was something of Good, to wit, in their Season, as prefiguring some
Good: As by _Circumcision_, the _Purifications_, and other Things,
the Holiness of God was typified, and that the _Israelites_ ought
to be _holy_, _as their God was holy_. In the like Manner _Oaths_,
under the _Shadows_ and _Ceremonies_, signified the _Verity of God_,
his Faithfulness and Certainty; and therefore that we ought in all
Things to speak and witness the Truth. [Sidenote: _Truth was before
all Oaths._] But the _Witness of Truth_ was before all _Oaths_, and
remains when all _Oaths_ are abolished; and this is the Morality of
all _Oaths_; and so long as Men abide therein, there is no Necessity
nor Place for _Oaths_, as _Polybius_ witnessed, who said, “The Use of
_Oaths _in Judgment_ was rare among the Ancients; but by the growing
_of_ Perfidiousness, _so grew also the Use of_ Oaths_.” [Sidenote:
Oaths _supply presupposed Defects of Men’s Inconstancy._] To which
agreeth _Grotius_, saying, “An Oath is only to be used as a Medicine,
in Case of Necessity: A solemn Oath is not used but to supply Defect.
The Lightness of Men, and their Inconstancy, begot Diffidence; for
which Swearing was sought out as a Remedy.” _Basil_ the Great saith,
“That Swearing is the Effect of Sin.” And _Ambrose_, “That Oaths are
only a Condescendency for Defect.” _Chrysostom_ saith, “That an Oath
entered when Evil grew, when Men exercised their Frauds, when all
Foundations were overturned: That Oaths took their Beginning from
the Want of Truth.” These and the Like are witnessed by many others
with the fore-mentioned Authors. But what Need of Testimonies, where
the Evidence of Things speaks itself? For who will force another to
_swear_, of whom he is certainly persuaded that he abhors to _lie_ in
his Words? And again, as _Chrysostom_ and others say, “For what End
wilt thou force him to swear, whom thou believest not that he will
speak the Truth?”
§. XII. That then which was not from the _Beginning_, which was of no
Use in the _Beginning_, which had not its _Beginning_ first from the
Will of God, but from the Work of the Devil, occasioned from Evil, to
wit, from _Unfaithfulness_, _Lying_, _Deceit_; and which was at first
only invented by Man, as a mutual Remedy of this Evil, in which they
called upon the Names of their _Idols_; yea, that which, as _Jerome_,
_Chrysostom_, and others testify, was given to the _Israelites_ by God,
as unto Children, that they might abstain from the _idolatrous Oaths_
of the _Heathens_, Jer. xii. 16. whatsoever is so, is far from being a
moral and eternal Precept. And _Lastly_, whatsoever by its Profanation
and Abuse is polluted with Sin, such as are abundantly the _Oaths_ of
these Times, by so often _swearing_ and _forswearing_, far differs
from any necessary and perpetual Duty of a Christian: But _Oaths_ are
so: Therefore, _&c._
[Sidenote: Object.] _Sixthly_, They object, _That God swore,
_therefore_ to swear is good_.
[Sidenote: _Answ._] [Sidenote: _Athan._ in pass. & cruc. Dom.] I
_answer_ with _Athanasius_; “Seeing it is certain it is proper in
Swearing to swear by another, thence it appears, that God, to speak
properly, did never swear but _only_ improperly: Whence, speaking to
Men, he is said to swear, because those Things which he speaks, because
of the Certainty and Immutability of his Will, are to be esteemed for
Oaths.” Compare _Psalm_ cx. 4. where it is said, _The Lord did swear,
and it did not repent him_, &c. [Sidenote: _God swears not by another,
but by himself._] And _I swore _(saith he)_ by myself_: “And this is
not an Oath; for he did not swear by another, which is the Property
of an Oath, but by himself. Therefore God swears not according to the
Manner of Men, neither can we be induced from thence to swear. But
let us so do and say, and shew ourselves such by speaking and acting,
that we need not an Oath with those who hear us; and let our Words of
themselves have the Testimony of Truth: For so we shall plainly imitate
God.”
[Sidenote: Object.] _Seventhly_, They object, _Christ did swear, and we
ought to imitate him_.
[Sidenote: _Answ._] I _answer_, That Christ did not swear; and albeit
he had sworn, being yet under the Law, this would no Ways oblige us
under the Gospel; as neither _Circumcision_, or the Celebration of the
_Paschal Lamb_. [Sidenote: _Jerome_ Lib. Ep. Part. 3. Tract. 1. Ep. 2.]
Concerning which _Jerome_ saith, “All Things agree not unto us, who are
Servants, that agreed unto our Lord, _&c._ The Lord swore as Lord, whom
no Man did forbid to swear; but unto us, that are Servants, it is not
lawful to swear, because we are forbidden by the Law of our Lord. Yet,
lest we should suffer Scandal by his Example, he hath not sworn, since
he commanded us not to swear.”
[Sidenote: Object.] _Eighthly_, They object, _That _Paul_ swore, and
that often_, Rom. i. 9. Phil. i. 8. saying, _For God is my Record_.
2 Cor. xi. 10. _As the Truth of Christ is in me._ 2 Cor. i. 23. _I
call God for a Record upon my Soul. I speak the Truth in Christ, I lie
not_, Rom. ix. 1. _Behold, before God I lie not_, Gal. i. 20. _and so
requires Oaths of others_. _I obtest thee _(saith he)_ before God and
our Lord Jesus Christ_. 1 Thess. v. 27. _I charge you by the Lord, that
this Epistle be read to all the Brethren. But _Paul_ would not have
done so, if all Manner of Oaths had been forbidden by Christ, whose
Apostle he was._
[Sidenote: _Answ._] To all which I _answer_, _First_, That the using
of such Forms of Speaking is neither _Swearing_, nor so esteemed by
our Adversaries. For when upon Occasion, in Matters of great Moment,
we have said, _We speak the Truth in the Fear of God, and before him,
who is our Witness, and the Searcher of our Hearts_, adding such
Kind of serious Attestations, which we never refused in Matters of
Consequence; nevertheless an _Oath_ hath moreover been required of us,
[Sidenote: _The Ceremonies of an_ Oath.] with the Ceremony of putting
our Hands upon the Book, the Kissing of it, the lifting up of the Hand
or Fingers, together with this common Form of Imprecation, _So help me
God_; or, _So truly Let the Lord God Almighty help me_. _Secondly_,
This contradicts the Opinion of our Adversaries, because that _Paul_
was neither before a Magistrate that was requiring an Oath of him,
nor did he himself administer the Office of a Magistrate, as offering
an _Oath_ to any other. _Thirdly_, The Question is not what _Paul_ or
_Peter_ did, but what their and our Master taught to be done; and if
_Paul_ did _swear_ (which we believe not) he had sinned against the
Command of Christ, even according to their own Opinion, because he
_swore_ not before a _Magistrate_, but in an _Epistle_ to his Brethren.
[Sidenote: Object.] _Ninthly_, They object, _Isa._ lxv. 16. where
speaking of the Evangelical Times, he saith, _That he who blesseth
himself in the Earth, shall bless himself in the God of Truth; and he
that sweareth in the Earth, shall swear by the God of Truth; because
the former Troubles are forgotten, and because they are hid from mine
Eyes. For behold I create new Heavens, and a new Earth. Therefore in
these Times we ought to swear by the Name of the Lord._
[Sidenote: _Answ._] I _answer_, It is ordinary for the Prophets to
express the greatest Duties of the _Evangelical Times_ in _Mosaical_
Terms, as appears among others from _Jer._ xxxi. 38, 39, 40. _Ezek._
xxxvi. 25. and 40. and _Isa._ xlv. 23. _I have sworn by myself, that
unto me every Knee shall bow, every Tongue shall swear._ Where the
Righteousness of the _New Jerusalem_, the Purity of the _Gospel_, with
its _spiritual Worship_, and the Profession of the _Name of Christ_,
are expressed under Forms of Speaking used to the _Old Jerusalem_ under
the Washings of the Law, under the Names of Ceremonies, the Temple,
Services, Sacrifices, Oaths, _&c._ [Sidenote: Swearing _is expressed
by_ Confessing _under the Gospel._] Yea, that which the Prophet
speaks here of _Swearing_, the Apostle _Paul_ interprets expresly
of _Confessing_, saying, _Rom._ xiv. 11. _For it is written, As I
live, saith the Lord, every Knee shall bow to me, and every Tongue
shall confess to God_: Which being rightly considered, none can be
ignorant but these Words which the Prophet writes under the Law, when
the ceremonial Oaths were in Use, to wit, _Every Tongue shall swear_,
were by the Apostle, being under the Gospel, when those _Oaths_ became
abolished, expressed by, _Every Tongue shall confess_.
[Sidenote: Object.] _Tenthly_, They object, _But the Apostle _Paul_
approves Oaths used among Men, when he writes, _Heb. vi. 16._ For Men
verily swear by the greater, and an Oath for Confirmation is to them
an End of all Strife. But there are as many Contests, Fallacies, and
Differences at this Time as there ever were; therefore the Necessity of
Oaths doth yet remain._
[Sidenote: _Answ._] I _answer_; The Apostle tells indeed in this Place
what Men at that Time did, who lived in Controversies and Incredulity;
not what they ought to have done, nor what the Saints did, who were
redeemed from Strife and Incredulity, and had come to Christ, the Truth
and Amen of God. Moreover, he only alludes to a certain Custom usual
among Men, that he might express the Firmness of the _Divine Promise_,
in order to excite in the Saints so much the more _Confidence_ in God
promising to them; not that he might instigate them to _swear_ against
the Law of God, or confirm them in that; no, not at all: For neither
doth 1 _Cor._ ix. 24. teach Christians the vain Races, whereby Men
oftentimes, even to the Destruction of their Bodies, are wearied to
obtain a corruptible Prize; so neither doth Christ, who is the _Prince
of Peace_, teach his Disciples to fight, albeit he takes Notice,
_Luke_ xiv. 31. what it behoveth such Kings to do who are accustomed
to fight, as prudent Warriors therein. _Secondly_, As to what pertains
to _Contests_, _Perfidies_, and _Diffidences_ among Men, which our
Adversaries affirm to have grown to such an Height, that _Swearing_ is
at present as necessary as ever, that we deny not at all: [Sidenote:
_Deceit among the False, not the true Christians._] For we see, and
daily Experience teacheth us, that all Manner of Deceit and Malice doth
increase among worldly Men and false Christians; but not among true
Christians. But because Men cannot trust one another, and therefore
require _Oaths_ one of another, it will not therefore follow, That true
Christians ought to do so, whom Christ has brought to Faithfulness and
Honesty, as well towards God as one towards another, and therefore has
delivered them from _Contests_, _Perfidies_, and consequently from
_Oaths_.
[Sidenote: Object.] _Eleventhly_, They object, _We grant, That among
true Christians there is not Need of Oaths; but by what Means shall we
infallibly know them? It will follow then that Oaths are at present
needful, and that it is lawful for Christians to swear; to wit, that
such may be satisfied who will not acknowledge this and the other Man
to be a Christian._
[Sidenote: _Answ._] [Sidenote: _Truth was before Oaths._] I _answer_,
It is no Ways lawful for a Christian to _swear_, whom Christ has called
to his essential Truth, which was before all _Oaths_, forbidding him
to _swear_; and on the contrary, commanding him to speak the Truth in
all Things, to the Honour of Christ who called him; that it may appear
that the _Words_ of his Disciples may be as truly believed as the
_Oaths_ of all the worldly Men. Neither is it lawful for them to be
unfaithful in this, that they may please others, or that they may avoid
their Hurt: For thus the Primitive Christians for some Ages remained
faithful, who being required to _swear_, did unanimously answer, _I am
a Christian, I do not swear_. What shall I say of the _Heathens_, some
of whom arrived to that Degree? For _Diodorus Siculus_ relates, Lib.
16. [Sidenote: _Heathen Testimonies against Oaths._] “That the giving
of the Right-hand was, among the _Persians_, a Sign of speaking the
Truth.” And the _Scythians_, as _Qu. Curtius_ relates, said, in their
Conferences with _Alexander_ the Great, “Think not that the _Scythians_
confirm their Friendship by Swearing; they swear by keeping their
Promises.” _Stobæus, Serm._ 3. relates, That _Solon_ said, “A good Man
ought to be in that Estimation that he need not an Oath; because it
is to be reputed a Lessening of his Honour if he be forced to swear.”
_Pythagoras_, in his Oration, among other Things hath this Maxim, as
that which concerns the Administration of the Commonwealth: “Let no Man
call God to witness by an Oath, no not in Judgment; but let every Man
so accustom himself to speak, that he may become worthy to be trusted
even without an Oath.” _Basil_ the Great commends _Clinias_ an Heathen,
“That he had rather pay three Talents, which are about _three thousand
Pounds_, than swear.” _Socrates_, as _Stobæus_ relates, _Serm._ 14.
had this Sentence, “The Duty of good Men requires that they shew to
the World that their Manners and Actions are more firm than Oaths.”
The same was the Judgment of _Isocrates_. _Plato_ also stood against
_Oaths_ in his Judgment _de Leg._ 12. _Quintilianus_ takes Notice,
“That it was of old a Kind of Infamy, if any was desired to swear;
but to require an Oath of a Nobleman, was like an examining him by
the Hangman.” The Emperor _Marcus Aurelius Antoninus_ saith, in his
Description of a good Man, “Such is his Integrity, that he needs not
an Oath.” So also some _Jews_ did witness, as _Grotius_ relates out of
_Maimonides_, “It is best for a Man to abstain from all Oaths.” The
_Essenes_, as _Philo Judæus_ relates, “Did esteem their Words more firm
than Oaths; and Oaths were esteemed among them as needless Things.”
And _Philo_ himself, speaking of the Third Commandment, explains his
Mind thus, _viz._ “It were better altogether not to swear, but to be
accustomed always to speak the Truth, that naked Words might have the
Strength of an Oath.” And elsewhere he saith, “It is more agreeable to
natural Reason altogether to abstain from Swearing; _persuading_, That
whatsoever a good Man saith may be equivalent with an Oath.”
[Sidenote: Oaths _abrogated by Christ._] Who then needs further to
doubt, but that since Christ would have his Disciples attain the
highest Pitch of Perfection, he abrogated _Oaths_, as a Rudiment of
Infirmity, and in Place thereof established the Use of _Truth_? Who
can now any more think that the _holy Martyrs_ and _ancient Fathers_
of the first three hundred Years, and many others since that Time,
have so opposed themselves to _Oaths_, that they might only rebuke
vain and rash _Oaths_ by the Creatures, or Heathen Idols, which were
also prohibited under the _Mosaical Law_; and not also _Swearing_ by
the true God, in Truth and Righteousness, which was there commanded?
[Sidenote: _The Testimonies of the Fathers against _Oaths_ and
_Swearing.] As _Polycarpus, Justin Martyr_, Apolog. 2. and many
_Martyrs_, as _Eusebius_ relates. _Tertullian_, in his Apol. Cap.
32. ad _Scap._ Cap. 1. of Idolatry, Cap. 11. _Clem. Alexandrinus_,
Strom. Lib. 7. _Origen_, in Mat. Tract. 25. _Cyprianus_, Lib. 3.
_Athanasius_, in pass. & cruc. Domini Christi. _Hilarius_ in Mat. v.
34. _Basilius Magn._ in Psalm xiv. _Greg. Nyssenus_ in Cant. Orat.
13. _Greg. Nazianzenus_ in Dialog. contra juramenta. _Epiphanius_
adversus Heres. Lib. 1. _Ambros._ de Virg. Lib. 3. Idem in Mat. v.
_Chrysostom_ in Genes. Homil. 15. Idem Homil. in Act. Apost. Cap. 3.
_Jerome_ Epistol. Lib. Part. 3. Ep. 2. Idem in Zech. Lib. 2. Cap. 8.
Idem in Mat. Lib. 1. Cap. 5. _Augustinus_ de Serm. Dom. Serm. 28.
_Cyrillus_ in Jer. iv. _Theodoretus_ in Deut. vi. _Isidorus Pelusiota_
Ep. Lib. 1. Epist. 155. _Chromatius_ in Mat. v. _Johannes Damascenus_,
Lib. 3. Cap. 16. _Cassiodorus_ in Psalm xciv. _Isidorus Hispalensis_,
Cap. 31. _Antiochus_ in Pandect. Script. Hom. 62. _Beda_ in Jac. v.
_Haimo_ in Apoc. _Ambrosius Ansbertus_ in Apoc. _Theophylactus_ in Mat.
v. _Paschasius Radbertus_ in Mat. v. _Otho Brunsselsius_ in Mat. v.
_Druthmarus_ in Mat. v. _Euthymius Eugubinus_ Bibliotheca vet. Patr.
in Mat. v. _Oecumenius_ in Jac. Cap. 5. Ver. 12. _Anselmus_ in Mat.
v. the _Waldenses_, _Wickliff_, _Erasmus_, in Mat. v. and in Jac. v.
Who can read these Places and doubt of their Sense in this Matter? And
who, believing that they were against all _Oaths_, can bring so great
an Indignity to the Name of Christ, as to seek to subject again his
Followers to so great an Indignity? Is it not rather Time that all good
Men should labour to remove this Abuse and Infamy from _Christians_?
[Sidenote: Object.] _Lastly_, They object, _This will bring in Fraud
and Confusion; for Impostors will counterfeit Probity, and under the
Benefit of this Dispensation will lie without Fear of Punishment_.
[Sidenote: _Answ._] _I answer_, There are two Things which oblige a Man
to speak the Truth: _First_, Either the Fear of God in his Heart, and
Love of Truth; for where this is, there is no Need of _Oaths_ to speak
the Truth; [Sidenote: _The Punishment of Liars._] or, _Secondly_, The
Fear of Punishment from the Judge. Therefore let there be the same, or
rather greater Punishment appointed to those who pretend so great Truth
in Words, and so great Simplicity in Heart that they cannot lie, and
so great Reverence towards the Law of Christ, that for Conscience Sake
they deny to _swear_ in any wise, if they fail; and so there shall be
the same good Order, yea, greater Security against Deceivers, as if
_Oaths_ were continued; and also, by that more severe Punishment, to
which these false Dissemblers shall be liable. Hence wicked Men shall
be more terrified, and good Men delivered from all Oppression, both in
their Liberty and Goods: For which Respect to tender _Consciences_, God
hath often a Regard to Magistrates and their State, as a Thing most
acceptable to him. But if any can further doubt of this Thing, to wit,
if without Confusion it can be practised in the Commonwealth, let him
consider the State of the _United Netherlands_, and he shall see the
good Effect of it: [Sidenote: _The United Netherlands instanced._] For
there, because of the great Number of Merchants more than in any other
Place, there is most frequent Occasion for this Thing; and though the
Number of those that are of this Mind be considerable, to whom the
States these hundred Years have condescended, and yet daily condescend,
yet nevertheless there has nothing of Prejudice followed thereupon to
the Commonwealth, Government, or good Order; but rather great Advantage
to _Trade_, and so to the Commonwealth.
§. XIII. _Sixthly_, The last Thing to be considered, is _Revenge_ and
_War_, an Evil as opposite and contrary to the Spirit and Doctrine
of Christ as _Light_ to _Darkness_. For, as is manifest by what is
said, through Contempt of Christ’s Law the whole World is filled
with various _Oaths_, _Cursings_, _blasphemous Profanations_, and
_horrid Perjuries_; [Sidenote: _Revenge and War contrary to Christ._]
so likewise, through Contempt of the same Law, the World is filled
with _Violence_, _Oppression_, _Murders_, _Ravishing of Women_ and
_Virgins_, _Spoilings_, _Depredations_, _Burnings_, _Devastations_, and
all Manner of _Lasciviousness_ and _Cruelty_: So that it is strange
that Men, made after the Image of God, should have so much degenerated,
that they rather bear the Image and Nature of roaring Lions, tearing
Tigers, devouring Wolves, and raging Boars, than of rational Creatures
endued with Reason. And is it not yet much more admirable, that this
_horrid Monster_ should find Place, and be fomented, among those
Men that profess themselves _Disciples_ of our _peaceable Lord_ and
_Master_ Jesus Christ, who by _Excellency_ is called the _Prince of
Peace_, and hath expresly prohibited his Children _all_ Violence; and
on the contrary, commanded them, that, according to his Example, they
should follow Patience, Charity, Forbearance, and other Virtues worthy
of a Christian?
Hear then what this great Prophet saith, whom every Soul is commanded
to hear, under the Pain of being cut off, _Matt._ v. from Verse 38.
to the End of the Chapter. [Sidenote: _Revenge forbidden by Christ._]
For thus he saith: _Ye have heard that it hath been said, An Eye for
an Eye, and a Tooth for a Tooth: But I say unto you, that ye resist
not Evil; but whosoever shall smite thee on thy right Cheek, turn
to him the other also. And if any Man will sue thee at the Law, and
take away thy Coat, let him have thy Cloak also. And whosoever shall
compel thee to go a Mile, go with him twain. Give to him that asketh
thee; and from him that would borrow of thee, turn not thou away. Ye
have heard that it has been said, Thou shalt love thy Neighbour, and
hate thine Enemy: But I say unto you, Love your Enemies, bless them
that curse you, do good to them that hate you, and pray for them which
despitefully use you, and persecute you, that ye may be the Children of
your Father which is in Heaven. For he maketh his Sun to rise on the
Evil and on the Good, and sendeth Rain on the Just and on the Unjust.
For if ye love them which love you, what Reward have ye? Do not even
the _Publicans_ the same? And if ye salute your Brethren only, what do
you more than_ others? _Do not even the _Publicans_ so? Be ye therefore
perfect, even as your Father which is in Heaven is perfect._
[Sidenote: _The Law of Christ more perfect than that of _Moses.]
These Words, with Respect to _Revenge_, as the former in the Case of
_Swearing_, do forbid some Things, which in Time past were lawful to
the _Jews_, considering their Condition and Dispensation; and command
unto such as will be the Disciples of Christ, a more perfect, eminent,
and full Signification of Charity, as also Patience and Suffering,
than was required of them in that Time, State, and Dispensation by the
Law of _Moses_. This is not only the Judgment of most, if not all,
the _ancient Fathers_, so called, of the first three hundred Years
after Christ, but also of many others, and in general of all those who
have rightly understood and propagated the Law of Christ concerning
_Swearing_, as appears from _Justin Martyr_ in Dialog. cum Tryph.
ejusdemque Apolog. 2. Item ad Zenam. _Tertul._ de Corona Militis.
[Sidenote: _Testimonies of the Fathers _against Fighting.] It.
Apolog. Cap. 21. and 37. It. Lib. de Idolol. Cap. 17, 18, 19. It. ad
Scapulam. Cap. 1. It. adversus Jud. Cap. 7. and 9. It. adv. Gnost. Cap.
13. It. ad. Marc. Cap. 4. It. Lib. de Patientia C. 6. 10. _Orig._ cont.
Celsum, Lib. 3. 5. 8. It. in Josuam Hom. 12. Cap. 9. It. in Mat. Cap.
26. Tract. 35. _Cyp._ Epist. 56. It. ad Cornel. Lactan. de Just. Lib.
5. C. 18. Lib. 6. C. 20. _Ambr._ in Luc. xxii. _Chrysost._ in Mat. v.
Horn. 18. It. in Mat. xxvi. Hom. 85. It. Lib. 2. de Sacerdotio. It. in
1 Cor. xiii. _Chromat._ in. Mat. v. _Jerome_ ad Ocean. It. Lib. Epist.
P. 3. Tom. 1. Ep. 2. _Athan._ de Inc. Verb. Dei. _Cyrill. Alex._ Lib.
11. in Johan. Cap. xxv. 26. Yea, _Augustine_, although he vary much in
this Matter, notwithstanding in these Places he did condemn _Fighting_,
Epist. 158, 159, 160. It. ad Judices, Epist. 203. It. ad Darium, &.
Lib. 21. It. ad Faustum. Cap. 76. Lib. 22. de Civit. ad Marc. Cap. 6.
as _Sylburgius_ relates. _Euthym._ in Mat. xxvi. and many others of
this Age. _Erasmus_ in Luc. Cap. 3. & 22. _Ludov. Vives_ in Introduc.
ad Sap. _J. Ferus_, Lib. 4. Comment. in Mat. vii. & Luc. xxii.
[Sidenote: _The Laws of Christ in the New Testament are irreconcileable
to Persecution, Wars, and Fighting._] From hence it appears, that there
is so great a Connexion betwixt these two Precepts of _Christ_, that
as they were uttered and commanded by him at one and the same Time, so
the same Way they were received by Men of all Ages, not only in the
first Promulgation by the little Number of the Disciples, but also
after the Christians increased in the first three hundred Years. Even
so in the _Apostasy_, the one was not left and rejected without the
other; and now again in the _Restitution_, and renewed Preaching of the
_Eternal Gospel_, they are acknowledged as eternal and unchangeable
Laws, properly belonging to the _Evangelical State_ and _Perfection_
thereof; from which if any withdraw, he falls short of the Perfection
of a _Christian Man_.