any of these Laws be broken if they may not be broken then they are perpetual Ans. The reason why they may not be broken is not because that the dispensation of them is still in force but because the dispensation of the law of the spirit comprehends all the righteousness of Moses his law and the end of Christs dissolving that Covenant was not that any man might have liberty to do any thing which is there manifested to be unrighteous but that the righteousness of it might be fulfilled in them who receive his law in the spirit which never could be fulfilled by receiving of Moses his law in the letter Rom 8.4 And mark this diligently ye that have been exercised in spirit towards God The law of sin is nearer to us then any law of the letter can come the covenant of Death and Hell with the laws thereof are written within by the finger of Satan and that which blots them out must be as near even an inward covenant an inward writing from the Eternal Word in the heart by the law of his Eternal Spirit of life This then is my Answer Moses his law in substance remains as it is taken in by Christ and administred by him in spirit but not as it was given in the letter to the Jews for so it was a shadow making nothing perfect but making way for the better hope for the Covenant established upon better promises for the inward law of the spirit of life in Christ Jesus which effects that in the spirits of his people which Moses his law could by no means do Quest But what is the substance of the law which abides Ans. The substance of the law is Love To love God above all above all without above all within and to love one's Neighbor as ones self To receive this love from God and to bring it forth in his spirit this is the substance of the law this is the thing which the law drove at in a shadow The law is fulfilled in this one word Love but that love must be received from God which fulfils the law A man may strive to love abundantly and strive to obey in love and yet fall short of the covenant but the Lord must circumcise the heart afore that love can spring up which fulfils the law Deuter. 30 6. Obj. But doth not the Apostle Paul say That by the law is the knowledge of sin and that he had not known lust except the law had said Thou shalt not covet plainly referring to the tenth Commandment which saith Thou shalt not covet Ans. By the law outwardly was the knowledge of sin outwardly to the people of the Jews by the law inwardly is the knowledge of sin inwardly to the spirits of Disciples Now a little consider and wait on the Lord to know what administration of the law it was that Paul knew sin by whether it was by Moses his administration of the law in the letter or by Christ's Ministration of his law to him in the spirit It is rendred in our last Translation Thou shalt not covet but it might more properly be rendred Thou shalt not lust For if {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be properly rendered Lust then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may as properly be rendred Thou shalt not lust And he that hath received the administration of the law in the Spirit knoweth it thus to issue forth from the Word of life into his Spirit It discovers the lusts and affections of the flesh which draw from the yoke and subjection to the spirit and then by a command from the living spirit it hedgeth up the way after the other lovers saying Thou shalt not lust And as the law of the flesh ariseth kindling desires after vanity and after fleshly ease and delight so the law of the spirit arises in the inner man forbidding pricking stopping and limiting that which would be at liberty out of the life and purity of the holy law And here begin the bitter fights and terrible battels and conflicts between the two Seeds wherein all the powers of heaven earth and hell are engaged Now because this interpretation of Paul's words may seem strange and uncouth to persons who have drunk in another apprehension and have taken it for granted that Paul there refers to the tenth commandment consider the place yet further and perhaps the Lord may please to open it to you from the very Letter even as he hath opened it to others immediately by his Spirit by causing them to feel the thing which Paul felt and to receive the Law as he received it Paul in that seventh of the Romans speakes of three states vvhich he had known First a state of life before the law I was alive without the law once v. 9. Secondly a state of death after the commandment came Then sin revived and he dyed When the Word of Life came with its living commandment to set upon sin indeed then sinne would dally no longer it would no longer lye as dead and let Paul live in his Zeal and Worship as he had done before but it slew him it shewed its power in him sometimes deceiving him and sometimes forcing him from that which was holy spiritual just and good and to that which was unholy insomuch as he did do what he hated and could not do what he loved and found himself a wretched man and in miserable captivity because of the body of death and the law of sin in his members v. 23 24. 3dly A state of life after the commandment had done its Work in throughly slaying of him When that was removed which the law came against then then he was marryed to another husband then he could bring forth fruit unto God Rom. 7.4 then he could walk freely with God not after the flesh but after the spirit ch. 8.4 and rejoice in the life and the peace instead of roaring out because of the death which came from the carnal mind v. 5. Now when was the time when Paul was alive without the Law Was it not when he was righteous when he was whole then he had no need of the Phisician then he had not received the Wound even the terrible Wound which Christ then gives the soul when he calleth to it by his spirit and giveth forth the commandment Thou shalt not lust When he had confidence in the flesh being circumcised the eighth day of the stock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee concerning Zeal persecuting the Church touching the righteousness which is in the Law blameless Phil. 3.4 5 6. Here was a living man and his exact receiving the Ministration of the Law in the letter was part of his life yea but he had not received the commandment yet that slew him Paul was alive yet and could flourish in the freshness of his life zeal and abundant knowledge under this administration of the Law But when
God who caused the light to shine out of darkness shined in his heart when God begun the Work of the new Creation in him by his living light when the commandment came fresh from the Spirit the commandment which was ordained to life Rom. 7.10 which the Ministration of the Law in the letter was not no not to the Jews but another Deut. 30.14 15. then Paul began to feel the sting of death and the Power of sin which now arose up in its strength to retain one of its subjects and to keep the stronger man then he from dispossessing him if he could And now how was poor Paul rent and torn and harrased by the Enemy and made to see and feel his miserable captivity until he had passed through the death and was redeemed from under sin and consequently from under this bitter Ministration of the Spirit by his holy pure and severe Law against sin for the man being dead the law hath no force against the Seed nor against that which is one with and lives in the Seed And this is it he speaks to the Romans concerning who also were acquainted with this Ministration of the law as v. 1. of this seventh chap. Now is it not very manifest that Paul knew not sin spiritually by the Ministration of the law in the letter but was alive without it until he felt the Ministry of it from Christ in the Spirit and that soon struck at his life and by degrees slew it killing the body of sin in him with its members and so preparing him for the marriage to another Husband Object But by this then a man is not only freed from the Law of the letter but also from the law of the spirit for if this law be ministred to him til death pass upon him til he be married to Christ then after death is passed upon him and he is baptized into death and risen with Christ and married to him then this Law passeth away likewise Answ. There is a double ministration of the Law of the Spirit a sharp ministration against sin and a sweet ministration in the renewed spirit The ministration against sin passeth away as the sin is wrought out but then the sweet Spirituall current and law of its holy and pure life in the renewed Spirit is more vigorous and full So that the law of the Spirit remaineth for ever but its convictions its reproofs its chastisements towards the worldly part diminish and pass away as the worldly part is wasted and its sweet comforting presence pure peace fresh joy and life increase as the new man grows and flourishes Quer. 2 Whether the scope and drifâ— of that fourth precept be not to perswade us to lay by the works of our calling one day in seven that we may on that day wholly give up our selves to wait on the Lord in the performance of duties of piety and mercy for our attaining of and growing in sanctificaion and holiness Answ. The scope and drift of the fourth Commandement was to injoin the Jews to keep the Sabbath strictly as a sign by forbearing all works and sanctifying it as a day of rest to the Lord according to the law Ezek. 20.12 But the substance being come Christ who is the body Col. 2.17 the day and rest of the Spirit being known the sign is at an end and the thing signifyed taketh place So that the rest is now in Christ through the Faith by his Spirit where the worship is And this in the Gospel comprehends the time of worship the place of worship and the worship it self which are Spiritual where in substance all is known injoyed and solemnized which was figured out in shadows under the law The sanctification being come the rest being come the Lord of the Sabbath being come shall not the sign of the sanctification the sign of the rest which rest the Lord of the Sabbath was to give lead the Spirits of his people into pass away Ex 31.13 Quer. 3. Whether the fourth precept do not as strictly bind us to keep holy the seventh day of or from the creation as it bindeth us to the observation of a seventh Day Answ The fourth Commandement did not require the observation of a seventh Day in general but of the seventh day in particular of those of whom it required it for what the law required it required of those who were under the law and not of others Rom. 3.19 Quer. 4. If the seventh days Sabbath be not morall and perpetuall then how comes it to pass that it was instituted or appointed from the first Creation when man by guilt stood in no need of a Saviour nor yet of such a ceremony Gen. 2.3 Answ. That it was instituted or appointed from the first Creation or that God intended to require of man the observation of it had he abided in innocency is not manifest in the Scriptures but that God did then bless and sanctifie it in relation to the service he had for it that is expressed in Scripture Gen. 2.2 3. And that this was one end for which he did sanctifie it namely that it might be for a sign unto that people of the Jews which was the people he chose to set up his signs and figures of the invisible things among the Scripture also testifies Exod. 20 11. But what further meaning there is in it and what relation it hath to all the redeemed of the Lord in whom God brings about the New Creation with the rest thereof as he did the old it is better to wait to know and feel in the Spirit then to be prying into with the curious searching fleshly understanding Quer. 5. If the seventh days Sabbath be not morall and belonging both to Jews and Gentiles then how comes it to pass that it was given to all men in Adam when there was no difference between Jew and Gentile and was observed by command from the beginning as appears by comparing together Gen. 2.3 and Exod. 16.18 to 31. Answ. That it was given to Adam in innocency or to all men in Adam I do not find nor do these places quoted make it manifest But its being practised before the giving of the law doth not prove its perpetuity or that it was not given for a sign for circumcision was instituted and observed long before the giving of the law Gen. 17. sacrificing long before that Gen. 4. both which were signs of the inward and not perpetuall as to the outward observation of them Quer. 6. If when our Lord Jesus saith Mat. 5.18 that till heaven and earth pass one jot or tittle should in no wise pass from the law If he there meant not the law of the ten Commandements expressed in Exod. 20. then what law did he mean Answ. By the law is meant the whole ministration of Moses as by the Prophets ver. 17. the whole ministration of the Prophets and that it is not to be restrained to the ten Commandements is manifest by
THE New-Covenant OF THE GOSPEL Distinguished from the Old Covenant OF THE LAW AND The Rest or Sabbath of Believers from the Rest or Sabbath of the Jews which differ as much from each other as the Sign and Shadow doth from the thing signified and shadowed out In Answer to some Queries of W. Salters tending to enforce upon Christians the observation of the Jewish Sabbath which was given under the Law to the Jews for a sign As also to some other Queries sent in Writing upon an occasion of an Epistle directed to all such as observe the seventh day of the week for a Sabbath now under the Gospel As likewise to some Letters to the same purpose With a brief Explication of the Mysterie of the six dayes Labour and seventh days Sabbath Whereto are added some Considerations propounded to the Jews tending towards their coâ—â—ersion to that which is the Life and Spirit of the Law By ISAAC PENINGTON the younger VVe which have believed do enter into rest Heb. 4.3 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new Moon or Sabbaths which are a shadow of things to come but the body is Christ Col. 2.16 17. London Printed for Robert VVilson and are to be sold at his shop at the black spredd-Eagle and VVindmill in Martins l' grandâ— 1660 The Preface THE Apostle Paul saith That God had made them able Ministers of the New-Testament not of the Letter but of the Spirit 2 Cor 3.6 After the dispensation of the Law which was a shadow of good things to come and after the dispensation of the Prophets who foretold of better days and of a better state to come then the days and state under the Law was it pleased God first to send the fore-runner John the Baptist in the spirit and power of Elias to prepare the way for the King and his Kingdom and then to send the King himself in the fulness of his spirit to gather Disciples to him and to furnish them with a competent measure of the same spirit to raise up a Spiritual Seed to him in whom he would set up his Kingdom dwelling walking and reigning there causing his Light to shine from thence round about the Earth as from his holy City founded upon his holy Hill of Sion Now those Disciples or Ministers whom he chose to raise up this holy Seed unto him he made fit and able to minister his New Covenant by which it was to be raised yea he furnished them with such a power of his Spirit that they were able through him to minister not in the Letter as the old Covenant was ministred which left the people still dead nay because of the transgressing nature made the offence abound and so encreased death upon them but in the quickning spirit which raiseth from death and bringeth into the light of the living to walk with the living God towards the land of Eternal rest and peace So that that which they ministred was spirit and that which they ministred to was spiritual By the power of the spirit in preaching the living Word of Faith they reached through the vail to that which lay in death they stirred up a living Principle and ministred life to it through the spirit Gal. 3.5 and such as were born of this living Principle they taught to live in the spirit to walk in the spirit to be made perfect by the spirit and not to run back to the Ministration of the Letter as was proper for the Jews in their day after the manner of the former dispensation but to keep in the living Principle to grow up in the Seed into the eternal life and immortality of the Gospel Mark well O ye Christians who desire eternal life the different way of Ministration between the Law and Gospel The Law was a Ministration of the Letter in which they were to wait for assistance from the Spirit by which they might be kept in the faith of and be made obedient to the Law Nehem. 9.20 The Gospel is a Ministration of the Spirit wherein they are to begin with the spirit and to go on with the spirit not to gather outward Rules out of the Letter from what is written or spoken but to keep to the living Principle and feel refreshment to that in reading or hearing what is written or spoken by the Spirit And thus the Scriptures being read or any one speaking from God being heard it is mingled with faith and becomes profitable feeding and refreshing the young tender plant the living Principle and causing it to grow up into God whereas whatever is understood or received or held out of this feeds but the earthly and doth but thicken the vail over the living Seed to which the Kingdom belongs and to which the Gospel is sent to be preached to raise it that it might live and thrive and grow up into its stature that so it might inherit The Kingdom of Heaven is at hand said John the Baptist Mat. 3.2 It is come unto you said Christ Mat. 12.28 that Power of Life which was made manifest in him was it and this Kingdom is also within you saith Christ to the Pharisees Luk. 17.21 The Pharisees demanded of him when the Kingdom of God should come It cometh not saith he with outward shew or observation it cometh not that way you look for it to wit by the manifestation of an outward glorious King to reign outwardly in the Common-wealth of the outward Israel but the Kingdom is within you How was it within them Christ explains to them in another place it was in them like a Grain of Mustard-Seed it was the least of all the Seeds in their hearts There were many great seeds of darkness there but yet there was also one little Seed of Light It was there as well as the rest though less then them all and did sometimes cast some glimmerings of light and of its shining in the darkness though the darkness could not comprehend it This Seed was also likened to leaven which being received by faith into the lump would leaven the whole lump and bring it into the savor and Dominion of the Kingdom Now the Ministry of the Apostles was to turn men from Satan's Kingdom to this Kingdom from his large compass of Dominion in the heart to this narrow Seed from his great Territories of darkness to this little Principle of Light from his great Power of Death to this little weak Thing of God wherein the Eternal Power and God-head is made manifest as this comes to be opened and encreased by the Spirit Here light is sown for the righteous and joy for the upright in heart where it is to grow up and from whence it is to be reaped after its growth to perfection Oh how long have Christians so called wanted the Spirit How have they wearyed themselves in running to and fro about the Letter to find out the mind of God and are still
the instances which Christ gives more of which relate to other parts of the law then to the Commandements for there are but two instances out of the ten Commandements but there are four instances out of other parts of the law as may be seen ver. 31 33 38. and 43. of that Chapter So that Christ doth not onely take in the ten Commandements but he takes in the rest of Moses his Ministry in the Spirit not one jot or tittle whereof is to pass till it be all fulfilled but was to stand in the letter to the Jews its full season and then in the Spirit till all be finished there also The Law and the Prophets were untill John from that time the Kingdom of God began to be preached Luk. 16.16 and both the law Prophets and John himself were to decrease and Christ and his Kingdom to increase Christ in this 5 of Matth. had been preaching the Kingdom declaring to whom it apperteined and the blessedness of such Now this his manner of preaching might seem to derogate from the law of Moses and from the Prophets whose doctrine and dispensation hereby he might seem to destroy But Christ taketh away the occasion of such a mis-apprehension bidding them not think he came to destroy the Law or the Prophets for he was not come for that end but to fulfill Wherein he doth these two things First he establisheth that ministration of the law and Prophets for its season till it should be fulfilled by him the substance who was to fulfill all the righteousness of it It should last out its whole day and should not fail in the least tittle of it as he himself explaineth it Luk. 16.17 til the heaven and earth of the Jews passed away Heb. 12.27.28 Secondly He taketh in the substance of it into his own ministration and layeth it more inwardly and closely and largely upon the Spirits of his Disciples then Moses had done in the letter upon his Disciples But he doth not give it out in full but onely giveth a tast to his Disciples how straitly he would minister it to them by his Spirit as they came under his yoke Matth. 11.29 which yoke is his Spirit or the law thereof as Moses his yoke was the law of the Letter Now mark yet further Christ doth not give out the letter for his law as it was delivered by Moses but requireth somewhat of his Disciples which comprehends the letter As now when he administers the law against revenge from whence murther proceeds he doth not say Thou shalt not kil as Moses had said to them of old time but saith thou shalt not be angry without a cause nor give thy brother any provoking language ver. 22. Nor does he say Thou shalt not commit adultery but thou shalt not let out a lustfull look nor let in a lustfull thought v 28. And had he spoken here about the Sabbath would he have administred it in the letter or would he have commanded the observation of the true Sabbath where no work is done no fire kindled nor so much as any sticks gathered to make a fire with nor no burthen born but the Man-servant the Maid-servant the Oxe the Ass and every creature rests in the seed The Son of man is Lord of the Sabbath It is true he subjected himself under the law but yet he was still Lord and he maketh all his Kings and Priests to God who being once baptised into his death know also his resurrection and reign Obâ—ect But all the other Commandements are to be kept according to the letter for although it should prove so that believers are not bound to observe them by vertue of Moses's ministration in the letter but by vertue of the ministration of the Spirit yet the Commandements themselves are kept but take away the outward observation of the Sabbath and this Commandement hath no fulfilling at all according to the letter Answ. This ariseth from the different nature of the thing for the other Commandements require or forbid that which is either good or evill in its own nature but this is but good or evill by institution or command To keep a Day or not to keep a Day is not good or evill in it self but as it is commanded or forbidden or left at liberty in the Lord and according as it is done or forborn by him who receiveth the command or prohibition or is let into the liberty of the Gospel Rom. 14.6 So that if the Nature of the thing required in this Commandement had been alike with the nature of the things required or forbidden in the other Commandements it would have been as durable after the dissolution of that Covenant as the other things therein contained were which vanish not in themselves upon the dissolution of that Covenant but only pass into an higher way of dispensation where they retain their full vertue and strength even according to the letter though not by vertue of the administration of the letter another higher and fuller administration of a better Covenant challenging and taking its own place Qu. 7. If the seventh Days Sabbath be not morall but an abrogated ceremony now since the death of Christ then wherefore should our Saviour instruct his beloved Apostles that must instruct Christian Churches to pray Mat. 24.20 that they might not flie on the Sabbath knowing that their flight would fall out more then thirty yeares after his death Answ. Great was the hardship the Jews under went in the siege of Jerusalem by that apprehension of theirs that they ought not to do any work not so much as of defending themselves on the Sabbath which hardship such Disciples of Christs among the Jews as could not easily be drawn of from the law and Jewish observations but still were for circumcision and keeping of an outward Sabbath might be liable to now Christ and the Apostles after him were not hasty to draw them from such things but for a time bore with them therein insomuch that Paul circumcised Timothy and became to the Jews as a Jew and to them that were under the law as under the law himself also But the strength of the Query seems to lye in this that it should bear the name of Sabbath from Christ's own mouth in relation to somewhat which should happen on it more then thirty years after it should cease to be a Sabbath To which my Answer is plain that that may as well bear the name of Sabbath as Jerusalem or the Temple bear the name of the holy place ver. 15. of the same chap. for Jerusalem and the Temple did as much cease to be the holy place above thirty years after those words were spoken as the Jewish Sabbath could cease to be the Sabbath Now for the sakes of such as have been truly exercised in their spirits by the spirit of the Lord and have felt the powerfull work of his grace a building raised up by him may yet be further exercised I shall add
them What should I mention the time of the Judges and of the Kings how often the Lord made them smart by their Enemies in their own Land how often he gave them up to Captivity out of their Land even till at length that great Captivity of Babylon befel them and since that a greater Captivity and Desolation than that of Babylon Consid. III. Whether God having tryed this People even to the utmost by that Covenant which he made with them by Moses in Mount Sinai may ever please to try them so any more Or if there yet remain any Mercy or Love from God towards them whether it is not to be expected another way and upon another account This is very necessary and profitatble for them to consider that they may not be looking that way for Mercy and Favour from God in which it is never to come and so have their eyes and hearts diverted from that way according to which it is to come for this must needs put them back exceedingly if their eyes be looking out one way and the Love of God hath chosen another channel to run towards them in This may make them refuse the very Mercy Love and Redemption when it comes suspecting it not to be it because it comes not in the way and after the manner that they look for it Now God hath expresly said that when he shall be pacified towards them and shall look again upon them with an eye of Favour to do them good it shall not be by their Covenant which could never last but was still broken on their parts but by his own everlasting Covenant which he would establish to them Ezek. 16.60 c It would therefore diligently be enquired by them What Covenant it is which is called their Covenant vers. 61. And what Covenant it is which is called Gods Covenant vers. 62. That they may withdraw their eyes and hopes from the one from whence their Redemption Recovery and Mercy cannot come towards the other from whence it is to come To which Query for their sakes it is in my heart to return this Answer Answ. Their Covenant is that which they entred into with God the Covenant that their hearts chose to unite with God by and that was to this effect That if God would shew them his Will they would obey it Go thou near said they to Moses and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak unto thee and we will hear it and do it Deut. 5.27 Thus they thought but the Lord knew otherwise for O saith the Lord that there were such an heart in them c. vers. 29. and Moses knew otherwise he knew that they would corrupt themselves and that evil would befal them in the latter dayes Deut. 31.29 But Gods Covenant was the free Covenant he made with Abraham Isaac and Jacob the Covenant of his Grace the Covenant of his free Love whereby he was able to reach them in Egypt upon the cry of the Seed in them in the midst of their Idolatries and to bring them out and do them good notwithstanding their stubbornness and stiff-neckedness even before the other Covenant was made This Covenant of Love was Gods Covenant This is the Covenant God remembred to them in the days of their youth while they were young and tender and not yet grown up to be a people under the other Covenant and this is the Covenant which lasts for ever which is not founded upon their obedience but on God's free Love to them for his own Name sake and for their Fathers sake with whom he freely made it Quest What doth this Covenant contain Answ. Putting his Fear in the Heart writing his Laws in the Mind pouring of pure clear Water upon them to wash away the pollutions of their inward parts circumcising the filth of the Heart healing the backsliding Nature by creating of a right Spirit within and keeping of the created Spirit right by the presence of that Spirit which created it See Jer. 31.31 32. Ezek. 36.25 c. Hosea 14.4 This is God's Covenant this is the new Covenant which is to be made with the House of Israel and Judah when God redeems them and they can never be redeemed but by this Covenant but are to remain desolate until the Spirit be poured out from on high upon them Isai. 32.15 until their Hearts be circumcised to love the Lord their God untill his fear be placed there and they thereby caused to walk in his ways As therefore they receive the Spirit are brought into the fear have the Law written in their minds and become subject thereto so will they tast of this Covenant be brought into Redemption by it and become a glory inwardly and outwardly also upon the Earth Quest What is the way for them to have the fear of God put in their Hearts to have their Hearts circumcised to receive the Spirit and his Laws into their minds and so to come into this Covenant Answ. There is no other way but that to which Moses himself directed them after God had made the other Covenant with them and tryed them long by it together with many Temptations Signs and Wonders both before and after it and seeing by all these they had not had an Heart to perceive nor Eyes to see nor Ears to hear Moses at length directs them to another Covenant the Word whereof would give them Eyes to see and Ears to hear and an Heart to understand Which Covenant was a Covenant besides the former Deut. 29.1 And was indeed the Covenant concerning Life or Death eternal chap. 30.15 the other being but a Covenant of their outward state made with them after their coming out of Aegypt upon their deliverance there from and according to their choise to become a People to God according to it This Word Moses tells them was near them nearer then that which was spoken by God on the Mount and afterwards written in Tables of Stone The voyce of this Word and the Commandment thereof was nearer that they need not seek anywhere abroad for it but only listen at home to hear its speech obey it in the faith and live for ever Deut. 30.11 c. This is the way for them and all Men to come into this Covenant and there is no other There is a Light shining in the Darkness of Mans heart which Springs up in him and casts forth it's rayes to discover and draw him out of the Darkness Now as this Light is felt loved understood in Spirit hearkned and cleaved to in the pure Faith which it begets that which cleaves to it is drawn out of the darkness by it into the Covenant of the pure eternal Light where God is and whither all they are translated who are drawn to him in and by this Covenant as they are kept preserved and continue in the Faith Love and Obedience of it Now I would yet put these few