THE
GREAT
ORACLE
.
GOD
is
the
end
of
himselfe
,
God
hath
a
plot
of
Glory
upon
Man
.
in
all
his
wayes
,
workes
and
Counsells
;
neither
is
there
any
end
worthy
of
God
,
but
God
.
Therefore
all
his
workes
as
they
begin
in
Him
,
so
they
end
in
him
,
bringing
some
Glory
to
him
.
And
among
his
workes
MAN
being
a
Chiefe
,
it
must
needs
be
thought
,
that
a
chiefe
Glory
ariseth
from
Man
unto
GOD
.
For
where
GOD
soweth
much
,
there
doth
hee
meane
to
require
and
reape
much
.
Having
then
a
great
Plot
of
Glory
,
This
plot
is
revealed
in
the
word
.
upon
this
Chiefe
Creature
of
the
lower
World
,
where
shall
we
look
for
the
discovery
of
this
Plot
,
but
in
that
Word
wherein
GOD
hath
revealed
to
Man
(
as
much
as
may
make
for
his
Glory
)
his
wayes
,
workes
and
Counsells
?
Hee
hath
made
his
wayes
knowne
to
Moses
,
Psal
.
103.7
.
saith
the
Psalmist
;
and
the
Scriptures
are
able
to
make
wise
unto
Salvation
,
saith
the
Apostle
,
2
Tim
.
3.16.17
.
yea
they
can
make
the
man
of
God
perfect
;
which
to
performe
,
they
must
needs
discover
so
much
of
Gods
wisdome
to
Man
,
as
may
make
up
this
perfection
.
In
the
word
of
God
then
,
Most
fully
in
the
main
Body
of
the
word
.
there
being
that
perfect
discovery
of
Gods
wisedome
,
and
Plot
of
Glory
upon
man
kinde
,
let
us
looke
into
that
word
of
God
,
(
and
not
into
the
wit
of
man
)
to
find
this
worke
of
God
.
Neither
let
us
so
much
looke
on
single
,
and
scattered
parts
of
it
,
as
on
the
mayn
Frame
,
Body
and
Contexture
of
it
;
the
whole
word
most
entirely
and
fully
representing
and
expressing
the
whole
worke
.
For
if
wee
well
view
and
observe
the
full
Countenance
,
Concurrence
,
and
Frame
of
the
Scriptures
,
wee
shall
therein
read
as
in
great
Letters
,
Gods
Plot
of
Glory
upon
Mankinde
;
and
withall
we
may
see
how
Mans
safety
is
infolded
therein
;
and
makes
up
a
Chief
part
of
it
.
For
the
Scriptures
are
the
Characters
,
and
Representations
of
the
mind
of
God
;
and
as
the
living
Creatures
in
Ezekiel
,
Ezek
1.20
whither
the
Spirit
was
to
goe
,
they
went
;
even
so
these
words
of
life
,
which
way
the
highest
Spirit
,
looketh
and
goeth
,
that
way
they
looke
and
goe
also
.
For
the
Highest
Spirit
,
when
he
dictated
them
,
did
put
his
mind
and
meaning
into
them
;
and
so
in
them
wee
may
discerne
the
mind
of
God
.
And
the
more
large
and
full
view
,
they
present
unto
us
,
the
more
fully
doth
the
mind
of
God
appeare
in
them
,
wherefore
let
us
behold
them
in
their
fulnesse
,
and
that
with
a
full
and
enlarged
sight
,
and
then
shall
we
more
fully
and
largely
discerne
and
see
Gods
Countenance
in
their
Countenance
,
Gods
ay
me
in
their
ayme
,
Gods
mind
in
their
meaning
.
And
having
found
the
mayne
purpose
,
The
Body
of
the
word
best
expounds
the
parts
of
it
.
Plot
,
and
end
of
God
in
the
mayne
Body
of
the
Scriptures
,
let
us
bee
sure
to
hold
it
fast
,
as
a
Treasure
of
truth
unvaluable
;
even
an
especiall
part
of
that
truth
,
which
wee
should
buy
at
any
price
,
but
sell
for
no
price
.
Besides
;
this
farther
use
and
Advantage
should
we
make
of
it
,
that
by
the
mayne
truth
found
in
the
whole
,
the
single
and
scattered
places
which
make
some
shew
of
disproportion
to
the
whole
,
be
expounded
and
resolved
,
or
if
the
way
of
reconciling
them
,
be
doubtfull
and
difficult
,
(
as
who
can
deny
but
that
the
infinite
wisedome
of
the
Creator
,
may
farre
exceede
all
the
wisedome
of
the
Creature
?
those
places
may
stand
as
secrets
not
understood
,
but
they
may
not
breake
in
peeces
that
Body
of
Truth
,
which
wee
finde
by
Joynts
fitly
and
proportionably
knit
together
in
the
Body
of
the
Scriptures
.
And
indeed
if
it
were
not
for
our
blindnes
,
those
parts
of
Truth
,
would
readily
and
aptly
joyne
with
the
Body
of
Truth
,
as
members
that
are
cut
off
from
a
Body
,
fitly
and
manifestly
agree
,
and
fall
in
with
that
place
of
the
Body
,
wherein
before
they
stood
as
members
.
And
indeed
these
peeces
of
Truth
are
still
in
themselves
at
agreement
with
the
Body
of
Truth
;
as
being
kinne
to
it
,
onely
it
is
the
fault
of
our
ignorance
,
who
know
but
in
part
,
that
we
cannot
derive
their
Pedigree
.
And
now
because
spirituall
things
are
onely
spiritually
to
be
discerned
;
the
spirit
of
God
onely
enabling
us
to
see
the
things
that
are
freely
given
us
of
God
,
1
Cor
.
2.12
.
therefore
with
the
Invocation
of
this
blessed
Spirit
,
let
us
enter
into
the
word
that
issued
from
the
same
spirit
;
that
in
his
light
wee
may
see
light
,
by
his
light
within
our
soules
wee
may
see
his
light
without
in
the
word
.
And
in
the
beginning
,
In
the
word
,
first
to
beginne
with
mans
first
est
at
.
〈◇〉
1
Iohn
1.5
.
Iohn
1.9
.
let
us
take
notice
of
man
,
beginning
.
Man
at
first
was
created
according
to
Gods
Image
;
Now
wee
know
that
God
is
light
;
man
therefore
was
light
also
,
being
enlightned
in
his
understanding
,
by
that
light
which
lighted
all
mankind
in
Adam
.
Againe
God
is
Holy
,
1
Pet
.
1.15
.
Eph.
4.24
.
man
therefore
was
holy
;
and
indeed
the
Scripture
tells
us
,
that
the
Image
of
God
hath
in
it
Righteousnes
and
true
Holinesse
.
Yet
was
not
this
holinesse
so
knit
to
the
will
of
man
,
but
that
the
will
might
put
it
off
,
if
it
would
,
or
if
it
would
might
keepe
it
;
For
the
will
of
man
was
set
in
such
an
Equipoise
,
and
freedome
,
that
it
might
use
Grace
,
or
not
use
it
;
and
by
using
it
continue
righteous
,
or
by
refusing
it
,
fall
from
Righteousnes
.
So
that
in
this
Freedome
,
the
will
of
man
was
as
it
were
a
Lord
over
Grace
,
and
did
rule
over
it
,
either
using
the
service
and
ayde
of
it
,
if
the
will
pleased
,
or
resusing
it
,
when
it
listed
.
Therefore
at
that
time
Grace
did
not
raign
in
the
will
,
inclining
and
moving
it
effectually
and
certainely
unto
one
way
;
but
the
will
was
left
at
Liberty
,
to
bend
it selfe
which
way
it selfe
listed
.
Rom.
5.13.14
.
Moreover
to
this
state
of
Free
will
,
was
joyned
a
Law
,
and
Covenant
of
works
;
Obey
and
live
;
Gen.
2.17
.
sinne
and
dye
.
And
as
two
Touchstones
and
summary
Tryalls
of
mans
obedience
,
and
continuance
therein
there
was
set
before
him
,
Life
and
Death
,
a
tree
of
Life
,
and
a
tree
of
death
;
a
tree
of
standing
,
and
a
tree
of
Falling
.
Thus
Adam
being
created
with
Free-will
,
An
estate
of
Freewill
,
and
Generall
Grace
.
and
Free-will-Grace
,
and
all
mankind
being
now
in
Adam
,
it
cannot
bee
denyed
,
but
that
all
mankind
had
Free-will
,
and
Free-will-Grace
in
Adam
,
And
because
all
mankind
had
it
,
it
might
then
rightly
be
called
a
Generall
Grace
;
And
so
it
is
acknowledged
,
that
mankind
had
once
,
a
Generall
and
Free-will
Grace
.
But
then
let
it
be
withall
observed
,
But
man
soone
fell
from
it
.
what
became
of
man
with
this
Generall
,
and
Free-will
Grace
.
How
long
did
he
stand
with
it
,
or
rather
how
soone
did
hee
fall
with
it
?
Surely
he
stood
not
so
long
as
to
beget
a
Sonne
,
according
to
the
Image
of
his
first
Integrity
:
for
Cain
was
of
that
wicked
one
,
a
seed
of
the
Serpent
,
Gen.
3.2
Cor
.
11.3
.
flesh
of
flesh
,
a
Spirit
more
subtill
then
man
,
by
his
greater
and
sharper
understanding
seduceth
,
compasseth
,
and
deceiveth
the
lesser
,
and
the
understanding
being
won
,
the
will
and
affections
soone
come
after
it
.
And
so
the
Tree
of
Death
and
disobedieuce
is
eaten
,
and
man-kind
with
his
Generall
and
Free-will
Grace
is
fallen
into
a
generall
Ruine
.
Rom.
7.14
He
is
fallen
not
onely
into
a
single
sinne
,
Rom.
8.7.8
.
but
into
a
state
of
Bondage
under
sinne
.
The
love
of
the
Heart
of
man
is
turned
from
the
Creator
to
the
Creature
,
1
Iohn
2.15
.
Iohn
14.15.21
.
1
Iohn
5.2.3
.
and
where
the
love
of
God
is
defaced
,
there
can
be
no
keeping
of
the
Law
of
God
.
For
the
love
of
God
is
the
true
spring
and
Root
of
keeping
the
Law
of
God
.
And
any
action
,
though
never
so
glittering
,
if
it
come
not
from
this
love
,
it
is
not
a
worke
really
and
inwardly
good
,
but
onely
a
Glorious
and
a
shining
sinne
.
Thus
man
being
in
Honour
continued
not
,
but
became
like
the
Beasts
that
perish
.
Yet
God
out
of
his
infinite
goodnesse
,
and
wisedome
,
brings
forth
a
new
way
for
mans
restoring
.
God
will
not
bee
robbed
of
his
Creature
,
by
a
Creature
,
much
lesse
will
hee
suffer
his
Plot
of
Glory
upon
Mankind
,
to
bee
overthrowne
by
a
Creature
,
but
by
his
transcendent
wisedome
and
Power
,
makes
good
his
owne
Plot
,
even
by
the
Plots
of
his
adversaries
;
and
so
his
owne
right
hand
and
Holy
Arme
gets
to
himselfe
the
victory
.
But
if
man
were
now
left
to
his
owne
choice
,
A
Remedy
is
inquired
.
what
would
he
take
to
be
the
best
and
safest
way
for
his
owne
Restoring
?
would
hee
wish
to
be
put
againe
into
the
same
State
of
Free-will
,
and
Generall
Grace
wherein
Adam
fell
?
would
mankind
have
it
tryed
,
whether
all
men
falling
in
grosse
with
Generall
grace
in
Adam
,
they
would
with
the
same
Grace
fall
againe
by
Retayle
?
and
when
every
man
being
united
in
one
man
stood
not
,
yet
whether
every
man
would
stand
alone
,
being
single
and
parted
from
his
fellowes
?
yea
when
all
being
united
in
a
state
of
perfection
did
fall
,
would
he
have
it
tryed
whether
single
men
in
a
State
of
Imperfection
,
would
Stand
by
the
same
Grace
,
and
against
the
same
subtill
Serpent
,
which
overcame
them
having
that
Grace
in
a
State
of
perfection
?
Rom.
7.19
23.
or
rather
there
being
gotten
into
man
a
lust
,
that
is
mighty
and
active
upon
the
will
,
Gal.
5.17
to
lead
it
captive
to
the
Law
of
sinne
,
so
that
it
cannot
ever
doe
that
it
would
;
should
he
not
beleeve
that
there
is
a
manifest
neede
of
a
Grace
mighty
and
active
to
lead
the
Captivity
captive
,
and
by
an
overcomming
Efficacy
to
incline
the
will
in
the
mayne
course
of
life
,
to
the
Law
and
will
of
God
?
can
the
strong
man
be
bound
but
by
a
stronger
?
and
can
the
Efficacy
of
lust
bee
overcome
but
by
an
Efficacy
of
Grace
?
The
flesh
lusteth
against
the
Spirit
,
in
the
best
since
the
fall
of
Adam
;
And
then
if
the
lusts
of
the
spirit
bee
not
at
least
as
effectuall
on
the
will
,
as
the
lusts
of
the
flesh
,
how
shall
the
will
but
bee
still
subject
and
captive
to
the
lusts
of
the
flesh
?
wherefore
it
seemes
man
being
fallen
into
the
Dominion
of
a
mighty
Concupiscence
hee
should
hunger
and
thirst
for
a
mighty
active
,
and
Effectuall
Grace
;
even
a
Grace
that
might
stemme
this
Tide
of
Concupiscence
,
and
actuate
the
will
,
and
as
it
were
,
move
and
carry
it
up
against
this
Tide
.
Hee
should
desire
a
Grace
that
should
rule
the
will
,
and
by
ruling
keepe
it
,
rather
then
a
Grace
to
bee
moved
,
set
on
worke
,
and
kept
by
the
will
;
which
man
once
having
,
neither
kept
it
,
nor
himselfe
by
it
.
And
indeed
if
this
bee
the
fruit
of
Free-will
attended
with
Generall
Grace
,
that
it
will
loose
it selfe
,
Grace
and
all
mankind
;
how
plainly
doth
it
appeare
,
that
there
is
a
more
solid
,
yea
a
more
large
mercy
in
giving
an
Effectuall
and
preserving
Grace
,
though
to
never
so
small
a
part
of
mankind
,
by
which
that
part
may
bee
kept
sure
to
salvation
,
then
in
giving
,
such
a
Free-will-Grace
to
all
,
with
which
all
will
Freely
,
and
Certainely
run
to
Damnation
.
Now
the
great
Creator
,
Gods
remedy
.
that
made
man
,
and
therefore
knoweth
him
throughly
;
even
his
true
weaknes
,
and
his
Imaginary
strength
,
foresaw
both
what
Grace
man
needed
to
stand
,
and
withall
what
little
need
of
such
a
Grace
man
would
acknowledge
.
He
foresaw
that
the
Remnants
of
Free-will
and
naturall
Grace
being
joyned
to
the
new
Pride
,
and
Imaginary
Godhead
gotten
by
the
Fall
,
would
puffe
up
man
with
an
opinion
of
selfe-sufficiency
,
and
make
him
beleeve
that
he
is
able
to
stand
by
such
Remnants
,
or
at
lest
by
some
outward
helpes
added
to
them
;
And
no
wonder
if
God
foresaw
what
indeed
afterward
came
to
passe
;
Esa
.
46.10
.
For
hee
understandeth
all
thoughts
a
farre
off
,
Deut
.
31.16.21
.
declaring
the
end
from
the
begining
,
and
from
ancient
times
the
things
that
are
not
yet
done
.
And
surely
these
High
opinions
have
so
prevailed
that
they
have
passed
through
all
Mankind
in
the
severall
distinctions
of
it
;
Gentiles
(
or
sonnes
of
Nature
)
Iewes
and
Christians
.
For
such
have
beene
the
Positions
of
Philosophers
,
the
top
of
the
Gentiles
;
of
justitiary
Jewes
,
and
of
Philosophicall
Judaizing
Christians
.
PHILOSOPHERS
.
EGo
verò
quid
cognoscere
studeo
?
Naturam
&
hanc
sequi
.
Epictet
:
Ench
:
Cap.
73.
Nec
est
quisquam
gentis
ullius
,
qui
ducem
Naturam
nactus
ad
virtutem
pervenire
non
possit
.
Cicero
de
Legib
.
lib
.
1.
Interim
quod
inter
omnes
Stoicos
convenit
rerum
naturae
assentior
.
Ab
illa
non
deerrare
,
&
ad
illius
Legem
,
exemp●●uque
formari
sapientia
est
.
Beata
est
ergo
vita
conveniens
Naturae
suae
.
Senec
.
de
vit
.
Be
.
cap
.
3.
solemus
dicere
,
summum
bonum
esse
secundum
Naturam
vivere
.
It.
Ite
cap
.
31.
Justiciary
Jewes
.
ANd
hee
tooke
the
Book
of
the
Covenant
,
and
reade
in
the
audience
of
the
people
,
and
they
sayd
:
All
that
the
Lord
hath
said
will
we
doe
,
and
bee
obedient
:
Exo
.
24.7
.
The
like
ver.
E.
of
that
Chapter
,
and
Chap.
19.8
.
And
Deut
.
5.27
.
Behold
thou
art
called
a
Jew
,
and
restest
in
the
Law
,
Rom.
2.17
.
Being
ignorant
of
Gods
Righteousnes
,
and
going
about
to
establish
their
owne
Righteousnes
:
Rom.
10.3
.
Judaizing
and
Philosophicall
Christians
.
B.
Iob
.
aperiens
occult
as
naturae
divitias
,
&
in
medium
proferens
,
ex
se
quid
omnes
possemus
ostendit
.
Pelag
.
ad
Demetr
:
Populum
ambulantem
concessa
arbitrij
libertate
sic
arguit
:
Educ
Foras
populum
coecum
&
Oculos
habentem
;
surdum
&
aures
ei
sunt
;
Hic
quod
surdus
,
&
caecus
est
,
contumaciae
intelligitur
esse
,
non
Naturae
.
Faust
.
de
lib
.
Arbit
.
lib
.
1.
cap
.
9.
Of
Enoch
he
saith
,
Fidem
ipsam
cum
Lege
Naturae
sibi
traditam
fuisse
.
Lib
.
2.
cap
.
6.
And
Cassian
:
Collat
:
Dubitari
non
potest
inesse
quidem
omni
animae
Naturalitèr
virtutum
semina
.
)
Yet
howsoever
man
might
thinke
so
well
of
himselfe
,
Gods
wisdome
in
dispensing
the
Remedy
.
that
his
naturall
sufficiency
needed
none
,
or
little
helpes
,
(
the
heart
of
man
being
so
deceitfull
that
it
deceiveth
it selfe
)
yet
God
who
searcheth
&
knoweth
the
heart
and
Reyns
,
both
saw
this
deceit
,
and
knew
mans
neede
;
and
therefore
gives
a
double
Remedy
;
one
to
helpe
his
neede
,
and
another
to
heale
his
deceit
.
If
he
should
not
give
the
former
,
mans
salvation
would
be
lost
,
and
if
he
gave
not
the
later
,
Gods
Glory
out
of
mans
salvation
would
bee
lost
:
without
the
former
,
man
were
lost
both
to
God
,
and
himselfe
,
being
still
subject
to
Satans
Conquest
;
without
the
later
,
man
would
not
give
unto
God
the
glory
of
his
saving
Grace
,
which
the
false
opinion
of
his
owne
Naturall
sufficiency
,
would
take
from
God
,
and
give
to
himselfe
.
Therefore
God
provides
a
Medicine
for
both
;
And
first
to
helpe
his
Neede
,
he
gave
man
a
better
,
mightier
,
and
more
stable
,
and
stablishing
Roote
then
Adam
;
and
a
better
Covenant
of
Grace
and
better
promises
,
Heb
.
9.
then
were
given
to
him
,
and
to
us
in
him
.
But
withall
in
the
second
place
to
cure
mans
Pride
,
and
selfe-deceiving
,
Hee
useth
such
an
order
,
in
sending
of
this
Roote
,
and
dispensing
this
Grace
,
that
hee
will
shew
unto
man
a
plaine
Evidence
,
and
Demonstration
of
his
Neede
,
before
his
Need
be
over-plentifully
satisfied
.
God
will
not
bee
a
Physitian
to
the
whole
,
but
to
the
sick
,
lest
hee
be
taxed
for
a
superfluous
and
unnecessary
Physitian
,
and
so
loose
the
thankes
and
Glory
of
his
Cure
.
And
now
in
the
first
place
for
the
supply
of
mans
necessity
,
The
stable
safety
of
this
Remedy
.
Gen.
3.
he
giveth
such
a
seed
of
the
woman
,
as
shall
assuredly
breake
the
Serpents
Head
.
The
Roote
,
Head
,
John
17.21
.
and
Top
of
this
seed
is
knit
to
the
Deity
by
a
personall
union
,
conceived
and
filled
with
the
spirit
without
measure
,
and
so
is
the
first-Borne
among
many
Brethren
.
Rom
8.29
.
Yet
the
rest
of
the
seed
are
his
Brethren
,
Heb
.
2.11
and
hee
is
not
ashamed
to
call
them
so
;
1
Cor
.
6.17
.
and
if
brethren
,
then
one
spirit
,
and
one
seed
with
him
.
Therefore
the
Scripture
speaketh
not
of
seeds
as
of
many
,
but
of
one
seed
which
is
Christ
.
Eph.
5.30
.
&c.
1
Cor
.
12.12
.
For
the
chiefe
seed
being
the
Head
,
and
the
inferiour
seed
being
the
Body
,
this
Head
and
this
Body
make
up
one
Christ
in
a
mysticall
union
.
And
Christ
thus
knit
together
into
one
seede
of
the
woman
doth
overcome
the
Serpent
,
and
breake
his
Head
.
The
whole
seed
of
the
woman
,
is
at
Enmity
with
the
whole
seede
of
the
Serpent
;
and
the
victory
is
given
to
the
whole
seede
of
the
woman
,
with
whom
was
that
Enmity
.
Rev.
12.
v.
5.
Accordingly
we
see
that
the
Serpent
fighteth
,
not
onely
with
that
Manchild
,
who
was
to
rule
the
Nations
with
a
rod
of
Iron
,
but
he
makes
warre
with
the
Remnant
of
v.
17.
the
seed
of
the
woman
,
which
keepe
the
Commandements
of
God
.
And
as
Christ
overcame
,
v.
12.
so
doe
these
also
overcome
the
Dragon
,
by
the
bloud
of
the
Lamb
;
Heb
.
2.14
(
which
is
the
bruising
of
his
Heele
,
even
the
breaking
and
passion
of
his
Humanity
,
by
which
the
Serpents
Head
is
broken
,
)
1
Joh
.
4.4
.
and
because
Greater
is
hee
that
is
in
them
,
then
hee
that
is
in
the
world
.
Mat
.
16.18
.
This
is
Christ
that
Rock
who
is
not
only
in
himself
unmoveable
and
unconquerable
,
but
hee
maketh
the
Church
also
unconquerable
,
which
is
built
on
him
.
The
Deity
is
a
sure
Foundation
;
By
union
of
the
Deity
with
Humanity
.
and
the
Humanity
of
Christ
united
to
this
Deity
,
and
as
it
were
grounded
on
it
,
hath
in
it
an
infinitely
farre
greater
stability
then
Adam
a
meere
Man
standing
upon
the
Bottome
of
his
owne
freewill
.
And
as
it
is
more
stable
in
it selfe
,
so
it
gives
a
greater
stability
to
the
Seed
issuing
from
it
,
then
that
which
issueth
from
the
meere
Humanity
of
Adam
.
A
seed-issuing
from
God
and
Man
,
hath
a
greater
stability
,
then
that
which
issueth
from
a
meere
man
.
1
Cor
.
1.9
.
Gal.
3.26
27.
Eph.
2.22
1
John
1.3
.
1
Pet
.
1.22
.
And
especially
since
to
those
into
whom
this
seed
of
God
doth
enter
,
it
gives
a
Communion
with
God
;
and
knits
them
to
the
Deity
;
and
builds
them
upon
it
.
So
is
it
in
it selfe
an
immortall
and
incorruptible
seed
,
as
being
the
seed
of
God
an
immortall
Father
;
and
it
is
also
strongly
nourished
and
maintayned
in
life
and
Immortality
,
by
the
union
which
it
hath
with
the
Deity
.
Therefore
the
beloved
Disciple
not
only
saith
;
1
Iohn
5.12
.
He
that
hath
the
Sonne
hath
life
,
but
whosoever
is
borne
of
God
doth
not
commit
sinne
,
for
his
seed
remaineth
in
him
.
1
Iohn
3.9
.
It
is
a
living
and
Remaining
seed
which
is
borne
of
God
;
and
if
it
still
live
and
remayne
,
it
must
needs
be
also
victorious
against
the
Serpent
,
without
which
victory
it
cannot
live
and
remaine
.
And
accordingly
the
same
Apostle
affirmeth
;
1
Iohn
5.18
.
Hee
that
is
borne
of
God
keepeth
himselfe
,
and
that
wicked
one
toucheth
him
not
,
that
is
,
he
toucheth
him
not
with
sin
unto
Death
,
for
of
this
sinne
,
he
was
last
speaking
.
Hee
cannot
touch
the
seede
of
God
in
the
Children
of
God
,
to
sting
it
unto
eternall
Death
,
and
so
to
kill
the
life
immortall
which
is
in
it
.
But
the
seede
of
God
hath
power
given
to
it
,
to
tread
on
Scorpions
,
and
all
the
Power
of
the
Serpent
,
even
from
God
in
Christ
,
the
Father
of
this
seede
.
And
thus
,
and
thus
onely
doth
it
appeare
,
how
the
promises
of
the
New
Covenant
are
truly
and
really
made
better
then
those
of
the
old
,
even
by
a
mightier
and
more
stable
Grace
,
issuing
from
a
mightier
and
more
stable
Roote
of
Grace
,
by
a
more
High
and
Heavenly
Generation
;
this
seed
of
the
New
Covenant
being
begotten
of
God
,
whereas
the
seed
of
the
old
Covenant
was
begotten
by
man
.
A
more
various
and
larger
description
of
which
promises
and
advantages
given
in
the
New
Covenant
to
the
Son
of
God
,
and
seed
of
the
woman
,
may
bee
found
in
divers
places
of
the
Scriptures
,
where
the
seede
of
the
New
Covenant
receiveth
promises
from
God
,
to
bee
made
stable
as
the
Sunne
;
Iere
.
31.35
.
&c.
&
32.40
.
and
33.20
.
&c.
Ezek
.
16.60.61
.
Psal
.
89.28
29.
&c.
Not
to
faile
for
ever
;
That
the
Lawes
of
God
shall
be
written
in
their
Hearts
,
not
as
in
the
old
Covenant
,
wherein
they
continued
not
;
and
that
the
feare
of
God
shall
be
so
imprinted
in
their
hearts
,
that
they
shall
not
depart
from
Him
.
All
which
are
summarily
contained
and
comprehended
in
this
one
great
Promise
,
the
seed
of
the
woman
shall
breake
the
Serpents
Head
.
A
promise
which
is
even
the
briefe
and
summe
of
the
new
Covenant
of
grace
,
given
to
man
upon
the
breach
and
forfeiture
of
the
old
Covenant
of
workes
;
broken
and
forfeited
by
Freewill
attended
with
generall
grace
;
the
grace
of
the
old
Covenant
.
And
now
how
can
we
chuse
but
glorifie
the
great
wisedome
and
goodnes
of
God
,
wherein
Gods
wise
goodnes
shames
Mans
foolish
Mercy
.
whereby
hee
would
not
trust
man
againe
wholy
with
himselfe
,
who
hath
once
already
lost
himselfe
to
the
Serpent
,
but
out
of
man-kind
lost
by
Free-will
with
common
Grace
,
Gen.
15.5
.
saves
a
seede
like
the
Starres
of
Heaven
,
that
cannot
be
numbred
,
out
of
every
Nation
;
even
a
Catholike
Church
,
and
establisheth
it
against
the
Gates
of
Hell
,
by
the
Grace
of
the
New
Covenant
?
and
is
it
not
also
to
bee
lamented
with
teares
of
Bloud
,
that
there
should
bee
men
so
mercifull
in
shew
,
but
cruell
in
deed
,
who
when
God
would
save
such
a
Numerous
seed
out
of
lost
mankind
by
a
safe
and
stable
Grace
,
will
needs
have
all
lost
a
second
time
,
by
putting
them
againe
into
the
keeping
or
loosing
of
their
owne
FREE-WILL
attended
with
the
Grace
of
the
Old
Covenant
,
wherewith
all
have
once
already
perished
,
even
in
a
state
of
perfection
?
As
if
it
were
not
a
more
solid
,
yea
a
larger
mercy
,
to
save
a
great
Number
,
even
a
number
which
no
man
can
number
,
by
speciall
Grace
,
then
to
loose
all
by
Free-will
,
assisted
with
a
generall
grace
;
It
is
a
good
turne
for
man
,
that
God
is
wiser
,
and
more
mercifull
for
man
,
then
man
for
himselfe
;
yea
,
even
that
which
to
the
carnall
man
seemeth
foolishnesse
,
1
Cor
1.25
.
and
cruelty
in
GOD
,
is
greater
wisdome
and
Mercy
,
then
the
seeming
wisedome
and
Mercy
of
men
;
yea
the
wisedome
and
Mercy
of
men
,
in
respect
of
these
in
God
,
is
true
Folly
and
Cruelty
.
For
indeed
if
God
by
his
true
wisedome
and
sure
mercies
had
not
left
us
this
seede
by
speciall
grace
,
mankinde
had
generally
beene
like
to
Sodome
and
Gomorrah
,
with
his
Free-will
and
generall
grace
.
But
because
mankind
by
his
Pride
and
Folly
,
Yet
God
cannot
have
his
Glory
without
a
wise
dispensation
of
his
goodnes
.
(
whereof
before
some
paternes
have
beene
produced
)
is
hardly
brought
to
know
and
acknowledge
his
owne
Instability
when
hee
is
left
to
Free-will
,
nor
the
need
of
the
grace
of
the
New
Covenant
,
but
dotes
upon
his
owne
abilities
,
and
the
Power
of
Free-will
assisted
with
naturall
grace
,
that
God
who
for
his
owne
glory
saveth
a
seed
by
his
speciall
grace
,
and
cannot
have
his
glory
,
without
an
acknowledgement
of
the
neede