
the
instrument
used
to
propagate
Christianity
.
8.
Christ
is
so
far
from
using
violence
,
that
he
will
rather
suffer
the
tares
to
grow
with
the
good
corn
,
then
pluck
them
by
force
.
9.
We
find
,
that
violence
is
rather
a
hinderer
then
a
furtherer
of
Religion
;
for
the
more
that
men
are
persecuted
for
their
conscience
,
the
more
eager
they
are
to
hold
it
:
The
stronger
the
wind
blowes
,
so
much
the
faster
doth
the
traveller
hold
his
cloak
.
The
blood
of
Martyrs
hath
evermore
been
the
seed
of
the
Church
.
10.
The
forcing
of
Religion
hath
been
the
cause
of
much
mischief
,
murthers
,
disorder
,
and
changes
in
States
:
therefore
the
wise
Romans
permitted
the
Jewes
,
after
thy
were
subdued
,
to
use
freely
their
own
Religion
;
neither
did
they
force
any
of
their
conquered
Nations
to
accept
the
Roman
religion
.
11.
Where
violence
is
used
,
there
can
be
no
justice
.
11.
Nor
God
:
for
he
is
not
to
be
found
in
earthquakes
,
whirlwinds
,
and
fire
,
but
in
the
soft
and
still
voice
.
13.
The
forcing
of
Religion
,
is
the
maintaining
of
hypocrisie
;
for
all
such
are
hypocrites
,
who
are
forced
to
professe
outwardly
what
inwardly
they
hate
.
14.
The
forcing
of
Religion
is
the
undoing
of
Religion
;
for
,
it
s
most
dangerous
enemies
are
the
secret
enemies
that
lurk
in
the
bosome
of
the
Church
;
they
'll
kisse
Religion
with
the
mouth
,
and
in
the
interim
stab
it
with
their
hidden
knife
.
15.
Faith
is
the
gift
of
God
,
being
a
theological
vertue
infused
,
not
acquired
:
if
it
be
not
then
in
our
own
power
to
believe
,
till
it
be
given
us
from
above
,
how
can
it
be
in
the
power
of
any
other
to
make
us
believe
?
how
can
they
force
us
to
take
that
which
is
not
given
?
to
professe
that
which
we
have
not
received
?
Religion
may
be
defended
by
Arms
,
but
not
propagated
by
Arms.
Examples
of
pious
Kings
,
the
Emperours
,
as
Reformation
of
Religion
belongs
to
the
Prince
or
Magistrate
.
After
the
examples
of
If
a
Magistrate
proves
the
Churches
enemy
,
and
will
not
be
intreated
to
give
way
for
a
Reformation
;
then
it
lies
upon
them
to
reform
,
whom
God
hath
furnished
with
necessary
gifts
for
that
purpose
:
neither
in
such
a
case
must
we
stay
for
consent
of
Church
or
Bishops
.
Examples
are
,
in
Apostles
,
&c.
Sure
,
if
our
Predecessors
had
stayed
for
the
Popes
consent
,
there
had
never
been
a
Reformation
.
Contrary
to
true
Religion
,
are
Epicurisme
and
false
Religions
.
Thou
shalt
not
make
to
thy self
any
graven
image
,
or
likenesse
,
&c.
of
any
thing
in
heaven
above
,
or
in
the
earth
beneath
,
or
in
the
waters
under
the
earth
.
a
jealous
God
,
visiting
iniquities
,
&c.
to
the
third
and
fourth
generation
of
them
that
hate
him
his
mercy
to
the
thousand
generation
of
them
that
love
him
.
The
common
efficient
cause
of
Prayer
,
is
the
whole
Trinity
;
but
in
particular
,
the
Holy
Ghost
.
The
impulsive
cause
on
Gods
part
,
are
his
Commands
Promise
of
being
heard
his
majesty
his
goodnesse
his
benefits
But
on
our
part
,
is
out
need
;
which
is
gathered
by
the
consideration
of
our
wants
,
calamities
,
tentations
,
and
dangers
,
The
matter
of
Prayer
,
are
things
obtained
,
and
to
be
obtained
.
The
form
or
Idea
of
true
and
religious
Prayer
,
is
the
Lords
Prayer
.
Our
Father
which
art
in
heaven
.
our
Father
in
Heaven
Our
Father
Hallowed
be
thy
Name
Thy
kingdome
come
,
thy
will
he
done
on
earth
as
it
is
in
heaven
.
Give
us
this
day
our
daily
bread
:
And
forgive
us
our
trespasses
,
as
we
forgive
them
that
trespasse
against
us
;
And
lead
us
not
into
tentation
,
but
deliver
us
from
evil
.
For
thine
is
the
kingdom
,
the
power
,
and
the
glory
,
for
ever
and
ever
.
His
is
the
Kingdome
His
is
the
Power
His
is
the
Glory
for
ever
and
ever
The
end
of
Prayer
,
is
Gods
glory
,
and
our
salvation
.
Great
are
the
effects
of
Prayer
:
not
as
if
there
were
merit
in
it
for
the
work
wrought
;
the
force
is
in
Gods
promise
,
rather
then
in
the
prayer
.
The
Object
to
which
Prayer
is
directed
,
is
the
whole
Trinity
;
yet
so
,
that
all
the
Persons
conjunctly
,
or
either
of
them
severally
is
called
upon
.
Holy
,
holy
,
holy
,
&c.
The
object
for
which
we
pray
,
are
the
living
,
not
the
dead
;
and
such
as
sinne
,
but
not
to
death
.
The
object
against
which
we
pray
,
are
Gods
open
enemies
.
Prayers
should
be
joyned
with
an
humble
confession
of
our
sins
,
with
a
true
and
firm
confidence
,
and
a
constant
purpose
of
repentance
.
External
gestures
decently
used
,
availe
much
both
to
excite
and
to
testifie
the
devotion
of
our
souls
.
Fasting
is
either
forced
,
or
voluntary
:
That
,
is
the
poore
mans
,
for
want
of
meat
;
this
,
of
them
who
want
not
meat
.
The
voluntary
Fast
is
either
Natural
,
Civil
,
or
Ecclesiastical
;
Natural
,
is
that
which
is
undertaken
for
healths
sake
;
the
Civil
is
that
which
is
enjoyned
by
the
Magistrate
in
some
publique
affairs
:
Ecclesiastical
,
is
that
we
defined
.
Ecclesiastical
fasting
,
is
private
or
publique
.
Private
,
is
that
which
one
enjoyns
to
himself
,
or
his
family
,
for
some
private
causes
.
Examples
are
,
Job
1.12
.
2
Sam.
3.36
.
and
12.16
.
Nehem.
1.4
.
Publique
,
is
that
which
is
commanded
by
the
Magistrate
or
the
Church
for
some
publique
causes
,
especially
,
when
calamities
are
at
hand
.
Examples
,
2
Chron.
20.
Hest.
4.
In
a
true
Fast
,
the
manner
and
end
are
to
be
considered
.
For
the
manner
,
true
fasting
consisteth
not
in
choice
of
meats
,
but
in
abstinence
from
all
meats
:
2.
Not
in
external
abstinence
from
meat
,
but
in
abstinence
from
sin
.
Isa.
58.6
,
&c.
Joel
2.12
.
There
ought
to
be
no
other
end
of
Fasting
,
but
onely
to
give
our selves
more
earnestly
to
prayer
and
divine
worship
,
to
beat
down
the
lasciviousnesse
of
the
flesh
,
to
witnesse
our
humility
before
God
,
and
our
repentance
before
our
neighbour
.
Fasting
is
not
tied
to
certain
times
,
as
in
the
Old
Testament
;
but
ought
to
be
undertaken
freely
,
upon
urgent
causes
and
necessity
.
So
much
for
Fasting
.
A
Vow
is
a
promise
made
in
a
holy
manner
to
God
,
of
things
lawful
;
to
witnesse
our
readinesse
to
serve
God
.
A
Vow
in
this
place
signifieth
a
religious
Promise
,
not
prayers
or
desires
.
A
Vow
is
either
general
,
or
particular
?
That
is
,
of
things
commanded
,
and
is
required
of
all
men
;
such
is
the
Vow
of
Baptisme
:
this
is
of
things
lawful
,
and
is
undertaken
for
some
private
cause
:
that
is
a
part
of
divine
Worship
;
this
is
onely
a
help
thereto
.
A
particular
Vow
is
considered
in
its
efficient
matter
,
forme
,
and
end
.
For
the
efficient
,
they
are
excluded
from
making
a
vow
,
who
want
as
yet
the
use
of
judgement
and
reason
:
Who
are
not
masters
of
themselves
,
but
are
subject
either
to
Parents
,
or
Husbands
.
The
matter
of
a
Vow
,
is
a
thing
lawful
,
and
in
our
power
.
The
forme
consisteth
in
the
deliberation
of
the
minde
,
in
purpose
of
the
will
,
and
in
the
promise
either
internal
or
external
also
.
The
end
is
,
to
testifie
thankefulnesse
of
minde
,
or
to
exercise
some
private
discipline
.
The
subject
to
whom
we
ought
to
Vow
,
is
God
onely
.
A
Vow
before
it
is
made
,
is
arbitrary
;
but
being
lawfully
made
,
it
is
to
be
kept
.
Vow
and
pay
unto
the
Lord
your
God
.
Therefore
,
if
you
be
dead
with
Christ
,
you
are
freed
from
the
rudiments
of
this
world
:
Why
,
as
though
living
in
the
world
,
are
you
subject
to
ordinances
(
touch
not
,
taste
not
,
handle
not
,
which
all
are
to
perish
,
with
using
)
after
the
commandments
and
doctrines
of
men
?
which
things
have
indeed
a
shew
of
wisdome
in
will-worship
and
humility
,
and
neglecting
of
the
body
;
not
in
any
honour
to
the
satisfying
of
the
flesh
.
An
Idol
eum
ago
2.
not
a
major
imago
imag●
,
simulachrum
,
umbra
,
effigies
,
umbra
.
Heb.
10.1
.
the
Law
hath
the
shaddow
of
good
things
to
come
,
and
not
the
ve
y
image
of
the
things
:
Rupert
.
l.
2.
de
Trinit.
c.
2.
An
Idol
differs
from
an
image
or
similitude
,
as
the
species
from
the
genus
.
We
know
that
an
Idol
is
nothing
in
the
world
:
The
three
degrees
of
Idolatry
are
,
the
making
,
the
keeping
,
and
worshipping
of
them
.
The
making
of
an
Idol
is
,
when
an
Image
is
made
for
religious
ends
.
But
every
making
of
an
Image
is
not
idolatrous
:
for
such
may
be
made
for
memory
,
delight
,
or
other
civil
ends
.
The
Cherubims
,
Brazen
Serpent
,
and
such
like
,
were
made
by
Gods
appointment
,
not
for
religious
worship
,
but
to
be
types
of
Christ
.
The
Images
of
Christ
,
of
Angels
,
of
and
of
the
Saints
,
made
by
Papists
,
are
doubtlesse
Idols
.
George
,
Christopher
To
make
the
Image
of
the
Trinity
,
is
most
horrible
Idolatry
.
As
the
making
,
so
the
keeping
of
Idols
is
condemned
in
Scripture
.
Thus
shall
ye
do
to
them
,
ye
shall
overthrow
their
Altars
,
and
break
down
their
images
,
ye
shall
also
cut
down
their
Groves
,
and
shall
burn
their
carved
Images
with
fire
,
Ye
shall
defile
the
covering
of
thy
graven
images
of
silver
,
and
the
ornaments
of
thy
molten
images
of
gold
,
thou
shalt
cast
them
away
as
a
menstruous
cloth
,
thou
shalt
say
unto
it
,
get
thee
hence
.
What
agreement
is
there
between
the
Temple
of
God
and
Idols
?
Jehosophat
,
Ezechia
,
Josia
Idolatrous
worship
consisteth
in
adoration
and
service
;
Adoration
is
by
uncovering
of
the
head
,
bowing
of
the
body
,
bending
of
the
knee
,
kissing
,
and
such
like
gestures
.
Religious
service
of
Idols
is
,
when
they
are
trimmed
up
with
gold
,
silver
,
and
jewels
;
when
incense
is
burned
to
them
,
and
they
are
set
on
high
places
;
when
Vowes
are
made
to
them
,
when
they
are
honoured
with
Pilgrimages
,
Gifts
,
Wax-Candles
,
Tapers
,
Altars
,
Temples
,
Festivals
,
and
other
such
like
Religious
Ceremonies
.
Thou
shalt
not
bow
to
them
nor
worship
them
The
adoration
of
the
consecrated
Host
is
like
the
worshipping
of
Images
.
Thou
art
not
Bread
,
but
thou
art
he
,
who
being
God-man
saved
me
.
And
so
is
the
adoration
of
the
Image
of
the
Crosse
.
All
haile
O
Crosse
,
our
only
hope
!
increase
righteousnesse
in
holy
men
,
and
pardon
the
guilty
.
No
lesse
idolatrous
are
those
little
Images
which
they
cal
consecrated
in
Popery
,
and
to
which
they
ascribe
the
same
power
in
cleansing
of
sinnes
,
dispelling
of
lightning
,
&c.
as
to
Christ
.
The
Reliques
of
Saints
is
honoured
in
Popery
with
much
imposture
and
idolatry
;
for
that
they
are
supposititious
,
is
plaine
by
this
,
in
that
that
there
is
no
Saint
who
hath
not
two
or
three
bodies
shewed
in
divers
places
by
Papists
.
There
is
a
twofold
adoration
,
Civil
and
Religious
:
that
is
an
outward
and
civil
honour
;
this
,
a
religious
invocation
.
We
may
lawfully
adore
,
or
civilly
worship
the
Saints
whilst
they
are
present
.
Yea
the
dead
also
which
are
in
Heaven
are
to
be
honoured
,
By
thinking
reverently
of
them
By
declaring
their
vertues
,
as
the
gifts
of
God
.
By
imitating
them
Verily
,
verily
I
say
to
you
,
wheresoever
this
Gospel
shall
be
preached
through
the
world
,
this
also
shall
spoken
as
a
memorial
of
her
.
But
neither
Saint
or
Angel
must
be
adored
or
called
upon
religiously
.
Now
how
shall
they
call
on
him
in
whom
they
have
not
beleeved
?
Jacobs
name
to
be
called
upon
by
his
Sons
,
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vaine
.
Thou
shalt
sanctifie
the
name
of
thy
God
:
For
the
Lord
will
not
hold
him
guiltlesse
that
takes
his
Name
in
vain
.
1
Sam.
2.29
&
3.13
Rom.
10.2
Jonah
4.1
&c.
Luke
9.54
Esa.
7.12
.
Ahaz
Thou
shalt
feare
that
most
glorious
and
terrible
Name
of
the
Lord
thy
God
.
For
whatsoever
God
hath
made
is
good
,
neither
is
any
thing
to
be
rejected
,
if
it
be
received
with
thanksgiving
,
for
it
is
sanctified
by
the
Word
of
God
and
by
Prayers
.
An
Oath
in
it selfe
is
good
and
holy
.
Tertullian
:
O
happy
are
they
for
whose
cause
God
sweares
!
and
O
miserable
are
we
,
that
will
not
believe
God
when
he
swears
!
The
person
swearing
,
must
be
such
a
one
as
may
lawfully
sweare
:
and
not
,
Such
as
are
convicted
of
Perjury
.
The
matter
of
an
Oath
should
be
things
weighty
and
lawful
.
The
forme
of
it
is
explicated
or
unfolded
by
contestation
and
imprecation
,
abridged
and
contracted
,
or
consisting
of
either
part
.
The
end
if
the
confirmation
of
truth
,
the
decision
of
strife
,
the
illustration
of
Gods
glory
,
and
the
salvation
of
man
.
The
object
of
an
Oath
by
which
we
must
sweare
,
is
God
only
.
Feare
the
Lord
thy
God
,
and
serve
him
,
and
sweare
by
his
Name
.
Where
the
Saints
in
their
Oaths
mention
the
creatures
,
metonymically
either
God
himselfe
is
understood
,
or
his
vengeance
which
man
wisheth
to
himselfe
.
swore
by
the
feare
of
his
Father
,
I
call
God
for
a
record
upon
my
soule
In
respect
of
adjuncts
,
an
Oath
is
divided
into
that
which
is
publique
,
and
solemn
,
and
enjoyned
by
the
Magistrate
;
or
private
and
voluntary
,
yet
not
rashly
offered
;
Also
into
an
assertory
,
and
a
promissory
Oath
.
Oaths
must
be
kept
,
though
they
be
extorted
from
us
,
and
be
hurtful
to
us
.
That
sweareth
to
his
hurt
,
and
changeth
not
.
Neare
to
swearing
is
a
weighty
asseveration
.
By
the
life
of
As
thy
soule
liveth
,
my
Lord
,
I
am
that
woman
.
Verily
,
verily
Sweare
not
at
all
Ah miser etsi quis primo perjuria celet ! Sera tamen tacitis poena venit pedibus . Thought thou hide thy Berjury , Yet slow-pac'd Plagues come silently .
Then
said
Joshua
to
Achan
,
my
Son
give
glory
to
the
Lord
,
God
of
Israel
,
and
confesse
to
him
.
We
must
yeeld
to
an
adjuration
,
in
such
things
as
are
neither
contrary
to
Gods
glory
,
nor
the
love
of
our
neighbour
.
Whosoever
confesseth
me
before
men
,
him
wil
I
confesse
before
my
Father
who
is
in
heaven
.
With
the
heart
we
beleeve
unto
righteousnesse
,
and
with
the
mouth
we
confesse
unto
salvation
.
Be
ye
alwayes
ready
to
answer
to
every
one
that
shall
aske
a
reason
of
the
hope
that
is
in
you
.
Give
not
that
which
is
holy
unto
Dogs
,
neither
cast
ye
your
Pearls
before
Swine
,
lest
they
tread
them
with
their
feet
,
and
turn
upon
you
,
and
tear
you
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
and
glorifie
your
Father
which
is
in
heaven
.
For
the
name
of
God
through
you
is
blasphemed
among
the
Gentiles
.
Sixe
dayes
shalt
thou
labour
and
do
all
thy
work
;
but
the
seventh
is
the
Sabbath
of
the
Lord
thy
God
,
in
it
thou
shalt
do
no
manner
of
work
,
thou
,
or
thy
sonne
,
&c.
For
in
six
dayes
the
Lord
made
heaven
and
earth
,
the
sea
,
and
all
that
therein
is
,
and
rested
the
seventh
day
,
Wherefore
&c.
The
Precept
of
sanctifying
the
Sabbath
,
was
not
first
given
on
Sinai
,
but
in
Paradise
;
shewing
,
that
the
manner
of
Divine
worship
was
prescribed
to
even
in
the
state
of
innocencie
.
To
sanctifie
the
Sabbath
,
is
,
not
to
make
that
day
holy
,
but
to
separate
it
from
profanenesse
,
and
to
dedicate
it
to
divine
worship
.
The
impulsive
causes
of
this
Sanctification
,
are
,
Gods
command
The
equity
of
the
command
The
promises
made
to
them
that
obey
.
The
matter
or
object
of
this
Sanctification
,
is
the
Sabbath
or
seventh
day
,
in
the
Jewish
Church
:
to
which
succeeded
the
first
day
,
called
,
from
Christs
resurrection
,
the
Lords
day
;
from
the
Lords
supper
,
the
Day
of
bread
;
and
from
the
administration
of
Baptisme
,
the
Day
of
light
,
anciently
.
In
the
Precept
of
sanctifying
the
Sabbath
,
we
must
distinguish
between
that
which
is
Ethical
or
moral
,
and
that
which
is
typical
or
ceremonial
.
The
forme
of
sanctifying
this
day
,
consisteth
in
omission
,
and
action
.
Things
to
be
omitted
,
are
the
works
of
our
outward
and
temporal
callings
.
Yet
some
things
are
permitted
,
which
without
great
damage
cannot
be
put
off
till
another
day
.
Which
of
you
having
an
oxe
or
an
asse
fallen
into
a
pit
,
will
not
take
him
out
on
the
Sabbath-day
?
The
Sabbath
was
made
for
man
,
not
man
for
the
Sabbath
,
On
the
Sabbath
those
works
must
be
done
,
for
which
that
day
was
appointed
;
to
wit
,
to
repair
to
the
Church
,
to
meditate
on
Gods
word
,
to
receive
the
Sacraments
,
to
invite
one
another
by
exhortations
and
example
to
godlinesse
,
to
visit
the
sick
,
to
help
the
poor
,
&c.
The
end
of
this
sanctifying
of
the
Sabbath
,
is
either
natural
or
spiritual
.
The
natural
end
,
is
,
that
men
and
beasts
might
rest
and
be
refreshed
.
The
spiritual
end
peculiar
to
the
Jews
,
was
,
To
shadow
out
to
the
Jewes
that
rest
which
they
enjoyed
in
the
Land
of
after
their
toylesome
labours
in
and
troubles
in
the
Desart
That
by
this
part
of
their
beggerly
rudiments
,
they
might
be
led
to
Christ
the
Author
of
our
spiritual
rest
from
sinne
,
and
the
workes
of
the
flesh
.
But
now
the
spiritual
end
of
it
,
is
,
That
the
Congregation
may
be
seen
,
and
that
the
faithful
may
flock
together
into
the
Church
,
as
into
the
Arke
of
That
by
meditating
on
this
new
birth
of
the
world
,
and
Christs
resurrection
,
we
might
praise
God
our
Creator
and
Redeemer
.
That
by
our
rest
from
labour
,
we
might
be
admonished
of
our
rest
from
sinne
.
That
we
might
more
and
more
aspire
and
raise
our selves
for
the
enjoyment
of
that
perpetual
rest
and
Sabbath
in
the
life
to
come
.
The
Sanctification
of
the
Sabbath
belongs
to
all
,
chiefly
to
Magistrates
and
Pastors
.
The
Christian
Holy-dayes
have
affinity
with
the
Sabbath
,
appointed
not
for
Will-worship
,
but
for
a
commemoration
of
Christs
benefits
;
so
that
the
conscience
be
not
intangled
with
the
snare
of
absolute
necessitie
.
Let
no
man
condemn
you
in
meats
and
drinks
,
or
in
respect
of
a
Holy-day
,
or
of
a
New-Moone
,
or
of
Sabbaths
.
Whatsoever
you
would
that
men
should
do
to
you
,
do
ye
the
same
.
No
man
ever
hated
his
own
flesh
,
but
rather
cherisheth
it
.
Work
out
your
own
salvation
with
feare
and
trembling
.
He
that
loves
his
life
shall
lose
it
.
And
they
loved
not
their
lives
unto
the
death
.
The
efficient
cause
of
this
love
,
is
God
the
Father
in
the
Sonne
,
through
the
Holy
Ghost
.
But
the
fruit
of
the
Spirit
is
love
.
The
instrumental
cause
or
roote
,
is
Faith
woring
by
love
.
The
matter
or
object
of
it
,
is
our
neighbour
,
that
is
,
every
one
to
whom
we
owe
duty
or
aid
.
But
chiefly
we
must
love
those
that
are
of
the
houshould
of
Faith
.
Nor
in
this
case
must
we
exclude
our
enemies
.
If
thou
seest
thy
enemies
Oxe
or
Asse
go
astray
,
if
thy
enemie
be
hungry
,
give
him
bread
to
eat
,
The
forme
of
Charity
towards
our
neighbour
,
consisteth
in
the
proportion
of
Charity
towards
our selves
.
Thou
shalt
love
thy
neighbour
as
thy selfe
.
The
end
is
,
to
witnesse
our
love
towards
God
,
and
to
certifie
our
regeneration
and
salvation
.
If
any
man
say
he
loves
God
,
and
hates
his
brother
,
he
is
a
lyar
;
for
if
he
loves
not
his
neighbour
whom
he
hath
seen
,
how
shall
he
love
God
whom
he
hath
not
seen
?
Whosoever
loveth
is
born
of
God
,
if
we
love
one
another
,
God
dwels
in
us
.
If
I
should
speake
with
the
tongue
of
men
and
Angels
,
and
have
not
Charity
,
I
am
a
sounding
brasse
,
and
tinkling
Cymbal
.
If
a
brother
or
sister
be
naked
,
and
destitute
of
daily
food
;
and
one
of
you
say
to
them
,
depart
in
peace
,
be
warmed
and
filled
,
notwithstanding
ye
give
not
those
things
that
be
needful
for
the
body
;
what
doeth
it
profit
?
Whosoever
hateth
his
brother
,
is
a
murtherer
.
Thou
hast
honoured
thy
sonnes
more
then
me
.
He
that
loveth
Father
or
Mother
more
then
me
,
is
not
worthy
of
me
.
Do
not
I
hate
them
O
Lord
,
that
hate
thee
?
If
any
man
comes
to
me
,
and
hates
not
his
Father
,
Rejoyce
with
Jerusalem
,
&c.
Rejoyce
with
them
that
rejoyce
Cain
,
Gen.
Esau
,
Gen.
Persia
,
Dan.
cannot
brook
a
Superior
,
nor
an
Equal
Moses
,
Num.
Is
thine
eye
evil
,
because
I
am
good
?
Blessed
are
the
merciful
,
&c.
Be
ye
merciful
Weepe
with
those
that
weepe
Help
the
poor
Doeg
,
Ps.
Edomites
,
Ps.
We
are
bound
to
shew
our selves
courteous
,
benevolent
,
and
merciful
to
all
;
but
not
to
entertain
friendship
with
all
.
Let
no
man
trust
his
neighbour
.
See
then
that
ye
walk
warily
,
not
as
unwise
,
but
as
wise
;
redeeming
the
time
,
because
the
dayes
are
evil
.
True
friendship
is
judged
by
its
end
;
to
wit
,
if
it
be
entertained
for
piety
and
honesty
.
Take
heed
that
thou
make
no
covenant
with
the
inhabitants
of
that
land
.
Be
ye
not
unequally
yoked
with
the
wicked
.
Honour
thy
father
and
thy
mother
.
That
thou
mayest
live
long
in
the
land
which
the
Lord
thy
God
hath
given
thee
.
Feare
to
whom
feare
,
honour
to
whom
honour
,
&c.
He
that
receiveth
you
receiveth
me
;
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
.
Let
every
one
of
you
feare
his
father
and
mother
:
and
the
Wife
see
that
she
reverence
her
Husband
,
Let
as
many
servants
as
are
under
the
yoak
,
count
their
Masters
worthy
of
all
honour
.
Thou
shalt
rise
up
before
the
hoary
head
,
and
honour
the
face
of
the
old
man
,
&c.
But
the
children
of
Belial
said
,
Saul
)
how
shall
this
man
save
us
?
and
they
despised
him
.
Thou
speakest
false
the
Lord
thy
God
did
not
send
thee
.
the
Father
of
looking
back
,
shewed
the
nakednesse
of
his
Father
to
his
brethren
without
.
Then
said
his
Wife
to
him
,
doest
thou
still
retain
thine
integrity
?
curse
God
and
dye
.
saw
she
had
conceived
,
her
Mistresse
was
despised
in
her
eyes
.
Let
every
soule
be
subject
to
the
higher
powers
,
&c.
Obey
and
hearken
to
those
that
are
set
over
you
,
for
they
watch
for
your
soules
.
Children
obey
your
parents
in
the
Lord
.
Wives
be
subject
to
your
own
husbands
,
as
to
the
Lord
.
Servants
,
be
obedient
to
them
that
are
your
Masters
according
to
the
flesh
,
with
feare
and
trembling
,
in
singlenesse
of
heart
,
as
unto
Christ
.
We
must
obey
,
not
only
godly
Magistrates
and
Masters
,
but
also
Tyrants
.
Be
subject
to
every
Ordinance
of
man
for
the
Lord
,
Servants
,
be
subject
with
all
feare
to
your
Masters
,
not
only
to
those
that
are
good
and
just
,
but
also
to
the
froward
;
for
this
is
praiseworthy
,
if
any
man
for
conscience
towards
God
suffer
trouble
,
being
unjustly
afflicted
.
Pharoah
,
Exod.
Nebuchadnezzar
,
Dan.
But
they
are
not
to
be
obeyed
in
things
contrary
to
Gods
Word
and
a
good
Conscience
.
Daniel
,
Dan.
Whether
it
be
right
in
the
sight
of
God
t●
obey
you
rather
then
God
,
judge
yee
.
Aaron
,
Numb.
Corah
,
Dathan
We
beseech
you
brethren
,
that
you
will
know
them
who
labour
among
you
,
and
have
the
charge
over
you
in
the
Lord
,
and
admonish
you
,
that
you
would
have
them
in
exceeding
great
love
for
their
workes
sake
.
thy
Father
and
mother
shall
be
glad
,
and
she
that
bare
thee
shall
rejoyce
.
Joseph
,
David
Moses
,
Exod.
Paul
,
Rom.
and
you
Fathers
,
provoke
not
your
children
to
wrath
Husbands
,
love
your
wives
,
as
Christ
loved
the
Church
,
And
ye
masters
,
do
the
same
things
to
them
,
forbearing
threatnings
,
knowing
that
your
master
also
is
in
heaven
,
Let
not
his
heart
be
lifted
up
above
his
brethren
:
What
man
among
you
is
there
,
that
if
his
Son
aske
him
bread
,
will
give
him
a
stone
?
They
judge
not
the
fatherlesse
;
neither
doth
the
cause
of
the
widdow
come
unto
them
.
Thy
Princes
are
rebellious
,
and
companions
of
thieves
.
He
that
rules
,
let
him
rule
with
diligence
Take
heed
to
your selves
,
and
to
the
whole
flock
in
which
the
holy
Ghost
hath
made
you
overseers
:
they
nurture
their
children
in
the
fear
of
God
.
and
when
they
lay
up
for
them
things
temporal
,
Cursed
is
he
that
doth
the
work
of
the
Lord
negligently
:
Let
none
of
you
suffer
as
a
murtherer
,
or
a
thiefe
,
or
an
evill
doer
,
or
as
a
busie-body
in
other
mens
matters
.
Thou
shalt
not
kill
Thou
shalt
preserve
thine
own
,
and
thy
neighbours
life
.
Then
is
the
repelling
of
an
injury
lawfull
,
when
it
is
done
,
In
the
continent
or
sober
In
case
of
necessity
Without
desire
of
revenge
or
hurt
;
but
so
that
we
intend
onely
our
own
conservation
and
defence
from
injuries
.
If
thou
forbear
to
deliver
them
who
are
drawn
unto
death
,
and
those
that
are
ready
to
be
slain
;
if
thou
sayest
,
behold
we
know
it
,
&c.
Who
sheddeth
mans
blood
,
by
man
his
blood
shall
be
shed
;
because
God
made
man
after
his
image
.
Whosoever
hateth
his
brother
,
is
a
man-slayer
.
Whosoever
shall
say
to
his
brother
,
shall
be
in
danger
of
the
Councel
:
but
whosoever
shall
say
,
thou
fool
,
he
shall
be
in
danger
of
Hell
fire
.
Blessed
are
the
meek
,
for
they
shall
inherit
,
&c.
Be
not
hasty
in
thy
spirit
to
be
angry
:
Thou
shalt
not
avenge
,
nor
bear
a
grudge
against
the
children
of
thy
people
:
It
is
lawfull
for
Christians
to
wage
war
,
as
it
was
of
old
for
the
Jewes
.
The
reason
is
,
because
it
is
no
where
prohibited
in
the
New-Testament
;
And
that
Captain
of
the
8.
and
the
Centurion
10.
are
reckoned
amongst
the
faithful
.
Neither
did
dehort
the
souldiers
from
wars
,
but
from
injustice
,
War
is
to
be
managed
by
the
Magistrate
,
not
by
private
authority
.
War
must
not
be
made
,
but
that
which
is
just
and
necessary
.
It
will
be
just
in
respect
of
the
matter
,
forme
and
end
,
if
it
be
made
in
a
just
cause
,
for
a
good
end
,
and
according
to
the
prescript
of
Gods
word
.
It
will
be
necessary
,
if
the
matter
be
tried
by
Councel
,
before
it
be
handled
by
Arms.
When
war
is
undertaken
,
it
matters
not
whether
it
be
managed
by
strength
or
policie
.
Policie
joyned
with
lying
and
breaking
of
covenants
,
is
not
to
be
allowed
;
but
it
may
be
approved
with
dissimulation
.
Although
the
Church
is
built
by
the
Word
,
not
by
the
Sword
;
yet
being
built
,
is
justly
to
be
defended
by
the
sword
against
unjust
violence
.
Thou
shalt
not
commit
adultery
The
grace
of
God
which
bringeth
salvation
to
all
men
,
hath
appeared
,
teaching
us
to
deny
ungodlinesse
and
worldly
lusts
,
and
that
we
should
live
soberly
justly
and
godly
in
this
present
world
,
looking
for
that
blessed
hope
and
glorious
appearance
of
the
mighty
God
,
and
of
our
Saviour
Iesus
Christ
.
But
let
us
who
are
of
the
day
be
sober
.
But
the
end
of
all
things
is
at
hand
,
be
ye
therefore
sober
and
watch
unto
prayer
.
Be
sober
and
watch
,
for
your
adversary
the
devil
walketh
as
a
roaring
lion
seeking
whom
he
may
devoure
.
When
thou
sittest
to
eat
with
a
Ruler
;
consider
diligently
what
is
before
thee
;
and
put
a
knife
to
thy
throat
,
if
thou
be
a
man
given
to
appetite
:
be
not
desirous
of
his
dainties
,
for
they
are
deceitfull
meats
.
Be
sober
and
watch
Be
ye
holy
,
for
I
the
Lord
you
God
am
holy
.
This
is
the
will
of
God
,
even
your
holinesse
,
that
ye
abstain
from
fornication
.
they
that
follow
it
shall
see
God
,
Let
us
have
grace
whereby
we
may
acceptably
serve
God
,
with
reverence
and
godly
feare
,
A
naughty
person
,
a
wicked
man
walketh
with
a
froward
mouth
,
he
winketh
with
his
eyes
,
he
speaketh
with
his
feet
,
he
teacheth
with
his
fingers
.
Lust
not
after
her
beauty
in
thine
heart
,
neither
let
her
take
thee
with
her
eye-lids
;
for
by
means
of
a
whorish
woman
,
man
is
brought
to
a
peece
of
bread
,
&c.
Neither
filthinesse
,
nor
foolish
talking
,
nor
jesting
,
which
are
not
convenient
.
Neither
shalt
thou
go
up
by
steps
unto
mine
altar
,
that
thy
nakednesse
may
not
be
discovered
.
Let
women
adorn
themselves
with
modest
apparel
,
with
shamefastnesse
and
sobriety
.
Marriage
is
not
only
grounded
on
the
Law
of
Nature
and
of
Nations
,
but
also
on
the
Law
of
God
;
for
it
was
instituted
and
commanded
by
God
,
and
was
by
Christ
vindicated
from
abuses
and
corruptions
.
Neither
is
it
made
rashly
,
or
without
Gods
particular
providence
.
A
vertuous
woman
is
from
the
Lord
.
The
proximate
efficient
cause
,
is
lawful
consent
.
This
consent
is
both
of
the
Parents
,
and
of
the
Parties
to
be
married
.
In
respect
of
time
,
the
consent
of
Parents
should
go
before
,
for
the
preservation
of
filial
reverence
.
If
the
father
refuse
to
give
her
.
Thou
shalt
not
give
thy
son
to
any
of
their
daughters
,
neither
shalt
thou
take
any
of
their
daughters
for
thy
son
.
Take
you
wives
for
your
sons
,
and
give
your
daughters
to
husbands
.
But
in
Law
,
the
consent
of
the
parties
to
be
married
is
of
greatest
force
.
As
consent
should
be
free
from
coaction
,
so
should
it
be
also
from
fraud
.
If
there
be
an
absolute
consent
given
,
it
is
called
a
Contract
in
the
present
;
but
if
with
condition
,
of
Parents
consent
,
dowrie
,
&c.
it
is
called
a
Contract
for
the
future
.
The
first
kinde
of
consent
is
the
true
beginning
of
the
present
marriage
;
the
latter
makes
not
marriage
,
except
the
condition
required
be
kept
,
or
else
when
impatient
of
staying
for
the
accomplishing
of
it
,
there
be
carnall
commerce
.
The
matter
of
Wedlock
,
are
the
parties
to
be
married
;
in
whom
we
are
,
To
consider
their
Number
Their
Age
Their
neernesse
in
blood
,
&c.
Their
Religion
As
for
the
Number
,
Marriage
is
of
one
Male
and
one
Female
;
hence
Bigamie
and
Polygamie
are
condemned
.
Man
shall
cleave
to
his
wife
,
they
two
shall
be
one
:
And
they
that
were
two
,
are
made
one
flesh
:
Convenient
age
is
required
,
for
procreation
sake
,
for
oeconomical
prudence
,
and
for
the
honour
of
such
a
holy
institution
.
By
what
degrees
of
neernesse
marriage
is
hindred
,
see
This
is
either
Consanguinity
or
Affinity
;
that
is
of
them
who
come
from
the
same
common
stock
;
this
is
either
of
the
Wife
with
the
Husbands
,
or
of
the
Husband
with
the
Wives
kindred
.
In
these
we
must
observe
the
degrees
and
line
:
the
degree
is
the
distance
from
the
stock
or
common
Parent
:
the
line
is
the
series
and
order
of
the
degrees
either
among
the
ascendents
and
descendents
,
and
this
is
called
the
or
among
the
collaterals
,
and
this
is
called
the
and
it
is
named
,
either
The
degrees
of
marriage
are
not
to
be
judged
by
the
Canon
law
;
(
because
the
Pope
advancing
himself
above
every
power
,
adds
degrees
not
prohibited
,
to
those
which
God
hath
prohibited
;
and
for
money
dispenseth
with
those
degrees
which
God
hath
prohibited
expressely
)
but
out
of
In
the
streight
line
of
ascendents
and
descendents
,
there
is
a
perpetual
hinderance
of
marriage
.
In
the
equal
collateral
line
,
by
divine
right
,
the
Brother
and
Sister
in
Consanguinity
are
debarred
from
marriage
:
the
Husband
also
and
Sister
of
his
deceased
Wife
,
or
the
Wife
and
Brother
of
the
deceased
Husband
.
In
the
unequal
collateral
line
,
they
cannot
marry
who
are
in
stead
of
Parents
,
who
are
collaterally
joyned
to
the
stock
or
their
superiours
.
Regard
must
be
had
of
Religion
,
that
marriages
be
not
made
between
those
of
different
religions
.
Be
ye
not
unequally
yoked
with
the
wicked
.
The
form
of
marriage
consists
in
the
mutual
benevolence
of
the
married
couple
:
under
which
word
we
understand
mutual
love
,
help
,
comfort
,
and
suck
like
.
Although
the
rite
of
publique
consecration
is
not
expressely
commanded
by
God
,
yet
it
is
religiously
observed
among
Christians
.
The
chief
end
of
marriage
,
is
Gods
glory
;
the
subordinate
,
is
natural
or
adventitious
:
natural
is
that
for
which
marriage
was
at
first
instiuted
,
to
wit
,
for
procreation
of
children
,
and
for
mutual
help
;
the
adventitious
is
,
that
now
since
our
nature
is
corrupted
,
it
may
be
a
help
to
preserve
chastity
and
modesty
.
The
precept
of
marriage
is
not
simply
necessary
,
nor
doth
it
tye
all
men
,
but
bindes
them
onely
who
out
of
marriage
cannot
live
chastely
,
and
therefore
in
a
manner
seem
to
be
made
for
marriage
.
All
cannot
take
this
saying
,
but
they
to
,
&c.
Therefore
as
marriage
is
honourable
,
so
it
becomes
all
orders
among
men
.
Cana
of
Galilee
,
Iohn
If
one
marry
her
with
whom
he
hath
committed
Adultery
,
this
is
not
marriage
,
but
a
continuation
of
Adultery
.
Divorce
is
caused
by
either
of
these
But
I
say
unto
you
,
whosoever
putteth
away
his
wife
,
except
it
be
for
Fornication
,
and
marrieth
another
,
committeth
Adultery
:
But
if
the
unbelieving
depart
,
let
him
depart
;
a
Brother
or
a
Sister
is
not
under
bondage
in
such
cases
.
Thou
shalt
not
steale
Let
no
man
oppresse
or
circumvent
his
brother
in
businesse
;
for
the
Lord
is
the
revenger
of
all
such
,
&c.
Theft
is
diversly
committed
,
if
either
we
look
upon
the
manner
,
or
the
object
.
As
for
the
manner
,
Theft
is
committed
either
directly
,
or
indirectly
.
Directly
,
by
taking
away
another
mans
goods
privately
,
or
without
the
owners
knowledge
or
by
open
violence
without
the
owners
consent
,
though
not
without
his
knowledge
Indirectly
theft
is
committed
,
either
in
deeds
,
or
in
words
:
In
deeds
,
when
the
thing
found
is
not
restored
or
when
it
is
parted
among
thieves
in
words
,
when
in
the
Courts
of
Justice
,
Lawyers
and
Judges
either
pronounce
an
unjust
Sentence
,
or
pervert
Justice
and
Law
They
that
commit
theft
with
open
violence
,
are
called
robbers
,
whether
they
be
souldiers
or
others
,
Deut.
22.1
Prov.
29.24
Isa.
1.23
As
for
the
object
,
theft
is
committed
either
in
persons
or
in
things
whither
,
private
or
publique
:
hither
may
be
reduced
the
perfidious
administring
of
the
publique
goods
in
a
Common-wealth
or
in
the
Church
,
and
things
consecrated
to
God
the
removing
of
bounds
or
land-marks
the
fraudulent
detaining
of
the
hirelings
wages
1
Cor.
4.2
It
is
a
snare
to
the
man
who
devoureth
that
which
is
holy
.
Prov.
22.28
Jam.
5.4
Thy
mony
perish
with
thee
,
who
thinkest
the
gift
of
God
may
be
obtained
with
mony
,
Simon
Magus
Simon
Peter
Simon
Magus
That
we
may
sell
the
refuse
of
the
wheat
,
Deut.
25.13
Amos
8.5
Amos
8.6
Prov.
20
:
14.
Psal.
37.21
Not
that
other
men
be
eased
,
and
you
burdened
,
but
by
an
equality
.
Lend
,
looking
for
nothing
again
.
2
Cor.
8.13
and
on
the
contrary
Vsurie
is
either
lawful
or
satisfactorie
,
or
unlawful
and
onely
gainful
or
lucratorie
.
Lawful
is
known
by
the
object
,
end
,
and
manner
thereof
.
The
object
of
usurie
,
is
,
man
so
well
to
passe
in
his
estate
,
as
that
he
is
able
to
recompence
in
some
measure
his
creditor
.
The
end
,
is
,
a
respect
to
a
mans
own
gaine
,
and
the
helpe
of
his
neighbour
.
The
manner
is
,
that
the
lender
may
be
moved
with
charity
,
and
the
borrower
with
justice
&
honesty
,
to
acknowledge
the
good
turn
received
,
and
his
thankfulnesse
by
retribution
.
If
these
conditions
be
observed
,
Vsurie
cannot
be
reproved
.
of
Canaan
Vnlawful
Vsury
,
is
,
which
is
practised
on
the
poore
,
or
for
gain
meerly
,
having
no
regard
to
charity
and
equity
.
If
thou
lend
mony
to
any
of
my
people
that
is
poore
by
thee
,
thou
shalt
not
be
to
him
as
an
userer
,
nor
shalt
thou
lay
upon
him
usurie
.
Who
hath
not
lent
his
mony
upon
usurie
.
He
hath
not
given
forth
upon
usury
,
neither
hath
he
taken
any
increase
.
Lend
,
looking
for
nothing
again
.
If
a
man
shall
deliver
to
his
neighbour
mony
or
stuffe
to
keep
,
and
it
be
stollen
out
of
the
mans
house
,
if
the
thiefe
be
found
,
let
him
pay
double
;
if
the
thiefe
be
not
found
,
then
the
master
of
the
house
shall
be
brought
unto
the
Judges
to
see
whether
he
hath
not
put
his
hand
to
his
neighbours
goods
.
If
thou
take
thy
neighbours
raiment
to
pledge
,
thou
shalt
deliver
it
to
him
by
that
the
Sun
goeth
down
,
for
that
is
his
covering
onely
:
No
man
shall
take
the
nether
or
upper
Milstone
to
pledge
,
for
he
taketh
a
mans
life
to
pledge
.
When
thou
doest
lend
thy
brother
any
thing
,
thou
shalt
not
go
into
his
house
to
fetch
his
pledge
,
thou
shalt
stand
abroad
,
and
the
man
to
whom
thou
doest
lend
,
shall
bring
out
the
pledge
abroad
to
thee
.
And
hath
not
oppressed
any
,
but
hath
restored
to
the
debtor
his
pledge
.
Be
you
merciful
,
as
your
Father
is
merciful
.
Give
,
and
it
shall
be
given
to
you
,
Come
ye
blessed
of
my
Father
,
I
was
hungry
and
ye
gave
me
food
,
Godlinesse
is
great
gain
with
contentment
.
Beware
of
covetousnesse
&
Col.
&
Eph.
Jude
v.
16.
Phil.
4.12
Gather
up
the
fragments
that
remain
,
that
nothing
be
lost
.
He
that
stole
,
let
him
steale
no
more
;
but
rather
let
him
labour
,
working
with
his
hands
the
thing
that
is
good
,
that
he
may
have
to
give
to
him
that
needeth
.
&
Eccl.
false
witnesse
That
we
study
to
preserve
our
own
and
our
neighbours
fame
.
Let
every
man
speak
truth
to
his
neighbour
.
Psa.
58.5
Thou
wilt
destroy
them
that
speake
lies
.
A
false
witnesse
is
made
either
out
of
the
place
and
time
of
judicature
,
or
in
judgement
,
by
the
Judge
,
or
by
the
parties
in
suite
,
or
by
the
Lawyers
,
or
by
the
witnesses
.
Concerning
which
,
God
hath
made
a
most
severe
Law
,
Deut.
19.16
,
&c.
Phil.
2.3
1
Cor.
13.7
1
Cor.
13.5
Prov.
10.12
Mat.
7.1
Whereof
commeth
envy
,
strife
,
railings
,
evil
surmisings
,
&c.
Luk.
6.41
Thou
shalt
not
raise
a
false
report
;
put
not
thine
hand
with
the
wicked
to
be
an
unrighteous
witnesse
This
fellow
said
,
I
can
destroy
the
temple
of
God
,
and
raise
it
up
again
in
three
daies
:
Then
answered
which
was
set
over
servants
,
and
said
,
I
saw
the
son
of
comming
to
the
son
of
and
he
enquired
of
the
Lord
for
him
,
and
he
gave
him
victuals
,
and
the
sword
Prov.
27.6
Carrying
your selves
sincerely
in
love
Psal.
12.2
Matt.
26.35
in
like
manner
said
all
the
Disciples
.
Mat.
2.8
Ephes.
4.19
1
Cor.
2.
But
if
thy
brother
trespasse
against
thee
,
go
and
reprove
him
between
thee
and
him
alone
.
He
that
goeth
about
as
a
slanderer
,
discovereth
a
secret
;
but
he
that
is
of
a
faithfull
heart
,
concealeth
the
matter
.
2
King
.
7.7
Finally
,
be
ye
all
of
one
minde
,
one
suffer
with
another
,
love
as
brethren
,
be
pittiful
,
be
courteous
.
Luc.
18.3
,
4.
2
Sam.
15.3
,
4
Neither
filthinesse
,
nor
foolish
talking
,
nor
jesting
,
which
are
things
not
comely
.
Thou
shalt
not
hate
thy
brother
in
thy
heart
,
but
thou
shall
plainly
rebuke
thy
neighbour
,
and
suffer
him
not
to
sin
.
1
Sam.
3.15
.
Samuel
Why
doest
thou
look
upon
the
moat
that
is
in
thy
brothers
eye
?
For
I
say
by
the
grace
given
to
me
,
to
every
man
that
is
among
you
,
not
to
think
of
himself
more
highly
then
he
ought
to
think
,
but
to
think
soberly
,
&c.
Pro.
27.1
&
v.
2.
So
they
do
,
who
pretend
they
are
in
want
themselves
,
when
they
are
desired
to
help
their
neighbour
.
Pro.
24.11
,
A
good
name
is
rather
to
be
chosen
then
great
riches
,
and
loving
favour
rather
then
silver
and
gold
.
A
good
name
is
better
then
precious
ointment
.
Luk.
18.2
Mat.
23.5
2
Sam.
16.9
,
10.
Thou
shalt
not
covet
the
house
,
wife
,
servant
,
maid
,
oxe
and
asse
Nor
any
thing
that
belongs
unto
thy
neighbour
.
As
the
confounding
of
the
two
first
Commands
is
unlawfully
;
so
the
dividing
of
the
tenth
into
two
precepts
,
concerning
our
neighbours
house
,
and
his
wife
,
is
naught
and
frivolous
.
Nor
any
thing
that
belongs
to
thy
neighbour
,
Thou
shalt
not
covet
David
Chytraeus
de
Regul.
Vitae
,
Hondorsius
in
Promptuario
The
tenth
Command
belongs
to
the
second
Table
.
Original
Justice
is
the
object
,
not
of
this
Command
,
but
of
the
whole
Decalogue
.
The
proper
object
of
this
Precept
,
are
mens
appetites
,
thoughts
,
and
affections
towards
themselves
and
neighbours
.
The
end
of
it
is
,
to
shew
that
Gods
mediate
worship
is
to
be
performed
not
in
outward
actions
only
,
but
in
inward
affections
also
.
As
then
the
first
Precept
is
the
rule
of
the
first
Table
;
so
is
this
of
the
second
Table
.
Now
the
God
of
peace
sanctifie
you
throughout
,
&c.
For
I
had
not
known
concupiscence
,
if
the
Law
had
not
said
,
Thou
shalt
not
lust
.
Drink
no
longer
water
,
but
use
a
little
wine
for
thy
stomacks
sake
and
often
infirmities
.
Not
in
surfeting
and
drunkennesse
,
not
in
chambering
and
wantonnesse
.
Let
love
be
without
dissimulation
,
abhor
that
which
is
evil
,
cleave
to
that
which
is
good
.
Whatsoever
things
are
true
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
;
if
there
be
any
vertue
,
and
if
there
be
any
praise
,
thinke
on
these
things
.
1
Sam.
2.29
2
Tim.
3.2
Prov.
6.25
1
Joh.
2.15
&c.
And
v.
16.
Psal.
139.21
Mat.
18.15
&c.
Rom.
7.19
1
Joh.
3.15
Psal.
41.5
Psal.
30.12
Rom.
12.15
Luke
6.25
Prov.
24.17
Jam.
5.13
Rom.
12.15
Prov.
17.22
Mat.
20.15
1
Sam.
16.1
Love
suffereth
all
things
,
believeth
all
things
,
hopeth
all
things
.
Cursed
is
he
that
putteth
his
trust
in
man
.
The
wisdome
of
the
prudent
is
to
understand
his
way
.
Feare
not
them
that
can
kill
the
body
,
Be
angry
but
slane
not
For
the
wrath
of
man
worketh
not
the
righteousnesse
of
God
.
Invisible
lusts
are
overcome
by
us
,
Every
man
is
tempted
when
he
is
drawn
away
of
his
own
lust
,
and
enticed
;
then
when
lust
hath
conceived
,
it
bringeth
forth
sinne
;
and
sinne
when
it
is
finished
,
bringeth
forth
death
.