Adam
a
living
Soul
.
WHat
is
a
living
soul
?
A
living
soul
is
Man
in
innocency
:
The
Scripture
saith
,
the
first
man
was
made
a
living
soul
;
Adam
was
perfect
in
reason
,
knowing
all
naturall
things
in
the
fulnesse
of
their
nature
,
worth
and
excellency
,
observing
and
taking
pleasure
in
the
glory
of
God
,
which
did
shine
in
through
,
and
over
all
the
works
of
the
most
high
:
So
that
there
was
not
any
beauty
or
vertue
in
any
thing
,
but
he
had
the
sence
and
summe
of
it
within
his
owne
Capacity
or
reason
.
He
gave
names
to
Creatures
suitable
to
their
natures
,
strength
and
vivasity
;
Moreover
he
knew
the
beauty
of
things
in
their
severall
causes
,
how
they
were
knit
together
,
and
how
this
Union
made
a
goodly
Harmony
;
and
although
there
were
many
things
in
nature
contrary
to
each
other
,
and
considered
in
themselves
,
would
destroy
each
other
:
Yet
as
they
were
ordered
by
the
wisdome
of
the
wisest
,
did
unanimously
agree
with
,
and
helpe
each
other
.
All
things
then
were
good
both
in
themselves
and
in
their
severall
effects
:
He
knew
no
weaknesse
or
death
in
any
thing
,
untill
death
first
fell
upon
him
,
and
then
issued
forth
from
him
in
,
and
upon
all
other
Creatures
.
Hee
knew
himselfe
to
bee
the
chiefest
of
the
way
of
God
,
and
that
God
had
more
respect
to
him
then
to
any
of
all
his
creatures
(
I
speak
comparatively
)
so
that
there
was
nothing
that
could
gaine
upon
him
,
or
rob
him
of
his
heart
that
was
without
him
.
Put
all
things
together
without
him
,
and
all
will
scarse
prove
equall
to
him
,
either
for
beauty
,
wisdome
or
heavenly
knowledge
;
he
knew
God
to
be
the
upper
ground
of
all
things
,
both
in
their
beings
and
motions
;
And
if
there
was
any
excellency
in
any
of
the
creatures
(
as
in
all
there
was
some
)
it
was
the
scatterings
of
the
same
breath
which
breathed
first
life
in
him
.
As
the
light
and
beames
of
the
Sun
are
guides
to
conduct
our
eyes
to
the
seat
and
throne
of
the
Sun
,
where
it
is
in
its
being
beauty
and
full
form
;
so
were
all
creatures
as
so
many
severall
lights
and
beams
of
the
glory
of
God
to
convey
Adam
to
the
Throne
of
the
high
,
full
and
beautifull
Majesty
,
in
whom
he
knew
all
things
did
concentre
.
Doubtles
he
knew
all
things
were
borne
up
by
the
same
arme
which
first
gave
them
their
beings
,
and
he
which
gave
them
their
beings
,
(
I
meane
the
Creatures
)
must
be
greater
in
being
then
they
all
,
neither
could
they
flourish
any
longer
,
then
by
the
fulnesse
and
efficacy
of
that
mighty
being
,
they
were
replenished
sutable
to
the
greatnes
and
glory
of
the
things
which
are
seen
,
must
things
be
which
doth
not
appeare
.
And
if
the
Heathen
(
as
Paul
saith
)
knew
God
in
his
invisible
eternall
power
and
Godhead
:
Surely
Adam
in
these
things
knew
more
then
they
all
,
for
if
they
who
had
severall
broken
pieces
of
reason
weakly
joyned
together
,
and
yet
understood
these
things
:
doubtles
he
that
was
upright
and
had
reason
perfected
,
knew
much
more
.
God
made
man
upright
(
saith
the
Scripture
)
I
conceive
the
meaning
of
that
word
may
be
either
.
First
,
this
with
his
heart
fixed
and
placed
onely
upon
God
:
which
way
soever
he
turned
himselfe
,
or
upon
whatsoever
hee
looked
,
all
that
he
took
pleasure
to
see
,
was
god
in
all
,
mans
mind
at
the
first
was
upward
,
now
downward
Or
secondly
,
the
Word
is
a
Metaphor
,
taken
from
a
line
or
rule
by
which
men
measure
or
square
out
any
particular
worke
,
which
rule
they
ought
not
to
exceed
.
So
man
had
then
his
bounds
and
limits
beyond
which
he
ought
not
to
have
passed
,
and
in
this
compasse
might
have
walked
with
pleasure
.
Or
thirdly
,
It
is
set
in
opposition
to
crookednes
:
Man
in
innocency
went
not
awry
but
passed
straight
forwards
in
the
most
pleasant
paths
,
neither
turning
to
the
right
,
or
the
left
hand
.
But
now
he
leaves
the
straight
line
,
and
walks
in
waies
contrary
to
truth
,
righteousnesse
and
peace
,
oft
times
striving
how
he
may
be
most
crooked
and
most
froward
,
reeling
to
and
fro
like
one
drunke
.
The
Scripture
makes
mention
of
a
living
soule
:
and
a
quickening
spirit
.
Adam
to
be
the
one
,
and
Christ
to
be
the
other
.
I
shall
endeavour
according
to
my
light
,
to
shew
the
meaning
of
both
.
First
for
a
living
soule
.
The
first
and
lowest
meaning
I
conceive
is
this
,
to
be
a
living
soule
,
is
to
be
truly
a
Man
:
Other
creatures
when
they
were
formed
,
were
said
to
have
life
in
them
,
but
none
besides
Man
,
were
said
to
be
living
soules
.
Secondly
,
a
living
soul
is
a
man
indeed
,
with
a
lively
and
active
principall
of
reason
,
by
vertue
whereof
he
was
able
to
distinguish
of
things
according
to
their
worth
and
excellency
and
also
fild
with
wisdome
,
whereby
he
saw
how
all
causes
by
their
severall
influences
and
operations
came
to
be
most
excellently
united
,
and
that
the
first
cause
which
gave
life
and
breath
to
all
the
rest
,
was
not
onely
primum
mobile
,
but
also
summum
bonum
,
so
that
as
his
reason
served
him
to
couple
all
things
together
,
so
it
also
raised
him
to
see
how
all
things
were
coupled
,
and
that
he
who
did
thus
unite
all
,
and
overshadow
all
,
by
the
influence
and
power
of
his
eternall
being
was
more
glorious
and
great
then
they
all
,
which
considered
,
caused
him
there
to
rest
,
and
in
that
to
take
full
content
.
Thirdly
,
a
living
soul
signifieth
(
as
it
hath
reference
to
that
estate
in
which
he
was
thus
upright
)
immutability
and
duration
,
and
He
(
meaning
God
)
breathed
in
him
the
breath
of
life
.
This
breathing
or
breath
of
God
,
was
the
great
power
and
glory
of
God
,
moulding
of
him
into
that
glorious
estate
,
and
preserving
of
him
in
that
estate
,
untill
he
left
it
,
or
rather
that
left
him
,
of
which
I
shall
speak
more
hereafter
.
There
was
not
the
least
tincture
of
death
,
that
came
upon
man
whiles
he
remained
in
this
estate
,
neither
in
his
body
or
minde
,
mortality
was
the
consequence
of
sinne
;
If
thou
eatest
saith
the
Scripture
,
in
dying
thou
shalt
dye
:
Whilest
that
he
obeyed
he
was
fresh
,
faire
,
and
flourishing
,
without
any
defect
,
as
all
things
else
were
.
O!
how
goodly
a
thing
was
man
untill
he
turned
from
Ish
to
Adam
life
was
his
being
;
yea
,
life
was
the
flowre
of
his
being
,
declaring
him
glorious
untill
death
entred
in
,
and
diminished
the
powers
of
life
.
But
because
it
lyes
in
my
way
;
I
will
speak
but
briefly
of
this
second
thing
,
leaving
it
to
its
due
place
,
I
meane
Christ
a
quickening
spirit
.
There
are
three
things
also
to
be
considered
for
the
opening
of
this
:
First
,
a
quickening
spirit
is
such
a
one
,
who
must
have
the
fulnesse
and
substance
of
all
shadowes
and
outward
appearances
in
him
.
Spirit
signifies
the
perfection
and
beauty
or
any
thing
.
The
other
word
put
to
it
makes
thus
much
,
namely
,
this
perfection
and
beauty
in
its
alitude
and
vivasity
,
for
nothing
can
be
higher
,
more
ample
,
or
more
lovely
in
being
,
then
things
truly
spirituall
,
or
the
spirit
,
the
cause
of
spirituall
things
.
Life
is
in
Christ
,
because
the
power
of
the
infinite
and
eternall
being
,
dwells
compleatly
in
him
:
One
of
the
highest
names
which
Christ
himselfe
sets
forth
God
by
,
is
this
,
that
he
is
a
Spirit
,
and
Christ
is
this
God
spiritually
understood
.
Secondly
,
a
quickening
spirit
is
one
who
hath
not
onely
this
in
himselfe
,
but
he
hath
power
to
convey
this
spirituall
beauty
upon
whomsoever
he
will
.
The
Sunne
quickneth
whom
he
will
saith
the
Scripture
,
he
can
(
by
the
mighty
operation
of
his
life
and
spirit
)
transforme
all
into
the
Image
of
the
same
glory
if
he
will
.
Although
Adam
had
life
in
him
,
(
such
a
life
as
I
have
spoken
of
)
yet
had
he
not
any
power
to
convey
the
least
dram
of
this
life
to
any
:
Which
doth
manifest
,
that
this
life
was
much
lower
and
weaker
then
that
life
which
was
in
Christ
.
Thirdly
,
the
third
meaning
is
this
,
that
he
is
appointed
and
set
a
part
of
God
for
this
end
:
the
Scripture
saith
,
he
was
made
a
quickening
spirit
,
as
Christ
is
God
,
so
it
is
no
robbery
for
him
to
be
equall
with
God
:
and
so
he
is
neither
under
command
,
neither
in
that
consideration
doth
he
stand
in
need
of
any
courtesie
or
dignity
from
the
God-head
,
but
as
he
is
God
in
our
nature
,
cloathed
with
humane
flesh
,
so
is
he
set
apart
by
the
authority
of
the
eternall
Father
to
severall
offices
,
by
vertue
whereof
hee
doth
convey
grace
,
knowledge
and
all
divine
priviledges
and
spirituall
blessings
upon
the
Sonnes
of
men
because
there
is
no
power
in
us
of
our selves
,
to
bring
life
and
divine
strength
to
us
:
therefore
God
hath
appointed
an
infallible
meanes
near
himselfe
,
which
is
able
to
conduce
to
the
uttermost
of
that
end
;
the
happinesse
of
a
poore
dead
soule
laden
with
sinne
and
guilt
,
is
this
,
that
Christ
is
designed
by
the
Father
to
quicken
and
raise
him
,
and
in
all
things
it
is
his
care
to
manifest
himselfe
faithfull
.
The
manner
or
way
of
the
fall
of
Adam
.
It
is
a
great
question
,
How
Adam
fall
?
That
he
is
fallen
is
out
of
question
,
but
the
manner
and
way
of
his
Fall
is
that
which
is
much
disputed
,
and
seemes
to
be
a
great
mystery
:
All
conclude
he
was
upright
for
a
season
,
and
as
long
as
hee
thus
continued
death
and
mortality
entred
not
upon
him
.
The
thing
first
to
bee
considered
is
,
Whether
hee
had
this
breath
of
life
or
uprightnesse
(
of
which
I
have
already
spoken
)
of
,
in
,
and
by
himself
,
or
by
any
other
means
.
There
is
none
will
say
,
of
himselfe
;
for
he
neither
had
his
being
,
neither
his
wellbeing
of
himselfe
:
for
the
Scripture
saith
,
God
formed
him
of
the
dust
,
and
,
God
breathed
in
him
the
breath
of
life
:
If
from
God
,
the
Question
is
,
whether
he
had
it
absolutely
,
or
by
way
of
dependence
.
By
absolute
,
I
meane
,
whether
hee
had
it
so
inherently
established
in
him
,
as
that
by
the
keeping
or
losing
of
it
(
I
meane
in
that
consideration
)
he
had
no
relation
to
God
.
If
you
will
say
he
had
it
thus
established
in
himselfe
,
then
what
is
become
of
that
Maxime
,
both
of
heathen
Writers
,
of
religious
Writers
,
and
of
the
Scriptures
,
that
We
live
,
move
,
and
have
our
being
in
God
?
Surely
if
God
without
a
helper
made
all
things
of
nothing
,
then
by
the
same
power
that
all
things
were
made
,
they
must
be
every
moment
upheld
and
preserved
,
or
else
all
things
once
againe
would
turne
into
nothing
:
and
if
all
things
,
then
Adam
and
the
things
of
Adam
(
for
he
was
one
of
the
things
that
was
made
:
)
or
further
,
if
God
had
given
this
power
to
Adam
wholly
from
himselfe
,
either
there
were
at
once
two
Gods
,
and
so
consequently
no
God
,
or
else
God
had
ungodded
himselfe
to
make
Adam
a
God
,
which
were
high
blasphemy
once
to
thinke
.
If
I
know
any
thing
of
God
,
this
is
one
thing
that
I
know
,
that
although
God
is
most
excellent
and
full
of
goodnesse
,
so
that
his
goodnesse
is
communicated
and
spread
abroad
,
in
,
and
over
all
things
,
yet
doth
he
not
absolutely
part
from
any
piece
of
his
glory
and
goodnesse
,
so
as
that
hee
doth
leave
the
managing
thereof
alone
to
any
creature
.
The
beames
and
heat
of
the
Sun
refresheth
and
strengtheneth
many
a
Creature
,
and
yet
take
away
the
Sun
from
the
beames
thereof
,
and
the
beames
will
lose
both
their
vertue
and
being
and
creatures
their
comfort
.
So
there
is
much
of
the
sweetnesse
,
goodnesse
,
and
glory
of
God
in
many
a
Creature
,
as
so
many
beames
issuing
forth
from
the
glory
of
God
;
but
take
away
God
from
these
Creatures
,
they
will
lose
their
sweetnesse
,
their
glory
,
and
their
very
being
also
.
It
is
a
generall
Tenet
held
by
the
major
part
of
men
,
yea
and
good
men
also
,
whom
I
love
and
honour
,
here
in
England
,
That
Adam
had
a
power
,
in
,
and
of
himselfe
to
stand
in
that
estate
wherein
he
was
created
:
(
I
should
be
sorry
if
by
mistake
I
should
wrong
any
,
confident
I
am
that
I
have
heard
some
reason
for
it
.
)
If
he
had
power
(
I
meane
of
himselfe
)
to
stand
,
whence
came
it
to
passe
he
fell
?
Is
there
any
desire
of
evill
in
good
,
or
misery
in
happinesse
:
His
standing
was
good
,
and
doubtlesse
so
was
the
power
by
which
he
stood
,
whether
it
was
in
himselfe
or
otherwise
;
reason
will
tell
us
,
(
and
as
I
have
said
Adam
had
the
height
of
reason
)
so
long
as
man
keepes
his
reason
,
which
brings
him
to
felicity
,
he
cannot
presse
after
misery
.
It
is
said
he
had
power
to
stand
or
fall
;
I
conceive
so
long
as
he
stood
he
had
a
power
by
which
he
stood
;
when
he
fell
it
was
because
hee
wanted
this
power
:
if
he
had
kept
the
power
,
or
rather
,
the
power
had
kept
him
,
hee
had
never
fallen
;
hee
could
not
have
power
to
fall
(
I
meane
in
that
estate
which
we
call
innocency
)
for
falling
from
a
good
estate
to
a
bad
is
through
a
defect
of
power
.
If
Adam
fell
from
life
to
death
from
felicity
to
misery
,
it
was
not
because
he
had
a
power
to
fall
but
because
his
power
failed
him
.
It
is
true
,
whilest
he
stood
he
stood
,
and
he
stood
by
a
power
,
and
had
not
that
power
failed
him
he
would
have
stood
longer
:
but
suppose
it
be
objected
,
that
the
power
by
which
hee
was
assaulted
was
greater
then
that
which
in
that
estate
he
was
possessed
withall
,
and
so
by
that
meanes
he
disobeyed
;
for
saith
the
Man
,
The
woman
which
thou
gavest
me
,
gave
mee
of
the
tree
,
and
I
did
eat
:
unto
which
I
shall
thus
first
answere
,
If
we
consider
him
before
hee
was
fallen
,
or
before
the
very
act
of
his
fall
,
the
power
which
was
against
him
was
not
equall
to
that
which
hee
had
:
For
if
Adam
knew
God
,
and
served
God
,
(
his
desires
and
inclinations
being
onely
thereunto
,
accounting
this
his
greatest
good
,
knowing
him
to
be
most
excellent
,
and
his
will
to
be
most
delighted
in
all
this
arising
from
a
principle
of
knowledge
and
perfection
which
he
had
)
then
how
can
a
lye
be
greater
then
truth
,
when
truth
is
strong
,
yea
strongest
of
all
:
the
Divell
he
comes
to
him
with
this
lye
in
his
mouth
,
If
thou
doest
disobey
thou
shalt
live
and
be
as
God
,
and
with
such
like
words
:
Adam
considered
in
that
estate
might
thus
have
answered
the
Divell
(
and
his
principles
would
have
led
him
to
it
)
I
know
what
God
hath
said
is
true
,
he
is
God
,
and
cannot
deny
himselfe
,
hee
hath
laid
his
command
upon
me
,
and
given
mee
bounds
beyond
which
I
may
not
goe
;
if
thou
saist
otherwise
,
thou
hast
lost
thy
knowledge
of
God
,
in
whom
all
goodnesse
and
blessednesse
consisteth
,
and
art
become
a
Lyer
.
It
is
true
,
that
the
Divell
is
said
to
be
great
and
to
have
power
,
and
so
is
sinne
also
,
but
it
is
in
reference
to
our
weake
estate
,
when
wee
compare
him
and
his
power
with
things
truly
good
,
hee
hath
no
power
at
all
:
indeed
he
would
have
the
things
which
are
not
,
to
be
;
and
the
things
which
are
,
to
lose
their
beings
:
but
he
being
a
deceiver
is
still
deceived
:
untill
Adam
was
deceived
,
hee
never
thought
as
the
Divell
did
,
and
had
his
power
remained
with
him
he
never
had
been
deceived
;
for
as
long
as
he
stood
it
was
the
power
that
kept
him
.
I
confesse
if
Adams
estate
was
partly
good
and
partly
evill
,
then
(
if
we
may
use
such
an
expression
)
he
had
power
to
fall
:
But
if
it
was
wholly
good
,
as
the
Scripture
saith
,
that
God
saw
all
things
which
he
had
made
,
and
it
was
good
;
and
doubtlesse
men
was
one
of
the
greatest
of
these
good
things
,
if
not
the
greatest
of
all
:
then
in
that
condition
he
could
not
have
any
inclination
to
evill
,
but
his
inclination
to
evill
was
his
fall
;
so
that
we
see
Adams
estate
was
wholly
good
,
and
in
every
good
thing
so
long
as
it
is
good
,
it
is
by
a
power
kept
in
its
goodnesse
.
If
Adam
had
the
breath
of
life
breathed
in
him
,
then
so
long
as
that
breath
of
life
remained
in
its
glory
,
death
could
not
enter
upon
him
.
But
I
shall
secondly
thus
answer
:
If
wee
consider
Adam
either
after
his
fall
,
or
in
his
fall
,
(
that
is
to
say
,
as
he
did
fully
)
the
power
against
him
was
greater
then
that
which
was
with
him
,
otherwise
he
would
not
have
fallen
.
If
Adam
was
envenomed
with
evill
(
as
he
was
)
the
Devill
was
the
envenomer
,
aad
the
cause
is
greater
then
the
effects
,
although
many
times
the
effect
doth
exceedingly
open
,
and
give
light
to
the
nature
of
the
cause
.
The
Devill
is
a
fountaine
of
lyes
and
deceipts
,
and
by
his
subtilty
in
lying
,
filled
Adam
with
deceipt
.
It
is
much
to
be
thought
,
that
in
all
the
Devils
words
wch
he
used
to
deceive
both
Adam
and
Evah
,
we
heard
not
of
a
word
of
repsy
to
gainsay
his
discourse
:
Indeed
Evah
tells
him
of
the
obligation
and
band
that
God
had
laid
upon
them
,
but
when
hee
chargeth
God
with
falshood
,
and
hatred
,
and
the
like
we
read
not
of
any
reply
to
cleare
God
,
made
by
them
,
but
rather
a
full
entertaining
of
his
discourse
;
by
which
I
conceive
,
that
no
sooner
were
these
motions
suggested
to
them
by
the
Tempter
but
forthwith
were
they
entertained
by
them
;
yea
,
and
haply
without
any
debate
,
whether
they
were
right
or
wrong
,
good
or
evill
:
had
they
retained
their
knowledge
and
strength
whilest
they
were
under
the
temptation
,
they
had
then
easily
freed
themselves
from
the
efficacy
of
the
temptation
:
but
it
seemes
to
me
,
whilest
they
were
a
tempting
,
or
when
they
were
tempted
,
the
power
departed
from
them
,
and
so
the
temptation
had
efficacy
upon
them
,
otherwise
they
would
have
resisted
the
temptation
.
Oft
times
the
act
of
evill
,
and
the
act
of
good
,
is
performed
with
equall
delight
,
although
the
consequence
prove
various
:
So
haply
whilst
they
were
in
the
act
of
sinne
,
they
knew
it
not
,
but
afterwards
the
guilt
and
the
shame
which
followed
caused
them
to
know
:
If
ever
the
Devill
did
shew
himselfe
like
an
Angel
of
light
in
any
of
his
wiles
,
as
oft
he
doth
,
surely
one
of
the
fairest
dresses
hee
put
on
,
was
when
hee
tempted
Adam
;
Ye
shall
be
as
Gods
,
saith
the
Tempter
:
it
was
not
altogether
so
grosse
as
to
tell
him
hee
should
be
in
Gods
roome
although
it
wanted
but
a
step
to
it
,
for
to
be
equall
,
is
to
divide
,
and
to
divide
is
to
destroy
;
for
to
seeke
to
have
two
Gods
at
once
,
is
to
seeke
to
have
none
at
all
.
Perhaps
the
Divell
tooke
the
same
method
with
Adam
,
to
bring
him
to
misery
,
as
he
himselfe
practised
when
hee
first
wrought
his
owne
misery
.
But
to
hover
no
longer
,
we
see
Adam
hath
lost
his
integrity
,
and
the
man
in
that
case
is
undone
;
How
shall
we
find
out
the
way
of
his
losse
?
This
I
shall
endevour
to
doe
by
discoursing
upon
two
things
;
the
first
is
.
How
,
or
from
whence
Adam
had
his
power
to
stand
?
the
second
is
,
How
he
lost
it
?
For
the
first
of
these
I
shall
speake
more
briefe
,
because
I
have
spoken
of
it
already
:
All
power
is
from
the
highest
power
,
which
is
from
God
,
from
whence
Adam
had
his
;
yet
not
so
as
that
God
parted
from
it
out
of
his
owne
hand
,
for
then
it
would
have
lost
its
power
,
and
have
been
no
power
at
all
:
Divide
the
streames
from
the
fountaines
,
and
they
will
quickly
lose
their
natures
and
their
names
too
;
the
power
which
with-held
him
was
a
momentary
supply
from
God
,
which
whilest
he
stood
firme
,
kept
him
as
firme
as
he
was
when
first
he
had
his
being
.
He
at
the
first
was
formed
after
the
image
of
God
,
every
minute
was
that
image
preserved
and
kept
in
him
by
the
same
power
which
fashioned
it
in
him
:
The
image
of
a
thing
is
the
representation
of
the
thing
,
although
it
is
not
the
thing
it selfe
:
Adam
was
formed
after
the
image
of
God
,
this
image
was
a
description
or
draught
of
the
glory
of
God
upon
him
,
although
(
I
confesse
)
not
so
glorious
as
that
draught
which
is
drawne
forth
upon
Christ
;
for
so
farre
as
heaven
in
its
glory
is
beyond
the
earth
in
its
glory
,
so
farre
is
the
glory
of
Christ
beyond
the
glory
of
Adam
.
For
what
saith
the
Scripture
?
the
first
man
is
of
the
earth
,
earthly
;
the
second
is
the
Lord
from
heaven
:
this
image
of
God
in
Adam
was
the
truth
or
spirit
of
his
life
,
and
life
cannot
bee
maintained
lively
without
some
spring
:
The
fountaine
or
spring
which
maintaines
all
true
beings
,
is
God
,
so
that
we
may
(
I
suppose
)
conclude
that
God
gave
him
his
life
,
and
the
same
God
did
keep
it
,
so
long
as
it
was
kept
.
The
second
Question
is
,
How
Adam
lost
his
integrity
?
And
here
(
I
confesse
)
I
should
be
sorry
to
speak
any
thing
contrary
to
reason
or
Religion
;
yet
if
I
should
miscarry
,
I
should
bee
glad
to
be
informed
:
and
above
all
things
,
when
I
am
speaking
of
the
things
of
God
,
I
am
most
afraid
of
dishonouring
or
charging
him
with
folly
:
For
,
let
God
be
true
and
every
man
a
lyer
.
But
now
I
have
begun
to
speake
,
I
shall
freely
deliver
my
thoughts
.
Thus
I
thinke
he
lost
it
.
As
I
have
said
,
it
was
God
that
did
uphold
him
whilest
he
stood
,
so
it
was
the
same
God
that
did
withdraw
or
kept
back
the
power
,
and
so
Adam
fell
.
Had
he
kept
the
power
or
rather
the
power
kept
him
,
he
had
not
fallen
;
but
God
was
pleased
,
for
the
magnifying
of
his
name
,
to
withdraw
himselfe
from
him
,
and
so
left
him
under
the
power
of
the
temptation
,
by
which
he
was
overcome
.
It
was
the
power
,
or
God
that
made
him
strong
,
and
had
this
continued
with
him
,
he
could
not
have
been
weak
,
and
the
Divill
might
have
assaulted
him
long
enough
with
all
the
power
and
subtilty
he
could
get
together
,
and
all
his
batteries
had
bin
in
vaine
,
had
but
the
same
strength
by
which
he
was
preserved
,
still
remained
with
him
.
So
now
here
wee
see
Adam
almost
in
a
moment
high
and
low
,
rich
and
poore
,
strong
and
weake
,
happy
and
miserable
,
his
glory
and
fence
is
gone
,
and
left
in
the
hands
of
cruell
enemies
,
and
these
exercising
tyranny
upon
him
and
tryumphing
over
him
.
But
there
are
some
Objections
which
rise
up
against
what
I
have
said
:
One
is
to
this
effect
Whether
in
so
saying
we
make
not
God
the
Author
of
sinne
?
For
thus
saith
the
Objection
.
If
God
withdraw
or
withhold
himselfe
from
Adam
,
and
the
Divill
come
up
against
him
(
hee
being
now
weake
)
is
necessitated
to
yeeld
,
and
to
sinne
.
To
this
I
answer
,
that
in
a
positive
and
strict
sence
he
is
not
,
for
as
of
all
things
he
is
most
cleare
and
free
from
finne
in
himselfe
,
and
in
his
owne
nature
,
there
being
no
uncleanesse
or
uncleane
thing
that
can
enter
into
his
Tabernacle
,
so
is
he
as
free
and
cleare
,
concerning
the
acting
or
working
any
evill
,
either
in
or
by
himselfe
:
for
how
can
any
uncleane
thing
come
forth
of
the
thing
that
is
cleane
.
Sinne
is
not
in
him
,
therefore
he
cannot
act
or
commit
sinne
.
The
Divill
is
positively
evill
,
sinne
dwells
inherently
in
him
,
and
is
engrafted
into
his
being
:
It
was
his
action
and
motion
which
had
an
influence
upon
Adam
,
by
vertue
whereof
he
was
drawne
into
the
same
condemnation
with
himselfe
,
and
did
actually
as
well
as
the
Divill
commit
sinne
:
So
that
as
concerning
the
temptation
or
working
of
sinne
in
Adam
,
God
is
altogether
cleare
,
and
to
be
discharged
and
the
Divill
and
Adam
himselfe
to
be
blamed
.
If
God
gave
Adam
a
Law
,
and
this
Law
was
good
as
all
things
else
were
then
,
and
the
goodnesse
of
the
Law
was
either
in
its
own
nature
,
or
because
God
gave
it
,
God
being
the
highest
good
cannot
diminish
or
destroy
the
least
good
which
he
would
have
done
,
had
he
broken
his
owne
Law
.
It
is
one
thing
to
take
away
a
power
which
is
in
it selfe
good
,
or
to
take
away
a
power
by
which
any
good
thing
is
preserved
,
and
it
being
taken
away
,
of
necessity
the
good
thing
must
perish
;
And
it
is
another
thing
to
commit
sinne
,
and
manifestly
to
act
it
,
when
the
power
which
kept
the
good
thing
,
and
the
good
thing
it selfe
,
which
was
kept
by
the
power
,
are
both
departed
To
be
an
author
of
any
thing
,
is
to
be
a
worker
or
actor
of
the
thing
,
or
else
(
which
is
higher
)
to
give
being
to
the
thing
.
God
is
the
author
of
all
good
or
goodnesse
,
either
as
all
good
or
goodnesse
is
concentered
in
him
,
or
as
all
good
is
wrought
and
brought
to
light
by
him
,
therefore
God
cannot
be
the
Author
of
sinne
,
I
meane
in
a
full
and
strict
sence
,
because
sinne
hath
not
its
being
in
him
,
he
did
not
beget
it
,
neither
doth
he
cherish
it
in
his
bosome
.
Sinne
is
a
deprivation
or
lessening
of
good
,
therefore
it
cannot
be
in
God
,
because
he
is
not
only
good
,
but
good
in
the
highest
degree
,
saith
the
Scripture
,
Sinne
is
of
the
Divill
,
and
if
of
and
from
the
Divill
,
then
not
of
and
from
God
:
So
that
wee
see
the
Divill
may
sinne
,
and
Adam
may
sinne
,
and
yet
God
not
to
be
the
author
of
sinne
.
But
in
the
second
place
,
I
thus
answer
,
that
in
an
accidentall
way
God
may
be
said
to
occasion
sinne
,
for
had
it
bin
the
good
pleasure
of
God
to
have
given
Adam
the
same
power
alwaies
,
by
which
at
first
he
stood
in
his
integrity
,
he
had
not
sinned
.
When
the
light
is
gone
darknesse
will
cover
the
face
of
the
earth
,
and
the
lights
departure
is
occasionally
the
cause
of
darknesse
,
so
is
the
departure
of
God
from
Adam
,
occasionally
the
cause
of
his
fall
.
Our
Saviour
saith
,
he
came
not
to
bring
peace
,
but
a
sword
,
and
yet
the
Angells
saith
,
at
his
comming
into
the
World
,
on
earth
peace
,
good
will
towards
men
;
the
truth
is
,
our
Saviour
came
to
bring
peace
in
plaine
and
strict
sence
,
and
that
was
the
end
of
his
comming
,
and
yet
occasionally
came
a
sword
.
There
are
many
things
done
in
the
World
which
are
sinfull
,
which
actions
God
hath
a
speciall
hand
in
,
and
yet
God
is
cleare
from
the
evill
of
those
actions
:
Suppose
one
man
kill
another
with
a
Sword
,
here
is
God
first
permitting
such
an
action
,
otherwise
it
could
not
be
done
,
for
if
he
pleased
he
could
hinder
it
.
And
secondly
,
here
is
God
giving
power
to
the
man
,
whereby
his
action
is
done
.
If
he
puts
forth
his
hand
,
if
he
strikes
the
stroke
,
it
is
by
a
power
,
if
you
will
say
it
is
by
the
power
of
nature
,
I
will
answer
,
that
it
is
the
God
of
nature
gives
nature
its
power
.
Nay
,
thirdly
,
here
is
God
accomplishing
some
end
in
this
businesse
,
here
is
either
some
Judgement
shewne
upon
the
person
,
or
some
example
given
for
caution
to
the
world
;
and
yet
God
is
free
from
the
envy
mischiefe
,
and
evill
of
the
action
.
Surely
if
God
can
free
himselfe
from
evill
in
actions
of
this
nature
,
(
wherein
so
much
of
him
is
to
be
seen
)
wee
may
easily
acquit
him
,
when
he
doth
out
with
hold
that
power
,
by
which
we
are
kept
from
sinning
or
evill
actions
.
Many
things
that
may
occasion
sinne
,
may
be
wholly
free
from
sinne
it self
,
unlesse
it
be
in
the
occasion
or
accident
(
had
I
better
expression
for
the
present
in
my
thoughts
,
then
the
word
occasion
,
I
would
speak
it
:
)
Suppose
a
beautifull
woman
passeth
by
in
the
streets
perhaps
her
heart
is
wholly
and
heavenly
,
or
otherwise
she
is
very
intent
about
the
businesse
in
which
she
is
imployed
;
some
man
looketh
upon
her
,
and
lusteth
after
her
:
She
thinks
not
in
the
least
degree
of
this
busines
;
I
hope
every
knowing
man
will
free
this
woman
from
the
evill
of
this
action
.
So
God
may
occasion
evill
and
yet
be
free
,
yea
farre
from
the
evill
it selfe
,
the
raine
falls
not
for
a
long
space
upon
the
earth
,
in
the
meane
time
the
earth
parcheth
and
waxeth
dry
,
and
the
grasse
withereth
;
I
hope
none
will
say
that
the
raine
parched
the
ground
,
or
withered
the
grasse
.
To
conclude
this
first
Objection
.
If
God
will
withdraw
,
Adam
must
sinne
,
and
yet
Adam
is
the
sinner
and
God
cleare
from
his
sinne
.
The
second
Objection
(
of
which
I
shall
speake
more
briefly
)
is
;
Whether
God
be
not
the
originall
cause
of
sinne
?
To
this
I
answer
no
except
I
am
mistaken
in
the
word
Originall
;
To
be
the
originall
cause
of
any
thing
is
(
I
conceive
)
to
be
the
first
cause
in
giving
the
thing
its
being
and
denomination
,
and
such
a
cause
,
as
that
the
thing
which
is
the
effect
must
pertake
of
the
nature
of
the
Cause
,
we
oft
times
are
speaking
of
the
bewailing
of
our
originall
sinne
wee
meane
that
sinne
which
Adam
had
originally
,
or
as
the
fountaine
in
him
he
being
the
stock
from
whence
so
many
withered
leaves
and
branches
of
impiety
doth
appeare
in
us
.
It
was
in
him
,
it
spread
forth
upon
all
mankind
from
him
;
The
fountaine
is
the
originall
of
the
streams
,
why
,
because
the
streams
were
first
in
the
fountaine
:
God
giveth
not
sinne
a
being
,
and
yet
without
God
sin
could
not
be
:
happily
to
some
it
may
appeare
strange
,
yet
in
my
thoughts
it
doth
appeare
true
;
I
meane
thus
,
God
gives
not
sinne
a
being
as
he
gave
life
to
Adam
,
he
breathed
life
in
Adam
,
and
then
he
lived
.
God
breaths
not
,
or
works
not
sin
in
any
,
his
breathings
are
pure
and
undefiled
,
all
things
unto
which
he
doth
positively
give
being
from
his
owne
workings
are
good
,
and
I
meane
thus
,
when
I
say
without
God
sinne
could
not
be
,
either
that
it
is
his
pleasure
that
sinne
should
have
a
being
,
otherwise
he
could
have
prevented
it
:
Or
else
that
hee
suffers
it
;
or
else
that
he
makes
way
for
its
being
,
which
in
a
sence
,
yea
and
in
a
true
sence
he
doth
,
for
sinne
had
not
been
amongst
men
,
had
Adam
stood
:
Adam
could
not
stand
when
the
power
by
which
he
stood
was
taken
from
him
,
and
he
assaulted
;
and
it
was
God
kept
back
the
power
by
which
he
stood
:
if
reason
or
Religion
,
or
both
would
teach
me
to
make
God
a
lesser
cause
of
sinne
,
were
it
for
his
honour
,
I
should
gladly
do
it
,
for
above
all
things
I
desire
to
honour
God
;
God
is
originally
good
and
originally
the
cause
of
good
and
therefore
cannot
be
originally
the
cause
of
evill
;
evill
and
good
is
at
the
greatest
longitude
one
from
the
other
.
Whilest
Adam
did
well
God
was
near
unto
him
,
but
when
he
sinned
he
thrust
God
from
him
by
his
sinning
.
The
third
Objection
is
this
.
How
God
will
be
cleared
to
be
righteous
and
just
in
his
dealing
towards
Adam
,
in
the
withdrawing
of
himselfe
,
when
there
was
no
other
means
for
him
to
be
kept
in
his
integrity
?
To
this
I
answer
.
That
God
can
doe
no
unjust
thing
,
whatsoever
hee
doth
is
righteous
,
as
he
himselfe
is
righteous
;
All
his
works
are
by
and
from
himselfe
.
The
Potter
hath
power
to
make
and
designe
his
Vessells
for
honour
or
dishonour
,
at
his
pleasure
,
because
they
are
his
workmanship
.
If
the
Potter
is
to
make
these
Vessells
by
the
commandement
and
power
of
some
other
;
hee
is
to
doe
according
to
his
Commission
;
But
if
he
doth
it
without
command
and
is
left
to
his
will
,
who
is
then
to
contradict
him
in
what
shape
soever
he
maketh
these
Vessells
or
unto
what
use
so
ver
he
putteth
them
?
So
if
God
be
under
any
higher
command
then
himselfe
,
and
had
from
that
power
a
command
to
make
Adam
in
that
forme
which
he
did
,
and
to
keep
him
continually
in
that
forme
and
state
wherein
he
was
made
then
if
he
withdrew
the
power
which
kept
Adam
in
this
estate
(
as
he
did
)
he
had
done
unrighteously
,
and
must
have
bin
accomptable
to
him
from
whom
he
had
the
command
.
But
God
is
above
all
Law
,
there
is
none
above
him
to
compell
him
to
doe
any
thing
or
to
give
him
a
Law
,
unto
which
he
might
owe
subjection
;
neither
is
there
any
equall
to
him
,
whereby
he
might
be
intreated
,
therefore
he
is
become
a
Law
to
himselfe
he
measures
out
all
his
wayes
and
actions
by
the
line
and
rule
of
the
god-head
.
As
there
is
none
but
himselfe
to
compell
himselfe
to
the
doing
of
any
action
,
so
neither
doth
hee
aske
advice
of
any
but
himselfe
for
the
performance
of
the
same
.
What
he
wills
is
a
Law
,
and
if
he
wills
any
thing
,
the
thing
he
wills
is
according
to
knowledge
,
wisdome
and
judgement
,
and
he
seeth
and
judgeth
all
things
according
to
the
excellency
of
his
owne
nature
and
being
,
which
is
according
to
truth
,
yea
according
to
the
highest
truth
.
It
is
a
Maxime
generall
and
true
,
that
God
is
the
highest
being
,
and
perfection
it selfe
,
that
he
is
without
addition
or
diminution
,
if
so
,
let
him
do
what
he
will
,
he
cannot
erre
or
do
unrighteously
.
If
he
is
one
huge
piece
of
spirituall
glory
,
and
all
things
in
him
are
infinite
,
as
he
himselfe
is
,
in
beauty
,
prayse
and
perfection
,
how
is
it
possible
to
thinke
he
can
doe
any
uncomely
thing
;
if
he
had
pleased
he
might
have
made
Adam
in
another
forme
,
either
higher
or
lower
at
his
pleasure
,
and
who
should
have
contradicted
him
.
If
he
will
make
his
creatures
glorious
,
and
suffer
them
to
be
blasted
immediatly
,
that
so
he
may
bring
in
a
greater
glory
to
make
himselfe
more
glorious
:
Who
shall
controle
him
,
this
is
the
weaknes
of
man
,
that
because
wee
by
our
low
and
weak
judgement
and
reason
cannot
finde
out
the
high
God
in
the
way
of
his
righteousnesse
:
Therefore
will
we
seek
to
make
him
unrighteous
,
when
we
should
rather
(
like
Paul
)
who
speaking
of
the
great
way
of
God
in
shutting
up
all
men
under
unbeliefe
)
cry
out
that
his
Judgements
are
unsearchable
,
and
his
wayes
past
finding
out
.
All
unrighteousnesse
ariseth
from
some
defect
and
unevennesse
in
mens
wayes
,
if
Gods
way
was
not
compleat
nay
if
this
his
worke
in
the
leaving
of
Adam
to
himselfe
,
was
not
glorious
and
admirable
;
or
if
wee
can
tell
of
any
that
will
come
after
him
,
and
rectifie
or
amend
his
worke
,
then
he
will
confesse
his
fault
,
and
to
him
owe
the
tribute
of
praise
.
Is
it
possible
,
to
be
thought
,
that
he
which
knoweth
all
things
at
once
,
which
shall
be
throughout
eternity
and
by
the
same
wisdome
and
knowledge
ordereth
the
being
,
the
forme
of
the
being
,
the
time
of
the
being
of
every
thing
which
shall
be
,
should
doe
any
thing
contrary
to
himselfe
,
and
if
he
doth
nothing
contrary
to
himselfe
,
hee
cannot
doe
any
thing
unrighteously
,
because
as
I
have
said
,
he
is
a
law
to
himselfe
?
It
is
a
true
rule
,
that
where
there
is
no
Law
,
there
is
no
transgression
,
then
if
there
is
none
to
be
a
Lawgiver
to
God
,
and
his
knowledge
and
will
,
are
the
rule
by
which
he
measures
out
all
things
;
who
then
can
say
what
he
doth
is
done
amisse
,
although
he
doth
whatsoever
he
will
.
But
secondly
,
I
thus
answer
,
That
God
was
not
any
way
engaged
to
keep
Adam
in
that
estate
wherein
he
was
first
created
:
Had
he
been
engaged
to
keep
him
,
he
must
have
kept
him
.
If
God
had
made
Adam
any
promise
,
that
as
he
had
created
him
righteous
,
so
hee
would
still
keepe
him
in
his
righteousnesse
,
God
must
then
have
regarded
his
promise
,
otherwise
hee
would
have
been
unrighteous
;
Adam
could
challenge
nothing
at
his
hands
,
because
he
promised
nothing
to
him
:
there
is
two
things
that
doe
principally
binde
,
either
a
Law
,
or
a
Promise
;
there
was
neither
of
these
upon
God
,
to
tye
him
to
preserve
Adam
in
that
estate
wherein
he
first
created
him
.
Doubtlesse
Adam
in
that
had
been
happy
,
had
God
said
thus
to
him
,
As
I
have
made
thee
righteous
,
and
beautified
thee
with
mine
image
,
so
I
will
for
ever
keep
thee
:
the
reason
is
this
,
God
cannot
change
or
deny
himself
,
he
is
faithfull
if
he
saith
any
thing
,
he
knoweth
he
must
effect
the
thing
which
he
hath
spoken
,
therfore
he
is
wise
&
carefull
in
all
his
sayings
:
when
God
speaketh
any
thing
,
he
speaketh
it
of
himselfe
,
therefore
hee
must
needs
speake
the
truth
,
and
he
is
as
carefull
to
performe
what
he
speaketh
,
as
he
is
to
speake
it
,
otherwise
he
would
not
deale
truly
.
One
great
difference
betweene
the
estate
of
Adam
and
the
estate
of
one
in
Christ
Jesus
,
is
this
That
to
such
which
are
in
Christ
Jesus
he
hath
engaged
himselfe
by
Covenant
and
Promise
,
that
he
will
also
keepe
them
in
Christ
:
and
this
is
cleare
that
he
never
failed
any
in
the
performing
of
his
promise
;
but
he
did
not
so
to
Adam
.
Indeed
he
gave
him
a
Law
,
and
bid
him
keepe
it
,
but
he
did
not
tell
him
he
would
helpe
him
to
keepe
it
:
the
case
is
much
alike
betwixt
the
condition
of
Adam
,
and
such
who
are
under
the
Law
,
and
looke
for
happinesse
by
it
;
men
might
have
been
happy
that
were
under
the
Law
,
could
they
have
kept
it
,
but
the
Law
could
not
give
of
it selfe
life
neither
could
those
that
were
subject
to
it
keep
it
:
so
Adam
could
not
keepe
that
Law
unto
which
he
was
subject
,
neither
was
there
life
or
power
in
that
Law
to
keepe
him
.
What
is
to
be
said
?
God
might
very
well
blame
,
yea
,
and
punish
Adam
for
the
breach
of
his
Law
,
because
he
was
his
Creator
,
and
was
above
him
;
yea
,
and
under
that
consideration
he
ought
God
his
very
being
;
but
Adam
had
not
wherewithall
to
charge
God
,
but
must
lay
his
hand
upon
his
mouth
and
be
silent
.
By
this
we
may
see
,
that
God
doth
not
onely
manifest
himselfe
to
be
righteous
in
the
withdrawing
himselfe
from
Adam
,
but
even
by
it
his
righteousnesse
doth
shine
abundantly
.
The
next
Objection
is
this
,
That
God
did
command
impossibilities
;
For
thus
saith
the
Objection
,
If
God
gave
Adam
such
a
Law
,
which
he
knew
he
had
not
power
to
keep
,
how
then
could
hee
looke
for
obedience
to
that
Law
,
which
was
impossible
for
him
to
obey
?
I
answer
affirmiatvely
,
that
God
may
if
he
please
,
command
things
impossible
for
men
to
doe
,
God
is
the
Soveraigne
Lord
,
and
as
it
is
his
Prerogative
Royall
to
make
and
give
Lawes
,
so
by
the
same
Prerogative
may
he
make
what
Lawes
he
will
:
He
may
bid
me
doe
what
he
pleaseth
.
and
lay
a
penaltie
upon
mee
if
I
doe
not
the
thing
that
pleaseth
him
,
yea
,
and
execute
the
penaltie
also
,
and
yet
remaine
just
and
righteous
.
The
reason
is
,
because
he
is
Soveraigne
or
chiefe
,
there
is
none
to
sit
in
Counsell
with
him
when
he
maketh
or
ordaineth
Lawes
,
or
to
controle
him
by
saying
,
let
them
be
thus
or
thus
:
Therefore
what
he
wills
is
a
Law
,
and
that
he
wills
is
good
;
And
if
hee
wills
a
Law
impossible
for
man
to
keep
yet
this
is
a
goo
Law
,
he
is
our
Creator
,
he
gave
us
our
beings
,
and
the
forme
of
our
beings
,
had
he
pleased
he
might
have
given
us
other
kind
of
beings
,
and
who
could
or
durst
controle
him
,
and
so
might
hee
(
if
he
pleased
)
dissolved
our
beings
,
and
yet
be
as
free
from
controle
,
and
shall
we
allow
him
the
greater
and
not
the
lesse
.
If
God
gave
us
our
beings
which
were
good
,
and
gave
us
a
law
in
the
keeping
whereof
wee
might
have
kept
our selves
in
this
goodnes
,
and
yet
we
had
not
power
to
keep
this
Law
:
Did
he
not
doe
well
?
doubtles
he
did
(
or
if
he
did
not
,
then
let
us
blame
him
)
the
Lawes
which
God
gave
unto
Moses
,
seems
to
me
to
be
as
hard
to
keep
,
as
that
which
he
gave
to
Adam
in
Paradise
,
for
none
hitherto
have
kept
it
:
And
you
in
your
Catechise
say
:
Is
any
man
able
to
keep
the
Commandements
?
The
Answer
is
no
:
And
yet
none
either
doth
or
durst
blame
the
law
,
or
the
Lawgiver
Surely
if
men
do
,
and
may
command
things
impossible
God
may
.
There
are
many
Lawes
for
the
well
being
of
a
Kingdome
or
State
(
these
being
grounded
on
the
word
of
God
)
which
Kings
and
Governours
make
,
and
yet
how
few
of
these
are
there
duly
observed
,
nay
by
reason
of
our
weak
and
infirme
estate
it
is
impossible
fully
to
keep
them
,
and
yet
who
blames
either
the
Lawes
,
or
the
Lawmakers
.
Some
have
run
(
at
least
in
my
apprehension
)
into
a
strange
absurdity
,
by
denying
this
poin
,
twhich
I
am
now
speaking
of
,
which
they
have
done
by
placing
a
power
in
man
to
doe
Gods
Will
or
Command
of
himselfe
,
and
in
effect
saying
,
that
it
is
in
the
will
of
man
to
believe
,
to
repent
,
and
consequently
to
be
a
selfe
Saviour
.
But
to
the
matter
in
hand
,
our
Saviour
telleth
the
Jewes
,
that
to
worke
the
worke
of
God
is
to
believe
,
and
John
telleth
us
,
that
the
Commandement
is
Faith
or
believing
.
It
appeareth
Faith
is
a
Commandement
,
and
yet
it
is
impossible
for
flesh
and
blood
to
believe
,
for
saith
the
Scripture
,
It
is
the
guift
of
God
;
so
that
wee
may
see
,
God
did
not
onely
command
things
impossible
for
Adam
to
doe
or
performe
,
but
also
for
all
his
posterity
,
and
yet
he
remaineth
faithfull
and
just
.
There
are
many
things
which
God
doth
,
which
in
our
eyes
would
seeme
unrighteous
,
nay
,
inhumane
and
cruell
and
yet
he
is
just
in
so
doing
,
God
bids
Abraham
sacrifice
his
Sonne
,
and
it
is
plaine
,
if
he
had
so
done
,
he
must
have
murthered
his
Sonne
,
and
wee
know
that
in
the
Commandement
,
God
saith
,
Thou
shalt
doe
no
murther
:
And
yet
we
may
not
say
,
that
God
did
any
unjust
thing
in
the
commanding
or
bidding
of
Abraham
to
observe
such
a
command
.
If
God
then
doth
give
a
law
,
and
yet
doth
bid
men
to
doe
things
contrary
to
that
Law
(
and
yet
doth
no
evill
)
why
should
it
then
seem
a
harsh
thing
to
us
if
God
giveth
us
such
a
Law
which
wee
cannot
fulfill
or
obey
.
Here
are
two
things
to
bee
considered
about
this
businesse
of
Abraham
,
and
I
hope
I
shall
not
swerve
from
my
Discourse
.
The
first
is
,
whether
Abraham
had
sinned
if
he
had
obeyed
God
in
the
sacrificing
of
his
Sonne
Isaack
or
no
?
I
conceive
all
without
scruple
will
answer
negatively
.
The
second
thing
is
,
Whether
God
did
any
evill
in
commanding
any
thing
for
Abraham
to
doe
contrary
to
a
former
command
?
I
answer
,
that
God
may
repeale
or
call
back
any
of
his
laws
,
if
he
pleaseth
;
Or
else
if
he
pleaseth
bid
any
one
do
any
thing
contrary
to
any
of
his
commands
.
The
reason
is
this
,
because
by
all
the
Laws
or
Commands
of
God
positive
,
wee
are
tyed
and
engaged
,
and
not
God
.
If
God
bids
us
doe
a
thing
,
wee
are
to
doe
it
.
If
by
and
by
he
bids
us
undoe
that
thing
,
or
doe
something
contrary
to
it
,
we
are
still
to
doe
it
.
A
Master
may
bid
a
servant
do
a
thing
,
and
anon
after
bid
him
undoe
it
again
,
and
yet
the
Servant
is
to
obey
his
Master
.
So
it
is
the
Soveraignty
or
Prerogative
Royall
,
for
God
to
command
what
hee
will
,
and
it
is
our
duety
to
be
obedient
to
that
which
he
commands
.
Where
God
promiseth
us
any
thing
,
then
he
is
engaged
,
but
not
when
he
commands
.
When
the
Israelites
were
to
depart
out
of
Egypt
God
(
not
purposing
that
they
should
returne
againe
)
God
bids
them
borrow
Jewels
and
Rayment
of
the
Egyptians
,
and
the
Israelites
never
restored
the
things
they
borrowed
to
the
Egyptians
.
And
I
also
suppose
that
when
God
bids
the
Israelites
thus
to
borrow
it
was
not
his
intent
they
should
pay
them
againe
:
And
I
doe
bring
these
instances
onely
to
possesse
the
Reader
,
that
God
by
his
Supremacie
may
command
things
for
men
in
and
of
themselves
,
impossible
to
doe
.
If
God
biddeth
us
believe
in
Jesus
Christ
,
and
by
so
doing
wee
shall
have
eternall
life
,
yet
it
is
as
impossible
of
our selves
to
believe
,
as
it
is
for
us
to
make
a
World
;
Doth
God
doe
well
then
in
bidding
of
us
believe
?
if
he
doth
well
(
as
sure
he
doth
)
why
doe
we
then
complain
,
is
not
that
which
he
wills
excellent
and
altogether
to
be
desired
:
but
suppose
any
one
should
thus
object
,
that
although
God
is
Soveraigne
Lord
over
all
,
and
may
by
virtue
of
his
Soveraignty
command
what
he
will
yet
whether
or
no
he
doth
command
any
thing
contrary
to
reason
?
So
saith
the
Objection
,
to
command
impossibilities
,
is
to
command
things
unreasonable
.
First
,
I
will
answer
,
That
there
is
a
great
difference
between
Gods
reason
(
if
I
may
use
such
an
expression
)
and
ours
:
Wee
reason
either
carnally
,
or
at
the
best
according
to
the
Law
of
reason
,
or
that
reason
which
wee
see
in
the
Law
,
but
Gods
reason
,
or
the
reason
in
God
,
which
moved
him
to
give
us
a
law
,
is
either
from
himselfe
,
or
else
doth
end
in
himselfe
:
the
reason
that
was
in
God
,
to
give
us
a
Law
is
one
thing
,
and
the
reason
that
is
in
that
law
,
or
that
that
the
law
works
in
us
,
is
another
,
&
yet
both
helps
to
cleare
God
in
this
businesse
,
for
if
it
be
Gods
reason
to
give
us
a
Law
,
and
his
Law
be
good
,
and
yet
we
through
our
unreasonablenes
breake
so
reasonable
a
Law
:
I
hope
wee
will
neither
blame
God
or
his
law
.
It
is
corrupt
reason
that
will
quarrell
against
the
Will
of
God
,
true
reason
will
never
.
If
a
Master
doth
command
a
Servant
to
doe
any
unreasonable
thing
,
he
doth
ill
,
because
he
is
to
follow
the
Law
of
reason
in
all
his
Commands
,
but
God
cannot
command
any
unreasonable
thing
,
because
his
Will
is
the
highest
reason
,
there
is
reason
in
his
law
,
and
yet
his
Will
is
more
reasonable
(
if
wee
may
so
speake
)
for
the
cause
is
greater
then
the
effect
,
and
his
Will
is
the
cause
of
his
Law
.
But
Secondly
,
True
reason
will
helpe
us
to
cleare
God
in
this
thing
,
and
faith
much
more
,
reason
will
make
God
the
highest
cause
,
and
not
onely
the
highest
cause
,
but
also
the
ground
and
procurer
of
all
causes
and
things
whatsoever
,
and
if
so
,
then
he
must
be
Supreame
Lord
over
all
and
if
Supream
,
then
reason
will
tell
us
,
that
he
may
command
what
hee
will
.
Indeed
if
a
Master
command
a
Servant
to
doe
things
impossible
,
he
doth
ill
,
because
there
is
a
command
lyeth
upon
the
Master
that
he
ought
not
to
oppresse
his
Servant
,
and
therefore
reason
will
tell
us
that
he
doth
ill
,
but
there
is
no
reason
that
can
tell
us
,
either
that
God
is
tyed
to
the
observation
of
any
particular
command
,
or
that
he
is
limited
or
streightened
in
the
commanding
of
such
and
such
particular
things
beyond
which
he
ought
not
to
passe
:
But
true
reason
will
tell
us
,
that
he
may
command
what
hee
will
,
and
if
hee
command
that
which
doth
please
him
,
then
is
he
just
and
righteous
.
If
God
can
give
himselfe
a
reason
to
satisfie
himselfe
,
why
hee
doth
give
such
and
such
a
Law
,
and
if
we
by
reason
can
satisfie
our selves
,
that
if
he
please
,
he
may
give
such
a
Law
,
then
if
hee
be
pleased
why
doe
we
complaine
;
suppose
God
should
command
any
man
to
make
a
world
(
I
onely
put
it
by
way
of
supposition
)
I
would
aske
that
man
whether
God
doth
well
or
no
in
so
doing
.
I
am
confident
when
he
commandeth
men
to
believe
,
he
biddeth
them
doe
a
thing
equivalent
to
the
making
of
the
World
,
for
the
works
require
one
and
the
same
power
to
bring
forth
these
things
to
light
:
but
wee
are
apt
to
quarrell
against
God
,
because
his
waies
are
above
our
wayes
,
but
if
it
were
not
so
,
how
could
he
be
God
.
Wee
may
be
brought
higher
and
higher
by
degrees
into
the
knowledge
of
the
glory
of
God
,
and
the
surpassing
excellency
of
his
eternall
being
:
but
it
cannot
be
imagined
,
that
hee
should
stoop
below
himselfe
,
to
portray
himselfe
suitable
to
the
modell
of
our
carnall
apprehensions
.
It
is
true
God
doth
stoop
low
,
but
never
below
himselfe
,
for
God
to
stoop
low
is
this
,
that
through
the
height
of
his
goodnesse
and
grace
he
is
pleased
to
discover
somewhat
of
that
divine
and
everlasting
invisible
excellence
,
which
is
treasured
up
within
his
owne
brest
▪
but
to
stoope
below
himselfe
(
I
mean
in
a
strict
sence
)
is
to
loose
the
height
of
that
goodnesse
and
grace
,
and
to
make
himselfe
appeare
to
be
something
that
hee
is
not
,
which
is
not
to
be
thought
;
For
God
cannot
delude
,
which
hee
must
doe
,
if
hee
should
appeare
to
be
that
which
hee
is
not
:
therefore
if
wee
know
that
God
speaketh
thus
and
thus
,
or
biddeth
us
doe
such
and
such
things
,
when
wee
by
the
weakenesse
of
our
Capacity
,
cannot
fathome
his
way
;
Let
us
sit
downe
and
say
O!
how
unsearchable
is
his
wisedome
,
and
his
waies
past
finding
out
.
Thus
have
I
briefly
treated
about
the
nature
of
Adams
fall
,
or
the
means
and
way
by
which
hee
came
to
fall
:
If
I
knew
any
other
Objection
of
any
concernment
that
might
arise
,
I
should
endeavour
to
answer
it
.
FINIS
.