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carnal, but mighty through God, to the pulling down of strong holds, cafting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought * 2 Cor. to the obedience of Christ (x). For wars 10.3, and fightings come of the lufts, that war James in the members (y). Therefore Chrift commands, not to refift evil; but whosoever will fmite thee on the right cheek, to turn Mat. the other alfo (z). Because Chriftians are 5.39. lambs a Luke wolves (a). Therefore are they among hated of all men for Chrift's fake (b). And Mat all that will live godly in Chrift Jefus muft
4, I. 2.
2 Tim. fuffer perfecution (c). Such are bleffed, for d Mat. theirs is the kingdom of heaven (d). For 5.10. though they have loft their lives, yet fhall Ch.16. they fave them (e). And because they have 25. confeffed Chrift before men, he will alfo f Luke confefs them before the angels of God (f). 12.8,9. We ought not then to fear them which kill the body, but are not able to kill the foul; but rather him which is able to destroy & Mat. both foul and body in hell (g).
LET every foul be fubject unto the higher powers; for there is no power but of God;
the powers that be, are ordained of God. Whofoever therefore refifteth the power, refifteth the ordinance of God; and they that refift, fhall receive to themselves damnation : for rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou fhalt have praise of the fame; for he is the minister of God to thee for good: but if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minifter of God, a revenger to execute wrath upon him that doeth evil. Wherefore we must needs be fubject, not only for wrath, but also for confcience-fake; for, for this cause pay we tribute alfo; for they are God's minifters attending continually upon this very thing: render therefore to all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour (b). Therefore are we to fubmit Rom. ourfelves to every ordinance of man for the 13. 1, to Lord's fake; whether it be to the king, as fupreme; or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well. For fo is the will of God, that with well-doing, we may put to filence the ignorance of foolish men (k). Yet it is 1 Pet. right in the fight of God, to hearken unto to 15.
Acts 4. bim more than unto them (1). And though they straight!y command us not to teach in Chrift's name, we ought to obey God rather m Ch. 5. than men (m).
Concerning the Refurrection.
THERE fhall be a refurrection of the Ch. dead, both of the juft and unjuft (n). 24.15. They that have done good, unto the refurrection of life; and they that have done John evil, unto the refurrection of damnation (o). 5. 29. Flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit p1 Cor. incorruption (p). Nor is that body fown 15.50. that fhall be; but God giveth it a body as it hath pleased him, and to every feed his own body; it is fown in corruption, it is raised in incorruption: it is fown in difhonour, it is raised in glory: it is fown in weakness, it is raised in power: it is fown a 91 Cor. natural body, it is raised a spiritual body (9).
38,42, to 44.
A fhort Expoftulation, with an Appeal to all other Profeffors.
COME, let us reafon with you, all ye profeffors of Christianity, of what fort or kind foever; and bring forth your catechifms and confeffions of faith, to that which by most of yourselves is accounted the touch-ftone or rule: and fuffer yourfelves no more to be blinded, and to err through your ignorance of the scriptures, and of the power of God; but freely acknowledge and confefs to that glorious gofpel and light, which the fcriptures fo clearly witness to, and your experience must needs anfwer; as alfo to those other doctrines, which confequently depend upon the belief of that noble and truly catholic principle, wherein the love of God is fo mercifully exhibited to all men, and his justice and mercy do like twins so harmoniously concord; his mercy, in the oft tendering of his love, through the strivings and wrestlings of his light, during the day of every man's visitation; and his juftice, both in the destroying and cutting away of the wicked nature and fpirit, in those that fuffer themselves to be redeemed through his judgments; and in the utter overthrow of
of fuch, who rebelling against the light, and doing despite to the fpirit of grace, hate to be reformed. Now not only this fundamental principle is clearly held forth in this treatife, but all thofe that depend upon it: as the real and inward justification of the faints, through the power and life of Jefus revealed in them; their full and perfect redemption from the body of death and fin, as they grow up by the workings and prevalency of his grace; and yet, left fecurity fhould enter, there is great need of watchfulness, in that they may even depart after they have really witneffed a good condition, and made fhipwreck of the faith, and of a good. confcience, with all the parts of the doctrine of Christ, as they lie linked together like a golden chain: which doth very much evidence the certainty and virtue of truth above all herefies, error, and deceit, however fo cunningly gilded with the fpecious pretènces thereof. For truth is intire in all its parts, and confonant to itself, without the least jar, having a wonderful coherence and notable harmony, anfwering together like the strings of a well-tuned inftrument. Whereas the principles of all other profeffors, though in fome things moft of them come near, and divers acknowledge that which is truth; yet in most things they ftray from it, fo that