AN
EXPOSITION
OF
THE
TEN
COMMANDMENTS
,
Delivered
in
several
LECTURES
.
EXOD.
20.
1.
2.
(
And
God
speake
all
these
words
,
saying
,
I
am
the
Lord
thy
God
.
Which
have
brought
thee
out
of
the
Land
of
Egypt
,
out
of
the
House
of
Bondage
.
BEing
(
through
Gods
strength
(
resolved
to
Essay
the
opening
of
the
Ten
Commandments
,
all
that
we
shall
say
,
by
way
of
Preface
,
shal
be
to
give
you
an
account
of
the
Motives
which
have
engaged
us
in
this
Work
.
The
first
is
the
Excellency
of
this
Scripture
,
it
being
by
the
Lord
himself
intended
as
a
comprehensive
sum
of
his
peoples
duty
,
and
commanded
to
us
from
this
,
that
though
all
the
Scripture
be
his
Word
,
yet
this
in
a
singular
manner
is
so
;
for
he
spake
all
these
words
himself
,
and
by
a
Voice
immediatly
formed
by
himself
he
pronunced
them
first
to
his
people
,
and
afterward
twice
by
his
Finger
(
that
is
,
immediatly
by
himself
,
without
making
use
of
any
Pen-man
,
as
in
other
Scriptures
)
he
wrote
them
for
his
peoples
behoof
upon
two
Tables
of
Stone
,
which
were
afterwards
commanded
in
a
singular
manner
to
be
kept
in
the
Ark
,
Deut.
10.
v.
2.
5.
and
to
be
learned
,
Deut.
5.
1.
as
also
to
be
written
on
the
Posts
of
their
Doors
,
and
diligently
pressed
on
their
Children
,
Deut.
67.
8.
9.
10.
In
opening
of
which
Commandments
,
not
only
the
Prophets
and
Apostles
,
but
our
blessed
Lord
in
that
Sermon
of
his
upon
the
Mount
,
Matth.
5.
6.
7.
doth
much
insist
,
The
second
is
the
usefulness
of
this
Scripture
,
and
of
the
knowledge
of
it
to
all
that
would
know
what
is
pleasing
to
God
,
that
they
may
be
fitted
for
duty
to
him
and
may
know
what
is
displeasing
to
him
;
that
may
know
sin
,
and
how
to
eschew
it
,
and
may
be
stirred
up
to
repentance
when
they
have
fallen
into
it
,
this
being
the
Laws
property
,
that
thereby
is
the
knowledge
of
sin
,
Rom.
7.
7.
and
so
likewise
the
knowledge
of
duty
;
therefore
it
is
summed
in
so
few
words
,
that
it
may
be
the
more
easily
brought
into
,
and
retained
in
the
memories
and
hearts
of
his
people
:
For
which
cause
also
of
old
and
late
,
has
it
always
been
recommended
,
both
in
the
Word
,
Deut.
5.
1.
and
in
all
Catechisms
to
be
learned
as
a
Rule
of
mens
walking
;
and
yet
so
comprehensive
is
it
,
that
without
pains
and
diligence
to
come
to
the
understanding
thereof
men
cannot
but
come
short
of
the
great
scop
thereof
.
The
third
is
the
great
ignorance
,
that
is
amongst
not
a
few
,
of
the
meaning
of
the
useful
and
excellent
Scripture
,
and
especially
in
this
secure
time
,
many
not
knowing
they
break
the
Commandments
when
they
break
them
,
at
least
in
many
material
things
,
and
this
draweth
with
it
these
sad
effects
:
1.
That
there
are
few
convictions
of
sin
.
2.
Little
repentance
for
sin
,
3.
Much
security
▪
presumption
confidence
in
self-righteousness
,
and
the
like
,
upon
which
the
ignorance
of
this
Scripture
hath
great
influence
,
even
as
amongst
the
Jews
the
ignorance
of
its
Spiritually
made
many
neglect
the
chief
part
of
holiness
,
and
proudly
settle
on
self-righteousness
▪
and
slight
Christ
the
Mediator
;
as
we
may
see
in
Pauls
example
,
Rom.
7.
9.
and
this
was
one
reason
why
our
Lord
expounded
it
,
that
by
it
sinners
might
see
more
the
necessity
of
a
Mediator
,
who
is
the
end
of
the
Law
for
righteousness
to
all
that
believe
,
Rom.
10.
4.
And
as
these
effects
are
palpable
at
this
time
,
so
we
conceive
it
useful
to
follow
the
same
remedy
;
this
evil
being
not
only
amongest
the
prophane
,
but
amongst
the
most
formal
and
civil
,
who
stumble
at
this
stone
;
yea
,
many
believers
are
often
so
much
taken
with
cases
and
light
in
Doctrinal
truths
,
that
they
heed
not
snfficiently
the
meaning
of
the
Law
,
whereby
their
convictions
of
sin
tenderness
in
practise
,
constant
exercise
of
repentance
,
and
daily
fresh
applications
to
the
Blood
of
Sprinkling
are
much
impeded
.
And
although
it
may
seem
not
so
to
suit
the
nature
of
this
exercise
(
for
it
would
be
noticed
,
that
the
Author
delievered
this
Doctrine
of
the
Law
in
several
Lectures
on
the
Sabbath-morning
before
Sermon
,
in
which
time
he
formerly
used
to
read
and
expound
a
Chapter
of
the
Holy
Scriptures
,
or
a
considerable
portion
thereof
;
which
Lectures
are
not
now
distinguished
,
because
of
the
close
connection
of
the
purposes
)
yet
considering
the
foresaid
reasons
,
and
the
nature
of
this
excellent
Scripture
,
which
cannot
hastily
be
passed
through
(
it
having
much
in
few
words
,
and
therefore
requiring
some
convenient
time
for
explication
)
&
consideriing
the
weight
of
it
,
and
its
usefulness
for
all
sorts
of
hearers
,
we
are
confident
it
will
agree
well
with
the
end
of
this
Eexercise
,
(
which
is
the
end
of
opening
all
Scripture
)
to
wit
,
peoples
instruction
and
edification
,
to
insist
a
little
thereon
.
Our
purpose
is
not
to
aim
at
any
great
accuracy
,
nor
to
multiply
questions
and
digressions
,
nor
to
insist
in
application
and
use
,
but
plainly
and
shortly
(
as
we
are
able
)
to
give
you
the
meaning
of
the
Law
of
God
:
1.
By
holding
forth
the
Native
Duties
required
every
Commandment
.
2.
The
sins
which
properly
oppose
and
contradict
each
Commandment
,
that
by
these
we
may
have
some
direction
and
help
in
duty
,
and
some
spur
to
repentance
,
at
least
a
furtherance
in
the
work
of
Conviction
,
that
so
by
it
we
may
be
led
to
Christ
Jesus
,
who
is
the
end
of
the
Law
for
righteousness
to
every
one
that
belives
,
Rom.
104.
which
is
the
principal
intent
of
this
Law
,
as
it
was
given
to
Israel
.
To
make
way
for
the
Exposition
,
we
shall
1.
Lay
down
some
Conclusions
which
arise
from
the
Preface
.
2.
Give
you
some
ordinary
distinctions
.
3.
Clear
and
confirm
some
Rules
or
Observations
useful
for
understanding
of
the
whole
Law
.
The
first
Conclusion
that
we
take
for
granted
is
,
that
this
Law
(
as
't
is
Moral
)
doth
tye
even
Christians
and
Believers
now
,
as
well
as
of
old
;
which
appears
from
this
,
that
he
who
is
God
the
Law-giver
here
,
Acts
7.
38.
is
the
Angel
Christ
,
and
't
is
his
Word
,
as
is
clear
,
vers.
30.
31.
as
also
the
matter
of
it
being
connatural
to
Adam
,
it
did
bind
before
the
Law
was
given
,
and
that
obligatory
force
cannot
be
seprated
from
its
nature
,
(
though
the
exercise
of
Right
Reason
in
Nature
be
much
obliterate
since
the
Fall
)
therefore
Christ
was
so
far
from
destroying
this
Law
in
its
Authority
,
and
Paul
so
far
from
making
it
void
by
the
Doctrine
of
Faith
,
that
our
Lord
tells
he
came
to
fulfill
it
,
Matt.
5.
17.
and
Paul
shews
,
that
his
preaching
of
Faith
was
to
establish
it
,
Rom.
3.
31.
which
truth
being
confirmed
by
them
both
in
their
Practise
and
Doctrine
,
sheweth
that
the
breach
of
the
holy
Law
of
God
,
is
no
less
sinful
to
us
now
,
then
it
was
to
them
before
us
.
The
second
Conclusion
is
,
that
though
this
Law
,
and
obedience
thereto
,
lye
on
Christians
,
and
be
called
for
from
them
,
yet
it
is
not
laid
on
them
as
a
Covenant
of
Works
,
or
that
by
which
they
are
to
seek
or
expect
Justification
;
no
but
on
the
contrary
,
to
overturn
self-righteousness
,
by
this
Doctrine
which
manifesteth
sin
and
of
it self
worketh
wrath
?
which
is
also
clear
,
in
that
he
is
here
called
,
Our
God
,
which
he
cannot
be
to
sinners
but
by
Grace
:
And
also
it
appears
from
the
Lords
owning
of
this
sinful
people
as
his
,
and
his
adjoyning
to
this
Law
so
many
Ceremonies
and
Sacrifices
which
point
out
and
lead
to
Christ
:
and
from
his
adding
the
Law
on
Mount
Sinai
,
as
a
help
to
the
Covenant
made
with
Abraham
,
Genes.
17.
(
which
was
a
Covenant
of
Grace
,
and
was
never
altered
,
as
to
its
substance
)
in
which
the
people
of
Israel
,
as
his
Seed
,
was
comprehended
;
therefore
it
appears
that
this
was
never
the
Lords
intent
in
covenanting
thus
with
his
people
,
that
they
should
expect
righteousness
and
life
by
the
adjoyned
Law
,
but
only
that
it
should
be
useful
in
the
Hand
of
Grace
to
mak
the
former
Covenant
with
Abraham
effectual
:
So
then
,
though
we
be
bound
to
obey
the
Law
,
we
are
not
to
seek
righteousness
or
life
by
the
duties
therein
enjoyned
.
The
third
Conclusion
is
,
that
both
Ministers
in
preaching
,
and
people
in
practising
of
this
Law
,
would
carry
with
subordination
to
Christ
▪
and
that
the
duties
called
for
here
are
to
be
performed
as
a
part
of
the
Covenant
of
Grace
,
and
of
the
obligation
that
lyeth
upon
us
thereby
,
&
so
all
our
obedience
to
God
ought
still
to
run
in
that
Channel
.
If
we
ask
how
these
two
differ
,
to
wit
,
the
performing
the
duties
of
the
Law
,
as
running
in
the
Channel
of
the
Covenant
of
Grace
,
and
the
performing
of
them
as
running
in
the
▪
Channel
of
the
Covenant
of
Works
,
or
how
we
are
to
go
about
the
duties
of
the
Law
with
subordination
to
Christ
and
his
Grace
?
I
answer
,
they
differ
in
these
four
things
,
which
shew
,
that
these
duties
are
not
onely
to
be
done
,
but
to
be
done
in
a
way
consistent
with
,
and
flowing
from
Grace
:
which
also
follows
from
this
,
that
in
the
Preface
to
the
Commandments
,
he
stileth
and
holdeth
himself
forth
as
Redeemer
to
be
the
object
of
our
duty
,
and
the
motive
of
it
.
1.
They
differ
,
I
say
first
,
in
the
End
or
account
upon
which
they
are
performed
;
we
are
not
to
perform
duties
that
life
,
pardon
,
or
enjoying
of
God
may
be
meritoriously
obtained
by
them
,
but
to
testifie
our
respect
to
him
who
hath
provided
these
freely
for
us
,
that
we
should
not
rest
in
duties
which
are
engraven
on
these
Covenant-Blessings
.
2.
They
differ
in
the
Principile
by
which
we
act
them
,
't
is
not
in
our
own
strength
as
the
works
of
the
first
Covenant
were
to
be
performed
,
but
in
the
strength
of
Grace
,
and
by
vertue
of
the
promises
of
Sanctification
comprehended
in
the
second
Covenant
2
Cor.
7.
1.
3.
They
differ
as
to
the
manner
of
their
acceptation
,
duties
by
the
first
Covenant
are
to
abide
their
tryal
upon
the
account
of
their
own
worth
,
and
the
inherent
perfection
that
is
in
them
,
and
accordingly
will
be
accepted
,
or
rejected
,
as
they
are
conform
or
disconform
to
the
perfect
Rule
of
Gods
Law
;
but
by
the
second
Covenant
,
the
acceptation
of
our
performances
,
prayers
,
praises
.
are
founded
on
Christs
Righteousness
,
and
Gods
mercy
in
him
,
in
whom
only
are
they
sweet-smelling
Sacrifices
,
and
accepted
as
our
persons
are
,
for
he
hath
made
us
to
be
accepted
as
to
both
only
in
the
beloved
Ephes.
1.
4.
4.
They
differ
in
respect
of
the
motive
from
which
they
proceed
;
or
the
great
motive
of
our
obedience
in
the
Covenant
of
Grace
,
is
not
fear
of
threatnings
and
wrath
in
case
of
disobedience
,
which
by
the
Covenant
of
Works
is
the
main
thing
sways
men
to
duties
,
no●
is
it
a
purchase
of
Heaven
to
themselves
by
their
holiness
,
which
also
by
that
Covenant
is
a
predominant
motive
of
mens
obedience
,
but
it
is
love
and
gratitude
,
and
that
not
simply
to
God
as
Creator
,
but
as
Redeemer
,
as
the
Text
here
sheweth
.
I
brought
thee
out
of
the
House
of
Bondage
,
it
is
that
we
may
set
forth
the
praises
of
him
who
called
us
,
and
that
we
may
glorifie
him
that
has
bought
us
:
where
Duties
have
these
qualifications
,
they
are
consistent
with
Grace
,
and
subservient
to
it
;
but
when
those
are
wanting
or
excluded
,
Christ
is
wronged
,
and
men
turn
legal
,
and
in
so
far
fall
from
and
overturn
Grace
.
These
Conclusions
as
necessary
Caveats
being
laid
down
,
we
shall
propose
these
distinctions
for
clearing
of
them
,
1.
We
would
distinguish
betwixt
a
Law
and
a
Covenant
,
or
betwixt
this
Law
,
considered
as
a
Law
,
and
as
a
Covenant
;
a
Law
doth
necessarily
imply
no
more
then
1.
To
direct
.
2
To
command
,
inforcing
that
obedience
by
Authority
;
a
Covenant
doth
further
necessarily
imply
promises
made
upon
some
condition
,
or
threatnings
added
if
such
a
condition
be
not
performed
:
now
this
Law
may
be
considered
without
the
consideration
of
a
Covenant
,
for
it
was
free
to
God
to
have
added
,
or
not
to
have
added
promises
,
and
the
threatnings
(
upon
supposition
the
Law
had
been
kept
)
might
never
have
taken
effect
;
but
the
first
two
are
essential
to
the
Law
,
the
last
two
,
to
Believers
,
are
made
void
throngh
Christ
;
in
which
sense
it
is
said
,
that
by
him
we
are
freed
from
the
Law
as
a
Covenant
,
so
that
Believers
life
depends
not
on
the
promises
annexed
to
the
Law
,
nor
are
they
in
danger
by
the
threatning
adjoyned
to
it
:
Hence
we
are
to
advert
when
the
Covenant
of
Works
is
spoken
of
,
that
by
it
is
not
meaned
this
Law
simply
,
but
the
Law
propounded
as
the
condition
of
obtaining
life
by
the
obedience
of
it
;
in
which
respect
it
was
only
so
formally
given
to
Adam
:
This
then
is
the
first
destinction
betwixt
the
Law
,
and
the
Covenant
of
Works
.
2.
Distinguish
betwixt
these
Ten
Commandments
simply
and
strictly
taken
in
the
matter
of
them
,
and
more
complexly
in
their
full
Administration
,
with
Preface
,
Promises
,
Sacrifices
,
&c
,
in
the
first
sense
they
are
a
Law
having
the
matter
,
but
not
the
form
of
the
Covenant
of
Works
:
so
Moses
by
it
is
said
to
describe
such
righteousness
as
the
Covenant
of
Works
doth
require
,
yet
he
doth
not
propond
it
as
the
righteousness
they
were
to
relye
on
,
but
his
scope
is
to
put
them
to
a
Mediators
,
by
revealing
sin
through
the
Law
,
Rom.
10.
3.
In
the
second
sense
it
is
a
Covenant
of
Grace
,
that
same
in
substance
with
the
Covenant
made
with
Abraham
,
and
with
the
Covenant
made
with
Believers
now
,
but
differing
in
its
Administration
.
3.
Distinguish
betwixt
Gods
intention
in
giving
,
and
the
Believers
in
Israel
their
making
use
of
this
Law
,
and
the
carnal
multitude
among
that
people
their
way
of
receiving
it
,
and
corrupt
abusing
it
contray
to
the
Lords
mind
:
In
the
first
sense
it
was
a
Covenant
of
Grace
,
in
the
second
,
it
turned
to
be
a
Covenant
of
Works
to
them
;
and
therefore
it
is
that
the
Lord
rejects
as
we
may
see
Jsaiah
1.
13.
66.
2.
3.
Jer.
7.
22.
their
Sacrifices
and
Services
as
not
commanded
,
because
rested
on
by
them
to
the
prejudice
of
Grace
,
and
contrary
to
the
strain
and
scope
of
this
Law
complexly
considered
.
4.
Distinguish
betwixt
the
Moral
,
and
Ceremonial
,
and
Judicial
Law
;
the
first
concerns
manners
,
and
the
right
ordering
of
a
Godly
Conversation
;
and
because
these
things
are
of
perpetual
equity
and
rectitude
,
the
obligation
of
this
Law
as
to
that
is
perpetual
;
and
therefore
in
the
exponding
of
it
,
these
two
terms
,
Moral
,
and
of
Perpetual
Authority
,
are
all
one
,
and
to
be
taken
so
▪
2.
The
Judical
Law
is
for
regulating
outward
Society
,
&
for
Government
,
and
doth
generally
(
excepting
what
was
peculiar
to
the
people
of
Israel
)
agree
with
the
Moral
Law
;
this
as
given
to
them
is
not
perpetual
,
their
policy
being
at
an
end
.
3
▪
The
Ceremonial
Law
is
in
Ceremonies
,
Types
,
and
Shadows
,
pointing
at
a
Saviour
to
come
▪
this
is
also
abrogate
,
the
substance
being
come
;
but
there
is
this
difference
,
that
the
Judicial
Law
is
but
Mortua
,
dead
;
and
may
,
where
't
is
thought
fit
,
with
the
fore-going
caution
,
be
used
under
the
New
Testament
;
but
the
Ceremonial
Law
is
Mortifera
,
deadly
,
and
cannot
without
falling
from
grace
,
Gal.
5.
2
▪
4.
be
revived
.
5.
When
we
speak
of
things
Moral
,
we
are
to
distinguish
between
things
Naturally
Moral
,
that
is
▪
such
(
as
love
to
God
and
our
Neighbour
,
and
such-like
)
which
have
an
innate
rectitude
and
holiness
in
them
,
which
cannot
be
separate
from
them
,
and
things
positively
Moral
,
that
have
their
obligation
by
a
special
positive
superadded
Sanction
,
sothat
their
rectitude
flows
not
from
the
nature
of
the
things
themselves
,
as
in
the
former
:
As
for
instance
,
in
the
fourth
Commandment
it
is
naturally
Moral
that
God
should
be
woshipped
,
Nature
teacheth
it
;
but
that
he
is
to
be
worshipped
on
such
a
day
particularly
,
that
comes
to
pass
by
vertue
of
his
positive
Command
;
the
first
cannot
be
altered
,
the
second
by
the
Lord
may
;
but
till
he
alter
it
,
the
Authority
lies
still
on
all
,
and
it
is
equally
sin
to
sin
against
any
of
them
,
though
without
the
positive
Sanction
,
there
is
no
obligation
naturaly
requiring
obedience
in
some
of
them
.
6.
The
sixth
distinction
is
of
the
Moral
Law
in
two
Tables
,
first
and
second
;
The
first
contains
our
immediate
worship
,
and
service
and
obedience
to
God
himself
,
and
is
comprehended
in
the
first
four
Commandments
;
the
second
contains
our
mediate
obedience
to
God
in
all
the
duties
we
owe
to
other
,
in
the
last
six
▪
they
were
at
first
so
divided
by
the
Lord
himself
,
for
there
are
Ten
in
all
,
Dent.
4.
13
▪
From
this
distinction
take
notice
:
1.
That
all
the
Commandments
of
the
second
Table
are
of
like
Authority
with
the
first
,
God
spake
all
these
words
;
yea
,
as
it
appears
from
Acts
7.
38.
it
was
our
Lord
Jesus
.
2.
The
sins
immediately
against
the
first
Table
,
are
greater
then
those
against
the
second
;
for
this
cause
,
Matth.
22.
38.
the
first
is
called
the
First
and
Great
Commandment
:
Therefore
3.
In
Morals
(
if
they
be
things
of
the
same
nature
)
the
duties
of
the
second
Table
cede
and
give
place
to
the
duties
of
the
first
Table
,
when
they
cannot
stand
together
;
as
in
the
case
of
love
to
God
,
and
the
exercise
of
love
to
our
Father
and
Neighbour
,
Luke
14.
26.
Matth.
●0
.
37.
when
obedience
to
God
and
obedience
to
our
superiours
cannot
consist
▪
we
are
to
obey
God
rather
then
man
,
Acts
4.
19.
and
we
are
to
lore
the
Lord
,
and
hate
Father
and
Mother
▪
Luke
14.
6.
4.
Yet
take
notice
,
that
Ceremonials
or
positives
of
the
first
Table
,
for
a
time
cede
and
give
place
to
Morals
in
the
second
;
as
for
relieving
or
preserving
our
Neighbours
life
in
hazard
,
we
may
travel
on
the
Sabbath
day
,
according
to
that
Scripture
,
I
will
have
Mercy
and
not
Sacrifice
,
and
the
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
,
&c.
7.
The
seventh
distinction
(
which
is
ordinary
)
is
of
the
Commandments
into
affirmative
and
negative
,
as
ye
see
all
the
Commandments
in
the
first
Table
are
negatively
set
down
,
forbidding
sin
directly
:
Thou
shalt
not
have
an
other
gods
,
&c.
only
the
fourth
is
both
negative
and
affirmative
,
forbidding
sin
,
and
commanding
duty
directly
;
as
also
the
fifth
only
,
which
is
the
first
of
the
second
Table
,
is
affirmative
,
all
the
rest
are
negative
.
This
distinction
is
not
so
to
be
understood
,
as
if
nothing
were
commanded
or
injoyned
in
negative
Precepts
,
or
as
if
nothing
were
forbidden
in
affirmative
Precepts
(
for
what
ever
be
expressed
as
forbidden
,
the
contrary
is
alwayes
in
plyed
as
commanded
,
and
whatsoever
is
expresly
commanded
,
the
contrary
is
alwayes
implyed
as
forbidden
)
but
the
distinction
is
taken
from
the
manner
of
setting
them
down
,
concerning
which
take
these
Rules
or
general
Observations
for
your
better
understanding
,
many
whereof
are
in
the
larger
Catechism
.
1.
However
the
Commandments
be
expressed
,
affirmatively
or
negatively
,
every
one
of
them
hath
two
parts
▪
one
affirmative
,
implyed
in
negative
Precepts
,
requiring
the
duties
that
are
contray
to
the
sins
forbidden
;
another
negative
,
implyed
in
the
affirmative
Precepts
,
forbidding
the
sins
that
are
contrary
to
the
duties
commanded
;
as
for
example
the
third
Commandment
,
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
;
it
implies
a
Command
reverently
to
use
his
Name
:
So
,
to
remember
to
keep
Holy
the
Satbbath
day
,
implies
a
Prohibition
of
prophaning
it
;
in
which
sense
all
the
Commandments
may
in
some
respect
be
called
negative
(
and
so
a
part
of
the
fourth
Commandment
is
negatively
expressed
,
Thou
shalt
d●no
work
)
or
affirmative
;
in
which
respect
Christ
comprehendeth
all
the
negatives
under
these
two
great
affirmative
Commandments
,
of
love
to
God
and
our
Neighbour
,
for
every
Commandment
doth
both
enjoyn
and
forbid
;
the
like
may
be
said
of
promises
and
threatnings
,
there
being
in
every
promise
a
threatning
,
and
in
every
threatning
a
promise
conditionally
implyed
:
And
this
may
be
a
reason
why
some
Commandments
are
negatively
expressed
,
some
positively
,
to
show
us
that
both
are
compredended
.
2.
Though
the
positive
Commandment
,
or
(
the
positive
part
of
the
Commandment
)
be
of
alike
force
and
Authority
with
the
negative
,
as
to
the
obligation
it
layeth
on
us
to
duty
,
yet
it
doth
not
tye
us
to
all
occasions
and
times
,
as
negatives
do
:
Hence
is
that
common
Maxime
,
that
affirmative
Commands
tye
and
oblige
semper
ever
,
that
is
,
they
never
want
their
Authority
,
and
we
are
never
absolved
from
their
obedience
▪
but
they
do
not
oblige
and
tye
ad
semper
,
that
is
,
in
all
differences
of
time
we
are
not
tyed
to
the
exercise
of
the
duties
enjoyned
;
negatives
again
oblige
both
somper
and
ad
semper
,
that
is
,
alwayes
,
and
in
all
differences
of
time
:
For
instance
,
in
the
third
Commandment
,
the
affirmative
part
is
to
use
the
Lords
Name
and
Ordinances
holily
and
reverently
in
prayer
,
reading
and
hearing
,
&c.
So
in
the
fourth
Commandment
we
are
required
to
sanctifie
the
Sabbath
,
by
wating
on
Ordinances
,
&c.
This
makes
these
still
duties
,
so
as
to
pray
,
hear
,
&c.
are
still
duties
,
but
we
are
not
to
be
,
and
should
not
be
alwayes
exercised
in
these
duties
,
for
we
must
abound
in
other
duties
also
of
necessity
,
and
mercy
,
we
must
eat
,
and
sleep
,
&c.
and
when
we
sleep
,
we
can
neither
act
love
,
nor
sear
.
Again
,
the
negative
part
is
,
not
to
prophane
the
Lords
Name
in
his
Ordinances
;
this
may
not
be
done
at
any
time
:
The
reason
of
the
difference
is
this
,
because
in
affirmatives
we
are
not
alwayes
tyed
to
the
acts
of
Duties
and
Graces
▪
but
to
the
Disposition
and
Habit.
Habits
are
a
Spiritual
Quality
,
a
(
Vis
)
or
Power
sitting
and
enabling
for
bringing
forth
these
acts
;
and
for
the
bringing
them
forth
in
the
due
time
and
season
,
when
they
shall
be
called
for
;
but
in
sinful
things
we
are
prohibited
,
not
only
the
habits
,
but
the
acts
also
:
the
one
is
alwayes
and
ever
a
sin
,
but
the
other
is
not
alwayes
called
for
as
duty
.
If
any
desire
Rules
to
know
when
a
duty
is
called
for
;
as
for
instance
,
when
we
are
to
pray
,
hear
,
&c.
it
is
hardly
possible
to
be
particular
in
this
,
yet
we
may
try
it
by
these
Generals
.
1
,
Any
affirmative
Precept
binds
to
present
practise
,
when
the
duty
required
tends
to
Gods
glory
,
unto
which
every
thing
should
be
done
(
as
1
Corinth
▪
10.
31.
)
and
when
the
omission
of
the
duty
may
dishonour
him
.
2.
When
it
tends
to
others
edification
,
and
omitting
will
some
way
stumble
and
offend
.
3.
When
some
special
Providences
meet
and
concur
,
to
give
opportunity
for
such
a
duty
;
as
for
instance
,
the
giving
of
Aims
when
we
have
it
,
and
some
indigent
person
offers
,
whose
necessity
calls
for
it
,
Gal.
6.
10.
So
when
secrecy
for
prayer
is
offered
,
(
and
no
other
more
necessary
duty
at
that
time
is
called
for
)
which
we
are
to
watch
unto
,
Col.
4.
2.
or
when
we
meet
with
some
special
occasion
or
Dispensation
,
pointing
out
to
us
this
or
that
as
a
duty
called
for
,
such
a
Providence
invites
us
to
the
practise
of
that
duty
:
for
though
Providences
will
not
make
these
things
to
become
duties
which
are
not
duties
,
yet
they
will
serve
to
time
and
circumstantiate
duties
that
lye
on
us
,
by
vertue
of
affirmative
Precepts
.
4.
Some
special
occasions
and
times
are
set
down
in
the
Word
,
as
for
praying
Morning
and
Evening
,
for
hearing
the
Word
on
Sabbath
days
;
and
in
these
,
and
other
the
like
duties
,
the
examples
of
the
Saints
,
so
recorded
for
imitation
in
Scripture
,
would
be
observed
as
a
Copy
and
patern
.
5.
When
they
have
not
such
inconveniences
with
them
,
as
cross
and
hinder
other
Moral
duties
of
Edification
,
love
▪
&c.
for
if
they
do
that
,
they
must
yield
and
give
place
to
these
;
but
if
no
other
duty
be
called
for
,
then
they
ought
to
be
done
,
for
we
should
be
in
some
duty
.
And
though
such
dnties
be
in
themselves
Moral
,
suppose
praying
,
hearing
,
and
such
others
,
which
might
be
instanced
,
yet
the
timing
of
them
,
or
going
about
them
at
such
a
time
,
and
in
such
a
manner
▪
is
not
Moral
simply
,
but
as
these
are
by
circumstances
called
for
.
6.
When
without
sin
such
a
duty
cannot
be
omitted
;
and
although
there
be
not
any
inward
exercise
of
mind
,
or
frame
of
spirit
sutable
thereto
,
yet
the
Conscience
calls
for
it
,
or
there
is
some
on
special
occasion
or
other
that
puts
us
to
it
.
3.
Observe
,
that
this
Rule
of
Negatives
tying
ad
semper
,
or
obliging
in
all
circumstances
of
time
,
is
not
to
be
understood
,
but
where
the
matter
is
Moral
;
therefore
we
would
distinguish
again
betwixt
negative
Morals
,
and
negative
Positives
,
for
Positives
,
whether
negative
or
affirmative
,
give
still
place
to
Morals
,
As
for
instance
,
that
part
of
the
fourth
Commandment
is
negative
▪
In
it
(
that
is
,
one
the
seventh
day
)
●●ou
shalt
do
no
manner
of
work
,
yet
sometimes
,
when
necessity
calls
for
it
,
some
manner
of
works
is
lawful
on
that
day
,
because
it
is
only
a
negative
Positive
,
and
not
a
negative
Moral
:
And
so
David's
eating
of
Shew-bread
,
was
against
a
negative
Command
,
though
not
against
a
negative
Moral
,
but
a
negative
Positive
.
4.
Take
this
Rule
,
that
in
all
Commands
,
joyntly
and
severally
,
we
would
have
special
respect
unto
the
scope
God
aims
at
by
them
all
in
general
,
or
by
such
a
Command
in
particular
:
now
the
general
scope
is
(
2
Cor.
7.
1.
1.
Pet.
1.
15.
16
▪
)
perfect
and
absolute
holiness
,
even
as
he
is
holy
;
and
therefore
whatever
he
requires
,
he
requires
that
▪
it
be
absolutely
perfect
in
its
kind
,
as
that
our
love
to
him
be
with
the
whole
heart
,
&c.
and
so
our
love
to
others
be
as
to
our selves
;
our
Chastity
and
Purity
,
all
must
be
absolute
.
(
see
1
Tim.
1.
5.
)
This
Rule
will
teach
us
what
we
are
to
aim
and
level
at
:
And
whatever
Exposition
of
the
Commandments
comes
not
up
to
this
scope
,
is
no
doubt
defective
;
and
by
this
Rule
only
can
we
be
helped
to
the
right
meaning
of
every
Commandment
,
for
each
of
them
has
its
peculiar
scope
,
both
as
to
the
duties
it
requires
,
and
sins
it
condemns
.
And
by
this
Rule
it
is
that
our
Lord
Christ
(
whose
Exposition
with
that
of
the
Prophets
is
best
)
draws
in
the
least
and
smallest
branches
of
filthiness
to
the
seventh
Commandment
,
which
dischargeth
all
things
contrary
to
perfect
and
compleat
Purity
.
5.
The
fifth
Rule
is
,
that
the
Law
is
spiritual
,
Rom.
7.
14.
and
that
not
only
outward
obedience
to
such
duties
,
or
outward
abstinence
from
such
sinful
acts
is
called
for
,
but
the
Law
,
having
a
spiritual
meaning
,
calls
for
spiritual
service
,
and
that
in
these
three
:
1.
As
it
requires
spiritual
duties
,
such
as
Faith
,
Fear
,
Love
to
God
,
and
●●
others
;
right
habits
,
as
well
as
right
affections
,
and
outward
actions
,
and
therefo●●
Paul
,
to
prove
the
spirituality
of
the
Law
,
instanceth
in
the
habit
of
Lust
,
Rom.
7.
●●
a
thing
thereby
discharged
.
2.
The
Law
is
spiritual
,
in
that
the
obligation
thereof
reaches
to
the
Spirite
,
and
very
inwards
of
the
Heart
,
affections
and
thoughts
,
as
wel●
as
to
the
outward
man
;
the
love
it
requires
,
is
love
with
all
the
Soul
,
Heart
and
Mind
.
Hence
there
is
Heart-Idolatry
,
Murder
,
and
Adultery
,
as
well
as
outward
,
therein
condemned
.
3.
It
is
spiritual
,
in
respect
of
the
manner
;
it
requires
as
to
all
outward
duties
,
that
they
be
done
to
a
spiritual
end
,
from
a
spiritual
principle
,
and
in
a
spirital
way
,
opposite
to
the
carnal
way
,
to
which
the
unrenewed
heart
of
man
is
inclined
,
in
which
sense
we
are
commanded
to
walk
in
the
spirit
,
Gal.
5.
16.
and
so
praying
and
praising
,
which
this
Law
calls
for
,
is
praying
and
praising
in
the
spirit
,
1
Corinth.
14
,
vers.
14
,
15
,
16.
6.
A
sixth
Rule
is
,
that
beside
the
duty
expressed
,
there
is
more
implyed
in
the
affirmative
Commands
;
and
beside
the
sin
pitched
on
,
there
is
more
forbidden
in
the
negative
Precepts
,
even
all
duties
and
sins
of
these
kinds
,
in
whatsoever
degree
:
As
for
example
,
in
the
affirmative
Commands
:
1.
Where
the
duty
is
commanded
,
all
the
means
that
may
further
it
are
commanded
likewise
:
Hence
under
care
to
preserve
our
Brother
,
Levit.
19.
17.
18.
it
is
commanded
that
we
should
reprove
him
,
&c.
2.
Where
any
thing
is
commanded
as
a
duty
,
all
duties
of
that
kind
are
commanded
,
as
keeping
holy
the
Lords
Day
,
is
commanded
in
the
fourth
Commandment
:
there
hearing
,
praying
,
watchfulness
all
the
Week
over
,
and
all
things
belonging
unto
the
Worship
of
God
that
day
,
such
as
Tythes
,
that
is
,
maintenance
for
a
Ministry
,
calling
of
fit
Ministers
,
bulding
Churches
,
&c.
are
required
,
though
they
be
not
all
duties
of
that
day
.
3.
Where
a
duty
is
required
,
the
owning
and
suitable
avowing
of
the
duty
is
required
also
:
and
so
believing
in
God
,
and
the
profession
of
Faith
are
required
in
the
same
Commandment
,
Rom.
10.
10.
4.
Where
the
duty
of
one
Relation
is
repuired
(
as
of
Childrens
subjection
)
there
is
required
the
duty
of
the
other
Relation
(
as
of
Parents
)
yea
,
and
also
of
all
under
that
name
.
Again
,
in
negative
Precept
;
observe
:
1.
Where
great
sins
are
forbidden
,
all
the
lesser
of
that
sort
are
forbidden
also
:
as
under
Adultery
,
Murder
,
and
Idolatry
,
all
light
,
obscene
Whorish
words
,
wanton
looks
,
unchaste
thoughts
,
revenge
,
rash
anger
,
wordly
affections
,
&c.
are
forbidden
;
and
they
are
comprehended
and
prohibited
under
the
grossest
terms
,
to
make
them
the
more
detestable
,
odious
,
and
dreadfull
.
2.
All
means
that
may
prevent
these
sins
are
commanded
,
and
all
snares
,
or
occasions
,
or
incitements
to
them
are
prohibited
.
3.
Where
any
sin
is
forbidden
,
there
the
least
scandal
about
it
,
or
the
least
appearance
of
the
guilt
of
committing
it
,
is
forbidden
also
;
for
God
will
have
his
people
holy
,
and
shining
in
holiness
,
unspotted
,
and
without
scandal
,
and
abstaining
not
only
from
all
evil
,
but
from
all
appearance
of
it
,
1
Thess.
5.
22.
4.
We
are
not
only
forbidden
the
committing
of
such
sins
our selves
,
delighting
in
them
,
and
inclining
to
them
,
but
accounting
light
or
little
of
them
in
others
;
yea
,
we
are
commanded
and
ought
to
mourn
for
them
,
when
committed
by
them
.
7.
The
seventh
Rule
is
,
whatever
duty
lies
upon
others
,
we
are
commanded
in
our
places
to
further
them
in
it
,
as
Masters
are
to
further
their
Servants
,
Husbands
their
Wives
,
one
Neighbour
another
;
by
advice
,
direction
,
incouragement
,
prayer
,
and
other
helps
,
as
in
the
fourth
Commandment
is
clear
,
where
the
Servants
duty
,
&
the
Strangers
,
is
imposed
on
the
Master
;
and
whatever
sin
is
discharged
in
our selves
,
we
are
discharged
any
manner
of
way
to
partake
in
the
same
with
others
,
whether
by
advice
,
example
,
connivance
,
ministring
occasion
,
or
by
sporting
and
laughing
at
it
in
●hem
;
for
so
the
Rule
is
,
1
Tim.
5.
22.
Keep
thy self
pure
,
partake
not
of
other
mens
●ins
:
Men
may
be
free
themselves
▪
as
to
their
own
personal
breaches
,
and
yet
high●y
partake
of
others
breaches
of
the
Law
.
8.
The
breach
of
one
Commandment
virtually
breaks
all
;
there
is
such
a
connexion
and
linking
together
of
the
Commandments
,
that
if
the
Authority
of
God
be
●lighted
in
one
,
it
is
so
in
all
,
Jam.
2.
10.
1.
John
4.
20.
9.
On
thing
may
in
divers
respects
(
as
an
end
or
means
)
be
commanded
or
forbidden
in
many
,
yea
in
all
the
Commandments
▪
as
ignorance
and
drunkenness
are
,
because
they
disable
for
all
duties
,
and
dispose
to
all
sins
:
Of
this
kind
is
idleness
also
;
and
so
knowledge
,
sobriety
,
watchfulness
▪
&c.
are
commanded
in
all
the
Commandments
;
for
without
these
men
are
unfitted
and
incapacitated
for
performing
any
commanded
duty
.
10.
The
tenth
and
last
Rule
is
,
the
Law
is
holy
,
just
,
and
good
:
therefore
the
least
motion
against
it
,
or
discontentment
with
it
,
is
sin
,
Rom.
7.
12.
In
sum
:
take
these
few
watch-words
concerning
the
obligation
of
the
Law
.
1.
That
it
obligeth
to
all
duties
,
and
to
all
sorts
of
duties
,
publick
,
private
to
God
,
to
others
,
and
to
our selves
:
and
that
words
,
actions
,
gestures
,
yea
thoughts
,
and
the
least
motions
of
the
heart
,
come
under
its
obligation
:
his
Commandment
is
exceeding
broad
,
so
that
there
is
nothing
so
little
,
but
it
ought
to
be
ruled
by
this
Word
,
and
that
in
all
persons
of
all
Ranks
,
whether
as
to
doing
or
suffering
.
2.
That
it
obligeth
to
the
right
manner
of
duties
,
as
well
as
to
the
matter
,
and
to
every
thing
that
belongeth
to
duties
;
and
thus
in
its
true
extent
it
reacheth
to
the
forbidding
of
all
the
sins
that
are
contrary
to
duties
commanded
.
3.
That
it
obligeth
the
whole
man
,
the
outward
,
in
deeds
,
words
,
gestures
,
and
appearances
or
shews
;
the
inward
,
in
the
understanding
,
will
,
affections
,
memory
;
consciences
;
and
so
it
requires
that
the
mind
,
will
,
and
whole
nature
be
sanctified
,
and
conform
to
all
these
Commands
.
5.
That
it
obligeth
to
obedience
in
all
these
alwayes
,
and
in
the
highest
degree
,
so
that
the
least
disconformity
in
habit
or
act
is
a
transgression
,
the
obedience
it
requires
is
perfect
in
all
these
respects
,
that
not
only
there
must
be
no
breach
of
any
of
these
Commands
directly
,
much
lese
a
continuance
in
a
breach
;
but
that
also
1.
There
must
be
no
appearance
of
breaking
them
,
1
Thes.
3.
2.
2.
There
must
be
no
consent
to
break
them
,
though
it
come
not
forth
to
act
,
Matth.
5.
28.
There
must
be
no
casting
our selves
in
the
way
of
any
temptation
or
snare
,
whereby
we
may
be
inticed
or
occasioned
(
to
speak
so
)
to
break
them
;
as
Davil
was
by
his
looking
on
a
woman
,
2
Sam.
11.
2.
which
Job
guards
against
,
Job
31.
Vers.
1
▪
4.
there
must
be
no
corrupt
motion
,
affection
,
or
inclination
to
evil
,
even
where
it
gets
not
assent
,
there
must
be
no
tickling
of
delight
in
the
thing
,
though
the
heart
dare
not
consent
to
act
it
,
nor
any
discontentment
with
the
restraint
that
keepeth
from
such
a
thing
,
or
secret
wishing
that
such
a
thing
were
lawful
;
but
on
the
contrary
,
we
must
account
every
commanded
thing
right
,
Psalm
119.
128.
5.
The
involuntary
motions
of
the
mind
which
never
get
assent
to
any
of
these
evils
,
nor
are
delighted
in
,
yet
even
these
are
prohibited
by
this
Law
,
because
they
flow
from
a
corrupt
Fountain
,
and
are
the
Evidences
of
disconformity
to
Gods
Image
in
our
nature
,
and
they
ought
not
so
much
as
to
be
in
us
.
Hence
doth
the
Apostle
complain
of
lust
,
Rom.
7.
though
resisted
by
him
.
6.
It
teacheth
not
only
to
streams
of
actual
corruption
,
but
to
the
Fountain
of
original
sin
,
whereby
we
entertain
within
us
the
seed
and
incentives
unto
actual
evils
that
contradict
this
holy
Law
.
By
all
which
we
may
see
what
holiness
it
calls
for
,
and
how
often
(
if
we
were
examined
in
all
the
Commands
by
these
Rules
)
we
would
be
found
defective
and
faulty
,
and
what
matter
of
humiliation
and
repentance
we
may
have
for
what
is
past
,
and
what
challenges
we
may
have
hereafter
from
this
Law
,
with
what
need
of
continual
applications
to
the
Blood
of
Sprinkling
,
and
of
Washings
in
that
open
Fountain
,
to
the
House
of
David
,
and
Inhabitants
of
Jerusalem
,
for
sin
and
uncleanness
,
and
what
need
of
endeavours
to
have
our
steps
ordered
more
exactly
according
to
it
.
Before
we
close
the
Preface
,
I
shall
first
add
two
distinctions
more
,
then
two
more
Rules
:
3.
Give
you
some
Scriptures
for
your
memories
cause
,
4.
Give
some
directions
or
helps
to
those
who
make
conscience
to
study
this
Law
.
5.
Answer
and
clear
a
special
case
.
1.
Then
ye
would
distinguish
betwixt
this
Law
as
given
to
Adam
,
and
as
given
to
Israel
:
for
as
given
to
him
it
was
a
Covenant
of
Works
,
but
as
given
to
them
it
's
a
Covenant
of
Grace
,
and
so
from
us
now
it
calls
for
Gospel-duties
,
as
Faith
in
Christ
,
1
Tim.
1.
5.
Repentance
,
Hope
in
God
,
&c.
and
although
it
call
for
legal
duties
,
yet
in
a
Gospel
manner
;
therefore
we
are
in
the
first
Commandment
commanded
to
have
God
for
our
God
,
which
cannot
be
by
sinners
obeyed
,
but
in
Christ
Jesus
,
the
Covenant
of
Works
being
broken
,
and
the
tye
of
Friendship
thereby
between
God
and
Man
made
void
;
so
that
now
men
,
as
to
that
Covenant
,
are
without
God
in
the
World
,
and
without
Christ
and
the
Promises
,
Ephes.
2.
12.
13.
And
so
our
having
God
for
our
God
,
(
which
is
pointed
at
in
the
Preface
to
the
Commandments
)
and
Christ
for
our
Saviour
,
and
closing
with
his
Righteousness
,
and
the
Promises
of
the
Covenant
(
which
are
all
Yea
and
Amen
in
him
)
must
go
together
.
2.
Distinguish
betwixt
the
divers
Administrations
of
the
Covenant
of
Grace
,
and
of
the
Law
,
in
respect
of
Positives
,
falling
under
the
second
Commandment
;
for
that
Commandment
tyed
the
Israelites
before
Christ
to
Circumcision
,
Sacrifices
,
the
seventh
day
of
the
Week
,
and
other
Ceremonies
agreeable
to
the
Administration
of
the
Law
,
and
Covenant
of
Grace
then
▪
but
now
it
forbiddeth
them
to
us
,
and
requireth
other
duties
,
for
the
Priest-hood
being
changed
,
there
is
of
necessity
a
change
also
of
the
Laws
belonging
thereto
;
yet
that
Commandment
,
as
a
part
of
the
Moral
Law
,
doth
perpetually
oblige
and
tye
to
worship
God
,
and
none
other
,
and
that
according
to
the
manner
which
he
prescribes
.
Next
unto
the
Rules
already
laid
down
for
the
better
understanding
of
the
Commandments
,
we
add
two
more
.
The
first
is
,
that
the
Commandements
are
so
to
be
expounded
,
as
that
none
of
them
may
contradict
another
,
that
is
,
there
is
nothing
commanded
in
one
that
is
forbidden
in
another
,
or
contrary
;
one
duty
doth
not
justle
with
not
thrust
out
another
,
but
they
differ
only
;
and
then
two
duties
coming
together
,
in
that
case
one
of
them
ceaseth
to
be
a
duty
for
that
time
▪
as
is
said
in
that
distinction
of
affirmative
and
negative
Commands
.
The
second
Rule
is
,
that
all
these
Commandments
bind
and
call
for
obedience
from
men
,
according
to
their
places
,
and
other
qualifications
and
circumstances
:
The
fifth
Commandment
calleth
for
one
thing
from
a
Magistrate
,
another
from
a
Subject
;
a
Magistrate
is
to
edifie
one
way
,
a
Minister
another
,
a
private
Christian
another
▪
a
Servant
is
one
way
to
reprove
his
Fellow-servant
,
a
Master
another
way
:
The
Law
requires
more
from
a
man
of
parts
,
power
and
riches
,
then
from
another
,
as
to
exercise
and
improvement
of
these
gifts
:
The
Law
being
just
,
has
in
it
a
proportionableness
to
places
,
parts
,
&c.
and
sets
bounds
to
stations
,
but
alters
them
not
,
nor
confounds
them
.
3.
For
the
help
of
your
memories
,
and
that
ye
may
have
these
Rules
more
obvious
,
ye
may
draw
them
all
under
these
five
Scriptures
.
The
first
Scripture
is
,
Psalm
119.
v.
96.
Thy
Commandment
is
exceeding
broad
;
which
though
it
be
more
extensive
in
its
meaning
,
yet
it
doth
certainly
include
this
Law
,
which
in
an
especial
way
is
the
Commandment
,
and
in
the
sense
and
comprehensive
meaning
thereof
is
exceeding
broad
;
for
it
takes
in
the
fulness
and
extent
of
the
whole
Law
,
in
its
obligation
,
as
to
all
things
,
persons
,
and
duties
of
all
sorts
.
The
second
Scripture
is
,
Rom.
7.
14.
which
speaks
to
the
Spirituality
of
the
Law
in
the
obedience
which
it
calleth
for
,
the
Law
is
Spiritual
,
The
third
Scripture
is
,
Rom.
7.
12.
which
speaks
the
perfection
of
its
nature
,
the
Law
is
Just
;
therefore
fretting
against
what
it
commandeth
,
or
wishing
it
were
otherwise
,
is
a
breach
thereof
;
It
is
holy
;
therefore
to
be
discomformable
unto
it
,
is
to
be
unholy
;
it
's
good
,
and
therefore
it
ought
to
be
loved
and
delighted
in
.
The
fourth
Scripture
is
,
1
Tim.
1.
5.
and
it
speaketh
the
great
end
of
the
Law
;
The
end
of
the
Commandment
is
Charity
out
of
a
pure
Heart
,
and
a
good
Conscience
▪
and
Faith
unfeigned
;
which
threefold
End
speaketh
out
the
absolute
purity
and
holiness
called
for
in
our
love
to
God
and
others
,
so
as
to
have
a
good
conscience
in
this
before
God
:
all
which
must
flow
from
unfeigned
Faith
without
presumption
,
resting
on
Jesus
Christ
,
who
is
in
this
sense
the
end
of
the
Law
.
The
fifth
Scripture
is
,
1
Tim.
1.
8.
The
Law
is
good
,
if
a
man
use
it
lawfully
:
and
this
guards
against
abusing
of
the
Law
,
and
putteth
us
to
the
lawful
use
of
it
:
There
are
extreams
in
abusing
the
Law
;
as
1.
When
it
is
used
to
see
Righteousness
by
it
.
Again
2.
When
the
Authority
of
it
is
pretended
for
something
it
Warrants
not
,
such
as
the
Traditions
of
the
Fathers
,
Matt.
15.
seeking
of
Salvation
by
the
observation
of
Circumcision
,
&c.
3.
When
its
Authority
in
practise
is
denyed
.
4.
When
it
is
turned
from
practise
to
vain
speculations
and
questions
.
5.
When
it
is
so
used
as
it
deters
and
scares
from
Christ
.
6.
When
it
is
so
made
use
of
,
as
it
oppresses
and
discourages
a
Believer
,
for
whose
sake
(
1
Tim.
1.
19.
)
it
was
never
made
or
appointed
,
as
to
its
threatnings
and
condemning
Power
:
And
lastly
,
in
a
word
,
when
it
is
not
used
to
the
ends
,
and
in
the
manner
expressed
,
in
the
former
Scriptures
.
Fourthly
,
Because
the
study
of
this
Law
is
so
singularly
useful
,
we
not
only
press
&
commend
it
,
but
add
further
some
few
directions
,
whereby
we
may
be
helped
rightly
to
use
it
,
and
to
guard
against
the
abuse
of
it
in
our
hearing
and
reading
of
it
.
1.
The
first
direction
is
,
ye
would
look
on
it
as
Gods
Word
,
and
take
it
as
if
ye
heard
himself
from
Sinai
pronounce
it
,
that
so
ye
may
tremble
;
and
be
more
affected
with
holy
fear
when
ever
ye
read
,
hear
it
,
or
meditate
upon
it
;
for
so
was
the
people
affected
when
it
was
first
promulgate
.
2.
Be
much
in
prayer
for
grace
to
take
up
its
meaning
;
David
(
Psal.
119.
18
,
&c.
)
prayed
often
for
this
,
and
thought
it
not
unbecoming
a
King
,
yea
a
believing
King
,
and
a
Prophet
,
to
study
this
Law
,
and
pray
much
for
opened
eyes
to
understand
the
meaning
thereof
.
3.
In
your
reading
seek
to
understand
so
as
to
practise
it
,
for
that
is
the
end
of
knowledge
,
and
the
end
the
Law
it self
aims
at
,
Deuv
.
5.
1.
2.
we
knowing
no
more
in
Gods
account
then
what
we
endeavour
honestly
to
practise
;
and
not
aiming
at
practise
,
indisposeth
both
for
understanding
and
practise
,
and
makes
men
exceeding
careless
.
4.
As
ye
hear
and
learn
any
thing
to
be
duty
or
sin
,
reflect
on
your selves
,
and
try
whether
that
be
sin
in
you
,
and
how
far
short
ye
are
in
that
duty
,
for
this
is
the
proper
use
of
the
Law
,
to
reveal
sin
and
transgression
,
Rom.
1.
●8
.
and
therefore
it
is
ca●●ed
a
Glass
,
Jam.
1.
23.
24.
and
ye
would
look
in
it
so
as
ye
may
know
what
manner
of
persons
ye
are
,
and
may
know
what
sports
are
upon
you
.
5.
When
the
Law
discovers
sin
,
ye
would
open
your
Bosom
to
let
in
Convictions
;
for
the
Law
entered
that
sin
might
abound
,
not
in
practise
,
but
in
sense
feeling
,
and
conscience
,
Rom.
5.
20.
and
follow
these
Convictions
by
repentance
,
till
they
necessitate
you
to
flye
to
Christ
,
and
leave
you
there
.
6.
Take
help
from
Christs
Sermons
,
and
the
Prophets
,
to
understand
this
Scripture
,
for
they
are
the
only
Canonical
;
and
therefore
the
best
Commentary
upon
the
Commandments
;
yet
ye
would
not
despise
the
light
holden
forth
in
humane
writings
,
such
as
the
larger
Catechism
,
which
is
very
full
as
to
this
,
and
if
concionably
improved
,
will
prove
exceeding
profitable
for
your
instruction
.
Lastly
,
The
Grave
Case
that
we
would
speak
unto
,
before
we
enter
particularly
on
the
Commandments
is
▪
whether
any
of
these
Commandments
may
be
broken
in
our
sleep
,
by
Dreams
,
Imaginations
,
Actions
,
&c.
which
otherwise
are
unlawful
,
or
whether
when
a
man
is
sleeping
and
dreaming
he
be
subject
to
the
Rule
of
the
Law
,
and
if
its
obligation
extend
to
him
even
then
?
This
question
hath
its
own
difficulty
,
and
althought
it
be
not
good
to
be
curious
in
it
,
yet
it
wants
not
its
own
profit
,
as
to
the
peace
and
quietness
of
Gods
people
,
or
to
their
humbling
and
stirring
up
unto
repentance
,
if
it
be
rightely
decided
.
I
know
almost
all
run
on
the
negative
,
as
if
men
were
not
in
the
least
guilty
of
sin
by
such
Dreams
▪
upon
this
ground
,
upon
this
ground
,
because
they
are
not
then
in
a
capacity
to
use
and
exercise
their
reason
,
but
that
they
are
in
this
case
as
mad
,
distracted
,
o●
frantick
men
.
I
desire
to
be
sober
in
speaking
to
this
;
yet
I
shall
adventure
to
speak
my
mind
a
little
about
it
,
with
the
reasons
of
it
.
And
1.
we
say
there
is
a
great
difference
betwixt
sleeping
dreaming
men
,
and
mad-men
.
1.
Because
madness
is
wholly
in
it self
penal
,
and
is
a
disease
following
sinful
man
as
other
diseases
:
but
so
it
cannot
be
said
of
such
dreaming
;
for
as
sleep
was
natural
(
there
being
before
Adams
Fall
a
Day
and
a
Night
as
well
as
now
,
and
there
being
an
instance
then
of
Adams
sleeping
)
so
must
dreaming
be
,
being
procured
by
the
restlesness
of
the
Fancy
;
and
the
roving
of
the
Imaginations
,
which
is
some
way
natural
;
but
that
men
dream
of
such
subjects
,
or
that
their
dreams
are
of
such
a
nature
(
as
filthy
or
prophaine
)
seems
clearly
to
follow
sin
,
which
dreaming
simply
doth
not
;
and
therefore
man
is
not
so
passive
in
this
,
as
in
madness
.
2.
Because
in
dreams
men
have
more
use
of
Reason
,
then
in
madness
,
though
(
as
the
School-men
say
)
that
use
be
imperfect
,
yet
as
they
grant
(
and
Experience
confirmeth
it
,
and
Augustine
lib.
10.
Confess●
acknowledgeth
it
in
himself
)
their
may
reason
and
debate
in
sleep
,
yea
sometimes
reject
some
motions
,
and
though
dreaming
yet
not
give
consent
unto
them
;
and
that
upon
reasons
which
at
other
times
possibly
they
will
imbrace
.
Hence
is
it
that
there
is
a
sort
of
sutableness
and
likeness
betwixt
mens
dreamings
▪
and
their
rational
actings
when
walking
;
children
and
mad
men
,
or
men
in
a
distemper
,
having
more
foolishnese
and
less
reason
in
dreams
,
then
these
who
have
more
use
of
reason
;
but
wise
men
in
a
distraction
,
and
natural
fools
,
have
no
such
difference
then
:
Beside
,
we
conceive
that
dreaming
is
more
proper
to
reasonable
men
then
Beasts
▪
and
to
men
that
have
exercise
of
reason
then
to
children
,
but
madness
may
be
in
all
.
3.
Because
a
mans
former
carriage
in
moral
things
hath
much
more
influence
on
his
dreams
when
he
has
clear
use
of
reason
,
then
it
can
be
said
to
have
upon
him
when
in
madness
,
as
to
the
things
committed
by
him
in
it
.
4.
Neither
is
it
without
some
weight
,
that
under
the
Law
,
Levit.
15.
Deut.
23.
10.
Sacrifices
and
Washing
▪
were
appointed
for
some
sins
committed
in
sleep
and
dreaming
(
whatever
they
be
in
themselves
)
which
were
not
appointed
for
the
sins
of
such
as
were
frantick
:
All
which
put
together
,
and
duly
considered
,
we
cannot
look
upon
sins
,
I
mean
things
otherwise
unlawful
,
in
dreaming
;
and
sins
in
distraction
,
as
equal
.
Yet
secondly
,
there
be
some
things
that
we
willingly
grant
in
this
matter
:
As
1.
That
we
do
not
comprehend
under
these
sinful
dreams
every
passing
transient
thought
or
motion
in
sleep
,
which
has
meerly
an
idleness
and
unprofitableness
with
it
,
which
though
it
might
possibly
be
siuful
in
men
waking
,
(
when
they
should
aim
in
the
least
thought
at
something
edifying
)
yet
we
think
dreams
that
are
meerly
(
so
to
say
)
negative
,
that
is
▪
not
sinful
on
the
matter
,
are
not
to
be
accounted
sins
;
nay
,
not
yet
sins
historically
,
as
it
were
,
objected
to
the
fancy
,
or
only
objectively
proposed
▪
I
say
they
are
not
sinful
,
because
mans
fancy
at
such
a
time
is
open
to
such
Representations
▪
and
cannot
hold
them
out
,
especially
seeing
they
may
possibly
be
carried
in
by
the
Devil
,
who
certainly
waits
these
times
;
but
there
are
other
sinful
dreams
,
such
as
that
spoken
of
,
Levit.
15.
through
occasion
of
which
there
is
effusion
of
seed
,
rising
in
passion
,
delighting
in
revenge
,
it
may
be
(
as
we
have
heard
)
to
the
committing
of
some
act
,
such
have
(
as
it
were
)
a
more
diliberate
consent
with
them
,
and
sometimes
delight
,
yea
,
sometimes
external
motion
of
the
body
endeavouring
the
accomplishments
of
its
desires
:
in
all
which
it
seems
hard
to
say
,
that
a
man
is
passive
only
;
and
when
the
subject
of
the
dreams
are
such
things
as
a
natural
Conscience
will
scare
and
tremble
at
,
it
is
of
these
we
speak
.
2.
We
conceive
there
is
a
great
difference
,
as
to
degrees
of
sinfulness
,
betwixt
such
sinful
motions
,
desires
,
delectations
,
&c.
that
are
in
a
waking
man
,
and
the
same
in
one
a
sleep
;
the
guilt
is
much
less
by
many
degrees
in
the
one
,
then
in
the
other
.
3.
A
difference
is
to
be
made
betwixt
gross
sins
objectively
represented
to
the
fancy
in
sleep
,
and
the
same
sins
which
are
not
only
sorepresented
,
but
also
have
more
setled
motions
following
thereon
.
4.
There
is
a
difference
also
betwixt
distempered
men
in
their
dreams
of
this
kind
,
and
men
who
are
sober
,
and
well
at
themselves
;
yet
we
cannot
but
incline
to
think
,
that
there
is
some
guilty
that
may
and
ought
to
be
repented
of
in
such
dreams
,
and
so
that
men
may
in
their
sleep
sin
against
these
holy
Commandments
,
seeing
that
in
many
dreams
,
as
in
many
words
,
there
are
divers
(
even
sinful
)
vanities
,
Eccles.
5.
7.
This
Truth
is
something
clear
from
the
grounds
already
laid
down
;
but
we
shall
for
further
clearing
and
confirming
of
it
,
and
these
following
Arguments
.
The
first
is
this
.
1.
That
tickling
delight
,
as
an
evil
against
the
Law
of
God
,
is
a
fruit
of
original
sin
,
which
sin
infects
all
our
imaginations
,
and
make
them
evil
,
Genes.
6.
5.
yea
,
they
are
the
flowings
out
of
habitual
lust
,
which
is
now
natural
to
us
;
and
if
they
be
a
Fruit
of
that
Tree
,
or
a
Daughter
of
that
Mother
,
must
they
not
be
of
the
same
nature
,
and
so
sinful
?
and
that
they
must
flow
from
Original
sin
,
may
thus
be
made
out
;
That
none
can
imagine
such
dreams
to
have
been
incident
to
Adam
,
in
the
state
of
Innocency
,
while
all
was
pure
,
even
though
sleep
and
dreams
were
natural
to
him
:
And
this
may
be
confirmed
from
that
one
Maxime
of
the
School-men
,
that
Adams
Innocency
was
capable
of
no
deception
,
nor
of
any
thing
which
might
make
him
sad
,
either
sleeping
or
waking
;
but
such
dreams
certainly
imply
both
.
If
it
be
said
,
such
dreams
may
be
from
an
external
cause
,
as
the
Devils
objecting
such
and
such
things
to
men
in
sleep
:
I
answer
,
I
grant
in
part
it
may
be
so
;
but
1.
Though
he
object
them
to
us
sleeping
as
well
as
waking
,
yet
it
is
,
we
that
entertain
these
objected
Representations
,
it
is
we
that
delight
in
them
,
and
move
by
them
,
though
tempted
thereto
by
him
:
we
may
say
he
is
Father
and
as
it
is
,
Acts
5.
3.
he
filleth
the
heart
,
and
furnisheth
fewel
;
but
we
are
the
Mother
(
I
say
it
is
our
corruption
)
that
bringeth
forth
,
and
can
any
say
,
that
if
there
were
no
corruption
within
us
,
that
these
would
be
so
entertained
?
2.
Though
they
come
from
him
as
an
external
cause
,
yet
considering
that
our
nature
is
inclined
to
such
things
,
so
that
Powder
or
Flax
taketh
no
sooner
with
Fire
cast
into
them
,
then
our
corrupt
nature
doth
with
these
temptations
:
Is
it
possible
to
imagine
that
a
Dart
of
temptation
should
be
thrown
in
,
and
not
at
least
awake
and
stir
the
savour
of
corruptions
?
Indeed
,
pure
Nature
in
our
blessed
Lord
(
who
was
without
Original
sin
)
was
like
water
,
presently
to
quench
all
such
Fiery
Darts
.
3.
If
they
come
from
the
Devil
,
to
what
end
can
he
object
them
to
men
;
it
must
either
be
because
they
are
sinful
,
that
being
his
aim
to
defile
them
thereby
,
and
draw
them
to
sin
,
or
because
they
are
troublesome
and
heavy
to
men
,
he
having
delight
also
in
mens
misery
,
but
such
dreams
are
no
way
weighty
and
troublesome
to
the
most
part
of
men
,
that
therefore
is
not
his
aim
,
nor
would
they
be
so
much
burdensome
to
others
,
were
it
not
from
their
apprehension
of
guilt
under
them
;
and
therefore
Satans
aim
must
be
thereby
to
defile
men
with
sin
.
2.
Argument
which
confirmeth
the
former
,
(
and
let
us
consider
it
with
reverence
)
our
blessed
Lord
Jesus
was
made
in
all
things
like
unto
us
,
except
sin
,
none
of
the
fruits
of
original
sin
,
which
are
sinful
,
are
to
be
found
in
him
;
and
yet
,
I
suppose
,
none
can
without
horrour
imagine
such
dreams
to
have
been
incident
to
him
,
or
that
his
absolute
Holiness
was
capable
of
them
.
He
is
the
only
instance
of
one
free
from
original
sin
,
yet
may
he
be
supposed
lyable
to
any
other
penal
thing
,
excepting
1.
What
implies
sin
.
2.
What
implies
distempers
and
infirmities
in
the
contemperature
and
constitution
of
his
body
from
inward
causes
,
because
he
had
no
inward
cause
,
being
free
of
sin
as
Adam
before
his
Fall
;
and
therefore
not
naturally
(
I
mean
from
inward
principles
,
or
necessity
,
as
we
are
)
subject
to
sickness
or
death
.
3.
The
third
Argument
is
,
That
men
are
often
accessary
to
these
sinful
dreams
themselves
,
either
1.
By
excess
,
disposing
themselves
to
such
inclinations
,
or
2.
By
a
loose
mind
that
delights
in
following
such
things
throughout
the
day
in
their
more
reasonable
meditations
,
and
more
determinate
purposes
;
it
being
ordinary
,
that
dreams
follow
much
the
constitution
of
the
body
,
or
the
habitual
strain
of
our
practise
:
in
which
respect
mens
Callings
,
or
particular
Imployments
,
will
run
up
and
down
before
the
Fancy
in
their
sleep
,
and
so
their
sinful
exercises
also
:
or
3.
By
not
praying
to
God
to
guard
against
them
,
and
neglecting
to
press
more
after
mortification
for
that
end
:
or
4.
By
not
being
suitably
affected
with
them
after
they
are
past
and
gone
:
In
which
cases
even
the
School-men
(
who
are
not
the
most
rigid
and
tender
Casuists
)
will
grant
(
all
things
being
considered
)
sin
to
be
ex
consequenti
in
dreams
;
and
we
suppose
few
fall
in
such
dreams
,
who
may
not
in
one
circumstance
or
other
read
their
accession
to
sin
therein
,
and
though
our
frame
and
constitution
be
in
it self
natural
,
yet
that
it
should
incline
us
sleeping
or
waking
to
any
thing
sinful
,
that
is
and
must
be
from
corrupt
nature
,
seeing
it
clearly
speaketh
the
inordinateness
of
our
natural
inclination
.
4.
The
fourth
Argument
is
from
the
Law
of
Washings
and
Sacrificings
for
the
sin
of
uncleanness
in
mens
dreams
,
when
they
pass
seed
in
their
sleep
,
which
seemeth
to
say
thus
much
,
that
both
sleeping
and
waking
men
should
be
holy
;
and
although
there
be
sacrifices
and
cleansings
appointed
for
somethings
that
are
not
morally
sinfull
,
as
the
touching
of
a
dead
body
,
having
Leprosie
,
&c.
yet
simply
to
say
so
of
the
case
in
hand
were
hard
:
For
1.
If
it
be
said
there
was
no
moral
sinfulness
in
that
kind
of
pollutions
,
what
then
could
these
Sacrifices
and
Washings
signifie
?
If
any
say
,
as
they
must
say
,
they
looked
to
secret
actings
of
original
sin
,
it
doth
confirm
what
we
have
said
:
But
2.
Is
there
in
any
such
things
as
are
not
accounted
sinful
in
themselves
,
such
a
dependency
upon
,
or
likeness
to
any
Commandment
,
as
there
is
in
that
which
is
mentioned
Levit.
15.
to
the
seventh
Commandment
,
to
which
it
seemeth
to
have
a
direct
reference
?
5.
The
fifth
Argument
may
be
taken
from
the
extent
of
the
Law
,
which
reacheth
to
the
whole
man
outward
and
inward
,
soul
,
heart
,
mind
,
and
if
to
the
whole
man
,
then
why
not
to
the
fancy
,
memory
,
imagination
,
&c.
And
we
are
sure
when
Spirits
are
made
perfectly
comform
to
the
Law
of
God
,
there
will
not
be
found
in
them
any
such
fancy
imaginable
as
consistent
with
it
:
Besides
,
doth
not
this
Law
oblige
and
tye
alwayes
?
even
sleeping
men
(
as
we
conceive
)
are
under
the
negative
Precepts
of
it
,
that
is
,
although
they
be
not
bound
to
pray
and
hear
in
their
sleep
,
yet
they
are
bound
not
to
Murder
,
nor
commit
Adultery
,
&c.
in
their
sleep
;
and
the
more
renewed
and
holy
Christians
are
in
their
ordinary
walk
,
so
are
they
in
their
dreams
;
and
even
in
this
sanctified
persons
differ
from
unrenewed
ones
.
6.
The
sixth
Argument
it
this
,
we
suppose
these
grounds
that
prove
involuntary
lust
in
the
first
motions
thereof
,
and
before
they
can
come
to
consent
to
be
sin
,
will
infer
these
motions
in
sleeping
men
(
of
which
we
speak
)
to
be
sinful
also
:
For
1.
Though
these
motions
of
lust
be
involuntary
,
and
weaken
not
the
deliberate
use
of
Reason
more
then
the
other
:
And
2.
Though
they
be
in
the
Regenerate
wrestled
against
,
and
not
approved
more
then
the
other
,
yet
because
these
are
not
according
to
reason
,
(
though
not
brought
forth
by
it
)
and
not
answerable
to
that
simple
purity
and
Angelick
holiness
which
should
be
in
man
,
and
it
is
hard
to
imagine
the
most
passing
motions
of
lust
running
never
so
swiftly
through
us
,
not
to
leave
behind
them
some
dreg
of
defilement
by
reason
of
our
corruption
,
that
sideth
still
in
less
or
more
with
temptation
(
which
cannot
be
said
of
sins
objected
by
the
Tempter
to
our
Lord
)
and
such
lusts
,
or
motions
of
lust
,
have
still
by
the
Orthodox
,
according
to
Pauls
Doctrine
,
Rom.
7.
been
thought
sinful
upon
the
foresaid
reasons
,
and
we
see
not
but
these
same
reasons
will
hold
here
.
Lastly
,
we
add
,
that
generally
the
Consciences
of
the
Godly
look
on
this
kind
of
practises
,
although
committed
in
sleep
,
with
horrour
,
and
no
reasoning
or
disputing
will
truly
quiet
them
,
till
they
be
humbled
before
God
under
them
,
and
yet
they
use
not
to
be
so
troubled
in
other
things
that
are
meerly
Ceremonial
:
How
doth
Augustine
complain
of
this
,
yea
confess
and
lament
it
,
Confess
.
lib.
10.
cap.
30.
(
though
elsewhere
he
accounts
it
no
sin
)
yet
he
crys
out
of
it
,
and
that
he
thought
it
a
mercy
,
that
he
had
not
done
what
in
sleep
he
consented
to
act
,
reperimus
nos
non
fecisse
,
doleamus
tamen
quoquo
modo
in
nobis
factum
suisse
,
It
grieves
him
that
it
should
be
any
way
done
in
him
,
and
he
aggreadgeth
it
thus
,
that
he
had
not
alwayes
rejected
these
as
sometimes
he
had
done
:
And
do
not
the
Godly
sometimes
in
their
sleep
make
opposition
to
these
motions
?
and
how
often
do
they
in
prayer
wrestle
against
this
evil
,
and
that
(
as
I
conceive
)
from
another
apprehension
of
it
then
simply
,
because
of
any
punishment
or
affliction
that
is
in
it
?
for
many
things
more
afflicting
do
not
so
effect
them
;
and
yet
even
these
know
the
reasons
that
are
made
use
of
against
the
sinfulness
of
it
,
which
maketh
me
think
there
is
something
directly
against
Conscience
and
Purity
in
these
sinful
actions
or
motions
.
To
conclude
,
sure
we
are
this
Opinion
is
not
unsuitable
to
the
end
of
the
Law
,
and
that
absolute
Purity
and
Angelical
Holiness
God
calleth
for
in
it
;
namely
,
that
not
only
when
we
are
awake
we
are
to
be
still
with
him
,
but
that
our
sleep
should
not
break
our
Communion
with
him
:
And
certainly
it
is
most
safe
for
man
to
humble
himself
under
the
sense
of
his
sinful
nature
,
and
the
sad
necessity
of
sinning
,
both
waking
and
sleeping
,
he
hath
brought
on
himself
▪
that
thereby
he
may
the
better
press
on
himself
the
necessity
of
a
Mediator
for
Righteousness
,
which
are
the
great
ends
and
uses
of
the
Law
.
We
come
now
more
particurarly
to
the
words
which
the
Lord
himself
spok
:
concerning
the
number
of
these
Commandments
,
and
general
scope
of
them
(
as
hath
been
said
)
there
is
no
question
:
but
there
be
four
things
we
would
speak
a
little
to
,
for
further
clearing
of
the
Text
,
before
we
come
to
speak
particularly
to
the
first
Commandment
.
The
first
is
,
whether
these
words
,
I
am
th●
Lord
thy
God
,
&c.
be
a
part
of
the
first
Commandment
,
or
a
Preface
to
all
the
Ten
?
Answ
;
We
think
it
is
a
ground
laid
down
for
pressing
and
drawing
forth
our
obedience
to
all
the
Commandments
,
yet
it
hath
relation
more
especially
to
the
first
Commandment
▪
as
the
negative
expression
there
cleareth
,
which
is
,
Th●●
shalt
have
no
other
god●
before
〈◊〉
that
is
,
no
other
then
Me
:
what
Me
?
even
Me
the
Lord
thy
God
that
brought
thee
●ut
of
the
Land
of
Egypt
:
So
then
there
is
a
special
relation
betwixt
this
Commandment
and
the
Preface
,
as
including
the
positive
part
of
this
negative
Commandment
,
and
it
doth
especially
clear
these
three
things
.
1.
What
is
the
right
object
of
worship
,
it
is
Jehova
,
Elohim
,
the
Lord
,
that
sheweth
the
Unity
of
the
Divine
Essence
;
for
so
●●hovah
,
being
a
word
in
the
singular
number
,
is
ordinarely
look't
on
as
pointing
out
this
,
then
Elo●im
,
which
is
a
word
in
the
plural
number
,
speaketh
the
plurality
of
Persons
in
the
God
▪
head
;
so
that
the
Lord
commanding
and
requiring
obedience
,
here
is
one
God
,
and
three
Persous
.
2.
It
cleareth
what
is
the
right
Channel
in
which
our
service
should
run
,
it
is
in
the
Channel
of
the
Covenant
,
our
obedience
is
to
be
directed
,
not
to
God
abstractly
considered
,
but
to
God
as
our
God
,
I
am
the
Lord
thy
God
,
saith
he
,
and
thy
God
by
Covenant
;
so
the
expression
is
,
Deut.
28.
58.
That
thou
m●●st
fear
this
glorious
and
fearful
Name
,
THE
LORD
THY
GOD.
This
maketh
our
service
and
worship
sweet
and
kindly
;
and
without
this
relation
there
can
be
no
acceptable
service
performed
by
sinful
man
to
God
;
and
that
relation
(
that
by
the
Covenant
of
Works
once
stood
betwixt
them
)
being
broken
,
it
saith
it
must
be
made
up
again
,
which
only
can
be
done
in
Christ
:
and
it
saith
also
,
that
this
relation
to
God
in
him
,
and
obedience
to
the
Law
,
can
consist
well
together
.
3.
It
cleareth
what
is
the
right
and
great
motive
of
obedience
,
to
wit
,
the
benefit
of
Redemption
,
love
and
thankfulness
,
upon
that
account
,
constraining
to
the
performing
of
these
duties
that
are
commanded
,
that
they
may
be
done
willingly
,
and
in
a
chearful
manner
.
Secondly
,
It
may
be
asked
,
why
the
second
Commandment
,
and
the
fourth
Commandment
,
have
reasons
pressing
obedience
annexed
to
them
,
which
none
of
the
other
hath
,
at
least
expresly
set
down
by
the
Lord
?
Answ.
This
may
be
a
reason
,
because
all
the
other
Commandments
are
by
the
Law
of
Nature
determined
in
mens
Consciences
,
and
the
sins
against
them
are
by
Natures
Light
seen
to
be
evil
;
but
the
substance
of
these
two
,
to
wit
,
what
way
he
will
be
worshipped
in
externals
,
and
on
what
day
as
the
solemn
time
of
worship
,
being
determined
by
Gods
positive
Law
,
they
are
not
so
impressed
on
mens
Consciences
as
the
duties
required
in
the
other
Commandments
are
;
therefore
the
Lord
addeth
reasons
to
each
of
these
to
perswade
to
the
obedience
of
them
,
as
to
the
second
,
I
am
a
jealous
God
;
and
therefore
will
not
admit
of
any
the
least
appearance
of
declining
from
me
,
even
in
externals
,
and
to
the
fourth
,
keep
the
Sabbath
day
,
for
I
have
put
a
difference
betwixt
it
and
other
dayes
,
though
before
there
was
none
,
which
is
further
amplified
in
the
Text
:
Now
by
this
reason
(
which
is
also
given
by
the
School-men
)
it
may
appear
,
that
the
second
Commandment
concerning
outward
worship
,
according
to
our
way
of
distinguishing
them
,
i●
distinct
from
the
first
,
which
requireth
the
inward
worship
due
to
God
:
for
the
first
Commandment
is
Moral-Natural
,
and
can
never
be
altered
,
and
has
as
much
impression
on
a
Natural
Conscience
as
any
;
and
therefore
,
according
to
this
ground
,
needed
no
reason
.
Thirdly
,
It
may
be
observed
also
,
that
some
Commandments
have
Promises
added
to
them
,
which
others
have
not
;
not
that
any
Commandment
wants
implied
incouragements
,
but
in
some
they
are
expressed
,
as
in
the
second
.
He
sheweth
mercy
to
thousands
,
&c.
and
in
the
fifth
,
That
thy
days
may
be
long
,
&c.
The
reason
given
why
Promises
are
particularly
expressed
in
these
two
is
,
that
obedience
to
these
two
seemeth
to
bring
most
hurt
to
men
,
and
is
most
contrary
to
their
corrupt
wills
and
affections
;
it
seemeth
not
so
prejucidial
,
nor
is
it
so
obnoxious
to
the
hatred
of
the
World
,
that
men
love
God
,
and
fear
him
in
their
hearts
,
&c.
as
it
is
outwardly
to
confess
him
before
men
,
and
that
by
adhering
close
to
the
true
manner
of
worshipping
him
:
This
maketh
men
obnoxious
to
persecutions
,
crosses
,
losses
,
&c.
to
be
seriously
taken
up
in
the
externals
of
godliness
,
sometimes
bringeth
much
prejudice
with
it
,
and
is
to
many
troublesome
,
and
so
to
be
obedient
to
Superiours
,
and
tender
of
Inferiour●
,
is
not
easily
condescended
unto
;
therefore
God
to
counterbalance
the
difficulties
that
accompany
the
obedience
of
these
two
Commandments
,
hath
added
Promises
to
them
,
the
more
to
incourage
and
stir
up
to
the
obedience
of
them
.
The
fourth
thing
we
would
take
notice
of
is
,
that
some
Commandments
have
threatnings
expressed
in
them
,
which
others
have
not
,
as
the
second
,
and
the
third
,
not
that
any
Commandment
wanteth
implied
threatnings
,
but
the
reason
is
,
because
men
ordinarily
count
light
of
the
breach
of
these
two
Commandments
,
if
they
be
(
as
they
think
)
honest
at
the
heart
,
though
they
be
very
negligent
and
careless
in
many
outward
things
;
and
though
in
the
manner
of
worship
they
be
very
slight
and
perfunctorious
,
yet
if
it
be
to
the
true
God
,
they
think
the
less
of
it
:
And
so
also
men
are
given
to
count
very
light
of
reverent
using
Gods
Holy
Name
;
therefore
he
hath
put
a
threatning
to
both
these
Commandments
,
to
make
men
know
he
will
not
so
easily
pass
them
,
as
men
oft-times
imagine
;
and
that
all
these
three
,
reasons
,
promises
,
threatnings
,
are
added
to
the
second
Commandment
,
it
doth
very
clearly
and
convincingly
shew
of
what
concernment
that
Commandment
is
,
and
how
ready
men
are
to
break
it
,
and
that
there
is
special
consideration
and
regard
to
be
had
to
it
,
so
far
is
it
from
being
to
be
attempted
to
be
expunged
out
of
the
number
,
Exod.
20.
3.
Thou
shalt
have
no
other
Gods
before
me
.
IN
this
first
Commandment
we
may
consider
these
two
:
1.
The
thing
commanded
.
2.
The
qualification
of
the
Command
.
The
thing
Commanded
is
negatively
set
down
,
Thou
shalt
have
no
other
Gods
,
directing
to
the
right
object
of
worship
,
and
differencing
the
true
God
from
all
supposed
Gods
;
for
though
there
be
but
one
God
,
yet
are
there
many
who
are
called
Gods
,
1
Corinth.
8.
4
,
5
,
6.
The
qualification
added
,
is
in
these
words
,
before
me
,
which
tend
not
only
to
the
aggravation
of
the
sin
here
discharged
,
as
being
done
in
his
presence
,
and
done
,
as
it
were
,
in
contempt
and
despite
of
God
who
alwayes
sees
;
but
especially
to
shew
the
extent
of
the
Prohibition
▪
that
it
tyeth
up
not
only
from
outward
Idolatry
,
but
even
from
that
which
is
inward
and
secret
,
and
that
men
see
not
,
and
is
known
to
God
only
;
and
so
this
Commandment
requireth
not
only
external
worship
,
but
that
which
is
inward
and
spiritual
before
God
.
Hence
the
scope
of
this
first
Commandment
lieth
clearly
in
these
two
things
,
(
wherein
it
differeth
from
the
second
)
to
wit
,
1.
That
it
sheweth
who
is
the
right
object
of
worship
,
and
directeth
men
thereto
.
2.
That
it
regulateth
mens
internal
worshipping
of
God
,
and
calleth
for
that
,
whereas
the
second
Commandment
supposeth
both
these
,
and
directeth
as
to
the
manner
of
worshipping
the
true
God
in
externals
,
and
regulateth
these
.
This
Commandment
,
as
all
the
rest
,
hath
a
positive
part
requiring
something
,
and
a
negative
part
prohibiting
something
:
We
shall
,
in
the
first
place
,
speak
to
what
is
required
here
,
and
we
take
it
up
in
these
three
things
.
1.
And
first
it
requireth
the
right
knowledge
of
God
;
for
there
can
be
no
true
worship
given
to
him
,
there
can
be
no
right
thought
or
conception
of
him
,
or
faith
in
him
,
till
he
be
known
:
He
must
be
known
to
be
one
God
in
Essence
,
Deut.
6.
4.
and
three
Persons
,
1
John
5.
7.
He
must
be
known
in
his
Attributes
and
Essential
Properties
,
Jnfiniteness
,
Immenseness
,
Unchangeableness
,
Eternity
,
Omnipotence
,
Omniscience
,
Wisdom
,
Goodness
,
Justice
,
and
Faithfulness
:
He
must
also
be
known
in
his
special
works
,
whereby
his
Soveraignty
and
Majesty
appeareth
,
as
his
works
of
Creation
,
Providence
,
Redemption
,
and
what
concerneth
it
;
as
the
Covenant
of
Grace
,
and
its
terms
;
the
Mediator
,
and
his
Offices
:
no
service
or
worship
can
be
offered
to
God
,
nor
can
we
have
any
ground
of
Faith
in
him
,
without
some
measure
of
distinct
knowledge
of
these
.
2.
It
requireth
from
us
a
suitable
acknowledging
of
God
in
all
these
his
Properties
:
As
1.
That
he
be
highly
esteemed
above
all
.
2.
Loved
.
3.
Feared
.
4.
Believed
and
trusted
in
.
5.
Hoped
in
.
6.
Adored
.
7.
Honoured
.
8.
Served
and
obeyed
.
And
so
9.
He
must
be
the
Supreme
end
in
all
our
actions
,
that
should
mainly
be
aimed
at
by
us
.
3.
It
requireth
such
duties
as
result
from
his
Excellency
,
and
our
acknowledging
him
to
be
such
a
one
:
As
1.
Dependance
upon
him
.
2.
Submission
to
him
,
and
patience
under
cross
Dispensations
from
him
.
3.
Faith
resting
on
him
.
4.
Prayers
put
up
to
him
,
5.
Repentance
for
wronging
him
.
6.
Communion
,
and
a
constant
walking
with
him
.
7.
Delighting
in
him
,
8.
Meditating
on
him
;
and
such
other
as
necessarily
may
be
inferred
as
duties
incumbent
to
Creatures
in
such
a
relation
to
such
a
God
,
whose
Excellency
and
worth
calleth
and
inviteth
men
to
all
suitable
duties
.
Next
,
it
is
necessary
that
we
add
some
Advertisements
to
these
Generals
.
And
1.
That
the
Commandment
requireth
all
these
,
and
in
the
highest
and
most
perfect
degree
.
2.
That
it
not
only
requireth
them
in
our selves
,
but
obligeth
us
to
further
them
in
all
others
,
according
to
our
Places
and
Callings
.
3.
That
it
requireth
the
diligent
use
of
all
means
that
may
help
and
further
us
in
these
;
as
Reading
,
Meditation
,
Study
,
&c.
4.
That
these
things
which
in
some
respect
may
be
given
to
Creatures
,
as
love
,
fear
,
&c.
yet
when
they
are
required
as
duties
to
God
,
they
are
required
in
a
far
more
eminent
way
;
so
that
Creatures
must
yield
and
give
place
when
God
cometh
in
competition
with
them
in
these
;
and
these
things
which
are
proper
to
God
,
as
resting
on
him
,
adoring
of
him
,
are
to
be
given
to
no
other
.
5.
All
these
things
are
so
required
,
as
none
of
them
thrust
out
another
;
but
that
all
so
consist
,
as
every
duty
may
keep
its
own
place
,
without
prejudice
to
any
other
.
In
the
next
place
,
we
would
consider
the
negative
part
of
this
Commandment
,
for
the
extent
thereof
will
be
best
discerned
by
considering
what
is
forbidden
therein
,
and
how
it
may
be
broken
:
It
is
indeed
the
Commandment
,
in
reference
to
which
,
beyond
all
the
rest
,
almost
the
generality
of
men
think
themselves
most
innocent
;
and
yet
upon
tryal
it
will
be
found
,
that
men
are
most
guilty
of
the
breach
thereof
:
We
may
look
upon
the
breach
of
this
Commandment
more
largely
,
as
God
is
any
way
wronged
in
that
which
is
his
due
;
or
more
strictly
,
as
it
relateth
to
that
which
is
more
properly
Idolatry
.
Being
more
largely
considered
,
it
is
broken
two
wayes
.
1.
When
what
is
proper
and
Essential
to
God
,
is
denied
to
him
in
effect
,
or
practically
;
as
when
he
is
not
accounted
Eternal
,
Omnipotent
,
one
blessed
God
in
three
Persons
:
And
thus
men
are
guilty
,
either
in
Opinion
or
in
practise
,
when
they
walk
so
before
God
,
as
if
they
thought
him
not
Omnipotent
,
Omniscient
,
&c.
And
so
Tit.
1.
16.
it
is
said
of
some
,
that
they
profess
to
know
God
,
but
in
works
they
deny
him
.
2.
It
is
broken
,
when
any
thing
unbecoming
the
Holy
Majesty
of
God
is
attributed
unto
him
;
as
that
he
changeth
,
favoureth
prophanity
,
&c.
So
Psalm
50.
21.
it
is
said
of
some
prophane
men
,
that
they
thought
him
like
unto
themselves
.
These
two
may
be
called
more
general
Idolatry
;
we
shall
speak
further
to
them
afterward
.
3.
The
third
way
it
is
broken
(
considering
the
breach
of
this
Commandment
strictly
)
is
by
attributing
that
which
is
due
to
God
,
and
properly
belongeth
to
him
,
to
Creatures
;
as
trusting
in
them
,
calling
on
them
by
prayer
,
accounting
them
Omnipotent
,
Omniscent
,
or
believing
that
they
have
influence
or
power
to
guide
the
World
,
which
some
do
attribute
to
Stars
,
to
the
Heavens
,
to
Fortune
,
to
Saints
,
to
Angels
,
yea
to
Devils
,
this
is
properly
Idolatry
:
And
because
it
is
the
chief
scope
of
this
Commandment
,
and
we
are
bidden
expresly
to
keep
our selves
from
Idols
,
1
John
.
5.
we
shall
insist
a
little
on
it
.
And
1.
We
shall
premit
some
distinctions
of
Idolatry
,
2.
Shew
how
men
fall
in
it
.
3.
What
are
the
special
Idols
men
commit
Idolatry
with
.
4.
Which
are
the
most
subtil
and
dangerous
Idols
.
5.
Give
some
rules
whereby
ye
may
try
this
sin
of
Idolatry
,
even
when
it
is
most
subtil
.
And
1.
Idolatry
may
be
distinguished
,
1.
Into
Idolatry
against
the
first
Commandment
,
when
worship
is
not
directed
to
the
right
,
but
to
the
wrong
object
▪
and
Idolatry
against
the
second
Commandment
,
which
striketh
against
the
prescribed
manner
of
worshipping
God
:
We
are
now
to
speak
to
the
first
▪
2.
This
Idolatry
is
either
1.
Doctrinal
,
or
Idolatry
in
the
Judgement
,
when
one
professedly
believeth
such
a
thing
beside
God
to
have
some
Divinity
in
it
;
as
Heathens
do
of
their
Mars
and
Jupiter
▪
and
Papists
do
of
their
Saints
:
Or
2.
It
is
practical
,
when
men
believe
no
such
thing
▪
and
will
not
own
any
such
Opinion
▪
yet
on
the
matter
they
are
guilty
of
the
same
thing
as
covetous
men
,
&c.
The
first
taketh
in
all
Heathens
,
Turks
,
Hereticks
,
that
by
their
Doctrines
and
Opinions
wrong
the
true
God
,
or
his
worship
:
The
second
taketh
in
all
self-seeking
,
ambitious
,
covetous
,
and
voluptuous
persons
,
&c.
who
fall
in
with
the
former
in
their
practise
,
though
not
in
Opinion
.
3.
It
may
be
distinguished
into
Idolatry
that
hath
something
for
its
object
,
as
the
Egyptians
worshipped
Beasts
,
and
the
Persians
the
Sun
or
Fire
,
and
that
which
has
nothing
but
mens
imaginations
for
its
object
,
as
these
who
worship
feigned
Gods
;
in
which
respect
the
Apostle
saith
,
an
Idol
is
nothing
,
1
Cor.
8.
4.
4.
We
would
distinguish
betwixt
the
objects
of
Idolatry
,
and
they
are
either
such
as
are
in
themselves
simply
sinful
,
as
Devils
,
prophane
men
,
or
they
are
such
as
are
good
in
themselves
,
but
abused
and
wronged
when
they
are
made
objects
of
Idolatry
,
as
Angels
,
Saints
,
Sun
,
Moon
,
&c.
5.
Distinguish
betwixt
Idolatry
that
is
more
gross
and
professed
,
and
that
which
is
more
latent
,
subtil
,
and
denied
:
This
distinction
is
like
that
before
mentioned
into
Opinion
and
practise
,
and
much
coincideth
with
it
.
6.
Distinguish
betwixt
Heart-Idolatry
,
Ezek.
14.
Exod.
14.
11.
12.
and
16
2
,
3.
and
external
Idolatry
,
the
former
consisteth
in
an
inward
heart-respect
to
some
Idol
,
as
this
tumultuous
people
were
inslaved
to
their
case
and
bellies
in
the
last
two
fore-cited
places
;
the
other
in
some
external
Idolatrous
gesture
or
action
.
In
practical
Idolatry
we
are
to
distinguish
betwixt
the
letting
out
of
our
affections
upon
simply
sinful
objects
,
and
the
letting
them
out
excessively
upon
lawful
objects
.
Thus
men
are
guilty
of
Idolatry
with
sinful
objects
,
when
they
love
and
covet
another
mans
House
,
Wife
,
or
Goods
,
when
things
unlawful
and
forbidden
have
the
heart
.
Again
,
men
are
guilty
of
Idolatry
in
making
lawful
objects
Idols
;
as
when
by
excess
or
inordinateness
of
love
to
their
own
Means
,
Wife
,
House
,
&c.
they
put
them
in
Gods
room
,
as
Nebuchadnezzar
did
with
Babylon
,
Dan.
4.
30.
So
then
,
in
the
former
sense
,
men
make
their
lusts
or
sins
.
whatever
they
be
,
their
Idols
,
Gluttons
that
serve
their
appetite
,
Drunkards
their
drunkenness
,
make
their
Bellies
and
Appetite
their
Idol
;
for
to
whatever
men
yield
themselves
to
obey
,
they
are
servants
unto
that
which
they
obey
,
Rom.
6.
16.
An
Idol
is
something
excessively
esteemed
of
,
and
Idolatry
is
the
transferring
of
Gods
due
,
outwardly
or
inwardly
,
to
what
is
not
God
,
whether
we
esteem
it
God
or
not
.
We
shall
first
speak
of
practical
Heart-Idolatry
,
especially
when
lawful
things
are
made
Idols
,
which
is
the
most
subtil
kind
of
Idolatry
,
and
that
which
men
most
ordinarily
fall
into
:
And
it
may
be
cleared
these
five
wayes
,
by
all
which
,
men
give
that
which
is
due
to
God
unto
Creatures
.
There
are
five
things
that
are
incontrovertibly
due
to
God
,
to
wit
,
1.
Estimation
and
honour
above
all
.
2.
Love
with
all
the
heart
.
3.
Confidence
and
trust
.
4.
Fear
and
reverence
.
5.
Service
and
obedience
.
First
then
men
commit
Idolatry
,
when
any
thing
,
even
any
lawful
thing
,
getteth
too
much
respect
from
them
;
so
that
their
happiness
is
placed
in
it
,
and
they
can
less
abide
to
want
it
in
effect
,
whatever
they
may
say
in
words
,
then
Communion
with
God
himself
:
When
men
have
such
an
excessive
esteem
of
Wife
,
Children
,
Houses
,
Lands
,
great
Places
,
&c.
and
when
they
are
taken
from
them
,
they
cry
as
Micah
,
Judge
18.
24.
Ye
have
taken
away
my
Gods
from
me
,
and
what
have
I
more
?
When
all
the
other
contentments
a
man
hath
,
yea
all
the
Promises
,
and
God
himself
also
▪
proveth
but
of
little
value
to
him
,
in
respect
of
some
particular
he
is
deprived
of
by
some
cross
Despensation
;
it
is
a
token
it
had
too
much
of
his
heart
:
Try
this
by
two
things
.
1.
When
any
beloved
thing
is
threatned
to
be
removed
,
it
then
appeareth
how
it
is
affected
,
and
stuck
unto
.
2.
What
is
made
use
of
to
make
up
that
;
see
a
notable
difference
betwixt
David
and
his
men
,
or
most
of
them
,
1
Sam.
30.
6.
when
he
wanted
asmuch
as
they
,
they
know
no
way
to
make
it
up
,
therefore
they
think
of
stoning
him
,
but
he
incourageth
himself
in
the
Lord
his
God
:
they
had
no
more
left
at
all
,
its
like
,
he
hath
his
God
abiding
,
in
whom
he
may
yet
be
comforted
.
The
second
way
whereby
men
commit
Idolatry
with
Creatures
,
is
in
their
love
which
is
due
to
God
with
all
the
heart
;
but
men
ordinarily
give
away
their
hearts
to
Creatures
,
in
being
addicted
to
them
in
their
desires
,
seeking
excessively
after
them
,
in
their
doating
on
them
,
or
sorrowing
immoderately
for
want
of
them
.
Hence
the
covetous
man
who
loveth
the
world
,
1
John
2.
15.
is
called
an
Idolater
,
Coloss.
3.
5.
Ephes.
5.
5.
Thus
it
discovered
it self
in
Achab
,
who
so
loved
Naboths
Vineyard
,
that
he
could
not
rest
without
it
:
So
Demas
idolized
the
World
,
when
for
love
of
it
,
he
forsook
his
service
with
the
Apostle
(
though
it
had
been
but
for
a
time
)
2
Tim.
4.
10.
Mens
love
to
Creatures
is
excessive
.
1.
When
their
contentment
so
dependeth
upon
them
,
as
they
fret
when
they
cannot
come
at
the
enjoyment
of
them
,
as
we
may
see
in
Achab
,
when
he
cannot
get
Naboths
Vineyard
,
and
in
Rachel
for
want
of
Children
.
2.
When
it
stands
in
competition
with
God
,
and
duty
to
him
is
shufled
out
from
respect
and
love
to
the
World
,
or
any
thing
in
it
,
as
we
see
in
Demas
,
2
Tim.
4.
10.
3.
Though
duty
be
not
altogether
thrust
out
,
yet
when
love
to
these
things
marreth
us
in
that
zealous
way
of
performing
duty
to
God
,
as
it
did
in
Eli
,
1
Sam.
2.
24.
who
is
said
to
honour
and
love
his
Children
above
God
,
vers.
29.
not
that
he
forbore
them
altogether
,
but
because
his
sharpness
was
not
such
as
it
should
have
been
,
and
(
as
it
is
like
)
it
would
have
been
,
had
not
they
been
his
own
Sons
whom
he
too
much
loved
;
whereas
to
the
contrary
it
is
spoken
to
Abrahams
commendadation
,
that
he
loved
God
,
because
he
with-held
not
his
only
Son
when
God
called
for
him
.
3.
The
third
is
,
when
confidence
and
trust
is
placed
in
any
thing
beside
God
,
(
to
wit
,
excessively
,
as
before
we
said
of
love
.
)
Thus
when
a
mans
protection
is
placed
in
men
,
though
Princes
,
Psalm
146.
3.
or
in
Multitudes
,
or
in
Horses
and
Armies
,
it
is
idolizing
of
them
.
Thus
rich
men
may
make
(
as
it
is
Joh
31
,
24.
gold
their
confidence
,
and
fine
gold
their
hope
;
that
is
,
when
men
account
themselves
secure
,
not
because
God
hath
a
Providence
,
but
because
they
have
such
means
;
as
A●a
trusted
to
the
Physicians
,
and
not
to
God
;
namely
,
in
that
particular
,
the
cure
of
his
disease
;
or
as
the
rich
man
,
Luke
12.
19.
who
founded
his
taking
rest
to
his
Soul
on
his
full
Barns
,
and
so
some
trust
their
standing
to
such
a
great
Man
who
is
their
Friend
:
And
this
is
known
;
1.
By
the
means
to
which
men
betake
them
in
a
strait
,
as
when
they
stand
not
to
make
use
of
sinful
means
.
2.
By
what
noise
they
make
when
they
are
disappointed
.
3.
It
is
known
by
this
,
when
their
leaning
on
such
a
Creature
marreth
their
resting
on
God
,
and
on
his
Providence
.
Hence
it
is
hard
for
men
to
be
rich
,
and
not
to
place
their
confidence
in
riches
;
and
so
Christ
speaketh
of
the
difficulty
of
rich
mens
being
saved
.
4.
Then
men
trust
in
their
riches
,
when
the
having
of
them
maketh
them
to
think
themselves
the
more
secure
,
and
maketh
them
proud
and
jolly
,
as
if
they
added
some
worth
to
those
who
possess
them
,
which
could
not
be
,
if
they
were
not
something
too
much
thought
of
.
4.
The
fourth
way
how
Creatures
are
idolized
by
men
,
is
in
their
fear
,
when
men
or
events
are
feared
more
then
God
,
and
fear
maketh
men
sin
,
or
at
least
keepeth
them
back
from
duty
,
in
less
or
more
like
those
Professors
,
who
for
fear
of
the
Jews
Ioh.
12.
42.
)
did
not
confess
Christ
.
Thus
men
may
idolize
their
very
Enemies
whom
they
hate
,
when
they
fear
more
him
that
can
kill
the
body
,
then
him
that
can
dest●oy
both
soul
and
body
.
Thus
great
men
and
powerful
in
the
World
are
often
idolized
,
and
good
and
well-qualified
men
may
be
made
Idols
also
,
when
men
become
so
addicted
and
devoted
to
them
,
as
to
call
them
Rabbi
,
and
to
be
(
as
it
were
)
sworn
to
their
words
and
Opinions
(
as
the
Sectaries
in
Corinth
were
,
and
such
at
all
times
,
for
the
most
part
,
are
to
their
Leaders
)
when
it
is
not
the
matter
or
reason
that
swayeth
,
but
the
person
that
teacheth
such
Doctrine
,
or
holdeth
such
an
Opinion
.
5.
The
fifth
way
of
committing
this
Idolatry
is
by
service
,
when
a
man
is
brought
under
the
power
of
any
thing
;
so
whatever
a
man
serveth
this
way
is
an
Idol
,
every
predominant
,
every
person
or
humour
that
a
man
setteth
himself
thus
to
please
is
an
Idol
:
in
this
respect
it
is
said
men
cannot
serve
two
Masters
,
God
and
Ma●mon
;
and
if
we
yet
serve
men
,
we
are
not
the
Servants
of
Christ
,
Gal.
1.
10.
This
may
be
known
,
1.
By
what
men
are
most
excessively
taken
up
with
,
and
most
careful
to
fullfil
and
accomplish
.
2.
By
looking
to
what
it
is
for
which
they
will
take
most
pains
that
they
may
attain
it
.
3.
By
what
getteth
most
of
their
time
and
labour
.
4.
By
what
overswayeth
,
and
overcometh
,
or
overaweth
them
most
,
so
that
they
cannot
resist
it
,
though
it
thrust
by
duties
to
God
;
and
when
they
are
ne
▪
ver
so
taken
up
with
Gods
service
,
but
it
indisposeth
them
when
ever
they
come
to
immediate
worship
;
it
is
an
evident
token
that
such
a
thing
is
the
mans
●dol
.
These
be
the
most
ordinary
wayes
how
men
fall
in
this
sin
of
Idolatry
:
it
were
hard
to
speak
of
all
the
several
Idols
which
may
be
loved
,
feared
,
rested
on
too
much
,
and
so
put
in
Gods
room
:
I
shall
instance
in
a
few
.
The
first
is
the
World
;
this
is
the
great
Clay-Idol
that
both
covetous
and
voluptuous
men
hunt
after
,
crying
,
Who
will
shew
us
any
good
?
Psalm
4.
6.
By
this
thousands
are
kept
in
bondage
,
and
turned
head
long
:
An
excessive
desire
to
have
the
World's
Goods
,
and
to
have
by
these
a
name
in
the
Earth
,
is
many
a
mans
Idol
.
A
second
is
the
Belly
,
Philip.
3.
19.
a
shameful
God
,
yet
worshipped
by
the
most
part
of
men
,
who
travel
for
no
more
but
for
a
portion
in
this
life
to
fill
the
Belly
,
Psalm
17.
14.
to
win
their
living
,
and
provide
for
their
Families
.
To
this
sort
also
belongeth
Gluttons
,
Drunkards
,
Palate-pleasers
,
(
who
are
look●
upon
as
the
dainty
men
in
the
World
,
abounding
alace
in
our
dayes
)
being
according
to
Satans
Maxime
,
ready
to
give
skin
for
skin
,
and
all
they
have
for
their
life
;
and
aiming
at
no
more
,
Job
2.
4.
Thus
Satan
thought
to
have
found
out
Job
when
his
riches
were
quite
gone
;
thus
he
tempted
the
Lord
Christ
to
provide
Bread
in
an
anxious
way
;
and
thus
fear
of
want
captivateth
many
.
3.
The
third
great
Idol
(
which
is
comprehensive
some
way
of
all
)
is
a
mans
life
,
his
Honour
,
Credit
,
Reputation
,
good
Name
,
and
Applause
in
the
World
;
his
own
Will
,
Opinion
,
Tenets
,
Judgements
,
whereof
men
are
most
tenacious
,
and
will
not
quite
sometimes
(
as
the
Proverb
is
)
an
inch
of
their
will
for
a
span
of
their
thrift
.
Thus
men
are
said
to
live
to
themselves
,
2
Cor.
5.
15.
in
opposition
to
living
unto
God
,
when
self-respect
swayeth
them
to
be
lovers
of
themselves
,
●
Tim.
3.
vers.
2.
4.
and
lovers
of
their
pleasures
more
then
God
,
and
self-wi●●ed
,
Tit.
1.
●●
Pet.
2.
10.
Ah
,
who
are
free
of
this
!
The
fourth
is
Men
of
Parts
,
&c.
who
have
done
or
may
do
some
considerable
good
or
evil
to
one
,
or
have
something
in
them
eminent
beyond
others
:
These
oft-times
,
in
regard
of
the
fear
,
love
,
or
trust
,
men
place
in
them
,
are
made
great
Idols
.
The
fifth
is
Lawful
Contentments
,
as
Houses
,
Wives
,
Children
,
unto
which
men
are
often
too
much
addicted
,
and
with
which
they
are
often
too
much
taken
up
,
even
sometimes
with
that
which
is
in
it self
very
little
,
and
so
they
prove
their
Idols
.
A
sixth
is
Self-righteousness
,
mens
prayers
,
their
repentance
,
blameless
,
walking
,
&c.
these
may
get
,
and
often
get
more
of
their
confidence
,
and
weight
of
their
Eternal
Peace
,
then
they
should
:
So
the
Jews
laid
the
great
stress
and
weight
of
their
Salvation
upon
this
Idol
,
Rom.
10.
3.
The
seventh
may
be
outward
Ordinances
in
purity
,
external
forms
,
and
profession
of
Religion
,
when
men
rest
upon
these
,
and
press
not
after
the
Power
;
as
the
Jews
▪
who
cryed
up
the
Temple
of
the
Lord
,
the
Covenant
betwixt
him
and
them
,
and
their
external
relation
to
him
,
Jer.
7.
4.
&c.
The
eighth
is
any
gift
of
God
which
he
hath
bestowed
on
men
,
such
as
Beauty
,
Strength
,
Wit
,
Learning
,
when
men
who
have
them
lay
too
much
weight
on
them
,
or
think
too
much
of
them
;
yea
,
Grace
it self
,
the
sense
of
Gods
love
,
and
inward
peace
,
may
be
put
in
Christs
room
,
and
more
sought
for
sometimes
then
Christ
himself
:
Now
when
these
are
rested
on
,
delighted
in
,
and
he
slighted
,
or
when
they
are
missed
,
and
he
not
delighted
in
,
then
they
are
Idols
.
Ninthly
,
Ease
,
quietness
,
and
a
mans
own
contentment
,
is
oft-times
a
great
Idol
;
and
it
is
so
when
a
man
is
so
addicted
to
his
ease
,
as
he
cannot
abide
to
be
troubled
,
Thus
was
it
with
that
man
,
Luke
12.
19.
Soul
take
thee
rest
:
His
Ease
was
his
Idol
,
and
he
rested
on
it
,
and
made
it
the
end
of
all
his
buildings
,
and
laying
up
of
goods
;
but
his
riches
were
his
Idol
,
as
he
grounded
his
expectation
of
rest
upon
that
which
he
possessed
:
So
many
idle
men
who
frame
their
life
so
as
they
may
not
be
troubled
,
though
they
be
no
wayes
profitable
,
but
spend
what
they
have
,
making
this
the
drift
of
all
they
do
,
that
they
may
have
an
easie
life
,
when
this
overswayeth
them
as
their
last
end
,
(
though
otherwise
,
if
they
were
not
wedded
to
their
case
,
might
be
more
profitable
)
and
often
with
abstaining
from
,
and
neglecting
of
many
necessary
duties
,
that
they
may
eschew
trouble
,
it
is
a
prevailing
Idol
.
A
tenth
is
wandering
fancies
and
Chimera's
,
the
mind
pleasing
it self
with
them
,
and
delighting
to
entertain
them
,
and
pursuing
them
from
a
design
to
find
satisfaction
in
them
,
even
in
such
things
as
never
had
,
nor
it
may
be
,
can
have
a
being
,
except
in
their
own
imagination
and
fancy
;
such
are
called
by
Solomon
,
Eccles.
6.
9.
The
wanderings
of
the
desire
(
opposed
to
the
sight
of
the
eyes
,
which
others
delight
in
)
as
when
men
spend
their
wits
and
inventions
on
penning
Romances
,
Love-passions
,
Stage-playes
,
Comedies
,
Masks
,
Balls
,
&c.
or
which
is
more
subtil
,
yet
much
practised
,
when
the
minds
of
men
frame
imaginary
and
fictitious
revenge
,
delight
,
eminency
,
&c.
to
themselves
.
The
means
and
second
causes
,
Physitians
,
Armies
,
Ministers
,
Stars
,
and
Natural
Causes
,
by
which
God
useth
to
work
(
by
some
called
Nature
)
are
oft-times
so
trusted
and
leaned
to
,
as
they
are
made
mens
Idols
,
nay
by
many
in
these
dayes
,
Judiciary
Astrology
,
Palmestry
,
&c.
are
much
studied
and
doted
on
,
and
the
Scriptures
antiquated
and
laid
aside
in
a
great
measure
.
Next
,
if
it
be
asked
,
what
Idols
are
most
subtil
?
Answ.
1.
An
Idol
is
then
most
subtil
,
when
it
lurketh
in
the
heart
,
and
searcheth
it self
principally
in
mens
mind
,
aim
,
and
inward
contentment
,
and
they
inwardly
ascribe
too
much
to
such
a
thing
,
and
yet
,
it
may
be
,
in
their
external
practise
,
there
is
not
much
to
discover
this
.
2.
Then
are
Idols
most
subtil
,
when
they
lye
in
such
things
to
which
somewhat
of
fear
,
love
,
delight
,
&c.
is
allowable
,
as
in
lawful
things
,
which
may
in
some
measure
be
lawfully
loved
,
feared
,
and
sought
for
.
3.
When
they
are
in
negatives
,
as
in
Omissions
,
Ease
,
&c.
then
they
are
more
subtil
then
when
they
lye
in
something
men
positively
seek
after
,
or
in
the
Commission
of
something
forbidden
.
4.
When
they
pass
under
a
lawful
name
,
as
when
Pride
goeth
under
the
name
of
Honesty
,
Anxiety
under
the
name
of
Lawful
Care
,
&c.
then
they
are
hardly
discovered
.
5.
When
sticking
to
one
Idol
,
the
man
rejecteth
all
others
,
(
as
he
conceiveth
)
out
of
respect
to
God
,
as
may
be
instanced
in
the
cases
of
a
Monastick
li●e
,
regular
obedience
,
some
singular
opinion
so
much
stuck
to
,
and
laid
weight
on
by
many
.
6.
When
it
is
in
means
that
have
been
used
,
or
are
allowed
by
God
for
attaining
such
an
end
;
as
it
is
hard
to
keep
bounds
in
this
case
,
so
it
is
hard
to
discover
the
Idolatry
of
the
heart
in
it
.
In
all
which
it
is
to
be
advertised
,
that
Idolatry
in
these
things
consisteth
mostly
in
the
inordinateness
of
the
heart
,
and
affections
to
them
,
and
that
it
lyeth
not
so
much
in
our
actions
about
them
,
as
in
the
manner
of
our
acting
,
and
the
circumstances
accompanying
us
and
our
actions
,
anxiety
,
estimation
,
excessive
care
,
love
,
&c.
For
clearing
the
difference
betwixt
this
idolatrous
love
,
fear
,
service
,
and
true
love
,
fear
,
&c.
take
these
Rules
.
1.
When
our
love
to
Creatures
drowneth
our
love
to
God
,
and
maketh
us
to
cast
off
duties
we
owe
to
him
,
as
in
Demas
.
2.
When
in
part
it
marreth
us
in
the
performance
of
duties
to
God
,
as
in
Eli.
3.
When
it
so
taketh
us
up
in
our
practise
throughout
the
day
,
that
we
give
not
necessary
time
to
the
Worship
of
God
,
in
praying
,
reading
,
hearing
,
&c.
4.
When
it
indisposeth
for
these
;
so
that
when
we
are
praying
or
hearing
,
the
heart
is
carried
away
after
Creatures
,
and
the
mind
is
taken
up
with
some
other
thing
then
God
,
as
Ezekiel
33.
31.
5.
When
they
too
much
,
and
very
unnecessarily
haunt
the
heart
in
meditation
,
or
when
we
lye
down
or
rise
,
and
at
such
times
when
our
thinking
on
such
imployments
contributeth
not
to
the
furtherance
of
them
,
it
sheweth
that
they
have
too
much
of
the
heart
when
they
possess
it
alwayes
,
and
when
it
is
seldom
taken
up
actually
with
better
things
,
but
these
steal
in
easily
and
at
all
times
.
It
may
appear
now
1.
How
common
this
sin
of
Idolatry
is
.
2.
How
great
guilt
and
hazard
men
are
lying
under
thereby
,
because
1.
Few
are
convinced
of
it
.
2.
Many
years
Idolatry
lyeth
together
upon
the
Consciences
of
many
.
3.
There
is
little
repentance
for
it
,
though
many
ways
one
may
insensibly
slide
into
it
.
It
is
not
so
very
useful
or
needful
here
particularly
to
enquire
what
Idol
is
predominant
,
and
hath
chief
room
,
if
these
three
things
be
granted
.
1.
That
there
may
be
,
and
are
many
Idols
often
at
once
,
as
Legions
distracting
the
man
,
and
swarming
in
his
heart
.
2.
That
successively
they
may
be
changed
,
according
to
mens
tentations
and
conditions
.
3.
That
men
should
study
the
mortification
of
all
,
and
the
giving
God
his
due
,
so
as
none
be
spared
;
for
if
any
one
be
spared
,
none
at
all
are
mortified
&
slain
.
It
would
become
Believers
,
and
it
would
be
their
advantage
,
to
think
much
upon
such
Scriptures
as
these
,
Isaiah
30.
22.
And
ye
shall
be
my
People
,
and
I
will
he
your
God
.
Luke
14.
8.
When
thou
art
bidden
of
any
man
to
a
wedding
,
sit
not
down
in
the
highest
room
;
lest
a
more
honourable
man
then
thou
be
bidden
of
him
.
1
Corinth.
10.
from
vers.
5.
to
vers.
15.
And
that
they
would
study
conformity
to
them
,
and
learn
to
abhor
Idols
;
yea
,
all
Creatures
in
so
far
as
they
become
Idols
to
them
.
We
are
now
further
to
prosecute
the
Branches
of
this
Commandment
,
which
is
a
Key
to
all
the
rest
;
and
because
Gods
Soveraignity
is
holden
forth
here
,
there
is
no
sin
that
may
not
be
reduced
to
it
,
as
being
a
disobedience
to
this
Soveraign
God
:
We
shall
first
permit
some
general
wayes
whereby
it
is
broken
,
then
insist
in
some
particulars
.
More
generally
it
is
broken
three
wayes
,
as
hath
been
said
already
.
1.
By
derogating
from
God
that
which
is
his
due
;
so
all
contempt
of
him
,
disobedience
to
him
,
wronging
his
infinite
Attributes
,
as
if
he
were
not
Omnipotent
,
Omniscient
,
Infinite
,
&c.
denying
of
his
Providence
in
less
or
more
,
are
breaches
of
this
Commandment
.
Thus
he
is
wronged
,
when
he
getteth
not
everyway
that
which
is
his
due
.
2.
By
attributing
to
God
what
is
not
consistent
with
his
absolute
Perfection
,
Purity
,
and
Holiness
,
as
that
he
doth
or
can
do
wrong
,
change
,
not
keep
his
Promises
,
or
not
guide
the
World
wisely
;
that
he
hath
any
bodily
shape
,
or
may
be
comprehended
.
3.
When
what
is
due
to
God
,
as
Faith
,
Hope
,
Love
,
Fear
,
&c.
is
given
to
Creatures
,
whether
to
Idols
litterally
,
or
to
Men
,
to
Saints
,
Angels
,
Ordinances
,
(
as
the
Sacraments
)
Stars
,
Herbs
,
Gold
,
Physicians
,
&c.
when
too
much
weight
is
laid
on
them
,
or
any
thing
not
agreeing
to
them
is
ascribed
to
them
,
by
which
Witchcraft
,
Charming
,
Covetousness
,
Judicial
Astrology
,
&c.
are
reproved
,
as
drawing
the
hearts
of
men
away
from
the
living
God
.
If
it
be
asked
,
May
not
some
things
in
the
World
be
loved
,
and
may
not
some
confidence
be
placed
in
men
,
means
,
&c.
I
answer
,
Love
may
be
given
to
some
things
,
and
naturally
is
called
for
to
some
things
▪
but
1.
Not
simply
,
but
with
subordination
to
God
;
not
for
themselves
,
but
out
of
obedience
to
God
;
and
as
they
may
be
usefull
to
us
in
helping
us
to
honour
him
,
and
as
they
are
his
gifts
.
2.
We
are
not
excessively
to
love
or
rest
on
these
,
but
so
,
as
from
love
to
God
,
we
be
ready
to
quit
,
yea
,
to
hate
them
,
as
Christ
speaketh
of
Father
and
Mother
,
Luke
14.
26.
Again
,
there
may
be
some
kind
of
confidence
given
to
some
things
,
but
1.
Not
simply
,
nor
2.
For
themselves
.
3.
Nor
alwayes
.
4.
Nor
in
all
things
;
but
1.
This
confidence
must
be
subordinate
to
Gods
appointment
.
2.
It
must
be
with
dependance
on
his
blessing
for
making
means
effectual
,
and
so
may
we
expect
health
from
Meat
,
Drink
,
Physick
,
&c.
for
they
are
looked
on
as
means
conducing
to
such
an
end
,
and
yet
it
is
the
Lord
alone
that
must
be
rested
on
.
3.
There
may
be
comparative
confidence
,
whereby
men
lean
more
to
one
mean
then
to
another
,
as
more
to
a
skillful
Physician
then
to
an
unskillfull
,
and
more
to
an
Army
,
as
to
overcoming
an
Enemy
,
then
when
it
is
wanting
,
because
that
confidence
is
in
some
external
thing
,
and
concerneth
not
Salvation
,
and
but
compareth
means
amongst
themselves
,
as
they
are
ordinarily
made
use
of
by
God
for
attaining
these
ends
;
but
in
this
case
the
means
are
not
simply
confided
in
.
Next
,
we
are
to
consider
that
this
Command
may
be
broken
all
these
ways
,
in
four
respects
.
1.
In
Doctrine
;
as
when
men
maintain
such
things
as
dishonour
God
,
or
give
his
due
to
Creatures
,
and
do
teach
them
,
Matth.
5
33.
to
38.
2.
By
Opinion
or
Judgement
;
as
suppose
men
should
not
vent
and
publish
such
things
,
yet
if
they
in
their
heart
think
or
believe
so
,
Psal.
14.
v.
1.
3.
Though
it
come
not
to
a
setled
judgement
,
but
only
reacheth
the
imaginations
;
so
that
loose
unbecoming
thought
of
God
,
or
misapprehensions
derogatory
to
him
are
entertained
,
as
Psal.
50.
21.
Acts
17.
29.
4.
In
practise
,
when
men
live
as
if
there
were
no
God
,
Psal.
36.
v.
1.
as
if
he
were
not
omniscient
,
just
,
&c.
these
do
indeed
deny
him
,
whatever
be
their
profession
to
the
contrary
,
Tit.
1.
16.
Thus
all
propane
men
,
who
live
loosly
,
are
guilty
;
as
also
formal
Hypocrites
who
rest
on
the
out-side
of
duties
.
Therefore
,
in
the
third
place
,
we
are
to
consider
,
that
this
Commandment
,
in
the
extent
thereof
,
doth
condemn
1.
All
gross
Idolaters
of
any
sort
,
who
usually
are
mentioned
under
the
name
of
Heathens
,
2.
Jews
,
who
worship
not
the
true
God
in
his
Son
Jesus
Christ
.
3.
All
Hereticks
,
that
deny
the
Godhead
of
any
of
the
Persons
;
as
Sabellians
,
who
make
but
one
Person
;
Arrians
,
who
make
Christ
a
Made-God
;
Photinians
,
who
make
him
a
pure
Man
;
and
all
that
make
a
plurality
of
Gods
,
or
that
lessen
the
Divine
Attributes
,
and
give
to
Saints
Gods
due
,
in
Adoration
or
Invocation
;
or
,
in
a
word
,
whoever
contradict
any
Truth
,
or
maintain
any
Errour
;
for
thereby
they
fasten
it
upon
God
and
his
Word
,
and
wrong
him
who
owneth
no
such
thing
:
And
to
these
may
be
added
all
ignorant
persons
who
know
not
God
.
4.
All
prophane
men
,
whether
Atheists
in
heart
or
in
practise
,
disobedient
persons
indeed
denying
God
,
and
not
giving
him
his
due
,
which
is
obedience
,
whatever
in
words
they
profess
concerning
him
.
5.
All
Hypocrites
,
who
give
him
but
an
an
outside
service
,
and
so
are
not
in
their
obedience
sinćere
and
perfect
as
before
him
.
6.
All
Compacters
with
the
Devil
,
who
consult
him
,
or
who
leave
Gods
way
,
and
seek
to
come
to
the
knowledge
of
any
thing
by
an
unlawful
way
;
which
is
1.
To
meddle
with
Gods
Secrets
when
he
has
not
revealed
them
.
2.
It
is
to
be
beholden
to
Gods
Enemy
,
the
Devil
,
for
revealing
such
things
.
3.
It
is
a
making
use
of
an
unwarrantable
mean
,
which
has
no
blessing
Promised
to
it
;
therefore
cannot
be
used
as
a
mean
with
subordination
to
God
,
even
though
the
matter
enquired
after
by
such
means
,
or
by
the
Devil
,
be
such
as
he
may
know
.
7.
All
charming
by
words
,
herbs
,
or
such
means
as
God
hath
not
appointed
for
that
end
,
or
which
have
no
Natural
and
Physical
Efficacy
for
bringing
it
forth
;
as
in
seeking
health
from
Witches
,
when
there
must
be
words
so
often
repeated
,
or
they
must
be
said
fasting
,
or
going
backward
,
&c.
all
laying
weight
on
these
,
or
the
like
circumstances
,
without
any
reason
.
8.
All
Spells
,
fearing
of
events
,
and
using
superstitious
means
to
prevent
these
,
as
laying
bits
of
Timber
at
doors
,
carrying
a
Bible
meerly
for
a
Charm
,
without
using
it
,
esteeming
dayes
and
times
unlucky
and
unfortunate
:
these
draw
men
off
from
God
to
some
other
thing
:
Of
this
sort
is
all
Divining
by
Lots
,
Stars
,
Rods
,
or
any
other
way
,
not
having
a
Warrant
,
to
find
out
some
secret
,
or
to
know
something
that
is
to
come
;
(
it
being
Gods
Property
and
Prerogative
to
declare
what
is
to
come
,
Isai.
41.
)
for
when
there
is
no
Efficacy
,
no
Reason
in
the
mean
used
,
the
Effect
must
be
looked
for
,
either
from
God
,
or
from
the
Devil
:
Now
when
God
has
neither
put
it
naturally
in
the
mean
,
nor
by
his
revealed
Will
any
way
warranted
it
,
as
sometimes
he
doth
,
(
as
when
he
appointed
Washing
in
Jordan
for
curing
Naamans
Leprosie
,
and
Anointing
in
the
Primitive
times
for
healing
the
Sick
)
it
cannot
be
from
him
.
Hence
sometimes
one
Charm
or
word
to
one
at
one
time
,
will
do
what
it
never
doth
to
another
:
These
means
have
alway
some
circumstance
in
word
or
action
immediately
and
explicitly
,
or
implicitly
flowing
from
the
Devil
,
which
may
be
good
in
it self
,
yet
has
no
force
for
the
end
,
and
so
draweth
men
to
own
the
Devils
Institution
,
which
is
exceeding
derogatory
to
the
honour
of
God
.
4.
We
gather
the
breaches
of
this
Commandment
from
the
duties
that
are
required
in
it
,
such
as
Faith
,
Love
,
Obedience
,
Hope
,
Fear
,
Knowledge
,
&c.
in
which
we
may
fail
these
ways
in
the
general
.
1.
When
we
want
these
Graces
,
or
perform
not
these
duties
required
.
2.
When
they
are
counterfeited
,
and
not
real
;
as
when
our
humility
is
not
real
,
our
prayers
not
sincere
,
but
in
shew
only
.
3.
When
they
are
defective
,
as
to
the
measure
of
Knowledge
,
Faith
,
&c.
which
we
should
be
at
.
4.
When
they
degenarate
,
as
when
knowledge
turneth
into
Curiosity
,
and
Faith
into
Presumption
,
and
Hope
into
vain
Confidence
,
Fear
into
Unbelief
and
Anxiety
,
by
which
we
may
see
how
often
this
Commandment
is
broken
.
1.
That
we
may
the
better
understand
the
breaches
of
this
Commandment
,
we
would
first
take
a
view
of
Gods
Excellency
and
Attributes
,
and
see
how
we
sin
against
all
these
,
for
we
should
walk
worthy
of
God
,
Col.
1.
10
,
And
here
ye
may
observe
,
that
his
infinite
Wisdom
is
wronged
by
not
submitting
to
him
,
or
not
taking
direction
from
him
,
his
Power
by
not
imploying
him
,
his
Grace
by
not
trusting
him
,
or
abusing
it
to
wantonness
,
his
Omniscience
by
wishing
he
saw
not
not
some
things
,
hiding
them
from
men
,
and
not
fearing
him
,
counterfeiting
in
his
service
,
&c.
so
is
his
Justice
wronged
by
expecting
mercy
without
making
use
of
a
Sacrifice
,
not
fearing
his
threatnings
,
not
scaring
at
sin
,
but
hazarding
on
his
wrath
:
and
the
like
may
be
instanced
in
all
the
rest
of
his
Attributes
,
which
are
all
sinned
against
,
either
by
ignorance
,
or
by
omission
of
something
they
call
for
,
or
by
the
Commission
of
something
unbecoming
them
.
2.
Consider
God
in
his
relations
to
us
,
how
often
is
he
sinned
against
as
a
Father
?
how
is
his
kindness
abused
,
and
he
not
reverenced
as
Creator
of
whom
we
have
our
Being
?
yea
,
he
is
kicked
against
,
and
we
live
not
to
him
from
whom
and
by
whom
we
live
;
he
is
a
Husband
,
and
yet
we
go
a
whoring
from
him
,
and
prove
unfaithful
in
all
our
tyes
to
him
;
he
is
a
Redeemer
of
his
People
,
and
a
Master
and
Lord
of
all
,
but
what
fear
,
love
,
subjection
getteth
he
from
us
,
notwithstanding
of
all
these
Relations
?
3.
Consider
Gods
works
for
us
,
about
us
,
and
to
us
,
of
Creation
,
Providence
,
and
Redemption
▪
besides
his
particular
Dispensations
both
of
Mercies
and
Judgments
,
all
which
call
for
something
suitable
from
us
;
and
yet
every
one
of
them
is
more
ways
then
one
slighted
,
by
attributing
whether
good
or
evil
,
to
Chance
,
Luck
,
or
Fortune
,
by
unthankfulness
to
him
,
and
abuse
of
what
he
giveth
;
and
by
not
studying
these
works
,
so
as
to
admire
and
love
him
who
is
the
Worker
.
4.
Consider
our
obligation
to
God
in
all
the
parts
of
our
Covenant
with
him
,
sealed
by
Baptism
,
and
the
Lords
Supper
:
Sure
we
should
study
to
be
like
all
these
Covenant-relations
,
and
to
answer
these
Obligations
;
but
alace
,
how
shamefully
unanswerable
are
we
to
them
all
?
5.
Consider
his
Will
revealed
in
his
Word
,
and
see
how
far
short
we
are
in
performing
it
.
Lastly
,
consider
what
care
there
is
of
using
the
means
that
may
bring
us
near
to
,
and
abstaining
from
those
things
that
draw
us
away
from
God
,
such
as
sinful
Confederacies
,
evil
Company
,
light
and
unsound
Books
,
travelling
needlesly
to
strange
places
,
&c.
all
which
,
and
whatever
else
taketh
the
heart
off
God
,
are
breaches
of
this
Commandment
.
Next
,
we
shall
insist
more
particularly
upon
some
manifest
breaches
opposite
to
the
great
and
principal
scope
of
this
Commandment
.
1.
The
first
is
Ignorance
,
which
is
a
direct
breach
;
for
the
Commandment
requireth
us
to
know
him
,
1
Cor.
2.
8
,
9.
and
if
he
be
not
known
,
there
is
no
other
duty
can
be
rightly
performed
,
the
knowledge
of
God
being
the
ground
of
all
duties
.
For
clearing
of
it
,
consider
that
some
things
concerning
God
are
kept
up
from
us
,
other
things
are
revealed
to
us
;
these
things
which
are
kept
up
from
us
we
cannot
know
:
And
1.
They
are
either
such
as
we
cannot
see
now
,
because
they
are
,
incomprehensible
in
themselves
,
as
Gods
infinite
Nature
and
Attributes
,
which
as
they
are
in
themselves
,
cannot
be
comprehensibly
conceived
,
no
not
in
Heaven
;
but
while
we
are
upon
earth
,
we
see
but
darkly
,
as
through
a
glass
,
and
our
knowledge
of
him
is
rather
Faith
then
sight
;
or
they
are
such
things
which
are
conceiveable
,
but
God
has
not
thought
good
to
reveal
them
unto
men
;
as
when
he
will
end
the
World
,
when
he
will
take
every
man
from
this
life
,
who
are
particularly
Elected
,
&c.
to
be
ignorant
of
these
is
no
sin
,
it
is
a
duty
not
to
seek
to
know
them
,
yea
curiosity
in
these
is
sinful
;
Ignorance
here
is
called
rather
a
Nescience
then
Ignorance
,
which
implieth
a
privation
of
knowledge
which
men
ought
to
have
;
or
2.
These
things
concerning
God
are
such
as
not
onely
in
themselves
may
be
known
,
but
such
as
we
ought
to
know
,
because
they
are
revealed
to
us
;
ignorance
of
these
is
sinful
:
As
1.
Being
a
disconformity
to
that
knowledge
and
holiness
after
which
God
created
us
.
2.
A
fruit
of
original
sin
.
3.
A
cause
of
many
sins
.
4.
A
disconformity
to
the
Law
,
which
requireth
us
so
to
know
and
acknowledge
God
as
he
has
revealed
himself
to
us
;
and
that
in
his
Essence
,
in
the
Trinity
of
Persons
,
in
his
Attributes
,
Covenants
,
works
of
Creation
and
Redemption
,
and
in
his
Relations
to
us
;
and
that
we
should
so
know
him
,
that
we
may
thereby
know
our selves
also
:
And
this
is
that
great
duty
called
for
in
this
Commandment
,
that
we
may
know
him
,
and
his
will
.
Again
,
this
ignorance
,
as
to
these
things
,
we
ought
to
know
,
may
be
looked
on
as
threefold
,
according
to
the
diversity
of
its
causes
.
1.
There
is
a
natural
ignorance
,
that
is
the
fruit
of
our
natural
corruption
and
blindness
,
which
hath
seized
on
mens
memories
and
judgements
,
and
,
as
they
think
,
incapacitateth
them
to
learn
,
and
indeed
doth
so
,
as
to
the
spiritual
and
saving
up-taking
of
the
matters
of
God
,
till
the
eyes
of
the
mind
be
opened
by
the
power
of
Grace
.
2.
There
is
a
willful
ignorance
,
when
men
have
parts
,
means
,
and
occasions
,
whereby
they
may
attain
knowledge
,
and
yet
they
will
not
know
,
but
slight
and
despise
the
means
which
draweth
often
a
judicial
blindness
along
with
it
.
3.
There
is
a
lazy
ignorance
,
whereby
some
do
not
wilfully
reject
the
means
of
knowledge
,
yet
are
so
negligent
,
that
they
do
not
actually
stir
themselves
for
attaining
of
knowledge
:
Now
though
there
be
a
difference
among
these
,
yet
the
least
of
them
is
sinfull
,
and
will
not
wholly
excuse
,
it
being
a
fruit
of
original
sin
(
at
the
best
)
entertained
by
our
own
neglect
of
such
means
as
might
have
more
removed
it
:
And
thus
a
dull
wit
,
or
weak
memory
,
can
no
more
simply
excuse
,
then
other
gross
discomformities
to
the
Law
in
our
natures
(
appearing
in
some
more
then
others
)
which
follow
upon
original
sin
.
In
sum
,
men
may
be
three
wayes
guilty
of
the
breach
of
this
Law
,
in
respect
of
ignorance
.
1.
As
to
the
object
matter
whereof
they
are
ignorant
,
which
may
be
less
or
more
,
according
as
less
or
more
of
that
is
known
,
which
we
should
know
concerning
God
,
and
which
he
hath
revealed
;
and
this
is
especially
to
be
understood
of
the
substantial
things
more
necessary
to
be
known
,
there
being
a
great
difference
betwixt
these
,
and
other
things
,
which
do
not
so
immediately
concern
God
;
such
as
Chronologick
Questions
,
some
Prophecies
,
Cases
,
&c.
which
yet
are
recorded
in
Scripture
.
2.
They
may
be
guilty
of
less
or
more
ignorance
,
in
respect
of
the
degree
;
so
some
men
are
absolutely
ignorant
,
others
are
doubtful
only
,
and
not
confirmed
in
the
knowledge
of
the
truths
of
God
,
who
yet
have
not
contrary
impressions
of
these
things
,
as
others
have
.
3.
There
are
divers
kinds
of
ignorance
in
men
,
some
are
guilty
of
wilful
ignorance
,
some
are
negligent
,
and
some
(
even
the
best
)
are
labouring
under
the
remainder
of
natural
blindness
,
who
yet
are
not
negligent
.
If
it
be
asked
whether
ignorance
can
excuse
a
man
,
and
how
far
it
excuseth
.
Ans.
1.
There
is
no
ignorance
(
properly
so
called
)
that
excuseth
wholly
,
pro
toto
,
it
being
of
it self
sinful
,
and
men
being
obliged
to
know
what
is
sin
,
and
what
not
;
neither
can
ever
men
do
that
out
of
Faith
▪
which
they
do
in
ignorance
,
and
know
not
if
it
be
in
it self
sinful
or
lawful
:
this
is
to
be
understood
in
respect
of
ignorantia
Juris
,
non
facti
,
of
the
ignorance
of
the
Law
,
and
not
of
the
ignorance
of
the
Fact
,
(
as
they
call
it
;
)
for
men
may
sometimes
be
ignorant
of
this
,
and
yet
be
Innocent
;
as
when
one
is
cutting
with
an
Axe
,
and
it
falleth
off
the
Helve
,
&c.
but
in
respect
of
the
Law
,
there
is
no
invinciable
ignorance
that
can
excuse
any
for
their
not
knowing
Gods
mind
,
because
they
are
obliged
to
know
it
.
2.
Ignorance
that
is
wilfully
entertained
with
neglect
of
means
that
might
help
it
,
is
so
far
from
excusing
,
that
it
doth
aggravate
the
faults
occasioned
thereby
,
because
in
that
case
there
are
two
faults
that
concur
.
1.
Ignorance
.
2.
Another
sin
produced
thereby
.
3.
Ignorance
natural
,
or
proceeding
from
paucity
of
means
,
or
less
occasion
to
learn
,
though
it
doth
not
fully
,
yet
in
part
excuseth
:
Hence
it
is
said
,
they
that
know
not
the
Masters
will
,
shall
be
beaten
with
few
stripes
;
but
Corazin
,
and
Bethsaida
,
and
other
places
,
having
plenty
of
means
,
shall
not
in
the
least
be
sheltered
under
that
excuse
,
Matth.
11.
22
,
23
,
24.
4.
In
some
things
we
would
distinguish
betwixt
sinning
ex
ignorantia
out
of
ignorance
,
and
sinning
ignoranter
ignorantly
;
one
may
do
a
thing
out
of
ignorance
(
as
Paul
persecuted
the
Church
)
that
would
not
have
done
it
had
he
known
it
;
it
was
not
malice
but
ignorance
that
led
Paul
to
that
sin
of
persecuting
,
this
excuseth
in
part
;
but
to
do
a
thing
ignorantly
,
is
when
a
man
is
more
immediately
the
cause
of
his
own
ignorance
,
as
when
by
drunkenness
,
passion
,
hatred
,
malice
,
&c.
a
man
is
so
blinded
and
prejudiced
,
that
he
cannot
discern
what
is
duty
,
and
what
is
sin
:
So
some
of
the
Pharisee
were
,
who
might
have
seen
that
Christ
was
God
,
and
to
be
acknowledged
as
such
,
but
prejudice
marred
it
.
Thus
a
sin
considered
in
it self
may
be
less
,
which
being
considered
more
compleatly
,
will
be
found
a
far
greater
guilt
;
as
suppose
one
in
drunkenness
swear
,
commit
Adultery
,
or
in
passion
commit
Murder
,
the
Murder
or
Adultery
considered
in
themselves
,
as
done
in
drunkenness
,
or
passion
,
are
less
,
then
when
done
in
soberness
;
or
deliberately
;
yet
these
sin●
being
compleatly
considered
,
the
person
is
more
guilty
,
because
he
hath
Murder
and
Drunkenness
,
or
Murder
and
Passion
,
both
to
answer
for
,
which
Drunkenness
or
Passion
he
caused
to
himself
by
his
unwatchfulness
,
and
all
the
effects
that
follow
upon
these
are
to
be
imputed
to
him
,
both
as
the
actor
and
procurer
of
that
which
is
the
occasion
,
or
rather
the
cause
of
them
.
Thus
ye
see
how
many
wayes
ignorance
breaketh
this
Commandment
.
2.
We
shall
instance
the
breach
of
it
in
what
is
opposite
to
Faith
,
or
Confidence
which
floweth
from
Faith
;
to
wit
,
unbelief
,
diffidence
,
temerity
,
or
tempting
of
God
(
which
floweth
from
unbelief
,
and
is
opposite
to
Faith
)
the
infidelity
of
Heathens
and
Jews
,
and
the
Atheism
of
such
as
believe
not
the
Word
:
Thus
also
Hereticks
who
abuse
it
,
and
Apostates
who
fall
from
the
truth
thereof
,
and
are
opposer●
of
it
,
are
guilty
of
this
sin
;
as
also
those
who
receive
the
Word
in
vain
,
and
for
all
his
invitations
rest
not
on
him
;
these
make
God
a
Lyar
,
and
despise
him
and
his
offers
,
being
unwilling
that
he
should
reign
over
them
:
Here
cometh
in
also
anxiety
,
in
respect
of
his
Providence
,
and
distrust
or
diffidence
,
in
respect
of
his
Promises
,
which
is
a
sin
questioning
the
fulfilling
of
Promises
from
the
apprehension
of
some
weakness
in
the
Promiser
,
or
in
means
used
by
him
to
bring
about
the
accomplishment
.
Temerity
,
or
tempting
of
God
,
is
against
Confidence
also
;
this
is
an
essaying
or
attempting
somewhat
without
Gods
Warrant
,
without
which
none
can
lawfully
undertake
any
thing
;
that
of
Diffidence
wrongeth
Gods
Faithfulness
,
this
of
Temerity
wrongeth
his
Wisdom
,
in
not
making
use
of
the
means
prescribed
by
him
,
as
if
we
would
attain
the
end
another
way
of
our
own
;
opposite
to
Faith
also
,
and
the
profession
of
it
,
are
dissembling
of
the
truth
,
fainting
in
the
profession
thereof
,
especially
in
the
case
of
Confession
,
by
which
we
dishonour
God
,
and
by
our
fearful
,
pusillanimous
,
and
cowardly
carriage
,
some
way
tempt
others
to
think
that
we
do
not
indeed
believe
these
things
,
on
which
we
seem
by
our
faint
deportment
to
lay
little
or
no
weight
.
3.
We
may
instance
the
breach
of
this
Commandment
in
what
is
opposite
to
Hope
;
namely
,
Desperation
and
Presumption
,
or
vain
Confidence
;
and
because
every
Grace
has
many
opposite
Vices
,
ye
may
see
it
is
the
easier
to
fail
in
obedience
to
this
Commandment
:
Desperation
wrongeth
many
Graces
;
it
is
twofold
,
either
total
from
want
of
Faith
,
or
partial
from
weakness
of
Faith
:
There
is
also
a
Desperation
and
Diffidence
that
is
good
,
Eccles.
2.
20.
which
is
when
we
despair
in
our selves
,
or
from
any
thing
in
our selves
or
in
the
World
to
attain
happiness
,
or
what
is
promised
;
that
holy
Self-despair
is
good
,
but
that
is
not
it
which
is
meaned
here
,
for
it
is
not
absolute
despairing
,
but
such
as
hath
still
a
reservation
with
it
.
If
he
help
me
not
,
which
implieth
hope
.
Presumption
runneth
on
the
other
extreme
,
looking
for
what
is
promised
,
without
taking
Gods
way
to
attain
it
,
and
it
differeth
from
native
and
true
Confidence
,
which
with
peace
and
boldness
resteth
on
his
Word
,
and
in
his
way
expecteth
the
thing
promised
;
the
fault
of
Presumption
is
not
that
it
accounteth
Gods
mercy
too
great
,
or
expecteth
too
much
from
him
,
but
that
it
accounteth
him
to
have
no
Justice
,
nor
hath
it
respect
to
his
Holiness
and
Greatness
;
even
as
Desperation
faileth
not
in
attributing
to
him
too
much
Justice
,
but
in
making
it
inconsistent
with
his
Mercy
and
Promises
,
and
extending
sin
,
wants
,
and
unworthiness
beyond
his
mercy
and
help
,
as
Judas
and
Cain
did
▪
4.
For
finding
out
of
the
breaches
of
this
Commandment
,
ye
may
consider
the
opposites
to
love
with
the
whole
heart
,
such
as
luke-warmness
,
Revel.
3.
15.
coldness
of
love
,
Matth.
24
▪
12.
self-love
,
excessive
love
to
Creatures
,
hatred
of
God
,
not
as
he
is
good
,
but
as
he
is
averse
from
sinful
men
,
prohibiting
what
they
love
,
and
punishing
them
for
committing
sin
;
for
it
is
impossible
for
men
to
serve
two
Masters
,
as
Sin
and
God
,
but
the
one
must
be
loved
,
and
the
other
hated
:
And
is
there
any
thing
more
ordinary
then
love
to
sin
which
is
evil
,
and
hatred
of
God
which
is
the
great
Good
?
which
appeareth
in
little
zeal
for
him
,
and
little
reverencing
of
him
.
5.
Consider
what
is
opposite
to
Fear
and
Reverence
,
and
there
you
will
find
much
carnal
security
and
vain
confidence
in
it
,
obstinacy
,
stout-heartedness
,
little
trembling
at
his
Word
,
not
being
affected
with
his
Judgments
,
rashness
and
irreverence
in
his
Service
,
whereas
there
is
a
general
fear
in
all
our
walk
called
for
,
Prov.
23.
17.
We
ought
to
be
in
the
fear
of
the
Lord
all
the
day
long
;
and
there
is
a
peculiar
fear
called
for
in
the
Ordinances
of
his
Worship
,
Eccles.
12.
23.
Mal.
1.
6.
which
was
commended
in
Levi
,
Mal.
2.
5.
On
the
other
hand
,
opposite
to
this
,
is
that
carnal
fear
and
anxiety
,
which
is
commonly
called
servile
and
slavish
fear
,
and
the
fear
of
man
which
bringeth
a
snare
,
Prov.
29.
25.
6.
Look
after
the
breaches
of
this
Commandment
,
by
considering
what
is
contrary
to
the
obedience
we
owe
to
him
as
God
,
and
our
God
:
Now
internal
and
external
obedience
may
both
be
comprehended
in
this
,
every
man
ought
wholly
to
give
away
himself
,
and
the
use
of
all
his
faculties
and
members
,
for
the
Glory
of
God
,
and
to
him
only
,
and
to
none
other
:
And
this
requireth
a
practise
that
is
compleat
,
both
as
to
the
inward
bent
of
the
will
and
heart
,
and
also
as
to
all
the
external
parts
thereof
,
which
being
seriously
pondered
,
O!
how
often
will
we
find
this
Commandment
broken
?
as
the
particular
comparing
of
our
life
with
the
Word
,
and
the
explication
of
the
rest
of
the
Commandments
,
may
easily
clear
and
discover
.
7.
The
sin
of
impatience
,
which
is
opposite
to
that
patience
and
submission
we
owe
to
God
in
his
wayes
and
Dispensations
,
is
one
of
the
special
breaches
of
this
Commandment
:
it
is
very
broad
,
and
doth
many
wayes
discover
it self
:
As
1.
In
fretting
at
Events
which
befall
us
.
2.
In
not
submitting
chearfully
to
Gods
way
with
us
but
repining
against
it
.
3.
In
wishing
things
had
fallen
out
otherwise
then
God
hath
disposed
.
4.
In
limiting
God
,
and
prescribing
to
him
,
thinking
that
things
might
have
been
better
otherwise
.
5.
In
not
behaving
himself
thankfully
for
what
he
doth
,
even
when
his
Dispensations
and
cross
and
afflicting
.
8.
This
Commandment
is
broken
by
the
many
sins
which
are
opposite
to
that
Adoration
and
high
esteem
,
that
we
should
have
of
God
in
our
hearts
;
he
ought
to
have
the
Throne
,
and
be
set
far
up
in
our
minds
and
affections
;
but
oh
!
how
many
are
there
that
will
not
have
one
serious
thought
of
him
in
many
dayes
,
and
are
far
from
being
taken
up
with
him
,
or
wondering
at
him
and
his
way
with
sinners
,
&c.
Lastly
,
When
Invocation
and
Prayer
is
slighted
,
this
Commandment
is
broken
,
when
he
is
not
by
calling
upon
him
acknowledging
in
every
thing
,
and
particularly
,
when
internal
prayer
in
frequent
ejaculations
to
God
(
as
Nehemiah
2.
4.
)
is
neglected
.
Now
if
all
these
were
extended
to
our selves
,
and
these
we
have
interest
in
,
and
that
in
thoughts
,
words
,
and
deeds
,
according
to
all
the
former
general
rules
,
what
guilt
would
be
found
to
lye
upon
every
one
of
us
,
in
reference
to
his
Attributes
,
Relations
to
us
,
and
Works
for
us
?
and
as
these
hold
him
forth
to
be
worshipped
as
such
,
so
when
that
is
slighted
or
neglected
,
it
cannot
but
infer
great
guilt
,
especially
when
his
due
is
not
given
by
such
as
we
are
,
to
such
as
he
is
,
it
maketh
us
exceedingly
guilty
:
and
though
the
same
thing
be
o●ten
mentioned
,
yet
it
is
under
a
divers
consideration
;
for
as
one
thing
may
break
more
Commandments
then
one
,
so
may
one
thing
,
divers
ways
,
break
one
and
the
same
Commandment
,
as
it
opposeth
or
marreth
divers
Graces
and
Duties
.
The
second
Commandment
.
Exod.
20.
4
,
5
,
6.
Thou
shalt
not
make
unto
thee
any
graven
Image
,
or
any
likeness
of
any
thing
that
is
in
Heaven
above
,
or
that
is
in
he
Earth
beneath
,
or
that
is
in
the
Waters
under
the
Earth
.
Thou
shalt
not
bow
down
thy self
to
them
,
nor
serve
them
,
for
I
the
Lord
thy
God
am
a
jealous
God
,
visiting
the
iniquity
of
the
Fathers
upon
the
Children
unto
the
third
and
fourth
Generation
of
them
that
hate
me
;
and
●he
wing
mercy
unto
thousands
of
them
that
love
me
,
and
keep
my
Commandments
.
THis
Commandment
is
more
largely
set
down
then
the
former
,
partly
to
clear
the
Mandatory
part
of
it
,
and
partly
to
press
it
;
in
which
two
it
may
be
taken
up
.
The
preceptive
,
or
commanding
part
,
is
expressed
in
two
things
,
v.
4.
and
v.
5.
at
the
beginning
.
1.
That
no
Image
be
made
:
And
2.
That
it
be
not
worshipped
.
Next
,
it
is
pressed
three
wayes
:
1.
From
a
reason
.
2.
By
a
threatning
.
3.
By
a
Promise
:
The
words
are
multiplied
,
that
they
may
the
more
fully
and
clearly
express
what
is
intended
.
1.
That
this
Commandment
is
against
all
making
of
Images
for
Religious
service
,
is
clear
from
a
threefold
extent
mentioned
in
the
Prohibition
.
1.
The
Image
of
nothing
in
Heaven
above
,
or
the
Earth
beneath
,
or
under
the
Earth
;
that
is
,
the
similitude
of
no
Creature
is
allowed
for
this
end
.
2.
Men
are
forbidden
to
make
either
similitude
or
likeness
,
that
is
,
no
sort
of
Image
,
whether
that
which
is
ingrave
in
,
or
hewn
out
of
stone
,
wood
,
silver
,
&c.
or
that
which
is
made
by
painting
,
all
kinds
are
discharged
.
3.
No
sort
of
worship
or
service
religious
is
to
be
given
to
them
,
whether
mediate
or
immediate
,
whether
primarily
as
to
themselves
,
or
secondarily
with
respect
to
that
which
they
represent
.
This
is
understood
under
the
second
part
of
the
Commandment
,
Thou
shalt
not
bow
down
to
them
,
nor
serve
or
worship
them
:
under
which
two
,
all
external
reverence
is
discharged
,
which
is
clear
from
the
reason
adjoyned
,
because
God
is
jealous
,
and
he
will
not
only
not
endure
Idolatry
,
but
whatever
may
look
like
it
;
as
a
jealous
Husband
will
not
abide
any
suspicious-like
carriage
in
his
Wife
.
That
we
may
have
the
clearer
access
to
the
meaning
&
use
of
this
Commandment
:
let
us
see
1.
What
is
the
scope
of
it
.
2.
Wherein
it
is
different
from
the
former
.
The
scope
of
this
Commandment
,
is
not
mee●ly
and
only
to
forbid
making
and
worshipping
of
Images
,
which
is
the
most
gross
way
of
abusing
the
worship
of
God
;
but
under
that
to
forbid
all
manner
of
grosness
in
the
external
worship
of
God
,
and
to
command
exactness
and
preciseness
in
it
(
as
well
as
internal
worship
)
according
to
the
Rule
prescribed
there
anent
by
the
Lord
;
and
so
this
Commandment
includeth
all
externals
commanded
in
the
Ceremonial
Law
,
and
doth
forbid
all
will-worship
,
and
superstition
in
the
worship
of
God
,
all
honouring
him
by
precepts
taught
by
men
,
and
not
by
himself
,
Isai.
29.
13.
and
Matth.
15.
9.
So
then
in
the
first
Commandment
the
worshipping
of
the
only
true
God
is
commanded
,
and
the
worshipping
of
any
Idol
is
forbidden
:
here
the
true
worship
of
that
God
is
prescribed
,
and
the
contrary
forbidden
;
the
first
Commandment
sheweth
who
is
to
be
worshipped
,
the
second
how
he
is
to
be
worshipped
,
not
in
the
manner
that
Heathens
worshipped
their
Idols
,
nor
in
any
other
manner
that
men
shall
feign
and
devise
to
themselves
,
but
in
the
manner
he
himself
prescribeth
.
In
sum
,
this
Commandment
holdeth
forth
these
three
things
.
1.
That
God
will
not
only
be
served
inwardly
in
the
heart
,
by
good
thoughts
and
intentions
(
which
is
prescribed
in
the
first
Commandment
)
but
also
outwardly
in
the
confessing
him
before
men
,
in
external
service
and
worship
,
in
words
and
gestures
suitable
;
for
the
forbidding
this
sort
of
external
gestures
,
worshipping
and
bowing
before
Idols
,
doth
include
the
contrary
affirmative
in
all
its
kinds
(
according
to
the
first
Rule
before-mentioned
for
the
right
understanding
of
all
the
Commandments
.
)
Thus
it
taketh
in
all
Ordinances
of
Word
,
Prayer
,
Sacraments
,
Ceremonies
,
&c.
and
failing
in
these
,
breaketh
this
Commandment
,
when
even
they
are
not
rightly
gone
about
.
2.
It
holdeth
forth
this
,
that
in
that
external
service
and
worship
,
God
will
not
have
men
following
their
own
humour
,
but
will
have
them
to
walk
by
the
Rule
given
,
or
to
be
given
by
him
to
them
,
and
otherwise
it
is
in
vain
whatever
worship
men
perform
to
him
,
Matth.
15.
9.
Hence
it
is
said
here
,
Thou
shalt
not
make
to
thy self
;
that
is
,
at
thy
own
pleasure
,
without
my
Command
,
otherwise
what
is
by
Gods
Command
is
made
to
him
;
and
this
is
to
be
extended
to
all
Ordinances
,
yea
both
to
the
worship
it self
,
and
also
to
the
manner
of
that
worship
,
all
is
to
be
done
according
to
Gods
Command
only
.
3.
It
holdeth
forth
a
spiritual
service
due
to
God
,
or
that
we
should
be
spiritual
in
all
external
service
,
there
should
not
be
in
us
any
carnal
apprehensions
of
God
,
as
if
he
were
like
any
thing
that
we
could
imagine
,
Acts
17.
29.
as
is
fully
clear
from
Deut.
4.
15
,
&c.
Also
all
rashness
and
carnality
in
external
performances
is
here
discharged
under
be
wing
to
Images
.
&c.
So
then
,
under
these
three
,
we
take
up
the
sum
of
this
Commandment
,
whereby
it
differeth
from
the
former
,
which
may
also
be
cleared
from
these
reasons
.
1.
The
first
is
,
that
this
Commandment
looketh
to
external
worship
,
and
the
ordering
of
that
;
which
is
clear
:
1.
Because
the
things
forbidden
in
it
,
as
making
of
Images
,
and
bowing
to
them
,
are
external
acts
.
2.
These
are
mentioned
as
relating
●o
Gods
Worship
,
for
they
are
placed
in
the
first
Table
of
the
Law
,
and
for
this
end
Images
are
only
mentioned
,
as
made
use
of
by
Heathens
in
all
their
worship
,
Lev.
26.
1.
The
Lord
will
not
have
his
people
doing
so
to
him
,
Deut.
12.
3
,
4
,
5
,
&c.
3.
Add
,
that
making
and
worshipping
of
Images
are
but
one
part
of
mens
abusing
of
the
external
worship
of
God
,
which
is
mentioned
for
all
of
that
kind
(
as
Adultery
is
put
for
all
uncleanness
in
the
seventh
Commandment
)
and
all
kinds
of
false
worship
,
or
all
the
several
wayes
of
mens
abusing
the
external
worship
of
God
are
condemned
under
it
.
1.
Because
it
is
most
gross
,
and
this
being
a
most
gross
way
of
adding
to
his
worship
,
●t
serveth
to
shew
,
how
God
accounteth
every
adding
to
his
word
,
or
altering
of
it
,
to
●e
a
gross
and
hainous
sin
,
Deut.
4.
23.
24
,
25.
2.
Because
the
Nations
about
,
espe●ially
Egypt
,
served
their
Gods
so
,
and
men
naturally
are
bent
to
it
,
as
appeareth
almost
●y
the
practise
of
all
Nations
;
and
Rom.
1.
25
,
&c.
and
by
the
Israelites
practise
in
●he
golden
Calf
,
Exod.
32.
from
vers.
1.
to
vers.
7.
and
by
Jeroboams
practise
,
1
King
.
12
▪
28.
Now
the
Lord
will
not
be
served
so
,
but
a●
he
commandeth
,
De●●
▪
12.
v.
4.
Ye
shall
not
do
so
to
the
Lord
▪
&c.
but
contr●●●ly
,
v.
5.
as
the
Lord
shall
●arve
out
unto
you
.
A
second
reason
to
clear
this
to
be
the
meaning
,
may
be
taken
from
the
perfection
of
the
Law
,
which
lieth
in
this
,
that
it
condemneth
all
sin
,
and
commandeth
all
duties
:
now
it
is
a
sin
not
only
to
worship
false
gods
,
but
to
worship
the
true
God
in
a
false
way
;
and
it
is
a
duty
also
to
worship
him
rightly
,
according
as
he
hath
appointed
in
his
Word
;
now
these
sins
must
be
forbidden
in
this
second
Commandment
,
or
they
are
forbidden
in
none
at
all
;
and
these
duties
must
be
commanded
in
this
Commandment
,
or
they
are
commanded
in
none
.
Next
,
that
we
may
clear
,
that
it
is
sinful
to
worship
God
otherwise
then
he
hath
commanded
,
it
would
be
observed
,
there
was
a
twofold
Idolatry
found
in
Israel
,
and
condemned
in
the
Scripture
:
the
first
was
,
when
Groves
and
Images
were
planted
,
and
made
to
Idols
;
and
so
the
people
of
Israel
did
often
to
the
Heathen
Gods
:
the
second
was
,
when
they
had
Groves
,
and
worshipped
in
high
places
,
but
not
to
Idols
,
but
to
the
Lord
their
God
,
as
2
Chron
33.
17.
so
in
that
place
before
cited
.
Deut.
12.
2
▪
3
4.
&c.
you
will
find
two
things
forbidden
.
1.
Making
of
Image
to
the
false
Gods
,
which
the
Cana●nites
worshipped
.
2
,
Making
use
of
their
manner
of
worship
,
and
turning
it
unto
the
true
God
,
both
are
forbidden
,
the
first
by
the
first
Commandment
,
the
last
by
the
second
;
compare
vers.
8.
(
which
holdeth
forth
this
scope
.
)
Ye
shall
not
do
,
every
man
what
seemeth
right
in
his
own
eyes
,
with
what
followeth
,
and
with
vers.
30.
and
31.
See
thou
enquire
not
how
these
Nations
worshipped
their
gods
,
to
wit
,
by
Images
.
&c.
as
if
ye
would
do
so
to
the
Lord
,
no
,
but
vers.
32.
Whatsoever
thing
I
command
you
,
observe
to
do
it
,
thou
shalt
not
adde
thereto
nor
diminish
from
it
,
which
cleareth
the
scope
of
this
Command
,
as
being
purposely
there
opened
up
,
Ye
shall
not
do
so
to
the
Lord
your
God
,
wherein
more
is
comprehended
then
is
expressed
;
namely
,
not
onely
ye
shall
not
serve
the
Lord
,
as
they
do
their
gods
,
but
also
ye
shall
serve
him
,
as
he
himself
prescribeth
.
Hence
will
it
clearly
appear
,
that
this
command
is
to
be
reckoned
a
distinct
command
from
the
former
,
because
1.
It
containeth
distinct
matter
,
forbiddeth
sins
of
another
kind
,
and
commandeth
duties
of
another
kind
.
2.
Because
they
are
certainly
ten
in
number
,
and
there
cannot
be
such
a
reckoning
made
up
if
these
first
two
be
one
,
it
being
clear
(
as
after
will
appear
)
that
the
last
is
only
one
,
and
cannot
be
divided
into
two
.
3.
Beside
,
it
is
the
common
reckoning
of
the
ancient
Jews
,
as
may
be
seen
from
Josephus
,
lib.
3.
9.
Ainsworth
,
and
others
;
This
then
being
laid
down
as
a
truth
;
we
shall
1.
shortly
put
by
some
Questions
concerning
Images
for
clearing
the
words
.
2.
Come
particularly
to
shew
,
what
is
required
and
what
is
forbidden
in
this
Commandment
,
and
how
we
break
it
in
our
ordinary
practise
,
Then
3.
Open
the
Reasons
that
are
annexed
,
Concerning
Images
,
two
things
are
to
be
enquired
.
1
▪
If
no
Image
be
lawful
▪
and
if
any
be
lawful
,
what
these
be
?
2.
If
any
use
,
especially
religious
,
of
Images
be
lawful
?
and
if
adoration
of
any
kind
●e
to
be
given
to
them
;
We
say
for
Answer
,
1.
That
making
of
Pictures
of
Creatures
,
which
are
visible
,
or
may
be
comprehended
,
or
historical
phansies
(
to
speak
so
)
such
as
the
senses
and
elements
use
to
be
holden
forth
by
(
which
are
rather
Hieroglyphicks
then
real
Pictures
)
these
I
say
,
are
not
simply
unlawful
,
but
are
so
,
when
they
are
abused
;
(
so
Solomon
made
Images
of
Lions
for
his
use
,
and
thus
the
gift
of
engraving
and
painting
as
well
as
others
which
God
hath
given
to
men
,
may
be
made
use
of
,
when
(
as
hath
been
said
)
it
is
not
abused
.
)
As
▪
1.
When
such
Pictures
are
obscene
and
filthy
,
and
against
Christian
modesty
to
behold
,
such
break
this
Commandment
,
but
more
especially
the
seventh
,
because
as
filthy
communication
doth
pollute
the
ears
,
so
do
they
the
eyes
.
2.
When
men
become
prodigal
in
their
bestowing
either
too
much
time
,
or
too
much
expence
on
them
.
3.
When
they
dote
too
much
on
them
by
curiosity
,
and
many
other
wayes
they
may
be
abused
:
but
especially
in
the
fourth
place
,
if
they
be
abused
to
any
religious
use
,
then
they
become
unlawful
,
as
afterward
shall
be
cleared
▪
2.
Though
making
of
Images
simply
be
not
unlawful
and
discharged
by
this
Commandment
,
yet
thereby
every
representation
of
God
(
who
is
the
Object
to
be
worshipped
)
and
every
Image
religiously
made
use
of
in
worship
is
condemned
(
though
civil
and
political
Images
and
Statues
,
which
are
used
as
ornaments
,
or
badges
of
honour
▪
or
remembrance●s
of
some
fact
,
&c.
be
not
condemned
,
)
1.
Because
such
Images
cannot
but
beget
carnal
thoughts
of
God
,
(
as
Acts
6
,
29.
)
contrary
to
this
Commandment
.
2.
Because
God
discovered
himself
,
Deut.
4
,
15
,
16
,
&c.
by
no
likeness
,
but
only
by
his
Word
,
that
they
might
have
no
ground
of
likening
him
to
any
thing
.
3.
Because
it
is
impossible
to
get
a
bodily
likeness
to
set
him
out
by
,
who
is
a
Spirit
and
an
infinite
Spirit
,
so
then
every
such
image
must
be
derogatory
to
God
,
as
turning
the
Glory
of
the
invisible
God
,
to
the
Shape
of
some
visible
and
corruptible
Creature
,
which
is
condemned
,
Rom.
1.
22
,
23.
for
every
Image
supposeth
some
likeness
;
Now
there
can
be
no
conceivable
or
imaginable
likeness
betwixt
God
and
any
thing
,
that
we
can
invent
,
therefore
it
is
said
by
the
Lord
,
Isai.
40.
8.
To
whom
will
ye
liken
God
,
or
what
likeness
will
ye
compare
unto
him
▪
where
it
seemeth
it
was
no
Idol
,
but
God
they
aimed
to
represent
by
their
Images
,
which
was
the
fault
condemned
▪
vers.
25.
As
also
when
we
cannot
conceive
of
God
,
and
of
the
Mysteries
of
the
Trinity
,
and
Incarnation
as
we
ought
,
what
presumption
must
it
be
to
paint
them
▪
Therefore
upon
these
Grounds
,
1.
We
simply
condemn
any
delineating
of
God
,
or
the
Godhead
,
or
Trinity
;
such
as
some
have
upon
their
buildings
,
or
books
,
like
●
Sun
shining
with
beams
,
and
the
Lords
Name
,
Jehova
,
in
it
,
or
any
other
way
,
this
is
most
abominable
to
see
,
and
a
hainous
wronging
of
Gods
Majesty
.
2.
All
representing
of
the
Persons
as
distinct
▪
as
to
set
out
the
Father
(
personally
considered
)
by
the
Image
of
an
old
man
,
as
if
he
were
a
creature
,
the
Son
under
the
Image
of
a
Lamb
or
young
man
,
the
Holy
Ghost
under
the
Image
of
a
Dove
,
all
which
wrongeth
the
God
head
exceedingly
▪
and
although
the
Son
was
and
is
Man
,
having
taken
on
him
that
nature
and
united
it
to
his
God
▪
head
,
yet
he
is
not
a
meer
m●n
;
therefore
that
image
,
which
only
holdeth
forth
one
nature
,
and
looketh
like
any
man
in
the
World
,
cannot
be
the
representation
of
that
Person
,
which
i●
God
and
man
.
And
if
it
●e
said
,
m●ns
soul
cannot
be
painted
,
but
his
▪
body
may
,
and
yet
that
picture
representeth
a
man
:
I
answer
,
it
doth
so
,
because
he
has
but
one
Nature
,
and
what
representeth
that
,
representeth
the
person
;
but
it
is
not
so
with
Christ
,
his
Godhead
is
not
a
distinct
part
of
the
humane
Nature
,
as
the
soul
of
man
is
(
which
〈◊〉
necessarily
supposed
in
every
living
man
)
but
a
distinct
nature
,
only
united
with
the
manhood
in
that
one
person
Christ
,
who
has
no
fellow
;
therefore
what
representet●
him
,
must
not
represent
a
man
only
,
but
must
represent
Christ
,
Immanuel
,
God
man
▪
otherwise
it
is
not
his
Image
;
beside
,
there
is
no
warrant
for
representing
him
in
hi●
Manhood
,
nor
any
colourable
possibility
of
it
,
but
as
men
fancy
;
and
shall
that
be
called
Christs
portraiture
?
would
that
be
called
any
other
mans
portraiture
?
whic●
were
drawn
at
mens
pleasure
,
without
regard
to
the
pa●ern
;
again
,
there
is
no
use
o●
it
,
for
either
that
Image
behoved
to
have
but
common
estimation
with
other
Images
▪
and
that
would
wrong
Christ
,
or
a
peculiar
respect
and
reverence
,
and
so
it
sinneth
against
this
Commandment
that
forbiddeth
all
religious
reverence
to
Images
,
but
he
being
God
,
and
so
the
object
of
Worship
,
we
must
either
divide
his
Natures
,
or
say
,
that
Image
or
picture
representeth
not
Christ
.
Again
,
as
to
what
may
be
objected
from
the
Lords
appearing
sometimes
in
the
likeness
of
a
man
,
or
the
Spirits
descending
as
a
Dove
,
or
as
cloven
tongues
of
fire
:
It
i●
answered
,
1.
There
is
a
great
difference
betwixt
a
sign
of
the
Spirits
presence
,
and
a
representation
of
the
Spirit
.
2.
Betwixt
what
representeth
the
Spirit
,
as
he
is
one
of
the
Persons
of
the
blessed
Trinity
,
and
what
resembleth
some
gift
of
his
:
The
similitude
o●
a
Dove
descending
upon
Christ
,
was
to
show
his
taking
up
his
residence
in
him
▪
an●
furnishing
him
with
gifts
and
graces
,
and
particularly
holy
simplicity
and
meeknes●
without
measure
,
and
so
his
appearing
in
cloven
tongues
was
to
shew
his
communicating
the
gift
of
Tongues
to
the
Apostles
.
3.
Neither
is
there
any
warrant
for
drawing
him
in
these
shapes
,
more
then
to
look
on
every
living
Dove
,
as
representing
him
:
and
the
like
may
be
said
of
Gods
appearing
sometimes
in
humane
likeness
,
it
was
but
that
men
might
have
some
visible
help
to
discern
something
of
Gods
presence
,
but
not
to
give
any
representation
of
him
,
and
these
bodies
were
but
for
a
time
assumed
,
as
a
praeludie
and
fore-running
evidence
of
the
Sons
being
to
become
man
.
From
this
ground
also
it
would
seem
,
that
painting
of
Angels
might
be
condemned
,
as
a
thing
impossible
,
they
being
Spirits
,
which
no
corporal
thing
can
represent
▪
besid●
that
the
representing
of
them
has
some
hazard
with
it
,
and
for
those
cherubims
that
were
made
by
Gods
direction
under
the
Old
Testament
,
they
were
rather
some
Embleme
of
the
nature
and
service
of
Angels
,
as
being
full
of
zeal
,
and
alwayes
(
as
it
were
)
upon
wing
ready
to
obey
Gods
will
,
then
any
likeness
of
themselves
,
and
it
s
hardly
possible
to
fancy
representations
of
Spirits
,
good
or
evil
,
but
thereby
men
will
wrong
themselves
in
the
right
description
of
them
:
Though
we
grant
,
Angels
being
but
finite
Spirits
,
there
is
another
kind
of
danger
and
impossibility
of
representing
God
,
who
is
an
infinite
Spirit
;
also
some
say
that
these
Cherubims
mentioned
did
not
represent
the
nature
of
Angels
,
but
Angels
appearing
under
such
a
visible
shape
,
and
we
find
Ezek.
1.
There
are
divers
shapes
by
which
they
are
pointed
out
,
but
it
is
as
to
their
fitness
and
readiness
for
service
,
and
not
as
to
their
nature
.
3.
We
say
that
no
Image
whatsoever
,
made
use
of
for
religious
ends
,
and
without
the
bounds
of
civil
and
politick
uses
is
allowable
,
but
is
by
this
commandment
condemned
,
as
unsuitable
to
the
Lords
nature
and
revealed
will
,
so
by
this
,
Images
(
otherwise
lawful
)
when
abused
to
Idolatry
become
unlawfull
,
and
are
not
to
be
suffered
but
orderly
to
be
removed
,
we
call
that
more
then
a
civil
or
a
common
use
,
when
religious
worship
or
reverence
is
purposely
intended
to
them
,
or
●here
is
;
by
some
one
occasion
or
other
,
danger
least
they
may
be
so
abused
,
and
of
this
sort
(
viz.
dangerous
ones
;
)
are
,
1.
Images
in
places
of
Worship
,
but
it
is
not
Idolatry
to
have
dead
mens
Images
on
their
Tombs
or
Monuments
in
Churches
.
2.
Images
of
such
Angels
,
Saints
,
&c.
which
has
been
abused
to
Idolatry
by
being
worshipped
,
or
most
readily
may
be
so
abused
.
3.
Images
erected
for
h●lping
our
Prayers
to
be
accepted
,
and
which
have
Altars
,
Lights
,
or
Temples
appointed
for
●hem
,
(
which
will
be
clearer
,
when
we
come
to
speak
of
religious
worship
and
Bowing
,
)
thus
peregrinations
and
vows
to
Images
,
touching
of
them
with
some
ap●rehension
of
fruit
and
advantage
thereby
,
especially
when
healing
is
expected
from
them
;
and
so
are
they
abused
also
,
though
help
be
expected
not
from
the
Image
,
but
from
him
whom
it
is
said
to
represent
;
and
thus
also
when
any
Image
once
lawfull
cometh
to
be
abused
,
it
ought
to
be
removed
,
as
the
brazen
Serpent
was
by
H●ze●iah
,
and
under
this
Prohibition
come
in
the
Images
of
false
gods
,
as
Cupid
,
Venus
,
Apollo
,
Jupiter
,
&c.
which
were
once
abused
;
besides
some
of
these
Idols
being
nothing
,
the
pourtraying
of
them
maketh
them
appear
something
;
and
if
it
was
the
Lords
way
to
command
the
breaking
and
destroying
of
all
Idols
and
Images
of
false
gods
,
can
it
be
suitable
to
retain
them
in
memory
?
that
a
generation
following
might
have
that
occasion
and
help
to
Idolatry
,
(
viz.
the
Images
of
old
Idols
)
from
Christians
:
and
if
it
was
Davids
and
the
Saints
way
,
Psalm
16.
4.
not
so
much
as
to
mention
their
names
but
with
detestation
,
ought
Gods
people
for
sport
or
delight
to
look
on
these
Images
?
zeal
for
God
would
abhor
these
curiosities
,
and
what
edification
can
be
in
them
?
We
are
now
to
clear
the
second
question
,
If
any
worship
may
be
given
,
and
what
worship
is
due
to
Images
of
any
sort
?
and
if
it
be
not
a
breach
of
this
command
to
give
●ny
religious
worship
to
any
of
them
?
that
we
may
answer
.
1.
Consider
there
was
a
twofold
worshipping
of
Images
even
amongst
Heathens
,
The
first
was
more
gross
,
when
the
worship
was
given
to
the
Image
,
as
being
some
Godhead
of
it self
,
thus
some
think
the
images
of
Baal
,
Ash●eroth
,
&c.
and
particular
Images
,
that
have
special
names
,
were
worshipped
,
thus
are
men
said
properly
to
worship
the
works
of
their
hands
,
this
is
against
the
first
Commandment
.
2.
There
was
a
worshipping
of
Images
as
representing
God
,
and
so
the
worship
was
gone
about
as
a
part
of
service
done
to
the
true
God
,
such
was
(
in
conformity
to
the
Hea●hens
practise
)
the
worship
given
to
the
Calf
,
Exod.
32.
vers.
1.
to
7.
and
such
were
the
Groves
and
Sacrificings
in
the
high
places
,
2
Chron.
32.
17.
More
particularly
there
is
an
immediate
worshipping
of
Images
as
Idols
,
when
●hey
in
themselves
,
or
for
themselves
are
worshipped
,
and
secondly
there
is
a
mediate
worshipping
of
images
for
that
which
they
represent
,
when
men
worship
something
in
them
,
or
signified
by
them
.
This
again
may
be
distinguished
with
respect
to
the
object
,
when
the
worship
is
directed
either
first
to
a
false
god
,
or
else
secondly
to
the
true
God
.
2.
Consider
,
that
there
are
divers
sorts
of
worship
given
to
the
images
of
the
true
God
,
or
of
Saints
.
1.
Some
religious
worship
which
is
more
then
civil
,
yet
not
that
which
is
due
to
God
,
such
Bellarmine
giveth
them
for
themselves
properly
,
and
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2.
A
divine
worship
due
to
what
is
typified
,
such
many
give
to
the
images
of
God
and
Christ
,
this
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Bellarmine
giveth
them
not
properly
,
●ut
per
accid●ns
&
propter
aliud
,
though
the
first
he
maketh
properly
to
terminate
on
●he
Image
,
yet
Aquinas
and
his
followers
,
Part
3.
q.
25.
3
,
4.
giveth
the
images
of
Christ
,
of
Mary
,
and
of
the
Cross
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
so
called
.
3.
Consider
what
that
is
which
is
called
religious
worship
,
it
differeth
from
civil
and
politick
worship
(
such
as
is
given
to
living
men
,
yea
from
that
civil
respect
which
one
will
give
to
the
Image
of
a
King
,
or
of
one
they
love
,
which
is
not
properly
worship
even
civil
)
and
consisteth
in
other
circumstances
of
a
religious
consideration
▪
and
it
may
be
known
to
differ
from
what
is
Civil
,
by
these
things
.
1.
By
the
thing
to
which
the
worship
is
given
,
that
is
,
if
it
be
a
thing
,
which
passeth
not
under
a
Civil
,
but
under
a
religious
account
,
as
bowing
to
a
living
man
is
one
thing
,
to
a
Saints
Image
,
a
Sacrament
,
or
such
like
,
which
have
nothing
in
them
,
calling
for
civil
honour
is
another
thing
;
and
therefore
,
if
any
honour
be
given
them
it
must
be
on
another
account
.
2.
By
the
actions
,
wherein
we
give
such
worship
,
as
if
it
be
in
prayer
or
in
worshipping
of
God
▪
or
in
sacrificing
,
it
is
one
thing
to
bow
then
to
or
before
an
Image
or
man
,
and
another
thing
to
do
it
when
occasionally
or
historically
we
are
relating
something
,
or
doing
some
civil
business
,
as
tying
the
shoo
or
such
like
.
3.
By
the
sort
of
worship
that
has
been
given
to
Idols
or
used
in
religious
service
to
God
,
and
not
suitable
for
any
civil
respect
to
such
an
object
,
as
bowing
the
knee
,
uncovering
the
head
,
praying
,
building
Temples
,
Altars
,
making
Vows
unto
them
,
or
before
them
,
swearing
by
them
,
or
before
them
,
carrying
them
about
with
us
because
of
some
religious
influence
they
are
supposed
to
have
,
setting
them
up
for
reverence
to
be
given
to
them
,
setting
up
lights
about
them
,
sacrificing
,
burning
incense
to
them
,
&c.
or
something
of
that
kind
used
sometime
in
Gods
service
,
or
in
the
service
of
Idols
.
4.
Consider
,
that
what
is
said
of
Images
may
be
said
of
all
creatures
and
things
to
which
divine
honour
,
or
religious
worship
in
the
service
of
God
is
attributed
,
for
if
the
one
fall
all
will
by
this
Commandment
be
overturned
,
such
as
1.
Worshipping
of
Angels
or
Saints
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Virgin
Mary
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Mediators
and
helps
in
our
serving
the
true
God
.
2.
All
adoration
of
the
reliques
of
Martyrs
,
such
as
their
bones
,
dust
,
cloaths
,
&c.
Especially
the
adoration
of
the
very
Cross
(
as
they
say
)
whereon
Christ
suffered
,
which
hath
by
Papists
a
divine
sacrifice
offered
to
it
,
and
a
divine
worship
given
in
the
highest
degree
.
3.
The
adoration
of
such
things
as
are
used
in
worship
,
as
Temples
,
Altars
▪
bread
in
the
Sacraments
Agnus
Dei
,
Masses
,
&c.
4.
The
Images
of
God
,
Christ
,
Saints
,
Angels
,
yea
of
the
Cross
▪
which
are
said
to
be
worshipped
with
respect
to
the
true
God
,
and
not
as
derogatory
to
his
service
.
For
further
clearing
of
this
purpose
,
we
shall
speak
to
a
question
which
here
necessarily
occurreth
;
namely
,
whether
these
things
mentioned
;
being
worshipped
by
any
sort
of
religious
service
,
whether
directly
or
indirectly
for
themselves
or
for
such
things
to
which
they
relate
,
or
which
they
signifie
,
even
when
men
pretend
the
worship
is
not
given
to
them
,
but
ultimately
referred
to
the
honour
of
the
true
God
,
whether
I
say
worshipping
them
so
,
be
not
Idolatry
and
a
breach
of
this
Commandment
?
In
answering
this
question
.
1.
We
shall
clear
that
there
may
be
▪
and
is
Idolatry
committed
with
Images
▪
and
means
of
Gods
service
,
even
in
such
worship
wherein
the
Images
which
men
worship
are
not
accounted
gods
▪
but
only
representations
of
God
,
and
although
these
means
of
worship
,
which
they
worship
are
made
use
of
in
serving
the
true
God
.
2.
We
shall
clear
,
that
all
such
service
▪
as
being
Idolatry
is
forbidden
by
this
command
,
however
it
be
distinguished
.
If
it
be
performed
as
religious
service
,
though
some
such
service
be
more
gross
,
and
other
some
more
subtle
and
refined
.
First
then
,
That
there
is
such
a
kind
of
Idolatry
in
worshipping
of
Images
,
when
men
rest
not
on
the
Images
,
but
direct
their
worship
to
the
God
represented
by
them
,
we
may
clear
it
divers
wayes
.
And
1.
From
the
Heathens
,
who
though
some
did
,
yet
all
of
them
did
not
account
their
Images
their
Gods
,
but
only
some
representation
of
them
,
and
first
we
may
gather
this
from
Rom.
1.
22.
23.
where
it
is
said
of
them
,
1.
That
they
knew
God
,
and
yet
2.
That
they
turned
the
glory
of
that
incorruptible
God
into
the
similitude
of
Beasts
and
men
,
corruptible
Creatures
.
Their
fault
is
not
that
they
accounted
these
representations
or
Images
,
which
they
made
gods
,
but
that
they
declined
in
their
worship
,
in
the
worshipping
of
the
true
God
by
such
Images
.
2.
It
may
also
appear
by
the
frequent
changes
of
their
Images
,
while
they
retained
their
former
gods
,
and
by
their
multiplying
Images
of
one
sort
,
and
divers
sorts
to
one
and
the
same
god
,
and
by
their
giving
all
these
Images
one
name
,
and
when
it
is
said
that
Solomon
and
other
Kings
set
up
Images
to
Ash●oroth
,
Baal
▪
&c.
It
cannot
be
thought
they
supposed
these
Images
to
be
the
very
gods
themselves
which
they
worshipped
,
but
that
they
were
only
set
up
for
their
honour
,
2
Kings
23.
13.
And
when
Manasses
made
Chariots
to
the
Sun
,
he
supposed
them
not
to
be
to
the
Sun
.
2
Kings
23.
11.
Yea
was
not
this
commonly
acknowledged
that
Jupiter
was
in
Heaven
,
as
appeareth
Acts
19
39.
and
that
that
Image
came
down
from
him
,
but
was
not
he
,
nor
yet
the
feigned
Goddess
Diana
.
3.
It
may
appear
by
the
Heathens
own
confession
,
and
the
shifts
they
used
,
when
they
were
charged
with
the
worshipping
the
works
of
their
hands
,
as
1.
They
used
to
say
they
worshipped
but
the
Numen
or
god
which
was
in
them
,
and
which
invisibly
after
their
dedication
of
them
(
and
not
before
)
dwelt
in
them
;
yea
,
some
of
them
would
say
,
they
neither
worshipped
that
Image
,
or
any
Devil
,
but
by
a
bodily
sign
they
beheld
what
they
should
worship
.
3.
When
Christians
further
urged
them
,
that
what
was
signified
by
their
Images
was
not
the
true
God
,
but
a
creature
,
as
by
Neptune
,
the
Sea
▪
by
Vulcan
,
the
Fire
,
&c.
They
replyed
it
was
not
those
bodies
which
they
worshipped
,
but
the
gods
which
governed
them
.
So
Augustine
,
Psalm
113.
nobis
115.
concerning
the
Idols
of
the
Gentils
,
and
Augustine
de
Civitat
.
Dei
lib.
7.
cap.
5.
where
he
sheweth
that
Varro
giveth
that
reason
,
why
the
gods
where
rather
pourtrayed
in
mans
picture
(
though
they
were
invisible
)
because
,
saith
he
,
mans
Soul
is
a
spirit
and
cometh
nearest
them
,
and
the
body
is
the
vessel
of
the
Soul
,
and
therefore
is
used
to
represent
it
.
See
Ch●ysost
.
1.
Eph.
Hom.
18.
Andrews
on
2.
Command
.
August
.
in
Psalm
96.
(
nobis
)
97.
And
it
may
also
4.
appear
from
this
,
That
the
Heathen
gods
for
the
most
part
(
even
those
of
them
that
were
most
commonly
worshipped
)
were
some
famous
men
,
after
death
supposed
to
be
Deified
,
to
whom
they
made
Statues
and
Images
,
and
yet
still
the
honour
was
intended
to
those
to
whom
they
appointed
the
Images
,
though
they
supposed
that
their
gods
in
an
especial
manner
dwelt
in
these
Images
,
and
answered
from
them
.
In
the
second
place
this
may
be
made
to
appear
from
the
Command
,
Deut.
12.
31
,
where
the
Lord
forbiddeth
not
onely
the
worshipping
of
Idols
,
but
of
himself
by
Images
,
Thou
shalt
not
do
so
to
the
Lord
thy
God
;
that
is
,
Thou
shalt
not
worship
me
by
Images
as
the
Heathen
do
their
gods
;
and
therefore
this
is
not
onely
possible
,
but
is
also
,
and
that
most
certainly
,
a
grievious
guilt
,
even
though
they
pretended
it
was
not
idols
but
God
they
worshipped
;
yet
it
was
not
so
they
worshipped
not
him
but
the
idol
.
3
,
We
shall
clear
it
yet
further
,
That
the
true
God
may
be
worshipped
(
by
Idolaters
)
as
they
pretend
,
and
yet
in
Gods
account
,
their
worship
is
nothing
but
idolatry
committed
with
their
images
.
We
shall
give
four
instances
of
this
.
The
first
is
from
Exodus
32.
where
it
is
clear
,
1.
That
the
image
they
set
up
was
not
it self
acknowledged
to
be
God
,
but
as
something
to
represent
the
true
God
,
for
1.
It
cannot
be
thought
their
minds
were
so
soon
darkened
as
altogether
to
forget
what
God
had
done
,
and
to
imagine
that
the
thing
which
was
new
made
with
hands
was
God
,
though
they
be
charged
with
forgetting
God
,
because
they
were
practical
forgetters
of
him
,
and
their
sin
did
speak
it
out
indeed
.
2.
The
image
is
called
Jehovah
,
that
brought
them
out
of
Egypt
,
which
was
a
mercy
past
before
the
Calf
had
a
being
,
and
therefore
the
reason
why
they
gave
it
this
name
,
must
certainly
be
,
because
they
aimed
by
it
to
represent
Jehovah
.
3.
It
is
not
likely
that
now
they
would
have
worshipped
the
gods
of
Egypt
,
or
that
they
would
have
attributed
their
delivery
from
Egypt
to
them
,
seeing
these
gods
were
also
plagued
;
also
that
Aaron
should
do
so
,
is
incredible
,
who
yet
joyned
with
them
in
this
transgression
.
4.
Beside
can
it
be
thought
,
that
so
soon
they
thought
it
to
be
God
,
and
yet
so
easily
afterwards
passed
from
it
?
certainly
the
words
,
That
it
may
go
before
us
,
that
is
,
not
to
Egypt
,
but
Canaan
,
whether
God
called
them
,
do
clearly
imply
,
that
they
looked
on
it
only
as
a
representation
of
Jehovah
.
2.
It
is
clear
,
that
they
sacrificed
burnt-offerings
and
peace-offerings
before
this
image
,
and
this
was
the
same
service
which
was
due
to
the
Lord
,
and
so
it
was
proclaimed
,
Exod.
32.
5.
and
therefore
it
was
to
the
Lord
,
and
not
to
the
image
(
for
it self
)
that
they
sacrificed
.
3.
It
is
clear
,
that
they
are
charged
for
turning
out
of
the
way
,
and
that
because
of
their
making
a
molten
image
,
which
seemeth
to
infer
,
that
their
guilt
was
rather
in
the
manner
of
worship
and
making
of
that
image
for
worship
,
then
in
quitting
God
altogether
;
and
thus
they
grosly
failed
in
the
manner
of
worshipping
him
,
by
occasion
of
Moses
his
absence
,
for
now
they
want
that
sign
of
Gods
presence
,
which
formerly
they
had
,
and
have
not
such
a
visible
commerce
(
as
it
were
)
with
God
,
it
is
that
they
complain
of
,
and
this
want
of
a
visible
sign
(
and
not
of
God
simply
)
do
they
intend
to
make
up
by
this
image
.
4.
This
may
be
further
confirmed
from
Acts
7.
40.
41.
42.
where
it
is
said
,
that
because
of
this
sin
they
were
given
up
to
gross
idolatry
which
could
not
be
,
had
this
been
idolatry
of
the
grosser
sort
.
The
Second
instance
is
from
Judges
17.
where
you
will
find
that
that
Idol
,
which
Micah
made
,
is
not
by
him
or
his
Mother
accounted
God
,
but
is
made
use
of
by
them
,
as
they
think
,
for
furthering
them
in
Gods
service
,
as
appeareth
.
1.
From
this
,
that
it
getteth
not
the
name
of
any
strange
god
.
2.
That
he
seeketh
a
Levite
for
a
Priest
to
it
,
and
promiseth
to
himself
Gods
blessing
from
that
,
not
that
the
idol
would
bless
him
,
but
Jehovah
,
vers
,
13.
3.
That
it
is
said
,
the
Priest
asked
counsel
of
Iehovah
for
the
Danites
,
Judges
18.
6.
The
Third
instance
is
that
of
Jeroboam
,
who
did
sin
and
made
Israel
to
sin
,
by
the
Calf
he
set
up
at
Dan
&
Bethel
,
that
they
were
not
intended
to
be
worshipped
as
idols
,
for
themselves
,
but
as
means
▪
whereby
they
might
be
helped
to
worship
the
true
God
,
may
appear
,
1.
From
Ieroboams
motive
,
which
was
not
to
divert
the
people
from
the
true
God
,
atleast
as
he
supposed
,
or
to
make
them
alter
their
God
,
but
to
alter
their
manner
of
worship
,
and
to
divert
them
from
going
up
to
Ierusalem
to
worship
,
from
which
his
fear
of
their
revolt
to
Rehoboam
arose
;
hence
the
Calves
are
not
provided
to
prevent
worshipping
of
God
,
but
are
put
in
place
of
their
going
up
to
Jerusalem
;
as
the
colour
of
reason
pretended
by
him
for
this
alteration
sheweth
;
and
so
one
service
is
put
for
another
,
without
changing
their
God
,
and
all
the
reproofs
that
his
sins
meeteth
with
from
the
Prophets
run
at
this
,
that
he
altered
the
manner
of
Gods
worship
in
putting
up
new
signs
in
new
places
,
and
appointing
new
Sacrifices
and
Priests
.
2.
It
appeareth
from
this
,
that
as
it
was
distinct
from
that
way
of
serving
God
,
which
was
in
Judah
,
so
was
it
from
the
way
of
the
Heathens
,
yea
from
the
way
used
by
such
idolatrous
Kings
as
Achab
,
who
are
said
to
do
worse
,
because
they
did
set
up
strange
Gods
(
which
the
Calves
are
not
called
)
and
Baalim
;
and
Jehu
when
he
destroyed
the
false
Gods
,
yet
he
retained
this
manner
of
Worship
;
and
there
were
no
cause
to
discriminate
Jeroboams
sin
from
Achabs
,
or
to
look
upon
it
as
any
thing
lesser
,
if
all
the
difference
had
been
only
in
the
change
of
worshipping
the
image
of
one
Idol
into
the
worshipping
of
the
image
of
another
,
but
the
difference
was
in
this
,
that
the
one
worshipped
the
true
God
in
these
images
▪
the
other
Idols
indeed
.
3.
Hence
there
was
still
some
knowledge
of
God
in
that
Land
,
and
Prophets
sometimes
sent
them
by
the
Lord
;
yea
,
when
they
were
led
captive
,
and
others
sent
into
their
place
,
it
is
said
2
Kings
17.
26
,
&c.
They
learned
the
manner
of
the
god
of
the
Land
,
that
is
the
true
God
,
though
they
corrupted
themselves
with
serving
their
Idols
also
,
and
thus
the
Samaritans
continued
worshipping
they
knew
not
what
,
though
they
pretended
to
worship
the
true
God
,
John
4.
22.
The
Fourth
instance
is
that
corrupt
practise
,
used
sometimes
in
Judah
of
setting
up
high
places
and
groves
,
when
yet
they
did
not
thereby
intend
to
serve
Idols
,
but
the
true
God
,
and
yet
they
are
reproved
for
this
as
a
gross
Corrupting
of
the
worship
of
God
.
And
it
would
seem
clear
sometimes
in
Judah
,
and
often
in
Israel
,
even
when
they
are
charged
with
Idolatry
,
that
yet
the
knowledge
of
the
true
God
,
was
not
obliterate
among
them
,
nor
they
so
bru●tish
in
their
worship
as
other
Nations
about
them
;
we
take
it
then
for
a
clear
truth
,
that
they
often
did
worship
the
true
God
,
by
Images
,
when
they
did
not
worship
the
images
directly
.
The
Second
thing
may
be
easily
cleared
and
made
out
,
to
wit
,
that
all
worshipping
of
God
by
images
though
the
worship
be
pretended
to
be
given
to
the
true
God
,
and
not
to
the
image
,
but
to
the
thing
signified
or
represented
by
the
image
,
is
yet
unlawful
and
Idolatry
,
forbidden
by
this
commandment
what
ever
sort
of
worship
it
be
,
if
it
be
religious
,
as
hath
been
said
,
and
this
we
shall
make
out
by
these
Arguments
.
The
first
is
from
the
general
scope
of
this
Command
,
which
is
to
forbid
not
only
the
over-turning
of
Gods
Service
,
but
also
all
Will
worship
,
though
mixed
in
with
the
Service
(
as
it
seemeth
,
that
was
which
is
mentioned
,
Col.
2.
8.
of
worshipping
Angels
,
which
yet
was
so
subtile
that
they
pretended
,
they
were
far
from
taking
from
God
any
thing
that
was
his
due
▪
)
that
this
is
the
scope
of
this
Command
,
is
clear
from
Deuter.
12.
8.
where
the
Lord
forbiddeth
men
in
his
Worship
,
To
do
what
seemeth
good
to
every
one
in
his
own
Eyes
:
But
so
it
is
,
that
the
worshipping
of
God
before
Images
,
&c
,
is
Will-worship
,
&c.
till
it
be
shewen
that
it
is
prescribed
by
God
.
Secondly
:
That
way
of
Worshipping
God
is
clearly
condemned
by
them
〈◊〉
particular
scope
of
this
Command
,
which
is
first
,
to
discharge
all
gross
thoughts
o●
God
or
his
Service
;
which
scope
,
As
it
sayeth
,
God
cannot
dwell
in
Temples
▪
So
▪
neither
can
He
be
worshipped
by
mens
hands
▪
that
is
,
by
Images
made
with
me●
hands
,
as
these
in
Athens
did
,
Acts
17.
24.
25.
For
they
ignorantly
worshipped
th●
true
God
▪
2.
To
shew
that
he
should
not
be
served
as
Idolaters
served
their
Gods
by
Images
▪
Deut.
4.
and
22
30
▪
31
,
32.
This
binds
us
to
the
Word
for
all
institute
worship
,
but
especially
restraineth
us
from
Idolaters
,
their
way
of
worship
as
well
as
from
their
Idols
,
Thou
shalt
not
do
so
to
the
Lord
thy
God
:
Note
,
that
So
set
down
,
v.
4.
relateth
to
Groves
,
Images
,
High
places
,
&c.
mentioned
v.
3.
which
place
doth
not
only
discharge
such
Service
to
be
given
●o
Idols
,
but
the
giving
of
any
such
Service
to
God
himself
,
who
will
have
no
such
Service
:
And
if
it
be
clea●
that
worshipping
him
by
Groves
and
High
places
be
condemned
,
why
not
worshipping
him
by
Images
also
?
for
the
prohibition
So
,
looketh
to
all
.
Thirdly
:
This
Command
hath
a
general
prohibition
in
it
,
that
leaveth
no
Image
out
,
whether
of
God
,
Saint
,
or
any
other
thing
for
any
Religious
use
under
whatever
shape
:
For
1.
It
dischargeth
the
making
of
any
Image
of
any
thing
,
for
any
Religious
use
.
2.
It
dischargeth
all
Worship
to
be
given
them
,
whether
outward
by
Bowing
,
or
inward
by
Service
,
or
whatsoever
followeth
on
these
;
and
therefore
no
distinction
used
by
Idolaters
can
salve
the
matter
,
or
avoid
the
strength
of
this
Command
,
especially
considering
that
it
directeth
men
in
the
manner
how
they
should
serve
the
true
God
,
and
doth
not
simply
prescribe
who
is
to
be
acknowledged
as
true
God
,
which
is
done
by
the
first
Command
.
Fourthly
:
If
by
this
Command
Heathenish
Idolatry
,
or
the
Serving
God
by
Images
be
condemned
?
then
the
serving
of
God
by
Images
also
amongst
Christians
is
here
condemned
;
But
the
Heathens
serving
God
by
Images
,
is
here
condemned
,
Ergo
,
&c.
If
it
be
answered
that
Heathens
did
represent
by
their
Images
that
which
wa●
not
God
,
and
that
this
was
their
fault
?
I
Answer
.
1.
It
is
not
like
that
all
did
so
▪
nor
that
any
at
first
did
so
;
but
some
had
a
notion
of
the
invisible
God-head
,
〈◊〉
Rom.
1
▪
28.
though
they
changed
it
into
an
Image
,
like
to
a
corruptible
Creature
▪
2.
Yet
here
the
Argument
holdeth
;
If
Heathens
,
who
worshipped
,
suppose
,
Jupiter
,
Vulcan
,
&c.
and
their
Images
of
Gold
,
Silver
,
&c.
were
holden
for
Idolaters
,
not
only
as
worshipping
Jupiter
and
Vulcan
,
and
these
Idols
which
were
so
represented
,
but
also
as
worshipping
Gold
and
Silver
,
and
such
Images
and
thing●
as
they
made
use
of
to
represent
them
;
then
also
Christians
must
be
said
not
onely
to
worship
what
is
represented
,
by
those
Images
,
but
the
Images
themselves
,
and
so
to
be
guilty
of
Idolatry
on
that
account
:
the
Reason
will
hold
alike
in
both
▪
and
if
their
Exception
,
that
they
worshipped
not
the
Images
,
but
what
they
represented
did
not
exempt
them
from
being
found
guilty
of
worshipping
such
Images
in
particular
,
neither
will
Christians
upon
that
Plea
be
found
exeemed
from
th●●
guilt
▪
for
,
●
quatenus
ad
omne
valet
consequentia
.
Fifth
Argument
:
If
that
Idolatry
committed
by
the
Israelites
in
the
Wilderness
▪
Exod
32
▪
and
that
which
was
set
up
in
Israel
by
Jeroboam
,
and
that
of
Manasses
〈◊〉
2
Chron
33.
be
to
be
condemned
as
Idolatry
;
then
that
which
is
practised
among●
the
Papists
in
worshipping
of
their
Images
,
and
God
by
them
,
is
to
be
condemned
as
Idolatry
:
But
the
former
is
condemned
in
Scripture
as
gross
Idolatry
,
because
it
falleth
off
,
and
declineth
from
the
way
of
worship
the
Lord
hath
prescribed
,
and
turned
Gods
People
like
to
Idolaters
in
their
way
;
therefore
also
the
latter
is
to
be
condemned
as
idolatry
▪
There
is
no
exception
which
the
Papists
give
in
here
against
this
Argument
,
but
the
like
might
have
been
given
by
the
Israelites
.
For
1.
If
they
say
,
They
worshipped
not
the
true
God
before
these
Images
,
that
is
answered
already
.
2.
If
they
say
,
it
was
condemned
because
they
represented
him
by
such
images
,
that
is
not
enough
:
For
1.
The
Command
forbiddeth
all
images
of
any
thing
:
2.
The
opposition
mentioned
,
Deut.
4.
Thou
sawest
no
likeness
,
or
Image
,
but
heardest
a
Voyce
,
hath
no
middle
,
but
argueth
against
all
alike
:
Hence
these
Images
,
Psalm
115.
that
had
Noses
and
Mouths
,
but
smelled
not
,
and
spoke
not
,
were
condemned
as
well
as
those
complained
of
,
Rom.
1.
3.
If
they
say
,
It
was
not
lawful
then
,
but
is
lawful
now
;
this
were
to
say
,
that
the
Gospel
admitteth
of
more
Carnal
Ordinances
then
the
Law
,
whereas
its
Service
is
more
spiritual
without
all
doubt
.
From
all
which
we
may
clearly
conclude
,
that
in
such
Service
there
is
a
twofold
Idolatry
committed
:
1.
In
that
,
because
of
some
holiness
and
venerability
,
that
is
supposed
to
be
in
such
Images
,
Reliques
,
&c.
Religious
worship
(
though
inferiour
to
what
is
attributed
to
God
)
is
given
to
them
for
themselves
,
according
to
the
Decrees
of
that
second
Counsel
of
Nice
:
2.
In
that
they
pretend
by
such
Service
to
worship
the
true
God
,
though
in
an
idolatrous
manner
forbidden
by
him
,
besides
what
Aquinas
and
his
followers
maintain
,
who
give
to
the
Images
of
God
,
Christ
,
Mary
,
and
the
Cross
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it self
,
part
13.
q.
25.
●
1
,
2
,
3.
And
Reason
sayeth
,
it
is
a
snare
unto
them
that
worship
them
,
and
a
scandal
to
others
;
for
,
as
Augustine
(
speaking
against
the
expressions
used
by
Heathens
from
Psal.
113.
and
from
that
of
the
Apostle
,
Rom.
1.
(
after
he
hath
rejected
their
images
,
and
their
interpretation
,
and
excuses
also
)
sayeth
,
he
who
worshippeth
and
prayeth
towards
an
Image
is
an
Idolater
;
for
,
who
,
saith
he
,
worshippeth
and
prayeth
towards
an
Image
,
who
is
not
affected
with
it
as
if
it
heard
him
?
In
short
then
,
the
Idolatry
that
striketh
against
this
Command
,
may
be
summed
up
in
these
particulars
.
1.
When
by
some
visible
sign
,
representation
,
or
Image
,
the
God
head
is
wronged
as
being
thereby
made
like
to
it
;
this
is
against
Deut.
4.
15
,
16
,
17
,
&c.
where
every
Image
made
to
represent
the
true
God
,
is
condemned
as
unsuitable
to
Him
.
2.
When
by
our
worship
we
tye
the
presence
of
the
true
God
,
to
some
Place
,
Image
,
Statue
,
or
Relique
,
as
if
they
had
something
in
them
,
or
communicated
to
them
more
divine
then
any
other
thing
;
or
,
as
if
God
heard
our
Prayers
better
at
Images
,
and
by
them
;
or
as
if
there
were
a
more
special
presence
of
God
there
,
or
a
more
special
dispensation
of
grace
granted
by
them
;
as
Heathens
supposed
their
Gods
dwelt
invisibly
in
their
Images
,
and
did
answer
them
there
.
Now
the
supposing
that
there
is
in
any
thing
something
venerable
and
worthy
of
such
respect
,
is
the
ground
of
all
idolatry
;
the
inward
leaning
to
it
,
and
trusting
in
it
,
is
against
the
first
Command
;
but
the
outward
expressing
of
this
esteem
and
trust
is
against
the
second
Command
:
Thus
men
sin
in
praying
to
things
that
are
(
though
rational
Creatures
)
as
Angels
and
Saints
;
or
to
things
that
are
not
,
as
empty
Images
that
have
no
Deity
dwelling
in
them
,
or
to
lifeless
Creatures
▪
as
the
Cross
,
Bread
,
&c.
3.
It
is
Idolatry
,
when
idolatrous
worship
,
used
in
the
Service
of
Idols
,
is
given
to
God
contrary
to
his
Command
;
so
Deut.
12.
30.
31.
Thou
shalt
not
do
so
to
the
Lord
thy
God
;
and
2
Chron.
33.
17.
Their
keeping
up
of
Groves
for
the
worship
of
God
;
and
that
invention
of
Jeroboams
Calfs
,
are
condemned
as
Idolatry
.
Fourthly
,
When
any
thing
of
that
External
worship
,
which
is
due
to
the
true
God
,
is
given
to
any
other
,
even
though
it
be
with
a
purpose
not
to
shut
him
out
altogether
from
his
due
,
yet
when
it
is
in
part
given
to
any
other
thing
,
as
to
the
Cross
,
Saints
,
Images
,
&c.
it
is
called
worshipping
of
them
;
see
Exod.
32.
compared
with
Psalm
106.
19
,
20.
there
they
worshipped
the
Images
of
gold
and
silver
,
&c.
yea
,
vers.
37.
Devils
,
though
they
intended
to
worship
God
in
these
Images
.
5.
When
any
thing
of
this
worship
,
due
to
God
,
is
given
to
Servants
or
means
,
as
if
something
adorable
,
and
to
be
worshipped
,
were
in
them
,
although
they
be
not
accounted
God
himself
:
Thus
Cornelius
sinned
in
worshipping
Peter
,
Acts
10.
25
,
26.
when
he
knew
he
was
not
God
,
and
Peter
rejecteth
it
on
this
ground
,
that
he
was
a
Man
and
not
God
;
and
that
therefore
it
was
due
to
none
but
God
:
which
Reason
,
taketh
off
all
that
can
be
said
by
men
for
palliating
this
kind
of
idolatry
:
Thus
the
scope
of
the
Command
,
and
the
reason
and
ground
of
worship
being
considered
,
it
is
evident
that
all
these
are
idolatry
.
We
would
now
further
consider
,
first
,
the
positive
part
of
this
Command
,
and
next
what
is
forbidden
in
it
.
And
1.
For
the
positive
part
of
this
Command
,
we
conceive
it
doth
reach
,
1.
To
all
external
Ordinances
,
such
as
Doctrine
,
Worship
,
government
,
and
Discipline
:
We
are
here
enjoyned
to
keep
all
these
pure
,
according
to
his
word
:
Thus
any
errour
breaketh
this
Command
,
when
it
is
vented
and
made
publick
,
as
secret
errours
break
the
first
.
Secondly
,
It
reacheth
to
all
external
Obedience
,
such
as
receiving
the
truths
of
God
,
submitting
to
the
government
and
discipline
of
his
House
,
entering
therein
as
Church-Members
,
often
hearing
the
Word
,
not
only
on
the
Sabbath
,
which
is
required
in
the
fourth
Command
,
but
at
all
occasions
,
when
God
shall
give
the
opportunity
,
it
being
a
special
part
of
his
worship
;
right
using
of
the
Sacraments
,
and
worthy
receiving
of
them
▪
praying
externally
,
internal
prayer
being
required
in
the
first
Command
;
outward
confession
of
sin
,
when
called
for
;
confession
of
the
truth
in
times
of
tryal
,
&c.
and
this
obedience
is
to
be
extended
to
extraordinary
duties
as
well
as
ordinary
;
as
Vowing
,
Swearing
▪
Fasting
,
&c.
when
they
shall
be
required
in
providence
;
external
Covenanting
with
God
,
an
Ordinance
necessary
for
keeping
pure
publick
Service
,
&c.
Also
it
is
to
be
extended
to
secret
duties
,
and
to
private
duties
in
Families
,
and
Christian
fellowship
,
as
well
as
to
publick
,
and
to
diligence
in
them
all
.
Thirdly
,
It
reacheth
to
the
right
manner
of
doing
duties
;
especially
,
it
requireth
1.
That
they
be
not
done
in
Hypocrisie
,
for
God
will
not
be
so
worshipped
in
any
duty
.
2.
That
all
our
worship
and
duties
be
directed
to
God
,
in
,
and
through
the
Mediator
,
and
that
none
come
to
God
but
by
him
,
who
is
the
appointed
High
Priest
.
3.
That
all
our
Obedience
and
Service
be
Spiritual
.
Fourthly
,
It
taketh
in
all
external
gestures
,
and
outward
reverence
in
praying
and
hearing
,
&c.
as
,
that
the
eye
be
fixed
,
and
the
carriage
not
light
,
but
decent
;
that
there
be
no
laughing
,
that
the
look●
be
stayd
and
grave
;
these
in
a
special
manner
,
in
worship
,
are
to
be
looked
unto
.
Fifthly
,
It
requireth
every
Mean
that
may
further
Gods
publick
Service
,
as
educating
and
training
up
men
for
the
Ministry
,
entertaining
them
,
providing
places
and
accommodations
for
publick
worship
,
and
every
thing
of
that
kind
,
without
which
the
external
worship
of
God
cannot
be
performed
.
Sixthly
,
It
requireth
the
removing
of
all
letts
and
impediments
of
Gods
worship
,
or
whatever
is
contrary
thereto
,
according
to
our
places
and
stations
;
such
as
Heresies
and
Hereticks
by
condigne
censuring
of
them
,
removing
all
idolatrous
worship
,
and
whatever
may
be
occasions
of
it
,
or
whatever
hath
been
,
or
may
be
abused
to
it
,
purging
the
House
of
God
from
corrupt
and
insufficient
Ministers
and
corrupt
Members
.
But
let
us
see
in
the
next
place
what
is
forbidden
in
this
Command
,
and
how
it
is
broken
.
In
the
first
Command
,
what
immediatly
reflecteth
upon
God
himself
,
is
forbidden
;
here
,
what
immediately
reflecteth
on
his
Ordinances
and
appointments
,
contradicting
them
and
Him
in
them
,
is
discharged
;
there
is
none
of
the
Commands
more
frequently
broken
,
and
yet
men
most
readily
think
themselves
free
of
the
breach
thereof
,
and
therefore
ye
should
consider
,
that
it
is
broken
▪
1.
In
Doctrine
,
or
doctrinally
.
2.
In
practise
.
3.
In
both
,
when
the
Doctrines
vented
and
published
against
truth
,
have
external
practises
following
on
them
,
as
that
doctrine
of
Image-worship
hath
,
which
we
have
spoken
to
already
,
and
is
the
gross
breach
of
this
Command
;
and
the
Lord
instanceth
it
as
being
the
greatest
,
because
where
this
is
,
all
sorts
of
idolatry
are
:
for
it
supposeth
idolatry
against
the
first
Command
,
and
that
some
esteem
and
weight
is
laid
upon
that
Creature
we
worship
,
beyond
what
is
its
due
;
as
if
there
were
in
it
some
divinity
or
ability
to
help
,
whereby
it
is
thought
worthy
of
such
honour
,
whereupon
followeth
that
external
worship
which
is
given
to
it
upon
that
account
;
and
so
because
Saints
are
thought
able
to
hear
and
help
,
men
pray
to
them
;
and
because
the
Cross
is
thought
holy
,
men
worship
it
,
&c.
and
as
this
idolatry
is
manifold
among
the
Papists
,
so
it
is
palpable
when
Prayer
is
made
to
Saints
,
Reliques
,
Bread
,
the
Cross
,
images
,
&c.
Now
that
we
may
further
explain
this
;
consider
,
that
this
Command
is
three
ways
broken
doctrinally
.
(
all
which
have
a
great
influence
upon
mens
breaking
of
it
in
their
practise
;
)
or
,
the
Service
and
Worship
of
God
,
is
three
ways
wronged
by
the
Doctrines
of
men
.
1.
When
some
thing
is
added
to
his
Service
which
he
hath
not
commanded
,
and
this
is
superstition
and
will-worship
largely
so
taken
:
Of
this
kind
are
1.
The
5
▪
Popish
Sacraments
added
to
those
two
the
Lord
apppointed
.
2.
Other
and
more
Mediators
then
the
One
Mediator
Christ
.
3.
More
meritorious
causes
of
Pardon
and
Justification
,
then
the
blood
and
merits
of
Christ
▪
4.
More
Officers
in
his
House
then
he
hath
appointed
,
such
as
Bishops
,
Cardinals
,
&c
▪
5.
More
Ceremonies
in
worship
,
as
Salt
,
Spittle
and
Cream
,
added
in
Baptism
to
Water
,
and
Kneeling
,
&c.
to
the
Lords
Supper
.
6.
More
Holy
dayes
then
God
hath
instituted
.
7.
Other
things
to
be
acknowledged
for
the
Word
of
God
then
the
Scripture
,
as
Traditions
,
Apocrypha
,
&c.
and
many
such
things
,
whereof
(
for
the
most
part
)
Popery
is
made
up
.
Secondly
,
It
is
broken
when
his
Ordinances
are
diminished
,
and
any
thing
which
he
hath
commanded
,
is
taken
away
from
them
,
as
is
clear
from
Deut.
4.
2.
Ye
shall
not
add
unto
the
Word
which
I
command
you
,
neither
shall
ye
diminish
ought
there
from
:
and
thus
they
break
this
Command
,
by
taking
away
the
Cup
from
L●icks
(
as
they
call
them
)
in
the
Lords
Supper
,
and
the
use
of
the
Bible
from
the
People
in
their
own
Language
;
also
it
is
broken
by
taking
away
Baptism
from
Infants
,
and
Discipline
or
Excommunication
from
the
Church
,
and
by
taking
away
the
Sabbath-day
,
and
publick
singing
of
Psalms
,
or
such
like
;
not
to
speak
of
that
Blasphemous
,
and
some-way
Pagan-Heresie
of
Quaquerisine
,
over-turning
most
,
if
not
all
the
Ordinances
of
God
,
destructive
to
all
true
Religion
and
Christianity
,
and
introducing
,
at
least
having
a
native
tendency
to
introduce
,
old
Paganism
and
Barbarity
.
Thirdly
,
This
Command
is
broken
by
corrupting
of
Gods
worship
,
as
when
the
Word
is
mis-interpreted
and
mis-applyed
,
Prayers
are
used
in
a
strange
Tongue
,
the
Word
is
mixed
with
Errours
,
and
the
Church
,
both
left
without
Discipline
and
abused
in
civil
things
,
which
tendeth
to
the
corrupting
of
Gods
Service
;
unqualified-men
put
into
the
Ministry
and
kept
in
it
,
when
Sacraments
are
rested
on
and
worshipped
,
even
as
the
Brazen
Serpent
was
abused
,
and
the
Temple
though
appointed
by
God
at
first
for
good
ends
,
was
afterward
rested
on
and
Idolized
.
Again
,
this
Command
is
practically
broken
four
wayes
:
First
,
by
gross
prophanity
and
neglect
of
the
practise
of
known
duties
of
worship
;
this
way
,
are
guilty
all
prophane
Contemners
of
Sacraments
,
Word
,
Discipline
,
&c.
All
Neglecters
of
them
when
they
may
have
them
:
and
all
these
that
set
not
themselves
to
go
rightly
about
them
,
in
secret
,
in
Families
or
in
Publick
;
and
where
many
opportunities
of
Gospel
Ordinances
are
,
this
sin
is
the
more
frequent
;
and
so
all
Atheists
that
contemne
Religion
,
and
these
that
would
only
serve
God
with
a
good
heart
and
intention
,
as
they
pretend
,
without
any
outward
worship
,
are
condemned
here
;
and
also
those
,
who
for
fear
or
advantage
give
not
testimony
to
the
Truth
and
Ordinances
of
Christ
,
when
such
a
testimony
is
called
for
.
2.
Men
sin
against
this
Command
,
when
they
practise
will-worship
and
superstition
in
serving
God
by
duties
he
never
required
,
whether
1.
It
be
Will-worship
in
respect
of
the
Service
it self
,
as
when
that
is
gone
about
as
duty
,
which
is
not
in
it self
lawful
,
as
when
such
and
such
Pilgrimages
and
Penances
are
appointed
by
men
to
be
done
as
Service
to
God
:
Or
2.
When
worship
,
or
Service
under
the
Gospel
is
astricted
to
such
a
place
,
as
if
it
were
Holier
to
pray
in
one
place
then
in
another
,
and
that
therefore
God
did
hear
Prayer
there
more
willingly
and
easily
then
in
another
place
▪
Or
3.
In
respect
of
bodily
posture
,
as
if
there
were
more
Religion
in
one
posture
then
in
another
;
as
in
receiving
the
Lords-Supper
kneeling
,
or
Praying
in
such
and
such
a
posture
,
except
in
so
far
as
it
is
decent
,
and
otherwise
rightly
regulate
by
rules
of
Prudence
and
Natures
light
.
4.
When
it
is
without
a
Divine
Warrant
tyed
to
such
a
time
only
,
as
Christmass
,
(
commonly
caled
Yool
)
Easter
,
Pasc●e
,
&c.
which
is
an
Observing
of
times
that
God
hath
not
appointed
.
5.
When
it
is
tyed
to
such
an
occasion
or
accident
,
as
,
to
Pray
when
the
Clock
striketh
,
or
when
one
Neeseth
,
which
Plinius
marked
of
Ti●erius
,
who
was
no
Religious
man
,
yet
could
not
abide
one
who
lifted
not
his
Hat
when
he
Neesed
,
and
said
not
,
God
bless
;
and
he
observeth
it
among
these
things
he
can
give
no
reason
for
;
the
Prayer
is
good
,
but
the
timing
of
it
so
,
and
astricting
it
to
that
thing
,
is
superstitious
;
so
your
Lightwakes
and
Di●iges
(
as
ye
call
them
)
are
upon
this
account
to
be
condemned
,
either
as
superstitious
,
or
as
prophane
,
or
at
the
best
,
as
the
reliques
and
causes
or
occasions
of
both
:
For
1.
Once
in
times
of
Popish
darkness
they
were
so
used
,
or
rather
abused
.
2.
Why
are
your
Visits
stinted
to
such
a
time
more
then
another
?
It
profiteth
not
the
defunct
,
and
it
hurteth
the
person
you
come
unto
;
a
multitude
not
being
sit
for
comforting
or
instructing
;
and
yet
it
cannot
be
called
a
meer
civil
visit
,
being
trysted
with
such
an
occasion
;
but
certainly
it
suiteth
not
,
nor
is
it
a
Christian
carriage
toward
the
Dead
,
and
after
the
Burial
of
the
Dead
,
to
spend
time
together
in
such
a
way
as
is
commonly
used
:
Beside
,
it
is
superstitious
,
when
a
thing
without
reason
is
astricted
to
such
a
time
or
occasion
,
as
giving
and
receiving
of
gifts
on
New-years-day
,
too
too
common
amongst
Christians
,
though
a
Heathenish
custome
;
which
day
,
as
Gratian
observes
,
was
dedicated
to
their
Devil-god
Janus
:
He
asserts
like
wise
,
that
such
Christians
,
as
in
his
time
did
observe
it
,
were
Excommunicated
;
and
Alchuinus
,
with
others
,
write
that
the
whole
Catholick
Church
appointed
once
a
solemne
publick
Fast
to
be
kept
on
a
New-years-Day
,
to
bewail
those
Heathenish
Interludes
,
Sports
,
and
lewd
Idolatrous
practises
that
had
been
used
on
it
.
6.
When
some
weight
is
laid
on
the
number
of
words
,
or
set
repetitions
of
Prayers
,
Ave
Maria's
,
or
Pater
Nosters
,
or
on
the
reading
so
many
Chapters
,
or
saying
so
many
Prayers
.
7.
When
any
take
a
word
of
Scripture
at
the
opening
of
the
Bible
,
or
by
a
thought
suggested
,
as
more
befitting
their
condition
because
of
that
,
without
weighing
the
Word
it self
;
and
lay
more
weight
upon
that
word
then
upon
another
that
hath
the
same
authority
and
suitableness
to
their
case
,
which
is
to
make
a
Weerd
,
or
Fortune-book
of
the
Book
of
God
,
for
which
end
he
never
appointed
it
.
Thus
also
men
are
guilty
,
when
they
account
Sacraments
more
valid
,
or
lay
more
weight
on
them
,
because
dispensed
by
some
Ministers
,
then
when
dispensed
by
others
,
though
having
the
same
warrant
,
or
because
of
the
difference
of
persons
that
partake
therein
with
them
;
However
some
of
these
things
may
be
in
themselves
good
,
yet
they
are
abused
by
some
one
circumstance
,
as
in
unwarrantable
timing
them
,
or
in
laying
that
weigh
on
them
which
is
not
warranted
in
the
Word
,
which
1.
Altereth
the
way
that
God
has
laid
down
.
2.
Bringeth
us
to
prefer
one
circumstance
to
another
,
without
any
warrant
.
3
▪
Maketh
a
necessity
where
God
has
left
us
free
,
and
so
bringeth
us
into
Bondage
.
3.
We
may
go
wrong
in
practising
lawful
duties
many
wayes
,
as
to
the
manner
of
performing
them
,
when
they
are
not
so
done
as
is
required
:
As
1.
When
we
do
not
propose
to
our selves
the
right
end
we
should
have
before
us
.
2.
When
they
are
not
done
from
a
right
inward
Principle
.
3.
When
they
are
done
in
Hypocrisie
and
Formality
,
and
rested
on
;
all
which
may
go
along
with
men
in
all
Duties
and
Ordinances
;
and
generally
all
our
shert-comings
in
the
right
manner
of
commanded
duties
,
striketh
against
this
Command
.
Fourthly
,
We
may
also
consider
the
breach
of
this
Command
,
by
taking
a
view
of
what
is
opposite
to
every
thing
required
;
and
so
want
of
Reverence
in
Worship
▪
want
of
Zeal
against
errour
of
false
worship
,
not
streatching
our selves
in
all
lawful
endeavours
to
entertain
and
maintain
the
true
worship
of
God
,
are
here
forbidden
;
so
likewise
the
putting
in
,
and
keeping
in
unworthy
Ministers
;
the
traducing
▪
holding
out
,
and
putting
out
of
Faithful
Men
;
the
with-drawing
and
Sequestring
their
maintenance
from
them
;
the
diminishing
of
it
,
or
straitning
them
in
it
.
Horrid
sins
,
though
little
thought
of
,
and
lightly
looked
on
by
Men
,
drawing
no
less
deep
before
God
then
obstructing
the
free
course
of
the
Gospel
,
breaking
up
the
treaty
of
peace
betwixt
God
and
Sinners
,
carryed
on
by
Faithful
Ministers
,
as
the
Ambassadors
of
Jesus
Christ
;
and
saying
on
the
matter
that
he
shall
not
see
of
the
fruit
of
the
travel
of
his
soul
in
the
salvation
of
the
souls
of
men
to
his
satisfaction
,
so
far
as
they
can
impede
it
by
outing
and
discountenancing
his
Ministers
,
the
instruments
made
use
of
by
him
for
bringing
about
that
last
warrantably
;
and
thus
also
,
all
Sacriledge
,
Simony
,
and
the
like
,
cometh
in
as
breaches
of
this
Command
;
and
all
Partiality
in
Church
proceedings
,
Tolleration
of
Errours
,
countenancing
the
speaders
of
them
,
slighting
of
discipline
,
conversing
unnecessarily
and
unwarrantable
with
such
as
are
Excommunicate
,
and
all
unwarrantable
innovating
in
the
external
worship
of
God
;
and
when
we
are
not
ayming
and
endeavouring
to
have
our
Children
and
Servants
,
and
all
under
our
charge
,
brought
under
subjection
and
conformity
to
the
Ordinances
and
Service
of
God
as
well
as
our selves
.
But
because
this
Command
in
an
especial
manner
looketh
to
publick
Ordinances
,
let
us
see
a
little
more
particularly
how
it
is
broken
in
these
:
1.
In
respect
of
Preaching
and
Hearing
.
2.
Publick
Prayer
.
3.
Praising
.
4.
Sacraments
.
5.
Fasts
▪
and
in
all
these
,
there
are
faults
of
three
sorts
.
1.
Some
going
before
the
performance
of
these
duties
.
2.
Some
following
after
.
3.
Some
going
along
in
the
performance
of
them
.
And
again
,
1.
Some
are
guilty
of
the
breach
of
this
Command
by
neglecting
these
duties
.
2.
Some
are
guilty
in
the
wrong
manner
,
of
going
about
them
.
And
1.
Before
hearing
the
Word
men
break
this
Command
.
1.
In
not
Praying
for
the
speaker
.
2.
In
not
Praying
for
themselves
,
in
reference
to
this
end
,
that
they
may
profit
by
the
Word
▪
3.
In
not
setting
themselves
to
be
in
a
spiritual
composed
frame
for
such
a
work
.
4.
In
not
watchfully
preventing
what
may
divert
them
or
distract
them
,
or
straiten
their
minds
when
they
come
to
hear
,
not
ordering
their
other
affairs
,
so
as
they
may
not
be
a
hinderance
to
them
in
meeting
with
the
blessing
of
the
Gospel
.
5.
In
not
aiming
to
have
the
right
esteem
of
the
Word
.
6.
In
not
blessing
God
for
it
,
or
for
any
good
received
before
by
it
.
7.
In
not
coming
with
hunger
and
thirst
,
as
new
born
Babes
,
having
laid
aside
what
may
hinder
its
,
being
received
with
desire
,
2
Pet.
2.
1
,
2
,
8.
In
not
denying
our
own
strength
,
as
to
the
right
discharge
of
that
duty
,
that
so
we
may
make
use
of
Christ
.
9.
In
not
minding
that
when
we
are
called
to
hear
,
it
is
to
tryst
with
God
in
his
Ordinances
▪
10.
In
going
to
hear
with
prejudice
.
11.
In
coming
without
expectation
of
,
and
longing
for
the
presence
of
God
,
or
of
meeting
with
him
.
12.
In
not
coming
from
respect
to
the
honour
of
God
;
nor
out
of
Conscience
,
but
from
custome
,
and
for
the
fashion
.
Secondly
,
Men
sin
against
this
Command
,
when
they
are
come
to
hear
,
and
while
they
are
about
this
duty
of
hearing
:
1.
In
not
looking
to
God
,
or
not
receiving
the
Word
as
Gods
Word
,
but
as
Mans.
2.
In
extravaging
and
wandring
in
their
minds
and
thoughts
.
Ezek.
33.
31.
3.
In
sleeping
when
they
should
hear
.
4.
In
letting
the
Word
slip
out
of
their
mind
,
and
not
retaining
and
laying
up
what
they
hea●
.
5.
In
not
yielding
their
ears
and
memories
,
or
yielding
onely
their
ears
and
memories
,
but
not
casting
open
their
hearts
to
the
Word
,
to
let
it
sink
down
in
them
.
6.
When
though
it
be
heard
,
yet
it
is
not
understood
,
Matth.
13.
13.
7.
When
though
understood
,
it
is
soon
forgotten
.
8.
When
there
is
not
a
peculiar
trembling
and
fear
in
our
waiting
upon
the
Ordinances
,
Isai.
66.
2.
Eccles.
5.
1
,
2.
and
Malach.
2.
5.
There
is
a
special
fear
which
we
ought
to
have
before
his
Name
.
9.
When
there
is
not
Faith
mixed
with
hearing
,
giving
credit
to
the
Word
,
it
must
be
a
great
fault
not
to
believe
Gods
Word
when
we
hear
it
,
Hebr.
4.
1
,
2.
10.
When
we
fret
and
canker
at
the
reproofs
of
the
Word
.
11.
When
we
needlesly
stumble
at
any
expression
,
especially
when
we
carry
so
lightly
as
to
laugh
at
what
is
spoken
,
to
the
prejudice
of
the
Ordinances
.
12.
When
we
are
more
for
knowing
then
for
doing
,
more
for
informing
the
mind
,
then
for
reforming
the
heart
and
life
.
13.
When
there
is
carping
at
the
Word
,
or
censuring
of
it
rather
then
our selves
.
14.
When
we
make
no
application
of
it
to
our selves
,
and
try
not
whether
we
have
such
a
fault
,
or
if
we
perform
such
a
duty
,
&c.
15.
When
we
are
not
present
,
as
before
God
,
to
hear
,
as
Cornelius
was
,
Acts
10.
33.
16.
When
we
itch
after
novelty
of
expressions
,
or
words
,
or
things
,
rather
then
thirst
after
the
sincere
Milk
of
the
Word
,
that
we
may
grow
thereby
.
17.
When
these
novelties
are
more
entertained
and
laid
weight
on
then
known
duties
or
truths
.
18.
When
the
Word
is
heard
with
respect
of
persons
,
and
the
same
truth
,
or
expression
,
or
Scripture
cited
by
one
,
is
not
so
respected
and
received
,
as
when
spoken
by
another
,
contrary
to
James
2.
vers.
9.
19.
When
there
are
vain
looks
as
well
as
idle
thoughts
.
20.
When
there
is
a
wanton
,
light
,
unreverent
carriage
.
21.
When
there
is
immodest
and
strange
Apparel
unbecoming
that
Ordinance
.
22.
When
there
is
speaking
or
talking
,
out
of
the
case
of
necessity
,
in
time
of
Sermon
,
though
it
were
by
way
of
Prayer
,
it
is
sinful
,
except
it
were
Ejaculatory
in
reference
to
what
is
at
present
spoken
.
23.
When
there
is
reading
of
something
,
(
even
though
Scripture
)
unseasonably
.
24.
When
there
is
insisting
on
good
thoughts
,
that
tend
to
divert
from
hearing
.
25.
When
men
are
observing
Vanities
in
time
of
hearing
,
such
as
the
Apparel
that
others
have
on
,
or
the
painting
that
is
on
the
House
,
or
the
cuplings
of
the
roof
,
or
such
like
.
26.
When
there
is
not
an
intermixing
of
Ejaculatory
Prayer
for
our selves
and
others
,
and
the
Speaker
,
that
God
would
help
him
,
and
them
,
and
us
,
to
keep
such
a
Word
to
the
time
when
we
may
have
need
of
it
;
and
when
God
is
not
blessed
when
a
word
is
rightly
spoken
.
27.
When
there
is
any
quenching
of
convictions
,
or
the
motions
,
or
stirrings
of
affection
wakened
up
by
the
Word
.
●8
.
When
thero
is
diverting
to
a
doting
love
of
the
Speaker
,
or
the
thing
as
spoken
by
such
a
Speaker
;
or
the
manner
of
expression
,
and
a
delighting
in
these
,
more
then
in
God
,
or
a
respecting
of
Him
or
our
own
profiting
.
29.
When
we
do
not
look
upon
,
and
make
use
of
the
Preached
Word
as
a
means
to
con
e
rt
,
but
onely
as
a
mean
to
confirm
.
30.
When
we
do
not
make
use
of
Promises
offe●ed
in
Preaching
,
and
directed
by
God
to
us
by
an
Authorized
Ambassadour
,
and
do
not
so
lay
weight
on
them
as
from
him
.
31.
When
we
reject
the
many
sweet
offers
of
the
Gospel
,
and
come
not
to
the
Marriage
of
the
Kings
Son
.
32.
When
we
do
grieve
Gods
Spirit
who
presseth
it
upon
us
.
33.
When
we
tread
under-foot
Christs
Blood
by
our
little
esteem
of
it
.
34.
When
we
give
no
credit
to
,
nor
lay
doe
weight
upon
threatnings
.
35.
When
we
have
not
the
Faith
of
Gods
Providence
,
or
of
the
Judgement
to
come
,
36.
When
there
is
not
an
accepting
of
Christ
.
37.
When
there
is
not
imploying
of
him
.
38.
When
there
is
not
reverence
in
removing
from
our
hearing
of
the
word
.
After
hearing
also
,
there
are
many
wayes
whereby
we
are
guilty
of
the
breach
of
this
Command
.
1.
Forgetting
what
we
have
heard
.
2.
Letting
the
heart
unnecessarily
look
back
again
to
other
objects
,
and
follow
other
thoughts
,
and
not
meditating
on
what
hath
been
heard
.
3.
Not
comparing
what
we
have
heard
with
the
Scriptures
.
4.
Not
following
the
Word
with
prayer
for
the
watering
of
it
▪
5.
Needless
falling
to
other
discourses
,
immediately
after
the
hearing
af
the
Word
.
6.
Casting
it
all
aside
as
to
practise
▪
Ps.
50.
verse
6.
to
23.
7
Fretting
at
some
things
that
have
been
spoken
.
8.
Spreading
Censures
:
Or
9.
Commendations
of
the
thing
Preached
,
or
of
the
instruments
that
Preached
,
as
if
that
were
all
.
10.
No●
following
the
Word
with
self-searching
Prayer
,
and
fruits
suitable
,
endeavouring
to
practise
what
is
required
.
11.
Not
trembling
at
its
threatnings
,
nor
forbearing
what
was
thereby
discharged
.
12.
Not
helping
others
to
make
use
of
it
,
13.
No●
repenting
of
faults
committed
in
the
time
of
hearing
.
14.
Little
delight
in
remembring
of
it
.
15.
Finding
out
shifts
to
put
by
its
directions
or
challenges
.
16.
Applying
them
to
others
rather
then
to
our selves
.
17.
Mis
construing
the
Ministers
end
in
pressing
of
them
.
18.
Mis-interpreting
his
words
.
19.
Mis-reporting
or
mis-representing
them
.
20.
Not
being
troubled
for
fruitlesness
in
hearing
▪
without
any
use
,
but
being
as
a
stone
without
sence
or
feeling
.
21.
Leaning
o●
hearing
,
as
if
having
been
in
the
Church
were
a
piece
of
holiness
,
though
no
fruit
follow
on
it
.
22.
Prophane
abusing
words
of
Scripture
,
or
phrases
used
in
preaching
▪
in
mens
common
discourse
;
much
more
when
they
are
mixed
in
wanton
and
profane
sports
▪
or
jests
and
gybes
.
All
these
wayes
men
may
sin
,
when
they
come
to
hear
the
Word
;
they
sin
also
by
absence
when
they
come
not
,
neglecting
the
opportunities
of
the
Gospel
;
there
are
also
divers
sins
which
men
are
often
guilty
of
in
reference
to
hearing
,
even
on
week
dayes
:
As
1.
Little
love
to
the
Word
,
or
delight
in
the
opportunities
of
it
on
such
dayes
.
2.
Too
much
love
to
some
other
things
that
procureth
luke-warmness
in
hearing
.
3.
Contemning
occasions
of
hearing
the
Word
on
such
dayes
.
4.
Improvidently
bringing
on
a
necessity
on
our selves
that
we
cannot
hear
.
5.
Caring
little
to
have
a
Ministry
,
whereby
we
may
be
instructed
at
all
times
,
and
therefore
we
want
such
occasions
.
6.
Setting
our selves
,
and
using
our
wits
to
discourage
the
Ministers
we
have
▪
7.
Not
being
weighted
on
,
with
our
absence
from
week-dayes
Sermons
.
8.
Mocking
at
them
who
are
present
.
9.
Dis-respecting
the
Ordinance
for
some
worldly
or
personal
respects
,
preferring
any
small
trifle
thereto
,
&c.
2.
Let
us
instance
the
breach
of
this
Command
in
publick
prayer
,
which
is
a
part
of
worship
,
which
very
nearly
concerns
the
glory
of
God
;
and
certainly
when
it
is
wronged
through
the
unsuitable
,
and
nor
right
discharging
of
this
duty
,
this
Command
is
in
a
special
way
broken
.
We
shall
not
here
look
to
every
thing
,
but
especially
to
what
concerneth
publick
Prayer
,
indeed
we
fail
also
in
secret
Prayer
,
and
in
giving
Thanks
both
alone
and
in
our
Families
.
1.
By
contempt
of
this
excellent
Ordinance
,
many
slight
Prayer
in
secret
and
in
their
Families
,
Jer.
10.
ult.
which
is
a
clear
breach
of
this
Command
as
well
as
neglecting
it
in
publick
,
when
men
do
not
countenance
Sermon
or
Prayer
,
though
at
the
same
time
walking
Idlely
in
the
Street
or
in
the
Fields
.
2.
By
casting
up
of
Prayer
to
others
,
reproaching
it
,
calling
it
Hypocrisie
,
and
those
who
use
it
Hypocrites
.
3.
By
mocking
the
Spirits
work
in
Prayer
.
1.
Before
we
come
to
Prayer
,
we
sin
.
1
,
By
not
watching
to
keep
the
heart
in
a
frame
for
Praying
always
.
2.
By
not
watching
over
every
opportunity
that
we
may
have
for
Prayer
,
whereby
many
occasions
are
lost
.
3.
In
not
longing
for
opportunities
of
Prayer
.
4.
In
not
stirring
up
our selves
to
seriousness
when
we
are
about
to
Pray
.
5.
In
letting
the
heart
run
loose
when
we
are
about
other
things
,
which
indisposeth
for
Prayer
.
6.
In
having
a
selfy
particular
end
before
us
in
our
Prayers
.
7.
In
our
little
respecting
God
for
strength
and
fitness
,
and
little
looking
to
him
for
his
Spirit
to
our selves
,
or
these
who
are
to
go
before
us
in
this
duty
of
Prayer
.
8.
In
our
little
examining
our selves
that
we
may
know
what
to
Pray
for
,
and
what
distinctly
to
confess
.
9.
In
our
not
meditating
on
what
we
are
to
say
,
that
we
may
as
to
the
matter
of
our
Prayers
speak
in
Faith
.
10.
In
aiming
more
to
find
and
exercise
gifts
,
then
to
have
grace
acting
in
us
.
11
,
In
our
rushing
rashly
on
such
a
weighty
and
spiritual
duty
.
Secondly
,
In
Prayer
;
and
1.
On
the
Speakers
part
there
are
divers
ways
whereby
this
Command
is
broken
:
As
1.
By
rashness
and
sencelesness
,
not
exercising
the
spirit
,
but
the
mouth
,
telling
over
our
Prayers
as
a
Tale
without
life
.
2.
Praying
in
our
own
strength
,
without
looking
after
the
influence
of
the
Spirit
.
3.
Not
drawing
near
to
God
by
Faith
in
Christ
,
but
leaning
too
much
on
our
Prayers
,
from
a
secret
false
opinion
of
prevailing
more
with
many
words
well
put
together
,
then
by
exercising
Faith
on
Christ
,
and
resting
on
Him
,
as
if
God
were
perswaded
with
words
.
4.
Inadvertant
Praying
,
uttering
unadvised
Petitions
and
expressions
without
understanding
.
5.
Not
praying
humbly
and
with
soul
abasement
:
Nor
6.
Singly
to
please
God
,
but
men
,
seeking
expressions
that
are
pleasant
rather
then
sensible
.
7.
Saying
many
things
we
think
not
,
not
being
touched
with
the
weight
of
sin
when
we
confess
it
,
nor
with
the
desire
of
holiness
when
we
mention
it
:
counterfeiting
sometimes
liberty
and
boldness
,
sometimes
restraints
and
complaints
more
then
is
real
.
8.
Limiting
God
in
particular
suits
.
9.
Cold
in
what
is
of
greatest
concernment
.
10.
Want
of
reverence
and
holy
fear
.
11.
Want
of
a
right
impression
of
a
present
God
.
12.
Not
praying
for
others
,
and
little
respecting
the
condition
of
those
we
pray
with
;
or
what
we
do
of
this
kind
,
is
either
but
cold
,
and
for
the
fashion
;
or
if
there
be
more
apparent
zeal
and
seriousness
for
others
,
it
would
be
adverted
that
it
be
not
upon
design
to
flatter
and
please
them
rather
then
to
obtain
spiritual
blessings
to
them
.
13.
Desiring
things
for
satisfying
our selves
more
then
for
Gods
honour
.
14
Breaking
off
before
we
come
to
liveliness
and
liberty
,
having
begun
lazily
and
without
life
.
15.
Not
insisting
to
wrestle
with
God
when
under
Bands
.
16
Precipitating
with
the
words
before
the
heart
ponder
them
,
or
the
affection
be
warmed
.
17.
Posting
through
it
,
as
duty
,
only
for
the
fashion
,
without
respect
to
God
,
or
love
to
the
exercise
,
or
driving
at
any
profit
by
it
.
18.
Wearying
and
not
delighting
in
it
.
19.
Not
aiming
at
Gods
presence
or
sensible
manifestations
in
it
,
or
at
a
Hearing
in
that
which
we
pray
for
.
20.
Being
more
desirous
of
Liberty
in
publick
then
in
private
.
21.
Fretting
when
we
are
put
or
kept
under
Bonds
.
22.
Growing
vain
and
light
when
it
goeth
well
with
us
,
and
turning
carnal
and
unwatchful
when
we
get
liberty
.
23.
Impertinent
use-making
of
Scripture-words
,
either
ignorantly
or
vainly
.
24.
A
secret
expectation
of
something
for
our
Prayer
,
and
so
resting
upon
the
work
done
,
as
if
there
were
merit
in
it
.
25.
Using
expressions
not
easily
understood
.
26.
Using
undecent
gestures
,
and
scurrile
expressions
.
27.
Not
observing
Gods
dispensation
to
us
,
nor
his
dealing
with
our
souls
in
the
time
of
Prayer
,
that
we
may
conform
our
suits
accordingly
,
as
we
find
many
of
the
Saints
have
done
,
who
end
in
Songs
after
they
had
begun
sadly
.
28.
Not
praying
with
fervency
for
Christs
Kingdom
,
and
for
Jews
and
Gentils
.
29.
Exercising
gifts
rather
then
grace
,
when
we
pray
.
These
are
Sins
upon
the
Speakers
part
.
Next
,
ye
should
consider
the
sins
of
them
that
joyn
:
And
beside
,
what
is
general
and
common
in
the
duty
of
praying
,
we
fail
often
in
joyning
.
And
1.
In
this
,
that
many
think
,
When
another
prayeth
they
need
not
pray
,
but
let
the
Speaker
be
doing
alone
.
2.
When
we
observe
not
what
is
spoken
,
that
we
may
go
alongst
in
what
he
prayeth
for
,
and
be
upon
our
watch
that
we
may
joyn
,
and
that
we
may
do
it
in
judgement
.
3.
The
mind
waving
or
wavering
,
and
we
hearing
,
but
not
praying
.
4.
Censuring
the
words
or
gestures
of
the
Speaker
.
5.
Fixing
our
eyes
or
minds
on
some
other
things
,
and
giving
way
to
other
thoughts
that
may
divert
from
joyning
.
6.
Sleeping
in
time
of
Prayer
.
7.
Confusedness
in
that
exercise
,
and
not
distinctly
joyning
with
what
agreeth
to
our selves
and
our
own
case
,
nor
with
what
agreeth
to
others
joyning
with
it
for
them
.
8.
More
cold
and
indifferent
in
what
concerneth
others
,
then
in
what
concerneth
our selves
.
9.
More
careless
of
being
heard
and
answered
when
we
speak
not
,
as
if
we
were
less
concerned
,
thinking
it
enough
to
be
present
,
although
in
our
heart
we
joyn
not
;
and
not
being
affected
with
the
prayer
of
another
,
nor
acting
Faith
in
it
,
we
soon
weary
when
others
pray
.
10.
Not
being
edified
by
the
praying
of
another
,
nor
taking
up
our
sins
in
his
Confessions
,
nor
our
duty
in
his
Petitions
.
11.
Much
Hypocrisie
in
such
duties
,
while
we
seem
to
be
joyning
,
but
are
doing
nothing
.
12.
Not
endeavouring
to
have
affections
,
suitable
to
what
is
spoken
,
stirred
up
in
us
.
13.
Not
praying
that
the
Speaker
may
be
suitably
guided
and
helped
in
bringing
forth
Petitions
that
may
answer
our
wants
.
14.
More
indifferent
that
another
who
speaketh
as
mouth
for
the
rest
,
want
liberty
,
then
when
we
are
put
to
speak
our selves
,
although
it
be
Gods
Ordinance
.
15.
Not
rightly
touched
with
any
expression
we
cannot
joyn
with
,
but
rather
stumbling
at
it
.
16.
Our
being
ignorant
of
the
meaning
of
many
expressions
through
our
own
fault
,
so
that
we
cannot
joyn
in
them
.
17.
Muttering
words
of
our
own
,
and
not
joyning
with
what
is
said
.
18.
Indistinctness
in
consenting
or
saying
Amen
at
the
close
.
Thirdly
.
After
Prayer
both
Speaker
and
Joyners
fail
.
1.
That
they
watch
not
over
their
hearts
,
but
soon
return
to
other
things
,
as
if
then
they
might
take
liberty
.
2.
Not
waiting
for
an
answer
,
nor
observing
whether
Prayers
be
answered
or
not
.
3.
Not
being
thankful
for
Answers
when
they
come
:
Nor
4.
Intreating
and
pressing
for
an
answer
if
it
be
delayed
.
5.
Not
reflecting
on
our
failings
,
whether
in
speaking
or
joyning
.
6.
Not
remembring
what
we
have
uttered
in
Prayer
,
but
presently
returning
to
a
carriage
that
is
very
unlike
those
things
we
have
been
speaking
before
Him
.
7.
Not
keeping
up
a
frame
for
new
opportunities
of
Prayer
.
8.
Not
pressing
after
a
constant
walk
with
God
betwixt
occasions
of
Prayer
.
9.
Resting
on
Prayer
after
we
have
done
,
and
thinking
something
of
it
if
we
seem
to
have
been
helped
to
Pray
10.
Carnally
heartless
and
displeased
,
if
it
hath
been
otherwise
.
11.
Not
being
humbled
for
the
sinfulness
and
defects
of
our
Prayers
.
12.
Not
having
recourse
by
Faith
to
the
Blood
of
sprinkling
for
pardon
of
these
sinful
defects
.
We
are
to
consider
how
men
break
this
Command
in
Praise
and
Thanksgiving
:
And
here
there
is
failing
,
in
general
.
1.
In
the
utter
neglect
of
this
necessary
duty
;
alace
,
what
of
that
duty
do
we
in
secret
,
and
yet
it
is
singularly
for
Gods
honour
,
and
as
clear
a
duty
as
Prayer
.
2.
In
mocking
praise
often
,
by
prophaning
Psalms
for
our
carnal
mirth
.
3.
In
neglecting
and
slighting
of
it
,
though
not
altogether
,
yet
by
unfrequent
going
about
it
.
4.
In
accounting
it
to
be
almost
no
duty
at
all
,
and
in
being
but
little
challenged
for
slighting
of
it
,
or
for
irreverent
using
of
it
.
Secondly
.
We
sin
before
we
go
about
this
duty
:
1.
In
not
preparing
for
it
.
2.
In
not
praying
for
the
Spirit
,
to
fit
and
enable
us
to
Praise
,
1
Cor.
14.
15.
and
for
a
fixed
heart
for
that
work
,
Psalm
108.
1.
3.
In
our
not
aiming
at
a
spiritual
disposition
for
such
a
spiritual
duty
.
4.
In
our
not
endeavouring
for
a
right
impression
of
the
Majesty
of
God
.
And
5.
For
clearness
of
our
interest
in
him
:
And
6
,
For
an
impression
of
the
excellency
of
his
way
,
and
meaning
of
his
Word
;
all
which
are
exceeding
necessary
unto
the
right
performance
of
this
duty
,
and
without
them
we
cannot
Praise
suitably
.
Thirdly
.
We
are
guilty
of
many
faults
in
the
time
of
praising
.
1.
Doing
it
without
respect
to
Gods
glory
,
and
for
the
fashion
only
.
2.
Hypocrisie
,
not
praising
him
with
the
whole
heart
,
performing
it
only
with
the
lips
,
when
the
heart
is
away
.
3.
Ignorance
,
when
we
want
understanding
of
the
words
we
express
.
4.
No
suitable
impression
of
Gods
greatness
and
goodness
upon
our
hearts
when
we
praise
.
5.
Not
aiming
at
Communion
with
God
in
this
duty
,
as
desiring
,
minding
,
and
hoping
to
praise
him
for
ever
.
6.
Not
being
taken
up
with
Spiritual
and
Heavenly
delight
in
him
,
and
in
the
work
of
his
praise
,
7.
Lightness
,
laughing
,
or
mainly
affecting
of
,
and
carnally
doting
upon
,
some
tone
or
voyce
more
then
being
suitably
affected
with
the
matter
,
and
making
melody
in
the
heart
to
the
Lord
.
8.
Forgetting
what
we
do
sing
,
and
not
knowing
or
considering
what
it
is
we
sing
,
the
heart
not
being
present
nor
fixed
.
9.
Not
being
constrained
by
love
to
praise
,
but
some
custome
or
natural
Conscience
constraining
us
to
it
.
10.
Not
offering
up
our
praises
in
and
through
Christ
Jesus
,
Heb.
13.
v.
15.
11.
Soon
satisfied
in
our
praising
,
as
if
we
were
little
troubled
to
be
fitted
for
it
,
and
because
little
of
our selves
lyeth
in
it
,
we
are
the
less
careful
how
we
discharge
it
,
but
stint
and
limit
our selves
to
some
certain
customary
matter
which
puts
us
to
few
prayers
before
,
and
makes
but
few
challenges
after
.
12.
Not
intermixing
ejaculatory
prayers
in
our
praisings
.
13.
Much
Hypocrisie
when
we
sing
the
cases
of
others
,
or
their
thoughts
and
estimation
of
God
,
and
study
not
to
be
something-like
their
frame
and
exercise
.
14.
Not
framing
our
affections
in
praising
to
the
subject
of
our
praise
;
whether
it
be
some
sad
case
or
some
chearful
condition
,
or
some
Historical
or
Prophetical
subject
;
and
when
imprecations
are
a
part
of
the
Song
,
we
soon
fall
off
,
or
praise
one
and
the
same
way
in
all
.
15.
Not
serious
in
blessing
God
for
former
mercies
to
his
Servants
,
if
it
be
not
so
well
with
us
in
the
mean
time
,
nor
chearfully
acknowledging
his
former
deliverances
of
his
Church
and
people
in
which
we
have
not
personally
shared
.
16.
Not
being
affected
with
his
keeping
of
us
free
of
many
sad
cases
we
sing
,
and
others
have
been
in
,
nor
blessing
him
for
delivering
them
.
17.
Not
letting
the
Word
of
the
Lord
which
we
sing
,
sink
down
in
us
for
engaging
our
hearts
to
,
and
chearing
our
spirits
in
good
.
18.
Not
assenting
to
,
and
giving
him
glory
in
the
acknowledgement
of
the
justness
of
his
severest
threatnings
,
and
the
most
fearful
Scripture-Imprecations
.
19.
Not
rightly
observing
those
things
that
are
the
subject
matter
of
Scripture
Songs
,
so
as
to
put
a
difference
between
some
things
we
are
to
tremble
and
scare
at
,
such
as
the
falls
of
the
Saints
;
and
other
things
which
we
are
to
imitate
and
follow
for
our
edification
.
20.
Gadding
in
idle
looks
,
so
that
some
scarce
look
on
their
books
(
although
they
can
read
)
that
they
may
the
better
have
the
sense
of
what
they
sing
.
21.
Not
putting
a
difference
betwixt
praying
a
Petition
that
is
in
a
Psalm
,
and
singing
of
it
,
which
should
have
a
sweetness
with
it
that
may
incourage
us
to
pray
for
,
and
expect
what
others
before
us
have
obtained
▪
22.
Wanting
such
considerations
about
the
matter
sung
,
when
it
suits
not
our
present
case
,
as
may
suitably
affect
us
,
and
fit
us
to
glorifie
God
in
that
duty
:
as
when
we
sing
of
the
eminent
holiness
of
some
of
the
Saints
,
we
are
to
bless
him
that
ever
any
was
so
holy
,
whatever
be
our
sinfulness
;
and
that
we
have
hope
of
pardon
,
though
under
many
failings
,
and
much
unlikeliness
to
that
case
we
sing
.
23.
Not
singing
with
the
voyce
at
all
,
although
the
tongue
be
given
us
as
our
Glory
,
that
we
may
therewith
thus
glorifie
God
.
Fourthly
.
After
we
have
been
about
this
duty
of
praise
,
we
sin
.
1.
By
falling
immediatly
into
a
carnal
frame
.
2.
Not
looking
back
or
examining
when
we
have
done
,
how
we
carryed
it
in
praising
God
.
3.
Few
challenges
for
our
many
failings
in
praise
.
4.
Little
Repentance
for
those
failings
.
5.
Not
keeping
the
heart
right
for
a
new
opportunity
of
praise
.
6.
Not
keeping
a
record
of
his
mercies
in
our
memories
,
and
upon
our
hearts
to
engage
us
to
praise
him
.
7.
Not
walking
in
the
exercise
of
love
,
which
would
sweetly
constrain
us
to
this
duty
,
and
make
us
delight
in
it
.
These
are
but
a
few
of
the
many
Iniquities
that
are
to
be
found
in
our
holy
things
,
Exod
▪
28.
38.
It
s
good
we
have
a
High
Priest
to
bear
them
:
O
,
what
if
all
our
sins
were
reckoned
,
how
hainous
would
they
be
?
and
what
a
sum
will
they
come
to
,
if
our
performances
of
holy
duties
have
so
many
sins
in
them
?
and
when
the
sins
of
a
Sabbath
are
counted
,
how
many
will
they
be
?
hundreds
of
divers
sorts
,
in
praying
,
hearing
,
and
praising
;
and
multiply
these
to
every
loose
thought
,
and
every
declining
or
wavering
of
the
heart
,
now
many
times
may
they
be
multiplyed
?
Ah!
how
many
unholy
words
do
we
let
slip
,
and
then
consider
all
the
Sabbaths
and
Sermons
,
Prayers
and
Praises
we
have
had
,
how
many
hundred
thousands
will
they
amount
to
▪
It
is
sad
that
men
should
lye
under
all
these
with
few
or
no
challenges
,
or
without
minding
repentance
,
or
thinking
of
the
necessity
of
employing
the
High
Priest
for
doing
them
away
;
therefore
we
should
accept
these
challenges
,
and
give
Him
employment
who
only
can
bear
the
Iniquity
of
our
holy
things
.
If
this
bring
not
down
self-Righteousness
,
and
convince
you
of
the
necessity
of
a
Mediatour
,
what
will
do
it
?
We
shall
proceed
in
the
next
place
,
to
consider
the
sins
that
wait
on
receiving
the
Sacraments
,
which
as
they
were
a
special
part
of
the
Worship
of
God
under
the
Old
Testament
,
so
they
are
yet
under
the
New
;
and
our
sins
in
reference
to
them
strike
against
this
Command
,
as
it
prescribeth
and
carveth
out
our
external
Worship
,
and
so
much
the
rather
should
we
consider
this
,
because
there
cannot
be
a
more
express
Covenanting
with
God
in
giving
and
receiving
,
proposing
terms
and
accepting
of
them
for
closing
the
Covenant
,
then
is
in
the
Sacraments
.
Before
we
enter
to
speak
of
the
faults
we
are
here
guilty
of
,
we
may
in
general
propose
some
things
concerning
the
Sacraments
:
As
1.
For
what
ends
God
hath
appointed
them
,
that
so
we
may
know
what
is
to
be
expected
in
them
.
2.
How
they
effectuate
the
ends
,
that
we
may
know
how
we
should
go
about
them
;
and
we
shall
speak
to
these
two
joyntly
,
because
we
cannot
speak
to
the
one
,
but
we
must
speak
to
the
other
.
But
before
we
speak
to
these
,
some
things
are
to
be
premitted
:
As
1.
That
God
hath
thought
good
alwayes
to
add
Sacraments
to
his
Covenants
;
thus
the
Covenant
of
Works
had
its
Sacraments
:
Adam
had
the
Tree
of
Life
for
a
Sacrament
to
confirm
him
in
the
Faith
of
that
Covenant
;
so
the
Covenant
of
Grace
in
all
its
administrations
had
its
Sacraments
also
for
confirmation
thereof
,
as
before
Christs
incarnation
it
had
,
Circumcision
,
the
Passover
,
and
divers
Sacrifices
effectual
for
that
end
;
and
the
Fathers
before
Abraham
had
their
Sacrifices
for
Sacraments
:
a●d
since
his
Incarnation
,
it
hath
Baptism
and
the
Lords
Supper
;
for
as
the
Lord
has
for
mans
sake
condescended
to
deal
with
him
after
the
manner
of
men
,
by
Covenants
and
mutual
Engagements
,
so
he
keepeth
the
manner
of
men
in
Swearing
,
Sealing
,
and
confirming
these
Covenants
for
their
greater
▪
consolation
,
who
are
within
the
same
,
Hebr
▪
6.
18.
Secondly
.
Although
the
nature
of
the
Covenant
alter
the
Sacrament
,
in
respect
of
our
use
making
of
it
;
yet
,
as
all
Covenants
have
some
essentials
in
which
they
agree
,
to
wit
,
a
Promise
and
a
Restipulation
;
so
all
Sacraments
have
something
common
,
to
wit
,
that
they
Signifie
,
Seal
,
and
Strengthen
the
Covenanters
in
assurance
of
enjoying
what
is
promised
according
to
the
terms
of
the
Covenant
to
which
they
are
as
Seals
appended
,
the
Tree
of
Life
confirmed
the
promise
of
Life
to
Adam
upon
condition
of
perfect
Obedience
;
Circumcision
confirmed
it
to
Abraham
upon
condition
of
Faith
,
Rom.
4.
11.
Thirdly
.
The
Sacraments
of
the
Covenant
of
Grace
before
and
after
Christ
,
differ
in
circumstantials
,
as
the
Covenant
it self
under
the
Old
and
New
Testament
doth
;
but
in
essentials
they
agree
,
for
they
seal
one
and
the
same
thing
,
and
after
one
and
the
same
manner
.
Fourthly
.
There
are
some
chief
things
common
to
all
Sacraments
of
the
Covenant
under
one
administration
;
As
for
example
,
Baptisme
and
the
Lords
Supper
,
they
agree
both
in
this
that
they
seal
the
Covenant
,
and
represent
Christ
and
his
benefits
,
&c.
yet
in
either
of
them
there
are
some
peculiar
promises
and
benefits
especially
looked
unto
:
and
also
they
have
their
peculiar
manner
of
sealing
these
things
which
are
common
to
both
;
Believers
are
also
confirmed
in
the
same
things
by
the
Word
,
but
the
Sacraments
confirm
them
in
another
way
,
more
clearly
,
and
sensibly
,
and
proportionally
to
our
weakness
and
necessity
.
Fifthly
.
No
Sacrament
is
of
,
and
from
it self
valid
,
but
its
validity
and
efficacy
is
from
the
Covenant
and
Promise
,
whereof
it
is
a
Sacrament
;
and
so
it
is
a
seal
to
none
but
to
such
as
are
in
the
Covenant
,
and
keep
the
condition
of
it
,
to
them
it
sealeth
the
benefits
promised
,
though
absolutely
and
simply
it
seal
the
truth
of
the
conditional
promises
:
and
so
it
may
be
said
conditionally
to
Seal
,
to
all
the
Members
of
the
Church
,
the
Truth
of
what
is
promised
upon
such
a
condition
;
as
for
example
,
The
Tree
of
Life
sealed
this
Truth
,
that
who
stood
in
perfect
Obedience
should
have
Life
,
but
it
did
not
seal
to
Adam
,
that
he
should
have
Life
▪
except
upon
condition
of
his
perfect
Obedience
;
the
like
may
be
said
of
Circumcision
,
Baptism
,
&c.
Sixthly
.
Hence
every
Sacrament
doth
suppose
a
Covenant
,
and
the
Receivers
entry
into
the
Covenant
,
to
which
the
Sacrament
that
he
receiveth
relateth
:
so
that
we
come
not
to
the
Sacrament
properly
to
enter
into
Covenant
with
God
,
but
first
the
Covenant
is
entered
,
and
then
the
Seal
is
added
,
as
Genes.
17.
First
,
God
entered
into
Covenant
with
Abraham
,
and
then
the
Seal
of
Circumcision
is
added
as
a
confirmation
thereof
.
Seventhly
.
No
Sacrament
giveth
any
new
right
which
the
Receiver
had
not
before
;
onely
it
confirmeth
the
right
he
had
before
;
he
hath
access
to
the
Sacraments
upon
the
account
of
his
external
right
.
Eighthly
.
Sacraments
confirm
still
something
that
is
future
,
and
to
come
,
they
being
instituted
for
the
confirmation
of
our
Faith
and
Hope
in
those
things
,
of
which
we
are
most
apt
to
doubt
;
as
the
Passover
strengthened
the
Israelites
against
the
fear
of
being
destroyed
;
the
Tree
of
Life
confirmed
what
was
promised
to
Adam
and
not
performed
;
and
so
all
Sacraments
help
us
to
believe
the
making
good
of
some
promise
not
performed
,
for
they
serve
as
the
Oath
and
Seal
;
and
indeed
,
when
we
Preach
the
Gospel
,
we
offer
a
sealed
Covenant
,
and
a
sworn
Covenant
.
These
things
being
promised
,
we
come
to
speak
to
the
things
proposed
;
and
we
say
,
The
Sacraments
of
the
New
Testament
(
of
which
only
we
speak
purposely
)
have
in
Gods
appointment
and
our
use
,
these
three
ends
especially
;
The
1.
is
,
to
represent
clearly
the
nature
of
the
Covenant
,
and
the
things
promised
therein
,
as
,
the
washing
away
of
sin
,
Christ
himself
▪
his
death
and
benefits
,
and
the
way
how
we
come
to
the
application
of
all
these
,
to
wit
,
by
Faith
freely
,
putting
on
Jesus
Christ
for
taking
away
guilt
,
and
strengthening
us
to
an
holy
walk
;
in
all
these
the
Sacraments
(
that
is
,
the
signs
and
word
of
institution
added
)
do
fully
and
clearly
,
1.
To
the
Ears
:
2.
To
the
Eyes
:
3.
To
our
other
senses
of
feeling
,
&c.
not
only
hold
forth
what
is
offered
,
but
our
way
of
closing
with
and
accepting
of
that
Offer
;
as
if
God
,
who
by
Preaching
letteth
us
hear
him
speak
(
inviting
us
to
be
reconciled
to
him
)
were
in
the
Sacraments
,
letting
us
see
him
tryst
and
close
that
bargain
with
us
by
his
Ambassadors
;
in
which
respect
,
the
Sacrament
may
be
called
the
Symbol
and
Token
of
the
Covenant
,
as
it
is
,
Gen.
17.
and
this
way
the
Sacraments
have
a
teaching
use
to
bring
to
our
remembrance
Christ
,
his
sufferings
and
benefits
,
as
well
as
our
estate
,
what
it
was
without
him
,
and
before
our
closing
with
him
;
all
this
by
the
word
and
elements
with
the
actions
concurring
,
is
represented
to
us
,
as
if
it
were
acted
before
our
eyes
,
for
making
the
way
of
the
Gospel
the
more
clear
to
our
judgements
and
memories
,
who
either
senselesly
take
it
up
,
or
sluggishly
forget
these
spiritual
things
;
the
Lord
,
who
sometimes
maketh
use
of
Parables
and
figurative
expressions
or
similitudes
,
to
set
forth
spiritual
things
to
make
them
take
with
us
the
more
,
hath
chosen
this
way
to
make
use
of
external
signs
,
and
actions
for
the
same
ends
also
.
2.
The
second
end
of
Sacraments
is
to
seal
and
confirm
Gods
mind
and
revealed
will
to
man
,
and
to
put
him
out
of
question
of
the
truth
of
his
promises
,
that
so
he
may
have
a
further
prop
to
his
Faith
,
and
may
draw
more
strong
consolation
from
the
promises
of
the
Covenant
upon
this
ground
.
In
this
respect
they
are
called
Seals
(
Rom.
4.
11.
)
of
the
Righteousness
by
Faith
;
that
is
,
not
the
Righteousness
of
Abrahams
Faith
,
but
of
his
obtaining
Righteousness
by
it
,
and
not
by
works
;
that
is
,
They
are
seals
of
that
Covenant
which
offereth
and
promiseth
Righteousness
to
such
as
believe
:
●o
was
the
Tree
of
Life
a
confirmation
to
Adam
of
the
promise
of
Life
;
so
was
Circumcision
to
Abraham
a
Seal
and
Confirmation
of
the
promises
of
the
Gospel
,
as
Gods
Oath
was
,
Hebr.
6.
18.
And
so
are
the
Sacraments
to
us
,
This
Confirmation
may
be
three
wayes
looked
on
:
1.
As
that
which
confirmeth
the
Proposition
,
2.
The
Assumption
,
3.
The
Conclusion
of
a
practical
Syllogism
,
whereby
the
Believer
concludeth
from
the
Gospel
that
he
shall
be
saved
.
The
Proposition
is
this
,
He
that
believeth
shall
be
saved
;
this
by
the
Sacrament
is
simply
confirmed
as
a
truth
,
that
one
may
lean
unto
:
Then
the
Believers
Conscience
in
the
Faith
of
that
subsumeth
,
I
will
then
take
me
by
Faith
to
Christ
:
seeing
that
is
a
sure
truth
,
I
will
rest
on
him
and
hold
me
there
;
or
more
clearly
,
I
do
believe
in
him
.
Now
2.
This
assumption
that
I
,
or
such
a
man
hath
Faith
,
is
not
confirmed
simply
by
the
Seal
,
for
the
Sacrament
is
to
be
externally
applyed
by
men
,
who
can
say
no
more
,
but
,
They
charitably
judge
such
a
one
to
have
Faith
;
yet
it
may
be
said
to
be
so
far
confirmed
as
one
whose
Faith
doubteth
may
by
this
be
encouraged
to
rest
on
Christ
,
and
quiet
himself
on
him
;
Thus
Faith
is
confirmed
while
it
is
helped
to
Assume
,
though
the
man
be
not
clear
that
he
hath
assumed
;
as
also
one
having
according
to
Gods
command
,
cast
himself
on
Christ
,
and
according
to
his
institution
,
taken
the
Seal
,
I
say
such
a
man
may
conclude
from
the
Seal
,
as
well
as
from
the
Promise
that
he
is
accepted
,
even
as
one
having
prayed
may
conclude
he
hath
been
heard
,
having
done
it
according
to
Gods
will
in
the
name
of
Christ
.
Thirdly
,
When
the
Conclusion
is
drawn
,
Therefore
I
shall
be
saved
,
the
Sacrament
doth
not
confirm
that
simply
to
us
,
more
then
it
did
to
Adam
(
who
afterward
brake
the
Covenant
of
Works
▪
and
so
attained
not
the
thing
Promised
)
but
it
sealeth
it
conditionally
.
If
thou
Believe
,
thou
shalt
be
saved
,
and
so
the
Assumption
must
be
made
out
by
the
search
of
the
conscience
before
the
conclusion
receive
any
confirmation
by
the
Sacrament
;
yet
by
strengthening
the
major
proposition
▪
Such
as
Believe
shall
be
saved
;
it
strengtheneth
the
Conclusion
also
:
for
if
that
were
not
true
,
my
having
Faith
,
or
flying
to
Christ
were
no
great
comfort
;
and
so
consequently
it
has
influence
on
the
Believers
comfort
in
the
Conclusion
,
as
Gods
Oath
and
Seal
did
confirm
thé
Promise
made
to
Abraham
,
and
also
strengthened
his
Faith
in
believing
it
should
be
made
out
to
him
,
Rom
4.
11.
Again
,
it
is
to
be
considered
that
the
Sacrament
sealeth
particularly
,
not
only
as
it
sayeth
▪
All
that
Believe
shall
be
saved
,
but
also
as
it
says
,
Thou
▪
if
thou
wilt
Believe
,
shalt
be
saved
;
and
the
seal
is
so
appended
to
that
conditional
Offer
,
that
the
Covenant
standeth
not
only
sure
in
general
to
all
Believers
,
but
to
Me
particularly
upon
my
closing
with
it
,
as
if
God
were
particularly
singling
me
out
to
make
the
offer
unto
me
,
and
to
take
my
engagement
,
and
to
put
the
seal
in
my
hand
,
by
which
Faith
is
more
particularly
helped
and
strengthened
then
by
the
Word
alone
;
there
is
great
use
therefore
of
the
Sacraments
▪
in
that
thereby
we
get
Faith
quieted
in
the
believing
of
this
,
that
God
will
lay-by
his
Controversie
,
and
keep
his
Covenant
,
and
make
forth-coming
his
Promises
to
those
who
flye
for
refuge
to
Jesus
Christ
,
according
to
his
Oath
and
Seal
:
Thus
he
sealeth
the
Major
Simply
,
the
Minor
Conditionally
,
but
Particularly
;
Or
we
may
suppose
God
speaking
to
us
from
the
Covenant
thus
,
He
to
whom
I
offer
Christ
,
he
may
receive
Him
;
and
all
that
believe
,
and
receive
the
Offer
,
shall
obtain
the
Blessing
offered
:
But
I
offer
Christ
to
thee
:
therefore
thou
mayst
and
shouldst
receive
him
;
and
if
thou
accept
the
Offer
,
hou
shalt
obtain
the
Blessing
offered
,
and
shalt
●e
saved
:
Thus
the
Major
and
Minor
are
simply
sealed
,
but
the
Conclusion
conditionally
:
Or
the
Sacrament
sealeth
the
Offer
simply
;
but
the
Promise
as
it
is
applyed
to
such
a
particular
Person
Conditionally
,
if
he
receive
the
Offer
▪
so
that
none
needeth
to
question
Gods
Offer
,
nor
Christs
Performance
on
our
Acceptation
.
And
thus
the
Sacraments
may
be
called
Testimonies
,
of
Gods
Grace
to
us
,
because
particularly
they
seal
that
Offer
of
his
Grace
unto
us
,
namely
Christ
,
and
Salvation
by
him
,
and
his
being
content
to
give
Him
upon
condition
of
our
believing
.
The
Third
end
and
use
of
the
Sacraments
;
is
,
to
exhibit
and
apply
Christ
or
his
Benefits
to
Believers
;
hence
in
the
Sacraments
we
put
on
Christ
,
and
ea●
him
:
which
is
not
done
,
by
any
Physical
Union
of
Christ
,
or
his
Benefits
with
the
Signs
;
but
as
in
the
Word
,
Christ
communicateth
himself
when
the
Spirit
goeth
along
with
the
Promises
,
and
Hearers
bring
not
only
their
Ears
,
but
their
Hearts
and
Faith
to
that
Ordinance
:
So
here
by
the
Sacraments
Christ
is
Communicated
to
us
,
when
we
come
not
onely
with
Ears
,
Eyes
,
T●st
,
&c.
but
with
Faith
exercised
on
Christ
in
the
Sacrament
with
respect
to
his
Institution
▪
and
he
cometh
by
his
Spirit
with
the
Elements
,
and
Word
,
whereby
the
Union
with
Christ
is
so
much
the
more
near
and
sensible
,
as
it
hath
upon
the
one
side
so
many
and
great
External
helps
in
the
means
appointed
by
God
;
and
on
the
other
side
a
proportional
Blessing
promised
to
go
along
with
his
Ordinance
by
the
Operation
of
his
Spirit
.
Hence
it
is
that
all
this
Communion
is
spiritual
,
conferred
by
the
Spirit
,
and
received
by
Faith
;
yet
it
is
most
real
,
and
having
a
real
Ground
and
Cause
,
and
real
Effects
following
,
not
by
vertue
of
the
Sacraments
in
themselves
,
more
then
by
the
Word
or
Prayer
considered
in
themselves
▪
but
by
the
vertue
of
the
promises
being
laid
hold
on
by
Faith
.
And
now
Word
and
Sacraments
being
joyned
together
,
they
concur
the
more
effectually
for
bringing
forth
those
ends
intended
in
the
Covenant
.
Fourthly
.
There
is
a
fourth
End
which
resulteth
from
these
,
and
that
is
a
Believers
Consolation
,
Hebr.
1.
6
,
8.
which
by
the
strengthening
of
Faith
,
and
beholding
of
Christ
in
that
Ordinance
,
and
being
confirmed
in
the
hope
of
his
Coming
again
,
&c.
proveth
very
sweet
,
and
corroborateth
the
Soul
so
much
the
more
,
〈◊〉
that
therein
he
trysteth
often
with
the
Believer
,
and
by
it
Communicateth
himself
to
his
Sense
and
Spiritual
feeling
.
Fifthly
.
The
Sacraments
hold
forth
a
Mutual
Engaging
betwixt
God
and
his
People
;
God
holdeth
out
the
Contract
,
the
Covenant
and
Offer
▪
We
by
our
partaking
do
declare
our
acceptance
of
that
Offer
on
those
Terms
,
and
ingage
accordingly
,
that
we
shall
make
use
of
that
righteousness
therein
held
forth
for
our
Justification
,
and
of
that
Wisdome
and
strength
therein
offered
for
our
direction
and
Sanctification
:
In
this
respect
our
taking
of
the
Seal
,
is
called
our
Covenanting
▪
And
Genes.
17.
he
was
to
be
punished
that
wanted
the
Seal
of
Gods
Covenant
▪
Thus
our
accepting
and
receiving
,
looketh
to
the
Word
,
holding
forth
the
Terms
,
and
God
sealeth
and
confirmeth
on
these
Terms
the
particular
Promises
of
righteousness
and
strength
to
the
ends
before-mentioned
,
that
our
Faith
may
be
strengthened
in
making
use
of
them
.
These
are
the
main
and
principal
ends
of
the
Sacraments
,
though
they
serve
also
for
outward
distinguishing
of
Gods
People
from
all
other
societies
and
persons
.
In
sum
,
the
Word
offereth
Christ
and
his
benefits
,
the
Hearer
accepteth
him
,
on
the
Terms
on
which
he
is
offered
,
and
consenteth
;
both
these
are
supposed
to
precede
the
Sacraments
,
though
(
as
we
may
see
in
the
Jaylor
,
Acts
16.
and
others
)
it
may
be
but
for
a
very
short
time
;
yet
in
the
order
of
Nature
at
least
,
they
are
Prior
,
and
then
come
the
Sacraments
,
which
have
in
them
,
1.
a
clear
view
of
the
bargain
,
that
we
may
close
distinctly
,
and
know
what
we
attain
,
2.
A
solemn
Confirmation
on
Gods
side
of
the
Covenant
,
and
the
particular
offer
he
therein
maketh
.
3.
A
furthering
of
us
in
part
,
and
helping
us
to
believe
,
and
a
conferring
of
something
offered
.
4.
A
comforting
of
those
upon
whom
the
Blessings
are
conferred
.
5.
The
Receivers
solemn
and
publick
ingaging
to
God
,
that
he
shall
observe
and
make
use
of
all
these
;
the
Fifth
may
be
looked
upon
,
as
the
Second
in
Order
.
We
may
come
now
to
consider
the
Faults
we
are
guilty
of
in
reference
to
the
Sacraments
.
And
first
in
general
,
then
more
particularly
in
reference
to
Baptisme
and
the
Lords
Supper
:
We
shall
not
speak
to
those
faults
common
to
Popists
and
others
,
which
are
more
Doctrinal
,
such
as
Errours
about
the
persons
who
may
Administer
them
,
as
that
Women
may
Administer
Baptism
,
&c.
But
we
shall
speak
to
those
that
are
incident
to
us
in
our
practise
.
And
first
in
general
we
fail
,
either
when
too
much
weight
is
laid
on
them
,
or
when
too
little
;
First
,
when
too
much
,
as
1.
When
there
is
an
absolute
necessity
supposed
to
be
of
them
,
in
order
to
salvation
.
2.
When
they
are
thought
to
confer
Grace
of
themselves
,
by
the
very
partaking
of
the
outward
Elements
,
although
without
Faith
.
3.
When
they
are
rested
on
in
the
outward
Receiving
;
as
if
that
made
us
some
way
acceptable
to
God
.
4.
When
there
is
a
superstitious
blind
preferring
of
them
to
,
and
with
,
the
prejudice
of
all
other
Ordinances
,
so
that
one
will
neglect
Preaching
and
Prayer
long
,
but
must
have
Baptism
and
the
Communion
.
5.
When
there
is
a
preferring
of
the
outward
Ordinance
to
Christ
and
the
thing
signifyed
;
that
is
,
when
men
seek
more
to
have
the
Baptism
of
Water
then
the
Baptism
of
the
Spirit
,
and
the
External
Communion
more
,
then
the
inward
;
in
which
any
Heaven
that
is
to
be
found
in
the
Ordinances
,
lyeth
;
and
when
men
are
more
commoved
for
wanting
the
Sacrament
once
,
then
for
wanting
Christ
often
and
long
.
6.
Coming
unto
,
and
going
from
,
the
External
Ordinances
neglecting
him
and
without
dependance
upon
him
who
giveth
the
blessing
,
and
thinking
that
then
all
is
well
enough
,
seeing
they
were
present
at
the
Ordinance
.
7.
Going
far
off
for
the
partaking
of
a
Sacrament
to
the
prejudice
of
necessary
Moral
Duties
called
for
at
that
time
.
8.
Placeing
more
in
them
then
in
works
of
Mercy
and
Charity
,
or
doating
on
them
,
to
the
neglect
of
those
.
9.
When
they
are
accounted
so
holy
as
if
they
might
not
be
given
,
where
Christ
alloweth
them
to
be
given
;
or
as
if
that
wronged
them
,
when
they
are
not
Administrated
in
some
consecrate
place
,
as
if
one
place
were
now
under
the
Gospel
more
holy
then
another
.
10.
Adding
to
Christs
Institution
,
in
the
way
of
Administration
,
as
if
what
he
hath
appointed
,
because
it
is
common
and
ordinary
,
were
base
,
and
too
low
for
them
.
Again
,
they
get
too
little
esteem
▪
1
,
When
people
use
them
as
bare
and
empty
signs
,
without
respect
to
their
due
ends
.
2.
When
there
is
not
that
Reverence
given
to
God
in
them
as
ought
to
be
according
to
his
command
,
when
we
are
about
so
holy
and
so
solemn
pieces
of
Worship
.
3.
When
men
carnally
and
without
preparation
,
and
observation
,
can
hazard
on
them
as
common
things
.
4.
When
Gods
Grace
and
Goodness
in
condescending
in
them
to
us
,
is
not
admired
and
blessed
.
5.
When
they
are
not
pondered
and
studied
,
that
we
may
know
them
.
6
▪
Want
of
delight
in
them
.
7.
Carelesness
of
them
whether
we
have
them
or
want
them
.
8.
Corrupting
the
Lords
Institution
in
our
manner
of
going
about
them
,
either
adding
to
it
,
or
diminishing
from
it
or
changing
it
,
as
if
men
might
do
so
.
9.
Little
zeal
to
keep
them
pure
.
10.
Neglecting
the
occasions
of
them
when
we
may
have
them
with
some
little
pains
.
11.
Accounting
them
better
when
Administrated
by
one
Minister
,
then
when
by
another
;
or
esteeming
little
of
them
,
because
dispensed
by
some
men
,
(
though
lawful
Ministers
)
as
if
men
added
any
worth
to
the
Ordinance
of
God
.
12.
Never
actually
laying
weight
on
any
of
them
,
or
drawing
comfort
from
them
,
or
less
then
should
have
been
done
.
13.
Not
wishing
and
praying
that
others
may
have
good
of
them
.
14.
Not
fearing
the
wronging
of
them
by
multitudes
who
partake
of
them
,
and
not
endeavouring
to
have
abuses
of
that
kind
helped
,
but
making
them
common
to
all
indifferently
and
promiscuously
.
15.
When
Folk
fear
not
the
breaking
of
their
ingagements
in
them
.
16.
When
men
hang
the
Fruit
of
them
on
the
Administerers
intention
,
or
on
the
grace
of
them
that
are
Joynt-partakers
with
them
.
17.
When
there
is
little
Zeal
against
the
Errours
that
wrong
them
,
as
when
they
are
denyed
by
Anabaptists
,
and
when
they
are
corrupted
,
as
in
the
Masse
.
To
come
particularly
to
Baptism
;
we
may
consider
,
1.
The
sins
of
those
who
seek
it
for
their
Children
.
2.
The
sins
of
these
who
Administer
it
.
3.
The
sins
of
on-lookers
,
especially
those
who
are
called
to
be
Witnesses
.
4.
The
sins
of
those
who
are
baptized
.
The
Parents
or
Presenters
of
Children
to
Baptism
fail
before
,
in
the
time
,
and
after
the
Administration
of
this
Ordinance
;
First
,
before
,
1.
By
not
serious
minding
that
which
is
to
be
done
.
2.
Not
considering
the
Childs
condition
as
needing
Christ
in
that
Ordinance
.
Nor
3.
The
end
of
that
Ordinance
.
4.
Miskenning
Christ
,
and
not
going
first
to
him
,
for
conferring
the
things
and
blessings
signified
.
5.
Not
praying
for
the
Child
,
for
the
Minister
,
and
for
a
Blessing
on
the
Ordinance
.
6.
Not
blessing
God
,
that
there
is
a
Covenant
of
Grace
that
taketh
in
our
Children
;
not
offering
them
to
be
ingaged
and
received
in
it
.
7.
Not
minding
the
most
simple
and
edifying
way
of
going
about
it
,
but
walking
by
other
Rules
.
8.
Needless
delaying
of
it
for
carnal
ends
.
9.
Being
more
desirous
of
the
Sign
,
then
of
the
Thing
signifyed
.
Secondly
.
When
we
come
to
it
,
we
sin
.
First
,
Not
seeking
to
have
our
own
Covenant
with
God
(
by
which
we
have
this
priviledge
of
bringing
our
Children
to
Baptism
.
)
renewed
and
made
sure
.
2.
Not
considering
by
what
right
we
claim
it
to
our
Children
.
3.
Not
repenting
of
our
own
Breaches
of
Covenant
,
no●
wondering
that
God
keepeth
with
us
,
who
have
often
broken
to
him
.
4.
Not
coming
with
the
exercise
of
fear
and
reverence
.
5.
Waiting
on
it
oft-times
without
attention
or
minding
our
Duty
in
what
is
spoken
▪
6.
Promising
for
the
fashion
when
we
ingage
for
the
Childrens
Education
,
and
wthout
either
Judgement
or
Resolute
purpose
to
perform
.
7.
Being
ignorant
of
what
is
said
or
done
.
8.
Not
concurring
in
Prayer
for
the
blessing
.
9.
Not
undertaking
in
Christs
strength
to
perform
the
Duties
called
for
.
Thirdly
.
After
the
Administration
of
Baptism
,
we
fail
.
First
,
In
forgetting
all
our
engagements
▪
2.
In
growing
careless
to
maintain
any
suitable
frame
,
and
falling
carnally
in
our
Mirth
on
such
occasions
.
3.
Not
being
much
in
Prayer
for
the
Children
,
nor
insisting
or
continuing
in
Prayer
for
the
blessing
.
4.
Not
being
Faithful
according
to
our
ingagements
,
in
Educating
them
.
1.
In
knowledge
,
that
they
may
be
so
trained
up
as
to
know
what
God
is
.
2.
In
the
fear
of
God
,
pressing
it
upon
them
by
frequent
Exhortations
.
3.
In
giving
them
good
Example
.
4.
In
giving
them
seasonable
Correction
(
but
rather
sparing
them
though
to
their
hurt
)
when
there
is
cause
of
Correction
.
5.
Being
also
unfaithful
in
not
seriously
minding
them
of
their
ingagements
by
Baptism
.
And
6.
Much
more
by
giving
them
evil
Example
.
7.
Conniving
at
their
faults
.
8.
Advising
them
to
what
is
sinful
,
or
sending
them
where
they
may
meet
with
snares
,
or
suffering
them
to
go
there
.
9.
Providing
for
them
the
things
of
this
Life
,
without
respect
to
that
Life
which
is
to
come
.
10.
Not
enabling
our selves
that
we
may
discharge
our
Duty
to
them
.
11.
Not
insisting
to
press
those
things
upon
them
,
that
concern
their
Souls
alwayes
;
thinking
it
is
enough
that
sometimes
they
be
spoken
to
.
12.
Never
purposely
stirred
up
and
driven
by
that
Tye
to
see
for
their
good
.
Nor
13.
Repenting
our
many
short
comings
.
Nor
14.
Lamenting
for
what
we
see
sinfull
in
them
,
when
they
follow
not
faithful
advice
.
These
are
things
that
would
carefully
be
looked
unto
,
both
by
Fathers
and
Mothers
,
and
all
such
as
engage
for
the
Christian
Education
of
the
Children
,
whom
they
present
to
that
Ordinance
.
Next
in
him
that
Administreth
Baptism
,
there
are
oft-times
diverse
failings
.
As
1.
When
it
is
customarily
dispensed
without
respect
to
its
end
.
2.
When
in
Prayer
the
Childs
salvation
is
not
really
and
seriously
aimed
at
,
but
for
the
fashion
.
3.
When
it
becometh
a
burden
to
dispense
it
.
4.
When
it
is
not
thought
much
of
,
that
Christ
admitteth
such
into
his
House
,
or
himself
to
be
a
partaker
of
such
mercies
,
but
be
a
Dispenser
of
them
to
others
.
5.
When
he
followeth
it
not
privately
with
his
Prayers
for
a
Blessing
;
besides
what
failings
may
be
in
unsuitable
words
,
and
humane
Ceremonies
,
&c.
And
seeking
himself
in
the
words
that
are
spoken
,
rather
then
the
Edification
of
the
Hearers
.
When
we
are
Witnesses
and
On-lookers
,
we
fail
.
1.
In
wearying
and
fretting
,
because
we
are
detained
a
while
.
2.
Not
setting
our selves
to
be
edified
by
that
we
see
done
and
hear
spoken
.
3.
Not
sympathising
with
the
Child
or
its
Parents
in
Prayer
.
4.
Not
being
thankful
to
God
for
such
a
benefit
and
Ordinance
to
such
a
Childs
behoove
.
5.
Lightness
of
carriage
,
and
in
looking
,
speaking
,
or
thinking
in
the
time
,
as
if
we
were
not
present
at
such
an
Ordinance
of
Christs
.
6.
Not
so
seriously
taken
up
in
sympathising
with
other
Folks
Children
,
because
they
are
not
our
own
.
7.
Removing
and
withdrawing
and
not
staying
to
countenance
it
.
8.
Not
minding
the
Child
when
we
are
gone
.
9.
Not
helping
them
as
we
may
to
be
answerable
to
that
tye
they
come
under
in
Baptisme
.
10.
Not
admonishing
them
when
we
see
Parents
and
Children
walk
unanswerable
,
nor
testifying
against
them
,
nor
mourning
for
the
dishonour
God
getteth
by
baptised
Persons
unsuitable
carriage
.
Fourthly
.
All
of
us
that
are
baptised
,
fail
wonderfully
,
less
or
more
,
First
,
That
we
never
(
as
we
ought
)
reckon
our selves
obliged
by
that
tye
we
come
under
in
Baptism
.
2.
That
we
neither
are
,
nor
seriously
study
to
be
,
as
we
ought
,
answerable
to
it
.
3.
That
we
are
not
thankful
for
it
to
God
,
who
admitted
us
to
that
Ordinance
.
4.
That
we
do
not
esteem
it
above
all
bare
carnal
Birth-Rights
how
great
soever
5.
That
we
do
not
seek
to
have
it
cleared
,
in
the
extent
of
it
,
as
to
the
Priviledges
and
Benefits
thereby
conferred
on
us
and
our
Children
.
6.
That
we
do
not
pursue
after
the
Blessing
therein
covenanted
to
us
.
7.
That
we
do
not
endeavour
the
performance
of
the
condition
of
believing
and
trusting
in
Christ
which
is
the
condition
of
the
Covenant
of
which
Baptism
is
the
Seal
.
8.
That
we
do
not
lay
weight
on
our
Baptism
for
strengthening
our
Faith
both
in
spiritual
and
temporal
Difficulties
,
as
if
it
were
no
Seal
of
the
Covenant
.
9.
That
we
are
ofte●
ignorant
how
to
make
use
of
it
.
10
That
we
do
not
account
our selves
wholly
Gods
,
as
being
given
away
to
Him
in
Baptism
,
but
live
to
our selves
.
11.
That
we
do
not
fight
against
our
Lusts
,
Satan
,
and
the
World
,
according
to
our
baptism●●
Vow
.
12.
That
we
do
not
adorne
our
Christian
Profession
with
an
Holy
Life
,
13.
That
we
walk
and
war
against
Christ
,
instead
of
fighting
under
his
Banner
.
14
▪
That
we
do
not
aggravate
our
sins
,
as
being
committed
against
this
T●●
.
15
That
we
are
not
patient
under
Sufferings
,
nor
penitent
and
humble
under
all
sad
Dispensations
;
notwithstanding
that
we
are
by
our
Baptism
bound
to
take
up
the
Cross
.
16.
That
we
do
not
meditate
on
our
ingagements
nor
repent
for
our
Neglects
.
17.
That
we
do
not
aim
and
endeavour
to
come
up
to
the
main
ends
of
this
Ordinance
.
Which
are
,
1.
The
evidencing
out
Regeneration
and
i●grafting
into
Christ
.
2.
The
giving
up
our selves
to
the
Father
,
Son
,
and
Spirit
.
3.
S●icking
by
Christ
on
the
most
costly
and
dearest
terms
.
4.
Taking
directions
from
him
and
walking
in
him
.
5.
Seeking
the
things
above
,
and
not
the
things
that
are
on
Earth
.
6.
Mortification
to
Creatures
,
and
to
be
crucified
with
Christ
,
7
The
improving
of
this
Tye
,
not
onely
for
obliging
us
to
these
,
but
for
strengthening
us
in
Him
to
attain
them
,
and
to
comfort
our selves
in
all
Difficulties
from
this
ground
.
These
things
are
much
a
missing
:
Alace
,
they
are
much
a-missing
:
For
we
lamentably
neglect
to
draw
all
our
Strength
and
Furniture
under
all
tent●tions
,
and
for
all
Duties
from
Christ
by
vertue
of
this
baptismal
Obligation
and
Tye
:
We
resort
but
seldome
to
this
Magazine
and
Store
House
;
this
precious
Priviledge
is
(
Alace
!
)
but
very
little
manured
and
improved
by
us
.
We
come
next
to
speak
of
the
sins
we
are
usually
guilty
of
in
reference
to
the
Lords
Supper
,
and
they
be
of
several
sorts
.
1.
Some
are
Doctrinal
when
the
Institution
is
corrupted
,
as
in
Popery
:
These
we
will
not
now
meddle
with
.
2.
Others
are
practical
,
and
they
are
either
in
Ministers
and
Elders
,
who
admit
and
deba●
,
or
in
such
as
are
admitted
or
debarred
.
And
First
,
we
are
to
consider
,
that
men
may
sin
against
this
Ordinance
,
by
not
Communicating
.
As
1.
When
they
contemn
and
wilfully
neglect
it
.
2.
When
they
are
not
frequent
in
it
,
but
carelesly
slight
it
,
when
conveniently
it
may
be
had
,
3.
By
not
fore-seeing
and
ordering
our
Affairs
,
so
as
we
may
not
be
hindred
,
when
an
occasion
of
that
Ordinance
offereth
it self
near
to
us
.
4.
By
incapacitating
our selves
to
be
admitted
through
ignorance
or
scandal
,
and
by
negligence
to
remove
these
.
5.
By
fretting
at
our
being
debarred
,
or
at
these
who
has
a
hand
in
it
.
6.
Not
repenting
of
the
causes
which
procureth
our
being
debarred
.
7.
Not
seeking
to
be
humbled
under
such
a
weighty
censure
,
and
to
get
the
right
use
of
it
for
the
time
to
come
.
8.
Suspecting
that
it
proceedeth
from
carnal
ends
.
9.
Reporting
amiss
of
those
who
do
it
.
10.
Not
praying
for
them
that
partake
in
this
Ordinance
,
where-ever
we
hear
of
it
in
any
place
.
11.
Looking
rather
to
the
unfitness
of
some
that
are
admitted
,
and
the
neglect
of
duty
in
Office-bearers
in
debarring
,
then
our
own
.
12.
Not
sympathizing
with
them
,
and
yet
on
that
ground
absenting
our selves
,
to
wit
,
for
the
faults
of
others
.
And
here
,
by
the
way
,
we
beseech
you
take
these
few
words
of
Exhortation
.
1.
Look
on
debarring
of
ignorant
and
scandalous
persons
from
the
Lords
Table
as
Christs
Ordinance
.
2.
Consider
wherefore
your selves
are
debarred
,
and
as
you
may
be
assured
it
is
from
no
particular
prejudice
or
dis-respect
,
so
ye
would
repent
and
be
humbled
for
that
which
procureth
it
.
3.
Be
making
up
what
is
wanting
for
the
time
to
come
:
your
failing
in
any
of
these
is
a
fault
,
and
let
none
think
themselves
the
less
bound
to
the
study
of
holiness
,
because
they
are
kept
from
partaking
of
it
:
But
the
sin
of
some
is
;
they
shift
it
,
because
they
will
not
stir
themselves
up
to
a
suitable
frame
for
it
,
and
yet
they
are
not
suitably
affected
with
the
want
of
it
.
Next
,
there
are
faults
in
them
that
are
admitted
to
Communicate
,
and
these
both
in
Hypocrites
and
true
Believers
respectively
;
and
that
1.
Before
.
2
▪
In
the
time
,
and
3.
After
receiving
the
Lords
Supper
.
And
first
:
Before
receiving
there
are
many
failings
:
As
1.
Ignorance
of
the
end
and
nature
of
this
Ordinance
.
2.
Not
studying
to
know
it
:
Nor
3
▪
To
have
the
heart
rightly
affected
with
it
.
4.
Not
endeavouring
to
keep
up
a
high
esteem
,
and
holy
reverence
of
the
wonderful
Love
of
God
in
giving
of
his
Son
,
and
the
Sons
condescending
Love
in
coming
to
dye
for
Sinners
.
5.
Not
seeking
to
have
the
Covenant
clearly
closed
with
by
Faith
,
before
it
be
sealed
by
the
Sacrament
.
6.
Not
endeavouring
to
have
all
by-gone
quarrels
removed
,
and
our
Peace
established
.
7.
Not
searching
our
way
,
that
we
may
be
well
acquainted
with
our
condition
,
so
as
we
may
have
the
distinct
knowledge
of
it
,
when
we
come
.
8.
Not
carefully
endeavouring
a
suitable
frame
of
heart
by
Prayer
,
Meditation
and
Reading
.
9.
Not
praying
for
a
blessing
,
either
for
him
that
administreth
,
or
for
those
who
are
to
joyn
with
us
,
to
prevent
their
sin
.
10.
Not
minding
their
instruction
who
are
under
our
charge
.
11.
Not
presently
renewing
(
if
before
closed
with
and
consented
to
)
our
Covenant
before
our
partaking
.
12.
Not
sequestring
our
hearts
from
other
things
for
that
end
.
13.
Not
fearing
to
miss
the
thing
offered
,
and
to
contract
guilt
instead
of
getting
any
good
,
14.
Not
searching
after
the
sins
of
former
Communions
and
other
sins
,
and
repenting
of
them
.
15
▪
What
we
ayme
at
in
these
,
not
ayming
at
them
in
Christs
strength
.
16.
Not
ayming
and
endeavouring
constantly
to
walk
with
God
,
and
keep
commuuion
with
him
in
all
duties
,
that
we
may
have
the
more
access
to
communion
with
him
in
this
Ordinance
.
17.
Not
laying
aside
of
rooted
prejudices
and
secret
malice
.
Nor
18.
Admonishing
such
whom
we
know
to
lye
under
any
offence
of
that
kind
,
that
they
may
repent
and
reform
.
19.
Unstayedness
in
our
ayming
at
communion
with
God
in
it
,
or
coming
to
it
more
sel●ily
then
out
of
due
regard
to
the
glory
of
God
.
Secondly
.
In
our
going
about
this
Ordinance
,
there
are
many
faults
that
usually
concur
:
As
1
,
Our
giving
too
little
respect
,
or
too
much
to
it
,
as
is
said
before
of
the
Sacraments
in
general
.
2.
Our
not
exercising
Faith
in
the
present
time
,
according
to
the
Covenant
and
Christs
Institution
.
3.
Want
of
Love
to
constrain
us
,
and
want
of
that
Hunger
and
Thirst
that
should
be
after
Christ
.
4.
Want
of
that
discerning
of
the
Lords
Body
,
which
should
be
,
so
as
,
1.
To
put
a
difference
betwixt
Bread
and
Wine
in
the
Sacrament
,
and
common
Bread
and
Wine
in
respect
of
the
end
.
2.
To
put
a
difference
betwixt
this
Ordinance
,
and
Christ
himsel●
who
is
signified
and
exhibited
by
it
.
3.
To
lay
in
some
respect
a
further
weight
on
this
then
on
the
Word
only
,
though
it
be
some
way
of
that
same
nature
.
4.
To
put
a
difference
betwixt
this
Sacrament
and
other
Sacraments
;
and
so
discerning
it
,
it
is
to
conceive
of
it
rightly
.
1
▪
In
respect
of
its
use
and
end
according
to
its
Institutiou
.
2.
In
respect
of
our
manner
of
use-making
of
it
,
not
only
by
our
senses
or
bodly
Organs
,
but
by
Faith
and
the
faculties
of
the
Soul
,
looking
upon
,
and
receiving
Christs
Body
in
that
Ordinance
,
and
feeding
on
it
there
as
in
the
Word
,
and
more
clearly
and
sensibly
:
for
the
Sacraments
do
not
give
us
any
new
thing
which
the
Word
did
not
offer
and
give
before
,
but
they
give
the
same
thing
more
clearly
and
sensibly
.
3.
In
respect
of
the
blessing
▪
not
only
waiting
for
a
common
blessing
for
sustaining
the
Body
by
that
Bread
and
Wine
,
but
for
a
spiritual
blessing
to
be
conferred
by
the
spirit
to
the
behoof
of
the
soul
.
4.
It
s
so
to
discern
it
as
to
improve
it
for
obtaining
real
communion
betwixt
Christ
and
us
,
by
a
spiritual
feeding
,
as
it
were
upon
his
own
Body
;
so
that
when
there
is
any
short-coming
in
these
,
in
so
far
the
Lords
Body
is
not
discerned
.
5.
We
sin
in
going
about
this
Ordinance
,
by
want
of
Reverence
,
when
we
come
without
Holy
thoughts
,
and
a
Divine
frame
,
and
without
Love
ravishing
the
heart
,
which
〈◊〉
most
suitable
at
such
a
time
▪
much
more
do
we
sin
when
we
come
with
carnal
,
loose
,
or
idle
thoughts
,
or
any
unreverent
gesture
,
or
with
light-like
apparel
,
or
carriage
in
coming
or
sitting
.
6.
By
want
of
Love
to
others
,
and
sympathy
with
such
as
are
Strangers
to
Communion
with
Christ
.
7.
By
not
distinct
closing
with
Christ
,
or
renewing
our
Covenant
with
him
,
or
ingaging
of
our selves
to
him
.
8.
By
stupidly
,
or
senselesly
taking
the
Elements
without
any
affection
,
and
by
being
heartless
in
the
work
,
and
comfortless
because
we
want
sense
.
9.
By
not
che●ring
our selves
by
Faith
,
that
we
may
obtain
and
win
to
sense
,
and
by
pressing
too
little
at
sense
or
comfort
.
10.
By
not
improving
this
Ordinance
in
reference
to
the
general
ends
of
a
Sacrament
,
or
the
particular
ends
we
should
ayme
at
in
this
Sacrament
:
As
1.
Fellowship
with
Christ
himself
.
2.
Communion
in
his
Death
and
Sufferings
.
3.
The
sense
of
these
,
and
the
comfort
of
them
.
4.
The
lively
commemoration
of
Christs
Death
and
Sufferings
,
and
of
the
Love
he
had
to
us
i●
all
these
;
for
the
stirring
up
of
our
Love
again
to
him
.
5.
The
strengthening
of
our selves
in
the
way
of
Holiness
,
by
strength
drawn
from
him
by
Faith
.
6.
Minding
his
glory
,
and
the
setting
forth
thereof
,
with
respect
unto
,
and
hope
of
his
coming
again
.
7.
Particular
ingaging
of
our
affections
one
to
another
.
8.
Ingaging
our
hearts
by
serious
resolutions
to
make
for
Suffering
:
Lastly
,
We
●i●
here
,
by
not
reflecting
on
our
hearts
in
the
mean
time
,
that
we
may
know
wh●●
they
are
doing
▪
no●
putting
▪
up
Ejaculatory
Prayers
to
God
in
the
time
;
receiving
the
S●cr●●ent
with
our
hand
,
and
yet
not
receiving
him
in
that
mean
by
Faith
〈◊〉
the
heart
,
nor
feeding
on
him
,
and
satisfying
our selves
with
him
really
present
in
that
mean
:
for
he
is
to
our
Faith
really
present
there
as
well
as
in
his
Word
.
3.
After
Communicating
,
there
is
a
readiness
to
slip
and
fall
into
these
faults
:
1.
Irreverent
and
Carnal
removing
from
the
Table
.
2.
Forgetting
what
we
were
doing
,
and
falling
immediatly
to
loose
words
or
thoughts
.
3.
Not
reflecting
on
our
by
past
carriage
,
to
see
what
we
were
doing
,
and
what
frame
we
were
in
,
and
what
we
obtained
.
4.
Not
repenting
for
what
was
wrong
in
every
piece
of
our
way
and
carriage
.
5.
Not
following
on
to
obtain
what
we
yet
miss
,
and
not
still
waiting
for
the
blessing
,
even
after
we
are
come
away
.
6.
Not
being
thankful
if
we
have
obtained
any
thing
.
7.
Fretting
and
fainting
if
we
have
not
gotten
what
we
would
have
.
8.
Or
being
indifferent
and
careless
whether
we
get
or
want
.
9.
Carnallyloose
after
Communions
,
●s
if
we
had
no
more
to
do
,
10.
Vain
,
or
puffed
up
,
if
we
think
we
have
attained
any
thing
.
11.
Little
or
no
keeping
of
Promise
made
to
God
,
but
continuing
as
before
.
12.
Digressing
on
the
commendation
or
censure
of
what
was
heard
,
or
seen
,
rather
then
making
use
of
it
for
our
profit
.
13.
Making
that
Ordinance
an
occasion
of
contention
,
for
some
faults
we
conceive
to
have
been
about
it
,
whereas
it
should
be
ground
of
Union
and
Love
.
14.
Not
entertaining
tenderness
,
and
a
frame
that
may
keep
us
ready
to
communicate
again
.
15.
Not
meditating
on
what
we
have
been
doing
.
16.
Nor
longing
again
for
the
like
occasion
.
17.
Not
helping
others
that
did
not
come
,
or
had
not
the
occasion
of
coming
to
it
.
18.
Conceitedness
because
we
were
admitted
.
19.
Despising
others
who
might
not
be
admitted
.
20.
Mocking
,
or
secretly
snuffing
at
any
who
goeth
,
or
has
gone
about
it
with
more
tenderness
then
we
,
or
who
endeavoureth
to
keep
their
Promises
better
then
we
:
This
sin
of
Emulation
and
spiritual
envy
,
at
any
who
out-runs
us
in
tenderness
and
proficiency
(
touched
in
these
two
last
)
is
,
as
very
natural
to
us
,
so
,
most
dangerous
;
it
participates
of
cursed
Cain
;
this
sin
is
the
worst
of
all
Malignity
,
and
is
alwayes
accompanyed
with
a
woefull
and
devillish
satisfaction
with
,
and
complacency
in
,
the
short-comings
of
others
,
that
so
we
may
be
the
more
noticed
.
21.
Secret
disdain
at
tender
Christians
beside
us
,
as
Hypocritical
.
22.
Turning
aside
to
live
like
others
who
have
been
debarred
,
as
if
there
ought
to
be
no
difference
put
betwixt
those
who
have
this
Badge
,
and
those
who
want
it
,
or
setting
up
as
if
all
were
done
,
when
we
have
Communicated
.
23.
Want
of
Watchfulness
against
recur●ing
▪
Tentations
and
Snares
:
Vanity
and
conceit
if
we
a●●ainany
thing
,
and
want
of
pity
to
those
who
did
not
come
with
so
good
speed
.
24.
Indiscreet
speaking
either
to
the
commending
or
censuring
of
Speakers
and
Formes
,
but
little
or
nothing
to
Edification
.
In
the
last
place
we
shall
speak
a
little
to
this
Question
;
If
and
How
,
the
admission
of
scandalous
persons
doth
pollute
the
Communion
?
And
if
it
be
sinful
to
receive
it
with
such
Persons
?
Or
,
if
●oynt-Communicants
be
thereby
defiled
?
Let
us
for
answer
,
consider
Pollution
distinctly
,
with
reference
to
these
Four
things
.
1.
In
reference
to
the
Sacraments
themselves
.
2.
In
reference
to
the
admitted
that
are
scandalous
.
3.
In
reference
to
the
admitters
.
4.
In
reference
to
the
Joynt-Communicants
.
First
.
As
to
the
Sacraments
,
there
is
a
twofold
pollution
:
The
first
is
,
Intrin●●●
and
Essential
,
which
by
corruption
of
the
Institution
of
Christ
,
turneth
it
then
to
be
no
Sacrament
,
as
it
is
in
th●
Masse
▪
or
to
be
hurtful
;
as
when
Signi●●cant
Ceremonies
,
sinfully
devised
by
men
,
are
mixed
and
added
besides
▪
and
contrary
to
Christs
Institution
.
The
first
everteth
the
Nature
of
the
Sacrament
▪
and
its
hence-forth
no
more
a
Sacrament
.
The
second
poysoneth
it
,
so
that
it
may
not
be
received
without
partaking
of
that
sin
actively
.
There
is
another
way
of
polluting
the
Sacrament
,
that
is
Extrinsick
and
Circumstantial
,
not
in
Essentials
,
but
in
ou●
use
making
of
it
;
and
the
Application
thereof
beyond
Christs
Warrant
,
as
when
it
is
Administred
to
one
upon
whom
Christ
alloweth
it
not
.
In
that
case
it
is
not
a
Sacrament
to
that
person
;
yet
it
is
so
in
it
●ell
.
This
Pollution
is
a
prophaning
of
it
to
us
,
or
a
making
it
common
.
Thus
the
Word
of
Promise
generally
applyed
in
a
Congregation
without
separation
,
in
Application
,
betwixt
the
Precious
and
the
Vile
,
is
a
prophaning
of
the
Word
,
(
for
the
word
of
Promise
should
not
be
made
common
more
then
the
Sacrament
,
)
as
it
is
marked
,
Ezek.
22.
verse
26.
The
Priests
have
prophaned
my
Holy
Name
,
they
have
put
no
Difference
between
the
Holy
and
the
Prophane
,
between
the
Clean
and
the
Unclean
.
Yet
in
that
case
,
the
Word
ceaseth
not
to
be
Gods
Word
,
though
it
be
so
abused
:
Or
,
As
an
Admonition
cast
before
a
Prophane
Mocker
,
is
but
the
abusing
of
an
Holy
thing
,
yet
it
altereth
not
the
Nature
of
it
;
as
a
Pearl
cast
before
a
Sow
,
is
pudled
and
abused
,
yet
it
doth
not
alter
its
inward
Nature
,
but
it
still
remaineth
a
Pearl
:
So
it
is
here
in
the
Word
and
Sacraments
;
they
are
abused
in
their
use
when
mis-applyed
,
yet
still
(
the
Institution
being
kept
)
they
are
the
Ordinances
of
God
:
Thus
was
the
Temple
said
to
be
prophaned
,
when
it
was
made
more
common
in
its
use
then
was
allowed
;
yet
was
it
still
the
Temple
of
the
Lord
:
And
so
admission
of
scandalous
persons
may
thus
be
called
,
a
polluting
of
the
Sacraments
,
but
not
essentially
in
themselves
.
Secondly
,
Consider
Pollution
with
reference
to
persons
who
are
admitted
;
and
so
the
Sacraments
may
be
polluted
.
1.
By
gros●y
scandalous
persons
▪
2.
By
Hypocrites
.
3.
By
Believers
not
exercising
their
Graces
;
the
Sacrament
is
polluted
by
,
and
to
all
these
,
because
as
to
the
Pure
all
things
(
Lawful
)
are
pure
,
so
to
the
Unclean
and
Unbelieving
nothing
is
Pure
,
their
Mind
and
Conscience
being
defiled
.
Thus
their
Praying
,
Sacrificing
,
Hearing
,
Plowing
,
&c
:
all
is
unclean
;
and
by
proportion
,
to
Believers
,
though
in
a
good
and
clean
state
,
yet
in
an
evil
and
unholy
frame
▪
The
Sacrament
may
be
said
in
some
sense
to
be
unclean
,
and
polluted
by
them
,
to
themselves
.
Thirdly
.
As
to
the
Office-Bearers
,
who
are
the
admitters
,
the
Sacrament
cannot
be
prophaned
Essentially
▪
the
Institution
being
kept
pure
;
yet
may
they
sin
,
and
be
guilty
of
prophaning
it
,
by
opening
the
Door
wider
then
Christ
has
allowed
,
and
not
keeping
the
right
bounds
:
And
Ministers
may
so
sin
,
in
promiscuous
applying
of
the
Promises
and
Consolations
of
the
Covenant
,
as
well
as
in
applying
its
Seals
,
and
both
these
are
sins
to
them
▪
yet
these
cases
would
be
excepted
.
1.
When
such
a
scandal
is
not
made
known
to
them
:
Scandalous
persons
may
be
admitted
,
because
they
are
not
bound
to
look
on
them
as
such
till
discovered
.
2.
When
such
scandals
cannot
be
made
out
judicially
,
though
possibly
they
be
true
in
themselves
,
they
may
,
though
against
the
inclination
and
affection
of
the
admitters
,
be
admitted
yet
not
against
their
Conscience
,
because
,
that
being
a
hig●
censure
in
Christs
House
,
his
Servants
are
not
to
walk
arbitrarily
(
for
that
would
bring
confusion
with
it
)
but
by
Rules
given
them
,
whereof
this
is
one
,
not
to
receive
an
accusation
,
but
under
two
or
three
witnesses
.
3.
When
by
some
circumstances
it
proveth
not
edifying
,
but
rather
hurtful
to
the
Church
,
or
the
Persons
concerned
;
As
1.
when
the
scandal
is
in
such
a
matter
as
is
not
expresly
determined
in
the
Word
,
but
is
by
consequence
to
be
deduced
from
it
;
as
suppose
it
be
meant
such
a
point
of
truth
as
has
Divines
,
that
are
godly
,
dissentient
in
it
,
or
in
such
a
practise
(
suppose
perjury
)
as
is
evil
indeed
in
it self
;
but
,
by
deduction
and
consequence
(
which
is
not
so
clear
)
to
be
applyed
;
or
it
is
in
such
things
as
affect
not
a
natural
Conscience
,
as
Fornication
,
Drunkenness
,
and
Adultery
,
&c.
do
;
or
in
such
things
as
contradict
not
expressy
any
Truth
:
And
2
▪
When
the
scandal
of
these
sins
is
by
universality
become
little
among
men
,
or
there
is
not
easie
access
,
in
an
edifying
way
,
to
decide
in
them
,
or
censure
them
;
there
is
still
a
right
and
a
wrong
in
these
which
a
Minister
in
Doctrine
may
reprove
,
yet
he
may
forbear
a
judicial
sentence
in
such
cases
,
as
it
seemeth
Paul
did
with
the
Corinthians
,
amongst
whom
there
were
several
sorts
of
Offenders
.
1.
Incestuous
Fornicators
,
or
such
as
sinned
against
Nature's
light
;
these
1
Cor.
5.
3
,
4
,
5
,
&c.
he
commandeth
to
be
excluded
or
excommunicated
.
2.
Such
as
by
corrupt
Doctrine
made
Schisms
,
and
mis-led
the
People
in
factions
,
to
the
prejudice
of
the
Apostles
Authority
and
Doctrine
,
chap.
3.
v.
3.
&c.
Deceitful
Workers
,
2
Cor.
11.
13.
these
for
a
time
,
2
Cor.
10
▪
6.
he
spareth
for
the
Peoples
sake
.
2
Cor.
12.
19.
3.
Some
weakly
and
carnally
mis-led
into
factions
,
1
Cor.
13.
1
,
2
,
3
,
4.
these
he
endeavoureth
to
recover
.
4.
Some
guilty
of
faults
about
the
Sacrament
,
in
their
wrong
manner
of
going
about
it
,
1
Cor.
11.
These
he
reproveth
and
laboureth
to
amend
,
yet
alloweth
them
to
go
on
and
celebrate
the
Sacrament
,
but
doth
not
debar
for
the
time
either
factious
Ministers
,
or
people
from
it
,
as
he
had
done
the
other
;
neither
i●
it
likely
,
that
the
Communion
was
omitted
,
or
they
debarred
,
for
he
doth
not
reprove
for
not
debarring
them
,
as
he
doth
.
For
wronging
the
Institution
;
the
reason
is
,
because
that
which
warranteth
debarring
and
censures
of
all
sorts
,
is
edification
:
and
when
that
end
cannot
be
gained
to
a
people
or
person
,
such
censures
may
be
omitted
;
and
except
some
bounds
were
to
be
fixed
,
here
,
the
difficulty
in
abounding
differences
would
prove
inextricable
:
And
therefore
,
when
a
sin
is
become
Epidemical
,
and
very
Universal
;
On
the
one
hand
the
more
tender
and
conscienciously
▪
scrupulous
would
be
instructed
to
much
sobriety
,
and
earnestly
dealt
with
▪
not
to
indulge
themselves
a
liberty
to
rent
the
Church
,
or
to
divide
from
it
when
such
persons
are
admitted
,
being
otherwise
capable
of
the
priviledge
;
because
exclusion
in
this
case
by
a
sentence
from
the
Sacrament
,
would
probably
miss
its
end
▪
which
is
,
Edification
,
and
would
weaken
the
Authority
of
the
Ordinance
of
Discipline
,
if
not
hazard
the
liberty
of
the
Gospel
▪
On
the
other
hand
,
Ministers
would
by
all
means
take
head
,
and
●e
obtested
in
the
name
of
the
Lord
,
that
they
(
which
is
readily
incident
in
an
hour
of
tentation
)
run
not
on
the
Extream
of
shifting
their
duty
insulting
as
it
were
over
tender
Consciences
,
and
strengthening
the
hands
of
the
wicked
by
compliance
with
,
or
accession
to
these
sins
;
but
would
under
the
pain
of
making
themselves
horridly
guilty
,
manage
obvious
wayes
,
deal
freely
and
faithfully
in
making
use
of
the
Key
of
Doctrine
,
when
the
use
of
the
other
will
not
in
all
appearance
be
so
much
for
edification
;
that
by
publick
doctrinal
separating
the
Precious
from
the
Vile
,
and
by
straight
down-right
private
▪
dealing
,
they
may
in
the
●ight
of
God
commend
themselves
to
every
mans
Conscience
.
4.
Let
us
consider
if
this
Ordinance
be
polluted
to
the
●oynt-Receivers
▪
suppose
that
some
are
sinfully
admitted
by
the
Office-bearers
of
the
Church
?
And
we
say
that
it
is
not
a
pollution
or
sin
to
them
to
partake
with
such
,
for
the
Sacrament
may
be
blessed
to
them
notwithstanding
,
as
Christs
Ordinance
,
even
as
when
the
Word
i●
unwarrantably
applyed
in
〈◊〉
and
ad●o●itions
;
so
that
Pearls
are
●ast
before
Swine
:
yet
supposing
some
tend●●
souls
to
be
present
,
they
may
meddle
warrantably
with
that
abused
Wo●d
as
Gods
Word
,
and
it
may
prove
useful
to
them
;
For
confirming
this
Truth
,
we
offer
these
Reasons
.
The
first
is
,
The
Word
and
Sacraments
are
of
o●●
Nature
,
and
are
pollu●●d
or
made
use
of
,
one
and
the
same
way
;
onely
the
difference
is
in
this
,
That
the
one
usually
is
doctrinally
wronged
,
the
other
disciplina●ily
.
2
▪
Because
that
,
unwarrantable
admission
of
others
is
not
the
Communicators
▪
but
the
Ministers
sin
,
therefore
it
cannot
wrong
them
more
then
want
of
preparation
in
others
who
come
.
3
▪
Any
others
sin
cannot
loosen
me
from
my
Obligation
in
a
duty
:
now
it
is
the
duty
of
every
one
,
a●
to
examine
themselves
,
so
being
prepared
by
suitable
self-examination
,
to
eat
,
1
Corinth.
11.
verse
28.
and
yet
in
that
Church
of
Corinth
,
many
did
sinfully
approach
to
the
Lords
Table
:
Now
though
the
Command
requiring
self-examination
,
will
not
warrant
Rulers
not
to
examine
,
yet
it
will
warrant
private
Communicants
to
endeavour
rightly
to
go
about
that
duty
themselves
,
and
not
to
be
much
anxious
what
others
do
,
as
if
other
mens
carriage
were
the
ground
of
our
approaching
to
the
Lords
Table
.
4.
It
is
notwithstanding
a
Sacrament
without
any
mixture
of
mens
corrupt
additions
,
and
so
the
neglecting
of
it
,
is
the
neglecting
of
a
Sacrament
.
5.
If
scandalous
Receivers
did
corrupt
it
to
others
,
then
a
corrupt
Minister
could
never
celebrate
a
Sacrament
;
which
would
contradict
the
Lords
way
i●
appointing
such
sometimes
to
dispense
his
Mysteries
both
i●
the
Old
and
New
Testament
;
and
if
the
Ministers
corruption
pollute
not
the
Ordinance
,
much
less
will
the
scandal
of
any
others
.
6.
The
practise
of
the
Lords
People
in
receiving
Sacrament●
this
way
,
both
before
Christs
Incarnation
,
and
since
,
proveth
it
.
7.
It
would
be
a
great
and
inextricable
snare
to
Consciences
,
if
the
fruit
of
their
communicating
depended
not
only
on
their
own
preparing
themselves
,
but
also
on
the
Ministers
and
joynt-Receivers
;
if
their
not
preparation
or
failing
in
it
,
brought
guilt
on
us
,
it
were
impossible
that
ever
we
could
with
clearness
receive
the
Sacrament
.
For
1.
It
is
hard
to
think
,
a
Communion
is
celebrated
,
but
there
is
one
or
more
who
should
not
be
admitted
,
and
the
admission
of
one
or
two
,
as
well
as
of
many
is
a
prophaning
of
the
Ordinance
:
yea
,
if
we
thought
them
to
be
scandalous
;
yea
,
if
we
knew
them
not
to
be
holy
,
we
could
not
in
Faith
communicate
with
them
,
left
the
Ordinance
be
defiled
by
us
,
if
their
defiling
were
ours
.
2.
The
presen●e
of
a
Hypocri●●
would
defile
it
to
us
,
for
his
Hypocrisie
defileth
i●
to
him
,
and
he
has
not
right
before
God
▪
to
come
,
neither
would
it
warrant
us
that
we
knew
not
:
For
1.
Many
do
sin
▪
when
they
kn●w
not
.
2
▪
It
is
not
our
knowing
his
sin
that
defileth
the
Sacrament
,
but
it
is
his
Hypocrisie
and
〈◊〉
3.
〈◊〉
the
same
Sacrament
might
be
as
Gods
Ordinance
participated
warrantably
by
one
who
knew
not
,
and
not
by
another
who
knew
this
;
which
were
hard
to
make
out
.
3.
Believers
their
being
out
of
a
frame
,
would
pollute
this
Ordinance
to
us
,
and
incapacitate
us
to
receive
it
,
for
it
is
in
that
case
sin
to
them
,
and
we
should
keep
as
gr●●●
a
distance
from
their
sins
,
as
from
the
sins
of
others
.
Ye●
.
4.
One
could
not
communicate
with
himself
(
to
speak
so
)
if
that
ground
were
true
:
For
1
,
We
have
Corruption
.
2.
We
know
we
have
it
,
as
well
as
we
can
know
any
other
mans
.
3.
It
doth
pollute
the
Ordinance
in
part
to
our selves
,
and
bringeth
guilt
with
it
;
therefore
,
if
sin
known
in
another
,
would
do
it
,
much
more
that
which
is
in
our selves
;
for
if
it
be
Corruption
as
known
to
be
in
others
,
that
polluteth
it
;
then
that
same
known
in
our selves
must
have
that
same
effect
:
for
,
a
quate●●●●d
〈◊〉
valet
consequentia
.
If
it
●e
said
1.
This
Corruption
is
but
half
(
to
say
so
)
in
our selves
,
being
weakened
by
grace
,
and
not
allowed
.
Answ.
Yet
it
is
Corruption
,
and
certainly
half-corruption
in
our selves
will
weigh
more
then
whole
corruption
in
another
;
especially
considering
that
necessarily
this
polluteth
in
part
all
our
holy
things
.
2.
If
it
be
said
,
We
cannot
be
freed
from
Corruption
,
while
here
.
and
so
we
could
not
go
about
any
duty
,
if
that
reasoning
were
good
.
Answ.
1.
A
mixture
of
good
and
bad
in
the
visible
Church
,
is
as
certain
as
a
mixture
of
Grace
and
Corruption
in
a
Believer
.
2.
If
our
own
corruption
which
involveth
us
in
sin
in
the
manner
of
our
doing
duties
,
will
not
loosen
us
from
a
commanded
duty
,
much
less
sin
in
others
;
yea
,
we
are
no
less
prohibited
to
communicate
with
sin
and
corruption
in
our selves
,
then
in
others
;
and
also
we
are
commanded
as
effectually
to
purge
our
own
heart
as
the
Church
.
This
truth
in
Doctrine
the
sober
of
the
Independents
approve
as
to
themselves
(
whatever
be
their
practise
as
to
others
)
as
the
onely
way
to
eschew
confusion
,
and
keep
unity
and
order
:
So
Ho●kers
Survey
,
part
2.
Amesius
de
consc
.
c●p.
4.
lib.
1.
●orton
adver
.
Appol
.
Resp.
ad
ultimam
qu●stionem
.
As
for
other
Questions
,
as
,
How
the
Sacraments
Seal
?
or
what
they
Seal
?
the
m●jor
or
the
minor
proposition
?
the
Promise
as
a
Covenant
,
or
as
a
Testament
leg●●ing
Christ
and
his
benefits
to
us
?
These
would
require
a
larger
dispute
then
our
intended
work
will
admit
,
and
therefore
we
shall
not
meddle
with
them
.
The
last
thing
in
which
we
shall
instance
the
breath
of
this
Command
,
is
in
reference
to
the
duty
of
Fasting
;
concerning
which
we
would
take
notice
of
two
things
:
1.
That
Fasting
is
a
solemn
piece
of
external
religious
worship
,
when
rightly
and
religiously
discharged
.
2.
That
men
may
be
guilty
of
many
sins
as
to
their
practise
in
reference
thereto
.
First
:
That
it
is
a
piece
of
external
worship
,
is
clear
.
1.
From
Precepts
commanding
it
.
2.
From
the
practises
and
examples
of
the
Saints
in
Scripture
.
3.
From
Scripture-directions
given
to
regulate
us
in
it
;
yet
it
differeth
from
Prayer
and
Sacraments
.
1.
That
those
are
ordinary
pieces
of
Worship
,
but
this
is
extraordinary
,
proceeding
from
special
occasions
,
either
of
a
Cross
lying
on
,
or
2.
Feared
and
imminent
;
3.
or
some
great
thing
which
we
are
to
Suit
for
,
or
such
like
.
Although
it
be
an
extraordinary
piece
of
Worship
;
yet
the
more
holy
we
read
any
to
have
been
,
we
find
they
have
been
the
more
in
this
duty
of
Fasting
.
2.
We
are
to
consider
that
Fasting
is
not
of
it self
a
piece
of
immediate
Worship
,
as
Prayer
,
&c.
but
medi●●●e
only
as
it
is
made
use
of
to
be
helpful
to
some
other
duty
,
such
as
Praying
humbling
of
our selves
,
Mortification
,
&c.
Again
,
3.
Fasting
may
be
considered
in
four
respects
:
1.
As
it
is
gone
about
i●●
secret
,
by
one
single
person
setting
himself
a
part
for
Prayer
,
and
for
Fasting
to
that
end
;
many
instances
whereof
are
in
Scripture
.
2.
As
its
private
,
or
a
little
more
publick
,
being
gone
about
by
a
Family
,
or
some
few
persons
joyning
together
,
as
Esther
and
her
Maids
.
3.
As
it
is
publick
,
being
performed
by
a
Congregation
,
as
Acts
13.
2
,
3.
4.
As
gone
about
by
a
whole
national
Church
:
These
four
are
all
mentioned
,
Zach.
12.
11.
12.
where
we
find
,
1.
the
whole
Land
.
2.
Families
together
.
3.
Families
a-part
.
4.
Particular
Persons
or
Wives
a-part
,
setting
about
this
duty
.
4.
Consider
Fasting
in
respect
of
the
causes
that
call
for
it
,
and
there
are
1.
Publick
causes
,
Dan.
9.
2.
2.
Particular
and
personal
,
as
of
David
for
h●●
Child
▪
2.
Sam.
12.
16.
3.
For
others
,
Psal.
35.
13.
And
4
▪
i●
is
to
be
minded
in
a
special
way
for
helping
us
against
spiritual
evils
,
casting
out
of
Devils
,
mortifying
of
Lusts
,
as
also
under
sad
temporal
Crosses
and
Losses
Math.
17.
21.
and
1.
Cor.
9
ult.
Next
,
as
there
are
some
times
and
cases
in
all
these
which
call
for
Fasting
with
Prayer
to
be
seriously
gone
about
;
so
we
may
sin
in
reference
to
this
duty
many
ways
:
As
1.
When
it
is
slighted
,
and
not
gone
about
at
all
;
and
thus
men
are
guilty
either
1.
By
contemning
it
,
or
2
Counting
it
not
necessary
;
or
3.
By
negligence
,
so
that
we
will
not
be
at
pains
to
stir
up
our selves
to
a
frame
for
it
:
Or
4.
Will
not
leave
our
pleasures
or
work
for
it
.
5.
In
not
esteeming
highly
of
it
.
6.
In
not
labouring
to
have
fit
opportunities
to
go
about
it
.
7.
In
scarring
at
it
as
a
burden
.
8.
In
casting
it
up
as
Hypocrisie
to
others
,
and
mocking
at
it
in
them
.
9
In
not
joyning
in
our
affection
with
others
we
know
are
Fasting
▪
10.
In
our
unfrequent
use
of
it
.
11.
In
neglecting
causes
that
relate
to
the
publick
,
or
to
others
;
contenting
our selves
with
what
relateth
to
our
own
necessity
▪
12.
In
not
being
affected
with
our
neglect
of
that
duty
,
nor
mourning
for
it
,
and
repenting
of
it
,
nor
being
humbled
under
the
many
evils
which
the
neglecting
of
it
carryeth
along
with
it
.
13.
At
least
neglecting
on
part
or
other
of
this
duty
of
Fasting
.
14.
Not
setting
our selves
seriously
to
be
at
the
end
designed
in
Fasting
,
which
maketh
us
either
neglect
it
,
or
go
formally
about
it
In
going
about
this
duty
of
Fasting
,
there
are
two
Evils
to
be
avoyded
▪
The
1.
is
,
giving
too
much
to
it
,
as
if
it
did
merit
,
Isa.
58.
1.
or
as
if
it self
did
mortifie
sin
,
or
make
holy
,
or
were
Religious
worship
in
it self
:
The
2.
is
one
the
other
hand
,
when
it
getteth
too
little
,
being
looked
on
as
not
necessary
or
profitable
for
the
framing
of
ones
spirit
,
and
fitting
them
for
Prayer
,
self-examination
or
wrestling
with
God
,
and
not
accounted
a
fit
mean
for
that
end
,
more
than
when
it
is
neglected
▪
In
speaking
of
the
sins
we
are
guilty
of
,
as
to
this
duty
,
we
are
to
consider
more
particularly
how
we
sin
before
it
in
our
preparation
to
it
.
2.
In
our
going
about
it
.
3.
When
it
is
ended
And
first
,
before
our
going
about
it
,
we
sin
1.
When
the
right
end
of
a
Fast
is
mistaken
▪
and
it
is
not
considered
as
a
mean
to
help
us
to
a
more
spiritual
frame
.
2.
When
we
do
not
study
to
be
clear
in
,
and
to
consider
the
special
grounds
that
call
us
to
it
,
not
ayming
to
have
our
heart
from
conviction
affected
sutably
with
them
.
3.
When
we
are
not
put
to
it
from
the
right
motive
,
but
go
about
it
selfily
,
to
be
seen
of
men
;
as
Matth.
6.
16.
or
for
the
fashion
.
4.
When
it
s
not
gone
about
in
obedience
to
a
command
of
God
,
and
so
we
Fast
to
our selves
.
Zach.
7.
5.
5
When
there
is
no
secret
examination
of
our
own
hearts
,
to
try
what
frame
we
are
in
,
what
●usts
reign
in
us
,
or
prevail
over
us
▪
Nor
6
▪
any
particular
dealing
with
God
before
▪
hand
to
be
enabled
for
this
duty
▪
and
helped
in
it
,
and
that
both
for
our selves
and
others
.
7.
When
we
are
not
endeavouring
to
be
in
good
terms
with
God
,
and
studying
to
be
clear
as
to
that
,
before
we
come
to
put
up
suits
to
him
.
8.
When
we
neglect
Christ
,
and
turn
legal
in
it
.
9.
When
we
do
not
separate
our selves
from
all
other
affairs
●●mously
the
night
before
.
10.
When
we
are
lazie
in
rising
so
timely
that
day
,
as
should
be
.
11.
When
we
do
not
(
if
it
be
secret
)
labour
to
be
unseen
in
it
to
any
.
12.
Not
setting
our selves
seriously
to
it
.
Dan.
9.
3.
abstracting
our selves
from
diversions
,
and
rousing
up
our selves
for
it
.
Secondly
.
In
the
time
of
Fasting
,
we
sin
.
First
,
By
Eating
unnecessarily
,
though
it
be
little
:
as
we
may
sin
by
not
eating
,
when
not
eating
disableth
us
in
Duties
;
yet
the
Body
ought
to
be
in
such
a
measure
affected
,
as
may
uot
hinder
us
in
Prayer
;
but
many
scarce
suffer
it
to
be
touched
,
or
in
the
least
measure
affected
,
or
afflicted
with
Abstinence
.
2.
In
Lightness
of
Apparel
,
or
such
fineness
in
it
,
as
they
make
use
of
on
other
dayes
.
3.
In
Gestures
,
looking
light
,
like
Laughing
,
and
in
such
a
carriage
,
as
is
very
unsuitable
for
that
day
.
4.
In
Hypocrisie
,
there
being
a
more
seeming
weightedness
and
heaviness
,
then
really
there
is
.
5.
In
having
wrong
ends
before
us
.
As
first
,
To
seem
holy
.
2.
To
carry
on
some
Temporal
or
Politick
Design
,
as
Jezabel
did
against
Naboth
to
get
his
Vineyard
.
3.
To
get
advantage
of
some
other
,
and
to
make
some
finister
Designs
,
digest
,
and
go
down
the
better
,
as
Isaiah
58.
verse
4.
To
smite
with
the
Fist
of
wickedness
,
as
under
pretence
of
Long
Prayers
,
to
take
the
more
Liberty
to
injure
others
.
4.
For
Strife
and
Debate
,
and
strengthening
of
Factions
and
Parties
.
6.
We
sin
here
by
neglecting
Works
of
Mercy
.
7.
By
taking
pains
in
Works
Lawful
on
others
dayes
,
Exacting
all
our
Labour
,
or
a
part
of
it
,
which
is
unbecoming
on
that
day
.
8.
By
taking
delight
in
Temporal
things
,
finding
our
own
pleasures
.
9.
By
words
or
thoughts
of
Lawful
things
,
diverting
us
from
the
Work
of
the
day
.
10.
By
wearying
of
it
as
a
burden
;
Not
calling
it
a
Delight
.
11.
By
wishing
it
were
over
,
that
we
might
be
at
our
work
or
pastime
again
,
Amos
8.
5.
12.
By
negligence
in
Prayer
,
or
not
being
frequent
and
fervent
in
it
,
nor
pertinent
to
that
day
,
and
the
end
of
it
;
for
there
should
be
in
all
these
something
on
a
Fast-day
suitable
to
it
;
and
which
is
called
for
on
that
day
,
more
then
on
other
dayes
.
13.
By
not
joyning
seriously
with
others
,
when
they
pray
,
especially
in
particulars
which
concern
others
.
14.
By
little
Mourning
or
Heart-melting
,
especially
in
secret
Duties
,
which
on
that
day
would
be
more
frequent
,
more
serious
,
and
affecting
,
then
on
other
dayes
,
that
day
being
set
apart
for
it
:
And
if
private
,
we
should
be
more
abstracted
,
even
from
ordinary
Refreshments
and
Mirth
,
then
upon
a
Sabbath
:
and
the
frame
of
the
Heart
,
would
be
then
more
humble
,
mournful
,
and
denyed
to
otherwise-Lawful
Comforts
.
15.
By
little
of
the
Exercise
of
Repentance
or
sense
of
Sin
,
that
day
for
humbling
the
Heart
in
the
sense
of
our
own
Vileness
,
and
loathing
of
our selves
.
16.
By
little
suitable
uptaking
of
God
in
his
Holyness
,
Displeasure
against
Sin
,
&c
,
Which
on
that
day
,
is
in
an
especial
way
called
for
.
17.
By
not
distinct
Covenant
with
him
,
and
ingaging
to
him
against
our
seen
Evils
and
Defects
;
a
Fast-day
,
would
be
a
Covenanting-day
,
as
we
see
in
Ezra
and
Nehemiah
.
18.
By
being
defective
in
Reading
and
Meditating
on
what
may
humble
us
▪
but
much
more
when
by
Looks
,
Words
,
or
Thoughts
,
we
marr
the
right
frame
,
and
set
of
our
Hearts
.
19.
By
Resting
on
Fasting
,
or
being
Legal
in
it
.
20.
By
not
minding
the
pro●●ting
of
others
,
no●
Sympathizing
with
their
wants
and
case
,
nor
being
careful
to
see
those
of
our
Family
or
Charge
observant
of
it
.
21.
By
nor
abstaining
from
the
Marriage
Bed
.
1
Cor.
7.
●erse
5.
Thirdly
.
We
sin
after
fasting
.
1.
Soon
returning
to
other
thoughts
.
2.
Letting
any
frame
we
had
attained
,
slack
and
wear
out
.
3.
Forgetting
our
Confessions
and
Engagements
,
and
falling
to
former
Sins
,
and
neglecting
these
Duties
to
which
we
have
engaged
,
4.
Being
rigid
with
others
,
we
have
to
do
with
.
5.
Not
insisting
in
Prayer
,
for
those
things
we
aimed
at
in
fasting
.
6.
Not
trying
and
observing
if
any
thing
we
prayed
for
hath
been
obtained
.
7.
Not
Reflecting
upon
our
carriage
in
it
,
that
we
may
know
how
it
was
discharged
.
8.
Not
humbled
under
our
many
short-comings
,
and
failings
in
it
.
9.
Glad
when
it
was
done
,
because
that
Restraint
is
taken
off
our
carnal
Humours
.
10.
Sitting
down
and
resting
on
that
we
have
done
,
as
if
all
were
done
.
11.
Thinking
our selves
something
better
,
by
our
outward
performance
.
12.
Being
vain
of
it
,
if
it
be
well
to
our
Sense
.
13.
Being
unwatchful
after
it
,
and
not
studying
suitableness
in
our
following
carriage
,
so
that
it
i●
but
the
hanging
down
of
the
Head
●or
a
day
.
These
Particulars
applyed
to
our
own
Hearts
,
may
be
useful
for
our
Conviction
,
and
Humiliation
.
Ah!
Who
can
say
,
I
am
clean
?
All
of
us
are
guilty
,
either
by
neglecting
such
Duties
,
or
by
thus
and
thus
going
about
them
unsuitably
:
from
these
Sins
,
we
may
read
also
the
contrary
Duties
,
or
Qualifications
,
that
are
required
for
the
right
discharge
of
these
Duties
.
The
preventing
of
these
Sins
,
will
bring
in
the
Duties
called
for
,
and
the
right
manner
of
going
about
them
.
Otherwise
,
the
going
about
these
Duties
,
without
the
manner
requisite
,
is
but
as
it
were
the
making
of
some
Image
,
for
our selves
in
the
Lords
worship
,
which
he
has
not
commanded
,
and
so
he
may
say
▪
Is
it
such
a
Fast
that
I
have
chosen
?
Isai.
58.
5.
or
,
Is
it
such
a
Prayer
I
called
for
;
and
,
Who
hath
required
these
things
at
your
hands
?
Isai.
1.
12.
These
Questions
,
which
the
Lord
putteth
to
our
Conscience
,
will
make
many
Prayers
,
and
Praises
,
and
much
worship
,
that
now
seemeth
to
be
in
great
Bings
or
Heaps
,
come
down
to
a
small
bulk
,
when
they
are
thus
fanned
,
●ifted
,
and
searched
by
this
Seive
;
and
all
those
things
casten
,
which
are
found
to
be
Breaches
of
this
Command
.
We
come
now
to
the
manner
how
this
Command
is
pressed
,
which
is
.
First
,
By
a
Reason
.
Secondly
,
By
a
Commination
.
Thirdly
,
By
a
Promise
.
All
which
speak
a
readiness
in
men
to
fail
in
this
Command
,
and
a
special
notice
that
God
taketh
of
the
Duties
required
in
it
,
and
of
the
Sins
forbidden
in
it
.
Men
might
readily
say
;
What
needeth
so
much
Rigidity
in
the
manner
of
worship
?
and
,
If
it
be
to
the
true
God
,
though
it
have
in
it
some
mixture
of
those
things
,
which
have
been
formerly
abused
,
it
is
no●
much
to
be
stood
upon
:
The
Lord
therefore
in
pressing
it
,
addeth
this
Reason
,
I
am
a
jealous
God
,
(
saith
he
)
that
will
not
only
have
my
Church
and
Spouse
,
Honest
and
Chast
indeed
,
but
Chast-like
:
As
Casar
said
,
His
Wife
behoved
,
no●
onely
to
abstain
from
all
Dishonesty
,
but
from
all
suspicious
carriage
:
Even
so
will
the
Lord
have
his
People
carry
it
so
to
him
,
as
a
Wife
should
carry
to
a
jealous
Husband
,
with
such
circumspection
,
as
he
may
not
have
any
occasion
of
suspition
.
Jealousie
here
implyeth
two
things
.
1.
A
Facility
or
Aptness
,
as
it
were
to
suspect
any
thing
which
may
look
like
a
giving
that
to
any
other
,
which
is
due
to
God
:
So
a
Husband
is
said
to
be
jealous
,
when
he
is
apt
to
suspect
want
of
Love
in
his
Wife
,
and
is
ready
to
gather
from
every
Circumstance
,
her
inclination
to
another
;
even
though
there
be
no
palpably
Demonstrative
ground
of
it
.
Thus
jealousie
is
taken
amongst
Men.
2.
It
importeth
a
severe
Indignation
,
against
every
thing
which
giveth
ground
of
suspition
;
it
cannot
abide
that
:
Hence
jealousie
is
called
,
The
Rage
of
a
Man
,
Prov.
6.
38.
This
Wrong
will
not
be
endured
,
when
many
others
will
be
dispensed
with
.
Any
thing
that
seemingly
slighteth
him
,
or
inclineth
the
Heart
to
another
,
is
to
jealousie
insufferable
.
These
two
,
after
the
manner
of
men
(
as
many
other
things
)
are
applyed
to
God
,
to
shew
that
he
will
not
admit
,
that
which
is
suspicious-like
in
his
service
;
but
if
his
People
depart
from
him
in
deviating
in
the
least
from
the
Rule
given
,
He
will
be
provoked
to
be
avenged
on
them
for
it
.
This
is
the
force
of
the
Reason
:
The
Commination
or
Threatning
added
,
confirmeth
this
;
it
is
in
these
Words
,
Visiting
the
Iniquities
of
the
Fathers
on
the
Children
.
To
Visit
here
,
is
,
To
punish
the
Children
,
for
the
Fathers
faults
;
though
God
should
seem
for
the
time
to
forget
the
Breaches
of
this
Command
,
and
not
to
take
notice
of
Corruptions
introduced
by
men
in
his
worship
;
yet
,
saith
he
,
I
will
Visit
,
or
revenge
that
Iniquity
,
not
only
upon
the
present
Race
,
but
upon
the
following
,
even
upon
the
third
and
fourth
Gen●ration
.
For
clearing
this
,
let
us
see
.
First
,
What
is
the
Punishment
here
threatned
?
2.
On
whom
it
is
?
Upon
the
Children
of
them
that
transgress
this
Command
.
3.
How
it
is
executed
?
4.
Why
the
Lord
doth
so
?
That
we
may
vindicate
this
place
,
and
clear
it
from
appearance
of
Contradiction
,
with
that
in
Ezekiel
18.
Where
it
is
said
,
The
Son
shall
not
lear
the
Iniquity
of
his
Father
.
The
First
Question
then
;
is
,
What
it
is
that
is
here
Threatned
?
Answ.
We
do
not
think
that
this
place
speaketh
only
of
Temporal
Punishments
,
and
that
of
Ezekiel
of
Eternal
:
For
the
scope
of
both
,
will
contradict
this
;
for
that
passage
Ezek.
18.
is
occasioned
from
the
People
present
straits
,
and
speaketh
directly
of
Temporal
Judgements
;
so
,
that
Distinction
will
not
clear
this
seeming
Contradiction
.
Therefore
we
conceive
here
to
be
understood
mainly
Spiritual
and
Eternal
Evils
,
which
God
threatneth
to
the
Children
of
Wicked
Parents
.
(
For
,
that
Temporal
Judgements
follow
them
,
and
are
included
in
the
Threatning
there
is
no
question
.
)
This
will
be
clear
.
First
,
By
considering
that
the
thing
threatned
here
,
is
,
that
punishment
which
the
Breach
of
,
or
Iniquity
committed
against
this
Command
,
or
other
Commands
,
deserveth
:
yea
,
it
is
the
punishment
,
that
sinful
Parents
deserve
,
he
Visiteth
the
Iniquities
of
the
Fath●rs
,
on
the
Children
,
&c.
But
that
which
the
Breach
of
this
Law
,
or
which
the
Parents
guilt
deserveth
,
is
eternal
Judgement
,
and
not
temporal
only
.
Ergo.
2
The
th●ng
threatned
here
is
proportionally
of
the
same
Nature
,
with
the
thing
promised
afterward
;
the
one
being
opposite
to
the
other
:
But
it
were
a
wronging
of
Gods
Mercy
,
to
his
People
,
to
say
,
that
his
Mercy
onely
looketh
to
Temporal
Benefits
.
Ergo
,
this
Threatning
must
also
look
unto
,
and
comprehend
Eternal
Plagues
.
3.
The
scope
may
clear
it
,
which
is
,
To
restrain
Parents
,
from
the
sins
here
forbidden
;
because
by
such
sins
they
bring
Wrath
,
not
only
on
themselves
,
but
on
their
Posterity
after
them
,
even
when
they
are
gone
,
as
ye
have
it
Jerem.
32.
18.
Now
this
reason
would
not
have
such
weight
,
if
the
Plagues
threatned
to
Parents
were
Eternal
,
and
to
th●ir
Children
,
but
Temporal
.
4.
This
Threatning
must
put
some
Difference
betwixt
the
Children
of
the
Wicked
,
and
the
Children
of
the
Godly
:
But
Temporal
Difficulties
,
and
Strok●
will
not
clear
up
this
difference
:
for
often
the
Children
of
the
Godly
,
share
most
in
these
.
It
must
therefore
be
in
spiritual
Things
,
they
differ
mainly
.
5.
What
is
threatned
here
,
must
especially
in
the
Event
▪
Light
upon
the
third
and
fourth
generation
,
And
not
ordinarily
go
beyond
that
.
Now
ordinarily
the
Children
of
wicked
men
in
outward
things
,
thrive
best
unto
the
third
and
fourth
generation
;
and
after
that
come
their
temporal
Judgement
;
therefore
it
cannot
be
that
,
which
is
here
only
,
or
Principally
,
meaned
.
6.
Consider
Cain
,
Ham
,
&c.
upon
whose
Posterity
,
this
Curse
was
peculiarly
derived
,
and
there
you
will
find
somewhat
more
then
what
is
Temporal
.
The
Second
thing
to
be
cleared
here
,
is
,
the
Party
threatned
to
be
thus
punished
:
It
is
not
the
Fathers
that
are
expressed
,
but
the
Children
after
them
,
as
it
is
Jer.
32.
18.
All
is
fore-faulted
▪
the
whole
Stock
,
and
Family
.
Concerning
which
,
let
us
take
these
three
Considerations
along
with
us
.
1.
That
these
Children
punished
,
are
not
innocent
in
themselves
,
but
being
guilty
before
the
Lord
by
Original
Corruption
;
or
by
both
it
and
Actual
Sin
,
making
themselves
lyable
to
such
Plagues
;
they
have
no
reason
to
say
,
The
Fathers
have
eaten
sour
Grapes
;
and
the
Childrens
Teeth
are
set
on
edge
:
For
whether
the
Judgements
be
Temporal
or
Spiritual
,
the
Children
have
deserved
them
,
and
cannot
say
they
are
wronged
.
And
this
Consideration
reconcileth
this
place
,
with
that
of
Ezekiel
,
where
God
putteth
them
to
it
,
thus
:
None
Innocent
are
plagued
;
but
ye
are
plagued
:
therefore
saith
he
,
Read
your
own
sin
out
of
your
Plagues
.
2.
Consider
,
that
the
Threatning
against
Children
of
such
Parents
,
is
here
limited
to
the
third
or
fourth
generation
;
all
their
Posterity
is
not
cursed
thereby
.
1
▪
Because
Gods
kindness
is
such
,
as
to
leave
a
Door
open
for
Penitents
.
All
fell
in
Adam
,
yet
Mercy
opened
a
Door
of
Hope
to
sinful
Man
:
And
surely
the
Threatnings
of
this
new
Covenant
,
are
not
so
peremptory
,
as
to
shut
the
Door
of
Mercy
upon
Sinners
.
2.
The
third
and
fourth
generation
are
especially
threatned
,
because
these
are
nearest
the
Parent
,
and
have
most
of
his
Nature
in
them
;
he
knoweth
them
best
;
and
often
he
may
live
to
see
these
:
Therefore
the
Lord
threatneth
these
,
that
it
may
most
affect
Parents
▪
it
being
for
the
second
,
third
,
and
fourth
generation
,
that
they
most
ordinarily
travel
.
3.
Consider
,
that
in
this
Threatning
,
(
as
also
in
the
Promise
following
)
God
doth
not
give
or
lay
down
a
constant
Rule
,
to
which
he
will
be
tyed
,
as
if
he
could
not
do
otherwise
at
any
time
;
For
to
say
that
,
were
Derogatory
to
his
Election
,
and
the
Soveraignty
of
his
Grace
▪
and
therefore
that
is
not
the
Scope
:
But
here
he
giveth
a
Declaration
of
what
usually
,
and
ordinarily
he
doth
,
and
what
men
,
if
he
deal
with
them
in
Justice
,
may
expect
from
Him
:
Yet
it
is
still
so
to
be
understood
,
as
the
Son
of
a
wicked
Person
,
may
be
found
to
be
an
Elect
,
and
the
Son
of
a
Godly
Person
rejected
:
that
he
may
continue
his
Plagues
longer
then
the
third
or
fourth
Generation
,
or
break
them
off
sooner
when
he
thinketh
good
:
For
though
by
this
,
He
would
restrain
Parents
from
sin
▪
yet
hath
he
a
Door
open
to
many
such
Children
for
mercy
;
even
as
the
contrary
promise
hath
many
exceptions
as
to
the
Children
of
Godly
Parents
,
that
walk
not
in
the
paths
of
their
Parents
going
before
them
,
as
many
known
instances
of
both
,
in
Scripture
,
do
make
out
▪
The
third
Question
is
,
How
God
doth
execute
this
threatning
?
or
,
How
he
doth
reach
Children
with
eternal
plagues
for
their
Parants
sins
?
Answ.
1.
He
doth
it
certainly
,
and
he
doth
it
Justly
:
therefore
the
Children
must
not
only
be
considered
as
guilty
,
but
as
guilty
of
the
sins
of
their
Parents
,
which
we
may
thus
co●ceive
;
1.
As
to
the
Child
of
a
wicked
Parent
,
lying
in
natural
Corruption
,
God
denyeth
and
with
holdeth
his
renewing
and
restraining
Grace
which
he
is
not
obliged
to
confer
▪
and
the
Lord
in
this
may
respect
the
Parents
guilt
▪
Justly
.
2.
When
grace
is
denyed
,
then
followeth
the
temptation
of
the
Parents
practise
,
the
Devil
stirring
up
,
to
the
like
sin
,
and
they
furthering
their
Children
to
wickedness
by
their
example
,
advice
authority
,
&c.
So
that
it
cometh
to
pass
in
Gods
justice
,
that
they
are
given
up
to
vent
their
natural
corruption
in
these
ways
,
and
so
come
as
it
is
,
Psal.
49.
13.
to
approve
their
Parents
sayings
.
3.
Upon
this
followeth
God's
casting
the
Child
,
now
guilty
of
his
Parents
faults
,
into
eternal
Perdition
with
him
▪
and
that
this
is
the
meaning
of
the
threatning
,
will
appear
by
the
examples
of
Gods
justice
in
this
matter
,
when
wicked
Parents
have
Children
that
are
not
so
much
miserable
in
regard
of
temporal
things
,
as
they
are
wicked
,
cursed
,
and
plagued
with
Ungodliness
;
so
was
Cains
Children
,
so
were
the
Children
of
Cham
,
and
so
were
Esa●'●
,
who
were
all
for
a
long
time
prosperous
in
the
world
,
but
following
their
Fathers
sins
(
a
main
part
of
their
Curse
)
God
afterward
visited
them
,
on
them
,
with
sad
temporal
judgments
also
▪
4.
If
it
be
asked
,
Why
God
thus
plagueth
and
threatneth
the
Children
of
wicked
Parents
?
Answ.
1.
God
doth
it
to
make
sin
hateful
,
seeing
it
bringeth
often
a
forfeiture
of
spiritual
blessings
,
yea
,
of
blessings
of
all
sorts
,
upon
whole
Generations
and
Families
▪
2.
To
strike
the
more
terrour
into
others
,
who
by
this
may
be
scared
from
sin
,
and
made
to
stand
in
awe
of
God
,
who
is
so
dreadful
as
to
put
a
mark
of
Infamy
on
the
race
and
posterity
of
his
Enemies
.
3.
The
more
to
effect
and
weight
the
Sinner
;
it
is
a
part
of
his
punishmen
to
know
that
by
his
sin
he
has
not
only
made
himself
miserable
,
but
all
his
Posterity
:
And
these
may
be
the
Reasons
,
why
,
as
it
were
by
the
light
of
nature
,
all
Nations
in
some
cases
are
led
not
only
to
punish
the
persons
of
some
Malefactors
,
but
to
fore
fault
,
and
put
a
note
of
Infamy
on
their
Posterity
,
for
some
kind
of
faults
▪
4
▪
This
becometh
Gods
greatness
,
that
men
may
know
how
soveraign
he
is
;
and
how
,
Treason
against
the
most
high
is
to
be
accounted
of
.
5.
It
is
to
commend
holiness
,
and
the
necessity
of
it
,
to
God's
people
,
and
to
put
them
to
enrich
themselves
and
their
Children
,
in
God
,
and
a
good
Conscience
,
rather
then
in
all
temporal
riches
.
These
same
Questions
and
Answers
may
serve
to
clear
what
concerneth
the
Promise
also
,
they
being
suitably
applyed
to
it
.
It
is
further
to
be
observed
that
the
Lord
expresseth
wicked
men
under
that
notion
,
Th●●
that
●a●e
me
,
to
shew
what
indeed
,
and
on
the
matter
,
Sin
,
even
the
least
sin
,
amounteth
unto
its
hatred
of
God
,
as
being
done
(
as
it
were
)
in
despight
of
him
,
and
preferring
some
lust
to
him
▪
for
there
is
no
question
but
were
God
loved
,
Holiness
,
(
which
is
his
Image
)
would
be
loved
also
;
and
where
it
i●
universally
hated
▪
so
must
He
be
;
for
a
man
cannot
serve
two
Masters
,
wher
their
commands
and
actings
are
contrary
,
but
he
must
hate
the
one
,
and
love
the
other
;
And
seeing
it
is
certain
that
Sinners
make
sin
their
Master
,
and
do
not
hate
it
;
therefore
,
they
must
hate
God
,
who
giveth
contrary
Commands
:
and
so
sometimes
Sinners
wi●h
that
there
were
not
such
Commands
.
Again
,
he
expresseth
the
Godly
in
the
Promise
,
under
these
two
designations
.
1.
Those
that
love
me
,
that
is
the
inward
Fountain
and
comprehensive
sum
of
all
duties
.
2.
Those
that
keep
my
Commandments
,
that
looketh
to
the
outward
effects
of
Love
,
and
is
the
proofo
▪
it
,
so
that
there
is
no
mid's
betwixt
these
two
,
to
love
God
,
and
keep
his
Commandments
,
and
to
hate
him
,
and
slight
,
or
break
his
Commandments
,
and
so
no
mid's
betwixt
Gods
gracious
promise
to
Parents
and
Children
,
and
his
Curse
on
both
.
Lastly
:
It
would
be
in
a
particular
way
observed
,
that
though
every
sin
hath
hatred
to
God
in
it
,
yet
he
putteth
this
name
of
hating
him
,
in
a
special
way
upon
the
sin
of
corrupting
his
Worship
and
Service
,
to
shew
that
there
is
a
special
enmity
against
God
in
that
sin
,
and
that
it
is
in
a
special
way
hateful
to
him
;
as
upon
the
other
hand
he
taketh
Zeal
for
the
purity
of
his
Worship
,
as
a
singular
evidence
of
love
to
him
.
Let
us
close
this
Command
with
some
words
of
use
;
and
1.
Ye
may
see
what
good
or
evil
to
us
and
ours
,
and
that
eternally
,
there
is
in
Disobedience
or
in
Holiness
:
O
Parents
!
what
mercy
is
it
to
you
,
your selves
,
and
to
your
Children
that
you
be
Godly
?
Alace
,
this
Curse
here
threatned
,
is
too
palpable
upon
many
Children
,
who
are
cursed
with
profanity
from
the
Womb
upward
:
Why
do
you
that
are
Parents
wrong
your
poor
Infants
?
and
why
neglect
ye
that
which
is
best
for
them
?
Here
also
there
is
matter
of
much
comfort
to
Parents
fearing
God
;
this
Promise
is
a
standing
portion
to
a
thousand
Generations
,
which
though
it
be
not
peremptory
,
as
to
all
individual
persons
;
yet
1.
It
secludeth
none
.
2.
It
comprehendeth
many
.
3.
It
giveth
ground
for
us
to
be
quiet
for
all
our
Posterity
,
till
they
by
their
own
carriage
disclaim
that
Covenant
wherein
this
Promise
is
included
.
4.
It
giveth
Warrant
for
a
Believer
to
expect
that
God
may
make
up
his
Election
amongst
his
Seed
rather
then
amongst
others
:
It
is
true
,
sometimes
he
chooseth
some
of
the
Posterity
of
wicked
Parents
,
yet
oft-times
the
Election
of
Grace
falleth
upon
the
Posterity
of
the
Godly
.
5.
It
is
a
ground
upon
which
we
may
quiet
our selves
for
temporal
things
needful
to
our
Children
;
certainly
these
promises
are
not
for
nought
,
Psalm
37.
26
▪
and
102.
ult.
112.
2.
Prov.
20.
17.
2
Be
humble
,
O
be
humble
before
God
,
for
he
is
jealous
.
3.
Abhor
sin
,
for
it
is
hateful
.
4.
Love
holiness
,
for
it
is
useful
to
us
and
ours
:
First
,
Thereby
our
Children
have
temporal
mercies
so
far
as
is
needful
,
Psalm
37.
26.
2.
They
have
spiritual
and
saving
mercies
amongst
them
.
3.
They
have
all
Church-priviledges
,
as
being
the
Children
of
them
that
are
within
Gods
Covenant
.
5.
Children
!
Be
hum●led
under
the
sense
of
the
Iniquity
of
your
Parents
,
when
ye
remember
their
wayes
:
or
possess
what
unjustly
they
have
gotten
,
ye
become
guilty
of
their
sins
without
Repentance
.
Especially
you
have
need
to
take
notice
of
this
,
that
are
the
Children
of
Parents
,
that
have
opposed
the
purity
of
Gods
Service
and
Worship
,
and
the
work
of
its
Reformation
,
and
have
been
Corrupters
of
it
:
Children
may
be
partakers
of
their
Parents
faults
,
and
so
plagued
for
them
several
wayes
;
and
we
think
that
this
forfeiture
is
more
then
ordinary
.
And
therefore
,
as
amongst
men
,
there
are
special
crimes
beyond
ordinary
procuring
such
a
sentence
,
so
is
it
here
.
And
1.
They
be
guilty
by
following
their
foot-steps
,
in
walking
in
their
Parents
sins
,
as
Jeroboams
Children
did
.
2.
In
approving
their
Fathers
way
,
praising
their
Fathers
sayings
or
doings
;
as
it
is
Psalm
49.
v.
13.
3.
In
winking
at
their
Parents
sins
and
wickedness
.
4.
In
boasting
of
their
Oppressions
,
Blood-shed
,
&c.
as
if
they
were
were
acts
of
valour
and
man-hood
.
5.
In
being
content
that
their
Fathers
sinned
,
if
it
gained
any
possession
to
them
.
6.
In
possessing
and
enjoying
without
Repentance
what
to
their
knowledge
they
sinfully
purchased
.
7.
In
spending
prodigally
and
riotously
what
the
Parents
covetously
gathered
▪
the
sin
of
the
Parent
here
,
is
the
seed
of
the
Sons
sin
.
8.
In
professing
sorrow
for
the
want
of
occasion
to
live
in
Ignorance
,
Prophanity
,
or
Looseness
as
their
Fathers
did
,
as
in
Jerem.
44.
17
,
18
,
19.
they
said
that
things
went
well
then
.
In
not
being
humbled
before
God
for
the
sins
of
Predecessors
,
nor
confessing
them
to
him
;
as
Levit.
26.
42.
nor
repairing
the
losses
or
injuries
which
we
knew
they
did
to
any
that
were
wronged
or
oppressed
by
them
.
The
third
Commandment
.
Exod.
20.
v.
7.
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
,
for
the
Lord
will
not
hold
him
guiltless
that
taketh
his
Name
in
vain
.
THis
Command
the
Lord
presseth
with
a
threatning
,
that
it
may
be
known
that
he
is
in
earnest
,
and
will
reckon
with
men
for
the
breaches
of
it
:
The
scope
of
it
,
is
,
To
have
the
Name
of
the
Lord
sanctified
,
hallowed
,
and
had
in
reverence
by
all
his
people
,
and
so
every
thing
eschewed
that
may
be
dishonourable
to
that
Holy
Name
,
and
which
may
make
him
,
as
it
were
,
contemptible
;
this
scope
is
clear
from
Levit.
22.
verse
32
▪
Where
having
forbidden
the
prophaning
of
his
Name
,
he
addeth
this
positive
precept
,
as
opposite
thereto
;
●ut
I
will
be
hallowed
among
the
Children
of
Israel
;
So
then
,
its
that
he
himself
may
be
hallowed
and
had
in
reverence
amongst
them
,
as
Psalm
89
▪
7.
and
111.
9.
And
so
this
Command
is
much
more
extensive
then
at
first
view
it
appeareth
;
the
scope
thereof
,
being
to
keep
the
heart
in
a
holy
awe
and
reverence
of
God
,
and
so
in
a
holy
way
of
using
,
and
reverent
way
of
going
about
every
thing
which
concerneth
Him
.
For
more
clear
handling
of
it
,
let
us
consider
.
First
,
What
is
meant
by
the
Name
of
God
.
Secondly
,
What
is
meant
,
by
taking
that
N
me
of
God
in
vain
.
1.
By
the
Name
of
God
,
is
often
understood
God
himself
;
for
to
call
on
Gods
Name
and
on
Himself
are
one
.
2.
Properly
hereby
is
understood
his
Titles
,
attributed
to
him
in
Scripture
;
as
God
,
Jehovah
▪
he
Lord
,
Holy
,
Just
,
&c.
or
such
Titles
as
signifie
that
excellent
Being
which
we
call
God
.
3
▪
More
largely
it
is
taken
for
whatsoever
he
maketh
use
of
,
for
making
of
himself
known
,
seeing
other
wayes
he
hath
no
name
;
but
what-ever
Title
He
taketh
to
himself
,
or
what-ever
thing
he
maketh
use
of
,
thereby
to
make
himself
known
,
that
is
his
Name
;
such
are
1.
His
Attributes
,
Mercy
,
Justice
,
Omnipotency
,
&c.
which
Exod.
34.
36
,
37.
are
called
his
Name
.
2.
His
Word
or
Gospel
,
called
his
Name
,
Acts
9.
15.
3.
His
Ordinances
,
Sacraments
,
Matth
▪
28.
19.
Discipline
and
Censures
,
which
are
the
exercise
of
his
authority
,
Matth.
18.
20.
1
Cor.
5.
4.
4.
Prayer
is
a
piece
of
his
Name
;
He
is
a
God
that
heareth
Prayer
,
Psalm
63.
2.
5.
His
Works
,
Rom.
1.
20
,
21.
6.
All
his
worship
,
Deut.
12.
5.
Exod.
20.
24.
6.
Lots
.
Acts
1.
26.
By
these
God
maketh
himself
(
when
he
thinketh
fit
)
known
in
his
Will
,
as
he
doth
by
his
Word
.
7.
Profession
of
subjection
to
him
;
so
they
that
profess
this
,
are
said
to
be
at
his
Name
,
and
it
should
be
reverently
used
,
as
all
actions
which
make
himself
,
or
his
Will
and
Decree
(
which
is
himself
)
known
,
as
Lots
do
,
Prov.
16.
33.
By
all
these
God
is
to
be
known
,
and
something
of
him
may
〈…〉
and
〈◊〉
take
under
Name
here
all
these
to
be
comprehended
:
The
first
;
because
the
scop●
is
to
Hallow
himself
in
Obedience
to
all
that
he
Commandeth
,
as
appeareth
,
〈◊〉
22.
3●
.
32.
and
the
first
Petition
in
the
Lord's
Prayer
,
Hallowed
●e
thy
Name
,
be●●●
compared
with
the
other
two
that
follow
,
cleareth
it
.
The
second
is
propeth
and
primarily
in
the
very
letter
here
understood
.
The
third
cometh
in
by
nat●●●
consequence
for
attaining
the
scope
of
the
Command
,
so
that
there
is
neither
word
nor
work
of
God
,
but
all
relateth
to
this
The
Second
thing
to
be
cleared
,
is
,
What
is
meant
by
taking
his
Name
in
v●i●
▪
To
take
his
Name
(
as
it
's
Psal.
50.
16.
and
16.
4.
)
is
to
mention
any
of
those
things
before
spoken
of
(
which
are
so
many
pieces
of
his
Name
)
or
any
way
to
meddle
with
them
in
thought
,
word
,
or
deed
,
as
by
writing
,
or
otherwise
:
In
vain
dot●
not
only
comprehend
,
1.
False
Swearing
,
or
Blaspheming
,
Charming
,
and
wh●●
is
wrong
as
to
the
matter
:
Nor
2.
Only
propane
abusing
of
the
Lords
Name
when
the
matter
is
right
,
by
rashness
,
precipitancy
,
frequency
in
Swearing
:
Nor
3.
Doth
it
only
mean
unnecessary
Swearing
when
it
may
be
forborn
:
But
4.
I●
vain
is
also
when
it
's
not
mentioned
or
made
use
of
to
good
purpose
,
that
is
t●
God's
hononr
,
the
edification
of
others
and
of
our selves
;
so
when
ever
Gods
name
is
any
way
medled
with
without
fruit
,
it
s
in
vain
.
The
scope
of
this
Command
then
we
take
to
be
,
To
press
the
manifesting
of
reverence
to
God
.
1.
In
a
high
esteem
of
his
holy
Majesty
.
2.
In
a
reverent
use
of
all
his
Ordinances
in
the
right
way
appointed
by
him
.
3.
In
a
good
Conversation
adorning
this
doctrine
of
the
Gospel
,
and
keeping
his
blessed
Name
,
tha●
is
named
over
us
,
from
being
evil
spoken
of
,
or
contemned
by
others
,
because
o●
us
,
Rom
▪
2.
24.
4.
And
more
especially
(
that
God
may
be
honoured
)
in
a
right
,
reverend
,
and
edifying
using
of
his
Name
in
thinking
,
sPeaking
,
praying
reading
writting
,
swearing
,
vowing
,
&c.
and
abstaining
from
all
irreverence
in
these
,
〈◊〉
becoming
the
greatness
of
God
,
and
using
each
of
them
reverently
,
when
called
to
go
about
them
.
If
it
be
asked
what
the
mentioning
of
God's
Name
reverently
is
?
take
these
rules
to
clear
it
:
1.
It
is
necessary
that
the
matter
be
lawful
i●
which
his
Name
is
mentioned
▪
by
this
all
Heretiq●es
,
Charmers
,
Cursers
,
Forswearers
and
Blasphemers
,
are
grosly
gnilty
of
sinning
against
this
Command
.
2.
It
is
required
that
the
matter
be
not
only
lawful
,
but
important
,
and
of
some
weight
:
hence
Lotting
for
a
thing
of
nought
,
or
Swearing
in
a
thing
of
no
importance
,
are
an
abusing
of
the
Name
of
God
,
and
a
tempting
of
him
.
3.
It
is
required
that
the
matter
be
necessary
also
;
for
if
a
thing
may
be
decided
other-ways
,
it
ought
to
be
neither
by
Lotting
nor
Swearing
;
hence
in
the
Hebrew
▪
to
Swear
is
still
used
in
the
passive
voice
,
to
shew
that
men
ought
not
to
Swear
,
but
when
they
can
do
no
otherwise
,
and
when
alawful
call
presseth
to
it
.
4.
It
would
be
in
the
manner
gra●e
,
deliberate
,
understood
▪
done
in
judgment
▪
Je●
▪
〈◊〉
3.
with
fear
and
reverence
.
5.
A
good
end
is
to
be
proposed
▪
namely
on
of
these
three
,
God
▪
s
Hono●●
the
good
of
others
,
or
our
own
necessary
vindication
in
something
,
that
so
it
be
not
taken
to
no
purpose
.
There
is
this
difference
betwixt
this
Command
and
others
,
in
other
Commands
,
God
expresseth
the
highest
degree
of
every
kind
of
sin
,
to
scare
men
from
the
breaches
of
these
Commands
;
here
he
mentioneth
not
Forswearing
or
Blasphemy
,
but
taking
the
Lord's
Name
in
vain
which
is
the
lowest
degree
of
that
kind
;
that
by
this
God
may
teach
us
what
reverence
we
owe
to
Him
,
and
of
what
●arge
extent
the
Command
is
,
and
how
careful
he
would
have
us
to
be
,
lest
we
should
come
upon
the
borders
of
any
thing
that
seemeth
to
be
a
breache
of
it
.
If
it
be
asked
,
Why
the
Lord
is
so
peremptory
in
urging
this
Command
,
and
in
pressing
the
thing
here
commanded
in
the
very
least
?
Answ.
1.
That
he
may
in
this
set
out
his
own
Greatness
,
and
work
a
feare
and
reverence
of
him
in
the
hearts
of
his
people
;
therefore
will
he
have
them
reverently
using
that
which
concerneth
him
,
that
the
due
distance
betwixt
God
that
is
in
Heaven
,
and
Creatures
that
are
on
Earth
,
may
be
imprinted
on
us
,
and
entertained
by
us
,
Eccles.
5
,
1.
2
,
3.
Lev.
22.
31
,
32.
Psal.
89.
9.
2
Because
his
Name
,
whereby
he
holdeth
forth
somthing
of
himself
;
or
that
infinit
excellent
Being
,
called
,
God
,
is
great
,
dreadful
and
glorious
,
and
is
so
to
be
had
in
reverence
,
Psal
,
111.
that
more
than
ordinary
watchfulness
should
be
used
●n
testifying
our
respect
to
it
.
3.
Because
this
is
the
way
to
curb
Atheism
and
Prophanity
,
which
the
Devil
driveth
on
by
these
steps
;
first
to
think
little
of
God
,
and
then
by
little
and
little
to
inure
men
to
prophanity
,
and
habituate
them
to
baffle
and
affront
the
Name
of
God
:
Hence
it
is
that
he
takes
possession
,
mainly
,
of
young
ones
this
way
;
and
hardly
ye
will
see
any
that
irreverently
middle
with
the
Name
of
God
,
but
they
are
gross
,
or
fall
at
length
to
be
gross
in
other
things
.
4.
God's
Name
is
precious
,
and
given
to
his
people
for
a
great
refuge
,
Prov.
18.
10.
therefore
will
he
not
have
that
which
is
their
singular
mercy
to
be
abused
.
5.
God
is
a
Friend
in
Covenant
,
yet
so
as
that
relation
may
not
in
the
least
wear
out
his
honour
and
our
due
distance
with
him
.
Deut.
28.
58.
It
s
the
great
and
dreadful
Name
,
the
Lord
our
God
.
6.
Because
this
honoureth
God
,
and
adorneth
the
profession
of
the
Gospel
before
others
,
whereas
●reverence
therein
dishonoureth
God
before
them
.
For
more
particular
considering
the
matter
and
breaches
of
this
Commands
,
we
shall
draw
it
to
these
heads
;
and
1.
We
shall
speak
to
what
concerneth
Swearing
,
Vowing
,
or
publick
Covenanting
with
God
.
2.
To
what
concerneth
Blasphemy
.
3.
Concerning
the
taking
of
the
Name
of
the
Lord
in
vain
,
in
worship
,
private
or
publick
,
particularly
,
how
it
is
taken
in
vain
by
Hypocrisie
.
4.
Of
taking
it
in
vain
out
of
worship
rashly
and
unnecessarily
.
5.
How
it
is
taken
in
vain
in
our
conversation
,
as
others
are
occasioned
or
caused
to
Blaspheme
God's
Name
by
our
carriage
.
6.
Concerning
Lots
,
&c.
These
we
shall
consider
,
especially
with
respect
to
our
practise
.
In
speaking
of
what
concerneth
Oaths
,
we
would
1.
speak
of
an
Oath
.
2.
Of
the
Obligation
of
it
,
for
this
Command
both
requireth
Oaths
,
and
the
keeping
of
them
,
and
it
may
be
broken
in
reference
to
both
.
We
would
in
the
entry
distinguish
betwixt
these
four
.
1.
Oaths
.
2.
Asseverations
▪
3.
Simple
affirmations
or
Assertions
.
4.
Imprecations
or
Curses
.
1.
Oaths
are
such
as
directly
invocate
God
by
such
like
expressions
,
as
Be
,
o●
B●
as
By
my
holiness
I
ha●e
sworn
,
Psalm
89.
I
swear
by
the
Lord
.
2.
Asseverations
(
called
vehement
Assertions
)
are
expressed
thus
,
As
the
Lord
live●●
,
As
that
Light
shi●e●●
,
in
Conscience
,
Faith
,
&c.
3.
Simple
assertions
are
such
as
in
truth
,
truly
,
indeed
,
which
but
speak
the
thing
simply
,
and
affirm
that
to
be
true
or
false
that
is
asserted
,
and
so
belongeth
to
the
9th
Command
only
,
as
such
.
4.
Imprecations
are
either
directed
to
ones
self
conditionally
,
as
if
such
a
thing
be
truth
,
th●n
l●t
me
perish
;
Shame
b●fall
me
,
if
I
do
not
this
or
this
;
or
towards
others
,
especially
in
these
,
Shame
b●fall
thee
,
the
Devil
take
thee
,
a
Vengeance
on
thee
,
and
other
expressions
abominable
to
mention
.
Again
,
in
Oaths
which
are
for
confirmation
,
let
us
distinguish
betwixt
assertory
Oaths
▪
that
do
but
confirm
such
a
thing
to
be
truth
,
and
promissory
Oaths
,
that
ingage
the
person
swearing
to
the
performance
of
such
a
thing
for
the
time
to
come
,
either
absolutely
or
with
qualifications
.
For
clearing
the
matter
,
take
this
proposition
,
that
Oaths
in
both
these
cases
being
well
qualified
,
is
a
lawful
piece
of
Gods
worship
,
and
may
,
and
should
be
made
use
of
by
his
People
;
this
is
a
clear
truth
from
these
Scriptures
,
Deut.
10.
20.
Deut.
6.
13.
Jer.
4
2.
As
for
Anabapt●sts
,
who
deny
the
lawfulness
of
Oaths
under
the
New
Testament
,
we
are
not
now
to
meddle
with
them
,
because
there
be
few
in
these
dayes
that
are
i●
such
an
E●rour
,
We
shall
consider
1.
What
qualifications
are
requisite
to
right
swearing
:
Then
2.
Clear
some
practical
questions
.
3.
Shew
wherein
this
Command
i●
violate
in
respect
of
swearing
.
In
an
Oath
consider
,
1.
It
s
matter
.
2.
It
s
form
.
3.
It
s
rise
,
or
mens
Call
to
it
4.
The
expressious
its
conceived
in
.
5.
Our
manner
of
going
about
it
.
6.
Our
keeping
of
it
,
which
followeth
after
to
be
spoken
to
distinctly
.
First
,
for
the
matter
of
an
Oath
,
Ass●rto●y
Oaths
must
be
of
things
that
are
.
1.
Tru●
2.
Weighty
.
3.
They
must
be
such
to
our
knowledge
.
Again
,
Promissory
Oaths
mu●
be
in
things
just
and
law●ul
,
possible
,
profitable
,
and
in
our
power
,
and
which
to
o●
knowledge
are
such
.
2.
The
form
must
be
By
the
true
God
,
it
being
a
peculiar
part
of
his
worship
for
we
can
swear
by
none
whom
we
cannot
invocate
,
therefore
Idols
,
Creatures
,
Graces
,
&c.
a●e
excluded
here
,
for
none
of
these
are
God
.
3.
It
s
rise
must
be
Edification
,
that
is
Gods
glory
,
our
own
vindication
,
or
〈◊〉
Neighbours
good
,
or
the
call
of
a
Magistrate
putting
us
to
it
;
and
it
should
be
use●
for
deciding
of
Cont
oversies
,
when
no
other
mean
of
clearing
or
deciding
such
a
thing
is
remaining
;
hence
we
say
,
j●ratus
fuit
,
he
was
sworn
passively
;
and
the
Hebrews
have
no
active
wo
d
for
expressing
it
,
to
let
us
see
men
ought
not
to
swear
,
b●
to
be
sworn
,
or
by
necessity
pr●ssed
to
it
.
4.
As
to
the
expressions
in
which
it
is
conceived
,
or
the
thing
sworn
;
its
required
not
only
that
it
be
truth
to
,
and
in
the
mans
meaning
that
sweareth
,
but
that
the
expressions
be
plain
and
intell
gible
to
his
meaning
and
understanding
,
to
whom
the
Oath
is
given
;
otherwise
it
dcludeth
,
but
doth
not
clear
.
Hence
these
two
rules
are
to
be
observed
.
1.
That
the
meaning
be
so
clear
,
as
may
be
,
and
is
most
ordina
ily
and
obviously
gathered
from
such
words
and
expressions
as
are
used
.
2.
That
the
expressions
be
according
as
they
are
supposed
to
be
understood
by
others
,
especially
him
that
exacteth
the
Oath
;
for
if
he
mean
one
thing
,
and
we
another
,
Gods
Name
is
prophaned
,
and
the
end
of
an
Oath
frustrate
;
much
more
equivocations
in
expressions
and
mental
reservations
are
to
be
condemned
here
,
the
first
whereof
taketh
in
Ambiguity
in
words
,
the
second
,
a
different
sense
in
our
thoughts
from
what
seemeth
to
be
meaned
in
our
words
.
5.
As
to
the
right
manner
of
Swearing
,
these
things
ought
to
be
noticed
:
1.
That
it
be
in
judgment
,
that
we
understand
the
thing
we
Swear
,
and
the
nature
of
our
Oath
,
and
him
we
swear
by
,
Jer.
4.
2.
2
,
Fear
and
Reverence
in
going
about
it
,
as
being
in
an
especial
way
in
God's
own
sight
;
thus
,
to
fear
an
Oath
,
is
a
good
property
,
and
the
heart
would
be
filled
with
the
apprehension
of
a
present
God
.
3.
Singleness
in
the
end
,
that
it
be
not
to
deceive
any
,
but
to
express
the
truth
truly
and
faithfully
,
called
Righteousness
,
Jer.
4.
2.
And
for
the
most
part
these
properties
or
qualifications
may
agree
to
Oaths
,
Asseverations
and
Imprecations
.
For
the
further
clearing
of
this
matter
,
we
would
speak
to
some
questions
.
And
the
1.
Question
is
,
How
then
differ
Oaths
from
Asseverations
?
Answ.
They
should
both
be
in
Truth
and
Judgment
with
fear
,
and
when
called
unto
;
but
in
this
they
differ
,
that
in
Oaths
we
are
only
to
make
mention
of
the
true
God
▪
and
swear
by
him
,
but
Asseverations
may
be
thus
expressed
,
As
thy
Soul
liv●th
2
King
.
2.
v.
2.
4.
6.
and
yet
we
do
not
swear
by
the
Soul
of
any
.
A2d.
Question
is
,
What
may
we
Judge
of
such
Oathes
,
as
are
By
Angels
,
Saints
,
Mary
,
Paul
,
and
By
other
Creatures
,
as
Heaven
,
Light
,
the
World
,
by
Soul
,
Conscience
.
&c.
Or
by
Graces
,
as
by
Faith
.
Answ.
We
need
not
use
much
Curiosity
in
Distinctions
▪
For
,
we
conceive
them
all
to
be
simply
unlawful
.
1.
Because
none
of
these
are
God
,
and
swearing
is
a
Peculiar
piece
of
his
Worship
,
Deut.
6.
13.
And
swearing
by
any
thing
what
ever
it
be
,
which
is
not
God
,
is
condemned
,
Jer.
5
7.
They
have
sworn
by
those
who
are
not
Gods
.
2.
Because
we
cannot
invocate
any
of
these
,
and
therefore
cannot
swear
by
them
,
seeing
an
Oath
carryeth
along
with
it
,
an
Invocation
of
him
we
swear
by
.
3.
Because
they
want
these
Properties
due
to
such
,
to
whom
this
Worship
belongeth
.
As
1.
Omniscience
,
to
try
whether
we
mean
as
we
have
sworn
or
not
.
2.
Omnipotency
.
And
3.
Justice
to
avenge
,
if
it
be
not
so
as
we
have
sworn
.
4.
Soveraignty
,
to
call
the
Swearers
to
a
Reckoning
.
4.
Because
it
would
derogate
from
the
Scope
of
this
Command
,
which
giveth
this
to
God
alone
,
as
his
due
,
and
implyeth
,
that
he
alone
hath
all
these
Properties
in
him
.
5.
Because
such
Oathes
are
expresly
Prohibited
by
Christ
,
Matth
3.
34.
Swear
not
at
all
,
neither
by
Heaven
nor
Earth
;
For
,
they
stand
in
an
Inferiour
Relation
to
God
,
and
are
his
Servants
.
6.
Because
as
none
of
these
things
are
God
to
take
Order
with
us
if
we
swear
falsly
;
so
none
of
them
are
so
ours
,
as
we
can
lay
them
in
Pledge
,
for
the
least
Change
to
be
made
upon
them
▪
in
Case
our
Oath
be
not
true
;
none
of
them
can
be
added
unto
or
diminished
from
by
us
.
We
cannot
make
one
of
our
Haires
Black
or
White
;
and
therefore
ought
not
to
swear
by
●ur
Head
;
much
less
can
we
quiet
our
Conscience
▪
or
increase
our
Faith
,
that
we
should
so
freely
swear
by
these
.
That
place
Mat.
5.
●6
.
cleareth
this
:
For
that
of
Mat.
23.
16
,
17.
&c.
speaketh
of
the
Obligation
of
an
Oath
sinfully
made
,
as
to
that
manner
of
swearing
,
which
yet
still
bindeth
:
but
it
warranteth
not
the
making
of
such
Oaths
.
A
3d.
Quest.
is
▪
What
is
to
be
judged
concerning
Asseverations
:
such
as
,
In
Conscience
,
good
Faith
,
as
I
shall
answer
,
&c.
as
I
am
a
Christian
;
as
I
have
a
S●u●
to
be
saved
,
and
such
like
?
Answer
1.
We
think
,
there
is
no
Question
,
but
if
these
were
rightily
,
and
in
the
due
manner
made
use
of
▪
they
might
be
lawfully
used
,
as
Scripture
cleareth
.
2.
Yea
,
we
think
▪
If
any
Oaths
be
made
use
of
,
these
would
first
be
used
;
and
a
man
may
be
called
to
use
one
of
these
,
when
he
is
not
,
directly
to
swear
.
3.
Therefore
▪
we
think
they
cannot
be
used
,
but
in
necessity
when
less
will
not
serve
,
and
should
be
used
with
Fear
,
Reverence
,
Understanding
,
and
the
other
Qualifications
:
And
that
therefore
they
sin
,
who
in
Common
Discourse
,
rashly
and
vainly
use
them
,
which
we
conceive
to
be
forbidden
here
;
and
when
they
are
not
Conscientiously
used
,
they
lead
men
to
a
greater
Degree
of
the
sin
,
here
discharged
:
as
we
see
some
begin
with
Asseverations
,
then
idle
Oaths
;
and
then
Imprecations
,
as
Peter
sinfully
did
,
Mat.
26.
Reason
1.
All
these
Asseverations
are
reductively
Oaths
,
and
imply
the
contrary
imprecations
in
them
.
Thus
,
Let
me
not
be
esteemed
a
Christian
,
nor
have
a
Soul
to
be
saved
;
which
must
relate
to
God
for
executing
these
;
therefore
,
being
indirect
Oaths
,
they
ought
to
be
used
as
Oaths
,
and
belong
to
this
Command
.
2.
Because
the
very
end
of
any
vehement
Asseveration
,
is
to
confirm
what
is
said
,
further
,
then
an
ordinary
Assertion
can
:
Now
in
so
far
,
it
is
an
Oath
;
it
being
proper
to
an
Oath
,
to
confirm
what
is
spoken
,
and
seeing
it
agreeth
with
an
Oath
in
the
Essentialls
,
they
must
be
materially
one
,
though
Asseverations
,
be
pronounced
in
another
Form
.
3.
Vain
Asseverations
,
are
against
that
Rule
,
Mat.
5
37.
Jam.
5.
12.
Let
your
Communication
be
Yea
,
Yea
,
and
Nay
,
Nay
,
and
what-ever
is
more
(
i●
ordinary
Communication
)
is
Evil
:
And
it
cannot
be
denyed
but
this
is
more
,
and
therefore
needless
and
sinful
.
4.
We
do
not
find
Asseverations
,
such
as
My
Conscience
beareth
me
witnesse
,
to
be
used
(
warrantably
)
by
Saints
in
Scripture
;
but
with
great
Reverence
,
even
almost
in
such
things
as
they
used
to
confirm
by
Oaths
;
therefore
Swearing
is
often
joyned
with
them
,
Rom.
9.
1.
2.
2
Cor.
11.
31.
5.
For
what
end
are
they
used
?
It
's
either
to
confirm
some-thing
,
or
to
no
end
:
Beside
,
the
needless
use
of
them
habituateth
Folk
to
baffle
and
prophane
excellent
things
▪
and
do
injure
them
to
prophanity
:
hence
these
that
use
them
most
are
ordinarily
lesse
tender
in
their
other
Carriage
,
and
it
cometh
to
direct
swearing
at
length
.
If
it
be
said
good
Faith
,
signifieth
no
more
but
in
Truth
,
and
without
Dissimulation
,
(
as
it
's
understood
sometimes
in
the
Laws
,
)
Bon●
Fide
,
and
Mal●
Fide
.
Ans
.
Yet
Faith
is
otherwise
taken
in
our
Common
Acceptation
,
and
Words
would
be
so
used
,
as
they
are
commonly
made
use
of
by
others
.
2.
If
it
be
not
Evil
,
yet
it
hath
the
appearance
of
Evil
,
which
should
be
eschewed
and
abstained
from
,
1
Thess.
5.
17.
3.
Whatever
Good
Faith
signifieth
,
yet
certainly
in
our
common
use
,
it
's
more
than
a
simple
Assertion
;
therefore
,
should
a
man
tell
me
an
untruth
,
and
put
Bonâ
fide
,
or
Good
Faith
to
it
,
to
confirm
it
;
will
any
man
think
but
he
is
more
then
an-ordinary
Lyar
,
against
the
Nineth
Command
?
Yea
,
would
he
not
be
thought
Infamous
in
breaking
his
Good
Faith
?
Therefore
it
is
more
then
Yea
or
Nay
,
and
so
not
ordinarily
to
be
used
.
Yea
,
we
conceive
that
these
Asseverations
will
have
more
weight
on
Natural
Consciences
,
than
simple
Assertions
;
and
therefore
the
Challenges
of
dealing
Falsly
in
these
,
will
bite
and
and
wound
the
Conscience
,
much
more
sharply
than
falsifying
simple
Assertions
,
which
speaketh
out
this
;
that
they
are
nearer
of
kin
unto
,
and
more
involved
i●
this
Command
,
than
at
first
appeareth
▪
The
4.
Question
is
,
What
may
be
said
of
Imprecations
?
Ans.
Distinguish
betwixt
such
as
one
useth
against
himself
;
as
,
Let
me
not
see
Heaven
i●
that
be
not
Truth
,
or
the
like
.
2.
Such
as
are
used
against
others
,
(
I
speak
by
private
Persons
,
)
as
,
Shame
fall
thee
,
Divil
take
thee
,
and
the
like
;
which
are
either
Conditional
,
as
,
If
thou
do
not
such
a
thing
,
&c.
or
absolute
,
without
any
such
Condition
.
We
say
then
,
1.
That
keeping
the
Qualifications
,
formerly
mentioned
,
and
required
to
an
Oath
;
one
may
in
some
cases
lawfully
use
some
Imprecations
,
even
to
ones
self
,
the
Scriptures
having
such
Patterns
in
them
;
but
with
great
Caution
,
Circumspection
,
and
Tenderness
.
2.
Cursing
of
others
by
private
Persons
,
out
of
Passion
or
Revengs
,
is
simply
prohibited
,
and
that
is
several
Respects
.
For
1.
It
derogateth
from
the
Glory
of
God
,
if
He
be
therein
invocated
in
making
Him
subservient
to
our
Passions
,
and
to
Execute
our
Revenge
;
or
if
He
be
not
Invocated
in
these
Imprecations
;
it
's
worse
,
because
the
Devil
,
or
some
other
thing
is
put
in
His
room
▪
2.
It
derogateth
also
from
that
love
we
owe
to
others
.
3.
As
mentioning
the
Devil
in
such
Imprecations
,
as
Devil
a
bit
,
or
Fiend
,
a
Body
,
or
such
like
,
it
is
most
Abominable
:
For
thereby
the
Devil
is
employed
in
Gods
Room
,
and
God
is
forsaken
;
because
there
is
no
ground
to
exspect
a
hearing
of
such
a
Suit
from
Him
,
and
so
you
betake
you
to
the
Devil
,
praying
him
,
employing
him
,
reverencing
and
worshipping
him
;
as
if
he
were
just
,
to
Executer
your
Judgement
,
when
God
doth
it
not
:
And
sometimes
by
such
Imprecations
;
you
call
on
the
Devil
who
is
the
Father
of
Lyes
,
to
witnesse
a
Truth
.
Ah!
How
Ahominable
to
be
heard
amongst
Christians
!
Men
need
not
go
to
the
Wild-Indians
,
nor
to
Witches
,
to
seek
Worshippers
of
the
Devil
!
Alas
!
There
are
many
such
to
be
found
amongst
Christians
!
How
sound
these
Words
?
What
Devil
now
!
The
Meckle
Devil
,
&c.
▪
It
is
Horrible
to
mention
,
that
which
goeth
out
of
some
Mens
mouths
without
any
fear
!
What
can
be
the
Reason
that
Christians
thus
Worship
the
Devil
,
and
swear
by
him
,
as
Israel
did
by
Baal
?
There
remain
yet
some
things
concerning
Oaths
,
especially
Promissy
Oaths
to
be
cleared
.
As
1.
How
Promissory
oaths
differ
from
an
Assertory
Oath
.
And
1.
They
agree
in
this
,
that
Truth
is
the
Scope
of
both
.
But.
2
,
They
differ
in
this
,
that
Assertatory
Oaths
,
have
but
one
Verity
,
to
wit
▪
That
the
thing
be
,
in
the
Present
time
,
true
as
the
man
sayeth
or
sweareth
:
But
Promissory
Oaths
have
a
Twofold
Verity
,
to
wit
;
One
present
,
that
the
Swearer
meaneth
what
he
promiseth
.
2.
That
for
the
time
to
come
he
shall
endeavour
,
effectually
to
make
the
thing
Truth
which
he
sayeth
and
sweareth
:
The
First
is
only
a
Truth
in
the
Person
;
The
Second
is
also
a
Truth
of
the
Thing
or
Matter
.
2.
We
would
difference
Vowes
from
Promissory
Oaths
.
Vows
have
God
both
for
Party
and
Witness
.
Oaths
may
have
some
other
for
Party
,
but
God
for
Witness
,
to
the
giving
an
Oath
or
Promise
to
such
a
Party
:
Yet
in
some
things
there
is
a
great
Affinity
,
as
to
the
matter
,
in
both
.
Concerning
Promissory
Oathes
▪
we
may
enquire
.
1.
Concerning
the
making
of
them
.
2.
Concerning
the
Obligation
of
them
;
That
a
Man
may
make
such
Oaths
tying
himself
to
some
things
in
which
he
was
before
free
;
is
without
all
Controversie
,
and
clear
in
the
Scripture
.
Concerning
such
Oaths
,
it
may
be
enquired
.
1.
In
what
Matter
.
2.
On
what
Occasions
.
3.
With
what
Conditions
,
they
may
be
engagedin
.
And
1.
For
the
matter
of
them
;
they
may
be
in
three
sorts
of
Matter
.
1.
In
such
matter
as
is
Morally
necessary
▪
as
the
Fearing
,
Serving
,
Worshipping
the
true
God
▪
&c.
So
was
Jacobs
Oath
and
Vow
,
Genes.
28.
20
,
21.
That
the
Lord
should
be
his
God
.
And
many
of
the
Covenants
mentioned
in
the
Old
Testament
;
and
Davids
swearing
,
Psalm
119.
106.
To
keep
Gods
Statutes
.
2.
There
is
a
Civil
lawful
good
Matter
;
such
as
Duties
to
Superiours
,
or
to
make
some
Obligation
we
owe
to
others
forth-coming
;
or
to
return
and
requite
such
a
particular
good
turn
to
one
.
Such
are
Oaths
of
Allegiance
to
lawful
Superiours
:
Such
did
the
Spies
swear
to
Rachab
,
Joshua
2.
12
,
&c.
And
David
to
Jonathan
:
and
that
these
are
Lawful
,
having
due
Qualifications
,
cannot
be
denyed
.
3.
There
are
somethings
indifferent
;
as
Eating
,
or
abstaining
from
such
and
such
Meats
or
Drinks
,
or
on
such
and
such
dayes
:
and
although
the
thing
be
not
simply
unlawful
,
yet
Oaths
therein
would
be
engaged
in
,
with
much
Prudence
,
on
such
Grounds
,
and
with
such
Qualifications
and
Conditions
,
as
may
make
it
appear
▪
the
Swearer
is
not
using
the
Name
of
God
unnecessarily
,
and
that
he
cannot
otherwise
gain
his
Point
:
Nor
superstitiously
to
make
it
appear
,
that
he
doth
not
bring
his
Conscience
under
a
Yoak
of
Will-worship
.
One
of
which
wayes
ordinarily
men
fail
,
in
these
Oaths
;
and
so
they
are
neither
to
Gods
Honour
,
nor
others
good
:
and
therefore
such
Oaths
are
either
rarely
to
be
ingaged
in
,
or
not
at
all
.
Next
,
such
Oaths
as
to
the
occasions
of
parties
ingaging
in
them
,
may
be
divided
into
these
three
.
The
1.
is
,
When
we
ingage
in
Publick
Oaths
and
Promises
solemnly
,
when
Authority
calleth
us
to
it
.
2.
When
the
Edification
or
Satisfaction
of
another
in
private
calleth
for
it
.
There
are
sometimes
when
a
Christian
may
be
;
Yea
,
is
called
to
it
,
for
gaining
Credit
to
something
,
(
that
the
other
is
called
to
believe
)
to
interpose
reverently
the
Oath
of
God
,
as
Jacob
did
to
Laban
.
3.
One
in
secret
may
thus
ingage
himself
to
God
,
in
Lawful
and
necessary
things
;
As
David
,
I
have
sworn
,
that
I
will
keep
thy
righteous
judgements
.
Yet
in
the
third
place
,
all
these
Oaths
,
would
still
be
with
these
Qualifications
,
mentioned
Jerem.
4.
2.
First
,
in
Truth
,
namely
,
the
two-fold
Truth
before
mentioned
.
2.
In
Judgement
,
that
is
,
with
Knowledge
and
Deliberation
,
minding
and
understanding
what
it
is
we
swear
.
3.
With
righteousness
or
justice
,
that
is
,
That
it
be
in
things
,
that
are
according
to
the
Law
of
Equity
,
as
well
as
Piety
,
neither
wronging
God
,
nor
others
by
our
Oaths
;
for
Oaths
are
in
themselves
still
,
Vincula
●quitatis
,
and
not
iniquitatis
:
Bonds
of
Equity
and
Justice
,
and
not
of
Iniquity
and
Injustice
.
There
are
also
to
be
observed
these
Tacite
or
Express
Conditions
in
all
Promissory
Oaths
,
(
and
sometimes
it
is
fit
to
express
them
,
and
sometimes
not
;
)
If
God
will
,
and
if
nothing
intervene
to
hinder
,
Jam.
4.
If
I
live
,
and
health
permit
.
As
much
as
in
them
lyeth
,
they
shall
aim
at
it
,
if
some
impossibility
intervene
not
.
3.
So
far
as
the
fulfilling
of
this
▪
shall
be
Lawful
;
for
it
can
onely
tye
to
Lawful
things
,
and
Lawful
means
and
courses
;
and
this
is
especially
to
be
understood
of
Indefinite
Oaths
.
4
,
While
things
stand
so
;
but
if
the
Case
alter
Essentially
,
and
men
turn
Enemies
to
the
Kingdome
or
Common-wealth
,
to
whom
we
were
by
Oath
obliged
,
to
give
or
sell
some-what
that
we
know
would
be
made
use
of
,
to
the
Probable
ruine
or
hazard
thereof
;
then
it
s
not
in
our
power
,
Salvâ
potestate
superioris
.
It
may
be
asked
,
How
we
shall
judge
of
Indefinite
Oaths
;
such
as
Souldiers
give
to
their
Officers
,
to
be
obedient
to
them
;
or
of
Oaths
in
things
which
are
indistinct
,
and
the
matter
not
obvious
,
as
Oaths
in
Colledges
,
Incorporations
,
Towns
,
&c.
Where
the
things
sworn
are
Complex
.
Answ.
These
cannot
altogether
be
condemned
.
1.
Because
though
a
man
have
not
,
yea
cannot
have
,
a
particular
and
distinct
knowledge
of
all
Particulars
;
yet
he
understandeth
such
Oaths
,
as
binding
to
all
necessary
and
lawful
things
,
as
the
general
Condition
requireth
.
2.
Because
he
taketh
the
Oath
for
the
end
,
and
in
the
sense
,
that
it
is
Commonly
taken
,
which
bindeth
in
the
Essential
things
,
pertaining
to
the
being
of
that
Incorporation
,
but
taketh
not
in
,
every
particular
strictly
.
By
what
is
said
,
then
:
We
may
,
1.
Condemn
Oaths
in
Trivial
things
,
as
Oaths
in
Complements
;
when
men
swear
they
will
not
go
one
before
an
other
.
That
men
are
wellcome
to
their
Houses
:
That
they
will
not
let
them
go
so
soon
:
That
they
shall
drink
so
much
,
though
it
may
not
be
to
Excess
:
That
they
shall
return
some
petty
thing
they
have
borrowed
,
and
the
like
.
2.
Rash
Promises
,
such
as
are
hastily
and
unadvisedly
or
doubtingly
made
.
But
ere
we
come
to
Particulars
;
let
us
consider
what
is
condemned
as
Perjury
,
which
is
the
highest
Degree
.
There
are
these
several
sorts
of
Perjury
mentioned
;
some
whereof
are
more
direct
and
immediate
;
some
more
mediate
and
indirect
.
The
first
sort
of
Perjury
is
:
When
one
upon
Oath
asserteth
as
a
Truth
,
that
which
he
knoweth
is
not
a
Truth
,
or
doubteth
of
it
:
or
is
mistaken
in
it
,
through
his
own
negligence
,
not
being
certain
that
it
is
as
he
sayeth
,
whether
he
affirm
or
deny
:
Thus
Naboths
false
witnesses
were
guilty
;
and
many
other
Instances
may
be
adduced
.
The
second
is
:
When
one
promiseth
something
▪
which
he
mindeth
not
to
perform
,
and
confirmeth
that
with
an
Oath
;
he
is
no
doubt
Perjured
,
because
there
is
not
a
correspondent
verity
betwixt
his
Oath
and
his
purpose
.
The
third
is
:
When
men
promise
and
intend
for
the
time
to
perform
▪
yet
,
upon
no
just
ground
,
fail
afterwards
in
performing
what
they
have
sworn
.
This
is
Perjury
,
because
there
is
not
Truth
in
fulfilling
the
thing
sworn
,
according
to
the
Oath
,
These
are
direct
Perjuries
.
More
largely
again
,
a
man
may
be
said
to
forswear
himself
.
1.
When
he
sweareth
to
perform
a
thing
,
which
is
simply
impossible
;
especially
while
he
knoweth
it
to
be
so
:
For
as
the
former
is
not
a
swearing
in
Judgement
and
Truth
;
so
this
is
a
prophane
and
wicked
swearing
,
against
Light
and
Judgement
,
of
a
manifest
lye
and
falshood
:
So
that
betwixt
his
Promise
to
perform
such
a
thing
,
and
the
performance
,
there
is
implyed
a
Contradiction
.
As
for
one
to
swear
,
to
be
to
morrow
at
Rome
,
who
is
to
day
at
Glasgow
▪
the
very
swearing
is
forswearing
.
2.
When
one
sweareth
an
unlawful
or
wicked
thing
▪
or
confirmeth
it
with
an
Oath
;
like
those
forty
that
swore
to
kill
Paul
;
especially
if
that
Oath
be
contrary
to
some
Duty
which
lyeth
formerly
by
Oath
on
the
Person
swearing
:
For
,
that
is
not
to
swear
in
Righteousness
and
Justice
:
Beside
,
that
it
draweth
on
a
necessity
,
either
of
breaking
that
Oath
,
and
●o
of
being
perjured
,
or
of
going
on
to
fulfill
it
;
and
so
of
being
doubly
perjured
.
3.
Men
are
forsworn
and
perjured
,
when
they
fulfill
a
wicked
Oath
,
as
Herod
did
,
Matth.
14
in
beheading
John
the
Baptist
;
for
,
though
he
seemed
not
to
over-turn
,
and
make
void
his
own
Oath
,
but
to
keep
it
:
Yet
this
(
as
also
the
former
)
over-turneth
and
maketh
void
,
the
scope
and
Nature
of
an
Oath
in
general
,
and
is
a
plain
Contradiction
to
it
,
and
maketh
an
Oath
,
which
should
be
Vinculum
Aequ●tatis
,
a
Bond
of
Equity
:
(
there
being
Nulla
Obligation
but
ad
Officium
,
no
Obligation
but
to
Duty
,
)
to
be
Vinculum
Iniquitatis
,
a
Bond
of
Iniquity
:
And
so
thwa●teth
with
the
very
end
wherefore
such
Oaths
are
appointed
▪
In
which
respect
David
did
better
in
not
executing
his
rash
Oath
,
but
keeping
the
general
scope
of
all
Oaths
,
when
he
refused
not
to
hearken
to
Abigails
Counsel
,
even
to
the
Non-performance
of
what
he
had
sworn
.
It
may
be
Questioned
here
,
Whether
one
man
may
be
accessary
to
anothers
Perjury
,
if
he
constrain
him
to
swear
,
of
whom
he
hath
a
suspition
that
he
will
forswear
?
Answ.
Distinguish
1.
The
matter
in
which
,
if
it
be
of
grave
Concernment
,
or
of
little
Moment
.
2.
Distinguish
,
betwixt
the
Publickness
and
Privacy
of
it
3.
Distinguish
betwixt
Parties
,
as
betwixt
a
Judge
,
who
is
to
decide
,
and
a
Party
that
is
the
Pursuer
.
We
say
then
.
1.
A
Party
pursuing
,
in
a
Particular
of
his
own
Concernment
;
especially
if
it
be
of
no
great
Concernment
;
may
,
Yea
,
should
forbear
pressing
such
a
Person
to
swear
,
both
for
sparing
the
Party
,
and
for
respect
to
the
Name
of
God
;
since
he
can
hardly
,
in
this
Case
,
be
very
hopefull
to
gain
by
it
.
2.
We
say
,
(
notwithstanding
in
some
Cases
,
)
that
the
Judge
may
admit
such
to
swear
,
especially
in
Publick
scandals
.
1.
Because
none
can
certainly
know
,
but
God
may
constrain
them
to
swear
Truth
.
2.
Because
it
is
his
way
,
left
to
decide
all
Controversies
;
and
a
Judge
cannot
eschew
it
,
when
it
lyeth
on
him
to
put
a
close
to
such
a
Controversie
,
at
which
he
cannot
win
by
any
other
means
;
though
great
Prudence
is
to
be
used
in
proceeding
in
such
a
case
,
especially
it
being
of
that
Nature
as
is
in
Scripture
appointed
to
be
decided
by
Oath
,
as
Exod
,
22.
17.
The
great
question
is
concerning
a
promissory
Oath
,
if
in
any
case
it
may
be
made
void
,
and
cease
to
oblige
,
or
,
in
what
cases
that
may
be
?
That
every
Oath
bindeth
not
according
to
the
Letter
,
we
suppose
needeth
no
reasons
to
clear
and
confirm
it
:
There
are
two
ways
in
general
how
the
obligation
of
an
Oath
promissory
ceaseth
.
1.
When
the
Oath
it self
is
null
,
and
never
had
any
obligation
.
2.
When
by
some
other
thing
intervening
,
there
is
a
loosing
from
the
obligation
which
the
Oath
once
had
.
That
it
may
be
clear
that
,
notwithstanding
of
this
,
Oaths
are
of
a
most
strict
Obligation
,
having
the
great
and
dreadfull
Name
of
God
interposed
in
them
;
and
that
many
things
,
what-ever
weight
be
layed
on
them
by
men
that
way
,
do
not
loose
from
it
,
such
as
these
following
which
we
shall
put
by
,
in
the
first
place
.
1.
No
mans
temporal
loss
in
Goods
,
Name
,
or
Estate
,
will
loose
him
from
his
Oath
,
nor
make
it
null
and
voyd
,
Psal.
1●
.
ult.
12.
that
our
ingagment
by
Oath
is
to
somthing
of
its
own
nature
indifferent
,
will
not
loose
us
,
though
there
be
here
no
other
tye
upon
us
to
the
thing
,
and
that
without
the
Oath
we
were
free
;
yet
the
Oath
once
engaged
in
,
will
tye
us
,
as
is
clear
from
that
same
15th
.
Psal.
For
an
Oath
is
of
its
own
nature
Obligatory
,
and
according
to
Numb
.
31.
Persons
at
their
own
dispose
must
do
even
in
such
cases
as
they
have
bound
their
Souls
.
3.
Though
we
were
engaged
in
the
Oath
by
the
deceit
and
guile
of
others
,
the
deceit
being
circumstantial
only
,
yet
if
the
things
be
not
sinful
,
it
bindeth
us
,
as
is
clear
in
that
Oath
to
the
Gibeonites
,
wherein
the
deceit
was
such
,
4.
Though
by
fear
or
violence
the
Oath
hath
been
extorted
,
yet
the
matter
being
lawful
,
it
bindeth
because
of
the
honour
of
God's
Name
interposed
.
5.
Though
it
was
sinful
as
to
the
manner
,
and
rashly
made
at
first
,
as
that
with
the
Gibeonites
was
;
yet
is
it
binding
,
if
lawful
in
the
matter
,
there
being
a
great
difference
betwixt
juramentum
illicitum
,
an
Oath
unlawfully
come
under
as
to
its
manner
,
and
juramentum
de
Re
illicitâ
,
an
Oath
in
an
unlawful
matter
.
6.
Though
we
could
devise
and
find
out
some
interpretation
or
meaning
of
the
words
of
the
Oath
that
might
seem
to
make
forloosing
us
from
its
obligation
;
yet
,
if
that
was
not
meaned
at
the
first
tendering
of
the
Oath
,
but
otherwise
understood
by
him
that
did
take
it
,
it
will
not
absolve
not
excuse
from
the
guilt
of
Perjury
,
To
put
afterwards
a
new
gloss
on
it
;
because
an
Oath
is
stricti
jurts
,
and
will
not
admit
for
any
respect
nor
on
any
account
,
of
interpretations
prejudical
to
the
native
truth
of
it
,
lest
it
should
be
found
to
be
,
according
to
Psal.
24.
a
Swearing
deceitfully
.
7.
Though
there
may
be
a
good
meaning
and
intention
in
reversing
the
Oath
,
and
going
cross
to
it
,
men
not
doing
so
for
a
particular
end
of
their
own
,
but
for
a
publick
good
as
is
suposed
;
yet
that
will
not
absolve
from
obligation
of
the
Oath
,
nor
from
the
guilt
of
Perjury
,
as
is
clear
in
God's
punishing
Saul's
Family
for
breaking
that
Oath
with
the
Gibeonits
,
even
though
he
did
it
out
of
his
Zeal
to
the
Children
of
Israel
and
Judah
as
the
Scripture
expresly
affirmeth
.
2
Sam.
21.
2.
8.
Though
the
Oath
be
conceived
by
a
Creature
,
as
at
least
the
immediate
object
ofit
,
and
so
sinfully
made
in
that
respect
;
yet
,
being
made
,
it
tyeth
from
respect
due
to
God
,
who
shineth
in
his
Creatures
.
Matth.
23.
19
20.
21.
9.
Through
the
thing
become
impossible
,
if
that
impossibility
might
have
been
prevented
by
our
searching
our selves
as
far
as
in
us
lay
,
we
are
not
freed
from
the
guilt
of
Perjury
,
though
the
thing
Sworn
do
now
by
onr
own
s●oathfulness
become
impossible
;
or
if
the
thing
Sworn
might
have
been
performed
before
any
such
impossiblity
came
on
;
or
if
we
might
have
prevented
it
by
our
suitable
circumspection
and
diligence
.
10.
Though
a
sinful
Oath
,
to
wit
,
being
made
on
a
sinful
promise
,
in
it self
,
bind
not
;
yet
the
sinful
condition
being
fulfilled
it
bindeth
;
as
in
the
case
of
Judah
,
his
promising
a
Kid
to
Thamar
,
upon
that
wretched
condition
of
prostituting
her self
to
his
sinful
Lust
,
who
did
offer
the
performance
of
what
he
had
engaged
to
,
upon
that
most
sinful
condition
now
fulfilled
;
for
the
condition
being
fulfilled
,
the
promise
is
absolute
,
and
the
sin
was
not
in
giving
the
Kid
,
but
in
the
condition
that
was
made
,
which
is
past
.
11.
Much
less
will
it
exempt
any
man
from
the
guilt
of
Perjury
,
that
in
Swearing
he
had
a
meaning
of
the
words
of
the
Oath
,
contrary
to
what
in
common
sense
they
bear
,
and
in
the
construction
of
all
in
different
persons
,
or
to
their
meaning
sine
juramento
or
extra
juramentum
;
or
that
he
had
any
reservation
in
his
own
mind
;
the
first
is
,
Aequivocation
;
the
second
is
mental
Reservation
,
that
have
no
place
in
such
an
Oath
which
should
be
plain
;
single
,
and
clear
.
Neither
12
,
will
a
dispensation
from
any
other
,
as
for
instance
,
from
the
Pope
,
who
hath
no
power
to
dispense
in
Oaths
,
nor
from
lawful
Superiours
,
except
it
be
in
things
wherein
by
our
relation
to
such
Superiours
we
are
subjected
to
them
▪
loose
the
obligation
of
our
Oath
,
nor
free
us
from
the
guilt
of
Perjury
;
if
▪
I
say
,
the
matter
of
the
Oath
be
in
things
to
which
their
power
over
us
doth
not
extend
,
in
such
things
doubtless
they
cannot
dispense
.
13.
The
obligation
of
an
Oath
cannot
be
loosed
,
nor
the
guilt
of
Perjury
evited
by
commutation
of
the
thing
sworn
,
for
it
must
be
according
to
what
has
proceeded
out
of
our
mouth
,
Numb.
30.
2.
P●●lm
15.
4.
14.
Nor
can
it
be
loosed
,
and
Perjury
eschewed
,
by
any
posteriour
tye
and
oath
:
for
thereby
the
prior
or
former
oath
is
not
made
null
,
but
the
posterior
or
latter
is
made
null
by
the
former
,
for
juramentum
non
derog
at
j●ri
●lieno
,
because
God
is
party
,
and
we
cannot
reverse
an
obligation
to
him
which
He
or
any
other
hath
by
a
prior
right
and
tye
.
But
they
are
null
.
and
of
no
force
.
1.
When
the
thing
sworn
is
sinful
and
unlawful
in
it self
,
because
there
is
nullum
vinculum
iniquitatis
.
there
is
not
,
neither
can
there
be
,
any
obligation
to
iniquity
.
2.
When
it
is
unlawful
to
him
that
sweareth
,
as
suppose
one
would
swear
to
do
that
which
were
incumbent
for
a
Magistrate
or
Minister
,
he
himself
being
but
a
meer
private
person
,
and
it
no
wayes
belonging
to
his
station
:
it
tyeth
him
indeed
to
endeavour
by
all
suitable
means
the
effecting
of
the
thing
by
them
,
but
not
to
do
it
himself
,
for
it
altereth
not
stations
.
3.
When
the
thing
is
simply
impossible
,
oaths
cannot
bind
,
in
that
case
.
4.
When
the
oath
is
engaged
in
by
any
,
in
whose
power
the
thing
sworn
is
not
,
as
by
Children
,
Wives
,
Servants
,
or
Subjects
,
in
such
things
wherein
they
are
subject
to
others
,
and
of
which
they
are
not
Masters
;
it
tyeth
them
onely
to
endeavour
it
with
their
approbation
or
permission
,
see
Numb.
31.
5.
When
the
deceit
is
not
in
circumstantials
,
but
in
essentials
:
as
▪
suppose
one
should
swear
to
such
another
persons
to
pay
him
such
a
debt
,
or
to
give
such
obedience
,
thinking
him
to
be
the
very
person
to
whom
he
oweth
these
things
,
who
yet
is
not
the
person
we
suppose
him
to
be
▪
the
ground
of
the
oath
is
null
,
and
its
obligation
accordingly
ceaseth
▪
as
when
Jacob
was
deceived
by
his
getting
Leab
first
for
Rachel
,
because
such
an
oath
wrongeth
another
,
to
whom
that
which
is
sworn
is
due
,
and
supposeth
the
condition
of
being
due
.
6.
When
the
oath
is
impeditive
of
a
greater
good
,
or
of
a
moral
duty
;
as
suppose
a
man
had
sworn
not
to
go
to
such
a
place
,
nor
to
speak
to
such
a
person
.
nor
to
eat
such
meat
;
that
oath
(
being
at
first
rash
,
and
without
judgement
)
if
duty
and
necessity
call
him
to
the
contrary
of
what
he
hath
sworn
,
bindeth
not
,
because
a
moral
command
may
require
him
to
go
thither
to
take
on
such
a
charge
there
,
or
to
speak
to
that
person
for
his
edification
,
&c.
yet
this
would
be
tenderly
applyed
,
and
with
great
circumspection
.
7.
When
the
oath
is
interposed
to
oblige
to
the
performance
of
some
thing
which
hath
a
tendency
to
an
ill
end
;
as
for
instance
,
if
a
Man
should
swear
to
meet
with
a
woman
for
committing
filthiness
,
to
give
arms
for
helping
to
oppose
an
innocent
,
or
any
such
like
thing
;
for
though
coming
to
such
a
place
,
or
giving
such
arms
may
be
lawful
,
yet
as
so
circumstantiate
:
this
coming
,
and
this
giving
of
them
with
such
an
intention
,
is
nnlawful
,
and
therefore
the
oath
is
null
.
For
loosing
from
the
obligation
of
an
Oath
which
is
lawful
,
there
are
these
cases
granted
.
1.
When
it
is
contradicted
by
a
Superiour
,
having
power
in
that
very
particular
,
as
Numb.
31.
2.
When
the
case
materially
altereth
,
as
ifone
should
swear
to
give
such
a
man
arms
,
who
afterward
turneth
mad
,
or
an
Enemy
;
to
give
obedience
to
such
a
Commander
,
who
afterwards
becometh
a
private
man
,
and
ceaseth
to
be
any
more
a
Commander
,
because
in
such
cases
the
relation
upon
which
the
duty
and
Oath
is
founded
,
ceaseth
.
3.
When
the
party
sworn
unto
,
relaxeth
us
:
for
though
none
can
absolve
from
a
Vow
,
yet
in
a
promissory
Oath
,
whereby
some
right
accrueth
to
one
from
another
,
a
man
may
dispense
with
his
own
right
;
as
for
instance
,
he
may
in
whole
,
or
in
part
,
forgive
and
discharge
such
a
sum
of
money
that
another
by
Oath
has
sworn
to
give
him
,
which
when
he
doth
,
in
so
far
the
Oath
and
its
obligation
is
loosed
;
he
having
,
as
himself
thinketh
fit
,
accepted
satisfaction
for
whole
or
part
;
but
in
Vows
to
God
no
man
can
dispense
,
He
being
party
there
.
4.
When
by
some
after
and
unforeseen
intervening
Emergent
,
the
man
is
quite
disabled
from
performing
his
Oath
,
as
by
sickness
,
plundering
,
&c.
In
that
case
,
so
far
and
so
long
as
he
is
disabled
,
in
so
far
and
so
long
is
he
loosed
;
that
condition
being
necessarily
presupposed
in
giving
the
Oath
at
first
,
though
the
obligation
to
performance
lyeth
still
on
him
so
far
and
so
soon
as
he
shall
be
able
.
It
may
be
marked
,
by
the
way
,
that
often
prophane
men
are
more
strict
in
keeping
sinful
Oaths
,
then
those
which
are
lawful
:
the
Devil
putting
home
that
obligation
on
them
as
a
snare
,
and
their
own
corruption
siding
with
the
Oath
in
its
matter
,
maketh
it
appear
strongly
binding
to
them
.
If
it
be
asked
,
Wherein
it
is
that
an
Oath
bindeth
more
then
a
Promise
doth
?
Answ.
An
Oath
bindeth
to
nothing
but
what
is
in
the
Promise
,
but
it
bindeth
more
strongly
,
and
so
the
sin
is
greater
in
breaking
an
Oath
then
a
Promise
;
because
not
onely
our
truth
to
men
is
engaged
in
the
Oath
,
but
our
reverence
and
respect
to
God
also
,
and
his
dreadful
Name
thereby
notably
taken
in
vain
.
So
then
against
this
Doctrine
of
Oaths
faileth
perjury
or
forswearing
,
rash-swearing
,
indeliberat
▪
swearing
,
as
incomplements
(
as
for
instance
,
if
one
should
swear
he
will
not
drink
,
or
go
before
such
another
person
:
)
Solemne
Oaths
entered
into
,
at
Communions
,
at
Baptism
,
or
in
other
lawful
Covenants
not
performed
:
Ah!
how
often
are
these
broken
,
even
in
that
which
we
might
easily
do
?
We
so
carry
and
keep
to
God
as
men
could
not
but
quarrel
;
irreverent
swearing
even
in
what
is
right
;
grosly
prophane
swearing
,
as
by
Gods
Soul
,
his
Wounds
,
Blood
,
&c.
Uncouth'd
,
strange
,
newly-coin'd
and
invented
Oaths
,
no
doubt
,
by
special
help
of
the
Devils
art
,
Cursings
,
wherein
the
Devil
is
mentioned
,
and
his
aid
implored
for
the
execution
of
mens
paision●●e
and
revengeful
imprecations
;
yea
,
not
being
suitably
affected
with
the
Oaths
of
others
,
not
admonishing
them
,
nor
seeking
to
recover
them
,
not
endeavouring
by
all
requisite
care
the
preventing
of
them
,
with-holding
of
instruction
and
correction
when
called
for
,
and
not
procuring
the
erection
of
Schools
,
&c.
may
make
many
guilty
of
Oaths
they
never
heard
,
when
they
fall
out
in
persons
,
whom
it
became
them
to
teach
and
admonish
,
&c.
There
are
somethings
near
of
him
unto
(
●o
say
●o
)
and
of
affinity
with
Oaths
;
as
〈◊〉
Adjurations
,
when
we
adjure
or
charge
one
by
the
Name
of
God
to
do
or
forbear
such
a
thing
:
as
Saul
bound
the
people
with
a
Curse
,
1
Sam.
14.
And
Joshua
charged
Achan
,
Josh.
7.
and
the
High-priest
Christ
,
Matth.
26.
and
Paul
Timothy
,
1
Tim.
●
.
21.
and
6.
13.
Adjurations
differ
thus
from
Oaths
,
that
by
an
Oath
we
bind
our selves
to
do
or
forbear
somewhat
,
or
to
tell
truth
;
by
Adjurations
we
bind
others
by
interposing
the
Name
of
God
for
commanding
,
charging
,
perswading
to
do
or
forbear
such
a
thing
,
and
implying
,
if
not
expressing
some
threatning
or
curse
if
it
be
not
done
or
forborne
:
There
are
three
sorts
of
these
in
Scripture
,
1.
When
me●
adjure
men
.
2.
When
they
adjure
Devils
.
3.
When
they
adjnre
unreasonable
Creatures
,
as
Serpents
,
&c.
To
each
of
these
,
a
word
.
As
to
the
1.
We
say
that
men
may
sometimes
adjure
other
men
in
matters
weighty
,
sutable
,
and
necessary
to
be
done
:
when
it
is
rightly
gone
about
,
and
not
in
passion
or
for
self
ends
,
but
soberly
,
gravely
,
and
singly
,
for
the
glory
of
God
immediately
,
or
mediately
by
anothers
good
being
interposed
;
so
,
many
examples
confirm
,
and
so
necessity
requireth
,
that
when
regard
to
men
doth
not
sutably
weigh
that
such
a
desire
be
put
home
tothe
Conscience
from
respect
to
God
and
his
Authority
,
who
is
Witness
and
will
Judge
:
this
some
way
sifteh
a
m●●
before
God
,
and
so
may
prove
a
good
means
,
through
his
blessing
,
to
make
the
man
serious
;
which
sort
of
adjuratious
may
be
distinguished
thus
.
1.
There
are
proper
adjurations
or
charges
authoritatively
laid
on
,
in
the
Name
of
God
,
or
of
Jesus
Christ
;
this
is
done
by
Magistrates
or
Ministers
in
their
places
,
as
Paul
chargeth
Timothy
,
1
Tim.
6.
13.
and
giveth
him
charge
to
charge
others
▪
●
.
17.
This
being
used
in
serious
and
weighty
matters
,
and
not
too
frequently
(
lest
the
Name
of
God
become
thereby
contemptible
)
is
the
most
proper
and
the
most
weighty
charge
.
2.
There
are
Obtestations
which
are
serious
and
weighty
intreaties
and
b●●
seechings
in
the
Name
of
God
,
and
for
Christ's
sake
that
one
may
do
o●
forbear
such
a
thing●
as
when
Paul
beseecheth
the
Romans
and
Philippians
by
the
mercies
o●
God
,
Rom.
12.
Phil.
2.
1
,
2.
and
Abigal
interposeth
seriously
with
David
:
this
〈◊〉
most
properly
done
by
Inferiors
,
Subjects
,
Children
,
&c.
to
their
Superiours
▪
and
hath
in
it
also
a
more
implicite
threatning
if
such
a
thing
be
slighted
,
as
i●
Abigals
words
to
David
,
●
Sam
,
25.
is
clear
.
3.
There
are
Attestations
whereby
one
is
seriously
put
to
it
to
tell
some
truth
▪
or
to
bear
witness
of
some
truth
asserted
by
another
;
thus
Joshua
attested
A●●an
.
4.
We
say
,
These
have
a
binding
virtue
in
some
cases
,
and
cannot
without
contempt
of
God
(
who
so
chargeth
them
,
and
before
whom
they
are
so
attested
)
be
slighted
;
and
therefore
if
it
be
not
properly
Perjury
for
a
man
,
either
not
to
speak
at
all
,
being
attested
,
or
to
speak
what
is
not
truth
;
yet
sure
it
is
more
the●
ordinary
contempt
,
and
a
greater
sin
them
if
no
such
adjurations
,
attestations
,
o●
obtestations
had
been
used
,
because
the
Name
of
the
Lord
has
been
interpose●
by
others
:
and
if
such
attestations
,
&c.
be
lawful
,
as
we
have
proved
them
to
b●
in
some
cases
,
then
ought
they
to
have
weight
,
or
they
are
used
in
vain
;
we
se●
our
Lord
Christ
answered
to
such
,
Matth.
26.
after
a
whiles
keeping
silence
.
And
in
reference
to
these
ye
fail
,
1.
In
giving
little
entertainment
unto
,
an●
laying
little
weight
upon
the
charges
and
obtestations
of
Ministers
,
which
come
unto
you
by
them
from
this
Word
and
Gospel
;
these
charges
of
Ministers
are
〈◊〉
if
an
Herauld
gave
a
Charge
in
the
Magistrates
name
,
which
bindeth
as
from
him
▪
and
more
then
another
message
delivered
in
other
terms
▪
in
this
then
,
Minister●
●re
as
Heraulds
charging
you
in
their
Master's
Name
,
even
in
the
Name
of
the
great
God
,
and
of
Jesus
Christ
,
the
Prince
of
the
Kings
of
the
Earth
.
2.
When
one
of
you
putteth
not
another
serionsly
to
it
,
to
forbeare
and
abandon
fin
,
or
to
practise
such
a
duty
,
charging
them
,
or
rather
obtesting
them
,
as
they
will
answer
to
God
to
do
so
,
as
often
in
the
Canticles
we
find
,
I
charge
you
,
O
Daughters
of
Jerusalem
.
3.
In
your
overly
,
rash
,
and
slight
way
of
using
obtestations
and
grave
intreaties
,
meerly
or
mostly
for
the
fashion
,
or
by
way
of
complement
,
or
in
petty
and
trivial
things
;
as
when
ye
say
,
for
God's
sake
,
for
God's
blessing
do
this
or
that
,
only
as
acustomary
by
▪
word
;
this
is
no
doubt
more
then
on
ordinary
taking
of
God's
Name
in
vain
in
common
discourse
,
because
ye
take
on
you
to
bind
others
in
the
Name
of
God
,
not
considering
what
ye
are
doing
;
and
in
a
matter
not
necessary
,
and
of
no
weight
exposing
the
Name
of
the
Lord
to
contempt
,
and
thereby
tempting
others
to
care
but
little
for
it
;
this
is
a
most
horrid
and
crying
sin
amongst
our
ordinary
Beggars
,
whereof
others
also
are
guilty
,
who
are
not
sutably
affected
with
it
,
and
do
not
in
their
places
seriously
endeavour
to
have
it
mended
;
as
also
this
is
,
when
we
desire
one
another
lightly
&
irreverently
to
do
such
&
such
a
little
thing
▪
in
the
Name
of
God
,
as
to
sit
down
or
rise
up
,
in
God's
Name
,
&c.
which
things
are
alasse
too
too
frequent
.
2.
For
adjuring
of
Devils
,
it
is
two
ways
lawful
,
and
two
ways
not
.
1.
It
is
lawful
to
command
Devils
in
the
Name
of
God
by
those
who
are
called
to
it
and
are
gifted
to
cast
them
out
.
2.
It
is
lawful
for
any
by
Prayer
to
God
,
and
the
exercise
of
Faith
on
Him
to
endeavour
to
repel
and
resist
them
,
and
to
beg
that
he
would
rebuke
them
;
as
thus
,
The
Lord
rebuke
thee
Satan
;
this
way
we
neither
command
the
Devil
,
nor
pray
to
him
,
but
pray
unto
the
Lord
to
command
him
.
Again
:
It
is
unlawful
,
1.
when
one
adjureth
him
who
is
not
called
to
it
,
as
those
Sons
of
Sceva
did
,
Act.
19.
13
,
14.
This
certainly
being
a
peculiar
and
extraordinary
gift
,
as
those
of
prophecying
,
foretelling
of
things
to
come
,
speaking
with
Tongues
,
and
healing
of
the
Sick
with
a
word
,
were
;
ought
not
without
special
warrant
to
be
usurped
more
then
they
.
2.
It
is
unlawful
when
it
is
done
by
exhorting
or
obtesting
of
,
or
praying
unto
the
Devil
himself
,
&
intreating
him
as
we
do
God
,
which
way
implyeth
,
1.
Friendship
with
him
when
we
intreat
him
as
a
Friend
.
2.
Prayer
or
worship
to
him
who
is
not
the
object
of
it
.
3.
An
obligation
on
us
to
him
,
when
he
yieldeth
to
obey
;
and
he
will
not
fail
,
if
by
any
means
he
can
,
to
put
that
complement
or
obligation
on
us
,
and
so
Necromancers
,
Witches
,
Exorcists
,
&c.
may
cast
out
Devils
by
collusion
(
though
possibly
not
in
a
way
so
explicit
)
,
whereby
the
Devil
gaineth
his
point
upon
such
as
effectually
,
as
if
there
were
a
most
expresly
formed
Covenant
betwixt
him
and
them
,
and
thus
the
Pharisees
falsly
and
blasphemously
,
charged
on
our
blesed
Lord
,
Mat.
12.
as
if
by
Belezebub
▪
that
is
by
Collusion
with
the
Prince
of
Devils
,
he
had
cast
out
Devils
.
There
are
no
doubt
,
many
Sins
committed
this
way
,
while
some
take
on
them
confidently
to
Command
the
Devil
,
as
●f
with
an
Avoid
Satan
,
they
could
put
him
into
Bonds
:
And
others
seek
Health
from
Devils
or
Witches
,
especially
when
it
is
supposed
to
come
from
them
,
)
and
●atreat
them
to
do
such
and
such
things
:
All
which
are
Breaches
of
this
Part
of
the
Third
Commandment
.
3.
What
is
said
of
Adjuring
Devils
,
may
be
said
Proportionally
of
Adjuring
Unreasonable
Creatures
,
which
is
the
same
ways
Lawful
and
unlawful
:
Charming
also
,
and
naming
the
Lords
Name
over
Diseases
,
as
if
some
special
worth
and
Efficacy
were
in
some
words
;
is
unlawfull
and
Condemned
by
this
Command
.
It
followeth
now
that
we
say
some-thing
to
Vows
,
which
are
Bonds
,
whereby
a
man
bindeth
himself
(
and
so
they
differ
from
Adjurations
)
to
God
only
as
party
,
and
that
in
things
belonging
to
God
;
willingly
,
and
upon
Deliberation
.
(
And
so
they
differ
from
Promissory
Oaths
,
wherein
we
bind
our selves
to
others
:
and
in
matters
which
are
not
of
themselves
Religious
.
)
Under
Vows
we
comprehend
,
1.
Sacraments
.
2.
Covenants
,
solemnly
ingaged
into
before
others
.
3.
Particular
Vows
to
God
.
4.
Promises
and
ingagements
▪
whether
inward
in
the
Heart
onely
,
or
also
outwardly
expressed
to
,
or
before
the
Lord
:
For
though
these
have
not
alwayes
Gods
Name
,
formally
and
expresly
interposed
in
them
▪
yet
He
being
Party
,
and
they
being
made
to
him
,
he
cannot
but
be
singularly
looked
at
,
as
Party
,
Witness
,
and
Judge
,
in
the
making
and
performing
of
them
:
Therefore
,
do
we
comprehend
all
even
purposes
,
expressed
in
Prayer
to
him
,
as
being
of
the
same
kind
,
though
not
of
the
like
Degree
.
We
mind
not
here
to
medle
with
speculative
Debates
about
Vows
,
but
to
hold
us
only
at
what
concerneth
Practise
:
And
say
,
1.
That
such
Promises
to
God
,
and
ingagements
,
being
rightly
made
and
taken
on
,
or
rightly
goneabout
;
are
not
onely
Lawful
,
but
sometimes
necessarily
called
for
,
as
appeareth
.
1.
From
the
Command
,
which
is
to
Vow
,
as
well
as
to
perform
,
Psalm
76
11.
2.
From
Example
of
Saints
in
all
Ages
:
David
faith
,
Psalm
119.
when
his
frame
is
most
tender
,
Verse
57.
I
have
said
.
I
will
keep
thy
words
.
And
thereafter
,
Verse
106.
I
have
sworn
,
〈◊〉
well
perform
it
,
That
I
w●ll
keep
thy
righteous
Judgements
.
For
,
saying
and
swearing
to
God
are
near
the
same
;
and
who
sincerely
say
in
secret
,
may
in
some
Cases
also
Articulatly
swear
.
3.
From
the
end
of
Vows
,
which
is
to
bind
us
to
something
the
more
straitly
,
and
to
evidence
our
greater
desire
and
willingness
to
be
so
bound
:
And
therefore
they
being
Midses
,
for
that
end
;
when
the
end
is
in
a
special
manner
called
for
:
and
may
,
in
all
probability
,
be
the
better
obtained
,
by
the
use
of
this
Mean
:
then
is
it
called
for
also
,
and
cannot
be
omitted
.
4.
From
the
Lords
gracious
accepting
of
such
Engagements
and
Vows
,
and
approving
of
them
.
5.
From
the
several
Promise
and
Prophecies
of
them
,
as
commendable
and
good
service
,
from
Men
to
God
,
under
the
Gospel
,
Isai.
19.
18.
and
21.
Jer.
50.
4
,
5.
Isai.
44.
5.
So
then
,
I
say
,
1.
In
some
Cases
;
to
wit
,
when
it
glorifieth
God
,
and
edifieth
others
;
or
is
profitable
to
our selves
:
But
if
it
thwart
with
any
of
these
,
there
is
a
failing
:
or
when
some
pressure
of
Spirit
,
or
cogent
Reason
,
putteth
us
not
to
it
,
or
some
great
need
calleth
for
it
;
(
as
Abraham
,
for
the
weighty
Reason
,
expressed
by
himself
,
Gen.
14.
swore
he
would
take
none
of
the
spoil
,
he
had
rescued
from
the
Kings
overcome
by
him
:
)
For
we
are
not
alwayes
called
to
it
.
2.
I
say
,
Not
in
all
Things
:
Because
the
matter
of
a
Vow
,
must
be
one
of
these
two
:
Either
,
1.
Some
commanded
Duty
,
as
Jacob
▪
Vow
,
Genes.
28.
and
Davids
,
Psalm
119.
106.
were
:
Or
2.
Something
that
relateth
to
Worship
:
or
may
further
some
commanded
Duty
,
or
prevent
some
sin
,
to
which
we
are
given
,
and
much
inclined
:
As
suppose
a
Man
should
engage
himself
to
rise
sooner
in
the
morning
,
that
he
might
the
more
effectually
cross
the
lust
of
his
laziness
,
and
to
keep
more
at
home
,
the
better
to
prevent
the
snare
of
evil
,
and
Loose-Company
:
It
is
not
House-keeping
simply
,
or
rising
soon
,
that
is
the
matter
of
his
Vow
:
but
as
they
relate
unto
,
or
are
made
use
of
for
such
ends
:
Therefore
Vows
can
onely
be
made
to
God
alone
,
Ps.
76.
11.
and
Ps.
132.
2.
3.
I
say
,
Rightly
gone
about
:
That
is
,
1.
Deliberately
,
and
Judiciously
;
for
Ignorance
,
Haste
,
and
Rashness
will
spill
all
.
2.
With
Humility
,
and
due
sense
of
our
own
Corruption
,
which
maketh
us
(
Alace
!
)
to
stand
in
need
of
such
Bands
to
keep
it
in
,
and
of
such
Up-stirrings
and
Excitments
to
Duty
.
3.
With
fear
,
singleness
,
and
Zeal
for
God
;
with
love
to
his
Honour
,
and
to
true
Holiness
:
Not
for
our
selfends
,
to
gratifie
an
Humour
or
Passion
,
or
in
Fits
of
Conviction
,
to
stop
the
Mouth
of
a
Challenge
,
and
so
put
it
by
.
4.
The
Vow
would
be
heartily
,
and
chearfully
undertaken
,
not
as
a
piece
of
Bondage
,
but
of
Liberty
,
that
we
may
be
thereby
indeed
ingaged
unto
the
Lord
having
no
hink
or
Hesitation
;
nor
Reservation
in
the
making
of
it
:
what
can
be
expected
as
to
the
performance
,
if
therebe
Hesitation
,
in
the
very
undertaking
?
5.
There
should
be
much
denyedness
in
it
.
1.
To
our selves
.
2.
To
the
Oath
as
not
accounting
our selves
to
be
more
Religious
by
it
;
or
more
pleasing
to
God
,
as
if
it
merited
somewhat
;
nor
yet
more
strengthned
by
making
of
it
,
but
more
ingaged
to
perform
,
and
keep
what
we
have
vowed
.
6.
There
should
be
Diligence
in
doing
,
going
on
,
and
helping
and
inciting
others
to
joyne
with
us
;
that
so
it
may
through
Grace
be
made
irrevocable
,
which
is
the
practise
of
the
people
of
God
,
Jer.
50.
4
,
5.
7.
There
should
be
ingaging
,
in
the
lively
Exercise
of
Faith
;
drawing
strength
from
Jesus
Christ
,
according
to
his
own
promise
;
and
of
our selves
to
make
use
of
him
,
for
that
end
:
Yea
,
that
should
be
laid
for
the
foundation
of
our
undertaking
:
Therefore
every
such
ingaging
,
is
a
Covenanting
with
God
,
and
there
is
no
Covenanting
with
Him
,
but
by
interposing
of
Jesus
Christ
,
both
for
the
procuring
of
Pardon
for
by-past
failings
and
guilt
;
and
for
Grace
and
Strength
,
to
perform
,
called
for
,
and
ingaged
into
Duties
,
for
the
future
.
See
a
frame
of
Spirit
fit
for
Covenanting
,
when
seriously
and
suitably
gone
about
.
Jer.
50.
4
,
5.
Concerning
these
Ingagements
,
we
say
.
2.
That
they
are
of
themselves
Obligatory
,
and
binding
to
those
who
come
under
them
,
as
Numb.
30.
2
,
3.
Vowing
is
called
the
binding
of
a
Mans
soul
;
And
Psalm
36.
12.
its
said
,
Thy
Vows
are
upon
me
,
O
Lord
,
as
pressing
him
with
a
Weight
,
till
they
were
payed
.
If
it
be
asked
,
1.
How
Vows
bind
?
We
Answer
,
1.
In
moral
Duties
,
they
make
the
Obligation
no
greater
;
for
,
they
being
laid
on
by
the
Command
of
God
,
and
having
his
Authority
,
there
can
be
no
Addition
to
that
in
it self
:
But
there
is
a
two-fold
Addition
.
1.
In
respect
of
us
;
so
that
though
the
Obligation
be
not
greater
in
it self
,
yet
we
joyn
our
Approbation
or
Consent
unto
that
,
whereby
,
as
by
a
positive
Super-added
voluntary
Consent
,
we
bind
our selves
;
so
that
in
some
respect
we
have
two
Bonds
(
the
Law
,
and
our
Oath
both
)
for
one
.
2.
Though
it
make
not
the
former
Obligation
,
to
bind
more
strongly
in
it self
;
yet
it
maketh
that
Obligation
to
have
a
more
deep
Impression
upon
us
;
so
that
a
man
,
by
Vow
bound
to
a
commanded
Duty
,
will
think
himself
more
bound
to
it
,
then
before
;
and
that
Command
will
have
a
deeper
Impression
,
and
more
weight
on
him
,
to
perswade
him
to
do
,
and
to
challenge
him
when
he
hath
omitted
,
then
before
.
Again
,
in
things
that
are
meerly
Accessories
to
a
Religious
end
,
as
Extrinsick
means
;
for
instance
,
fasting
,
staying
at
home
,
&c.
Vowing
,
never
maketh
the
doing
of
these
of
themselves
,
to
be
Acts
of
religious
Worship
;
but
it
maketh
our
keeping
of
them
to
be
by
a
Religious
Tye
:
so
that
without
Prophanity
they
cannot
be
altered
,
out
of
the
case
of
necessity
.
If
it
be
asked
,
2.
What
is
to
be
thought
of
our
common
and
ordinary
Ingagements
.
1.
By
Baptism
.
2.
At
the
Lords
Supper
.
3.
By
Oaths
in
Covenants
.
4.
Ingagements
in
Private
to
God
by
Vows
,
Purposes
,
Promises
,
Resolutions
,
in
thoughts
within
;
or
expressed
in
Prayer
:
(
I
suppose
it
doth
not
a
little
concern
all
of
you
to
know
,
how
they
bind
and
when
they
are
broken
.
)
We
Answer
.
1.
That
,
All
these
are
binding
,
and
still
accounted
so
,
(
Psal.
119.
106
,
Psal.
67.
)
is
not
to
be
doubted
,
yea
binding
in
an
Eminent
Degree
,
as
being
made
to
God
and
not
only
Before
Him
:
The
nature
of
the
thing
and
our
consent
also
bindeth
,
For
,
1.
If
interposing
the
Name
of
God
to
men
doth
bind
,
much
more
to
God
:
2.
If
a
Promise
solemnly
ratifyed
bind
to
men
,
much
more
to
God
.
Hence
3.
Our
,
Obligations
in
Baptism
,
and
the
Lords-Supper
,
receive
Strength
and
Conviction
against
us
from
the
Covenant
,
which
we
solemnly
Ratifie
and
renew
with
God
therein
,
and
that
before
the
World
:
And
our
Breach
of
these
Vows
is
charged
on
us
by
the
Lord
,
as
an
open
Breach
of
his
Covenant
;
the
Obligation
whereof
is
pleaded
from
them
,
Genesis
,
17
,
verse
10.
and
14.
and
elsewhere
.
2.
Yet
do
they
not
bind
absolutely
,
as
the
Duty
lyeth
upon
us
and
as
we
should
aim
at
it
;
for
though
we
be
bound
by
the
Law
to
be
perfectly
Holy
,
and
without
sin
;
yet
doth
not
a
Vow
so
tye
us
,
or
that
Obligation
is
not
from
our
Vow
,
but
from
the
Law
;
because
our
Vow
is
to
be
understood
,
1.
With
Respect
to
our
Nature
,
now
Corrupt
and
sinful
:
and
therefore
to
Vow
,
absolutely
,
to
be
without
Sin
,
or
absolutely
to
abstain
from
it
,
is
injurious
and
impossible
,
2.
With
respect
to
our
aim
and
desire
.
3
,
With
respect
to
our
not
Approving
,
or
Dis
approving
our
selves
in
any
thing
,
wherein
we
come
short
.
4.
In
respect
of
the
Obligation
to
endeavour
it
,
which
is
,
alway
,
and
by
all
suitable
means
to
presse
at
it
,
and
to
leave
nothing
undone
,
which
may
further
it
:
So
then
1.
They
do
not
bind
Absolutely
or
Simply
,
but
Respectively
.
2.
Not
as
to
the
Victory
,
but
as
to
the
Wrestling
and
Fighting
for
Victory
.
3.
Not
as
to
the
Event
,
but
as
to
the
Means
which
are
in
our
Power
;
and
therefore
some
plead
,
That
they
had
not
broken
Covenant
,
though
they
had
Sins
,
Psal.
44.
17
3.
Though
they
bind
not
Simply
or
Absolutely
,
(
and
are
not
therefore
to
be
so
taken
or
understood
)
yet
they
tye
Absolutely
,
1.
To
the
main
of
having
God
ours
in
Christ
.
2.
In
other
things
,
thus
:
1.
They
tye
us
to
live
in
no
known
Sin
,
especially
Outward
Sins
and
to
delight
in
none
.
2.
To
omit
no
Known
Duty
,
but
to
essay
the
doing
of
it
.
3.
As
to
the
Maner
,
to
essay
it
seriously
;
so
that
though
a
man
cannot
swear
,
that
he
shall
have
no
Corruption
in
him
,
while
he
is
upon
Earth
:
Yet
in
so
far
he
may
▪
As
1.
Not
to
approve
of
it
.
2.
To
leave
no
means
unessayed
,
consisting
in
his
Knowledge
,
that
may
help
to
mortifie
it
.
3.
Seriously
,
and
in
good
Earnest
,
to
be
aiming
at
the
Mortification
of
it
,
in
the
Use
of
these
.
And
so
this
Tye
of
a
Vow
is
,
1.
As
far
as
in
us
lyeth
.
2.
As
Universal
as
the
Duty
is
.
3.
Constant
and
always
binding
.
4.
When
it
's
taken
on
,
we
should
not
let
it
lye
on
,
(
to
say
so
)
till
the
Sun
go
down
,
but
endeavour
that
we
may
be
free
of
it
;
it
bindeth
us
to
quit
Sin
,
as
well
as
to
eschew
it
.
It
reaches
not
all
Infirmities
,
to
make
them
Breaches
;
but
known
Sins
,
or
the
least
sins
stuck
to
.
3.
Concerning
these
Vows
,
we
say
;
That
the
Breach
of
them
is
a
very
great
Sin
,
and
doth
much
more
aggravate
Sin
,
where
it
is
,
then
where
it
is
not
▪
So
that
the
Sins
of
Christians
against
Baptism
,
Communions
,
Oaths
in
Covenants
,
Secret
Ingagements
,
Resolutions
,
and
Promises
to
God
,
are
much
greater
then
the
Sins
of
others
.
Hence
the
Lord
chargeth
Israel
with
Covenant
▪
Breaking
,
by
vertue
of
their
Circumcision
which
they
had
received
as
a
Seal
thereof
,
and
aggravateth
all
their
Sins
by
that
,
and
looketh
on
them
in
that
Respect
as
singularly
sinful
,
Deut.
29.
24.
Jer.
22.
8.
&c.
which
could
not
so
well
be
,
if
there
were
not
some
Peculiarity
in
that
Obligation
.
Our
Baptism
,
doubtless
,
is
no
less
binding
unto
us
,
nor
the
Breach
of
our
Baptisme
Vows
less
sinful
,
Col.
2.
11
,
12.
Neither
can
there
be
any
reason
given
,
Why
the
Breach
of
an
Oath
to
man
,
should
be
charged
on
a
Person
,
as
a
Sin
and
Infamy
;
and
the
Breach
of
an
Oath
to
God
,
not
be
much
more
charged
so
.
Oh!
Take
notice
then
,
ye
who
sin
willingly
,
who
Drink
,
Swear
,
omit
Prayer
;
Let
your
minds
wander
,
and
study
not
Holiness
in
good
earnest
,
that
your
sins
have
these
Aggravations
to
make
them
horrible
,
infamous
,
and
inexcusable
.
1.
There
is
manifest
Perjury
against
the
Oath
of
God
,
which
even
according
to
the
Pharisees
Doctrine
,
Matth.
15.
33.
was
Abominable
:
Thou
shalt
not
(
say
they
)
Forswear
thy self
,
but
shalt
pay
or
perform
thy
Oath
to
the
Lord
.
2.
There
is
unfaithful
dealing
,
and
abominable
Treachery
,
to
break
under
trust
,
and
to
keep
no
ingagement
to
Him
.
3.
There
is
not
onely
Perjury
,
and
Treachery
simply
;
but
towards
God
.
which
is
more
,
and
draweth
a
great
deal
deeper
,
then
towards
any
other
.
It
's
Dreadful
to
deal
Unfaithfully
,
Treacherously
,
and
Perjuriously
with
Him
.
4.
All
this
is
in
things
that
are
very
equitable
and
much
for
your
own
good
,
which
maketh
no
small
aggravation
.
5.
This
is
done
not
onely
against
promises
,
but
against
many
promises
,
and
many
other
bands
.
6.
That
it
s
often
and
in
many
things
that
you
sin
against
these
promises
.
7.
That
sin
is
little
resented
or
laid
to
heart
on
this
consideration
,
and
as
so
aggravated
.
If
it
be
said
,
Then
it
is
better
to
make
no
promises
at
all
,
then
to
come
under
such
aggravations
of
guilt
by
breaches
of
them
,
for
none
keep
them
exactly
:
and
so
men
must
needs
be
in
great
and
continual
disquietness
and
anxiety
while
under
them
;
Were
it
not
better
,
then
,
to
be
doing
without
promising
?
Answ.
1.
It
is
not
free
to
us
,
Not
to
make
them
more
then
it
is
to
break
them
,
or
not
to
keep
them
;
and
when
we
are
called
to
make
such
Promises
,
and
make
them
not
,
it
becometh
sin
to
us
as
was
said
.
It
s
not
free
to
us
,
whether
we
shall
be
Baptised
,
&c.
communicate
,
&c.
or
not
;
therefore
,
whosoever
would
not
so
engage
,
were
to
be
censured
and
punished
as
utter
despisers
of
the
Lords
Covenant
,
Genes.
17.
14
,
&c.
and
Exod.
12.
2.
They
,
who
refuse
to
take
them
,
say
themselves
open
to
the
temptation
of
being
more
easily
prevailed
with
,
not
to
perform
these
duties
,
or
of
being
sooner
ins●ared
in
such
sins
,
because
they
are
not
formally
engaged
by
Vow
against
them
,
&
so
they
make
themselves
culpably
accessory
to
the
strengthening
of
tentation
,
and
weakning
of
resolution
;
to
the
contrary
whereof
,
they
are
no
doubt
obliged
.
3.
If
you
intend
indeed
to
perform
these
duties
,
then
ye
may
ingage
to
do
so
;
but
if
ye
will
not
so
much
as
Promise
and
engage
to
do
them
,
it
cannot
be
expected
in
reason
that
ye
will
do
them
;
especially
considering
that
even
these
who
honestly
promise
and
ingage
,
do
yet
notwithstanding
,
find
a
great
difficulty
to
do
and
perform
.
O
take
heed
that
you
be
not
,
by
your
refusing
to
engage
,
making
a
back-door
for
your selves
to
go
out
from
your
duty
,
that
so
you
may
the
more
easily
,
and
with
the
less
challenge
,
shift
it
.
If
it
be
yet
said
,
that
the
sin
of
simple
omitting
the
duty
,
is
less
then
the
omitting
of
it
after
engagements
and
Vows
to
the
contrary
.
Answ.
1.
It
is
not
so
to
a
Christian
,
who
is
called
to
engage
himself
:
yea
,
who
by
Baptisme
is
already
ingaged
;
for
1.
The
man
that
neither
ingageth
to
do
,
nor
doth
the
duty
,
faileth
twice
,
whereas
he
that
ingageth
and
performeth
not
,
faileth
but
once
:
though
that
once
failing
,
is
,
by
its
being
cross
to
his
ingagement
,
not
a
little
aggravated
;
so
that
in
some
respect
each
fault
or
failing
exceedeth
the
other
:
the
one
is
a
greater
sin
considered
in
it self
,
but
the
other
is
greater
considered
complexly
.
2.
The
man
that
ingageth
not
,
is
more
accessory
to
his
own
falling
,
in
respect
that
he
used
not
that
mean
to
prevent
it
;
yet
the
other
when
fallen
,
is
more
guilty
,
in
respect
of
the
breach
of
his
ingagement
.
3.
The
man
that
will
not
ingage
,
bringeth
him
elf
under
a
necessity
of
finning
;
for
if
he
perform
not
,
he
faileth
twice
,
as
is
said
;
if
he
perform
,
he
faileth
,
because
he
ingaged
not
when
he
was
called
to
it
,
so
his
performing
is
not
the
performing
of
a
Vow
to
God
,
who
requireth
promising
,
in
some
cases
at
least
,
as
well
as
performing
.
4.
The
man
that
Promiseth
and
Voweth
,
and
also
performeth
what
he
Promised
and
Vowed
,
his
performing
is
so
much
the
more
acceptable
,
as
it
proceedeth
not
only
from
the
awe
of
a
Command
,
but
from
a
spontaneous
and
free-will
offering
of
it
to
God
,
and
so
is
both
Obedience
to
a
Command
,
and
the
performance
of
a
Vow
;
for
thus
,
he
chooseth
obedience
,
as
it
is
Psalm
119.
30.
It
is
not
so
with
the
other
,
whether
he
perform
it
or
not
,
though
we
think
,
that
God
often
letteth
the
man
fall
that
will
not
ingage
,
because
he
sayeth
by
his
refusal
that
he
trusteth
not
to
God
for
the
performance
,
otherwise
he
would
ingage
and
undertake
on
his
account
also
;
he
sayeth
withal
,
that
he
aimeth
to
perform
,
onely
because
he
cannot
eschew
it
:
And
if
he
could
shake
off
,
and
be
freed
from
that
Obligation
to
Holiness
▪
that
he
would
not
out
of
respect
to
God
,
or
love
to
Holiness
,
take
on
a
new
one
.
5.
The
man
that
ingageth
not
,
sinneth
more
unexcusably
in
that
he
will
not
do
that
which
is
the
lesser
,
and
in
his
power
.
The
less
and
more
easie
a
thing
it
be
to
promise
and
ingage
(
as
it
is
no
doubt
more
easie
then
to
perform
)
the
omission
of
it
is
the
greater
sin
,
and
more
inexcusable
.
The
case
is
indeed
,
as
to
Heathens
,
otherwise
,
who
were
never
thus
engaged
,
nor
called
to
engage
themselves
;
but
unto
Christians
it
will
be
no
excuse
.
If
it
be
replyed
that
this
is
very
hard
;
for
then
no
Christian
will
be
free
of
Perjury
,
not
have
Peace
.
Answ.
1.
I
grant
the
case
is
hard
,
and
the
Strait
great
;
but
it
is
such
as
floweth
from
our
own
corruption
in
this
,
as
in
other
duties
and
parts
of
holiness
:
for
as
the
Law
is
holy
,
just
,
and
good
,
Rom.
7.
and
is
not
to
be
blamed
as
accessory
to
our
sin
;
so
she
Vow
is
holy
,
just
,
and
good
,
and
is
not
to
be
blamed
,
if
in
the
circumstances
right
,
because
of
our
breach
.
2.
As
I
think
,
it
is
hard
to
keep
our selves
free
of
sin
▪
even
against
light
,
so
I
think
it
is
a
difficulty
to
be
kept
●ree
of
this
aggravation
of
sin
,
to
wit
,
of
committing
it
against
our
engagements
;
and
therefore
(
as
the
manner
of
the
People
of
God
is
)
I
think
it
safest
to
take
with
these
aggravations
of
our
sins
,
as
chief
parts
of
them
(
to
speak
so
)
and
to
take
them
with
the
rest
to
Jesus
Christ
,
that
we
may
obtain
pardon
of
them
through
Him
,
and
to
maintain
our
peace
rather
by
often
washing
our selves
from
the
filth
of
breaking
,
then
by
pleading
no
breach
at
all
.
3.
Yet
may
Christians
(
even
as
in
other
duties
of
holiness
)
in
their
Vows
and
Promises
to
God
,
have
peace
,
and
say
,
in
a
Gospel-sense
,
We
have
not
turned
back
from
thee
,
not
dealt
falsly
in
thy
Covenant
,
as
it
is
Psalm
44.
17
,
18.
which
certainly
implyeth
not
absolute
holiness
,
or
exact
performance
of
all
the
Articles
of
the
Cove●●●t
▪
but
that
1.
In
the
great
and
main
Articles
,
they
were
honest
,
and
did
not
put
another
God
in
his
room
to
provoke
him
to
jealousie
.
2.
That
they
intended
truly
the
keeping
of
all
,
and
said
nothing
by
their
profession
or
engagements
,
which
they
minded
not
to
perform
.
3.
That
they
had
some
testimony
as
to
what
was
past
,
that
they
had
in
some
measure
walked
according
to
their
engagements
,
and
had
left
nothing
undone
,
at
least
willingly
,
and
with
approbation
of
themselves
therein
,
that
might
have
furthered
them
in
keeping
Covenant
,
but
had
stuck
to
him
in
doing
and
suffering
honestly
;
a
man
sincerely
,
and
in
the
strength
of
grace
studying
this
,
may
attain
to
such
a
testimony
from
his
own
Conscience
,
and
to
a
good
measure
of
peace
;
yea
,
a
man
that
may
have
quietness
in
his
performing
duty
upon
the
account
of
other
tyes
,
without
engaging
,
may
also
come
to
have
quietness
in
his
engaging
to
it
.
If
then
there
be
a
necessity
to
engage
,
it
may
be
asked
,
How
peace
may
be
attained
in
it
,
and
how
we
may
be
helped
to
perform
?
Answ.
1.
We
should
endeavour
to
be
clear
and
quiet
,
as
to
the
soundness
of
our
by-past
engagements
,
and
of
these
we
presently
enter
in
,
as
to
the
motives
,
grounds
,
ends
,
and
manner
of
engaging
,
that
all
be
right
there
.
2.
If
any
thing
be
seen
to
be
wrong
,
it
should
be
taken
with
,
and
mended
,
that
we
use
not
Vows
mainly
to
put
by
a
challenge
for
the
time
,
without
any
more
of
it
.
3.
Ye
should
seriously
mind
these
directions
:
1.
Forget
not
your
Vows
and
Engagements
,
be
minding
them
often
▪
and
thinking
of
them
so
as
they
may
never
be
forgotten
,
Jerem.
50.
4
,
5.
2.
Defer
not
to
pay
them
,
Eccles.
5.
4.
Deut.
23.
21.
Delayes
make
the
impression
of
the
weight
of
the
Vow
,
&
of
the
dread
of
him
to
whom
it
is
made
,
much
to
wear
out
:
and
taking
liberty
to
be
stack
in
paying
of
it
,
for
,
but
for
this
once
,
or
for
a
little
while
,
is
a
direct
breach
of
it self
,
and
maketh
way
for
more
.
3.
Keep
in
mind
,
and
entertain
such
a
frame
of
spirit
as
ye
were
in
when
they
were
at
first
made
▪
such
humility
,
tenderness
,
awe
of
God
,
&c.
We
often
,
alace
!
take
on
Vows
in
a
good
frame
,
to
be
on
the
matter
a
sort
of
excuse
for
us
in
letting
such
a
frame
go
,
or
at
least
to
ease
us
a
little
for
the
time
,
as
if
engaging
were
performance
,
which
is
not
the
least
part
of
the
deceit
of
our
hearts
.
4.
The
performance
of
the
thing
would
be
followed
as
it
is
undertaken
▪
to
wit
,
in
the
strength
of
grace
,
and
by
virtue
of
life
derived
from
Jesus
Christ
,
quickning
and
strengthening
us
both
as
promising
and
performing
.
5.
We
should
be
often
considering
the
fearfulness
of
the
sin
of
breaking
,
and
examining
our selves
about
our
keeping
of
them
;
making
breaches
,
that
are
particularly
observed
,
the
matter
of
confession
to
God
,
and
of
serious
repentance
before
him
.
If
we
would
suffer
these
things
to
sink
down
deep
in
us
as
in
the
sight
of
God
,
this
no
doubt
would
make
them
have
a
quite
other
impression
.
6.
We
should
still
keep
the
knot
fast
,
and
if
one
promise
or
resolution
seem
to
be
loosed
▪
we
should
forthwith
cast
another
▪
or
if
one
obligation
given
,
seem
to
be
weakned
,
we
should
give
another
,
that
there
may
be
still
some
obligation
standing
over
our
heads
;
and
following
engagements
,
not
formally
,
but
soberly
and
seriously
renewed
,
may
be
made
use
of
to
bind
on
the
former
upon
us
,
and
to
make
them
more
effectual
,
so
say
they
▪
Jerem.
50.
4
,
5.
going
,
and
weeping
as
they
go
,
C●me
let
us
●oyn
our selves
unto
the
Lord
in
a
perpetual
Covenant
,
never
to
be
forgotten
.
This
is
to
be
understood
mostly
,
if
not
only
,
of
private
engagements
;
as
for
publick
solemn
Oaths
and
Covenants
,
we
neither
find
in
Scripture
that
they
have
been
frequent
▪
but
on
some
great
and
very
grave
occasion
;
neither
could
they
well
be
,
(
so
great
multitudes
engaging
in
them
)
without
diminishing
from
the
weight
of
them
,
and
so
without
wronging
of
Gods
Name
.
7.
We
should
by
no
means
suffer
breaches
,
though
never
so
small
,
to
lye
long
on
,
but
should
get
us
to
the
Fountain
with
them
,
as
foul
and
loathsome
,
lest
they
bring
on
more
and
greater
.
Now
then
try
Perjury
and
breach
of
Vows
and
Oaths
to
God
.
1.
In
Baptism
,
which
extendeth
to
engage
professing
Believers
to
the
mortification
of
sin
,
and
to
the
study
of
holiness
as
to
both
Tables
of
the
Law
,
and
to
a
conversation
as
becometh
the
Gospel
.
2.
In
,
and
at
Communions
,
where
the
same
Covenant
is
sealed
.
3.
In
your
Oaths
solemnly
taken
in
Covenants
.
4.
In
your
more
private
engagements
to
G●d
,
and
for
him
to
others
.
Beside
these
which
are
common
,
some
come
under
particular
Oaths
and
Engagements
by
vertue
of
their
stations
;
as
Ministers
,
Elders
,
Magistrates
,
for
the
faithful
discharge
of
their
respective
duties
;
some
by
their
Relations
,
Office
,
and
Place
,
as
Husbands
and
Wives
each
to
other
;
as
Parents
in
reference
to
their
Children
,
to
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
,
and
in
his
fear
;
some
by
vertue
of
their
common
Trades
and
Callings
have
come
under
particular
Oaths
to
such
and
such
Incorporations
,
Trades
,
&c.
And
some
on
more
particular
occasions
have
come
under
engagements
:
O
look
well
what
you
do
,
and
have
done
:
there
will
,
I
fear
,
many
be
found
Perjured
,
I
do
not
here
speak
of
every
particular
infirmity
,
but
certainly
there
is
sin
against
God
,
and
Perjury
before
him
which
cannot
easily
,
if
at
all
,
be
interpreted
so
with
men
;
in
which
respect
,
Mal.
2.
the
Lord
condemned
putting
away
an
innocent
Wife
,
even
though
it
seemed
to
have
a
permission
by
Law
▪
in
these
things
when
men
do
not
what
they
may
do
,
or
if
there
be
yet
more
in
their
power
then
is
done
,
or
if
the
obligation
of
the
Oath
on
them
awe
them
not
,
or
weight
them
not
,
it
cannot
but
be
●
prophaning
of
the
Lords
Oath
:
Many
,
alace
,
according
to
their
several
relations
and
stations
,
are
found
guilty
here
,
who
have
little
or
no
awe
of
God
on
them
in
these
things
.
In
sum
,
This
Command
is
broken
these
three
wayes
,
in
reference
to
such
engagements
:
1.
In
shunning
to
make
them
when
we
are
called
to
it
.
2.
In
not
making
them
rightly
.
3.
In
not
performing
of
them
when
made
;
and
it
bi●deth
1.
Absolutely
to
many
things
,
which
cannot
come
within
the
compass
of
ordinary
infirmity
.
2.
To
eschew
all
known
sinful
deeds
,
as
Swearing
,
and
what
may
be
inductive
to
it
,
Drunkenness
,
unlawful
Gaming
,
needless
Contentions
,
&c.
3.
To
do
all
outward
duties
,
as
to
Read
,
Hear
,
Pray
▪
&c.
4.
To
do
them
as
seriously
as
we
may
.
5.
Not
to
lye
in
any
seen
or
known
sin
here
forbidden
,
not
to
delay
Repentance
,
though
for
never
so
little
a
while
;
it
dispenseth
not
at
all
here
,
because
these
are
in
our
power
,
and
when
we
fail
,
it
is
not
out
of
ordinary
infirmity
.
Beside
what
is
said
,
there
are
yet
two
wayes
of
taking
or
using
the
Name
of
God
,
which
are
●ib
or
of
kin
to
Oaths
;
The
1.
is
that
of
appealing
to
God
to
judge
,
as
David
did
,
that
God
might
judge
betwixt
him
and
persecuting
Saul
,
1
Sam.
●4
.
1●
.
The
second
is
that
of
attesting
God
,
thus
,
The
Lord
knoweth
,
God
is
my
Witness
,
my
Witness
is
in
Heaven
,
&c.
as
Joh
doth
,
chap.
16.
19.
and
Paul
,
Rom.
1.
9.
These
are
lawful
when
called
unto
and
rightly
gone
about
,
but
when
abused
in
rash
precipitant
,
passionate
appeals
,
or
in
unjust
matter
,
as
Sarahs
was
▪
Genes.
16.
and
in
rash
unnecessary
attestations
,
or
in
triffling
matter
;
they
are
more
then
an
ordinary
taking
of
Gods
Name
in
vain
;
and
therefore
should
never
lightly
be
interposed
and
made
use
of
.
The
great
breach
of
this
Command
is
Blasphemy
,
though
Perjury
be
most
direct
.
That
we
may
see
how
this
sin
is
fallen
into
,
we
shal
1.
Define
it
;
2.
Divide
or
distinguish
it
,
which
we
shall
find
to
be
exceeding
broad
▪
Blasphemy
then
against
God
,
(
as
the
word
beareth
)
is
a
wronging
of
Gods
holy
Majesty
by
some
reproachfull
speeches
or
expressions
,
uttered
to
his
disgrace
▪
we
say
Uttered
,
because
that
which
is
in
the
heart
is
most
part
Atheism
,
and
Infidelity
,
and
so
belongeth
to
the
first
Command
.
Of
this
there
are
three
sorts
,
or
there
are
three
wayes
whereby
men
fall
into
it
:
1.
When
any
thing
unbecoming
God
,
is
in
word
attributed
to
him
,
is
unjust
,
unholy
,
unmercyful
,
&c.
such
as
that
complaint
,
Ezek.
18.
25.
The
wayes
of
the
Lord
are
not
equal
.
2.
When
what
is
due
to
him
is
denyed
him
;
as
when
he
is
said
,
not
to
be
Eternal
,
Omniscient
,
Almighty
,
&c.
as
he
was
by
proud
Pharaoh
,
and
railing
Ra●shaketh
in
his
masters
Name
,
who
most
insolently
talked
at
that
high
rate
of
blasphemy
,
Who
is
the
Lord
that
I
should
they
his
Voyce
?
&c.
Who
is
the
Lord
that
is
able
to
deliver
you
out
of
my
hand
?
Exod.
●
.
Isai.
36.
18.
20.
3.
When
what
is
due
to
God
is
attributed
to
a
Creature
,
or
arrogated
by
a
Creature
;
thus
the
Jews
charged
Christ
as
guilty
of
blasphemy
,
Luke
7.
49.
and
John
10.
33.
(
supposing
him
to
be
a
Creature
)
because
he
forgave
sins
,
and
called
himself
God
;
of
this
sort
of
blasphemy
,
as
to
some
degree
of
it
,
is
the
commending
or
crying
up
our
own
or
others
parts
,
pains
,
wit
,
&c.
for
attaining
,
effecting
,
and
bringing
to
pass
of
somewhat
to
the
prejudice
of
divine
providence
;
so
those
of
Zidon
did
to
Herod
,
Acts
12.
22.
And
thus
often
men
make
Mediators
and
Saviours
,
as
it
were
of
themselves
and
of
other
men
.
2.
This
Blasphemy
may
either
be
immediately
and
directly
against
God
himself
,
or
any
of
the
persons
of
the
blessed
Godhead
;
or
mediately
and
indirectly
against
him
,
when
it
is
against
his
Ordinances
of
the
Word
,
Prayer
.
Sacraments
,
&c.
by
vilifying
them
in
expressions
,
or
against
his
people
,
or
the
work
of
his
spirit
in
them
:
he
is
indirectly
blasphemed
in
them
when
they
or
it
,
are
mocked
;
as
when
Pauls
much
learning
in
the
Gospel
is
called
madness
,
or
when
real
and
serious
Religion
,
Repentance
,
or
Holiness
,
are
called
Conceitedness
,
Pride
,
Preciseness
,
Fancy
,
&c.
3.
Blasphemy
may
be
considered
,
either
as
it
is
deliberate
and
purposed
as
in
the
Pharisees
;
or
2.
As
it
is
out
of
infirmity
,
rashness
,
and
unwatch●ulness
,
over
▪
expressions
:
or
3.
Out
of
ignorance
,
as
Paul
was
a
Blasphemer
before
his
Conversion
,
1
Tim.
1.
15.
4
It
may
be
considered
,
1.
As
against
the
Father
.
2.
As
against
the
Son
.
3.
As
against
the
Holy
Ghost
:
all
are
spoken
of
,
Matth.
12.
and
Mark
3.
1.
Blasphemy
against
the
Father
is
that
which
striketh
either
against
the
Godhead
simply
;
or
any
of
the
Attributes
which
are
due
to
God
,
and
so
it
s
against
all
the
persons
in
common
;
or
against
the
Trinity
of
persons
when
it
is
denyed
,
and
so
that
relation
of
Father
in
the
Godhead
is
blasphemed
.
2.
Blasphemy
against
the
Son
,
is
when
either
his
Godhead
in
the
Eternity
of
it
is
denyed
,
as
it
was
by
the
Phetini●●s
and
A●ians
;
or
when
the
distinction
of
his
Natures
in
their
respective
true
properties
retained
by
each
nature
is
denyed
;
or
when
he
is
denyed
in
his
Offices
,
as
if
he
did
not
satisfie
Divine
Justice
for
the
sins
of
the
Elect
as
a
Priest
,
which
is
done
by
the
Socinians
;
or
,
as
if
he
had
not
a
Kingdom
or
Authority
:
or
when
other
Mediators
,
or
other
satisfactions
to
Justice
are
set
up
and
put
in
his
room
;
or
when
another
Head
and
Husband
to
the
Church
,
Prince
,
or
Pope
;
or
another
Word
then
what
is
written
are
made
and
obtruded
upon
her
▪
and
the
like
,
whereof
there
are
many
in
Popery
,
in
which
respect
Antichrist
is
said
to
have
many
names
of
blasphemy
,
Rev.
13.
3.
Blasphemy
against
the
Spirit
may
be
considered
,
either
as
it
is
against
the
third
Person
of
the
Godhead
,
and
so
it
is
against
the
Trinity
;
and
was
that
errour
peculiar
to
Mac●do●ius
,
or
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
pugnantes
contr●
Spiritual
;
that
is
,
fighters
against
the
Spirit
;
or
it
may
be
considered
as
it
looketh
especially
to
the
operation
,
or
work
of
that
Spirit
in
a
mans
self
,
and
so
it
is
that
peculiar
Blasphemy
spoken
of
,
Matth.
12.
32.
Which
when
all
other
Blasphemies
are
declared
to
be
pardonable
,
is
said
never
to
be
pardoned
.
●his
is
the
highest
degree
of
Blasphemy
,
which
may
be
so
,
1.
In
that
it
is
not
at
any
time
fallen
into
by
a
Believer
or
an
Elect.
2.
That
it
is
not
often
fallen
into
,
even
by
others
that
are
Reprobates
.
3.
That
it
is
hardly
known
to
the
person
himself
that
is
guilty
of
it
,
but
much
less
to
others
.
4.
That
it
is
never
repented
of
,
and
(
we
think
)
doth
never
affect
,
because
it
is
never
pardoned
;
all
other
sins
are
pardonable
,
and
many
are
actually
pardoned
.
1.
This
sin
then
is
not
every
sin
,
though
all
sins
grieve
the
Spirit
,
Ephes.
4.
27.
Nor
2.
is
it
any
sin
of
infirmity
,
or
of
ignorance
,
even
such
as
Pauls
was
:
Nor
3.
Is
it
any
sin
(
even
though
against
knowledge
)
committed
against
the
second
Table
of
the
Law
,
such
as
David
fell
into
,
and
may
be
pardoned
:
Nor
4.
Is
it
every
sin
that
is
against
Christ
and
clear
light
,
for
Peter
denyed
him
,
but
it
was
of
infirmity
,
Matth.
26.
●0
.
But
this
sin
is
1.
in
the
main
of
the
Gospel
,
and
as
to
its
saving
work
.
2.
It
is
not
only
against
light
,
but
against
the
Spirits
present
testifying
of
it
,
or
bearing
witness
to
it
,
and
after
fore-going
convictions
yielded
unto
in
some
measure
,
and
sticking
or
lying
on
as
weighty
,
and
making
the
Conscience
to
challenge
,
as
may
be
gathered
from
Hebr.
6.
3.
It
is
not
in
one
particular
sin
or
act
,
but
in
a
total
and
resolute
opposing
of
the
Truth
,
whereof
men
are
convinced
,
seeking
to
bear
it
down
in
others
,
and
to
extirpate
it
out
of
the
World
,
as
the
Pharisees
did
,
Matth.
12.
Who
not
onely
rejected
Christ
as
to
themselves
,
but
opposed
him
in
all
others
,
and
sought
utterly
to
undo
the
Truth
;
This
is
the
Heir
,
come
let
us
kill
him
,
say
they
.
4.
This
opposition
flows
from
malice
against
the
Truth
,
hatred
of
it
,
and
from
accounting
it
a
thing
unworthy
to
be
in
the
World
;
not
out
of
fear
or
infirmity
,
or
from
mistake
,
but
out
of
envy
and
despight
at
it
for
it self
:
On
this
account
the
Lord
objecteth
it
to
the
Pharisees
,
John
15.
24.
But
now
they
have
both
seen
and
hated
me
,
and
my
Father
,
and
Matth.
21.
5.
It
is
universal
against
every
thing
of
the
Spirit
,
and
obstinately
constant
,
without
any
relenting
,
grief
,
or
fear
,
except
onely
left
it
attain
not
its
end
:
the
fear
of
that
tormenteth
it
;
but
its
malice
and
hatred
groweth
,
as
it
is
marred
or
obstructed
,
being
deliberately
begun
and
prosecuted
.
6.
It
has
in
it
a
special
contempt
of
,
and
disdain
at
those
special
means
and
works
of
the
Spirit
,
whereby
a
sinner
is
reclaimed
,
as
Convictions
,
Repentance
,
Renewing
again
to
it
,
&c.
Thus
Hebr.
10.
10.
It
doth
despight
to
the
Spirit
,
and
to
Jesus
Christ
,
as
to
any
application
;
it
contemptuously
rejecteth
him
and
his
satisfaction
,
and
any
glance
of
the
Spirit
that
beareth
that
in
;
simple
contempt
,
through
ignorance
and
infirmity
,
is
against
the
Son
,
but
this
which
is
thus
qualified
,
is
against
the
Spirit
,
and
is
never
to
be
pardoned
;
the
first
is
against
the
object
Christ
,
but
the
second
is
against
him
who
is
,
or
him
as
born
in
on
sinners
by
the
Spirit
,
and
as
contemned
by
them
after
their
being
under
these
convictions
,
and
acknowledging
of
them
;
this
irremissibleness
,
is
not
simply
that
the
sin
shall
not
be
pardoned
,
for
so
many
sins
are
to
the
Reprobates
;
nor
yet
simply
,
because
it
endeth
in
final
impenitency
(
though
that
be
with
it
too
)
since
many
sins
are
followed
by
that
also
:
but
we
conceive
it
to
be
in
these
:
1.
That
seeing
this
sin
(
which
can
be
said
of
no
other
sin
)
doth
willfully
,
and
out
of
despight
,
reject
Christ
,
there
can
be
no
other
Sacrifice
gotten
to
expiate
it
,
Hebr.
10.
●6
.
There
remaineth
no
more
●●crifice
for
it
,
and
though
the
person
after
the
first
Commission
of
it
may
be
keeped
a
while
in
the
Land
of
the
living
,
yet
the
nature
of
that
sin
being
to
grow
in
malice
,
and
to
reject
that
remedy
there
being
no
other
,
and
this
being
still
willfully
and
maliciously
rejected
,
availeth
them
not
;
so
their
sin
is
never
pardoned
.
2.
That
the
Person
guilty
of
this
sin
cannot
be
renued
by
Repentance
,
the
heart
of
him
suppressing
that
work
maliciously
;
this
impossibility
is
not
from
the
inefficacy
of
Grace
,
but
from
the
order
which
God
hath
laid
down
in
the
working
of
Repentance
,
and
in
the
pardoning
of
the
Penitent
;
so
that
as
he
will
pardon
none
but
repenting
Believers
,
so
he
will
work
repentance
in
none
but
in
those
who
yield
,
through
Grace
,
to
his
Spirits
Work
.
3.
That
God
in
Justice
hath
sentenced
that
sin
with
impenitency
,
and
unpardonableness
,
making
that
one
sin
thus
Capital
and
unpardonable
;
thereby
to
scare
the
more
from
thwarting
with
his
Spirit
,
he
has
denyed
ever
to
give
them
that
are
guilty
of
it
,
Repentance
,
and
hath
said
,
that
he
will
plague
them
with
spiritual
impenitency
unto
the
end
.
Fifthly
,
Blasphemy
may
be
considered
as
it
is
.
1.
Doctrinal
,
or
maintained
by
some
men
in
their
Tenents
,
such
were
those
of
the
old
Hereticks
,
such
are
those
of
the
Pelagians
,
Papists
,
and
Arminians
,
as
to
the
nature
of
Providence
,
and
the
work
of
Grace
upon
hearts
,
or
2.
As
it
is
in
expressions
indeliberately
brought
forth
,
or
3.
In
Oaths
,
as
when
men
swear
by
the
Wounds
,
Blood
,
Soul
,
&c.
of
our
blessed
Lord
,
which
as
they
are
horrible
to
hear
,
so
is
it
reproachful
to
his
Majesty
,
that
these
should
be
so
abused
,
or
4.
In
Deeds
.
Writing
,
Painting
,
Acting
,
Representing
any
thing
Derogatory
to
him
,
which
are
also
charged
with
Blasphemy
,
in
abusing
Gods
Name
to
such
ends
.
5.
It
may
be
in
a
high
Degree
,
when
men
act
such
a
Blasphemy
,
or
consequently
when
they
punish
it
not
,
when
we
do
not
rent
our
Cloaths
(
as
it
were
)
at
the
hearing
and
seeing
such
things
in
Testimony
of
our
sorrow
and
Detestation
(
which
was
the
sin
of
the
Princes
,
Jerem.
36.
verse
24
,
25.
Who
though
they
were
some-what
displeased
,
yet
they
had
not
zeal
vigorous
against
that
wicked
Deed
of
the
King
:
)
When
we
have
not
suitable
hatred
against
such
&
such
blasphemous
Doctrines
,
Rev.
1.
23.
much
more
if
we
Extenuat●
them
Defend
them
,
or
Plead
for
them
,
or
6.
It
may
be
either
,
as
we
are
guilty
of
it
by
our
own
Deeds
,
or
when
we
make
our selves
guilty
of
the
blasphemy
of
others
,
as
having
sinfully
occasioned
it
to
them
,
tempted
them
to
it
,
and
laid
such
and
such
a
stumbling
before
them
,
as
is
said
of
David
,
2
Sam.
12.
14.
and
of
the
Jews
,
Rom
2.
24.
That
they
caused
others
to
blaspheme
the
Name
of
God
because
of
them
▪
thus
Christians
,
especially
those
who
have
a
profession
beyond
ordinary
,
and
particularly
Wives
and
Servants
,
by
their
miscarriages
become
guilty
of
the
blasphemy
of
others
,
against
Godliness
,
and
such
and
such
Duties
of
Religion
,
because
they
give
occasion
to
it
,
though
that
make
it
not
a
whit
the
less
fault
to
them
that
blaspheme
:
see
that
casten
up
to
his
people
,
Ezek.
36.
20.
●1
.
O
how
tender
should
Professors
be
in
this
matter
!
lest
ungodly
men
get
occasion
to
speak
ill
,
who
lye
a●
the
wait
to
catch
all
advantages
to
fortifie
themselves
in
their
natural
prejudice
a●
godliness
,
and
draw
their
conclusions
from
miscarriages
,
not
so
much
against
the
particular
persons
miscarrying
,
as
against
the
way
of
God
,
and
the
whole
generation
of
the
godly
.
There
are
these
things
especially
that
make
others
blaspheme
,
1.
Some
gross
out
▪
breaking
as
David
▪
Adultery
,
2.
Pride
,
Passion
and
Contention
amongst
godly
men
,
when
they
walk
as
men
,
1
Cor.
3.
and
4.
and
Contentiously
,
1
Corinth.
6.
3
,
Covetonsness
and
earthly-mindedness
,
4.
Manifest
unsingleness
,
and
self
designs
,
driven
under
a
Cloak
of
Religion
,
which
maketh
them
call
all
that
are
Religious
,
Cheats
,
5.
Sinful
shunning
;
and
shifting
off
Suffering
,
6.
Undutifulness
of
Inferiors
in
the
several
duties
of
their
Relations
to
Superiours
,
as
of
Wives
to
Husbands
,
of
Servants
to
Masters
,
of
Subjects
to
Magistrates
,
1
Pet.
2.
15.
Tit.
2.
4.
5.
10.
7.
Following
of
errours
by
Professors
,
1
Pet.
2.
2.
6.
Blasphemy
,
may
be
considered
either
as
it
is
,
here
in
the
way
by
men
living
,
or
as
it
is
by
them
in
the
place
of
Torment
;
who
keeping
still
,
no
doubt
their
former
wicked
Nature
and
Corruption
,
and
not
considering
God
.
as
he
is
in
himself
but
as
they
feel
him
in
the
severity
of
his
Justice
punishing
them
,
cannot
have
good
thoughts
of
him
,
but
will
fret
at
his
power
and
Justice
▪
which
they
cannot
get
free
of
,
though
it
is
like
,
after
their
sentence
is
past
,
this
is
to
be
considered
,
as
a
part
of
their
cursed
Estate
▪
and
doth
increase
meritoriously
their
Judgment
,
as
Blasphemy
in
the
way
did
.
These
wayes
of
breaking
this
command
spoken
unto
are
more
gross
and
extraordinary
:
we
should
now
speak
a
word
to
such
as
are
more
common
in
our
practise
,
and
these
are
of
two
sorts
.
The
first
is
more
gross
,
when
the
Name
of
God
,
or
any
thing
bearing
the
Name
of
God
as
his
Ordinances
.
Word
,
Sacraments
,
Prayer
,
&c.
are
prophaned
,
out
of
Duty
.
This
is
done
.
1.
When
these
are
mocked
,
or
scorned
,
which
is
a
high
Degree
of
prophaning
his
Name
,
2.
When
the
Scripture-phrases
,
expressions
,
or
terms
are
baffled
(
to
speak
so
)
to
our
sinful
scoffing
,
Jeibing
,
and
geiring
of
others
,
though
we
do
not
directly
mock
or
geir
at
the
Scripture
it self
.
3
,
When
in
ordinary
discourse
,
and
unnecessarily
,
Gods
Name
is
used
,
though
we
intend
not
swearing
,
neither
think
that
we
do
swear
.
4.
When
ordinarily
upon
such
and
such
occasions
▪
the
Lords
Name
is
used
in
irreverent
,
and
unwarrantable
exclamations
,
as
,
O
Lord
,
O
God
,
what
is
this
or
that
,
&c.
I
hope
in
God
,
or
trust
in
God
to
see
such
a
thing
,
&c.
And
possibly
sometimes
in
passion
.
5.
When
it
is
used
in
way
of
by-word
,
or
of
certain
irreverent
prayers
,
when
a
person
is
troubled
and
grieved
,
and
would
express
that
passion
at
some
thing
that
falleth
out
not
desired
,
God
help
me
,
God
save
me
,
what
is
that
?
what
mean
ye
?
God
forgive
me
,
God
bless
me
,
for
Gods
blessing
do
such
a
thing
:
If
God
will
,
in
Gods
strength
,
and
I
trust
in
God
,
&c.
I
shall
do
such
and
such
a
thing
:
for
Gods
sake
do
this
or
that
,
&c.
6.
When
it
is
used
in
meer
complements
,
God
keep
you
,
God
be
with
you
,
God
bless
you
,
&c.
which
,
with
many
,
are
too
ordinary
Complements
.
7.
When
it
is
used
lightly
in
way
of
asseveration
and
indirect
swearing
,
God
a
bit
,
God
have
me
,
if
it
be
so
,
&c.
8.
When
it
is
used
in
a
senseless
and
superstitious
custome
,
upon
such
and
such
particular
occasions
,
as
when
men
say
,
O
,
God
be
blessed
,
and
God
bless
at
sternutation
or
neesing
(
which
Plinius
reporteth
to
have
been
used
by
Heathens
,
and
particularly
by
Tiberius
,
who
was
none
of
the
most
religious
men
)
God
be
here
,
God
be
in
this
house
,
when
one
entereth
into
a
house
;
or
when
the
Clock
striketh
.
The
second
way
(
which
is
less
gross
,
but
more
ordinary
)
whereby
we
fail
in
reference
to
this
Command
,
is
in
lawful
and
necessary
duties
of
worship
,
by
sinful
and
unprofitable
discharging
of
these
;
whereby
the
Name
of
God
is
often
taken
in
vain
,
and
his
holiness
which
he
loveth
prophaned
:
this
fault
and
failing
is
two
wayes
fallen
into
.
1.
In
respect
of
the
manner
of
going
about
such
Ordinances
or
duties
of
worship
.
1.
When
the
Lord
is
not
sanctified
in
them
,
nor
the
rule
and
manner
prescribed
by
Him
,
kept
;
this
way
,
sinned
Nadab
and
Abihu
,
Levit.
10.
by
their
offering
of
strange
fire
.
The
Lord
complaineth
of
Israel
as
guilty
of
this
,
Esai
.
29
●3
.
compared
with
Matth.
15.
8.
9.
While
they
drew
near
with
their
lips
,
and
their
hearts
were
far
away
,
they
worship
me
in
vain
,
saith
the
Lord
,
teaching
for
Doctrines
the
commandments
of
men
.
2.
When
men
use
not
such
ordinances
,
and
perform
not
such
duties
profitably
,
when
prayer
,
reading
of
the
Scripture
,
Sacrament
,
Sermons
,
&c.
want
their
native
fruit
,
then
his
Name
is
taken
in
vain
,
and
in
that
respect
his
Ordinances
frustrated
and
made
,
as
if
they
had
not
been
used
or
performed
,
so
2
Cor.
6.
1.
To
receive
the
Grace
of
God
in
vain
,
is
to
miss
or
let
go
the
benefit
of
it
,
and
to
frustrate
and
disappoint
our selves
of
the
native
end
and
use
of
it
;
This
is
the
first
way
in
respect
of
which
our
duties
are
in
vain
as
to
God
,
so
as
he
will
no●
regard
them
.
The
second
way
is
as
to
our selves
,
and
here
again
we
may
consider
the
taking
of
the
Lords
Name
in
vain
,
in
ordinances
and
duties
two
wayes
,
either
1.
Simply
,
where
there
is
no
honesty
at
all
in
them
,
not
fruit
from
them
,
but
meer
Hypocrisie
,
or
at
least
Hypocrisie
in
such
particular
Acts.
Or
2.
when
it
is
Comparative
,
that
is
,
though
there
may
be
some
reality
and
fruit
,
yet
considering
what
it
should
be
;
yea
,
considering
what
means
the
person
hath
,
there
is
a
great
defect
as
to
that
which
should
and
might
have
been
;
thus
were
the
Hebrews
challenged
,
Hebr.
5.
12.
not
that
they
were
altogether
fruitless
,
but
that
they
were
not
so
fruitful
as
under
,
and
by
such
means
they
might
have
been
,
and
that
therefore
they
had
in
a
great
part
used
them
and
received
them
in
vain
;
this
may
and
often
doth
befall
even
those
who
have
some
measure
of
sincerity
,
yet
fall
far
short
of
what
they
might
have
attained
of
the
knowledge
of
God
,
and
of
other
blessed
fruits
by
the
right
improvement
of
the
means
they
had
.
We
may
add
a
third
way
how
his
Name
is
taken
in
vain
,
and
that
in
respect
o●
it self
,
or
of
the
ordinance
or
duty
;
what
indeed
it
is
,
and
in
respect
of
what
it
appeareth
to
be
,
when
the
shew
is
much
more
than
the
substance
;
and
when
the
sincerity
,
reality
,
and
inward
Reverence
and
esteem
of
our
heart
in
nameing
God
,
keepeth
no
just
proportion
with
the
words
of
our
mouth
,
and
our
large
external
profession
;
thus
did
the
Pharises
,
and
thus
do
all
Hypocrits
take
and
bear
Gods
name
in
vain
,
not
being
at
all
answerable
to
what
they
seem
to
be
;
thi●
may
be
also
in
others
comparatively
,
in
respect
,
1.
of
the
Law
.
2.
in
respect
of
the
means
we
have
,
3.
in
respect
of
our
profession
.
That
our
Conviction
may
be
the
clearer
,
let
us
see
what
belongeth
to
the
righ●
going
about
of
duty
,
or
to
the
suitable
mentioning
of
the
Lords
Name
,
the
want
whereof
,
or
any
part
thereof
maketh
us
more
or
less
guilty
of
taking
it
in
vain
1.
Then
there
is
a
necessity
that
we
propose
a
good
and
right
end
,
and
al●●
singly
at
it
;
for
if
all
things
should
be
done
to
Gods
glory
,
this
of
the
Naming
of
the
Lord
should
be
in
a
special
manner
so
:
this
is
a
mans
call
to
Pray
,
Preach
▪
Hear
,
&c.
to
wit
,
the
concernment
of
Gods
Name
,
that
is
,
1.
That
God
may
be
honoured
.
2.
That
we
our selves
,
or
others
may
be
edified
.
3.
That
a
command
may
be
obeyed
in
the
Conscience
of
Duty
;
Those
then
who
adventure
to
profess
or
name
God
,
or
to
go
about
any
ordinance
,
seeking
themselves
and
not
the
Lord
,
as
is
supposed
men
may
do
,
2
Cor.
4.
5.
2.
out
of
envy
▪
as
they
did
of
whom
Paul
speaketh
,
Phil.
1.
15
,
16.
3
,
To
be
honoured
of
men
,
as
the
Pharisees
designed
by
their
long
prayers
.
4.
For
the
fashion
,
or
out
of
meer
custome
.
5.
For
making
peace
with
God
,
by
mentioning
his
name
so
often
in
Ordinances
,
mis-regarding
and
taking
no
notice
of
the
Mediator
in
the
mean
time
:
these
I
say
and
such
like
will
meet
with
that
sad
word
,
In
vain
doy
worship
me
.
2.
There
is
a
necessity
of
a
good
principle
in
naming
the
Lord
(
to
speak
so
)
both
of
a
Moral
and
Physical
principle
:
the
Moral
,
is
Conscience
,
and
not
Custome
,
which
falleth
in
with
the
end
,
the
Physical
is
the
Holy
Ghost
,
1
Cor.
12.
3.
No
man
calleth
Jesus
Lord
,
but
by
the
Holy
Ghost
.
2.
A
renewed
heart
,
thus
Duties
must
be
done
with
the
spirit
,
as
well
as
with
the
understanding
3.
Sincerity
,
as
to
the
exercise
even
of
the
natural
faculties
;
Thus
what
ever
unrenewed
men
speak
in
Duty
,
without
the
Spirits
influence
and
exercise
of
grace
,
they
make
themselves
guilty
in
it
;
and
,
when
they
say
,
what
in
sincerity
they
think
not
.
3.
It
is
necessary
that
that
principle
act
in
the
right
manner
,
that
is
,
1
,
Sincerely
.
Josh.
24.
14.
2.
In
fear
and
reverence
,
Eccl.
5.
1
,
2.
3.
With
faith
an
drespect
to
Jesus
Christ
,
Heb.
11.
6.
4.
With
Judgment
and
understanding
.
To
speak
of
him
,
not
knowing
what
we
say
,
or
to
whom
we
speak
,
wrongeth
him
:
thus
ignorant
,
passionate
,
rash
,
irreverent
and
inadvertent
mentioning
of
God
,
or
medling
with
any
Ordinance
or
Duty
,
wrongeth
him
,
and
is
a
bringing
of
vain
oblations
,
which
he
expresly
forbiddeth
,
Esa.
1.
13.
4.
When
ever
we
make
mention
of
God
,
we
should
study
to
be
in
case
to
mention
him
as
ours
,
as
our
God
and
Father
in
Christ
,
in
all
ordinances
and
duties
,
that
is
,
1.
Taking
up
our
natural
distance
.
2.
Looking
to
Christ
for
removing
of
it
.
3.
Resting
on
him
,
and
making
use
of
him
for
that
end
.
4.
Delighting
in
the
mentioning
of
God
as
ours
.
5.
With
thanksgiving
and
blessing
,
when
ever
he
is
named
,
as
the
Apostle
often
doth
.
5.
It
is
required
in
respect
of
the
use
,
fruit
,
and
effect
,
that
something
which
is
profitable
may
remain
and
stick
with
us
,
according
to
the
nature
of
the
duty
which
is
gone
about
,
or
the
way
of
mentioning
God
,
such
as
some
conviction
and
testimony
of
the
Conscience
.
1.
That
Gods
honour
;
2.
The
edification
of
others
in
way
of
Instruction
,
or
Conviction
,
or
of
Reproof
,
or
of
Comfort
,
&c.
3.
My
own
edification
and
spiritual
advantage
,
or
,
4.
My
own
exoneration
and
peace
,
as
to
the
performance
of
such
a
duty
,
were
in
some
measure
of
singleness
aimed
at
and
endeavoured
;
and
as
there
is
a
missing
of
any
of
these
,
Repentance
should
be
exercised
,
and
faith
for
pardon
;
some
fruit
,
some
sense
,
some
lesson
,
some
discoveries
,
some
convictions
,
&c.
would
be
sought
after
to
remain
.
When
these
or
any
of
these
,
(
if
all
the
rest
of
them
can
be
altogether
without
one
)
are
wanting
,
this
command
is
simply
broken
;
if
in
part
they
be
wanting
,
it
is
comparatively
more
or
less
broken
.
Let
us
then
take
a
view
in
particulars
.
1.
Look
to
our
profession
,
Oh!
what
emptiness
is
there
,
much
more
appearance
and
shew
,
then
reality
and
substance
?
yea
,
what
desiring
to
seem
something
,
rather
then
to
be
?
if
our
professions
(
who
are
least
in
them
)
were
met
and
measured
by
our
reality
,
O
how
lamentable
vast
a
disproportion
would
be
found
?
the
one
would
be
quickly
found
much
broader
and
longer
then
the
other
,
the
outer-half
much
bagged
as
it
were
,
being
a
great
deal
larger
then
the
inner
,
even
where
there
is
most
sincerity
and
reality
.
2.
Look
through
publick
duties
,
if
there
be
not
much
taking
of
Gods
Name
in
vain
,
in
hearing
,
praying
,
praising
,
using
the
Sacraments
,
&c.
and
if
so
,
O
what
a
Libell
might
be
drawn
up
against
us
from
every
Sabbath
,
Prayer
,
Sermon
,
&c.
whereof
we
often
cannot
tell
what
fruit
remaineth
,
except
it
be
sin
,
guilt
,
and
hardness
;
and
therefore
doubtless
his
Name
is
much
taken
in
vain
in
them
.
3.
Look
through
private
duties
in
Families
,
Reading
,
Praying
,
Singing
,
Conferring
,
Catechifing
,
saying
Grace
,
or
seeking
a
Blessing
,
and
giving
thanks
at
Table
;
how
little
regard
is
often
had
to
the
name
of
the
Lord
in
these
?
and
how
little
care
and
pains
is
taken
to
walk
by
the
former
rules
in
them
?
4.
Look
through
secret
duties
,
betwixt
God
and
you
,
how
ye
pray
in
secret
before
God
:
Ah!
often
so
,
as
ye
would
be
ashamed
to
pray
before
men
;
how
do
ye
Read
,
Meditate
,
&c.
in
secret
?
how
do
ye
joyn
in
prayer
with
others
?
which
in
some
respect
is
secret
;
God
knoweth
how
poorly
we
acquit
our selves
in
these
ordinarily
,
and
how
much
we
take
his
Name
in
vain
in
them
.
5.
Look
through
occasional
duties
,
wherein
ye
have
occasion
to
make
mention
of
God
with
or
to
others
,
as
when
upon
any
Emergent
of
providence
,
we
will
say
,
It
is
Gods
will
,
God
hath
done
it
,
God
is
good
and
merciful
,
&c.
or
in
any
particular
duty
of
Christian
Communion
,
in
instructing
,
comforting
,
admonishing
,
or
convincing
of
others
,
or
debating
with
them
;
how
often
,
when
the
Scripture
,
and
the
name
of
God
will
be
in
our
mouths
:
in
these
,
and
the
matter
of
debate
may
fall
to
be
some
of
his
Ordinances
,
will
there
be
but
very
little
reverence
and
respect
to
God
in
our
hearts
?
6.
Consider
how
this
sin
of
taking
his
Name
in
vain
is
fallen
in
by
writing
,
not
only
when
Treatises
are
written
,
but
almost
in
every
Epistle
or
Letter
,
there
will
be
found
some
prayer
or
wish
,
for
fashion-sake
,
wherein
there
is
but
little
Conscience
made
to
have
the
heart
joyning
in
it
;
how
much
irreverent
using
of
the
Scripture
and
of
Gods
Name
,
is
there
in
writing
of
Letters
,
particularly
of
Burial-letters
,
thus
.
It
hath
pleased
the
Lord
,
it
hath
seemed
good
to
God
,
it
hath
pleased
God
or
the
Almighty
,
&c.
I
am
not
condemning
the
thing
simply
,
but
our
way
of
abusing
it
,
7.
Look
through
accidental
mentioning
of
God
(
if
we
may
say
so
)
in
saluttations
,
God
save
you
,
God
be
with
you
;
In
prayers
for
Children
,
evidencing
rather
our
fondness
on
them
thereby
,
then
our
love
and
reverence
to
the
Name
of
God
;
for
such
as
are
in
any
present
hazard
,
God
save
;
for
any
favour
,
curtesie
or
complement
,
God
bless
;
these
are
good
(
as
the
Apostle
saith
of
the
Law
)
if
used
lawfully
,
but
they
are
often
sinfully
,
rashly
,
ignorantly
,
yea
prophanely
abused
,
we
having
often
more
respect
to
them
we
speak
unto
,
then
unto
God
.
I
would
not
condemn
the
use
of
them
being
duties
,
but
exhort
you
to
gard
against
the
abuse
,
and
to
use
a
grave
,
reverent
,
understanding
,
and
sensible
way
of
expressing
of
them
,
or
of
any
thing
like
them
.
8.
Consider
narrations
of
Scripture-stories
,
or
other
stories
,
questions
,
tales
,
&c.
wherein
the
Name
of
God
is
mentioned
,
and
possibly
when
we
tell
them
,
to
make
a
sport
of
them
,
and
to
make
merry
with
them
;
how
often
is
his
blessed
Name
taken
in
vain
in
them
?
certainly
the
mentioning
of
his
Name
were
often
better
forborn
,
then
so
irreverently
used
.
9.
Consider
the
usurping
of
Gods
Attributes
,
or
of
an
interest
in
him
,
rashly
,
as
when
men
confidently
,
yet
without
all
warrant
,
assert
God
is
mine
;
I
trust
in
his
mercy
,
sweet
Christ
my
Saviour
,
my
Mediator
:
Ah!
how
often
is
this
,
which
is
the
very
Crown
of
grace
,
to
wit
,
in
Gods
doing
good
and
shewing
mercy
,
abused
and
prophaned
most
sinfully
and
shamefully
!
There
is
one
particular
,
which
yet
remaineth
to
be
spoken
of
on
this
Third
Command
,
which
concerneth
Lots
,
Omens
,
Superstitious
Observations
and
such
like
,
whereby
the
Name
of
God
is
wronged
,
in
being
not
only
slighted
,
contemned
and
taken
in
vain
in
these
events
(
which
yet
are
guided
by
Him
)
but
the
Disposal
of
things
,
which
is
due
to
God
,
is
denyed
to
Him
,
and
Attributed
to
Chance
,
Luck
,
Fortune
,
and
such
like
.
We
shall
then
:
1.
Shew
what
Lotting
or
Lottery
is
.
2.
How
it
concerneth
this
Command
.
3.
Distinguish
Lots
,
into
several
sorts
.
4.
Shew
what
are
Lawful
,
and
when
they
are
Lawful
.
5.
What
are
Unlawful
.
A
Lot
or
Lotting
is
,
The
Committing
,
of
the
Decision
of
some
thing
,
in
an
immediate
way
to
Divine
Providence
,
without
the
intervening
Causalities
,
or
influence
,
of
any
second
Cause
,
to
sway
in
that
Decision
:
So
that
when
the
thing
falleth
out
,
and
is
decided
,
there
can
be
no
Reason
given
,
Why
it
is
so
on
Mens
part
,
but
that
the
Lord
was
pleased
to
dispose
:
As
it
was
in
that
Instance
of
Lotting
,
about
the
Election
of
the
twelve
Apostle
,
in
Judas
his
room
,
Acts
1.
So
from
Prov.
16.
33.
It
's
clear
that
that
is
a
Lot
;
Whereof
the
whole
disposal
is
of
God
:
And
therefore
it
is
said
,
Chap.
18.
18.
To
cause
Contentions
to
cease
,
and
to
part
betwixt
the
Mighty
:
Because
none
can
quarrel
,
concerning
that
which
Man
hath
no
hand
in
.
A
Lot
may
be
many
ways
appointed
,
either
by
the
throw
of
a
Dice
,
or
the
like
;
or
by
some
other
mean
putting
difference
,
betwixt
one
and
other
,
even
as
men
shall
appoint
:
as
when
it
is
;
By
what
Beast
they
shall
first
see
,
by
what
saying
,
or
by
what
Book
they
shall
first
hear
,
or
look
on
▪
&c.
Onely
we
think
Lots
differ
from
Omens
,
or
superstitious
Observations
,
thus
:
1.
Lots
are
to
decide
betwixt
two
;
the
other
are
Collections
,
which
one
may
make
concerning
himself
.
2.
Lots
follow
on
some
appointment
that
is
mutual
and
are
free
;
the
other
may
be
otherwayes
.
That
Lots
in
the
use
of
them
,
concern
this
Command
,
these
things
will
make
it
out
several
wayes
.
1.
That
which
putteth
God
to
it
,
in
an
immediate
way
,
concerneth
this
Command
,
especially
;
I
mean
,
whatever
putteth
him
to
declare
his
mind
,
or
reveal
himself
,
that
putteth
him
to
it
,
and
is
a
special
implicite
invocating
of
Him
:
But
Lots
or
Lotting
,
putteth
him
to
it
,
in
an
immediate
way
;
For
,
1.
None
other
can
dispose
of
them
but
he
,
Prov.
16.
33.
2.
What
is
discovered
by
those
Lots
,
is
either
Gods
mind
or
the
Devils
,
or
is
by
chance
;
but
it
cannot
be
any
of
the
latter
two
,
therefore
it
is
the
first
.
3.
It
is
the
putting
him
to
it
,
more
then
he
is
by
Prayer
:
Because
,
1.
It
is
by
an
Extraordinary
way
,
and
often
added
to
Prayer
.
2.
It
is
for
the
manifesting
of
a
secret
Decree
;
For
by
it
,
we
are
to
understaud
,
what
God
has
appointed
,
and
Eternally
decreed
,
concerning
such
an
event
.
Hence
it
is
,
that
in
Scripture
,
Prayer
is
so
often
,
if
not
alwayes
joyned
with
it
;
and
therefore
it
must
in
a
special
manner
belong
to
this
Command
:
Yea
,
if
God
be
slighted
in
it
,
he
is
wronged
:
if
acknowledged
according
to
his
Interest
,
he
is
in
a
special
manner
concerned
,
where
he
wholly
ordereth
the
thing
.
2.
It
is
either
a
Mean
,
appointed
by
him
to
understand
his
mind
or
not
;
if
appointed
by
him
,
then
it
is
in
so
far
his
Ordinance
,
and
his
Name
is
concerned
in
it
;
if
not
,
then
it
is
abused
.
3.
The
medling
with
Gods
Secret
,
or
with
his
Will
,
or
Way
of
revealing
it
in
his
Providence
,
must
belong
to
this
Command
;
but
this
especially
,
meddleth
with
all
these
:
Therefore
,
&c.
4.
That
which
cannot
be
gone
about
,
but
the
Name
of
the
Lord
,
is
either
wronged
or
honoured
,
in
it
:
must
necessarily
belong
to
this
Command
,
for
that
is
the
scope
of
it
:
But
none
can
Lot
without
either
depending
on
God
,
for
the
ordering
of
,
and
acknowledging
of
him
in
it
,
when
it
is
done
;
and
so
without
honouring
him
,
or
neglecting
him
,
and
so
taking
his
Name
in
vain
.
1.
By
miskenning
his
Providence
,
and
thinking
to
get
that
decided
some
other
way
.
2.
By
irreverent
going
about
it
.
3.
By
Attributing
it
to
some
other
thing
.
4.
By
not
acknowledging
God
in
it
,
nor
submitting
to
it
,
when
done
so
.
So
then
these
three
wayes
men
fail
,
and
take
Gods
Name
in
vain
.
1.
Before
the
Lot
.
2.
In
the
time
of
it
.
3.
After
it
is
past
.
Lots
,
are
ordinarily
divided
into
three
sorts
.
1.
Divine
,
which
are
from
extraordinary
Warrants
.
2
,
Devilish
,
wherein
the
Devil
is
either
invocated
,
or
,
in
Circumstances
,
the
Decision
is
put
to
him
,
and
guided
by
him
.
3.
Humane
,
which
are
ordinarily
gone
about
amongst
men
.
Again
,
They
are
divided
:
1.
In
Divinatory
.
2.
Consultatory
,
whereby
men
find
out
somewhat
that
is
secret
,
as
Soul
found
out
Jonathan
;
or
are
led
to
some
Duty
.
3.
Divisory
.
By
such
the
Land
of
Canaan
was
divided
,
Joshua
13.
6.
4.
Lus●ry
,
or
,
for
Play
:
This
division
is
large
and
Comprehensive
,
and
hath
several
steps
,
according
to
the
weight
of
the
things
,
as
they
are
greater
or
smaller
,
or
indifferent
.
Conce●ning
them
we
say
:
That
all
Consultatory
,
and
Divinatory
Lots
,
except
ly
an
Extraordinary
Warrant
▪
are
unlawfull
and
a
Tempting
of
God
,
who
has
now
given
us
other
wayes
and
means
,
to
direct
us
in
what
is
meet
for
〈◊〉
to
do
,
2
Concerning
those
Devilish
Lots
,
there
is
no
Question
of
the
Abominablen●ss
of
them
;
such
as
fore-telling
of
Fortunes
,
Horo-Scopes
,
or
Deaths
;
the
finding
of
things
lost
by
naming
of
all
suspected
Persons
,
turning
the
Ri
d
e
,
&c.
Yet
3.
We
dare
not
condemn
all
Divisory
Lots
,
if
rightly
gone
about
.
Be●ause
,
they
are
frequently
made
use
of
,
in
the
Scripture
:
Joshua
7.
13
,
14
,
and
15
&c.
Acts
1.
Yea
,
they
seem
to
be
from
the
Light
of
Nature
,
Jona
1.
2.
The
use
of
them
,
is
Moral
and
perpetual
,
Prov.
18.
18.
To
cause
Contentions
to
cease
,
and
to
part
between
the
Mighty
.
3.
When
they
are
rightly
gone
about
,
they
are
a
Honouring
of
God
,
and
are
a
Manifest
acknowledging
of
his
Providence
.
I
say
,
Rightly
gone
about
:
Where
,
1.
The
matter
should
be
weighty
or
of
some
Consequence
;
that
is
,
It
should
either
be
weighty
in
it self
;
or
it
should
be
so
by
some
Con
equence
,
or
Inconvenience
;
making
a
light
thing
in
it self
weighty
,
otherwise
it
is
(
as
Swearing
is
,
in
a
matter
of
no
moment
)
but
a
baffling
of
his
Ordinance
.
2.
It
should
be
Necessary
,
that
is
a
thing
,
that
without
many
Inconveniences
,
cannot
be
in
another
way
decided
:
otherwise
to
put
God
to
reveal
his
mind
,
in
an
Extraordinary
way
,
when
there
is
an
Ordinary
at
hand
,
is
a
tempting
of
God
;
even
as
,
to
leap
over
a
Wall
is
,
while
there
is
an
ordinary
passage
to
go
thorow
by
.
3.
It
should
be
with
a
due
Respect
to
God
,
acknowledging
him
,
to
be
the
Decisor
,
calling
on
his
Name
in
the
use
of
it
,
and
looking
to
him
for
the
Decision
,
as
we
see
almost
in
all
Lottings
,
and
even
of
those
Heathens
,
Jonah
1.
4.
It
should
be
gone
about
,
in
the
right
manner
.
1.
With
Reverence
,
as
if
we
were
to
hear
God
pronounce
the
Sentence
,
and
speak
his
Mind
;
as
while
Saul
is
a-taking
,
the
People
stand
before
the
Lord
,
1
Sam.
10.
19
,
22.
2.
In
the
Faith
that
God
guideth
it
;
and
so
,
without
Anxiety
and
fear
.
3.
In
Singleness
,
Committing
it
to
Him
,
even
in
Heart
,
as
well
as
in
Appearance
;
Abstaining
from
all
Fraud
or
Tricks
,
or
any
thing
which
may
have
influence
,
as
a
second
cause
,
to
mar
or
cast
the
Decision
;
this
were
a
high
way
of
mocking
God
,
to
put
the
Decision
to
Him
,
and
yet
to
endeavour
to
give
the
Answer
our selves
,
Lastly
,
After
the
Lot
,
there
should
be
a
reverend
acknowledging
of
Gods
Mind
,
without
fretting
or
grumbling
,
and
a
chearful
submitting
to
it
,
as
we
see
in
all
the
Cases
instanced
in
Scripture
.
These
Rules
being
observed
,
we
think
that
for
dividing
of
Stations
or
Charges
;
or
of
Portions
,
which
cannot
be
other-ways
done
,
without
offence
or
prejudice
;
Lots
may
be
used
.
Yet
,
I
would
say
these
few
things
,
for
Caution
here
:
1.
Ye
should
not
in
petty
things
use
them
,
when
the
matter
is
of
no
value
at
all
,
or
of
very
small
value
;
so
that
ye
are
indifferent
,
how
it
falls
out
:
Or
when
it
is
not
of
that
weight
,
that
ye
would
give
an
Oath
in
it
;
but
rather
quit
it
,
(
and
there
would
be
here
a
Proportion
kept
,
)
ye
should
rather
in
such
a
Case
hazard
some
Loss
then
put
it
to
a
Lot
,
out
of
that
Reverence
ye
owe
to
Gods
Name
:
All
the
Cases
in
Scripture
are
weighty
:
In
your
Ordinary
Merchandize
,
I
desire
you
to
remember
this
:
2.
Ye
should
not
fail
to
use
your
Reason
,
and
honest
skill
,
more
,
in
Sharings
and
Divisions
,
for
preventing
of
a
Lot
.
Folks
sometimes
,
betake
themselves
to
these
for
case
,
when
yet
their
Reason
,
rightly
made
use
of
,
might
bring
to
a
satisfying
Decision
.
God
hath
not
given
Reason
to
Man
in
vain
,
or
for
nought
:
when
Reason
then
may
do
it
;
essay
it
,
and
forbear
a
Lot
.
3.
Let
it
be
in
such
a
matter
,
and
so
used
,
as
ye
may
seek
God
in
it
,
and
in-call
His
Name
by
Prayer
:
To
lote
in
a
thing
,
that
folks
will
not
,
or
dare
not
pray
in
,
agreeth
not
with
Scripture
examples
,
nor
with
that
tenderness
which
a
Believer
should
have
at
such
a
time
:
It
should
then
be
in
a
thing
respecting
a
promise
.
On
the
contrary
,
we
may
see
how
men
fail
here
,
1.
In
weighty
things
,
by
not
keeping
the
right
manner
before
the
Lot
,
in
the
time
of
it
,
and
after
it
is
past
,
when
it
endeth
not
strife
.
2.
In
Trivial
things
,
by
making
this
too
Customary
;
so
that
folk
use
the
Lot
almost
in
every
thing
,
making
that
which
is
extraordinary
to
become
ordinary
,
contrary
to
the
nature
thereof
.
It
is
an
ultimate
Judge
and
Decider
,
even
as
an
Oath
is
for
ending
all
Controversies
:
it
is
like
unto
Moses
(
as
one
saith
,
)
the
great
matters
should
be
reserved
to
it
;
yea
,
it
is
greater
then
Moses
,
its
God
himself
,
thus
in
His
providence
passing
a
Decision
;
The
lesser
things
would
be
other
wayes
decided
.
3.
We
may
gather
from
what
is
said
,
what
is
to
be
thought
of
such
Games
and
Pastimes
as
run
on
Lottery
(
having
that
for
the
very
foundation
of
them
)
and
have
an
immediate
dependance
on
providence
for
the
issue
of
them
.
1.
That
they
are
Lottery
cannot
be
denyed
,
for
they
have
all
that
is
in
Lotting
;
there
is
in
them
a
putting
of
things
to
a
doubtful
event
as
to
us
;
and
that
event
is
guided
either
by
God
,
or
by
some
other
,
and
which-ever
of
the
two
,
we
say
,
it
will
be
a
breach
of
this
Command
;
so
trivially
for
our
pleasure
to
take
the
Name
of
God
in
vain
,
as
many
formally
do
;
for
none
can
tell
,
how
such
a
thing
will
come
to
pass
by
any
reason
.
2.
That
to
do
so
,
or
to
use
a
Lot
in
this
case
is
a
sin
,
may
also
be
made
out
clearly
.
1.
Because
it
is
against
the
end
of
Lots
,
which
is
to
divide
or
decide
where
there
is
Controversie
,
and
so
it
interverteth
their
end
,
and
becometh
sinful
;
even
as
swearing
where
no
Controversie
is
,
is
a
sin
.
2.
There
is
either
no
necessity
at
all
to
take
that
way
,
orthere
is
but
a
made-necessity
of
our
own
,
it
must
therefore
be
a
tempting
of
God
;
as
suppose
this
to
be
the
end
of
Lotting
,
to
know
in
the
upshot
whether
so
much
Money
should
belong
to
you
,
or
to
me
;
no
doubt
,
that
point
of
right
to
whom
the
Money
belongeth
,
may
be
decided
as
well
at
the
entry
;
therefore
this
way
of
decision
is
in
vain
.
3.
That
Lotting
which
hath
in
it
no
reverence
to
God
,
but
baffleth
his
Name
,
nor
is
consistent
with
the
right
manner
of
Lotting
,
cannot
be
lawful
:
but
this
is
such
:
for
it
is
not
only
,
de
facto
,
contrary
to
the
former
rules
,
but
in
its
own
nature
is
inconsistent
with
them
:
this
is
clear
,
1.
From
the
great
frequency
of
Lot●ing
in
these
Games
.
2.
In
the
little
dependance
on
God
for
the
event
that
is
in
them
;
and
indeed
a
spiritual
frame
of
dependance
on
him
,
cannot
well
,
if
at
all
consist
with
them
.
3.
From
its
inconsistency
with
serious
prayer
:
what
!
can
or
dare
men
pray
in
earnest
for
Gods
guiding
in
these
things
,
in
every
throw
of
Dice
,
or
shuffling
of
the
Cards
?
or
in
faith
expect
still
the
revealing
of
his
Decree
that
way
?
or
when
it
is
done
,
and
past
,
can
they
suitably
acknowledge
Him
in
it
?
Men
dare
not
look
so
seriously
on
these
things
,
yea
,
they
know
they
dare
not
.
4.
That
way
of
Lotting
;
which
cannot
but
occasion
the
wronging
of
the
Name
of
the
Lord
,
and
his
providence
,
cannot
be
right
;
but
this
is
such
:
for
we
must
say
,
that
either
Gods
hand
is
not
at
all
in
such
things
,
and
so
we
deny
his
providence
;
or
we
must
say
that
he
may
be
put
to
it
,
by
this
common
and
coarse
way
,
and
that
in
our
sport
,
and
for
our
pleasure
in
his
immediate
providence
to
declare
his
mind
;
which
is
a
notable
Baffling
(
to
say
so
)
and
Prophanation
of
his
Name
;
hence
it
is
that
men
so
often
Swear
,
Curse
,
Fret
,
and
exclaim
in
these
Games
at
Cards
,
Dice
,
&c.
(
wherein
chance
,
luck
,
fortune
,
&c.
are
so
much
looked
to
,
and
in
a
manner
deified
)
and
altogether
overlook
and
mis-regard
the
Majesty
of
God
,
as
if
he
had
no
Providence
at
all
in
such
things
.
5.
What
is
done
without
warrant
of
either
Scripture-precept
or
practise
,
cannot
be
dose
in
faith
?
Now
there
can
be
no
such
warrant
drawn
from
Scripture
for
such
playes
or
games
,
the
very
foundation
whereof
is
Lottery
,
and
not
only
accidentally
and
rarely
incident
to
them
,
as
may
be
on
the
matter
to
other
lawful
recreations
,
if
that
can
be
called
Lottery
at
all
,
which
is
rather
an
undesigned
,
unexpected
surprizing
incident
of
providence
;
whereas
in
the
other
,
the
decision
by
a
Lot
is
designed
,
waited
for
,
and
all
along
the
game
referred
unto
,
and
hung
upon
:
yea
,
it
is
insuitable
and
inconsistent
with
the
Scripture-way
of
using
Lot
is
,
which
is
alwayes
in
most
grave
and
important
things
;
but
this
way
of
●sing
them
is
manifestly
to
abuse
them
.
6.
That
which
hath
a
native
tendency
to
make
any
Ordinance
of
God
vile
and
contemptible
,
cannot
be
warrantable
;
Now
that
Lotting
in
these
Games
hath
such
a
tendency
to
make
the
Ordinance
of
a
Lot
,
and
of
Prayer
,
which
should
at
least
be
joyned
with
it
,
Contemptible
;
is
obvious
to
any
serious
and
impartial
considere●
of
it
,
neither
can
it
in
reason
be
thought
that
,
that
which
is
in
so
sacred
a
manner
,
and
with
Prayer
to
God
,
to
be
gone
about
in
one
thing
,
and
is
by
Him
appointed
for
such
an
end
as
an
Oath
is
;
can
warrantably
be
used
in
a
manner
,
and
for
ends
so
vastly
different
from
the
former
in
an
other
thing
.
7.
If
Lots
belong
at
all
to
this
Command
,
then
these
Lotting-Games
are
unlawful
:
for
they
cannot
with
any
Religious
reason
be
supposed
to
be
commanded
in
it
,
and
therefore
they
must
be
forbidden
.
And
if
in
trivial
things
Lots
be
unlawfull
,
much
more
in
such
Games
which
end
not
strife
and
contentions
,
but
often
and
ordinarily
begin
them
,
and
bring
them
to
a
height
:
and
therefore
do
the
Ancients
declaim
against
this
as
a
Sacrificing
to
Devils
,
and
invented
by
Idolaters
.
If
it
be
said
here
,
that
these
things
are
thought
but
very
little
of
by
men
:
Answ.
It
is
true
,
and
no
great
wonder
;
for
most
men
use
but
to
think
little
of
the
breach
of
this
Command
.
Yet
are
their
breaches
sinful
notwithstanding
;
as
many
take
Gods
Name
in
their
mouth
lightly
,
and
think
but
little
of
it
,
and
yet
that
maketh
not
their
doing
so
,
cease
to
be
a
sin
.
God
hath
added
his
Certification
here
the
more
peremptorily
for
that
very
end
,
that
men
may
not
think
little
,
or
lightly
of
the
very
least
breach
of
this
Command
(
to
let
pass
more
grosse
breaches
of
it
.
)
If
it
be
further
objected
here
,
Why
may
not
such
Playes
or
Games
be
used
as
well
as
other
Playes
,
wherein
sometimes
Chance
or
Fortune
(
as
they
call
it
)
will
cast
the
Ballance
?
Answ.
1.
Though
in
those
other
,
Chance
may
now
and
then
occasionally
occur
,
yet
that
is
but
accidental
,
these
are
simply
,
or
at
least
mostly
guided
by
Lotting
,
and
immediate
providences
,
and
cannot
be
prevented
or
made
to
be
other
wayes
by
the
best
art
and
skill
of
men
.
2.
In
these
other
Games
there
is
an
intervention
of
second
causes
,
and
an
use
of
mens
parts
;
Natural
and
Moral
,
for
obtaining
such
an
end
ultimate
(
in
some
respect
)
and
immediate
;
as
for
example
,
when
men
strike
a
Ball
with
a
Club
,
or
throw
a
Boul
to
a
hole
,
they
are
guided
therein
rationally
,
as
they
are
in
coming
down
a
Stair
;
and
they
act
therein
,
as
in
other
things
by
second
causes
and
use
of
means
,
whether
of
Body
or
mind
;
but
in
these
Lotting-Games
it
is
not
●o
,
for
all
is
cast
and
hung
upon
extraordinary
providence
,
even
as
if
a
man
,
who
cannot
,
would
be
take
himself
to
swimming
in
,
or
walking
upon
the
Water
,
when
an
other
betaketh
himself
to
a
Bridge
,
or
to
a
Boat
.
In
sum
:
As
Lots
and
Oaths
are
much
for
one
end
,
to
wit
,
the
ending
of
controversie
and
strife
.
Heb.
6.
16.
Prov.
18.
18.
So
ought
the
same
Rules
almost
to
be
observed
in
them
both
.
Then
1.
Before
the
Lot
we
should
look
to
and
follow
Gods
call
,
and
depend
on
him
in
it
.
2.
In
the
time
of
Lotting
,
we
should
act
reverently
.
3.
After
the
Lot
we
should
reverence
the
Lord
,
and
submit
to
the
event
of
it
as
to
his
mind
,
even
though
our
frame
has
not
been
so
right
:
As
an
Oath
bindeth
when
taken
in
lawful
matter
,
though
there
hath
been
rashness
as
to
the
manner
,
by
vertue
of
Gods
Name
which
is
interposed
;
So
do
Lots
.
Because
how
ever
we
be
as
to
our
frame
,
it
is
He
who
decideth
as
to
the
event
;
therefore
ought
that
decision
to
be
looked
on
as
most
Sacred
;
God
having
thought
good
beside
the
general
rules
in
his
Word
to
give
evidence
of
his
mind
by
Lots
,
as
to
some
particular
events
;
and
though
these
Games
at
Dice
or
Cards
may
in
the
compleat
frame
of
them
require
some
skill
,
how
to
manage
such
throws
or
such
particular
Cards
when
a
man
hath
gotten
them
;
yet
that
,
that-throw
is
such
,
casting
up
so
many
blacks
and
no
more
,
that
such
a
man
hath
such
Cards
and
no
other
,
that
is
meerly
by
immediate
providence
,
and
so
must
of
necessity
be
a
Lot
▪
or
it
is
by
some
other
means
which
would
(
if
assaid
)
wrong
God
also
very
much
:
And
though
skill
may
possibly
influence
the
event
as
to
the
upshot
of
the
Game
,
yet
in
these
throwings
or
shufflings
the●e
is
no
skill
,
or
if
there
be
any
thing
that
is
accounted
Art
or
skill
,
it
is
but
deceit
,
seeing
the
scope
is
by
these
to
leave
it
to
providence
in
its
Decision
.
This
Doctrine
concerning
such
Games
,
was
the
Doctrine
of
the
Ancients
,
who
did
vehemently
inveigh
against
this
sort
of
Lottery
,
see
Cyprian
de
Aleatoribu●
,
who
fathereth
it
on
Zabulus
and
calleth
it
the
snare
of
the
Devil
,
and
compareth
it
with
Idolatry
,
so
Ambrose
de
Tobia
.
pag.
590.
It
was
also
in
some
Councils
condemned
,
Can.
Apost.
Canon
.
42.
Con.
Trull
.
Canon
.
50.
This
hath
been
the
constant
ordinary
Judgement
of
Protestant
Writers
on
this
Command
,
and
some
of
them
have
written
peculiar
Treatises
to
this
purpose
,
particularly
Danaeus
;
wherein
he
proveth
that
such
Lottry
is
unlawful
in
it self
,
and
most
prejudicial
to
men
;
this
is
likewise
the
Doctrine
of
the
School-men
,
though
none
of
the
most
rigid
Casuists
,
yea
it
is
the
Doctrine
of
our
own
Church
,
these
being
,
as
unlawful
Games
,
condemned
of
old
;
and
of
late
,
to
wit
,
Anno
1638.
by
the
general
Assembly
of
Glasgow
,
according
to
a
former
Act
of
an
Assembly
held
at
Edinburgh
,
anno
1596.
Lastly
,
Consider
for
scarring
from
such
Games
,
these
two
things
.
1.
The
contrary
events
(
that
follow
most
ordinarily
on
such
Lottry
:
)
Strifes
and
Contentions
are
occasioned
;
if
not
caused
by
them
,
which
are
ended
by
the
other
,
so
very
different
are
the
events
.
2.
Consider
that
most
men
who
use
them
,
fall
often
into
grosse
prophaning
of
Gods
Name
,
or
into
high
passions
at
best
.
An
Omen
,
or
sign
,
or
Token
is
,
when
men
propose
to
and
resolve
with
themselves
▪
that
if
they
meet
with
such
and
such
a
thing
,
they
will
construct
so
and
so
of
it
,
o●
when
they
seek
it
from
God
for
that
end
;
Thus
Abrahams
Servant
did
at
the
Well
seek
to
know
the
mind
of
the
Lord
,
and
accordingly
drew
Conclusions
about
it
,
concerning
a
Wife
to
his
Masters
Son
,
Genes.
24.
So
did
Jonathan
about
his
assaulting
of
the
Philistines
,
1
Sam.
14.
So
likewise
did
Gideon
about
his
success
against
the
Midianites
,
Judgs
6.
And
Mary
for
confirmation
of
her
Faith
,
concerning
what
was
told
her
by
the
Angel
,
Luke
1.
34.
This
is
still
to
be
understood
as
to
some
particular
fact
or
event
,
and
not
in
a
common
Tract
,
or
for
the
determination
of
a
general
Truth
;
as
for
example
,
Mary
believed
that
Christ
was
to
be
born
,
but
knew
not
that
she
was
to
be
his
Mother
;
but
Zacharias
,
John
the
Baptists
Father
,
did
(
it
seemeth
)
doubt
of
Gods
power
,
or
of
the
event
or
Truth
of
what
was
told
to
him
;
and
therefore
he
sinned
in
seeking
a
sign
when
the
other
did
not
:
The
Philistines
sinned
most
grosly
,
when
they
sent
back
the
Ark
and
did
hang
the
Decision
of
that
question
,
whether
then
plagues
came
from
the
hand
of
God
,
or
by
chance
,
upon
the
motion
of
the
Kine
▪
1
Sam.
6.
And
it
is
alwayes
a
sinful
tempting
of
God
,
when
men
out
of
curiosity
from
unbelief
,
or
needlesly
,
put
him
to
give
a
sign
that
they
may
thereby
know
his
power
,
will
,
or
wisdom
.
An
Observation
is
,
when
we
gather
such
a
thing
from
such
a
providence
that
occurreth
without
any
fore-casting
of
ours
,
or
determining
with
our selves
before
hand
about
it
,
being
a
meerly
surprising
unexpected
Emergent
:
we
shall
only
say
in
general
concerning
Omens
,
and
Observations
,
that
when
they
agree
not
with
the
Word
,
and
our
Duty
revealed
and
injoyned
therein
,
they
are
not
to
be
adventured
on
nor
regarded
,
but
utterly
slighted
,
because
then
certainly
they
degenerate
and
become
extravagant
;
neither
are
the
examples
of
such
who
being
led
by
an
extraordinary
Spirit
have
used
them
,
to
be
followed
by
others
who
have
not
the
same
Spirit
:
doubtless
it
is
safe
for
us
to
take
heed
to
the
more
sure
word
of
Prophesie
,
and
to
follow
the
unerring
rule
of
the
Word
of
God
,
and
not
extraordinary
examples
for
which
we
have
no
warrant
.
Superstitious
Observations
are
not
so
much
about
daily
occurring
providences
,
which
all
are
obliged
piously
to
mark
and
improve
to
the
best
spiritual
advantage
,
and
in
the
careful
marking
and
suitable
improving
whereof
,
there
lyeth
a
special
piece
of
spiritual
wisdom
,
more
especially
of
such
providences
which
may
,
from
the
Lord
,
help
either
to
confirm
a
man
in
his
Duty
,
or
deterr
him
from
a
sin
or
snare
;
as
they
are
about
some
set
and
marked
actions
of
Creatures
,
and
these
very
fechless
and
silly
too
(
though
I
deny
not
,
but
that
simply
they
are
providences
also
)
which
are
reputed
to
be
so
many
fixed
Rules
and
Canons
of
natural
wisdom
,
but
really
instituted
Spells
,
or
Freets
,
or
the
Devils
Rudiments
and
Grammar
(
to
say
so
)
to
sink
mens
minds
into
Atheism
.
And
Observations
are
alwayes
superstitious
,
when
we
collect
and
conclude
that
such
and
such
events
evil
or
good
,
will
happen
to
us
,
or
befall
us
from
such
and
such
occurring
works
and
passages
of
providence
,
for
which
no
reason
can
be
drawn
either
out
of
the
Word
of
God
,
or
out
of
the
course
of
nature
;
in
a
word
,
for
which
there
is
neither
Scripture-warrant
,
nor
can
any
natural
cause
or
reason
be
assigned
;
as
for
instance
,
To
think
,
it
is
unlucky
to
meet
such
and
such
Persons
first
in
the
morning
(
which
useth
to
be
called
an
evil
foot
)
for
a
Woman
with
child
to
step
over
a
Hair-teather
,
for
Folks
to
neese
putting
on
their
Shoes
,
for
one
to
have
Salt
falling
toward
him
on
the
Table
(
the
fear
whereof
▪
maketh
some
to
suffer
no
Salt
to
com●
to
their
Table
)
to
have
a
Hare
cross
ones
way
,
to
burn
in
the
right
ear
,
to
bleed
some
drops
of
blood
,
&c.
Again
to
think
,
that
it
boadeth
good
luck
for
folks
to
have
drink
spilt
on
them
,
to
find
old
Iron
,
to
burn
on
the
left
car
,
to
dream
on
such
and
such
things
,
&c.
There
is
a
multitude
of
such
Freets
and
superstitious
Observations
,
which
many
retain
still
,
and
but
few
without
some
and
free
of
all
;
a
sin
from
which
it
is
to
be
feared
the
Land
hath
never
been
thorowly
purged
,
since
it
was
Pagan
;
a
sin
very
natural
to
men
,
and
which
hath
amongst
Christians
its
observable
increase
and
decrease
,
according
to
the
more
or
less
free
course
and
success
of
the
Gospel
;
All
Christians
should
abhor
such
freets
,
as
smelling
strong
of
much
ignorance
of
God
,
of
much
Atheism
and
Paganism
.
Of
this
sort
,
or
very
like
them
is
,
Folks
meeting
with
such
a
word
in
such
a
Sermon
,
which
may
have
some
allusion
,
or
seeming
answerableness
to
a
case
,
or
particular
,
formerly
dark
,
or
doubtful
to
them
,
which
they
take
for
clearing
of
them
,
or
deciding
of
the
thing
without
due
examination
thereof
,
according
to
the
true
meaning
of
the
Scripture
,
and
the
Analogy
of
Faith
:
And
their
having
such
a
place
of
Scripture
brought
to
their
mind
,
or
at
the
first
opening
of
the
Bible
cast
up
to
them
,
which
they
look
on
as
more
befitting
their
condition
,
and
that
because
so
suggested
and
cast
up
,
without
pondering
the
word
it self
:
and
lay
more
weight
on
that
word
on
that
very
account
for
solving
of
such
a
doubt
,
and
for
clearing
and
determining
them
as
to
such
a
thing
,
then
on
any
other
having
the
same
Authority
,
and
no
less
,
and
it
may
be
much
more
suitableness
to
the
thing
,
without
any
further
tender
and
serious
scrutiny
,
as
if
that
were
of
special
and
extraordinary
Revelation
of
Gods
mind
to
them
thereabout
;
which
is
a
most
dangerous
practise
.
And
(
as
we
discoursed
before
on
the
practical
breaches
of
the
second
Command
)
is
to
make
a
Weerd
or
Fortune-Book
of
the
Book
of
God
,
which
he
never
appointed
for
such
an
end
;
again
I
say
,
a
most
dangerous
practise
,
and
yet
too
frequently
incident
to
some
Religious
Persons
,
especially
in
their
trouble
aud
difficulty
,
whereof
some
stupendious
instances
might
be
given
,
which
would
fright
all
from
ever
daring
any
more
to
adventure
on
such
a
practise
not
bottomed
on
the
Word
it self
,
which
God
hath
certainly
given
to
his
people
to
be
used
by
them
with
Christian
prudence
,
according
to
its
own
principles
,
and
not
to
be
lotted
with
,
or
to
have
their
state
or
condition
,
or
the
decision
of
what
they
are
dark
or
doubtful
about
,
at
hap-hazard
cast
on
it
,
according
to
their
own
groundless
fancies
and
imaginations
.
We
come
now
to
the
threatning
or
certification
wherewith
this
Command
is
pressed
,
The
Lord
will
not
hold
him
guiltless
that
taketh
His
Name
in
vain
.
In
which
,
three
things
are
contained
:
1.
The
fearfulness
and
terribleness
of
the
Judgement
and
Punishment
,
whereby
the
Lord
will
avenge
the
breach
of
this
Command
.
2.
The
Extent
of
it
,
as
to
every
particular
individual
person
sound
guilty
,
the
Lord
will
not
hold
him
guiltless
.
Him
,
whoever
he
be
,
whatever
he
be
;
if
there
were
but
one
,
he
shall
not
escape
;
and
if
there
be
many
,
not
one
of
them
shall
be
missed
or
passed
by
in
this
reckoning
.
3.
There
is
the
peremptoriness
and
infallible
certainty
of
it
,
God
will
not
be
disswaded
from
it
,
nor
will
he
alter
this
Sentence
,
but
it
must
and
shall
stand
against
him
.
The
punishment
is
implyed
in
that
,
Not
to
be
holden
guiltness
,
wherein
there
is
more
contained
then
is
expressed
,
implying
these
Three
:
1.
That
he
shal
not
be
forgiven
nor
absolved
,
and
so
shall
never
enjoy
Gods
favour
and
friendship
,
which
no
man
,
who
hath
sinned
,
can
without
pardon
,
enjoy
;
thus
the
Judgement
is
negatively
to
be
understood
,
He
shall
never
enter
into
Heaven
,
nor
see
the
Face
of
God
,
if
he
repent
not
.
2.
Positively
it
implyeth
that
he
shall
be
found
guilty
,
and
shall
be
dealt
with
as
a
guilty
person
,
that
he
shall
be
eternally
condemned
,
shut
out
from
Gods
presence
,
and
cast
into
Hell
to
be
there
tormented
for
ever
and
ever
.
3.
Eminently
it
implyeth
a
very
high
degree
of
punishment
,
that
the
degree
shal
be
eminent
,
and
that
in
respect
of
other
sins
this
sin
shall
have
a
peculiar
weight
added
unto
its
Curse
,
and
be
ranked
amongst
those
sins
which
shall
be
in
the
Justice
of
God
most
severely
punished
;
a
particular
instance
,
and
proof
whereof
,
i●
in
Hypocrites
,
whose
Judgement
shal
be
in
Hell
amongst
the
sorest
;
the
Hypocrites
portion
of
Wrath
will
be
a
large
portion
.
The
peremptoriness
is
implyed
in
these
words
,
The
Lord
will
not
bold
him
guiltless
,
the
Lord
will
not
,
&c.
which
implyeth
.
1.
That
Sinners
shall
be
reckoned
with
and
judged
for
sin
,
in
which
reckoning
this
sin
shall
be
especially
taken
notice
of
.
2.
That
all
Sinners
shall
be
summoned
to
appear
before
the
Judgement-Sea●
and
Tribunal
of
God
,
and
have
their
particular
Libel
and
Accusation
of
their
particular
sins
,
wherein
this
sin
shall
be
particularly
taken
notice
of
,
as
a
main
Article
.
3.
That
there
shall
be
a
Sentence
and
Doom
passed
upon
the
guilty
,
and
that
who
▪
soever
shall
be
found
guilty
of
this
sin
,
shall
find
D●vine
Justice
severely
passing
Sentence
upon
them
.
4.
That
there
shall
be
a
holy
rigid
execution
of
that
Sentence
without
mercy
,
by
a
high
degree
of
wrath
upon
all
who
shall
be
so
Sentenced
.
If
any
ask
,
How
this
Threatning
is
to
be
understood
?
for
Answ.
We
should
distinguish
betwixt
such
,
who
repenting
for
it
,
do
by
Faith
in
Christ
make
peace
with
God
,
and
others
who
continue
in
it
without
repentance
:
and
so
say
.
1.
Tha●
it
is
not
to
be
understood
,
as
if
the
breach
of
this
Command
were
declared
to
be
simply
unpardonable
to
any
who
shall
be
guilty
of
it
;
for
that
is
neither
consisten●
with
the
grounds
of
the
Gospel
,
nor
with
experience
,
whereby
it
is
found
tha●
grace
often
extendeth
it self
to
the
pardoning
even
of
such
.
2.
But
that
it
is
in
it self
a
sin
most
hateful
to
God
,
and
a
sin
that
bringeth
great
Wrath
on
all
that
are
guilty
of
it
,
and
shall
be
found
to
be
so
,
before
his
Judgement
Seat
.
3.
It
sayet●
that
all
who
are
guilty
of
it
,
while
their
peace
is
not
made
with
God
through
Jes●●
Christ
,
yea
in
some
respect
there-after
,
should
look
on
themselves
as
thus
highly
guilty
;
and
that
all
who
are
not
pardoned
,
should
account
themselves
to
be
lyable
to
this
stroke
of
wrath
,
and
to
be
under
this
Sentence
of
the
Law
that
standeth
particularly
pronounced
against
them
.
4.
It
sayeth
,
that
men
do
by
this
sin
,
exceedingly
hazard
their
eternal
Salvation
,
and
that
their
Repentance
is
rare
,
and
so
likewise
their
Pardon
;
it
being
found
in
experience
that
men
,
habituated
to
th●●
sin
of
taking
Gods
Name
in
vain
,
do
but
seldom
get
Repentance
.
5.
That
whe●
Repentance
cometh
,
and
is
given
,
such
as
are
guilty
of
it
,
will
be
in
an
especial
manner
challenged
for
it
,
and
found
to
be
in
a
high
degree
,
bitter
unto
them
in
all
their
after-reflexions
upon
it
.
6.
That
it
will
very
readily
have
much
influence
in
m●●ring
a
mans
peace
,
and
obstructing
the
intimation
of
Gods
favour
,
and
the
joy
of
his
salvation
,
even
when
it
is
pardoned
;
as
we
see
in
David
,
who
made
the
Name
of
God
to
be
biasphemed
,
and
was
therefore
put
,
Psalm
51.
to
cry
and
cry
again
for
the
joy
of
Gods
salvation
;
for
removing
(
amongst
other
reasons
)
of
that
scandal
.
And
withal
,
it
bringeth
on
temporal
Judgements
,
as
it
did
on
David
,
2
Sam.
12.
7.
That
when
it
is
pardoned
,
it
will
in
the
sad
remembrance
of
it
,
make
the●
loath
themselves
,
and
walk
humbly
,
softly
,
and
in
the
bitterness
of
their
souls
;
and
withal
,
to
think
much
of
,
and
to
magnifie
,
and
wonder
at
grace
that
did
ever
pardon
such
Sinners
,
as
it
did
Paul
,
who
loatheth
himself
,
and
highly
exalteth
Grace
on
this
account
,
that
it
pardoned
him
who
was
a
Blasphemer
:
As
for
such
who
never
betake
themselves
for
pardon
,
nor
obtain
mercy
,
it
has
these
effects
;
1.
It
maketh
their
Conscience
lyable
to
the
sore
and
grievous
challenge
of
this
sin
,
and
to
the
plain
and
sharp
threatning
that
is
pronounced
against
it
,
which
being
despised
,
and
God
himself
much
wronged
thereby
,
cannot
but
bite
,
nay
,
gnaw
the
Conscience
so
much
the
more
.
2.
Justice
hath
a
clear
ground
to
proceed
upon
against
them
,
not
only
as
Sinners
in
general
,
but
as
guilty
of
this
sin
in
particular
,
and
so
because
of
it
,
in
a
special
manner
lyable
to
wrath
.
3.
An
eminent
degree
of
wrath
in
Hell
;
for
as
there
are
different
degrees
of
torment
in
Hell
,
so
this
sin
,
no
doubt
,
will
make
those
who
are
guilty
of
it
,
share
of
that
torment
in
a
high
degree
.
4.
That
it
further
hardeneth
and
incapacitateth
for
pardon
(
though
not
simply
)
the
persons
that
are
guilty
of
it
.
If
it
be
asked
,
Why
this
sin
is
so
threatned
and
punished
even
beyond
other
sins
?
Answ.
Because
it
is
accompanied
with
the
most
hainous
aggravations
,
and
so
draweth
on
the
greatest
guilt
;
As
1.
It
is
a
sin
immediately
against
God
himself
,
and
is
not
,
as
sins
of
the
second
Table
,
nay
not
as
other
particular
sins
of
the
first
Table
,
whereby
men
divert
from
God
to
Idolatry
,
giving
to
Idols
what
is
his
due
,
or
turn
their
back
on
him
,
or
slight
his
commanded
worship
,
as
in
the
first
,
second
,
and
fourth
Commands
;
but
this
doth
immediately
and
directly
,
and
by
commission
terminate
on
God
himself
most
daringly
and
presumptuously
,
as
it
were
baffling
and
affronting
him
who
has
made
himself
known
by
his
Name
.
2.
It
is
the
fruit
,
sign
,
or
symptome
,
yea
,
and
cause
of
the
most
gross
Atheism
in
the
heart
,
and
enmity
against
God
;
for
it
is
his
Enemies
property
to
take
his
Name
in
vain
,
Psalm
139.
20.
It
cannot
be
in
the
heighth
▪
but
where
Atheism
is
,
and
the
awe
of
God
is
not
;
and
where
there
is
much
of
it
,
there
is
proportionably
much
Atheism
;
it
speaketh
forth
plainly
,
that
there
is
no
right
knowledge
or
faith
of
his
Greatness
,
Holiness
,
Power
,
Justice
,
&c.
which
would
make
men
fear
him
,
and
stand
in
awe
of
him
;
hence
ordinarily
those
who
are
gross
in
this
,
are
other
wayes
gross
in
many
other
things
;
for
it
fitteth
and
disposeth
for
Atheism
,
and
it
inureth
and
habituateth
a
man
to
contemn
and
despise
God
,
whereas
,
on
the
contrary
,
if
a
man
make
Conscience
of
any
thing
,
it
will
be
of
this
.
3.
It
is
that
which
dishonoureth
God
most
amongst
others
,
and
giveth
them
occasion
to
blaspheme
,
as
Davids
sin
did
,
and
as
those
false
Prophets
and
Seducers
with
their
followers
are
said
to
do
,
2
Petr.
2.
verse
1
,
2
▪
and
where
this
prevaileth
,
all
Religion
is
accounted
among
such
,
but
as
a
fancy
and
nothing
,
and
therefore
he
will
punish
it
severely
.
4.
It
is
often
and
most
ordinarily
the
guilt
of
such
as
acknowledge
God
in
profession
,
but
in
works
deny
him
,
and
do
not
worship
him
as
God
:
It
is
against
light
and
convictions
,
yea
,
and
professions
of
an
interest
in
God
;
therefore
,
there
is
an
emphasis
here
,
The
Name
of
the
Lord
thy
God
.
5.
It
is
not
so
of
infirmity
,
as
other
sins
,
which
pleasure
or
profit
may
push
men
on
to
;
there
is
ordinarily
here
none
of
these
,
but
either
simple
Atheisme
;
or
prophane
custome
that
maketh
it
so
much
the
worse
,
that
it
is
customary
.
The
second
reason
why
the
Lord
thus
threatneth
and
punisheth
that
sin
,
is
that
he
may
thereby
vindicate
his
own
Holiness
,
and
imprint
the
awe
and
terribleness
of
this
great
and
dreadful
Name
the
Lord
our
God
,
upon
the
hearts
of
all
,
it
being
one
of
the
greatest
benefits
bestowed
,
or
which
can
be
bestowed
upon
men
,
to
wit
the
manifestation
of
the
Name
of
God
,
when
it
cometh
to
be
abused
(
being
the
abuse
of
the
best
thing
,
and
so
the
greatest
abuse
)
it
is
the
more
severely
avenged
,
and
thus
one
way
or
other
the
Lord
will
have
his
Holiness
and
Greatness
known
amongst
all
his
Creatures
;
and
therefore
,
whosoever
shall
think
little
of
his
blessed
and
Holy
Name
here
,
and
thereupon
baffle
and
prophane
it
,
God
shall
make
them
think
more
of
it
hereafter
,
when
he
riseth
up
to
take
Vengeance
.
3.
He
so
threatneth
and
punisheth
it
,
because
men
take
a
liberty
and
latitude
in
it
,
in
formal
Praying
,
rash
Swearing
,
Jestings
,
Writings
,
Tenents
,
Disputes
,
Plays
,
by
Lots
,
&c.
and
therefore
he
putteth
the
greater
stamp
of
his
Indignation
on
it
,
either
to
restrain
them
from
that
liberty
,
or
to
make
them
smart
for
it
;
and
men
also
but
very
seldom
severely
punish
it
,
therefore
He
himself
will
.
If
any
should
ask
the
cause
,
why
men
do
ordinarily
take
so
little
notice
of
this
Command
,
and
so
generally
sin
against
it
?
I
confess
it
may
be
at
the
first
wondered
at
,
considering
that
it
has
such
peremptory
threatnings
,
and
is
very
often
followed
,
even
here
in
this
World
,
and
in
the
sight
of
men
,
with
shame
and
visible
judgements
;
and
that
there
is
ordinarily
no
profit
,
no●
credit
,
nor
any
such
satisfaction
to
carnal
lusts
or
pleasures
to
tempt
and
push
on
to
it
,
as
are
to
other
sins
;
and
that
yet
,
notwithstanding
all
this
,
men
should
so
frequently
sin
this
way
,
must
be
also
as
wonderfull
as
it
is
abominable
.
But
we
may
conceive
it
to
proceed
from
these
Causes
.
1.
Much
Atheism
,
and
the
little
heart-esteem
that
there
is
of
God
,
and
of
his
Majesty
;
the
little
Faith
that
there
is
of
his
dreadful
justice
,
and
severe
and
peremptory
execution
of
his
threatnings
;
little
of
these
within
,
maketh
men
careless
to
be
watchful
,
and
what
wonder
if
this
break
forth
,
when
in
his
heart
the
man
sayeth
;
There
is
no
God
;
then
this
followeth
,
as
is
clear
,
Isai.
37.
in
Sennacherib
,
who
when
once
he
saith
,
Who
is
the
Lord
,
then
he
treadeth
on
his
Name
.
2.
There
is
a
natural
pride
and
stout-heartedness
in
men
against
God
,
flowing
from
the
former
,
whereby
they
set
their
mouth
against
God
,
and
think
it
is
a
piece
of
bravery
not
to
stand
in
awe
of
him
;
and
(
as
Goliah
did
)
to
defie
the
living
God
,
and
to
contemn
and
trample
upon
all
Religion
and
Holiness
which
appears
sooner
and
more
clearly
in
nothing
,
then
in
stout
words
against
the
Lord
,
Mal.
3.
13.
and
in
prophaning
of
his
Name
;
hence
it
is
to
be
observed
,
that
where
this
sin
reigneth
,
there
is
either
a
height
of
desperate
security
and
stupid
senselesness
,
or
a
devillish
gallantry
in
contemning
God
and
all
Religion
,
all
Prayer
,
and
other
spiritual
exercises
as
not
becoming
pretty
men
,
or
men
of
spirits
;
as
if
,
forsooth
,
topping
with
God
,
and
bidding
a
defiance
to
the
Almighty
,
were
true
knowledge
,
and
the
grand
proof
of
a
brave
and
gallant
spirit
,
and
of
a
pretty
man
:
O!
what
a
dreadful
length
is
this
that
men
are
come
?
to
say
in
effect
,
Who
is
the
Lord
,
that
I
should
reverence
his
Name
?
3.
The
Devil
knowing
well
both
these
,
taketh
occasion
to
stir
men
up
to
it
;
and
what
by
offering
occasions
of
irritation
to
vent
their
passion
,
and
what
by
habituating
them
to
it
from
custome
,
and
the
example
of
others
,
whereby
keeping
them
off
some
other
sins
which
others
may
be
guilty
of
,
he
is
in
Gods
righteous
Judgement
permitted
to
harden
them
in
this
.
4.
There
may
be
also
something
in
the
nature
of
this
sin
,
because
it
doth
not
ordinarily
wrong
others
externally
,
or
because
it
may
be
in
a
truth
,
or
in
profession
of
duty
,
o●
in
worship
;
or
because
it
may
be
fallen
into
inadvertantly
without
fore-thought
or
deliberation
;
therefore
the
Devil
hath
the
greater
advantage
to
drive
men
on
to
it
,
if
not
by
swearing
falsly
,
yet
prophanely
and
rashly
;
if
not
by
God
,
yet
by
some
Creature
;
or
if
not
so
,
yet
by
formal
and
fruitless
discharging
of
duties
,
or
by
some
other
way
;
and
because
ordinarily
there
is
no
such
evil
that
sticketh
thereby
to
others
,
as
to
make
them
resent
it
,
nor
no
ill
meant
to
themselves
,
as
they
in
their
proud
self-love
,
do
conceit
;
therefore
they
are
the
less
affraid
of
it
before
,
and
the
less
challenged
for
it
afterward
.
Let
us
make
some
use
of
all
this
in
a
few
words
.
1.
Then
see
,
and
gravely
consider
what
sin
this
is
,
what
wrath
it
deserveth
,
how
far
,
and
how
wide
in
its
guilt
it
extendeth
it self
,
and
what
severe
reckoning
will
be
for
it
?
O
then
!
what
is
your
hazard
,
and
what
will
be
your
sentence
when
this
Judgement
shall
be
set
,
and
when
the
Judge
cometh
to
pronounce
it
?
tell
me
,
who
of
you
will
be
able
to
purge
your selves
of
this
guilt
?
This
Sentence
may
,
and
will
one
day
make
many
of
you
to
tremble
,
when
the
Lord
will
say
;
Man
,
thou
tookest
my
Name
in
vain
in
such
a
Company
;
at
such
a
Play
and
Sport
,
in
such
a
Contest
,
in
such
an
Oath
,
yea
,
in
such
a
Prayer
,
&c.
Here
is
your
Sentence
,
I
will
not
hold
you
guiltness
,
but
guilty
for
this
cause
;
This
,
this
is
the
Truth
of
God
,
if
we
believe
his
Word
,
yea
,
whether
we
believe
it
or
not
.
Let
me
therefore
speak
two
words
further
to
all
of
you
,
Old
and
young
,
Godly
and
Prophane
,
Rich
and
Poor
,
&c.
O
take
more
notice
of
,
this
sin
,
and
be
more
watchful
against
it
,
think
more
of
it
,
and
look
more
to
every
way
it
may
be
fallen
into
;
and
by
all
means
study
to
prevent
it
,
fear
to
name
the
great
and
dreadful
Name
of
the
Lord
our
God
irreverently
;
tremble
when
ye
hear
it
named
;
and
when
ye
read
,
hear
,
pray
,
or
do
any
duty
,
as
ye
would
eschew
this
Curse
and
Threatning
,
and
be
found
guiltless
in
the
day
of
the
Lord
,
eschew
this
sin
of
taking
his
Name
in
vain
.
For
helps
to
this
,
let
me
commend
unto
you
,
1.
A
serious
endeavour
to
walk
under
the
impression
of
Gods
greatness
,
and
to
have
your
heart
filled
with
his
awe
;
if
his
fear
be
in
the
heart
,
there
will
be
expressions
of
reverence
to
his
Name
in
the
mouth
.
2.
Believe
,
and
be
perswaded
of
the
reality
of
this
Truth
concerning
the
terribleness
of
the
reckoning
for
this
sin
,
and
the
fearful
Judgement
that
will
certainly
follow
it
.
3.
Use
and
mention
his
Name
reverently
in
Prayer
,
Hearing
,
Conference
,
&c.
For
,
habituating
our selves
to
formality
in
such
duties
,
maketh
way
ordinarily
for
more
gross
violations
of
this
commands
;
and
study
to
be
more
affected
even
when
narratively
ye
are
telling
something
wherein
his
Name
is
mentioned
,
then
otherwise
.
4.
Tremble
at
this
sin
,
and
suitably
resent
it
;
when
ye
hear
it
in
others
,
be
affected
with
it
,
and
labour
to
make
them
so
,
that
ye
may
thus
train
your selves
to
an
abominating
of
that
evil
.
5.
Let
it
never
pass
in
your selves
,
especially
,
without
some
special
g●ave
Animadversion
:
Look
back
on
all
your
life
,
and
see
if
ye
can
remember
when
and
where
ye
were
grosly
guilty
;
reflect
on
your
worship
,
and
observe
omissions
and
defects
,
at
lest
in
respect
of
what
ye
might
have
been
at
,
and
learn
to
loath
your selves
for
these
,
and
to
be
in
bitterness
for
them
;
especially
if
the
escapes
have
been
more
late
and
recent
,
let
them
not
sleep
with
you
,
lest
ye
be
ha●dned
,
and
the
Sentence
stand
in
force
unrepealed
against
you
;
What
?
will
ye
sleep
,
and
this
Word
stand
in
the
Bible
on
record
as
a
Registred
▪
Decree
against
you
?
6.
Seek
for
much
of
the
Spirit
,
for
none
can
call
Jesus
,
Lord
,
but
by
the
Holy
Ghost
,
1
Cor.
12.
3.
7.
Frequently
and
seriously
put
up
that
Petition
to
the
Lord
,
Hallowed
be
thy
Name
,
Matth.
6
9.
The
other
word
of
Use
i●
for
what
is
past
;
I
am
sure
,
if
we
could
speak
of
it
,
and
hear
it
rightly
,
there
is
here
that
which
might
make
us
all
to
tremble
,
and
evidence
convincingly
to
us
our
hazard
,
and
the
necessity
of
Repentance
and
flying
to
Christ
:
Tell
me
,
Hearers
,
believe
ye
this
Truth
,
that
there
is
such
hazard
from
this
guilt
?
tell
me
(
if
ye
remember
what
we
spoke
in
the
opening
of
it
)
is
there
any
of
you
that
lyeth
not
under
the
stroak
of
it
?
If
●o
,
what
will
ye
do
?
flye
ye
must
to
Christ
,
or
lye
still
;
and
can
there
be
any
secure
lying
still
for
but
one
hour
,
under
Gods
Curse
drawn
out
?
O
ye
Atheists
,
that
never
trembled
at
the
Name
of
the
Lord
,
and
that
can
take
a
mouthful
of
it
in
your
common
discourse
,
and
ye
who
make
it
your
by-word
,
and
mock
,
or
jest
;
ye
,
whom
no
Oaths
can
bind
;
and
all
ye
Hypocrites
,
who
turn
the
pretended
honouring
of
the
Name
of
the
Lord
,
and
the
sanctifying
of
him
in
his
Ordinances
into
a
real
prophaning
of
it
;
let
me
give
you
these
two
charges
under
certification
of
a
third
,
1.
I
charge
you
to
Repent
of
this
sin
,
and
to
flye
to
Christ
for
obtaining
pardon
:
haste
,
haste
,
haste
,
the
Curse
is
at
the
door
,
when
the
Sentence
is
past
already
;
O
sleep
not
,
till
this
be
removed
.
2.
I
charge
you
to
abstain
from
it
in
your
several
Relations
,
all
ye
Parents
,
Masters
,
Magistrates
,
Church
Officers
,
School-masters
and
Teachers
,
I
charge
you
to
endeavour
to
prevent
this
sin
in
your selves
and
others
:
It
is
sad
that
the
Children
of
many
are
brought
up
in
it
,
the
most
part
live
in
it
,
our
Streets
are
more
full
of
it
then
the
Streets
of
Heathens
;
Advert
to
this
charge
,
every
soul
:
Or
3.
I
charge
you
to
appear
before
this
great
and
dreadful
God
,
who
will
not
accompt
any
such
guiltless
,
and
to
Answer
to
Him
for
it
.
The
Fourth
Commandment
.
Exod.
20.
verse
8.
9.
10
,
11.
Remember
the
Sabbath
day
,
to
keep
it
Holy
:
Six
dayes
shalt
thou
labour
,
and
do
all
thy
Work
,
but
the
seventh
day
is
the
Sabbath
of
the
Lord
thy
God
▪
in
it
thou
shalt
not
do
any
Work
▪
Thou
,
not
thy
Son
▪
nor
thy
Daughter
,
thy
Man-servant
,
nor
thy
Maid
servant
,
nor
thy
Cattel
,
nor
thy
Stranger
that
is
within
thy
Gates
;
for
in
six
dayes
the
Lord
made
Heaven
and
Earth
,
the
Sea
,
and
all
that
in
them
is
,
and
rested
the
seventh
day
;
Wherefore
the
Lord
blessed
the
Sabbath
day
and
Hallowed
it
.
THe
Lord
in
his
infinite
Wisdome
and
goodness
,
hath
so
far
consulted
mans
infirmity
,
as
to
sum
up
his
Duty
in
these
Ten
Commands
,
called
Ten
Words
,
that
thereby
his
darkness
and
dulness
by
sin
,
might
be
helped
by
an
easie
abbreviation
:
The
first
Command
therefore
containeth
mans
duty
to
God
in
immediate
Worship
,
requiring
that
the
onely
true
God
should
be
worship'd
.
The
second
stinteth
and
limiteth
men
to
that
worship
alone
which
he
p●rscribeth
:
The
third
Commandeth
Reverencing
of
him
in
all
his
Ordinances
,
and
a
reverent
manner
of
going
about
them
,
This
Fourth
pointeth
out
the
Time
which
most
solemnly
the
Lord
will
have
set
apart
for
his
Worship
,
that
so
He
,
who
is
both
Lord
of
us
,
and
of
our
time
,
may
shew
what
share
he
has
reserved
as
a
Tribute
due
to
himself
,
who
hath
liberally
vouchsafed
on
us
the
rest
;
which
time
is
not
to
be
understood
exclusively
,
as
if
he
would
have
onely
that
spent
in
worship
(
there
being
no
exclusive
determination
of
the
frequency
of
the
exercises
of
worship
,
or
duration
of
them
in
Scripture
,
that
is
to
say
,
that
they
shall
be
so
long
and
so
often
,
and
no
longer
,
nor
oftner
)
but
that
he
will
precisely
have
this
time
as
an
acknowledgement
from
us
,
even
as
when
he
gave
Adam
the
use
of
all
the
Trees
in
the
Garden
,
he
reserved
one
;
so
when
he
giveth
six
dayes
to
us
,
he
keepeth
a
seventh
for
himself
.
This
Command
is
placed
in
a
manner
betwixt
the
two
Tables
,
because
it
is
a
transition
as
it
were
from
the
one
to
the
other
,
and
containeth
in
it
duties
of
immediate
Service
to
God
,
and
of
Charity
towards
men
,
and
so
in
some
sort
serveth
to
reconcile
(
if
we
may
speak
so
)
the
two
Tables
,
and
to
knit
them
together
,
that
so
their
harmony
may
be
the
more
clearly
seen
:
It
is
also
more
largely
and
fully
set
down
for
plurality
and
variety
of
expressions
and
words
,
then
any
other
in
either
of
the
Tables
;
yet
hath
it
notwithstanding
,
been
in
all
times
in
a
special
manner
assaulted
and
set
upon
,
and
endeavours
used
to
overturn
it
:
Satan
aiming
sometimes
to
darken
the
meaning
of
it
,
sometimes
to
loose
from
the
strict
tye
of
observing
it
,
and
that
not
onely
by
old
Sabbatarians
,
Anti-sabbatarians
,
and
corrupt
School
men
,
but
even
by
those
whom
God
hath
made
Orthodox
in
the
main
;
And
especially
by
a
Generation
in
these
dayes
,
who
having
a
hatred
at
all
Ordinances
,
and
at
all
the
Commands
of
the
Decalogue
,
yet
do
especially
vent
it
against
this
Command
;
because
in
it
is
contained
a
main
foundation
of
Godliness
.
As
it
is
wonderfully
great
presumption
for
men
to
assault
and
set
upon
Gods
Authority
,
even
where
he
hath
strengthned
himself
(
as
it
were
)
most
,
by
more
full
explication
,
and
more
large
and
particular
pressing
of
duty
,
and
forbidding
of
the
contrary
sin
,
as
he
hath
done
in
this
Command
,
more
then
in
any
of
all
the
rest
;
So
it
will
be
necessary
before
we
can
speak
to
the
practical
part
of
piety
comprehended
in
it
,
concerning
the
sanctification
of
the
Christian
Sabbath
,
or
Lords
day
,
either
in
the
negative
or
positive
part
of
it
,
to
speak
doctrinally
(
for
clearing
of
the
precept
)
to
these
three
.
1.
Whether
this
Command
be
moral
,
and
do
oblige
us
in
its
Letter
as
other
Commands
do
.
2.
What
is
the
particular
morality
of
it
,
and
the
literal
meaning
of
the
words
.
3.
How
our
Lords
day
standeth
in
reference
to
this
Command
?
and
whether
thereby
the
same
sanctification
be
required
as
to
it
,
though
its
institution
arise
from
another
ground
,
then
is
required
to
the
Seventh-day
Sabbath
?
Somewhat
of
all
these
must
needs
be
spoken
unto
,
and
we
begin
to
speak
first
of
its
morality
before
we
speak
of
its
meaning
,
because
all
dependeth
on
this
,
both
in
respect
of
exposition
and
practise
;
for
if
it
be
not
moral
and
perpetually
binding
,
it
's
not
necessary
either
to
explicate
it
,
or
to
study
and
press
the
practise
of
it
;
but
if
it
be
found
to
be
moral
,
then
no
doubt
it
concerneth
us
,
and
requireth
the
same
moral
sanctification
of
a
day
now
as
it
did
before
.
Our
Assertion
then
in
reference
to
this
is
,
that
,
The
duty
of
setting
apart
and
sanctifying
of
a
portion
of
time
;
as
it
is
limited
in
the
fourth
Command
,
for
Gods
service
as
it
recurreth
,
is
moral
,
and
the
Obligation
thereunto
perpetual
,
even
as
in
the
duties
of
the
other
Commands
;
the
obligation
to
this
,
being
no
more
dissolved
then
to
those
,
though
there
may
be
difference
in
the
degree
of
the
obligation
which
they
lay
on
in
respect
of
the
matter
contained
in
them
;
my
meaning
in
a
word
,
is
,
that
a
day
o●
one
of
seven
is
as
necessary
to
be
kept
holy
unto
God
now
,
(
upon
supposition
of
his
determining
the
particular
day
)
as
it
is
necessary
to
hold
and
keep
up
the
worship
prescribed
by
God
;
neither
without
sin
can
another
day
be
put
in
the
room
of
it
,
more
then
other
worship
can
be
substituted
in
the
place
of
divinely
prescribed
worship
;
for
the
time
is
set
and
fixt
by
the
fourth
Command
(
pointing
at
a
solemne
and
chief
time
)
as
the
wo●ship
it self
is
by
the
second
.
For
clearing
of
this
,
consider
,
1.
That
we
mean
not
here
moral-natural
,
as
if
without
any
positive
Law
,
such
a
thing
had
been
binding
;
no
,
but
moral-positive
,
that
is
laid
on
by
a
Command
which
is
standing
unrepealed
,
and
so
bindeth
by
vertue
of
the
authority
of
the
Law-giver
,
as
several
other
commands
and
precepts
do
;
as
namely
,
those
concerning
Sacraments
,
belonging
to
the
second
Command
,
and
those
concerning
one
Wife
,
and
forbidden
degrees
of
Marriage
belonging
to
the
seventh
;
which
being
so
often
broken
by
many
Saints
,
and
dispensed
with
in
some
cases
,
cannot
be
thought
to
be
morally
naturally
since
the
Lord
dispenseth
not
so
in
these
,
nor
can
it
be
thought
in
reason
,
that
his
Servants
would
have
been
ignorant
of
such
a
natural
thing
:
It
is
then
moral-positive
that
we
mean
,
to
wit
,
that
which
is
binding
by
a
positive
Law
.
2.
Consider
in
this
question
,
that
there
is
a
great
difference
betwixt
these
two
,
to
say
the
seventh-day
Sabbath
which
the
Jews
kept
,
is
moral
,
and
to
say
the
four●h
Command
is
moral
;
the
one
may
be
,
and
is
abolished
,
because
another
is
brought
in
its
room
:
The
other
,
to
wit
,
the
Command
may
stand
,
and
doth
stand
,
because
it
tyeth
morally
to
a
seventh
day
,
but
such
a
seventh
day
as
the
Lord
should
successively
discover
to
be
chosen
by
him
;
and
though
the
seventh
be
changed
,
yet
one
of
seven
is
still
reserved
.
3.
There
is
need
to
distinguish
betwixt
the
moral
substance
of
a
Command
,
and
some
ceremonial
appendices
belonging
to
it
:
So
the
fourth
Command
might
thea
possibly
have
had
something
ceremonial
in
the
seventh
day
,
or
in
the
manner
used
of
sanctifying
that
seventh
day
,
which
now
is
gone
as
double
Sacrifice
,
&c.
or
in
its
reasons
whereby
it
is
pressed
;
(
as
there
is
something
peculiar
to
that
People
in
the
Preface
,
to
all
the
Commands
)
as
there
was
in
the
Sacraments
of
the
old
Law
belonging
to
the
second
Command
;
yet
both
a
Sabbath-day
and
Sacraments
may
be
,
and
are
very
necessary
and
moral
in
the
Church
;
it
is
not
then
every
thing
hinging
on
this
Command
,
as
proper
to
that
administration
,
and
so
but
accidental
to
the
sanctifying
of
a
Sabbath
,
that
we
plead
for
;
but
this
is
it
we
plead
for
,
that
the
Command
is
,
as
to
its
main
scope
,
matter
,
and
substance
,
moral-positive
,
and
that
it
standeth
as
still
binding
and
obliging
unto
us
,
and
cannot
without
sin
be
neglected
or
omitted
;
it
might
be
enough
here
to
say
,
that
if
this
Command
were
never
repealed
in
the
substance
of
it
,
no●
did
never
exspire
by
any
other
thing
succeeding
in
its
place
,
then
it
must
needs
be
still
binding
;
for
certainly
,
it
was
once
,
as
obligatory-proclaimed
by
the
Law-giver
himself
,
and
was
never
since
in
its
substance
repealed
,
nor
is
it
exspired
or
found
hurtfull
in
its
nature
,
but
is
as
necessary
now
as
then
:
it
is
true
,
the
seventh
day
Sabbath
is
repealed
by
instituting
and
substituting
the
first
day
Sabbath
,
or
Lords
day
,
in
its
place
▪
but
that
doth
rather
qualifie
the
Command
then
repeal
it
;
for
1.
It
saith
that
a
day
●s
moral
and
necessary
.
2.
It
saith
a
day
of
seven
is
moral
and
necessary
,
which
is
all
we
say
;
and
why
necessary
?
as
agreeable
to
this
Command
no
doubt
;
whence
we
may
Argue
,
if
the
substance
of
this
Command
be
kept
even
when
the
particular
day
is
changed
,
then
is
the
Command
moral
(
which
this
very
change
confirmeth
)
but
the
former
is
true
,
as
is
clear
in
experience
;
therefore
it
followeth
that
the
Law
stands
unrepealed
;
for
its
palpable
that
the
day
,
as
to
its
number
or
frequency
,
and
duration
,
with
the
manner
of
sanctifying
of
it
,
belongs
to
the
substance
of
the
Commandment
,
but
what
day
as
to
its
order
,
first
,
second
,
or
seventh
doth
not
,
because
the
first
cometh
in
immediately
upon
Religion
,
Gods
Honour
,
and
the
good
of
Souls
,
which
the
other
doth
not
:
This
Argument
will
stand
good
against
all
who
acknowledge
this
Law
,
to
have
been
once
given
by
God
,
till
they
can
evidence
a
repeal
.
To
speak
somewhat
more
particularly
to
this
,
the
way
we
shal
make
out
the
morality
of
it
,
is
by
considering
,
1.
How
the
Scripture
speaketh
of
it
in
general
.
2.
How
it
speaketh
of
the
Decalogue
.
3.
How
it
speaketh
of
this
Command
in
particular
.
4.
By
adducing
some
Scriptural
Arguments
for
it
;
As
for
the
1.
To
wit
,
the
Scriptures
speaking
of
it
in
general
,
we
say
,
If
the
Scripture
speak
as
frequently
in
clearing
the
fourth
Command
,
or
the
Sabbath
(
which
is
the
morality
of
it
)
and
press
it
as
seriously
,
and
that
in
reference
to
all
times
of
the
Church
,
as
it
doth
any
other
moral
duty
;
then
for
substance
this
Command
is
moral
and
perpetually
binding
,
(
for
that
seemeth
to
be
the
Character
whereby
most
safely
to
conclude
concerning
a
Command
,
to
consider
how
the
Scripture
speaketh
of
it
,
)
but
the
Scripture
doth
as
often
mention
,
and
is
as
much
,
and
as
serious
in
pressing
of
that
Command
,
and
that
in
reference
to
all
states
of
the
Church
as
of
any
other
,
Ergo
,
&c.
We
shall
make
out
this
,
by
shewing
1.
its
frequency
in
mentioning
of
it
2.
It
s
seriousness
in
pressing
it
.
3.
It
s
asserting
of
it
as
belonging
to
all
times
and
states
of
the
Church
.
1.
Look
through
all
the
Scriptures
,
and
ye
will
find
the
sanctifying
of
a
Sabbath
mentioned
;
as
first
▪
Genes.
2.
beginneth
with
the
very
first
seventh
after
the
Creation
;
then
it
is
spoken
of
Exod.
16.
before
the
Law
was
given
;
then
Exod.
20.
it
is
contained
expressy
in
the
Law
,
and
that
by
a
particular
and
special
Command
in
the
first
Table
thereof
,
and
is
often
after
repeated
,
Exod.
31.
and
Levit.
23.
v
▪
3.
where
it
is
set
down
as
the
first
feast
before
all
the
extraordinary
ones
▪
which
preference
can
be
for
no
other
reason
,
but
because
of
its
perpetuity
;
yea
,
it
is
made
a
rule
or
pattern
,
by
which
the
extraordinary
Sabbaths
,
or
Feasts
in
their
sanctification
are
to
be
regulate
;
again
it
is
repeated
,
Deut.
5.
with
the
rest
of
the
Commands
,
and
in
the
Historical
part
of
Scripture
,
as
Nehemiah
9.
13.
It
is
also
mentioned
in
the
Psalms
,
the
92.
Psalm
,
being
peculiarly
intituled
a
Psalm
or
Song
●et
the
Sabbath
day
:
The
Prophets
again
do
not
forget
it
,
see
Isai.
56
58.
Jerem.
17.
and
Ezek.
20.
22.
In
the
New
Testament
the
sanctifying
of
a
day
or
Sabbath
is
mentioned
in
the
Evangelists
,
Matth.
24.
20.
Luke
23.
56.
Acts
13.
14
,
15.
21.
and
20.
7.
in
the
Epistles
,
as
1
Cor.
16.
and
in
the
Revel.
chap.
1.
verse
10.
As
if
all
had
purposely
concurred
for
making
out
the
concernment
and
perpetuity
of
this
duty
.
2.
Consider
how
weightily
,
seriously
,
and
pressingly
the
Scripture
speaketh
of
●t
;
first
it
is
spoken
of
,
Gen.
2.
as
backed
with
a
reason
.
2.
Through
the
Law
the
sanctification
of
it
in
particular
is
described
.
3.
It
is
spoken
of
as
a
mercy
and
singular
priviledge
that
God
gave
to
his
people
,
Exod.
16.
19.
Neb.
9
14.
and
Ezek.
〈◊〉
12
4
Many
promises
containing
many
blessings
are
made
to
the
conscientious
and
right
keepers
of
it
,
Isa.
56
58.
5.
The
breach
of
it
is
severely
threatned
and
plagued
▪
Numb
.
15.
Neb.
13.
Jer.
17.
and
Ezek.
20.
6
Many
examples
of
the
Godly
,
their
care
in
keeping
it
are
set
down
,
see
Nehem.
13.
Luk.
23.
56.
Act.
20.
7.
a●d
Rev.
1.
10.
7.
The
duties
of
it
are
particularly
set
down
▪
as
Hea●ing
▪
Praying
,
Reading
,
delighting
in
God
,
works
of
mercy
,
&c.
8.
It
is
in
the
Old
Testament
,
claimed
by
God
as
his
own
day
,
not
ours
.
My
Holy
day
,
Isa
58
13
and
Nehem.
9.
14
it
is
acknowledged
by
the
People
to
be
His
;
while
they
●ay
Thine
holy
Sabbath
,
which
property
is
asserted
of
that
Holy
day
,
as
being
Gods
;
besides
other
dayes
▪
Rev.
1
10.
●nd
this
is
asserted
also
in
this
same
Command
,
where
it
is
called
the
Sabbath
of
the
Lord
,
in
opposition
to
,
or
contradistinction
from
the
other
six
dayes
:
all
which
seemeth
to
speak
out
something
more
then
Temporary
in
this
Duty
of
setting
a
Seventh
day
a
part
for
God
(
for
we
speak
not
yet
of
the
particular
day
)
.
3.
Look
to
it
in
all
times
and
states
of
the
Church
,
and
ye
will
find
it
remarkably
Characterized
with
a
special
Observation
,
As
1.
In
innocency
it
's
instituted
and
set
a
part
from
others
,
and
blessed
:
and
Heb.
4.
It
is
called
the
rest
from
the
beginning
of
the
World
.
2.
Before
the
Law
was
given
,
the
Sanctification
of
i●
was
intimated
as
necessary
.
3.
In
the
giving
of
the
Law
it
is
remembred
,
&
a
Command
given
to
us
for
remembring
it
.
4.
After
the
Law
,
it
is
urged
by
the
Prophets
Isaiah
and
Jeremiah
,
and
kept
by
the
Godly
,
Psal.
92.
5.
In
the
time
,
or
after
the
time
of
the
Captivity
the
breach
of
it
is
reproved
,
Ezek.
20.
And
its
Observation
restored
by
Godly
Nehemiah
.
Hitherto
there
is
no
difficulty
,
the
pinch
will
lye
in
this
,
If
the
Scriptures
speak
of
it
as
belonging
to
the
days
of
the
Gospel
,
In
which
(
for
making
of
it
out
)
1.
We
have
these
hints
,
Acts
20
7.
1.
Cor.
16.
2.
Where
Christians
going
abou●
the
Moral
Duties
of
the
Sabbath
,
is
especially
observed
to
be
upon
one
day
peculiarly
.
2.
That
Title
of
the
direct
appropriating
of
a
Day
to
the
Lord
,
Rev.
1.
1●
▪
Which
places
will
fall
in
to
be
considered
particularly
when
we
come
to
the
la●●
question
;
Besides
these
we
may
produce
three
places
to
prove
a
Sabbath
as
belonging
to
the
New
Testament
;
though
not
the
very
Day
used
or
observed
for
the
Sabbath
in
the
Old
;
and
this
will
be
enough
to
make
out
the
Assertion
,
two
of
them
are
Prophesies
,
the
third
of
them
is
in
the
Gospel
.
The
first
prophesie
is
it
the
66.
Chap.
of
Isaiah
verse
23.
The
second
is
in
Ezekiels
Description
of
the
Ne●
Temple
,
Chap.
43.
44
45
46
,
&c.
Where
1.
It
is
clear
that
these
places
relate
to
the
Dayes
of
the
Gospel
,
as
none
can
deny
but
they
do
so
eminently
.
2.
It
is
clear
that
though
they
Prophesie
of
the
Services
of
the
Gospel
under
the
names
of
Sacrifices
,
&c.
proper
to
the
Old
Testament
Administration
,
and
of
the
Sanctified
and
set
a
part
time
of
the
Gospel
,
under
the
Name
of
Sabbath
which
the●
was
determined
,
and
whereto
men
were
then
bound
by
the
fourth
Command
as
they
were
to
Sacrifices
by
the
second
:
yet
these
Prophesies
infer
not
by
vertue
of
the
fourth
Command
the
very
same
Day
to
be
under
the
Gospel
,
which
was
under
the
Law
,
more
then
the
same
Services
by
vertue
of
the
second
;
which
none
wi●●
deny
to
be
in
force
,
notwithstanding
of
the
change
of
Services
:
and
there
is
as
little
reason
to
deny
the
fourth
to
be
still
in
force
as
to
its
substance
notwithstanding
o●
the
change
of
the
particular
day
.
Yet
Thirdly
,
it
is
clear
that
from
the
mentioning
of
these
services
this
will
follow
,
that
there
should
be
set
and
fixed
Ordinances
,
and
a
way
of
worship
in
the
New
Testament
,
as
well
as
in
the
Old
,
and
that
there
should
be
a
solemn
chief
set-time
for
the
Sabbath
which
men
ought
to
sanctifie
,
and
that
they
should
no
more
admit
any
other
times
,
not
so
set
apart
into
a
parity
with
it
,
then
they
were
to
admit
any
service
or
Worship
not
allowed
by
God
,
or
that
was
contrary
to
the
second
Command
:
for
if
any
thing
be
clear
in
them
,
this
is
clear
,
that
they
speak
first
of
services
,
then
of
solemn
times
and
Sabbaths
,
and
of
the
one
after
the
other
,
which
must
certainly
infer
,
that
both
external
services
,
and
a
solemn
chief
time
for
them
,
do
belong
to
the
New
Testament
;
Hence
it
is
that
many
Divines
(
from
that
Prophesie
of
Ezekiel
)
do
draw
conclusions
for
sundry
things
out
of
those
places
,
as
1.
Concerning
the
necessity
and
continuance
of
a
standing
Ministry
,
and
though
Ministers
now
be
neither
Priests
nor
Levites
,
yet
(
say
they
,
)
it
followeth
clearly
,
that
there
will
be
a
Ministry
,
because
such
are
spoken
of
there
.
2.
Concerning
the
necessity
of
,
and
a
Warrant
for
Church-Discipline
,
and
separating
not
only
doctrinally
,
but
disciplinarily
the
precious
from
the
vile
,
and
debarring
of
those
who
are
Morally
unclean
from
the
Ordinances
:
because
these
things
(
say
they
)
are
Typified
in
the
substance
by
the
Porters
being
set
to
keep
the
Doors
,
and
by
the
charge
given
to
the
Priests
.
3.
Anent
the
continuance
of
a
Church
,
and
of
the
Ordinances
of
Word
,
Sacraments
,
&c.
And
the
Congregating
of
Christians
to
attend
these
,
though
there
shall
be
no
material
or
Typical
Temple
,
because
of
the
▪
Mo●al
things
there
being
expressed
and
prophesied
of
,
under
the
names
of
the
old
Levitical
services
;
yet
could
not
a
warrant
be
inferr'd
from
them
for
these
,
(
and
that
Jure
Divine
)
if
the
things
were
not
Morally
to
bind
,
which
were
so
signi●●●d
.
Hence
I
argue
,
if
the
sanctifying
of
a
Sabbath
as
a
piece
of
worship
to
God
be
prophesied
of
to
belong
to
the
New
Testament
,
then
are
we
bound
to
the
sanctification
of
a
Sabbath
as
a
necessary
duty
;
but
the
continuance
of
sanctifying
a
Sabbath
unto
God
is
specially
prophesied
of
,
and
fore-told
as
a
piece
of
worship
under
the
New
Testament
,
Ergo
,
&c.
The
third
place
is
Matth.
24.
20.
Pray
that
your
flight
be
not
in
the
Winter
,
neither
on
the
Sabbath-day
,
where
the
Lord
insinuateth
,
that
as
travelling
is
troublesome
to
the
Body
in
Winter
;
so
would
it
be
to
the
minds
of
the
Godly
(
for
he
is
now
speaking
to
his
Disciples
alone
)
to
Travel
on
that
day
,
specially
and
solemnly
set
●part
for
Gods
worship
;
now
if
there
were
no
Sabbath
to
continue
after
Christs
Ascension
,
or
if
it
were
not
to
be
sanctified
,
there
would
be
no
occasion
of
this
grief
and
trouble
,
that
they
behoved
to
Travel
on
the
Sabbath
,
and
durst
not
tarry
●●ll
that
day
were
by-past
,
and
so
no
cause
to
put
up
this
Prayer
;
which
yet
by
our
Lords
Exhortation
seemeth
to
infer
that
the
Sabbath
was
to
be
as
certain
in
its
time
as
the
Winter
:
And
doubtless
this
cannot
be
meaned
of
the
Jewish-Sabbath
.
For
1.
That
was
to
be
abolished
shortly
.
2.
Travelling
on
the
Jewish-Sabbath
was
to
be
no
cause
of
grief
unto
them
,
if
indeed
all
dayes
were
alike
;
neither
would
it
be
scrupled
in
such
a
case
by
the
Apostles
to
whom
he
now
speaketh
.
3.
Besides
,
if
no
Sabbath
were
to
be
,
it
had
been
better
and
clearer
to
say
,
Stand
not
,
and
grieve
not
to
Travel
an●
day
:
but
his
words
imply
the
just
contrary
,
that
●here
was
to
be
a
solemn
Sabbath
.
4.
He
mentioneth
the
Sabbath-day
only
,
and
not
the
other
Festivals
of
the
Jews
which
were
to
be
kept
holy
also
,
and
by
this
he
distinguisheth
the
ordinary
Sabbath
from
those
other
dayes
,
and
opposeth
it
to
many
,
as
being
now
the
only
Holy-day
on
which
they
should
eschew
,
if
possible
,
to
travel
;
and
would
therefore
pray
to
have
it
prevented
:
for
in
the
New
Testament
the
Sabbath
spoken
of
as
the
solemn
time
for
worship
is
ever
meaned
of
the
weekly
Sabbath
,
and
other
Holy
dayes
are
called
the
first
or
last
day
of
the
Feast
,
and
therefore
if
the
Lords
meaning
were
that
they
should
pray
,
that
their
flight
might
not
be
on
any
of
the
Jewish
Holy
dayes
,
to
mention
the
weekly
Sabbath
only
,
would
not
be
sufficient
for
that
end
.
To
say
that
it
was
for
fear
of
scandal
,
that
they
should
pray
not
to
be
put
to
flye
,
will
not
remove
the
former
reasons
;
besides
at
that
time
the
Apostles
and
other
Christians
had
given
up
with
the
Jews
,
and
stood
not
on
scandal
in
such
things
in
reference
to
them
,
on
whom
,
as
the
Apostle
saith
,
1
Th●s
.
2.
16.
Wrath
had
come
to
the
uttermost
,
and
who
were
not
infirm
but
malitious
,
and
so
in
respect
of
offence
to
be
dealt
with
as
the
Lord
did
with
the
Pharisees
;
and
therefore
,
all
things
being
considered
,
it
appeareth
from
our
Lords
words
,
that
a
Sabbath
among
Christians
was
to
be
sanctified
40.
years
,
or
thereabout
,
after
his
death
,
which
proveth
that
the
Scripture
mentioneth
a
Sabbath
to
be
sanctified
under
the
New
Testament
.
We
come
unto
the
second
way
of
making
out
the
Morality
of
this
Command
,
to
wit
,
by
shewing
how
the
Scripture
speaketh
of
the
whole
Decalogue
,
and
thus
we
reason
:
1.
If
all
the
Commandments
of
the
Decalogue
be
Moral
,
then
must
this
be
so
also
;
for
it
is
one
of
them
;
and
if
it
were
not
moral
and
binding
,
there
would
not
now
be
Ten
words
(
as
they
are
called
by
the
Lord
,
Deut.
10.
4.
)
but
Nine
onely
,
which
at
first
blush
,
will
and
cannot
but
seem
strange
and
absurd
to
those
who
have
from
Gods
Word
drunk
in
that
number
:
But
all
these
are
moral
and
binding
,
as
is
granted
by
all
,
(
except
the
Papists
who
deny
the
second
,
and
therefore
score
it
out
of
their
Catechisms
.
)
And
that
they
must
be
all
alike
moral
and
binding
,
may
be
made
out
,
these
two
waves
.
1.
All
of
them
in
the
Old
Testament
had
alike
Authority
,
Priviledges
,
and
Prerogatives
,
which
neither
the
Judicial
nor
Ceremonial
Law
had
,
as
1.
To
be
distinctly
pronounced
by
God
himself
,
without
adding
more
,
Deut.
5.
22.
2.
To
be
written
by
his
own
finger
in
Tables
of
stone
,
Exod.
29.
18.
3.
To
be
laid
up
and
kept
in
the
Ark
,
Exod.
25.
16.
And
if
these
and
other
Prerogatives
did
put
a
difference
,
and
shew
a
difference
to
be
put
betwixt
the
other
nine
Commands
,
and
all
Judicial
or
Ceremonial
Laws
▪
Why
not
betwixt
them
,
and
this
also
?
2.
In
the
New
Test●ment
they
are
all
alike
confirmed
;
when
the
Law
in
general
is
spoken
of
,
none
of
them
is
excepted
,
and
therefore
this
Command
is
necessarily
included
.
For
which
we
would
look
first
to
that
place
,
Matth.
5.
17.
Where
our
Lord
in
a
special
manner
intendeth
to
vindicate
the
Moral
Law
of
this
fourth
,
and
to
pres●
holiness
in
Moral
Duties
upon
his
Hearers
,
even
in
another
sort
then
the
Pharisee●
did
:
Think
not
(
saith
He
)
That
I
am
come
to
destroy
the
Law
and
the
Prophets
,
I
〈◊〉
not
come
to
destroy
,
but
to
fulfill
;
Verily
,
be
that
breaketh
one
of
the
least
of
these
Commands
,
and
teacheth
Men
so
,
shall
be
called
least
in
the
Kingdom
of
God
,
&c.
Where
,
by
Law
,
must
necessarily
be
understood
the
Moral
Law
,
for
he
was
thought
to
be
●
transgressor
of
that
,
and
especially
of
this
Command
in
it
(
for
that
Sermon
〈◊〉
Natt●ew
cometh
in
,
in
order
after
his
being
challenged
for
breach
of
Sabbath
,
John
5.
10.
&c.
)
And
his
scope
is
to
wipe
off
that
imputation
,
and
how
?
by
shewing
that
He
still
presseth
the
Moral
Law
,
even
beyond
what
the
Pharisees
did
.
2.
It
was
the
Moral
Law
especially
,
which
the
Pharisees
corrupted
,
and
whereof
he
undertaketh
the
Vindication
,
and
it
is
Holiness
in
Obedience
to
that
which
he
presseth
as
necessary
beyond
what
the
Scribes
and
Pharisees
did
;
and
indeed
it
was
in
that
Law
they
failed
mainly
,
and
not
in
the
Ceremonial
Law
.
3.
The
offence
and
mistake
that
Christ
is
to
preoccupie
and
rectifie
amongst
his
Hearers
,
requireth
this
:
for
many
of
them
fancied
that
by
the
Messiah
there
should
be
a
Relaxation
from
the
duties
of
Holiness
called
for
in
the
Moral
Law
;
and
therefore
,
saith
he
,
think
not
so
;
now
a
Relaxation
from
some
other
Laws
might
have
been
thought
of
warrantably
.
4.
It
is
such
a
Law
whereof
to
teach
the
Abrogation
at
any
time
is
sinful
&
pernicious
,
therefore
it
is
certainly
the
Moral
Law
.
Secondly
,
We
reason
thus
,
when
he
speaketh
of
the
Law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
by
way
of
eminency
(
meaning
no
doubt
the
Decalogue
.
)
He
speaketh
alike
of
all
its
Commandments
,
even
of
the
least
of
them
and
so
of
this
.
4.
Also
that
he
came
not
to
destroy
it
,
which
yet
the
Lord
never
did
of
Ceremonials
,
but
rather
fore-told
the
Abolition
of
them
,
as
he
did
of
the
seeking
and
worshipping
of
God
in
the
Temple
at
Jerusalem
,
&c.
Yea
,
when
he
cleareth
the
Doctrine
of
the
Sabbath
from
the
Pharisees
corrupting
Traditions
,
he
doth
never
weaken
its
former
Obligation
,
nor
insinuate
its
weakness
,
but
sheweth
the
true
meaning
thereof
,
which
from
the
beginning
made
it
not
only
consistent
with
the
works
of
piety
and
mercy
,
but
exceedingly
helpful
to
both
.
A
second
place
,
Confirming
the
whole
Decalogue
(
or
rather
asserting
its
Authority
,
)
is
in
the
Epistle
of
James
,
Jam.
2.
10.
He
that
offendeth
in
one
,
is
guilty
of
all
:
Why
!
Because
he
is
the
same
God
,
and
Law-giver
(
and
no
Servant
nor
Angel
)
who
spake
them
all
,
one
as
well
as
another
of
them
:
And
it
being
clear
there
,
that
he
speaketh
of
the
Decalogue
,
called
the
Royal
Law
;
(
there
being
no
Law
instanced
in
;
nor
any
other
,
that
can
be
of
a
like
authority
,
in
these
Laws
instanced
,
but
onely
it
;
nor
that
could
be
pleaded
for
,
by
James
,
on
such
grounds
,
in
such
a
time
,
)
and
it
being
also
clear
,
That
he
giveth
to
all
those
Laws
,
which
the
Lord
spake
at
that
time
,
alike
Authority
;
(
otherwise
,
his
reasoning
would
not
be
good
,
if
any
one
Law
or
Command
,
could
be
instanced
to
him
,
of
the
Ten
,
which
the
Lord
spake
,
and
was
abrogated
,
and
not
binding
)
it
necessarily
followeth
,
that
this
fourth
Command
,
being
one
of
the
Ten
,
must
be
of
equal
Authority
with
the
rest
.
It
may
be
noted
also
,
That
James
here
doth
not
,
(
as
neither
doth
our
Lord
,
nor
any
of
his
Apostles
,
when
they
cite
the
Law
)
give
New
Authority
to
the
Laws
he
citeth
;
but
supposeth
them
to
have
it
already
;
and
maketh
use
of
them
,
as
Confirmations
of
the
thing
he
pressed
,
which
could
not
be
,
if
their
Authority
depended
on
,
or
slowed
from
the
present
Citation
of
them
.
Thirdly
,
we
reason
further
thus
;
Either
there
is
some
Moral
duty
,
contained
in
this
Command
,
and
laid
on
by
it
;
which
is
not
in
any
of
the
former
:
or
there
is
but
some
Ceremonial
thing
in
it
,
reducible
to
one
of
them
:
For
,
the
Perfection
of
this
Law
requireth
,
that
all
things
needful
to
the
Worship
of
God
,
should
be
summed
in
it
,
and
the
scope
thereof
,
which
is
,
briefly
to
compend
all
requireth
there
should
be
nothing
in
it
,
that
's
needless
,
superfluous
,
or
that
might
have
bee●
left
out
.
Now
if
the
matter
be
Moral
;
not
contained
in
any
former
Command
,
then
is
the
Command
it self
Moral
;
seeing
a
Moral
substance
,
and
Matter
denominateth
the
Command
so
▪
Yea
,
it
must
be
Moral
,
otherwise
something
Morally
necessary
to
Gods
service
,
(
such
as
the
determination
of
its
chief
time
)
should
be
omitted
.
It
may
be
assumed
,
yet
further
:
It
must
be
Moral
,
(
be
it
what
it
will
)
to
eschew
a
Tautology
in
this
short
Compend
of
Duties
;
and
that
,
of
Moral
Duties
too
.
Again
,
If
it
be
not
Moral
,
but
contain
some
Ceremonial
thing
reducible
to
one
of
the
three
former
Commands
:
Then
1.
It
might
have
been
put
amongst
other
Ceremonials
.
2.
Other
Ceremonials
might
have
been
put
in
with
it
:
Or.
3.
A
Reason
given
,
Why
all
are
not
Reducible
to
some
Moral
Command
.
4.
If
the
matter
of
this
be
Reducible
to
another
Command
,
then
can
it
not
be
accounted
a
distinct
Command
,
neither
ought
it
here
to
have
been
given
as
such
,
but
subjoyned
to
some
other
;
as
the
Servants
and
Beasts
resting
,
is
sub-joyned
to
this
▪
5.
It
would
be
●hewn
to
what
Command
it
's
Reducible
as
to
the
substance
of
it
,
if
it
be
Ceremonial
:
6.
A
Reason
would
be
given
,
Why
amongst
Ten
,
One
▪
and
onely
One
,
is
set
down
,
so
far
different
from
all
the
rest
.
And
if
all
these
Absurdities
follow
the
Denyal
of
it's
substance
to
be
Moral
;
then
,
for
eschewing
of
them
,
we
must
conclude
it
to
be
Moral
:
and
so
the
fourth
Command
is
Moral
.
Fourthly
,
we
reason
thus
;
If
it
be
not
Moral
,
it
must
either
be
Judicial
,
or
Ceremonial
,
for
the
matter
and
substance
of
it
;
but
it
is
not
Judicial
:
that
is
,
it
belongeth
not
to
External
Policy
,
and
Civil
Society
,
principally
and
especially
,
in
that
one
Nation
,
because
no
such
duties
are
comprehended
,
at
least
Primarily
,
in
any
Command
of
the
first
Table
;
but
in
the
second
,
which
teacheth
Duties
to
others
,
as
this
first
,
doth
to
God
:
Neither
is
it
Ceremonial
;
For
,
All
Ceremonies
,
that
are
Typical
,
have
their
rise
since
the
fall
,
and
relate
some
way
to
Christ
to
come
.
But
this
of
sanctifying
one
Day
of
seven
,
had
it's
rise
in
the
state
of
innocency
,
and
was
enjoyned
to
Adam
in
Paradise
,
before
he
fell
,
and
therefore
cannot
be
called
Ceremonial
properly
,
more
then
the
Command
of
a
Man's
leaving
Father
and
Mother
,
and
cleaving
to
his
Wife
,
so
that
they
two
should
be
one
flesh
,
which
the
Apostle
Ephes.
5.
maketh
use
of
.
Besides
,
if
it
were
Ceremonial
in
the
substance
,
then
were
it
Typical
and
significant
of
some
thing
to
come
,
which
is
hard
to
shew
:
Then
also
had
it
not
been
Lawful
to
have
retained
it
;
for
Ceremonials
now
in
their
use
are
not
only
dead
,
but
deadly
:
But
this
Morality
,
in
substance
the
same
with
the
Command
which
we
plead
for
,
was
retained
by
the
Apostles
,
and
primitive
Church
;
(
to
sav
no
more
)
Therefore
it
is
not
Ceremonial
:
And
so
this
Law
must
needs
be
Moral
.
To
say
,
That
the
Command
is
partly
Moral
,
partly
Ceremonial
;
if
we
respect
it's
substance
,
will
not
hold
:
For
,
1.
There
is
no
such
other
Law
.
2.
That
were
to
make
Confusion
,
betwixt
Ceremonials
,
and
Morals
;
which
it
seemeth
,
the
Lord
himself
hath
aimed
and
resolved
to
keep
clearly
distinct
.
3.
What
ever
be
Ceremonial
;
That
which
was
allowed
,
and
injoyned
to
Adam
in
Paradise
;
and
wherein
we
may
agree
with
Him
,
under
the
Gospel
,
cannot
be
Ceremonial
:
For
,
neither
of
these
States
are
capable
,
of
proper
Ceremonies
;
but
both
agree
on
a
seventh
Day
.
Therefore
,
it
is
not
Ceremonial
.
The
third
way
,
we
make
out
the
Morality
of
this
Command
,
is
,
By
particular
considering
of
it self
;
and
here
we
argue
thus
:
If
it
be
not
onely
put
into
the
Decalogue
,
with
the
other
Moral
Commands
;
but
more
singularly
explicated
and
pressed
even
in
it
then
they
;
then
it
is
certainly
Moral
;
that
is
,
perpetually
Obligatory
with
the
rest
,
But
so
it
is
put
and
set
down
in
the
Decalogue
;
and
pressed
even
more
then
the
rest
of
the
Commands
,
as
on
other
accounts
,
so
possibly
on
this
;
because
it
's
Ground
is
Positive
,
and
Men
need
the
more
Words
about
it
:
Just
as
in
the
second
Command
;
Ergo
,
&c.
Now
,
that
it
is
thus
put
,
and
pressed
;
appeareth
these
several
wayes
.
1.
It
shareth
of
all
common
Priviledges
,
with
the
rest
of
the
Commands
,
set
down
in
the
Decalogue
,
that
were
all
spoken
,
yea
,
Written
by
the
Lord
immediatly
,
and
laid
up
in
the
Ark.
2.
It
is
proposed
,
and
set
down
in
it's
Form
,
both
Positively
;
Remember
the
Sabbath
,
to
keep
it
Holy
(
and
Negatively
)
in
it
thou
shalt
do
no
manner
of
work
,
&c.
Whereas
all
the
other
Commands
,
are
but
one
of
these
wayes
set
down
.
3.
It
hath
the
Particularity
in
it
,
that
all
the
rest
have
;
to
wit
,
To
be
in
the
singular
Number
;
Thou
shalt
,
&c.
To
shew
,
That
it
speaketh
to
every
one
in
particular
;
Yea
though
all
the
Commands
,
concern
all
Ranks
,
yet
onely
here
are
Son
,
Daughter
,
Man-servant
,
Maid-servant
,
and
Stranger
,
expresly
mentioned
,
as
comprehended
in
it
.
4.
There
is
a
special
Equity
,
holden
out
here
in
the
proportioning
of
this
time
:
There
are
six
dayes
given
us
,
to
Labour
on
;
and
therefore
it
is
all
the
Reason
in
the
World
,
that
the
Lord
have
the
seventh
:
And
if
this
Concession
of
Gods
,
of
six
dayes
to
work
on
,
be
Moral
,
(
For
all
the
time
is
Gods
;
and
we
cannot
,
for
our
use
,
take
any
part
of
i●
,
but
by
his
grant
▪
and
there
is
no
other
grant
:
But
this
dividing
and
proportioning
of
Time
,
betwixt
him
and
us
;
in
which
Division
too
,
he
hath
given
us
by
far
,
the
la●gest
Share
:
to
wit
,
Six
parts
of
seven
:
)
Then
must
the
setting
a
part
of
a
seventh
Day
be
Moral
also
:
And
so
the
Command
it self
;
wherein
both
are
comprehended
.
viz.
The
sixth
given
to
us
,
and
the
seventh
reserved
for
him
:
they
must
needs
stand
and
fall
together
:
For
they
mutually
put
each
other
:
Thou
shalt
labour
six
dayes
,
and
rest
on
the
seventh
:
Thou
shalt
rest
on
the
Sabbath
▪
day
,
and
Labour
six
.
5.
This
Day
is
claimed
by
the
Lord
,
as
a
thing
wherein
he
hath
a
special
Propriety
:
It
s
the
Lords
day
;
for
though
he
did
give
six
,
yet
he
reserved
a
seventh
.
And
can
,
or
dare
,
any
say
,
That
he
discharged
that
,
or
dispensed
it
away
from
Himself
,
to
any
other
?
If
not
,
it
must
be
His
still
,
and
cannot
without
Sacriledge
,
be
other
wayes
applyed
.
6
Obedience
to
this
Command
,
is
pressed
by
an
exceeding
weighty
Reason
,
drawn
from
Gods
own
Example
,
which
maketh
it
clearly
Relative
,
to
its
first
Institution
.
Genes
2.
Where
it
is
said
.
That
He
rested
after
six
dayes
Work
,
the
seventh
Day
:
viz.
the
whole
seventh
day
,
and
so
should
we
:
which
is
the
more
effectual
,
for
proving
the
Morality
of
this
Command
:
Because
1.
I●s
a
Reason
that
took
place
,
even
in
innocency
,
and
so
respecteth
no
Type
or
Ceremony
.
2.
It
is
Universal
,
belonging
to
all
Men
,
who
are
God's
Creatures
:
And
therefore
,
since
the
Reason
is
perpetual
,
so
must
the
Command
be
like-wise
.
7.
This
Command
alone
,
and
beside
all
others
,
is
expresly
pressed
in
the
observation
of
it
,
not
only
on
Masters
and
Rulers
for
themselves
,
but
as
taking
burden
on
them
,
for
all
under
them
;
and
within
their
Families
to
endeavour
the
sanctifying
of
the
Lords
day
with
them
,
and
by
them
as
well
as
by
themselves
;
whereby
the
extent
of
this
Command
is
clearly
and
earnestly
holden
forth
in
more
express
terms
,
then
in
any
other
of
all
the
Commands
;
though
this
be
implyed
in
them
also
.
8.
The
observation
of
it
is
pressed
and
encouraged
unto
,
by
a
special
blessing
which
He
hath
annexed
to
the
time
set
a
part
by
himself
;
He
blessed
it
,
that
is
,
He
made
and
still
maketh
it
useful
and
refreshing
as
a
special
blessing
to
his
people
who
keep
his
Ordinances
,
seeking
Him
therein
:
this
day
has
a
double
portion
and
increase
,
beside
any
other
day
,
for
his
peoples
Repose
,
Edification
,
Comfort
,
finding
of
His
Presence
,
&c.
And
to
say
now
that
this
Solemn
time
were
not
moral
,
were
to
rob
the
Church
of
a
great
blessing
;
seeing
this
day
,
set
a
part
by
God
for
his
Service
,
hath
the
blessing
,
beyond
any
other
day
commanded
,
on
it
;
and
in
the
experience
of
his
People
often
hath
it
been
found
to
be
so
.
9.
It
is
specially
and
singularly
ushered
in
with
a
Memento
,
or
Remember
,
which
is
not
expressed
in
any
other
Command
;
and
,
Shall
we
think
,
that
where
God
saith
Remember
,
there
is
nothing
to
be
taken
notice
of
;
or
,
shall
we
think
,
that
it
saith
not
Remember
now
as
well
as
then
;
and
if
so
,
Who
can
warrantably
forget
that
which
he
biddeth
remember
?
which
is
,
not
to
keep
the
Seventh
day
,
but
the
Sabbath
holy
unto
the
Lord
:
And
may
not
all
these
Characters
,
put
together
in
one
Command
(
so
many
not
being
to
be
found
in
all
the
other
Commands
if
put
together
)
;
May
not
all
these
,
I
say
,
convince
us
that
it
is
the
Lords
purpose
to
have
this
Command
standing
obligatory
in
its
substance
to
the
end
of
the
world
?
Which
is
so
pressed
,
that
if
there
be
little
help
from
Natures
light
,
to
determine
the
day
,
or
to
press
its
observation
,
it
may
be
strongly
born
in
,
by
the
more
clear
and
weighty
reasons
.
And
so
we
come
to
the
fourth
way
proposed
for
making
out
the
morality
of
this
Command
,
which
is
by
adducing
some
Arguments
drawn
from
Scripture
.
The
first
whereof
is
,
If
the
Law
bind
under
the
New
Testament
,
not
only
in
respect
of
its
matter
,
as
its
natural
;
nor
only
as
it
is
repeated
in
the
New
Testament
,
but
also
by
vertue
of
the
Authority
enacting
it
:
then
this
Law
of
the
fourth
Command
,
though
not
explicitly
determined
by
nature
,
and
though
it
were
not
mentioned
particularly
in
the
New
Testament
,
must
be
binding
also
,
for
it
hath
that
same
Authority
:
But
the
first
is
true
,
and
is
acknowledged
generally
by
Divines
(
excepting
a
few
)
and
is
clear
by
Christ
and
his
Apostles
their
citing
of
it
,
as
supposing
it
to
be
binding
:
Therefore
the
last
must
be
true
also
.
2.
Arg.
If
this
Command
be
founded
on
moral
grounds
,
then
it self
must
be
moral
:
But
the
grounds
on
which
it
is
founded
are
moral
:
Ergo
,
&c.
1.
It
is
moral
that
God
should
have
a
solemn
and
chief
set-time
.
2.
That
he
himself
,
and
none
other
should
determine
that
time
,
seeing
no
other
could
do
it
and
bless
it
.
3.
These
reasons
in
the
Command
it self
dividing
time
,
into
six
parts
of
it
to
us
,
and
a
seventh
part
to
God
;
and
Gods
resting
after
six
days
working
;
with
his
making
only
seven
dayes
in
the
week
,
and
employing
six
of
them
to
work
,
&c.
these
reasons
,
I
say
,
are
all
moral
and
binding
now
as
before
.
3.
Arg.
If
all
moral
duties
be
contained
in
the
ten
Commands
,
then
this
Command
must
needs
be
moral
:
But
the
first
is
true
:
Ergo
,
&c.
This
Command
containeth
a
moral
duty
,
which
is
in
none
of
the
preceeding
Commands
;
to
wit
,
the
stinting
and
determining
of
the
solemn
and
chief
time
to
be
set
a
part
for
Gods
worship
,
to
be
one
day
of
seven
.
It
is
true
,
Time
is
commanded
to
be
allowed
to
Gods
worship
in
those
other
Commands
,
wherein
the
duties
of
worship
themselves
are
commanded
;
for
,
worship
cannot
be
performed
more
then
any
other
duty
,
without
some
time
;
but
that
the
chief
time
should
be
so
much
,
and
so
often
,
is
onely
determined
in
this
Command
;
from
which
it
appeareth
,
1.
That
an
indefinit
time
of
worship
,
or
for
it
,
is
not
the
morality
of
this
Command
,
because
this
followeth
necessarily
,
as
being
supposed
needful
for
the
performance
of
every
positive
duty
contained
in
the
other
Commands
;
its
morality
,
therefore
,
must
be
,
The
determining
of
that
definit
time
.
2.
We
may
hence
see
a
reason
why
there
is
no
new
Command
for
this
in
the
New
Testament
;
because
this
standeth
in
the
Law
;
neither
are
,
Thou
shalt
not
Swear
,
Kill
,
&c
mentioned
as
new
Commands
more
then
this
;
so
that
,
had
they
not
been
mentioned
in
the
New
Testament
(
as
some
are
not
)
yet
had
they
still
obliged
:
It
is
just
so
as
to
this
;
and
the
reason
why
they
are
mentioned
,
may
be
supposed
to
be
,
because
the
main
fault
about
them
was
defect
and
short
coming
,
but
in
this
it
was
excess
,
which
our
Lord
also
regulateth
by
holding
forth
the
right
observance
of
it
,
and
clearing
what
was
wrong
,
and
so
is
supposed
to
confirm
what
he
repealeth
not
.
4.
Arg.
If
it
be
not
free
for
men
to
carve
out
Gods
solemn
chief
time
of
worship
at
their
pleasure
,
then
is
this
Command
moral
(
for
that
liberty
is
restrained
,
by
this
Command
and
no
other
:
)
But
it
is
not
free
for
them
to
choose
what
time
they
please
,
or
to
carve
it
out
:
This
seemeth
to
be
only
questionable
,
which
is
therefore
thus
confirmed
.
If
it
●e
fr●e
to
men
to
carve
out
what
solemn
and
chief
time
is
to
be
given
to
,
and
set
apart
for
Gods
worship
;
then
,
either
it
is
free
to
them
to
choose
no
time
at
all
,
or
it
is
free
for
them
to
choose
a
longer
or
a
shorter
then
this
:
But
neither
of
these
can
be
said
:
not
the
first
as
is
clear
;
not
the
second
,
because
it
will
not
so
quadrate
with
the
end
;
for
if
the
time
be
shorter
,
it
incroacheth
on
Gods
due
;
if
it
be
longer
,
it
incroacheth
on
Gods
concession
of
six
dayes
to
work
in
.
If
it
be
shorter
,
it
incroacheth
on
Gods
due
(
as
is
said
)
and
our
souls
good
;
if
longer
,
it
incroacheth
on
our
temporal
calling
;
and
,
Can
any
restrain
man
when
God
giveth
him
liberty
?
Again
,
If
it
be
free
to
men
so
to
cut
and
carve
at
pleasure
,
on
the
solemn
and
chief
time
for
Gods
worship
,
it
s
either
free
for
all
men
together
to
agree
on
a
day
,
even
one
and
the
same
;
or
its
free
for
each
Country
,
or
each
man
,
to
choose
what
day
they
please
:
but
neither
of
these
are
either
possible
or
practicable
to
edification
:
therefore
must
the
day
he
determined
to
them
:
and
if
so
,
then
sure
by
this
Command
:
And
so
it
s
still
binding
,
and
cannot
in
that
respect
be
altered
without
sin
,
which
was
the
thing
to
be
proved
.
5.
Arg.
That
there
is
a
morality
in
a
seventh
day
,
we
may
argue
from
four
famous
and
main
Witnesses
.
The
1.
whereof
,
is
the
general
practise
of
all
Christians
(
I
say
nothing
of
Heathens
,
)
Apostles
,
and
generally
all
in
the
primitive
times
,
have
ever
thought
that
one
day
of
seven
is
to
be
observed
,
and
have
in
less
or
more
accordingly
observed
it
.
2.
As
the
practise
of
all
,
so
the
Judgment
and
opinion
(
which
is
often
more
sound
then
mens
practises
)
of
all
,
doth
confirm
it
:
Was
there
ever
any
Churches
that
did
not
in
all
their
Catechisms
and
Canons
,
take
in
this
fourth
Command
with
the
rest
?
do
not
all
Writers
,
who
comment
on
the
Decalogue
,
comment
on
this
Command
,
and
urge
the
sanctifying
of
the
Lords
day
from
it
?
3.
Take
mens
Consciences
for
a
third
Witness
,
and
it
will
be
found
that
for
no
sin
,
do
they
more
frequently
and
more
sharply
challenge
,
then
for
Prophaning
of
the
Lords
day
:
The
Conscience
directly
making
use
of
this
Command
,
and
of
the
Memento
,
and
other
reasons
in
it
for
aggravating
of
that
sin
,
when
yet
it
will
say
nothing
for
the
Seventh
day
;
but
this
first-day
of
seven
it
presseth
most
exactly
,
neither
will
any
reason
alleaged
against
its
morality
quietit
;
and
the
more
tender
that
Christians
be
,
the
more
will
they
find
a
pressure
of
Conscience
for
obedience
to
this
Command
;
and
the
more
easily
will
they
be
convinced
of
,
and
sadly
challenged
for
the
least
breach
of
this
Command
.
4.
Gods
Dispensations
of
Blessings
or
Plagues
,
especially
in
spiritual
things
,
bear
witness
to
this
Truth
:
Doth
not
experience
tell
us
,
that
those
who
make
most
Conscience
of
keeping
this
Command
,
are
often
,
yea
,
ever
the
most
thriving
Christians
as
to
universal
holiness
and
tenderness
,
and
most
near
and
intimate
Communion
with
God
?
and
will
not
the
unsutable
sanctification
of
but
one
Sabbath
,
or
the
interruption
of
their
wonted
seriousness
therein
,
giue
them
a
sore
backset
?
and
on
the
contrary
,
doth
it
not
appear
that
those
who
are
gross
and
untender
in
this
,
are
often
gross
and
untender
in
all
manner
of
Conversation
,
and
are
followed
with
spiritual
plagues
of
hardness
,
deadness
,
and
Hypocrisie
at
the
best
,
or
else
fall
into
gross
outward
acts
of
prophanity
,
or
into
errours
in
judgment
,
which
are
the
bad
and
sad
effects
of
prophaning
this
day
,
on
them
who
prejudg
themselves
of
the
blessing
of
it
;
and
if
the
blessing
of
this
Law
continue
,
must
not
the
Law
it self
be
moral
and
perpetually
binding
?
the
obedience
whereof
,
hath
this
blessing
perpetually
more
or
less
annexed
to
it
,
as
the
prophanation
thereof
hath
usually
Plagues
,
at
least
spiritual
.
There
are
some
Objections
that
are
moved
against
the
morality
of
this
Command
;
I
shall
speak
to
three
of
them
which
are
most
insisted
on
.
1.
Obj.
This
Law
is
not
mentioned
,
as
being
renewed
or
confirmed
,
in
the
New
Testament
.
Answ.
1.
It
's
Authority
dependeth
not
on
the
mentioning
of
it
so
in
the
New
Testament
:
the
Law
is
Gods
Word
,
and
hath
its
Authority
as
well
as
the
New
Testament
.
2.
What
i●
some
other
clearly
moral
and
binding
Law
had
been
omitted
,
or
not
mentioned
in
the
New
Testament
,
as
there
seemeth
to
be
no
palpable
and
express
Command
against
Images
,
though
there
be
against
will-worship
;
sure
,
it
is
enough
that
it
is
not
repealed
in
it
,
so
it
is
here
,
as
is
said
.
3.
Sundry
other
positive
Laws
are
binding
,
which
are
not
mentioned
in
the
New
Testament
,
such
as
these
,
For
a
man
not
to
Marry
his
Sister
or
his
Aunt
.
&c.
4.
It
will
be
found
on
the
matter
to
be
confirmed
,
when
we
shall
see
what
warrant
there
is
for
the
Lords
day
,
which
is
one
of
seven
,
and
yet
is
clearly
holden
forth
in
the
New
Testament
:
But
this
Command
,
as
also
that
relating
to
Idolatry
▪
are
so
little
mentioned
,
because
the
Jews
,
after
the
Captivity
,
were
not
so
much
in
the
defect
of
obedience
to
these
Commands
,
but
were
rather
disposed
to
a
superstitious
excess
,
which
maketh
Christ
often
rectifie
that
abuse
of
the
fourth
Command
,
but
never
to
annull
it
.
The
third
Command
also
anent
Swearing
,
might
be
said
to
be
abrogated
,
because
it
is
not
so
positively
asserted
in
the
New
Testament
.
2.
Obj.
The
Apostle
,
Rom
,
14.
5
,
6.
Gal.
4.
10.
and
Col.
2.
16.
seemeth
to
cast
away
difference
of
times
,
especially
of
Sabbath
days
;
which
could
not
be
,
if
this
Command
were
moral
.
Answ.
The
Apostle
cannot
be
understood
simply
to
cast
away
the
observation
of
all
days
as
a
bondage
,
and
so
to
make
all
times
alike
;
For
1.
That
would
contradict
his
own
practise
,
and
the
practise
of
the
other
Apostles
:
for
it
is
clear
that
they
differenced
the
first
day
of
the
week
from
other
dayes
,
and
one
day
in
special
is
called
,
The
Lords-day
,
which
other
dayes
of
the
week
are
not
.
2.
It
all
times
be
alike
simply
,
and
all
making
difference
be
there
reproved
,
then
could
there
be
no
time
set
apart
to
be
observed
by
men
,
to
the
marring
of
that
indifferency
;
and
if
so
,
then
hath
the
Christian
Church
been
still
in
a
palpable
gross
sin
;
for
if
the
keeping
of
a
day
by
vertue
of
Gods
Command
,
marr
that
indifferency
,
much
more
will
the
keeping
of
a
day
by
mans
command
,
and
so
there
could
never
be
a
Sabbath
.
3.
We
must
therefore
understand
these
places
not
as
casting
all
days
and
times
simply
,
but
ceremonial
and
Jewish
days
,
or
dayes
invented
by
men
,
because
the
scope
of
the
places
runneth
that
way
,
viz.
against
the
bringing
in
of
ceremonial
worship
as
necessary
,
which
while
some
weak
ones
,
not
yet
sufficiently
informed
,
did
still
practise
,
as
Rom.
14.
the
Apostle
would
not
have
them
hastily
condemned
in
days
,
more
then
Meats
;
yet
is
there
still
a
difference
betwixt
Bread
and
Wine
in
the
Sacrament
of
the
Supper
and
other
meats
,
which
this
discourse
of
the
Apostle
taketh
not
away
;
so
is
it
in
dayes
.
And
in
these
Epistles
to
the
G●latians
and
Colossians
,
he
speaketh
of
dayes
,
and
not
(
as
would
seem
of
the
weekly
Sabbath
,
which
is
ordinarily
called
a
day
)
as
taking
in
all
the
extraordinary
Feasts
of
the
Jews
,
which
is
the
more
probable
,
because
the
ceremonial
Law
was
pressed
on
them
as
still
necessary
,
by
false
Teachers
:
or
he
speaketh
of
mere
Jewish
dayes
,
and
so
of
the
seventh
day
which
they
kept
;
for
it
is
of
such
observation
of
dayes
as
was
sinful
,
and
brake
them
off
from
Grace
and
the
Gospel
,
as
other
ceremonies
did
;
that
he
speaketh
of
:
but
that
cannot
be
said
of
all
dayes
,
or
of
keeping
one
day
of
seven
:
Therefore
this
cannot
be
meaned
there
.
3.
Obj.
The
fourth
Command
precisely
commandeth
the
seventh
day
from
the
Creation
to
be
kept
;
but
that
is
not
moral
;
therefore
,
neither
is
the
Command
so
.
Answ.
This
Objection
goeth
upon
that
mistake
,
as
if
the
very
seventh-day
were
still
commanded
in
it
.
as
the
main
substance
of
it
,
which
our
next
discourse
on
the
true
scope
and
meaning
of
the
Command
will
clear
;
so
that
if
a
seventh-day
,
and
not
that
seventh-day
be
commanded
as
the
main
substance
of
that
Command
,
that
Objection
falleth
.
2.
There
is
a
difference
to
be
put
betwixt
the
mandatory
part
of
the
Command
,
and
what
is
further
added
for
pressing
the
observation
of
it
,
or
for
explaining
its
meaning
▪
The
precept
strictly
is
,
Remember
the
Sabbath
day
to
keep
it
holy
:
It
saith
,
Remember
the
Sabbath
,
or
the
Holy
re●●
▪
what-ever
day
it
shall
be
on
;
and
so
it
is
said
in
the
close
,
that
,
He
rested
the
seventh
day
,
but
that
,
He
blessed
the
Sabbath
:
Drawing
it
still
from
the
seventh
precisely
,
to
the
Sabbath
:
Even
as
in
the
second
Command
:
This
is
,
1.
commanded
in
special
,
that
no
Image
be
made
,
then
.
2.
This
in
general
,
that
all
Gods
Commandment
concerning
his
worship
,
even
such
as
were
Ceremonial
,
for
the
time
,
should
be
observed
with
whatever
others
should
be
given
:
So
here
this
fourth
commandeth
expresly
one
of
the
seven
;
because
the
Recurrency
of
that
time
is
bounded
:
and
generally
,
whatever
seventh
the
Lord
shall
be
pleased
to
pitch
on
.
We
have
said
the
more
on
this
,
because
it
doth
not
only
clear
the
true
scope
of
the
Command
,
but
sheweth
the
necessity
of
the
observation
of
that
time
,
which
the
Lord
hath
sanctified
for
himself
.
3.
We
should
put
a
difference
also
betwixt
Ceremonial
and
Mutable
:
All
the
Judicial
Laws
are
Mutable
;
and
the
Decalogue
it self
,
in
respect
of
its
Curse
;
and
as
it
was
a
Covenant
giving
life
,
is
actually
changed
and
abolished
:
Yet
is
not
for
that
to
be
reputed
Ceremonial
,
and
not
Obligatory
:
(
Though
all
Ceremonials
be
mutable
,
yet
all
mutables
are
not
Ceremonial
.
)
Besides
,
this
change
is
not
in
the
matter
.
Why
may
not
therefore
,
the
seventh
day
in
order
,
(
which
was
observed
from
the
Creation
,
to
the
Resurrection
of
Christ
,
)
be
changed
to
the
first
day
of
the
week
,
which
is
a
seventh
day
in
number
still
,
without
abolishing
the
morality
of
the
fourth
Command
?
Amongst
other
things
in
this
Command
,
there
is
more
express
mention
,
of
the
whole
Families
joyning
in
this
duty
,
then
is
in
other
Commands
:
Therefore
it
being
a
concerning-duty
to
us
;
and
a
special
thing
included
in
the
Command
;
we
shall
speak
to
that
Point
concerning
Family
worship
,
(
before
we
speak
of
the
second
general
proposed
about
the
particular
morality
of
this
Command
,
and
the
meaning
of
the
words
of
it
,
)
that
ye
may
see
,
that
it
is
no
invention
of
Men
;
when
ye
are
called
to
it
,
and
when
it
is
pressed
upon
you
.
We
shall
here
,
1.
shew
you
,
that
,
This
Command
holdeth
forth
a
Family
,
or
Domestick
Worship
.
2.
We
shall
confirm
it
more
largely
from
other
Scriptures
,
and
grounds
of
Reason
.
3.
We
shall
shew
,
wherein
it
consisteth
in
particular
,
and
on
whom
it
mainly
lyeth
to
be
discharged
.
4.
We
shall
shew
the
advantages
,
of
conscientious
discharging
of
it
,
and
the
Prejudices
of
neglecting
it
,
with
the
Aggravations
of
that
sin
.
That
there
is
such
a
thing
as
Family-worship
,
included
in
this
Command
,
will
be
clear
,
by
considering
,
1.
What
worship
to
God
in
general
is
.
2.
What
Family-worship
is
.
3.
What
this
Command
requireth
1.
By
worship
,
is
understood
some
Tribute
payed
,
by
the
reasonable
Creature
to
God
,
as
the
great
and
soveraign
Lord
Creator
;
whether
it
be
immediatly
and
directly
payed
,
and
performed
to
him
,
as
prayer
and
praise
;
or
for
him
and
at
his
Command
,
and
for
his
honour
,
as
preaching
,
hearing
,
and
receiving
of
Sacraments
;
which
are
worship
,
when
rightly
gone
about
.
In
a
word
,
we
call
that
worship
,
more
strictly
and
properly
,
which
is
a
duty
of
the
first
Table
;
and
cometh
in
as
commanded
in
it
,
for
the
honour
of
God
,
and
not
for
our
own
,
or
others
external
profit
;
which
,
though
commanded
in
the
second
Table
,
cannot
be
so
properly
called
worship
,
much
less
Immediate
-
worship
.
Thus
,
Teaching
others
the
Duties
of
Piety
,
may
be
worship
,
when
teaching
the
Duties
of
any
other
ordinary
calling
,
is
not
.
2.
We
call
that
Family-worship
,
which
is
to
be
performed
,
by
such
and
such
Relations
;
or
by
all
the
constituent
members
of
the
Family
jointly
:
And
so
it
differeth
1.
From
secret
or
solitary
Worship
,
which
one
performeth
alone
to
,
and
before
God
.
2.
From
publick
Worship
,
which
one
performeth
by
joyning
in
a
Congregation
of
many
Families
together
.
3.
From
that
worship
performed
occasionally
,
in
mutual
fellowship
amongst
Believers
,
or
professors
of
divers
Families
:
For
1.
That
may
not
be
ordinary
as
this
,
nor
so
frequent
.
2.
That
is
free
to
this
or
that
Believer
,
as
they
shall
choose
;
or
as
occasions
do
cast
them
to
be
together
.
This
is
not
at
choice
,
but
is
necessary
,
as
to
the
same
persons
.
3.
This
is
performed
by
vertue
of
domestick
relations
,
and
not
of
Christian
only
.
4.
This
may
have
,
and
should
have
an
Authority-Domestick
in
its
regulation
;
For
a
Master
of
a
family
,
may
authoritatively
command
the
members
of
the
family
,
to
pray
,
keep
the
Sabbath
,
&c.
and
may
suitably
correct
for
the
neglect
of
those
duties
;
whereas
that
other
is
by
Christian
Communion
,
and
Admonition
onely
.
Ye
will
see
this
Family-worship
clear
:
1.
By
considering
the
Jews
eating
of
the
Pass-over
:
Where
there
was
,
1.
Secret
worship
,
no
question
apart
.
2.
There
was
publick-worship
;
a
holy
convocation
the
first
day
,
and
the
last
:
But
3.
There
was
peculiarly
a
Family-worship
;
or
,
if
the
family
was
little
,
two
joyned
together
,
for
eating
the
pass-over
within
the
House
,
wherein
all
the
members
of
that
family
;
or
of
those
two
little
families
that
were
circumcised
were
necessarily
to
be
present
,
and
to
be
joyners
:
this
is
Family-worship
.
2.
By
considering
,
Psalm
101.
compared
with
other
Scriptures
,
where
ye
have
1.
David
mentioning
his
private
carriage
,
and
longing
for
God
,
and
walking
in
a
perfect
way
.
2.
His
publick
carriage
as
a
Magistrate
in
cutting
off
the
wicked
from
the
City
of
God
,
as
ye
have
.
3.
Elsewhere
his
publick-worship
,
as
Psalm
122.
1.
and
2
Sam.
6.
4.
His
fellowship
with
all
the
Godly
,
being
a
Companion
to
them
that
feared
God
,
Psalm
119.
verse
63.
Yet
fifthly
,
and
lastly
:
Ye
have
a
walk
within
his
House
with
a
perfect
heart
,
mentioned
there
as
contradistinct
from
all
;
which
must
infer
some
religious
performances
of
duties
,
or
exercise
of
worship
in
his
House
in
reference
to
that
station
,
as
well
as
in
private
or
in
publick
,
yea
,
a
joynt-exercise
,
because
it
is
such
an
exercise
as
he
performed
onely
at
home
in
his
House
;
whereas
had
it
been
praying
for
them
,
or
any
thing
,
that
otherwise
he
might
have
done
apart
:
he
needed
not
go
home
to
them
,
for
performing
of
it
:
Yet
,
2
Sam.
6.
verse
20.
when
the
publick
worship
is
done
,
he
goeth
home
to
bless
his
House
;
which
manifestly
sheweth
a
peculiar
duty
performed
by
him
,
in
his
Family
,
according
as
he
resolved
in
that
101.
Psalm
.
3.
It
will
yet
further
appear
,
that
there
is
such
a
thing
,
and
some
way
,
what
it
is
;
by
considering
Zach.
12.
from
verse
10.
to
the
last
:
where
there
is
,
first
,
A
publick
mourning
of
the
whole
Land
.
2.
Of
several
families
together
:
Families
shall
mourn
then
.
3.
Families
apart
.
4.
Their
Wifes
apart
,
and
so
every
particular
Person
in
secret
.
In
which
place
,
it
is
clear
,
1.
That
there
is
a
worship
of
families
,
besides
publick
and
secret
worship
.
2.
That
,
that
worship
includeth
the
same
duties
,
jointly
performed
by
the
members
of
the
family
,
which
Persons
in
secret
perform
▪
and
so
Family-worship
,
will
be
a
worshipping
of
God
,
(
beside
what
is
in
publick
and
secret
,
)
in
a
Domestick
and
family-relation
,
jointly
.
Thirdly
,
That
this
Command
requireth
such
a
family-worship
distinct
from
publick
and
secret
,
and
something
to
be
performed
in
worshipping
of
God
amongst
persons
of
related
,
which
is
not
required
of
others
▪
may
thus
be
made
out
.
1.
The
thing
called
for
in
this
Command
is
certainly
worship
,
yea
immediate
worship
;
it
being
a
Command
of
the
first
Table
,
and
such
a
thing
as
the
sanctifying
of
the
Sabbath
.
2.
This
Command
taketh
in
all
Domestick
▪
Relations
,
Parents
,
Children
,
Son●
and
Daughters
,
Masters
,
and
Servants
,
Men
or
Women
,
yea
and
Strangers
that
may
be
for
the
time
,
or
on
that
day
,
sojourning
there
;
these
are
all
constituent
Members
of
a
Family
.
3.
The
thing
required
of
them
is
not
simply
rest
from
labour
,
for
1.
That
is
commanded
for
the
Beasts
(
lest
men
should
be
hindered
from
or
interrupted
in
their
holy
rest
by
their
waiting
on
them
)
and
none
will
say
,
we
hope
,
that
there
is
no
more
required
as
to
Children
or
Servants
,
then
as
to
the
Beasts
.
2.
Under
the
Negative
,
Thou
shalt
do
no
work
,
is
included
the
Affirmative
,
Thou
shalt
sanctifie
that
day
to
the
Lord
.
3.
The
same
Duty
is
required
of
all
alike
(
in
some
respect
)
thou
Father
,
and
thou
Son
,
thou
Master
,
and
thou
Servant
,
and
if
worship
be
called
for
from
the
Father
,
and
Master
,
for
the
sanctifying
of
that
day
,
so
it
must
be
also
from
the
Child
and
Servant
.
4.
The
manner
of
performing
this
Worship
of
sanctifying
the
Lords
day
in
Holy
duties
,
is
required
not
only
to
be
in
publick
,
nor
only
in
secret
,
but
by
the
Members
of
each
Family
joyntly
,
and
apart
from
other
Families
.
For
1.
It
cannot
be
understood
to
require
worship
only
in
publick
together
▪
because
1.
there
may
be
in
some
cases
no
access
to
publick
worship
,
and
yet
the
Command
of
sanctifying
the
Lords
day
lyeth
still
on
,
and
no
doubt
by
Families
.
2.
Waiting
on
publick
worship
is
but
one
piece
of
sanctifying
the
Lords
day
,
and
that
but
in
apart
of
it
;
therefore
there
must
be
some
other
thing
included
here
.
2.
It
cannot
be
understood
of
the
Master
of
the
Family
,
his
putting
the
Members
of
the
Family
separatly
to
seek
and
worship
God
,
and
of
his
own
going
about
Holy
duties
himself
apart
.
For
1.
Though
that
be
worship
,
yet
is
it
not
worship
from
persons
in
such
a
Relation
or
Family
▪
worship
,
more
then
if
they
were
not
in
such
a
Relation
,
or
of
such
a
Family
;
and
though
it
might
be
said
that
such
and
such
persons
sanctified
the
Sebbath
,
yet
could
it
not
be
said
that
the
Family
as
such
did
it
;
even
as
Families
or
persons
seeking
God
in
secret
,
could
not
be
exonered
thereby
,
as
to
their
being
in
the
Congregation
;
nor
their
serving
of
God
be
so
accepted
as
Congre
;
gational
service
.
if
they
met
not
together
when
they
might
:
Just
so
it
is
here
▪
yea
as
it
lyeth
,
by
this
Command
,
on
a
Congregation
and
a
Minister
to
sanctifie
the
Lords
day
,
and
to
come
together
for
that
end
;
so
doth
it
lye
on
the
Family
and
Master
of
it
.
2.
By
this
Command
there
is
more
required
then
secret
or
solitary
sanctifying
of
the
Sabbath
,
even
a
peculiar
sanctification
of
it
within
one
Family
distinct
from
another
:
I
say
▪
1.
more
then
solitary
worship
,
because
the
Lords
saying
thou
,
without
repeating
Son
,
Daughter
,
&c.
had
been
sufficient
to
have
laid
it
on
all
separately
for
themselves
;
the
enumeration
therefore
of
the
whole
Members
of
a
Family
must
import
some
other
thing
,
for
the
former
is
implyed
in
all
Commands
,
as
Thou
shalt
not
kill
,
that
is
,
as
far
as
in
thee
lyeth
,
thou
nor
thy
Son
,
&c.
There
must
I
say
,
be
something
more
understood
by
the
peculiar
enumeration
pressed
in
this
fourth
Command
.
I
say
,
2.
Even
a
peculiar
worship
,
because
it
's
something
laid
on
by
this
Command
which
is
holden
within
Gates
or
doors
,
and
neither
goeth
to
the
Congregation
,
nor
to
the
persons
of
other
Families
,
at
least
ordinarily
,
but
reacheth
the
Members
of
such
a
Family
who
are
within
such
a
Mans
Gates
or
Doors
;
therefore
it
must
be
a
distinct
Family-worship
mainly
performed
by
that
Family
together
.
3.
The
thing
required
here
is
not
only
worship
simply
,
but
worship
as
from
a
member
of
such
a
Family
;
therefore
it
is
not
solitary
worship
:
for
seeking
of
God
and
moral
duties
in
secret
still
agree
to
persons
in
all
places
and
Families
alike
▪
but
this
draweth
a
line
as
it
were
betwixt
Families
,
and
so
divides
one
Family
from
another
;
yet
maketh
the
duty
more
obliging
to
these
within
such
a
Mans
Gates
or
Doors
,
then
others
without
Doors
;
therefore
it
must
be
joynt-worship
:
for
apart
,
or
as
concerning
secret
worship
,
all
are
every
where
alike
obliged
.
4.
If
by
this
Command
something
more
in
the
worship
of
this
day
be
required
of
a
person
that
is
a
member
of
a
Family
,
in
reference
to
that
Family
,
then
there
is
required
of
one
who
is
not
a
member
of
such
a
Family
,
or
is
required
of
that
person
in
reference
to
another
Family
whereof
he
is
not
a
member
;
then
it
requireth
a
distinct
Family-worship
,
for
no
other
thing
can
be
understood
,
but
a
joynt
going
about
the
sanctifying
of
that
day
in
a
stricter
and
nearer
way
of
Communion
amongst
the
members
of
that
Family
,
then
with
persons
and
Families
in
and
to
whom
they
are
not
so
interested
and
related
.
5.
If
secret
and
publick
worship
were
onely
required
in
this
Command
,
then
should
we
equally
and
alike
sanctifie
the
Lords
day
with
other
Families
and
persons
,
not
of
that
Family
whereof
we
are
members
;
for
in
these
we
joyn
alike
for
them
and
with
them
,
but
there
is
some
peculiar
thing
required
here
,
which
will
not
agree
to
be
performed
by
all
alike
;
therefore
it
is
Family-worship
that
must
be
here
required
.
6.
This
Command
requireth
of
Masters
,
(
suppose
them
to
be
Ministers
,
or
Magistrates
)
another
way
of
sanctifying
the
Sabbath
,
and
worshipping
of
God
,
in
and
with
their
Families
,
then
it
doth
in
reference
to
other
Families
;
the
Command
being
so
particular
to
him
,
and
to
all
that
are
within
his
Gates
or
Doors
,
and
members
of
his
Family
,
speaketh
this
clearly
.
But
except
it
be
joynt
going
about
of
duties
with
them
,
there
can
be
no
other
thing
understood
to
be
required
:
for
,
1.
One
may
exhort
another
.
2.
All
come
in
publick
together
.
3.
By
the
Masters
example
after
the
publick
,
they
all
withdraw
(
or
should
at
least
)
to
secret
exercises
.
4.
Magistrates
and
Ministers
may
Command
other
Families
to
sanctifie
that
day
;
What
is
peculiar
then
,
as
to
their
own
Families
,
but
to
joyn
with
them
in
duties
of
worship
?
7.
If
there
were
not
Domestick-worship
required
on
this
day
,
then
except
it
were
in
publick
,
Members
of
a
Family
could
not
converse
together
;
for
they
cannot
converse
together
in
doing
their
own
works
,
or
in
speaking
their
own
words
,
their
fellowship
therefore
must
be
in
exercises
of
worship
,
and
so
that
must
needs
be
required
in
this
Command
.
8.
Some
other
thing
is
required
by
this
Command
,
of
a
member
of
a
Family
which
seeketh
God
,
then
of
a
person
in
an
heathenish
Family
;
or
some
other
thing
is
required
from
so
many
persons
joyned
together
as
members
in
one
Family
,
then
from
such
persons
suppose
them
to
be
scattered
from
one
another
,
amongst
heathenish
Families
;
certainly
where
Husband
,
Wife
,
Children
,
and
Servants
are
Christians
,
and
Professors
of
the
same
true
Religion
,
there
is
some
other
thing
required
of
them
then
where
onely
the
Husband
,
the
Wife
,
the
Child
or
the
Servant
is
so
;
but
if
they
were
scattered
and
became
parts
or
members
of
diverse
families
among
Heathens
,
they
would
be
obliged
to
seek
God
apart
;
therefore
no
less
,
but
much
more
is
joint-seeking
of
God
required
of
them
,
when
they
are
united
together
as
members
of
one
family
.
9.
This
Command
(
when
it
mentioneth
all
within
his
Gates
or
Doors
)
requireth
some
other
thing
of
a
Master
when
at
home
with
his
family
,
then
when
he
is
withdrawn
from
them
:
But
a
Master
at
a
distance
may
command
all
in
his
family
to
worship
God
,
and
pray
to
God
for
them
,
and
so
may
they
all
if
they
were
scattered
,
worship
God
secretly
;
therefore
when
they
are
together
,
there
is
some
other
thing
required
of
them
by
this
Command
,
which
is
,
no
doubt
,
To
worship
God
together
.
10.
The
duties
that
are
to
be
performed
on
this
day
will
require
this
;
such
as
instructing
one
another
,
exhorting
,
admonishing
,
comforting
,
strengthening
one
another
,
and
talking
to
,
or
conferring
with
one
another
,
of
the
Word
,
Deut.
6.
verse
7.
8.
Which
cannot
be
denied
to
be
duties
called
for
on
this
day
;
and
yet
they
cannot
be
done
but
by
joint
concurring
together
in
that
work
,
and
therefore
it
concludeth
strongly
that
family-worship
,
at
least
on
the
Lords-day
,
is
commanded
here
;
and
if
families
be
called
to
worship
God
jointly
on
the
Lords-day
by
the
worship
competent
for
that
day
,
then
by
proportion
are
they
also
called
to
worship
him
jointly
on
other
dayes
by
the
worship
suitable
to
them
,
there
being
the
like
ground
for
all
.
11.
And
lastly
,
that
which
is
required
of
families
,
is
such
a
worship
as
ought
to
be
performed
by
them
,
supposing
there
were
no
publick
worship
,
nor
yet
any
other
family
,
worshipping
him
in
the
World
.
So
Joshua
reso●veth
,
Chap.
24.
15.
I
and
my
House
will
serve
the
Lord
,
and
sanctifie
His
Sabbath
(
that
being
a
special
piece
of
His
service
)
what-ever
ye
will
do
:
but
if
there
were
no
worshipping
of
God
in
all
the
World
but
in
one
family
,
then
ought
that
worship
to
be
joint
according
to
that
same
word
of
Joshua's
,
I
and
my
House
,
otherwise
we
behooved
to
say
,
that
there
might
be
a
plurality
of
worshippers
of
God
in
the
World
,
and
yet
without
any
joyning
together
in
worship
,
which
were
in
it self
absurd
,
and
contrary
to
Joshua's
Religious
Resolution
.
It
being
thus
made
out
by
this
Command
,
that
there
is
such
a
worship
as
family-worship
,
and
that
it
is
commanded
,
we
shall
consider
in
the
next
place
,
how
the
Scriptures
do
otherways
hold
it
out
.
1.
Then
consider
,
that
where
the
Scriptures
speak
of
eminently
Godly
men
,
they
speak
of
them
as
making
conscience
of
this
,
and
take
notice
of
their
honouring
of
God
in
their
families
as
a
special
part
of
their
eminency
;
So
Abraham
,
Genes
▪
18.
verse
19.
Joshua
.
24.
15.
Job
in
the
first
Chapter
of
his
Book
,
and
David
Psalm
101.
are
noted
:
It
must
then
be
a
commanded
and
commendable
duty
,
which
is
so
particularly
remarked
in
them
.
2.
Ye
will
find
it
almost
in
all
parts
of
Scripture
,
as
Genes.
18.
Exod.
12.
Dout.
6.
Joshua
.
24.
Job
1.
Psalm
101.
and
Psalm
30.
At
the
Dedication
of
Davids
House
,
which
was
not
sure
,
without
some
peculiar
worship
and
craving
of
Gods
blessing
;
even
as
in
other
cases
,
those
who
had
builded
Houses
were
to
Dedicate
them
,
or
to
Consecrate
them
,
and
wherefore
?
because
they
were
hoven
in
a
manner
,
and
as
it
were
offered
to
the
Lord
,
for
seeking
and
worshipping
Him
in
them
:
So
,
Altars
▪
Numb.
7.
84.
were
said
to
be
Dedicated
when
they
were
set
apart
for
Gods
service
,
and
Consecrated
for
that
use
.
So
Nehe●
.
12.
27.
the
Walls
were
Dedicated
,
and
the
Levites
brought
out
for
that
end
;
which
Dedication
▪
no
doubt
,
had
a
Religious
use
▪
and
,
Will
any
think
that
they
began
with
Prayer
or
praise
as
David
did
,
and
left
off
such
Exercises
afterward
?
see
also
2
Sam.
6.
20.
where
mention
is
made
o●
Davids
blessing
his
House
.
Esther
and
the
Maids
of
her
House
,
and
the
rest
of
the
Jews
in
their
several
Families
,
fasted
and
prayed
.
We
see
it
spoken
of
by
the
Prophets
,
as
Jer.
10.
ult.
and
Zech.
12.
12.
and
that
as
a
Prophesie
of
the
Converts
carriage
under
the
New
Testament
.
We
find
it
also
mentioned
.
1
Tim.
3.
4.
and
5.
v.
8
▪
and
Titus
1.
6.
3.
Ye
will
see
it
thus
practised
and
pressed
before
the
Flood
;
God
was
honoured
and
worshipped
in
families
after
it
(
before
the
Law
)
by
Abraham
,
Iob
,
and
others
in
their
Families
;
under
it
,
there
was
the
Observation
of
it
,
and
that
by
peculiar
Ordinances
,
as
namely
,
by
the
Passover
yea
,
it
is
mentioned
,
and
that
most
expresly
in
the
very
Law
,
as
is
said
;
it
was
kept
up
under
the
Captivity
,
and
after
the
return
renewed
by
Zachariah
especially
;
yea
,
it
is
also
renewed
in
the
New
Testament
,
whereby
it
appeareth
to
be
of
very
special
Observation
;
from
all
which
it
is
not
a
little
commended
to
us
.
4.
If
we
consider
the
many
wayes
whereby
the
Scriptures
press
this
duty
,
it
will
be
found
that
there
is
hardly
any
duty
more
cleared
and
pressed
then
it
.
It
s
pressed
:
1.
By
Command
?
2.
By
examples
of
Godly-men
held
forth
as
Paterns
for
imitation
.
3.
By
promises
made
to
it
,
and
4.
By
blessings
conferred
on
the
conscientious
practisers
of
it
,
Genes.
18.
Deut.
11.
verse
18.
19.
20.
21.
5.
As
evidencing
sincerity
,
Genes.
18.
Ioshua
24.
6.
As
making
Folks
lyable
to
the
curse
and
wrath
of
God
when
neglected
.
Ierem.
10.
25.
7.
As
a
fruit
of
the
Spirit
,
and
as
a
companion
of
true
repentance
,
Zach.
12.
8.
As
a
specially
commending
and
adorning
qualification
of
persons
that
have
it
and
scandalous
where
it
is
wanting
;
and
as
declaring
one
unmeet
for
publick
charge
,
Gen.
18.
1.
Tim.
3.
4.
Tit.
1.
6.
Hence
the
Argument
runneth
strong
,
That
duty
which
in
Scripturs
is
commanded
,
by
many
examples
commended
,
and
by
other
motives
pressed
,
the
neglect
whereof
bringeth
guilt
and
offence
upon
the
persons
neglecting
;
is
no
doubt
a
necessary
duty
,
but
Family-worship
is
such
:
therefore
it
is
a
necessary
duty
.
1
That
it
is
commanded
,
what
we
have
said
from
this
fourth
Command
may
sufficiently
make
it
out
,
yet
we
further
add
,
Deut.
6.
7.
8.
and
Deut.
11.
18.
19.
In
which
two
places
it
is
clear
that
observing
of
the
Law
,
is
not
onely
to
be
studied
by
a
Master
of
a
Family
himself
alone
,
but
that
the
Religious
duties
of
frequent
speaking
of
it
,
diligent
teaching
of
it
,
whetting
and
pressing
of
it
on
his
Family
,
are
to
be
performed
by
him
;
yea
,
it
is
to
be
written
on
the
posts
of
his
Door
,
to
shew
that
Religion
must
be
in
the
Family
,
and
in
all
that
enter
into
it
,
even
as
carrying
the
word
on
the
fronlets
betwixt
their
eyes
,
was
to
mind
them
of
the
peculiar
and
particular
sanctification
that
was
called
for
from
them
.
2
That
it
is
commended
by
examples
is
clear
in
Abrahams
,
who
d●aleth
both
with
Children
and
Servants
in
the
Family
,
and
that
in
things
concerning
the
worshipping
of
God
,
as
well
as
in
things
concerning
his
own
particular
affairs
:
He
circumcised
them
,
and
commanded
;
yea
,
charged
them
to
serve
the
Lord
,
whi●h
cannot
be
supposed
to
have
been
done
without
other
duties
of
worship
.
And
in
David●
,
2.
Sam
6.
20.
Who
when
he
has
been
at
publick-worship
goeth
home
to
ble●s
his
Family
,
which
was
certainly
to
go
about
some
Religious
duty
with
them
,
as
he
had
been
doing
with
the
people
in
the
publick
;
in
the
one
he
behaved
him●elf
as
King
,
in
the
other
as
a
Governour
and
Head
of
his
own
Family
in
particular
;
and
had
it
been
only
to
pray
for
them
,
that
might
have
been
done
elsewhere
then
at
home
;
but
it
denoteth
the
changing
of
publick
worship
(
wherein
he
had
blessed
the
people
as
a
publick
man
,
as
a
Prophet
and
godly
King
,
and
had
joyned
with
them
v.
18.
)
into
Family
duties
.
Wherein
he
goeth
to
concur
with
them
;
Intimating
that
a
Holy
Solemnity
should
be
partly
spent
in
publick
,
and
partly
in
Family-duties
,
without
neglect
of
secret
duties
:
beside
that
in
Psal.
30
▪
and
Psal.
101.
it
is
clear
;
and
appeareth
to
have
been
also
practised
by
all
that
built
houses
,
who
did
Dedicate
them
,
and
that
not
without
Prayer
,
as
is
manifest
by
Davids
Dedication
of
his
,
Psal.
30
as
is
said
,
Job's
example
likewise
maketh
it
out
Chap.
1.
where
there
are
1
Sacrifices
in
his
Family
,
as
well
as
for
his
Family
.
2.
He
sendeth
to
sanctifie
them
who
were
absent
,
that
is
,
to
put
them
in
a
readiness
for
joyning
with
him
in
that
service
with
those
that
were
at
home
,
which
he
needed
not
to
have
done
had
they
been
beside
or
present
with
him
:
Yea
3.
when
he
cannot
do
it
personally
,
he
will
do
it
by
another
,
that
God
may
be
worshipped
by
them
all
,
some
way
together
.
3.
I
say
the
neglect
of
it
is
sadly
threatned
as
Jer.
10.
v.
ult.
Pour
out
thy
fury
on
the
Heathen
that
know
thee
not
,
and
on
the
Families
which
call
not
on
thy
name
▪
If
not
worshipping
of
God
in
Families
,
be
a
Character
of
a
Family
appointed
to
destruction
,
and
be
threatned
with
a
Curse
,
then
prayer-worship
in
Families
is
a
necessary
duty
;
for
it
's
clear
from
that
place
,
1.
That
by
calling
on
Gods
Name
,
is
meant
Gods
worship
in
general
;
and
prayer
in
particular
,
which
is
a
special
part
of
it
▪
2.
That
by
Families
are
meant
particular
▪
Societies
and
Companies
whether
lesser
or
greater
that
want
this
worship
,
and
so
are
the
Objects
of
that
Curse
.
Obj.
If
it
be
said
,
that
by
Families
there
,
are
meant
People
and
Nations
,
yea
(
comparing
this
place
with
Psal.
79.
v.
6
,
)
Heathens
that
called
not
on
God
.
Ans
1.
That
doth
confirm
the
Argument
:
for
if
Heathens
,
whether
Kingdoms
or
Families
be
described
by
this
,
that
they
call
not
on
God
;
then
still
it
must
be
a
Heathenish
Kingdom
that
has
not
publick
worship
,
a
Heathenish
person
who
wanteth
secret
worship
,
and
so
a
Heathenish
Family
that
wanteth
Family-worship
.
2.
The
Curse
here
is
not
threatned
to
Families
as
Families
,
but
as
such
Families
that
call
not
on
Gods
Name
,
therefore
it
reacheth
them
:
for
,
à
quatenus
ad
omne
,
&c.
So
then
what
ever
profession
Families
have
otherwayes
,
if
they
want
this
duty
they
are
thereby
laid
open
to
the
Curse
.
3.
It
is
all
one
upon
the
matter
whether
by
Families
be
meant
Societies
lesser
or
greater
:
for
if
it
be
a
fault
in
Nations
to
neglect
Gods
worship
,
and
if
the
neglect
thereof
bring
a
Curse
on
them
,
will
it
not
be
a
fault
in
particular
Families
,
and
bring
a
Curse
on
them
?
4.
Families
cannot
be
excluded
,
seeing
they
are
expresly
named
;
though
more
be
included
,
to
wit
,
that
the
Curse
cometh
on
multitudes
of
Families
,
or
upon
Nations
made
up
of
Families
.
And
we
conceive
Families
to
be
particularly
named
,
1.
To
shew
that
the
Curse
will
reach
all
Societies
lesser
as
well
as
greater
,
who
have
this
Character
.
2.
Because
Nations
are
made
up
of
Families
,
and
because
there
is
sibness
(
to
say
so
)
betwixt
the
carriage
of
families
in
religious
worship
,
and
the
carriage
of
the
whole
Land
.
5.
The
comparing
of
Jeremy
10
with
Psal.
79
will
not
enervate
any
of
the
places
;
but
,
when
put
together
,
they
shew
that
the
Holy
Ghost
doth
mean
both
Families
and
Kingdomes
,
and
that
what
is
implyed
in
the
one
place
is
expressed
in
the
other
,
to
shew
that
God
will
have
both
publick-worship
from
whole
Kingdoms
and
Family-worship
from
particular
Families
as
parts
of
these
Kingdoms
.
6.
The
ground
whence
the
C●rse
is
derived
,
is
because
that
such
a
Society
neglecteth
such
a
duty
,
and
therefore
how-ever
we
expond
the
place
and
the
word
Family
there
,
it
will
hold
of
all
Societies
in
general
.
4.
I
said
that
the
having
of
Family-worship
is
looked
upon
as
a
special
qualification
,
and
the
want
of
it
as
a
scandal
and
offence
,
for
.
1.
Who
are
to
be
admitted
Elders
or
Deacons
?
Is
it
not
such
who
have
this
qualification
of
Ruling
their
own
Houses
well
?
1
,
Tim.
3.
v.
4.
Tit.
1.
6.
(
yea
even
Widows
,
1
Tim.
5.
10.
are
to
be
tryed
by
this
,
that
they
have
brought
up
Children
,
no
doubt
Christianly
and
Religiously
,
which
can
very
hardly
,
if
at
all
be
,
without
worshipping
of
God
with
them
)
2.
If
that
qualification
,
to
wit
▪
Ruling
their
own
House
well
,
be
found
to
be
wanting
,
they
are
accounted
to
be
unmeet
to
rule
in
Gods
House
,
1
Tim.
3.
5.
Whence
we
may
reason
thus
:
That
which
casteth
a
man
as
unmeet
for
bearing
Rule
in
Christs
House
,
how-ever
otherwise
he
be
qualified
,
is
an
offence
and
a
scandal
;
but
the
want
of
Family-worship
doth
that
;
therefore
the
want
of
it
is
a
scandal
.
In
these
places
it
is
clear
,
1.
That
Ruling
of
their
own
House
is
meant
not
only
in
outward
and
temporal
things
,
but
also
,
if
not
mainly
,
in
what
concerneth
the
honour
,
service
and
worship
of
God
;
for
1.
it
's
the
Ruling
of
Servants
and
Children
together
,
1
Tim.
3.
verse
4.
5.
Now
it
is
clear
that
Children
are
to
be
brought
up
in
the
fear
of
the
Lord
,
2.
It
's
a
Ruling
that
commendeth
them
as
gracious
,
which
no
Ruling
in
temporal
things
will
do
;
seeing
many
meere
natural
men
,
are
wiser
in
their
own
Generation
that
way
,
then
the
Children
of
light
.
3.
Many
much
less
fit
for
Ruling
in
these
things
,
may
yet
be
fit
to
Rule
in
Gods
House
,
as
experience
cleareth
.
4.
These
words
,
having
Children
in
subjection
in
all
gravity
,
speak
out
a
Christian
and
Religious
Rule
and
order
to
be
kept
in
the
House
or
Family
in
reference
to
a
Religous
end
,
which
cannot
but
take
in
Family-worship
;
yet
it
is
also
clear
,
that
he
meaneth
not
simply
of
inability
to
rule
,
but
mainly
of
defectiveness
in
the
improving
the
ability
which
God
hath
given
for
Ruling
;
therefore
it
is
not
said
here
,
He
that
cannot
Rule
his
House
(
though
that
be
in
part
truth
)
but
he
that
doth
not
Rule
;
and
it
is
tanked
with
excessive
drinking
,
striking
,
pride
,
and
other
grosse
ills
;
it
having
that
same
effect
that
they
had
,
to
wit
,
to
declare
incapacity
for
such
Offices
;
Hence
this
is
not
to
be
the
Rule
of
tryal
,
if
he
can
Rule
his
own
house
well
,
as
having
gifts
fitting
him
for
it
,
but
(
supposing
him
to
have
these
)
it
's
to
be
inquired
if
he
doth
actually
Rule
it
well
,
which
is
the
evidence
of
the
right
improving
of
his
gifts
;
therefore
here
Ruling
in
the
mans
own
house
,
and
ruling
in
the
Church
or
House
of
God
,
are
looked
on
as
two
degrees
of
one
thing
of
the
same
nature
,
because
both
taken
in
,
not
only
gifts
fitting
for
the
discharge
of
the
duty
of
this
respective
ruling
it
,
but
conscience
and
faithfulness
in
the
improving
of
them
▪
We
shall
not
here
to
this
purpose
insist
on
the
frequent
mention
that
is
made
in
the
Scripture
of
Churches
being
in
Families
;
But
shall
proceed
to
add
to
what
we
have
said
,
Six
or
Seven
Reasons
or
grounds
that
will
further
prove
and
clear
the
thing
.
The
first
is
drawn
from
nature
,
which
teacheth
not
only
that
the
true
God
should
be
alone
served
and
worshipped
,
but
that
according
to
the
Stations
God
hath
put
〈◊〉
in
,
they
should
improve
them
with
their
gifts
&
parts
for
a
higher
end
then
their
own
behooff
or
advantage
;
to
wit
,
his
glory
:
And
that
as
they
have
a
peculiar
fellowship
given
them
by
him
as
his
gift
,
so
he
should
have
answerable
and
peculiar
acknowledgement
from
them
;
and
therefore
seeing
the
appointment
of
Families
is
Gods
Ordinance
,
and
that
it
s
he
that
giveth
to
some
Children
and
Servants
which
are
with-held
from
others
,
there
ought
in
all
reason
a
Tribute
to
be
given
to
him
resulting
from
that
Society
and
the
Family
:
hence
it
was
that
before
the
Law
the
Patriarchs
had
their
worship
specially
in
their
Families
;
yea
Heathens
,
beside
their
publick
idolatrous
worship
,
and
idolatrous
Temples
,
had
their
peculiar
Penates
or
Houshold-Gods
,
on
whom
for
their
particular
families
,
delivery
from
enemies
and
protection
,
they
depended
.
2.
A
second
is
drawn
from
the
nature
of
Christian
Communion
amongst
Believers
,
which
as
it
requireth
the
performing
of
Christian
duties
,
according
as
we
are
in
providence
called
to
them
,
so
it
requireth
the
making
use
of
that
tye
of
Family-interest
or
relation
super-added
to
the
former
for
furtherance
and
entertaining
of
that
Communion
,
because
there
is
a
special
access
ministred
by
such
a
relation
to
the
attaining
of
that
end
;
Hence
it
is
we
conceive
(
as
is
said
)
that
some
Christian
Families
are
called
Churches
,
because
so
many
Christians
casten
together
,
lived
in
a
Christian
discharge
of
all
Family-Ordinances
(
so
to
speak
.
)
3.
The
Lord
by
his
Covenant
doth
especially
(
though
not
alway
)
derive
mercies
to
Families
taking
them
in
together
,
and
making
promises
to
them
,
and
conferring
priviledges
on
them
.
So
Abrahams
whole
Family
was
taken
in
Covenant
,
Genes.
17.
And
in
the
New
Testament
whole
Families
were
at
once
Baptized
,
which
certainly
calleth
them
to
a
peculiar
way
of
being
answerable
to
such
priviledges
and
ingagements
:
And
is
not
this
one
special
and
very
proper
way
of
being
answerable
to
them
,
that
they
worship
God
together
,
and
joyn
in
blessing
him
for
such
mercies
,
and
in
prayer
to
him
for
grace
to
carry
suitably
to
them
?
4.
The
mutual
interest
that
usually
is
in
the
condition
of
members
of
the
same
Family
,
calleth
for
joynt-seeking
of
God
,
and
worshipping
of
him
,
as
they
are
jointly
concerned
in
the
same
dangers
,
the
same
sins
often
,
the
same
stroaks
,
the
same
duties
,
the
same
mercies
;
for
what
is
so
to
one
,
is
ordinarily
some
way
so
to
all
,
therefore
ought
they
to
joyn
in
confessing
of
sins
,
acknowledging
mercies
,
deprecating
dangers
and
stroaks
,
and
discharging
of
duties
.
5.
Private
worship
is
profitable
to
all
the
ends
of
a
family
.
It
s
an
acknowledging
of
God
and
honouring
of
him
,
it
helpeth
the
Master
to
keep
his
authority
,
and
maketh
every
one
in
their
Family
to
walk
the
more
respectively
towards
the
rest
,
and
it
keepeth
from
many
out-breakings
,
when
they
are
to
meet
so
often
together
to
seek
and
worship
God
;
hence
,
in
experience
,
we
often
see
that
these
families
,
where
religious
worship
is
,
are
generally
more
civil
,
at
least
,
then
other
families
,
where
it
is
not
,
and
that
the
children
and
servants
of
such
families
readily
profit
most
,
are
most
countenanced
by
Gods
blessing
,
and
are
in
greatest
capacity
to
get
good
of
the
publick
Ordinances
.
6.
The
Lord
loveth
to
have
a
distinction
betwixt
these
that
serve
him
,
and
these
that
serve
him
not
;
Now
as
to
a
family
relation
,
what
difference
is
there
betwixt
a
professing
Christian
family
,
where
the
joynt
worship
of
God
is
not
,
and
a
heathenish
family
?
Heathens
live
,
and
eat
,
and
work
together
,
and
when
no
more
is
seen
,
they
look
very
like
the
one
to
the
other
.
Even
as
in
a
Nation
where
no
publick
worship
is
,
though
private
Persons
privately
seek
God
,
yet
there
seemeth
to
be
no
publick
national
difference
betwixt
that
Nation
and
a
heathen
Nation
:
so
in
the
former
case
a
family
difference
will
hardly
be
found
,
if
any
should
inquire
of
what
sort
of
families
these
are
.
Add
that
it
will
be
hard
to
say
that
a
man
should
take
care
of
the
outward
Estate
of
his
Family
,
and
neglect
the
spiritual
,
and
keep
Communion
with
his
Family
in
temporal
things
,
and
none
in
spiritual
duties
;
yea
,
doubtless
he
should
be
much
more
in
these
,
as
being
both
more
necessary
and
more
excellent
.
Having
first
shewed
that
this
fourth
Command
holdeth
forth
a
family
worship
,
and
having
secondly
confirmed
it
more
largely
from
other
Scriptures
and
grounds
of
reason
,
it
followeth
now
according
to
the
method
proposed
,
that
we
shew
in
the
third
place
,
how
particularly
the
Scripture
describeth
wherein
it
doth
consist
,
whereby
it
will
further
appear
to
be
of
God
.
The
Scripture
describeth
it
four
wayes
.
1.
In
general
it
is
called
in
Abraham
and
Joshuas
Case
,
keeping
the
way
of
Lord
,
serving
the
Lord
,
very
comprehensive
expressions
,
taking
in
much
,
and
here
its
sanctifying
of
the
Sabbath
;
that
is
,
performing
of
the
duties
which
are
to
be
discharged
for
the
right
sanctifying
of
that
day
;
we
conceive
it
to
be
in
short
,
to
do
these
things
in
a
joynt
family-way
,
which
a
Servant
of
God
may
,
and
ought
to
do
,
alone
;
that
is
,
to
pray
,
read
,
sing
Psalms
,
&c.
or
to
do
in
a
Domestick
way
,
what
Christians
in
providence
cast
together
may
do
,
as
to
pray
,
read
,
further
one
anothers
edification
by
repeating
of
Sermons
,
spiritual
conference
,
instruction
,
exhortation
,
admonition
,
&c.
for
they
have
their
tye
of
Christianity
,
and
this
of
a
Family-relation
beside
,
which
doth
not
abrogate
the
former
,
nor
derogate
from
it
,
but
doth
further
corroborate
and
add
more
strength
to
it
,
as
to
make
it
more
necessary
and
less
elective
,
more
frequent
and
less
occasional
,
and
to
be
now
by
Domestick
rules
authoritatively
regular
for
edification
,
which
cannot
so
be
by
the
simple
tye
of
Christian
Communion
.
2.
It
speaketh
of
particular
duties
,
wherein
they
should
joyn
,
as
first
,
Here
of
sanctifying
the
Sabbath
in
all
the
duties
of
it
,
adding
more
to
our
Family-worship
that
day
then
other
dayes
,
as
well
as
to
our
secret
worship
,
for
the
Sabbath
was
to
have
its
double
offering
.
Secondly
,
Of
praying
,
Jerem.
10.
ult.
which
is
necessarily
included
in
that
mourning
,
mentioned
,
Zech.
12.
A
fruit
of
the
poured
out
Spirit
of
Grace
and
Supplications
,
So
2
Sam.
6.
Davids
blessing
his
family
is
to
be
unde●stood
of
his
going
before
them
in
prayer
to
God
for
a
blessing
on
them
,
not
in
common
as
a
publick
Prophet
,
which
he
did
with
the
People
,
but
as
a
peculiar
duty
discharged
by
him
to
his
family
,
whereof
he
was
head
.
Thirdly
,
Of
family
fasting
,
or
setting
of
time
apart
in
the
family
extraordinarily
for
Fasting
and
Prayer
,
as
in
Zech.
12.
in
that
solemn
mourning
,
and
in
Esther
4.
where
it
is
recorded
,
that
she
and
her
maids
(
who
were
her
family
)
and
all
the
Jews
at
Shusan
(
who
yet
could
not
have
in
that
place
a
publick
fast
)
did
go
about
that
duty
.
Fourthly
,
Of
Instruction
,
a
most
necessary
duty
to
instruct
and
teach
the
family
the
knowledge
of
God
;
the
Command
goeth
expresly
on
this
,
Deuter.
6.
7
,
8.
and
11.
19
,
20.
where
we
commanded
to
talk
of
the
Law
within
the
House
,
to
teach
it
our
Children
diligently
,
or
(
as
the
word
is
)
to
whet
it
on
them
by
catechizing
,
and
to
write
it
on
the
posts
of
our
Doors
,
and
on
the
walls
of
the
House
,
for
what
end
I
pray
?
Sure
for
this
very
end
,
that
the
House
might
have
the
means
of
knowledge
in
it
,
and
that
the
knowledge
of
Gods
Law
might
be
taught
and
learned
in
it
,
and
will
any
think
that
the
Walls
should
teach
and
the
Master
be
silent
?
Especially
,
seeing
it
is
for
the
Families
behoof
,
that
these
things
were
written
?
What
if
some
in
the
Family
could
not
read
?
which
on
several
accounts
might
be
▪
then
it
would
follow
that
they
were
lost
,
if
there
were
no
more
nor
other
teaching
then
what
was
by
writing
on
the
walls
;
when
Abraham
commanded
his
house
to
keep
the
way
of
the
Lord
,
and
to
serve
him
,
will
any
think
he
did
not
teach
them
,
who
he
was
,
and
how
he
should
be
served
?
By
proportion
other
things
fit
for
edification
,
and
as
worship
to
God
,
come
in
here
,
particularly
praise
,
●s
appeareth
by
the
30
▪
Psalm
,
intituled
A
Psalm
or
Song
at
the
dedication
of
Davids
house
.
3.
The
Scripture
speaketh
of
,
and
holdeth
out
the
duty
of
the
particular
members
of
the
Family
,
and
that
in
reference
to
the
stations
they
are
in
,
and
the
relations
they
sustain
and
stand
under
,
as
of
Husband
and
Wife
,
that
they
live
together
▪
as
the
Heirs
of
the
grace
of
life
,
and
so
as
their
prayers
may
not
be
hindred
▪
of
parents
,
that
they
do
not
onely
provide
for
their
Children
temporal
things
,
but
that
they
also
being
them
up
in
the
nurture
and
admonition
of
the
Lord
,
1
Timothy
3
▪
4.
and
12.
both
Children
and
Servants
are
put
in
together
.
4.
The
Scripture
speaketh
of
ordering
of
Families
by
a
special
Family
discipline
and
Authority
,
therefore
it
is
called
in
Abraham
,
commanding
or
charging
his
Servants
to
keep
the
way
of
the
Lord
,
and
1
Tim.
3.
a
ruling
of
their
own
house
well
,
with
some
resemblance
unto
ruling
in
the
Church
by
Ecclesiastical
discipline
,
with
which
it
is
some
way
compared
,
as
having
a
fitness
,
or
as
being
an
evidence
of
fitness
,
for
that
.
This
Discipline
consisteth
especially
in
these
three
,
1.
in
making
good
domestick
Laws
for
Children
and
Servants
in
ordering
every
thing
aright
,
that
concerneth
the
promoting
of
godliness
and
edification
amongst
them
,
and
in
timing
of
things
rightly
,
so
as
every
duty
that
is
to
be
done
in
the
family
,
may
be
done
in
the
beautiful
season
of
it
.
2.
In
putting
forth
a
paternal
or
parental
and
masterly
authority
in
carrying
on
these
ends
,
commanding
or
charging
as
Abraham
did
▪
ruling
so
as
Children
and
Servants
may
be
kept
in
subjection
;
it
is
very
insuitable
and
no
wayes
allowable
,
that
Masters
should
command
in
their
own
business
,
and
onely
intreat
in
the
things
of
God
.
3.
In
exacting
an
account
of
obedience
and
censuring
disobedience
;
Job
and
David
do
reprove
their
own
Wives
by
vertue
of
the
authority
of
their
headship
,
David
will
not
suffer
a
wicked
person
to
abide
in
his
house
;
that
is
,
when
commands
and
rebukes
will
not
do
,
he
will
even
extrude
and
put
away
.
If
it
be
asked
here
,
on
whom
doth
the
burden
of
discharging
duties
in
the
Family
especially
lye
,
and
what
is
to
be
thought
of
Chaplains
▪
Answ.
I
will
not
altogether
condemn
Chaplains
,
for
certainly
,
Masters
may
make
use
of
helps
,
and
God
as
often
blessed
it
,
and
that
practise
of
Levites
being
in
Families
,
Deut.
12.
verse
13.
18
,
19
▪
(
though
it
was
a
snare
through
his
own
fault
to
that
Levite
,
who
went
seeking
a
place
to
sojourn
in
Judg.
17.
in
Micahs
house
)
seemeth
to
insinuate
that
there
hath
been
,
and
might
have
been
,
somewhat
of
this
,
and
good
if
well
improved
;
yet
when
putting
the
charge
upon
Chaplains
,
either
meerly
for
Masters
of
Families
their
own
ease
,
and
when
they
think
themselves
altogether
exoned
of
that
burden
,
because
they
have
such
with
them
,
or
when
it
's
because
they
think
less
of
,
and
undervalue
that
duty
themselves
,
or
account
it
below
them
to
catechize
and
instruct
servants
,
or
to
pray
in
their
Families
,
or
because
they
cannot
bestow
so
much
time
on
these
duties
,
who
yet
can
bestow
much
more
idly
,
that
is
utterly
culpable
and
inexcusable
;
the
burden
lyeth
on
the
Master
primarily
and
chiefly
,
and
therefore
he
can
never
denude
himself
wholly
of
it
,
more
then
of
his
other
necessary
affairs
,
except
when
more
publick
affairs
call
him
,
or
when
infirmities
impede
him
;
for
here
the
Command
saith
,
thou
,
to
wit
,
Master
,
nor
thy
Son
,
nor
Servant
,
&c.
it
speaketh
directly
and
immediately
to
him
,
because
the
performance
of
the
duty
is
especially
called
for
from
him
;
so
in
that
example
of
Abraham
it
's
he
that
commandeth
his
houshold
to
keep
the
way
of
the
Lord
,
Job
himself
offereth
the
sacrifice
,
David
will
not
send
home
,
but
goeth
himself
to
bless
his
house
(
though
they
had
other
wayes
much
employment
if
that
could
excuse
)
and
the
man
that
is
to
be
chosen
an
elder
,
is
such
as
ruleth
his
own
house
well
;
having
of
a
Chaplain
,
will
give
no
great
proof
of
the
Masters
own
dexterity
,
yet
we
say
,
that
one
may
for
the
better
effectuating
the
end
take
help
,
though
he
cannot
altogether
devolve
the
burden
on
another
;
yea
,
we
think
when
the
Master
is
negligent
or
absent
,
Duty
falleth
to
be
performed
by
these
of
the
Family
,
on
whom
the
weight
of
his
affairs
doth
in
his
failing
or
falling
short
,
lye
,
if
qualified
;
so
that
amongst
other
defects
they
should
make
up
this
,
or
in
such
a
Case
the
most
fit
and
best
qualified
in
the
family
ought
to
be
pitched
on
for
this
.
From
what
hath
been
said
Family-worship
appeareth
to
be
so
convincingly
clear
,
necessary
and
important
a
duty
,
that
any
Objections
or
Scruples
,
that
can
be
moved
against
it
,
most
needs
be
but
of
little
weight
and
importance
,
and
may
be
easily
solved
and
satisfied
:
It
will
not
therefore
be
needful
to
condescend
particularly
on
them
:
And
as
for
the
advantages
that
wait
on
the
conscientious
and
suitable
practise
of
this
duty
they
are
many
,
a
few
whereof
we
shall
very
briefly
touch
upon
:
As
1.
It
hath
Gods
special
approbation
,
testimony
,
and
commendation
,
and
he
hath
a
great
delight
and
complacency
in
the
diligent
and
faithful
Practisers
of
it
,
Genes.
18.
verse
19.
2.
It
advanceth
to
a
high
degree
of
familiarity
with
God
,
and
is
attended
with
sweet
Communications
of
his
mind
as
himself
thinketh
fit
,
ibid.
comparing
verse
19
with
verse
17.
and
18.
3.
It
is
readily
and
often
followed
with
success
more
or
less
towards
the
spiritual
good
,
and
edification
of
Servants
and
Children
,
either
in
the
Masters
life
time
,
or
when
he
is
gone
,
Gen.
18.
v.
19.
Abraham
will
command
his
children
and
houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
,
they
shall
keep
is
emphatick
and
observable
;
and
with
promised
blessings
on
the
Master
,
or
head
of
the
Family
,
ibid.
That
the
Lord
may
bring
upon
Abraham
,
that
which
he
bath
spoken
of
him
.
4.
It
is
a
notable
mean
of
the
propagation
and
encrease
of
the
knowledge
of
God
:
O
what
plenty
of
the
growth
of
the
knowledge
of
God
might
,
and
would
be
,
in
the
Church
,
if
all
Masters
of
Families
made
Conscience
of
Family-duties
?
and
particularly
of
catechising
and
instructing
them
in
the
knowledge
of
the
principles
of
Religion
!
And
what
can
one
Minister
do
as
to
this
alone
in
a
numerous
Congregation
,
if
all
,
or
most
,
Masters
of
Families
be
negligent
,
who
yet
must
answer
to
God
for
the
Souls
of
their
Children
and
Servants
,
as
well
as
the
Minister
must
for
the
Souls
of
all
under
his
Charge
;
these
being
under
their
Charge
,
as
well
as
the
other
are
under
his
,
as
is
clear
,
from
this
same
Command
.
5.
It
very
much
furthers
through
Gods
blessing
all
the
family
for
profiting
by
the
Ministry
of
the
Word
,
and
for
joyning
in
publick
duties
of
Worship
,
as
is
obvious
.
6.
It
procureth
,
or
at
least
,
is
a
fit
,
hopeful
and
promising
mean
for
procuring
a
suitable
discharge
of
all
sorts
of
Duties
,
called
for
from
the
several
Members
of
the
family
in
their
respective
capacities
.
7.
It
is
notably
contributive
,
through
Gods
blessing
,
for
preventing
many
publick
scandals
in
the
Church
,
whereby
the
Name
of
God
is
much
dishonoured
,
and
the
profession
thereof
disgraced
.
8.
The
ruling
of
a
mans
own
house
well
,
doth
not
a
little
fit
him
,
that
is
otherwise
qualified
for
it
,
and
called
to
it
,
for
ruling
in
the
house
of
God
,
1
Tim.
3.
4.
And
by
proportion
for
other
publick
Employments
▪
whereof
he
is
capable
,
and
to
which
he
is
called
.
9.
It
is
waited
with
sweetly
,
smiling
,
quieting
and
satisfying
Reflexions
in
a
strait
,
and
particularly
at
death
;
and
failings
in
it
(
let
be
utter
neglects
)
are
waited
then
with
sad
and
bitter
challenges
,
as
may
be
gathered
from
Davids
last
words
,
2
Sam.
23.
5.
Although
my
house
be
not
so
with
God
,
&c.
The
contrary
prejudices
either
of
the
utter
neglect
,
or
of
the
careless
and
overly
performance
of
these
family-duties
,
may
be
easily
discovered
by
the
due
consideration
of
these
fore-mentioned
,
and
other
such
like
advantages
:
And
from
all
that
is
said
on
this
Subject
the
horrid
aggravations
of
the
grievous
sin
of
neglecting
family
worship
so
clearly
commanded
,
so
much
commended
and
pressed
;
so
much
practised
by
the
Saints
,
held
forth
to
be
so
advantagious
in
its
practise
,
and
so
prejudicial
and
severely
threatned
in
its
neglect
,
cannot
be
but
at
first
view
obvious
to
any
that
will
but
with
ordinary
seriousness
take
notice
of
them
.
Having
cleared
that
this
Command
is
moral
,
not
as
to
the
setting
a
part
of
time
for
duty
(
which
every
Command
supposeth
)
but
of
so
much
time
,
particularly
stinted
and
defined
in
the
Command
:
We
come
now
to
see
what
is
specially
commanded
here
;
the
Command
divideth
it self
in
a
Mandat
,
or
mandatory
part
in
the
first
words
thereof
,
and
in
an
amplicatory
part
,
wherein
it
is
more
fully
cleared
and
pressed
:
The
1.
is
,
Remember
the
Sabbath-day
to
sanctifie
it
,
or
keep
it
holy
:
for
the
opening
up
and
winning
at
the
clear
meaning
whereof
,
we
would
consider
three
words
.
The
first
is
,
what
it
is
to
remember
or
(
as
it
is
infinitively
set
down
)
remembring
to
remember
;
this
is
prefixed
and
would
look
rather
like
the
inferring
of
something
commanded
already
,
then
the
new
instituting
of
a
command
,
and
so
indeed
,
it
seemeth
to
suppose
a
day
formerly
institute
and
set
apart
for
God
(
as
was
hinted
before
)
which
by
this
Command
his
people
are
put
to
mind
:
It
doth
beside
import
these
four
with
a
respect
it
were
to
four
times
.
First
,
A
constant
and
continued
duty
at
all
times
,
and
in
all
dayes
;
that
is
,
that
we
would
remember
,
that
God
has
set
apart
a
seventh
day
for
himself
,
and
therefore
every
day
we
would
remember
to
cast
our
Affairs
so
,
as
they
may
not
be
impediments
to
us
in
the
sanctifying
of
that
day
,
and
we
would
endeavour
alwayes
to
keep
our
hearts
in
such
a
frame
as
we
may
not
be
discomposed
,
when
that
day
shall
come
,
and
this
affirmative
part
of
this
Command
bindeth
semper
or
alway
,
and
its
negative
ad
semper
,
on
other
dayes
as
well
as
on
the
Sabbath
.
2.
It
importeth
a
timely
preparing
for
the
Sabbath
,
when
it
is
a
coming
,
or
when
it
draweth
near
,
this
remembring
it
calleth
for
something
to
be
done
in
reference
to
it
;
before
it
come
a
man
by
this
is
obliged
to
endeavour
to
have
a
frame
of
heart
,
that
he
may
be
ready
to
meet
the
Sabbath
,
and
enter
kindly
to
the
duties
of
it
,
when
it
shal
come
▪
or
otherways
,
if
it
come
on
him
while
he
is
in
his
common
or
course
frame
,
and
not
fitted
for
it
,
it
will
say
he
has
not
been
remembring
it
before
it
came
.
3.
Remembring
importeth
an
intenseness
and
seriousness
in
going
about
the
duties
of
the
day
,
when
it
cometh
,
and
that
it
should
be
with
all
carefulness
sanctified
,
and
that
men
should
be
mindful
of
the
duties
called
for
,
lest
their
hearts
divert
from
them
,
or
slacken
,
bensil
and
grow
formal
in
them
;
whereby
mens
inclination
to
forget
this
duty
,
or
to
be
superficial
in
it
,
is
much
hinted
at
,
this
word
we
take
to
be
moral
,
being
a
mean
for
furthering
the
great
duty
aimed
at
of
sanctifying
the
Lords-day
,
or
Sabbath
coming
.
4.
Remembring
may
import
this
,
that
the
Sabbath
even
when
it
is
past
,
should
not
be
soon
forgotten
,
but
that
we
should
look
on
the
Sabbath
past
to
remember
it
,
lest
by
loosing
the
fruits
of
it
,
when
it
is
by
,
we
make
our selves
guilty
of
prophaning
it
.
The
next
word
is
,
the
day
of
the
Sabbath
.
By
Sabbath
here
is
meaned
rest
,
as
it
is
exponed
by
the
Apostle
,
Hebr.
4.
and
that
not
every
rest
,
but
a
holy
rest
from
our
own
works
,
that
there
may
be
access
to
positive
sanctifying
of
that
day
,
for
the
sanctifying
of
that
day
is
the
end
,
and
this
is
but
a
mean
and
necessary
supposed
help
,
without
which
the
day
cannot
be
sanctifyed
in
holy
duties
;
holy
duties
and
our
own
works
being
for
the
time
inconsistent
;
besides
,
that
rest
on
this
day
is
not
onely
called
for
,
as
ceasing
from
our
ordinary
affairs
in
the
time
of
worship
is
called
for
on
any
other
day
,
but
more
especially
and
solemnly
in
respect
of
the
day
it self
;
for
at
other
times
our
duties
require
a
time
for
them
,
and
therefore
that
time
cannot
be
employed
in
another
ordinary
work
and
in
worship
also
,
but
here
the
Lord
requireth
time
and
rest
to
be
sanctified
,
and
therefore
we
are
to
perform
holy
duties
〈◊〉
that
time
,
because
it
is
to
be
sanctified
;
other
times
and
rests
are
drawn
after
worship
,
this
time
and
rest
draweth
worship
necessarily
after
it
;
hence
it
was
that
onely
the
Jews
feasts
were
called
Sabbaths
,
I
mean
religious
Sabbaths
,
not
civil
or
politick
,
as
their
years
were
,
because
they
included
a
rest
upon
destination
to
an
●oly
use
.
That
which
is
mainly
questionable
here
is
concerning
the
day
,
expressed
in
this
Command
,
concerning
which
may
be
asked
,
1.
What
sort
of
day
,
or
the
quamdiu
.
●
.
How
often
,
or
the
quoties
.
3.
What
day
of
the
seven
or
the
quando
.
4.
When
we
are
to
reckon
its
beginning
.
For
Answer
to
the
first
we
say
,
There
are
two
sorts
of
dayes
mentioned
in
the
Scripture
,
one
is
artificial
of
twelve
hours
,
so
the
Jews
divided
their
day
,
making
●heir
hours
longer
or
shorter
as
the
day
was
long
or
short
,
but
they
kept
up
the
●umber
of
their
hours
alway
;
the
other
is
a
natural
day
,
which
is
a
seventh
part
●f
the
week
,
and
containeth
twenty
four
hours
,
taking
in
so
much
time
as
inter●eneth
betwixt
the
Suns
beginning
to
ascend
,
after
midnight
,
the
nocturnal
Sol●ice
,
till
it
pass
the
Meridional
altitude
,
which
is
the
Suns
Vertical
point
for
that
●ay
,
till
it
come
to
that
same
very
point
of
Midnight
again
,
which
is
the
Suns
natu●al
course
every
twenty
four
hours
,
comprehending
both
the
artificial
day
,
which
〈◊〉
from
midnight
to
midday
,
and
the
artificial
night
also
,
which
is
from
midday
to
●idnight
again
.
The
day
mentioned
here
is
the
natural
day
,
because
it
's
a
seventh
day
,
proportionable
to
each
of
the
six
dayes
,
given
unto
us
,
and
they
with
the
seventh
making
up
the
Week
,
it
must
contain
as
many
hours
as
any
of
the
rest
doth
;
but
the
six
dayes
wherein
God
made
Heaven
and
Earth
,
&c.
are
natural
days
;
therefore
the
seventh
to
wit
,
the
day
of
rest
,
must
be
so
also
.
Let
us
only
for
further
clearing
and
for
directing
our
own
Practise
speak
here
a
word
or
two
more
,
1.
We
say
it
is
a
whole
natural
day
,
that
is
,
as
it
's
usually
employed
by
us
on
any
of
the
six
Dayes
for
our
own
Works
,
that
as
we
spend
so
much
time
in
our
ordinary
Callings
on
other
dayes
,
so
would
we
employ
so
much
in
Gods
Worship
secret
,
private
▪
and
publick
on
that
day
;
what
proportion
of
time
we
use
to
give
,
or
may
and
should
give
ordinarily
to
our
Callings
on
other
dayes
,
we
would
give
as
much
to
God
and
his
Worship
,
to
our
Souls
,
and
our
spiritual
state
on
the
Lords
day
or
Sabbath
.
Therefore
▪
2.
there
is
not
to
be
understood
here
a
rigid
pressing
of
all
these
hours
to
be
spent
in
Duties
of
immediate
Worship
,
but
our
Working
and
Walking
time
,
having
a
respect
to
our
infirmities
,
and
also
to
our
Duties
,
lest
under
pretext
of
infirmity
we
incroach
upon
Gods
day
,
and
give
him
less
then
we
give
to
our selves
,
or
should
and
may
give
him
:
And
so
in
Scripture
they
accompted
,
what
is
betwixt
rising
and
going
to
bed
,
as
still
the
Work
of
one
day
,
or
one
dayes
Work
;
for
as
God
in
conceding
six
dayes
to
us
,
hath
yet
so
done
it
,
as
there
may
be
a
Reserve
of
particular
times
for
Worship
called
for
from
us
to
him
every
day
for
keeping
up
our
Communion
with
him
;
so
on
the
seventh
day
doth
the
Lord
allow
so
much
conveniency
of
sleep
and
other
refreshing
,
as
may
be
subservient
for
the
main
end
of
the
day
,
these
being
Works
of
mercy
and
necessity
,
which
Christ
allowed
on
the
Sabbath
,
which
was
made
for
man
,
and
not
man
for
the
Sabbath
.
3.
Yet
care
would
be
had
lest
under
pretext
of
these
we
exceed
,
and
apply
too
much
of
what
is
the
Lords
unnecessarily
for
our selves
and
on
our
lusts
;
and
if
we
will
wake
for
ordinary
business
,
and
keep
up
on
such
and
such
a
Dyet
,
other
Dayes
,
yea
if
we
might
do
it
,
or
others
no
more
strong
then
we
,
do
it
,
the
pretence
of
infirmity
will
not
excuse
us
,
especially
seeing
hardly
it
can
be
often
instanced
,
that
timeousness
at
Gods
Work
in
that
day
,
or
earnestness
and
continuance
in
it
,
hath
proved
hurtful
,
which
we
may
account
as
a
part
of
Gods
blessing
on
the
seventh
day
,
that
less
meat
and
sleep
may
be
as
refreshful
as
more
at
another
time
▪
thus
much
for
the
quamdiu
,
or
the
Continuance
of
the
day
.
Secondly
,
it
may
be
enquired
how
often
by
vertue
of
this
command
that
day
doth
recur
?
if
it
be
one
of
seven
?
or
,
if
it
be
the
very
seventh
?
And
so
if
this
day
be
to
be
taken
definitely
for
the
very
seventh
day
after
the
Creation
,
or
indefinitely
for
one
day
of
seven
,
as
the
Lord
should
otherwayes
determine
,
or
had
elsewhere
determined
;
a
stricting
then
to
a
day
:
but
not
any
particular
day
by
vertue
of
this
command
,
but
to
such
a
day
as
was
formerly
described
or
prescribed
from
the
beginning
,
during
the
Jewish
State
,
and
to
such
another
day
as
God
should
after
Christs
coming
reveal
unto
them
,
and
pitch
upon
for
his
service
?
for
taking
it
for
granted
,
that
a
Seventh
day
as
moral
is
commanded
,
it
followeth
to
be
inquired
,
whether
it
be
the
Seventh
in
number
,
that
is
,
one
of
seven
,
or
the
seventh
in
order
,
that
is
,
the
Seventh
day
?
For
answering
this
we
would
permit
,
1
,
That
there
is
a
great
difference
betwixt
these
two
;
the
one
,
to
wit
,
that
there
be
a
Seventh
doth
concern
the
matter
and
substance
of
piety
;
the
other
,
to
wit
,
which
of
these
Seven
it
be
,
is
more
circumstantial
and
is
alike
,
if
it
be
appointed
by
God
,
and
have
the
blessing
.
2.
That
it
is
usual
for
God
in
his
commands
concerning
worship
,
not
at
first
to
express
a
particular
definitely
,
but
to
deliver
it
in
the
bosome
of
a
general
indefinitely
,
mediately
,
and
by
clear
consequence
,
as
it
were
several
Species
under
one
Genus
.
As
for
instance
,
1
▪
when
Deut
,
12.
5.
he
commandeth
his
people
to
offer
their
Sacrifices
in
the
place
which
he
should
choose
,
here
there
is
a
stinting
or
astricting
of
them
to
the
place
which
God
should
reveal
unto
them
;
this
before
the
Temple
was
built
,
tyed
them
to
the
Ark
,
and
sometimes
to
one
place
,
and
sometimes
to
another
,
as
it
was
removed
and
placed
,
till
it
was
brought
to
Jerusalem
;
but
after
the
Temple
was
built
and
chosen
for
the
place
,
it
astricted
men
to
that
;
yea
when
the
Temple
is
destroyed
,
and
Christ
come
,
it
a
stricteth
men
to
no
place
by
another
,
but
it
obligeth
men
to
worship
God
every
where
in
spirit
and
truth
:
It
's
true
,
this
is
a
Ceremonial
precept
,
and
will
not
hold
in
all
things
,
especially
as
to
its
oblition
,
yet
while
it
stood
by
a
positive
Authority
or
Precept
,
it
sheweth
that
God
may
command
a
particular
,
as
one
day
of
seven
,
and
yet
not
instantly
so
determine
,
but
that
one
and
the
same
command
may
inforce
to
diverse
dayes
at
diverse
times
,
upon
supposition
of
Gods
manifesting
his
mind
,
even
as
by
one
command
men
were
astricted
successively
to
diverse
places
2.
See
it
instanced
in
the
second
Command
,
wherein
God
requireth
such
a
worship
,
as
he
himself
should
prescribe
,
which
is
the
moral
affirmative
part
of
it
,
and
dischargeth
all
worship
by
Images
,
that
is
,
the
moral
negative
part
thereof
;
by
vertue
whereof
Believers
were
then
tyed
,
to
offer
Sacrifices
,
to
Circumcise
,
to
keep
the
Passover
,
&c.
but
now
Believers
are
tyed
to
Baptize
,
to
celebrate
the
Lords
Supper
,
&c.
yet
by
vertue
of
one
and
the
same
command
▪
so
here
,
that
command
which
requires
the
Seventh
day
from
the
Jews
,
may
require
the
First
day
from
us
Christians
,
for
the
Sabbath
,
because
these
particulars
are
not
expresly
▪
directly
,
and
immediately
called
for
by
these
commands
,
but
indirectly
and
by
consequence
▪
yet
this
second
command
tyed
the
Jews
to
abstain
from
blood
,
and
to
circumcise
,
before
the
ceremonial
Law
was
added
to
them
,
because
these
commands
were
formerly
revealed
to
them
,
but
it
tyed
them
to
these
accidentally
(
to
say
so
)
and
by
consequence
only
,
even
so
we
say
of
the
fourth
command
as
to
the
Seventh
day
,
it
being
instituted
before
:
consider
for
this
Exod.
16.
26.
where
six
dayes
for
gathering
of
Manna
,
&
a
seventh
for
rest
,
are
spoken
of
.
A
third
Instance
is
in
Tithes
,
which
was
the
Lords
requiring
apart
of
their
Means
or
Substance
,
as
this
was
apart
of
their
time
;
he
there
required
the
tenth
part
of
their
increase
,
as
here
he
doth
the
seventh
part
of
their
time
;
yet
God
,
in
proportioning
their
estates
,
did
not
particularly
limit
to
any
exact
and
precise
order
,
but
as
to
this
proportion
of
their
estates
whatever
they
were
;
so
we
say
here
,
had
not
the
day
been
determined
other
wayes
then
by
this
command
,
it
would
not
have
implyed
any
particular
definite
day
of
the
Seven
,
3.
We
premit
,
that
though
the
seventh
day
be
called
moral
,
as
is
expressed
in
the
Command
,
or
understood
,
yet
it
is
but
moral
positive
,
and
so
alterable
at
the
will
of
the
Law-giver
,
and
therefore
the
question
would
not
be
much
different
,
if
acknowledging
the
seventh
day
to
be
commanded
to
the
Jews
,
as
well
as
one
of
seven
,
we
yet
asserted
the
seventh
to
be
discharged
,
and
one
of
seven
to
be
still
retained
▪
for
so
one
of
seven
would
be
binding
now
,
and
not
the
seventh
.
4.
Yet
lest
we
should
seem
to
admit
somewhat
changeable
in
the
very
Command
it self
precisely
considered
,
we
would
put
difference
betwixt
the
commanding
part
of
the
Law
,
and
its
explicatory
part
;
the
command
may
be
moral
and
indefinite
,
although
some
things
in
reasons
and
motives
were
not
so
▪
as
in
the
preface
which
inforceth
all
the
commands
,
&
in
the
promise
annexed
to
the
fifth
▪
there
was
something
peculiar
to
that
people
,
yet
cannot
we
cast
off
all
because
of
that
;
suppose
there
had
no
more
been
in
this
fourth
Command
,
but
remember
in
the
day
of
rest
to
keep
it
holy
,
that
would
not
have
inferred
the
seventh
day
,
though
we
think
the
Jews
,
because
of
its
former
sanctification
,
would
have
been
obliged
to
keep
that
day
by
vertue
of
this
Command
:
And
suppose
that
in
the
explications
or
reasons
there
may
be
something
added
peculiar
to
that
people
(
which
cannot
be
a
seventh
day
,
but
at
the
most
(
if
any
thing
)
the
seventh
day
)
yet
that
which
is
in
the
commanding
part
,
will
still
stand
moral
,
to
wit
,
that
the
day
of
rest
should
be
remembred
;
and
if
it
can
be
made
out
that
it
was
determined
to
the
Jews
to
sanctifie
the
seventh
day
(
though
it
were
in
the
reasons
added
)
and
to
us
afterward
to
sanctifie
the
first
day
,
they
will
be
both
found
to
be
a
seventh
day
,
and
a
day
of
rest
,
and
therefore
to
be
remembred
and
to
be
sanctified
;
this
would
resolve
into
the
same
thing
on
the
matter
;
yet
we
conceive
it
safest
to
assert
that
in
this
Command
God
hath
set
apart
a
seventh
day
to
himself
,
which
is
to
be
sanctified
by
us
,
by
our
application
of
it
to
holy
uses
,
but
doth
not
by
it
expresly
,
directly
,
and
primarily
bind
to
the
seventh
day
,
but
secondarily
and
by
consequence
,
to
wit
,
as
it
was
other
wayes
before
declared
by
him
,
and
so
it
bindeth
now
that
same
way
to
the
sanctifying
of
the
first
day
of
the
week
,
as
being
now
revealed
by
God
,
just
as
in
the
former
instances
or
examples
we
touched
upon
.
That
a
seventh
day
(
whatever
it
be
which
is
chosen
of
God
)
and
not
the
seventh
day
in
order
,
is
to
be
sanctifyed
by
vertue
of
this
Command
,
as
injoyning
that
,
as
the
substance
and
matter
of
it
,
may
be
made
out
by
these
Arguments
.
Arg.
1.
That
which
is
the
substance
of
this
Command
is
moral
,
and
bindeth
perpetually
,
as
we
have
formerly
proved
(
for
if
its
substance
be
not
moral
,
then
it
sel●
is
not
so
either
)
but
that
a
seventh
day
should
be
sanctified
hath
been
maintained
in
the
Church
by
the
Apostles
in
their
retaining
the
first
day
of
the
week
,
while
the
seventh
hath
been
laid
by
and
never
used
;
therefore
it
was
not
the
seventh
,
but
a●
seventh
day
which
was
primarily
commanded
in
this
Command
;
so
that
no
particular
day
is
instituted
here
more
then
any
positive
service
is
prescribed
in
the
second
Command
:
yet
the
observation
of
what
was
prescribed
,
or
should
be
prescribed
was
included
.
Even
so
it
is
here
in
reference
to
that
day
;
and
as
we
may
inferr
that
the
second
Command
injoyned
not
such
and
such
Ordinances
primarily
,
because
they
are
abolished
;
and
that
such
as
were
negative
or
prohibited
,
a●
not
making
of
Images
,
are
moral
,
because
they
are
continued
,
and
Images
are
to
be
rejected
;
just
so
may
we
conclude
that
a
seventh
day
here
was
primarily
commanded
,
and
is
moral
because
it
is
continued
,
and
that
the
seventh
was
not
so
commanded
,
because
it
is
rejected
and
laid
aside
.
This
Argument
especially
made
out
in
the
designation
of
the
Lords
day
will
prove
this
,
for
if
that
seventh
day
was
the
substance
of
this
Command
,
then
either
it
is
to
be
continued
as
moral
,
which
were
against
the
current
of
the
New
Testament
,
wherein
,
as
Christ
hath
set
forth
different
Ordinances
,
so
a
different
chief
solemn
time
for
worship
;
or
we
must
say
that
this
fourth
Command
belongeth
not
to
us
at
all
,
the
contrary
whereof
we
have
made
out
:
It
must
then
follow
,
that
it
was
not
the
seventh
day
,
but
a
seventh
day
which
this
Command
respecteth
,
which
therefore
belongeth
to
us
,
as
it
did
to
the
Jews
,
as
well
as
any
other
Command
(
and
particularly
the
second
Command
)
doth
.
Arg.
2.
If
God
hath
put
a
difference
some
way
betwixt
the
Sabbath
commanded
here
,
and
the
day
of
his
own
rest
,
the
seventh
day
,
then
it
would
seem
its
not
that
day
which
it
commanded
:
But
he
hath
put
a
difference
,
first
,
in
the
mandatory
part
,
Remember
;
what
?
not
the
seventh
day
,
but
the
Sabbath
day
,
or
day
of
rest
:
2.
In
the
blessing
,
it
is
not
said
,
he
blessed
the
seventh
day
,
but
the
Sabbath
;
therefore
is
that
difference
so
palpable
,
as
being
specially
intended
;
whereas
if
the
scope
of
the
Command
were
only
the
seventh
day
,
it
had
been
much
more
clear
to
have
set
it
down
other
wayes
;
and
no
other
probable
reason
of
the
difference
can
be
given
.
Arg.
3.
Either
a
seventh
day
is
commanded
primarily
,
and
then
the
seventh
but
secondarily
and
consequentially
,
or
the
seventh
was
commanded
the
Jews
primarily
,
and
one
of
seven
but
consequentially
(
for
both
were
commanded
to
them
)
and
the
first
,
to
wit
,
the
seventh
as
being
in
use
before
.
But
it
cannot
be
said
that
the
seventh
day
was
primarily
commanded
,
and
one
of
seven
consequentially
only
,
because
the
general
is
first
commanded
,
and
then
the
particular
;
as
when
God
required
Tithes
of
increase
and
Cattle
,
by
the
Command
of
Tithes
he
first
required
the
proportion
,
and
then
what
particular
proportion
as
to
order
,
he
himself
should
carve
out
to
them
;
and
so
consequently
came
in
the
tenth
Beast
(
which
passed
under
the
rod
)
by
a
particular
command
,
Lev.
27.
32
,
33
▪
because
there
God
determined
;
but
if
that
tenth
had
not
been
set
down
,
the
general
command
had
but
determined
upon
the
tenth
of
Cattle
,
as
of
Sheaves
,
or
bolls
of
Corn
,
even
so
it
is
as
to
the
day
,
the
Command
requireth
one
of
seven
primarily
:
but
that
it
is
this
seventh
,
followeth
from
another
determination
.
Arg.
4.
If
the
moral
grounds
and
reasons
which
press
this
Command
do
most
directly
respect
a
seventh
day
,
and
not
the
seventh
;
then
it
s
not
the
seventh
day
,
but
a
seventh
day
,
which
is
primarily
commanded
in
it
(
for
the
reasons
bear
out
especially
what
is
moral
in
it
,
and
principally
intended
)
but
the
moral
reasons
pressing
it
plead
more
strongly
and
directly
for
a
seventh
day
,
and
but
indirectly
for
the
seventh
day
as
it
was
then
instituted
;
Ergo
,
&c.
That
the
reasons
do
directly
press
a
seventh
day
,
and
in
a
manner
stick
closely
to
it
,
may
thus
be
made
out
.
1.
If
the
reasons
equally
press
on
us
the
first
day
,
and
the
observation
of
it
(
supposing
it
now
to
be
observed
according
to
Divine
warrant
)
then
they
do
not
primarily
press
the
seventh
,
but
the
reasons
equally
press
on
us
the
first
day
,
Ergo
,
&c.
the
major
is
clear
,
for
the
same
thing
cannot
press
two
different
dayes
primarily
nor
equally
;
that
the
reasons
concern
us
as
well
as
them
upon
the
supposition
aforesaid
,
may
thus
appear
:
1.
They
are
universal
,
and
do
not
belong
to
that
people
more
then
any
other
,
for
the
concession
of
six
dayes
is
to
all
,
and
Gods
example
of
resting
,
concerneth
all
.
2.
If
the
breaking
of
that
Command
be
equally
sinful
to
us
with
them
,
and
strike
against
the
equity
of
the
Command
,
and
Gods
example
in
us
as
well
as
in
them
,
then
these
reasons
concern
us
also
,
and
us
as
well
as
them
:
Now
that
they
do
so
,
and
agredge
the
sin
of
prophaning
our
Lords
day
as
they
did
the
sin
of
prophaning
their
Sabbath
,
we
must
either
grant
,
or
we
must
deny
that
they
concern
us
at
all
:
Beside
the
weight
of
a
challenge
from
the
conscience
by
vertue
of
them
,
will
put
a
tender
heart
out
of
question
of
it
,
seeing
God
giveth
us
six
dayes
to
our selves
,
as
he
did
to
them
,
and
his
example
proposed
to
us
ought
to
be
respected
by
us
,
as
well
as
by
them
,
and
the
same
general
equity
is
in
both
.
3.
If
the
reasons
be
a
sufficient
ground
of
allowance
to
us
for
six
working
dayes
together
,
even
the
last
six
of
the
week
,
as
they
were
to
them
for
the
first
six
;
then
they
determine
not
the
seventh
day
to
be
the
day
of
rest
primarily
,
but
a
seventh
following
these
six
of
labour
;
but
they
do
allow
us
warrantably
to
work
six
dayes
,
even
the
last
six
of
the
week
;
Ergo
,
they
do
not
determine
the
seventh
day
primarily
;
the
connexion
of
the
major
seemeth
to
be
very
clear
:
For
first
,
these
must
stand
and
fall
together
,
if
the
concession
(
to
call
it
so
)
concern
us
in
the
six
working
dayes
,
so
must
the
reservation
of
a
seventh
.
2.
As
the
concession
concerneth
us
in
the
six
working
dayes
,
so
must
the
prohibition
of
work
on
a
seventh
of
rest
,
for
the
one
determineth
the
other
,
if
the
concession
be
for
six
in
number
,
so
must
the
prohibition
be
for
a
seventh
in
number
;
but
if
the
concession
be
of
six
in
order
,
then
it
is
the
seventh
that
is
to
be
reserved
,
and
if
the
seventh
be
related
to
in
the
prohibition
of
work
,
then
the
concession
must
look
to
the
first
six
dayes
,
which
it
doth
not
,
as
we
have
shewed
.
And
therefore
3.
seeing
the
six
dayes
concession
looketh
to
six
in
number
,
so
many
thou
mayest
or
shalt
work
together
▪
and
no
more
,
the
prohibition
must
also
respect
the
number
,
to
wit
,
a
seventh
▪
and
not
the
seventh
day
:
the
minor
will
be
clear
to
the
judicious
considerer
,
by
a
particular
application
of
the
reasons
of
the
fourth
Command
.
Further
,
if
the
concession
respect
not
the
number
,
but
the
order
(
as
it
must
▪
if
the
prohibition
of
work
on
the
seventh
respect
the
order
and
not
the
number
)
then
1.
what
warrant
have
we
for
our
six
work
dayes
?
if
it
be
not
here
,
where
is
it
?
for
sure
we
cannot
take
Gods
time
without
his
order
and
warrant
:
2.
and
more
especially
,
then
could
not
we
by
vertue
of
this
Command
plead
allowance
for
working
six
dayes
different
from
the
first
six
;
if
so
,
we
would
not
be
astricted
by
the
Command
to
sanctifie
one
(
seeing
the
one
inferreth
and
determineth
the
other
,
and
they
must
go
together
)
which
were
absurd
.
Yet
again
,
it
may
be
made
out
that
the
reasons
press
a
seventh
,
and
not
the
seventh
by
considering
the
words
and
force
of
the
consequence
in
both
.
The
first
reason
is
,
Six
dayes
shalt
thou
labour
,
but
the
seventh
is
the
Lords
.
1.
It
sayeth
not
,
take
the
first
six
,
but
of
seven
take
six
to
labour
,
and
give
the
Lord
the
seventh
,
for
he
has
reserved
it
to
himself
.
2.
The
same
equity
is
in
the
inference
for
a
seventh
;
that
is
,
for
the
seventh
,
if
not
more
;
he
has
given
thee
six
,
therefore
give
thou
him
a
seventh
,
will
conclude
more
formally
then
give
him
the
seventh
;
a
seventh
is
the
seventh
part
of
time
as
well
as
the
seventh
,
which
is
the
equity
the
Command
goeth
on
.
3.
Had
the
Command
intended
to
inferr
the
seventh
primarily
,
it
would
have
been
more
clearly
expressed
thus
,
he
hath
given
thee
the
first
six
,
therefore
give
thou
him
the
seventh
.
The
second
reason
from
Gods
example
inferreth
the
same
,
he
wrought
six
and
rested
the
seventh
,
do
thou
so
likewise
,
and
so
these
that
work
six
and
rest
a
seventh
(
as
we
now
do
)
follow
Gods
example
,
as
well
as
they
that
wrought
six
and
rested
the
seventh
did
.
Arg.
5.
If
the
positive
part
of
the
Command
must
be
expounded
by
the
negative
,
&
contra
,
then
it
concerneth
one
of
seven
,
and
not
the
seventh
:
But
the
first
is
true
,
1.
To
positive
part
commandeth
a
day
without
respect
to
its
order
,
therefore
the
negative
doth
so
.
2.
The
negative
is
to
be
resolved
thus
,
ye
shall
not
work
above
six
,
not
thus
,
ye
shall
not
work
above
the
first
six
,
as
the
event
cleareth
.
3.
If
it
be
not
the
first
six
,
but
six
,
that
is
,
in
the
concession
,
then
it
is
not
the
seventh
,
but
a
seventh
that
is
in
the
inhibition
,
but
the
first
is
clear
,
Ergo
,
&c.
Arg
6.
If
this
Command
,
for
the
substance
of
it
,
concern
us
,
as
being
moral
,
and
bind
us
to
the
first
day
,
and
the
sanctifying
of
it
equally
,
as
it
obliged
the
Jews
to
the
seventh
;
then
it
s
one
day
of
seven
and
not
the
seventh
▪
which
is
intended
primarily
by
it
:
But
it
bindeth
us
to
the
first
,
Ergo
,
That
its
moral
,
and
bindeth
us
now
,
is
cleared
.
Thus
1.
it
either
bindeth
to
this
day
,
or
to
nothing
,
therefore
it
primarily
granteth
six
,
and
not
the
first
six
,
for
labour
,
and
by
clear
conseqnence
intendeth
primarily
a
seventh
,
and
not
the
seventh
,
for
a
day
of
rest
.
2.
If
it
be
a
sin
against
this
Command
to
break
the
Lords
day
or
Christian
Sabbath
,
and
prophane
it
,
then
it
obligeth
us
to
it
,
and
that
directly
;
for
indirectly
and
by
consequence
the
breach
of
the
Sabbath
is
a
sin
against
any
,
or
all
of
the
three
former
commands
▪
3.
If
the
prophaning
of
the
Sabbath
be
forbidden
on
this
ground
,
because
it
is
the
Lords
(
as
it
is
in
this
Command
)
then
prophaning
of
the
Lords
day
is
equally
forbidden
in
it
,
because
its
the
Lords
,
and
is
now
appropriated
to
him
according
to
his
own
will
.
4.
The
Testimony
of
mens
Consciences
,
and
the
constant
challenges
of
all
(
when
tender
)
as
being
guilty
of
breaking
this
Command
when
ever
they
prophane
the
Lords
day
,
do
convincingly
hold
forth
that
this
Command
concerneth
,
and
are
as
so
many
witnesses
of
it
;
and
consequently
prove
that
it
is
not
the
seventh
day
,
but
a
seventh
day
,
whether
instituted
,
or
to
be
instituted
by
God
,
which
is
the
substance
of
it
,
and
primarily
commanded
in
it
;
for
its
never
counted
a
breach
of
this
Command
to
neglect
to
sanctifie
the
seventh
day
,
neither
do
the
Consciences
of
well
▪
informed
Christians
challenge
for
that
,
though
they
do
most
bitterly
for
the
other
,
as
is
said
.
In
sum
,
suppose
now
the
first
day
being
instituted
,
that
the
Command
were
to
sanctifie
the
Sabbath
▪
we
would
understand
it
of
the
first
day
,
because
it
s
already
instituted
;
and
the
same
reasons
will
inforce
it
,
even
so
the
seventh
day
came
in
then
,
because
it
was
formerly
instituted
;
beside
the
Sabbatisme
signifieth
not
this
or
that
day
,
but
what
day
soever
,
shall
be
by
God
solemnly
set
,
or
is
set
apart
for
holy
rest
;
and
the
Command
will
run
for
our
observing
the
Lords
day
,
supposing
its
institution
as
well
as
it
did
for
that
;
although
it
more
directly
tye
them
,
yet
it
doth
so
but
as
a
reason
,
even
as
the
preface
prefixed
to
all
the
Commands
,
and
the
promise
affixed
to
the
fifth
,
concern
them
literally
;
yet
are
binding
in
so
far
as
they
are
moral
,
as
appeareth
by
the
Apostles
applying
the
last
,
Ephes.
6.
2.
without
relation
to
that
particular
Land
or
People
,
but
as
applicable
and
common
to
any
Land
or
People
making
conscience
of
obedience
to
Gods
commands
.
But
here
it
may
be
objected
,
1.
The
Jews
kept
the
Seventh
day
.
Answ.
1.
Not
by
vertue
of
this
command
,
but
by
its
prior
institution
,
even
as
they
were
obliged
to
Sacrifices
and
Circumcision
by
the
second
command
,
though
they
were
not
particularly
named
in
it
.
2.
So
we
are
obliged
to
the
keeping
of
the
First
day
of
the
week
by
this
fourth
Commandement
:
yet
it
followeth
not
,
therefore
this
is
expresly
commanded
in
it
,
there
being
indeed
no
particular
day
primarily
at
least
instituted
in
it
.
2.
It
may
be
objected
,
But
God
rested
the
Seventh
day
?
Answ.
Gods
rest
is
not
principally
proposed
as
the
reason
of
that
Seventh
day
,
but
that
he
rested
one
day
▪
after
six
imployed
in
the
works
of
Creation
▪
i'
ts
to
inferr
the
number
▪
not
the
order
,
otherwaies
it
would
not
concern
us
.
2.
The
Seventh
relateth
not
to
the
order
of
the
dayes
of
the
week
,
one
,
two
,
three
,
&c
,
but
it
's
called
the
Seventh
with
respect
to
the
former
Six
of
work
.
Thus
much
for
the
quoties
and
quamdiu
,
how
often
the
Sabbath
recurreth
,
and
what
is
the
day
.
It
remaineth
here
to
be
inquired
what
is
the
beginning
of
the
sanctification
of
this
day
(
which
belongeth
to
the
quando
)
or
wherefrom
we
are
to
reckon
it
,
seeing
it
's
granted
by
all
to
be
a
natural
day
;
Now
it
is
questioned
mainly
,
whether
its
begininning
is
to
be
reckoned
from
evening
about
Sun
▪
setting
or
darkness
,
to
Sun
▪
setting
the
next
day
,
or
if
it
be
to
be
reckoned
from
morning
,
that
is
(
as
we
fix
it
)
when
the
Sun
beginneth
to
ascend
towards
us
after
midnight
,
which
is
morning
largely
taken
,
as
its
evening
largely
taken
,
when
the
Sun
beginneth
to
decline
after
mid-day
.
In
this
debate
then
,
we
take
morning
and
evening
largely
,
as
they
divide
the
whole
natural
day
,
so
the
morning
is
from
twelve
at
night
to
twelve
in
the
day
,
and
the
evening
from
twelve
in
the
day
to
twelve
at
night
:
And
it
must
be
so
here
,
for
1.
Moses
;
Gen.
1.
divideth
the
natural
day
in
morning
and
evening
,
which
two
put
together
,
make
up
the
whole
day
;
and
these
six
dayes
,
made
up
each
of
them
of
morning
and
evening
,
are
natural
dayes
,
the
whole
week
being
divided
in
seven
of
them
:
and
that
reckoning
from
Gods
example
is
no
doubt
proposed
for
our
Imitation
in
this
.
Hence
the
morning
watch
was
before
day
,
and
the
morning
sacrifice
about
nine
of
the
clock
,
so
the
evening
sacrifice
was
about
three
in
the
afternoon
,
and
the
evening
watch
about
nine
at
night
▪
2.
It
is
granted
by
all
,
and
is
clear
from
this
command
,
that
as
we
account
the
six
working
dayes
of
the
week
,
so
must
we
account
the
seventh
,
for
one
must
begin
where
another
endeth
;
and
if
one
of
them
begin
at
the
evening
or
morning
,
all
the
rest
must
do
so
likewise
.
3.
We
suppose
the
sanctifying
of
the
ordinary
Sabbath
was
from
morning
to
evening
,
I
say
,
of
the
ordinary
Sabbath
;
because
for
extraordinary
Sabbaths
,
as
of
the
Passover
.
Exod.
12.
and
of
the
Atonement
,
Levit.
23.
there
were
special
reasons
;
and
though
otherwayes
they
were
to
be
sanctified
as
Sabbaths
,
yet
that
they
were
to
begin
in
the
evening
before
,
was
added
as
aspecial
solemnity
of
these
solemn
times
,
and
therefore
the
example
or
instance
of
these
will
not
be
concludent
here
to
the
prejudice
of
what
we
assert
,
but
rather
,
to
the
contrary
,
seeing
there
is
a
particular
excepting
of
them
from
the
ordinary
rule
,
and
the
particular
intimation
of
their
beginning
in
the
evening
,
will
rather
confirm
our
assertion
,
that
the
ordinary
Sabbaths
did
begin
in
the
morning
.
4.
It
s
not
questioned
,
if
on
the
evening
before
,
people
should
be
preparing
for
the
Sabbath
following
,
we
said
that
this
is
included
in
the
word
remember
;
but
if
we
speak
of
the
Sabbath
to
begin
at
the
evening
before
,
then
it
will
be
comprehended
as
a
part
of
the
very
day
,
and
so
it
will
conclude
the
work
or
observation
of
the
day
to
close
at
the
next
evening
.
We
conceive
,
especially
to
us
Christians
,
the
day
is
to
begin
in
the
morning
,
as
is
said
,
and
to
continue
till
the
next
morning
,
for
which
we
reason
thus
.
Arg.
1.
As
other
dayes
begin
,
or
as
dayes
began
at
the
first
,
so
must
this
,
but
days
ordinarily
begin
in
the
morning
,
Ergo
,
&c.
If
the
first
six
of
Moses's
reckoning
begin
so
,
then
this
beginneth
so
also
,
but
they
do
begin
so
,
which
may
be
cleared
from
Gen.
1.
where
the
evening
and
the
morning
make
the
first
day
after
the
Creation
.
1.
If
there
the
morning
and
the
evening
do
fully
divide
the
natural
day
,
then
the
morning
must
go
before
the
evening
,
every
morning
being
for
its
own
evening
:
But
they
do
divide
the
natural
day
,
all
being
comprehended
under
six
dayes
,
Ergo
,
&c.
the
consequence
is
clear
,
to
natural
sense
,
for
the
fore-noon
,
which
is
the
morning
must
be
before
the
afternoon
,
which
is
the
evening
;
the
ascending
of
the
Sun
is
sure
before
its
declining
,
and
seeing
the
morning
natural
(
to
speak
so
)
of
the
natural
day
,
is
from
the
twelfth
hour
at
night
,
this
must
be
the
beginning
of
the
day
.
Again
,
the
question
then
,
being
onely
,
whether
to
reckon
the
evening
or
the
morning
first
;
it
would
seem
necessary
to
reckon
the
morning
first
;
for
if
the
evening
be
first
,
that
evening
must
either
be
,
1.
the
evening
of
a
day
preceeding
morning
,
seeing
every
evening
supposeth
a
morning
to
go
before
it
in
proper
speech
(
and
I
suppose
the
History
of
the
Creation
,
Genes.
1.
is
not
set
down
in
metaphorical
terms
;
)
or
2.
it
must
be
an
evening
without
a
morning
,
and
that
in
proper
speech
(
here
used
)
is
absurd
,
and
seems
also
to
be
as
impossible
in
nature
,
to
wit
,
that
there
should
be
a
consequent
and
posterior
evening
or
afternoon
,
without
a
preceeding
morning
or
forenoon
,
as
that
there
should
be
an
effect
without
a
cause
;
or
3.
it
must
be
the
evening
following
its
own
morning
,
and
so
that
morning
must
be
lost
proceeding
the
first
evening
recorded
,
Gen.
1.
The
evening
and
the
morning
were
the
first
day
;
which
to
affirm
would
not
onely
be
absurd
,
but
would
also
manifestly
fasten
the
loss
of
a
dayes
time
on
the
Scriptures
calculation
:
and
it
seemeth
hard
in
all
speech
and
Scripture-phrase
,
to
put
evening
before
its
own
morning
,
seeing
there
must
be
both
morning
and
evening
in
each
day
;
neither
doth
the
Scriptute
speak
any
way
of
evening
,
but
when
its
drawing
towards
night
,
which
still
supposeth
the
morning
of
that
same
day
to
be
passed
,
or
else
we
must
divide
the
day
in
the
middle
of
the
Artificial
day
,
and
make
the
natural
day
begin
at
twelve
of
the
noon
▪
day
,
which
will
be
as
much
against
the
Scripture
phrase
,
that
reckoneth
still
the
whole
Artificial
day
as
belonging
to
one
natutal
day
,
the
Artificial
day
and
night
being
the
two
parts
of
one
whole
natural
day
.
All
the
force
of
the
opposite
reason
is
this
,
the
evening
is
first
named
,
Ergo
it
is
first
.
Answ.
Moses
his
scope
is
not
to
shew
what
part
of
one
day
is
before
another
,
but
to
divide
one
day
from
another
,
and
to
shew
what
goeth
to
make
a
whole
day
,
to
wit
,
an
evening
and
a
morning
;
not
a
morning
alone
,
but
an
evening
added
to
the
morning
which
preceeded
,
that
made
the
first
,
second
,
third
day
,
&c.
as
one
would
reckon
thus
,
there
is
a
whole
day
,
because
there
is
both
evening
and
morning
;
In
this
account
its
most
suitable
to
begin
with
the
evening
,
because
it
presupposeth
the
morning
,
and
being
added
to
it
,
cannot
but
be
a
day
,
whereas
it
is
not
so
proper
to
say
morning
with
the
evening
,
as
evening
now
added
to
its
morning
compleateth
the
first
day
,
and
evening
now
being
past
as
the
morning
before
▪
God
did
put
a
period
by
and
with
the
evening
to
the
First
day
,
it
being
the
evening
that
compleateth
the
day
,
and
divideth
it
from
the
following
day
,
and
not
the
morning
:
as
one
would
say
,
the
afternoon
with
the
forenoon
maketh
a
compleat
day
,
and
the
afternoon
or
evening
is
first
named
,
because
1.
the
day
is
not
compleat
without
it
,
seeing
it
compleateth
it
;
2.
because
the
day
cannot
be
extended
beyond
it
,
now
the
first
day
is
closed
,
because
the
evening
of
it
is
come
.
Arg.
2.
What
time
of
the
day
God
began
his
rest
▪
we
must
begin
ours
,
but
he
began
his
in
the
morning
of
the
seventh
day
,
the
Artificial
night
having
intervened
betwixt
that
and
the
sixth
,
which
is
clear
;
for
1.
Gods
resting
this
day
is
more
then
his
resting
in
the
other
nights
of
the
six
dayes
,
it
being
granted
by
all
,
that
he
made
nothing
in
the
night
.
2.
There
had
not
otherwise
been
any
intermission
betwixt
his
labour
and
his
rest
,
which
is
yet
supposed
by
distinguishing
the
dayes
.
Again
,
if
by
vertue
of
the
command
of
a
day
to
be
sanctified
,
we
should
begin
the
night
or
the
evening
before
,
then
,
these
two
or
three
absurdities
would
follow
,
1.
Then
we
would
confound
the
preparation
by
the
word
remember
,
and
the
day
together
.
2.
Then
we
Christians
might
also
,
by
vertue
of
the
concession
of
six
dayes
for
work
,
begin
to
work
the
night
before
Monday
,
as
the
Jews
on
this
supposition
might
have
begun
their
work
the
night
before
Sunday
.
3.
Then
we
were
almost
no
sooner
to
begin
the
sanctifying
of
the
day
,
then
to
break
it
off
for
rest
,
and
when
its
sanctification
is
closed
,
as
soon
to
fall
to
our
ordidinary
callings
.
Arg.
3.
If
by
this
Command
a
whole
natural
day
is
to
be
employed
for
duties
of
Worship
,
as
another
day
is
employed
in
our
ordinary
Callings
▪
then
is
it
to
begin
in
the
morning
,
the
antecedent
will
not
be
denyed
,
the
consequent
is
thus
made
good
;
if
men
account
all
the
labour
of
their
working
time
from
one
nights
rest
to
another
,
to
belong
to
one
day
,
then
must
they
begin
in
the
morning
,
or
else
they
must
account
what
they
work
after
the
first
evening
to
belong
to
another
day
,
but
that
way
of
reckoning
was
never
heard
of
,
the
twelth
hour
belonging
to
that
same
day
with
the
first
hour
.
Again
,
if
by
this
Command
a
whole
artificial
day
together
(
that
is
,
our
waking
and
working
time
betwixt
two
nights
)
be
to
be
employed
for
Gods
worship
,
they
its
beginning
must
be
in
the
morning
,
for
if
the
latter
or
following
evening
belong
to
this
natural
day
before
sleeping
time
come
on
,
then
the
even
before
cannot
belong
to
it
,
for
it
cannot
have
both
;
but
by
this
Command
a
whole
waking
day
▪
or
an
artificial
day
is
to
be
sanctified
together
,
and
the
even
after
it
before
waking
time
end
as
well
as
the
morning
:
Therefore
it
must
begin
in
the
morning
,
and
no●
on
the
evening
before
.
Further
,
if
by
vertue
of
the
concession
of
six
working
dayes
we
may
not
wor●
the
evening
after
;
then
the
day
beginneth
in
the
morning
,
for
the
week
day
following
must
begin
as
the
Sabbath
did
;
but
the
former
is
true
,
Ergo
,
&c.
Thes●
things
will
make
out
the
minor
.
1.
It
can
hardly
be
thought
consistent
with
thi●
Command
to
work
immediately
,
when
it
groweth
dark
before
folks
rest
.
2.
I●
said
Luke
23.
verse
56.
and
24.
verse
1.
of
the
Women
that
stayed
from
the
grave
till
the
first
day
of
the
week
,
that
they
rested
according
to
the
commandment
on
the
Sabbath
day
,
and
early
in
the
morning
came
to
the
Sepulchre
.
3.
Because
Christ
accounteth
a
whole
natural
day
,
that
which
lasteth
till
men
cannot
work
,
4.
Gods
working
dayes
(
to
say
so
)
were
such
,
he
made
not
any
thing
in
the
evening
before
the
First
day
.
5.
The
ordinary
phrase
,
To
morrow
is
the
holy
Sabbath
,
Exod.
16.
23
,
&c.
sheweth
that
the
day
present
will
last
till
to
morrow
come
,
and
to
morrow
is
ever
by
an
intervening
night
:
So
if
on
the
forbidden
day
men
may
not
work
till
to
morrow
,
then
that
evening
belongeth
to
it
by
this
Command
,
and
if
on
the
sixth
day
the
seventh
be
not
come
till
to
morrow
,
that
is
,
after
the
night
intervene
,
then
it
doth
not
begin
at
even
,
but
so
it
is
in
these
places
and
phrases
.
Yet
again
,
its
clear
that
in
all
the
examples
of
ordinary
Sabbaths
keeping
and
sanctifying
in
Scripture
,
they
began
in
the
morning
:
For
instance
,
it
is
said
,
Exod.
16.
27.
Some
of
the
people
went
out
to
gather
on
the
seventh
day
,
no
doubt
,
in
the
morning
,
for
they
knew
well
there
was
none
of
it
to
be
found
any
day
after
the
Suns
waxing
hot
;
they
might
have
dressed
of
it
the
night
before
,
and
not
been
quarrelled
with
,
they
being
forbidden
gathering
on
the
Sabbath
:
the
proofs
of
the
former
Argument
give
light
to
this
also
.
There
are
yet
two
Arguments
to
be
added
,
which
do
especially
belong
to
us
Christians
,
for
clearing
the
beginning
of
our
Lords
day
to
be
in
the
morning
;
the
first
is
taken
from
Christs
Resurrection
thus
:
That
day
,
and
that
time
of
the
day
,
ought
to
be
our
Sabbath
,
and
the
beginning
of
it
when
the
Lord
began
to
rest
after
finishing
the
work
of
Redemption
,
and
arose
;
but
that
was
the
First
day
in
the
week
,
in
the
morning
,
Ergo
,
&c.
This
bindeth
us
strongly
who
take
that
day
on
which
he
arose
to
be
our
Christian
Sabbath
.
The
second
is
taken
from
the
History
of
Christs
Passion
and
Resurrection
together
,
wherein
these
things
to
this
purpose
are
observable
;
1.
That
he
was
laid
in
the
Grave
on
Frydays
night
,
being
the
preparation
to
the
great
Sabbath
,
which
followed
:
2.
That
the
Woman
who
rested
and
came
not
to
the
Grave
till
Sunday
morning
(
to
use
our
known
names
)
are
said
to
rest
according
to
the
Commandment
,
as
if
coming
sooner
,
had
not
been
resting
according
to
it
.
3.
That
his
lying
in
the
Grave
must
be
accounted
to
be
some
time
before
the
Fryday
ended
,
other
wayes
he
could
not
have
been
three
dayes
in
the
Grave
,
and
therefore
a
part
of
Frydays
night
is
reckoned
to
the
First
day
,
then
the
whole
Sabbath
or
Saturday
is
the
second
,
and
lastly
a
part
of
the
night
;
to
wit
,
from
twelve
a
clock
at
night
,
belonging
to
the
First
day
or
Sunday
,
standeth
for
the
third
,
and
so
he
arose
that
morning
,
while
it
was
yet
dark
,
at
which
time
,
or
thereabouts
,
the
Women
came
to
the
Grave
,
as
soon
as
they
could
for
the
Sabbath
,
and
therefore
their
Sabbath
seventh-day
ended
then
,
and
the
First
day
Sabbath
began
.
We
now
come
to
the
third
general
question
concerning
the
change
,
to
wit
▪
the
change
of
the
seventh
day
into
the
First
day
of
the
week
;
where
first
,
we
shall
sum
up
what
is
moral
in
this
Command
,
and
then
secondly
by
some
Propositions
clear
the
change
and
its
consistency
with
this
Command
.
To
the
first
then
,
this
Command
doth
morally
and
perpetually
oblige
to
these
:
1.
That
there
be
a
solemn
time
set
apart
and
observed
for
Worship
:
2.
That
this
should
be
one
day
of
seven
:
3.
That
it
should
be
such
a
day
,
the
very
day
,
which
God
commandeth
,
the
Sabbath
of
his
appointment
,
whatever
day
it
should
be
:
4.
That
it
be
a
whole
natural
day
of
twenty
four
hours
,
yet
having
an
Artificial
day
together
undivided
:
5.
That
six
,
and
no
more
but
six
;
working
dayes
intervent
,
and
that
these
be
together
in
a
week
;
and
therefore
6.
That
the
Sabbath
be
a
bounding
day
,
dividing
one
working
week
from
another
;
if
then
six
working
dayes
must
be
in
one
week
,
and
go
together
,
this
will
follow
also
,
that
the
Sabbath
must
be
the
first
or
last
day
of
the
seven
.
As
for
the
Propositions
clearing
the
change
and
consistency
of
it
with
this
command
,
the
first
shall
be
this
.
The
Sabbath
may
be
changed
from
the
last
or
seventh
day
to
the
first
day
of
the
week
,
without
any
derogation
to
this
command
or
inconsistency
with
it
;
for
all
that
is
moral
in
it
,
to
wit
,
a
day
,
and
one
day
of
seven
,
and
a
bounding
seventh
day
,
leaving
six
for
work
together
,
remain
untouched
by
the
change
:
beside
,
the
seventh
day
not
having
its
institution
from
this
Command
expresly
and
directly
,
but
only
accidentally
(
the
particular
day
whether
the
Jews
seventh
day
,
or
the
Christians
first
day
of
the
week
being
supposed
by
the
fourth
Commandment
as
instituted
,
or
to
be
instituted
elsewhere
)
as
is
said
,
and
its
first
institution
,
Gen.
2.
being
onely
a
positive
and
temporary
Law
,
may
be
therefore
changed
,
and
yet
the
fourth
Commandment
keep
▪
intire
;
we
need
not
insist
in
further
prosecution
of
this
Proposition
,
much
being
spoken
to
it
on
the
matter
already
.
2.
Propos.
Not
only
may
the
seventh
be
altered
from
what
it
was
under
the
Law
to
another
seventh
day
under
the
Gospel
,
but
it
is
meet
and
convenient
from
good
reasons
)
even
in
the
Command
)
that
it
should
be
so
.
For
1.
If
these
two
ages
,
before
Christ
,
and
after
him
,
be
looked
on
as
diverse
Worlds
,
and
if
the
Redemption
by
Christ
at
his
coming
be
accounted
the
making
of
the
one
,
as
Gods
Creation
was
of
the
other
,
then
its
meet
that
when
the
World
is
renued
by
Redemption
,
the
Sabbath
day
should
be
changed
for
memory
of
that
,
as
well
as
it
was
instituted
at
first
for
the
memory
of
the
former
,
there
being
the
same
reason
for
both
:
But
they
are
looked
on
as
two
distinct
worlds
,
and
called
so
in
the
plural
number
,
Heb.
11.
2.
and
this
last
World
distinguished
from
the
former
,
Hebr.
2.
5.
and
the
redeeming
of
the
one
is
looked
upon
as
the
making
of
the
other
,
therefore
from
that
day
forth
the
day
of
rest
is
to
be
such
as
may
relate
to
both
,
now
the
day
being
changed
to
the
first
,
it
remembreth
us
of
Gods
rest
at
the
Creation
by
distinguishing
six
dayes
from
the
seventh
,
and
it
remembreth
us
of
the
new
Creation
by
putting
Christs
Resurrection
in
the
room
of
the
former
.
Arg.
2.
If
the
new
World
be
a
work
as
much
for
the
glory
of
God
,
and
as
comfortable
to
men
,
when
it
s
begun
and
closed
or
finished
by
the
work
of
Redemption
,
as
the
making
of
the
old
World
was
,
then
the
day
of
rest
of
the
new
World
is
to
be
made
to
relate
to
that
,
much
more
,
if
the
Redemption
of
the
World
be
more
for
the
glory
of
God
,
and
for
the
comfort
of
men
;
then
by
the
ground
on
which
the
seventh
day
was
at
first
instituted
,
it
s
also
again
to
be
changed
,
to
wit
,
the
memory
of
Gods
great
work
;
but
both
the
former
are
true
:
Ergo
,
or
thus
,
if
the
ground
that
made
the
seventh
to
be
chosen
for
the
Sabbath
in
the
old
World
be
changed
in
the
new
,
and
tha●
ground
agree
better
to
another
then
to
it
;
then
it
is
to
be
changed
:
But
the
ground
whereupon
the
old
seventh
day
was
preferred
is
now
changed
,
&
there
are
grounds
to
prefer
another
day
to
it
for
the
same
ends
;
therefore
it
is
meet
the
day
be
changed
also
:
Or
thus
,
f
the
perfecting
of
the
work
of
Redemption
,
and
the
rest
of
the
Mediator
after
it
,
be
as
much
to
be
remembred
as
the
work
of
Creation
and
Gods
resting
after
it
,
then
the
day
is
to
be
changed
,
but
so
it
is
,
Ergo.
Arg.
3.
If
by
Christ
in
the
new
World
all
the
Levitical
services
be
changed
,
and
the
Ceremonial
Worship
of
that
day
;
then
it
is
meet
that
the
day
also
should
be
changed
:
1.
For
shewing
the
expiration
of
that
Worship
and
Law
,
it
being
hard
to
keep
that
day
,
and
to
distinguish
it
from
the
Jewish
former
Worship
:
2.
To
keep
Christians
more
Judaizing
,
and
to
abstract
them
even
from
former
services
of
the
Sabbath
now
abolished
;
just
as
now
no
particular
family
hath
the
Priesthood
,
as
Levi
had
it
before
,
nor
no
particular
Nation
hath
the
Church
confined
in
it
,
as
that
of
the
Jews
had
(
though
these
were
not
typical
properly
)
yea
,
it
would
be
such
a
day
as
would
point
out
the
evanishing
of
former
Ceremonies
,
which
the
inbringing
of
the
first
day
abundantly
doth
.
Arg.
4.
If
the
Worship
and
Ordinances
of
the
new
Gospel-world
be
eminently
to
hold
their
Institution
of
Christ
the
Mediator
,
and
to
be
made
some
way
relative
to
his
Redemption
past
;
then
it
is
meet
for
that
end
that
the
Sabbath-day
be
changed
,
so
as
it
may
be
dependant
on
him
as
all
other
worship
is
,
that
is
moral-positive
or
positive-moral
,
and
that
cannot
be
done
well
,
if
the
former
day
be
kept
unchanged
,
at
least
not
so
well
,
as
when
it
is
changed
;
but
the
former
is
true
,
all
Gospel-worship
holdeth
of
him
Sacraments
,
Prayer
,
Praise
,
Ministry
,
&c.
(
now
Sacraments
,
as
they
seal
are
not
ceremonial
,
for
the
Tree
of
Life
was
instituted
to
be
a
seal
of
the
Covenant
of
works
in
the
state
of
Innocency
before
the
fall
,
while
there
were
no
typical
Institutions
of
a
Saviour
to
come
,
and
so
Sacraments
as
they
are
Seals
may
be
continued
,
as
perpetual
pieces
of
worship
,
without
hazard
of
typifying
a
Saviour
to
come
)
therefore
he
instituted
new
ones
,
and
that
with
relation
to
his
work
of
Redemption
,
considered
as
past
:
Hence
also
his
Prayer
or
Pattern
is
called
the
Lords
Prayer
,
and
his
Sacrament
of
the
Supper
is
called
the
Lords
Supper
,
because
instituted
by
him
and
relating
to
him
;
in
this
sence
it
is
peculiarly
said
Hebr.
2.
5.
That
God
put
in
subjection
to
him
the
World
to
come
different
from
what
was
before
,
and
he
is
put
as
the
Son
in
the
New
Testament
in
the
place
of
Moses
,
who
was
the
Law-giver
and
faithful
Servant
in
the
Old
,
Heb.
3.
upon
this
ground
we
think
that
day
is
called
,
Hebr.
1.
10.
the
Lords
day
,
to
bring
it
in
a
dependance
on
Jesus
Christ
,
and
to
make
it
respect
what
is
past
of
the
work
of
Redemption
.
Arg.
5.
If
the
day
of
solemn
publick
worship
be
a
piece
of
Gods
worship
,
capable
of
bearing
a
relation
to
Christ
to
come
,
and
falling
out
under
the
Mediators
Kingdom
properly
;
then
when
he
cometh
in
the
new
World
,
it
is
meet
it
should
be
changed
.
1.
To
shew
he
is
come
.
2.
To
shew
he
is
absolute
over
the
house
and
worship
of
God
.
3.
Some
way
to
preach
his
Grace
and
Redemption
in
the
very
change
of
it
:
But
it
is
a
piece
of
Worship
and
Tribute
of
our
time
(
as
is
said
before
)
and
a
piece
of
worship
capable
of
his
Institution
and
Remembrance
(
therefore
called
the
Lords
day
)
which
could
not
be
,
were
not
a
day
of
worship
capable
of
that
;
and
it
falleth
under
the
power
of
Christ
,
who
Matth.
12.
Even
as
the
Son
of
Man
is
Lord
of
the
Sabbath
▪
and
why
is
that
power
pleaded
in
that
particular
of
the
day
so
often
,
if
it
were
not
to
shew
,
that
there
is
reason
by
his
coming
to
look
on
the
Sabbath
as
under
him
,
even
as
all
other
worship
was
,
which
stood
by
Gods
positive
Command
,
even
as
this
did
?
Arg.
6.
If
by
this
Command
the
day
of
rest
from
Gods
most
solemn
work
be
to
be
our
day
of
rest
;
then
after
Christs
coming
(
not
so
before
)
not
the
seventh
,
but
the
first
day
is
to
be
observed
;
but
by
the
command
the
former
is
true
.
Again
,
if
that
day
be
to
be
kept
in
reference
to
any
solemn
work
of
God
,
which
was
the
first
day
after
his
perfecting
it
,
then
the
First
day
is
to
be
kept
:
but
by
the
command
the
former
is
true
,
because
our
resting
day
is
to
be
kept
in
reference
to
the
work
of
Redemption
,
and
therefore
must
be
on
the
First
day
,
which
was
the
day
after
its
closing
and
perfecting
,
as
to
Christs
suffering
and
labour
,
though
not
as
to
its
application
,
even
as
the
seventh
was
of
Gods
resting
from
the
work
of
Creation
,
though
not
from
his
works
of
Providence
.
Arg.
7.
If
the
seventh
day
which
the
Jews
kept
,
had
any
peculiar
tye
or
motive
unto
them
,
which
by
Christ
is
now
taken
away
▪
then
it
was
meet
that
at
Christs
coming
that
day
should
be
changed
.
We
would
understand
here
,
that
there
might
be
somewhat
peculiar
or
typical
in
their
seventh
day
,
and
yet
nothing
so
in
the
fourth
Command
,
which
commandeth
one
of
seven
,
but
not
the
seventh
:
And
though
we
could
not
particularly
pitch
upon
what
is
typical
or
peculiar
in
it
,
yet
may
we
conceive
that
something
there
is
,
as
in
Tythes
,
Offerings
,
&c.
though
the
particular
thing
which
is
typified
be
hardly
instructed
:
As
1.
If
its
beginning
was
on
the
evening
to
them
(
as
some
think
)
the
reason
of
it
was
peculiar
,
to
wit
,
their
coming
out
of
Egypt
at
evening
,
Exod.
12.
And
in
so
far
at
least
it
would
be
peculiar
to
them
;
And
by
Christs
rising
in
the
morning
is
changed
.
2.
It
's
pressed
peculiarly
on
the
account
of
Gods
redeeming
them
from
Egypt
,
they
had
that
to
think
on
,
that
sometime
they
were
,
where
they
got
not
liberty
to
rest
any
day
,
therefore
should
they
ease
their
Servants
,
as
it
is
Deut.
5.
14.
15.
This
holdeth
especially
,
if
it
was
on
the
seventh
day
that
their
freedom
from
Egypt
began
,
Exod.
12.
(
which
was
after
that
,
made
the
first
day
of
their
year
▪
that
is
,
the
morrow
after
they
did
eat
the
Passover
)
as
it
s
made
probable
by
some
.
3.
It
was
peculiarly
discovered
to
them
by
Gods
raining
Manna
from
Heaven
six
dayes
,
and
by
his
with
holding
it
from
them
the
seventh
.
4
▪
It
was
peculiarly
accompanied
with
special
Ceremonial
services
beyond
other
dayes
.
5
▪
God
's
manner
of
dealing
with
them
before
Christ
,
was
to
press
duties
by
temporal
and
external
advantages
expresly
,
and
more
implicitly
by
spiritual
mercies
,
therefore
it
was
most
agreeable
to
that
way
and
time
to
press
the
seventh
day
on
them
which
minded
them
of
the
benefit
of
Creation
;
but
it
's
otherwise
with
the
Church
under
the
Gospel
:
Hence
their
Sacraments
had
respect
(
externally
)
to
their
deliverance
from
Egypt
and
temporal
things
,
whereas
ours
have
respect
purely
to
what
is
spiritual
.
6
▪
The
Apostle
Col.
2.
16.
taketh
in
their
Sabbaths
with
their
other
dayes
,
and
though
he
take
not
in
all
dayes
alike
,
yet
it
can
hardly
be
denyed
but
their
seventh-day
Sabbath
cometh
in
there
,
where
all
the
Jewish
times
are
put
together
:
Therefore
it
would
seem
there
is
a
type
,
not
in
the
Command
,
but
in
that
day
,
though
not
properly
,
yet
accidentally
in
respect
of
its
worship
,
end
,
application
,
&c.
complexly
taken
,
and
that
therefore
this
seventh
▪
day
Sabbath
is
expired
at
least
,
if
not
repealed
,
seeing
that
,
dayes
and
times
kept
by
the
Jews
are
enumerate
with
their
other
Services
which
were
antiquated
;
even
as
when
the
Apostle
condemneth
difference
about
meat
or
drink
,
his
meaning
is
not
to
condemn
,
what
difference
is
made
in
the
Lords
Supper
in
the
New
Testament
,
but
what
is
from
the
Old
,
so
may
the
same
be
said
of
dayes
;
It
s
their
old
difference
he
cryeth
down
.
Propos.
3.
As
its
meet
that
the
day
of
Worship
under
the
Gospel
,
should
●e
another
then
what
was
under
the
Law
▪
and
should
therefore
be
changed
;
so
it
s
meet
that
the
change
should
be
into
the
First
day
of
the
week
,
and
to
no
other
day
.
For
,
1.
No
other
day
has
been
honoured
with
so
many
Gospel
priviledges
,
as
1.
With
Christs
Resurrection
,
Matth.
28.
It
was
the
First
day
of
his
victory
and
rest
:
2.
With
Christs
appearing
twice
,
at
least
,
on
it
to
his
Disciples
,
singling
it
out
from
other
dayes
;
or
his
appearing
is
for
no
purpose
particularly
recorded
by
the
Evangelist
John
to
have
been
on
that
day
,
if
there
were
not
something
remarkable
in
it
beside
what
is
in
another
day
:
3.
The
Spirits
giving
at
Pentecost
,
Acts
2.
will
be
found
to
be
on
the
First
day
of
the
week
,
now
no
other
day
can
claim
so
many
priviledges
,
and
so
many
wayes
relate
to
Christ
.
2.
If
the
ground
,
upon
which
the
seventh
day
under
the
Law
was
preferred
during
that
World
,
do
in
this
renewing
of
the
World
agree
onely
to
the
first
day
of
the
week
;
then
is
the
first
day
to
succeed
;
but
these
grounds
proportionally
agree
onely
to
the
first
day
under
the
Gospel
,
which
agreed
to
the
seventh
under
the
Law
.
Ergo.
That
which
made
the
seventh
day
preferrable
was
.
1.
That
God
had
ended
all
his
works
on
the
sixth
,
and
rested
the
seventh
;
It
was
the
first
day
after
the
Creation
;
so
the
first
day
of
the
Week
is
that
day
on
which
Christ
rose
(
having
perfected
the
work
of
Redemption
,
and
obtained
victory
over
death
,
under
whose
power
some
way
for
a
time
his
body
was
before
that
)
and
was
thereby
manifestly
declared
to
be
the
Son
of
God
,
to
wit
,
by
his
Resurrection
from
the
dead
,
Rom.
1.
4.
2.
The
force
of
the
example
will
hold
here
:
God
made
the
World
in
six
dayes
,
and
rested
the
seventh
,
therefore
rest
ye
with
him
;
so
Christ
having
for
a
time
suffered
,
fully
overcame
the
first
day
,
and
began
his
estate
of
exaltation
,
therefore
rest
with
him
,
and
rejoyce
that
day
,
it
being
the
beginning
of
this
new
joy
full
World
.
3.
No
other
day
can
be
substituted
in
place
of
the
old
seventh
day
,
reserving
intire
the
morality
of
this
Command
;
therefore
it
must
be
this
that
is
put
in
the
place
of
that
;
for
this
Command
requireth
,
1.
one
day
of
every
seven
,
allowing
six
of
every
seven
to
work
,
and
that
together
:
Now
if
the
day
had
gone
beyond
the
Sabbath
ensuing
,
it
had
not
been
one
day
of
seven
,
if
it
had
been
the
second
,
third
,
or
fourth
day
,
then
the
six
working
dayes
had
not
gone
together
.
But
now
the
first
being
appointed
for
God
next
to
the
seventh
,
God
hath
his
part
or
tribute
called
for
,
and
then
came
six
working
dayes
together
unto
us
of
that
same
week
,
and
so
still
they
run
,
God
hath
One
,
and
we
have
Six
of
the
same
week
.
If
it
be
here
objected
,
that
this
way
,
the
new
World
is
begun
with
a
Sabbath
,
whereas
the
Sabbath
closed
and
ended
the
old
World
.
Answ.
1.
Thus
God
hath
no
loss
of
what
he
required
;
for
this
way
,
no
week
wanteth
its
Sabbath
▪
2.
It
s
most
suitable
that
the
old
World
should
end
in
a
Sabbath
,
and
the
new
begin
in
a
Sabbath
,
that
so
the
worship
of
the
new
(
which
most
distinctly
discovereth
the
change
)
might
the
more
immediately
and
convincingly
preach
the
change
,
which
could
not
so
well
have
been
done
i●
working
dayes
of
both
had
met
together
,
or
a
working
day
of
the
one
,
and
the
Sabbath
of
the
other
.
3.
Though
the
old
Sabbath
was
the
seventh
in
order
from
the
Creation
,
yet
it
was
the
first
day
after
mans
Creation
,
God
beginning
as
it
were
,
and
entring
him
with
that
,
even
so
when
men
are
brought
into
this
new
World
or
change
,
God
will
begin
it
with
gladness
and
joy
to
them
.
Propos.
4.
The
day
of
solemn
publick
worship
required
to
be
observed
by
this
Command
,
was
really
changed
from
the
seventh
or
last
day
to
the
first
day
of
the
week
,
according
to
the
former
grounds
.
That
it
was
really
changed
,
may
be
made
out
by
these
.
1.
That
the
Apostles
and
primitive
Christians
after
Christs
Resurrection
and
Ascension
,
had
their
solemn
day
for
meeting
to
worship
God
,
yet
neither
did
they
by
themselves
together
in
practise
keep
the
seventh
,
nor
by
command
appointed
it
to
be
kept
,
nor
gave
it
the
title
of
the
Lords-day
:
It
s
true
,
that
often
they
kept
it
in
a
sort
with
the
Jews
,
as
they
did
Pentecost
,
for
the
opportunity
of
the
multitude
coming
together
on
these
dayes
,
or
to
bury
it
with
honour
;
as
they
did
practise
for
a
time
several
of
the
Jewish
Rites
antiquated
for
their
gaining
,
and
till
they
were
fully
informed
of
their
abolition
▪
but
in
constituted
Churches
of
the
Gentiles
,
we
never
read
that
they
kept
it
,
but
another
day
.
2.
The
Apostles
and
primitive
Christians
kept
and
esteemed
the
first
day
for
their
solemn
day
,
beyond
and
above
all
dayes
,
yea
,
and
it
onely
as
the
Christian
Sabbath
.
For
1.
on
that
day
they
used
to
meet
ordinarily
,
and
that
not
occasionally
,
but
purposely
and
determinately
,
as
John
20.
verse
19.
and
26.
which
is
clearly
the
first
day
.
2.
They
are
purposely
together
,
and
not
for
fear
(
for
fear
scattereth
)
but
while
they
are
together
,
they
do
for
fear
shut
the
doors
,
being
very
probably
led
from
the
news
of
the
Resurrection
to
be
together
,
and
so
gain
,
verse
26.
they
meet
,
and
Christ
with
them
:
And
though
it
may
possibly
be
,
that
on
other
dayes
they
met
;
yet
doubtless
this
holdeth
forth
something
peculiar
to
this
day
,
and
some
Lesson
to
be
taken
from
it
:
That
1.
Christs
coming
to
them
is
especially
trysted
on
that
day
,
and
that
while
they
are
together
.
2.
That
when
they
met
at
any
other
time
,
ere
he
came
to
them
its
never
said
,
they
were
or
came
together
the
second
,
third
,
or
fourth
day
of
the
week
,
but
on
the
first
;
and
wherefore
doth
the
Holy
Ghost
record
that
day
,
or
their
meeting
on
that
day
,
when
he
omitteth
the
naming
of
other
dayes
:
but
that
that
day
in
its
Exercises
may
be
especially
taken
notice
of
,
and
though
other
dayes
had
been
much
alike
in
Exercises
to
them
,
yet
the
recording
of
this
day
so
often
,
and
omitting
the
other
,
intimateth
a
difference
,
sure
they
are
not
alike
in
this
,
so
much
for
the
20.
of
John
,
which
is
the
first
place
of
Scripture
we
make
use
of
.
The
second
is
Acts
2.
1
,
2.
Here
they
are
said
to
be
,
all
with
one
accord
in
one
place
when
Pentecost
came
,
where
its
clear
,
1.
That
Pentecost
was
on
the
first
day
of
the
week
,
for
it
was
the
fiftieth
day
after
the
Feast
of
unleavened
bread
:
Now
according
to
the
Jews
account
,
their
Passover
day
was
on
the
Sabbath
(
called
John
19.
31.
an
high
Sabbath
)
in
which
Christ
lay
all
the
day
in
the
grave
,
as
appeareth
;
for
that
day
is
called
their
preparation
for
the
Feast
,
wherein
Christ
suffered
which
is
our
Friday
;
reckon
now
what
will
be
the
fiftieth
day
after
,
or
Pentecost
,
and
it
will
be
found
to
be
the
first
day
of
the
week
:
And
it
s
not
only
observable
for
their
meeting
,
but
for
Gods
sending
the
Spirit
on
them
,
as
a
special
blessing
of
that
day
,
and
his
countenancing
of
their
worshipping
him
on
it
,
according
to
his
promise
;
2.
It
is
clear
that
they
did
meet
together
on
this
day
.
3.
That
this
meeting
together
was
not
a
daily
or
ordinary
meeting
together
(
for
John
21.
we
see
they
went
to
Fishing
,
and
no
question
sometimes
they
went
asunder
)
for
verse
1.
It
s
marked
as
a
thing
not
ordinary
to
every
day
,
that
on
that
day
they
were
altogether
in
one
place
.
4.
It
was
not
a
meeting
in
reference
to
the
Pentecost
feast
:
For
1.
They
onely
are
together
,
distinct
from
the
People
.
2.
It
s
not
in
the
Temple
,
but
in
some
other
House
fit
for
their
meeting
together
at
publick
Worship
;
it
must
be
therefore
,
because
that
day
was
the
time
of
their
solemn
meeting
,
even
their
Christian
Sabbath
.
The
third
place
is
Acts
20.
7.
And
upon
the
first
day
of
the
week
,
when
the
Disciples
came
together
to
break
bread
Paul
preached
unto
them
,
&c.
where
it
is
clear
:
1.
That
this
meeting
was
for
publick
Worship
,
as
the
breaking
of
Bread
and
Preaching
intimateth
.
2.
That
there
is
some
observableness
in
this
Circumstance
,
that
it
was
on
the
first
day
of
the
week
,
and
that
that
day
is
mentioned
rather
then
any
of
the
former
six
dayes
,
in
which
he
had
been
there
at
Troas
.
though
its
more
then
probable
they
had
meetings
and
preaching
on
them
also
;
but
this
is
the
onely
and
great
difference
,
that
their
meetings
on
these
dayes
were
occasional
,
and
it
may
be
but
partial
(
to
speak
so
)
but
the
solemn
chief
fixt
meeting
of
all
,
was
usually
and
ordinarily
on
the
first
day
.
3.
This
coming
together
on
that
day
for
these
ends
is
spoken
of
,
as
a
thing
that
was
not
new
,
nor
occasional
;
but
as
their
customary
,
constant
,
known
,
Practise
;
they
came
together
purposely
to
break
and
to
wait
on
other
Ordinances
.
4.
It
s
clear
,
that
by
special
applying
of
these
Exercises
to
that
day
,
and
by
mentioning
of
the
day
for
that
end
,
that
,
that
day
was
their
most
solemn
day
,
and
that
the
old
seventh
day
was
not
so
(
at
least
necessarily
)
imployed
by
them
.
5.
Neither
is
it
like
,
That
Paul
,
who
was
ready
to
depart
,
would
have
stayed
for
the
first
day
of
the
week
,
if
there
had
not
been
some
solemn
worship
in
that
,
or
that
he
would
have
passed
the
old
seventh-day
Sabbath
,
especially
to
marring
of
his
other
occasions
had
they
been
equal
,
if
more
sanctification
had
been
required
in
it
,
then
in
the
first
day
of
the
week
,
or
that
he
would
have
so
much
insisted
in
religious
publick
worship
on
that
day
,
if
the
former
seventh
had
been
imployed
in
that
service
,
but
here
the
Church
being
constituted
of
believing
Gentiles
,
there
is
no
mention
of
the
old
Sabbath
,
but
as
of
another
common
day
of
the
week
;
Yea
6.
Pauls
spending
this
whole
day
in
that
service
,
and
continuing
his
Sermon
till
midnight
(
yet
accounting
it
still
one
day
)
in
solemn
meeting
doth
confirm
this
day
to
be
more
then
an
ordinary
day
,
or
then
other
dayes
of
the
week
,
as
being
specially
dedicated
to
these
Services
and
Exercises
,
and
totally
spent
in
them
.
7.
It
s
said
,
that
the
Disciples
came
together
,
they
were
not
sent
for
that
day
,
but
they
came
together
being
called
and
accustomed
so
to
do
on
that
day
,
and
as
being
put
to
these
duties
by
the
day
,
as
the
proper
Exercises
in
which
it
is
to
be
spent
.
Hence
we
may
argue
;
If
the
Apostles
and
primitive
Christians
did
observe
the
First
day
of
the
week
,
as
their
prime
and
chief
time
for
solemn
publick
Worship
,
and
did
pass
over
the
old
seventh
day
,
then
is
the
day
changed
from
the
seventh
to
the
First
day
of
the
week
,
but
the
first
is
cleared
by
the
former
Instances
,
Ergo
,
&c
And
if
these
meetings
on
that
First
day
were
not
such
as
used
to
be
formerly
on
the
seventh
day
,
I
desire
to
know
a
reason
:
1.
Why
their
meetings
on
that
day
should
be
particularly
recorded
rather
then
their
meetings
on
any
other
day
;
and
then
2.
Why
the
one
is
so
oft
mentioned
,
and
the
other
never
,
to
wit
that
they
met
the
second
,
third
day
,
&c.
of
the
week
.
Or
3.
If
their
meeting
on
this
First
day
now
(
after
Christs
Ascension
)
be
not
like
his
going
to
the
Synagogue
on
the
seventh
▪
day
Sabbath
,
and
doing
such
and
such
things
on
the
Sabbath
:
that
day
being
most
frequently
mentioned
before
,
whereas
now
there
is
deep
silence
of
that
day
,
and
the
first
day
is
recorded
in
its
room
,
neither
can
the
Scriptures
speaking
of
the
one
▪
and
silence
in
the
other
be
for
no
purpose
,
or
for
any
other
purpose
.
And
as
the
practise
of
the
Church
holdeth
out
the
change
of
the
day
,
so
doth
the
Title
given
,
Rev.
1.
10
to
the
first
day
of
the
week
,
to
wit
,
the
Lords
day
confirm
the
same
,
whence
we
argue
.
If
the
Title
,
which
by
the
Lord
and
his
people
was
given
to
the
seventh-day
Sabbath
under
the
Old
Testament
,
and
under
which
,
and
by
which
,
he
claimeth
a
seventh-day
in
this
Command
;
If
I
say
that
Title
in
the
New
Testament
be
not
given
unto
the
seventh
,
but
unto
the
First
day
of
the
week
;
then
is
the
day
changed
from
the
seventh
day
to
the
First
,
and
the
First
falleth
now
under
this
command
,
as
the
seventh
formerly
did
;
but
the
former
is
true
,
the
First
is
styled
as
the
seventh
was
,
and
as
this
Command
styleth
and
claimeth
the
day
to
the
Lord
to
be
observed
for
him
;
therefore
now
is
the
Sabbath
changed
from
the
seventh
day
to
the
First
day
of
the
Week
.
The
Titles
whereby
the
Sabbath
is
distinguished
from
other
dayes
,
and
peculiarly
claimed
and
marked
by
God
as
his
,
and
that
in
this
same
Command
,
must
certainly
evidence
that
day
,
which
he
hath
set
apart
and
doth
claim
as
he
applyeth
them
:
And
therefore
if
these
Titles
be
given
and
applyed
to
the
first
day
now
,
it
must
needs
shew
a
succeeding
of
that
day
unto
the
former
seventh
,
for
during
the
Observation
of
the
seventh
day
these
Titles
were
not
,
nay
could
not
be
applyed
to
the
First
▪
no
day
being
then
the
Lords
but
the
seventh
.
Now
we
find
that
the
seventh-day
Sabbath
is
in
the
Old
Testament
styled
by
the
Lord
under
these
Titles
,
and
so
claimed
by
him
.
1.
It
s
called
here
the
Sabbath
of
the
Lord
,
or
to
the
Lord
,
that
's
the
Lords
,
as
contra
distinguished
from
the
six
dayes
he
hath
given
unto
us
,
a
day
that
he
hath
right
to
,
and
not
we
,
therefore
called
the
Lords
Sabbath
.
2.
Isaiah
58.
3.
It
s
claimed
by
the
Lord
as
his
,
my
holy
day
,
which
is
so
called
1.
to
distinguish
it
from
other
days
.
2.
To
stamp
it
with
the
Lords
mark
in
respect
of
its
use
,
for
it
is
not
to
be
applyed
to
our
use
,
but
to
his
own
,
it
being
his
in
a
special
manner
.
But
in
the
New
Testament
after
Christs
resurrection
,
the
seventh
day
is
not
so
styled
and
claimed
,
but
the
first
day
of
the
week
is
,
Rev.
1
,
10.
I
was
(
saith
John
)
in
the
Spirit
on
the
Lords
day
:
In
which
place
these
things
are
clear
.
1.
That
after
Christs
Ascension
,
there
was
a
peculiar
day
belonging
to
the
Lord
beside
and
beyond
other
days
.
2.
That
it
was
not
the
old
Sabbath
,
for
1.
Johns
scope
being
particularly
to
clear
the
time
of
the
Vision
by
the
Circumstance
of
the
day
,
the
particular
day
as
distinct
from
other
dayes
,
to
call
the
Sabbath
then
used
amongst
the
Jews
;
the
Lords
day
had
more
obscured
it
then
cleared
it
,
yea
2.
In
that
it
s
called
the
Lord
,
according
to
the
phrase
of
the
New
Testament
,
it
supposeth
some
relation
to
Christ
the
Mediator
,
as
being
derived
from
him
which
cannot
be
said
of
the
seventh
day
Sabbath
.
3.
That
it
was
not
any
indefinite
day
of
the
Lord
:
For
,
1.
there
is
great
odds
betwixt
the
Lords
day
,
and
the
day
of
the
Lord
,
the
former
looketh
to
a
constant
special
right
and
peculiar
interest
that
God
hath
in
that
day
beside
other
dayes
,
even
as
when
the
seventh
day
was
called
his
Day
before
,
the
Temple
,
his
Temple
,
the
prescribed
Service
,
his
Service
,
and
the
Sacrament
of
the
Supper
,
his
Supper
,
&c.
2.
That
day
would
be
still
dark
to
the
Church
if
it
were
indefinite
,
contrary
to
Johns
scope
.
4.
That
it
is
,
and
must
be
such
a
day
as
was
commonly
set
apart
by
Christians
to
God
as
his
;
and
that
with
respect
to
Christ
the
Mediator
,
and
such
a
day
as
was
known
to
them
;
And
by
the
former
practises
it
is
clear
,
that
this
day
is
the
first
day
of
the
week
,
being
the
Lord
Christs
day
,
who
now
having
conquered
death
;
and
gotten
the
victory
,
He
doth
therefore
claim
this
day
as
a
tribute
to
him
.
This
being
clear
,
that
no
other
day
can
claim
this
title
,
and
that
the
First
day
hath
good
ground
to
claim
it
,
we
may
put
it
out
of
question
,
that
it
is
the
First
day
or
no
day
,
or
if
it
were
not
the
First
,
that
to
no
purpose
were
the
designation
of
that
day
inserted
,
seeing
to
no
other
day
hath
it
been
applyed
,
nor
can
it
be
applyed
.
This
truth
has
been
uncontroverted
in
all
Antiquity
,
and
almost
by
all
Writers
(
till
of
late
Gomarus
beginneth
to
question
it
)
as
Rivet
cleareth
on
this
Command
against
him
.
Now
(
supposing
it
as
unquestionable
that
this
is
the
very
First
day
)
we
are
to
inquire
if
the
title
applyed
to
this
day
be
the
same
with
that
in
the
Command
,
and
which
usually
was
given
to
the
old
seventh-day
Sabbath
,
or
that
then
Lords
day
.
And
it
is
clear
,
1.
That
this
title
claimeth
this
day
to
God
as
his
Day
,
it
being
possessively
exprest
,
as
when
we
say
,
the
Lords
Throne
,
the
Lords
Altar
,
the
Lords
Sabbath
,
&c.
2.
It
contra-distinguisheth
that
day
from
other
dayes
,
as
if
they
were
not
so
the
Lords
,
but
ours
,
like
that
in
the
Command
,
Six
dayes
shalt
thou
labour
,
&c.
but
the
seventh
is
the
Lords
,
so
it
s
the
Lords
in
a
peculiar
way
,
we
having
lesser
right
to
imploy
that
day
for
our
own
use
then
any
other
day
;
and
this
claim
of
the
First
day
to
the
Lords
,
inferreth
a
condescension
or
dispensation
whereby
the
last
day
becometh
ours
,
for
had
there
been
two
dayes
belonging
to
him
,
one
day
could
not
have
been
peculiarly
called
his
;
in
which
respect
,
1
Cor.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
the
Lords
Supper
is
distinguished
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
own
Supper
;
even
so
the
Lords
day
is
distinguished
from
other
dayes
.
3.
It
layeth
on
a
necessity
of
using
it
for
the
Lord
,
and
not
for
our selves
,
because
it
s
his
,
and
will
infer
the
same
moral
duties
and
ends
which
the
Command
obligeth
to
.
4.
It
will
infer
an
appointment
of
Christs
,
whereby
he
appropriateth
that
day
to
his
service
,
and
claimeth
it
to
himself
;
why
,
because
he
calleth
it
his
,
even
as
in
the
fourth
Command
there
is
no
express
institution
of
the
seventh
day
,
yet
because
the
sev
nth
was
called
the
Lords
,
and
in
his
former
way
and
dispensations
intimated
as
a
day
to
be
kept
for
him
,
therefore
it
's
understood
and
taken
for
granted
by
the
Jews
to
be
instituted
,
seeing
he
calleth
it
his
;
so
may
we
conclude
here
,
that
there
is
an
institution
and
appointment
of
the
First
day
to
be
the
Lords
,
because
it
s
claimed
by
him
as
his
,
although
no
such
plain
express
institution
be
of
it
as
of
other
Ordinances
,
it
being
clear
that
the
institution
of
dayes
is
left
more
generally
to
be
gathered
:
From
all
which
we
may
gather
the
couclusion
▪
to
wit
,
that
the
First
day
of
the
week
is
stiled
by
the
same
peculiar
Titles
claimed
by
the
Lord
expresly
as
his
right
and
due
,
and
upon
as
valid
grounds
under
the
New
Testament
,
as
the
seventh
day
was
under
the
Old
;
Therefore
now
the
seventh
day
is
changed
,
and
the
First
is
come
in
its
room
,
which
was
the
thing
to
be
proved
.
In
the
last
room
we
argue
from
the
Apostles
Ordinance
,
1
Cor.
16.
1
,
2.
concerning
contributions
for
the
Saints
;
As
I
have
(
saith
Paul
)
given
order
to
the
Churches
of
Galatia
,
even
so
do
ye
,
that
is
,
the
first
day
of
the
week
let
every
one
of
you
lay
by
him
,
&c.
I
say
we
argue
t●us
,
That
not
the
seventh
,
but
the
first
day
,
is
the
chief
solemn
day
for
worship
after
Christs
Resurrection
.
If
the
First
day
of
the
week
be
particularly
and
eminently
pitched
on
by
the
Apostle
,
and
that
in
diverse
Churches
as
the
fittest
time
for
expressing
their
Charity
,
then
must
there
be
somewhat
eminent
in
the
First
day
,
giving
ground
for
such
an
appointment
and
ordinance
,
as
the
Apostles
singling
that
from
other
dayes
for
such
an
end
(
and
no
other
reason
can
be
given
,
but
that
that
day
being
more
especially
and
immediately
appointed
for
God
,
is
most
fit
for
that
duty
,
which
is
a
Work
of
Mercy
)
but
it
s
there
clear
,
that
the
Apostle
pitcheth
singularly
on
that
day
beside
other
dayes
,
Ergo
,
&c.
For
strengthening
of
the
Argument
,
consider
1.
That
it
's
clear
to
be
the
first
day
of
the
week
,
since
that
same
phrase
which
is
used
by
the
Evangelists
,
Matt.
28.
1.
Mark
16
▪
2.
Luk.
24.
1.
is
made
use
of
here
by
the
Apostle
,
who
no
question
followeth
the
Evangelists
phrase
,
yea
his
following
that
phrase
may
hint
at
a
reason
,
why
he
commandeth
Charity
to
be
on
that
day
,
or
sets
it
apart
for
that
use
as
beyond
other
dayes
,
to
wit
,
our
Lords
Resurrection
.
2.
It
s
clear
,
that
he
thinketh
it
not
indifferent
what
day
it
be
done
on
,
nor
that
all
days
are
alike
,
therefore
he
pitcheth
on
that
day
,
the
first
day
,
and
that
not
in
one
Church
onely
,
but
in
many
.
3.
That
this
is
not
commended
onely
to
them
,
but
commanded
and
enjoyned
even
in
reference
to
the
day
,
and
will
the
Apostle
load
Churches
with
Commands
in
that
circumstance
without
ground
,
and
universally
(
to
speak
so
)
prefer
one
day
to
another
,
and
so
as
he
will
have
uniformity
in
the
very
day
in
the
Church
of
Corinth
,
with
other
Churches
unnecessarily
?
Let
it
not
be
said
,
nay
nor
thought
.
4.
That
this
day
was
commanded
even
in
the
Churches
of
Galatia
,
in
which
Churches
he
had
condemned
the
observation
of
dayes
,
whereby
it
would
seem
to
be
clear
,
that
he
counteth
not
the
preferring
of
this
first
day
,
as
one
of
these
dayes
the
observation
whereof
is
prohibited
and
condemned
by
him
,
no●
willeth
it
to
be
laid
aside
;
and
that
purposely
he
passed
the
seventh
day
as
amongst
these
dayes
,
which
were
not
to
be
observed
and
retained
but
laid
aside
.
5.
That
the
thing
required
is
a
duty
of
the
Sabbath
,
being
a
work
of
mercy
,
as
Isai.
58.
giving
bread
to
the
hungry
,
is
mentioned
particularly
,
as
one
of
the
duties
of
Gods
Holy
day
.
6.
That
the
mentioning
of
the
First
day
of
the
week
must
be
looked
on
,
as
relating
to
,
and
as
compared
with
,
the
practise
of
keeping
solemn
meetings
on
that
day
,
and
this
Command
of
doing
this
on
the
First
day
of
the
week
must
be
more
strong
,
and
infer
somewhat
more
being
compared
with
other
places
,
then
if
such
things
were
not
recorded
other
wayes
of
the
First
day
.
7.
This
Command
supposeth
them
to
be
already
acquainted
with
some
special
priviledges
of
the
First
day
beyond
others
,
when
he
commendeth
this
as
a
motive
to
them
to
be
more
charitable
,
to
wit
,
that
it
was
to
be
done
on
that
day
.
8.
That
there
must
be
some
peculiar
thing
in
this
day
making
it
fit
,
yea
more
fit
for
such
a
purpose
,
as
doing
works
of
Charity
on
it
;
rather
then
on
any
other
:
And
the
Apostles
commanding
this
(
and
that
in
many
Churches
)
doth
necessarily
presuppose
a
reason
why
he
doth
it
,
drawn
from
some
fitness
of
this
day
by
another
.
Now
,
if
we
will
enquire
,
no
reason
can
be
given
but
that
the
seventh-day
Sabbath
was
expired
,
and
that
this
first
day
was
instituted
in
its
place
,
for
otherwise
any
day
was
alike
;
yea
,
the
seventh-day
being
the
last
day
of
the
week
,
and
the
day
when
men
usually
reckon
their
weeks
success
,
it
would
seem
more
reasonable
for
this
end
,
that
men
at
the
close
of
the
week
should
lay
up
by
them
,
as
God
had
blessed
them
,
then
to
reserve
it
,
to
the
beginning
of
another
week
,
were
not
the
first
day
more
especially
to
be
sanctified
then
the
last
,
and
the
last
to
be
accounted
but
an
ordinary
working
day
:
The
fitness
then
floweth
from
this
,
that
the
first
day
of
the
week
being
the
day
of
their
solemn
Communion
with
God
,
and
with
one
another
,
and
the
day
of
their
partaking
most
liberally
of
spiritual
blessings
from
him
,
that
therefore
they
should
be
most
readily
warmed
in
their
affections
,
and
be
most
liberal
in
their
Communications
to
such
as
wanted
,
especially
if
we
consider
the
Jews
to
be
parties
for
whom
that
Collection
or
Contribution
was
;
It
s
the
Apostles
great
Argument
,
whereby
he
pleadeth
for
Charity
to
the
poor
Jews
from
the
Christian
Gentiles
,
Rom.
15.
26
,
27.
That
the
Gentiles
were
their
Debtors
in
temporals
,
because
they
had
received
spiritual
things
from
them
;
now
this
argument
is
most
fresh
and
powerful
,
when
Believers
do
on
the
first
day
of
the
week
record
Gods
priviledging
them
with
his
Ordinances
,
and
giving
them
his
day
in
place
of
the
Ordinances
and
day
,
which
the
Jews
once
had
,
and
yet
deriving
these
unto
them
by
the
Jews
,
I
say
,
this
Argument
will
then
be
most
fresh
to
incite
to
that
duty
in
particular
.
If
any
say
that
it
was
accidental
,
that
the
first
day
was
chosen
or
named
rather
then
another
,
because
one
behoved
to
be
named
,
and
it
was
alike
which
:
But
1.
I
demand
why
is
it
universal
?
If
it
were
from
one
Church
onely
it
might
possibly
,
have
been
thought
so
,
but
he
doth
call
for
this
duty
on
that
day
from
more
Churches
:
2.
Why
doth
he
not
recommend
it
,
but
command
it
as
having
more
then
an
indifferency
in
the
very
day
:
And
3.
Can
it
be
by
guess
or
accident
(
to
speak
so
)
that
so
many
priviledges
are
fallen
on
that
day
?
And
that
so
manie
things
are
recorded
of
it
,
and
astricted
to
it
by
commands
,
which
is
not
done
of
,
and
to
,
any
other
dayes
:
And
if
one
place
would
not
suffice
to
prove
,
that
the
first
day
and
not
the
seventh
day
was
preferred
by
the
Apostles
,
as
the
chief
day
of
solemn
publick
worship
,
yet
all
these
things
put
together
must
prove
a
preference
in
that
day
,
or
we
must
say
that
the
Pen-men
of
Holy
Scripture
have
been
very
partial
,
who
have
marked
many
things
,
and
recorded
them
concerning
Gods
Worship
on
that
day
,
and
have
never
so
much
as
once
for
solemn
Service
named
▪
what
was
done
on
the
second
,
third
,
fourth
,
fifth
dayes
;
we
must
either
say
,
that
this
is
inadvertently
done
(
which
were
blasphemy
considering
by
what
Spirit
they
wrote
)
or
we
must
say
it
s
done
to
put
a
preference
on
that
day
,
and
to
shew
that
its
especially
to
be
taken
notice
of
,
as
the
most
solemn
day
for
Gods
worship
by
Christians
(
which
is
the
thing
to
be
confirmed
)
for
,
the
day
that
's
claimed
as
the
Lords
,
kept
for
him
,
and
singularly
marked
to
be
priviledged
beyond
other
days
,
must
be
his
day
;
but
this
First
day
is
such
▪
Ergo
,
&c.
Propos
5.
This
change
of
the
day
whereby
the
seventh
is
laid
aside
,
and
the
first
substituted
in
its
room
,
is
of
divine
authority
and
institution
;
and
not
by
any
meer
humane
or
Ecclesiastick
Constitution
.
I
conceive
there
is
indeed
no
mids
here
betwixt
a
Divine
Institution
,
which
hath
Gods
warrant
and
authority
stamped
on
it
,
and
for
Conscience
sake
is
to
be
observed
as
being
obligatory
thereof
,
and
that
immediately
;
and
humane
or
Ecclesiastick
Constitutions
,
which
may
reach
the
external
man
,
but
in
the
matters
of
worship
cannot
bind
the
Conscience
or
impose
them
as
necessary
:
Now
that
this
change
is
not
by
the
last
,
but
by
the
first
,
we
prove
these
ways
.
1.
Thus
,
if
it
be
not
humane
or
Ecclesiastick
▪
then
it
must
be
Divine
,
but
it
is
not
humane
or
Ecclesiastick
,
ergo
▪
its
Divine
:
That
it
is
not
humane
will
appear
1
▪
If
it
reach
the
Conscience
,
and
that
immediately
;
then
it
's
not
humane
but
Divine
,
but
it
doth
so
.
2.
If
no
man
or
Church
on
Earth
have
power
to
alter
Gods
day
,
now
,
nay
,
nor
simply
,
or
at
all
,
then
it
s
not
humane
or
Ecclesiastick
,
but
first
,
none
can
change
it
,
as
we
might
clear
from
great
absurdities
,
that
would
follow
.
2.
If
any
Church
have
this
power
let
them
shew
it
,
the
Old
Church
had
it
not
,
neither
the
new
,
as
is
cleared
in
the
first
question
.
2.
We
proceed
to
evince
this
change
to
be
by
Divine
Institution
these
four
wayes
.
1.
From
reasons
flowing
from
Scripture
,
or
Consequences
drawn
from
it
▪
1.
Thus
,
where
by
genuine
and
native
Consequences
drawn
from
Scripture
any
thing
is
so
imposed
,
as
it
cannot
without
sin
be
altered
or
neglected
,
there
is
a
Divine
Institution
;
but
in
the
change
of
the
seventh
▪
day
Sabbath
to
the
First
such
Consequences
may
be
drawn
from
Scripture
,
as
will
(
upon
supposition
of
the
change
)
a
strict
it
to
the
First
day
,
so
as
that
cannot
be
altered
or
neglected
without
sin
,
Ergo
,
it
s
of
Divine
Institution
:
The
question
can
be
only
of
the
minor
,
which
is
made
out
from
what
is
said
in
the
third
Proposition
,
thus
:
If
these
very
grounds
which
plead
the
conveniency
of
the
change
simply
,
do
plead
the
conveniency
of
that
change
to
the
First
day
,
then
by
clear
and
unforced
Consequence
,
the
first
day
is
chosen
and
cannot
without
sin
be
passed
by
,
altered
or
neglected
,
except
we
say
these
reasons
have
no
weight
;
but
these
very
grounds
will
be
found
to
plead
for
▪
and
to
be
applicable
to
,
the
First
day
of
the
week
alonely
:
and
therefore
beside
all
other
dayes
in
the
new
World
it
may
be
called
the
day
▪
which
God
specially
made
,
as
it
is
the
day
of
Christs
rest
from
the
work
of
Redemption
,
answerable
to
Gods
rest
after
the
Creation
,
&c.
and
therefore
as
being
most
conducible
to
that
end
,
the
First
day
cannot
be
without
sin
past
by
,
neglected
or
altered
.
2.
Thus
,
if
the
very
day
of
Christs
rest
in
the
new
World
be
to
be
rested
on
,
and
sanctified
as
the
Sabbath
,
then
the
First
day
is
to
be
rested
on
and
sanctified
;
but
by
Analogy
from
the
works
of
Creation
,
we
may
see
that
the
First
day
of
rest
after
the
finishing
of
the
work
of
Redemption
is
to
be
sanctified
,
Ergo
,
&c.
and
Psalm
118.
is
very
considerable
to
this
purpose
,
wherein
there
is
1.
a
Prophecy
of
Christ
▪
2.
O●
a
day
which
God
hath
singularly
made
for
us
to
joy
in
▪
3.
That
day
is
the
day
wherein
the
rejected
stone
is
made
the
head
of
the
Corner
,
which
day
is
clear
from
Rom.
2.
4
to
be
the
Resurrection
day
,
yea
,
suppose
that
day
there
doth
signifie
the
time
of
the
Gospel
,
wherein
we
should
joy
,
yet
even
that
way
,
the
first
day
is
by
proportion
that
day
eminently
,
wherein
Christs
Victory
was
manifested
,
and
so
the
day
wherein
Christians
ought
especially
to
rejoyce
.
The
second
way
we
may
reason
for
the
change
to
be
by
Divine
Institution
,
is
from
this
Command
:
If
(
supposing
still
a
change
)
by
the
morality
of
this
Command
,
the
seventh
can
be
changed
into
no
day
but
the
first
day
of
the
week
▪
then
is
the
change
into
the
first
day
,
of
Divine
Institution
(
for
so
that
must
necessarily
be
,
which
is
by
vertue
of
a
Command
)
but
by
this
Command
no
other
day
can
be
admitted
;
for
each
week
is
divided
in
six
working
dayes
▪
and
these
together
to
us
,
and
one
of
rest
and
that
to
God
;
now
by
changing
it
to
the
first
God
getteth
one
,
and
we
six
and
that
together
;
but
if
the
day
were
the
second
third
,
fourth
,
&c.
it
would
not
be
so
;
for
the
six
working
dayes
would
be
interrupted
,
which
is
contrary
to
that
morality
of
the
Command
,
whereby
our
dayes
are
distinguished
from
his
,
that
ours
,
for
one
week
being
fully
by
,
we
may
with
the
greater
freedom
give
God
his
.
The
third
way
we
take
to
prove
the
change
of
the
day
to
be
by
Divine
Institution
is
this
:
If
by
the
practise
of
the
Apostles
,
who
were
guided
and
inspired
by
the
Spirit
in
things
belonging
to
their
Office
infallibly
,
this
day
was
observed
as
different
from
other
dayes
;
then
there
is
a
Divine
Institution
of
,
and
warrant
for
,
this
day
;
but
by
the
practise
of
the
Apostles
this
day
is
celebrated
as
different
from
,
and
preferred
to
,
other
dayes
,
or
as
Divine
,
therefore
it
s
of
Divine
Institution
:
If
the
Divine
practise
and
example
of
the
Apostles
in
things
moral
and
common
to
all
,
do
not
either
suppose
a
Divine
antecedent
institution
,
or
infer
a
subsequent
,
then
their
practise
and
example
,
which
in
these
things
is
infallible
and
unerring
,
will
have
no
more
force
then
the
example
of
others
▪
which
were
absurd
,
their
examples
being
especially
pressed
on
us
;
and
if
in
any
thing
their
example
be
Divine
,
it
must
be
in
this
so
particularly
and
so
well
circumstantiated
;
and
where
their
meeting
is
not
recorded
to
have
been
on
any
other
second
,
third
,
&c.
day
,
certainly
their
practise
must
be
not
onely
more
then
nothing
,
but
very
significant
;
and
indeed
in
positive
worship
,
the
Lord
hath
been
pleased
to
be
more
sparing
(
to
say
so
)
and
to
leave
us
more
to
gather
from
Examples
then
in
negatives
,
as
in
the
positive
part
of
swearing
▪
admitting
of
Church
members
,
in
government
,
baptism
and
admission
to
the
Supper
,
yet
none
can
say
that
there
is
no
Scripture
Institution
in
these
,
where
there
may
be
such
grounds
or
examples
.
4.
The
Divine
Institution
of
the
change
may
be
argued
from
the
title
thus
,
if
that
which
is
called
the
Lords
,
be
his
by
Divine
Institution
and
separation
from
other
things
not
so
called
;
then
this
first
day
must
be
his
by
Divine
Institution
and
separation
from
other
dayes
,
but
all
that
is
called
the
Lords
,
is
his
after
this
manner
:
Ergo
,
Let
the
minor
be
confirmed
these
three
wayes
;
1.
By
looking
to
what
is
called
the
Lords
generally
in
the
Old
Testament
,
as
his
House
,
his
Altar
,
his
Priests
,
his
Tithes
,
&c.
are
they
not
still
his
,
because
by
him
separate
for
distinct
uses
in
his
worship
:
2.
By
looking
more
particularly
,
how
the
seventh
day
was
called
his
day
,
or
the
Sabbath
his
,
is
not
this
the
reason
,
because
it
was
appointed
by
him
for
his
worship
beside
other
dayes
?
And
can
any
reason
agree
better
to
this
?
3.
By
looking
how
any
thing
is
called
the
Lords
in
the
New
Testament
,
there
is
no
other
or
better
phrase
or
designation
to
try
by
,
then
that
1
Cor.
11.
20
,
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
even
as
this
first
day
,
called
the
Lords
day
,
is
opposed
to
our
dayes
or
common
days
,
and
that
is
called
the
Lords
Supper
,
because
instituted
by
him
,
for
such
and
such
spiritual
ends
and
uses
:
And
therefore
there
can
be
no
better
ground
gotten
for
shewing
why
this
is
called
the
Lords
day
beside
others
,
then
by
comparing
it
with
other
Scriptures
,
and
if
in
other
things
that
phrase
import
a
Divine
institution
,
why
not
in
this
?
I
do
not
mean
that
this
is
an
institution
,
or
that
it
will
prove
that
there
must
be
a
clear
and
express
institution
shewn
but
I
mean
this
,
that
it
will
inferr
there
is
one
,
and
that
it
is
Divine
,
seeing
God
is
to
choose
and
not
we
.
We
might
here
again
produce
the
four
Witnesses
already
attested
for
the
morality
of
this
fourth
Command
,
to
wit
,
1.
the
general
practise
of
primitive
Christians
,
2.
their
general
opinion
and
judgement
,
3.
mens
Consciences
,
4.
the
dispensations
of
God
;
which
will
also
all
clearly
depone
in
this
,
about
the
change
of
the
day
.
Propos.
6.
Although
we
know
not
the
peremptory
and
precise
time
when
this
day
was
instituted
,
and
the
very
first
day
sanctified
,
nor
whether
it
was
immediately
by
Christ
,
or
mediately
from
him
by
the
Apostles
instituted
,
which
is
of
no
great
concernment
to
the
main
of
its
institution
;
yet
we
think
it
most
probable
that
our
Lord
did
from
the
very
day
of
his
Resurrection
either
himself
institute
it
,
while
as
Acts
1.
v.
3
he
taught
them
what
concerned
the
Kingdom
of
God
;
or
did
inspire
his
Apostles
to
observe
it
from
that
time
forth
;
Because
,
1.
If
it
was
not
then
instituted
,
the
Church
had
for
some
time
wanted
a
Sabbath
,
the
seventh-day
Sabbath
being
expired
by
the
Resurrection
.
2.
The
reason
moving
the
change
and
preferring
the
first
day
before
others
,
as
in
a
nearer
capacity
of
sanctification
for
that
end
,
was
from
that
time
forth
.
3.
The
Apostles
practise
of
meeting
,
and
Christs
keeping
with
them
,
hath
been
from
the
first
change
,
even
on
the
first
two
first
dayes
of
the
week
,
John
20.
verse
19.
26.
4.
All
the
practises
and
other
grounds
whereby
the
change
is
evidenced
,
suppose
still
the
institution
to
preceed
;
which
maketh
it
appear
to
be
very
ancient
.
And
so
we
resume
and
close
these
six
propositions
.
1.
The
day
may
be
changed
from
the
last
to
the
first
:
2.
It
s
meet
it
should
be
so
,
and
there
is
good
reason
for
it
:
3.
It
can
onely
be
to
one
first
:
4.
It
s
so
changed
actually
:
5.
It
s
change
is
not
by
Humane
,
but
by
Divine
institution
:
6.
It
s
institution
seemeth
to
be
from
the
rise
of
the
Gospel
Church
,
and
the
very
day
of
Christs
Resurrection
.
Hence
we
infer
1.
good
warrant
,
even
Gods
warrant
for
imploying
the
seventh-day
to
our selves
,
seeing
God
seeketh
but
one
day
in
seven
,
and
now
has
chosen
and
claimeth
the
first
.
2.
Gods
warrant
for
sanctifying
the
first
day
Sabbath
or
the
Lords
day
as
his
institution
.
3.
That
the
Lords
day
is
to
be
sanctified
by
us
Christians
,
and
that
by
vertue
of
this
Command
,
as
the
seventh-day
was
by
the
Jews
on
its
grounds
.
We
come
now
to
speak
of
the
sanctification
of
this
day
,
which
is
the
main
thing
,
and
for
which
all
the
rest
is
intended
,
we
shall
first
consider
the
precept
,
and
then
2.
the
reasons
whereby
it
is
inforced
.
The
precept
is
,
sanctify
it
,
or
keep
it
holy
,
sanctifying
of
it
is
twice
mentioned
in
this
Command
.
1.
In
the
end
,
it
s
said
God
hallowed
or
sanctified
it
,
that
is
by
separation
,
destination
,
and
appointment
for
holy
uses
,
and
as
a
part
of
worship
,
so
he
sanctified
the
Temple
,
Altar
,
&c.
not
by
infusing
any
holiness
in
them
,
but
by
appointing
them
for
holy
uses
:
Thus
onely
God
can
sanctifie
a
day
,
or
any
other
thing
so
as
to
make
it
a
part
of
worship
,
and
no
man
or
power
on
Earth
whatsomever
can
do
that
.
1.
In
the
precept
it self
we
are
commanded
to
sanctifie
it
,
that
is
,
by
the
application
of
it
unto
the
uses
wherefore
he
hath
set
it
apart
;
thus
we
sanctify
what
he
hath
sanctified
when
we
use
it
and
imploy
it
,
according
to
his
appointment
.
And
so
we
are
to
consider
,
the
sanctifying
of
this
day
in
these
duties
called
for
from
us
on
it
▪
This
sanctification
is
two
wayes
set
down
.
3.
In
its
cessation
and
rest
,
separating
it
from
other
uses
,
and
so
keeping
it
from
the
common
uses
,
to
which
other
dayes
may
and
use
to
be
applied
:
1.
In
its
special
application
to
and
imployment
in
holy
uses
.
For
clearness
,
we
shall
consider
this
sanctification
.
1.
In
respect
of
its
rest
,
what
we
are
to
abstain
from
:
2.
Comparatively
,
with
that
strictness
called
for
from
the
Jews
:
3.
Eminently
,
what
is
required
more
as
to
holiness
this
day
then
on
other
dayes
wherein
also
the
Lords
people
should
be
holy
?
and
wherein
this
goeth
beyond
these
?
4.
Positively
,
in
what
duties
it
should
be
taken
up
:
5.
Complexly
,
in
respect
of
what
is
called
for
to
the
right
sanctifying
of
that
day
before
it
come
on
,
in
the
time
of
it
,
and
after
it
is
past
,
and
that
in
publick
and
private
,
and
by
all
relations
,
Master
,
Servant
,
&c.
and
throughout
the
whole
man
,
thoughts
,
words
,
and
deeds
,
and
throughout
the
whole
day
:
6
Oppositively
,
or
negatively
,
what
are
the
breaches
of
this
Command
,
and
the
aggravations
of
these
sins
which
break
it
.
First
then
,
we
consider
it
in
its
rest
,
which
is
required
;
and
because
there
are
extreams
,
some
giving
it
too
little
,
as
the
Jews
did
before
the
captivity
;
some
too
much
,
even
to
being
superstitious
,
as
the
Jews
after
the
Captivity
,
and
the
Scribes
and
Pharisees
particularly
in
Christs
time
did
;
streaching
this
rest
too
far
.
We
must
therefore
consider
it
more
narrowly
and
particularly
for
quieting
of
our
Consciences
,
for
the
Jews
are
by
the
Prophets
,
Ezek.
20.
Jerem.
17.
and
by
Christ
,
Matth.
12.
reproved
for
both
extreams
respectively
.
We
do
then
in
this
matter
assert
first
,
That
there
is
a
rest
required
here
,
which
is
extensive
to
a
mans
words
,
thoughts
,
and
actions
,
whereby
many
things
lawful
on
other
dayes
▪
become
unlawful
on
this
day
.
Yet
2.
we
assert
,
That
by
this
rest
all
sort
of
actions
are
not
condemned
,
but
only
such
as
are
in
consistent
with
the
end
and
scope
of
this
Command
,
as
by
other
Scriptures
,
and
the
practise
of
Christ
and
the
Saints
is
clear
:
we
conceive
therefore
these
to
be
permitted
.
1.
All
duties
of
Piety
,
as
was
sacrificing
under
the
Old
Testament
,
or
preaching
,
hearing
or
going
about
the
Sacraments
under
the
New
Testament
:
In
which
sense
,
Matth.
12
,
our
Lord
saith
,
the
Priests
prophaned
the
Sabbath
and
were
blameless
,
not
that
formally
they
prophaned
the
Sabbath
,
or
did
indeed
break
that
Command
,
but
materially
they
wrought
in
killing
beasts
,
&c.
which
had
been
unlawful
▪
had
it
not
been
in
the
exercises
of
piety
.
2.
All
▪
things
that
have
a
tendency
,
as
necessary
▪
helps
and
means
to
the
performance
of
the
former
works
of
piety
,
are
lawful
,
as
going
to
the
Congregation
to
hear
the
Law
,
calling
the
Assembly
for
worship
by
Trumpets
,
or
Bells
,
or
by
a
Voice
,
journeying
▪
going
or
riding
to
Church
,
&c.
because
the
duties
of
the
Sabbath
cannot
well
be
done
without
some
of
these
,
not
at
all
without
others
of
them
.
If
it
should
be
asked
here
,
What
that
,
which
is
called
a
Sabbaths
day
journey
,
Acts
1.
12.
was
among
the
Jews
?
and
whence
it
came
,
and
what
way
may
it
be
stinted
or
limited
among
Christians
?
Answ.
It
was
to
them
2000.
Cubits
,
which
according
to
the
different
measuring
of
that
distance
of
ground
consisting
of
these
2000
Cubits
by
a
lesser
or
longer
Cubit
,
is
reckoned
to
be
more
or
▪
less
by
learned
Men
;
but
all
agree
(
says
Goodwin
in
his
Moses
▪
and
Aaron
)
in
this
,
that
these
2000.
Cubits
was
a
Sabbath
days
journey
.
It
arose
to
be
reckoned
so
from
these
grounds
;
1.
From
their
expounding
,
Exod.
16.
29.
Let
none
go
▪
out
of
his
place
;
thus
,
Let
none
go
without
the
bounds
of
the
City
,
which
with
its
Suburbs
was
2000.
Cubits
,
or
a
mile
about
.
2.
That
the
Tabernacle
of
the
Congregation
was
so
far
from
the
Tents
of
these
who
pitched
about
it
in
the
Wilderness
▪
Numb.
2.
as
they
supposed
;
and
that
the
Priests
kept
that
distance
from
the
people
in
entering
with
the
Ark
into
Iordan
,
Jos
3.
4.
whence
they
gathered
that
a
man
might
still
go
to
the
Ark
or
place
of
worship
,
as
it
was
then
in
these
cases
at
a
distance
from
them
,
and
no
further
on
the
Sabbath
day
.
But
we
say
whatever
superstitiously
or
on
custome
they
took
up
(
for
that
is
but
their
Tradition
)
we
cannot
stint
a
Sabbath
dayes
journey
to
so
many
miles
,
fewer
or
more
,
but
it
must
be
as
the
man
is
in
providence
cast
to
reside
further
from
,
or
nearer
to
the
place
where
the
Ordinances
are
dispensed
;
for
one
may
go
many
miles
and
not
prophane
the
Sabbath
,
if
he
cannot
have
the
publick
Ordinances
nearer
,
whereas
another
may
break
the
Sabbath
by
going
but
to
his
Neighbours
door
,
yea
by
walking
in
his
own
house
,
or
to
his
door
,
if
either
it
be
done
idly
,
or
with
respect
to
another
civil
or
worldly
end
,
which
agreeth
not
to
that
day
;
it
is
not
here
remoteness
or
nearness
,
but
what
sweyeth
us
,
and
what
is
our
end
,
that
we
are
to
try
by
.
3.
All
works
of
mercy
are
lawful
on
that
day
,
as
laying
beside
us
something
to
the
poor
.
1
Corinth.
16.
verse
1.
sending
or
dealing
something
to
those
who
are
in
want
,
Isai.
58.
verse
7.
visiting
others
,
to
comfort
;
strengthen
,
or
otherwayes
to
edifie
them
christianly
;
though
idle
and
carnal
visits
(
albeit
,
alace
!
too
rife
)
are
not
permitted
.
4.
Good
Works
,
as
Christ
saith
Matth.
12.
12.
It
s
lawful
to
do
good
or
well
on
the
Sabbath
,
such
are
giving
of
Physick
(
when
it
is
necessary
)
bringing
of
Physitians
▪
saving
a
mans
life
,
and
taking
pains
for
it
,
&c.
Luke
13.
(
these
good
Works
may
be
classed
either
with
Works
of
mercy
before
,
or
with
Works
of
necessity
that
follow
,
both
being
good
Works
as
they
are
Works
of
mercy
or
of
necessity
:
)
5
▪
Works
of
necessity
,
such
as
feeding
Beasts
,
leading
them
to
the
water
,
pulling
them
out
of
Ditches
,
when
they
are
fallen
into
them
on
that
day
,
and
much
more
preparing
honestly
sober
allowance
for
the
susteining
of
the
body
,
as
the
Disciples
pluckt
the
ears
of
Corn
,
Matth.
12.
and
the
Jews
,
Exod.
16.
23.
dressed
the
Manna
on
the
Sabbath
,
though
they
were
not
to
gather
it
;
yet
on
the
sixth
day
to
bake
and
seethe
a
part
,
and
to
keep
a
part
till
the
morrow
,
but
not
till
the
day
following
,
and
therefore
they
behoved
to
dress
it
also
;
yea
,
Jesus
Christ
went
himself
to
a
Feast
on
the
Sabbath
,
Luke
14.
(
that
he
might
take
that
opportunity
by
his
spiritual
discourse
to
edifie
the
Company
as
he
did
notably
)
which
he
would
not
have
done
had
it
been
unlawful
to
dress
any
meat
on
the
Sabbath
,
yet
his
carriage
was
such
at
that
Feast
most
remarkably
,
that
it
would
be
followed
as
a
pattern
by
such
as
may
be
invited
by
others
to
eat
with
them
,
and
shall
be
disposed
to
go
on
the
Sabbath
:
And
if
this
were
the
design
of
the
inviters
and
invited
,
mens
eating
together
▪
on
that
day
would
not
readily
prejudice
the
sanctification
of
it
,
as
very
often
it
doth
:
Such
is
flying
on
the
Lords
day
from
a
destroying
enemy
,
and
in
other
warranted
cases
,
Matth.
24.
defending
our selves
against
unjust
violence
,
&c
▪
6.
Works
of
comliness
,
tending
to
honest
or
decent
walking
,
as
putting
on
of
clothes
honestly
,
making
the
house
clean
from
any
uncleanness
that
may
fall
in
it
throughout
the
Sabbath
,
&c.
By
all
which
Believers
have
allowance
,
1.
for
piety
,
2.
for
charity
,
3.
for
what
is
needful
for
their
beasts
,
4.
what
is
needful
and
convenient
,
or
comely
for
themselves
;
and
more
is
not
necessary
:
In
these
the
Lord
hath
not
streightned
them
,
neither
hath
he
pinched
and
pinned
them
up
to
absolute
necessity
,
but
hath
left
them
to
walk
by
Christian
prudence
(
yet
so
as
they
may
not
exceed
)
for
the
Disciples
possibly
might
have
endured
that
hunger
,
and
not
pluckt
the
ears
of
Corn
,
or
beasts
may
live
a
day
without
water
,
and
not
be
much
the
worse
,
or
some
sort
of
Victuals
may
be
provided
to
be
set
beside
men
on
the
Sabbath
needing
no
dressing
or
preparing
;
yea
,
a
man
may
live
on
little
or
nothing
for
one
day
:
but
the
Lord
hath
thought
good
not
to
streighten
them
,
so
as
to
make
his
day
and
worship
a
weariness
and
burden
unto
them
,
seeing
he
hath
made
the
Sabbath
for
man
,
to
be
refreshing
to
him
,
and
not
man
for
the
Sabbath
;
nor
will
he
have
their
Consciences
to
be
fettered
with
inextricable
scruples
:
He
leaveth
it
to
men
on
other
days
how
much
to
eat
and
drink
by
a
Christian
prudence
(
yet
alloweth
them
not
to
exceed
even
on
these
)
so
here
there
is
some
latitude
left
to
conscientious
reason
to
walk
by
;
for
some
may
do
something
at
one
time
,
and
not
at
another
,
yea
,
one
man
may
take
more
pains
in
upholding
his
body
then
is
called
for
from
another
who
is
stronger
,
so
that
its
impossible
to
set
particular
rules
which
will
agree
to
all
,
but
men
▪
would
look
,
1.
to
their
end
,
2.
to
their
need
,
3.
to
what
may
▪
conveniently
attain
the
end
.
Yet
it
is
needful
here
to
add
some
qualifications
or
caveats
▪
lest
folk
indulge
themselves
too
much
,
and
exceed
under
the
pretext
of
the
former
liberty
,
which
the
Lord
hath
condescended
to
leave
men
at
,
1.
That
men
would
▪
see
that
the
necessity
be
real
,
that
real
sickness
keepeth
at
home
,
that
real
hazard
maketh
them
flie
,
or
maketh
them
bide
at
home
▪
that
it
be
such
a
necessity
as
they
ca●not
contrive
a
way
conveniently
to
evite
when
it
cometh
,
or
could
not
foresee
before
it
came
.
2.
Men
would
see
that
,
that
necessity
be
not
brought
on
by
themselves
▪
If
the
thing
might
have
been
done
at
another
,
time
that
necessity
will
not
excuse
▪
though
if
the
sin
be
taken
with
,
and
repented
of
,
and
Christ
fled
unto
for
the
pardon
of
it
,
we
may
go
about
the
doing
that
lawfully
which
sinfully
we
have
necessitated
our selves
unto
;
as
suppose
one
had
got
warning
to
flie
the
day
before
,
to
bring
such
a
Physician
,
or
to
provide
such
drugs
,
&c.
if
he
did
it
not
,
then
he
sinneth
,
yet
when
necessity
cometh
he
may
still
do
it
,
but
not
with
a
good
Conscience
,
till
he
first
acknowledge
the
former
fault
of
his
neglect
.
3.
It
would
be
adverted
,
if
that
thing
may
be
done
,
as
well
another
time
,
or
may
not
without
prejudice
(
that
is
considerable
)
be
delayed
till
the
next
day
;
Thus
taking
or
giving
of
Physick
on
the
Lords
day
,
making
ordinary
civil
visits
,
beginning
voyages
,
&c.
will
not
sustain
and
bear
weight
before
God
,
when
folk
do
them
that
day
,
to
have
their
own
work
day
free
,
and
so
put
by
the
proper
duties
of
the
Lords
day
,
for
some
things
that
may
be
done
the
day
or
dayes
following
:
Thus
rest
is
commanded
Exod
▪
34.
21
,
even
in
sowing
rime
and
Harvest
;
because
the
necessity
is
not
clear
,
but
dependeth
on
ordinary
providence
,
and
folks
are
to
expect
occasion
and
opportunities
for
them
afterward
.
4.
Men
would
take
heed
that
they
have
not
a
tickling
complacency
that
such
necessities
fall
on
the
Sabbath
,
and
be
not
glad
to
have
diversions
from
the
proper
duties
of
the
day
.
They
would
go
about
such
works
with
a
sort
of
sadness
,
though
yet
with
clearness
and
peace
of
Conscience
as
to
their
lawfulness
:
Therefore
Christ
saith
to
his
Disciples
,
Matth.
24.
20.
pray
that
your
flight
be
not
on
the
Sabbath
day
▪
because
it
would
be
heavy
to
Gods
people
to
flie
on
that
day
,
though
it
was
lawfull
.
5.
We
would
see
that
it
marr
not
a
spiritual
frame
,
and
that
in
doing
these
we
turn
not
to
mind
the
World
as
on
other
dayes
;
There
would
be
still
a
respect
to
the
day
in
our
frame
(
which
is
called
for
in
the
word
remember
)
and
even
when
our
hand
is
otherwayes
imployed
,
the
heart
should
not
be
taken
up
with
these
things
,
but
so
far
as
is
necessary
to
the
acting
of
them
.
6.
It
would
be
adverted
to
,
that
they
be
done
without
inregularity
,
and
so
as
not
to
give
offence
by
them
(
hence
it
was
that
Christ
ever
gave
the
reasons
of
what
he
did
on
the
Sabbath
)
lest
others
,
not
knowing
our
necessity
,
judge
us
guilty
of
Sabbath-breaking
,
or
be
involved
without
necessity
to
do
the
like
,
7.
Folks
would
have
great
respect
to
the
end
in
these
works
,
and
to
the
motive
which
swayeth
and
putteth
them
on
.
If
it
be
outward
gain
or
fear
of
some
temporal
loss
;
as
if
for
gaining
money
a
Physician
should
go
rather
on
the
Sabbath
then
on
another
day
to
save
the
life
of
a
man
;
that
turneth
then
to
be
a
servile
work
,
and
one
of
his
ordinary
Week
day
calling
(
to
speak
so
:
)
So
if
a
Minister
should
preach
with
respect
to
gain
or
applause
on
the
Sabbath
,
or
if
any
man
should
make
a
visit
for
a
meer
civil
end
,
as
we
visit
on
other
dayes
,
without
a
suitable
respect
to
spiritual
edification
or
furtherance
of
Piety
,
it
will
marr
all
,
and
will
be
found
a
breach
of
the
Sabbath
.
8.
We
would
beware
of
spending
too
much
time
in
these
things
,
but
would
endeavour
timely
and
quickly
to
expede
and
dispatch
them
,
and
rightly
to
tryst
them
:
Dressing
of
meat
,
and
trimming
,
adorning
,
and
busking
of
folks
bodies
will
not
be
found
a
well
spent
part
of
the
Sabbath
,
when
it
shutteth
out
other
duties
,
and
getteth
too
much
time
,
as
it
doth
with
many
.
By
all
which
we
may
see
what
need
there
is
to
watch
over
our selves
in
these
things
,
lest
our
liberty
be
turned
into
licentiousness
,
and
lest
we
grow
either
idle
or
carnal
on
that
day
.
Let
us
then
consider
how
far
this
rest
extendeth
:
and
under
it
we
take
in
.
1.
The
rest
of
the
whole
man
,
outward
and
inward
,
in
deeds
,
words
,
and
thoughts
▪
so
is
it
Isai.
58.
13.
we
should
not
speak
our
own
words
(
nor
by
proportion
think
our
own
thoughts
)
nor
find
our
own
pleasures
.
2.
It
goeth
through
the
whole
day
,
for
though
every
minute
of
the
day
cannot
be
applyed
to
positive
duties
,
yet
in
no
minute
of
it
,
is
it
lawful
to
do
another
work
(
inconsistent
with
the
qualifications
and
scope
aforesaid
)
that
is
the
negative
part
in
it
,
thou
shalt
do
no
work
,
which
bindeth
ad
semper
.
3.
It
is
to
be
extended
not
onely
to
a
mans
own
person
,
but
to
all
under
him
,
children
,
servants
,
&c
▪
he
must
be
answerable
for
it
,
that
they
rest
,
and
must
give
them
no
occasion
of
work
.
4.
It
s
to
be
extended
even
to
the
least
work
of
any
sort
,
if
unnecessary
,
as
gathering
sticks
,
speaking
our
own
word
,
&c.
these
are
all
breaches
of
the
Sabbath
.
5.
This
rest
extendeth
to
all
actions
or
sorts
of
actions
or
cases
which
are
not
comprehended
under
the
former
exceptions
which
are
permitted
,
or
are
consistent
with
the
sanctifying
of
the
Sabbath
:
As
;
1.
All
works
which
tend
to
our
external
profit
,
pleasure
,
satisfaction
,
&c.
all
works
of
our
callings
which
make
for
the
increase
of
outward
gain
and
profit
,
such
whereby
we
ordinarily
sustain
our
lives
:
These
Hebr.
4.
15.
are
called
our
own
works
,
and
here
it
s
such
works
as
ordinarily
are
wrought
in
the
rest
of
the
six
dayes
▪
So
it
is
doing
thy
own
pleasure
as
well
as
works
,
Isai.
58.
2.
Such
works
as
tend
to
others
external
gain
or
profit
as
the
great
motive
of
them
,
as
Servants
may
be
working
for
their
Masters
profit
,
and
yet
prophane
the
day
▪
3.
Such
as
are
not
necessary
on
that
day
,
as
ploughing
,
sowing
,
reaping
,
or
gathering
in
,
and
that
even
in
Seed-time
and
Harvest
;
and
so
fishing
,
going
of
mills
,
&c.
when
these
are
not
done
for
the
very
preserving
of
life
,
because
they
are
not
necessary
out
of
that
case
;
neither
is
there
any
thing
here
of
an
extraordinary
dispensation
that
maketh
them
necessary
,
the
weather
depending
on
an
ordinaryprovidence
,
or
ordinarily
depending
on
providence
,
which
is
to
be
reverenced
:
Hence
though
the
weather
and
season
be
rainy
,
yet
it
is
not
lawful
to
cut
down
or
gather
in
Corn
on
the
Sabbath
,
their
hazard
in
this
ease
being
common
and
from
an
ordinary
immediate
providence
;
yet
suppose
that
a
River
were
carrying
away
Corn
,
or
that
Winds
were
like
to
blow
them
into
the
Sea
,
it
were
lawful
in
such
a
case
to
endeavour
to
prevent
that
,
and
preserve
them
;
because
1.
that
cometh
by
some
more
then
ordinary
dispensation
of
providence
in
the
weather
,
and
affecteth
and
putteth
in
hazard
this
Corn
more
then
others
:
2.
Because
there
is
no
probability
of
recovering
these
in
an
ordinary
way
,
though
the
weather
should
alter
,
but
there
is
hope
of
gathering
in
of
such
as
are
in
the
fields
without
that
reach
of
hazard
,
if
the
Lord
alter
the
season
.
4.
Such
as
are
for
carnal
pleasure
or
civil
ends
,
thus
playing
,
gaming
,
much
laughing
,
&c.
being
our
own
works
,
more
especially
our
own
pleasure
,
are
unlawful
on
that
day
.
5.
Consider
that
all
things
are
prohibited
which
marr
the
end
of
the
day
,
and
are
not
consistent
with
the
duties
thereof
▪
such
are
buying
,
selling
,
&c.
out
of
the
cases
of
pressing
necessity
▪
folks
cannot
be
spiritually
taken
up
,
and
with
these
also
;
so
playing
and
gaming
is
no
less
consistent
with
praying
,
reading
,
conferring
▪
&c.
then
ploughing
or
such
like
,
yea
,
is
much
more
indisposing
for
it
,
and
so
we
do
necessarily
thereby
incapacitate
our selves
for
the
duties
of
the
day
.
6.
All
things
are
forbidden
,
which
consist
not
with
this
rest
and
the
duties
of
worship
called
for
from
our selves
and
others
;
thus
unnecessary
journeying
,
walking
,
even
suppose
one
could
or
should
be
exercised
in
meditation
,
is
not
resting
as
is
required
,
much
less
is
gadding
in
companies
,
in
the
street
,
or
fields
,
to
the
neglect
of
secret
and
family
duties
.
In
a
word
,
whatever
is
not
religious
and
spiritual
exercise
,
or
furthering
or
helping
unto
what
is
so
,
out
of
the
excepted
cases
;
much
more
whatever
is
sinful
,
scandalous
or
unsuitable
on
other
dayes
,
or
doth
divert
from
,
or
indispose
for
the
duties
of
holiness
,
and
the
worship
of
God
on
that
day
,
is
inconsistent
with
this
rest
,
and
so
prohibited
:
for
,
This
rest
is
not
primarily
commanded
and
required
for
it self
,
but
as
conducing
and
subordinate
unto
the
performing
of
holy
duties
in
it
;
therefore
our
rest
is
to
be
regulated
,
so
as
may
best
contribute
to
that
scope
,
and
whatever
marreth
that
,
though
it
should
not
be
work
strictly
,
but
idleness
,
carnalness
,
or
playing
▪
and
gaming
,
and
sporting
▪
yet
its
a
breach
of
this
rest
:
for
1.
That
is
no
religious
duty
▪
nor
2.
tending
as
a
necessary
help
to
it
;
nor
3.
is
rest
commanded
that
we
should
pley
in
it
,
but
that
we
should
sanctifie
it
;
and
4.
playing
or
sporting
cannot
be
called
sanctifying
the
day
;
otherwayes
we
might
have
mo
Sabbaths
then
one
,
and
the
prophanest
would
love
them
best
;
5.
playing
separateth
not
the
Sabbath
from
other
dayes
,
more
then
work
doeth
;
for
men
play
in
all
:
6.
playing
is
neither
a
religious
duty
,
it
being
amongst
the
most
irreligious
and
prophane
;
nor
a
duty
of
necessity
for
easing
of
weariness
,
which
doth
not
here
come
by
any
bodily
toyl
and
labour
,
but
(
if
there
be
any
)
from
being
exercised
in
spiritual
duties
;
which
,
therefore
,
change
and
variety
will
through
Gods
blessing
do
,
so
as
the
person
may
be
born
out
in
them
;
nor
is
there
any
place
for
it
,
except
some
duty
be
neglected
,
therefore
its
inconsistent
with
this
.
We
come
to
the
second
way
of
considering
the
sanctification
required
here
,
and
that
is
by
comparing
it
with
that
strictness
called
for
from
the
Jews
,
and
to
which
they
were
tyed
.
We
speak
not
here
of
Ceremonials
(
for
so
their
whole
service
might
be
more
burdensome
then
ours
,
and
particularly
their
Sabbath-services
,
because
they
were
doubled
on
that
day
)
but
of
moral
duties
;
and
in
that
respect
we
say
,
that
the
tye
and
obligation
unto
the
sanctification
of
this
day
is
equal
and
alike
unto
us
with
them
,
which
is
clear
in
particulars
,
for
1.
It
tyeth
us
now
to
as
long
time
,
to
wit
,
a
natural
day
of
twenty
four
hours
,
as
it
did
them
then
.
2.
It
restraineth
from
work
and
requireth
holy
rest
now
,
as
much
as
then
;
for
whatever
work
then
struck
against
the
Letter
or
purpose
and
scope
of
the
Command
,
and
marred
holy
duties
,
doth
so
still
.
3.
It
requireth
positive
sanctification
by
holy
duties
,
as
preaching
,
prayer
,
meditation
,
&c.
and
alloweth
not
idleness
,
nor
indulgeth
time
to
other
unnecessary
works
.
4.
It
requireth
as
spiritual
a
manner
and
as
spiritual
a
frame
in
performing
of
them
now
as
then
.
For
1.
If
the
Command
be
moral
,
then
is
there
no
change
in
moral
duties
,
for
it
is
the
same
Command
to
us
,
that
it
was
to
them
,
save
in
ceremonial
things
:
2.
If
the
same
things
were
allowed
to
them
which
are
allowed
to
us
,
and
if
no
more
be
allowed
to
be
done
by
us
,
then
was
allowed
to
be
done
by
them
on
the
Sabbath
,
then
the
observation
in
its
strictness
is
equal
,
but
the
first
is
true
,
for
works
of
piety
,
mercy
and
necessity
,
are
allowed
to
us
,
and
so
were
they
to
them
,
as
by
Christs
reasoning
against
them
(
as
being
here
superstitious
)
may
appear
:
yea
,
3.
our
allowances
are
taken
from
the
practise
of
Christ
,
and
his
reasonings
with
the
Pharisees
,
who
in
these
disputes
aimed
not
to
shew
that
more
was
lawful
by
his
coming
then
was
before
,
but
to
shew
what
then
was
lawful
,
though
they
ignorantly
or
wilfully
misunderstood
the
Command
,
for
even
then
God
allowed
mercy
rather
then
sacrifice
,
&c.
which
places
most
clearly
warrant
us
in
our
practise
.
4.
The
Service
we
have
now
is
as
spiritual
,
and
without
all
doubt
the
promise
of
the
spirit
,
for
keeping
up
in
holy
duties
as
large
as
formerly
,
and
therefore
our
improving
of
it
should
be
no
less
.
Before
we
proceed
,
there
are
some
Scriptures
which
seem
to
thwart
with
,
and
to
be
cross
to
this
,
to
which
we
would
speak
a
little
for
clearing
of
them
;
as
namely
Exod.
16.
23
,
29.
and
Exod.
35.
3.
where
it
would
seem
that
going
out
of
the
place
dressing
of
meat
,
and
kindling
of
fire
were
forbidden
,
which
are
allowed
to
us
:
To
which
we
say
.
1.
That
we
speak
of
the
meaning
of
this
fourth
Command
,
if
any
more
was
forbidden
them
by
peculiar
judicial
Laws
,
that
contradicteth
not
our
assertion
,
these
may
be
abrogated
,
while
this
command
standeth
.
But
2
,
We
conceive
that
as
to
these
things
,
gathering
of
sticks
,
kindling
of
fire
,
dressing
meat
,
&c.
no
more
is
allowed
unto
us
then
unto
them
,
that
is
,
all
unnecessary
labour
in
,
and
about
,
these
is
unlawful
to
us
now
,
and
all
necessary
labour
in
,
and
about
,
them
was
allowed
unto
,
and
lawful
for
them
;
as
may
be
gathered
from
Christs
practise
,
and
his
reasoning
with
the
Jews
,
and
from
the
allowance
which
was
to
their
Beasts
.
In
the
third
place
then
,
we
say
that
these
Scriptures
cannot
be
literally
and
universally
understood
,
for
it
cannot
be
thought
that
they
went
not
out
of
the
place
,
kindled
no
fire
,
dressed
no
meat
in
any
case
;
yea
,
the
allowance
for
their
necessity
,
and
Christs
going
in
and
partaking
,
when
invited
on
the
Sabbath-day
,
Luke
14.
It
s
like
to
somewhat
that
was
prepared
that
day
,
with
his
defending
of
his
Disciples
practise
in
plucking
ears
of
Corn
,
and
rubbing
them
,
as
it
is
Luke
6
,
1.
(
which
was
a
sort
of
preparing
and
dressing
of
that
meat
)
insinuate
the
contrary
;
neither
can
any
thing
be
gathered
from
that
place
;
Exod.
16.
23.
against
dressing
of
meat
simply
,
but
rather
the
contrary
,
for
the
Manna
that
remained
over
what
was
dressed
on
the
sixth
day
,
was
to
be
laid
up
till
the
seventh
day
,
or
the
Sabbath
,
but
not
till
the
day
after
the
Sabbath
;
and
will
it
not
suppose
,
that
they
behooved
then
to
dress
it
on
the
Sabbath
as
on
other
dayes
by
boyling
,
at
least
,
for
as
to
grinding
of
it
at
Mills
,
or
other
wayes
,
there
was
no
necessity
for
that
on
the
Sabbath
out
of
some
extraordinary
Case
(
or
else
they
had
needlesly
laid
it
up
)
and
so
behoved
to
have
fires
to
dress
it
with
:
And
therefore
that
of
not
dressing
meat
,
of
not
kindling
fire
,
&c.
must
be
of
what
is
unnecessary
and
for
servile
works
,
or
making
gain
in
mens
ordinary
particular
callings
.
But
to
the
third
way
,
if
any
should
inquire
what
more
holiness
is
called
for
,
o●
can
be
win
at
,
on
the
Sabbath
then
a
Believer
is
called
unto
on
other
dayes
,
he
being
called
to
endeavour
to
be
perfectly
holy
every
day
?
I
Answer
,
Although
he
be
called
to
be
perfectly
holy
,
yet
not
in
the
holiness
of
immediate
Worship
throughout
every
day
:
He
is
to
be
perfectly
holy
on
other
dayes
,
according
to
the
duties
and
imployments
of
these
dayes
;
but
on
the
Lords
day
he
is
called
to
be
holy
according
to
the
imployments
of
that
day
and
its
duties
;
The
Lords
people
of
old
were
indeed
called
to
perfect
holiness
all
the
week
over
,
but
singularly
to
sanctifie
the
Sabbath
as
a
part
of
their
universal
holiness
.
2.
Though
all
the
parts
of
every
day
should
be
spent
holily
,
yet
some
parts
more
especially
,
as
what
parts
are
spent
in
Prayer
,
reading
the
Scripture
,
&c.
and
somewhat
more
is
required
of
these
▪
who
are
called
to
it
on
a
Fasting
day
,
then
on
other
dayes
,
even
so
on
the
Sabbath
.
3.
There
is
a
difference
betwixt
a
person
living
holily
in
the
general
,
and
a
person
who
is
holy
in
sanctifying
the
Lords
day
,
though
a
man
should
be
holy
every
day
,
yet
is
he
not
to
sanctifie
every
day
which
is
required
on
this
day
,
whereof
we
shall
now
speak
.
This
dayes
sanctification
then
,
we
conceive
to
consist
in
these
:
1.
That
there
is
more
abstractedness
not
onely
from
sinful
things
,
but
even
from
lawful
temporal
things
▪
required
on
that
day
then
on
other
days
,
a
spiritual
frame
of
heart
▪
separating
and
setting
apart
a
man
from
ordinary
thoughts
;
Hence
we
may
say
,
that
as
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifyeth
unclean
as
well
as
common
,
so
a
common
or
every
day
frame
o●
Spirit
,
will
be
found
unclean
for
the
Sabbath
;
there
must
therefore
be
another
frame
of
heart
,
different
from
an
ilk
a
day-frame
and
suited
to
that
day
.
2.
This
day
is
to
be
sanctifyed
in
respect
of
the
Exercises
of
it
beyond
other
days
,
and
that
necessarily
;
whereas
on
some
other
dayes
we
may
be
taken
up
in
some
duties
of
worship
arbitrarily
▪
but
here
necessarily
;
And
men
may
,
and
ought
,
to
be
holy
on
other
dayes
,
in
their
plowing
,
and
other
works
,
but
there
their
Holiness
is
to
be
in
immediate
worship
to
God
,
in
some
thing
relating
to
that
alway
,
such
as
praying
▪
reading
▪
hearing
,
conferring
,
meditating
,
&c.
3.
The
sanctification
of
this
day
lyeth
in
this
,
that
it
must
be
wholly
sanctified
,
but
parts
of
other
dayes
are
ordinarily
used
in
religious
Service
,
but
this
whole
day
is
to
be
used
so
,
a
man
should
be
this
whole
day
throughout
,
as
in
the
time
of
praying
on
other
dayes
.
4.
Duties
would
be
multiplyed
that
day
,
more
secret
and
private
Prayer
,
Reading
,
&c.
and
more
publick
Worship
;
even
as
there
were
double
Sacrifices
that
day
under
the
Law
,
though
there
were
Sacrifices
all
dayes
.
5.
There
would
be
in
the
duties
of
this
day
more
intenseness
of
Spirit
,
and
a
further
degree
of
spiritual
affections
,
then
in
these
duties
of
other
dayes
;
because
this
day
is
purposely
set
apart
for
that
end
▪
and
by
continuance
in
duties
we
may
attain
to
more
of
a
spiritual
frame
,
and
because
not
onely
the
Exercises
of
Worship
,
praying
,
reading
and
hearing
▪
&c.
call
to
Holiness
on
this
day
,
as
they
do
on
other
dayes
,
but
even
the
very
day
it self
doth
call
to
it
;
even
as
on
a
solemn
day
of
humiliation
men
ought
to
be
more
affected
and
deeply
humbled
then
on
other
dayes
(
though
daily
they
should
repent
and
be
humbled
)
because
that
day
is
solemnly
set
apart
for
it
;
so
ought
our
worship
to
be
more
intense
and
solemn
this
day
suitable
unto
it
,
wherein
we
are
,
as
it
were
,
dyeted
for
insisting
and
persisting
in
duties
of
worship
;
where
as
these
duties
in
this
respect
,
and
in
comparison
,
are
on
other
days
,
but
as
starts
,
worship
is
here
some
way
the
only
work
of
that
day
.
6.
There
would
be
more
heavenliness
and
spiritual
sence
breathed
after
that
day
in
the
frame
of
the
heart
;
it
would
be
near
God
,
and
the
work
of
the
day
would
be
delightsome
and
sweet
,
the
Sabbath
would
,
as
it
is
Isaiah
58.
be
called
a
delight
,
and
we
would
endeavour
as
it
is
Heb.
4.
to
enter
into
his
rest
,
to
pass
through
the
outward
rest
into
his
,
to
be
within
his
chambers
,
yea
even
in
his
arms
,
as
it
were
,
all
that
day
.
7.
There
would
be
that
day
more
divineness
in
our
Holiness
(
to
speak
so
)
a
sort
of
Majesty
by
ordinary
in
our
walk
,
looking
like
the
Sabbath
,
and
like
the
God
of
the
Sabbath
:
There
would
be
an
exulting
in
God
that
day
,
we
would
endeavour
to
have
our
hearts
in
a
special
manner
warm
in
the
Exercise
of
love
to
him
,
and
to
be
much
in
praising
of
him
;
our
Whole
worship
would
more
absolutely
and
immediately
be
aimed
and
levelled
at
the
honour
and
glory
of
God
,
as
the
end
of
it
,
then
on
other
ordinary
days
,
wherein
our
prayers
and
other
pieces
of
worship
may
more
immediately
respect
our
own
Case
and
need
▪
but
on
this
day
Gods
Honour
as
the
end
more
immediately
whatever
our
own
Case
be
,
and
that
both
in
heart
within
and
in
the
nature
of
our
Exercises
without
;
this
is
to
call
the
Sabbath
of
the
Lord
honourable
,
to
honour
and
glorifie
him
,
therein
as
it
is
Is
,
58.
a
special
Majesty
being
in
that
days
worship
by
levealling
it
with
extraordinary
singleness
at
Gods
praise
,
even
as
his
name
is
hallowed
or
sanctified
in
Heaven
by
Angels
and
perfected
Saints
.
Hence
It
's
good
to
give
thanks
unto
thy
Name
,
&c.
beginneth
that
Psalm
of
Praise
for
the
Sabbath-day
,
to
wit
,
the
92.
These
Duties
then
that
further
his
praise
are
more
especially
for
that
day
.
8.
All
these
reach
both
words
and
thoughts
,
nothing
to
the
hindrance
of
these
is
to
be
admitted
neither
;
there
are
none
of
our
words
and
thoughts
that
day
,
but
they
would
in
a
special
manner
be
Gods
,
and
in
it
we
should
be
spent
as
his
▪
and
endeavour
to
be
within
view
of
Heaven
,
to
make
some
Essay
of
glorified
Saints
exercise
there
,
and
to
have
the
Sabbath
as
a
little
preludy
of
that
everlasting
Sabbath
and
rest
in
the
bosom
of
God
.
The
Fourth
way
of
considering
this
sanctification
is
positively
,
to
wit
,
as
to
the
Duties
,
wherein
the
Sabbath
is
to
be
spent
,
which
are
shortly
,
all
duties
of
immediate
worship
,
whether
they
be
inward
,
as
meditation
,
self-examination
,
heart
prayer
,
either
ejaculatory
or
more
continued
,
heart-sorrow
for
sins
,
&c.
or
outward
,
as
vocal
prayer
and
singing
of
Psalms
,
reading
the
Scriptures
and
other
pious
Books
,
hearing
the
word
,
&c.
or
whether
they
secret
which
may
be
both
inward
and
outward
,
or
private
in
Families
,
as
reading
of
the
word
,
conferring
on
it
,
repeating
Sermons
,
praying
together
,
&c.
or
publick
;
as
joyning
with
the
Congregation
in
prayers
and
praises
,
hearing
the
word
read
,
and
the
sense
given
,
hearing
of
Sermons
,
participating
of
the
Sacraments
,
when
dispensed
,
joyning
in
solemn
humiliations
and
thanks
▪
givings
,
when
they
fall
necessarily
or
more
conveniently
to
be
on
the
Sabbath
;
All
which
and
such
like
are
proper
duties
for
that
day
;
to
which
liberal
laying
up
,
and
giving
for
the
relief
of
the
poor
according
to
ability
,
and
as
God
blesseth
every
man
would
be
added
as
a
suitable
dnty
of
it
,
though
it
be
no
duty
of
immediate
worship
.
The
fifth
way
is
to
consider
the
sanctification
of
the
Sabbath
complexly
,
before
it
come
,
when
it
's
come
,
and
after
it's
past
.
1.
Then
the
night
before
(
not
secluding
a
suitable
remembrance
throughout
the
week
)
remember
it
1.
by
timous
leaving
of
worldly
business
,
it
's
a
great
incroachment
on
the
Sabbath
,
thought
too
too
usual
to
continue
longer
at
work
the
night
before
,
then
any
other
night
of
the
week
,
as
if
folks
would
gain
the
day
of
rest
,
out
of
Saturnsdays
night
and
Mondays
morning
.
2
By
not
suffering
this
little
times
leaving
of
work
,
to
be
idly
spent
but
being
taken
up
with
endeavours
,
1.
To
abstract
mind
the
2.
To
from
other
works
as
well
as
the
hand
,
and
to
have
the
heart
put
in
a
lively
frame
▪
mind
the
work
of
the
day
which
is
coming
,
and
to
have
a
suitablenss
to
it
.
If
ye
ask
what
suitableness
we
have
to
it
?
Answ.
Endeavour
1.
to
be
as
if
ye
were
about
to
meet
God
,
to
tryst
,
as
if
it
were
,
visibly
with
him
,
and
solemnly
to
treat
and
enter
in
marriage
with
him
.
2.
To
be
like
Heaven
,
and
in
a
special
manner
in
some
sort
to
imitate
God
,
as
if
ye
were
already
entered
into
his
rest
,
and
had
rested
from
your
own
works
.
3.
To
be
as
if
ye
were
to
dye
,
and
to
step
into
Eternity
,
for
this
resting
should
mind
us
of
that
,
and
was
,
and
is
still
▪
specially
appointed
(
though
yet
no
Ceremony
)
to
mind
us
of
Gods
separating
of
us
from
others
for
himself
,
that
we
may
rest
eternally
with
him
.
Then
3.
for
furthering
of
this
,
look
back
on
the
Week
past
,
and
endeavour
to
have
things
clear
before
the
Sabbath
come
,
and
all
by-gone
quarrels
removed
,
that
theremay
be
no
standing
controversies
against
you
to
begin
the
Sabbath
with
.
4.
Pray
with
special
solemn
seriousness
in
reference
to
that
day
,
that
ye
may
have
peace
for
what
is
past
,
that
ye
may
be
in
a
right
frame
for
the
day
;
that
the
Minister
may
be
helped
to
speak
as
it
becometh
;
that
others
may
be
fitted
to
heare
and
joyn
;
that
the
Word
and
other
Ordinances
may
be
richly
blest
of
God
;
and
that
the
mercy
of
having
the
Ordinances
may
be
minded
,
with
praise
to
the
gracious
giver
of
them
,
and
suitably
improved
.
2.
When
the
morning
of
that
sweet
and
desirable
day
cometh
(
after
we
have
fallen
asleep
in
a
special
manner
,
as
it
were
in
the
Lords
arms
,
the
night
before
and
left
our selves
there
)
1.
we
would
timely
begin
the
work
and
beware
that
either
carnal
thoughts
get
in
,
or
the
time
be
idly
slepped
over
,
but
I
say
we
would
begine
the
work
early
;
for
it
's
for
that
end
appointed
,
and
sinful
thoughts
will
not
be
kept
out
,
but
by
filling
the
room
otherwayes
with
what
is
spiritualy
profitably
.
Shew
forth
Gods
loving
kindness
in
the
morning
,
saith
the
Psam
for
the
Sabbath
,
to
wit
,
the
92.
Let
therefore
the
Meditation
of
somewhat
of
these
,
or
such
like
,
begin
with
us
,
even
when
we
are
making
ready
,
1.
somewhat
of
God
himself
,
whose
day
it
is
;
2.
of
heaven
,
and
that
happiness
that
is
there
;
3.
of
the
works
of
God
,
who
gave
us
and
all
the
world
a
being
,
and
who
only
preserveth
the
same
;
4.
of
Christs
redemption
,
and
as
closed
and
perfected
on
this
day
;
which
especially
should
be
minded
;
that
so
thinking
of
our
many
and
great
obligations
,
and
of
the
misery
we
had
been
in
,
had
not
that
work
of
Redemption
intervened
,
we
may
begin
the
day
with
a
due
impression
of
Gods
greatness
and
goodness
:
of
our
own
sinfulness
,
weakness
,
and
misery
;
and
of
this
blessed
remedy
and
out-gate
.
2.
We
would
address
our selves
to
solemn
prayer
in
secret
,
and
that
at
greater
length
then
on
other
dayes
▪
and
with
persisting
in
,
inwith
special
petitions
relating
to
the
day
,
with
all
the
seriousnese
may
win
it
.
3
▪
We
would
take
a
view
of
our
own
hearts
,
to
see
how
and
where
we
left
the
night
before
,
and
endeavour
to
have
clearness
betwixt
the
Lord
and
us
as
to
our
state
,
and
otherwayes
maintained
;
and
renewed
if
it
was
;
or
attained
if
it
was
not
.
4.
Too
much
time
would
not
be
spent
in
adorning
of
busking
or
folks
bodies
,
or
in
making
other
provisions
for
them
,
but
as
the
whole
of
it
would
be
taken
up
in
duties
of
worship
(
as
we
have
before
shewed
)
so
some
part
of
it
would
be
set
apart
for
secret
reading
,
yea
,
for
secret
praising
,
thanksgiving
,
and
singing
,
an
exercise
not
unbecoming
that
day
,
as
that
fore-cited
Psalm
for
the
Sabbath
day
,
sheweth
.
5.
If
thou
be
the
Head
of
a
Family
,
or
livest
in
fellowship
with
others
,
then
the
family
is
gravely
to
be
brought
together
,
and
every
particular
member
is
to
joyn
with
the
rest
:
And
here
also
prayers
and
other
religious
duties
are
to
be
doubled
according
to
the
ceremonial
doubling
of
Sacrifices
on
the
Seventh-day-Sabbath
under
the
Law
;
for
in
secret
,
in
families
,
and
in
publick
,
there
would
be
more
that
day
then
in
other
dayes
.
6.
Care
and
inspection
would
be
taken
so
far
as
men
can
reach
,
that
by
none
in
the
Society
,
neither
secret
nor
private
duties
be
neglected
,
nor
publick
duties
abstained
from
,
but
that
each
may
stir
up
one
another
,
and
more
especially
those
whose
places
lead
them
to
it
,
to
the
sutable
sanctification
of
the
day
in
all
the
duties
of
it
,
and
withal
,
it
would
be
looked
to
,
that
none
of
the
family
be
suffered
to
stay
at
home
unnecessarily
from
the
publick
worship
or
to
be
absent
from
the
family
worship
.
7.
Timely
(
that
ye
be
not
by
haste
discomposed
)
come
to
publick-modestly
apparrelled
(
it's
a
shame
to
see
how
gaudily
some
come
to
publick
worship
on
the
Lords
day
)
grave
in
your
walk
wary
and
circumspect
in
you
words
,
that
they
be
spiritually
edifying
and
sutable
;
watch
over
your
eyes
,
that
carnal
or
wordly
looks
steal
you
not
away
,
nor
distemper
your
hearts
;
but
especially
over
your
hearts
,
that
they
we
are
not
out
of
a
spiritual
frame
.
8.
When
ye
come
to
the
place
of
publick
worship
,
if
it
be
a
while
a
beginning
,
be
still
watchful
,
and
the
nearer
ye
come
to
it
the
more
watchful
;
for
temptations
will
be
very
ready
to
divert
or
discompose
▪
there
would
be
a
frequent
intermixture
of
ejaculatory
prayers
in
reference
to
every
thing
▪
equisite
for
attaining
and
intertaining
this
composedness
.
9.
When
publick
worship
beginneth
,
study
to
be
(
as
Cornelious
was
,
Acts
10
)
present
to
joyn
in
prayer
,
and
praise
,
to
hear
what
God
will
say
,
to
receive
it
,
to
lay
it
up
in
your
hearts
,
to
be
sutably
affected
with
it
,
and
to
resolve
through
grace
to
practise
it
;
(
for
blessed
are
they
only
who
hear
the
word
and
do
it
)
:
and
this
would
be
with
delight
,
aming
aright
at
the
end
of
the
Ordinances
,
whatever
they
be
,
whereof
we
spoke
somewhat
on
the
second
Comandment
.
10.
When
the
publick
worship
is
as
to
it's
first
diet
closed
,
let
not
your
minds
turn
carnal
,
but
depart
reverently
from
it
,
chearing
your selves
in
God
,
fixing
the
convictions
,
exhortations
,
directions
▪
instructions
,
&c.
in
your
mind
,
as
ye
have
met
with
them
,
and
be
ruminating
rather
on
these
,
then
beginning
to
gaze
o●
discourse
with
others
on
subjects
that
are
not
spiritual
,
and
to
edification
.
11.
As
soon
as
ye
can
win
,
go
in
secret
and
seek
to
have
these
things
fastned
and
riveted
betwixt
,
God
and
you
,
and
let
that
be
your
first
work
,
and
let
the
little
time
that
interveneth
betwixt
the
diets
of
publick
worship
till
you
return
,
be
spent
sutably
to
the
day
and
the
end
of
the
duties
thereof
.
12.
When
all
the
publick
worship
is
ended
then
ye
would
do
according
to
the
preceding
tenth
Direction
;
ye
would
withal
retire
a
while
in
secret
,
and
reflect
on
your
carriage
in
publick
,
and
also
see
what
good
may
be
gotten
of
the
day
,
and
if
there
be
any
misses
,
neglects
,
or
failings
observed
(
as
if
there
be
a
diligent
search
there
will
no
doubt
be
)
then
be
humbled
,
seek
pardon
through
Christ
,
and
resolve
through
grace
to
help
these
afterward
;
consider
what
was
said
,
and
like
the
noble
Bereans
▪
Acts
17.
put
it
to
the
tryal
for
your
confirmation
,
by
your
considering
and
examining
the
Scriptures
cited
or
spoken
of
;
and
endeavour
yet
more
to
have
your
hearts
affected
in
secret
with
them
.
13.
Then
call
your
Families
and
come
together
after
secret
seeking
of
God
,
and
1.
be
inquiring
of
one
another
what
is
remembred
,
that
all
being
put
together
,
ye
may
be
helpful
by
your
memories
one
to
another
▪
2.
ye
would
do
this
,
not
as
if
it
were
enough
to
tell
over
the
words
,
but
that
the
Doctrines
and
their
Uses
may
be
fixed
,
and
ye
affected
with
them
▪
Therefore
3.
ye
would
do
this
with
other
duties
of
reading
,
singing
,
and
spiritual
conference
,
as
the
occasion
of
it
shal
offer
,
with
prayer
to
God
before
and
after
,
being
thus
exercised
●ill
ye
go
again
in
secret
to
close
the
day
as
ye
began
.
14
Duties
of
Charity
would
be
done
,
contributions
made
liberally
according
to
our
ability
,
and
relief
sent
to
others
as
we
know
their
need
▪
which
also
would
be
inquired
after
.
15.
Indeavoure
to
have
the
heart
in
a
right
frame
to
close
the
day
with
▪
reflecting
on
our
carriage
throughout
it
,
fearing
to
lye
down
with
guilt
unpardoned
and
without
some
special
fruit
of
the
duties
of
the
day
;
hast
not
to
go
to
rest
sooner
that
night
then
on
other
nights
,
on
design
that
you
may
be
sooner
at
work
the
nixt
day
;
which
smelleth
strong
of
wearying
of
the
Sabbath
,
and
of
longing
to
have
it
at
an
end
,
of
which
the
Lord
complained
of
old
,
Amos
8.
5.
study
to
lye
down
with
thoughts
as
you
arose
,
leaving
your selves
in
his
arms
,
with
respect
to
the
eternal
Sabbath
that
is
coming
.
3.
When
the
Sabbath
is
past
,
and
the
next
day
cometh
,
cast
not
by
all
thoughts
of
it
instantly
,
but
begin
your
work
as
having
just
now
ended
the
Sabbath
,
fearing
to
let
the
relish
of
it
wear
away
;
and
indeavouring
in
your
carriage
through
the
Week
to
retain
the
stamp
and
impression
of
it
;
especially
beware
to
go
to
your
Callings
with
a
Sabbath
dayes
guiltiness
on
you
;
O
indeavour
by
all
means
to
have
that
removed
hand
all
the
Week
through
have
one
eye
to
the
Sabbath
past
;
and
another
to
the
Sabbath
coming
,
having
still
that
sounding
in
your
ears
,
remember
the
Sabbath
,
or
the
Lord
▪
day
,
to
keep
it
holy
;
dieting
your
souls
,
as
it
were
,
all
along
the
Week
,
for
a
course
of
communion
with
God
in
the
duties
of
the
next
Sabbath
.
It
will
be
now
easie
to
know
when
this
command
is
transgressed
(
which
was
the
sixth
way
proposed
of
considering
the
sanctification
of
the
Sabbath
to
wit
,
oppositively
or
negatively
)
which
is
done
1
▪
by
committing
any
thing
contrary
to
the
rest
or
sanctification
of
it
;
2.
by
omitting
any
of
the
things
which
are
required
for
the
right
sanctifying
of
it
;
3.
by
an
unsuitable
frame
of
heart
as
to
the
due
manner
of
performing
any
of
these
duties
required
▪
We
will
find
the
weight
of
this
command
yet
more
fully
,
by
considering
it's
reasons
how
it'sexplicated
and
pressed
:
This
is
done
1.
by
laying
down
the
equity
and
extent
of
it
.
v.
9.
10.
2.
by
pressing
it
from
God's
example
.
As
to
the
first
,
v.
9.
Six
dayes
shalt
thou
labour
and
do
all
thy
work
:
These
words
may
be
looked
on
1.
As
an
obliging
concession
,
which
is
indeed
very
liberal
;
as
if
the
Lord
had
said
,
all
dayes
are
mine
,
yet
I
have
given
thee
Six
to
do
all
thy
work
and
labour
that
thou
hast
to
do
,
therefore
give
me
the
Seventh
.
It
is
but
a
small
retribution
for
Six
to
return
a
Seventh
.
2
▪
As
a
restriction
,
thou
shalt
do
whatever
work
thou
hast
to
do
within
the
Six
dayes
,
but
none
of
it
on
the
Seventh
.
3.
As
a
command
whereby
God
distributeth
our
time
,
and
commandeth
Six
for
our
work
,
and
the
Seventh
for
his
:
And
thus
these
words
forbid
idleness
,
and
command
lawful
diligence
in
these
Six
dayes
;
which
we
conceive
here
to
be
implyed
.
1
Because
God
is
not
carving
out
what
time
we
may
be
idle
in
,
but
what
time
we
should
imploy
in
our
own
lawful
works
as
well
as
in
his
;
for
it
cannot
be
thought
that
he
giveth
us
Six
to
be
idle
on
;
It
must
therefore
be
to
work
on
seeing
as
our
life
should
be
taken
up
in
doing
either
what
more
immediately
concerneth
our selves
,
or
what
more
immediatly
concerneth
God
;
so
the
scope
of
this
command
being
to
proportion
our
time
betwixt
these
two
,
what
is
allowed
for
either
of
them
,
must
imply
an
improving
of
it
for
that
very
end
.
2
The
opposition
also
will
confirm
this
;
These
Six
dayes
are
to
be
applyed
to
our
work
,
as
the
Seventh
is
to
be
applyed
to
Gods
,
which
is
more
then
a
permission
,
and
if
the
negative
part
be
imperative
,
in
it
thou
shalt
not
work
,
then
the
positive
,
Six
dayes
shalt
thou
work
,
may
well
be
understood
so
also
.
3.
Gods
example
will
press
it
for
we
are
to
follow
it
,
not
only
in
resting
on
the
Seventh
,
but
also
in
working
in
the
Six
dayes
as
he
did
.
4.
Working
these
Six
dayes
cometh
in
as
a
mean
to
further
and
fit
for
the
sanctification
of
the
Seventh
,
for
so
a
man
putteth
by
his
business
,
and
has
the
more
freedom
for
the
rest
on
the
Seventh
,
whereas
idlense
often
sinfull
necessitateth
to
the
breach
of
it
,
and
to
a
desire
that
it
may
be
gone
,
Amos
8.
5.
And
thus
idleness
is
reproved
here
,
and
diligence
commanded
under
one
consideration
,
to
wit
,
as
the
remove
of
the
former
and
practise
of
the
later
do
capacitate
us
to
give
God
his
due
on
his
own
day
when
it
cometh
:
Even
as
they
are
also
included
in
the
eight
Command
,
Thou
shalt
not
steal
;
for
as
idleness
becometh
a
snare
and
temptation
to
a
man
to
steal
,
and
hindereth
him
from
works
of
Charity
and
suitable
diligence
in
the
works
of
his
lawful
Calling
▪
readily
preventeth
the
one
,
and
capactiateth
for
the
other
;
So
is
it
here
,
for
it
's
not
unusual
that
the
same
sin
and
duty
may
be
forbidden
and
commanded
in
diverse
commands
upon
diuerse
considerations
;
And
this
agreeth
well
both
with
the
words
and
scope
of
this
command
.
And
5.
according
to
the
holy
and
wise
oeconomy
of
Gods
goodness
,
our
labour
may
be
commanded
to
mak
his
rest
to
be
to
us
the
more
relishing
and
refreshing
.
The
tenth
Verse
containeth
three
things
for
explication
,
1.
The
Lords
claim
of
the
Seventh
day
,
as
having
reserved
that
to
himself
,
it
's
his
,
it
's
to
him
,
and
by
him
&
for
him
separated
from
other
dayes
.
2.
Aconsequent
flowing
from
this
▪
Therefore
that
day
is
not
to
be
imployed
to
any
of
our
own
works
,
no
not
the
least
,
No
manner
of
work
,
no
word
,
no
thought
nor
deed
of
any
such
sort
under
whatsoever
pretext
beside
the
excepted
cases
.
3.
It
's
extension
as
to
all
relations
,
so
to
all
ranks
,
Parent
and
Child
,
Master
and
Servant
,
&c.
yea
,
it
's
thou
for
thy self
,
and
for
all
thou
hast
the
oversight
and
charge
of
,
Sons
,
Servants
,
Strangers
,
yea
,
and
Beasts
,
not
that
they
are
capable
of
sanctifying
a
day
more
then
the
Beasts
in
Nineveh
were
of
religious
fasting
,
Jonah
3.
yet
this
sheweth
what
ought
to
be
the
Masters
care
,
it
being
for
his
use
that
Beasts
are
put
to
work
;
God
injoyneth
all
wayes
of
abstaining
from
every
thing
that
is
a
mans
own
work
on
the
Sabbath
,
and
will
have
him
solemn
in
it
:
In
a
word
,
All
within
thy
gates
,
looketh
not
only
to
Masters
and
all
in
their
families
or
within
their
doors
,
but
to
Magistrates
and
Governours
,
and
all
within
their
Jurisdiction
(
Gates
being
the
place
of
Judgment
,
&
used
in
Scripture
to
shew
the
extent
as
well
as
seat
of
power
)
that
they
should
see
to
their
sanctifying
of
this
day
;
and
the
falling
of
any
under
them
is
their
sin
when
they
endeavour
not
to
prevent
and
amend
it
:
And
thus
Nehemiah
understood
this
command
,
Neh.
13.
when
he
put
forth
his
power
,
not
only
in
contending
with
the
native
Nobles
,
but
even
against
Strangers
,
for
restraining
them
from
violating
this
day
.
Hence
we
gather
1
That
idleness
is
a
sin
,
and
that
they
will
hardly
give
God
his
due
on
the
Seventh
day
;
who
are
not
diligent
in
the
duties
of
some
lawful
calling
and
station
for
Gods
honour
and
others
good
through
the
Six
dayes
of
the
Week
;
and
indeed
this
is
often
seen
,
that
such
are
lazie
,
and
careless
,
and
idle
on
that
day
,
passing
it
over
even
as
they
do
other
dayes
,
without
any
difference
at
all
,
except
it
be
that
they
come
to
Church
.
2.
We
gather
that
humane
,
whether
Ecclesiastick
or
Civil
appointment
of
ordinary
fixed
days
for
worship
throughout
the
whole
day
,
beside
the
Sabbath
,
will
not
agree
with
this
command
allowing
men
six
for
labour
.
It
's
true
,
God
might
Soveraignly
limit
men
,
but
where
he
hath
given
liberty
(
if
it
were
but
by
concession
)
who
can
restrain
?
Concerning
dayes
therefore
,
we
lay
down
these
four
:
1.
That
there
can
be
no
solemn
!
seeting
apart
of
any
day
to
any
creature
;
thus
Saints
dayes
are
unlawful
:
for
the
Sabbath
or
day
of
rest
is
to
the
Lord
,
and
to
none
other
,
it
being
a
peculiar
piece
of
worship
to
him
who
hath
divided
time
betwixt
his
worship
and
our
work
.
And
although
men
should
keep
the
day
,
and
alter
the
worship
,
yet
this
is
a
taking
of
that
which
was
once
abused
,
and
never
enjoyned
,
for
to
apply
it
to
God
,
and
wanteth
not
offence
;
even
as
the
retaining
of
other
things
in
worship
which
have
been
abused
,
and
are
not
necessary
,
is
offensive
.
2.
No
man
can
institute
any
day
,
even
to
the
true
God
,
as
apart
of
worship
,
so
as
to
bind
consciences
to
it
,
or
to
equal
it
with
this
day
:
That
is
apart
of
Gods
royal
prerogative
,
and
a
thing
peculiar
to
him
to
sanctifie
and
bless
a
day
.
3.
Even
those
dayes
which
are
pretended
to
be
set
apart
to
and
for
God
,
and
yet
not
as
apart
of
worship
,
cannot
be
imposed
in
a
constant
and
ordinary
way
(
as
Anniversary
dayes
and
feasts
are
)
because
by
an
ordinary
rule
God
hath
given
to
man
Six
dayes
for
work
,
except
in
extrordinary
cases
he
shall
please
to
call
for
some
part
of
them
again
.
4.
Yet
extrordinarily
upon
occasions
of
Humiliation
,
or
of
Joy
,
and
Thanksgiving
dayes
,
for
that
time
,
may
be
set
apart
for
God
,
without
wronging
this
concession
,
even
as
in
extrordinary
times
we
may
work
,
and
not
rest
on
the
Sabbath
day
,
though
ordinarily
we
may
not
:
This
proportioning
of
time
therefore
is
for
the
ordinary
rule
,
but
yet
admitteth
of
the
exception
of
extraordinary
cases
.
3.
We
gather
that
Masters
and
Parents
ought
to
have
a
special
oversight
of
their
own
Children
and
Families
in
the
worshipping
of
God
,
and
that
especially
in
reference
to
the
sanctifying
of
this
day
;
and
that
there
is
a
special
communion
in
worshipping
of
God
amongst
the
several
relations
of
a
Family
.
4.
We
gather
that
Magistrates
,
and
all
who
have
power
over
others
,
ought
to
see
to
the
restraining
of
Vice
,
and
to
the
performing
of
outward
duties
,
particularly
such
as
relate
to
the
sanctification
of
the
Sabbath
(
as
well
as
to
abstain
from
,
and
to
do
such
and
such
things
themselves
in
their
own
persons
)
in
and
by
these
over
whom
they
have
power
;
and
that
it
's
no
less
scandalous
and
sinful
for
a
Magistrate
not
to
see
that
sin
he
crushed
that
the
Sabbath
be
sanctified
,
and
the
Ordinances
of
Religion
be
entertained
and
received
and
reverenced
in
and
by
those
over
whom
he
hath
charge
,
then
if
he
committed
such
sins
himself
,
then
if
he
discountenanced
the
Ordinances
and
break
the
Sabbath
himself
,
or
sufferred
his
own
family
or
himself
to
be
without
the
worship
of
God
:
Why
?
because
these
are
within
his
gates
,
and
he
is
to
account
for
them
:
He
is
to
rule
for
God
,
and
their
good
which
is
mainly
spiritual
;
he
is
to
be
a
terrour
to
evil
doers
,
as
well
as
to
be
an
incouragement
to
them
that
do
well
;
and
men
are
according
to
their
places
and
parts
to
be
forth-coming
for
God
and
the
good
of
others
.
And
yet
this
cannot
be
called
a
constraining
or
forcing
of
Consciences
,
for
a
Magistrate
or
Master
thus
to
restrain
these
who
are
under
them
;
it
's
but
the
using
of
that
power
,
which
God
hath
committed
to
them
to
make
men
to
do
their
duty
,
and
to
abstain
from
dishonouring
God
,
and
the
punishing
of
them
,
if
they
do
other
wayes
;
in
which
respect
he
beareth
not
the
Sword
in
vain
.
The
2.
and
main
reason
followeth
,
v.
11.
wherein
this
command
is
three
ways
pressed
also
,
1.
By
Gods
example
,
who
during
the
space
of
six
days
wrought
(
though
he
might
as
easily
have
made
all
in
one
day
)
and
rested
the
Seventh
,
and
not
before
the
Seventh
,
on
which
he
wrought
none
;
even
so
it
becometh
men
to
do
,
seeing
he
intended
this
for
their
imitation
,
and
for
that
end
doth
propose
it
here
:
Gods
rest
on
the
Seventh
is
not
absolute
and
in
every
respect
(
for
John
5.
17.
he
worketh
hitherto
,
that
is
,
in
the
works
of
Providence
,
sustaining
,
preserving
,
and
governing
the
Creatures
made
by
him
,
and
their
Actions
)
but
all
things
needful
for
the
perfecting
of
the
world
were
then
made
and
finished
.
(
Whence
by
the
way
we
may
gather
,
that
not
only
all
Creatures
were
made
,
Angels
even
these
that
since
turned
Devils
,
&c.
but
that
they
were
made
within
the
Six
days
of
Creation
,
when
Heaven
,
Earth
,
Sea
,
and
all
that
was
in
them
was
made
)
Therefore
all
our
works
that
are
necessary
to
be
done
in
the
six
working
days
,
would
be
done
and
ended
,
that
we
may
rest
on
the
Sabbath
as
he
did
.
The
2.
way
is
by
his
blessing
of
it
.
God
blessed
the
Sabbath
day
,
which
is
to
be
understood
not
simply
in
respect
of
the
day
,
which
is
not
properly
capable
of
blessing
,
but
in
respect
of
the
true
observers
of
it
,
he
blesseth
it
to
them
and
he
blesseth
them
in
it
,
which
may
be
in
these
three
:
1.
That
the
rest
of
that
day
shal
not
prejudge
them
in
their
weeks
work
,
but
that
their
labour
shal
be
therefore
blessed
,
so
that
they
shal
miss
nothing
by
observing
that
day
,
as
the
Lord
blessed
the
Seventh
year
,
whereon
they
rested
,
and
yet
notwithstanding
they
were
as
when
they
laboured
,
Lev.
25.
20.
21.
22.
and
it
's
like
that
if
we
will
compare
such
as
make
Conscience
to
sanctifie
the
Sabbath
with
others
,
who
think
and
seem
to
gain
by
breaking
of
it
,
this
will
be
found
at
the
years
end
to
be
verified
.
2.
That
the
Lord
hath
set
a
part
that
,
day
for
a
Spiritual
blessing
,
and
the
Communication
of
it
to
his
people
(
so
the
Bread
and
Wine
are
blessed
in
the
Sacrament
of
the
Lords
Supper
to
be
a
mean
of
conveying
Spiritual
blessings
to
the
worthy
receivers
)
Isa.
56.
and
Psal.
92.
3.
That
God
will
abundantly
manifest
his
gracious
presence
,
and
multiply
his
spiritual
blessings
that
day
upon
it's
due
observers
,
more
then
on
other
days
wherein
he
is
also
sought
;
as
there
is
this
day
a
double
worship
both
in
respect
of
the
Duty
,
and
of
the
day
whereon
it
's
done
so
there
shall
be
a
double
blessing
beyond
what
is
on
other
days
;
in
which
respect
,
even
prayers
in
,
and
towards
,
the
Temple
(
while
it
stood
by
divine
appointment
as
a
separate
place
from
others
)
had
a
blessing
beyond
prayers
in
other
places
▪
and
thus
Christ
blessed
the
loaves
and
the
few
small
fishes
,
John
6.
when
he
made
them
by
multiplication
on
the
matter
to
feed
far
beyond
their
ordinary
proportionableness
;
so
service
on
this
day
groweth
in
it's
blessing
;
hence
we
may
see
an
usual
connexion
betwixt
Universal
thriving
in
Religion
,
Grace
and
Piety
,
and
suitable
obedience
to
this
command
,
in
the
tender
sanctification
of
the
Sabbath
▪
and
withall
a
reason
,
why
so
few
make
progress
in
godliness
,
even
little
keeping
holy
the
Sabbath
as
they
ought
.
The
3.
way
is
by
his
hallowing
it
,
wherefore
be
hallowed
it
or
sanctified
it
,
that
is
per
●odum
●●stinandi
,
or
by
way
of
appointing
of
it
for
holy
uses
,
and
separating
it
from
other
days
(
as
is
said
)
:
The
inference
wherefore
as
to
the
hallowing
pointeth
at
the
reason
or
end
wherefore
God
did
it
,
to
wit
,
that
there
might
thereby
be
an
excitement
left
to
men
,
to
imitate
God
;
and
that
men
might
not
only
have
Gods
command
,
but
his
example
also
to
bind
this
duty
on
him
.
If
it
be
asked
here
,
why
God
will
have
a
day
set
apart
for
holy
Exercises
beside
other
days
?
It
may
be
answered
,
1.
It
's
meet
that
God
be
acknowledged
Lord
of
our
time
,
by
this
Tribut
being
reserved
to
himself
.
2.
Because
men
having
but
a
finite
understanding
,
beside
the
now
corruption
of
it
,
connot
be
intensely
taken
up
with
spiritual
and
heavenly
things
and
with
temporal
and
earthly
things
,
both
at
once
,
or
at
the
same
instant
;
for
even
Adam
in
innocency
could
not
do
that
,
therefore
the
Lord
hath
graciously
set
apart
a
day
for
mans
help
in
that
.
3.
It
's
to
teach
man
that
his
chief
end
is
to
converse
with
God
,
and
to
live
with
him
,
and
that
he
ought
to
cary
in
his
own
affairs
along
the
week
,
and
order
things
so
as
the
Sabbath
may
be
duly
sanctified
,
when
it
shal
come
in
that
sweet
soul
reposing
converse
with
him
.
4.
To
shew
man
wherein
his
happiness
consisteth
,
it
's
even
in
this
,
to
walk
and
converse
with
God
,
and
to
be
in
his
worship
;
this
is
his
rest
.
5.
To
shew
the
excellency
of
Religion
,
and
of
the
Works
of
Piety
,
or
of
Gods
Worship
,
above
mens
Employments
in
earthly
and
wordly
things
:
It
was
a
Sabbath
to
Adam
in
innocency
to
be
abstracted
from
his
labour
for
the
worship
of
God
;
the
one
is
mens
toyl
,
the
other
is
mens
spiritual
rest
and
ease
,
far
contrary
to
that
which
men
in
the
world
ordinarily
think
and
judge
.
We
see
now
how
great
and
grievous
a
sin
it
is
to
break
this
command
,
and
with
what
care
this
day
should
be
hallowed
.
For
1.
It
's
a
Command
of
the
first
Table
,
and
so
the
breach
of
it
is
,
in
some
respect
,
more
then
murther
,
Adultery
,
Stealing
,
&c
,
it
's
included
in
the
first
and
great
Commandement
,
2.
Amongst
all
the
commands
of
the
first
Table
,
yea
all
the
commands
,
this
religious
observance
of
the
Sabbath
,
is
most
forcibly
pressed
with
more
reasons
,
and
with
more
full
and
particular
explication
:
Because
1.
All
the
commands
hang
some
way
on
this
;
and
obedience
is
ordinarily
given
to
them
with
the
same
readiness
,
as
this
day
is
employed
in
Gods
Service
,
2.
It
keepeth
life
,
as
it
were
,
in
all
the
rest
,
and
when
men
are
cold
in
this
,
so
are
they
in
all
the
rest
.
3.
This
tryeth
men
in
theirlove
to
God
best
;
If
indeed
his
company
and
service
be
more
delighted
in
thenthe
World
▪
And
is
a
notable
indication
of
the
frame
of
the
soul
;
it
maketh
proof
both
of
their
state
and
frame
,
as
men
are
usually
and
habitually
on
the
Sabbath
,
so
in
effect
are
they
,
as
to
these
.
3.
No
breach
of
any
command
hath
more
aggravations
;
for
1.
It
is
against
reason
and
equity
,
when
God
hath
given
us
so
many
and
so
good
reasons
for
it
.
2.
It
's
high
Ingratitude
,
the
Sabbath
being
a
Mercy
;
and
a
great
Mercy
indeed
it
is
to
be
priviledged
with
access
to
converse
with
God
a
whole
day
of
every
week
in
duties
of
worship
.
3.
It
's
against
Love
,
God's
Love
hath
instituted
it
,
and
our
Love
should
in
a
special
manner
vent
it self
to
him
on
it
.
4.
It
's
cruelty
against
our selves
;
for
the
Sabbath
kept
holy
,
is
backed
with
the
promise
of
of
a
special
blessing
,
and
we
by
this
sin
prejudge
our selves
of
that
;
yea
the
Sabbath
rightly
spent
is
a
mean
both
of
holiness
and
of
nearness
to
God
,
of
conformity
to
him
and
of
communion
with
him
,
it
promoteth
both
:
So
that
it
is
eminently
verified
here
,
that
these
who
sin
against
this
command
,
sin
against
,
and
forsake
their
own
Mercy
.
4.
No
sin
doth
more
evidence
universal
untenderness
;
and
as
it
's
a
sin
in
it self
,
so
it
evidenceth
,
especially
when
gross
,
a
very
sinful
and
some
way
Atheistical
frame
and
disposition
,
as
may
be
gathered
from
Neh.
13.
Yea.
5.
It
occasioneth
and
breedeth
other
sins
:
it
habituateth
to
sinning
,
and
hardneth
against
challenges
,
so
that
men
ordinarily
become
very
gross
and
loose
and
fall
in
scandalous
sins
,
who
neglect
the
sanctification
of
the
Sabbath
,
which
is
the
quickner
and
fomenter
some
way
of
all
duties
and
knitteth
the
two
Tables
of
the
Law
together
;
hence
it
cometh
to
pass
,
that
we
often
hear
men
that
have
turned
to
be
very
loose
,
gross
and
scandalous
(
and
some
of
them
on
Scaffolds
and
at
Gibbets
)
cry
out
of
Sabbath
breaking
,
imputing
the
one
to
the
other
,
as
a
main
cause
;
for
by
this
sin
men
grow
stout
against
challenges
,
and
formal
in
secret
duties
,
and
so
at
length
sit
quite
up
.
6
No
sin
hath
more
sharp
challenges
for
it
,
and
more
sad
Judgements
avenging
it
,
then
sins
against
this
command
;
have
there
been
any
men
deeply
challenged
for
sin
,
or
at
death
(
whether
ordinary
or
violent
)
brought
to
express
and
utter
their
challenges
,
but
sins
against
this
command
have
been
main
ones
?
The
slighting
of
the
Lords
Sabbath
made
Jerusalem
to
be
burnt
with
fire
Jer.
17.
last
;
for
this
sin
they
are
threatned
with
terrible
plagues
;
Ezek.
20
,
21.
24.
not
only
in
temporal
things
,
●
.
23.
but
with
spiritual
plagues
to
which
they
are
given
up
,
v.
25.
26.
You
know
that
a
man
was
stoned
for
gathering
of
sticks
on
the
Sabbath
,
Num.
15.
see
also
,
Exod.
16.
28.
and
Ezek.
22.
8.
where
the
Lord
accounteth
Sabbath-breaking
a
refusing
to
keep
his
Commandements
and
Laws
,
and
a
despissing
of
his
holy
things
;
O
is
it
possible
,
that
a
man
can
be
well
that
breaketh
the
Sabbath
,
or
to
whom
it
is
not
a
delight
?
If
any
should
ask
here
,
if
indeed
the
breaches
of
this
command
be
greater
sins
then
the
breaches
of
the
commands
of
the
second
Table
?
and
if
so
,
if
God
will
be
avenged
on
these
severely
?
For
Answer
(
premitting
this
one
word
,
that
in
comparing
breaches
of
the
commands
of
the
two
Tables
,
we
would
compare
sins
of
a
like
nature
together
,
that
is
,
sins
of
presumption
with
sins
of
presumption
,
and
sins
of
infirmity
with
sins
of
infirmity
)
we
say
,
that
a
presumptuous
sin
against
the
fourth
Command
,
if
it
were
but
to
go
unnecessarily
to
the
door
,
or
to
gather
sticks
,
is
a
greater
sin
then
a
presumptuous
murther
,
because
it
striketh
more
immediately
against
God
:
And
that
a
sin
of
infirmity
against
the
fourth
command
,
is
greater
then
a
sin
of
Infirmity
against
the
sixth
.
Yet
we
grant
that
presumptuous
Murther
is
a
greater
sin
then
a
sin
of
in
firmity
against
the
fourth
command
,
because
presumption
and
high
handedness
in
the
manner
of
sinning
,
in
a
sin
little
on
the
matter
comparatively
,
da●eth
God
,
as
it
were
,
and
striketh
immediately
against
him
,
and
so
is
an
additional
high
aggravation
of
it
;
beside
What
it
is
in
the
nature
of
it
:
And
though
our
censures
against
presumptuous
breaches
of
the
Sabbath
▪
which
are
now
as
great
sins
as
formerly
(
as
is
clear
from
what
is
just
now
said
)
be
often
more
mitigated
now
under
the
Gospel
,
neither
was
it
as
we
conceive
,
ordinary
to
stone
the
presumptuous
prophaneners
of
the
Sabbath
,
even
amongst
the
Jews
;
yet
will
this
be
no
good
reasoning
;
men
do
not
now
execute
punishments
upon
Transgressours
of
the
first
Table
as
on
Transgressours
of
the
second
,
therefore
Transgressions
of
the
second
Table
are
greater
sins
then
Transgressions
of
the
commands
of
the
first
;
for
so
we
would
be
in
hazard
to
postpone
all
the
Laws
or
Commands
of
the
first
Table
to
these
of
the
second
;
but
we
are
to
consider
that
temporal
punishments
are
heightened
or
lessened
according
as
the
peace
and
order
of
civil
Societies
may
be
more
or
less
therein
concerned
,
so
that
it
is
not
by
these
measures
that
we
are
to
make
the
estimate
of
the
greatness
or
smalness
of
sins
in
the
sight
of
God
,
and
in
order
to
his
righteous
and
absolute
judgments
,
and
therefore
it`s
enough
that
we
enquire
what
God
hath
done
,
and
will
do
,
and
what
sinners
may
expect
from
him
;
however
men
may
over-look
and
pass
them
by
,
yet
before
God
they
are
often
taken
notice
of
,
and
plagued
even
in
this
life
,
and
will
be
for
ever
hereafter
,
if
they
repent
not
.
We
may
now
therefore
in
the
close
,
exhort
,
beseech
,
obtest
and
charge
you
all
,
as
in
the
sight
of
God
,
who
is
a
severe
avenger
of
them
,
that
ye
would
be
aware
of
the
sins
whereby
this
command
is
transgressed
:
Particularly
guard
against
.
1.
Not
preparing
for
it
,
or
not
remembring
of
it
;
many
prophane
the
Sabbath
,
ere
they
come
to
publick
,
yea
,
before
it
come
,
in
some
respect
.
2
Carnal
thoughts
and
a
common
frame
of
heart
,
yea
,
even
to
speak
so
,
a
particular
frame
that
looketh
but
to
our
own
condition
or
case
;
As
not
stirring
it self
to
be
over
and
above
that
,
to
be
affected
with
God
and
his
glorious
works
of
Creation
and
Redemption
,
to
give
him
praise
for
his
marvellous
goodness
on
that
day
;
there
is
alass
generally
little
delight
and
praise
in
his
worship
,
even
on
his
own
holy
day
.
3.
General
unedifying
discourses
,
of
the
news
of
the
time
,
of
health
,
and
other
things
not
necessary
to
that
day
.
4.
Little
profiting
under
the
Gospel
,
and
not
growing
in
knowledge
and
practise
;
many
a
Sabbath
is
thus
prophaned
,
few
getting
or
seeking
the
blessing
of
it
,
or
on
it
.
5.
Going
to
the
fields
and
visiting
of
Neighbours
to
put
off
a
piece
of
time
,
that
so
much
time
may
be
saved
on
other
dayes
of
the
Week
,
wherein
many
men
think
they
have
more
to
do
;
and
not
seeking
to
edifie
,
or
to
be
edified
when
they
visit
.
Certainly
by
this
going
abroad
and
runing
up
and
down
the
streets
unnecessarily
,
ye
indispose
your selves
,
ye
offend
others
,
and
tempt
them
to
follow
you
,
ye
slight
either
duties
in
your
families
,
or
in
secret
,
or
it
may
be
both
,
in
a
great
measure
;
I
suppose
that
if
ye
made
conscience
of
these
,
there
would
not
be
so
much
time
to
go
abroad
;
Take
some
other
day
for
recreating
your selves
;
If
ye
say
,
ye
have
then
somewhat
else
to
do
:
And
have
ye
nothing
to
do
this
day
?
Or
wil
ye
take
more
boldly
from
Gods
day
,
then
from
your
own
?
Is
Sacriledge
less
then
taking
what
is
your
own
?
What
if
all
did
so
gad
abroad
?
(
And
it
may
be
they
have
no
less
reason
)
What
a
Sabbath
day
would
we
have
?
There
is
a
remarkable
word
,
Exod.
16.
29.
that
on
the
Sabbath
none
might
go
out
of
his
place
,
which
though
it
be
not
to
be
understood
as
restraining
exercises
of
piety
,
or
works
of
necessity
and
mercy
,
as
we
shewed
before
;
yet
it
would
seem
to
be
the
meaning
of
the
words
,
that
on
that
which
we
call
taking
the
air
,
and
on
visiting
,
there
was
a
restraint
thereby
intended
.
6.
Mens
●itting
upon
choice
in
the
Church
at
such
a
distance
that
they
can
scarcely
hear
,
and
that
they
may
the
more
securely
confer
together
on
common
purposes
;
so
that
they
do
not
so
much
as
aim
to
profit
,
of
whom
we
may
appositely
say
(
as
Christ
said
of
the
Priests
,
that
they
prophaned
the
Sabbath
and
were
blameless
)
That
they
some
way
keept
it
and
are
guilty
;
many
also
sleep
weary
and
wander
in
their
thoughts
,
and
are
as
stones
and
statutes
in
the
Church
.
7.
Little
ones
and
boyes
going
and
running
up
and
down
playing
and
making
a
noise
,
and
servants
gadding
;
all
which
will
be
charged
on
Magistrates
,
Ministers
,
Elders
,
Masters
and
Parents
,
who
are
not
conscionably
aming
and
endeavouring
in
the
diligent
use
of
all
sutable
means
to
amend
and
prevent
such
abuses
,
and
to
punish
continuance
in
them
:
Especially
look
to
it
when
few
plead
or
appear
against
such
sins
.
8.
Much
idle
loitering
over
of
the
Sabbath
,
doing
nothing
,
and
much
sleeping
it
over
.
Idleness
is
a
sin
any
day
,
much
more
on
this
day
.
9.
Little
care
of
sanctifying
the
Sabbath
when
men
are
from
home
,
or
when
they
are
not
in
their
own
Congregations
,
when
they
are
not
in
their
own
Houses
,
or
have
not
any
to
take
oversight
o●
them
:
There
is
much
liberty
taken
this
way
,
and
there
are
many
complaints
of
it
;
What
my
Brethren
?
Doth
not
the
Sabbath
require
as
strict
sanctification
abroad
as
at
home
?
If
any
should
ask
remedies
of
all
these
,
and
such
like
evils
,
I
know
none
better
then
these
that
are
in
the
Command
it self
.
The
first
is
remember
,
what
?
1.
Remember
by-gone
failings
,
and
repent
of
them
:
2.
Remember
coming
to
Judgment
,
that
ye
may
be
found
of
it
in
peace
as
to
this
or
any
other
guilt
,
and
endeavour
to
prevent
it
:
3.
Remember
to
be
all
the
Week
over
in
your
worship
,
and
walk
,
minding
it
.
A
second
is
,
be
well
imployed
throughout
the
Week
,
and
be
not
given
to
idleness
or
laziness
in
your
particular
Callings
,
nor
in
spiritual
Exercises
,
there
will
be
no
sanctifying
of
this
day
without
that
;
be
not
therefore
slothful
in
business
,
but
fervent
in
spirit
,
serving
the
Lord
,
Rom.
12.
11.
3
▪
See
that
nothing
unbecoming
the
rest
of
the
day
be
admitted
,
no
manner
,
not
only
of
deeds
,
but
of
words
or
thoughts
.
4.
Let
every
one
take
inspection
of
others
,
and
seriously
mind
it
in
your
several
places
,
as
ye
are
called
.
5.
Follow
Gods
example
in
other
things
,
as
it
's
proposed
to
you
for
your
Imitation
,
and
ye
will
do
it
the
better
in
this
.
6.
Aim
at
the
blessing
as
well
as
at
the
duty
;
hang
on
himself
for
life
and
strength
to
discharge
the
duty
,
and
for
the
blessing
,
since
he
is
the
Author
and
Bestowe●
of
both
,
and
do
the
duty
delightsomly
and
with
joy
,
through
the
faith
of
his
blessing
;
and
acknowledge
his
unspeakable
goodness
in
priviledging
you
with
his
day
,
and
the
worship
thereof
,
still
waiting
on
him
,
and
trusting
in
him
for
whatever
good
may
come
to
you
in
it
.
The
Fifth
Command
.
Exodus
20.
12.
Honour
thy
Father
and
thy
Mother
,
that
thy
dayes
may
be
long
upon
the
Land
which
the
Lord
thy
God
giveth
thee
.
OUR
Lord
Jesus
Christ
,
Matth.
22.
37.
sumeth
up
the
whole
Law
in
these
two
words
,
which
he
calleth
the
two
great
Commandements
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
soul
,
and
with
all
thy
mind
,
and
thy
Neighbour
as
thy
sef
,
the
two
leggs
that
Piety
in
practise
walketh
upon
;
the
one
comprehendeth
our
duty
to
God
,
which
runneth
through
all
thee
Ten
Commands
,
but
doth
more
eminently
exert
it self
in
the
first
Four
,
whereof
we
have
spoken
:
The
other
containeth
our
duty
to
our
Neighbour
;
which
is
set
down
more
particularly
in
the
last
Six
Commands
,
whereof
we
are
now
to
speak
;
and
how
eye
,
many
do
ignorantly
and
wickedly
look
on
duty
to
man
as
somewhat
extrinsick
to
Religion
,
and
duty
to
God
,
yet
both
have
the
same
authority
,
both
are
put
in
ohe
sum
of
the
Law
,
both
are
written
on
Tables
of
Stone
with
the
Lords
own
finger
▪
and
put
within
the
Ark
:
And
therefore
we
ought
with
a
proportionable
eare
to
inquire
what
God
requireth
of
us
as
duty
to
others
,
as
well
as
to
himself
:
And
we
should
make
no
less
conscience
of
obedience
to
the
one
then
to
the
other
,
Before
we
come
particularly
to
the
fifth
Command
,
we
shal
speak
a
little
to
these
two
,
1.
Why
love
to
God
is
called
the
first
and
great
command
▪
and
love
to
our
Neighbour
the
second
,
and
only
like
to
the
first
,
Matth.
22.
38.
2.
why
hath
the
Lord
carved
out
mens
duty
to
others
as
well
as
to
himself
.
For
the
former
of
these
,
consider
in
the
first
place
that
the
commands
of
the
second
Table
are
equal
to
the
commands
of
the
first
,
in
respect
of
the
authority
that
injoyneth
them
,
he
that
saith
,
Thou
shalt
have
no
other
Gods
before
me
,
saith
also
,
Thou
shalt
not
kill
,
&c.
Jam.
2.
11.
In
which
respect
it
is
said
,
Matth.
22.
39.
the
second
is
like
unto
this
.
2.
If
we
compare
the
two
Tables
together
as
to
the
matter
contained
in
them
,
and
the
immediate
object
of
each
duty
commanded
;
the
duties
of
the
first
Table
are
greater
,
and
the
duties
of
the
second
Table
lesser
;
the
one
relating
more
immediately
,
the
other
more
mediately
to
Religion
,
in
which
respect
they
express
peculiarly
our
love
to
God
,
which
is
called
the
first
and
great
command
;
for
the
first
four
commands
require
that
which
in
its
own
nature
is
worship
,
and
is
in
an
immediate
way
to
be
given
to
God
;
but
the
duites
required
in
the
other
six
,
are
not
properly
,
formally
and
immediately
called
for
as
parts
of
worship
to
God
,
though
,
as
they
are
acknoweledgments
of
him
,
they
may
be
consequentially
thereto
referred
.
As
to
the
2.
Why
the
Lord
hath
in
so
short
a
sum
particularly
set
down
our
duty
to
others
,
as
well
as
to
himself
and
shewed
how
every
one
should
carry
towards
another
;
We
would
speak
to
it
the
rather
,
that
there
are
six
commands
in
the
second
Table
,
and
but
four
in
the
first
Table
,
and
the
Lords
commending
the
duties
of
the
second
Table
hath
said
,
the
second
is
like
unto
the
first
,
because
he
would
have
it
in
our
careful
observance
,
going
along
with
the
first
;
And
the
Apostles
as
well
as
the
Lord
,
in
pressing
holiness
,
do
ordainarily
instance
in
the
duties
of
the
second
Table
,
as
Luke
10.
26.
What
is
written
in
the
Law
?
how
readest
thou
?
Math.
5.
27
▪
thou
shalt
not
commit
Adultery
,
&c.
Rom.
13.
8.
9.
10.
Jam.
2.
8.
11.
&c.
And
the
reasons
of
it
may
be
these
:
1.
To
teach
his
people
that
it
is
his
will
,
that
they
should
be
holy
in
all
manner
of
conversation
;
therefore
there
is
no
piece
of
duty
called
for
,
but
it
is
comprehended
in
a
command
,
even
the
least
thing
,
eating
,
drinking
,
and
whatsoever
they
do
,
1
Cor
10.
31.
1
Pet.
1.
15.
16.
he
would
have
them
careful
to
be
holy
not
only
in
the
Church
,
but
also
in
the
Market
▪
in
the
shop
,
at
home
,
abroad
,
not
only
in
prayer
,
but
at
the
plough
,
&c.
2.
To
hold
out
the
great
extent
of
holiness
,
or
what
holiness
he
requireth
in
his
people
;
It
was
a
great
mistake
in
the
Pharisees
,
that
they
placed
the
main
part
of
Religion
in
the
performance
of
external
duties
of
the
first
Table
▪
whereas
the
Lord
layeth
both
Tables
together
,
to
tell
that
they
must
march
up
together
in
our
practise
,
and
that
it
will
not
be
Holiness
in
it's
self
,
and
in
Gods
account
to
perform
the
one
without
the
other
:
3.
Because
the
Lord
would
have
his
Law
a
perfect
Rule
,
that
the
man
of
God
might
be
perfect
,
throughly
furnished
to
every
good
word
and
work
.
2
Tim.
3.
17.
therefore
is
the
second
Table
given
,
that
we
may
know
how
to
walk
towards
others
as
well
as
towards
God
,
that
Masters
may
know
their
duty
▪
Servants
theirs
,
&c.
and
that
none
are
left
to
an
arbitrariness
therein
,
but
that
all
are
tyed
to
a
Rule
:
4.
Because
men
are
ready
to
slight
holiness
in
reference
to
the
second
Table
;
hence
there
will
be
some
kind
of
awe
of
God
on
men
,
in
reference
to
the
duties
of
the
first
Table
,
so
that
they
dare
not
altogether
neglect
prayer
,
hearing
the
word
,
&c.
and
yet
they
will
make
little
or
no
conscience
of
loving
their
neighbour
,
or
of
shewing
mercy
,
as
we
see
in
the
Pharisees
:
5.
Because
it
is
no
less
necessary
for
Christians
living
together
as
to
their
Being
and
well
▪
being
and
mutual
thriving
,
that
they
do
duty
one
of
them
to
another
with
respect
to
the
command
,
then
that
they
all
do
their
duty
to
him
;
how
else
can
folks
live
well
together
in
a
Family
or
other
Societies
,
if
each
therein
do
not
duty
to
another
?
the
neglect
of
this
makes
them
as
a
house
divided
against
it self
,
which
cannot
stand
;
6.
That
the
Lord
may
have
the
more
clear
and
convincing
ground
of
challenge
against
such
as
slight
these
commands
,
and
live
in
envy
,
malice
,
oppression
,
&c.
for
none
can
say
he
knew
not
these
to
be
sins
,
Mic.
6.
7.
The
Lord
hath
shewed
thee
,
O
man
,
what
is
good
,
that
thou
do
Justice
,
and
love
Mercy
,
&c.
and
he
beginneth
at
the
Duties
of
the
second
Table
,
the
more
to
stop
their
mouths
▪
If
they
should
say
,
they
knew
not
that
they
should
be
holy
,
or
how
to
be
holy
in
these
▪
he
had
it
to
say
,
that
he
had
told
them
:
For
these
,
and
such
like
reasons
,
the
Lord
hath
been
so
particular
in
,
and
hath
added
his
Authority
unto
,
the
commands
of
the
second
Table
as
well
as
to
these
of
the
first
,
that
we
may
lay
the
greater
weight
on
them
.
From
the
Connection
of
the
two
Tables
,
we
may
observe
these
three
generals
,
first
,
That
there
is
no
part
of
a
mans
conversation
in
reference
to
his
walk
with
others
as
well
as
God
,
what
ever
be
his
Calling
or
Station
,
but
he
ought
to
be
Religious
and
holy
in
it
;
God
hath
directed
men
how
to
carry
in
all
things
.
2.
That
it
is
a
necessary
part
of
Religion
in
respect
of
the
command
of
God
enjoyning
it
,
and
in
order
to
our
thriving
in
holiness
,
to
be
conscientious
in
duties
to
others
,
as
well
as
in
immediate
duties
to
God
,
who
in
his
Law
requireth
both
.
3.
That
where
kindly
and
true
Obedience
is
given
to
the
first
Table
,
Obedience
will
be
given
to
the
second
also
,
where
Conscience
putteth
to
pray
and
keep
the
Sabbath
,
it
will
also
put
to
do
duty
to
our
Neighbour
;
he
purposely
putteth
these
together
in
the
Gospel
,
when
the
Pharisees
would
separate
them
,
and
what
God
hath
conjoyned
let
no
man
put
asunder
.
It
may
be
here
inquired
:
what
it
is
to
be
religious
in
these
common
duties
we
owe
to
others
?
Answ.
Though
we
cannot
instance
in
any
thing
,
wherein
Religion
hath
not
it`s
place
;
yet
we
shal
pitch
on
a
few
things
,
that
it
more
especially
implyeth
:
And
1.
It
is
necessary
that
the
matter
of
the
duty
be
commanded
,
and
2.
That
respect
be
had
to
the
command
in
the
doing
of
it
,
a
man
must
not
only
provide
for
his
Family
,
but
he
must
do
it
religiously
,
a
Master
must
not
use
his
Servants
,
as
he
pleaseth
,
the
Servant
must
not
abuse
the
Masters
simplicity
,
but
obey
in
fear
and
trembling
,
&c.
Ephes.
6.
5.
Col.
3.
22.
in
which
places
the
Apostle
presseth
Servants
to
look
to
these
things
,
while
many
of
them
had
Heathen
Masters
(
and
what
is
spoken
to
them
may
be
applyed
to
all
,
in
all
Callings
and
Stations
,
and
serve
to
direct
how
to
be
religious
in
common
duties
)
.
And
1.
As
to
the
end
,
it
is
required
,
that
they
serve
not
men
only
,
but
the
Lord
,
and
so
eye
his
glory
,
the
adornning
of
the
Gospel
,
the
edification
of
others
,
there
being
nothing
we
do
,
wherein
we
ought
not
to
have
an
higher
end
then
our selves
or
men
.
2.
That
they
have
a
religious
Motive
in
their
Service
,
implyed
in
these
words
,
not
with
eye
Service
,
as
men
pleasers
,
but
as
doing
Service
to
the
Lord
in
obedience
to
him
,
and
not
to
men
;
not
so
much
because
their
Masters
command
,
as
because
God
commandeth
;
not
for
the
fashion
nor
meerly
for
profit
,
but
because
commanded
of
God
.
3.
That
for
the
manner
it
be
in
singleness
of
heart
chearfully
and
readily
.
4.
That
respect
be
had
to
the
promise
as
well
as
to
the
command
,
for
their
through
bearing
in
their
Service
,
and
for
their
Encouragement
in
the
Faith
of
their
being
accepted
through
Christ
as
it
is
Ephes.
6.
8.
Coll.
3.
24.
else
it
were
a
sad
thing
for
a
Christian
servant
to
be
in
hard
Service
,
and
have
no
more
to
expect
but
a
but
of
meat
and
a
penny-hire
from
men
,
but
Christian
servants
may
eye
the
heavenly
reward
in
sweeping
the
house
,
as
well
as
in
the
religious
duties
of
Gods
immediate
worship
.
For
helps
to
understand
the
commands
of
the
second
Table
,
we
may
consider
these
four
Scriptures
,
which
will
hold
out
so
many
rules
for
that
end
:
The
1.
and
principal
one
is
Mat.
22.
39.
Thou
shalt
love
thy
Neighbour
as
thy self
,
which
sheweth
that
there
should
be
a
warmness
of
affection
in
us
to
our
neighbour
,
opposite
to
hatred
(
Levit.
19.
17.
18.
)
revenge
,
malice
,
inward
grudging
;
and
no
doubt
this
warmness
of
love
,
making
a
man
measure
his
duty
to
others
by
the
love
he
hath
to
himself
,
will
notably
help
to
understand
and
observe
all
the
duties
of
the
second
Table
.
The
2.
is
Mat.
7.
12.
Therefore
all
things
,
whatsoever
ye
would
that
men
should
do
to
you
,
do
ye
even
so
to
them
,
which
is
a
rule
of
general
equity
,
and
is
opposite
to
partiality
and
self-love
,
which
undermineth
all
the
duties
of
the
second
Table
;
and
this
is
of
a
general
and
universal
extent
,
to
all
persons
and
things
,
such
as
buying
and
selling
,
to
duties
betwixt
man
and
wife
,
neighbour
and
neighbour
,
Master
and
Servant
,
&c.
The
3.
is
Philip.
2.
4.
Look
not
every
man
on
his
own
things
,
but
every
man
also
on
the
things
of
others
,
a
notable
effect
of
love
,
not
only
to
wish
well
to
our
neighbours
,
but
to
seek
and
procure
their
good
,
and
it
is
opposite
to
selfishness
and
regardlesness
of
the
good
of
others
,
if
we
be
well
our selves
.
The
4.
is
Rom.
12.
10.
Be
kindly
affectionate
one
to
another
with
brotherly
love
in
honour
preferring
one
another
,
be
kindly
to
,
and
manifest
your
esteem
of
,
your
Neighbour
,
not
in
a
complementing
way
,
but
really
and
heartily
,
which
by
James
is
called
the
fulfilling
of
the
Law
,
and
by
the
Apostle
John
the
old
and
new
commandement
,
wherein
there
is
more
Religion
then
many
are
aware
of
,
more
then
in
knowledg
,
speculations
and
empty
notions
:
but
oh
!
How
short
are
we
in
these
more
common
duties
,
that
lye
,
as
it
were
,
among
our
feet
?
We
come
now
to
the
Fifth
command
,
which
is
the
first
of
the
second
Table
,
and
it
containeth
1.
a
precept
.
2.
a
Promise
,
and
so
it
is
called
by
the
Apostle
Ephes.
6.
2.
the
first
Command
with
promise
,
which
must
be
upon
one
of
these
grounds
,
either
1
▪
because
it
is
the
first
command
that
hath
a
particular
promise
,
that
promise
in
the
Second
command
being
general
&
applicable
(
as
it
is
actually
applyed
there
)
to
all
the
commands
,
or
2.
because
this
is
the
first
command
of
the
second
Table
;
and
often
in
the
new
Testament
the
commands
are
recknoned
and
instanced
by
that
Table
,
especially
when
duties
betwixt
man
and
man
are
pressed
:
And
if
it
be
said
,
that
it
is
the
only
command
of
the
second
Table
,
that
hath
a
promise
,
it
is
answered
,
it
is
the
only
command
that
hath
an
express
promise
:
Beside
it
is
not
absurd
to
read
it
thus
,
it
is
the
first
command
(
i.
e.
)
of
the
second
Table
;
and
to
press
it
the
more
,
the
promise
added
to
it
is
mentioned
;
so
that
to
ur●e
obedience
to
it
the
more
strongly
,
it
is
not
only
the
first
Command
,
saith
the
Apostle
of
the
second
Table
,
but
it
hath
a
promise
also
added
to
it
:
And
this
certainly
is
the
Apostles
scope
to
press
its
observation
.
In
the
precept
we
are
1
,
To
consider
the
Object
,
Father
and
Mother
:
2.
The
Duty
,
honour
.
1.
Again
,
concerning
the
first
,
it
is
to
be
considered
that
this
Command
in
its
scope
respecteth
the
duty
that
we
owe
to
all
Relations
,
whether
they
be
above
us
,
inferiour
to
us
,
or
equal
with
us
:
This
is
clear
from
Christs
summing
all
the
second
Table
,
and
consequently
this
command
with
the
rest
,
in
that
comprehensive
general
,
Thou
shalt
love
thy
Neighbour
as
thy self
;
and
therefore
our
Neighbour
in
general
must
be
the
object
of
this
Command
,
as
well
as
of
the
rest
,
and
so
it
taketh
in
all
the
duties
of
honour
that
every
one
oweth
to
another
,
whatever
be
their
place
;
there
is
a
duty
of
honour
and
respect
called
for
from
every
one
to
every
one
:
And
so
Eph.
5.
22.
it
is
pressed
upon
Wives
toward
their
Husbands
;
and
1
Pet.
3.
7.
upon
Husbands
towards
their
Wives
,
which
must
be
comprehended
here
:
Thus
Father
and
Mother
are
hear
to
be
largely
and
synecdochically
understood
,
one
sort
of
Relations
being
in
a
figurative
manner
put
for
all
the
rest
.
2.
Under
them
are
comprehended
all
Superiours
for
place
,
in
Church
or
Common-wealth
,
who
in
Scripture
get
the
Title
of
Fathers
,
as
Magistrates
,
Supreme
and
Subltern
,
Ministers
and
all
Church-Officers
,
Teachers
,
Overseers
,
and
all
in
the
place
of
Fathers
,
1
Cor.
4.
15.
yea
,
they
who
are
to
be
esteemed
,
as
such
for
gifts
of
Learning
,
Wisdom
,
Grace
and
Piety
,
Acts
7.
2.
or
for
their
worldly
means
and
outward
estate
,
as
Josepb
was
,
Gen.
45
,
8.
or
for
their
age
,
and
the
reverence
due
to
them
on
that
account
,
2
Kings
2.
12.
in
a
word
,
any
sort
of
emenencie
putteth
one
in
that
roll
of
Fathers
largely
taken
,
though
they
be
not
properly
such
.
3.
We
are
called
in
the
first
place
to
look
to
the
duties
of
this
relation
,
as
it
is
domestick
,
such
as
of
a
Master
over
the
Servant
,
of
a
Husband
over
the
Wife
,
&c.
and
then
cometh
the
carriage
of
one
toward
another
in
general
,
and
though
most
properly
the
duties
of
Parents
,
mediate
or
immediate
,
over
their
Children
or
Nephews
,
be
here
pointed
at
,
which
is
most
literal
,
yet
the
former
also
is
included
,
all
particulars
of
that
kind
being
by
a
figure
comprehended
under
one
.
If
it
be
asked
here
,
Why
the
mother
is
added
?
Answ.
1.
Because
although
the
mother
be
not
so
qualified
for
the
rule
and
government
of
the
Children
▪
yet
she
is
no
less
intituled
to
their
acknowledgment
and
this
parental
honour
by
the
labour
,
toil
,
and
tenderness
of
their
birth
and
education
,
and
in
this
,
as
well
as
in
the
disposition
of
the
members
of
the
body
mentioned
1.
Cor.
12.
v.
22.
23
,
and
24.
the
excellent
attemperation
of
God
,
wisdom
is
very
conspicuous
,
by
ballancing
the
greater
authority
of
the
Father
with
the
greater
pains
and
care
of
the
Mother
,
that
the
Childrens
duty
of
love
,
honour
,
and
gratitude
▪
may
return
to
both
with
a
suitable
equality
.
2.
She
is
added
to
shew
that
it
is
not
only
the
most
eminent
Superiour
or
Neighbour
to
whom
honour
is
due
,
but
even
these
who
have
more
weakness
,
and
especially
the
Mother
:
Hence
it
is
that
alwayes
almost
in
the
Proverbs
,
where
duty
to
the
Father
is
pressed
,
the
Mother
is
also
named
with
him
,
to
shew
that
Children
should
not
think
that
less
respect
is
due
to
the
Mother
then
to
the
Father
;
yea
,
sometimes
the
Mother
is
prefixed
to
the
Father
,
as
Lev.
19.
3.
Ye
shall
fear
every
man
his
Mother
and
his
Father
,
which
is
done
to
meet
with
the
humour
of
many
who
are
ready
to
lessen
their
duty
to
their
Mother
,
and
therefore
we
are
called
to
it
even
in
her
old
age
,
Prov
23
▪
22.
and
to
guard
against
despising
of
her
then
,
which
is
too
readily
and
frequently
incident
.
Thus
doth
the
Lord
provide
in
his
word
against
our
corruption
,
which
is
ready
to
take
advantage
of
debording
and
outbreaking
at
the
weakest
part
.
If
it
be
further
asked
,
Why
all
Superiours
,
yea
all
Neighbours
,
are
spoken
of
as
Fathers
and
Mothers
?
Answ
.
These
reasons
are
obvious
from
the
scope
:
I●
is
1.
to
shew
that
the
duties
of
this
Command
are
mutual
amongst
all
relations
▪
it
giveth
Superiours
their
due
,
yet
so
as
that
it
teacheth
them
also
how
to
carry
toward
their
Inferiours
,
that
is
,
to
be
Fathers
to
them
;
and
that
the
relation
necessarily
implyeth
a
mutual
tye
;
therefore
this
Command
doth
not
only
direct
inferiours
in
their
duty
towards
Superiours
,
but
also
Superiours
in
their
duty
to
their
Inferiours
.
2.
They
get
this
name
to
make
their
subjection
to
each
other
,
and
their
mutual
relations
and
duties
the
more
sweet
and
kindly
,
when
the
subjection
is
to
be
given
as
by
a
Son
to
a
Father
,
and
when
it
is
exacted
and
expected
as
by
a
Father
from
a
Son
;
which
consideration
should
be
a
kindly
motive
to
all
mutual
duties
,
and
also
an
inducement
to
hide
infirmities
;
and
to
construct
tenderly
of
failings
.
And
thus
the
denomination
of
the
natural
relation
seems
to
be
borrowed
,
to
establish
and
strengthen
the
positive
Relation
,
which
of
its
self
is
no●
so
binding
of
the
Conscience
by
Nature's
light
.
So
much
for
the
Object
of
thus
Duty
.
The
Duty
it self
here
called
for
,
is
honour
,
which
is
also
largely
to
be
understood
,
both
as
it
taketh
in
the
inward
esteem
of
others
in
our
heart
,
and
also
the
evidencing
of
this
in
outward
expresions
in
our
conversation
:
For
by
this
Command
it
appeareth
that
there
is
,
1.
Some
eminencie
in
every
man
;
2.
That
every
one
should
observe
that
and
honour
it
in
another
;
What
is
it
then
to
honour
them
?
It
is
not
to
complement
them
,
and
only
seemingly
to
reverence
them
,
but
▪
it
consisteth
especially
in
these
,
1.
In
observing
and
acknowledging
what
is
eminent
in
any
for
nature
,
grace
,
station
,
or
other
▪
accidental
things
,
and
if
there
appear
no
more
in
a
man
,
yet
as
he
beareth
any
thing
of
Gods
Image
,
or
is
a
Christian
and
Member
of
Christs
Church
,
he
is
thus
to
be
honoured
.
2.
There
ought
to
be
an
esteem
of
him
,
and
we
should
really
have
an
honourable
account
of
him
,
and
that
in
some
respect
beyond
our selves
in
some
one
thing
or
other
.
3.
It
lyeth
much
in
love
,
and
kindly
or
affectionate
reverence
,
as
is
hinted
Rom.
12.
10.
4.
It
taketh
in
obedience
according
to
our
stations
▪
flowing
from
a
disposition
of
heart
to
obey
,
Heb.
13
▪
17.
5.
It
reacheth
both
to
the
thought
of
the
heart
,
and
to
our
secret
carriage
,
there
should
not
be
in
our
secret
chamber
any
despising
or
wishing
ill
to
him
,
Eccles.
10
▪
20.
6.
It
comprehendeth
a
holy
fear
and
aw
that
should
be
joyned
with
it
,
Lev.
19.
3.
Honour
being
thus
fixed
in
the
heart
,
it
is
to
be
expressed
,
1.
In
words
,
by
respective
and
reverent
speaking
and
giving
answers
,
or
making
suits
;
Sarah
called
her
Husband
Lord
,
1.
Pet
▪
3.
6.
2.
It
is
expressed
in
gestures
by
bowing
rising
up
,
keeping
silence
sometimes
before
others
.
Job
.
29.
not
answering
again
,
Tit.
2.
9.
saluting
,
&c.
Col.
4.
15.
3.
In
deeds
,
by
obedience
and
testifying
respect
that
way
which
is
generally
called
gratitude
,
therefore
obedience
to
Parents
,
Eph.
6.
1.
is
drawn
from
this
Command
,
which
presseth
obedience
upon
men
according
to
their
relations
4.
In
our
means
,
communicating
thereof
when
it
is
called
for
;
so
tribute
to
whom
tribute
is
due
,
Rom.
13.
7.
and
double
honour
to
the
Elders
that
rule
well
,
1
Tim
5.
17.
acording
to
the
acceptation
of
honour
used
in
that
precept
,
Honour
the
Lord
with
thy
substance
,
Prov.
3.
9.
5.
In
our
prayers
for
them
2
Tim.
2.
1.
6.
In
covering
their
infirmities
,
Gen.
9.
21.
22.
As
the
breaches
of
this
Command
may
be
easily
gathered
hence
▪
as
being
opposite
to
these
,
so
this
rule
is
alwayes
to
be
carried
along
in
practice
,
that
this
honour
and
obedience
must
be
still
in
the
Lord
;
that
is
,
there
must
be
a
reserving
to
the
Lord
his
due
,
for
God
is
the
supreme
Father
,
and
all
our
respect
to
under-fathers
of
the
flesh
is
to
be
subordinate
to
the
Father
of
Spirits
,
Heb.
12.
9.
so
as
he
may
have
the
first
place
for
whose
cause
we
give
reverence
to
them
,
&
so
that
word
is
still
true
,
Acts
▪
4
▪
19.
It
is
better
to
obey
God
then
man
;
man
is
only
to
be
obeyed
in
the
Lord
▪
Ephes.
6.
1.
And
thus
refusing
to
comply
with
unjust
commands
,
is
not
disobedience
to
Parents
,
but
high
obedience
to
God
,
the
refusal
being
conveyed
respectfully
and
after
the
due
manner
.
Again
the
branches
of
this
Command
are
exceeding
large
;
two
things
by
it
are
especially
called
for
,
1.
Love
,
2
Honour
,
and
whatever
is
opposite
to
and
inconsistent
with
these
,
is
a
breach
of
this
Command
▪
wherein
we
are
to
observe
,
1.
The
object
of
our
love
and
respect
,
it
is
all
men
,
1
Pet.
2.
17.
Honour
all
men
;
love
the
Brotherhood
;
our
Neighbour
here
in
the
largest
sense
comprehending
all
men
;
2.
Consider
that
the
act
of
love
and
honour
that
is
required
is
most
intense
.
we
must
love
our
Neighbour
as
our self
,
and
this
reacheth
far
.
3.
Consider
that
it
taketh
in
all
that
is
our
Neighbours
▪
his
name
,
fame
,
credit
,
and
estate
,
&c.
but
especially
love
to
his
salvation
▪
because
in
this
mostly
doth
his
concernment
lye
▪
4.
It
taketh
in
all
midses
or
means
that
are
for
his
true
honouring
▪
●r
the
vindicating
of
of
his
name
when
he
is
defamed
;
hence
Psalm
15.
it
is
the
property
of
an
accurate
walker
,
n●t
to
tak●
up
an
evil
report
against
his
Neighbour
,
even
when
it
is
brought
to
him
and
laid
before
him
.
5.
Yet
there
is
a
difference
to
be
observed
in
the
putting
forth
of
our
love
and
testifying
of
our
respect
;
for
we
should
love
him
as
our selves
,
but
in
giving
respect
and
honour
,
we
are
to
prefer
others
to
our selves
:
to
love
our
Neighbours
as
our selves
,
importeth
the
kind
and
reality
of
our
love
,
we
are
to
love
him
no
less
truly
then
our selves
(
for
we
also
come
in
here
as
the
objects
of
our
own
love
)
but
we
are
some
way
to
honour
him
beyond
our selves
.
If
it
be
asked
,
How
can
that
be
?
1.
That
one
should
love
all
men
?
Should
we
love
them
all
alike
and
equally
?
And
2.
ought
we
to
prefer
every
man
to
our selves
?
To
the
former
we
say
.
1.
This
Command
requireth
,
as
to
the
object
,
that
we
love
all
men
,
excluding
none
from
our
love
good
or
bad
(
while
they
are
within
the
roll
of
men
,
capable
to
be
prayed
for
)
friend
or
enemy
,
for
we
should
love
them
that
hate
us
,
and
bless
them
that
curse
us
.
2.
As
to
the
main
things
desired
,
or
the
subject
matter
of
our
wishes
for
them
,
our
love
should
be
alike
toward
all
;
our
love
being
a
willing
of
good
to
others
,
we
should
desire
the
greatest
good
to
all
men
,
that
is
▪
peace
with
God
,
Christ
,
Heaven
,
Sanctification
,
Repentance
,
&c.
that
lead
to
it
,
there
is
here
no
inequality
,
nor
two
Heavens
,
a
greater
and
a
lesser
to
be
the
subject
matter
of
our
wishes
and
desires
.
3.
If
we
consider
our
love
as
to
the
act
of
loving
in
the
kind
of
it
,
it
is
equal
,
we
being
called
to
love
sincerely
cordialy
,
and
with
the
whole
heart
,
perfectly
;
every
man
.
If
ye
ask
then
,
Wherein
is
there
any
difference
allowed
?
Answ.
If
we
consider
1.
The
effects
of
this
Love
,
they
may
and
ought
to
be
more
manifested
towards
one
then
another
;
we
are
to
pray
more
for
one
then
another
;
to
communicate
and
to
distribute
more
to
one
then
to
another
,
according
to
the
opportunities
we
have
,
and
according
to
the
particulare
relations
and
callings
that
God
putteth
us
in
;
for
beside
our
general
relation
to
all
men
,
we
have
particular
relations
to
some
beyond
others
;
hence
may
a
man
do
more
for
his
Children
,
and
these
of
his
own
house
,
then
for
others
;
so
may
we
pray
for
some
men
more
and
oftner
,
as
their
necessity
is
concerned
,
and
as
they
may
be
more
useful
.
2.
In
respect
of
frequencie
,
our
Love
may
and
ought
to
vent
it self
more
frequently
towards
some
then
others
,
and
so
it
differeth
from
that
general
Love
we
owe
to
all
.
3.
In
respect
of
sympathy
,
we
are
to
be
more
touched
with
the
hurt
and
hazard
of
some
and
more
sensibly
desirous
of
their
good
then
of
that
of
others
,
and
so
our
love
ought
to
affect
us
more
,
and
stir
more
sensibly
in
reference
to
some
then
others
,
as
in
the
case
of
a
woman
toward
her
Child
,
and
of
one
dear
friend
to
another
;
such
was
the
sympathy
between
Jonathan
and
David
,
who
thought
they
loved
many
others
,
yet
was
there
a
more
peculiar
sympathy
betwixt
themselves
as
to
all
things
that
concerned
them
,
good
and
evil
;
thus
may
arise
from
natural
relalions
▪
particular
obligations
,
mutual
familiarity
,
and
others
special
grounds
.
4
According
to
the
diversity
of
concurrent
circumstances
,
we
may
sometimes
wish
temporal
good
to
one
,
and
sometimes
temporal
rods
to
another
;
providing
alwayes
it
be
out
of
a
true
desire
of
,
and
respect
to
their
spiritual
good
.
5
▪
In
respect
of
complacencie
and
delight
accompanying
the
Act
of
loving
there
may
be
a
difference
▪
for
there
may
be
much
more
delight
and
satisfaction
in
loving
one
then
another
,
as
there
appeareth
more
of
holiness
in
one
then
another
;
so
godly
men
love
even
natural
men
if
of
good
parts
,
civil
and
friendly
,
more
then
others
that
are
destitute
of
such
qualifications
;
but
it
men
be
also
gracious
,
they
not
only
love
them
the
more
,
but
also
acquiesce
the
more
and
have
the
greater
complacencie
in
them
on
that
account
.
If
it
be
asked
from
whence
these
differences
,
as
to
the
effects
of
our
love
do
flow
?
Answ.
They
may
arise
1.
From
natural
relations
;
2.
From
the
difference
that
is
among
men
in
their
carriages
,
humours
,
and
such
like
,
as
they
are
less
or
more
ingaging
;
3.
From
external
circumstances
,
of
acquaintance
,
familiarity
,
or
particular
ingagements
;
4.
From
favours
,
so
men
may
love
their
benefactors
more
(
in
the
forementioned
sense
)
then
others
▪
5.
From
civil
relations
and
intrests
;
6
They
may
arise
from
a
religious
and
christian
interest
and
relation
,
so
we
are
to
love
the
godly
,
not
only
more
then
other
men
in
the
world
,
but
also
we
are
to
love
them
1.
on
another
account
than
we
love
others
,
to
wit
,
because
they
are
such
,
because
they
are
true
members
of
the
same
body
,
are
loved
of
God
,
and
have
his
Image
shining
in
them
▪
2.
With
more
delight
and
acquieseing
complacencie
,
as
David
doth
,
Psal.
16.
3.
3.
There
should
be
another
way
of
venting
our
love
to
them
then
to
others
,
both
in
spiritual
and
temporal
things
,
thus
loving
the
Brotherhood
is
distinguished
,
1
Pet.
2.
17.
from
loving
or
honouring
all
men
▪
so
also
the
houshold
of
faith
,
Gal.
6.
10
,
is
especially
to
be
considered
in
our
love
.
If
it
be
asked
then
,
How
differeth
love
to
the
godly
from
common
love
?
Answ.
That
there
is
a
difference
,
is
clear
from
the
forcited
Scriptures
,
Psal.
16.
3.
1
Pet
,
2.
17.
and
from
2
Pet.
1.
7.
where
brotherly
kindness
is
distinguished
from
charity
:
In
a
word
then
,
it
differeth
1.
In
it's
acquiescing
complacencie
,
though
there
may
be
some
sort
of
complacencie
comparatively
in
others
,
yet
simply
and
properly
it
is
to
be
exercised
toward
the
godly
.
2.
It
is
on
another
account
as
is
said
,
to
wit
,
as
they
are
loved
of
God
,
love
to
them
runneth
in
another
channel
,
and
hath
another
spring
and
rise
,
Matth.
10
,
ult.
3.
It
should
be
in
a
more
high
and
intense
degree
,
as
to
its
exercise
,
because
God
is
more
concerned
in
them
;
and
though
good
should
be
done
to
all
,
yet
especially
to
this
houshold
of
Faith
.
And
the
manifestation
of
our
love
even
towards
the
godly
may
be
less
or
more
,
according
as
less
or
more
of
God
appeareth
in
them
,
or
in
their
way
.
If
it
be
further
asked
?
How
we
can
love
wicked
men
,
and
if
their
being
such
should
not
marr
our
love
to
them
?
Answ.
We
speak
not
here
of
such
as
are
debarred
from
the
prayers
of
the
people
of
God
,
and
who
are
known
to
have
sinned
the
sin
which
is
against
the
Holy
Ghost
;
nor
do
we
speak
indefinitely
of
final
enemies
,
these
(
according
to
all
)
being
excluded
from
our
love
:
But
we
say
that
other
particular
wicked
men
,
as
to
their
persons
(
whatever
hatred
we
may
bear
to
their
evil
deeds
)
are
to
be
loved
in
the
forementioned
sense
,
yet
their
wickedness
may
1.
marr
complacencie
in
them
,
that
they
cannot
,
nor
ought
not
to
be
delighted
in
,
nor
with
pleasure
conversed
with
.
2.
It
may
marr
the
effects
of
love
in
the
evidences
and
manifestations
of
them
,
for
that
Christians
may
,
yea
,
and
sometimes
should
keep
up
all
or
most
testimonies
of
it
from
some
,
is
clear
from
the
Apostles
direction
enjoyning
the
noticing
of
some
,
that
they
may
be
ashamed
,
2
Thess.
3.
14.
3.
It
may
marr
love
in
ordering
its
exercises
,
yea
,
and
occasion
the
seemingly
contrary
effects
,
as
their
wishing
for
,
and
doing
of
some
things
temporally
adverse
and
cross
to
them
,
for
their
greater
shame
and
humiliation
,
as
is
evident
in
the
Psalmists
prayer
,
Psalm
83.
16.
Fill
their
faces
with
shame
,
that
they
may
seek
thy
name
,
O
Lord
:
so
some
out
of
love
are
to
be
corrected
,
ye
punished
temporally
,
yet
with
a
desire
of
,
and
respect
to
their
eternal
wealfare
.
If
it
be
yet
asked
,
If
,
and
how
,
one
is
to
love
himself
?
Answ.
Self-love
is
so
connatural
to
us
,
that
in
effect
it
is
the
mediate
result
of
our
sense
of
life
,
and
consequently
the
very
relish
&
endearment
of
all
enjoyments
,
the
spring
of
self
▪
preservation
and
the
best
measure
pointed
out
by
our
Lord
himself
,
of
the
love
and
duty
that
we
owe
to
others
,
which
as
it
is
the
mean
whereby
we
taste
and
see
that
God
is
good
▪
and
how
great
his
goodness
is
to
us
▪
so
it
ought
principally
to
refer
it self
,
and
all
its
pleasing
objects
,
to
him
as
the
fountain
of
all
,
who
is
indeed
Love
;
but
yet
it
is
that
wherein
ordinarly
men
do
much
exceed
,
as
especially
these
following
wayes
.
1.
They
exceed
in
it
when
themselves
are
proposed
as
the
end
of
their
own
actions
,
as
it
is
●
.
Tim.
3.
2.
when
their
own
things
sway
more
with
them
,
and
are
sought
more
by
them
then
1.
the
things
of
God
,
to
which
the
first
place
is
alwayes
due
;
and
2.
then
publick
things
,
and
the
things
of
others
,
even
in
the
cases
wherein
these
do
require
the
preference
.
2.
When
it
is
terminated
on
the
wrong
object
,
as
when
they
run
out
in
the
immoderate
pursuit
of
bodily
and
temporal
things
,
caring
more
,
if
not
only
,
for
the
body
neglecting
the
better
part
.
3.
When
it
is
laid
out
for
the
pleasing
of
corrupt
self
and
the
making
of
provision
for
the
Flesh
to
fulfil
its
Lusts
,
Rom.
13.
14.
Self
love
under
these
considerations
is
corrupt
,
and
to
be
guarded
against
.
Answ.
2.
Self
love
,
or
love
to
our self
,
is
allowable
when
qualified
with
the
following
properties
.
1.
When
it
is
subservient
and
subordinate
to
higher
ends
,
and
can
hazard
it self
,
and
deny
it self
for
Gods
honour
,
for
a
publick
good
yea
,
and
in
some
cases
,
out
of
respect
to
the
good
of
others
also
,
so
a
righteous
man
should
,
and
when
at
himself
,
will
do
much
▪
though
with
his
own
hazard
,
for
a
Christian
friend
,
for
the
safety
or
edification
of
the
Godly
,
or
in
defence
of
the
inte
▪
rest
of
Christ
.
2.
When
it
is
drawen
out
after
spiritual
things
,
and
it
's
on
these
mostly
that
pains
are
taken
,
as
how
to
grow
in
grace
,
to
have
a
good
conscience
,
to
have
the
soul
saved
,
sin
mortified
,
&c.
3.
when
outward
things
are
desired
for
the
former
ends
,
as
when
we
pray
,
Give
us
this
day
our
daily
bread
,
that
we
may
promove
these
ends
,
being
willing
to
want
them
when
they
may
not
stand
with
these
ends
,
and
desiring
life
,
means
,
&c.
in
so
far
only
as
they
may
be
useful
for
the
attainment
of
them
.
As
the
first
self-love
marreth
duties
to
God
,
and
thwarteth
with
them
;
so
the
second
advanceth
them
and
sweyeth
strongly
,
yet
sweetly
to
them
.
Again
,
This
Command
is
the
first
in
order
of
the
second
Table
,
and
is
peculiarly
backed
with
a
promise
,
to
shew
the
concernment
of
the
duty
called
for
,
the
scope
of
it
being
to
regulate
that
respect
which
each
on
oweth
to
another
,
that
they
may
give
each
other
due
honour
as
the
first
effect
of
love
▪
and
the
great
band
of
all
the
other
commands
and
enjoyned
duties
of
the
second
Table
,
God
being
pleased
to
provide
for
that
respect
and
honour
that
is
due
from
one
man
to
another
,
as
well
as
for
the
security
of
their
persons
and
estates
,
yea
in
some
respect
he
preferreth
this
Command
,
to
wit
,
that
one
hurt
not
another
in
their
honour
and
estimation
to
these
other
relating
to
their
persons
and
estates
,
and
therefore
he
requireth
honour
in
the
first
place
,
and
afterward
injoyneth
the
duties
of
not
killing
,
not
stealing
,
&c.
And
although
every
man
doth
love
respect
and
estimation
among
others
,
yet
there
is
nothing
wherein
more
liberally
and
even
prodigally
men
incroach
upon
one
another
,
then
by
the
neglect
and
denyal
of
this
duty
,
and
by
the
contrary
sin
,
though
it
be
most
directly
op
posite
to
love
,
and
that
general
equity
commanded
whereby
we
should
Do
to
others
as
we
would
have
them
to
do
to
us
,
Therefore
we
conceive
the
Lord
hath
preferred
this
to
the
other
five
Commands
,
and
hath
so
backed
it
with
a
promise
,
and
also
set
it
down
positively
,
Honour
thy
Father
,
&c.
for
this
end
,
that
we
may
know
it
is
not
enough
not
to
despise
them
,
if
they
be
not
also
positively
honoured
by
us
,
even
as
it
is
not
enough
,
not
to
prophane
the
Lords
day
by
common
and
unnecessary
works
,
if
we
do
not
positively
sanctifie
it
:
And
it
is
not
for
nought
that
this
duty
is
so
much
pressed
,
being
a
main
bond
of
Christian
and
Civil
Fellowship
,
keeping
folks
within
the
just
bounds
and
limits
which
God
hath
set
unto
them
.
If
it
be
asked
,
What
this
duty
of
honouring
our
Neighbour
doth
include
?
Answ.
It
doth
include
these
five
things
▪
1.
Respect
to
our
Neighbours
person
;
2.
to
his
place
:
3.
to
his
qualifications
,
either
as
he
is
furnished
with
natural
or
moral
abilities
,
or
as
he
is
gracious
;
4.
to
his
accidental
furniture
in
externals
,
a
riches
,
credit
with
others
&c.
so
David
honoured
Nabal
;
5.
in
respect
of
mens
actions
as
they
deserve
,
or
as
they
have
done
,
or
atchieved
any
thing
where
by
good
cometh
,
or
may
come
to
the
Church
or
Commonwealth
,
Honour
includeth
the
giving
respect
to
our
Neighbour
in
all
these
.
If
it
be
asked
,
If
and
how
honour
differeth
from
love
?
Answ.
It
differeth
from
love
▪
in
that
love
properly
considereth
men
more
generally
,
as
they
are
capable
,
of
good
,
which
we
wish
unto
them
:
but
this
considereth
them
more
particularly
,
as
so
and
so
qualified
,
and
having
such
and
such
things
in
them
deserving
respect
;
for
honour
being
bearing
of
testimony
to
something
worthy
of
respect
in
such
a
one
,
it
doth
first
consider
what
is
worthy
of
honour
in
the
person
,
that
so
it
may
bear
a
testimony
truly
,
according
as
it
findeth
ground
.
If
it
be
asked
,
Whether
ontward
expressive
evidences
of
honour
are
alwayes
to
be
given
to
the
persons
honoured
?
Answ.
Although
indeed
in
honouring
of
God
there
needeth
not
alwayes
an
external
expressive
evidence
of
it
;
as
for
instance
,
a
man
may
in
the
croud
of
Company
honour
God
by
ejaculatory
Prayer
without
such
external
expression
,
as
Nehemiah
did
in
the
presence
of
the
King
and
Queen
,
cap.
2.
v.
4.
yet
honour
given
to
others
must
not
only
have
the
acknowledging
of
something
worthy
of
estimation
within
,
that
it
degenerate
not
into
dissimulation
,
as
the
ordinary
complementing
strain
doth
,
but
must
also
have
expressions
without
,
to
bear
witness
unto
that
which
is
within
,
in
gesture
,
words
,
or
other
wayes
,
as
men
are
called
to
the
giving
of
them
.
If
it
be
asked
,
What
honour
doth
import
,
and
what
may
be
comprehended
under
it
?
Answ.
Under
honour
are
comprehended
,
1
,
Charitable
constructions
of
mens
actions
,
whereby
what
is
doubtful
is
exponed
to
the
best
:
It
will
not
,
nor
ought
not
,
I
grant
,
determin
a
man
to
esteem
every
man
gracious
whom
he
knoweth
not
to
be
prophane
,
nor
every
thing
to
be
truth
spoken
by
him
which
he
knoweth
not
to
be
false
:
But
1.
it
will
keep
a
man
from
running
into
the
extream
of
contrary
judging
of
him
as
wicked
,
false
,
carnal
,
natural
,
graceless
(
a
lamentable
ill
amongst
even
good
people
,
too
ready
often
to
give
such
designations
and
epithes
to
their
Neighbours
,
whether
inferiour
or
superiour
to
them
,
on
very
little
ground
,
and
sometimes
to
persons
who
,
without
breach
of
charity
,
may
be
supposed
for
true
Religion
,
not
to
be
much
,
if
any
thing
at
all
,
short
of
themselves
)
or
such
an
one
as
some
may
call
him
,
even
though
he
know
nothing
of
his
goodness
,
yet
because
he
knoweth
not
his
evil
,
he
forbeareth
to
conclude
so
harshly
of
him
.
2.
It
will
make
him
live
with
him
as
(
to
him
at
least
)
negatively
gracious
,
and
accept
of
what
he
saith
for
truth
▪
not
knowing
any
thing
to
the
contrary
,
in
so
far
as
Christian
prudence
will
permit
him
;
and
thus
far
a
charitable
construction
will
lead
us
in
reference
to
our
Neighbour
,
for
we
are
not
bound
positively
without
ground
to
determine
a
thing
to
be
right
or
wrong
,
or
a
man
gracious
or
wicked
when
we
have
not
certain
knowledge
,
and
so
may
be
deceived
;
but
we
ought
to
walk
with
men
whose
bypocrisie
and
dishonesty
we
know
not
,
as
with
good
and
honest
men
,
yea
,
even
where
some
slips
or
escapes
are
to
be
found
.
2.
Honour
comprehendeth
and
taketh
in
humility
so
far
as
it
respecteth
and
relateth
to
a
humble
carriage
amongst
men
,
which
is
a
grace
moderating
a
man
so
,
that
he
preferreth
not
himself
inordinately
to
others
,
either
in
respect
of
place
or
parts
,
or
other
such
like
grounds
▪
which
Christ
commendeth
in
the
Gospel
;
and
enjoyneth
that
men
should
not
love
the
uppermost
rooms
,
or
first
salutations
,
but
seek
to
prefer
others
,
and
be
to
their
own
honour
as
weaned
children
▪
or
new
born
babes
,
Matt.
18.
3.
readier
to
serve
and
give
honour
to
others
,
then
desirous
of
service
and
honour
from
them
,
and
this
not
in
complement
,
but
in
reality
.
3.
It
taketh
in
esteem
of
others
,
and
vindicating
of
their
name
and
●ame
,
that
they
may
be
accounted
of
,
and
be
in
good
repute
with
others
▪
endeavouring
their
vindication
then
most
when
they
are
wronged
▪
seeing
a
good
name
is
so
essential
a
part
of
honour
,
Eccles
7.
1.
4.
It
taketh
in
praise
which
is
the
commendation
of
a
fact
praise
worthy
,
or
of
such
and
such
laudable
things
,
bestowed
on
the
person
by
God
.
5.
Gratulation
and
rejoycing
at
anothers
good
,
as
if
it
were
our
own
,
6.
I●
taketh
in
mercy
and
communication
by
way
of
charity
to
others
.
Now
all
these
effects
of
honour
are
to
be
drawn
forth
according
to
the
stations
we
are
in
,
and
the
relations
we
sustain
,
and
as
we
stand
in
reference
to
others
according
to
their
stations
and
relations
,
of
husband
,
wife
,
servant
,
master
,
son
,
father
,
friend
,
&c.
And
no
doubt
more
even
of
this
owtward
respect
would
contribute
not
alttle
to
our
hearty
and
comfortable
living
together
.
These
being
some
of
the
commanded
duties
the
contrary
vices
are
prohibited
▪
as
1.
Rash
judging
,
taking
up
a
prejudice
upon
unsure
grounds
that
will
not
bear
such
a
thing
▪
and
this
may
be
either
a
weakness
proceeding
from
ignorance
;
or
a
prejudice
flowing
from
malice
at
the
mans
person
,
which
is
more
readily
inclined
to
construe
so
and
so
of
such
a
man
and
his
Actions
then
of
another
:
The
first
may
be
removed
,
&
the
person
faulty
in
it
will
be
desirous
to
have
it
removed
,
and
will
esteem
more
of
the
person
mistaken
,
when
it
is
removed
,
as
Eli
did
for
Hannah
17.
1
Sam.
1.
17.
The
second
is
hardly
removed
and
admitteth
not
of
the
mean
which
may
remove
it
,
leaving
no
room
for
information
,
Apology
,
Vindication
,
&c.
2.
Pride
and
Presumption
are
condemned
here
,
Pride
whereby
one
with
Diotrephes
affecteth
the
preheminency
,
a
higher
office
or
precedency
in
the
same
office
,
the
first
salutation
,
the
highest
room
at
Table
,
&c.
Presumption
,
whereby
a
man
is
ready
to
undertake
something
above
his
ability
,
as
if
he
were
more
fit
and
able
for
it
then
indeed
he
is
;
even
as
on
the
contrary
Pusillanimity
is
a
scarring
to
reach
to
,
and
adventure
upon
,
what
a
man
is
able
for
,
and
called
to
.
3.
Vanity
or
vain
Glory
,
much
blazing
abroad
our
own
good
actions
,
or
delighting
to
have
them
known
to
others
,
that
they
may
blaze
them
.
4
Ostentation
making
shew
of
what
good
is
in
us
,
and
following
what
is
good
for
that
end
,
and
in
such
a
way
as
it
may
be
taken
notice
of
by
men
,
as
the
Pharisees
,
who
only
sought
their
own
glory
in
their
prayers
and
alms
.
5.
Envy
,
which
is
a
grief
and
sadness
for
the
honour
of
another
,
that
such
a
good
Turn
should
fall
in
his
hand
,
or
that
he
should
be
honoured
,
followed
or
respected
,
as
if
his
being
honoured
and
preferred
did
detract
from
their
own
credit
and
honour
;
it
differeth
from
fear
,
which
is
a
sadness
that
an
Enemy
is
preferred
,
because
they
may
suffer
and
be
in
hazard
from
him
;
this
Envy
floweth
principally
from
pride
,
whereby
folks
would
monopolize
all
honour
,
and
what
is
honourable
unto
themselves
,
and
are
grieved
when
it
is
not
so
,
a
manifest
fruit
of
the
flesh
,
Gal.
5.
21.
and
a
prime
and
most
destructive
enemy
to
Graces
,
and
yet
very
rife
in
this
hypocritical
age
,
and
much
incident
to
religious
folks
,
especially
to
Ministers
and
persons
of
gifts
;
an
ambitious
humour
,
coveting
to
excel
and
darken
all
that
are
about
them
,
when
as
it
were
much
more
Christian
and
congruous
for
a
man
to
whom
God
may
have
given
more
then
he
hath
done
to
others
,
self
denyedly
to
vail
,
and
studiously
to
obscure
himself
in
some
Cases
,
least
he
sadden
or
Eclipse
others
or
draw
more
Observation
to
himself
.
6.
Emulation
,
which
is
a
seeking
to
go
beyond
another
in
esteem
,
not
from
any
love
of
vertue
,
but
only
out
of
an
envious
desire
of
having
the
prehemience
of
such
a
person
,
of
out
stripping
him
,
and
of
bearing
him
down
in
his
reputation
;
it
followeth
on
the
former
.
7.
Detraction
,
a
vice
whereby
men
understand
whisper
what
may
be
to
the
dishonour
of
another
,
even
though
it
be
a
truth
,
using
insinuations
,
and
such
a
manner
of
seeming
respect
to
the
detracted
,
as
may
make
the
blot
and
infamy
to
stick
as
when
many
commendations
are
given
a
man
,
not
out
of
any
respect
to
him
,
but
to
make
some
reproach
cast
upon
him
go
down
the
better
,
and
be
the
more
easily
believed
,
as
coming
from
such
a
one
who
respecteth
and
loveth
the
man
;
as
,
he
is
discreet
,
of
great
parts
,
&c.
but
by
which
but
all
is
overturned
.
8
,
Contention
and
Strief
are
also
opposite
to
this
command
,
and
any
thing
whereby
,
directly
or
indirectly
,
mediately
or
immediately
,
the
fame
of
our
Brother
,
and
his
estimation
is
reflected
upon
,
which
are
of
a
large
extent
.
9.
Mocking
,
disdaining
,
taunting
,
and
such
like
are
plainly
against
this
command
and
forbidden
in
it
.
There
are
some
Questions
that
do
arise
from
what
is
said
:
1.
Quest
If
all
men
should
be
honoured
?
Yea
,
if
even
wicked
men
also
?
Answ.
1.
Wicked
men
known
to
be
such
cannot
be
honoured
,
as
if
they
were
gracious
;
neither
can
any
place
or
dignity
,
meerly
as
such
,
have
what
is
due
and
proper
to
grace
attributed
to
it
without
guilt
,
the
doing
whereof
we
conceive
is
that
sin
reproved
by
James
chap.
2.
1.
to
wit
,
the
accounting
of
rich
men
,
that
were
wicked
to
be
more
religious
then
others
not
so
rich
,
and
possibly
there
may
be
much
guilt
of
this
sin
in
Titles
and
Dedications
of
Books
▪
where
the
most
religious
pious
,
&c.
are
often
unwarrantably
put
among
the
Styles
.
2.
Yet
there
is
a
civil
honour
,
which
they
may
get
,
and
we
are
called
to
give
them
upon
several
accounts
as
1.
on
the
account
of
their
place
,
if
Magistrates
,
honour
to
whom
honour
is
due
,
is
in
that
respect
enjoyned
,
Rom.
13.
7.
2.
Of
their
relation
,
if
they
be
Fathers
,
Mothers
,
&c.
as
it
is
1
Tim.
6.
2.
1
Pet.
2.
3
3.
Of
their
other
Qualifications
and
parts
,
or
on
other
accounts
,
yea
even
on
this
general
account
,
that
they
are
men
having
immortal
fouls
,
capable
of
grace
,
&
of
being
restored
to
Gods
Image
,
our
evidencing
of
honour
to
them
is
called
for
,
2.
Quest.
If
rich
men
should
be
honoured
?
Answ.
Riches
of
themselves
,
and
for
themselves
,
are
not
honourable
,
neither
can
they
make
the
Possessor
such
:
But
Riches
may
make
one
capable
of
doing
more
good
,
and
of
being
more
useful
in
Church
and
Commonwealth
,
and
consequently
of
being
deservedly
honoured
;
and
no
doubt
a
rich
man
is
to
be
respected
,
as
a
steward
intrusted
with
some
thing
to
be
employed
for
the
honour
of
God
,
and
for
the
good
of
others
▪
and
riches
,
when
well
improved
to
these
ends
,
they
become
useful
▪
and
therefore
in
that
Case
the
Professors
of
them
are
to
be
honoured
;
but
when
abused
,
the
person
is
more
vile
,
so
David
,
at
first
,
honoured
Nabal
as
a
Father
,
and
called
himself
his
Son
,
but
after
that
his
churlishness
appeared
and
discovered
it self
so
grosly
,
there
was
on
such
honour
due
to
him
,
nor
given
him
.
As
to
what
the
Apostle
James
discourseth
chap.
2.
1.
2.
certainly
he
doth
not
there
simply
condemn
all
reverencing
of
rich
men
,
but
the
doing
of
it
,
1.
On
a
religious
account
,
and
in
religious
things
,
2.
When
there
was
only
care
taken
for
accommodating
them
in
Assemblies
,
and
no
care
all
for
accommodating
poor
ones
,
as
if
because
they
were
not
rich
they
had
been
without
all
interest
in
the
Gospel
;
the
honouring
of
the
one
and
that
joynetly
with
the
contempt
of
the
other
made
the
fruit
.
3.
It
was
condemned
by
him
,
because
done
for
an
evil
end
▪
viz.
for
slattering
of
rich
men
,
these
reprove
by
bhim
for
doing
it
,
not
being
single
,
but
selfish
in
what
they
did
,
seeking
only
their
own
advantage
.
4
The
preferring
of
rich
men
as
▪
and
because
,
they
are
such
,
as
more
religious
then
poor
ones
,
who
it
may
be
have
much
more
religion
then
they
,
is
the
acceptation
of
persons
condemned
here
by
the
Apostle
James
,
to
wit
,
when
a
rich
man
is
preferred
as
more
godly
,
and
only
because
more
rich
;
before
a
poor
man
alike
godly
or
more
godly
then
he
.
Quest.
3.
Wherein
consisteth
the
difference
that
is
betwixt
the
respect
,
which
is
to
be
given
to
a
good
man
,
and
that
which
is
to
be
given
to
another
,
when
both
are
alike
in
outward
things
.
Answ.
1.
It
may
be
that
in
outward
signes
and
evidences
of
respect
there
be
no
difference
,
the
one
may
get
as
low
courtesie
as
the
other
.
But
2.
There
is
a
heart
Testimony
and
respect
such
as
Paul
had
in
the
consciences
generally
of
all
,
but
especially
of
his
gracious
●earers
,
that
is
,
an
Approbation
that
he
is
worthy
of
honour
,
not
only
for
the
outward
capacity
he
is
in
to
do
good
,
but
for
actual
improving
of
it
to
that
end
,
which
is
a
far
other
thing
then
outward
Civility
.
2.
In
this
there
is
a
difference
betwixt
the
respect
given
to
the
one
,
and
that
which
is
given
to
the
other
;
in
that
some-thing
of
gracious
conformity
to
the
Image
of
God
,
beside
other
common
commendable
Qualifications
,
being
discovered
in
the
good
man
,
he
is
(
at
least
ought
to
be
)
with
more
complacency
delighted
in
,
then
the
natural
man
,
though
as
to
outward
things
in
the
same
Station
with
him
.
3.
Honour
floweth
more
natively
to
the
Godly
,
the
object
drawing
it
unto
it
in
a
native
way
.
If
it
be
asked
,
whither
or
not
a
man
may
seek
his
own
honour
and
fame
,
and
how
?
Answ.
A
man
ought
not
to
seek
it
,
as
men
of
the
world
do
,
to
satisfie
the
lust
of
the
pride
of
life
:
nor
inordinately
beyond
his
line
,
nor
even
in
externals-no●
ever
as
his
last
end
,
and
as
the
chief
thing
;
for
honor
being
the
Testimony
of
excellency
,
and
a
good
name
,
a
Testimony
of
that
vertue
which
is
in
a
man
,
he
is
first
to
study
vertue
as
the
solid
good
,
whereof
the
other
is
but
the
lustre
,
vertue
being
indeed
the
main
thing
to
be
sought
after
,
whether
a
good
name
(
as
to
men
)
be
seperate
from
it
or
not
.
2.
Yet
may
it
be
sought
as
a
thing
that
is
desirable
and
good
(
it
being
sought
in
a
right
manner
and
by
way
of
concomitance
)
a
good
name
being
above
great
riches
,
Prov.
22.
1.
3.
It
is
ever
to
be
sought
in
the
way
of
vertue
and
welldoing
;
flattery
and
crooked
dealing
being
never
warrantable
,
and
in
the
following
of
Good
,
men
are
to
walk
through
ill
report
as
well
as
good
report
.
4.
It
is
to
be
sought
in
things
relating
to
Godliness
,
not
in
riches
,
or
honor
,
or
eloquence
,
or
great
learning
,
but
honesty
,
faithfulness
,
holiness
;
thus
Paul
disclaimeth
,
seeking
the
applause
of
being
a
learned
,
or
eloquent
or
wise
man
,
he
disdained
these
;
seeking
it
only
in
the
faithful
,
single
and
zealous
discharge
of
his
Ministry
among
the
Corinthians
:
5.
This
Testimony
or
Respect
is
to
be
sought
after
even
with
a
piece
of
holy
ambition
in
the
Consciences
of
others
,
but
not
so
much
in
the
outward
evidences
and
testifications
of
it
:
To
be
commended
and
approved
in
the
consciences
of
these
we
live
among
is
desirable
,
and
that
which
also
Paul
,
himself
aimed
at
.
6.
This
respect
would
be
a
step
for
an
higher
end
,
that
so
all
our
respect
may
be
improved
and
made
use
of
for
the
honour
of
God
.
5
Quest.
If
it
be
asked
how
,
and
in
what
manner
,
are
we
to
pursue
or
seek
our
own
honour
?
Answ.
See
what
the
Scripture
saith
,
1
Sam.
2.
30.
Them
that
honour
me
I
will
honour
:
And
first
the
honouring
of
God
is
praise-worthy
and
honourable
in
it self
;
Gold
hath
not
more
its
lustre
,
a
Rubie
or
Diamond
its
beauty
,
nor
the
sun
its
light
and
glory
,
then
godliness
and
vertue
,
whereby
God
is
honoured
,
are
radiant
to
their
own
praise
.
2.
If
after
by
reason
of
human
infirmity
,
and
other
disadvantages
,
this
radiancy
be
obscured
,
or
through
mens
ignorance
,
folly
or
malignity
,
this
worthiness
not
observed
or
not
esteemed
,
the
Lord
undertakes
for
the
former
,
and
vindicates
from
the
latter
,
telling
us
plainly
,
them
that
honour
me
,
I
will
honour
,
and
hence
it
is
,
that
we
so
often
find
in
Scripture
,
honour
attributed
to
those
things
that
are
so
low
and
mean
in
the
eyes
of
men
,
as
1.
To
taking
with
Instruction
,
Prov.
3.
16.
2.
To
yielding
to
Correction
,
even
when
unjust
,
1
Pet.
2.
20.
3.
To
Submission
to
parents
,
as
in
this
command
.
4.
To
humility
and
to
passing
of
wrongs
,
and
ceasing
from
strife
,
Prov.
20
,
3.
In
a
word
therefore
the
high-path
way
to
honour
,
is
by
humility
,
the
fear
of
the
Lord
,
obedience
,
submission
and
selfdenyedness
:
Whereby
the
Lord
,
as
it
were
,
to
make
honour
the
more
honorable
will
have
it
rather
to
be
his
pure
gift
,
then
either
our
study
or
purchase
▪
Quest.
6.
If
it
be
asked
,
how
one
can
fulfill
that
part
of
the
command
,
enjoyning
us
to
prefer
another
to
our selves
?
Answ.
1.
This
is
not
to
be
universally
and
simply
:
understood
,
as
if
we
were
called
in
every
thing
to
do
so
,
and
to
every
person
,
for
we
may
know
that
some
are
more
ignorant
and
more
prophane
than
we
are
in
many
practises
,
guilty
of
things
we
may
be
free
of
,
and
so
we
are
not
obliged
to
judge
contrary
to
truth
:
Yet
2.
in
some
one
respect
or
other
we
may
prefer
them
,
as
1.
In
that
they
may
have
something
beyond
us
,
they
are
possibly
more
humble
,
more
single
,
zealous
,
diligent
,
&c.
though
inferiour
to
us
in
other
things
.
2.
They
may
have
much
good
we
know
not
.
3.
We
certainly
know
,
or
at
least
may
know
,
more
evil
in
our selves
than
in
them
,
and
therefore
are
to
prefere
them
to
our selves
.
4.
We
know
more
aggravations
of
our
own
evils
then
of
theirs
;
and
therefore
simply
we
may
without
hypocrisie
prefer
men
generally
to
our selves
,
though
we
in
particulars
could
not
do
so
,
nor
give
unto
every
one
in
every
thing
the
precedency
.
We
come
now
to
speak
a
little
of
the
promise
,
which
is
added
to
stir
up
to
the
more
serious
Observation
of
this
command
,
and
as
for
the
nature
of
it
,
it
is
a
temporal
one
,
peculiarly
applyed
to
Israel
here
,
yet
generally
agreeing
to
all
and
so
applyed
as
to
the
substance
of
it
by
the
Apostle
,
Ephes.
6
2.
3.
where
he
putteth
earth
for
land
,
whereby
he
insinuateth
that
it
is
to
be
understood
of
any
land
wherein
God
shall
please
to
cast
a
mans
Lot
to
reside
or
inhabit
as
well
as
of
Jude●
,
so
then
.
If
it
be
asked
,
whether
or
not
this
promise
is
to
be
simply
understood
;
and
the
accomplishment
of
it
without
any
restriction
expected
or
looked
for
?
Answ.
Although
this
promise
seems
to
have
a
peculiar
respect
unto
that
Dispensation
,
wherein
not
only
the
Saints
everlasting
rest
was
prefigured
by
that
temporal
rest
in
the
land
of
Canaan
,
but
also
the
more
obscure
manifestations
of
the
life
and
immortality
brought
to
light
by
the
Gospel
,
supplyed
as
it
were
by
more
full
and
assuring
promises
of
earthly
blessings
▪
yet
seeing
the
Apostle
,
as
we
have
touched
,
doth
in
the
pressing
of
this
command
also
accommodate
to
us
it's
promise
,
we
think
it
holds
out
that
such
,
who
through
Grace
are
enabled
to
give
obedience
to
the
command
,
may
by
vertue
of
the
promise
annexed
,
expect
from
God
even
outward
things
,
in
so
far
as
the
having
of
them
,
shall
be
for
their
good
and
spiritual
advantage
.
And
2.
They
may
with
confidence
promise
themselves
,
that
whatever
they
have
in
the
world
,
or
▪
how
many
or
few
days
▪
soever
they
may
have
in
it
,
yet
all
shall
be
with
Gods
blessing
and
peace
:
And
3.
That
their
death
shall
never
be
untimely
:
And
4.
What
seeming
defect
soever
may
be
in
the
performance
as
to
length
of
days
▪
here
shal
be
abundantly
made
up
by
eternity
hereafter
in
Heaven
;
what
then
will
or
can
be
the
prejudice
of
few
days
on
Earth
?
From
the
annexing
of
this
promise
to
the
command
,
these
two
things
clearly
follow
▪
1.
That
there
are
temporal
promises
made
to
Godliness
.
2.
That
a
Godly
man
hath
that
right
which
none
other
hath
to
inherit
the
earth
.
If
it
be
asked
here
,
whether
or
not
a
wicked
man
hath
a
right
to
any
thing
in
the
world
?
Answ.
1.
There
is
a
threefold
right
▪
the
first
is
,
a
creature-right
,
whereby
any
of
Gods
creatures
have
a
right
to
any
thing
in
his
creation
that
is
useful
for
them
,
when
it
is
simply
necessary
,
and
not
occupied
by
another
under
the
like
need
;
and
after
the
similitude
of
this
right
,
Crows
,
and
so
other
living
creatures
▪
may
take
their
meat
one
the
field
of
any
man
▪
thus
a
man
starving
,
may
for
himself
,
or
his
brother
(
if
in
the
like
condition
)
when
the
proper
owner
of
any
Corn
cannot
be
gotten
,
put
to
his
hand
and
tak
of
them
for
preventing
of
death
by
hunger
and
so
likewayes
it
may
be
in
other
things
all
things
being
made
for
the
use
of
man
at
the
first
,
and
committed
to
him
;
and
the
orderly
dividing
of
mens
lots
and
portions
,
having
been
but
the
better
to
further
that
end
,
and
not
to
marr
it
,
is
not
to
take
place
when
it
thwarteth
with
it
;
thus
the
Disciples
did
pluck
and
eat
the
ears
of
Corn
when
they
were
an
hungred
,
though
the
corn
was
not
their
own
:
God
also
,
who
hath
the
absolute
dominion
,
hath
so
given
to
man
a
property
,
that
he
hath
reserved
a
right
to
himself
to
make
use
of
it
(
when
need
requireth
)
for
the
good
of
other
creatures
▪
thus
he
provideth
for
Crows
Ravens
,
&c.
out
of
one
mans
stock
or
other
.
2.
There
is
a
positive
or
Civil
right
amongst
men
,
so
that
one
man
hath
right
to
such
a
piece
of
Land
,
another
not
;
both
these
rights
a
wicked
man
may
have
,
and
both
Land
and
such
right
to
it
good
men
may
often
want
in
particular
cases
▪
So
that
if
there
were
a
civil
contest
betwixt
a
good
man
and
a
wicked
for
some
Land
or
other
such
thing
,
the
qualifications
of
the
persons
would
neither
make
the
right
of
the
one
better
,
or
more
valid
,
nor
of
the
,
other
,
worse
or
less
valid
,
as
we
may
see
Lev.
19.
15.
3.
There
is
a
right
by
grace
which
sanctifieth
the
former
rights
,
and
putteth
a
man
in
case
not
only
warrantably
before
men
,
but
also
before
God
,
to
make
use
of
the
creatures
,
so
that
he
may
see
and
visit
his
Tabernacle
,
and
take
the
moderate
use
of
any
lawful
refreshment
,
and
not
sin
,
Job
5.
24.
The
man
hath
not
only
his
daily
bread
,
but
hath
it
by
Gods
promise
,
and
upon
this
ground
we
pray
,
Give
us
this
day
our
daily
bread
;
this
right
his
peculiar
to
a
Believer
and
godly
man
,
which
none
other
,
possess
what
they
will
,
can
lay
claim
unto
,
for
godliness
and
no
other
thing
,
Hath
the
promise
both
of
this
life
and
of
that
which
is
to
come
,
1
Tim.
4
8.
therefore
we
may
upon
good
ground
say
,
that
Godliness
is
great
gain
.
If
it
be
yet
further
asked
,
But
what
advantage
have
godly
men
by
these
temporal
promises
?
Answ.
This
is
not
their
advantage
to
be
alway
abounding
in
these
owtward
things
;
that
is
neither
so
de
facto
and
eventually
,
nor
were
it
meet
it
should
be
so
;
but
1.
they
have
a
promise
of
what
is
needful
and
useful
,
simply
even
of
temporal
things
which
no
wicked
man
hath
,
they
shall
,
Psal.
84.
want
no
good
thing
,
yea
,
though
lyons
suffer
hunger
,
Psal.
34
▪
10.
yet
they
that
seek
the
Lord
,
shal
not
want
any
good
thing
.
2
They
may
pray
for
these
things
so
far
as
they
are
needful
,
and
may
confidently
expect
them
and
go
to
God
for
them
by
vertue
of
that
right
▪
ere
they
get
them
so
,
Matth
6.
11.
It
is
our
daily
bread
by
allowance
and
promised
before
we
get
it
.
3
If
a
natural
man
abound
,
he
cannot
promise
himself
the
continuance
of
meat
till
the
end
of
his
life
;
no
,
not
so
much
as
his
dinner
to
morrow
,
nor
life
till
then
▪
but
if
a
Believer
live
,
he
may
expect
the
continuance
of
as
much
food
as
shall
be
necessary
for
him
;
if
he
have
nothing
,
he
may
confidently
promise
himself
both
life
and
food
to
morrow
,
if
either
or
both
of
them
be
needful
more
nor
a
wicked
man
that
hath
more
wealth
,
health
,
and
outward
protection
can
do
.
4
He
may
promise
himself
the
blessing
and
the
sanctified
use
of
what
he
enjoyeth
,
which
another
cannot
.
5.
He
may
have
peace
,
whether
he
have
or
want
,
in
the
injoyment
of
creaturs
,
or
in
their
scarcity
because
he
hath
a
right
to
them
,
for
it
is
not
from
want
of
right
to
creature
comforts
that
scarcity
of
them
cometh
,
but
God
,
like
a
wise
and
skilful
Physitian
keepeth
back
meat
for
health
where
there
is
abundance
in
the
right
,
and
to
be
given
also
when
needful
;
so
that
comparing
him
with
a
wicked
man
,
whether
he
have
or
want
,
whether
he
enjoy
more
plentifully
,
or
be
in
scarcity
,
he
hath
still
the
better
of
him
by
fare
;
which
should
make
us
all
love
godliness
the
more
,
which
hath
so
great
an
advantage
as
this
attending
it
.
Thus
much
in
short
of
the
promise
annexed
to
this
Command
.
To
descend
to
speak
particularly
of
all
the
several
relations
comprehended
under
it
,
as
of
Magistrates
and
Subjects
:
Church-Officers
,
Pastors
,
Guids
and
Rulers
,
and
ordinary
Church
members
;
Husbands
and
Wives
;
Parents
and
Children
;
Masters
and
Servants
,
&c.
and
of
their
respective
duties
,
would
be
a
large
task
,
and
draw
us
forth
a
great
length
beyond
our
design
in
this
undertaking
;
and
somewhat
to
this
purpose
being
already
spoken
from
the
third
and
fourth
Chapters
of
the
Epistle
to
the
Colossians
which
the
blest
Author
was
then
in
his
Sabbath
afternoon-Sermons
opening
up
to
the
same
Congregation
that
heard
him
lecture
on
the
Commands
)
and
all
of
them
being
,
too
many
at
least
,
more
known
,
then
alass
they
are
practised
(
thought
indeed
we
know
no
more
in
Gods
account
then
we
singly
desire
,
design
,
and
endeavour
through
grace
to
practise
,
and
they
all
,
and
they
only
having
a
good
understanding
that
keep
his
Commandements
,
John
13.
17.
Psal.
111.
10.
)
and
since
withall
,
if
the
generals
we
have
hinted
at
in
the
exposition
of
this
Command
be
well
understood
,
seriously
pondered
,
and
consciensciously
in
the
Lords
strength
,
practically
improved
;
they
will
not
a
little
,
through
his
blessing
,
contribute
for
helping
us
,
sutably
to
acquit
our selves
in
the
discharge
of
all
the
particular
duties
of
these
several
relations
;
we
shall
now
forbear
to
be
particular
;
and
shall
only
say
in
the
general
of
these
station
and
relation
duties
,
that
as
,
if
a
serious
Christ
an
and
truly
goodly
man
be
sought
after
,
he
is
in
a
special
manner
to
be
found
in
them
,
so
,
when
sanctifiedly
,
sutably
and
seasonably
performed
,
they
in
a
special
manner
ado●n
the
Doctrine
of
God
,
and
keep
it
from
being
blasphemed
,
and
bear
a
very
real
and
evident
testimony
to
the
truth
and
reality
of
Religion
in
the
Professors
of
it
,
and
withal
are
a
notable
mean
of
convincing
men
,
and
even
of
winning
and
gaining
them
who
obey
not
the
Word
,
as
ma●
be
clearly
gathered
from
Luke
3.
10
▪
11.
12.
13.
14.
Tit.
2.
●
.
5.
&
10.
1
Tim.
5.
v.
14.
&
6.
v.
1.
1.
Pet.
2.
v.
13.
14.
15.
&
3.
v.
1.
2.
compared
together
.
Before
we
proceed
further
amongst
many
Questions
that
might
arise
here
,
one
word
to
these
two
.
1.
Whether
ought
a
Father
to
love
his
Son
,
or
a
Son
to
love
his
Father
most
?
Answ.
The
Son
ought
to
love
his
Father
most
,
as
representing
most
of
God
;
and
the
Father
ought
to
love
his
Son
most
,
as
comprehending
most
of
himself
;
such
mutual
respects
may
exceed
one
another
on
different
accounts
.
2.
Quest.
Whether
is
the
Father
or
Magist
are
most
to
be
obeyed
,
if
they
command
contrarily
?
Answ.
If
that
which
is
commanded
be
a
thing
belonging
to
the
Magistrates
place
to
command
in
,
as
where
such
a
one
should
live
,
what
charge
or
office
he
should
bear
in
the
Common-wealth
,
and
such
like
;
caeteris
paribus
,
the
Magistrate
is
to
be
obeved
,
for
these
things
are
sought
by
the
Magistrate
from
him
not
as
a
Son
,
but
as
a
member
of
the
Common-wealth
,
whose
good
principally
should
be
eyed
,
and
had
respect
to
:
but
if
it
be
a
thing
that
belongeth
to
the
Father
,
and
not
to
the
Magistrate
to
command
in
,
as
what
Husband
or
Wife
a
Child
should
marry
,
and
such
like
,
that
belongeth
to
the
Father
as
a
Father
,
and
so
is
to
be
obeyed
,
notwithstanding
of
the
contrary
command
of
the
other
.
The
scope
of
this
Command
being
to
moderate
men
in
their
excessive
desires
after
honour
,
and
to
direct
and
regulate
them
in
giving
respect
to
others
;
and
in
seeking
of
it
to
themselves
,
and
to
inform
us
,
that
by
no
means
we
should
wrong
the
estimat
on
of
others
more
then
their
persons
and
estates
;
ere
we
lay
aside
speaking
of
it
,
it
will
be
meet
to
speak
a
little
of
humility
,
and
the
contraries
and
opposits
thereof
.
That
humility
relateth
to
this
Command
,
and
is
comprehended
under
it
,
appeareth
from
Rom.
12.
10.
Phil.
2.
3.
And
is
a
grace
so
necessary
and
useful
to
Christians
,
that
it
ought
especially
to
be
headed
and
taken
notice
of
.
It
may
be
considered
in
a
threefold
respect
,
1.
In
respect
of
God
,
this
humility
ought
to
be
in
reasonable
creatures
to
God
as
their
Creator
,
they
being
nothing
,
and
less
then
nothing
before
him
,
and
useful
or
gainful
for
nothing
to
him
.
2.
It
may
be
considered
as
it
respecteth
others
,
and
that
not
in
a
complementing
manner
,
but
as
it
comprehendeth
our
humbling
of
our selves
in
our
carriage
towards
them
,
and
from
the
sense
of
our
short-comming
of
them
,
and
being
inferiour
to
them
in
some
things
wherein
we
preferr
them
to
our selves
,
Phil.
2.
3.
3.
It
may
be
considered
not
only
as
it
moderateth
us
in
our
common
carriage
towards
God
,
or
towards
our
Neighbour
,
but
also
as
it
concerneth
our selves
,
for
by
it
we
are
kept
within
bonds
,
as
to
our
thoughts
of
our selves
,
and
what
is
ours
,
or
in
us
,
upon
the
discovery
of
many
infirmities
we
are
encompassed
with
,
see
Rom.
12.
3.
Humility
considered
the
first
way
,
is
not
properly
contained
under
this
Command
,
but
cometh
in
under
the
first
Command
of
the
first
Table
,
but
humility
in
the
two
last
respects
,
as
it
moderateth
our
thoughts
and
esteem
of
our selves
,
and
f●ameth
our
actions
sutably
,
and
according
to
●ight
reason
in
reference
to
others
or
our selves
,
cometh
in
here
,
and
is
enjoyned
in
this
command
;
and
concerning
it
these
following
things
are
to
be
observed
.
1.
Thus
Humility
of
one
man
towards
another
differeth
from
Humility
towards
God
,
because
of
the
great
disp●oportion
that
is
between
God
and
Creatures
,
infinitely
more
then
any
that
is
amongst
Creatures
themselves
,
there
is
in
nothing
comparison
to
be
made
with
God
,
neither
is
there
any
possibility
of
profiting
him
,
Job
25.
7.
but
there
may
be
comparing
and
usefulness
too
,
amongst
Creatures
which
this
humility
taketh
not
away
,
see
Job
29.
throughout
the
Chapter
.
2.
This
Humility
is
not
opposite
to
magnanimity
,
boldness
and
zeal
,
but
is
well
consistent
with
these
,
as
is
clear
in
Christ
,
the
Apostles
and
others
of
the
Saints
;
for
boldness
and
magnanimity
is
an
adventuring
in
Christs
strength
upon
what
one
is
called
to
according
to
warrantable
grounds
;
and
humility
,
although
it
leadeth
us
to
entertain
due
thoughts
of
our
own
infirmities
,
yet
it
moderateth
us
in
that
also
according
to
right
reason
,
so
that
the
exercise
of
both
being
to
be
ordered
according
to
this
rule
of
reason
,
as
the
call
,
occasion
,
object
,
and
particular
circumstances
shall
require
;
It
is
evident
that
there
is
no
inconsistencie
betwixt
the
two
,
but
that
they
may
very
well
be
in
one
and
the
same
person
and
at
one
and
the
same
time
.
3.
From
this
we
may
see
,
That
Humility
differeth
from
,
as
is
somewhat
else
then
fainting
and
despondencie
of
spirit
or
pensive
pusillanimity
,
in
not
daring
to
fo●low
a
call
in
reference
to
some
seemingly
difficult
action
;
now
humility
being
the
vertue
acting
according
to
reason
,
this
is
the
excess
without
and
against
reason
;
and
therefore
as
humility
and
zeal
are
commended
,
so
this
want
of
valiantness
for
truth
,
when
called
for
,
or
baseness
of
spirit
,
is
complained
of
as
a
sin
,
Jer.
9.
3.
and
Moses
,
Exod.
4.
10
,
14
,
and
Jeremiah
chap.
1.
6.
are
reproved
for
some
degree
of
it
:
for
in
every
difficult
good
which
men
would
aim
at
(
and
the
most
desirable
good
things
amongst
men
are
often
most
difficult
)
there
are
two
things
considerable
,
1.
There
is
a
bon●m
,
or
a
good
thing
which
is
desirable
;
as
for
example
,
to
do
some
exploit
,
to
undergo
some
change
,
&c.
now
men
being
bent
to
be
ambitious
,
covetons
,
rash
,
&c.
to
attain
such
a
good
,
humility
moderating
their
desires
and
designs
according
to
their
capacity
and
abilities
,
and
bridling
that
excess
upon
the
one
hand
,
is
of
great
advantage
.
There
is
again
in
the
second
place
,
in
attaining
such
things
,
a
difficulty
,
by
which
we
are
in
hazard
to
be
scared
from
,
and
fainted
in
following
of
duty
,
and
zeal
and
magnanimity
guard
against
this
,
sustaining
the
man
,
and
keeping
him
from
falling
into
discouragement
,
or
pusillanimous
pensiveness
,
which
is
the
defect
upon
the
other
hand
.
4.
This
humility
,
as
a
grace
,
differeth
from
civility
and
outward
yielding
to
another
,
because
.
1.
It
proceedeth
from
a
principle
of
conscience
,
and
upon
a
conscientious
account
,
viz.
the
inward
sense
and
feeling
of
the
defect
of
grace
in
our selves
,
and
the
impression
of
our
Neighbours
worth
.
2.
It
is
single
,
without
any
approved
design
of
pleasing
men
,
or
any
other
consideration
,
but
purely
upon
the
forementioned
account
.
This
is
the
grace
of
humility
,
with
which
the
best
Moralists
among
the
Heathen
,
were
nothing
acquainted
;
they
had
indeed
their
moral
vertues
,
as
remaining
sparks
of
natures
light
,
and
dark
resemblances
of
some
Gospel
graces
,
which
nevetheless
,
wanting
the
principle
of
Faith
,
without
which
it
is
impossible
to
please
God
,
and
not
being
directed
to
the
right
end
,
the
glory
of
God
,
could
not
be
acceptable
to
him
.
But
besides
this
imperfection
and
defectiveness
in
their
wisdom
and
way
,
the
Gospel
having
a
far
more
high
and
noble
design
,
then
they
could
propose
,
hath
also
graces
,
that
are
wholly
peculiar
to
it
:
The
work
and
end
of
moral
Philosophy
,
could
be
no
other
,
then
to
moderate
passions
,
and
regulate
manners
,
in
such
a
conformity
to
reason
,
as
might
give
unto
a
man
,
void
of
all
sense
of
his
distance
and
alienation
from
God
,
an
in
ward
lying
tranquility
,
and
outward
transient
peace
,
whereas
,
the
project
and
scope
of
the
Gospel
,
is
quite
another
thing
,
vez
to
reconcile
,
and
savel
ost
sinners
,
through
faith
in
Christ
,
and
in
him
,
to
make
them
partakers
of
holiness
here
,
and
glory
and
happiness
hereafter
:
Hence
it
is
,
that
as
the
Gospel
doth
,
by
renewing
and
sanctifying
,
wholly
change
the
old
appearances
of
vertues
into
solid
graces
,
flowing
from
Christ
the
fountain
,
and
referred
to
God
as
their
true
end
;
so
doth
it
also
require
and
bestow
its
proper
graces
,
such
as
Repentance
.
Faith
,
Humility
,
and
many
other
,
unto
which
these
Moralists
were
altogether
strangers
And
as
to
this
humility
,
it
is
certain
,
that
the
Gospel
,
by
discovering
unto
us
,
the
lost
and
wretched
condition
,
whereinto
sin
had
ruined
us
,
and
the
free
and
wonderful
love
,
whereby
we
are
delivered
out
of
it
,
doth
agreeably
to
this
command
,
teach
us
a
lowliness
and
self-denyal
,
so
unlike
to
any
thing
in
the
doctrine
of
these
old
Moralists
,
that
it
is
not
more
proper
to
the
spirit
of
the
Gospel
,
then
it
's
contrary
pride
,
may
be
called
their
Characteristick
,
in
as
much
as
it
is
evident
,
that
these
self
improvers
of
self
,
became
also
self
▪
magnifiers
,
to
that
pitch
of
arrogancie
,
that
Lucretius
and
Seneca
,
in
the
name
of
their
most
famous
Sects
,
indeavoured
by
argument
to
extoll
thier
vertuous
man
,
even
above
their
Gods
;
and
the
best
of
them
would
have
accounted
Christian
humility
an
unworthy
and
base
abjection
of
spirit
;
but
neither
are
these
the
only
men
tainted
with
this
evil
;
the
sin
of
pride
is
so
plainly
the
ruin
of
all
that
are
without
God
,
and
the
neck
▪
break
of
all
that
seek
after
righteousness
,
otherwayes
then
by
Faith
,
that
we
may
well
affirm
.
Humility
to
be
Faiths
inseparable
companion
;
Nowonder
then
that
there
is
no
grace
more
commended
to
Christians
,
and
more
necessary
;
which
might
appear
by
considering
,
1.
The
commands
whereby
it
is
pressed
in
Scripture
;
2.
The
weightiness
of
the
expressions
in
which
it
is
holden
forth
,
1.
Pet.
5.
6.
Humble
your selves
therefore
under
the
mighty
hand
of
God
,
that
he
may
exalt
you
in
due
time
.
Rom.
12.
3.
For
I
say●
,
through
the
grace
given
unto
me
,
to
every
man
that
is
among
you
not
to
think
of
himself
more
highly
then
he
ought
to
think
,
but
to
think
soberly
,
according
as
God
hath
dealt
to
every
man
the
measure
of
faith
.
Philip.
2.
3.
Let
nothing
be
done
through
strife
or
vain
glory
,
but
in
lowliness
of
mind
let
each
esteem
other
better
then
themselves
.
James
4.
6
10.
But
he
giveth
more
grace
:
wherefore
he
saith
,
God
resisteth
the
proud
;
but
giveth
grace
unto
the
humble
.
Humble
your selves
in
the
sight
of
the
Lord
,
and
he
shal
lift
you
up
,
3.
The
many
commendations
of
it
,
it
maketh
us
,
1
like
Christ
,
Matth.
11.
29.
John
13.
from
v.
4.
to
18.
and
is
particularly
taught
by
him
;
2.
It
is
an
ornament
which
we
ought
to
be
cloathed
with
,
1.
Pet.
5.
5.
3.
It
fitteth
for
sutable
discharge
of
duties
,
Micah
6.
8
4.
It
procureth
the
increase
of
Grace
,
1
Pet.
5.
5.
5.
It
is
more
then
to
command
a
City
,
for
it
maketh
a
man
master
of
himself
,
Prov.
16.
17.
18.
19.
6.
It
hath
many
promises
of
exal●ation
throughout
the
Scripture
,
and
of
riches
,
honour
,
and
long
life
,
Prov.
22
4
Psal.
112.
3.
Lastly
,
it
preventeth
many
evils
and
vices
that
are
incident
even
to
Christians
,
and
leadeth
to
the
contrary
vertues
.
1
Humility
moderateth
a
mans
design
,
in
pressing
for
honour
,
so
it
preventeth
Ambition
;
2.
His
pursuing
inordinately
after
riches
,
and
so
it
suppresseth
Covetousness
:
3.
Inordinate
seeking
after
knowledge
,
and
so
it
guardeth
against
Curiosity
:
4.
It
moderateth
in
reference
to
a
mans
esteem
of
himself
,
and
so
it
shooteth
ou●
Self-confidence
.
And
then
if
ye
consider
it
with
reference
to
a
man
of
eminent
parts
or
station
it
preventeth
,
1.
Disdain
in
him
of
others
inferiour
to
him
;
2.
It
preventeth
despising
of
others
counsel
,
and
his
trusting
to
his
own
understanding
;
3.
It
preventeth
leaning
to
estate
and
riches
,
and
so
he
preferreth
not
himself
,
as
being
the
better
,
because
of
these
.
And
in
the
last
place
,
there
is
a
pride
whereby
men
having
done
any
remarkable
thing
,
are
inclined
either
to
seek
applause
,
esteeming
highly
of
what
they
have
done
,
and
seeking
out
their
own
glory
,
which
Solomon
faith
is
no
glory
,
but
is
rather
as
,
if
a
man
should
eat
too
much
honey
,
and
so
turneth
rather
to
their
shame
;
or
to
receive
it
inordinately
,
which
Paul
would
have
done
,
had
he
suffered
them
of
Lystra
,
Acts
14
to
have
sacrificed
to
him
,
which
pride
,
with
all
its
vi●ious
attendants
,
this
humility
preventeth
and
suppresseth
.
For
1.
it
mindeth
not
high
things
,
Rom.
12.
3.
Neither
2.
vaunteth
it self
when
it
passeth
by
wrongs
,
and
forgiveth
them
,
or
when
it
doth
&
suffereth
any
other
thing
commendable
,
it
thinketh
not
of
it self
above
what
is
meet
,
but
soberly
,
Rom.
12.
3.
3.
After
acts
of
charity
,
the
right
hand
knoweth
not
,
as
it
were
,
what
the
left
hand
hath
given
,
it
forgetteth
good
works
,
as
to
any
self
esteem
of
them
(
which
pride
remembreth
and
keepeth
as
it
were
a
register
of
)
but
ascribeth
all
to
Grace
,
Not
I
,
but
grace
in
me
,
saith
the
humble
man
with
Paul
,
2
Cor
,
3.
5.
and
1
Cor.
15.
10.
In
a
word
,
this
humility
is
extensive
to
every
thing
in
a
mans
deportement
as
a
man
,
and
to
all
duties
which
concern
him
as
a
Christian
,
whether
in
reference
to
the
worship
of
God
,
or
the
doing
duty
to
men
,
even
as
on
the
contrary
,
pride
,
self-conceit
,
and
presumption
are
very
extensive
,
and
immix
themselves
in
all
that
a
man
doth
,
and
are
as
the
dead
flies
that
make
all
to
stink
.
And
as
it
is
commendable
,
likewise
it
is
very
necessary
as
to
many
things
▪
as
1.
In
external
things
,
that
relate
to
our
conversing
with
others
,
it
is
necessary
as
to
a
mans
credit
ànd
just
reputation
;
the
proud
man
is
often
in
Gods
righteous
Judgment
despised
;
Then
it
is
necessary
for
things
relating
to
our selves
,
as
for
our
entertaining
peace
with
God
,
for
keeping
us
within
bonds
,
for
guarding
against
snairs
,
for
keeping
up
communion
with
God
,
and
for
fitting
to
the
suitable
discharge
of
all
duties
called
for
;
It
would
make
us
preach
,
and
you
hear
more
profitably
;
it
would
settle
and
establish
against
the
reelings
that
are
in
this
time
,
that
put
many
into
a
distemper
,
and
a
sort
of
spititual
distraction
and
madness
,
it
is
the
humble
that
God
giveth
grace
to
,
to
whom
he
revealeth
his
secret
,
who
have
largest
promises
and
commendations
,
&c.
Let
us
therefore
learn
to
be
humble
and
sober
,
without
affecting
to
be
wise
above
what
is
meet
,
this
grace
of
humility
in
the
lively
exercise
of
it
,
is
in
a
special
manner
called
for
by
the
Lord
at
this
time
,
of
the
reeling
and
falling
of
many
,
the
want
whereof
useth
to
precede
and
predispose
for
a
fall
.
To
close
this
we
shall
only
add
,
That
wherever
there
may
be
a
pride
,
there
is
also
an
humility
opposite
to
it
.
Man
may
be
proud
in
respect
of
outward
things
,
as
of
estate
,
riches
,
descent
,
employment
,
&c.
And
also
in
respect
of
things
of
the
mind
,
yea
even
of
spiritual
things
:
As
,
1.
of
parts
and
gifts
,
as
knowledge
,
quickness
of
wit
,
fruitfulness
of
invention
,
&c.
2.
Of
Graces
and
holiness
.
3.
Of
experience
,
eminent
manifestations
,
spiritual
exercises
,
&c.
wherewith
God
may
make
some
to
shine
very
far
above
and
beyond
others
.
3.
A
man
may
be
proud
of
some
good
deeds
done
by
him
,
wherein
possibly
▪
God
hath
made
him
somewhat
more
then
ordinarily
instrumental
.
4.
There
is
a
proud
curiosity
leading
to
seek
after
the
knowledge
of
secret
things
,
or
of
things
too
high
for
us
,
or
of
things
revealed
and
competent
for
us
to
know
in
another
way
then
God
hath
allowed
,
or
leading
men
to
adventure
and
step
further
then
they
are
called
,
which
is
condemned
by
the
Lord
,
Exod.
19.
21.
where
he
forbiddeth
the
people
to
break
through
and
gaze
:
Now
there
is
to
pride
,
in
all
these
respects
,
an
opposit
humility
,
which
maketh
a
man
walk
softly
,
and
esteem
soberly
of
himself
,
notwithstanding
of
any
difference
God
hath
made
betwixt
him
and
others
in
what
thing
soever
,
and
to
wait
till
his
mind
and
will
be
made
known
in
his
own
way
,
and
by
instruments
made
choise
of
by
himself
,
and
puteth
on
to
serious
endeavours
of
practising
it
when
known
;
which
pride
doth
not
.
Thus
we
see
both
how
extensive
and
how
necessary
to
Christians
▪
in
whatsoever
stat
on
they
are
,
this
excellent
grace
of
humility
is
,
which
is
a
special
ornament
of
Christians
,
and
a
notable
piece
of
beautiful
conformity
to
meek
and
lowly
Jesus
.
The
Sixth
Commandment
.
Exodus
20.
verse
.
13.
Thou
shalt
not
Kill
.
IN
the
fifth
Command
the
Lord
generally
prescribed
humility
,
and
that
respect
which
is
to
be
shown
by
every
one
to
another
in
their
several
stations
and
relations
;
he
proceedeth
now
more
particularly
to
give
directions
in
these
things
that
are
most
dear
and
necessary
to
men
,
first
in
the
matter
of
life
▪
command
sixth
:
2.
In
the
matter
of
chastity
▪
and
temp●●●nce
,
Com.
7.
3.
In
what
concerneth
their
Estate
,
Com.
8.
4.
In
what
concerneth
truth
,
and
more
especially
our
neighbours
name
.
Com.
9.
Lastly
,
in
what
concerneth
the
inward
frame
of
our
hearts
towards
our
own
estate
,
and
the
estate
of
others
.
Com.
10.
For
understanding
this
Command
,
Thou
shalt
not
kill
;
we
may
consider
1.
It
's
Object
:
2
,
It
's
act
,
to
kill
?
3.
It
's
subject
(
to
speak
so
)
Th●u
.
As
for
the
first
,
this
Command
cannot
be
considered
,
as
relating
to
Beasts
;
as
if
they
were
not
to
be
killed
,
because
God
gave
man
all
the
Beasts
for
his
use
to
feed
on
them
,
Gen.
9.
3.
and
we
are
to
eat
of
whatever
is
sold
in
the
shambles
,
by
his
allowance
,
who●e
is
the
earth
and
the
●u●ness
thereof
,
1
Cor.
10.
25.
Beside
man
in
all
these
Commands
is
properly
directed
in
reference
to
his
Neighbour
,
and
not
to
beasts
:
Yet
I
grant
by
striking
a
beast
a
man
may
offend
,
as
1.
when
that
stroke
wrongeth
his
Neighbour
;
to
whom
that
beast
belongeth
.
2.
when
in
our
striking
there
is
1.
unreasonableness
,
as
i●
we
would
require
that
capacity
in
a
beast
,
that
is
in
reasonable
creatures
,
and
so
are
ready
to
offend
when
they
answer
not
our
expectation
.
2.
when
there
is
a
breaking
out
into
anger
and
passion
at
brutes
,
as
when
a
horse
rydeth
not
well
,
a
Dog
runneth
not
well
,
a
hawk
flyeth
not
well
,
&c.
which
speaketh
an
impotency
in
us
,
who
are
so
easily
mastered
by
irrational
passions
,
which
will
sometimes
also
seize
upon
us
even
in
reference
to
senseless
and
lifeless
Creatures
,
when
they
do
not
accommodate
us
to
our
minds
.
3.
when
there
is
bitterness
and
cruelty
in
striking
Something
of
this
the
Lord
reproveth
by
making
Balaams
Ass
speak
and
rebuke
the
madness
of
that
Prophet
who
unreasonably
smo●e
the
Ass
,
and
wish
▪
d
he
had
had
a
Sword
to
kill
her
Numb.
22.
29.
whereas
a
just
man
pitieth
his
beast
,
and
regardeth
the
life
thereof
,
Prov.
12.
10
But
for
the
better
Understanding
of
the
Object
of
the
Command
,
we
shall
proceed
to
speak
to
it
,
and
the
act
of
killing
(
which
is
the
second
thing
)
complexedly
,
and
if
we
consider
killing
in
reference
to
a
mans
self
,
it
is
certainly
understood
here
;
for
that
being
the
sum
of
all
the
commands
of
the
second
Table
,
thou
shalt
love
thy
Neighbour
▪
as
thy self
,
it
must
be
▪
understood
as
repeated
in
each
of
them
;
as
here
,
thou
shalt
not
kill
thy
Neighbour
more
than
thy self
,
or
shalt
preserve
him
as
thy self
,
which
supposeth
that
it
is
not
free
for
a
man
to
wrong
himself
more
than
to
wrong
others
;
and
generally
these
reasons
whereby
the
Lord
restraineth
us
from
killing
others
,
will
also
hold
in
restraining
us
from
killing
and
other
ways
wronging
our selves
;
therefore
there
is
no
question
,
if
it
be
a
sin
to
wrong
,
hurt
or
torture
others
,
whether
in
body
or
in
their
soul
,
as
to
the
tranquillity
and
quiet
frame
thereof
,
and
any
ways
to
procure
or
further
their
death
,
it
will
be
no
less
so
to
do
thus
to
our selves
;
because
love
to
our selves
is
the
patern
that
we
ought
to
walk
by
in
loving
others
.
We
may
be
guilty
of
the
breach
of
this
Command
in
reference
to
our selves
by
omissions
as
well
as
by
commission
as
when
things
needful
for
entertainment
and
health
of
the
body
are
,
either
designedly
,
or
with
an
excessive
misregard
to
health
and
life
,
omitted
▪
We
may
further
fall
into
the
breach
of
this
Command
in
reference
to
our selves
,
either
directly
,
as
purposing
and
intending
hurt
to
our
own
bodie
,
or
indirectly
,
by
casting
our selves
in
unnecessary
seen
dangers
,
by
wilful
or
careless
using
of
known
unwholesome
food
,
by
excesive
and
immoderate
toyl
,
by
spending
and
wasting
the
body
with
unchastness
,
by
drunkenness
and
gluttony
(
whereby
many
more
are
destroyed
then
with
the
Sword
,
according
to
the
common
saying
▪
plures
▪
gulâ
quám
glaáio
pereunt
)
and
many
other
ways
.
If
we
consider
this
command
with
respect
to
others
,
we
may
conceive
it
in
reference
to
a
threefold
life
,
which
we
should
endeavour
to
preserve
and
promote
in
them
,
in
any
one
of
which
a
commission
or
omission
will
make
a
breach
thereof
.
1.
There
is
a
life
of
the
body
;
and
whatever
cometh
from
us
that
wrongeth
that
,
either
directly
,
as
stroaks
,
challenges
or
appeals
,
&c.
or
indirectly
,
if
it
were
but
by
keeping
back
something
that
is
in
our
power
to
give
which
might
be
useful
to
our
neighbour
in
his
need
,
that
no
doubt
maketh
guilty
of
this
sin
of
killing
in
respect
of
this
bodily
life
.
I
have
mentioned
appeals
to
Duels
under
the
former
branch
,
because
albeit
that
in
the
matter
of
private
duels
the
pride
and
corruption
of
men
do
ordinarily
either
commend
a
vain
bravery
and
gallantry
;
or
pretend
the
excuses
of
a
seeming
Obligation
in
the
point
of
honour
or
necessary
defence
:
Yet
we
are
sure
that
the
judgment
of
God
,
which
is
according
to
truth
,
by
pointing
out
on
the
part
as
well
of
the
accepter
as
of
the
appealer
;
these
ensuing
irregularities
,
do
condemn
the
thing
as
exceeding
sinful
.
As
1
Impotency
of
mind
and
excess
of
Passion
,
which
if
sooner
in
the
accepter
,
doth
only
add
deliberation
to
his
other
guilt
.
2
,
Contempt
of
the
publick
Laws
and
civil
order
3.
An
Usurpation
of
the
Magistrates
sword
,
which
is
given
to
him
,
both
for
punishing
and
protecting
;
And
4.
An
invasion
of
Gods
right
of
vengeance
,
which
he
hath
so
expresly
reserved
to
himself
,
and
from
this
the
accepter
observing
ordinarily
no
more
moderament
in
his
defense
,
than
there
was
necessity
for
the
engagement
,
hath
no
excuse
more
then
the
challenger
,
so
that
in
effect
although
the
mediate
rise
may
be
thought
to
be
on
the
appealers
part
,
yet
the
sin
is
common
,
and
is
in
a
word
a
plain
complication
of
hatred
against
our
neighbour
,
contempt
against
the
Laws
and
Powers
and
God
,
who
hath
appointed
them
and
a
bold
and
desperate
despising
and
rashing
upon
Death
,
Judgement
and
Eternity
,
which
do
so
imminently
attend
all
such
rencounters
:
O
how
much
more
heroick
and
noble
,
were
it
for
men
to
approve
the
wise
and
great
King
choise
,
he
that
is
slow
to
anger
is
better
than
the
mighty
,
and
he
that
ruleth
his
spirit
then
he
that
taketh
a
City
,
to
hear
him
,
who
is
higher
than
the
Princes
of
the
earth
,
who
commands
us
,
Love
your
Enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
which
despitefully
use
you
,
and
confirmed
all
by
his
own
most
perfect
example
:
And
lastly
,
the
study
of
that
divine
goodness
,
which
embraceth
both
good
and
evill
,
just
and
unjust
,
to
aspire
to
that
height
of
all
felicity
and
glory
in
being
perfect
as
our
Father
,
which
is
in
heaven
is
perfect
:
But
to
proceed
.
2.
There
is
a
spiritual
and
eternal
life
of
the
soul
,
thus
sin
deadneth
and
killeth
men
,
and
in
this
respect
all
who
are
unfaithful
to
others
in
the
matter
of
their
souls
or
who
cause
them
to
sin
,
or
sinfully
give
them
occasion
of
sin
,
become
guilty
of
soul-murther
,
so
Ezek.
3.
18.
and
33.
6.
his
blood
will
I
require
at
thy
hands
,
saith
the
Lord
to
the
Prophet
.
Men
become
guilty
of
this
not
only
1.
By
commanding
;
as
Saul
did
Doeg
to
kill
the
Lords
Priests
,
and
David
did
Joab
to
cause
Uria●
to
be
slain
,
2.
By
counselling
and
advising
,
as
Jonadab
did
Amnon
in
reference
to
his
sister
Thamar
3.
By
alluring
and
down
right
tempting
as
Thamar
did
Juda
;
4.
By
consenting
to
the
sin
of
others
,
or
any
wise
assisting
,
countenancing
or
incouraging
them
in
it
,
as
Saul
was
consenting
to
the
death
of
Stphen
&
was
standing
by
keeping
the
cloaths
of
them
that
stoned
him
,
and
as
men
may
be
in
reference
to
false
Teachers
2
Epist.
of
John
10
,
11.
5.
By
giving
high
Provocations
to
others
,
and
thereby
stirring
them
up
to
sin
such
as
are
reproaches
,
opprobrious
speeches
,
chartallings
&
challenges
to
fight
,
&c.
but
also
6.
By
evil
example
,
as
David
was
accessary
to
the
sin
of
the
Adversaries
blasphemous
reproaching
,
by
what
he
did
,
and
the
Apostle
often
insinuateth
Christians
may
be
thus
guilty
by
their
insutable
deportment
in
the
several
relations
they
sustain
and
stand
under
,
this
may
also
be
by
doing
what
hath
the
appearance
of
evil
,
yea
even
by
doing
of
things
in
themselves
lawful
but
inexpedient
,
because
unseasonable
and
with
offence
.
Thus
one
Christian
may
be
accessory
to
anothers
stumbling
,
and
may
sinfully
hazard
the
destroying
of
these
for
whom
Christ
dyed
,
as
the
Apostle
discourseth
concerning
offences
even
in
things
not
sinful
in
themselves
:
7.
By
not
warning
faithfully
before
sin
be
committed
,
as
is
clear
,
Ezek.
3.
18.
8.
By
not
reproving
after
the
sin
is
committed
,
but
suffering
it
to
lye
on
our
brother
,
Lev.
19.
6.
9.
By
not
suiting
and
proportioning
the
reproof
to
the
greatness
of
the
sin
,
but
making
it
too
soft
and
gentle
,
not
shewing
just
indignation
against
it
,
which
was
Eli
his
guilt
,
who
though
he
did
not
altogether
neglect
or
omit
to
reprove
the
prophanity
and
gross
wickedness
of
his
Sons
,
yet
did
not
reprove
at
that
rate
of
holy
severity
,
called
for
,
and
answerable
to
,
their
atrocious
and
villanous
wickedness
,
he
frowned
not
on
them
and
dealt
not
roughly
with
them
,
as
he
should
have
done
,
as
is
clear
by
comparing
1
Sam.
2.
22.
23.
24.
25.
with
1
Sam.
3.
13.
10.
By
rash
putting
men
in
Offices
for
which
they
are
not
all
,
or
not
competently
qualified
,
and
so
cannot
but
in
all
probability
sin
much
in
them
,
especially
in
the
Office
of
the
Ministry
,
1
Tim.
5.
22
,
11.
By
not
endeavouring
by
all
suitable
and
lawful
means
within
the
compass
of
our
power
and
calling
to
prevent
the
sin
of
others
,
and
to
restrain
them
from
it
,
as
Eli
is
on
this
account
challenged
by
the
Lord
,
1
Sam.
3.
13.
12.
By
broaching
,
venting
,
teaching
and
spreading
heresies
and
false
doctrine
;
thus
Antichrist
is
notoriously
and
primely
guilty
of
this
sin
of
soul-murther
;
as
all
false
teachers
and
seducers
are
less
or
more
according
to
the
nature
of
the
doctrine
taught
by
them
and
their
industry
in
propagating
the
same
;
and
likewise
all
that
tolerate
and
do
not
restrain
them
,
whose
Office
obligeth
them
to
it
according
to
their
power
:
All
these
and
other
ways
may
men
be
accessory
to
other
mens
sins
,
and
so
make
themselves
guilty
of
this
great
and
cruel
sin
of
Soul-murther
.
This
sort
of
murther
aboundeth
and
is
very
rife
,
and
yet
is
in
an
especial
manner
forbidden
by
this
command
,
and
the
prevention
of
it
accordingly
called
for
,
it
being
a
greater
evidence
of
love
to
our
neighbour
to
be
careful
of
his
soul
then
of
his
body
,
the
one
being
more
pretious
then
the
other
;
and
however
false
Prophets
,
teachers
and
seducers
,
seem
ordinarily
to
be
most
tender
of
mens
persons
,
and
most
desirous
to
please
them
,
yet
are
they
in
this
sort
horridly
guilty
of
their
murther
.
3.
There
is
a
life
of
contentment
,
consisting
in
the
tranquillity
of
the
mind
,
and
the
calm
frame
of
a
quiet
spirit
with
comfort
,
joy
and
chearfulness
;
to
this
purpose
saith
Paul
,
1.
Thess.
3.
8.
I
live
if
ye
stand
fast
in
the
Lord
,
and
it
is
said
of
Jacob
Gen.
45.
27.
when
he
heard
that
Joseph
lived
,
his
spirit
revived
,
as
if
it
had
been
dead
before
,
because
of
his
great
heaviness
,
arising
from
the
supposed
death
of
his
Son
;
thus
we
become
guilty
of
this
Sin
of
killing
,
when
we
obstruct
or
interrupt
the
spiritual
comfort
and
joy
,
or
the
inward
contentment
of
our
neighbour
by
fear
,
heaviness
,
disquietness
,
discouragement
,
&c.
whereby
his
life
is
made
bitter
,
and
his
tranquillity
impaired
,
and
so
his
hurt
procured
or
furthered
:
As
Josephs
brethren
did
not
only
become
guilty
of
his
blood
,
but
of
weighting
their
Father
,
and
deadning
,
as
it
were
,
his
spirit
,
which
afterwards
at
the
news
of
Josepths
being
alive
revived
,
so
people
may
be
guilty
against
their
Ministers
,
when
they
make
them
do
their
work
not
with
joy
but
grief
,
as
it
is
Heb.
13.
17.
Again
Murther
,
as
it
respecteth
the
bodily
life
of
our
Neighbour
,
is
either
immediate
,
as
Cains
was
of
Abel
,
Joahs
of
Abner
and
Amasa
.
or
mediate
,
as
Sauls
was
of
the
Lords
Priests
,
Davids
of
Uriah
,
and
Achabs
of
Naboth
.
Again
,
killing
may
be
considered
either
as
purposed
,
such
as
Cain's
was
of
Abel
,
and
Joab's
of
Abner
and
Amasa
,
or
not
purposed
;
which
again
is
twofold
:
1.
Innocent
,
which
is
even
by
the
Law
of
God
every
way
so
,
and
is
indeed
no
breach
of
this
Command
:
as
when
a
man
,
following
his
duty
,
doth
that
which
beside
,
&
contrary
to
his
intention
,
&
without
any
previous
neglect
or
oversight
in
him
,
proveth
the
hurt
&
death
of
another
.
2.
Culpable
,
bcause
although
it
do
proceed
beyond
the
purpose
of
the
person
,
yet
it
is
occasioned
and
caused
by
a
culpable
negligence
:
As
suppose
one
were
hewing
with
an
Ax
,
which
he
either
knew
,
or
might
have
known
to
be
loose
,
and
the
head
not
well
fastened
to
the
helve
,
did
not
advertise
those
about
him
of
it
,
if
by
flying
off
,
it
happend
to
wound
or
kill
any
person
,
he
were
not
innocent
,
but
if
without
any
inadvertencie
,
he
either
knew
not
that
it
were
loose
,
or
that
any
were
about
him
,
if
then
it
should
fall
off
and
kill
his
Neighbour
,
in
this
case
he
is
guiltless
:
So
when
the
Lord
commanded
those
who
built
houses
to
build
battlements
about
the
roofs
of
them
if
any
person
fell
where
the
battlements
were
,
the
Master
was
free
;
if
the
battlements
were
not
he
was
guilty
.
Murther
is
also
either
to
be
considered
,
as
committed
after
provocation
,
or
without
all
provocation
,
which
is
a
great
aggravation
of
the
sin
,
though
the
provocation
maketh
it
not
cease
to
be
a
sin
.
Further
,
it
may
be
considered
,
as
it
is
the
murther
of
evil
and
wicked
men
,
or
of
good
and
religious
men
,
and
that
on
the
account
of
their
Religion
,
which
is
a
most
horrid
aggravation
of
the
murther
.
Lastly
,
this
murther
,
is
either
ordinary
,
as
of
meer
equals
,
or
inferiours
;
or
extraordinarly
,
aggredged
by
the
quality
of
the
person
murthered
,
whether
he
be
a
supperiour
,
as
a
Magistrate
,
a
Parent
;
or
whether
he
be
of
a
near
Relation
,
as
a
Brother
,
or
Kinsman
,
&c.
We
come
a
little
more
particularly
to
consider
the
extent
&
nature
of
the
sin
forbidden
here
(
which
is
not
certainly
to
be
understood
of
taking
the
life
by
publick
Justice
,
or
in
a
lawful
or
just
War
,
or
in
necessary
and
pure
self-defence
that
we
may
the
better
understand
the
contrary
duty
commanded
:
It
implyeth
then
a
hurting
,
which
we
may
consider
,
1.
as
in
the
heart
,
2.
as
in
the
mouth
or
words
,
3.
as
in
gestures
,
4.
as
in
deeds
;
for
we
take
it
for
granted
that
it
reacheth
further
then
the
gross
outward
act
,
as
by
Christs
exposition
of
it
in
Matth.
5.
is
incontrovertibly
clear
.
The
heart
is
the
fountain
,
spring
,
and
treasure
of
all
evil
,
in
it
breedeth
all
evil
,
and
from
it
proceedeth
this
murther
,
Matth.
15.
19.
he
that
in
heart
hateth
his
brother
is
a
murtherer
.
1
John
3
15.
In
a
word
,
whatever
is
opposite
to
love
in
the
heart
is
a
breach
of
this
Command
:
As
1.
hatred
which
is
malitious
,
and
simply
wisheth
ill
to
our
Neighbour
,
and
only
because
we
love
him
not
,
with
out
any
other
reason
,
as
one
wickedly
said
.
No
amo
te
Zabidi
▪
nec
possum
dicere
quart
,
Hoc
tantum
possum
dicere
,
non
amo
te
.
So
Cain
hated
his
Brother
without
cause
.
2.
Anger
,
that
supponeth
a
pretended
wrong
,
and
is
desirous
of
revenge
,
because
of
ingratitude
,
pretended
in
justice
,
&c.
3.
Envy
,
whereby
we
are
grieved
with
the
good
of
another
,
supposing
,
though
groundlesly
,
that
it
obstructeth
ours
,
and
therefore
we
seek
to
overturn
it
:
Anger
is
cruel
▪
and
wrath
outragious
,
but
who
can
stand
before
Envy
,
saith
Solomon
There
is
often
secret
hatred
on
this
ground
more
irreconcileable
,
then
where
many
and
grave
reasons
can
be
given
.
4.
Rage
,
which
presseth
reveng
beyond
what
is
condign
,
though
it
follow
it
lawfully
as
to
outward
means
.
5.
S●vitia
,
or
Cruelty
,
that
delighteth
in
the
hurt
and
prejudice
of
another
,
all
these
and
others
of
this
kind
go
generally
under
the
name
of
Hatred
and
Anger
If
any
ask
here
,
Is
there
no
anger
lawful
?
Answ.
Yes
▪
for
there
is
somewhat
of
it
natural
,
yea
,
and
sometimes
it
lawfully
immixeth
it self
in
duty
;
as
in
zeal
,
when
God
is
dishonoured
▪
,
which
was
in
Moses
,
Exod.
32.
And
no
doubt
,
Indignation
at
wicked
men
,
in
some
cases
,
is
lawful●
,
and
also
required
.
But
carnal
Anger
is
forbidden
▪
which
,
1.
Is
a
desire
of
reveng
where
there
hath
no
wrong
been
done
to
us
:
2.
When
the
revenge
desired
is
disproportioned
to
,
and
greater
then
the
wrong
:
3.
When
it
is
preposterousty
desired
,
without
intervening
Justice
:
4.
When
it
is
not
desired
for
the
right
end
,
to
wit
,
the
mans
gaining
but
only
for
the
satisfying
of
our
carnal
humor
:
5
When
it
is
immoderate
and
corrupt
in
the
manner
of
it
▪
so
as
the
name
of
God
is
dishonoured
by
it
.
This
unlawful
Anger
,
when
it
is
1.
against
a
Superiour
,
it
is
called
grudge
;
2
,
when
against
an
Equal
.
rancour
;
3.
when
against
an
Inferiour
,
disdain
and
contempt
;
these
two
last
follow
ordinarily
upon
the
first
,
2.
This
Command
is
broken
by
injurious
words
,
as
in
that
fifth
Chaper
of
Matthew
▪
He
that
shall
say
to
his
brother
,
thou
fool
;
is
guilty
:
O
what
guilt
will
there
be
found
to
have
been
in
imprecations
,
cursings
,
wrathful
wishes
,
disdainful
and
passionate
speeches
,
when
Christ
will
call
men
to
an
account
for
the
breach
of
this
Command
?
3.
It
is
broken
in
gestures
,
such
as
high
looks
,
fierce
looks
,
gnashing
with
the
teeth
,
Acts
7.
54.
foaming
with
the
mouth
,
and
such
like
,
wherewith
even
our
blessed
Lord
and
his
Servants
have
been
followed
;
and
as
there
may
be
Adultery
in
looks
,
so
there
is
also
murther
in
them
;
such
looks
had
Cain
Gen.
4.
5.
4.
It
is
broken
in
deeds
,
even
when
death
followeth
,
not
as
in
wounding
,
smiting
,
oppressing
,
cruel
withdrawing
of
the
means
of
life
,
extortion
,
exaction
,
byting
,
usurie
,
litigious
wrangling
,
violent
compulsion
,
raising
and
racking
of
Land
or
House-rents
beyond
the
just
valve
,
and
squeezing
and
exacting
upon
poor
Labourers
and
Tenants
,
without
any
due
regard
to
them
or
their
labours
which
last
is
a
frequent
sin
▪
but
little
regarded
,
a
crying
sin
▪
but
little
cared
for
;
next
it
is
broken
by
witholding
what
might
be
useful
and
refreshful
,
as
by
neglecting
the
sick
and
distressed
,
want
of
hospitality
,
specially
to
the
poor
:
All
these
are
sinful
breaches
▪
whether
directly
or
indirectly
incurred
▪
neither
is
it
sufficient
that
we
simply
abstain
from
committing
some
of
these
,
but
we
must
also
make
conscience
to
practise
all
contrary
duties
.
The
last
thing
proposed
to
be
spoken
to
,
was
the
person
thou
;
where
,
in
a
word
,
we
are
to
distinguish
private
men
from
publickemen
,
who
are
Magistrates
and
bear
the
Sword
,
whom
this
Command
doth
not
restrain
from
executing
of
Justice
;
yet
these
may
also
sin
in
their
passions
,
and
unjustly
put
forth
their
authority
,
and
be
carnal
in
punishing
and
passing
sentence
,
even
when
there
is
ground
in
Justice
;
and
thus
Magistrates
may
become
guilty
;
though
in
the
executing
of
Justice
,
not
simply
,
but
by
reason
of
other
concurring
circumstances
.
Thus
must
shortly
on
this
Command
.
The
Seventh
Commandment
.
Exodus
20.
14.
Thou
shalt
not
commit
Adultery
.
THE
Lord
having
spoken
of
such
sins
as
do
more
respect
mans
being
simply
in
the
former
Command
,
he
cometh
now
to
direct
in
those
things
that
concern
a
man
in
his
life
,
in
the
ordering
of
his
conversation
;
and
as
it
will
be
found
one
way
or
other
,
that
by
our
passion
,
hatred
,
and
anger
,
in
one
degree
or
other
,
the
former
Command
isi
broken
often
,
so
this
sin
(
that
in
the
very
name
of
it
is
abominable
)
is
not
so
unfrequent
,
even
amongst
Christians
,
as
might
in
all
reason
be
supposed
and
expected
.
The
vile
sin
of
inordinate
Concupiscence
and
Lust
entred
into
Mankind
exceeding
early
after
Adam's
fall
,
and
in
nothing
the
bitter
fruit
of
Original
sin
,
and
that
pravity
of
our
nature
sooner
kyeths
,
and
did
kyth
,
then
in
it
:
Hence
is
it
that
Adams
and
Evahs
nakedness
,
and
their
being
ashamed
,
is
spoken
of
in
Scripture
,
which
implyeth
a
sinfulness
and
inordinateness
in
them
,
which
formerly
they
were
not
tainted
with
;
as
also
a
shame
or
plague
following
upon
it
:
and
this
corrupt
nature
being
still
in
man
,
it
is
hard
to
speak
of
,
or
to
hear
these
things
holily
;
and
therefore
there
is
a
necessity
both
of
holiness
and
wisdom
here
,
lest
we
break
this
Command
,
even
when
speaking
of
it
,
and
hearing
it
spoke
of
;
yet
the
breach
of
it
being
a
sin
so
rife
,
and
the
Spirit
in
Scripture
thinking
it
needful
to
speak
of
it
,
yea
,
it
being
put
in
a
particular
and
distinct
Command
by
it self
,
and
our
most
holy
and
blessed
Lord
Jesus
having
himself
commented
on
it
,
Matth.
5.
there
is
a
necessity
of
saying
somewhat
of
it
,
but
so
as
to
contain
within
the
bounds
of
Scripture
expressions
:
O!
be
therefore
afraid
of
sinning
in
hearing
;
remember
and
consider
that
the
Lord
seeth
,
and
in
a
special
manner
abhorreth
such
vile
Imaginations
as
shall
be
irritated
and
excited
even
from
his
holy
command
enjoyning
the
contrary
,
which
is
indeed
both
an
evidence
and
a
part
of
the
sinfulness
of
sin
,
as
the
Apostle
speaketh
,
Rom.
7.
To
take
therefore
a
view
of
it
,
let
us
consider
the
scope
of
the
Command
,
which
we
conceive
is
in
a
special
manner
,
and
obviously
holden
forth
in
these
few
places
of
Scripture
,
commending
holiness
in
respect
of
a
mans
person
,
and
condemning
uncleanness
in
all
its
branches
.
1
Thess.
4.
v.
3
,
4
5.
7.
For
this
is
the
will
of
God
,
even
your
sanctification
,
that
ye
should
abstain
from
fornication
,
that
every
one
of
you
should
know
how
to
possess
his
vessel
in
sanctification
and
honour
,
not
in
the
lust
of
concupiscence
,
even
as
the
Gentiles
,
which
knew
not
God
—
for
God
hath
not
called
us
unto
uncleanness
,
but
unto
holiness
,
Ephes.
5.
3.
4.
5.
But
fornication
,
and
all
uncleanness
,
or
covetousness
,
let
it
not
be
once
named
amongst
you
,
as
becometh
Saints
:
Neither
filthiness
,
not
foolish
talking
,
nor
jeasting
,
which
are
not
convenient
:
but
rather
giving
of
thanks
▪
For
this
ye
know
,
that
no
whoremonger
,
nor
unclean
person
,
nor
covetous
man
who
is
an
idolater
,
hath
any
inheritance
in
the
kingdom
of
Christ
and
of
God
.
Galat.
5.
19.
Now
the
works
of
the
flesh
are
manifest
,
which
are
these
,
adultery
,
fornication
,
uncleanness
,
lasciviousness
.
Rom.
13.
v.
13.
Let
us
walk
honestly
as
in
the
day
,
not
in
rioting
and
drunkenness
,
not
in
chambering
and
wantonness
,
not
in
strife
and
envying
.
Coloss.
3.
v.
5.
Mortifie
therefore
your
members
,
which
are
upon
the
earth
;
fornication
,
uncleanness
,
inordinate
affection
,
evil
concupiscence
,
and
covetousness
which
is
idolatry
.
In
which
places
,
as
we
see
,
the
sin
forbidden
in
this
Command
,
held
out
under
the
Most
odious
designations
,
to
wit
,
a
work
of
the
flesh
,
fornication
,
adultery
,
uncleanness
,
lasci●iousness
,
inordinate
affection
,
evil
concupiscence
,
&c.
branches
of
this
sin
;
and
a
decent
walk
commanded
,
as
contrary
to
the
same
;
so
we
may
see
from
them
the
scope
of
this
Seventh
Command
to
be
an
honest
,
decent
,
shamefast
,
chast
,
temperate
and
holy
life
,
which
being
well
considered
,
doth
much
illustrate
the
meaning
and
extent
of
it
.
If
we
might
be
particular
,
we
could
shew
how
there
is
no
Command
more
pressed
,
more
fully
explained
,
and
sorer
plagued
in
the
breach
of
it
,
then
this
,
and
set
forth
with
more
aggravating
expressions
,
to
make
it
so
much
more
abominable
.
It
wrongeth
God
,
and
the
Society
of
men
,
it
wrongeth
others
;
in
particular
,
our
children
and
our selves
,
both
in
body
,
estate
and
name
;
it
bringeth
a
blot
on
the
soul
here
and
hereafter
,
Job
.
31.
12.
Prov.
6.
33.
It
taketh
away
wit
and
courage
,
yea
,
and
even
the
very
heart
,
besotting
men
,
Hos.
4.
11.
compared
with
Prov.
6.
32.
So
did
it
in
Solomon
,
and
therefore
the
man
given
to
it
is
compared
to
an
Oxe
and
a
Fool
,
Prov.
7.
22.
23
,
&c.
It
is
compared
also
to
the
neighing
of
Horses
,
Jer.
5
▪
8.
and
the
hire
of
a
whore
,
and
the
price
of
a
dogg
,
are
put
together
,
Deut.
33.
18.
The
madness
,
folly
,
yea
and
,
to
say
so
,
devillry
and
bewitching
power
of
it
are
set
out
in
Jezabel
.
It
is
said
to
be
,
Ephes.
5.
v.
6.
A
work
of
darkness
,
that
bringeth
Gods
wrath
on
the
children
of
disobedience
,
as
it
did
bring
it
on
Sodom
the
Old
world
,
and
the
Canaanites
most
signally
;
and
seldom
is
there
a
remarkable
plague
and
punishment
brought
on
a
Person
or
Land
,
but
this
sin
of
vileness
hath
a
main
hand
in
the
procuring
of
it
;
and
where
it
reigneth
,
it
is
usually
,
if
not
alwayes
,
accompanied
with
many
other
gross
sins
,
which
are
occasioned
by
it
,
and
given
way
to
for
its
sake
,
as
drunkenness
,
murther
,
idolatry
,
&c.
For
further
clearing
of
this
Command
,
consider
1.
The
Species
or
kinds
of
faults
condemned
in
it
,
and
the
vertues
or
graces
commended
.
2.
The
manner
of
being
guilty
of
the
breach
of
it
,
which
(
because
this
Command
will
be
found
to
be
spiritual
as
the
other
commands
are
)
reacheth
to
the
heart
and
affections
as
they
do
.
3.
Consider
the
sin
here
forbidden
in
its
incitements
,
foment
,
and
other
sins
more
implicitely
comprehended
under
it
,
as
idleness
glutony
,
drunkenness
,
impudencie
,
gaudiness
and
unchastness
in
apparel
or
nakedness
,
dancing
,
singing
of
bawdy
songs
,
loose
company
or
fellowship
,
and
every
appearance
of
this
ill
,
and
what
may
lead
to
it
,
and
dispose
for
it
▪
or
is
an
evidence
of
it
.
4.
See
its
opposite
vertues
,
and
the
means
useful
for
the
subduing
of
it
,
as
chastity
,
modesty
,
shamefacedness
,
temperance
,
lawful
marriage
,
the
remedy
thereof
,
&c.
which
are
required
in
this
Command
,
and
are
very
useful
for
a
holy
life
.
That
these
things
ought
to
be
spoken
of
,
none
will
deny
;
that
they
belong
to
one
of
the
Commands
,
the
perfection
of
the
Law
requireth
it
;
and
that
they
come
in
here
under
this
Command
,
the
nature
of
them
,
and
their
conjunction
with
,
or
influence
upon
the
sin
condemned
,
or
duty
commanded
here
,
will
make
evident
;
the
sin
of
Adultery
being
a
prime
branch
of
the
carnalness
of
our
nature
,
under
it
the
rest
of
that
kind
are
comprehended
for
making
of
them
the
more
odious
.
Now
in
considering
the
act
of
vileness
forbidden
,
we
may
1.
Look
to
these
ills
,
that
are
simply
unnatural
,
of
which
these
that
be
guilty
are
called
in
the
Scripture
,
Rev.
21.
8.
the
abominable
,
such
are
these
1.
who
prostitute
themselvess
to
the
abomination
of
filthy
Fellowship
with
Devils
,
as
they
suppose
and
imagine
.
2.
These
who
commit
be●sti●lity
,
a
vileness
most
detestable
in
reasonable
creatures
,
it
is
called
confusion
,
Levit.
18.
23.
3.
These
who
abuse
themselves
with
mankind
spoken
of
,
1.
Tim.
1.
10.
Rom.
1.
26.
27.
called
also
in
the
Scripture
Sodomy
,
going
after
strange
fl●sh
,
having
been
the
abominable
practise
of
the●s
miscreants
,
whom
God
●et
●orth
for
an
Example
suffering
the
vengeance
of
eternal
fire
,
when
he
rained
,
as
it
were
,
something
of
hell
from
heaven
on
them
burning
them
quick
,
and
frying
them
in
a
manner
to
death
in
their
own
skins
,
because
of
the
lusts
wherewith
they
burned
.
These
are
abominations
against
nature
▪
against
which
the
Laws
both
of
God
and
men
do
severely
animadvert
,
see
Lev.
18.
and
20.
Deut.
22.
2.
The
act
of
vileness
inhibited
taketh
in
these
ills
of
uncleanness
,
that
are
in
some
respect
against
nature
also
,
though
not
so
obviously
,
nor
so
gross
,
such
as
are
betwixt
persons
within
degrees
of
consanguinity
and
affinity
;
this
uncleanness
is
called
incest
,
such
are
reckoned
up
Levit.
18.
and
20.
and
Deut.
22.
for
this
the
Can●nites
were
cast
out
,
and
it
was
abominable
even
to
heathens
,
1
Cor.
5
▪
1
▪
&c
,
the
evil
of
incest
flows
from
the
unnaturalness
of
mens
confounding
the
relations
and
degrees
,
that
nature
hath
set
men
distinctly
in
;
as
for
instance
,
nature
hath
made
the
fathers
Wife
a
mother
,
to
joyn
therefore
with
her
destroyeth
that
relation
,
and
is
unbecoming
that
reverence
and
respect
we
owe
to
parents
;
hence
this
incest
is
alwaies
either
in
a
direct
or
oblique
line
,
but
not
in
the
collateral
,
beyond
the
relations
of
brother
and
sister
,
which
are
indeed
the
very
beginings
of
the
collateral
lines
,
and
,
as
it
were
▪
almost
one
in
their
common
parents
;
thus
conjunction
with
one
of
the
furthest
and
most
remote
of
a
line
that
is
direct
is
incest
,
which
yet
is
not
so
with
the
very
first
after
these
excepted
,
of
the
line
that
is
collateral
;
a
man
might
not
marry
his
fore
▪
grandfathers
wife
,
nor
his
sister
,
but
may
marry
his
Cousin
German
,
and
because
man
and
wife
become
one
flesh
,
it
is
incest
which
is
within
the
degrees
to
the
wife
,
as
well
as
if
it
were
within
them
to
the
husband
himself
,
and
it
is
also
called
confusion
.
Levit.
20.
12
14.
3.
Consider
it
as
it
is
against
a
tye
or
bond
,
called
the
Covenant
of
God
.
Prov.
2.
17.
and
this
may
be
three
ways
considered
,
1.
When
both
persons
are
married
,
as
David
and
Bathshe●a
were
,
this
most
abominable
,
and
that
which
we
call
double
a●
dultery
.
2.
When
the
man
is
married
,
and
the
woman
solute
or
free
.
3.
When
the
woman
is
married
and
the
man
free
,
these
two
last
are
both
gross
,
yet
the
latter
is
accounted
grosser
,
as
having
these
Aggravations
,
of
disturbing
the
peace
of
our
neighbours
family
,
the
corrupting
his
seed
and
offspring
,
and
the
alienting
of
his
inheritance
added
unto
it
,
therefore
not
only
the
first
,
but
even
the
third
hath
been
ordinarly
punished
by
death
amongest
men
;
and
certainly
the
guilt
of
the
second
,
is
little
inferiour
,
if
not
equal
,
to
either
of
them
:
for
1.
It
hath
the
same
Wickedness
of
Adultery
,
with
the
other
two
,
as
being
contrary
to
the
Covenant
of
God
.
2.
It
is
in
like
manner
peccant
against
the
remedy
of
uncleanness
and
disorder
▪
for
which
the
Lord
did
appoint
marriage
3.
It
doth
no
less
disturb
the
quiet
and
prosperity
of
Families
,
provoking
jealousie
in
the
Wife
,
the
more
impotent
,
because
the
weaker
Vessel
,
alienating
affections
,
and
often
hindering
a
lawful
Propagation
,
but
continually
marring
the
education
of
the
children
lawfully
begotten
,
and
the
Parents
care
of
their
provision
:
Neither
are
these
things
to
be
restricted
to
the
man
,
as
if
he
were
only
therein
criminal
;
the
free
Woman
the
Adulteress
,
by
her
manifest
accession
,
doth
evidently
involve
her self
in
the
same
guilt
;
if
a
free
man
lye
with
his
Neighbours
wife
,
the
aggravations
,
flowing
from
her
married
estate
,
are
all
charged
upon
the
man
,
and
by
the
Law
of
God
he
is
therefore
condemned
as
the
Adulterer
;
doth
not
then
the
parity
of
reason
,
in
the
Case
of
a
married
man
with
a
free
Woman
,
equally
transfer
on
her
the
Guilt
of
his
Consequences
?
Neither
is
it
any
excuse
for
the
Woman
,
that
the
man
ordinarily
the
temptor
;
because
not
only
hath
nature
put
the
Womans
greater
weakness
,
under
the
security
of
a
far
greater
measure
of
modesty
,
but
the
Lords
righteous
Law
is
also
binding
upon
both
without
distinction
:
so
tha●
I
think
,
we
may
well
understand
all
the
three
sorts
of
Adultery
,
to
be
forbidden
by
the
same
laws
,
and
under
the
same
pains
;
and
therefore
conclude
with
Job
31
,
9.
11.
that
Adultery
,
without
restriction
,
is
an
iniquity
to
be
punished
by
the
Judge
upon
the
man
as
well
as
upon
the
woman
.
Of
this
sort
also
is
Bigamy
,
the
marrying
of
two
wives
together
;
and
Poligamy
,
the
marrying
of
many
Wives
,
and
keeping
Concubines
with
Wives
:
For
God
made
but
two
at
the
beginning
,
one
Male
,
and
the
other
Female
;
and
hath
appointed
every
man
to
have
his
own
Wife
,
and
every
woman
to
have
her
own
Husband
.
And
although
many
holy
men
have
failed
in
this
,
yet
can
we
not
exempt
them
from
sin
;
neither
will
we
ascribe
it
to
Gods
particular
dispensation
to
them
which
we
dare
not
make
so
common
as
that
practise
was
,
considering
especially
what
abuse
it
came
to
,
as
may
be
instanced
in
Solomon
,
&
from
whom
it
had
its
rise
,
to
wit
,
L●mech
,
and
what
bitter
fruits
and
sad
effects
it
hath
had
following
on
it
in
Families
and
on
Posterity
,
as
may
be
seen
on
Abraham
,
Jacobs
,
Samuels
Father
Helkanab
,
which
made
mens
marriage
a
vexation
to
them
,
contrary
to
its
ends
:
But
now
our
Lord
,
by
reducing
marriage
to
first
its
institution
,
hath
very
expresly
abolished
it
in
the
New
Testament
.
4.
Consider
it
in
free
and
unmarried
persons
,
and
thus
it
is
Fornication
;
if
it
be
constrained
or
forced
,
it
's
death
by
Gods
Law
,
Deut.
22
,
23.
&c.
only
to
the
man
;
the
other
is
free
,
and
it
is
called
a
Rap
,
if
it
be
continued
in
,
it
's
whoredome
and
filthiness
;
if
with
one
woman
▪
it
is
Concubinatus
,
an
unwarrantable
abusing
the
ordinance
of
Marriage
,
and
despising
of
it
:
if
with
sundry
parties
,
it
is
Prostitution
,
and
most
abominable
,
and
whatever
way
it
be
,
it
is
abominable
,
bringing
on
the
wrath
of
God
,
Ephes.
5.
6.
Col.
3.
6.
Not
once
to
be
named
amongst
the
Saints
:
and
whether
marriage
follow
or
not
,
yet
it
is
still
sinful
,
It
may
have
several
aggravations
,
as
1.
if
it
be
in
times
of
light
,
2.
if
with
persons
unsutable
to
be
conversed
with
,
3.
if
in
Families
professing
godliness
;
especially
in
the
Fourth
place
,
if
the
person
be
a
great
professor
:
5.
if
it
be
in
a
time
when
God
is
quarrelling
and
contending
with
a
whole
Society
or
Land
,
and
threatning
his
Judgements
against
all
:
Now
although
this
sin
be
at
this
time
aggravated
from
all
these
considerations
,
yet
oh
!
how
much
doth
it
abound
and
how
frequent
is
it
!
5.
Consider
this
act
of
vileness
inhibited
,
as
it
may
be
amongst
and
betwixt
persons
married
and
living
in
conjugal
Society
;
for
the
use
of
the
Marriage-bed
is
not
left
arbitary
more
then
the
use
of
meat
and
drink
;
but
is
bounded
by
the
Lord
,
both
in
the
contracting
and
in
the
injoyment
▪
and
when
these
bounds
which
are
set
,
transgressed
,
the
transgressours
are
guilty
.
Thus
men
and
women
may
begin
their
marriage
carnally
,
by
wooing
carnally
,
which
will
make
them
guilty
,
although
there
be
no
more
:
Marrying
with
persons
of
a
different
Religion
or
with
other
unsuitable
disparities
,
maketh
guilty
of
the
breach
of
this
Command
,
that
sort
of
marriage
not
being
the
lawful
remedy
of
Fornication
;
or
when
we
are
sweyed
more
with
temporal
ends
,
and
with
respect
to
the
satisfying
of
fleshly
Lusts
,
then
with
conscientious
respect
to
what
God
allows
,
and
right
reason
requires
,
referring
all
to
Gods
glory
;
for
this
thwarteth
with
the
end
of
marriage
,
and
doth
transchange
marriage
into
a
cloak
for
covering
covetousness
or
filthiness
,
and
so
before
marriage
there
may
be
guilt
.
Thus
also
married
persons
may
break
this
Command
,
if
they
do
not
possess
and
enjoy
one
another
in
holiness
and
honour
,
1
Th●ss
.
4.
4.
5.
and
do
not
give
to
one
another
all
due
benevolence
Thus
men
do
sin
in
the
defect
,
by
not
cohabiting
,
by
withdrawing
without
consent
one
from
another
,
&
by
proving
a
snare
one
to
another
:
The
Apostle
calleth
it
,
1
Cor.
7.
5.
defrauding
of
one
another
:
And
many
pieces
of
unkindlyness
amongst
married
persons
,
unbecoming
the
honour
and
respect
that
the
one
should
have
to
the
other
,
may
be
here
comprehended
.
But
men
sin
more
and
oftner
in
the
excess
,
viz.
by
carnal
living
with
their
own
lawful
married
Wives
,
and
using
marriage
for
lust
,
living
in
the
lust
of
concupiscence
,
as
the
Apostle
calleth
it
;
and
that
as
the
Gentiles
did
even
in
their
marriage
stations
1
Thess.
4.
5.
And
he
calleth
it
,
Col.
3.
5
,
inordinate
affection
▪
an
affection
which
a
man
hath
to
his
Wife
as
to
an
Whore
,
rather
then
what
becometh
a
Wife
:
These
things
,
when
reproved
,
must
not
be
offended
at
,
but
the
Lord
looked
unto
for
the
purging
of
this
corrupt
nature
,
of
such
filthiness
,
as
is
shameful
even
to
mention
.
This
inordinateness
may
be
in
respect
of
frequencie
,
unseasonableness
,
carnalness
in
the
manner
;
and
what
need
is
there
to
say
more
?
It
may
also
have
place
among
married
persons
,
when
their
conjugal
fellowship
hindereth
them
from
setting
apart
any
time
for
extraordinary
Devotions
,
which
yet
they
ought
to
do
;
as
may
be
drawn
from
what
the
Apostle
saith
,
1
Cor.
7.
5.
Though
excess
in
this
also
is
to
be
guarded
against
,
but
when
there
are
times
of
trouble
,
and
of
private
or
publick
calamity
,
wherein
the
Bridegroom
is
called
to
come
out
of
his
Chamber
;
in
such
times
as
these
,
married
persons
may
be
readily
guilty
of
inordinateness
:
And
it
is
known
that
there
were
,
upon
some
occasions
,
restraints
under
the
Law
when
a
man
might
not
touch
a
woman
,
thought
his
own
Wife
,
to
shew
that
in
conjugal
Society
men
should
observe
a
purity
,
&
that
they
have
not
under
limited
liberty
in
this
,
more
then
in
other
things
as
eating
,
drinking
,
&c.
For
although
all
pleasure
in
meat
and
drink
be
not
unlawful
,
yet
carnal
sensualness
is
.
So
what
is
natural
,
sutable
,
and
seasonable
,
here
is
allowed
,
and
inordinancie
forbidden
.
Thus
during
the
marriage
,
state
,
guilt
mav
be
contracted
.
Again
,
men
may
thus
sin
by
unjust
dissolving
of
Marriages
,
by
deserting
,
divorcing
without
the
just
cause
of
it
,
extruding
,
and
such
like
acts
,
contrary
to
the
nature
of
that
strictest
bond
and
covenant
.
I
grant
it
is
not
always
necessary
to
make
divorce
even
where
there
is
Adultery
;
the
Lord
is
not
offended
with
reconciliation
,
where
the
punishment
of
the
●n
is
not
executed
b●
the
Magistrate
:
But
if
the
divorce
be
made
,
and
the
woman
afterward
married
to
another
,
her
return
to
her
first
Husband
,
even
after
lawful
dissolution
of
her
second
marriage
,
is
an
abomination
and
exceeding
defiling
,
Jer.
3.
1.
Thus
in
dissolving
marriages
there
may
be
guilt
.
Lastly
,
this
uncleanness
may
be
considered
as
it
is
in
a
solitary
person
,
when
alone
,
in
their
actions
of
darkness
and
abominable
imaginations
,
which
are
to
be
loathed
rather
then
named
;
yet
these
things
which
are
done
in
secret
are
seen
of
God
,
though
it
be
a
shame
to
speak
of
them
:
see
Ephes.
5.
11.
12.
This
secret
uncleanness
,
again
,
may
be
by
a
person
,
either
waking
,
or
sleeping
,
mentioned
Lev.
15.
which
confessedly
becometh
men
or
womens
guilt
,
according
as
they
have
drawn
it
on
,
or
by
unsutable
imaginations
disposed
themselves
for
it
:
yea
,
when
it
hath
not
ingrata
recordatio
,
an
unsavory
and
displeasing
remembrance
,
and
a
holy
horror
following
thereupon
,
there
is
guilt
:
Of
this
we
spoke
somewhat
in
the
Preface
to
the
Commands
.
These
abominations
then
are
not
restricted
to
the
outward
act
,
but
extended
further
,
and
many
wayes
men
commit
this
wickedness
:
as
1.
In
heart
,
Christ
calleth
the
lusting
of
a
man
after
a
woman
a
committing
of
Adultery
in
his
heart
Matth.
5.
28.
This
indeed
hath
degrees
ac
▪
cording
to
the
length
it
cometh
,
and
the
entertainment
it
getteth
,
and
other
such
like
circumstances
,
but
it
is
still
accounted
by
God
to
be
heart-adultery
,
and
it
is
called
burning
,
1
Cor.
7.
9
and
Rom.
1.
27.
and
is
exceeding
loathsome
to
the
Lord
,
and
hurtful
to
the
inner
man
,
even
when
men
neither
resolve
nor
intend
acting
yet
by
not
abhoring
these
Imaginations
,
but
suffering
them
to
roll
in
their
thoughts
(
O!
bewar
of
carnalness
upon
the
thoughts
of
this
)
they
become
guilty
,
and
that
in
ward
fire
being
suffered
to
burn
,
often
breaketh
out
into
a
visible
flame
;
How
that
1
Cor.
7.
9.
differeth
from
the
burning
mentioned
Rom
,
1.
27.
we
shal
now
forbear
to
mention
.
2.
Men
are
guilty
of
this
wickedness
,
when
they
license
their
outward
senses
in
the
sinful
pursuit
of
their
objects
:
Thus
eyes
full
of
adultery
are
spoken
of
.
2
Pet.
2.
14.
thus
Matth
,
5.
28
,
a
lustful
look
is
adultery
:
and
Job
●
.
31.
saith
,
he
will
not
look
upon
a
maid
.
Thus
also
obscene
pictures
,
delight
in
them
,
or
other
spectacles
of
that
sort
,
cannot
but
defile
the
man
:
The
ears
are
defiled
by
hearing
of
,
and
lis●ning
to
obscene
and
filthy
discourses
,
to
drunken
,
bawdy
,
or
light
wanton
amorous
Songs
:
the
touch
with
embracings
▪
and
the
mouth
with
kissings
:
Such
are
spoken
of
Prov.
7.
13.
She
caught
him
and
kissed
him
.
To
insist
further
here
,
is
not
sutable
but
oh
!
there
is
much
guilt
contracted
this
way
,
and
but
little
noticed
,
and
mourned
for
.
3.
Men
may
become
guilty
by
gestures
,
as
they
are
evidences
of
this
vileness
,
or
dispose
to
it
,
and
postures
undecent
and
unbecoming
civility
,
and
godliness
:
See
what
is
spoken
of
a
naugty
person
,
Prov.
6.
13.
14.
and
Isa
,
3.
16.
&c.
this
is
opposite
to
honest
walking
which
is
commended
Rom.
13.
13.
and
a
carnal
wantonness
reproved
.
4.
Persons
become
exceeding
guilty
of
this
evil
by
scurril
and
obscene
speeches
,
where
as
this
sin
should
not
be
once
named
,
by
reading
scurril
,
wanton
,
amarous
ballads
or
books
which
is
,
as
if
we
were
conferring
on
such
a
subject
,
by
taunting
and
reproaching
one
another
in
such
communication
as
corrupteth
good
manners
;
by
jesting
that
is
not
convenient
,
especially
if
it
be
at
one
that
hath
fallen
in
some
act
of
filthiness
,
or
by
whatever
may
be
neer
,
or
of
a
sinful
sutableness
to
such
an
evil
;
see
Eph
,
4.
24.
&
5.
3.
4.
&c.
5.
This
sin
is
fallen
in
by
too
familiar
or
unnecessary
converse
with
light
,
vain
,
loose
company
,
more
especially
private
companying
with
such
which
is
not
only
an
appearance
of
ill
,
or
a
snare
to
ill
,
but
evil
&
loose
in
it self
,
called
by
the
Apostle
chambering
.
Rom.
13.
13.
&
Solomon
biddeth
men
not
come
near
the
door
of
such
a
womans
house
much
less
to
enter
into
it
,
Prov.
5.
8.
6.
Men
fall
into
it
by
wantonness
,
imm●desty
,
want
of
due
shame
fastness
.
&c.
or
any
other
by
way
where
they
yield
reins
to
the
loose
,
wanton
,
carnal
humour
that
is
in
them
.
There
are
many
others
sins
which
come
in
here
,
&
although
some
of
them
may
be
reduced
to
several
of
the
Commands
,
yet
in
a
special
manner
are
they
related
,
and
as
it
were
,
tyed
to
this
:
As
1.
Idleness
,
such
as
you
see
2
Sam.
11.
2.
&c.
occasioned
Davids
fall
,
and
is
by
Ezekiel
,
c
,
16.
49
,
charged
on
Sodom
,
as
predisposing
for
,
and
going
along
with
their
uncleanness
;
Idleness
being
in
it self
mater
omnium
vitiorum
,
and
noverca
omnium
virtutum
,
the
mother
of
all
vices
,
and
the
stepmother
of
all
vertues
:
This
breedeth
unstayed
looks
,
and
giveth
occasion
to
,
and
entertaineth
carnal
imaginations
,
and
it
occasioneth
much
gadding
,
when
folks
,
either
have
no
lawful
calling
,
or
are
not
diligent
and
serious
in
the
employments
and
duties
of
it
,
1
Tim.
5.
13.
2.
Lightness
and
unstableness
,
charged
on
Reuben
when
he
defiled
his
Fathers
bed
,
Gen.
9.
4.
and
by
the
Apostle
,
keeping
at
home
is
(
Tit.
2.
5.
)
joyned
with
chastity
,
modesty
,
and
shamefastness
;
there
is
a
gadding
,
and
also
called
furthiness
,
especially
in
women
,
more
especially
young
women
,
which
is
exceeding
offensive
,
and
yet
exceeding
rife
,
it
may
be
it
were
more
fitly
called
impudence
,
or
impudent
boldness
,
which
maketh
them
run
to
all
spectacles
and
shewes
,
to
speak
in
all
discourses
(
which
quite
crosses
the
charracter
that
one
gives
of
a
modest
Virgin
,
that
She
loves
rather
to
loose
her self
in
a
modest
silence
,
then
to
be
found
in
a
bold
discourse
)
and
to
hazard
upon
all
companies
,
exceeding
unsutable
to
that
modesty
and
shamefastness
which
is
particularly
called
for
in
that
Sex
.
Take
in
here
also
the
manner
of
going
,
minsing
,
or
tripping
nicely
,
and
making
a
tinkling
with
their
feet
,
spoken
of
Isaiah
3.
16.
and
touched
at
a
little
before
.
3.
Wantonness
,
and
too
much
carnal
mirth
and
laughter
,
which
is
both
the
evidence
and
great
fomenter
of
loosness
in
the
heart
;
and
so
foolish
jesting
,
which
is
not
convenient
,
Eph.
5.
3.
is
conjoyned
with
this
sin
,
and
none
ought
to
think
that
there
is
a
lawful
freedom
in
such
jollity
,
as
chambering
and
wantonness
,
Rom.
13.
13.
Now
this
taketh
in
much
,
and
is
of
a
large
extent
.
4.
Undecent
conversing
,
going
abroad
in
company
with
rash
and
offensive
freedom
,
when
as
entering
the
house
yea
,
coming
near
the
very
doors
of
an
whores
house
is
forbidden
,
Prov.
5.
8.
the
ill
and
prejudice
whereof
may
be
seen
in
Dina●s
going
abroad
belike
without
an
errand
,
Gen.
34.
1.
2.
&c.
Potiphers
Wife
did
cast
her self
in
Josephs
company
thus
,
though
he
gave
her
no
entertainment
,
but
in
the
fear
of
the
Lord
fled
from
her
.
5.
Add
dancing
a
thing
condemned
by
the
people
of
God
as
no
honest
recreation
,
at
least
when
in
companies
that
are
mixed
,
and
(
as
we
call
it
)
promiscous
dancing
,
such
as
useth
to
be
at
marriages
,
and
the
like
occasions
,
both
of
old
(
as
may
be
seen
in
the
Canons
of
several
Councels
)
as
also
of
late
by
our
own
and
other
reformed
Churches
.
I
shal
say
these
things
in
short
of
it
:
First
,
that
ye
will
not
find
it
mentioned
in
Scripture
in
the
person
of
any
of
the
godly
,
it
becoming
an
Herodias's
daughter
better
then
professors
of
Religion
.
2.
That
it
will
be
readily
fou●d
to
indispose
for
the
exercise
of
godliness
,
and
so
to
be
inconsistent
,
or
at
best
,
hardly
consistent
with
either
a
pious
and
lively
,
or
a
sober
frame
of
spirit
.
3.
That
it
marreth
not
only
the
gravity
of
persons
for
the
time
,
putting
them
in
a
sort
of
regular
distraction
,
but
lessenet
the
esteem
of
such
persons
;
this
insobriety
being
like
a
dead
fly
that
maketh
the
box
of
oyntment
(
if
any
be
)
to
stink.
4
,
That
in
Scripture
examples
we
find
this
sort
of
dancing
only
among
prophane
and
loose
people
,
and
recorded
also
as
a
piece
of
their
stain
or
blot
,
rendring
them
some
way
infamous
;
and
oftentimes
it
hath
also
snares
waiting
upon
it
,
as
in
the
Israelites
amongst
themselves
,
Exod.
31.
and
in
the
daughters
of
Moa●
with
the
people
of
Israel
,
and
in
that
of
Herodias's
daughter
:
Some
also
suppose
those
whom
Dinah
went
forth
to
see
,
Gen.
34.
were
thus
imployed
at
some
feast
,
or
such
other
solemnity
,
where
she
was
insnared
and
deflowred
.
5.
Yea
,
it
is
often
,
if
not
ever
the
fruit
of
some
former
loosness
and
carnalness
being
the
effect
that
excessive
wantonness
usually
breaketh
out
in
;
and
can
Gods
people
warrantably
have
fellowship
with
these
works
of
darkness
?
or
can
they
(
if
guilty
themselves
)
reproved
it
in
others
?
Cicero
calleth
it
Postremum
vitiorum
quia
acta
sequitur
,
the
last
of
vices
,
because
usually
it
followeth
former
loose
carriages
.
6.
There
is
no
lawful
mean
of
recreation
which
is
useful
for
the
health
of
the
body
,
but
is
,
and
may
,
&
should
be
sanctified
by
the
Word
and
Prayer
,
yet
I
suppose
neither
useth
this
to
be
so
▪
neither
would
any
think
it
very
sutable
,
or
well
consistent
with
a
praying
fram
;
e
&
can
that
which
standeth
not
with
the
serious
exercise
of
repentance
and
a
praying
disposition
,
or
that
which
none
would
think
a
fit
posture
to
meet
death
,
or
the
Lords
appearing
with
,
be
in
reason
though
consistent
with
a
Christian
walk
?
which
should
alwayes
be
with
the
loyns
girded
,
and
the
lamps
burning
:
It
is
somewhat
like
this
,
or
less
then
this
,
which
the
Lord
condemneth
,
Isa.
3.
16.
walking
and
mincing
,
or
tripping
,
and
making
a
tinkling
with
their
feet
;
what
is
that
but
disdaining
the
grave
way
of
walking
,
to
affect
an
art
in
it
?
as
many
do
now
in
our
dayes
;
and
shal
this
be
displeasing
to
the
Lord
,
and
not
the
other
?
seeing
he
loveth
,
and
is
best
pleased
with
the
native
way
of
carring
the
body
Jun●u●
and
Rivet
from
him
,
calleth
this
minching
or
tripping
,
a
walking
or
standing
on
the
Earth
in
an
artificial
way
.
Besides
these
things
that
are
more
general
in
folks
carriage
,
there
is
somewhat
further
in
our
cloathing
and
diet
,
which
is
to
be
spoken
to
here
,
seeing
in
these
we
ought
to
be
christians
,
sober
;
grave
,
&c.
and
in
nothing
do
our
lightness
,
vainity
(
as
we
ordinarily
use
▪
to
call
people
vain
from
their
apparel
▪
)
pride
,
wantonness
,
and
rioting
appear
more
,
then
in
vain
garbs
.
Hence
the
Apostle
Paul
1
Tim.
2.
9.
joyneth
modest
apparel
with
shamefastness
and
sobriety
or
chastity
,
as
also
doth
the
Apostle
Peter
,
1
Pet.
3.
2.
3.
and
in
Jezebel
and
others
,
decking
and
dresing
to
seek
love
,
is
ever
accounted
an
high
degree
of
loosness
:
It
is
a
wonder
that
men
should
take
pleasure
to
deboard
in
their
cloathing
,
which
is
the
badge
of
their
perfidiousness
,
and
was
at
first
appointed
to
cover
their
shame
and
nakedness
.
It
is
observed
that
the
Hebrew
word
,
●eged
doth
signifie
both
perfidiousness
and
cloathing
,
and
cometh
from
that
word
which
signifieth
to
break
covenant
,
the
Lord
thereby
intending
by
the
very
consideration
of
our
cloaths
,
to
humble
us
,
and
keep
us
in
mind
of
our
first
breach
of
covenant
with
him
:
and
yet
such
is
our
wickedness
,
that
we
will
glory
in
that
which
is
indeed
our
shame
.
as
i●
it
were
a
special
ornament
;
and
whereas
at
first
,
cloathing
was
appointed
for
covering
nakedness
,
for
preventing
of
incitements
to
lust
,
and
for
decencie
,
now
Jezebels
like
,
it
is
made
use
of
to
be
a
provocation
thereunto
;
see
Prov.
7.
10.
God
in
his
first
appointment
of
●ayment
,
for
preventing
of
vainity
,
and
commending
honest
sobriety
therein
,
did
make
for
our
first
Parents
coats
of
skins
.
And
therefo
e
we
say
,
that
in
men
and
women
both
,
there
is
condemned
by
the
Lord
,
1.
Costliness
and
excessive
bravery
of
apparel
,
1
Tim.
2.
9.
which
saith
not
that
we
are
to
foster
sordidness
or
baseness
,
or
that
men
in
all
places
or
stations
,
and
of
all
ranks
,
should
,
as
to
their
apparel
;
be
equal
,
but
that
none
should
exceed
.
It
is
strange
,
that
sometimes
the
poorest
and
meanest
for
place
,
and
often
for
qualifications
,
are
finest
this
way
,
as
if
it
were
the
best
or
only
way
to
commend
and
set
them
out
;
and
that
some
should
have
more
in
cloath●
then
in
their
stock
,
is
utterly
intolerable
2.
Strangeness
in
the
ever-changing
fashions
,
and
extravagant
modes
of
apparel
,
while
as
the
Lord
by
nature
hath
continued
the
shape
of
mens
bodies
to
be
the
same
;
for
what
is
meant
else
by
strange
apparel
,
so
often
forbidden
in
the
Scripture
,
but
●hat
which
is
commonly
called
the
fashion
,
or
new
fashion
,
a
new
and
uncouth
garb
?
And
certainly
mens
minds
are
often
infected
with
lascivious
thoughts
,
and
lustful
inclinations
,
even
by
the
use
and
sight
of
gaudy
and
vain
cloathing
,
and
we
will
see
,
light
,
loose
,
conceited
minds
discover
themselves
in
nothing
sooner
then
in
their
apparel
,
&
fashions
,
and
conceitedness
in
them
.
3.
There
is
a
lightness
,
in
cloathing
,
as
to
colour
,
mounting
as
they
call
it
,
&c.
and
in
dressing
of
the
body
,
which
may
be
seen
in
these
dressings
of
the
hair
,
in
powderings
,
laces
,
ribbon
,
points
,
&c.
which
are
so
much
in
use
with
Gallants
of
the
time
;
this
,
especially
in
women
is
insisted
on
and
condemned
,
Isa.
3.
16.
17.
&c.
some
things
indeed
there
ment
o●ed
,
are
not
simply
unlawful
,
especially
to
persons
of
higher
quality
,
and
at
all
●i
●es
;
but
the
particulars
following
are
condemned
;
1.
Affecting
of
,
and
having
a
lust
after
,
brave
cloathing
,
making
our
back
our
God
,
as
some
do
their
belly
,
Phil.
3.
19.
and
this
may
be
where
cloaths
are
but
mean
,
yet
the
lust
and
appetite
after
them
may
be
great
.
2.
Haughtiness
and
vanity
in
cloaths
and
dressings
,
when
we
think
our selves
better
with
them
then
without
them
,
or
esteem
our selves
,
because
of
them
above
others
,
in
other
things
superiour
,
or
at
least
equal
to
us
.
3.
Excess
in
these
,
in
their
superfluity
and
costliness
,
as
is
said
,
above
and
beyond
our
state
and
station
.
4.
Wantonness
and
lightness
in
them
,
which
is
especially
in
nakedness
,
as
to
such
and
such
parts
of
the
body
,
which
in
modesty
are
to
be
hid
;
for
women
having
cloaths
for
a
cover
,
ought
to
make
use
of
them
for
that
end
and
it
is
more
then
probable
,
that
,
that
walking
with
stretched
out
necks
,
there
reproved
,
relateth
to
women
,
their
making
more
of
their
necks
,
and
their
breasts
bare
,
then
should
be
,
or
is
decent
,
they
affected
to
discover
and
raise
their
gorgets
,
when
God
commendeth
modesty
,
and
Nature
is
best
pleased
in
its
own
unaffected
freedom
,
yet
they
stretched
them
out
:
It
is
both
a
wonderful
and
sad
thing
,
that
women
should
need
to
be
reproved
for
such
things
,
which
are
in
themselves
.
1.
So
gross
,
that
let
the
most
innocent
be
inquired
,
whence
these
,
more
then
ordinary
discoveries
,
do
proceed
;
and
they
must
at
least
grant
,
that
the
first
practisers
of
such
a
fashion
,
could
have
no
other
design
in
it
,
then
the
more
thereby
to
please
and
allure
mens
carnal
eyes
and
regards
:
And
2.
so
impudent
;
for
if
to
be
all
naked
be
shameful
and
exceeding
ready
to
provoke
lust
,
must
not
nakedness
in
part
,
more
or
less
,
be
,
and
do
the
same
?
So
that
this
will
be
found
a
glorying
in
their
shame
;
for
nakedness
hitherto
was
always
looked
upon
as
a
reproach
:
We
read
of
old
of
such
as
were
grave
,
that
they
covered
themselves
with
a
va●l
:
And
1
Cor.
11.
married
womens
going
abroad
uncovered
is
looked
on
as
unnatural
;
What
would
such
say
if
they
lived
in
our
times
;
we
are
pe●●waded
the
gravest
amongst
women
are
most
averse
from
this
evil
,
and
the
lightest
are
most
prone
and
given
to
it
:
And
seeing
all
women
should
be
grave
,
it
must
import
a
disclaiming
of
that
qualification
where
this
lightness
is
delighted
in
:
If
therefore
there
be
any
shame
,
if
there
be
any
conscience
,
we
will
exspect
to
prevail
with
some
who
are
touched
with
the
sense
of
gravity
,
that
they
may
be
good
examples
to
the
rest
▪
and
once
indeavour
effectually
to
bring
gravity
and
modest
shamefastness
in
fashion
again
.
There
is
in
cloaths
a
base
effeminateness
amongst
men
(
which
some
way
emasculateth
or
unmanneth
them
)
who
delight
in
those
things
which
women
dote
●pon
,
as
dressing
of
hair
,
powdrings
,
washings
)
when
exceeded
in
)
rings
,
jewels
,
&c.
which
are
spoken
of
,
and
reproved
in
the
daughters
of
Zion
,
Isa.
3.
and
so
must
be
much
more
unsutable
to
men
Also
interchanging
of
apparel
is
condemned
;
men
putting
on
womens
,
and
women
mens
cloaths
,
which
is
unsutable
to
that
distinction
of
Sexes
which
the
Lord
hath
made
,
and
is
condemned
in
the
Word
as
a
confusion
,
an
absurd
,
unnatural
thing
,
and
an
inlet
to
much
wickedness
.
Whereof
the
Dutch
Annotators
,
as
several
Fathers
did
long
before
them
,
on
1
Cor.
11.
v.
14.
make
mens
nourishing
and
wearing
of
long
hair
,
to
be
some
degree
,
it
being
given
to
women
,
not
only
for
an
ornament
and
covering
,
but
also
in
part
for
distinction
of
the
Female
Sex
from
the
Male
:
And
here
having
touched
a
little
on
this
vain
dressing
of
the
heir
(
now
almost
in
alse
many
various
modes
,
as
there
are
fashions
of
apparel
)
especially
incident
to
women
,
it
will
not
be
impertinent
to
subjoyn
a
strange
story
which
learned
,
pious
,
and
grave
Mr.
Bolton
in
his
four
last
things
,
pag.
40.
repeats
from
his
Author
the
famous
Hercules
▪
Saxonia
.
professor
of
Physick
in
Padua
;
The
plica
(
saith
he
)
is
a
most
loathsom
and
horrible
disease
in
the
hair
,
unheard
of
in
former
times
,
as
Morbus
Gallicus
,
and
Sudor
Anglicus
,
bread
by
modern
luxury
and
excess
,
it
seizeth
specially
upon
women
and
by
reason
of
a
viscuou●
,
venomus
humour
,
glueth
together
,
as
it
were
,
the
hairs
of
the
head
with
a
prodigious
ugly
implication
and
intanglement
,
somtimes
taking
the
form
of
a
great
snake
,
somtimes
of
many
little
serpents
,
full
of
nastiness
,
vermin
,
and
noisom
smell
:
And
that
which
is
most
to
be
admired
,
and
never
eye
saw
before
,
these
being
pricked
with
a
needle
,
they
yield
bloody
drops
.
And
at
the
first
spreading
of
this
dreadful
disease
in
Poland
,
all
that
did
cut
off
this
horrible
and
snakie
hair
,
lost
their
eyes
,
or
the
humour
falling
down
upon
others
parts
of
the
body
,
tortured
them
extreamly
.
It
began
first
,
not
many
years
ago
in
Poland
,
it
is
now
entred
into
many
parts
of
Germany
.
And
methinks
(
sayes
Mr.
Bolton
)
our
monstrous
fashionists
,
both
male
and
female
,
the
one
for
nourishing
their
horrid
bushes
of
vainity
,
the
other
for
their
most
unnatural
and
cursed
cutting
their
hair
,
should
every
hour
fear
and
tremble
,
left
they
bring
it
on
their
own
heads
,
and
amongst
us
in
this
Kingdom
.
It
is
also
worthy
the
noticing
that
Tertullian
hath
to
this
purpose
,
in
his
Book
de
cuitu
●ul
.
chap.
7.
where
having
expostulated
with
Christian
women
for
their
various
vain
dressings
of
the
hair
,
he
bespeaks
them
thus
;
Drive
away
thus
bondage
of
busking
from
a
free
head
;
in
vain
do
you
labour
to
appear
thus
dressed
,
in
vain
do
ye
make
use
of
the
most
expert
frizlers
of
hair
,
God
commands
you
to
be
covered
and
vailed
:
I
wish
that
I
,
must
miserable
man
,
may
be
priviledged
to
lift
up
my
head
,
if
it
▪
were
but
amongst
the
feet
of
the
people
of
God
,
in
that
blessed
day
of
Christians
exalting
gladness
,
then
will
I
see
if
ye
will
arise
out
of
your
Graves
with
that
varnish
and
paint
of
white
and
red
,
and
with
such
a
head
▪
dress
;
and
if
the
Angels
will
carry
you
up
so
adorned
and
painted
to
meet
Christ
in
the
clouds
.
And
again
;
cap.
13.
These
delights
and
toyes
(
says
he
)
must
be
sheken
off
,
with
the
softness
and
loosness
whereof
,
the
vertue
and
valour
of
faith
may
be
weakned
▪
moreover
,
I
know
not
if
these
hands
that
are
accustomed
to
be
surrounded
with
rings
and
bracelets
,
or
such
other
ornaments
,
will
indure
to
be
benummed
and
stupified
with
the
hardness
of
a
chain
:
I
know
not
if
the
legg
,
after
the
use
of
such
fine
●●sesgarters
,
will
suffer
it self
to
be
streightned
and
pinched
into
fetters
▪
or
a
pair
of
stocks
:
I
am
afraid
that
the
neck
,
accustomed
to
chains
of
Pearls
and
Emeralds
,
will
hardly
admit
of
the
two-handed
Sword
:
Therefore
,
O
blessed
woman
!
(
saith
he
)
let
us
meditate
and
dwell
on
the
thoughts
of
hardship
,
and
we
shall
not
feel
it
,
let
us
relinquish
and
abandon
these
delicacies
and
frolicks
,
and
we
shall
not
desire
them
;
let
us
stand
ready
armed
to
incounter
all
violent
assaults
,
having
nothing
which
we
will
be
afraid
to
forego
and
part
with
:
These
,
these
are
the
stayes
and
ropes
of
the
Anchor
of
ou●
Hope
.
—
Let
your
eyes
be
painted
with
shamefastness
and
quietness
of
spirit
fastning
in
your
ears
the
Word
of
God
,
and
tying
about
your
necks
the
yoke
of
Christ
,
subject
your
head
to
your
Husbands
,
and
so
shall
you
be
abundantly
adorned
and
comly
:
Let
your
hands
be
exercised
with
wool
,
let
your
feet
keep
at
home
,
and
be
fixed
in
the
house
,
and
they
will
please
much
more
,
then
if
they
were
all
in
gold
;
cloath
your selves
with
the
silk
of
goodness
and
vertue
,
with
the
fine
linning
of
holiness
,
with
the
purpure
of
chastity
▪
and
being
after
this
fashion
painted
and
adorned
,
ye
will
have
God
to
be
your
Lover
,
Which
notably
agreeth
with
what
the
Apostles
say
,
1
Tim.
2.
v.
9.
10.
In
like
manner
also
,
that
women
odorn
themselves
in
modest
apparel
,
with
shamefastness
and
sobriety
,
not
with
broidered
hair
,
or
gold
,
or
pearls
,
or
costly
array
:
But
(
which
becometh
women
professing
godliness
)
with
goodworks
.
1
Pet
,
3.
●
.
2.
especially
3.
4.
5.
Whose
adorning
,
let
it
not
be
that
outward
adorning
,
of
plaiting
the
hair
,
and
of
wearing
of
gold
,
or
of
putting
on
of
apparrel
.
But
let
it
be
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meek
and
quiet
spirit
,
which
is
in
the
sight
of
God
of
great
price
:
For
after
this
manner
in
the
old
time
,
the
holy
women
also
who
trusted
in
God
,
adorned
themselves
,
being
in
subjection
unto
their
own
husbands
.
See
also
Tit.
2.
v
,
4.
5.
Next
to
what
hath
been
said
of
dressing
the
body
,
somewhat
may
not
inappositly
be
spoke
to
,
annent
dressing
and
decking
of
houses
and
beds
,
and
annent
houshold
furniture
or
plenishing
,
wherein
there
may
be
an
evil
concupiscence
and
lust
,
and
an
inordinate
affection
;
our
minds
being
often
by
a
little
thing
kindled
and
set
on
fire
:
See
to
this
purpose
,
Prov.
7.
17.
where
that
woman
spoken
of
,
hath
first
the
attire
of
an
whore
,
then
,
he
faith
,
her
bed
is
dressed
,
her
●epestry
and
curtains
provided
,
incense
and
perfumes
are
in
the
chambers
:
So
also
beds
of
Ivory
are
reproved
,
Amos
6
,
4.
which
are
all
used
for
entertaining
the
great
lust
of
uncleanness
▪
which
ordinarily
hath
these
alluring
extravegancies
attending
and
waiting
upon
it
.
O!
what
provision
do
some
make
for
the
flesh
,
to
fulfill
the
lusts
thereof
,
&
how
careful
Caterers
are
they
this
way
for
their
corruptions
?
And
certainly
Christians
are
not
in
their
houses
more
then
in
their
persons
,
left
to
live
at
random
&
without
bounds
,
&
folks
no
doubt
may
be
unsutable
to
their
stations
,
as
much
in
the
one
as
in
the
other
.
This
excess
may
be
also
in
the
light
and
wanton
manner
of
adorning
houses
and
buildings
with
filthy
and
immodest
paintings
,
picturs
,
and
statues
,
and
such
like
,
which
,
with
other
things
,
is
spoken
of
condemned
,
Ezek.
23.
14.
But
withal
,
in
what
we
have
spoken
in
these
excesses
so
incident
even
to
professours
,
we
would
not
have
folks
too
rigidly
to
expone
us
,
for
we
know
that
there
are
lawful
recreations
,
nor
are
honesty
and
comliness
in
behaviour
and
apparel
,
blameable
,
but
to
be
commended
in
their
place
▪
neither
would
we
have
any
think
,
that
we
suppose
all
such
,
who
do
the
things
above
censured
,
to
be
incited
to
them
from
this
principle
of
lust
;
but
for
clearing
of
the
matter
further
,
it
would
be
considered
,
1
,
That
we
speak
of
these
things
as
they
are
abused
and
particularly
condemned
in
this
Church
.
2.
We
would
consider
the
end
of
the
things
themselves
,
as
they
have
been
at
first
sinfully
introduced
,
whatever
may
be
the
innocent
intention
of
a
particulare
user
.
3.
We
would
respect
others
,
who
may
be
offended
and
provoked
to
lust
,
by
what
an
actor
is
not
provoked
with
,
and
also
may
be
sinfully
tempted
to
the
like
from
that
example
▪
or
if
not
so
,
yet
may
possibly
be
induced
to
judge
them
vain
who
walk
so
and
so
in
apparel
,
light
who
dance
,
&c.
which
we
would
prevent
and
guard
against
4.
We
would
not
only
abstain
from
evil
,
but
from
all
appearance
of
it
;
now
certainly
all
these
things
we
have
spoken
of
,
look
like
ill
,
and
may
breed
misconstructions
in
others
,
even
possibly
beyond
our
own
mind
and
intention
;
we
may
also
consider
the
mind
of
very
Heathens
in
reference
to
these
things
,
as
also
of
Fathers
,
Councels
,
and
the
Divines
which
are
cited
by
Rivet
and
Martyr
,
on
this
Command
.
The
Councel
Lado
.
Can.
53.
apud
Bals
.
hath
these
words
,
Let
Christians
,
when
they
goe
to
marriages
.
abstain
from
dancing
,
but
dine
or
sup
,
And
another
saith
,
Nemo
fre
saltat
sobrius
nis●
forte
insanit
;
no
man
almost
danceth
that
is
sober
,
unless
perchance
he
be
in
a
fit
of
distraction
or
madness
▪
Neither
doth
Davids
or
Miriams
dancing
,
being
used
by
them
as
a
part
of
worship
in
the
occasions
of
extraordinary
exultations
,
say
any
thing
for
the
dancing
that
is
now
in
use
,
as
their
Songs
of
praise
to
God
used
in
these
their
dancings
abundantly
shew
:
And
beside
,
their
dancings
were
not
promiscuous
,
men
with
women
,
but
men
or
women
a
part-Beside
,
if
the
seeing
of
vain
objects
provoke
to
lust
,
the
circumstances
and
incitements
of
dancing
must
do
it
much
more
;
and
what
men
commonly
say
,
Take
away
the
promiscuousness
of
dancing
▪
and
it self
will
fall
:
It
doth
confirm
this
,
that
dancing
is
not
pleaded
for
or
delighted
in
,
as
it
is
a
recreative
motion
,
but
as
promiscuous
with
women
,
which
beside
the
great
provocation
to
lust
spoken
of
,
occasioneth
that
both
much
time
and
expense
is
bestowed
on
learning
this
which
is
attended
with
no
profit
.
What
we
have
said
of
these
evils
may
also
take
in
excess
in
sleeping
,
laziness
,
&c.
to
be
seen
in
David
,
2
Sam.
11.
2.
and
also
vain
curiosity
,
as
well
as
lasciviousness
in
singing
and
playing
;
too
much
whereof
favours
of
wantonness
and
riotousness
,
as
these
words
Rom.
13.
13.
are
in
their
signification
extended
by
some
.
Now
all
these
excesses
spoken
of
,
being
opposite
to
sobriety
and
modesty
,
shame
▪
fasteness
and
gravity
,
must
come
in
under
wantonness
,
and
what
followeth
,
doth
come
in
under
intemperance
.
The
Scripture
insisteth
much
in
condemning
the
sin
of
intemperance
,
which
we
conceive
doth
mainly
consist
in
gluttony
and
drunkenness
;
and
seeing
these
sins
must
belong
to
some
one
Command
(
although
vertually
and
indirectly
they
break
all
)
we
take
them
especially
to
be
condemned
here
in
this
Command
,
where
temperance
is
commanded
;
and
therefore
we
shall
find
them
in
Scripture
mentioned
with
a
special
respect
to
the
sin
of
uncleanness
,
expresly
forbidden
here
:
Fulness
of
bread
and
gluttony
is
observed
to
have
been
Sodoms
,
sin
,
and
the
rise
and
source
of
their
filthiness
,
Ezek.
16.
49.
Drunkenness
is
marked
,
especially
as
leading
to
this
,
Prov.
23.
31.
33.
Therefore
we
choose
to
speak
a
word
to
these
two
evils
here
,
which
are
in
themselves
so
abominable
,
and
yet
,
alas
!
so
frequent
amongst
those
who
are
called
Christians
.
It
is
true
,
there
is
both
in
eating
and
drinking
,
respect
to
be
had
,
1.
To
nature
,
which
in
some
requireth
more
,
in
some
less
:
2.
To
mens
stations
,
where
,
as
to
the
kind
or
quality
(
as
we
said
of
cloaths
)
there
is
more
allowed
to
one
then
another
:
3.
To
some
occasions
,
wherein
more
freedom
and
hilarity
is
permitted
then
at
other
times
,
when
more
abstinency
and
a
restraint
upon
these
,
even
in
themselves
lawful
pleasures
,
is
extraordinarily
called
for
,
so
that
we
cannot
bound
all
persons
,
and
at
all
times
,
with
the
same
peremptory
rules
.
There
is
also
respect
to
be
had
to
Christian
liberty
,
where
,
by
Gods
goodness
,
men
have
allowance
to
make
use
of
these
things
,
not
only
for
necessity
,
but
for
refreshing
also
,
and
the
vertue
of
temperance
and
sobriety
(
as
all
other
vertues
)
doth
not
consist
in
an
indivisible
point
,
so
that
a
man
is
to
eat
and
drink
so
much
,
and
neither
less
nor
more
,
without
any
latitude
;
the
Lord
hath
not
so
streightned
the
consciences
of
his
people
,
but
hath
left
bounds
in
sobriety
,
that
we
may
come
and
go
upon
,
providing
these
bounds
be
not
exceeded
.
Neither
is
every
satisfaction
or
delight
in
meat
or
drink
to
be
condemned
(
seeing
it
is
natural
)
but
such
as
degenerateth
and
becometh
carnal
.
We
would
therefore
inquire
into
the
sinfulness
thereof
,
and
because
there
is
a
great
affinity
betwixt
these
two
evils
of
Gluttony
and
Drunkenness
,
we
may
speak
of
them
together
for
brevities
sake
.
we
suppose
then
,
1.
That
both
gluttony
and
drunkenness
are
sinfull
;
and
that
both
in
the
use
of
meat
and
drink
men
may
several
wayes
fail
:
the
many
prohibitions
and
commands
that
are
in
the
Word
,
for
ordering
us
in
the
use
of
meat
and
drink
,
1
Cor.
10.
31.
Whether
therefore
ye
eat
or
drink
,
or
whatsoever
ye
do
,
do
all
to
the
glory
of
God
.
Rom.
13.
14.
But
put
ye
on
the
Lord
Jesus
Christ
,
and
make
not
provision
for
the
flesh
,
to
fulfil
the
lusts
thereof
.
And
Rom.
14.
20.
For
meat
,
destroy
not
the
work
of
God
:
all
things
indeed
are
pure
,
but
is
evil
for
that
man
who
eateth
with
offence
.
Prov.
23.
20
▪
21.
Be
not
amongst
wine-bibbers
;
amongst
ri●tus
eaters
of
flesh
.
For
the
drunkard
and
the
glutton
shall
come
to
poverty
:
and
drowsiness
shall
clothe
a
man
with
rags
,
The
many
reproofs
that
there
are
for
exceeding
in
both
;
Ezek.
16.
49.
Behold
,
this
was
the
iniquity
of
thy
sister
Sodom
;
Pride
,
fulness
of
bread
and
abundance
of
idleness
was
in
her
&
in
her
daughters
,
neither
did
she
strengthen
the
hand
of
the
poor
and
needy
,
Luke
16.
19.
There
was
a
certain
rich
man
,
which
was
clothed
in
purple
and
fine
linnen
,
and
fared
sumptuously
every
day
:
with
several
other
places
.
And
the
many
sad
Judgments
which
have
been
inflicted
,
as
well
as
threatned
,
for
them
:
Deut.
21.
20.
And
they
shall
say
unto
the
Elders
of
his
City
,
This
our
Son
is
stubborn
,
and
rebellious
,
he
will
not
obey
our
voice
,
he
is
a
glutton
,
and
a
drunkard
.
Prov.
23.
21.
For
the
drunkard
and
●he
glutton
shall
come
to
poverty
:
and
drowsiuess
shall
clothe
a
man
with
r●gs
:
with
the
desperate
effects
following
on
them
,
as
Prov.
23.
v.
29
,
32.
Who
hath
woe
?
who
hath
sorrow
?
who
hath
contentions
?
who
hath
babbling
?
who
hath
wounds
without
cause
?
who
hath
redness
of
eyes
?
At
the
last
it
bitteth
like
a
Serpent
,
and
stingeth
like
an
Adder
:
&c.
will
put
it
out
of
question
that
they
are
not
only
sinful
,
but
so
in
an
high
degree
.
Yea
,
if
we
consider
the
ends
for
which
God
hath
given
us
the
use
of
these
creatures
(
which
excess
inverteth
and
marreth
)
to
wit
,
his
honour
,
and
the
good
of
our selves
and
others
;
the
rules
he
hath
given
to
regulate
us
in
the
use
of
them
;
the
holy
frame
he
calleth
for
from
us
at
all
times
;
the
difference
that
should
be
betwixt
his
people
and
the
men
of
the
world
in
the
use
of
these
things
;
we
will
find
this
excess
in
the
use
of
these
enjoyments
to
be
sinful
,
and
no
less
contrary
to
the
holy
nature
and
law
of
God
,
and
to
that
holiness
and
sobriety
that
should
be
in
a
Christian
,
then
fornication
and
other
uncleannesses
are
;
therefore
there
is
no
sin
hath
more
woes
pronounced
by
the
Holy
Ghost
against
it
,
then
drunkenness
(
a
woe
being
ever
almost
joyned
with
it
)
nor
more
shame
attending
it
,
so
that
of
old
drunkards
drank
in
the
night
,
1
Thess.
5.
as
being
ashamed
of
it
;
thought
now
alas
:
many
are
drunk
in
the
day
,
and
some
in
the
morning
,
and
even
such
as
are
addicted
to
it
,
are
with
great
difficulty
recovered
,
Prov.
23.
ult.
2.
We
suppose
also
that
these
sins
may
be
,
and
sometimes
are
,
separated
and
divided
,
for
one
may
be
guilty
of
excess
in
meat
or
of
gluttony
,
who
may
be
free
of
drunkenness
,
and
contrarily
:
It
is
the
saying
of
a
holy
man
,
Aug.
lib.
10.
confess
.
cap.
17.
Drunkenness
,
O
Lord
,
is
far
from
me
,
but
gluttony
hath
often
prevailed
over
me
.
And
therefore
we
are
not
here
to
account
our selves
free
when
both
these
ills
cannot
be
charged
on
us
;
it
is
often
incident
to
men
who
think
themselves
sober
to
be
much
more
watchful
against
drunkenness
then
gluttony
;
yea
,
and
usual
for
some
to
excite
and
put
others
much
more
on
to
exceed
in
eating
then
they
dare
do
in
drinking
;
as
if
there
were
not
that
same
hazard
in
the
one
that
is
in
the
other
,
and
as
if
one
and
the
same
rule
were
not
given
for
both
.
3.
We
do
also
suppose
that
there
is
not
one
way
only
whereby
men
may
become
guilty
of
both
these
sins
,
but
there
are
many
wayes
and
also
degrees
thereof
,
and
though
all
be
not
alike
gross
,
yet
all
are
sinful
:
Therefore
we
would
.
1.
consider
these
evils
in
divers
respects
:
Then
2.
lay
down
and
fix
some
general
limits
,
which
we
are
not
to
pass
:
3.
Instance
some
slighted
particulars
.
For
Gluttony
in
general
there
is
a
Latin
verse
,
Praepropere
,
laute
,
nimis
,
ard●nter
studiose
.
In
which
five
words
there
are
five
wayes
of
being
guilty
of
it
;
1.
By
hasting
,
that
is
,
desiring
meat
and
drink
before
it
be
convenient
;
thus
eating
and
drinking
in
course
,
not
for
hunger
or
thirst
,
but
for
custome
,
good
fellowship
,
carnal
pleasure
,
&c.
is
gluttony
,
and
is
cursed
by
the
Holy
Ghost
,
Eccles.
10.
16
,
17.
Woe
to
thee
,
O
Land
,
&c.
here
drinking
and
eating
are
tyed
to
their
seasons
.
2.
By
delicacie
in
the
kind
or
quality
,
as
when
meat
and
drink
are
excessive
for
costliness
or
fineness
lavishly
provided
,
as
Feasts
very
ordinarily
are
,
Prov.
30.
8.
So
of
the
rich
glutton
it
is
said
,
be
faired
delicately
every
day
,
Luke
16.
19.
3.
In
the
quantity
,
by
too
much
,
when
eating
is
exceeded
in
,
even
to
indisposition
for
the
duties
of
our
general
Christian
,
and
of
our
particular
callings
,
not
to
the
strengthening
us
for
them
,
Eccles.
10.
17.
4.
In
the
manner
,
viz.
too
ardently
,
when
meat
is
desired
with
a
sort
of
lust
,
Prov.
23.
3.
20
,
21.
5.
In
the
preparing
of
meat
,
viz.
studiously
,
that
is
when
it
is
too
riotously
dressed
,
for
pleasing
mens
carnal
appetite
and
taste
,
or
pallat
,
by
the
fineness
of
it
,
and
othere
curiosities
of
that
kind
More
particularly
,
we
may
sin
either
in
the
exces●
of
meat
and
drink
,
when
we
go
without
just
bounds
;
or
in
the
defect
,
which
may
as
well
marr
the
end
,
to
wit
,
Gods
glory
and
our
fitness
for
duty
,
as
excess
may
:
therefore
doth
Paul
exhort
Timothy
to
the
use
of
a
little
wine
,
as
needful
for
him
.
2.
Consider
the
sin
of
Gluttony
in
the
matter
of
that
which
we
eat
and
drink
,
thus
some
may
fail
,
as
was
just
now
said
,
by
too
much
daintiness
in
their
fair
,
as
well
as
too
great
a
quantity
:
And
again
in
the
manner
,
wherein
many
are
very
sensual
and
carnal
,
as
being
much
given
to
satisfie
their
appetites
,
which
Solomon
speaketh
of
,
Prov.
23.
1.
2
,
3.
&c.
so
Isa.
5.
11.
12.
3.
Consider
it
either
in
reference
to
a
mans
self
,
when
he
himself
faileth
,
or
consider
it
in
reference
to
others
,
when
he
putteth
them
to
eat
or
drink
,
and
occasioneth
their
sin
;
either
of
the
wayes
is
sinful
,
and
the
last
is
particularly
cursed
,
Hab.
2.
15.
although
prophane
men
have
often
made
,
and
do
make
a
pastime
of
it
;
and
some
others
that
would
seem
more
sober
,
are
but
little
troubled
with
it
,
and
many
seem
by
their
practice
to
think
they
cannot
make
others
welcome
to
their
houses
,
unless
they
put
them
to
exceed
this
way
.
4.
Consider
it
in
the
act
,
and
in
the
lust
to
it
,
even
as
there
is
fornication
in
the
act
and
in
the
lust
,
so
is
there
also
drunkenness
and
gluttony
;
and
thus
,
as
is
said
Phil.
3.
19.
the
belly
becometh
a
God
,
and
mens
great
care
is
to
satisfie
it
,
Matth.
6.
25.
So
to
be
given
to
wine
,
1
Tim.
3.
3.
and
to
look
on
it
with
delight
,
when
it
moveth
it self
aright
in
the
cup
,
&c.
is
condemned
,
Prov.
23
,
31.
5.
Consider
failing
here
morally
,
which
is
not
sutable
to
a
man
,
and
which
even
a
Heathen
will
disallow
,
and
failing
spiritually
,
which
is
not
sutable
to
a
Christian
;
as
when
a
mans
eating
and
drinking
is
meerly
governed
by
sensual
,
or
at
best
only
by
physical
injunctions
and
customary
occasions
,
and
not
by
Christian
directions
,
and
is
not
levelled
towards
the
great
end
,
the
glory
of
God
,
to
which
Christians
,
even
in
eating
and
drinking
,
are
obliged
by
Divine
precept
to
have
a
due
regard
.
6.
We
may
consider
these
sins
as
in
the
act
,
or
as
in
the
effects
;
the
act
is
excessive
use
of
meat
and
drink
in
it self
,
whether
evil
effects
follow
or
not
;
the
effects
are
these
which
follow
,
either
in
distempering
the
man
in
himself
,
or
making
him
fall
out
with
others
,
the
sin
is
properly
in
the
act
,
(
though
the
sinfulness
of
the
effects
be
not
so
diminished
by
their
following
on
drunkenness
as
many
suppose
)
and
there
may
be
a
sinful
act
,
when
there
is
no
visible
sinful
effect
in
the
mans
carriage
or
distemper
.
Hence
Isa.
5.
22.
there
is
a
woe
denounced
against
those
who
are
strong
to
mingle
or
drink
strong
drink
;
the
fault
is
not
that
they
are
strong
,
that
is
a
property
of
nature
;
nor
is
it
that
they
were
drunken
,
but
that
being
strong
to
bear
much
without
being
distempered
,
they
took
on
more
,
lippening
or
trusting
to
that
,
and
so
abusing
their
strength
beyond
the
right
end
of
it
,
and
drinking
more
because
they
were
strong
,
then
they
durst
have
done
if
they
had
been
weaker
7.
Consider
eating
and
drinking
in
their
circumstances
,
and
so
sometimes
meat
and
drink
somewhat
beyond
ordinary
,
and
chearfulness
in
the
use
of
them
,
are
allowable
:
Sometimes
again
abstinencie
is
called
for
,
and
though
no
particular
time
be
set
for
abstaining
from
meat
and
drink
,
or
for
fasting
,
but
God
hath
left
that
to
mens
prudence
;
yet
it
cannot
be
denyed
but
when
one
will
at
no
time
want
dinner
nor
supper
,
that
he
may
have
the
more
time
,
and
be
in
a
better
frame
for
praying
,
furthering
of
mortification
,
sympathy
with
Josephs
affliction
,
&c.
there
is
no
doubt
but
he
will
be
found
guilty
of
this
sin
:
See
Isaiah
22
,
13.
14.
where
some
are
cursed
for
killing
oxen
and
sheep
,
eating
flesh
and
drinking
wine
;
for
certainly
sometimes
God
calleth
for
a
restraint
upon
the
(
at
other
times
lawful
)
use
of
creature
enjoyments
.
8.
Eating
and
drinking
may
be
considered
as
to
the
expences
we
bestow
on
what
we
eat
and
drink
,
and
the
affection
we
have
to
them
,
or
delight
in
them
,
spoken
of
;
as
also
in
respect
of
the
time
we
spend
on
them
.
Hence
is
the
curse
Isa
5.
11.
Woo
to
them
that
rise
early
,
and
tarry
long
at
strong
drink
;
much
time
spent
this
way
,
even
when
the
grosser
effects
follow
not
,
will
bring
a
curse
from
God
;
for
he
hath
given
time
for
other
ends
,
and
will
have
that
no
less
tenderly
minded
then
estate
,
health
,
or
any
other
benefit
;
and
if
we
dare
not
spend
,
waste
,
or
abuse
these
in
eating
or
drinking
for
fear
of
sin
,
why
should
we
take
more
liberty
as
to
our
precious
time
?
9.
Consider
eating
and
drinking
as
a
mean
seasonably
made
use
of
for
its
end
,
as
strength
,
or
health
and
the
honour
of
God
,
or
as
an
end
it self
,
or
without
respect
to
another
end
;
and
thus
it
is
sinful
,
Eccless
.
10
16.
17.
and
the
Land
is
cursed
that
hath
Princes
that
keep
not
the
bounds
allowed
;
which
implyeth
that
the
using
of
meat
or
drink
,
without
respect
to
its
end
,
and
that
in
due
season
(
as
God
giveth
all
things
,
Psal.
145.
15.
and
as
we
should
pray
for
all
things
,
Matth.
6
)
is
a
breach
and
excess
.
10.
Consider
eating
and
drinking
,
either
as
going
the
length
of
evil
,
or
as
having
the
appearance
of
evil
,
where
either
of
these
is
,
there
is
a
breach
,
since
we
ought
not
only
to
abstain
from
evil
,
but
from
all
appearances
of
it
,
1
Thess.
5.
11.
What
hath
been
said
agreeth
both
to
sins
of
drinking
and
eating
:
We
shall
now
give
some
general
rules
,
the
observing
whereof
will
further
discover
the
sins
that
are
in
the
use
of
meat
and
drink
,
either
in
the
excess
or
defect
.
The
first
is
,
we
should
look
to
a
right
end
,
both
in
eating
and
drinking
,
which
is
threefold
:
1
Supream
,
Eat
and
drink
to
the
glory
of
God
,
saith
the
Apostle
,
●
Cor.
10.
30.
thus
we
may
sin
either
in
the
defect
or
excess
,
by
disinabling
our selves
for
any
duty
of
his
worship
or
,
by
not
adverting
to
this
end
;
this
rule
therefore
faith
,
we
should
be
so
swayed
in
quality
,
quantity
,
time
,
&c.
of
our
eating
and
drinking
,
as
we
may
most
glorifie
God
.
2.
Subordinate
,
and
so
we
ought
to
have
a
respect
to
others
in
all
these
;
hence
it
is
that
1
Cor.
8.
9.
Rom.
14.
20.
there
is
a
woe
to
him
that
eateth
with
offence
:
thus
by
frequenting
Taverns
,
though
we
exceed
not
in
drinking
,
we
strengthen
others
to
follow
our
example
to
a
greater
length
;
or
it
giveth
them
occasion
to
misjudge
and
misconstruct
us
;
so
also
the
using
of
unlawful
enjoyments
in
a
too
carnal
and
joval
a
way
,
before
carnal
men
give
them
occasion
to
think
that
we
place
some
happiness
in
these
things
,
as
they
do
.
3.
Our
own
strengthening
and
refreshing
is
an
end
to
be
looked
to
in
the
use
of
meat
and
drink
,
and
so
when
we
weaken
and
indispose
our selves
by
them
,
we
sin
,
against
this
end
.
2.
Consider
the
act
it self
of
eating
and
drinking
,
if
it
be
excessive
for
the
kind
of
meat
or
drink
,
as
too
delicate
,
&c.
or
for
the
quantity
,
too
much
,
or
for
the
time
that
is
spent
,
too
long
,
&c.
it
is
sinful
.
3.
Consider
the
manner
,
If
creature
enjoyments
be
with
delight
sought
for
,
or
excessively
delighted
in
,
and
folks
become
restless
and
anxious
about
them
,
Matth.
6.
25.
and
too
eager
in
pursuing
these
things
,
and
too
much
taken
up
with
them
,
so
that
the
seeking
after
them
marreth
contentment
and
the
quiet
frame
of
the
mind
,
then
there
is
sinful
excess
.
4.
Consider
the
effects
in
diverse
respects
;
1.
In
respect
of
a
mans
●●●ward
estate
or
family
,
and
so
a
man
sinneth
when
he
eateth
or
drinketh
beyond
that
which
he
may
uphold
,
or
his
condition
in
the
world
will
allow
,
and
when
his
eating
or
drinking
so
,
may
make
himself
or
his
wife
and
children
fast
for
it
afterward
,
or
to
be
much
pinched
.
2.
In
respect
of
his
calling
,
if
it
divert
a
man
from
that
,
and
marr
the
work
in
his
hand
,
and
make
him
break
appointments
set
by
him
for
finishing
of
other
mens
work
,
which
he
might
other
wayes
have
kept
,
and
much
more
if
it
indispose
him
for
speaking
of
,
or
doing
that
which
concerneth
his
calling
,
it
is
then
sure
in
the
excess
.
3.
In
reference
to
his
body
,
if
it
be
weakned
,
dulled
,
or
indisposed
by
the
excess
of
meat
or
drink
:
This
is
called
Isa.
5.
12.
inflaming
of
them
,
and
is
not
allowable
.
4.
Look
to
it
as
it
affecteth
folks
reason
,
and
in
less
or
more
indisposeth
them
to
conceive
or
judge
of
things
aright
;
much
more
when
it
raiseth
a
fury
or
madness
,
and
maketh
them
as
reasonless
beasts
in
their
carriage
,
it
is
excessive
and
to
be
eschewed
no
doubt
.
5.
Look
on
it
in
reference
to
the
spiritual
duties
of
a
mans
christian
calling
,
as
of
praying
,
reading
,
hearing
,
repenting
,
&c.
the
obligation
to
these
dutis
laying
on
alway
,
and
our
refreshments
being
in
themselves
midses
to
lead
to
the
more
chearful
performance
of
them
,
when
by
them
we
become
more
indisposed
for
them
,
so
as
either
to
forbear
them
,
or
to
be
formal
or
drousie
in
them
;
that
is
sure
not
good
,
but
to
be
evited
.
6.
Look
to
it
in
reference
to
the
serious
inward
frame
of
the
mind
,
which
these
should
have
who
ought
to
walk
alwayes
with
God
,
keep
communion
with
him
,
and
be
filled
with
the
spirit
,
whatsoever
marreth
that
or
obstructeth
spiritul
consolation
,
or
is
inconsistent
with
it
,
cannot
certainly
be
good
:
Hence
Ephes.
5.
18.
to
be
filled
with
the
spirit
,
is
opposed
to
excess
in
wine
or
drunkenness
,
so
that
what
is
inconsistent
with
the
one
,
may
be
understood
as
belonging
to
the
other
,
and
although
this
sensible
joy
of
the
spirit
cannot
be
alwayes
carried
alongst
,
yet
none
should
incapacitate
themselves
for
keeping
up
with
it
.
7.
Look
on
it
in
reference
to
our
corruptions
and
the
promoving
of
mortification
;
when
it
either
marreth
this
,
by
dulling
and
weakning
of
the
graces
of
the
spirit
,
or
indisposing
for
their
exercise
;
or
strengthneth
and
provoketh
the
former
,
it
cannot
be
but
sinful
,
being
a
feeding
of
the
flesh
,
a
making
of
provision
for
the
flesh
,
as
if
we
fostered
our
corruptions
of
laziness
,
sensuality
,
and
other
lusts
,
when
we
feast
our selves
.
8.
Look
on
it
with
respect
to
its
opposite
,
sobriety
and
temperance
;
what
is
not
sobriety
,
is
excess
,
and
contrarily
;
and
sobriety
being
not
only
no
excess
,
but
a
denyed
sober
use
of
creatures
,
there
must
be
excess
when
the
mind
,
as
well
as
the
body
,
is
not
sober
,
in
the
use
of
these
things
,
9.
Look
on
it
with
respect
to
its
end
(
with
which
we
began
)
when
it
leadeth
not
to
,
and
fitteth
not
for
honouring
of
God
,
when
it
marreth
our
being
useful
to
our
relations
and
others
,
either
by
taking
up
our
time
,
or
spending
our
means
that
we
cannot
provide
for
them
,
and
supply
them
or
indisposeth
us
for
duties
,
or
hindereth
a
man
from
considering
his
own
last
end
,
thus
it
is
sinfully
excessive
.
10.
Look
on
it
in
reference
to
death
and
Christs
second
appearing
,
for
certainly
our
frame
and
posture
in
every
thing
should
be
such
as
we
may
not
be
surprised
with
that
:
Hence
is
Christs
warning
,
Luke
21.
34.
Take
head
that
ye
be
not
overcharged
with
surfetting
,
gluttony
,
and
drunkenness
,
and
the
cares
of
this
life
,
and
that
day
come
upon
you
unawares
:
where
he
maketh
not
only
the
coming
of
the
Lord
,
an
aw-band
to
keep
from
gross
out-breaking
into
these
sins
;
but
joyning
them
with
the
carts
of
the
world
,
he
sheweth
that
there
may
be
,
and
oft
is
,
an
indisposition
for
that
day
even
from
the
inward
frame
of
the
mind
,
occasioned
by
sensual
inclinations
and
desires
,
when
nothing
doth
outwardly
appear
.
Now
put
what
hath
been
said
to
tryal
,
and
ye
will
find
that
it
is
not
only
he
who
by
surcharging
himself
staggereth
,
vomiteth
,
or
hath
no
use
of
reason
,
who
in
Scripture
is
accounted
guilty
of
these
evils
;
but
many
more
,
as
will
be
sadly
evident
when
the
Lord
cometh
to
count
with
them
;
and
if
he
should
call
many
to
this
reckoning
at
the
time
of
their
eating
or
drinking
,
it
would
be
a
terrible
surprisal
to
them
:
It
is
marked
(
Matth.
24.
39.
)
as
an
evidence
of
the
sensuality
and
security
of
the
old
world
,
that
they
continued
eating
and
drinking
,
and
knew
not
till
the
flood
came
;
and
it
is
more
terrible
and
sad
what
the
Lord
saith
afterward
,
So
shall
it
be
at
the
coming
of
the
Son
of
Man
.
O!
fear
and
think
seriously
of
this
when
ye
are
at
your
cups
,
and
after
them
,
and
do
not
imagin
that
you
are
never
guilty
,
but
when
you
are
like
to
beasts
void
of
reason
;
for
the
Scripture
condemning
drunkenness
,
comprehendeth
under
it
all
excess
in
drinking
,
and
that
which
may
indispose
for
going
about
what
we
are
called
to
,
though
the
exercise
of
our
reason
be
not
alwayes
disturbed
.
Neither
to
constitute
drunkenness
is
it
needful
,
that
the
person
willingly
and
purposely
intend
drunkenness
,
it
is
enough
that
he
willingly
drink
(
and
his
will
cannot
be
simply
forced
)
although
he
be
not
desirous
that
these
effects
should
follow
;
for
it
is
the
act
and
not
the
effect
which
is
properly
the
sin
,
as
is
said
:
If
there
were
any
thing
of
the
fear
of
God
,
or
sense
of
duty
,
or
shame
of
dishonesty
,
there
would
not
need
many
motives
to
disswade
from
these
evils
;
by
committing
of
which
most
holy
men
have
brought
sad
things
on
themselves
,
and
occasioned
sad
curses
to
their
children
,
as
in
Noah
and
Lot
is
clear
;
and
therefore
their
examples
and
falls
are
so
far
from
being
to
be
imitated
,
or
made
use
of
to
diminish
from
the
account
men
ought
to
have
of
the
greatness
of
the
guilt
,
as
they
often
alas
are
,
that
they
are
set
up
as
beacons
to
scare
and
fright
from
them
.
What
sort
of
persons
it
doth
worst
become
,
is
not
easse
to
determine
,
it
being
unbecoming
to
every
person
,
yea
even
beastly
and
against
nature
,
men
being
by
it
not
only
put
for
a
time
from
the
exercise
of
their
reason
(
as
it
is
in
sleep
)
but
incapacitate
to
act
it
,
and
put
in
a
contrary
beastly
fury
.
How
unbecoming
is
it
for
old
men
,
that
should
be
examples
to
others
in
sobriety
?
How
unbecoming
is
it
to
young
●en
,
whose
youth
should
be
otherwayes
exercised
?
How
unbecoming
for
mean
men
,
who
ought
to
be
sober
?
and
how
especialy
unbecoming
is
it
for
men
of
place
and
reputation
?
upon
whom
this
sin
bringeth
disgrace
,
and
particularly
it
is
most
unsutable
for
Ministers
to
be
given
to
drink
,
or
to
their
appetite
,
to
whom
the
Lord
1
Tim.
3.
and
Tit.
1.
hath
given
special
rules
and
directions
in
this
matter
;
but
most
of
all
in
wom
n
it
is
abominable
,
and
was
and
is
so
even
amongst
Heathens
;
In
sum
,
whoredom
,
wine
,
and
new
wine
,
Hosea
4.
11.
take
away
the
heart
;
and
men
are
unmanned
and
made
effeminate
by
them
,
as
was
said
;
yea
,
are
transformed
as
it
were
into
beasts
;
of
old
,
men
were
so
ashamed
of
drunkenness
,
that
such
as
were
given
to
it
,
betook
themselves
ordinarily
to
the
night
(
though
some
indeed
did
rise
early
in
the
morning
to
follow
strong
drink
,
Isa.
5.
11.
)
And
when
folks
will
not
keep
at
distance
at
the
beginning
from
this
sin
of
drunkenness
,
but
will
needs
take
a
liberty
and
be
chearfull
in
it
,
it
prevaileth
sadly
over
them
,
and
maketh
them
inslaved
beasts
ere
long
to
it
,
and
they
become
bewitched
with
it
,
so
that
they
can
hardly
begot
free
from
the
fascinations
and
inveiglements
of
it
,
Prov.
23.
v.
last
.
If
it
be
asked
here
,
Whether
men
or
women
,
when
health
requireth
vomiting
,
may
not
drink
excessively
for
provoking
to
it
,
in
place
of
Physick
?
Answ.
1.
That
in
some
diseases
there
is
more
allowed
of
some
sorts
of
drink
then
in
health
,
cannot
be
denyed
:
Yea
,
2.
a
difference
is
to
be
put
betwixt
sorts
of
drinks
;
some
are
not
inebriating
,
that
is
,
the
drinking
of
a
great
quantity
of
them
will
not
disturb
the
use
of
reason
;
others
are
such
that
excess
in
them
will
not
only
indispose
body
and
mind
,
but
quite
obstruct
and
remove
the
use
of
reason
and
judgement
;
the
first
sort
of
drink
(
which
is
more
properly
physical
)
may
lawfully
be
drunken
▪
but
in
no
case
is
it
lawful
for
a
man
to
exceed
in
the
use
of
that
drink
,
which
bringeth
with
it
the
disturbance
of
his
reason
;
the
reason
is
because
this
is
sinful
in
it self
,
and
expresly
against
Gods
command
,
and
defaceth
his
Image
in
us
(
which
is
in
knowledge
)
and
is
deregatory
to
it
therefore
is
it
still
reckoned
a
proper
fruit
of
the
flesh
,
Gal.
5.
21.
and
it
secludeth
from
the
Kingdom
of
Heaven
,
as
well
as
fornication
,
theft
.
&c.
and
therefore
can
no
mo●e
be
lawful
under
that
pretext
then
the
other
are
;
see
1
Cor.
6
11.
12.
it
is
also
opposed
to
●n
honest
Christian
walk
,
and
to
the
putting
on
of
Christ
,
Rom.
13.
13
,
and
that
is
alwayes
true
which
we
have
Rom.
3.
8.
that
ill
is
not
to
be
done
that
good
may
come
of
it
;
neither
hath
God
made
exception
in
drunkenness
more
then
in
fornication
,
for
which
some
such
pretexts
will
not
be
wanting
with
some
to
palliate
that
●in
▪
Again
,
this
is
not
the
proper
end
of
drink
to
procure
womit
(
I
mean
the
forementioned
sort
of
drink
▪
which
none
ever
read
of
as
approved
▪
)
beside
,
it
draweth
along
with
it
many
other
sins
,
who
can
tell
but
when
they
are
in
drunkenness
,
they
may
blaspheme
,
curse
,
commit
adultery
,
murther
or
such
like
?
should
they
then
actively
remove
the
use
of
their
reason
by
a
practise
which
may
be
inductive
to
such
abominations
?
yea
may
not
death
then
come
?
and
should
it
not
alwayes
be
looked
for
?
and
what
a
posture
would
a
man
be
in
,
when
in
such
a
case
,
to
meet
death
?
moreover
the
distemper
that
followeth
such
drinking
is
not
such
as
followeth
Physick
,
which
doth
only
make
sick
or
indispose
the
body
,
and
what
influence
it
hath
on
the
brain
and
reason
,
is
but
accidental
and
indirect
,
but
it
is
otherwayes
with
that
distemper
that
followeth
drunkenness
,
which
putteth
the
person
in
such
a
sort
of
fury
and
distraction
that
the
carnal
,
unrenewed
part
doth
most
frequently
get
great
advantage
by
it
.
If
it
be
asked
further
,
What
is
to
be
accounted
of
these
actions
,
which
are
committed
in
drunkenness
?
Answ.
Somewhat
was
said
of
this
on
this
on
the
first
Command
;
but
further
we
say
,
1.
Drunkenness
being
a
voluntary
act
▪
it
cannot
excuse
,
but
maketh
the
person
doubly
guilty
,
1.
by
making
the
man
guilty
of
such
an
act
,
2
▪
by
drawing
on
that
incapacity
on
himself
,
whereby
he
disposed
himself
for
that
and
many
more
:
In
this
respect
the
person
committing
murther
▪
or
sinning
otherwayes
,
in
drunkenness
is
more
guilty
then
another
,
who
not
being
in
drink
committeth
the
same
sin
,
because
two
sins
concur
in
him
▪
and
not
in
the
other
:
And
therefore
2.
although
the
murther
,
swearing
,
&c.
of
one
that
is
fresh
is
more
gross
murther
and
swearing
,
&c.
in
another
respect
because
it
is
more
immediately
from
the
exercise
of
deliberation
and
choice
,
and
that
on
this
ground
drunkenness
may
in
part
extenuate
the
resolute
pertinaciousness
of
the
fact
,
yet
it
aggredgeth
guilt
upon
the
person
on
the
former
account
.
It
was
once
answered
by
one
,
who
being
desired
to
spare
a
person
that
had
committed
murther
in
drunkenness
,
and
to
impute
it
to
his
wine
:
that
he
should
so
do
,
but
he
would
bang
up
the
flagon
wherein
the
wine
was
;
and
seeing
the
man
made
himself
so
,
his
punishment
was
just
,
for
had
he
not
been
the
flagon
of
that
wine
,
that
sin
might
have
been
prevented
.
Let
me
touch
on
some
particular
ills
,
which
it
is
possible
are
more
abounding
and
less
looked
to
then
beastly
drunkenness
,
yet
hateful
to
God
;
and
take
not
I
pray
the
mentioning
of
them
ill
,
for
they
will
by
unstrained
consequence
follow
to
be
condemned
by
the
former
rules
.
The
1.
is
the
liberty
that
is
taken
by
all
sorts
of
persons
in
respect
of
meat
;
as
if
only
appetite
or
lust
where
their
rule
,
which
may
be
seen
in
that
excessive
and
superfluous
vanity
which
is
in
feasting
,
wherein
that
is
sensually
spent
,
which
might
be
usefully
imployed
,
and
often
they
that
are
most
prodigal
and
profuse
that
way
,
are
least
in
charity
;
and
if
they
may
pamper
their
own
flesh
,
or
get
the
name
of
Goodfellows
and
good
House-keepers
,
though
it
be
to
such
as
have
no
need
,
and
though
there
be
nothing
or
very
little
allowed
for
the
supply
of
the
necessities
of
the
Saints
,
or
of
others
,
and
much
more
with
held
that
way
then
is
meet
,
yet
they
think
all
is
well
.
2.
There
is
your
tipling
,
though
ye
drink
not
drunk
,
your
four
hours
(
as
ye
call
them
)
this
drinking
,
as
ordinarily
used
,
is
certainly
not
for
strength
,
and
therefore
as
is
clear
,
Eccles.
10.
16.
17.
by
the
opposition
there
,
it
must
be
for
drunkenness
.
If
many
men
were
put
to
search
in
this
particular
,
it
would
be
found
that
there
is
more
expended
on
these
in
the
year
,
then
is
bestowed
in
charitable
uses
;
more
time
taken
up
in
them
,
then
in
religious
duties
,
and
more
inclination
to
attend
them
,
then
to
hear
sermons
;
men
cannot
come
abroad
for
this
end
,
they
cannot
shift
their
business
without
hurt
,
but
for
their
company
they
can
do
both
:
Prov.
23.
29.
30.
Who
hath
woe
?
who
hath
sorrow
?
who
hath
contentions
?
who
hath
babbling
?
who
hath
wounds
without
cause
?
who
hath
redness
of
eyes
?
They
that
tarry
long
at
the
wine
,
they
that
go
to
seek
mixt
wine
.
Here
you
see
who
are
the
persons
that
have
a
woe
and
Gods
curse
on
them
,
and
other
inconveniencies
;
are
they
not
the
tiplers
,
even
they
that
tarry
long
at
the
strong
drink
?
drink
how
much
or
how
little
they
will
?
Isa.
5
22
Woe
unto
them
that
are
mighty
to
drink
wine
,
and
men
of
strength
to
mingle
strong
drink
.
Certainly
God
hath
made
man
,
and
given
him
time
for
another
end
then
that
,
and
hath
not
for
that
end
given
his
creatures
to
men
to
be
thus
abused
,
this
cannot
be
eating
or
drinking
in
due
season
,
and
I
am
perswaded
it
is
not
for
necessity
,
for
our
own
health
,
for
the
edification
of
others
,
or
for
the
glory
of
God
.
What
then
can
be
said
for
it
?
that
it
helpeth
to
pass
the
time
(
which
is
pretended
by
many
as
an
excuse
)
is
a
part
of
its
guilt
and
just
accusation
,
for
it
maketh
the
time
to
be
lost
,
which
ought
to
be
more
thriftily
and
carefully
spent
;
and
what
chearfulness
it
is
accompanied
with
is
often
carnal
▪
when
is
their
spiritual
discourse
,
and
what
may
be
edifying
,
and
minister
grace
to
the
hearers
at
such
meetings
?
when
do
ye
pray
for
the
sanctifyed
use
of
that
time
▪
fellow
ship
or
drink
?
if
at
all
it
is
but
seldom
;
many
a
cursed
four-hours
is
taken
by
some
,
though
all
Gods
creatures
be
good
,
being
sanctified
by
the
word
and
prayer
:
be
exhorted
therefore
to
forbear
this
▪
especially
ye
who
have
place
in
government
,
either
Civil
or
Ecclesiastick
;
do
not
ye
make
others
to
offend
with
your
example
,
nor
strengthen
these
in
their
wickedness
(
to
whom
ye
should
be
examples
of
good
)
incouraging
them
to
go
in
and
drink
drunk
in
Taverns
or
Ale
houses
,
when
they
see
you
go
in
to
tiple
:
it
is
a
shame
to
●ear
what
drunkenness
of
this
sort
is
to
be
found
even
amongst
young
men
,
and
others
from
whom
we
would
least
expect
it
▪
3.
There
is
your
drinking
at
bargains
making
so
frequently
,
without
respect
to
,
the
end
wherefore
drink
was
appointed
&
given
,
as
i●
ye
were
to
honour
drinking
as
a
help
to
you
in
your
bargains
,
although
this
evil
be
now
alas
epidemick
;
and
hardly
will
a
man
that
hath
much
business
get
it
at
all
times
shunned
,
considering
the
humours
of
others
he
dealeth
with
,
yet
certainly
if
ye
would
all
set
to
it
there
would
be
no
great
difficulty
of
reforming
it
,
but
if
some
begin
not
,
how
shall
it
be
done
?
It
is
an
uncouth
and
strange
thing
,
and
even
unnatural
,
that
neither
a
mans
appetite
,
nor
his
health
,
nor
the
time
of
the
day
,
nor
his
ordinary
dyet
shall
be
the
reason
or
occasion
of
a
mans
drinking
,
or
the
rule
whereby
to
try
the
convenient
when
or
season
of
it
▪
but
when
ever
a
man
shall
make
such
or
such
a
bargain
with
me
,
or
pay
me
for
,
or
get
payment
from
me
of
,
such
and
such
things
,
that
must
be
the
rule
of
my
eating
and
drinking
,
what
beast
will
be
thus
dealt
with
?
O
how
many
irrational
,
and
almost
infr●
brutal
practises
are
amongst
us
?
4.
There
is
drinking
of
healths
,
and
constraining
a
pledging
(
as
it
is
called
)
of
them
,
and
thus
by
this
means
,
forcing
,
or
tempting
,
or
occasioning
(
although
it
be
willingly
done
by
them
)
drinking
in
others
;
this
is
one
of
the
highest
provocations
in
drunkenness
,
and
a
dreadful
perverting
of
the
end
for
which
God
hath
given
meat
and
drink
,
neither
health
nor
necessity
calling
to
it
:
For
1.
this
hath
the
woe
appropriated
to
it
that
is
pronounced
Hab.
2
,
15.
Wo●
to
him
that
giveth
his
neighbour
drink
;
this
is
a
great
incitement
and
provocation
to
drinking
,
and
how
many
times
hath
it
occasioned
drunkenness
?
Again
,
2.
whereas
every
mans
own
appetite
should
rule
his
drinking
,
this
maketh
one
man
prescribe
the
quantity
and
quality
to
others
,
and
so
one
man
,
or
several
men
,
drinketh
by
the
measure
,
will
,
and
appetite
of
another
;
which
is
unreasonable
,
it
being
contrary
to
nature
that
men
should
drink
all
at
one
time
,
and
precisely
so
much
,
and
of
such
drink
.
This
even
in
Abasuerus
his
Feast
.
Esther
1.
8.
was
forbidden
▪
Beside
what
can
be
the
use
of
drinking
of
healths
?
it
cannot
be
the
health
of
another
whom
we
respect
,
because
that
is
to
be
expected
in
the
approved
way
of
prayer
,
which
is
the
mean
that
Christians
ought
to
keep
fellowship
in
for
the
health
one
of
another
,
and
we
suppose
they
are
readiest
to
drink
healths
who
are
least
in
prayer
for
such
whom
they
pretend
to
respect
.
It
was
a
notable
saying
of
a
great
man
(
solicited
belike
to
drink
the
Kings
health
)
By
your
leave
I
will
pray
for
the
Kings
health
,
and
drink
for
my
own
:
And
certainly
whatever
it
be
in
it self
,
yet
the
many
ill
consequents
which
have
followed
the
drinking
of
healths
,
the
many
drunkennesses
and
quarrellings
occasioned
by
it
,
the
resentments
that
men
will
have
if
they
seem
to
be
slighted
(
as
they
account
it
)
either
when
they
are
drinking
themselves
,
or
when
their
name
is
mentioned
in
the
health
to
be
drunk
,
do
manifest
that
they
who
use
it
,
esteem
more
to
be
in
that
way
of
drinking
then
in
any
other
,
and
so
alledge
that
if
a
man
drink
not
as
much
as
they
,
he
respecteth
them
not
.
Again
,
men
in
company
drinking
healths
,
either
take
drink
when
it
is
necessary
(
and
in
that
case
,
healths
are
but
for
the
fashion
)
and
do
not
press
it
on
others
,
and
even
thus
,
though
it
be
indifferent
like
,
yet
considering
the
abuse
which
hath
been
of
it
,
the
offence
that
may
flow
from
the
maintaining
of
it
,
and
that
it
often
proveth
the
rise
of
more
,
and
giveth
occasion
to
others
to
follow
it
more
,
and
to
hold
it
on
(
even
beyond
the
intention
of
the
first
Inventer
or
Proposer
▪
)
it
is
much
more
safe
to
forbear
;
or
they
drink
unnecessarily
and
press
it
on
others
,
and
thus
it
is
abominable
.
See
what
the
Fathers
think
of
this
in
Mr.
Bolton's
directions
for
comfortable
walking
with
God
.
If
we
look
narrowly
into
the
thing
it self
(
although
custome
when
it
is
inveterate
weakneth
us
in
the
right
uptaking
of
things
,
yet
)
it
will
probably
be
found
to
have
arisen
from
heathenish
Idolaters
,
who
used
Libamen
Jovi
,
Baccho
,
&c.
and
if
it
be
supposed
to
help
the
health
of
others
,
that
cannot
be
expected
from
God
,
who
hath
given
no
such
promise
,
it
must
therefore
be
from
the
Devil
;
it
was
called
by
the
Heathens
,
Phiala
Jovis
,
drinking
of
healths
being
among
them
as
a
piece
of
Drink
▪
offering
or
Sacrifice
to
their
Idols
on
the
behalf
of
those
they
mentioned
in
their
drinking
,
or
whose
health
they
drank
;
and
it
is
certain
there
is
no
vestige
of
it
in
Christianity
,
nor
any
reason
for
it
,
and
experience
cleareth
that
many
grow
in
a
sort
superstitious
in
the
use
of
it
,
as
if
the
refusing
such
a
thing
were
a
prejudice
or
indignity
to
the
person
mentioned
,
and
that
the
Devil
hath
made
use
of
it
as
a
rower
to
convey
in
much
drunkenness
into
the
world
;
we
think
it
therefore
absolutely
safest
to
forbear
it
,
and
we
are
sure
there
is
no
hazard
here
;
See
Ambros
.
de
●le●
&
Jejunio
,
cap.
13.
&
18.
August
.
de
temp.
ser.
231
▪
232.
Basil
.
in
Epist.
ad
Cor.
ser.
14.
Cartwright's
Confession
.
To
this
same
purpose
these
old
Latin
lines
are
worthy
the
noticing
Una
salus
sanis
nullam
pot●re
salutem
,
Non
est
in
pot●
vera
s●lute
salus
▪
Which
may
be
thus
Englished
;
To
drink
no
healths
for
whole
men
,
good
health
is
,
In
drinking
healths
we
real
health
do
miss
▪
We
suppose
that
a
kindly
motion
towards
a
person
that
is
present
when
one
drinketh
to
him
,
may
be
differenced
from
this
yea
,
and
taking
occasion
also
to
remember
others
that
are
absent
;
for
our
eating
and
drinking
together
,
being
that
wherein
our
familiarity
and
freedom
one
with
another
venteth
it self
,
to
have
some
signs
or
occasions
of
testifying
our
kindness
to
,
and
remembrance
of
,
those
whom
we
respect
,
will
not
be
unsuitable
,
5.
There
is
your
drinking
at
the
birth
of
children
,
and
that
not
only
,
or
so
much
,
at
their
Christning
or
Baptism
(
whereat
as
appeareth
by
the
example
of
Circumcision
,
somewhat
may
be
allowed
in
Christian
hilarity
)
as
in
after
visits
,
so
long
as
the
woman
is
in
Child
▪
bed
,
or
doth
lye
in
,
so
that
none
can
see
her
though
it
were
many
in
one
day
,
but
she
and
they
must
now
drink
,
and
then
again
drink
;
O
what
a
debauched
time
is
i●
to
many
?
that
while
they
are
lying
▪
and
while
God
calleth
them
to
be
otherwayes
▪
imployed
,
they
should
be
entertained
with
tippling
;
and
it
is
a
sad
matter●
that
though
it
be
both
a
burthen
to
the
receiver
▪
and
expence
to
the
giver
yet
neither
of
them
will
stand
in
the
way
of
it
▪
but
both
will
concur
:
Indeed
,
where
women
in
that
condition
are
in
strait
we
would
allow
in
that
case
to
give
them
some
drink
,
or
rather
to
furnish
them
with
money
to
provide
it
,
but
when
there
is
no
want
,
but
rather
superfluity
to
add
more
,
what
is
that
but
to
keep
up
a
fashion
or
our
own
supposed
credit
?
This
is
not
the
end
for
which
these
creatures
are
given
,
nor
is
this
the
fellowship
that
Christians
ought
to
have
one
with
another
seeing
therefore
there
is
in
this
custome
both
sin
in
abuse
of
time
,
and
of
meat
and
drink
in
a
high
degree
;
and
seeing
there
is
in
it
also
shame
,
that
men
and
women
shall
let
others
furnish
them
as
though
they
were
poor
,
or
do
them
a
favour
in
buying
drink
for
them
(
when
their
necessity
is
provided
)
as
though
they
loved
to
drink
and
tipple
:
and
seeing
withal
there
is
often
damage
here
,
and
much
money
foolishly
spent
,
&c.
to
the
hurt
of
many
,
we
would
intreat
you
to
for
bear
this
also
▪
and
except
such
of
you
as
are
poor
and
stand
in
need
of
drink
,
we
would
have
none
of
you
suffer
any
stranger
,
or
other
then
your selves
to
bring
in
drink
to
your
houses
,
but
rather
set
your selves
to
be
christians
in
your
fellowship
;
and
I
suppose
also
,
that
fewer
visits
in
that
case
would
sute
better
,
and
would
be
much
more
comfortable
and
advantagious
to
the
sick
party
.
6.
There
is
your
drinking
at
Lick-wakes
or
Dergies
(
as
ye
call
them
(
after
the
death
,
and
also
after
the
burial
of
friends
or
neighbours
,
as
if
that
gave
a
call
,
and
made
a
rendezvous
to
drink
.
Certainly
if
drunkenness
and
tippling
be
unsutable
at
any
time
,
much
more
on
such
an
occasion
is
it
so
,
even
most
unsutable
▪
Is
this
the
way
to
be
made
christianly
,
to
mind
your
own
approaching
death
,
and
to
be
prepared
for
it
?
is
it
not
rather
to
make
the
house
of
mourning
a
house
of
feasting
▪
and
to
forget
the
end
of
all
living
,
which
the
living
should
lay
to
heart
?
Is
this
to
bear
burthen
with
a
smitten
family
wherein
one
is
dead
,
to
come
and
burthen
them
,
and
table
your selves
in
their
house
?
Will
this
fit
them
who
are
alive
to
get
the
right
use
of
the
stroak
,
to
be
disturbed
by
providing
such
and
such
meat
,
drink
,
servants
for
you
:
when
it
is
like
that
thus
,
praying
comes
to
be
neglected
,
and
heaviness
swallowed
up
in
this
heathenish
way
of
drinking
away
care
and
thought
;
certainly
if
the
parties
be
sad
that
sort
of
fellowship
is
not
fit
at
all
,
and
proper
,
if
they
be
in
hazard
to
take
no
impression
of
the
rod
,
this
stumbleth
them
,
and
quite
driveth
it
away
:
O
heathenish
,
hateful
and
abominable
practise
!
And
where
was
it
ever
seen
that
frequent
company
at
such
a
time
,
and
such
company
,
proved
useful
?
yea
,
often
it
hath
been
followed
with
abuse
and
many
sad
consequents
:
and
is
the
dreg
of
old
superstious
Popery
not
fully
removed
out
of
the
hearts
of
some
.
If
what
we
have
said
be
truth
,
viz.
That
eating
and
drinking
should
be
in
season
for
strength
,
as
it
is
Eccles.
10.
16.
17
:
and
for
the
honour
of
God
▪
we
are
perswaded
that
it
contradicteth
all
these
evils
,
as
unbecoming
Christians
:
And
therefore
if
the
truth
of
God
,
or
your
own
credit
and
esteem
have
place
with
you
,
let
these
things
be
forborn
and
abandoned
;
are
we
laying
heavy
burthens
on
you
?
Doth
not
this
way
proposed
by
us
,
look
both
more
christian
and
more
civil
▪
like
,
and
if
in
such
outward
things
that
are
hurtful
to
your selves
,
and
none
can
say
but
the
reforming
of
them
is
some
way
in
your
power
.
If
in
such
things
▪
I
say
,
we
prevail
not
with
you
,
wherein
shall
we
prevail
▪
Are
there
any
who
come
to
deaths
dote
but
these
things
are
loathsome
to
them
,
and
their
conscience
cryeth
out
on
them
▪
and
therefore
seeing
we
say
nothing
but
what
your
conscience
will
confirm
,
let
us
prevail
with
you
so
far
as
to
procure
a
reformation
of
these
evils
that
are
so
hurtful
to
your selves
,
and
dishonourable
to
God
.
7.
There
is
one
thing
more
whereof
I
shall
speak
but
a
word
:
I
supose
the
excessive
number
of
Tavernskeepers
,
Vintners
,
and
Hostlers
cannot
but
be
a
breach
of
this
Command
,
and
an
occasion
,
if
not
a
cause
of
intemperancy
in
drink
,
for
such
a
number
cannnt
be
supposed
to
be
necessary
for
mans
lawful
use
;
it
must
therefore
be
to
provoke
to
the
abuse
of
the
creatures
;
and
this
imployment
is
now
become
so
common
,
that
he
who
is
desperate
of
any
other
way
of
living
,
will
betake
himself
to
this
shift
▪
and
readily
such
fall
under
that
woe
pronounced
Hab.
2.
against
those
who
hold
drink
to
others
:
Take
heed
to
this
ye
who
take
this
Calling
on
you
▪
it
is
lawful
in
it self
I
grant
,
but
often
it
is
made
unlawful
,
and
such
as
are
in
it
become
often
partakers
of
many
sins
committed
in
their
houses
,
which
for
their
own
particulare
advantage
they
overlook
,
and
particularly
of
the
sin
of
uncleanness
and
whoredom
,
debauched
drunkards
being
ordinarily
vile
and
lascivious
persons
;
you
ought
therefore
to
discountenance
night
▪
drinkers
especiall
,
by
refusing
to
give
them
what
they
call
for
,
as
you
would
not
make
your selves
partakers
of
their
sins
.
From
what
hath
been
said
it
doth
appear
how
base
and
unbeseeming
Christians
these
spoken
of
drinkings
and
tipplings
are
,
which
are
of
that
nature
,
that
we
can
neither
in
faith
pray
for
,
nor
promise
our selves
a
blessing
upon
them
from
God
,
they
being
neither
in
season
nor
for
a
right
end
:
And
no
doubt
when
the
Lord
cometh
,
such
as
have
been
given
to
these
sins
,
will
wish
they
had
been
other
wayes
exercised
.
—
Thus
much
for
this
Seventh
Command
.
The
Eighth
Command
.
Exodus
20.
15.
Thou
shalt
not
Steal
.
WE
come
now
to
consider
this
Eight
Command
,
Thou
shalt
not
steal
:
In
the
former
the
Lord
restrained
the
lust
of
the
flesh
,
and
mens
abusing
of
their
bodies
.
In
this
he
regulateth
them
in
the
use
of
their
riches
and
estates
,
and
setteth
bounds
to
the
lust
of
the
eye
,
and
the
covetousness
of
the
heart
.
The
scope
of
the
Command
in
general
is
,
to
regulate
us
in
reference
to
the
outward
estate
of
our selves
and
others
,
that
we
fail
not
either
in
wronging
,
or
in
ordinate
and
excessive
profiting
them
or
our selves
:
And
miscarriages
of
this
nature
are
comprehended
under
this
of
stealing
,
to
make
them
the
more
odious
.
From
the
general
scope
of
the
Command
we
may
see
,
1.
That
the
Lord
alloweth
property
amongest
his
people
,
otherwayes
there
could
be
no
stealing
.
2.
That
men
have
not
liberty
to
manage
these
things
of
the
world
according
to
their
meer
pleasur
and
arbitrement
,
but
there
are
rules
set
to
them
,
by
which
they
are
to
be
governed
in
reference
to
them
▪
and
there
is
religion
in
buying
and
selling
,
and
such
like
,
as
well
as
there
is
in
praying
and
hearing
the
word
,
though
the
things
be
of
a
different
nature
.
For
opening
the
Command
,
Consider
1.
the
sin
forbidden
,
stealing
,
with
the
positive
duty
comprehended
under
it
▪
2.
Consider
its
extent
as
to
the
kinds
;
of
theft
:
Consider
how
theft
may
be
said
to
be
committed
:
4.
You
may
consider
more
,
particularly
some
particular
sins
prohibited
,
and
duties
commanded
,
and
Questions
that
may
be
moved
concerning
them
,
as
about
Charity
or
giving
Al●●
Usuray
,
making
of
bargains
or
contracts
,
pursuing
of
iches
.
&c.
The
sume
of
this
Command
we
may
gather
from
Ephes.
4.
28.
Let
him
that
stole
steal
no
more
,
but
rather
let
him
labour
,
working
with
his
bands
the
thing
which
is
good
,
that
be
may
have
to
give
to
him
that
needeth
.
1
Thess.
4.
6.
That
no
man
go
beyond
and
defraud
his
brother
in
any
matter
;
because
that
the
Lord
is
the
avenger
of
all
such
,
as
we
also
have
forewarned
you
and
testified
.
Lev.
19
11.
13.
35.
36.
Ye
shall
not
steal
,
neither
deal
falsly
,
neither
lie
one
to
another
,
—
Thou
shalt
not
defraud
thy
neighbour
,
neither
rob
him
?
the
wages
of
him
that
is
hired
shalt
not
abide
with
the●
all
night
●ntill
the
morning
.
—
Ye
shall
do
no
unright●o●s●●s●
in
Judgment
,
in
〈…〉
in
weight
or
in
measure
,
just
ballances
,
just
weights
,
a
just
ep●a●
,
and
●
just
●ine
shall
ye
have
:
I
am
the
Lord
your
God
which
brought
you
out
of
the
land
of
Egypt
.
Theft
is
most
strictly
defined
to
be
the
taking
away
of
that
which
i●
anothers
,
●e
not
knowing
it
,
and
that
to
his
●urt
;
but
more
generally
we
take
it
to
be
any
inordinatnese
in
referance
to
riches
,
either
by
wronging
our
neighbour
,
or
profiting
our selves
,
and
that
whether
it
be
in
the
attaining
,
retaining
,
or
using
of
them
▪
this
,
thought
in
few
words
,
yet
comprehendeth
m●ch
.
1.
Then
we
call
that
inordinateness
,
when
men
mistaking
the
right
end
for
which
and
the
golden
mediocrity
according
to
which
riches
are
to
be
employed
;
they
do
fail
either
in
the
excess
,
by
transgressing
the
just
bounds
,
or
in
the
defect
;
or
making
use
of
wrong
midesses
for
attaining
the
end
:
Hence
the
love
of
mo●ey
or
of
riches
being
the
root
of
all
evil
,
becometh
Idolatry
,
when
riches
are
made
the
●ltimate
end
,
and
pursued
and
made
use
of
only
to
satisfie
the
lust
of
the
eye
;
or
when
this
love
of
money
is
made
subservient
to
some
other
lust
,
as
to
the
pride
of
life
,
thus
the
love
of
money
is
inordinate
as
to
its
end
,
when
it
is
for
an
end
without
and
beyond
that
which
is
convenient
for
us
.
2.
We
may
be
inordinate
by
our
being
too
vehement
in
our
desires
after
riches
so
that
we
will
be
rich
,
as
it
is
1
Tim.
6.
9.
we
resolve
it
,
and
must
be
so
by
any
means
,
as
it
were
:
which
is
most
dangerous
,
and
by
being
desirous
of
too
much
,
keeping
no
proportionable
measure
,
but
being
sometimes
in
the
excess
,
spending
ou●
time
in
seeking
more
then
is
convenient
,
sometimes
in
the
defect
,
trifling
away
much
time
in
the
lazy
,
careless
,
and
negligent
pursuit
of
what
is
convenient
3.
There
may
be
inordinateness
in
the
mide●●e●
made
use
of
for
attaining
or
retaining
riches
either
by
an
unlawful
way
of
conquest
simply
,
or
by
that
which
is
such
in
some
respects
;
as
by
unlawful
callings
and
such
like
:
All
which
unlawful
wayes
may
be
reduced
to
these
three
,
●apina
,
furtu●●
,
and
turpe
●●cru●
,
rapin●
,
theft
,
and
fi●thy
Iuer●
;
of
which
more
afterward
.
Again
,
this
inordinateness
we
say
is
when
either
our
Neighbours
estate
,
or
our
own
,
is
wronged
▪
his
may
be
wronged
when
ours
is
not
advantaged
;
as
by
destro●ing
,
firing
,
and
the
like
,
out
of
hatred
and
ma●i●●
;
yea
,
it
may
be
wronged
by
our
negligence
,
when
possibly
he
and
our selves
are
both
wronged
,
yet
this
is
condemned
in
Scripture
;
and
Exod.
22.
5.
&
sequent
▪
the
Lord
provideth
Laws
annent
it
.
It
may
be
also
in
reference
to
the
profiting
our selves
or
our
neighbour
,
or
bettering
of
our
own
estate
or
his
,
there
is
no
doubt
inordinateness
in
getting
;
keeping
,
and
using
that
which
belongs
to
us
or
to
our
neighbour
,
as
when
we
get
it
without
right
,
or
its
due
price
by
anothers
folly
or
negligence
,
&c.
To
proceed
a
little
,
we
shall
consider
the
sin
forbidden
in
this
Command
,
as
drawn
to
these
three
forementioned
heads
,
r●pin●
,
furturn
,
turpe
lu●ru●
,
R●pine
incl●deth
violence
of
all
sorts
,
both
by
land
,
and
that
either
by
more
petty
parties
,
as
robbers
,
plunderers
,
&c.
or
such
as
are
more
strong
and
able
to
carry
their
point
,
as
Conquer●rs
,
General●
of
Armi●s
,
&c.
medling
with
that
which
is
not
theirs
,
which
is
robbery
in
the
Lords
account
,
Hab.
1.
6.
And
by
Sea
,
this
is
called
paracy
:
It
was
a
true
and
sharp
answer
which
a
Pirate
did
give
to
Alexander
(
as
is
recorded
)
who
being
taken
by
him
,
and
asked
,
How
he
could
or
durst
live
that
way
;
replyed
,
He
did
only
what
he
himself
did
;
save
that
Alexander
●ereft
●en
of
kingdoms
,
●e
but
of
a
little
of
their
means
:
be
with
more
strength
on
the
land
followed
his
point
,
be
with
les●
upon
the
sea
,
Of
which
Piracy
,
whether
caping
or
robbing
poor
innocent
Sea
▪
faring
▪
mens
goods
,
as
it
is
now
used
by
many
,
I
wish
all
Capers
and
their
Confederates
in
all
Christian
Kingdoms
and
Common-wealths
,
would
seriously
consider
,
and
would
to
this
purpose
take
notice
of
what
the
eminently
learned
Gro●ius
saith
in
his
Book
de
jure
belli
&
pacit
,
lib.
3.
cap.
18.
s●ct
.
2.
but
more
especially
sect.
4.
where
he
doth
with
much
reason
(
whereof
he
was
a
great
Master
)
and
religion
,
assert
.
That
when
justice
,
strictly
so
called
,
is
not
hurt
,
yet
a
man
●ay
sin
against
that
duty
which
consists
in
the
loving
of
others
,
and
more
especially
what
the
Christian
law
perscribes
(
which
yet
here
is
only
corr●b●rative
of
the
moral
law
,
that
perfect
and
perpetually
binding
Rule
of
life
and
manners
)
so
that
if
it
be
manifest
that
such
caping
,
robbing
,
or
spoyling
,
will
chiefly
hurt
and
indammage
,
not
the
whole
body
or
generality
of
the
Enemies
,
or
of
the
King
,
or
such
as
are
of
themselves
guilty
;
but
the
Innocent
,
and
that
in
such
a
measure
▪
as
will
thrust
them
into
the
very
greatest
calamities
and
miseries
;
wherein
to
cast
even
such
as
are
our
private
and
proper
debtors
,
were
a
merciless
and
cruel
act
:
But
if
to
all
this
it
be
added
,
that
such
spoyling
or
robbing
is
found
to
be
of
no
considerable
moment
or
importance
,
neither
to
put
an
end
to
the
war
,
nor
to
cut
short
and
consume
the
publick
and
main
force
of
the
Enemy
▪
then
,
and
in
that
case
,
such
gain
ought
to
be
accounted
unworthy
of
a
morally
good
man
,
and
more
especially
of
a
Christian
,
as
being
mad
only
of
the
calamity
of
the
times
.
On
which
account
Plutarch
blames
Crassus
,
that
he
had
made
purchase
of
the
most
part
of
his
riches
by
robbing
&
spoyling
in
times
of
fire
and
sword
,
looking
on
the
calamities
of
the
times
he
lived
in
,
as
his
greatest
gain
,
Grot
,
annot
,
ad
idem
illud
cap.
18.
Whatever
will
be
said
for
pressed
men
and
other
Subjects
who
on
the
express
call
of
the
Magistrate
go
to
Sea
fights
,
their
non-obligation
to
inquire
narrowly
and
scrupulously
into
the
justness
of
the
War
,
when
it
doth
not
appear
to
them
unjust
▪
yet
unquestionably
such
persons
as
go
a
caping
and
their
Compartners
,
for
a
share
of
the
gain
,
are
obliged
to
a
strict
and
accurate
examination
of
the
justness
of
the
war
,
since
they
willingly
offer
themselves
to
such
work
,
yea
,
seek
for
access
to
it
as
a
special
favour
and
priviledge
;
which
they
may
let
alone
if
they
please
,
and
so
in
this
case
,
ought
,
on
the
least
scruple
or
ground
of
haesitation
,
to
let
it
alone
;
and
if
they
go
on
,
and
seek
not
satisfaction
to
their
consciences
to
the
yondmost
annent
the
Justness
of
it
,
they
make
themselves
as
guilty
in
their
station
as
the
Prince
,
State
,
or
Common-wealth
do
,
who
ingage
in
an
unjust
War
;
since
whatever
is
not
done
in
faith
and
from
a
perswasion
of
the
warrantableness
thereof
is
sin
:
And
thought
a
War
were
uncontravertibly
just
,
yet
Grotius
his
grounds
before
laid
down
,
would
be
considered
,
by
such
especially
,
who
out
of
a
covetous
homour
&
desire
to
make
gain
,
though
under
the
silly
pretext
of
weakning
the
Enemy
,
the
least
thing
ordinarily
intended
by
them
,
ingage
themselves
in
this
course
,
which
not
only
crusheth
many
poor
Innocents
,
but
is
also
often
waited
with
bloodshed
,
and
taking
of
mens
lives
;
who
(
it
will
not
it
seems
be
readily
denyed
)
may
defend
themselves
and
their
goods
,
the
means
of
the
livelyhood
of
themselves
and
their
families
,
won
with
much
toyl
and
hazard
;
and
if
they
may
endavour
the
preservation
of
these
goods
,
and
defend
themselves
against
such
as
would
spoil
&
bereave
them
of
them
,
then
it
's
worthy
of
very
grave
consideration
,
if
in
this
case
the
assailants
wounding
,
mutilating
,
or
killing
poor
private
men
,
quietly
following
their
callings
for
their
bread
,
in
their
own
lawful
(
at
least
hitherto
in
this
so
circumstantiated
case
by
Grotius
,
not
judged
and
determined
unlawful
)
defence
,
will
be
found
altogether
free
(
especially
if
the
justness
of
the
War
be
doubtful
,
or
not
conscientiously
inquired
into
)
of
murther
:
And
if
the
aggressors
themselves
should
be
wounded
or
killed
by
these
defendants
,
whether
they
will
be
without
all
culpable
accession
to
their
own
self
murther
;
and
so
whether
they
will
not
be
involved
in
the
guilt
,
not
only
of
the
breach
of
this
Eighth
,
but
also
of
the
Sixth
Command
:
And
whether
goods
and
an
estate
acquired
or
increased
by
such
means
,
may
be
brooked
and
possessed
with
solid
peace
,
and
with
the
well-grounded
expectation
of
Gods
blessing
,
which
maketh
rich
,
and
addeth
no
sorrow
therewith
:
This
,
I
say
,
calls
for
grave
consideration
.
Beside
that
,
it
hath
been
observed
,
that
such
courses
have
sometimes
not
only
made
these
estates
that
were
acquired
by
them
,
quickly
to
melt
away
,
but
also
to
have
been
a
moth
in
the
estates
for
the
time
bettered
by
them
.
Observable
:
and
not
altogether
aliene
from
this
matter
,
is
that
christian
and
grave
Act
made
against
Prize-goods
in
the
Town-Councel
of
Edenburgh
,
the
head
City
of
this
Kingdom
,
in
great
Mr.
Knox
his
dayes
(
as
one
blessed
fruit
of
the
Gospel
amongst
many
others
)
May
10.
An.
Dom.
1561.
the
very
year
after
the
publick
establishment
of
the
reformed
Protestant
Religion
in
Scotland
.
The
tenure
where
of
follows
:
It
is
ordained
that
no
man
within
this
Burgh
buy
any
Prize-goods
,
under
the
pain
of
tinzel
of
his
freedom
for
ever
,
and
punishment
at
the
will
of
the
Civil
Magistrate
,
it
being
contrary
to
a
good
conscience
,
and
that
we
are
bound
to
deal
with
every
Christian
Brother
as
we
would
wish
to
be
dealt
with
,
&
the
Goods
not
to
be
sold
by
any
godly
man
within
this
Burgh
.
This
Rapine
,
again
,
having
a
sort
of
pretext
,
becometh
Oppression
,
when
a
man
by
power
,
favour
,
or
such
like
,
outreacheth
and
goeth
beyond
his
title
,
and
indamageth
the
party
with
which
he
contendeth
more
then
his
right
or
title
would
warrant
him
to
do
;
&
this
may
be
in
great
men
over
their
inferious
,
as
Masters
over
Servants
,
of
Landlords
over
Tenants
,
of
Magistrates
over
People
or
Subjects
;
and
in
all
these
,
who
any
way
make
use
of
greatness
to
distress
others
,
or
thrust
at
them
,
either
to
make
them
quit
a
right
they
have
,
or
by
retaining
from
them
what
is
their
due
or
,
by
exacting
them
by
their
title
what
is
really
prejudicial
to
the
others
property
,
even
though
by
oppression
the
person
be
made
willing
to
condescend
.
Thus
also
over-powering
of
others
in
Law
suits
and
Courts
,
and
making
use
of
monyen
to
bear
them
down
in
their
right
,
is
interpreted
by
God
as
Oppression
.
For
the
second
,
to
wit
,
Theft
,
more
properly
it
looketh
to
all
wayes
,
whereby
,
without
pretext
of
violence
,
another
is
wronged
:
This
is
again
divided
in
four
.
1.
If
it
be
a
wrong
done
to
a
Common-wealth
,
it
is
called
peculatus
,
which
in
a
large
acceptation
includeth
not
only
private
men
,
or
Magistrates
,
stealing
or
robbing
the
publick
treasure
,
but
also
Collectors
,
Questors
,
and
others
that
are
in
such
like
offices
,
who
,
when
they
intervert
what
belongeth
to
publick
use
,
become
guilty
;
and
proportionably
all
such
as
are
intrusted
with
the
keeping
and
distributing
of
what
belongeth
to
Corporations
and
Societies
,
and
do
intervert
it
,
as
Judas
did
in
some
respect
,
when
he
interverted
what
was
committed
to
his
keeping
for
uses
not
allowed
,
and
therefore
he
is
called
a
Thief
,
though
his
crime
was
also
Sacriledge
.
2.
As
it
respecteth
any
thing
appointed
for
pious
uses
,
so
it
is
called
Sacriledge
;
see
Lev.
5.
15.
Mal.
3.
8.
Acts
5.
2
,
3.
and
though
now
we
have
nothing
that
is
holy
by
such
a
consecration
,
yet
what
is
appointed
by
Gods
warrant
for
holy
uses
,
cannot
without
sin
be
interverted
;
such
are
Churches
or
houses
built
for
Gods
worship
,
stipends
for
maintaining
of
his
Ministers
and
Ordinances
,
because
these
belong
to
the
Church
,
as
the
other
do
to
the
Common-wealth
;
such
also
are
the
poors
money
,
collections
,
&c.
for
if
their
be
an
appropriation
of
these
things
for
that
use
,
then
why
should
that
property
be
incroached
on
,
more
then
other
properties
?
And
if
any
should
say
these
are
the
Magistrates
gift
,
and
he
may
use
them
as
he
pleaseth
?
Answ.
I
am
not
speaking
now
of
what
power
the
Magistrate
may
have
in
an
extraordinary
case
of
necessity
,
there
being
no
doubt
times
,
when
particular
mens
property
will
not
have
place
,
but
ought
to
cede
to
the
publick
good
;
but
in
ordinary
cases
,
I
say
,
that
the
right
which
the
Church
hath
in
them
,
for
these
formentioned
uses
or
ends
,
is
no
less
then
any
private
mans
in
his
own
particular
estate
;
beside
that
,
they
are
indeed
given
unto
God
:
And
therefore
it
is
not
in
the
Magistrates
power
to
make
what
use
of
these
he
pleaseth
,
neither
is
it
at
his
option
to
appoint
them
,
and
maintain
and
keep
them
up
,
or
not
,
as
he
pleaseth
,
but
it
is
his
duty
,
and
that
which
is
required
of
him
to
do
so
,
as
he
would
be
found
faithful
in
the
discharge
of
his
Office
.
3.
There
is
a
gross
kind
of
theft
in
men-stealing
,
not
so
much
used
now
,
as
of
old
,
when
there
were
Slaves
,
of
which
men
made
advantage
:
This
may
be
also
in
taking
or
inticing
away
of
another
man
or
womans
servant
,
to
their
Masters
or
Mistress
prejudice
,
which
is
clear
theft
,
though
often
practised
,
and
by
many
,
little
regarded
:
As
likewise
in
seducing
of
Children
to
a
false
Religion
,
to
a
bad
Marriage
,
to
evil
Company
,
to
drinking
,
whoring
robbing
,
&c.
to
run
away
from
their
Parents
out
of
the
Country
,
without
a
just
and
necessary
cause
,
&c.
this
is
condemned
in
the
Law
,
and
1
Tim.
1.
10.
The
4.
sort
is
single
theft
,
or
the
wronging
of
a
man
in
his
private
and
personal
estate
▪
as
when
a
mans
money
,
cloaths
,
houshold-furniture
,
corn
,
horses
,
cows
,
sheep
,
merchant-wares
,
books
,
working-tools
,
&c.
are
stolen
,
and
privily
taken
from
him
.
And
here
do
come
in
the
general
heads
of
that
theft
formerly
mentioned
.
Turpe
lucrum
,
or
filthy
lucre
,
is
that
gain
which
is
acquired
either
by
simply
unlawful
,
or
by
dishonest
,
unworthy
,
and
base
wayes
and
means
:
As
,
1.
by
niggardliness
,
when
a
man
seeks
to
make
great
gain
of
the
very
least
and
smallest
things
,
who
useth
to
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Cuminibilis
,
that
is
,
so
miserable
a
wretch
,
and
so
base
a
niggard
,
that
he
would
cut
a
Cumin-seed
and
sell
it
.
2.
By
taking
too
largely
and
greedily
when
gifts
are
going
,
whether
to
the
prejudice
of
the
giver
,
or
of
others
standing
in
no
less
,
or
in
more
need
,
and
of
no
less
,
or
it
may
be
,
of
greater
deserving
,
thereby
incapacitating
him
to
give
to
them
.
3.
By
a
mans
prostituting
of
himself
,
without
all
necessity
,
only
to
win
the
world
,
to
base
offices
and
imployments
,
disgracing
his
station
,
as
for
great
men
to
turn
to
such
,
whereby
they
eat
as
it
were
the
meat
out
of
the
mouths
of
poor
men
,
who
have
all
their
dayes
been
bred
up
in
,
and
followed
such
imployments
'
For
Ministers
of
the
Gospel
,
in
a
peaceable
state
of
the
Church
,
and
without
any
necessity
,
to
turn
to
,
and
deal
in
worldly
Trades
;
or
in
a
time
of
trouble
to
betake
themselves
to
the
very
basest
of
them
,
when
others
would
do
as
well
,
or
well
enough
for
their
necessary
maintenance
.
4.
By
vice
and
villany
,
as
for
gain
to
play
the
whore
,
to
be
a
pimp
or
pander
,
to
keep
a
stew
or
bawdy-house
to
forswear
or
bear
false
witness
,
willingly
to
sell
drink
till
men
drink
to
excess
and
be
drunk
,
and
to
allure
and
sollicit
them
to
it
,
if
the
drink
may
but
so
go
away
,
and
bring
some
advantage
to
the
Vintner
,
&c.
5.
By
squeezing
,
under
colour
of
Law
,
as
by
biting
Usury
,
forging
of
Writs
,
by
moyen
and
buds
prevailing
in
law
to
dwang
a
man
from
his
right
,
for
a
man
to
buy
Pleas
,
to
deal
in
broken
,
crazed
,
or
incumbered
estates
that
he
hath
no
thing
to
do
with
,
on
design
to
make
gain
by
defrauding
Creditors
,
or
forcing
them
for
his
own
advantage
to
hurtful
compositions
,
&c.
6.
By
excessive
,
immoderate
and
hurtful
travel
and
pains
to
win
a
●ery
little
and
inconsiderable
thing
,
and
it
may
be
without
all
necessity
too
.
7.
By
robbery
and
murther
:
Prov.
1.
from
v.
10.
to
20.
8.
By
spoiling
the
dead
,
riffling
Tombs
,
taking
offerings
or
linnings
,
&c.
9.
By
carding
,
dicing
,
and
Stage-playing
:
and
making
conquest
and
gain
by
any
other
dishonest
or
crooked
mean
.
Thus
we
have
hinted
the
first
distribution
of
inordinateness
in
inquiring
into
rapine
,
theft
,
and
unlawful
or
filthy
gain
.
Consider
it
again
,
1.
As
it
wrongeth
others
only
,
or
as
it
profiteth
us
also
:
2.
As
being
direct
theft
,
or
as
being
under
pretext
of
Law
:
3.
As
by
acquiring
donations
,
or
by
mutual
contracts
or
bargains
:
4.
When
it
is
in
respect
of
our selves
,
or
others
"
5.
When
it
is
in
attaining
,
and
then
it
is
called
avaritia
,
avarice
;
When
in
retaining
,
then
it
is
tenacitas
,
tenacity
,
niggardliness
,
and
sordid
parcimony
,
in
not
spending
with
such
a
sutable
proportionableness
as
is
requsite
,
or
not
giving
back
what
is
unjustly
purchased
,
or
taken
from
any
man
,
by
false
accusation
or
otherwayes
,
called
restitution
,
whereof
Zacheus
speaketh
▪
Luk
19
8.
6.
When
it
is
by
an
ill
imployment
,
as
playing
,
gaming
.
&c.
or
by
the
abuse
of
a
lawful
calling
:
7.
As
it
profusely
wasteth
what
we
have
,
and
spoileth
others
of
what
we
should
bestow
on
them
▪
or
as
it
holdeth
in
more
then
is
meet
,
and
so
spoileth
our selves
of
that
comfort
we
might
have
in
our
estates
,
the
one
is
by
prodigality
,
the
other
by
sordid
parcimony
,
as
we
have
said
;
see
Prov.
11.
24.
8.
As
the
wrong
may
be
done
at
first
through
ignorance
,
or
continued
in
after
folks
come
to
the
knowledge
of
it
in
which
case
the
thing
is
to
be
restored
,
and
the
amends
is
to
be
made
▪
as
is
clear
Lev.
5.
15.
16.
And
in
Abimelec●s
dealing
with
Abrahams
wife
,
whom
,
after
he
knew
to
be
his
wife
,
he
did
restore
again
untouched
.
O!
how
doth
mens
addictedness
to
creatures
make
them
find
out
many
inventions
to
satisfie
their
lust
with
them
▪
Hence
is
this
Command
so
broad
,
that
it
is
difficult
to
speak
of
it
in
all
its
particulars
.
In
further
prosecuting
whereof
,
we
shall
not
astrict
our selves
to
so
precise
a
method
,
but
endeavour
to
lay
down
the
direct
breaches
of
it
by
which
the
positive
part
,
and
these
duties
that
are
required
,
will
be
the
more
easily
discernable
.
Consider
then
its
breach
,
1.
as
it
wrongeth
others
;
2.
as
it
wrongeth
our selves
;
3.
as
it
wrongfully
seeketh
to
benefit
our selves
,
or
better
our
own
estate
.
As
to
the
first
,
Consider
it
first
in
the
quantity
,
it
is
theft
whether
the
matter
be
in
little
or
much
,
if
so
be
it
be
a
real
wronging
of
others
in
that
which
is
theirs
,
even
as
a
lye
is
a
lye
in
any
matter
,
in
great
things
as
well
as
lesser
,
and
this
theft
in
little
or
much
will
seclude
from
the
kingdom
of
God
,
1
Cor.
6
,
10.
and
as
drunkenness
may
be
in
drink
,
that
is
,
not
the
very
greatest
quantity
of
drink
,
nor
in
the
finest
drink
,
so
may
theft
be
in
little
or
course
things
,
Consider
2.
as
it
looketh
not
only
to
the
hand
,
but
to
the
heart
also
,
even
as
adultery
and
murther
do
;
it
is
a
piece
of
the
evil
treasure
that
Christ
faith
is
in
the
heart
,
Matth.
12.
35.
and
15
▪
18.
19.
3.
It
may
be
sometimes
,
when
he
that
committeth
it
,
knoweth
it
not
,
but
supponeth
such
a
thing
to
be
just
and
due
to
him
,
as
when
he
useth
not
means
to
know
,
and
when
he
knoweth
,
doth
not
restore
it
.
4.
It
is
sometimes
wholly
so
carried
,
as
that
he
who
is
wronged
,
knoweth
nothing
of
it
;
as
when
(
for
instance
)
such
a
right
that
would
clear
him
in
his
business
is
to
his
prejudice
kept
up
,
and
he
made
to
believe
that
he
hath
no
such
right
,
although
he
quarrel
it
not
,
yet
it
is
theft
before
God
.
5.
It
is
direct
,
when
though
one
knoweth
such
a
thing
to
be
anothers
,
yet
he
will
needs
have
it
.
6.
It
is
less
or
more
,
as
there
is
a
seeming
necessity
,
or
none
at
all
in
the
person
stealing
;
for
if
the
thing
be
indeed
necessary
for
life
,
it
is
not
theft
;
so
also
if
the
thing
have
a
general
and
common
allowance
among
men
for
its
warrant
,
it
is
not
theft
,
thus
the
Disciples
plucked
the
ears
of
corn
,
which
was
not
theirs
,
and
yet
were
not
thieves
:
The
sin
is
gross
,
when
in
holy
things
,
or
publick
things
,
or
when
things
are
taken
with
violence
and
hazard
of
life
,
blood
,
&c.
or
when
there
is
great
prejudice
following
it
to
our
neighbour
,
or
when
it
is
more
frequently
gone
about
,
or
when
it
is
under
trust
,
&c.
7.
It
is
in
contracts
or
bargains
to
our
neighbours
prejudice
;
as
by
too
close
sticking
to
clauses
of
Writs
,
beyond
,
it
may
be
,
the
intention
of
the
makers
,
and
when
there
is
some
pretext
of
Law
,
this
is
against
the
end
of
Writs
and
Law
.
8.
It
is
in
buying
or
selling
;
and
so
,
1.
we
fail
in
the
end
,
when
we
mind
our
own
good
only
,
without
any
regard
to
our
neighbours
;
2.
In
the
matter
,
when
the
thing
is
not
good
that
is
sold
;
as
the
refuse
of
wheat
that
is
spoken
of
,
Amos
8.
6.
so
when
ye
sell
a
thing
for
better
then
it
is
,
or
in
buying
,
will
needs
make
a
thing
worse
then
it
is
,
or
pay
the
price
in
base
money
,
you
are
guilty
of
theft
:
3.
When
the
measure
or
weight
is
scarce
,
and
not
so
much
as
it
should
be
;
see
Amos
8
5.
4.
In
the
manner
,
when
the
buyer
dispraiseth
any
thing
below
,
and
the
seller
commendeth
it
beyond
and
above
its
worth
,
Prov.
20
14.
It
is
naught
saith
the
buyer
,
&c.
which
although
in
some
degree
it
be
inevitable
,
yet
no
doubt
,
when
on
either
hand
it
is
wittingly
and
designedly
done
,
it
is
a
fault
.
9.
It
may
be
committed
in
the
matter
of
just
debts
;
As
,
1.
when
nothing
is
payed
;
2.
When
a
part
is
only
payed
;
3.
when
payment
is
made
out
of
time
,
which
prejudiceth
them
we
owe
to
,
as
much
as
if
we
kept
a
part
back
;
4.
when
means
are
used
to
get
what
we
owe
diminished
;
1.
by
dwanging
and
constraining
a
man
to
quit
some
part
of
it
;
2.
by
dealing
indirectly
to
get
some-thing
down
of
the
sum
which
we
owe
10.
It
is
committed
when
advantage
is
taken
of
anothers
necessity
,
and
so
1.
when
they
are
constrained
to
sell
cheaper
,
then
without
loss
they
can
;
2.
when
we
sell
dearer
to
our
neighbour
,
because
we
see
he
must
have
it
;
3.
when
neighbour
,
because
we
see
he
must
have
it
;
3.
when
one
is
forced
to
unreasonable
tearms
,
because
he
must
have
money
;
dealings
of
this
nature
are
like
to
that
,
to
fell
the
poor
for
a
pair
of
shooes
,
which
is
reproved
Micah
.
8.
5
,
6.
7.
and
is
a
gross
theft
.
It
is
true
,
in
some
cases
,
as
for
instance
,
when
others
would
not
buy
such
things
,
and
we
need
them
not
our selves
,
neither
would
buy
them
,
were
it
not
for
our
neighbours
good
,
and
if
they
be
not
so
useful
for
us
,
an
abatement
in
such
a
case
may
be
lawfully
sought
.
11.
It
may
be
by
Law-suits
,
even
when
Law
seemeth
to
side
with
folks
,
summum
jus
,
being
often
,
summa
injuria
;
as
1.
by
putting
folks
needlesly
to
sue
for
their
own
,
or
by
our
seeking
what
is
not
ours
;
2.
by
bearing
through
a
business
to
the
prejudice
of
another
,
upon
a
title
of
Law
beyond
Equity
;
the
first
is
condemned
1.
Cor.
6.
1.
&c.
the
second
in
Job
31.
21.
If
I
have
list
up
my
hand
against
the
fatherless
(
saith
Job
)
when
I
saw
my
help
in
the
gate
;
see
also
to
this
purpose
Prov.
3.
29.
30.
12.
There
is
a
breach
of
it
by
wronging
our
neighbour
under
trust
(
which
is
a
high
degree
of
theft
)
As
1.
by
giving
advice
to
his
prejudice
,
when
he
lipneth
to
,
and
confideth
in
our
counsel
;
2.
When
Advocates
are
not
faithful
;
3.
When
Partners
in
trade
and
bargainings
are
not
faithful
one
to
another
;
4.
When
Servants
,
Factors
,
Treasurers
,
●tc
.
are
not
faithful
,
who
,
as
Joseph
,
have
all
committed
to
them
,
and
like
the
unjust
Steward
,
can
count
up
or
down
fifty
for
eighty
,
and
eighty
for
fifty
;
5.
Especially
here
fail
Tutors
of
Orphans
and
Fatherless
Children
,
who
having
these
committed
to
their
trust
,
make
it
their
work
to
prey
upon
their
estates
,
if
they
can
but
do
it
handsomly
,
and
without
observation
,
this
is
theft
,
robbery
,
oppression
,
and
deceitful
dealing
,
in
the
highest
degree
.
13.
There
is
a
breach
of
it
by
bribery
,
when
Judges
suffer
themselves
to
receive
gifts
,
presents
,
buds
or
bribes
,
whether
to
the
perverting
of
Judgment
,
or
for
doing
right
in
Judgment
which
they
are
obliged
to
do
without
these
.
Whoever
suffer
themselves
to
be
bribed
for
Judging
right
,
may
easily
be
tempted
by
a
bribe
to
do
wrong
in
Judgment
;
all
such
forget
that
the
Judgment
is
the
Lords
,
Deut.
1.
17.
that
they
ought
not
to
judge
for
men
but
for
the
Lord
,
2
Chorn.
19.
6.
that
they
ought
in
a
special
manner
to
be
fearers
of
God
,
men
of
truth
,
and
haters
of
couetou●ness
,
Exod.
18.
21.
that
they
should
not
respect
persons
in
Judgment
,
but
hear
the
small
as
well
as
the
great
,
Deut.
1.
17.
that
they
should
not
respect
the
person
of
the
poor
,
nor
honour
the
person
of
the
mighty
,
but
judge
righteous
Judgment
,
Lev.
19.
15.
that
they
ought
not
to
wrest
Judgment
,
nor
to
take
a
gift
(
which
blindeth
the
eyes
even
of
the
wise
,
and
perverteth
the
words
of
the
righteous
,
Deut.
16.
19.
Exod.
23.
8.
)
and
that
fire
shall
consume
the
tabernacles
of
bribery
,
Job
.
15.
34.
the
Lord
doth
highly
resent
,
and
will
most
severely
punish
the
breach
of
this
Command
in
such
,
because
they
do
more
immediately
represent
himself
,
as
being
placed
in
Judgment
to
supply
his
room
.
14.
There
is
a
breach
of
it
when
there
is
inequality
betwixt
our
advantage
,
and
that
which
is
expended
by
us
for
others
,
or
when
for
what
is
not
useful
and
needful
,
their
money
in
trusted
to
us
is
exhausted
,
or
when
we
occasion
them
to
spend
money
needlesly
,
upon
any
thing
that
is
not
useful
,
but
rather
hurtful
,
as
in
excessive
drinking
,
feasting
cloathing
,
that
is
full
of
vanity
,
or
in
vain
fashions
of
cloathing
,
playing
at
unlawful
games
,
as
cards
and
dice
,
or
excessively
at
unlawful
games
,
or
in
dancing
and
fidling
,
and
such
like
,
which
are
amongst
the
lavish
and
profuse
wayes
of
living
,
and
whoever
are
accessory
to
make
others
follow
these
,
or
for
these
do
procure
money
from
others
,
become
thieves
.
And
thus
all
idle
Vagabonds
,
Playfairs
,
Sporters
,
Minstrellers
,
Stage-players
,
and
such
like
,
livers
on
other
folks
charges
,
are
guilty
of
the
breach
of
this
Command
.
15.
There
is
a
wronging
of
our
Neighbours
estate
by
negligence
,
sloath
,
&c.
when
that
is
not
done
which
we
ought
to
do
for
their
good
;
this
is
done
especially
by
Tutors
,
by
Servants
,
and
others
,
who
stand
in
such
relations
to
any
,
as
that
by
vertue
thereof
they
are
obliged
to
have
a
care
of
what
they
are
interested
in
.
16.
We
wrong
others
by
ingaging
them
to
be
sureties
for
us
,
when
we
see
not
a
way
how
to
relieve
them
.
The
ingagers
themselves
also
become
guilty
of
the
breach
of
this
Command
,
except
in
such
cases
wherein
equity
and
charity
requireth
their
ingaging
,
and
this
way
,
many
are
stollen
from
their
estates
.
17
It
is
committed
in
retaining
what
is
our
neighbours
;
As
,
1.
when
the
payment
of
money
or
things
borrowed
is
delayed
beyond
the
time
appointed
,
Prov.
3.
28.
2.
When
things
borrowed
are
hurt
or
wronged
,
the
Lord
giveth
Laws
for
this
,
Exod.
22.
14.
3.
When
pledges
are
lost
by
negligence
,
or
interverted
to
our
own
use
;
4.
When
our
Neighbours
beast
is
straying
,
and
when
seen
by
us
,
and
not
kept
for
him
,
as
we
would
he
should
do
to
us
;
see
Deut.
22.
2.
Lev.
6.
4.
5.
When
something
is
lost
,
and
we
keep
it
,
as
if
finding
gave
us
a
right
to
it
;
it
should
be
for
the
right
owner
,
and
if
he
cannot
be
found
,
publick
signification
should
be
made
of
it
,
as
the
Law
requireth
.
18.
This
Command
obligeth
us
to
restore
,
1.
What
we
have
unjustly
taken
from
,
or
gained
of
others
any
way
,
as
Zacheus
did
,
Luke
19.
8.
It
is
recorded
of
Selymus
the
Turkish
Emperour
,
a
most
bloody
man
,
that
when
he
was
a
dying
,
one
of
his
Bas●aas
desiring
him
to
build
an
Hospital
for
relief
of
the
poor
,
with
the
wealth
taken
from
the
Persian
Merchants
;
he
replyed
thus
,
Wouldest
thou
,
Pyrthus
,
that
I
should
bestow
other
mens
goods
,
wrongfully
taken
from
them
,
on
works
of
Charity
and
Devotion
,
for
mine
own
vain
glory
and
praise
?
assuredly
I
will
never
do
it
;
nay
,
rather
see
they
be
bestowed
on
the
right
owners
again
.
Which
was
done
forthwith
accordingly
,
to
the
great
shame
of
many
Christians
,
who
mind
nothing
less
then
the
restitution
of
ill
gotten
goods
,
whether
by
themselves
,
or
by
their
Ancestours
,
but
cull
out
some
small
fragments
of
a
world
of
such
ill-gotten
goods
to
bestow
on
some
charitable
or
pious
work
,
as
they
call
it
.
Zacheus
his
penitent
Proclamation
here
consisted
of
two
branches
,
to
wit
,
restitution
and
destribution
.
2.
It
obligeth
even
Children
that
have
somewhat
transmitted
to
them
from
their
Parents
,
which
they
have
unjustly
conqueished
,
to
restore
it
,
otherwayes
they
make
themselves
guilty
:
And
in
all
these
we
would
distinguish
the
Court
of
the
Lord
,
or
of
Conscience
,
from
mens
Civil
Courts
,
and
thus
it
will
not
warrant
the
Heir
before
God
(
though
before
men
it
may
)
to
retain
that
which
he
possesseth
,
that
the
Father
left
him
a
right
to
what
he
unjustly
purchased
.
It
may
be
it
is
the
doing
of
this
which
maketh
great
estates
melt
away
in
the
Childrens
hands
,
because
it
thus
descended
;
the
Lord
hereby
would
have
men
know
that
they
are
not
richest
who
have
most
left
them
,
but
who
have
it
well
conqueished
with
Gods
blessing
.
19.
Consider
it
as
it
doth
not
properly
take
from
our
neighbours
,
yet
wrongeth
them
and
deteriorateth
their
estate
;
so
men
may
wrong
the
house
they
dwell
in
,
the
horse
they
ride
on
,
or
any
thing
which
is
set
or
given
in
loan
to
them
;
thus
they
may
wrong
the
instruments
that
others
win
their
living
with
;
so
also
we
wrong
others
when
their
time
is
taken
up
either
by
waiting
idly
on
us
,
or
by
unnecessary
imployments
put
upon
them
,
visits
,
and
such
like
;
or
when
weakness
of
body
is
occasioned
to
them
by
any
of
these
,
thus
Exod.
21.
19.
the
Lord
will
have
reparation
made
for
lost
time
,
as
well
as
for
lost
means
.
Many
tiplers
are
thieves
this
way
,
to
each
other
,
and
to
themselves
,
which
God
will
make
them
count
for
,
how
little
soever
they
think
of
it
.
20.
There
is
a
wronging
of
our
neighbour
without
a
compensation
,
and
there
is
a
wronging
him
with
a
pertended
compensation
,
that
is
,
either
when
the
thing
is
not
so
good
in
it self
,
or
not
so
good
to
him
;
thus
Achab
,
1
Kings
17.
was
guilty
in
desiring
Naboths
Vineyard
,
even
though
he
offered
him
as
good
,
yet
it
was
not
so
good
to
Naboth
,
because
this
was
his
Fathers
,
and
he
esteemed
it
more
:
Thus
also
there
is
a
stealing
of
another
mans
contentment
,
although
that
in
which
he
placeth
it
may
be
a
matter
of
very
little
or
no
worth
at
all
,
but
yet
if
therein
he
hath
an
interest
of
affection
,
as
they
call
it
,
such
as
a
man
may
have
for
some
petty
Jewel
,
a
Hawk
,
a
Hound
,
or
the
like
,
so
that
it
please
him
,
or
delight
him
,
the
wronging
of
him
in
that
,
is
not
only
a
sin
against
the
sixth
Command
,
in
grieving
him
,
but
against
this
in
prejudicing
him
of
his
contentment
,
which
as
to
him
in
some
respect
,
is
a
sorer
wrong
,
then
the
taking
from
him
of
that
which
in
it self
were
of
far
greater
worth
,
would
have
been
.
21.
There
is
a
failing
by
unskilfulness
;
as
when
one
taketh
on
him
some
office
,
and
receiveth
wages
or
hire
for
it
,
and
is
not
qualified
for
,
nor
sutable
to
the
place
and
employment
;
thus
Physicians
,
Lawyers
,
and
Judges
,
often
steal
from
men
,
through
their
ignorance
:
As
also
Ministers
who
supply
Charges
they
are
unfit
for
,
and
consume
that
which
should
entertain
others
▪
but
this
sin
in
Ministers
is
oftentimes
more
through
unfaithfulness
,
when
being
sustained
for
the
good
of
the
people
,
they
turn
rather
to
be
hurtful
.
Thus
Christ
▪
John
10.
1.
calleth
false
Prophets
,
Thieves
&
Robbers
And
indeed
it
is
the
worst
gain
in
the
world
,
that
utterly
unskilful
and
unfaithful
Ministers
get
by
straving
and
murthering
the
immortal
souls
of
men
,
22.
We
wrong
others
when
we
communicate
not
to
them
when
they
are
in
need
,
and
we
in
a
capacity
to
help
them
,
yea
,
when
by
idleness
and
prodigality
we
incapacitate
our selves
to
communicate
to
the
necessities
,
of
others
as
Ephes.
4.
28
is
clear
.
23.
Beside
,
there
cometh
in
here
all
selling
and
buying
of
what
should
not
be
sold
or
bought
,
as
publick
places
in
Church
or
State
;
this
first
from
Simon
Magus
,
Acts
8.
18.
19.
is
called
Simony
,
and
is
a
sin
of
a
high
degree
,
making
that
saleable
which
the
Lord
will
have
free
:
and
it
taketh
in
not
only
giving
money
,
but
any
other
thing
upon
this
account
to
promove
such
and
such
persons
,
or
receiving
any
thing
to
be
sweyed
so
,
and
so
whether
it
be
munus
manus
,
linguae
aut
actionis
,
a
gift
of
the
hand
,
tongue
,
or
action
.
1.
By
a
gift
of
the
hand
is
understood
money
or
things
that
are
usually
given
.
2.
A
gift
of
the
tongue
comprehendeth
fair
speeches
,
solicitations
flatteries
,
&c.
3.
By
a
gift
of
action
is
understood
,
service
,
dependence
,
on
waiting
and
courtesies
(
as
they
are
called
)
made
use
of
to
procure
anothers
favour
;
and
in
all
these
three
men
may
greatly
sin
,
as
when
they
hunt
after
,
and
are
sweyed
with
any
of
them
,
and
so
covet
them
;
as
when
Magistrates
or
Judges
sell
Justice
for
bribes
,
when
men
by
lying
and
false-witness
bearing
,
sell
the
truth
▪
whereof
Lawyers
are
chiefly
guilty
,
who
for
fees
plead
ill
causes
wittingly
:
or
when
one
giveth
them
,
that
he
may
gain
more
really
upon
the
other
;
as
for
instance
,
when
men
by
any
of
these
bribes
buy
Justice
,
and
much
more
Injustice
,
and
buy
lies
and
false
testimonies
to
prevent
or
pervert
Justice
.
24.
There
is
a
guilt
in
consenting
too
,
incouraging
in
,
conniving
at
,
or
justifying
of
such
as
commit
this
sin
,
or
are
receivers
or
resetters
of
what
is
stollen
,
for
their
strengthening
and
incouragement
;
see
Psal.
50.
18.
Prov.
1.
10.
25.
Seasing
upon
other
folks
goods
sometimes
under
pretext
of
escheats
,
as
Admirals
doe
upon
Sea
wrack
,
and
such
like
;
when
there
is
no
just
ground
to
take
away
the
owners
right
,
and
this
is
reckoned
open
violence
before
God
,
&
is
a
most
cruel
adding
of
affliction
to
the
afflicted
.
This
sin
then
of
Theft
,
in
reference
to
our
neighbours
,
is
fallen
into
by
violence
,
deceit
,
negligence
,
unfaithfulness
▪
ignorance
unskilfulness
,
&c.
And
when
all
is
said
,
a
tender
heart
will
still
need
its
own
examination
and
tryal
of
it self
,
there
being
as
many
wayes
to
break
this
Command
,
as
there
are
wayes
to
prejudice
our
neighbours
estate
.
We
come
now
to
consider
how
a
man
is
guilty
in
wronging
his
own
estate
(
for
there
is
a
skill
and
dexterity
in
the
managing
the
unrighteous
Mammon
)
which
we
consider
two
wayes
;
1.
As
he
wrongeth
and
diminisheth
his
estate
by
not
providently
caring
for
its
preservation
and
increase
,
or
improvement'
when
he
is
not
frugal
,
or
not
so
frugal
as
he
ought
to
be
,
but
lazie
and
sloathful
,
he
becometh
guilty
of
the
breach
of
this
Command
,
because
he
incapacitateth
himself
for
being
useful
to
others
,
and
putteth
himself
in
hazard
of
poverty
and
want
,
which
is
the
proper
snare
of
this
sin
of
stealing
▪
and
disposeth
for
it
,
Prov.
30.
9.
This
poverty
which
is
so
ensnairing
,
is
brought
on
1.
By
sinful
spending
and
debauching
away
of
our
estate
and
time
,
as
the
Prodigal
did
,
Luke
.
15.
11.
&c.
2
By
unnecessary
waste
in
prodigality
and
lavishness
,
such
as
(
though
unjustly
)
Judas
condemned
in
the
woman
,
spoken
of
John
12.
5
▪
For
much
spending
must
have
much
to
uphold
it
,
and
must
have
many
wayes
to
furnish
it self
according
to
the
Proverb
most
ordinarily
verified
,
Omnis
Prodigus
est
avarus
,
every
Prodigal
man
is
greedy
or
covetous
,
to
satisfie
one
lust
he
exerceth
another
;
however
,
he
being
but
a
steward
of
what
he
possesseth
,
he
by
his
prodigality
,
not
only
interverteth
from
the
right
end
what
means
God
hath
given
him
to
be
otherwayes
disposed
of
,
but
also
draweth
upon
himself
poverty
.
3.
By
negligence
,
laziness
,
carelesness
,
&c.
in
a
lawful
calling
(
for
they
that
are
given
to
sleep
,
or
idleness
,
shall
come
to
poverty
,
as
the
Wise
man
saith
)
or
being
without
a
calling
altogether
.
When
God
giveth
men
ability
of
body
or
mind
,
it
is
sad
that
they
should
be
useful
for
nothing
,
nor
active
in
any
thing
but
to
sin
,
and
be
snairs
and
reproaches
unto
Christians
and
Christian
Religion
,
as
all
idle
persons
,
bearing
the
name
of
Christians
,
are
,
whoever
they
be
,
whether
Gentlemen
or
others
It
is
observable
,
that
both
before
the
fall
,
and
after
the
fall
,
God
put
that
task
of
working
in
mans
hand
,
commanding
him
to
labour
:
many
other
such
foolish
wayes
there
are
whereby
a
man
cometh
unto
poverty
,
and
becometh
guilty
of
not
providing
for
himself
,
or
his
family
:
Also
by
suretyship
many
are
bowed
and
brought
low
,
which
although
it
is
not
simply
to
be
condemned
,
more
then
to
give
freely
,
yet
it
is
to
be
well
regulated
by
charity
and
prudence
,
directing
so
to
assist
our
neighbour
in
his
present
exigence
,
as
we
may
also
be
sure
of
our
after
relief
,
lest
for
the
debts
of
others
,
our
own
families
be
made
to
moan
for
want
.
2.
We
may
consider
a
mans
failing
in
reference
to
this
Command
,
as
he
wrongeth
and
stealeth
from
himself
the
●ree
and
comfortable
use
of
his
own
estate
;
of
this
man
Solomon
speaketh
,
Eccles.
4.
6.
8.
and
6.
1
,
2.
and
he
stewardeth
not
the
world
well
when
he
hath
it
,
who
cannot
find
in
his
heart
to
live
on
his
own
,
and
who
liveth
heartlesly
as
if
he
had
nothing
at
all
▪
in
this
repect
a
man
wrongeth
himself
,
and
particularly
these
wayes
;
1.
By
coveting
too
great
a
measure
of
riches
,
so
that
he
will
not
be
content
with
enough
,
but
he
will
and
must
be
rich
,
this
is
avaritia
,
or
greed
,
even
though
the
means
be
lawful
which
he
useth
for
acquiring
of
riches
.
2.
By
the
vexing
anxious
manner
of
seeking
after
even
what
is
necessary
:
Thus
a
man
may
be
diffidently
and
vexingly
solicitous
for
his
to
morrows
dinner
,
and
be
vexed
about
it
,
as
it
is
Matth.
6.
31.
Caring
for
the
morrow
,
what
he
shall
eat
or
drink
,
or
taking
thought
about
it
,
this
is
carking
carefulness
.
3.
There
is
a
failing
in
keeping
any
thing
of
the
world
that
we
have
gotten
,
when
we
cannot
bestow
it
▪
cannot
twin
or
part
with
it
,
for
charitable
,
either
publick
or
private
,
uses
,
nay
not
for
honest
uses
,
this
is
niggardliness
:
And
when
it
is
universal
,
both
in
reference
to
our selves
and
others
,
it
is
Du●ities
,
or
extream
hardness
.
4.
Some
may
spend
on
themselves
liberally
,
but
they
can
part
with
nothing
for
charitable
supply
of
others
,
such
a
one
was
Na●al
,
1
Sam.
25.
and
this
is
churlishness
.
5.
Some
cannot
even
bestow
on
themselves
what
is
sufficient
,
either
for
meat
,
drink
,
or
cloathing
,
as
we
may
see
Eccles.
6.
1.
2.
and
chap.
4.
8.
that
the
man
hath
much
,
and
yet
can
neither
sleep
nor
eat
heartily
,
because
the
comfortable
use
of
creature
enjoyments
is
Gods
gift
,
this
is
sordidness
.
Over
all
these
persons
the
world
prevaileth
,
it
mastereth
and
overcometh
them
,
and
they
do
not
master
and
overcome
it
as
Christians
ought
to
do
.
If
we
would
come
to
consider
,
in
the
next
place
,
how
a
man
should
profit
better
,
and
improve
his
own
estate
,
it
will
be
hard
to
speak
so
of
it
as
to
pitch
upon
particulars
;
for
certainly
God
alloweth
prae●onie
,
or
sutable
and
due
sparing
,
and
frugalitie
,
as
he
disalloweth
and
discountenanceth
the
extreams
in
the
defect
and
excess
;
we
would
then
consider
the
midst
,
in
qu●
sta●
virtus
,
as
they
use
to
say
,
and
so
speak
of
the
positive
part
in
these
following
questions
.
1.
If
a
man
may
aim
and
endeavour
to
increase
his
estate
,
how
far
?
by
what
means
?
or
how
?
and
for
what
ends
?
2.
How
we
are
to
walk
in
merchandize
and
bargains
?
3.
How
to
walk
in
charity
,
alms
,
and
distributing
to
others
?
4.
How
to
walk
in
managing
of
our
estate
,
as
to
the
gathering
,
keeping
,
or
preserving
and
using
o●
it
?
5.
What
to
judge
of
,
and
how
to
carry
in
Usury
(
as
it
is
called
)
?
6.
What
to
account
of
the
punishment
of
theft
in
the
Court
of
men
?
7.
How
it
came
that
the
covetous
have
been
so
marked
or
noted
in
the
primitive
times
,
1
Cor.
6.
10.
and
Ephes.
5.
5.
that
they
have
been
looked
on
as
persons
secluded
from
Heaven
,
and
not
worthy
of
Church
fellowship
?
and
what
marks
to
know
them
by
?
where
we
may
touch
a
littl
on
the
ill
of
that
sin
,
and
speak
a
word
by
way
of
disswasive
from
it
.
For
the
first
,
That
one
may
lawfully
increase
his
estate
or
goods
,
cannot
be
denyed
,
it
being
well
qualified
:
Jacob
,
Gen.
30.
30.
found
it
necessary
to
provide
for
his
family
;
and
1.
Tim.
5.
8.
it
is
a
thing
that
nature
it self
teacheth
a
very
Infidel
.
The
great
matter
is
to
qualifie
it
rightly
;
1.
as
to
the
end
,
2.
the
measure
,
3.
the
means
,
4.
the
way
and
the
manner
.
1.
For
the
end
,
1.
The
chief
and
last
is
God-glory
that
we
may
be
serviceable
to
him
with
our
substance
,
in
our
generation
,
and
may
be
kept
from
stealing
and
lying
,
Prov.
30.
8.
9.
2.
Others
good
,
that
we
may
be
helpful
to
them
,
for
men
may
and
should
work
for
this
end
,
although
they
had
what
were
sufficent
for
themselves
,
see
Ephes.
4.
28.
3.
Our selves
are
to
be
considered
,
and
we
are
to
look
here
,
1.
to
necessity
,
2.
to
c●nvenience
,
3.
to
honesty
.
There
is
a
threefold
necessicy
,
1.
of
providing
for
our selves
,
2.
for
our
family
,
1
Tim.
5.
8.
3.
for
our
place
and
station
,
such
as
Nehemiah
,
cap.
5
:
14.
&c.
was
apprehensive
of
,
hence
tribute
is
allowed
to
the
Magistrate
,
being
in
so
publick
and
eminent
a
station●
,
and
so
useful
for
the
people
:
In
all
these
we
should
live
,
as
far
as
may
be
,
on
our
own
,
having
an
eye
to
that
direction
of
the
Wise
man
,
Prov.
5.
15.
2.
Conveniencie
requireth
more
then
necessity
,
and
is
to
be
provided
for
,
see
Prov.
30.
8.
where
▪
Ag●●
prayeth
for
that
which
is
neither
too
much
nor
too
little
,
but
convenient
.
3.
There
is
honesty
,
and
this
hath
yet
a
farther
reach
then
conveniency
,
and
thus
we
are
to
provide
things
honest
in
the
fight
of
all
men
,
which
may
be
lawfully
aimed
at
;
to
be
honest
then
▪
even
before
men
,
is
commendable
,
honesty
being
no
pride
,
see
Rom.
12.
17.
2
Cor.
8.
21.
2.
As
for
the
measure
which
is
to
be
kept
in
the
increasing
of
our
goods
,
it
is
hard
to
determine
it
,
yet
sure
folks
are
not
left
to
gather
as
much
as
they
may
even
by
lawful
means
attain
to
,
having
no
bound
set
to
their
desires
,
designs
,
and
endeavours
,
but
adding
one
thing
to
another
,
till
they
be
,
as
it
were
,
alon●
in
the
earth
,
which
is
reproved
,
Isai.
5.
8.
Hab.
2.
9.
This
boundlesness
,
alace
!
haunteth
and
attendeth
too
many
,
and
hath
never
satisfaction
.
Agur
found
there
was
an
excess
in
riches
to
be
prayed
against
,
as
well
as
poverty
,
other
wayes
he
durst
not
so
have
prayed
:
It
is
with
riches
as
with
meat
and
drink
,
competencie
is
good
,
but
excess
surfetteth
and
loadeth
,
Luke
2●
.
34.
Hab.
2.
6.
We
conceive
these
generals
may
be
laid
down
here
,
1.
What
may
conduce
for
the
ends
aforesaid
,
and
is
necessary
,
convenient
,
and
honest
;
that
men
may
aim
at
,
and
no
further
is
needful
.
2.
Riches
not
being
promised
,
but
only
what
is
convenient
,
and
our
endeavours
being
commanded
only
for
things
honest
▪
this
indeed
may
be
aimed
at
,
but
a
man
should
not
intend
to
attain
to
any
thing
beyond
what
he
hath
a
promise
or
command
for
:
The
promise
is
,
●e
shall
not
want
any
good
thing
,
Psalm
34.
10.
and
84.
11.
which
is
indeed
broad
enough
,
and
may
in
some
respect
be
extended
even
to
the
command
for
things
honest
,
whereof
we
have
spoken
;
see
Hebr.
13.
5
,
6.
where
,
in
the
Greek
(
to
guard
the
hearts
of
the
people
of
God
against
covetousness
,
and
to
fortifie
against
all
fears
of
wanting
what
is
necessary
and
competent
)
there
is
a
five
fold
negative
in
the
promise
,
I
will
not
,
not
,
leave
thee
,
neither
,
not
,
not
▪
will
I
forsake
thee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
3.
A
man
may
aim
and
endeavour
to
be
as
rich
as
he
may
warrantably
pray
to
be
,
but
no
more
;
and
his
prayers
are
guided
partly
by
the
promises
,
and
by
the
commands
,
Give
us
this
day
our
daily
bread
—
and
partly
by
the
Saints
approved
examples
,
as
that
of
Agurs
,
Give
me
neither
poverty
nor
riches
,
Prov.
30.
7.
8.
4.
The
measure
may
be
judged
of
,
and
tryed
by
this
general
,
to
wit
,
if
the
omitting
of
such
a
thing
hath
the
just
ground
of
a
challenge
in
it
,
a
man
must
think
it
his
duty
to
aim
at
that
,
and
his
sin
,
if
he
should
not
,
and
it
is
not
his
inclination
or
affection
that
must
guide
him
here
;
now
men
will
be
challenged
in
their
conscience
for
not
aiming
at
competencie
,
but
not
for
not
seeking
to
be
rich
▪
onely
know
there
is
not
,
not
can
be
one
rule
for
the
same
measure
to
all
persons
,
in
this
matter
;
men
having
different
burthens
and
charges
may
seek
more
or
less
accordingly
,
and
therefore
when
Jacobs
family
increased
,
Genes.
31.
he
thought
it
time
to
provide
for
them
,
neither
can
there
he
a
rule
for
the
same
measure
,
even
for
the
same
persons
at
all
times
,
as
is
clear
Jerem.
45.
5.
in
B●ruch
and
Ne●e●●a●
,
Nehem.
5.
14
,
15
,
16
,
17
,
18.
men
ought
not
to
aim
to
be
as
others
,
but
as
is
needful
and
competent
for
their
rank
,
burthen
,
and
station
.
Neither
5.
must
we
reckon
in
this
matter
by
a
mans
success
;
some
there
are
who
think
they
are
exonered
if
they
use
but
any
means
for
providing
for
themselves
,
and
they
have
a
sort
of
peace
in
the
endeavour
,
be
it
less
or
more
:
Others
there
are
,
who
even
by
lawful
means
seek
,
and
also
attain
to
more
then
is
convenient
for
them
,
and
think
they
may
do
so
,
because
they
have
success
;
but
endeavors
would
be
suited
and
proportioned
to
the
foresaid
ends
,
with
dependence
on
Gods
blessing
,
whatever
be
the
success
,
Psalm
127.
12.
3.
It
would
be
qualified
by
the
right
means
,
there
would
be
righteousness
in
the
way
of
purchasing
or
conqueishing
our
estate
;
and
it
supposeth
,
1.
That
it
be
by
a
lawful
occupation
,
which
excludeth
what
is
gained
by
cards
,
dice
,
wodding
,
or
wagering
,
&c.
2.
By
an
occupation
useful
to
others
,
as
well
as
profitable
to
us
,
gain
must
not
only
nor
chiefly
sway
;
but
,
we
should
aim
at
that
wherein
we
may
be
useful
to
Church
or
State
in
our
Generation
,
then
it
is
lawful
to
make
gain
,
as
the
wages
of
that
service
.
All
Trades-men
,
and
men
in
place
,
would
be
as
Officers
to
Church
or
State
,
and
upon
that
ground
they
have
a
right
to
make
gain
.
These
tradings
in
Wines
,
in
such
quantities
at
least
,
that
wrong
the
Country
,
and
in
other
things
subservient
to
vanity
.
I
know
not
well
what
to
say
of
them
.
only
I
think
,
I
may
say
it
had
been
good
for
Common-wealths
,
some
Trades
had
never
been
:
It
is
the
thing
that
is
cond●mned
Rom.
13.
13
,
14.
Ephes.
4.
23.
3.
We
would
have
a
care
that
neither
deceit
,
lying
,
or
any
other
unlawful
shift
be
used
in
a
lawful
calling
,
which
may
wrong
it
,
Leci●
.
19.
1●
.
4.
As
to
the
manner
,
it
would
be
qualified
thus
,
1.
That
it
be
in
obedience
to
God
,
serving
him
in
some
measure
in
that
Calling
or
Trade
,
as
well
as
in
Prayer
;
and
acknowledging
him
in
the
particulars
of
our
gain
:
2.
That
it
be
by
faith
on
him
,
waiting
,
as
was
just
now
said
,
for
the
blessing
from
him
,
Psalm
127.
1.
3.
That
it
be
by
a
Christian
way
in
every
thing
,
submitting
to
him
when
a
cross
cometh
,
being
without
peremptoriness
or
anxiety
,
being
quiet
in
praying
,
as
Matth.
6.
but
not
thoughtful
:
4.
That
it
be
by
trysting
and
ordering
our
care
for
our
estate
in
the
World
,
so
as
it
may
be
most
consistent
with
promoving
our
edification
,
and
we
not
in●angled
with
the
affairs
of
this
life
,
as
it
is
2
Tim.
2.
4.
nor
so
hedged
up
and
straitned
with
them
,
as
to
have
no
time
for
other
things
more
necessary
:
In
sum
,
our
manner
would
be
such
as
the
heart
may
be
kept
in
a
good
frame
for
praying
,
praising
,
keeping
communion
with
God
,
and
even
for
dying
in
the
midst
of
our
endeavours
of
that
kind
,
Luke
21.
34.
other
wayes
we
may
be
su●fetted
,
even
in
cares
,
about
lawful
things
,
and
made
also
indisposed
for
spiritual
duties
,
as
a
man
is
by
gluttony
and
drunkenness
.
Let
there
be
therefore
moderation
in
all
these
respects
,
other
wayes
,
as
saith
the
Scripture
,
a
man
that
will
be
rich
,
1.
He
loadeth
himself
with
a
burthen
of
thick
clay
,
Hab.
2.
6.
2.
He
putteth
himself
amongst
briers
and
thorns
,
for
Matth.
13.
22.
riches
are
compared
to
these
:
3.
He
surfetteth
himself
as
a
drunken
man
doth
,
Luke
21.
3●
.
4.
He
runneth
himself
in
a
snare
,
and
draweth
on
many
sorrows
,
nay
pierceth
himself
through
with
them
,
1
Tim.
6.
10.
O!
but
many
souls
will
cry
out
greatly
one
day
of
this
evil
of
immoderate
pursuing
after
riches
:
5.
He
bringeth
a
woe
from
God
upon
himself
,
Isai.
5.
8.
6.
He
will
readily
be
high-minded
and
proud
,
1
Tim.
6.
17.
7.
He
is
in
eminent
hazard
to
trust
in
these
uncertain
riches
,
1
Tim.
6.
8.
He
is
in
great
danger
to
turn
aside
from
the
truth
,
and
to
embrace
errour
,
which
is
strange
,
yet
most
true
;
1
Tim.
6.
10.
9.
He
is
in
great
hazard
to
be
an
oppressor
,
James
2.
6.
and
5.
4.
10.
Riches
immoderately
sought
after
,
do
the
man
still
evil
that
possesseth
them
,
as
Agurs
prayer
,
Hezekiahs
experience
,
and
1
Tim.
6.
10
,
11.
is
evident
,
where
it
is
said
they
fall
into
many
foolish
and
hurtful
lusts
,
which
drown
them
in
perdition
and
destruction
.
The
second
thing
is
concerning
trading
and
merchandize
,
whereof
we
shall
say
but
little
in
particular
;
In
general
then
,
1.
Trading
is
lawful
in
it self
,
as
a
mean
to
the
ends
proposed
,
as
is
said
,
being
also
well
qualified
(
as
was
spoke
to
in
the
former
)
conform
to
the
qualifications
of
end
,
midses
,
means
,
manner
.
2.
There
may
be
faults
in
buying
and
selling
both
,
all
men
generally
loving
to
buy
within
the
worth
,
and
to
sell
dear
,
as
a
Heathen
once
told
a
Company
what
was
in
all
their
minds
.
3.
A
Merchant-man
and
Trades-man
bestowing
his
time
,
pains
,
estate
in
trading
,
may
take
gain
as
the
wages
of
his
pains
,
as
a
servant
may
do
for
his
work
,
as
Teachers
and
Physicians
may
do
for
their
pains
,
because
they
cannot
be
wanted
,
and
none
can
go
about
these
employments
without
livelyhood
,
therefore
is
the
workman
worthy
of
his
hire
,
but
it
must
be
such
a
work
as
is
worthy
.
4.
Yet
a
mans
rule
in
bargaining
is
not
to
take
whatever
he
can
get
;
nay
,
not
alway
as
he
bought
,
having
,
it
may
be
,
bought
too
dear
,
or
these
Wares
not
being
now
in
such
esteem
,
nor
as
they
were
when
bought
by
him
;
nor
is
the
price
alwayes
to
be
hightned
by
him
as
the
Wares
grow
more
scarce
,
if
so
be
they
be
not
dearer
to
him
.
But
Folks
would
consider
,
1.
The
worth
of
the
thing
in
it self
,
and
according
to
the
necessary
and
just
circumstances
of
his
Calling
and
Trade
;
so
that
suppose
they
were
buying
it
themselves
,
they
would
be
content
to
give
as
much
as
they
demand
,
and
men
should
never
offer
less
to
others
,
then
they
would
demand
themselves
,
though
their
ordinary
way
is
much
contrary
to
this
,
as
we
may
see
Prov.
20.
14.
2.
No
shifts
are
to
be
used
by
the
seller
to
over-value
or
call
his
Ware
better
then
it
is
,
or
by
the
buyer
to
under-value
and
despise
it
,
below
what
we
think
it
to
be
,
Levit.
19.
11.
3.
We
should
never
simply
or
onely
mind
our
own
advantage
in
selling
and
buying
without
respect
to
the
advantage
of
others
,
but
would
so
sell
and
buy
as
they
might
be
also
gainers
;
and
thus
we
see
that
charity
regulateth
us
,
Phil.
2.
4.
4.
Neither
would
the
buyer
deceitfully
hide
what
may
commend
the
price
of
Wares
,
nor
the
seller
what
may
make
it
less
;
as
suppose
one
knew
such
Wares
or
Merchandize
would
shortly
grow
cheaper
or
dearer
,
and
therefore
●he
either
selleth
or
buyeth
purposely
to
put
the
loss
on
his
Neighbour
,
or
at
least
to
make
gain
to
himself
,
without
any
regard
to
his
neighbours
loss
.
5.
There
would
be
ingenutiy
in
buying
and
selling
,
that
which
ye
call
prigging
or
cheapning
,
is
not
good
;
both
buyer
and
seller
should
put
a
just
value
upon
Wares
,
and
hold
there
;
there
is
much
jugling
and
falshood
,
and
lying
when
it
is
other-wayes
,
see
Ephes.
4.
vers.
25.
Prov.
20.
14.
6.
There
ought
to
be
no
taking
advantage
of
anothers
necessity
,
ignorance
,
and
simplicity
.
7.
In
a
word
,
we
would
sell
and
buy
,
and
do
to
others
as
we
would
have
them
do
to
us
,
and
so
we
would
keep
up
no
fault
we
know
,
of
the
things
we
sell
,
give
good
measure
and
good
money
,
&c.
All
these
things
come
in
under
trading
and
merchandizing
,
and
thus
one
just
price
should
be
kept
,
so
far
as
may
be
.
If
it
were
asked
here
,
how
we
may
pitch
or
settle
on
a
just
price
?
It
is
hard
to
answer
this
question
to
full
conviction
and
satisfaction
;
yet
a
man
would
consider
,
1.
What
he
himself
,
having
knowledge
of
the
goods
,
would
give
for
such
and
such
,
corn
,
cloath
,
beasts
,
or
whatever
it
be
,
if
he
hath
or
had
use
for
them
,
or
were
to
buy
them
.
2.
What
men
of
knowledge
do
judge
such
a
thing
to
be
worth
,
and
what
may
be
the
price
of
it
(
if
the
price
be
by
Authority
regulated
,
it
setteth
it self
.
)
3.
What
such
a
thing
doth
generally
cost
amongst
those
that
are
judicious
and
conscientious
.
4.
What
he
would
give
for
the
like
possibly
again
,
when
this
is
away
,
allowing
fit
gain
.
In
sum
,
there
are
th●ee
sorts
of
prices
;
the
1.
Is
rigid
,
when
men
must
have
what
they
will
for
their
Ware
:
The
2.
is
e●sie
,
this
is
only
at
some
times
when
it
is
called
for
,
but
it
is
not
alway
necessary
,
and
selling
thus
,
in
such
cases
,
is
an
honest
giving
,
which
men
are
not
always
at
least
obliged
●o
.
The
3.
is
pretium
medium
,
or
the
middle
or
modest
price
,
which
is
betwixt
the
two
,
and
in
no
extream
;
yet
when
any
question
is
,
whether
this
much
or
that
much
is
to
be
taken
?
It
is
safest
carving
on
the
side
that
lyeth
next
our selves
.
5.
A
man
would
consider
how
he
would
proceed
in
that
bargain
,
so
as
he
might
have
peace
,
if
he
were
just
now
to
die
,
and
what
he
durst
adventure
on
in
that
case
,
let
him
do
the
same
in
all
his
bargains
.
Amongst
the
many
and
great
uses
of
riches
,
some
of
them
concern
our selves
,
some
of
them
others
,
and
there
lyeth
no
less
necessity
upon
us
to
shew
mercy
for
the
supply
of
others
,
then
to
pay
our
debt
,
or
supply
our selves
,
and
to
a
man
in
case
for
it
,
God
hath
not
left
the
one
indifferent
more
then
the
other
.
For
clearing
of
which
,
we
would
consider
that
God
,
who
is
the
great
owner
and
absolute
proprietor
of
the
Creatures
,
and
who
distributed
them
to
men
according
to
his
pleasure
,
hath
distributed
riches
to
some
,
as
it
were
to
Stewards
,
to
be
made
use
of
for
his
houshold
,
as
may
be
gathered
from
Luke
16.
10
,
11
,
12.
Hence
it
is
not
left
arbitrary
to
men
to
give
alms
,
or
not
,
as
they
think
meet
,
but
it
lyeth
on
them
as
an
absolute
duty
:
Hence
also
we
may
see
what
a
sin
it
is
to
be
altogether
neglective
of
it
,
or
deficient
in
it
;
1.
It
is
a
stealing
and
theft
,
as
is
implyed
,
Ephes.
4.
28.
2.
It
is
perfidiousness
and
unfaithfulness
in
a
trust
committed
to
us
,
Luke
16.
9.
&c.
3.
It
is
cruelty
and
murther
,
and
hating
of
our
brother
,
1
John
3.
vers.
15.
and
17.
compared
;
and
indeed
,
if
it
be
intolerable
in
a
mans
Steward
intrusted
with
that
which
the
family
should
be
provided
with
,
to
apply
to
his
own
use
what
should
entertain
them
,
or
to
spend
it
on
himself
,
it
being
both
stealth
,
unfaithfulness
,
and
cruelty
;
so
is
it
no
less
intolerable
in
this
case
,
see
Prov.
11.
14.
25.
This
giving
of
●lms
rightly
qualified
,
is
highly
accounted
of
in
Scripture
,
and
assigned
as
the
mark
of
a
righteous
man
,
Psalm
119.
9.
noticed
and
commended
in
a
special
manner
at
the
day
of
Judgment
,
Matth.
25
30.
&c.
commanded
as
a
duty
,
Dout.
15.
7
▪
11
,
14.
21.
and
26.
11.
&c.
and
much
pressed
and
insisted
on
,
2
Cor.
8
9.
and
scarcely
will
we
find
in
all
the
Scripture
one
particular
duty
about
which
two
whole
Chapters
together
are
spent
,
but
this
,
which
holdeth
out
the
great
complacency
the
Lord
hath
in
the
single
and
suitable
practise
of
it
,
it
being
there
deservedly
set
down
and
insisted
upon
as
a
sure
evidence
of
the
reality
of
our
professed
subjection
to
the
Gospel
.
Let
us
see
then
1.
wherein
it
consisteth
?
2.
who
is
the
object
of
it
,
●3
.
who
is
to
give
,
4.
how
for
manner
and
measure
it
is
to
be
given
?
1.
Alms
,
is
not
every
,
giving
,
for
that
may
be
of
debt
,
or
it
may
be
to
a
rich
man
,
or
one
that
hath
no
need
,
out
of
pride
,
or
for
the
fashion
;
but
1
there
is
a
needy
object
from
which
,
we
can
expect
nothing
again
,
to
this
we
are
to
give
alms
;
2.
There
is
a
doing
it
upon
the
account
of
the
Command
,
as
thereby
honouring
our
Maker
,
and
testifying
our
love
to
Christ
,
which
is
to
do
it
to
a
Disciple
,
in
the
name
of
a
Disciple
;
Matth
10.
41
,
4●
.
it
taketh
in
all
supply
,
as
meat
,
drink
▪
visiting
them
,
vindicating
them
comforting
them
,
by
lending
,
giving
,
forgiving
of
any
thing
that
is
owing
,
&c
2.
The
object
,
neighbour
,
is
large
,
but
it
is
the
needy
one
onely
that
is
to
be
looked
to
,
Ephes.
4.
●8
.
and
Deut.
15.
11.
And
the
poor
ones
,
who
may
be
considered
,
1.
As
to
the
degree
of
their
need
three
wayes
,
1.
Need
that
is
common
,
and
such
as
folks
may
fend
with
it
;
2.
that
is
pinching
,
when
they
fend
with
difficulty
;
3.
that
is
extream
,
when
they
cannot
subsist
;
In
the
first
case
,
men
are
to
give
out
of
their
abundance
,
2
Cor.
8.
14.
and
need
not
straiten
themselves
for
the
supply
of
such
poor
;
In
the
second
they
ought
to
straiten
themselves
,
that
they
may
be
in
case
to
supply
others
,
as
when
they
have
two
coats
,
give
one
,
Luke
3
vers.
11.
In
the
third
,
they
would
straiten
themselves
,
though
it
were
to
sell
all
,
and
divide
it
,
which
the
Apostle
calleth
,
2
Corinth.
8.
3.
a
doing
beyond
power
,
which
is
not
alwayes
called
for
.
2.
Consider
them
either
as
able
to
work
,
and
by
idleness
occasioningt
heir
own
need
,
as
many
beggars
and
loiterers
,
though
of
better
rank
,
do
;
these
are
not
objects
of
Charity
,
2
Thess.
3.
11.
it
is
their
own
fault
they
want
▪
or
2.
as
having
able
and
rich
friends
,
such
as
Parents
,
Children
,
Kinsfolk
,
&c.
The
Church
,
and
proportionally
,
particular
persons
,
ought
not
to
be
burthened
with
these
,
1
Tim.
5.
16.
or
3.
as
wanting
all
comforts
,
and
as
weak
,
Levit.
25.
47.
the
Apostle
calleth
them
desolate
,
1
Tim.
5.
10.
—
These
are
proper
objects
of
Charity
and
Alms.
3.
Consider
them
either
1.
as
of
kin
and
related
to
us
,
and
nature
teacheth
us
to
begin
here
first
,
and
to
supply
the
necessity
of
these
;
or
2.
as
gracious
;
or
3.
as
our
flesh
,
and
as
men
,
here
we
should
do
good
to
all
,
though
especially
to
the
houshold
of
Faith
,
Galat.
6.
10.
proportioning
notwithstanding
our
charity
according
to
our
tyes
;
for
a
man
may
give
a
natural
and
unregenerate
Child
more
then
a
regenerate
neighbour
,
yet
he
is
to
supply
both
if
he
be
able
.
3.
But
who
should
give
?
Answ.
All
having
a
competencie
of
their
own
,
and
power
of
it
;
those
who
have
nothing
,
are
not
called
to
it
,
neither
also
Children
and
Wives
,
they
being
in
some
respect
not
in
power
or
capacity
to
distribute
,
except
so
far
as
the
allowance
of
their
station
goeth
;
for
the
relation
of
Wife
,
Son
,
&c.
giveth
some
latitude
in
some
things
,
wherein
it
is
supposed
that
the
Husband
or
Father
cannot
be
averse
:
But
particularly
we
say
,
1.
Rich
folks
are
obliged
to
give
,
even
although
they
be
wicked
,
for
unfaithful
Stewards
are
obliged
to
distribute
,
even
a
Nabal
as
well
as
others
,
and
they
may
in
some
cases
,
when
uncivilly
refusing
,
be
put
to
it
.
2.
Folks
that
have
little
are
obliged
to
give
,
though
it
should
be
the
less
,
as
the
poor
widow
gave
her
two
mites
,
Luke
●1
.
2.
&c.
and
so
Christ
speaketh
of
giving
a
Cup
of
cold
water
,
Matth.
10.
42.
3.
Folks
that
may
and
can
work
,
should
work
,
for
this
very
end
,
that
they
may
have
to
give
,
and
that
although
they
themselves
be
no
other
wayes
entertained
but
by
their
work
,
Ephes.
4.
●8
.
O!
how
little
conscience
is
made
of
this
?
how
few
work
,
or
work
somewhat
harder
for
this
end
?
4.
Consider
how
,
as
to
the
manner
and
measure
,
Charity
or
Alms
is
to
be
distributed
:
It
would
be
1.
liberally
,
2.
chearfully
;
it
is
dragged
from
some
,
as
if
it
were
a
cross
and
burthen
to
them
;
3.
seasonably
,
so
that
when
there
is
need
,
there
would
not
be
so
much
as
a
nights
delay
,
Prov.
3.
28.
4.
Prudently
and
tenderly
,
so
as
not
to
shame
the
poor
,
and
to
make
them
scarr
at
it
;
thus
Boaz
commanded
to
let
fall
some
handfuls
to
Ruth
,
that
she
might
gather
the
more
;
5.
judiciously
,
according
to
need
,
and
where
there
is
most
need
:
6.
humbly
and
denyedly
,
not
letting
the
right
hand
know
what
the
lest
doth
,
Matth.
6.
3.
and
not
being
puft
up
so
as
to
slight
and
contemn
those
we
give
our
Alms
to
.
For
general
rules
to
direct
in
this
matter
,
I
propose
these
:
1.
Lay
by
such
a
quota
of
your
estate
or
gain
,
and
let
that
be
dedicated
to
the
use
of
Charity
,
that
ye
may
have
it
to
bring
forth
when
particular
occasions
shall
offer
;
men
would
not
alwayes
stay
till
it
be
sought
,
but
would
have
,
as
it
were
,
a
poors
box
,
or
a
box
for
the
poor
by
them
,
so
the
Lords
appointing
a
certain
Tythe
under
the
Law
for
widows
,
fatherless
,
&c.
Deut.
14
22.
&c.
and
Deut.
16.
12.
with
Numb.
18.
21.
insinuateth
that
there
should
be
a
proportion
of
our
estate
laid
aside
for
charitable
uses
;
and
that
direction
of
the
Apostles
,
1
Cor.
16.
1.
for
every
man
to
lay
by
him
,
&c.
doth
confirm
this
,
the
doing
of
this
would
help
a
man
to
discern
the
proportion
best
of
what
he
is
able
to
spare
,
to
be
thus
employed
,
which
he
cannot
do
in
particular
occasions
,
because
he
knoweth
them
not
;
but
in
the
general
he
may
proportion
what
he
may
spare
to
all
in
common
,
&
thereafter
subdivide
wisely
upon
considerations
and
after-emergents
;
yet
so
,
as
when
necessity
is
extream
,
he
go
beyond
that
which
is
his
ordinary
allowance
;
this
also
would
prevent
all
temptations
having
any
tendency
to
the
disswading
of
us
from
any
thing
for
that
use
,
if
some
what
were
set
apart
for
it
,
and
it
would
also
ease
the
mind
and
conscience
of
such
who
were
tender
,
if
in
some
particulars
they
failed
,
to
be
clear
that
they
did
not
hold
it
in
for
their
own
advantage
,
but
that
they
were
forth-coming
according
to
their
ability
.
2.
This
would
be
done
monthly
or
weekly
,
as
the
Apostle
hath
it
,
1
Cor.
16.
1.
because
it
is
reasonable
that
every
week
or
moneth
should
have
somewhat
allotted
for
that
use
,
and
it
will
be
spared
with
less
grudge
then
when
it
cometh
to
somewhat
considerable
,
being
put
together
.
3.
Folks
would
not
delay
giving
till
the
needy
person
seek
;
they
are
often
the
greater
objects
of
charity
who
seek
not
;
poverty
is
no
reproach
,
but
Vagabond
begging
,
and
floathful
idleness
,
when
men
are
able
to
work
,
hath
ever
been
so
,
and
should
not
be
tollerated
amongst
Christians
;
but
these
who
are
right
objects
of
Charity
should
be
provided
for
,
and
as
it
is
in
Nebem
.
8.
10.
p●rtions
should
be
sent
to
them
.
4.
Hence
there
should
be
some
wise
mutual
way
of
inquiring
into
folks
necessities
,
and
the
fairest
way
taken
of
conveying
our
Charity
to
them
,
such
as
may
be
least
burthensom
to
their
ingenuity
,
as
Boaz
did
with
Ruth
,
in
private
commanding
his
Servants
to
let
fall
some
handfuls
;
this
some
may
●o
,
who
may
have
more
access
to
,
and
dexterity
in
,
doing
things
of
that
nature
,
then
others
,
therefore
friendly
associations
for
this
end
,
that
some
might
give
,
and
others
distribute
,
would
be
suitable
.
If
it
should
be
here
more
particularly
inquired
,
What
may
be
the
qu●ta
of
this
that
is
to
be
bestowed
▪
which
must
be
understood
of
ordinary
cases
(
fo●
extraordinary
cannot
be
stinted
.
)
It
is
hard
to
fix
particular
rules
,
because
it
must
vary
,
1.
according
to
the
givers
estate
,
2.
according
to
their
need
who
receive
,
3.
according
to
the
several
burthens
of
the
givers
,
who
are
to
extend
their
Charity
less
or
more
accordingly
;
for
it
may
be
that
they
have
their
own
poor
children
or
friends
,
whom
they
must
furnish
,
and
●o
cannot
give
so
much
as
others
,
who
are
free
of
the
like
burthens
.
Look
therefore
to
these
general
Rules
;
1.
That
Charity
be
liberal
and
in
bounty
,
not
in
covetousness
;
too
little
is
a
fault
,
and
too
much
also
may
be
one
,
though
not
so
great
as
the
other
;
see
2
Cor.
8.
12.
2.
Let
it
be
by
Christian
prudence
,
in
a
conscientious
deliberation
determined
,
as
2
Co●int
.
9.
7.
●s
every
man
purposeth
in
his
heart
,
&c.
If
a
man
will
put
it
to
a
conscientious
deliberation
,
he
doth
well
,
and
it
will
not
want
fruits
:
I
think
many
could
not
judge
their
way
to
be
conscientiously
charitable
and
communicative
,
if
they
would
thus
simply
and
unbyassedly
put
it
to
the
tryal
.
3.
Folks
would
judge
it
by
an
equality
,
as
it
is
2
Cor.
8.
13.
14.
for
one
man
cannot
fully
supply
all
.
Now
it
is
somewhat
proportionable
,
if
a
man
,
considering
the
state
of
poor
ones
and
other
occasions
,
can
discern
so
much
to
be
useful
and
needful
to
them
,
and
that
his
part
of
that
would
come
to
this
much
,
and
accordingly
to
give
(
even
as
all
gave
their
proportion
of
tythes
under
the
Law
)
whatever
others
did
,
only
this
sa●eth
that
men
would
even
go
beyond
their
power
sometimes
,
when
others
fail
.
4.
Folks
would
set
aside
the
half
of
their
needless
superfluity
,
that
they
may
be
able
to
give
out
of
their
abundance
,
that
is
,
when
mens
families
are
competently
provided
of
meat
,
cloathing
,
and
estate
,
if
there
be
still
more
,
let
there
be
as
much
laid
aside
to
this
use
;
For
1.
this
cannot
burthen
them
;
2.
Less
cannot
be
admitted
of
before
God
,
then
to
bestow
as
much
on
the
necessities
of
others
,
as
on
our
own
superfluities
;
and
3.
this
would
amount
to
much
,
if
so
much
were
bestowed
on
Charity
as
we
bestow
on
the
superfluities
of
meat
,
wine
,
building
of
houses
,
houshold
plenishing
,
vain
apparel
,
laces
,
and
other
dressings
of
that
sort
.
5.
The
Lord
in
the
Law
stinted
the
people
to
a
tenth
,
or
thereby
;
for
Numb.
18.
21.
there
was
one
tenth
to
the
Levites
alone
,
who
were
to
give
the
tenth
of
that
to
the
Priests
,
this
might
be
eaten
any
where
.
Again
,
Deut.
14.
22.
and
Deut.
26.
there
was
a
second
tenth
to
be
eaten
for
two
years
before
the
Lord
,
by
the
man
and
his
houshold
,
as
well
as
by
the
Levite
,
fatherless
and
widow
,
&c.
but
every
third
year
was
for
them
only
.
Now
(
not
to
be
peremptory
)
by
this
proportion
it
would
seem
that
the
Lord
calleth
for
a
considerable
part
,
near
or
about
,
the
tenth
of
our
free
rent
or
gain
,
which
he
would
have
us
to
employ
thus
,
and
this
would
be
found
no
great
burthen
,
and
it
might
be
waited
with
Gods
blessing
upon
what
remaineth
.
It
is
then
,
you
see
,
no
little
part
of
wisdome
to
walk
rightly
in
the
things
of
the
World
,
yet
as
holiness
is
no
friend
to
covetousness
,
so
neither
is
it
to
prodigality
,
there
is
a
midst
betwixt
these
two
,
which
is
called
frugality
,
this
is
well
consistent
with
piety
,
for
it
neither
carkingly
gathereth
,
nor
carelesly
neglecteth
,
nor
prodigally
wasteth
or
casteth
away
,
but
is
a
sparing
and
spending
,
a
gaining
and
giving
out
according
to
right
reason
.
But
for
the
further
explication
of
it
,
I
shall
put
you
in
mind
of
these
following
Scriptures
,
which
have
so
many
properties
,
qualifications
,
evidences
,
or
commendations
of
frugality
.
1.
It
provideth
for
things
honest
before
God
and
men
,
2
Corinth.
8.
21.
Rom.
12.
17.
2.
It
maketh
a
man
look
well
to
his
herds
and
flocks
,
and
in
a
gainful
sinless
calling
is
diligent
,
Prov.
27.
23.
and
not
sloathful
in
business
.
Rom.
12.
11.
—
3.
It
is
not
vain
and
lordly
,
so
a
frugal
woman
is
described
,
Prov.
31.
10.
&c.
by
being
honest
in
her
carriage
,
honest
in
her
family
,
providing
for
her
husband
,
children
,
and
servants
,
cloaths
,
fare
,
&c.
yet
not
vain
,
she
maketh
her
own
cloath
,
and
her
family
is
provided
for
,
in
an
honest
thrifty
way
,
without
great
cost
.
4.
It
is
provident
,
though
not
covetous
,
like
the
Ant
laying
up
in
Summer
,
Prov.
6.
6.
And
the
vertuous
woman
seeth
and
considereth
a
field
,
and
purchaseth
it
,
Prov.
31.
16.
5.
It
is
taken
up
about
things
necessary
,
not
superfluous
,
John
13.
29.
the
Disciples
thought
Judas
had
been
sent
out
to
buy
what
was
necessary
,
not
what
was
superfluous
.
6.
It
putteth
nothing
to
unthrifty
uses
,
nor
suffereth
any
thing
needlesly
to
perish
,
according
to
that
Word
of
our
Lords
,
Joh.
6.
12.
Take
up
the
fragments
that
remain
,
that
nothing
,
be
lost
.
7.
It
moderateth
its
gifts
,
that
they
be
neither
of
covetousness
nor
prodigality
,
but
as
it
is
Psalm
112.
The
good
man
guideth
his
affairs
with
discretion
.
8.
The
frugal
man
his
conquest
is
in
that
which
hurteth
not
others
,
and
rather
by
his
own
industry
then
others
simplicity
;
It
lyeth
rather
in
his
diligence
and
dexterity
,
then
in
his
slight
and
cunning
,
in
duty
to
satisfie
conscience
,
and
not
in
sin
to
raise
a
challenge
.
It
is
in
a
word
,
a
following
of
riches
with
Gods
blessing
,
seeking
them
both
together
,
it
being
,
the
blessing
of
the
Lord
which
onely
maketh
rich
,
Prov.
10.
21.
and
he
addeth
no
sorrow
therewith
;
all
other
riches
without
this
,
have
sorrows
multiplyed
on
them
,
1
Tim.
6.
10.
the
good
man
,
and
truely
frugal
,
seeketh
first
the
Kingdom
of
Heaven
,
Matth.
6.
33.
and
the
one
thing
necessary
,
and
alloweth
not
himself
to
be
cumbered
about
many
things
,
as
Martha
was
,
Luke
10.
41.
he
chooseth
the
right
time
and
season
,
and
is
not
inordinately
bent
upon
gathering
,
he
knoweth
there
is
a
time
to
scatter
,
as
well
as
to
gather
,
as
it
is
Eccles.
3.
6.
He
knoweth
when
to
be
liberal
,
and
carrieth
Charity
along
with
him
,
and
wrongeth
it
not
.
Before
we
pass
this
Command
,
we
may
consider
the
punishment
of
the
breach
of
it
,
and
that
in
a
threefold
consideration
;
1.
Before
God
(
or
in
for●
poli
)
and
so
there
is
no
question
but
it
secludeth
from
the
Kingdom
of
Heaven
;
the
covet●us
and
others
are
,
1.
Corinth.
6.
10.
particularly
debarred
,
yea
,
it
is
a
sin
which
the
Lord
abhorreth
,
Psal.
10.
3.
2.
Consider
it
in
fore
ecclesiastic●
,
as
to
Church-discipline
,
and
it
seemeth
by
sundry
places
of
Scripture
,
that
the
covetous
have
been
thus
taken
notice
of
,
as
1
Cor.
5.
10
,
11.
&c.
where
the
covetous
are
reckoned
as
contradistinct
from
extortioners
,
in
which
place
we
conceive
that
the
Apostle
doth
mean
a
man
,
that
in
the
main
of
his
way
hunteth
after
the
world
,
although
he
be
not
chargeable
with
direct
theft
or
oppression
,
this
he
calleth
,
Phil.
3.
19.
minding
of
earthly
things
:
and
Col.
3.
1.
2.
setting
the
affections
on
those
things
which
are
on
the
earth
;
which
certainly
may
be
much
discovered
by
the
strain
of
a
mans
carriage
,
his
devotedness
,
and
addictedness
to
the
world
,
the
little
time
he
doth
bestow
upon
Gods
service
,
his
little
usefulness
to
others
,
as
Nabal
was
to
David
,
his
soirdid
niggardliness
,
that
he
can
neither
give
to
others
,
nor
use
himself
what
he
possesseth
,
as
it
is
Eccles.
6.
1.
his
being
defective
in
other
duties
from
that
ground
,
his
being
in
his
way
of
living
miserable
,
much
within
his
estate
and
station
,
his
taking
advantage
of
every
thing
that
may
bring
him
gain
,
as
of
a
trick
of
Law
(
and
such
like
)
even
when
it
is
rigid
as
to
anothers
hurt
,
or
like
the
man
that
is
cruel
against
others
,
taking
them
by
the
throat
,
saying
,
Pay
me
all
that
thou
owest
;
distraining
and
distressing
for
little
things
,
when
he
himself
is
not
straitned
,
unmercifully
treating
others
,
when
they
are
not
able
to
stand
out
against
him
,
as
Laban
did
,
in
changing
Jacob's
wages
ten
times
.
Gen.
,
31.
41.
and
many
such
characters
are
there
,
whereby
the
covetous
may
be
tryed
and
discovered
,
as
especially
when
they
come
to
justifie
and
defend
,
and
continue
in
these
forementioned
unseemly
wayes
of
getting
gain
,
and
much
more
when
unlawful
shifts
are
used
to
gain
by
?
It
is
like
that
in
such
cases
covetous
persons
have
been
ecclesiastically
reprehended
,
or
at
least
,
there
hath
been
a
brotherly
withdrawing
from
them
to
put
a
note
on
them
,
as
was
put
on
drunkards
,
extortioners
&c.
as
also
2
Thess.
3.
14.
the
Apostle
commandeth
these
persons
,
who
were
guilty
of
the
opposit
sin
of
Idleness
,
to
be
marked
with
a
note
of
shame
.
And
although
it
be
hard
to
make
out
covetousness
in
particulars
,
where
there
is
no
sin
in
the
matter
;
yet
generally
where
there
is
a
person
that
excessively
is
so
,
there
will
be
both
a
common
account
of
him
to
be
such
in
his
dealing
,
by
those
who
can
discern
,
and
many
complaints
of
all
,
almost
against
him
,
and
a
hard
disesteem
of
him
:
From
the
grounds
that
have
been
touched
on
,
it
is
somewhat
evident
that
such
who
generally
are
called
,
●eer
,
hard
,
rigid
men
though
they
b●
not
properly
unhonest
,
are
guilty
of
this
sin
of
covetousness
,
and
consequently
of
the
breach
of
this
Command
:
But
however
,
when
covetousness
cometh
to
be
scandalous
,
so
as
it
may
be
made
out
,
it
falleth
within
the
compass
of
the
object
of
Church-discipline
:
and
certainly
seeing
covetousness
,
even
when
there
is
no
direct
theft
or
oppression
,
is
often
so
scandalous
and
offensive
:
It
would
seem
there
must
have
been
in
the
Apostles
time
some
way
to
make
it
out
,
and
that
then
upon
such
certain
evidence
of
the
scandal
,
brethren
have
spoken
one
to
another
about
it
,
in
which
admonition
if
they
did
not
acquiess
,
it
proceeded
further
,
and
at
least
private
Christians
were
to
shun
the
familiar
company
of
such
for
their
shame
,
who
thus
walked
disorderly
,
by
pursuing
and
gathering
riches
too
eagerly
,
as
well
as
of
others
,
who
fell
into
the
contrary
fin
of
negligence
and
idleness
,
2
Thess.
3.
14.
As
to
the
3.
Consideration
of
the
punishment
of
theft
,
what
it
may
be
in
the
Civil
Courts
of
men
,
or
by
the
Magistrate
,
we
will
not
insist
here
without
our
sphea●
and
line
:
But
to
speak
here
a
little
to
the
punishment
of
direct
and
plain
theft
,
which
is
that
commonly
noticed
and
punished
among
men
,
certainly
Blasphemy
,
Adultery
,
and
such
other
sins
are
in
themselves
at
least
no
less
,
if
not
more
capittal
then
this
:
And
those
who
have
observed
the
Laws
and
Customs
of
Nations
assert
,
That
in
no
place
generally
theft
was
punished
with
death
,
till
Draco
,
that
bloody
prince
(
whose
Laws
were
written
in
blood
)
did
it
▪
certainly
the
Politick
or
Judicial
Laws
of
Moses
were
for
tenderness
,
as
conscientious
,
for
equity
,
as
just
,
and
for
wisdom
,
as
profitable
,
Laws
to
the
Common-wealth
,
as
ever
any
since
were
,
or
could
be
,
being
immediately
Divine
,
yet
find
we
not
death
ordained
by
them
to
be
inflicted
upon
it
,
but
restitution
to
be
made
double
,
fourfold
,
or
five-fold
,
according
as
the
thing
was
in
worth
,
and
as
the
neighbour
was
prejudged
by
the
taking
it
away
,
Exod.
22.
1.
2.
It
is
true
,
if
the
man
had
nothing
,
then
was
he
to
be
sold
for
his
theft
,
to
make
up
his
neighbours
loss
,
Exod.
22.
3.
And
if
in
the
night
one
had
been
smitten
digging
through
a
house
,
it
was
not
to
be
accounted
murther
:
If
I
say
,
it
was
in
the
night
,
or
before
Sun-rising
,
because
that
by
these
circumstances
it
became
a
violation
of
mens
common
security
,
and
the
design
of
such
an
atrocious
attempt
might
be
presumed
to
be
against
the
life
or
persons
of
men
:
And
upon
this
ground
,
such
Robbers
as
break
the
publick
peace
,
that
men
through
fear
of
them
cannot
travel
,
go
about
their
affairs
,
or
live
at
home
;
or
whose
robbery
doth
carry
direct
hazard
to
mens
lives
with
it
,
these
upon
that
account
are
worthy
of
death
;
but
not
so
much
for
sinning
against
this
Command
as
against
the
sixth
;
the
Reason
is
,
because
there
is
no
proportion
betwixt
a
mans
wronging
another
in
his
goods
,
and
the
losing
of
his
life
,
and
in
justice
,
where
circumstances
do
not
highly
aggredge
the
crime
,
and
bring
it
under
some
other
consideration
,
there
should
be
a
proportionableness
betwixt
the
crime
or
hurt
done
,
and
the
punishment
and
retribution
thereof
,
as
eye
for
eye
,
hand
for
hand
.
&c.
otherwayes
it
were
better
and
more
safe
to
thrust
out
a
mans
eye
,
then
to
steal
his
horse
or
sheep
.
Hence
it
is
that
there
was
no
restitution
in
the
Law
to
be
made
for
what
marr'd
life
,
but
the
person
thus
offending
was
to
be
punished
l●ge
talionis
,
but
in
other
things
it
was
not
so
.
It
now
remaineth
that
we
should
speak
somewhat
of
Usury
;
concerning
which
,
as
there
are
many
words
spent
in
dispute
,
so
no
question
there
are
many
sins
in
practise
;
by
custom
the
name
of
Usury
is
become
odious
,
and
may
be
taken
for
unlawful
gain
,
gotten
by
the
meer
loan
of
money
,
and
in
that
case
the
Scripture
being
so
clear
,
there
is
no
place
left
for
questioning
of
its
sinfulness
.
If
we
abstract
from
the
word
,
and
consider
the
thing
in
it self
,
viz.
if
it
be
lawful
for
the
meer
loan
of
money
to
compact
for
some
advantage
,
it
will
be
another
question
:
And
here
indeed
,
in
respect
of
mens
corruptions
,
who
can
keep
no
bounds
,
there
is
great
hazard
of
miscarrying
;
yet
we
conceive
,
in
answer
to
it
,
there
are
two
extreams
to
be
shunned
,
so
that
we
can
neither
say
that
simply
it
is
lawful
in
all
cases
,
nor
simply
inlawful
:
Not
simply
lawful
,
because
there
is
some
such
sin
committed
,
directly
condemned
in
the
Law
,
Exod.
22.
25.
Deut.
23.
19.
Nor
simply
unlawful
,
so
as
in
no
case
it
is
to
be
allowed
;
for
suppose
one
that
is
unable
to
labour
,
have
only
some
money
,
and
no
land
or
other
visible
estate
;
or
suppose
men
to
have
Orphan-childrens
means
committed
to
them
;
may
not
that
person
,
or
the
tutors
of
these
children
lend
the
money
to
such
as
are
in
●●pacity
to
make
gain
by
it
,
and
receive
some
proportionable
advantage
for
the
lo●n
o●
it
,
we
conceive
no
ground
can
altogether
con●●●●
it
as
contrary
either
to
the
roles
of
equity
or
charity
.
It
is
not
contrary
to
the
rules
of
equity
,
that
when
one
is
so
much
benefited
by
the
estate
of
another
,
that
the
person
whose
the
estate
is
,
should
proportionably
share
of
that
benefit
,
which
without
him
and
his
money
,
the
other
h●d
not
reaped
:
Not
is
it
contrary
to
the
rules
of
charity
,
for
although
Charity
command
●s
to
lend
for
our
neighbours
necessity
,
yet
not
for
hi●●●m
and
the
i●●●ching
of
him
;
and
it
would
seem
strange
that
aman
▪
having
nothing
but
money
,
should
be
obliged
to
lend
it
freely
to
rich
men
,
who
making
conqueish
thereby
,
should
〈◊〉
the
benefit
,
and
yet
he
get
nothing
.
The
law
of
equity
,
That
〈◊〉
should
do
to
others
,
a●
we
would
have
them
do
to
us
,
will
not
infer
▪
but
that
if
a
man
,
by
possessing
another
mans
money
,
did
either
make
conqueish
of
so
much
rent
by
it
,
or
did
●●tain
so
much
,
which
otherwayes
he
could
not
do
he
is
obliged
to
make
the
lender
proportionable
sharer
with
him
of
the
gain
;
for
it
is
hard
to
say
,
that
a
man
●igh●huy
such
a
piece
of
land
with
my
money
from
another
▪
and
in
buying
of
it
gain
so
much
,
and
yet
by
letting
him
keep
both
my
money
and
the
land
,
I
he
warranted
to
ask
nothing
at
all
.
Sure
,
were
I
the
borrower
and
b●●er
,
I
should
think
otherwayes
,
and
judge
it
equitable
,
that
the
lender
should
be
a
p●●●●●er
of
the
profits
arising
,
in
some
respect
▪
from
his
own
money
.
If
we
will
consider
this
of
Usury
a
little
further
,
we
will
find
.
1.
That
all
the
Commands
strike
against
the
injury
of
exacting
it
from
〈◊〉
object
of
mercy
,
such
as
the
poor
brother
,
or
even
a
poor
stranger
,
for
in
this
case
our
money
is
to
be
lent
freely
,
and
sometimes
we
are
obliged
to
give
it
freely
,
and
neither
to
look
for
stock
nor
annual
,
as
we
may
▪
see
Luke
6.
34
▪
35.
&c.
Moreover
,
as
the
Command
is
not
to
exact
usury
from
the
poor
brother
,
so
it
commandeth
also
,
not
to
exect
just
debts
,
Deut.
15.
1.
2.
3.
from
him
when
he
is
poor
,
yet
none
I
suppose
,
will
argue
from
that
,
that
no
man
might
ask
his
own
,
even
the
principal
sum
from
others
,
who
are
able
to
pay
it
.
2.
The
Lord
allowed
gain
of
lent
money
to
be
taken
,
from
strangers
,
Deut.
23.
20
and
yet
it
cannot
be
said
that
he
did
allow
them
any
thing
towards
strangers
,
which
is
in
it self
contrary
to
the
Moral
Law
or
light
of
Nature
,
or
which
is
sinful
in
it self
.
It
is
true
,
as
to
poor
strangers
,
God
made
one
Law
for
his
people
and
for
them
,
Lev.
25.
35.
36.
and
further
he
injoyned
that
the
stranger
should
not
he
oppressed
amongst
them
almost
every
where
,
and
therefore
this
other
allowing
the
taking
of
usury
from
strangers
,
if
rich
is
the
more
binding
.
But
to
speak
to
this
point
a
little
more
distinctly
,
I
suppose
that
something
commanded
in
it
may
be
found
peculiar
to
the
Estate
and
Common-wealth
of
Israel
,
and
therefore
referrable
to
that
part
of
the
Divine
Law
which
is
commonly
called
Judicial
,
and
in
its
direct
authority
only
intended
by
the
Lord
for
that
people
,
and
something
common
to
all
men
,
as
flowing
from
the
principles
of
equity
and
charity
,
held
forth
in
the
eighth
Command
;
that
which
I
conceive
to
be
common
,
is
the
rule
given
for
lending
to
the
poor
,
which
therefore
we
see
is
made
binding
by
the
Law
of
God
,
both
toward
an
Israelite
and
a
Stranger
,
and
doth
certainly
import
that
we
should
lend
to
such
freely
,
without
regard
to
our
own
profit
,
and
only
for
their
supply
and
relief
in
charity
,
permitting
a
free
use
of
our
money
;
and
as
for
the
security
of
our
repayment
,
minding
it
with
that
fair
temper
of
equity
and
moderation
,
which
we
our selves
would
expect
if
necessitated
to
borrow
:
Besides
,
the
rule
should
also
influence
our
continuing
and
manner
of
exacting
the
debt
,
that
all
he
done
without
rigour
,
and
with
that
goodness
,
that
even
the
loss
of
the
principal
,
if
so
it
should
fall
out
,
should
be
no
grudge
or
disappointment
.
But
the
thing
which
I
take
to
be
peculiar
to
that
people
,
is
,
that
I
think
the
trade
of
leading
,
or
lending
for
profit
,
was
absolutely
to
them
prohibited
among
themselves
,
which
is
clear
from
Deut.
23.
19.
and
the
distinction
there
made
betwixt
an
Israelite
,
from
whom
usury
might
not
be
taken
,
and
a
Stranger
from
whom
profit
is
permitted
.
And
the
reasons
of
this
Command
might
not
only
be
the
better
prevention
of
rigorus
loaning
and
exacting
,
the
stirring
up
of
all
to
honest
and
diligent
labour
(
from
which
the
hope
of
borrowing
,
as
well
as
the
profit
of
lending
doth
often
keep
back
)
and
other
such
considerations
too
much
neglected
in
all
States
and
Polities
,
but
also
it
might
flow
from
other
things
particular
in
their
condition
,
such
as
the
equal
distribution
of
their
Land
,
secured
to
perpetuity
by
the
recourse
of
their
Jubilees
,
and
it
may
be
that
the
riches
and
conveniency
of
its
situation
for
forreign
traffique
,
with
something
peculiar
in
the
rigid
and
covetous
temper
of
that
people
,
might
also
have
occasioned
this
precept
;
certain
it
is
,
that
this
prohibition
of
the
trade
of
loaning
,
and
that
Statute
of
the
Seventh
year
of
Release
,
have
a
manifest
consonancy
.
But
as
to
us
,
and
all
other
people
,
to
whom
the
Lord
hath
not
so
commanded
,
and
who
are
clearly
under
another
polity
,
and
in
many
other
different
circumstances
,
I
do
not
see
why
this
loaning
for
profit
in
a
righteous
and
equitable
manner
,
should
be
accounted
prohibit
,
and
because
that
loaning
of
money
for
profit
,
and
taking
of
profit
for
money
in
other
forms
of
bargaining
,
are
of
their
own
nature
very
like
,
and
by
use
much
confounded
:
We
shall
speak
to
both
,
what
may
be
pertinent
and
edifying
,
without
observing
any
more
curious
then
useful
distinctions
;
and
it
is
known
that
the
Schoolmen
from
equity
grant
,
that
in
some
cases
a
man
may
make
gain
by
lending
his
money
;
As
1.
when
it
is
lucrum
cessans
●o
him
,
that
is
,
when
by
such
aloa●
he
prejudgeth
himself
of
some
benefit
he
might
make
by
it
:
2.
When
there
is
〈◊〉
〈◊〉
or
any
loss
accresseth
to
him
by
it
:
Or
3.
when
his
money
●●oreth
so
much
more
useful
at
such
a
time
to
such
a
person
,
but
it
is
to
be
estimate
according
to
its
present
circumstantiate
case
;
4.
They
suppose
one
to
advance
the
money
before
he
actually
receive
the
thing
which
he
hath
bought
or
purchased
,
and
in
that
cast
they
allow
that
the
seller
,
in
respect
of
his
retention
of
the
fruits
,
get
a
smaller
price
,
and
less
advantage
;
or
suppose
the
seller
to
lye
out
of
his
money
so
long
after
delivery
of
the
thing
sold
,
and
they
allow
him
to
take
the
more
▪
and
what
is
that
,
but
taking
so
much
for
want
of
their
money
?
Again
▪
some
of
them
dispute
▪
that
though
money
in
it self
be
not
apt
to
increase
(
which
is
their
great
argument
)
yet
considered
as
the
instrument
of
trade
and
mean
of
negotiation
,
it
is
as
apt
to
increase
more
money
,
as
corn
sown
is
to
grow
to
a
greater
increase
.
4.
It
is
not
for
naught
that
our
Lord
useth
the
parable
of
the
talents
,
wherein
certainly
he
intendeth
no
unlawful
way
of
trading
,
but
that
which
was
commendable
in
its
proper
circumstances
.
5.
In
matter
of
communicating
and
charity
,
the
Apostle
requireth
an
equality
,
2
Cor.
8.
13
,
14.
and
that
one
should
not
be
burthened
and
another
free
:
Now
suppose
one
of
a
lesser
estate
to
have
only
money
,
shall
he
be
obliged
to
the
pinching
and
burthening
of
himself
to
lend
more
,
and
that
freely
(
upon
the
account
of
charity
,
for
there
is
no
other
meant
here
)
then
a
man
of
a
greater
estate
is
,
because
he
hath
it
not
in
money
,
where
is
the
equality
?
6.
Right
reason
agreeable
to
Scripture
will
clear
this
;
suppose
one
gives
another
so
much
land
for
so
much
money
,
and
the
buyer
desires
to
retain
a
part
of
the
money
,
shall
the
seller
be
incapacitated
to
receive
now
any
thing
less
of
his
estate
when
in
money
,
then
formerly
when
it
was
in
land
?
Is
it
not
still
his
estate
and
of
the
same
value
?
and
therefore
may
it
not
yield
that
same
equivalent
by
moderate
usury
or
interest
?
7.
If
it
were
absolutely
denyed
,
then
these
absurdities
would
follow
,
1.
That
some
estates
would
be
useless
to
their
masters
or
owners
,
and
others
not
:
2.
That
some
,
for
instance
,
Ministers
,
Orphans
,
and
persons
unable
for
trade
,
should
be
incapacitated
to
make
any
use
of
their
estates
,
or
any
provision
for
their
families
meerly
on
this
account
,
because
either
they
are
in
such
stations
,
or
have
their
estates
in
such
a
condition
:
3.
Then
should
one
get
no
payment
of
money
,
no
not
the
principal
,
suppose
the
person
owing
could
not
repay
the
principal
without
selling
some
part
of
his
estate
(
seeing
we
ought
not
to
seek
in
the
principal
d●bt
more
then
its
increase
to
his
hurt
)
because
then
(
according
to
their
principles
)
we
continued
not
to
lend
freely
.
Then
we
ought
not
to
turn
our
estate
from
money
to
land
,
because
in
doing
so
we
disinable
our selves
to
lend
freely
.
Then
also
there
needed
not
,
nay
,
there
ought
not
to
be
any
selling
of
land
or
buying
amongst
neighbours
(
as
in
some
respect
it
was
not
amongst
the
Jews
,
but
to
the
year
of
Jubilee
)
because
1.
If
men
get
money
freely
,
they
might
still
,
and
no
doubt
would
still
keep
their
estates
,
and
not
pay
their
debts
:
2.
If
men
could
not
take
any
increase
for
money
it self
,
then
could
not
a
man
buy
another
mans
possession
,
which
can
yield
him
afterwards
that
same
principal
sum
,
and
also
yearly
so
much
more
,
for
this
doth
infer
an
increase
also
:
And
beside
,
if
this
did
hold
true
,
then
what
rule
were
to
be
kept
in
lending
?
If
it
be
said
charity
,
that
is
granted
,
but
so
long
as
a
mans
estate
is
better
then
mine
,
can
any
say
I
am
in
charity
obliged
to
give
him
,
or
lend
him
,
and
get
nothing
again
?
If
any
say
equity
should
be
the
rule
;
none
will
say
it
is
equity
the
borrower
should
possess
his
own
estate
,
and
mine
also
,
and
give
nothing
to
me
,
when
by
my
loan
benefit
accresseth
to
him
:
And
if
one
may
give
money
for
land
,
and
then
exact
rent
,
why
may
not
one
give
that
same
money
to
another
,
and
suffer
him
to
possess
the
land
bought
with
it
,
and
expect
so
much
rent
from
him
?
when
he
accounteth
the
having
of
the
money
at
such
a
rate
of
encrease
and
benefit
,
the
land
,
possibly
in
his
account
,
being
beyond
the
rent
or
the
worth
of
that
money
:
And
if
there
could
not
be
any
interest
taken
,
men
should
never
,
nor
could
never
expect
borrowing
or
lending
for
furthering
their
profit
,
but
for
meer
necessity
,
and
by
that
means
the
great
benefit
of
humane
trading
would
be
interrupted
.
Add
that
men
are
called
to
equity
and
charity
,
not
so
much
according
to
the
quality
of
their
estates
,
as
to
the
quantity
or
value
,
that
there
may
be
an
equality
.
And
if
a
man
that
hath
money
be
obliged
to
lend
freely
,
is
not
a
man
that
hath
land
obliged
to
sell
it
,
that
he
also
may
be
in
a
capacity
to
do
it
?
Certainly
when
necessity
so
requireth
,
he
is
obliged
to
give
,
although
he
should
sell
his
land
for
that
end
.
And
considering
that
money
is
so
useful
(
for
it
answereth
all
things
,
as
Solomon
saith
Eccles.
10.
19.
)
and
that
in
reason
it
cannot
be
supposed
that
a
thrifty
and
frugal
man
will
have
a
sum
any
considerable
time
,
but
either
by
trading
or
buying
land
,
or
otherwayes
,
he
shall
benefit
himself
by
it
,
there
is
no
such
reason
to
cry
out
on
the
iniquity
of
this
simply
considered
;
yea
,
considering
that
some
have
money
,
others
have
access
to
improve
it
,
which
they
have
not
by
dexterity
,
health
,
occupation
,
&c.
yet
wanting
money
,
the
exercise
of
all
these
is
impeded
,
it
would
seem
that
if
the
money
of
the
one
make
the
skill
of
another
profitable
to
him
,
that
then
the
dexterity
of
that
man
should
make
the
others
money
profitable
to
both
,
according
to
the
due
proportion
;
so
that
as
the
one
could
not
use
the
others
labour
without
him
,
so
neither
the
other
his
money
,
that
so
there
might
be
equality
.
It
is
questioned
mainly
,
if
one
may
covenant
or
contract
for
so
much
liquidat
increase
of
his
lent
money
;
(
seeing
some
will
say
,
if
one
will
bide
the
hazard
of
anothers
trade
there
is
no
question
)
and
how
much
this
may
be
?
Answ.
That
there
may
be
such
a
contracting
and
covenanting
cannot
be
questioned
,
more
then
it
can
be
in
selling
land
or
houses
(
though
the
money
lent
may
possibly
be
trusted
to
the
borrower
,
without
any
antecedent
,
contract
,
or
covenant
,
and
the
increase
thereafter
proportioned
to
the
gain
of
the
borrower
)
it
is
true
that
this
would
be
moderated
,
and
within
the
gain
that
otherwise
with
hazard
might
be
expected
,
because
the
lender
is
free
of
hazard
,
and
we
conceive
the
How
much
may
by
these
rules
be
tryed
.
1.
A
man
may
covenant
for
as
much
as
by
a
free
bargain
his
money
would
otherwise
yield
him
;
as
suppose
one
by
bestowing
that
sum
on
land
,
would
with
as
much
certainty
as
can
be
in
such
matters
,
obtain
so
much
land-rent
,
why
may
he
not
let
his
money
for
that
,
seeing
it
can
be
no
filthy
or
dishonest
gain
;
that
being
properly
Usury
,
that
by
lending
gaineth
inordinately
,
or
more
then
lawfully
,
otherwise
it
might
or
would
,
and
that
to
anothers
prejudice
.
2.
If
the
party
borrower
hath
certain
gain
by
it
,
for
instance
,
if
he
do
purchase
so
much
more
rent
,
or
if
he
be
inabled
to
retain
so
much
unfold
,
which
without
that
money
he
could
not
do
,
he
looseth
nothing
.
3.
When
a
man
may
without
extraordinary
sagacity
or
pains
by
trading
,
compass
and
make
more
gain
then
the
proportion
he
payeth
for
the
loan
amounteth
to
,
so
that
to
make
it
certain
he
hath
the
hazard
of
so
much
more
:
Thus
the
taking
of
five
or
six
in
the
hundred
per
annum
hath
never
been
accounted
Usury
,
because
any
thrifty
and
frugal
man
may
increase
it
to
more
in
a
years
space
.
As
Exod.
●1
.
19.
there
is
a
compensation
to
be
given
for
time
,
which
certainly
must
be
so
much
as
may
be
thought
the
loss
of
that
time
hath
prejudged
the
other
of
,
or
what
in
reason
it
might
be
thought
he
would
have
advantaged
himself
if
he
had
had
that
time
;
the
one
goeth
upon
the
ground
of
lucrum
cess●ns
(
which
School-men
grant
)
the
other
of
d●mnum
emergens
.
But
certainly
the
fault
is
much
oftner
and
more
ordinarily
in
the
other
extremity
in
taking
too
much
,
as
the
frequent
reproofs
of
the
Prophets
,
and
the
little
conscience
that
is
every
way
made
of
it
,
make
evident
:
We
would
therefore
take
the
pleaded
for
allowance
,
with
these
caveats
.
1.
That
the
gain
never
be
beyond
the
allowed
increase
by
the
Law
,
we
may
,
and
sometimes
should
be
below
,
or
within
it
,
but
never
above
or
without
it
.
Yea
,
2.
the
rules
of
charity
and
equity
are
not
to
be
broken
as
they
are
,
when
either
the
poor
are
not
let
unto
for
the
supply
of
their
necessity
,
or
only
on
the
same
tearms
with
the
rich
;
this
is
against
the
Law
,
Exod.
22.
Deut.
15.
and
what
the
Lord
saith
,
Luk.
6.
34
35.
commanding
to
lend
without
expectation
of
any
thing
,
when
the
borrowers
case
calleth
for
it
.
3.
No
increase
would
be
exacted
from
these
that
neither
gain
by
increasing
or
retaining
their
own
portion
,
but
when
what
is
gained
is
imployed
for
their
necessary
sustentation
;
or
when
without
their
desire
,
and
not
by
negligence
,
they
are
put
to
straits
,
or
cannot
command
their
own
,
or
their
own
is
but
little
,
and
will
not
bear
their
giving
of
increase
,
and
sustain
themselves
too
,
in
this
case
it
is
their
life
and
bread
,
nothing
is
to
be
exacted
,
as
it
is
Deut.
23.
4.
Folks
would
not
so
empty
their
hands
by
lending
to
rich
Folks
all
,
(
if
they
may
spare
any
)
as
to
be
incapacitated
to
lend
freely
to
the
poor
,
for
so
men
may
frustrate
the
great
end
of
this
Command
,
and
fail
against
the
rules
of
Charity
.
5.
There
is
unlawful
Usury
,
and
to
be
guarded
against
,
when
men
consider
not
what
use
the
Borrower
maketh
of
money
,
how
he
debaucheth
and
spendeth
it
,
if
so
be
their
increase
be
sure
,
or
consider
not
if
by
emergent
providences
the
borrower
,
without
his
own
fault
,
lost
much
;
for
equity
faith
that
consideration
ought
to
be
here
,
and
we
should
not
be
swayed
only
by
our
own
gain
.
6.
Folks
would
not
make
a
trade
of
this
ordinarily
(
which
is
but
for
necessity
)
either
to
inrich
themselves
,
or
to
keep
themselves
idle
,
and
to
prejudge
lawful
Callings
;
It
would
be
either
when
anothers
necessity
calleth
for
it
,
or
our
inability
other
ways
to
trade
,
warranteth
it
,
as
if
it
be
by
weakness
,
or
under-age
,
and
the
like
,
as
is
that
of
Orphans
,
Widows
,
Ministers
,
and
others
,
who
by
their
stations
are
kept
up
from
other
tradings
,
and
yet
allowed
to
provide
for
their
families
;
who
may
otherwayes
do
,
may
not
,
cannot
so
plead
for
exception
.
7.
Folks
would
be
swayed
to
lend
or
not
lend
,
not
according
to
their
own
security
onely
,
but
also
according
to
the
borrowers
necessity
,
and
their
own
duty
,
as
the
Lords
Word
,
Luke
6
35.
plainly
holds
forth
.
The
Ninth
Command
.
Exodus
20.
16.
Thou
shalt
not
bear
false
witness
against
thy
Neighbour
.
THe
Lord
having
in
the
fore-going
Commands
directed
us
how
to
walk
with
others
in
reference
to
their
honour
,
life
,
chastity
,
and
estate
:
Now
because
men
and
humane
Societies
are
greatly
concerned
in
the
observing
of
truth
and
ingenuity
,
he
cometh
in
this
Command
to
direct
us
how
to
be
tender
of
this
,
that
by
us
our
Neighbour
be
not
wronged
in
that
respect
,
but
that
on
the
contrary
all
means
may
be
used
to
preserve
truth
for
his
good
,
to
prevent
what
may
load
his
name
,
and
to
remove
what
lyeth
on
it
.
The
scope
of
it
is
the
preservation
of
verity
and
ingenuity
amongst
men
,
Coloff
.
3.
9.
L
〈…〉
e
to
another
,
Ephes.
4
25.
Speak
every
man
the
truth
.
&c.
and
vers.
15.
Speak
the
truth
in
love
:
because
if
otherwayes
spoken
,
it
is
contrary
to
the
scope
of
this
Command
,
which
is
the
prefervation
of
our
Neighbours
name
from
a
principle
of
love
:
The
sin
forbidden
here
is
expressed
by
false
witness
bearing
,
which
is
especially
before
Judges
,
because
that
is
the
most
palpable
gross
way
of
venting
an
untruth
,
under
which
(
as
in
other
Commands
)
all
the
lesser
are
forbidden
.
Although
there
be
many
forts
of
sins
in
words
,
whereby
we
wrong
others
,
yet
we
think
they
are
not
all
to
be
reduced
to
this
Command
,
for
injurious
and
angry
words
belong
to
the
sixth
Command
,
and
filthy
words
to
the
seventh
;
but
we
take
in
here
such
words
as
are
contrary
to
truth
,
and
fall
especially
under
lying
or
wronging
of
our
Neighbours
name
:
Now
truth
being
an
equality
or
conformity
of
mens
words
to
the
thing
they
speak
,
as
it
is
indeed
,
and
in
it self
:
And
lying
being
opposite
thereto
,
we
may
consider
it
two
wayes
,
1.
In
reference
to
a
mans
mind
,
that
is
,
that
he
speak
as
he
thinketh
in
his
heart
,
as
it
is
Psalm
15.
2.
This
is
the
first
rule
whereby
lying
is
discerned
,
if
our
speech
be
not
answerable
to
the
inward
●onception
which
it
pretendeth
to
express
,
and
this
is
that
which
they
call
f●r●●le
〈◊〉
or
a
formal
lye
,
which
is
an
expressing
of
a
thing
otherwayes
then
we
think
it
to
be
,
with
a
purpose
to
deceive
.
Then
2.
there
must
be
a
conformity
in
this
co●●●ption
to
the
thing
it self
,
and
so
men
must
be
careful
to
have
their
thoughts
ofthi●gs
suitable
to
the
things
themselves
,
that
they
may
the
more
safely
express
them
,
and
thus
when
there
is
a
disconformity
between
mens
words
and
the
thing
they
seem
to
express
,
it
is
that
which
they
call
materiale
mendacium
,
or
●
material
lye
,
and
a
breach
of
this
Command
that
requireth
truth
in
mens
words
,
both
as
to
matter
and
manner
.
That
we
may
sum
up
this
Command
(
which
is
broad
)
into
some
few
particulars
,
●e
may
consider
it
first
,
as
it
is
broken
▪
1.
in
the
heart
,
2.
in
the
gesture
,
3.
in
write●
4.
in
word
.
First
▪
in
heart
a
man
may
fail
.
1.
By
suspecting
others
injustly
,
this
is
called
evil
sur●●izing
,
1
Tim.
6.
4.
or
as
it
is
in
the
original
,
evil
suspition
;
which
is
when
men
are
suspected
of
some
evil
without
ground
,
as
Potiphar
suspected
Joseph
,
or
it
is
jealousy
,
when
this
suspition
is
mixed
with
fear
of
prejudice
to
some
interest
we
love
,
so
Her●d
was
jealous
when
Christ
was
born
,
and
the
neighbouring
Kings
when
Jerus●lem
was
a
building
.
There
is
,
I
grant
,
a
right
suspition
,
such
as
Solomon
had
of
〈◊〉
and
wherein
Gedalia●
failed
,
in
not
crediting
Jo●annans
information
anent
Is●●els
conspiracy
against
his
life
.
2.
By
rash
judging
and
unjust
concluding
concerning
a
man●
state
,
as
Jo●s
friends
did
;
or
his
actions
,
as
Eli
did
of
Hanna●
,
saying
▪
that
she
wa●
drunk
,
because
of
the
moving
of
her
lips
:
or
his
end
,
as
the
Co●i●t
●i●●s
did
of
Paul
,
when
he
took
wages
,
they
said
it
was
covetousness
,
and
when
he
took
not
,
they
said
it
was
w●nt
of
love
,
see
Rom.
14
4.
and
2
Corinth.
11.
41
&c.
3.
By
b●●●y
i●dging
,
too
soon
passing
sentence
in
our
mind
from
some
seeming
evidence
of
that
which
is
onely
in
the
heart
,
and
not
in
the
outward
practise
,
this
is
h●t
to
judge
before
the
time
,
and
hastily
,
Matth.
7.
1.
4.
There
is
light
judging
,
laying
the
weight
of
conclusions
upon
arguments
or
midses
that
will
not
bear
it
,
as
Johs
friends
did
,
and
as
the
Bar●a●ians
suspected
Paul
,
when
they
saw
the
Viper
on
his
hand
,
to
be
a
〈◊〉
Acts
25
4.
Thus
the
King
Abasuerus
trusted
Hamans
calumny
of
the
Je●s
too
soon
.
5.
The
breach
of
this
Command
in
the
heart
may
be
when
suspicion
of
our
neighbours
failing
is
kept
up
,
and
means
not
used
to
be
satisfied
about
it
,
contrary
to
that
Matth.
18.
15.
If
thy
brother
offend
thee
,
&c.
and
when
we
seek
not
to
be
satisfied
,
but
rest
on
presumptions
,
when
they
seem
probable
.
Secondly
,
in
gesture
this
Command
may
be
broken
,
by
nodding
,
winking
,
or
such
like
(
and
even
sometimes
by
silence
)
when
these
import
in
our
accustomed
way
some
tacite
si●istrous
insinuation
,
especially
when
either
they
are
purposed
for
that
end
,
or
when
others
are
known
to
mistake
because
of
them
,
and
we
suffer
them
to
continue
under
this
mistake
.
Thirdly
,
by
writing
this
Command
may
be
broken
,
as
E●ra
5.
6.
Neb.
6.
5.
where
calumniating
Libels
are
written
,
and
sent
by
their
enemies
against
the
Jews
and
Nehemiah
;
in
which
respect
many
fail
in
these
dayes
.
Fourthly
,
but
words
are
most
properly
the
seat
wherein
this
sin
is
subjected
,
whether
they
be
only
or
meerly
words
,
or
also
put
in
writing
,
because
in
these
our
conformity
or
disconformity
to
truth
doth
most
appear
.
2.
Lies
are
commonly
divided
into
three
sorts
,
according
to
their
ends
:
1.
There
is
mendacium
perniciosum
,
a
malitious
or
pernitious
lye
when
it
is
hurtful
to
another
,
and
so
designed
,
as
were
the
lies
of
those
that
bare
witness
against
Christ
and
of
Ziba
against
Mep●ibo●●eth
.
2.
There
is
efficios●●●
mendaci●●
,
or
an
officious
lye
,
when
it
is
for
a
good
end
,
such
was
the
Midwives
lye
,
Exod.
1.
9.
thus
the
denying
of
a
thing
to
be
,
even
when
the
granting
of
it
would
infer
hurt
and
damage
to
another
,
is
contrary
to
truth
,
and
we
oughtnot
to
do
evil
that
good
may
come
of
it
,
and
it
overturneth
the
end
for
which
speaking
was
appointed
,
when
we
declare
a
thing
otherwayes
then
we
know
or
think
it
to
be
;
and
as
no
man
can
lye
for
himself
for
his
own
safety
,
so
can
he
not
for
anothers
;
thus
to
lye
even
for
God
is
a
fault
,
and
accounted
to
be
talking
deceitfully
and
wickedly
for
him
,
when
●o
keep
off
what
we
account
dishonourable
to
him
,
we
will
assert
that
he
may
,
or
may
not
do
such
a
thing
,
when
yet
the
contrary
is
true
,
Job
13.
4.
7.
3.
There
is
j●cos●m
mendacium
,
when
it
is
for
sport
to
make
others
laugh
and
be
merry
,
which
being
sinful
in
it self
can
be
no
matter
of
lawful
sport
to
make
others
laugh
.
4.
We
may
add
one
more
,
and
that
is
mendacium
temerarium
,
when
men
lye
and
have
no
end
before
them
,
but
through
inadvertency
and
customary
loosness
,
speak
otherwayes
then
the
thing
is
,
this
is
called
the
way
o●
lying
,
Psal.
119.
29.
and
is
certainly
sinful
:
as
when
they
told
David
when
A●non
was
killed
,
that
all
the
Kings
sons
were
killed
,
being
too
hasty
in
concluding
before
they
had
tryed
.
3.
Consider
lyes
or
untruths
,
either
in
things
doctrinal
,
or
in
matters
of
fact
:
In
things
doctrinal
,
so
false
Teachers
and
their
followers
are
guilty
,
who
teach
and
believe
lies
,
so
such
Teachers
are
said
.
1
Tim.
4.
●
to
speak
lyes
,
and
so
when
they
foretel
vain
events
,
this
is
a
high
degree
of
lend
lying
on
the
Lord
,
to
say
he
meaneth
or
sayeth
another
thing
then
ever
he
thought
,
or
then
ever
came
into
his
heart
,
and
to
pretend
a
commission
from
him
when
he
giveth
no
such
commission
.
In
matters
of
fact
,
men
are
guilty
when
things
are
said
to
be
done
when
they
are
not
done
,
or
otherwayes
done
then
they
are
done
indeed
.
4.
We
may
consider
this
sin
in
mens
practise
,
either
in
reference
to
God
,
so
hypocrisie
and
unanswerableness
to
our
profession
is
lying
▪
Psal.
●8
.
36.
and
Isa.
●9
.
13.
or
we
may
consider
it
as
betwixt
man
and
man
,
which
is
more
properly
the
scope
here
:
Again
,
we
may
consider
the
wronging
of
a
man
three
wayes
,
1.
By
false
reports
,
speaking
what
is
indeed
untruth
;
2.
By
●ai●
reports
,
which
tend
to
his
shame
;
so
Deut.
5.
20.
this
Command
is
repeated
in
these
words
,
Thou
shalt
not
take
up
any
witness
(
as
it
is
in
the
original
)
against
thy
neighbour
.
3.
When
the
reports
are
malicious
,
whether
they
be
true
or
false
,
and
intended
for
that
end
,
that
our
neighbour
may
lose
his
good
name
.
Further
,
consider
it
in
reference
to
the
person
guilty
,
either
as
he
is
1.
the
raiser
or
carrier
of
a
tale
,
true
or
false
;
yet
tending
to
the
prejudice
of
his
neighbour
;
thus
he
is
the
maker
of
a
lye
:
or
2.
as
he
is
a
hearer
or
receiver
of
tales
,
Prov.
17.
4.
Thus
he
is
to
lying
as
a
resetter
is
to
theft
,
and
would
not
men
hear
tales
,
few
would
carry
them
,
whereas
when
men
will
hearken
to
lyes
,
especially
great
men
,
all
their
servants
ordinarily
become
wicked
tale-bearers
and
whisperers
:
or
3.
as
he
is
the
sufferer
(
albeit
he
be
not
the
venter
)
of
a
lying
tale
to
pass
on
his
neighbour
,
(
so
he
loveth
a
lye
,
as
it
is
Revel.
22.
8.
)
or
but
faintly
purgeth
him
of
it
,
but
letteth
it
either
lye
on
him
,
or
possibly
taketh
it
up
and
repeateth
it
again
,
which
is
condemned
,
Psalm
15.
3.
where
a
man
that
taketh
up
an
evil
report
of
his
neighbour
,
even
when
others
possibly
have
laid
it
down
,
is
looked
upon
as
a
person
who
shall
never
dwell
with
God
:
Thus
one
inventeth
alye
,
another
venteth
and
outeth
it
,
and
a
third
resetteth
it
,
like
coyners
,
spreaders
and
resetters
of
false
money
;
for
,
that
one
said
such
a
thing
,
will
not
warrant
our
repeating
of
it
again
.
5.
We
may
consider
wrongs
done
to
our
Neighbour
by
words
,
as
unjust
and
without
all
ground
,
and
so
a
lye
is
a
calu●●ty
,
as
was
that
of
Z●ba
,
made
of
his
Master
Mephibosheth
,
this
is
in
Latin
calumnia
:
or
when
there
is
ground
,
yet
when
they
are
spoken
to
his
prejudice
,
this
is
convitium
,
if
especially
in
this
they
suffer
for
the
truths
sake
;
or
,
if
after
repentance
,
former
faults
be
cast
up
to
a
person
,
as
if
one
should
have
called
Paul
a
blasphemer
,
shall
even
after
his
conversion
and
repentance
,
of
this
was
S●imei
guilty
by
railing
on
David
.
6.
Both
these
sorts
of
lyes
are
either
spoken
or
received
,
and
not
afterward
rejected
,
as
David
too
hastily
received
that
false
report
made
of
Mephibosheth
by
his
servant
Ziba
,
and
thinking
it
not
unlikely
,
because
the
reporter
made
it
seem
to
be
so
,
did
therefore
conclude
it
was
truth
,
and
did
not
reject
it
afterwards
;
or
when
at
first
received
,
yet
after
upon
better
information
it
is
rejected
.
7.
Again
,
this
wronging
of
our
neighbour
by
words
is
either
of
him
when
absent
,
and
this
is
backbiting
,
which
often
is
done
under
pretence
of
much
respect
(
that
the
report
may
stick
the
faster
)
in
such
like
words
as
these
;
He
is
one
I
wi●h
well
,
and
should
be
loath
●o
have
him
evil
reported
of
,
but
this
is
too
evident
,
this
is
the
truth
,
&c.
this
is
susurrare
,
to
whisper
.
Or
,
it
is
of
him
when
present
,
so
it
is
a
reproach
and
indignity
,
or
upbraiding
.
8.
Again
,
this
backbiting
and
reproaching
is
either
direct
,
so
that
men
may
easily
know
we
hate
such
persons
,
or
it
is
indirect
,
granting
some
what
to
his
commendation
,
and
using
such
prefaces
as
in
shew
bear
out
much
love
,
but
are
purposely
designed
to
make
the
wound
given
by
the
tongue
the
deeper
,
such
persons
are
as
butter
in
their
words
,
but
as
sharp
swords
in
their
hearts
,
this
is
that
dissembling
love
which
David
complaineth
of
.
9.
Sometimes
this
reproaching
and
slandering
of
our
Neighbour
is
out
of
spleen
against
him
,
and
is
malicious
;
sometimes
out
of
envy
to
raise
and
exalt
ones
self
on
the
ruines
of
another
(
this
is
grassari
in
famam
proximi
)
sometimes
it
is
out
of
design
,
thereby
to
insinuate
upon
them
whom
we
speak
unto
,
as
to
signifie
our
freedom
unto
them
,
to
please
them
,
or
praise
them
,
by
crying
down
another
,
that
is
to
serve
the
itching
humour
of
such
who
love
the
praise
of
others
,
when
it
may
be
we
know
no
faults
of
those
we
speak
to
,
yet
never
open
our
mouth
to
them
of
one
of
these
,
nor
are
we
free
with
them
anent
them
if
the
things
be
true
.
10.
We
may
break
this
Command
by
speaking
truth
,
1.
For
an
evil
end
,
as
Doeg
did
Psal.
52.
2.
2.
by
telling
something
that
is
truth
out
of
revenge
.
3
When
it
is
done
without
discretion
,
so
it
shameth
more
then
edifieth
.
Christs
word
is
,
Matth.
18.
15.
Tell
him
his
fault
betwixt
thee
and
him
alone
:
and
we
on
the
contrary
make
it
an
upcast
to
him
,
this
certainly
is
not
right
.
4.
When
it
is
minced
,
and
all
not
told
,
which
if
told
might
alleviate
;
or
construed
and
wrested
to
a
wrong
end
,
as
did
the
witnesses
who
deponed
against
Christ
11.
We
may
break
this
Command
,
and
fall
in
the
extremity
of
speaking
too
much
good
of
,
or
to
,
our
neighbour
,
as
well
as
by
speaking
evil
of
him
,
if
the
good
be
not
true
;
and
here
cometh
in
,
1.
excessive
and
rash
praising
and
commending
of
one
,
1.
beyond
what
is
due
,
2.
beyond
what
we
do
to
others
of
as
much
worth
,
this
is
respect
of
persons
;
3.
beyond
what
discretion
alloweth
,
as
when
it
may
be
hurtful
to
awaken
envy
in
others
,
or
pride
in
them
who
are
thus
praised
:
2.
praising
inordinately
,
that
is
before
a
mans
self
,
or
to
gain
his
affection
,
and
that
possibly
more
then
when
he
is
absent
and
heareth
not
;
much
more
is
it
to
be
blamed
when
spoken
groundlesly
,
this
is
flattery
,
a
most
base
evil
,
which
is
exceedingly
hurtful
and
prejudicial
to
human
Societies
,
yet
exceeding
delightful
to
the
flattered
:
3.
we
fail
in
this
extremity
,
when
our
neighbour
is
justified
or
defended
,
or
excused
by
us
in
more
or
less
when
it
should
not
be
.
12.
Under
this
sin
forbidden
in
the
Command
,
cometh
in
all
beguiling
speeches
,
whether
it
be
by
equivocation
,
when
the
thing
is
doubtfully
and
ambiguously
expressed
;
or
by
mental
reservation
,
a
trick
whereby
the
grossest
lyes
may
be
justified
,
and
which
is
plainly
aversive
of
all
truth
in
speaking
,
when
the
sentence
is
but
half
expressed
;
as
suppose
one
should
ask
a
Romish
Priest
,
Art
thou
a
Priest
?
and
he
should
answer
,
I
am
no
Priest
;
reserving
this
in
his
mind
,
I
am
no
Priest
of
Baal
:
for
by
giving
or
expressing
the
answer
so
,
an
untruth
and
cheat
is
left
upon
the
asker
,
and
the
answer
so
conceived
doth
not
quadrat
with
the
question
as
it
ought
to
do
,
if
a
man
would
evite
lying
.
13
This
falshood
may
be
considered
with
reference
to
things
we
speak
of
,
as
in
buying
or
selling
,
when
we
call
a
thing
better
or
worse
then
it
is
indeed
,
or
then
we
think
it
to
be
;
ah
!
how
much
lying
is
there
every
day
this
way
with
many
.
14
Under
this
sin
forbidden
in
this
Command
are
comprehended
,
1.
railing
,
2.
whispering
,
3.
tale-bearing
(
spoken
of
before
,
)
4.
the
tatling
of
busie
bodies
,
that
know
not
how
to
insinuate
themselves
with
others
,
or
pass
time
with
them
but
by
telling
some
ill
tale
of
another
;
5.
praevarication
,
which
is
the
sin
of
persons
who
are
unconstant
,
whose
words
goe
not
all
a
like
,
saying
and
unsaying
;
saying
now
this
way
,
and
then
another
way
,
of
the
same
thing
,
their
words
clashing
together
,
and
they
not
consisting
with
themselves
.
15.
Consider
falshood
or
false-witness
bearing
,
as
it
inferreth
breach
of
promise
,
which
is
forbidden
,
Psal.
15.
4.
when
on
performeth
not
what
he
promiseth
,
or
promiseth
that
which
he
intendeth
not
to
perform
,
which
is
deceit
and
falshood
.
16.
As
we
may
sin
in
speaking
against
others
so
we
may
in
respect
of
our selves
many
wayes
:
1.
When
we
give
occasion
to
others
to
speak
evil
of
us
,
1.
Cor.
6.
1
Cor.
6.
3.
2.
When
we
are
not
careful
to
entertain
and
maintain
a
good-name
,
and
by
suitable
wayes
to
wipe
away
what
may
m●●t
the
same
:
It
is
generally
observed
,
that
while
men
have
a
good
name
,
they
are
desirous
and
careful
to
keep
it
,
and
when
they
have
lost
it
,
they
grow
careless
of
it
;
we
ought
not
to
be
prodigal
of
our
names
more
then
of
our
lives
or
estates
,
for
the
loss
of
them
incapacitateth
us
much
to
edifie
others
.
3.
When
we
vainly
boast
of
our selves
,
and
set
forth
our
own
praise
,
that
is
,
as
if
a
man
should
eat
too
much
honey
,
Prov.
25
,
27.
4.
When
we
will
not
confess
a
fault
,
but
either
deny
,
excuse
,
or
extenuate
it
;
this
Joshua
exhorteth
Achan
to
eschew
.
5.
When
we
say
that
things
are
worse
with
us
then
indeed
they
are
,
and
deny
,
it
may
be
even
in
reference
to
our
spiritual
condition
,
somewhat
of
Gods
goodness
to
us
,
and
so
lye
against
the
Holy
Ghost
.
6.
When
we
are
too
ready
to
entertain
good
reports
of
our selves
,
and
to
be
flattered
,
there
is
(
if
to
any
thing
)
an
open
door
to
this
in
us
;
and
as
the
Heathen
Seneca
said
,
Blanditi●
cum
excludu●t●r
placent
,
so
may
it
be
ordinarily
seen
that
men
will
seemingly
reject
what
they
delight
should
be
insisted
in
;
there
is
in
us
so
much
self-love
,
that
we
think
some
way
▪
that
men
in
commending
us
,
do
what
is
their
duty
,
therefore
we
often
think
them
good
folk
because
they
do
so
,
and
men
that
do
not
commend
us
we
respect
them
not
,
o●
but
little
or
at
least
less
then
we
do
others
;
because
we
think
they
are
behind
in
a
duty
by
not
doing
so
,
and
which
is
very
sad
,
and
much
to
be
lamented
,
few
things
do
lead
us
to
love
or
hate
,
commend
or
discommend
(
and
that
as
we
think
not
without
ground
)
more
then
this
,
that
men
do
love
and
commend
,
or
not
love
and
commend
us
.
17.
We
also
may
by
with
▪
holding
a
testimony
to
the
truth
,
&
by
not
clearing
of
another
when
it
is
in
our
power
to
do
it
,
be
guilty
of
this
sin
.
But
especially
is
forbidden
here
publick
lying
and
wronging
of
another
●udicially
,
either
in
his
person
,
name
,
or
estate
,
and
that
▪
1.
By
the
Judge
,
when
he
passeth
sentence
,
either
rashly
,
before
he
heareth
the
matter●
,
and
searcheth
it
out
,
which
Job
disclaimeth
,
asserting
the
contrary
of
himself
,
J●●
19.
16.
or
ignorantly
,
or
perversly
for
corrupt
ends
,
as
being
bribed
to
it
,
or
otherwayes
.
2.
By
the
Recorder
,
writing
grievous
things
,
Isa.
10.
1.
or
making
a
clause
in
a
decree
,
sentence
,
or
write
▪
more
favourable
to
one
,
and
more
prejudicial
to
another
then
was
intended
:
2.
By
the
Witness●s
▪
who
either
conceal
truth
,
or
express
it
ambiguously
,
or
refuse
to
testifie
,
or
assert
what
is
not
true
.
4.
By
the
Advocat
,
by
undertaking
to
defend
or
pursue
what
righteously
he
cannot
;
or
by
hideing
from
his
Clyent
that
which
he
knoweth
will
prejudge
his
cause
;
or
by
denying
it
when
he
is
asked
about
it
;
or
by
not
bringing
the
best
defences
he
hath
.
And
as
to
the
first
point
here
about
Advocates
,
it
is
to
be
regrated
(
as
a
great
Divine
in
the
Neighbour-Church
hath
most
pathetically
,
according
to
his
manner
,
lately
done
)
as
a
sad
matter
,
that
any
known
unrighteous
C●●●e
should
have
a
professed
Christian
in
the
face
of
a
Christian
Judicatory
,
to
defend
it
;
but
incomparably
more
sad
,
that
almost
ever●
unjust
Cause
should
find
a
Patron
:
and
that
,
no
con●en●●ous
malicious
person
should
be
more
r●●dy
to
do
wrong
,
then
some
Lawyers
to
defend
him
for
a
(
dear
bought
)
see
!
I
speak
not
here
of
innocent
mistakes
in
cases
of
great
difficulty
▪
nor
yet
of
excusing
a
cause
bad
in
the
main
from
unjust
〈◊〉
b●t
(
〈◊〉
that
great
man
)
when
money
willhire
m●●
to
plead
for
injustice
,
and
●o
use
the
〈◊〉
〈◊〉
to
〈◊〉
the
righteous
,
a●d
●o
spo●l
his
Cause
▪
●and
vex
him
with
delayes
for
the
advantage
of
their
unrighteous
Clyents
,
I
would
not
have
the
conscience
of
such
for
all
their
gains
,
not
their
account
to
make
for
all
the
World
:
God
is
the
great
Patron
of
innocence
,
and
the
pleader
of
every
righteous
Cause
:
and
he
that
will
be
so
bold
as
to
plead
against
him
,
had
need
of
a
large
fee
to
save
him
harmless
.
5.
By
the
Accuser
or
Pursuer
,
when
unjustly
he
seeketh
what
doth
not
belong
unto
him
,
or
chargeth
another
with
what
he
should
not
,
or
justly
cannot
.
6.
By
the
Defender
,
when
he
denyeth
what
he
knoweth
,
or
minceth
it
,
&c.
And
by
all
of
them
,
when
business
is
delayed
and
protracted
through
their
respective
accession
to
it
,
as
well
as
when
justice
is
more
manifestly
wronged
;
this
is
the
end
of
Je●●ros
advice
to
Moses
,
Exod.
18.
23.
that
the
people
may
return
home
,
being
quickly
,
and
with
all
convenient
diligence
dispatched
;
which
,
to
their
great
loss
and
prejudice
many
wayes
,
the
unnecessary
lengthening
of
Processes
obstructeth
,
and
maketh
Law
and
Lawyers
,
appointed
for
the
ease
and
relief
of
the
people
,
to
be
a
grievous
and
●exatious
burthen
to
them
;
for
which
men
in
these
stations
and
capacities
will
have
much
to
answer
to
God
,
the
righteous
Judge
of
all
the
Earth
,
when
they
shall
be
arraigned
before
his
terrible
Tribunal
,
where
there
will
be
no
need
of
leading
witnesses
to
prove
the
guilt
,
since
every
mans
conscience
will
be
in
place
of
a
thousand
witnesses
,
neither
will
the
nimblest
wit
,
the
eloquentest
tongue
,
the
finest
and
smoothest
pen
of
the
most
able
Lawyer
,
Judge
,
Advocate
,
Notary
or
Litigant
that
shall
be
found
guilty
there
,
be
able
to
fetch
himself
fair
off
.
O
▪
then
all
the
fig-leaves
of
their
fairest
and
most
flourishing
,
but
really
frivolous
pretences
,
wherewith
they
palliate
themselves
,
will
be
instantly
blown
away
by
the
breath
of
that
Judges
mouth
,
and
so
be
utterly
unable
to
cover
the
shame
of
their
nakedness
in
the
manifold
breaches
of
this
Command
;
then
the
greatest
stretches
of
Wit
,
and
highest
strains
of
Eloquence
made
use
of
to
the
prejudice
of
truth
and
justice
,
will
be
found
and
pronounced
to
be
poor
,
filly
,
and
childish
wiles
,
yea
,
very
fooleries
and
bablings
;
after
which
,
they
will
not
speak
again
,
but
laying
their
hands
on
their
mouths
,
eternally
keep
silence
;
It
will
therefore
be
the
wisdom
and
advantage
of
the
guilty
in
time
to
take
with
it
,
and
resolving
to
do
so
no
more
,
to
betake
themselves
,
for
the
pardon
of
it
,
to
that
Advocate
with
the
Father
,
even
Jesus
the
Righteous
,
who
throughly
pleadeth
,
and
without
all
peradventure
or
possibility
of
loosing
it
,
doth
alwayes
carry
the
Cause
he
undertaketh
to
plead
.
In
sum
,
that
which
in
this
Command
in
its
positive
part
is
levelled
at
as
the
scope
thereof
,
is
the
preserving
and
promoting
of
truth
,
honest
simplicity
and
ingenuity
amongst
men
;
a
sincerely
and
cordially
loving
regard
to
the
repute
and
good
name
of
one
another
;
and
a
sweet
inward
contentation
,
joyful
satisfaction
and
complacency
of
heart
therein
;
with
a
suitable
love
to
,
and
care
for
our
own
good
name
.
The
Tenth
Commandment
.
Exodus
20.
17.
Thou
shalt
not
covet
thy
Neighbours
house
,
thou
shalt
not
covet
thy
Neighbours
Wife
,
nor
his
man-servant
,
nor
his
maid-servant
,
nor
his
●x
,
nor
his
ass
,
nor
anything
that
is
thy
Neighbours
.
VNto
all
the
other
Commands
the
Lord
hath
subjoyned
this
,
for
mans
humbling
and
deep
abasement
in
his
fight
,
and
it
reacheth
further
in
then
all
of
them
,
being
(
as
the
words
bear
)
not
about
any
●ew
object
,
(
for
it
is
concerning
wife
,
house
,
&c.
)
but
about
a
new
way
of
acting
in
reference
to
that
object
,
and
condemning
directly
a
sin
,
not
so
condemned
in
any
other
of
the
fore-going
five
Commandments
,
so
that
it
also
seems
to
be
added
to
the
other
as
a
full
and
more
clear
explication
of
that
spiritual
obedience
that
is
required
in
all
the
rest
.
In
it
we
have
to
consider
,
1.
the
act
,
2.
the
object
:
The
act
is
not
to
co●et
,
the
Apostle
expresseth
it
,
Rom.
7.
7.
Thou
shalt
not
lust
,
which
implyeth
an
inordinateness
in
the
heart
,
as
being
dissatisfied
with
what
it
hath
,
and
so
the
positive
part
is
contentment
and
satisfaction
with
a
mans
own
lot
,
Hebr.
13.
5.
Let
your
conversation
be
without
covetcusness
,
and
be
content
with
such
things
as
ye
have
:
so
that
whatsoever
motion
is
inconsistent
with
contentment
,
and
inordinately
desireth
or
tendeth
to
a
change
of
our
condition
,
falleth
in
as
condemned
here
.
The
object
is
instanced
in
some
particulars
generally
set
down
,
such
as
our
Neighbours
house
,
his
wife
,
then
his
servants
,
&c.
under
which
(
as
the
general
following
cleareth
)
are
comprehended
all
that
concerneth
him
,
his
place
and
credit
,
or
any
thing
that
relateth
to
any
of
the
former
Commands
.
Thou
shalt
not
grieve
that
he
is
well
,
nor
aim
at
his
hurt
,
nor
be
discontent
that
thy
own
lot
seemeth
not
so
good
.
And
as
for
the
reason
why
this
Command
is
added
,
its
scope
holdeth
it
forth
,
which
seemeth
to
be
this
,
I
not
onely
require
you
(
as
if
the
Lord
had
said
)
not
to
steal
from
him
,
and
not
to
let
your
mind
run
loose
in
covering
what
is
his
,
as
in
the
eighth
Command
,
not
only
to
abstain
from
Adultery
or
determined
Lust
in
the
heart
,
as
in
the
seventh
Command
,
and
not
onely
the
abstaining
from
wronging
of
his
life
,
as
in
the
sixth
Command
,
and
of
his
name
that
way
spoken
of
in
the
ninth
Command
,
or
wronging
of
them
that
are
in
place
and
power
by
such
heart
lusts
in
us
as
are
forbidden
in
the
fifth
Command
;
but
I
require
such
holiness
that
there
be
not
any
inordinate
lust
or
motion
entertained
,
not
having
a
being
in
the
heart
,
although
it
never
get
consent
,
but
on
the
contrary
,
that
in
reference
to
all
these
Commands
in
your
carriage
towards
your
Neighbour
,
there
be
in
you
a
full
contentation
with
the
lot
that
God
hath
carved
out
to
you
,
without
the
least
inordinate
motion
or
inclination
to
the
contrary
,
which
may
either
be
inconsistent
with
love
to
him
,
or
with
contentment
and
a
right
composure
of
spirit
in
your selves
.
From
this
we
may
see
that
this
Command
is
unreasonably
and
unjustly
divided
by
Papists
into
two
Commands
,
the
one
relating
to
the
Neighbours
house
,
the
other
to
his
wife
,
and
what
followeth
:
For
,
1.
this
concupiscence
or
lust
looketh
not
onely
to
the
seventh
and
eighth
,
but
to
the
fifth
and
sixth
,
and
ninth
Commands
,
there
being
an
inordinate
affection
towards
thy
Neighbours
life
and
honour
,
or
estimation
also
;
and
it
is
instanced
in
these
two
,
because
they
are
more
discernible
and
common
:
This
then
sheweth
that
God
taketh
in
this
inordinateness
of
the
heart
,
under
one
Command
,
in
reference
to
whatsomever
object
it
be
,
otherwayes
we
behoved
to
say
that
either
the
Commands
are
defective
,
or
that
there
is
no
such
inordinateness
to
other
objects
of
other
Commands
(
which
is
absurd
)
or
by
the
same
reason
we
must
multiply
commands
for
them
also
,
which
yet
the
adversaries
themselves
do
not
.
2.
The
Apostle
,
Rom.
7.
7.
comprehendeth
all
inordinateness
of
heart
towards
whatsomever
object
it
be
in
that
Command
,
Thou
shalt
not
lust
,
which
is
,
as
Thou
shalt
not
de●i●e
his
wife
,
so
nothing
else
what
is
thy
Neighbours
.
3.
The
inverting
the
order
which
is
here
,
in
Deut.
5.
21.
where
the
wife
is
put
first
,
not
the
house
,
sheweth
that
the
Command
is
one
,
otherwayes
what
is
ninth
in
the
one
would
be
tenth
in
the
other
,
and
contrarily
,
and
so
the
order
of
these
ten
words
(
as
they
are
called
by
the
Lord
)
would
be
confounded
.
But
the
great
thing
we
are
mainly
to
inquire
into
,
is
the
meaning
of
this
Command
;
in
which
Papists
being
loath
to
acknowledge
corrupt
natures
case
to
be
so
desperate
as
it
is
,
and
designing
to
maintain
perfection
of
inherent
righteousness
and
justification
by
works
,
do
make
this
sin
of
Lust
,
forbidden
in
this
Command
,
a
very
general
thing
,
and
all
of
us
ordinarily
are
apt
to
think
light
of
this
sin
.
We
would
therefore
say
,
1.
That
we
are
to
distinguish
Concupiscence
,
and
consider
it
as
it
is
,
1.
Spiritual
in
a
renewed
man
;
for
there
are
motions
and
stirrings
called
Lustings
of
the
Spirit
against
the
Flesh
,
Galat.
5.
17.
2.
As
it
is
partly
natural
to
man
to
have
such
stirrings
in
him
,
as
flow
from
the
natural
faculty
and
power
of
desiring
,
so
Christ
,
as
man
,
desired
meat
and
drink
:
and
this
being
natural
,
was
certainly
in
Adam
before
the
fall
,
and
as
the
will
and
understanding
are
not
evil
in
themselves
,
so
is
not
this
:
It
is
neither
of
these
that
this
Command
speaketh
of
.
2.
There
is
a
sinful
Concupiscence
,
called
evil
Concupiscence
,
Coloss.
3.
5.
and
the
lusting
of
the
Flesh
against
the
Spirit
,
it
is
this
that
is
here
spoken
of
,
the
inordinateness
of
that
Lust
or
concupiscibleness
,
or
concupiscible
power
,
turning
aside
out
of
its
natural
line
to
that
which
is
evil
.
It
is
this
which
God
forbiddeth
in
this
Command
,
and
setteth
bounds
to
the
desiring
or
concupiscible
faculty
.
2.
We
say
there
is
a
two-fold
consideration
of
this
sinful
Concupiscence
.
1.
As
it
is
in
the
sensual
part
onely
,
and
the
inferiour
faculties
of
the
soul
,
as
to
meet
,
drink
,
uncleanness
,
&c.
Or
,
2.
we
may
consider
it
as
it
reacheth
further
and
riseth
higher
,
having
its
seat
in
the
heart
and
will
,
and
running
through
the
whole
affections
,
yea
,
even
the
whole
man
,
who
in
this
respect
is
called
Flesh
in
the
Scripture
,
Galat.
5.
17.
and
there
is
Heresie
and
other
evils
attributed
unto
it
,
vers.
19.
20
,
21.
which
will
not
agree
to
the
former
,
so
Rom.
7.
23
,
24.
it
is
called
the
Law
of
the
Members
,
and
the
body
of
death
,
and
hath
a
wisdom
,
Rom.
8.
7.
that
is
enmity
against
God
,
corrupting
all
,
and
inclining
and
by-assing
wrong
in
every
thing
,
so
that
a
man
because
of
it
,
hath
not
the
right
use
of
any
faculty
within
him
:
This
Concupiscence
,
which
is
seated
not
only
in
the
sensible
,
but
in
the
rational
part
of
the
soul
,
is
that
which
is
intended
here
,
which
is
the
fountain
and
head-spring
of
all
other
evils
;
for
,
from
the
heart
proceed
evil
thoughts
,
&c.
Matth.
15.
19.
it
is
the
evil
treasure
of
the
heart
,
Matth.
22.
25.
3.
We
may
consider
this
Lust
,
1.
As
it
is
habitual
,
and
is
even
in
young
ones
,
and
in
men
when
they
are
sleeping
,
whereby
there
is
not
onely
an
indisposition
to
good
,
but
an
inclination
to
evil
,
it
lusteth
against
the
Spirit
,
Galat
5.
●
and
is
enmity
to
the
Law
of
God
,
Rom.
8.
7.
and
lusteth
〈…〉
James
4.
5.
and
〈…〉
sin
,
James
1.
15.
This
is
the
sad
fruit
and
consequent
in
all
men
by
nature
of
Adams
first
sin
,
and
hath
a
disconformity
to
the
Law
of
God
,
and
so
is
called
the
Flesh
,
Rom.
7.
5.
and
the
law
of
sin
and
death
,
Rom.
8.
2.
In
the
first
respect
,
this
sin
is
a
body
and
a
person
as
it
were
,
an
old
man
,
Rom.
●
.
6.
and
in
the
other
,
it
hath
〈◊〉
in
particular
,
to
which
it
giveth
Laws
,
requiring
obedience
.
2.
We
may
consider
it
as
●●ting
and
stirring
in
its
several
degrees
;
And
1.
we
may
say
it
stirreth
habitually
,
like
the
raging
sea
,
Isai
57.
penult.
and
as
grace
tendeth
to
good
,
or
as
fire
is
of
an
heating
nature
,
so
is
this
Lust
still
working
as
an
habitual
distortion
,
crook
or
bending
,
upon
somewhat
that
should
be
straight
;
or
as
a
defect
in
a
legg
,
which
possibly
kytheth
not
but
when
one
walketh
,
yet
there
is
still
a
defect
;
or
rather
it
is
a
venome
which
is
still
poysonous
;
thus
Rom.
7.
5.
it
is
called
the
motions
of
sin
in
the
Flesh
,
2.
The
more
actual
stirrings
of
it
are
to
be
considered
,
either
in
their
first
risings
,
when
they
are
either
not
adverted
into
and
without
direct
hatred
,
or
actual
and
formal
approbation
;
or
as
they
are
checked
and
rejected
,
as
Paul
did
his
,
Rom.
7.
15.
and
2
Corinth
▪
1●
.
3.
or
as
they
are
delighted
in
,
though
there
be
not
a
formal
consent
,
yet
such
a
thing
in
the
very
mind
is
some
way
complyed
with
,
as
desirable
and
pursued
after
,
this
is
called
mor●sa
delectatio
;
or
as
they
are
resolved
on
to
be
acted
,
and
when
men
seek
means
and
wayes
how
to
get
the
sin
committed
,
after
that
inwardly
approving
complacency
and
liking
of
the
thing
hath
prevailed
to
engage
the
mind
,
to
conquish
(
for
instance
)
such
an
estate
unjustly
,
or
to
compass
and
accomplish
the
act
of
filthiness
with
such
a
woman
.
3.
It
may
be
considered
in
general
,
either
as
the
thoughts
are
upon
riches
,
or
covetousness
,
or
filthiness
,
without
respect
to
any
particular
thing
or
person
,
or
as
they
go
out
upon
them
in
particulars
.
4.
We
say
we
would
put
a
difference
betwixt
tentations
objectively
injected
by
the
Devil
,
as
he
did
on
our
Lord
Jesus
,
Matth.
4.
1.
and
Lusts
rising
from
an
internal
principle
,
which
are
most
common
,
see
James
1.
14.
The
first
is
not
our
sin
of
it self
,
except
it
be
1.
entertained
some
way
,
or
2.
not
rejected
,
or
3.
not
weighting
and
grieving
us
for
the
ill
scent
it
leaveth
behind
it
;
for
we
having
such
conbustible
matter
within
,
hardly
cometh
a
tentation
in
,
even
from
without
,
but
it
fireth
us
,
or
rather
we
having
the
kindling
within
,
the
Devil
cometh
but
to
blow
on
it
,
and
stirreth
that
which
is
in
us
,
hence
it
cometh
,
that
seldom
there
is
a
temptation
assaulting
,
but
some
guiltiness
remaineth
,
because
there
is
not
a
full
abhorrence
of
these
abominable
strangers
that
come
into
the
heart
.
5.
This
Lust
may
be
considered
,
either
as
it
is
in
natural
men
,
where
its
shop
is
,
and
so
it
is
called
reigning
sin
,
and
the
dominion
of
sin
,
it
is
a
yielding
to
sin
to
obey
it
in
the
Lust
thereof
,
to
obey
it
willingly
,
as
a
Servant
doth
his
Master
,
Rom
6.
12
,
13.
or
as
it
is
in
the
renewed
and
regenerate
,
so
it
is
indwelling
sin
,
without
dominion
,
and
indeavoured
to
be
expelled
,
a
law
in
the
Members
,
and
that
continually
is
acting
,
but
counteracted
by
a
contrary
lusting
,
Rom.
7.
23
,
24.
Now
let
us
clear
1.
what
Concupiscence
falleth
in
under
this
Command
;
and
so
2.
how
this
differeth
from
other
Commands
which
are
spiritual
,
and
reach
the
heart
also
;
3.
we
may
consider
the
sinfulness
of
this
Lust
,
and
give
some
advertisements
concerning
it
in
its
acting
,
stirring
,
&c.
1.
Under
this
Command
we
take
in
habitual
Lust
,
even
as
it
disposeth
and
inclineth
to
ill
in
the
root
of
it
,
though
not
principally
,
yet
consequently
;
because
its
streams
and
branches
that
do
flow
from
,
and
clear
this
●o
be
the
fountain
and
root
,
are
primarily
understood
;
and
the
reasons
why
it
must
be
taken
in
here
,
are
1
Because
habitual
Lust
in
the
root
is
sin
(
for
so
it
conceiveth
sin
,
James
1.
14.
15.
)
and
if
it
be
sin
,
it
must
be
against
some
of
these
Commands
,
which
are
the
substance
and
matter
of
the
Covenant
of
Works
,
which
prescribeth
all
duty
,
and
forbiddeth
all
sin
.
2.
If
this
Law
require
absolute
purity
,
then
that
inclination
must
be
condemned
by
it
,
but
it
requireth
absolute
purity
and
exact
holiness
,
even
according
to
Gods
▪
Image
;
therefore
that
inclination
inconsistent
with
it
must
be
condemned
here
,
seeing
in
the
other
Commandments
,
acts
that
are
resolved
and
fully
consented
to
in
the
heart
,
are
forbidden
.
3.
If
the
rise
of
this
habitual
Lust
was
by
this
Command
condemned
and
forbidden
to
Adam
,
in
looking
to
the
fruit
;
and
in
entertaining
that
motion
,
or
the
indisposing
of
himself
by
it
to
walk
with
God
;
or
if
this
Command
did
forbid
him
his
fall
,
and
the
bringing
upon
himself
that
Lust
;
and
when
it
was
in
him
if
it
was
a
breach
of
this
Command
,
then
it
is
so
to
us
also
;
but
certainly
Adam
was
enjoyned
by
this
Command
to
preserve
himself
free
of
the
root
of
such
evils
,
if
the
fruits
themselves
be
evil
,
which
is
undenyable
.
4.
If
this
ill
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
or
a
transgression
of
,
or
disconformity
to
the
Law
,
then
it
must
belong
to
some
Command
reductively
at
least
;
but
the
former
is
certain
,
and
it
cannot
so
properly
be
reduced
to
any
other
Command
as
to
this
,
therefore
it
is
here
condemned
as
sin
.
5.
If
it
lyeth
in
the
heart
,
and
giveth
the
first
sinful
rise
to
actual
sins
,
then
it
must
be
forbidden
in
this
Command
(
for
as
we
now
consider
it
,
it
preventeth
determination
,
and
may
be
where
actual
sin
is
not
)
but
the
former
is
truth
,
that
it
conceiveth
other
actual
sins
as
the
mother
of
them
(
as
it
is
James
1.
15.
)
therefore
it
must
be
forbidden
here
.
6.
Add
our
blessed
Lord
Jesus
in
his
utter
want
of
,
and
freedom
from
,
all
corruption
was
conformed
to
the
Law
,
and
it
was
a
part
of
his
conformity
to
it
,
and
to
this
Command
rather
then
to
any
other
,
that
the
Devil
had
nothing
in
him
,
no
,
not
so
much
as
a
mo●us
primo
primus
(
as
they
call
it
)
to
sin
,
nor
any
root
from
which
it
should
spring
.
If
it
be
objected
,
1.
That
this
Lust
is
in
men
antecedently
,
not
only
to
any
formal
will
of
their
own
,
but
to
all
power
and
ability
to
help
it
,
or
so
much
as
not
to
will
it
,
and
so
cannot
be
supposed
to
be
forbidden
to
them
.
Answ.
1.
There
are
many
things
forbidden
them
,
which
now
after
the
fall
are
not
in
their
power
to
prevent
.
2.
This
Law
is
to
be
looked
on
as
given
to
man
in
his
innocency
,
which
therefore
required
of
him
the
keeping
int●re
and
undefaced
the
Image
of
God
,
according
to
which
he
was
created
;
and
now
condemneth
him
for
the
want
of
it
,
the
scope
of
the
Law
being
to
point
out
perfect
holiness
,
without
respect
to
a
mans
ability
,
or
his
present
condition
,
but
to
his
duty
,
for
the
performing
of
which
he
got
a
power
from
God
ut
first
,
but
through
voluntary
transgression
of
the
Law
lost
it
,
and
none
will
deny
but
if
it
be
a
sin
to
have
such
a
pollured
nature
,
the
Law
must
require
it
to
be
otherwayes
.
But
2.
if
it
be
said
that
it
is
involuntary
.
Answ
.
It
is
true
it
is
not
deliberate
,
but
voluntary
it
is
,
as
having
its
seat
and
rise
in
the
will
,
as
well
as
in
other
faculties
,
and
therefore
the
will
cannot
be
thought
free
.
3.
If
it
be
said
that
this
sin
is
greater
then
any
sin
forbidden
in
any
other
of
the
Commands
,
therefore
the
Command
forbidding
it
ought
not
to
have
been
last
.
Answ.
In
some
respect
it
is
greater
,
to
wit
,
in
it self
,
yet
in
respect
of
its
palpableness
and
obviousness
it
is
less
;
also
this
Command
forbidding
it
,
presseth
a
further
degree
and
step
into
all
that
goeth
before
,
and
therefore
is
well
subjo●ned
.
2.
We
comprehend
under
this
Command
all
first
motions
rising
from
that
habitual
Lust
,
in
reference
to
more
compleat
acts
,
although
they
be
instantly
checked
&
choaked
,
and
that
whether
they
be
in
reference
to
particular
objects
,
or
whether
they
be
vaging
unsetled
motions
of
any
Lust
in
it self
sinful
;
and
that
whether
there
be
a
delectation
or
staying
on
that
forbidden
object
or
not
,
or
consenting
to
it
,
or
resolution
to
follow
it
or
not
,
as
is
evident
in
Paul
,
Rom.
7.
For
,
1.
such
motions
are
the
births
of
a
a
sinful
mother
,
habitual
lust
:
2.
They
have
sinful
effects
and
tendencies
,
they
are
incitements
to
sins
:
3.
They
are
sinful
in
their
nature
,
as
being
disconformed
to
the
holy
Law
of
God
,
and
though
they
should
presently
be
strangled
,
yet
it
is
supposed
that
once
they
were
;
and
if
they
were
,
they
were
either
good
or
ill
;
if
good
,
they
should
not
have
been
strangled
;
if
evil
,
then
they
had
this
inordinateness
here
forbidden
,
and
that
from
our
own
hearts
or
inventions
that
gave
them
being
,
and
therefore
they
must
leave
a
guilt
behind
them
.
4.
Otherwayes
these
evils
forbidden
here
,
would
not
differ
from
the
spiritual
ills
forbidden
in
other
Commands
that
forbid
Lust
with
consent
and
delight
.
5.
Our
blessed
Lord
Jesus
could
be
capable
of
none
of
these
,
and
therefore
the
having
of
them
must
be
unsuitable
to
his
Image
,
who
was
like
us
in
all
things
except
sin
.
6.
Paul's
assertion
,
Rom.
7.
7.
that
he
had
not
known
this
sin
of
Lust
but
by
the
Law
,
maketh
it
evident
that
the
Command
speaketh
of
●ust
not
easily
discernable
(
yea
,
that
he
himself
discerned
it
not
till
he
was
renewed
(
and
so
it
spoke
of
such
Lusts
as
after
regeneration
,
to
his
sense
and
feeling
,
a
bounded
most
:
Now
none
can
say
there
were
either
in
him
more
resolutions
to
sin
,
or
more
delight
in
them
then
before
,
but
a
quicker
sense
of
these
sin●●●
stirrings
and
irritations
then
he
had
formerly
.
3.
We
take
in
here
morosis
delectatio
,
or
the
entertaining
of
extravagant
Imaginations
(
as
of
honour
,
greatness
,
lust
;
pleasure
,
&c.
)
with
delight
,
where
the
heart
frameth
such
Romances
,
and
pleaseth
it self
with
meditating
and
feeding
on
them
,
which
Eccles.
6.
9.
is
called
the
wandring
of
the
desire
,
and
in
other
places
of
Scripture
,
the
imaginations
of
the
heart
of
man
(
which
even
nature
it self
may
teach
to
be
sinful
)
this
properly
cometh
in
as
alegg
(
to
say
so
)
or
member
and
degree
of
this
sin
,
and
as
an
evidence
of
one
actually
discontented
with
his
own
lot
(
contentedness
with
which
is
the
positve
part
of
this
Command
)
and
is
a
whoring
of
the
heart
after
vanity
,
in
a
palpable
degree
,
to
satisfie
it self
in
its
phantasies
and
notions
;
and
this
is
not
only
when
the
heart
runneth
upon
sinful
objects
,
but
also
vain
objects
,
which
David
hated
,
Psal.
119.
113.
for
this
reilling
and
roaring
of
heart
is
ever
upon
some
other
mans
portion
,
at
least
upon
what
is
not
ours
,
and
tendeth
ever
to
the
imagining
of
some
thing
which
is
not
,
as
an
addition
to
our
good
which
supposeth
discontent
with
what
we
have
.
4.
We
take
in
here
such
Concupiscence
,
as
though
it
approveth
not
unlawful
means
to
prosecute
its
inordinate
designs
,
yet
it
is
too
eager
in
the
pursuit
,
and
discontent
when
it
falleth
short
;
as
for
instance
,
when
Achab
would
buy
Naboths
Vineyard
and
pay
for
it
,
or
a
man
would
marry
such
a
woman
lawfully
,
supposing
she
were
free
,
and
there
were
consent
of
parties
,
&c.
the
one
is
not
stealing
,
nor
the
other
adultery
,
yet
both
of
them
suppose
a
discontent
,
when
the
desire
of
having
is
too
eager
,
and
when
there
is
an
inordinateness
in
the
affection
or
desire
after
it
;
as
when
one
cometh
thus
peremptorily
to
desire
to
have
such
a
thing
▪
,
or
to
wish
that
such
a
thing
were
,
I
would
fain
have
this
or
that
▪
O
that
this
or
that
were
,
even
as
David
longed
for
a
drink
of
the
Well
of
Bethlehem
:
In
a
word
,
we
take
in
all
that
is
opposite
to
,
or
inconsistent
with
satisfaction
in
our
own
lot
,
and
love
to
our
Neighbour
,
under
which
this
Command
,
as
the
rest
is
comprehended
,
Rom.
13.
9.
even
the
least
●●●●ngs
of
any
thing
tending
that
way
,
or
that
inclineth
to
discontentment
in
our selves
.
It
is
true
,
every
desire
to
have
something
added
to
our
lot
,
or
amended
in
it
,
it
not
to
be
condemned
,
but
when
it
is
inordinate
;
as
1.
when
the
thing
is
not
needful
;
2.
when
the
desire
is
too
eager
;
3.
when
the
thing
too
much
affecteth
,
and
even
discontenteth
till
it
be
effected
and
done
.
Now
this
being
the
scope
and
sum
of
this
Command
,
it
may
be
gathered
of
how
broad
and
vast
extent
the
breaches
of
it
are
:
Is
there
one
hour
wherein
there
are
not
multitudes
of
these
evil
thoughts
flowing
,
running
,
and
roving
through
the
heart
?
Ah!
what
discontents
with
providences
,
grudgings
,
vain
wishings
,
&c.
are
there
?
and
although
all
these
,
as
they
reflect
on
God
,
are
against
the
first
Command
;
yet
as
they
imply
discontment
in
us
with
our
lot
,
or
as
they
are
risings
of
heart
to
evil
▪
(
though
wrestled
against
,
and
wherein
the
Spiritgetteth
the
victory
)
they
are
against
this
Command
;
so
that
not
only
vain
Imaginations
that
are
formed
with
delight
,
but
even
those
that
are
scarce
suffered
to
breath
,
yet
having
once
a
being
,
are
against
this
Command
,
and
sinful
:
For
,
1.
they
break
a
Law
,
and
are
disconformed
to
that
which
we
should
be
;
2.
In
Paul
,
Rom.
7.
(
who
yet
gave
not
way
to
these
)
they
are
called
sin
and
the
body
of
death
:
3.
He
wrestleth
against
them
,
and
cryeth
out
under
them
,
desiring
to
be
quit
of
them
,
verse
24.
now
if
they
were
only
penal
,
such
out-cries
and
complaints
were
not
so
like
him
,
whom
a
complication
of
sharpest
afflictions
could
never
make
once
to
groan
▪
but
this
body
of
death
made
him
to
cry
out
:
4.
They
lust
against
,
and
oppose
the
Spirit
,
G●l.
5.
17.
and
so
are
against
the
Law
of
God
,
Rom.
7.
and
tend
to
obedience
to
the
Law
of
Sin
,
and
further
the
execution
of
its
decrees
:
5.
These
are
of
the
nature
of
Original
sin
,
and
a
branch
growing
of
that
root
,
and
so
what
is
born
of
the
flesh
is
flesh
,
the
branch
must
be
of
the
nature
of
the
root
,
if
the
tree
be
corrupt
,
the
fruit
must
be
so
:
6.
These
make
way
for
other
sins
,
and
keep
the
door
open
for
temptations
to
grosser
evils
,
and
give
the
Devil
access
to
blow
up
the
fire
:
7.
They
keep
out
many
good
motions
,
and
obstruct
many
duties
,
and
indispose
for
them
:
8.
They
mart
communion
with
God
,
who
should
have
the
●ll
of
the
soul
,
heart
and
mind
;
and
sure
,
if
he
had
his
due
,
there
would
be
no
place
for
these
,
as
there
will
be
none
for
them
among
the
spirits
of
the
just
men
made
perfect
:
9.
These
sinful
risings
in
the
heart
are
a
great
burthen
to
a
tender
walker
,
who
groaneth
under
that
habitual
lightness
and
vanity
of
his
mind
in
the
gaddings
▪
whorings
,
and
departings
of
it
from
God
;
for
because
of
it
he
cannot
get
his
whole
delight
u●interruptedly
set
on
him
,
and
though
he
delighteth
in
the
Law
of
God
after
the
inner
m●n
,
yet
he
cannot
win
up
to
full
conformity
to
it
in
his
practise
,
or
when
he
would
and
resolveth
to
do
good
,
yet
,
(
ere
he
wit
as
it
were
)
ill
is
present
with
him
,
and
his
heart
is
away
and
on
the
pursuit
of
one
foolish
●oy
and
vainity
or
another
:
10.
Paul
speaking
of
these
lustful
stirrings
of
the
heart
,
doth
make
it
evident
,
Rom.
7.
throughout
the
Chapter
,
that
this
Command
speaketh
of
such
Lusts
which
he
had
not
known
▪
except
the
Law
had
said
thou
shalt
not
lust
.
Now
men
naturally
know
that
inward
assent
to
sin
,
even
before
it
be
acted
is
sinful
;
yea
,
Paul
knew
he
had
such
things
as
these
corrupt
motions
in
him
,
but
he
knew
not
that
they
were
sinful
,
but
from
the
Law
,
and
that
after
its
spiritual
meaning
was
made
known
to
him
;
and
from
this
it
is
that
such
who
are
regenerate
see
more
sins
in
themselves
then
ever
they
did
while
unregenerate
,
not
simply
▪
because
they
have
more
,
but
now
having
the
spirit
,
and
a
contrary
principle
with
in
,
they
discern
that
to
be
sinful
,
which
they
took
no
notice
of
as
such
formerly
:
11.
The
frequency
of
this
sin
of
inordinacy
in
the
first
stirrings
and
motions
of
the
heart
is
no
little
aggravation
of
it
▪
for
what
hour
of
a
mans
life
,
when
waking
,
(
yea
,
even
when
asleep
,
in
dreaming
a
man
may
be
guilty
of
it
,
as
Rivet
upon
this
Command
acknowledgeth
)
or
half
an
hour
is
free
of
it
?
Is
ever
the
mind
quiet
?
and
doth
it
not
often
yield
consent
to
these
motions
?
and
how
few
good
purposes
are
often
followed
forth
?
Alace
!
but
seldome
:
12.
The
extent
of
it
is
great
,
one
may
sin
this
way
in
reference
to
all
the
Commands
,
yea
,
to
as
many
objects
as
his
Neighbour
or
himself
hath
things
of
which
they
have
the
possession
;
yea
,
to
Imaginations
about
things
that
have
no
being
,
nor
,
it
may
be
,
possibility
of
being
,
but
are
meet
Chimera's
:
13.
The
occasions
of
it
,
and
snares
to
it
,
are
rife
and
frequent
,
nothing
we
see
,
but
readily
it
doth
,
as
fire
,
inflame
this
Lust
,
so
that
we
have
need
continually
,
as
it
were
,
to
cast
water
on
it
;
yea
,
what
thing
is
there
that
is
in
it self
lovely
and
desirable
we
hea●
or
read
of
,
that
we
are
not
ready
inordinately
to
be
stirred
towards
the
desiring
of
it
.
14.
Its
pretexts
and
cloaks
to
hide
it self
are
many
,
and
sometimes
specious
,
so
that
men
are
seldom
challenged
for
it
,
if
it
come
not
to
the
length
of
being
consented
to
,
or
at
least
of
a
delectation
:
How
often
are
there
wishes
in
our
mouths
,
and
oftner
in
our
hearts
,
that
break
this
Commandment
which
we
observe
not
?
especially
,
if
they
be
for
knowledge
or
some
good
thing
in
another
,
or
some
good
thing
done
by
another
which
commendeth
him
;
for
then
,
O
if
we
had
it
!
or
,
O
if
we
had
done
it
!
is
often
the
language
of
the
heart
,
and
so
there
is
a
secret
discontent
against
our
Neighbour
,
which
often
runneth
to
envy
,
or
at
least
to
a
discontent
that
it
is
not
so
with
us
,
and
that
we
are
behind
in
that
;
but
especially
in
spiritual
things
we
take
liberty
for
these
discontented
wishes
,
also
grudgings
,
that
another
is
free
and
we
are
crossed
,
come
in
under
the
sin
here
forbidden
;
as
also
that
which
is
spoken
of
Eccles.
12.
12.
of
much
reading
and
making
many
books
,
when
one
is
desirous
inordinately
,
either
to
have
,
or
to
make
many
books
to
vent
his
knowledge
by
,
especially
when
it
levelleth
at
what
others
have
done
.
This
inordinacy
that
is
in
the
motions
of
the
heart
,
appeareth
much
,
1.
In
the
beginnings
and
stirrings
of
passions
and
discontent
which
often
never
come
abroad
,
but
yet
are
deep
breaches
of
this
Command
,
either
as
marring
that
loving
and
kindly
frame
which
we
ought
to
carry
towards
others
,
or
as
inconsistent
with
that
inward
serenity
and
tranquility
that
we
should
conserve
in
our selves
,
that
dumpishness
(
which
is
ordinarily
to
be
seen
in
passionate
and
discontented
persons
)
often
proceeding
from
,
or
tending
to
one
of
these
two
,
passion
or
discontent
.
2.
It
appeareth
in
bargains
,
as
when
we
hear
of
a
good
bargain
or
good
marriage
which
another
hath
gotten
,
or
some
good
event
or
issue
he
hath
had
in
such
or
such
an
undertaking
,
there
is
a
secret
grudge
that
we
have
not
got
it
,
or
that
we
have
not
had
such
success
.
3.
That
thoughtiness
and
anxious
carefulness
which
often
is
in
bargains
making
,
how
they
may
be
sure
and
most
for
our
advantage
,
is
we
conceive
especially
pointed
at
here
,
there
is
a
suitable
carefulness
,
which
simply
,
and
in
it self
is
consistent
with
lawful
diligence
,
but
this
anxiety
sinfully
accompanieth
it
through
our
inordinacy
in
it
.
4.
It
sheweth
it self
in
those
many
ruings
and
repentings
which
often
are
after
things
are
done
,
and
wishings
they
had
not
been
done
,
which
are
not
simply
sinful
when
there
is
reason
for
them
,
but
as
they
are
carking
and
inordinate
,
as
for
most
part
they
are
in
us
.
We
ought
to
grieve
with
after
▪
grief
and
sorrowful
sharp
reflection
for
the
sin
of
what
we
do
in
all
these
above
said
,
and
others
such
like
;
but
its
repining
against
God
,
and
his
infinitely
wise
government
,
to
grudge
at
dispensations
,
events
,
and
consequents
,
which
are
meer
providences
.
5.
This
inordinacy
of
heart
motions
doth
much
appear
in
the
vexing
after-thoughts
of
,
and
reflections
upon
any
thing
we
have
done
,
not
so
much
because
of
its
sinfulness
,
as
because
of
its
bringing
shame
upon
us
,
or
because
of
its
unsuitableness
to
what
our
humour
aimed
at
;
and
upon
this
account
we
are
discontented
,
and
have
an
inordinate
and
unsatisfied
desire
of
having
it
other
wayes
done
,
and
so
discontent
is
the
proof
and
evidence
of
this
Lust
,
discovering
it
where
it
is
,
for
because
our
desire
(
though
possibly
it
be
confused
and
for
any
good
,
as
it
is
Psalm
4.
6.
)
is
not
fulfilled
,
therefore
is
heaviness
and
discontent
,
whereas
if
it
were
satisfied
,
there
would
be
quietness
.
So
then
we
conceive
this
Command
,
as
to
its
positive
part
,
doth
1.
Require
love
to
our
Neighbour
,
and
complacency
in
his
prosperous
condition
,
and
all
such
motions
as
are
inconsistent
with
it
,
are
here
forbidden
,
though
they
never
come
to
act
,
and
being
such
as
we
would
not
have
any
others
entertaining
towards
us
.
2.
Cont●ntinent
so
that
discontent
,
discouragement
,
fainting
heaviness
,
anxiety
,
disquietness
and
not
resting
satisfied
with
our
own
lot
,
which
is
forbidden
.
Hebr.
13.
5.
are
condemned
here
.
3.
A
holy
frame
of
heart
,
a
delight
in
the
Law
of
God
,
and
conformity
to
it
,
Ram.
7.
22.
Hence
these
motions
are
counted
opposite
to
it
which
were
in
Paul
(
although
he
wrestled
against
them
,
as
was
said
)
and
are
the
Imaginations
of
mens
hearts
,
but
the
serenity
and
tranquil
composure
of
the
heart
having
every
thing
subject
and
subordinate
to
the
Law
of
God
,
is
called
for
here
.
4.
It
requireth
compleat
conformity
to
the
Law
of
God
,
and
exact
and
perfect
love
to
,
and
delight
in
him
.
Thus
this
Command
is
broken
,
when
there
is
any
stirring
of
heart
inconsistent
with
perfect
love
to
him
and
his
Law
:
But
obedience
is
given
to
it
when
we
put
off
the
old
man
,
and
put
on
the
new
man
▪
created
after
God
,
&c.
Col.
3.
9.
10.
and
attain
unto
a
stayed
,
composed
,
established
,
and
fixed
heart
,
so
much
commended
in
Scripture
.
For
the
difference
of
this
Command
from
the
for
mer
Commands
,
is
not
in
the
object
,
but
in
the
act
lust
,
for
determinate
lust
,
for
instance
,
looketh
to
the
seventh
Command
,
but
here
a
sort
of
vaging
unsetledness
in
the
thought
that
cannot
be
called
adultery
,
as
not
partaking
of
that
name
,
yet
really
is
Lust
,
is
forbidden
,
and
so
also
vain
wanderings
upon
Ideas
and
notions
come
in
here
under
the
name
of
Lust
,
and
are
sinful
,
being
inconsistent
with
a
composed
frame
of
heart
.
To
close
up
all
▪
let
us
consider
a
little
these
words
,
Rom.
7.
7.
I
had
not
known
lust
except
the
l●w
had
said
,
then
shalt
not
covet
:
I
shal
onely
premit
this
one-word
,
that
it
is
somthing
peculiar
to
this
Command
,
that
men
in
nature
come
not
the
length
of
taking
it
up
.
Paul
before
conversion
knew
that
the
consented
▪
to
desire
of
an
unlawful
thing
was
sin
,
but
be
knew
not
this
narrow
bounding
of
men
to
be
intended
in
this
Command
.
In
the
words
then
you
may
take
up
these
three
,
1.
That
there
is
a
great
sinfulness
and
inordinacy
in
Folks
hearts
,
even
in
the
least
things
,
which
oft-times
they
take
no
notice
of
.
2.
That
generally
men
in
nature
do
not
advert
to
this
,
and
are
never
throughly
humbled
under
it
.
3.
That
there
is
such
an
indwelling
lust
as
this
,
which
is
spoken
of
here
even
in
the
heart
of
the
Believer
,
and
obedience
to
this
Command
will
be
as
seriously
aimed
at
by
him
,
and
he
will
be
as
much
troubled
and
affected
with
the
breach
of
it
,
as
of
any
of
the
other
Commands
.
As
to
the
first
,
I
shall
first
interrogate
you
a
few
things
,
1.
How
often
is
your
mind
stirring
and
reeling
like
the
raging
Sea
?
2.
How
often
,
or
rather
how
seldom
,
can
ye
say
that
these
motions
and
stirrings
are
conform
to
the
Law
of
God
,
or
consisting
with
true
love
to
God
,
and
delight
in
him
and
in
his
Law
?
Are
there
not
in
your
hearts
wonderful
swarms
of
vain
Imaginations
that
ye
cannot
give
a
reason
for
,
and
cannot
tell
how
they
come
in
,
nor
how
they
go
out
?
which
yet
are
all
breaches
of
this
Command
.
3.
How
often
do
ye
take
notice
of
them
,
or
are
suitably
affected
with
them
?
2.
For
further
conviction
of
the
sinfulness
of
this
,
consider
the
extent
of
the
Command
.
1.
A
man
by
the
breaking
of
this
Command
may
be
guilty
of
the
breach
of
all
the
rest
:
2.
It
s
extensive
,
in
respect
of
the
occasions
a
man
hath
to
break
it
,
his
eye
will
look
to
nothing
but
this
lust
will
take
occasion
from
it
to
sin
,
the
hearing
of
such
and
such
a
thing
,
will
by
means
of
this
waken
a
desire
to
be
at
it
,
though
the
impossibility
of
acting
it
may
impede
his
determination
:
3.
It
is
extensive
in
respect
of
the
continual
bad
posture
the
heart
is
in
,
so
that
hardly
can
a
person
take
a
look
of
it
,
but
he
will
find
this
sin
of
inordinacy
in
the
thoughts
in
it
,
and
some
plagues
as
effects
following
on
it
.
3.
For
yet
further
conviction
,
consider
the
greatness
of
the
sin
,
1.
In
that
it
not
onely
runneth
after
particular
objects
,
the
coveting
whereof
is
against
the
other
Commands
,
but
fore-seeth
and
inventeth
objects
in
the
brain
,
and
so
this
Lust
is
broader
then
a
man
hath
existent
objects
to
it
,
as
when
he
desireth
to
be
rich
,
but
knoweth
not
how
:
2.
We
may
gather
the
greatness
of
this
sin
,
partly
from
the
nature
of
it
,
called
in
Scripture
,
enmity
against
God
,
Rom.
8.
7.
party
from
the
brude
and
product
of
it
,
called
the
fruit
of
the
flesh
,
partly
from
the
fruit
that
it
bringeth
forth
,
and
that
is
death
,
it
begetteth
other
sins
,
not
onely
by
indisposing
to
duty
,
but
by
actual
inclining
and
disposing
to
evil
,
so
that
when
the
Devil
cometh
to
tempt
,
he
hath
no
more
to
do
but
to
blow
up
this
fire
of
Lust
that
is
within
,
and
needeth
not
bring
new
fire
to
kindle
it
.
Our
scope
in
all
this
is
to
bring
you
to
know
that
such
a
thing
as
this
inordinate
Lust
is
in
you
,
and
that
it
is
exceeding
sinful
;
ye
cannot
deny
but
the
Devil
and
Lust
stirreth
as
much
in
you
as
it
did
in
regenerate
and
eminently
holy
Paul
,
and
yet
how
is
it
that
ye
are
as
quiet
as
if
it
were
not
in
you
at
all
?
such
serious
and
sensible
souls
as
have
rightly
seen
this
,
will
loath
themselves
,
as
being
,
because
of
it
,
most
polluted
and
unclean
,
and
will
cry
out
,
Oh!
we
are
vile
.
For
the
second
thing
in
the
words
,
folks
may
be
a
long
time
ere
they
take
up
this
sin
,
&
generally
men
in
nature
do
not
know
it
:
there
are
many
vile
sins
in
the
heart
that
never
were
deliberate
,
nor
yet
fully
consented
to
,
when
this
sin
is
discovered
to
Paul
,
he
getteth
another
sight
of
the
nature
of
sin
then
he
would
have
believed
formerly
he
could
have
had
;
Folks
are
rarely
affected
with
Original
s●n
,
that
thwarteth
with
,
and
is
contrary
to
the
Law
of
God
,
and
seldom
burthened
with
this
habitual
Lust
,
that
stirreth
even
in
Believers
,
because
but
renewed
in
part
,
and
so
it
is
but
destroyed
in
part
;
and
it
is
a
great
and
gross
mistake
to
think
that
grace
altogether
expelleth
it
here
,
and
it
is
sometimes
their
guilt
that
they-fret
and
are
discontented
and
discouraged
,
not
so
much
because
of
the
sinfulness
of
the
sin
,
as
that
it
should
be
in
their
lo●
;
for
it
is
one
thing
to
be
seriously
wrestling
against
this
Lust
,
and
bemoaning
it
,
and
another
thing
to
have
a
perplexedness
about
it
;
as
when
there
is
a
fretting
that
such
a
thing
is
not
better
done
,
and
yet
no
serious
sorrow
,
because
of
the
wrong
doing
of
it
simply
,
and
in
it self
considered
▪
and
there
is
an
inordinateness
wherein
the
flesh
prevaileth
,
even
in
complaints
of
sin
,
and
in
desiring
good
:
And
so
this
Command
regulateth
our
desire
,
not
onely
in
reference
to
the
object
,
but
as
to
the
way
and
manner
of
pursuing
it
.
As
to
the
third
thing
in
the
words
,
that
this
Lust
or
Concupiscence
is
in
the
Believer
(
as
we
have
just
now
said
)
it
is
uncontrovertibly
clear
from
what
the
Apostle
asserteth
of
himself
,
and
most
bitterly
bemoaneth
in
that
Chapter
,
and
from
the
universal
experience
of
the
Saints
,
so
that
we
need
say
nothing
more
particularly
of
it
then
we
have
said
;
onely
it
may
be
asked
if
there
be
such
a
Concupiscence
in
the
Believer
,
how
doth
it
differ
from
that
which
is
in
Natural
men
?
Answ.
1.
Sin
not
onely
dwelleth
,
but
commandeth
and
reigneth
in
the
Natural
man
;
but
though
Corruption
dwell
in
the
Believer
,
and
may
sometimes
take
him
captive
,
yet
he
doth
not
with
the
bensel
of
his
sould
yield
to
it
.
2.
A
Natural
man
is
wholly
one
,
or
if
there
be
any
warring
or
dissention
,
it
is
but
one
lust
striving
with
another
,
the
Believer
is
t●osome
(
as
they
use
to
say
)
he
hath
two
parties
or
sides
,
and
when
corruption
prevaileth
,
grace
will
be
saying
,
O
that
it
were
otherwayes
.
3.
The
Believes
discerneth
his
lusts
far
better
nor
he
did
while
unregenerate
,
and
seeth
themas
so
many
evil
spirits
dancing
and
reeling
within
him
.
4.
This
indwelling
corruption
is
one
of
his
greatest
weights
,
yea
,
it
is
exceeding
weighty
,
and
his
most
grievous
burthen
,
heavier
not
onely
then
all
outward
afflictions
,
but
even
,
in
some
respect
,
then
actual
transgressions
,
for
he
findeth
that
he
is
never
sooner
off
his
watch
,
but
his
evil
inclination
setteth
on
him
▪
this
is
his
exercise
,
this
marreth
his
peace
,
and
maketh
him
loath
himself
,
when
the
World
seeth
nothing
in
his
conversation
reproveable
:
This
did
much
more
pinch
and
afflict
Paul
then
his
persecution
,
and
maketh
him
cry
out
▪
What
shall
I
do
,
O
wretched
,
O
miserable
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
All
the
outward
afflictions
and
tribulations
that
he
met
with
,
drew
never
such
a
word
from
him
;
he
could
through
grace
,
rejoyce
,
yea
,
glory
in
the
midst
of
them
,
but
this
maketh
him
cry
out
of
himself
as
miserable
,
it
being
indeed
the
thing
,
that
in
it self
,
and
in
the
esteem
of
the
Child
of
God
,
when
at
himself
,
maketh
him
beyond
all
things
in
the
World
look
at
himself
as
wretched
and
miserable
,
and
if
Faith
in
Christ
were
not
kept
up
,
the
Believer
in
this
case
would
despair
and
give
it
over
;
but
it
is
neither
the
Natural
mans
exercise
,
nor
yet
his
burthen
.
5.
The
Natural
man
hath
not
a
spiritual
sense
to
favour
and
relish
the
things
of
God
,
and
as
little
inward
feeling
of
his
corruption
that
is
opposite
to
the
grace
of
God
,
but
outward
things
are
only
or
most
sweet
to
him
:
The
Believer
relisheth
spiritual
things
;
but
remaining
corruption
mar●eth
his
satisfaction
even
in
outward
things
,
and
the
more
he
finds
that
he
is
satisfied
with
them
,
he
is
therefore
the
worse
satisfied
with
himself
;
if
he
take
a
glut
of
satisfaction
in
them
,
with
more
pain
he
vomits
it
up
again
,
and
it
troubleth
his
stomach
,
as
it
were
,
till
he
get
it
cast
out
;
Gods
people
get
not
leave
to
drink
with
full
satisfaction
of
the
things
of
the
World
,
as
Natural
men
do
;
for
the
Believer
having
two
parties
in
him
.
Grace
and
Corruption
,
whereof
,
while
out
of
Heaven
,
he
is
constituted
;
what
contenteth
the
one
can
never
content
the
other
:
but
the
Natural
man
having
but
onely
one
party
,
and
being
wholly
constituted
of
Corruption
,
he
hath
more
delight
,
not
onely
in
sinful
things
,
but
also
in
worldly
things
then
the
Believer
.
The
scope
of
all
is
to
discover
your
superficialness
and
overliness
in
examining
your selves
,
to
put
you
to
be
more
serious
in
that
necessary
and
useful
exercise
,
and
to
teach
you
by
what
Command
ye
should
most
examine
your selves
,
even
by
this
tenth
Command
,
as
being
that
which
will
make
the
clearest
&
most
throughly
searching
discovery
of
your selves
to
your selves
,
and
will
best
rid
marches
betwixt
you
and
hypocrites
;
to
put
you
in
thankfulness
to
acknowledge
,
and
with
admiration
to
adore
the
exceeding
great
goodness
of
God
,
in
providing
and
giving
a
Mediator
on
whom
he
hath
laid
all
these
innumerable
Iniquities
of
all
his
people
,
which
would
have
sunk
them
eternally
under
the
unsupportable
weight
of
them
;
to
let
you
see
how
absolutely
necessary
,
how
unspeakably
useful
,
and
stedable
he
is
to
so
many
wayes
,
and
so
deeply
guilty
sinners
;
and
withal
to
lead
you
to
improve
and
make
use
of
him
for
doing
them
away
,
both
as
to
the
guilt
and
filth
of
them
;
which
when
God
shall
,
for
Christs
sake
,
be
graciously
pleased
to
do
,
will
not
every
believing
soul
have
reason
to
say
and
sing
to
the
commendation
of
his
Grace
,
Who
is
a
God
like
unto
thee
that
pardoneth
iniquity
?
Bless
the
Lord
,
O
my
soul
,
who
forgiveth
all
thins
iniquities
,
who
healeth
all
thy
diseases
;
to
him
that
loved
us
,
and
washed
us
from
our
sin●
in
his
own
blood
,
be
glory
and
dominion
for
ever
.
Amen
.
FINIS
.