AN
EXPOSITION
OF
THE
TEN
COMMANDMENTS
,
Delivered
in
several
LECTURES
.
EXOD.
20.1
,
2.
(
And
God
spake
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
,
shall
be
to
give
you
an
account
or
the
Motives
which
have
ingaged
us
in
this
Work
.
T
●e
first
is
the
Excellency
of
this
Scripture
,
it
being
by
the
Lord
himself
intended
as
a
comprehensive
sum
of
his
peoples
duty
,
and
commended
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
immediately
formed
by
himself
he
pronounced
them
first
to
his
people
,
and
afterward
twice
by
his
Finger
(
that
i
●
,
immediately
by
himself
,
without
making
use
of
any
P
●n
man
,
as
in
●ther
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
,
D
●ut
.
o.
v.
2
,
5.
and
to
be
l
●arn
●d
,
Deut.
5.1
.
as
also
to
be
written
on
the
Posts
of
their
Doors
,
and
diligently
pressed
on
their
Children
,
Deut.
●
.
7
,
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
displ
●asing
to
him
;
that
they
may
know
sin
,
and
how
to
eschew
it
,
and
may
be
stirred
up
to
r
●pentance
when
they
have
fallen
into
it
,
this
being
the
Laws
property
,
that
ther
●by
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
Cat
●chisms
to
b
●
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
c
●nnot
but
come
short
of
the
great
scope
ther
●of
.
The
thir
●
is
the
great
ignorance
,
that
is
amongst
not
a
few
,
of
the
meaning
of
this
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
Spirituality
made
many
neglect
the
chief
part
of
holiness
,
and
proudly
settle
on
self
righteousness
,
and
slight
Christ
the
Mediator
;
as
we
may
see
in
Paul's
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
amongst
the
prophane
,
but
amongst
the
●ost
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
sufficiently
the
meaning
of
the
Law
,
whereby
their
convictions
of
sin
,
tenderness
in
practice
,
●onstant
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
delivered
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
)
and
considering
the
weight
of
it
,
and
its
usefulness
for
all
sorts
of
hearers
,
we
are
confident
it
will
agree
well
with
the
end
of
this
Exercise
,
(
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
m
●aning
of
the
Law
of
God
:
1.
By
holding
forth
the
N
●tive
Duties
●equired
in
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
believes
,
Rom.
10.4
.
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
,
Act.
7.38
.
is
the
Ang
●l
Christ
,
and
't
is
his
Word
,
as
is
clear
,
v.
30
,
31.
as
also
the
matter
of
it
b
●ing
connatural
to
Adam
,
it
did
bind
before
the
Law
was
given
,
and
that
obligatory
force
cannot
be
separated
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
P
●ul
so
far
from
making
it
void
by
the
D
●ctrine
of
Faith
,
that
our
Lord
tells
he
came
to
fulfil
it
,
M
●tth.
5.17
.
and
Paul
shews
,
that
his
preaching
of
Faith
was
to
est
●blish
it
,
Rom.
3.31
.
which
truth
b
●ing
confirmed
by
them
both
in
their
Practice
and
Doctrine
,
sheweth
that
the
breach
of
the
holy
Law
of
God
,
is
n
●l
●ss
sinful
to
us
now
,
than
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
D
●ct
●ine
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
a
●
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
,
Gen.
17.
(
which
was
a
Covenant
of
Grace
,
and
was
never
altered
,
as
to
its
substance
)
in
which
the
people
of
Israel
,
as
his
S
●ed
,
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
make
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
,
and
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
?
●
answer
,
they
differ
in
these
four
things
,
which
shew
,
that
these
duties
are
not
only
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
r
●spect
to
him
who
hath
provided
these
freely
for
us
,
that
we
should
not
r
●st
in
duties
which
are
engraven
on
these
Covenant-Blessings
.
2
They
differ
in
the
Principle
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
s
●cond
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
perf
●ct
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
they
are
sweet-smelling
Sacrifices
,
and
accepted
as
our
persons
are
,
for
he
hath
made
us
to
be
accepted
as
to
both
only
in
the
beloved
,
Eph.
1.4
.
4
They
differ
in
respect
of
the
motive
from
which
they
proceed
;
for
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
,
nor
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
B
●ndage
,
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
consist
●nt
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
than
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
through
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
threatnings
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
distinction
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
th
●y
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
propound
it
as
the
righteousness
they
were
to
relye
on
,
but
his
scope
is
to
put
them
to
a
Mediator
,
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
Beli
●vers
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
contrary
to
the
Lords
mind
:
In
the
first
sense
it
was
a
Covenant
of
Grace
,
in
the
second
,
it
turn
●d
to
be
a
Covenant
of
Works
t
●
them
;
and
therefore
it
is
that
the
Lord
rejects
as
we
may
see
Isaiah
1.13
.
66.
2.
3.
Jer.
7.22
.
)
their
Sacrifices
and
Services
as
not
commanded
,
b
●cause
rested
on
by
them
to
the
●r
●judice
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
r
●ctitude
,
the
obligation
of
this
Law
as
to
that
is
perpetual
;
and
therefore
in
the
expounding
of
it
,
these
two
terms
,
Moral
,
and
of
Perpetual
Auth
●rity
,
are
all
one
,
and
to
be
taken
so
.
2.
The
Judicial
Law
is
for
r
●gulating
outward
Society
,
and
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
M
●rt
●a
,
dead
;
and
may
,
where
't
is
thought
fit
,
with
the
foregoing
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
,
so
that
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
worshipped
,
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
naturally
requiring
obedience
in
some
of
them
.
6
The
sixth
distinction
is
of
the
Moral
Law
in
two
Tables
,
first
and
second
;
the
first
contains
ou
●
immediate
worship
,
service
and
obedience
to
God
himself
,
and
is
comprehended
in
the
first
four
Commandments
;
th
●
s
●cond
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
hims
●lf
,
for
there
are
Ten
in
all
,
Deut.
4.13
.
From
this
distinction
take
notice
;
1.
That
all
the
Commandm
●nts
of
the
second
Table
are
of
like
Authority
with
the
first
,
God
sp
●ke
all
these
words
;
yea
,
as
it
appears
from
Act.
7.28
▪
it
was
our
Lord
Jesus
.
2.
The
sins
immediat
●ly
aga
●nst
the
first
Table
,
are
gre
●ter
th
●n
those
against
the
second
;
for
this
cause
,
Matth.
22.38
.
the
first
is
called
the
First
and
Great
Commandment
:
Ther
●fore
3.
In
Morals
(
if
th
●y
be
things
of
the
same
nature
)
the
duti
●s
of
the
second
Table
cede
and
give
place
to
the
duties
of
the
first
Table
,
when
th
●y
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.
10.37
.
wh
●n
obedience
to
God
,
and
obedience
to
our
Superiours
cannot
consis
●
,
we
are
to
obey
God
rather
than
man
,
Act
,
4.19
.
and
we
are
to
love
the
Lord
,
and
hate
Father
and
Moth
●r
,
Luke
14.
●6
.
4.
Y
●t
take
notice
,
that
Ceremonials
or
positives
of
the
first
Table
,
for
a
time
cede
and
give
place
to
Morals
in
the
second
;
as
fo
●●elieving
or
preserving
our
Neighbours
life
in
hazard
,
we
may
trav
●l
on
the
Sabbath
day
,
according
to
that
Scriptur
●
,
I
will
h
●ve
M
●rcy
and
not
Sacrifice
●
and
the
Sabbath
was
made
fo
●
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
T
●ble
are
negatively
set
down
,
●orbidding
sin
directly
;
Th
●●
shalt
not
have
an
,
other
gods
,
&c
only
the
fourth
is
both
negative
and
●ffirmative
,
●orbidding
sin
,
and
commanding
duty
directly
;
as
also
the
fi
●th
only
,
which
is
the
first
of
the
s
●cond
T
●ble
,
is
affi
●mative
,
all
the
r
●st
are
negative
.
This
disti
●ction
is
not
so
to
be
understood
,
as
if
nothing
were
commanded
or
injoyned
in
negative
Precepts
●pts
,
or
as
i
●
nothing
were
fo
●bidden
in
affirmative
Precepts
●pts
(
●or
whatever
be
expr
●ss
●d
as
forbidden
the
co
●●●ary
is
always
in
ply
●d
as
command
●d
,
and
whatsoever
is
expr
●sly
commanded
,
the
contr
●ry
is
always
imp
●yed
as
forbidden
)
b
●t
the
disti
●ction
is
taken
from
the
manner
of
setting
them
down
;
conc
●rning
which
,
take
th
●s
●
Rules
or
G
●neral
Obs
●rvations
for
your
better
understanding
,
many
wher
●o
●
are
in
the
larger
Cat
●chisme
.
1
Howev
●r
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
contr
●ry
to
the
si
●s
forbidden
;
another
negative
,
implyed
in
the
affirmative
Precepts
,
forbidding
the
sins
that
are
contrary
to
the
duties
commanded
;
as
for
example
the
third
Comm
●ndme
●t
,
Thou
shalt
n
●t
take
the
Name
of
the
Lord
thy
God
in
v
●in
;
it
implies
a
Command
reverently
to
use
his
Name
:
So
,
to
remember
to
keep
Holy
the
Sabbath
d
●y
,
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
neg
●tively
expressed
,
Th
●u
shalt
do
no
work
)
or
affirmative
;
in
which
respect
Christ
c
●mprehendeth
all
the
neg
●tiv
●s
under
these
two
great
affirmative
Commandments
,
of
love
to
God
and
our
Neighbour
,
for
every
Commandment
doth
both
●njoyn
and
forbid
;
the
like
may
be
said
of
promises
and
threatnings
,
there
b
●ing
in
every
promise
a
threatning
,
and
in
ev
●ry
threatning
a
promise
conditionally
implyed
:
And
this
may
be
a
reason
why
some
Commandments
are
negatively
expressed
,
some
positively
,
to
shew
us
that
both
are
comprehended
.
2
Though
the
positive
Commandmen
●
,
or
(
the
positive
p
●rt
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
Maxim
,
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
semper
&
ad
semper
,
th
●t
is
,
always
,
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
,
r
●ading
and
hearing
,
&c.
So
in
the
fourth
Commandment
we
are
r
●quired
to
sanctifie
the
Sabbath
,
by
waiting
on
Ordinances
,
&c.
This
makes
these
still
duties
,
so
as
to
pray
,
hear
,
&c.
are
still
d
●ties
,
but
we
are
not
to
be
,
and
should
not
be
always
exercised
in
these
duties
,
for
we
must
abound
in
other
duti
●s
also
of
necessity
,
and
mercy
,
we
must
eat
,
and
sleep
,
&c.
and
when
we
sleep
,
we
can
neither
act
love
,
nor
fear
▪
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
th
●
difference
is
this
,
bec
●use
in
affi
●mative
●
we
are
not
always
tyed
to
the
a
●●s
of
Duties
and
Graces
,
but
to
the
Disposition
and
H
●bit
.
Habits
are
a
Spiritual
Quality
,
a
(
Vis
)
or
Pow
●r
fitting
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
always
and
ever
a
sin
,
but
the
other
is
not
always
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
practice
,
when
the
duty
r
●quired
tends
to
God
●
glory
,
unto
which
every
thing
should
be
done
(
as
1
Cor.
●0
.
31
.
)
and
when
the
omission
of
the
duty
may
disho
●our
hir
●
.
2
When
it
tends
to
others
edification
,
and
omitting
will
some
way
stumbl
●
and
offend
.
3
When
some
speci
●l
Providences
meet
and
concur
,
to
give
opportunity
for
such
a
duty
;
as
for
instance
,
the
giving
of
Alms
when
we
have
it
,
and
some
indigent
person
offers
,
whose
necessity
calls
for
it
,
Gal.
●
.
10
.
So
when
secrecy
for
prayer
is
offered
,
(
and
no
other
more
●ecessary
duty
at
that
time
is
called
for
)
which
we
are
to
watch
unto
,
C
●l
.
●
.
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
practice
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
Prec
●pts
.
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
obs
●rved
as
a
Copy
and
Patern
.
5
When
they
have
not
such
inconveniences
with
them
,
as
cross
●nd
hinder
other
Moral
duties
of
Edification
,
love
,
&c.
for
if
th
●y
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
duties
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
●●y
inward
exercise
of
mind
,
or
frame
of
spirit
suitable
thereto
;
yet
the
Conscience
calls
for
it
,
or
there
is
some
one
special
occasion
or
other
that
puts
us
to
it
.
3
Observe
,
that
this
Rule
o
●
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
,
on
the
seventh
day
)
thou
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
,
●6
.
)
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
his
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
●lthiness
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
to
others
;
right
habits
,
as
well
as
right
affections
,
and
outward
actions
;
and
therefore
Paul
,
to
prove
the
spirituality
of
the
Law
,
instanceth
in
the
habit
of
Lust
,
Rom
7.
as
a
thing
thereby
discharged
.
2.
The
Law
is
spiritual
,
in
that
the
obligation
thereof
reaches
to
the
Spirit
,
and
very
inwards
of
the
Heart
,
affections
and
thoughts
,
as
well
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
spiritual
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
Cor.
14.
v.
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
,
building
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
that
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
required
(
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
Precepts
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
,
worldly
affections
,
&c.
are
forbidden
;
and
they
are
comprehended
and
prohibited
under
the
grossest
terms
,
to
make
them
the
more
detestable
,
odious
,
and
dreadful
.
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
abst
●ining
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
,
and
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
them
;
for
so
the
Rule
is
,
1
Tim.
5.22
.
Keep
thy self
pure
,
partake
not
of
other
mens
sins
:
Men
may
be
free
themselves
,
as
to
their
own
personal
breaches
,
and
yet
highly
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
slighted
in
one
,
it
is
so
in
all
,
Jam.
2.10
.
1
John
4.20
.
9
One
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
,
conscience
;
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
always
,
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
less
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
Dauid
was
by
his
looking
on
a
woman
,
2
Sam
,
11.2
.
which
Job
guards
against
,
Job
31.
v.
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
reacheth
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
Priesthood
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
Commandments
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
nor
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
,
than
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
,
Psal.
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
disconformable
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
slow
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
seek
Righteousness
by
it
.
Again
2.
When
the
Authority
of
it
is
pretended
for
something
it
Warrants
not
,
such
as
the
Traditions
of
the
Fathers
,
Mat.
15.
seeking
of
Salvation
by
the
observation
of
Circumcision
,
&c.
3.
When
its
Authority
in
practise
is
denied
.
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
T
●●
.
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
and
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
God's
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
,
Deut.
5.1
,
2.
we
knowing
no
more
in
God's
account
than
what
we
endeavour
honestly
to
practise
;
and
not
aiming
at
practice
,
indisposeth
both
for
understanding
and
practice
,
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.
1.18
.
and
therefore
it
is
called
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
spots
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
practice
,
but
in
sense
feeling
,
and
conscience
,
Rom.
5.20
.
and
follow
these
Convictions
by
repentance
,
till
they
necessitate
you
to
fly
to
Christ
,
and
leave
you
there
.
6
Take
help
from
Christ's
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
conscionably
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
sub
●ect
to
the
Rule
of
the
Law
,
and
if
its
obligation
extend
to
him
even
then
?
This
question
hath
its
own
difficulty
,
and
although
it
be
not
good
to
be
curious
in
it
,
yet
it
wants
not
its
own
profit
,
as
to
the
peace
and
quietness
of
God's
people
,
or
to
their
humbling
and
stirring
upun
to
repentance
,
if
it
be
rightly
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
,
or
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
Adam's
Fall
a
Day
and
a
Night
as
well
as
now
,
and
there
b
●ing
an
instance
then
of
Adam's
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
prophane
)
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
than
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
)
men
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
suitableness
and
likeness
betwixt
mens
dreamings
,
and
th
●ir
rational
actings
when
waking
;
children
and
mad-men
,
or
men
in
a
distemper
,
having
more
foolishness
and
less
reason
in
dreams
than
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
than
Beasts
,
and
to
men
that
have
exercise
of
reason
than
to
children
,
but
madness
may
be
in
all
.
●
.
Because
a
mans
former
carriage
in
moral
things
hath
much
more
influence
on
his
dreams
when
he
has
clear
use
of
reason
,
than
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
Washings
were
appointed
for
some
sins
committed
in
sleep
and
dreaming
(
whatever
they
be
in
themselve
●
)
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
com
●rehend
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
sinful
in
men
waking
,
(
when
they
should
aim
in
the
least
thought
at
something
edifying
)
yet
we
think
dreams
that
are
m
●erly
(
so
to
s
●y
)
negative
,
that
is
,
not
sinful
on
the
matt
●r
,
are
not
to
be
accounted
sins
;
nay
,
nor
yet
sins
historically
,
as
it
were
,
objected
to
the
fancy
,
or
only
obj
●ctively
propos
●d
;
I
say
they
are
not
sinful
,
because
mans
fancy
at
such
a
time
is
open
to
such
Representations
,
and
cannot
hold
them
out
,
●specially
seeing
they
may
possibly
be
carried
in
by
the
Devil
,
who
certainly
waits
th
●se
times
;
but
there
are
other
sinful
dreams
,
such
as
that
spoken
of
,
L
●vit.
15.
through
occasion
of
which
there
is
effusion
of
s
●ed
,
rising
in
passion
,
delighting
in
revenge
,
it
may
be
(
as
we
have
heard
)
to
the
commi
●ting
of
some
act
;
such
have
(
as
it
were
)
a
more
deliberate
consent
with
them
,
and
sometimes
delight
,
yea
sometimes
external
motion
of
the
body
endeavouring
the
accompl
●shments
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
asleep
;
the
guilt
is
much
less
by
many
degrees
in
the
one
,
than
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
so
represented
,
but
also
have
more
setled
motions
following
thereon
.
4
There
is
a
difference
also
betwixt
distempered
men
in
their
dreams
of
this
kind
,
and
m
●n
who
are
sob
●r
,
and
well
at
thems
●lves
;
yet
we
cannot
but
incline
to
think
,
that
there
is
some
guilt
that
may
and
ought
to
be
r
●pented
of
in
such
dreams
,
and
so
that
men
may
in
their
sle
●p
sin
against
these
holy
Commandments
,
seeing
that
in
many
dre
●ms
,
as
in
many
words
,
th
●re
are
divers
(
even
sinful
)
vanities
,
Eccl
●s.
5.7
.
This
Truth
is
something
clear
from
the
grounds
already
laid
down
;
but
we
shall
for
further
clearing
and
confirming
of
it
,
add
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
makes
them
evil
.
Gen.
6.5
.
yea
,
they
are
the
flowings
out
of
habitual
lust
,
which
is
now
natur
●l
to
us
;
and
if
they
be
a
Fruit
of
that
Tree
,
or
a
Daughter
of
that
Mother
,
must
th
●y
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
w
●re
natural
to
him
:
And
this
may
be
confirmed
●rom
that
one
Maxim
of
the
School-men
,
that
Adam's
Innocency
was
capable
of
no
deception
,
nor
of
any
thing
which
might
make
him
sad
,
●ither
sle
●ping
or
waking
;
but
such
dreams
c
●rtainly
imply
both
.
It
it
be
said
,
such
dreams
may
be
from
an
external
cause
as
the
Devils
objecting
such
and
such
things
to
m
●n
in
sleep
:
I
answer
,
I
g
●●nt
in
part
it
may
be
so
;
but
1.
Though
he
object
th
●m
to
us
sl
●●ping
as
well
as
waking
,
yet
it
is
we
that
entertain
th
●se
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
,
Act.
5.3
.
he
filleth
the
heart
,
and
furnisheth
fewel
;
but
we
are
the
Mother
(
I
say
it
is
our
corruption
)
that
bringeth
sorth
;
and
can
any
say
,
that
if
there
were
no
corruption
within
us
,
that
th
●se
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
,
than
our
corrupt
nature
doth
with
these
temptations
:
Is
it
possible
to
imagine
that
a
Dut
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
wat
●r
,
presently
to
quench
all
such
Fiery
Darts
.
3.
If
they
come
from
the
D
●vil
,
to
what
end
can
he
object
them
to
men
;
it
must
either
be
because
they
are
sinful
,
that
being
his
aim
to
d
●file
them
th
●r
●by
,
and
draw
them
to
sin
,
or
because
th
●y
are
troublesome
and
heavy
to
men
,
he
having
delight
also
in
mens
mis
●ry
;
but
such
dreams
are
no
way
weighty
and
troublesome
to
the
most
part
of
men
,
that
th
●refore
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
Satan's
aim
must
be
thereby
to
de
●ile
men
with
sin
.
2
Argument
which
confirmeth
the
former
,
(
and
let
us
consider
it
with
reverence
)
our
blessed
Lord
J
●sus
was
made
in
all
things
like
unto
us
,
exc
●pt
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
incid
●nt
to
him
,
or
that
his
absolute
Holin
●ss
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
impli
●s
sin
.
2.
What
impli
●s
dist
●mp
●rs
and
infirmities
in
the
contemp
●rature
and
constitution
of
his
body
from
inward
causes
,
because
he
had
no
inward
cause
,
being
fr
●e
of
sin
as
Adam
before
his
Fall
;
and
therefore
not
naturally
(
I
mean
from
inward
principl
●s
,
or
n
●cessity
,
as
we
are
)
subj
●ct
to
sickness
or
death
.
3
The
third
Argument
is
,
That
men
are
often
accessary
to
th
●se
sinful
dreams
thems
●lv
●s
,
either
1.
By
ex
●●ss
,
disposing
thems
●lves
to
such
inclinations
,
or
●
.
By
a
loose
mind
that
delights
in
following
such
things
throughout
the
day
in
their
more
reasonable
m
●ditations
,
and
more
determinate
purpose
●
;
it
being
ordinary
,
that
dreams
follow
much
the
constitution
of
the
bo●y
,
or
the
habitual
strain
of
our
practise
:
in
which
respect
m
●ns
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
neglec
●ing
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
Casuist
●
)
will
grant
(
all
things
being
considered
)
sin
to
be
ex
cons
●quenti
in
dr
●ams
;
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
●rame
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
f
●om
corrupt
nature
,
seeing
it
clearly
speaketh
the
inordinateness
of
our
natural
inclination
.
4
The
fourth
Argument
●s
from
the
Law
of
Washings
and
Sacrificings
for
the
sin
of
uncleanness
in
mens
dreams
,
when
they
pass
se
●d
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
some
things
that
are
not
morally
sinful
,
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
th
●y
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
Commandm
●nt
,
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
conform
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
always
?
even
fleeping
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
is
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
than
the
other
:
And
2.
Though
they
be
in
the
Regenerate
wr
●stled
against
,
and
not
approved
more
than
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
Paul's
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
practices
,
although
committed
in
sleep
,
with
horrour
,
and
no
reasoning
or
disputing
will
truly
quiet
them
,
till
they
be
humbled
before
●od
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
,
Conf
●ss
.
lib.
1
●
.
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
sl
●ep
he
consented
to
act
,
reperimus
nos
non
fecisse
,
d
●leamus
t
●men
quoquo
m
●do
in
nobis
factum
fuisse
,
It
grieves
him
that
it
should
be
any
way
done
in
him
,
and
he
agreeth
it
thus
,
that
he
had
not
always
rejected
these
as
sometimes
he
had
done
:
And
do
not
the
Godly
sometimes
in
their
sl
●ep
make
opposition
to
th
●se
motions
?
and
how
often
do
they
in
prayer
wrestle
against
this
evil
,
and
that
(
as
I
conceive
)
from
another
apprehension
of
it
than
simply
because
of
any
punishment
or
a
●●liction
that
is
in
it
?
for
many
things
more
af
●licting
do
not
so
affect
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
Angeli
●al
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
s
●ns
●
of
his
sinf
●l
nature
,
and
the
sad
necessity
of
sinning
,
both
waking
and
sleeping
,
he
hath
brought
on
himself
;
that
th
●r
●by
he
may
the
better
press
on
himself
the
necessity
of
a
Mediator
for
Righ
●eousness
,
which
are
the
great
ends
and
uses
of
the
Law
.
We
come
now
more
particularly
to
the
words
which
the
Lord
himself
spoke
:
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
,
b
●fore
we
come
to
speak
particularly
to
the
first
Commandment
.
The
first
is
,
whether
these
words
,
I
am
the
Lord
thy
God
,
&c.
be
a
part
of
the
first
Commandment
,
or
a
Preface
to
all
the
T
●n
?
Ans.
We
think
it
is
a
ground
laid
down
for
pressing
and
drawing
sorth
our
obedience
to
all
the
Commandments
,
yet
it
hath
relation
more
especially
to
the
first
Commandment
,
as
the
negative
expression
there
cleareth
,
which
is
,
Thou
shalt
have
no
other
gods
before
me
,
that
is
,
no
other
than
Me
:
what
Me
?
even
Me
the
Lord
thy
God
that
brought
thee
out
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
Jehovah
,
being
a
word
in
the
singular
number
,
is
ordinarily
look't
on
as
pointing
out
this
,
then
Elohim
,
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
Persons
.
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
mayst
fear
this
glori
●us
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
?
Ans.
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
●ach
of
these
to
perswade
to
the
obedience
of
them
;
as
to
the
second
,
I
am
a
jealou
●
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
days
,
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
,
is
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
●o
men
,
and
is
most
cont
●ary
to
th
●ir
corrupt
wills
and
affections
,
it
seemeth
not
so
prejudicial
,
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
,
prosses
,
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
Inferiours
,
is
not
easily
condescended
unto
;
therefore
God
to
counterbalance
the
difficulti
●s
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
brea
●h
of
these
two
Commandments
,
if
they
be
(
as
they
think
)
honest
at
the
he
●●t
,
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
God
●s
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
conceinment
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
〈◊〉
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
Cor.
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
always
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
r
●quireth
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
w
●●ship
,
and
directeth
men
thereto
.
2.
That
it
r
●gula
●eth
〈◊〉
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
,
Infiniteness
,
Immenseness
,
Unchangeableness
,
Eternity
,
Omnipotene
,
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.
D
●lighting
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
cons
●dering
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
general
●ty
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
ways
.
1
When
what
is
proper
and
Essential
to
God
,
is
denied
to
him
in
effect
,
or
practically
;
as
wh
●n
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
Majes
●y
of
God
is
attributed
unto
him
;
as
that
he
changeth
,
favour●th
prophanity
,
&c.
So
Psal.
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
f
●rther
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
,
c
●lling
on
them
by
prayer
,
accounting
them
Omnipotent
,
Omniscient
,
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
b
●cause
it
is
the
chief
scope
of
this
Commandment
,
and
we
are
bidden
expresly
to
keep
our
s
●lves
from
Idols
,
1
John
5
▪
we
shall
insist
a
little
on
it
.
And
●
.
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
disting
●i
●●ed
,
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
Judgment
,
when
one
prof
●ssedly
b
●lieveth
such
a
thing
beside
Go
●
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
,
H
●reticks
,
that
by
their
Doctrines
and
Opinions
wrong
the
true
God
,
or
his
worship
:
The
second
tak
●th
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
b
●
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
th
●se
who
worship
feigned
Gods
;
in
which
respect
the
Apostle
saith
,
an
Idol
is
nothing
,
1
Cor.
8.4
.
4
We
would
distinguish
betwixt
the
ob
●ects
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
excessiv
●ly
upon
lawful
objects
.
Thus
men
are
guilty
of
Idolatry
with
sinful
objects
,
when
they
love
and
covet
another
mans
House
,
Wife
,
or
●oods
,
when
things
unlawful
and
forbidden
have
the
heart
.
Again
,
men
are
guilty
of
Idolatry
in
making
lawful
obj
●cts
Idols
;
as
when
by
excess
or
inordinateness
of
love
to
their
own
Means
,
Wife
,
House
;
&c.
they
put
them
in
God's
room
,
●s
Nebuchadnezzar
did
with
Babylon
,
Daniel
4.30
.
So
then
,
in
the
●ormer
sense
,
men
make
their
lusts
or
sins
,
whatever
they
be
,
their
Idols
,
Gluttons
that
serve
their
appetite
,
Drunkards
their
drunkeness
,
make
their
Bellies
and
Appetite
their
Idol
;
for
to
whatever
men
yi
●ld
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
God's
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
f
●ll
into
;
And
it
may
be
cleared
these
five
ways
;
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
,
than
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
,
Judg.
18.24
.
Ye
have
taken
away
my
Gods
from
me
,
and
what
ha
●e
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
Dispensation
;
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
as
much
as
they
,
they
know
no
way
to
make
it
up
,
therefore
they
think
of
stoning
him
,
but
he
incourageth
himself
in
the
Lord
●is
God
;
they
had
no
more
left
at
all
,
it
'
like
,
he
hath
his
God
abiding
,
in
whom
he
may
yet
be
comforted
.
The
second
way
whereby
men
commit
Idolatry
with
Cr
●atures
,
is
in
their
love
which
is
due
to
God
with
all
the
heart
;
but
men
ordinarily
give
away
their
hearts
to
Cr
●atures
,
in
b
●ing
addicted
to
them
in
their
desires
,
seeking
exc
●ssively
after
them
,
in
their
d
●ating
on
them
,
or
sorrowing
immoderately
for
want
of
them
.
Hence
the
covetous
man
who
loveth
the
world
,
●
John
2.15
.
is
called
an
Idolater
,
Col.
3.
●
.
Ephes.
5.5
.
Thus
it
discovered
it self
in
Achab
,
who
so
loved
N
●both's
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
g
●t
Naboth's
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
marr
●th
u
●
in
that
zealous
way
of
performing
duty
to
God
,
as
it
did
in
Eli
,
1
Sam.
2.2
●
.
who
is
said
to
honour
and
love
his
Children
above
God
,
v.
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
Abraham's
commendation
,
that
he
loved
God
,
because
he
withheld
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
,
Ps
●l
.
●46
.
3
.
or
in
Multitudes
,
or
in
Horses
and
Armies
,
it
is
idolizing
●f
them
.
Thus
rich
men
may
make
(
as
it
is
Job
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
Asa
trusted
to
the
Physitians
,
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
profess
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
than
God
,
and
fear
maketh
men
sin
,
or
at
least
keepst
them
back
from
duty
,
in
less
or
more
like
those
Professors
,
who
for
fear
of
the
Jews
(
John
12.42
.
)
did
not
confess
Christ
.
Thus
men
may
idolize
their
very
Enemie
●
whom
they
hate
,
when
they
fear
more
him
that
can
kill
the
body
,
than
him
that
can
destroy
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
d
●voted
to
them
,
as
to
call
them
Rabbi
,
and
to
be
(
as
it
were
)
sworn
to
their
words
and
Opinions
(
as
the
●●ct
●ries
in
Corinth
were
,
and
such
at
all
times
,
for
the
most
part
,
are
to
their
L
●aders
)
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
s
●rveth
this
way
is
an
Idol
,
every
predominant
,
every
person
or
humour
that
a
man
setteth
himself
thus
to
please
is
an
●dol
:
in
this
respect
it
is
said
men
cannot
serve
two
Masters
,
God
and
Mammon
;
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
fulfil
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
never
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
Idol
.
These
be
the
most
ordinary
ways
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
God's
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
sh
●w
us
any
good
?
Psal.
4.6
.
By
this
thousands
are
kept
in
bondage
,
and
turned
head-long
:
An
ex
●●ssive
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
,
Psal.
17.14
.
to
win
their
living
,
and
provide
for
their
Families
.
To
this
sort
also
belongeth
Gluttons
,
Drunkards
,
Palate-pleasers
,
(
who
are
lookt
upon
as
the
dainty
men
in
the
World
,
abounding
alas
in
our
days
)
being
according
to
Satans
Maxim
,
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
,
Judgments
,
whereof
men
are
most
tenacious
,
and
will
not
quit
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
the
●
to
be
lovers
of
themselves
,
2
Tim.
3.
v.
2
,
4.
and
lovers
of
their
pleasures
more
than
God
,
and
self-willed
,
Tit.
1.7
.
2
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
s
●lf
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
,
than
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
Ordinanc
●s
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
b
●twixt
him
and
them
,
and
their
external
relation
to
him
,
I
●r.
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
God's
love
,
and
inward
peace
,
may
be
put
in
Christ's
room
,
and
more
sought
for
sometimes
than
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
case
,
as
he
cannot
abide
to
be
troubled
,
Thus
was
it
with
that
man
,
Luke
12.19
.
Soul
take
thee
rest
:
His
E
●se
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
ways
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
ease
,
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
S
●lomon
,
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-plays
,
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
days
,
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
?
Ans.
1.
An
Idol
is
then
most
subtil
,
when
it
lurketh
in
the
heart
,
and
seateth
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
some
what
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
than
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
.
6
When
sticking
to
one
Idol
,
the
man
rejecteth
all
others
,
(
as
he
conceiveth
)
out
of
r
●spect
to
God
,
as
may
be
instanced
in
the
cases
of
a
Monastick
life
,
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
than
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
always
,
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
successiv
●ly
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
and
slain
.
It
would
become
Believers
,
and
it
would
be
their
advantage
,
to
think
much
upon
such
Scriptures
as
th
●se
,
Isa
●ah
30.22
.
And
ye
shall
be
my
People
,
and
I
will
be
your
God
.
Luke
14.8
.
When
thou
art
bidden
of
any
man
to
a
Wedding
,
sit
not
down
in
the
highest
●oom
;
lest
a
more
honourable
man
than
thou
be
bidden
of
him
.
1
Cor.
10.
from
v.
5.
to
v.
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
r
●st
;
and
because
God's
Soveraignty
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
ways
whereby
it
is
broken
,
then
insist
in
some
particulars
.
More
generally
it
is
broken
three
ways
,
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
nor
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
every
way
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
li
●terally
,
or
to
Men
,
to
Saints
,
Angels
,
Ordinances
,
(
as
the
Sacraments
)
Stars
,
Herbs
,
Gold
,
Physitians
,
&c.
when
too
much
weight
is
laid
on
them
,
or
any
thing
not
agreeing
to
th
●m
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
useful
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
always
.
4.
Nor
in
all
things
;
but
1.
This
confidence
must
be
subordinate
to
God's
appointment
.
2.
It
must
be
with
dependance
on
his
blessing
for
making
means
effectual
,
and
so
may
we
expect
health
from
Mea
●
,
Drink
,
Physick
,
&c.
for
so
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
than
to
another
,
as
more
to
a
skilful
Physitian
than
to
an
unskilful
,
and
more
to
an
Army
,
as
to
overcoming
an
Enemy
,
than
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
,
Mat.
5.33
.
to
38.
2
By
Opinion
or
Judgment
;
as
suppose
men
should
not
vent
and
publish
such
things
,
yet
if
they
in
their
heart
think
or
beli
●ve
so
,
Psal.
14.
v.
1.
3
Though
it
come
not
to
a
setled
judgment
,
but
only
reacheth
the
imaginations
;
so
that
loose
unbecoming
thoughts
of
God
,
or
misapprehensions
derogatory
to
him
are
●ntertained
;
as
Psal.
50.21
.
Act.
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
,
whatev
●r
be
their
profession
to
the
contrary
,
Tit.
1.16
.
Thus
all
prophane
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
;
Ph
●tini
●ns
,
who
make
him
a
pure
Man
;
and
all
that
make
a
plurality
of
Gods
,
or
that
lessen
the
Divine
Attributes
,
and
give
to
Saints
God's
due
,
in
Adoration
or
●nvocation
;
or
,
in
a
word
,
who
●ver
contradict
any
Truth
,
or
maintain
any
Errour
;
for
th
●reby
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
practice
,
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
outside
service
,
and
so
are
not
in
their
obedience
sincere
and
perfect
as
before
him
.
6.
All
Compacters
with
the
D
●vil
,
who
consult
him
,
or
who
leave
God's
way
,
and
seek
to
come
to
the
knowledge
of
any
thing
by
an
unlawful
way
;
which
is
1.
To
meddle
with
God's
Secrets
when
he
has
not
revealed
them
.
2.
It
is
to
be
beholden
to
God's
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
days
and
times
unlucky
and
unfortunate
;
these
draw
men
off
from
God
to
some
other
thing
:
Of
this
sont
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
God's
Property
and
Prerogative
to
declare
what
is
to
come
,
Isaiah
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
D
●vil
:
Now
when
God
has
neither
put
it
naturally
in
the
mean
,
nor
by
his
reveal
●d
Will
any
way
warranted
it
,
as
sometimes
he
doth
,
(
as
when
he
appointed
Washing
in
Jordan
for
curing
Naaman's
Leprosie
,
and
Anointing
in
the
Primitive
times
for
healing
the
Sick
)
it
cannot
b
●
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
degenerate
,
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
God's
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
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
God's
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
way
●
than
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
alas
,
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
needle
●ly
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
princip
●l
scope
of
this
Commandment
.
1
The
first
is
Ignorance
,
which
is
a
direct
breach
;
for
the
Commandment
r
●quireth
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
God's
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
than
sight
;
or
they
are
such
things
which
are
conceiveable
,
but
God
has
not
thought
good
to
reveal
them
unto
men
;
as
when
he
will
●nd
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
N
●science
than
Ignorance
,
which
implieth
a
privation
of
knowledge
which
men
ought
to
have
;
or
2.
These
things
concerning
God
are
such
as
not
only
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
judgments
,
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
wilful
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
th
●se
,
yet
the
least
of
them
is
sinful
,
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
,
than
other
gross
disconformities
to
the
Law
in
our
natures
(
appearing
in
some
more
than
others
)
which
follow
upon
original
sin
.
In
sum
,
men
may
be
three
ways
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
rev
●aled
;
and
this
is
especially
to
be
understood
of
these
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
resp
●ct
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
invincible
ignorance
that
can
excuse
any
for
their
not
knowing
God's
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
●●razin
,
and
B
●thsaida
,
and
other
places
,
having
plenty
of
means
,
shall
not
in
the
least
be
sheltered
under
that
excuse
,
Mat.
11.22
,
23
,
24.
4
In
some
things
we
would
distinguish
betwixt
sinning
ex
ignorantia
out
of
ignorance
,
and
sinning
ignoranter
ignorantly's
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
pers
●cuting
,
this
excuseth
in
part
;
but
to
do
a
thing
ignorantly
,
is
when
a
man
is
more
immediately
the
cause
of
his
own
ignorance
,
as
wh
●n
by
drunk
●nn
●ss
,
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
Ph
●risee
were
,
who
might
have
seen
that
Christ
was
God
,
and
to
be
acknowledged
as
such
,
but
prejudice
marr
●d
it
.
Thus
a
sin
considered
in
it self
may
be
less
,
which
b
●ing
considered
more
compleatly
,
will
be
found
a
far
greater
guilt
;
as
suppose
one
in
drunkeness
swear
,
commit
Adultery
,
or
in
passion
commit
Murder
,
the
Murder
or
Adaltery
considered
in
themselves
,
as
done
in
drunkenness
,
or
passion
,
are
less
,
than
when
done
in
soberness
,
or
d
●lib
●rately
;
y
●t
these
sins
being
compleatly
consid
●red
,
the
p
●rson
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
●nwatchfulness
,
and
all
the
effects
that
follow
upon
th
●se
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
ways
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
,
●●m
●rity
,
or
t
●mpting
of
God
(
which
flow
●th
from
unbelief
,
and
is
opposite
to
Faith
)
the
infidelity
of
Heathens
and
J
●ws
,
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
opposers
of
it
,
are
guilty
of
this
sin
;
as
also
those
who
receive
the
Word
in
vain
,
and
for
all
his
invitations
r
●st
not
on
him
;
th
●se
make
God
a
Lyar
,
and
d
●spise
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
weakn
●ss
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
God's
Warrant
,
without
which
none
can
lawfully
undertake
any
thing
;
that
of
Diffidence
wrongeth
God's
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
,
pufillanimous
,
and
cowardly
carriage
,
some
way
t
●mpteth
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
;
nam
●ly
,
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
C
●mmandment
:
Desperation
wrongeth
many
Graces
;
it
is
twofold
,
either
total
from
want
of
Faith
,
or
partial
from
weakness
of
Faith
:
There
is
also
a
D
●speration
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
God's
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
God's
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
,
Rev.
3.15
.
coldness
of
love
,
Mat.
24.
●2
.
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
than
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
th
●reof
,
which
being
seriously
pondored
,
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
ways
and
Dispensations
,
is
one
of
the
special
br
●aches
of
this
Commandment
:
it
is
very
broad
,
and
doth
many
ways
discover
it self
:
As
1.
In
fretting
at
Events
which
befall
us
.
2.
In
not
submitting
chearfully
to
God's
way
with
us
,
but
repining
against
it
.
3.
In
wishing
things
had
fallen
out
otherwise
than
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
are
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
days
,
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
acknowledged
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
often
mentioned
,
yet
it
is
under
a
divers
consideration
;
for
as
one
thing
may
break
more
Commandments
than
one
,
so
may
one
thing
,
divers
ways
,
break
one
and
the
same
Commandment
,
as
it
●pposeth
or
marreth
dive
●s
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
the
Earth
beneath
,
or
that
is
in
the
Waters
under
the
Earth
.
Thou
shalt
not
how
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
shewing
mercy
unto
thousands
of
them
that
love
me
,
and
keep
my
Commandments
.
THis
Commandment
is
more
largely
set
down
than
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
ways
:
1.
From
a
reason
.
2.
By
a
threa
●ning
.
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
ingraven
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
,
Th
●●
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
and
use
of
this
Commandment
;
let
us
see
1.
What
is
the
scope
of
it
.
2.
Wherein
it
is
differ
●nt
from
the
former
.
The
scope
of
this
Commandment
is
not
meerly
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
thereunto
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
hono
●ring
him
by
precepts
taught
by
men
,
and
not
by
himself
,
Isaiah
29.13
.
and
Mat.
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
,
Mat.
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
God's
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
God's
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
,
Act.
17.29
.
as
is
fully
clear
from
Deut.
4.15
.
&c.
Also
all
rashness
and
carnality
in
external
performances
is
here
discharged
under
●o
●ing
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
to
God's
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
,
Levit.
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
pat
for
all
uncleanness
in
the
seventh
Commandment
)
and
all
kinds
of
false
worship
,
or
all
the
several
ways
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
,
it
serveth
to
shew
,
how
God
accounteth
every
adding
to
his
word
,
or
altering
of
it
,
to
be
a
gross
and
hainous
sin
,
Deut.
4.23
,
24
,
25.
2.
Because
the
Nations
about
,
especially
Egypt
,
served
their
Gods
so
,
and
men
naturally
are
bent
to
it
,
as
appeareth
almost
by
the
practise
of
all
Nations
;
and
Rom.
1.25
.
&c.
and
by
the
Israelites
practise
in
the
Golden
Calf
,
Exod.
32.
from
v.
1.
to
v.
7.
and
by
Jeroboam's
practise
,
1
King
.
12.28
.
Now
the
Lord
will
not
be
served
so
,
but
as
he
commandeth
,
Deut.
12.
v.
4.
Ye
shall
not
do
so
to
the
Lo
●d
,
&c.
but
contrarily
,
v.
5.
as
the
Lord
shall
carve
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
d
●●ies
:
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
than
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
Images
to
the
false
Gods
,
which
the
Canoanites
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
ver.
8.
(
which
holdeth
forth
this
scope
)
Ye
shall
not
do
,
every
man
what
seemeth
right
in
his
own
eyes
,
with
what
followeth
,
and
With
ver.
30.
&
31
,
See
th
●u
enquire
not
how
these
Nations
worshipped
their
gods
,
to
wit
,
by
Images
,
&c.
as
●f
ye
would
do
so
to
the
Lord
,
no
,
bat
ver.
32.
Whatsoever
thing
I
command
you
,
observe
to
do
it
,
tho
●
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
than
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
the
common
reckoning
of
the
ancient
Jewes
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
practice
,
T
●en
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
be
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
th
●n
real
Pictures
)
these
I
s
●y
,
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
he
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
polute
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
worshi
●ped
)
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
remembrancers
of
some
fact
,
&c.
be
not
condemned
,
)
1.
Because
such
Images
cannot
but
beget
carnal
thoughts
of
God
,
(
as
Acts
6.19
.
)
contrary
to
this
Commandment
.
2.
Because
God
discovered
hi
●self
,
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
deroga
●ory
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
i
●vent
,
therfore
it
is
said
by
the
Lord
,
Isaiah
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
ver.
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
a
Sun
shining
with
beam
●
and
the
Lords
Name
,
Jeh
●va
,
in
it
,
or
any
other
way
,
this
〈◊〉
most
abominable
to
s
●e
,
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
Godhead
exceedingly
;
and
although
the
Son
was
and
is
Man
having
taken
on
him
that
nature
and
united
it
to
his
Godhead
,
yet
he
is
not
a
meer
man
,
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
is
God
and
man
.
And
if
it
be
s
●id
,
mans
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
,
repr
●senteth
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
is
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
representeth
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
his
Manhood
,
nor
any
colourable
possib
●lity
of
it
,
but
as
men
fancy
;
and
shall
that
be
called
Christs
portraiture
?
would
that
be
called
any
other
mans
portraiture
?
which
were
drawn
at
mens
pleasure
,
without
regard
to
the
patern
;
again
there
is
no
use
of
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
w
●at
may
be
objected
from
the
Lords
appearing
sometimes
in
the
l
●ke
●ess
of
a
man
,
or
the
Spirits
descending
as
a
Dove
,
or
as
cloven
tongues
of
fire
:
It
is
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
of
a
Dove
descending
upon
Christ
was
to
shew
his
taking
up
his
residence
in
him
,
and
furnishing
him
with
gifts
and
graces
,
and
perticularly
holy
simplicity
and
meekness
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
than
to
look
on
every
living
Dove
,
as
representing
him
:
and
the
like
may
be
said
of
Gods
appea
●ing
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
forerunning
evidence
of
the
Sons
being
to
become
man
.
From
this
ground
also
it
would
seem
,
that
p
●inting
of
Angels
might
be
condemned
,
as
a
thing
impossible
,
they
being
Spi
●●ts
,
which
no
corporeal
thing
can
represent
,
beside
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
Emblem
of
the
nature
and
service
of
Angels
,
as
being
full
of
zeal
,
and
alwaies
(
as
it
were
)
upon
wing
ready
to
obey
Gods
will
,
than
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
readyness
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
unlawful
,
and
are
not
to
be
suffered
but
orderly
to
be
removed
,
we
call
that
more
than
a
civil
or
a
common
use
,
when
religious
worship
or
reverence
is
purposely
intended
to
them
,
or
there
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
helping
our
Prayers
to
be
accepted
,
and
which
h
●v
●
altars
,
lights
,
or
temples
appointed
for
them
,
(
which
will
be
clearer
,
when
we
come
to
speak
of
religious
worship
and
B
●wing
,
)
thus
peregrinations
and
vows
to
Images
,
touching
of
them
with
some
apprehension
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
lawful
cometh
to
be
abused
,
it
ought
to
be
removed
,
as
the
brazen
Serpent
was
by
Hezek
●●b
,
and
under
this
Prohibition
come
in
the
●mages
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
,
Psal.
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
any
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
,
Ashteroth
,
&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
Heathens
practice
)
the
worship
given
to
the
Calf
,
Exod.
32.
ver.
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
they
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
than
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
,
but
per
accidens
&
prop●er
aliud
,
though
the
first
he
maketh
properly
to
terminate
on
the
Image
,
yet
Aquinas
and
his
followers
,
Part
3.9
.
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
dis
●ereth
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
th
●m
,
&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
)
where
on
Christ
suffered
,
which
hath
by
Papists
a
divine
sacrifice
offered
to
it
,
and
a
divine
worship
given
it
in
the
highest
degree
▪
3.
The
adoration
of
such
things
as
are
used
in
worship
,
as
Temples
,
altars
,
bread
in
the
Sacrament
,
Ag
●us
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
accotnt
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
Asht
●roth
,
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
,
Kings
23.13
.
And
when
Manasses
made
Chariots
to
the
Sun
,
he
supposed
them
not
to
be
to
the
Sun
,
2
King
.
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
,
nor
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
reply
●d
it
was
not
those
bodies
which
they
worshipped
,
but
the
gods
which
governed
them
.
So
Augustine
,
Psal.
113.
nobis
115
concerning
the
Idols
of
the
Gentiles
,
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
Chrysost.
1.
Eph.
Hom.
18.
Andrews
on
2.
Command
.
August
.
in
Psal.
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
only
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
●
,
than
in
quitting
God
altogether
;
and
thus
they
grosly
failed
in
the
manner
of
worshipping
him
,
by
occ
●si
●n
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
si
●
they
were
given
up
to
gross
idolatry
which
could
not
be
,
had
this
been
idolatry
of
the
grosses
●
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
,
ver.
13.
3.
That
it
is
said
,
the
Priest
asked
counsel
of
Jehovah
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
and
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
Jeroboams
motive
,
which
was
not
to
divert
the
people
from
the
true
God
,
at
least
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
Jerusalem
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
th
●
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
practice
used
sometimes
in
Judah
of
setting
up
high
places
and
groves
,
when
yet
they
did
not
th
●reby
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
bruitish
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
Services
,
but
also
all
Will-worship
,
though
mixed
in
with
the
Service
(
as
it
seemeth
,
that
was
which
is
mentioned
,
Col.
2.18
.
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
Deut.
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
worshiping
of
God
before
Images
,
&c.
is
Will-worship
,
&c.
,
till
it
be
shewen
that
it
is
prescribed
by
God
.
Secondly
:
That
way
of
Worshiping
God
is
clearly
condemned
by
the
more
particular
scope
of
this
Command
;
which
is
first
,
to
discharge
all
gross
thoughts
of
God
or
his
Service
;
which
scope
,
As
it
sayeth
,
God
cannot
dwell
in
Temples
,
So
,
neither
can
He
be
worshiped
by
mens
hands
,
that
is
,
by
Images
made
with
mens
hands
,
as
these
in
Athens
did
,
Act.
17.24
,
25.
For
they
ignorantly
worshiped
the
true
God
;
2.
To
shew
that
he
should
not
be
served
as
Idolaters
served
their
Gods
by
Images
,
Deut.
4
,
&
12.30
,
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
to
Idols
,
but
the
giving
of
any
such
Service
to
God
himself
,
who
will
have
no
such
Service
:
And
if
it
be
clear
,
that
worshipping
him
by
Groves
and
High
places
be
condemned
,
why
not
worshiping
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
whatsoever
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
Servico
,
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
was
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
,
as
Rom.
1.28
▪
though
they
changed
it
into
an
Image
like
to
a
corruptible
Creature
.
2.
Yet
here
the
Argument
holdeth
;
If
Heathens
,
who
worshiped
,
suppose
,
Jupiter
,
Vulcan
,
&c.
and
their
Images
of
Gold
,
Silver
,
&c.
were
holden
for
Idolaters
,
not
only
as
worshiping
Jupiter
and
Vulcan
,
and
these
Idols
which
were
so
represented
,
but
also
▪
as
worshipping
Gold
and
Silver
,
and
such
Images
and
things
as
they
made
use
of
to
represent
them
;
then
also
Christians
must
be
said
not
only
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
this
guilt
;
for
,
a
quatenus
ad
omno
valet
consequentia
.
5th
.
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
Manlisses
,
2
Chron.
33.
be
to
be
condemned
as
Idolatry
;
then
that
which
is
practised
amongst
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
worshiped
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
heard'st
a
Voyce
,
hath
no
middle
,
but
argueth
against
all
alike
:
Hence
these
Images
,
Psal.
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
than
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
two-fold
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
)
as
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.
a.
1
,
2
,
3.
And
Reason
sayeth
,
it
is
a
snare
unto
them
that
worship
them
,
and
●
scandal
to
others
;
for
,
as
Augustine
(
speaking
against
the
expressions
used
by
Heathens
from
Psal.
●13
.
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
unsutable
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
somthing
in
them
,
or
communicated
to
them
more
divine
than
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
th
●re
,
or
a
more
special
dispensation
of
grace
gr
●nted
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
somthing
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
●xpressing
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
.
4thly
.
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
Psal.
●06
.
19
,
20.
there
they
worshipped
the
Images
of
Gold
and
Silver
,
&c.
yea
,
v.
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
somthing
adorable
,
and
to
be
worshipped
,
were
in
them
,
although
they
be
not
accounted
God
himself
:
Thus
Cornel
●us
●●n
●ed
in
worshipping
Pet
●r
,
Act.
10.25
,
26.
when
he
knew
he
was
not
God
,
and
〈◊〉
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
.
2ly
.
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
Sabboth
,
which
is
required
in
the
4th
.
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
●od
,
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
.
3ly
.
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
.
4ly
.
It
taketh
in
all
external
gestu
●es
,
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
looks
be
stayd
and
grave
;
these
in
a
special
manner
,
in
worship
,
are
to
be
looked
unto
.
5thly
.
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
.
6thly
.
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
practice
.
3.
In
both
,
when
the
Doctrines
vented
and
published
against
truth
,
have
external
practices
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
practice
)
;
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
appointed
.
2.
Other
and
more
Mediators
than
the
One
Mediator
Christ
.
3.
More
meritorious
causes
of
Pardon
and
Justification
,
than
the
blood
and
merits
of
Christ
.
4.
More
Officers
in
his
house
than
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-days
then
God
hath
instituted
.
7.
Other
things
to
be
acknowledged
for
the
Word
of
God
than
the
Scripture
,
as
Traditions
,
Apocrypha
,
&c.
and
many
such
things
,
whereof
(
for
the
most
part
)
Popery
is
made
up
.
2ly
.
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
Laicks
(
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-Her
●sie
of
Qunquerisme
,
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
.
3dly
.
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
i
●
,
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
ways
:
First
by
gross
prophanity
and
neglect
of
the
practice
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
wh
●re
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
servin
●
God
by
duties
he
never
required
●●
whether
●
.
It
be
Will-worship
in
respect
of
the
Service
it self
,
as
when
that
is
gone
about
as
duty
,
which
is
not
in
it
s
●lf
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
than
in
another
,
and
that
therefore
God
did
hear
Prayer
there
more
willingly
and
easily
than
in
another
place
.
Or
3.
In
respect
of
bodily
posture
,
as
if
there
were
more
Religion
in
one
posture
than
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
●ules
of
Prudence
and
Natures
light
.
4.
When
it
is
without
a
Divine
Warrant
tyed
to
such
a
time
only
,
as
Christmass
,
(
commonly
called
Yool
)
Easter
,
Pasche
,
&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
on
●
Neeseth
,
which
Plinius
marked
of
Tiberius
,
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
Diriges
(
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
than
another
?
It
profiteth
not
the
defunct
,
and
it
hurteth
the
person
you
come
unto
;
a
multitude
not
being
●it
for
comforting
or
instructing
;
and
yet
it
cannot
be
called
a
meer
civil
visit
,
being
trusted
with
such
an
occasion
;
but
certainly
it
suteth
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
likewise
,
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
Noster's
,
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
besitting
their
condition
because
of
that
,
without
weighing
the
Word
it self
;
and
lay
more
weight
upon
that
word
than
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
,
than
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
weight
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
ways
,
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
goe
along
with
men
in
all
Duties
and
Ordinances
;
and
generally
all
our
short-comings
in
the
right
manner
of
commanded
duties
striketh
against
this
Command
.
4thly
.
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
or
false
worship
,
not
streatching
our selves
in
all
lawful
●ndeavours
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
look'd
on
by
Men
,
drawing
no
less
deep
before
God
than
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
;
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
spreaders
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
ayming
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
trust
with
God
in
his
Ordinances
.
10.
In
going
to
hear
with
prejudice
.
11.
In
coming
without
expe
●tation
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
.
2dly
.
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
,
Ez
●k.
33.31
.
3.
In
sleeping
when
they
should
hear
.
4.
In
letting
the
Word
slip
out
of
their
mind
,
and
not
retayning
and
laying
up
what
they
hear
.
5.
In
not
yielding
their
ears
and
memories
,
or
yielding
only
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
,
Math.
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
,
Isa.
66.2
.
Eccles.
5.1
,
2.
and
Mal.
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
,
H
●b.
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
care
so
lightly
as
to
laugh
at
what
is
spoken
,
to
the
prejudice
of
the
Ordinances
.
12.
When
we
are
more
for
knowing
than
for
doing
,
more
for
informing
the
mind
than
for
reforming
the
heart
and
life
.
13.
When
there
is
carping
at
the
Word
,
or
censuring
of
it
rather
than
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
,
Act.
10.33
.
16.
When
we
itch
after
novelty
of
expressions
,
or
words
,
or
things
,
rather
than
thirst
after
the
sincere
Milk
of
the
Word
,
that
we
may
grow
thereby
.
17.
When
these
novelties
are
more
entertained
and
laid
weight
on
,
than
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
Jam.
2.
v.
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
Sormon
,
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
somthing
,
(
even
though
Scripture
)
unseasonable
.
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
.
28.
When
there
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
than
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
convert
,
but
only
as
a
mean
to
conform
.
30.
When
we
do
not
make
use
of
Promises
offered
in
Preaching
,
and
directed
by
God
to
us
by
an
Authorized
Ambassador
,
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
King's
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
due
weight
upon
threatnings
.
35.
When
we
have
not
the
Faith
of
Gods
Providence
,
or
of
the
Judgment-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
ways
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
of
the
Word
.
6.
Casting
it
all
aside
as
to
practice
,
Psal.
50.
v.
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.
Not
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.
Not
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
than
to
our selves
.
17.
Misconstruing
the
Ministers
end
in
pressing
of
them
.
18.
Misinterpreting
his
words
.
19.
Misreporting
,
or
misrepresenting
them
.
20.
Not
being
troubled
for
fruitlesness
in
hearing
,
without
any
use
,
but
being
as
a
stone
without
sence
or
feeling
.
21.
Leaning
on
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
profain
sports
,
or
jests
and
gybes
.
All
these
ways
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
days
:
As
1.
Little
love
to
the
Word
,
or
delight
in
the
opportunities
of
it
on
such
days
.
2.
Too
much
love
to
some
other
things
that
procureth
lukewarmness
in
hearing
.
3.
Contemning
occasions
of
hearing
the
Word
on
such
days
.
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
waited
on
,
with
our
absence
from
week-days
Sermons
.
8
Mocking
at
them
who
are
present
.
9.
Disrespecting
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
unsutable
,
and
not
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
self
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
ayming
more
to
find
and
exercise
gifts
,
than
to
have
grace
acting
in
us
.
11.
In
our
rushing
rashly
on
such
a
weighty
and
spiritual
duty
.
2dly
.
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
,
than
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
than
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
than
to
obtain
spiritual
blessings
to
them
.
13.
Desiring
things
for
satisfying
our selves
more
than
for
Gods
honour
.
14.
Breaking
off
before
we
come
to
liveliness
and
liberty
,
having
begun
lazily
and
without
life
.
15.
Not
insi
●ting
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
ayming
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
than
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
●xpressions
.
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
servency
for
Christs
Kingdom
,
and
for
Jews
and
Gentiles
.
29.
Exercising
gifts
rather
than
grace
,
when
we
pray
.
These
are
Sins
upon
the
Speaker's
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
judgment
.
3.
The
mind
waving
or
wandering
,
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
,
than
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
sutable
to
what
is
spoken
,
stirred
up
in
us
.
13.
Not
praying
that
the
Speaker
may
be
sutably
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
,
than
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
.
3dly
.
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
;
alasse
,
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
.
2dly
.
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
,
Psal.
108.1
.
3.
In
our
not
ayming
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
sutably
.
3dly
.
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
sutable
impression
of
Gods
greatness
and
goodness
upon
our
hearts
when
we
praise
.
5.
Not
ayming
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
than
being
sutably
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
,
H
●b.
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
acknowledgment
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
sutably
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
.
4thly
.
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
?
&
what
a
summ
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
,
how
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
,
&
give
Him
employment
who
only
can
bear
the
Iniquity
of
our
holy
things
.
If
this
bring
not
down
self
Righteousn
●ss
,
and
convince
you
of
the
necessity
of
a
Mediatour
,
w
●at
will
do
it
?
We
shall
proceed
in
the
next
pl
●ce
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
,
than
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
p
●aemitted
:
As
1.
That
God
hath
thought
good
always
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
eff
●ctual
for
that
end
;
and
the
Fathers
before
Abraham
had
their
Sacrifices
for
Sacraments
:
and
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
t
●e
same
,
H
●b.
6.18
.
2dly
.
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
.
3dly
.
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
.
4thly
.
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
.
5thly
.
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.
6thly
.
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
Gen.
17.
First
,
God
entered
into
Covenant
with
Abraham
,
and
then
the
Seal
of
Circumcision
is
added
as
a
confirmation
thereof
.
7thly
.
No
Sacrament
giveth
any
new
right
which
the
Receiver
had
not
before
;
only
it
confirmeth
the
right
he
had
before
;
he
hath
access
to
the
Sacraments
upon
the
account
of
his
external
right
.
8thly
.
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
again
●t
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
premised
,
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
God's
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
judgments
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
●o
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
:
So
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
,
Heb.
6.18
:
And
so
are
the
Sacraments
to
us
.
This
Confirmation
may
be
three
ways
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
B
●li
●veth
shall
be
saved
;
this
by
the
Sacrament
is
simply
confirmed
as
a
truth
that
one
may
lean
unto
:
Then
the
Believer's
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
extern
●lly
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
con
●irmed
as
one
whose
●aith
doubteth
may
by
this
be
encouraged
to
rest
on
Chri
●t
,
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
.
3dly
When
the
Conclusion
is
drawn
,
Therefore
I
shall
be
saved
,
the
Sacrament
doth
not
confirm
that
simply
to
us
,
more
than
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
God's
Oath
and
Seal
did
confirm
the
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
than
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
forthcoming
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
,
thou
shalt
obtain
the
Blessing
offered
,
and
shalt
be
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
God's
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
eat
him
:
which
is
not
done
,
by
any
Physical
Union
of
Christ
or
his
Benefits
with
the
Signes
;
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
,
Tast
,
&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
goe
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
&
Cause
,
and
real
Effects
following
,
not
by
vertue
of
the
Sacraments
in
themselves
,
more
than
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
●nds
intended
in
the
Covenant
.
4thly
.
There
is
a
Fourth
End
which
resulteth
from
these
,
and
that
is
a
Believers
Consolation
,
Heb.
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
,
as
that
therein
he
trusteth
often
with
the
Believer
,
and
by
it
Communicateth
himself
to
his
Sense
and
Spiritual
feeling
.
5thly
.
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
doe
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
Wisdom
and
strength
therein
offered
for
our
direction
and
Sanctification
:
In
this
respect
our
taking
of
the
Seal
,
is
called
our
Covenanting
;
And
Gen.
17.
he
was
to
be
punished
that
wanted
the
Seal
of
God's
Covenant
:
Thus
our
accepting
and
receiving
,
looketh
to
the
Word
,
holding
forth
the
Terms
,
and
God
s
●aleth
and
confirmeth
on
these
Terms
the
particular
Promises
of
righteousness
and
strength
to
the
ends
beforementioned
,
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
th
●se
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
●●ture
at
least
,
they
are
Prior
,
and
then
come
the
Sacraments
,
which
have
in
them
,
1.
a
clear
view
of
the
bargain
,
that
we
may
clo
●e
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
Baptism
and
the
Lords
Supper
:
We
shall
not
speak
to
those
faults
common
to
Papists
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
,
●s
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
●rdinance
to
Christ
and
the
thing
signifyed
,
that
is
,
when
men
seek
more
to
have
the
Baptism
of
Water
than
the
Baptism
of
the
Spirit
,
and
the
External
Communion
more
,
than
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
,
than
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
than
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
than
another
.
10.
Adding
to
Christ's
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
Rever
●nce
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
,
and
be
affected
in
receiving
them
,
and
when
there
is
not
Meditation
on
them
.
6.
Want
of
delight
in
them
.
7.
Carelessness
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
,
than
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
than
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
Administerer's
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
Child's
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
;
nor
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
,
than
of
the
Thing
signifyed
.
2dly
.
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
,
nor
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
without
either
Judgement
or
Resolute
purpose
to
perform
.
7.
Being
ignorant
of
what
is
said
or
done
.
8.
Not
concurring
in
Prayer
for
the
Bl
●ssing
.
9.
Not
undertaking
in
Christ
●
strength
to
perform
the
Duties
called
for
.
3dly
.
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
t
●em
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
always
;
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
sinful
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
it's
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
than
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
behalf
.
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
Baptism
.
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
Person
's
unsuitable
Carriage
.
Fourthly
,
All
of
us
that
are
Baptised
,
fail
wonderfully
,
less
or
more
.
1
st.
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
often
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
sight
against
our
Lusts
,
Satan
,
and
the
World
,
according
to
our
Baptismal
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
Tye.
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
ingrasting
into
Christ
.
2.
The
giving
up
our selves
to
the
Father
,
Son
,
and
Spirit
.
3.
Sticking
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
;
Alas
,
they
are
much
a-missing
:
For
we
lamentably
neglect
to
draw
all
our
Strength
and
Furniture
under
all
tentations
,
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
(
Alas
!
)
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
debar
,
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
carelessly
slight
it
,
when
conveniently
it
may
be
had
.
3.
By
not
foreseeing
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
sretting
at
our
being
debarred
,
or
at
these
who
has
a
hand
in
it
.
6.
Not
repenting
of
the
causes
which
procureth
our
being
declared
.
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
,
than
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
Lord's
Table
as
Christ's
Ordinance
.
2.
Consider
wherefore
your selves
are
debarred
,
and
as
you
may
be
assured
it
is
from
no
particular
prejudice
or
disrespect
,
so
ye
would
repent
&
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
sutable
frame
for
it
,
and
yet
they
are
not
sutably
affected
with
the
want
of
it
.
Next
,
there
are
faults
in
them
that
are
admitted
to
Communicate
,
and
these
both
in
Hypocrits
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
Son
's
condesending
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
knowledg
of
it
,
when
we
come
.
8.
Not
carefully
endeavouring
a
sutable
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
communion
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
selsily
than
out
of
due
regard
to
the
glory
of
God
.
2dly
.
In
our
going
about
this
Ordinance
,
there
are
many
faults
that
usually
concurr
:
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
Lord's
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
himself
,
who
is
signified
and
exhibited
by
it
.
3.
To
lay
in
some
respect
a
further
weight
on
this
than
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
Institution
,
2.
In
respect
of
our
manner
of
use-making
of
it
,
not
only
by
our
senses
or
bodily
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
o
●fer
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-upon
,
as
his
own
Body
;
so
that
when
there
is
any
short-coming
in
these
,
in
so
far
the
Lord's
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
is
most
sutable
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
cariage
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
chearing
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
in
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
sin
here
,
by
not
reflecting
on
our
hearts
in
the
mean
time
,
that
we
may
know
what
they
are
doing
,
nor
putting
up
ejaculatory
prayers
to
God
in
the
time
;
receiving
the
Sacrament
with
our
hand
,
and
yet
not
receiving
him
in
that
mean
by
Faith
into
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
,
as
if
we
had
no
more
to
do
.
10.
Vain
,
or
puffed
up
,
if
we
think
we
have
attained
anything
.
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
than
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
than
we
,
or
who
endeavoureth
to
keep
their
Promises
better
than
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
always
accompanyed
with
a
wideful
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
recurring
Tentations
and
Snares
:
Vanity
and
conceit
if
we
attain
any
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
Joint-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
,
Intrinsick
and
Essential
,
which
by
corruption
of
the
Institution
of
Christ
,
turneth
it
then
to
be
no
Sacrament
,
as
it
is
in
the
Masse
:
or
to
be
hurtful
;
as
when
Significant
Ceremonies
,
sinfully
devised
by
men
,
are
mixed
and
added
besides
,
and
contrary
to
Christs
Institution
.
The
First
everteth
the
Nature
of
the
Sacrament
,
and
it
's
henceforth
no
more
a
Sacrament
.
The
2d
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
Essentialls
,
but
in
our
use-making
of
it
,
and
ther
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 self
.
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
than
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
Propha
●e
,
between
the
Clean
and
the
Vnclean
.
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
it
's
inward
Nature
,
but
it
still
remaineth
a
Pearl
:
So
it
is
here
in
the
Word
and
Sacraments
;
they
are
abused
in
their
use
when
misapplyed
,
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
it's
use
than
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
.
2d
.
Consider
Pollution
with
reference
to
persons
who
are
admitted
;
and
so
the
Sacraments
may
be
polluted
,
1.
By
grosly
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
Vnclean
and
Vnbelieving
nothing
●●
Pure
,
their
Mind
and
Conscience
being
D
●filed
.
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
.
3d.
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
than
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
it's
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
high
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
rec
●ive
an
accusation
,
but
un
●er
two
or
three
Witnesses
.
3.
When
by
some
circumstances
it
proveth
not
edifying
,
but
●ather
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
●as
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
expresly
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
,
y
●t
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-ledd
the
People
in
factions
,
to
the
prejudice
of
the
Apostle's
Authority
and
Doctrine
,
chap.
3.
v.
3.
&c.
Deceitful
Workers
,
2
,
Cor.
●1
.
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
ledd
into
factions
,
1
Cor.
13.
1
,
2
,
3
,
4.
these
he
end
●avoureth
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
is
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
be
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
ways
,
deal
fairly
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
sight
of
God
commend
themselves
to
every
mans
Conscience
.
4.
Let
us
consider
if
this
Ordinance
be
polluted
to
the
joynt-Receivers
;
suppose
that
some
are
sinfully
admitted
by
the
Office-bearers
of
the
Church
?
And
we
say
that
it
i
●
not
a
pollution
or
sin
to
them
to
partake
with
such
,
for
the
Sacrament
may
be
blessed
to
them
notwithstanding
,
as
Christ's
Ordinance
,
even
as
when
the
Word
is
unwarrantably
applyed
in
promises
and
admonitions
;
so
that
Pearls
are
cast
before
Swine
:
yet
supposing
some
tender
souls
to
be
present
,
they
may
meddle
warrantably
with
that
abused
Word
as
God's
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
one
Nature
,
and
are
polluted
or
made
use
of
,
one
and
the
same
way
;
only
the
difference
is
in
this
,
That
the
one
usually
is
doctrinally
wronged
,
the
other
disciplinarily
.
2.
Because-that
,
unwarrantable
admission
of
others
is
not
the
Communicator's
,
but
the
Minister's
sin
,
therefore
it
cannot
wrong
them
more
than
want
of
preparation
in
others
who
come
.
3.
Any
others
sin
cannot
loosen
me
from
my
Obligation
to
a
duty
:
now
it
is
the
duty
of
every
one
,
as
to
examine
themselves
,
so
being
prepared
by
sutable
self-examination
,
to
eat
,
1
Cor.
11.28
.
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
in
appointing
such
somtimes
to
dispense
his
Mysteries
both
in
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
Lord's
People
in
receiving
Sacraments
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
,
lest
the
Ordinance
be
defiled
by
us
,
if
their
defiling
were
ours
.
2.
The
presence
of
a
Hypocrite
would
defile
it
to
us
,
for
his
Hypocrisie
defileth
it
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
know
not
.
2.
It
is
not
our
knowing
his
sin
that
defileth
the
Sacrament
,
but
it
is
his
Hypocrisie
and
Rottenness
.
3.
Thus
the
same
Sacrament
might
be
as
God's
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
great
a
distance
from
their
sins
,
as
from
the
sins
of
others
.
Yea
,
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
,
à
quatenus
ad
omne
valet
consequentia
.
If
it
be
said
1.
This
Corruption
is
but
halfe
(
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
than
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
&
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
le
●s
sin
in
others
;
yea
,
we
are
no
less
prohibited
to
communicate
with
sin
and
corruption
in
our selves
,
than
in
others
;
and
also
we
are
commanded
as
effectually
to
purge
our
own
hearts
as
the
Church
.
This
truth
in
doctrine
the
sober
of
the
Independents
approve
as
to
themselves
(
what
ever
be
their
practice
as
to
others
)
as
the
only
way
to
eschew
confusion
,
and
keep
unity
and
order
:
So
Hookers
Survey
,
part
2.
Amesius
de
consc
.
cap.
4.
lib.
1.
Norton
adver
.
Appol
.
Resp.
ad
ultimam
quaestionem
.
As
for
other
Questions
,
as
,
How
the
Sacraments
Seal
?
or
what
they
Seal
?
the
major
or
the
minor
proposition
?
the
Promise
as
a
Covenant
,
or
as
a
testament
legating
Christ
and
his
benefits
to
us
?
These
would
require
a
larger
dispute
than
our
intended
work
will
admit
,
and
therefore
we
shall
not
meddle
with
them
.
The
last
thing
in
which
we
shall
instance
the
breach
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
practice
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
mediate
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
in
secret
,
by
one
single
person
setting
himself
a
part
for
Prayer
,
and
for
Fasting
to
that
end
;
many
●nstances
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
Act.
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
his
Child
,
2
Sam.
12.16
.
3.
For
others
,
Psal.
35.13
.
And
4.
it
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
sit
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
one
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
on
the
other
hand
,
when
it
getteth
too
little
,
being
looked
on
as
not
necessary
or
profitable
for
the
framing
of
ones
spirit
,
and
sitting
them
for
Prayer
,
self-examination
or
wrestling
with
God
,
and
not
accounted
a
sit
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
lusts
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
timously
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
.
2d
.
In
the
time
of
F
●sting
,
we
sin
.
●st
By
Eating
unnecessarily
,
though
it
be
little
;
as
we
may
sin
by
not
eating
,
when
not-eating
〈◊〉ble
●●
us
in
Duties
;
yet
the
Body
ought
to
be
in
such
a
measure
affected
,
as
may
not
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
,
than
really
there
is
.
5.
In
having
wrong
ends
before
us
.
As
1st
,
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
sinister
Designs
,
digest
,
and
go
down
the
better
,
as
Isaiah
,
58.
4.
To
smile
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
other
dayes
,
Exacting
●'l
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
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
than
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
,
than
on
other
dayes
,
that
day
being
set
apart
for
it
:
And
if
Private
,
we
should
be
more
abstracted
,
even
from
ordinary
Refreshments
and
Mirth
,
than
upon
a
Sabboth
;
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
Holiness
,
Displeasure
against
Sin
,
&c.
Which
on
that
day
,
is
in
an
especial
way
called
for
.
17.
By
not
distinct
Covenant
with
him
,
and
ingageing
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
sett
of
our
Hearts
.
19.
By
Resting
on
Fasting
,
or
being
Legal
in
it
.
20.
By
not
minding
the
pro
●iting
of
others
,
nor
Sympathizing
with
their
wants
and
case
,
nor
being
careful
to
see
those
of
our
Family
or
Charge
observant
of
it
.
21.
By
not
abstaining
from
the
Marriage
Bed
.
1
Cor.
7.5
.
3d.
We
sin
after
Fasting
.
1st
.
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
doe
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
is
but
the
hanging
down
of
the
Head
for
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
those
Sins
,
we
may
read
also
the
contrary
Duties
,
or
Qualifictiaons
,
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
?
Isaiah
,
58.
5.
or
,
Is
it
such
a
Prayer
I
called
for
;
and
,
Who
hath
required
these
things
at
your
Hands
?
Isa.
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
smal
bulk
,
when
they
are
thus
fanned
,
sisted
,
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
.
1st
.
By
a
Reason
.
2d
.
By
a
Commination
3d.
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
not
much
to
be
stood
upon
:
The
Lord
therefore
in
pressing
it
,
addeth
this
Reason
,
I
am
a
Jealous
God
,
(
saith
he
)
that
will
not
onely
have
my
Church
and
Spouse
,
Honest
and
Chast
indeed
,
but
Chast-like
:
As
Caesar
said
,
His
Wife
behoved
,
not
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
Suspicion
.
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
Vpon
the
Third
and
Fourth
Generation
.
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
bear
the
Iniquity
of
his
Father
.
The
First
Question
then
;
is
,
What
it
is
that
is
here
Threatned
?
Answ.
We
doe
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
Peoples
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
,
1st
.
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
Fathers
,
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
thing
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
only
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
Jer.
32.18
.
Now
this
reason
would
not
have
such
weight
,
if
the
Plagues
threatned
to
Parents
were
Eternal
,
and
to
their
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
Stroks
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
Judgments
;
therefore
it
cannot
be
that
,
which
is
here
only
,
or
Principally
,
meaned
.
6.
Consider
Caein
,
Ham
,
&c.
upon
whose
Posterity
,
this
Curse
was
peculiarly
derived
,
and
there
you
will
find
somewhat
more
than
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
liable
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
peremptorie
,
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
than
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
Parents
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
conceive
;
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
Esau's
,
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
affect
and
weight
the
Sinner
;
it
is
a
part
of
his
punishment
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
,
an
●
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
than
in
all
temporal
riches
.
These
same
Questions
and
Answers
may
serve
to
clear
what
concerneth
the
Promise
also
,
they
being
sutably
applyed
to
it
.
It
is
further
to
be
observed
that
the
Lord
expresseth
wicked
men
under
that
notion
,
Them
that
hate
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
is
universally
hated
,
so
must
He
be
;
for
a
man
cannot
serve
two
Masters
,
where
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
somtimes
Sinners
wish
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
Commandements
,
that
looketh
to
the
outward
effects
of
Love
,
and
is
the
proof
of
it
,
so
that
there
is
no
mid's
betwixt
these
two
,
to
Love
God
,
and
keep
his
Commandements
,
and
to
Hate
him
,
and
slight
,
or
break
his
Commandements
,
and
so
no
mid's
betwixt
God's
gracio
●s
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
puteth
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
?
Alas
,
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
than
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
,
Psal.
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
,
Psal.
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
God's
Covenant
.
5.
Children
!
Be
humbled
under
the
sense
of
the
Iniquity
of
your
Parents
,
when
ye
remember
their
ways
:
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
God's
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
ways
;
and
we
think
that
this
forfeiture
is
more
than
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
Psal.
49.13
.
3.
In
winking
at
their
Parents
Sins
and
Wickedness
.
4.
In
boasting
of
their
Oppressions
,
Blood-shed
,
&c.
as
if
they
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
Jer.
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.
v.
32.
where
having
forbidden
the
prophaning
of
his
Name
,
he
addeth
this
positive
precept
,
as
opposite
thereto
;
But
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
Psal.
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
rev
●rend
way
of
going
about
every
thing
which
concerneth
Him
.
For
more
clear
handling
of
it
,
let
us
consider
,
1.
What
is
meant
by
the
Name
of
God
.
2.
What
is
meant
,
by
taking
that
Name
of
God
in
vain
.
1.
By
the
Name
of
God
,
is
often
understood
GOD
himself
;
for
to
call
on
God's
Name
and
on
Himself
are
one
.
2
Properly
hereby
is
understood
his
Titles
,
attributed
to
him
in
Scripture
;
as
God
,
Jehovah
the
Lord
,
Holy
,
Just
,
&c.
or
such
Titles
as
signifie
that
excellent
Beeing
which
we
call
God
.
3.
More
largely
it
is
taken
for
whatsoever
he
maketh
use
of
,
for
making
of
himself
known
,
seeing
otherways
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
At
●ributes
,
Me
●cy
,
Justice
,
Omnipotency
,
&c.
which
Exod.
34.36
,
37.
are
called
his
Name
.
2.
His
Word
or
Gospel
,
called
his
Name
,
Act.
9.15
.
3.
His
Ordinances
,
Sacraments
,
Math.
28.19
.
Discipline
and
Censures
,
which
are
the
exercise
of
his
Authority
,
Math.
18.20
.
1
Cor.
5.4
.
4.
Prayer
is
a
piece
of
his
Name
;
He
is
a
God
that
heareth
Prayer
,
Psal.
63.2
.
5.
His
Works
,
Rom.
1.20
,
21.
6.
All
his
Worship
,
Deut.
12.5
.
Exod.
20.24
.
6.
Lots
,
Act.
1.26
.
By
these
God
maketh
himself
(
when
he
thinketh
sit
)
known
in
his
Will
,
as
he
doth
by
his
Word
.
7
Profession
of
subjection
to
him
;
so
they
that
profess
this
,
are
said
to
bear
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
,
Pov.
16.33
.
By
all
these
God
is
to
be
known
,
and
something
of
him
may
be
seen
,
and
we
take
under
Name
here
all
these
to
be
comprehended
:
The
first
,
because
the
scope
is
to
Hallow
himself
in
Obedience
to
all
that
he
Commandeth
,
as
appeareth
,
Levit.
22.31
,
32.
and
the
first
Petition
in
the
Lord's
Prayer
,
Hallowed
be
thy
Name
,
being
compared
with
the
other
two
that
follow
,
cleareth
it
.
The
second
is
properly
and
primarily
in
the
very
letter
here
understood
.
The
third
cometh
in
by
native
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
vain
.
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
doth
not
only
comprehend
,
1.
False
Swearing
,
or
Blaspheming
,
Charming
,
and
what
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.
In
vain
is
also
when
it
's
not
mentioned
or
made
use
of
to
good
purpose
,
that
is
,
●o
God's
honour
,
the
edification
of
others
and
of
our selves
;
so
when
ever
God's
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
,
that
is
named
over
us
,
from
being
evil
spoken
of
,
or
con●emned
by
others
,
because
of
us
,
Rom.
2.24
.
4.
And
more
especially
(
that
God
may
be
honoured
)
in
a
right
,
reverend
,
and
edifying
using
of
his
N
●me
in
thinking
,
speaking
,
praying
,
reading
,
writing
,
swearing
,
vowing
,
&c.
and
abstaining
from
all
irreverence
in
these
,
unbecoming
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
in
which
his
Name
is
mentioned
;
by
this
all
Heretiques
,
Charmers
,
Cursers
,
Forswearers
,
and
Blasphemers
,
are
grosly
guilty
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
voyce
,
to
shew
that
men
ought
not
to
Swear
but
when
they
can
do
no
otherwise
,
and
when
a
lawful
call
presseth
to
it
.
4.
It
would
〈◊〉
the
manner
,
grave
,
deliberat
,
understood
,
done
in
judgment
,
Jer.
4.3
.
with
fear
and
reverence
.
5.
A
good
end
is
to
be
proposed
,
namely
one
of
these
three
,
God's
Honour
,
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
●ord'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
large
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
breach
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
leightest
?
Answ.
1.
That
he
may
in
this
set
out
his
own
Greatness
,
and
work
a
fear
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
in
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
prohanity
,
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
medleth
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
Irreverence
therein
dishonoureth
God
before
them
.
For
more
particular
considering
the
matter
and
breaches
of
this
Command
,
we
shall
draw
it
to
these
heads
;
and
1.
We
shall
speak
to
what
concerneth
Swearing
,
Vowing
,
or
publick
Cov
●nanting
with
God
2.
To
what
concerne
●h
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
,
or
By
,
as
By
my
holiness
I
have
sworne
,
Psal.
89.
I
swear
by
the
Lord
.
2.
Asseverations
(
called
vehement
Assertions
)
are
expressed
thus
,
As
the
Lord
liveth
,
As
that
Light
shineth
,
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
,
then
let
me
perish
;
Shame
befall
me
if
I
do
not
this
or
this
;
or
towards
others
,
especially
in
these
,
Shame
befall
thee
,
the
Devil
take
thee
,
a
Vengeance
on
th
●e
,
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
God's
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
Anabaptists
,
who
deny
the
lawfulness
of
Oaths
under
the
New
Testament
,
we
are
not
now
to
meddle
with
them
,
because
there
be
few
in
these
days
that
are
in
such
an
Errour
.
We
shall
consider
1.
What
qualifications
are
requisite
to
right
Swearing
:
Then
2.
Clear
some
practical
questions
.
3.
Shew
wherein
this
Command
is
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
expressions
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
,
Assertory
Oaths
must
be
of
things
that
are
1.
True
.
2.
Weighty
.
3.
They
must
be
such
to
our
knowledge
.
Again
,
Promissory
Oaths
must
be
in
things
just
and
lawful
,
possible
,
profitable
,
and
in
our
power
,
and
which
to
our
knowledge
are
such
.
2.
The
forme
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.
are
excluded
here
,
for
none
of
these
are
God
.
3.
It
s
rise
must
be
Edification
,
that
is
God's
glory
,
our
own
vindication
,
or
our
Neighbours
good
,
or
the
call
of
a
Magistrate
putting
us
to
it
;
and
it
should
be
used
for
deciding
of
Controversies
,
when
no
other
mean
of
clearing
or
deciding
such
a
thing
is
remaining
;
hence
we
say
,
juratus
fuit
,
he
was
Sworn
passively
;
and
the
Hebrews
have
no
active
word
for
expressing
it
,
to
let
us
see
men
ought
not
to
swear
,
but
to
be
sworne
,
or
by
necessity
pressed
to
it
.
4.
As
to
the
expressions
in
which
it
is
conceived
,
or
the
thing
sworne
;
it
s
required
,
not
only
that
it
be
truth
to
,
and
in
the
mans
meaning
that
sweareth
,
but
that
the
expressions
be
plain
and
intelligible
to
his
meaning
and
understanding
,
to
whom
the
Oath
is
given
;
otherwise
it
deludeth
,
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
ordinarily
and
obviou
●●y
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
,
God's
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
Oat
●s
from
Asseverations
?
Answ.
They
should
both
be
in
Truth
&
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
liveth
,
2
King
.
2.
v.
2.4
,
6.
and
yet
we
do
not
swear
by
the
Soul
of
any
.
A
2d
.
Question
is
,
What
may
we
judge
of
such
Oathes
,
as
are
,
By
Angels
,
Saints
,
Mary
,
Paul
,
&
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
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
our
Head
;
much-less
can
we
quiet
our
Conscience
,
or
increase
our
Faith
,
that
we
should
so
freely
swear
by
these
.
That
place
Mat.
5.36
.
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
Soul
to
be
saved
,
and
such
like
?
Answer
1.
We
think
,
there
is
no
Question
,
but
if
these
were
rightly
,
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
he
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
,
rash
●y
and
vainly
use
them
,
which
we
conc
●ive
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
reductible
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
▪
than
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
(
in
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
inure
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
,
)
Bona
Fide
,
and
Mala
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
than
an
ordinary
Lyar
,
against
the
Nineth
Command
?
Yea
,
would
he
not
be
thought
Infamous
in
breaking
his
Good
Faith
?
Therefore
it
is
more
than
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
Asserions
;
and
therefore
the
Challenges
of
dealing
Falsly
in
these
,
will
bite
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
in
this
Command
,
than
at
first
appear●t
●
.
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
,
if
that
be
not
Truth
,
or
the
like
.
2.
Such
as
are
used
against
others
,
(
I
speak
by
private
Persons
,
)
as
,
Shame
fall
thee
,
Divel
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
S
●●iptures
having
such
Patterns
in
them
;
but
with
great
Caution
,
Circumspection
,
and
Tenderness
.
2.
Cursing
of
others
by
private
Persons
,
out
of
Passion
or
Revenge
,
is
simply
prohibited
,
and
that
in
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
●nvocated
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
for
mentioning
the
Divel
in
such
Imprecations
,
as
Divel
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
,
&
so
you
betake
you
to
the
Devil
,
praying
him
,
employing
him
,
rever
●●cing
and
worshipping
him
;
as
if
he
were
just
,
to
Execute
you
.
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
Abominable
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
!
Ah!
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
differeth
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
Vows
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
Oaths
;
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
●aths
,
it
may
be
enquired
.
1.
In
what
Matter
.
2.
On
what
Occasions
.
3.
With
what
Conditions
,
they
may
be
engaged
in
.
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
Jaecobs
Oath
and
Vow
,
●en.
28.20
,
21.
That
the
Lord
should
be
his
God
.
And
many
of
the
Covenants
mentioned
in
the
Old-Testament
;
and
Davids
swearing
,
Psal.
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
Spyes
swear
to
Rachab
〈◊〉
●
12
,
&c.
And
David
to
Jonathan
:
and
that
these
are
Lawful
,
having
●●e
Qualifications
,
cannot
〈…〉
.
3.
There
are
somethings
indifferent
;
as
Eating
,
or
abstaining
from
such
and
such
Meats
or
Drinks
,
or
on
such
and
such
days
:
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
●ake
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
Judgments
.
Yet
in
the
Third
place
,
all
these
Oaths
,
would
still
be
with
these
Qualifications
,
mentioned
Jer.
4.2
.
First
,
in
Truth
,
namely
,
the
twofold
Truth
before
mentioned
.
2.
In
Judgment
,
that
is
,
with
Knowledge
&
Deliberation
minding
&
understanding
what
it
is
we
swear
.
3.
With
Righteousness
or
Justice
,
that
is
,
That
it
be
in
things
,
that
are
acording
to
the
Law
of
Equity
,
as
well
as
Piety
,
neither
wronging
God
,
nor
others
by
our
Oaths
;
for
Oaths
are
in
themselves
still
,
Vincula
aequitatis
,
and
not
Iniqui
●a
●is
:
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
,
&
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
only
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
ruin
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
sworne
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
some-thing
,
which
he
mindeth
not
to
perform
,
and
confirmeth
that
with
an
Oath
;
he
is
no
doubt
●er
●ured
,
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
,
impossibly
;
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
Justic
●
:
Beside
,
that
it
draweth
on
a
necessity
,
either
of
breaking
that
Oath
,
and
so
of
being
perjured
,
or
of
going
on
to
fulfil
it
;
and
so
of
being
doubly
perjured
▪
3.
Men
are
Forsworn
and
Perjured
,
when
they
fulfil
a
Wicked
Oath
;
as
Herod
did
,
Mat.
14
▪
in
beheading
John
the
Baptist
;
for
,
though
he
seemed
not
to
over-turne
,
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
Vinculu
●
Aequitatis
,
a
Bond
of
Aequity
:
(
there
being
Nulla
Obligatio
,
But
ad
Officium
,
no
Obligation
but
to
Duty
,
)
to
be
Vinculum
Iniquitatis
,
a
Bond
of
Iniquity
:
And
so
thwarteth
with
the
very
end
wherefore
such
Oath
's
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
harken
to
Abigail's
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
hopeful
to
gain
by
it
.
2.
We
say
,
(
notwithstanding
in
some
Cases
,
)
that
the
Judg
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
dreadful
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.
15.
ult
12.
that
our
ingagement
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
thing
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
for
loosing
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
nor
excuse
from
the
guilt
of
Perjury
,
To
put
afterwards
a
new
gloss
on
it
;
because
an
Oath
is
stricti
juris
,
and
will
not
admit
for
any
respect
nor
on
any
account
,
of
interpretations
prejudicial
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
supposed
;
yet
that
will
not
absolve
from
the
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
of
it
,
and
so
sinfully
made
in
that
respect
;
yet
,
being
made
,
it
tyeth
from
respect
due
to
God
,
who
shineth
in
his
Creatures
,
Math.
23.19
,
20
,
21.
9.
Though
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
our
own
sloathfulness
become
impossible
;
or
if
the
thing
Sworn
might
have
been
performed
before
any
such
impossibility
came
on
;
or
if
we
might
have
prevented
it
by
our
sutable
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
,
&
in
the
construction
of
all
indifferent
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
1
●
.
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
sworne
,
for
it
must
be
according
to
what
has
proceeded
out
of
our
mouth
,
Numb.
30.2
.
Psal.
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
derogat
juri
alieno
,
because
God
is
party
,
and
we
cannot
reverse
an
obligation
to
him
which
Hee
or
other
hath
by
a
prior
right
and
tye
.
But
they
are
null
and
of
no
force
,
1.
When
the
thing
sworne
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
ways
belonging
to
his
station
;
it
tyeth
him
indeed
to
endeavour
by
all
sutable
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
sworne
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
only
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
person
to
pay
him
such
a
debt
,
or
to
give
such
and
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
Leah
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
judgment
)
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
armes
for
helping
to
oppose
an
innocent
,
or
any
such
like
thing
;
for
though
coming
to
such
a
place
,
or
giving
such
armes
may
be
lawful
,
yet
as
so
circumstantial
;
this
coming
,
and
this
giving
of
them
with
such
an
intention
,
is
unlawful
,
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
if
one
should
swear
to
give
such
a
man
armes
,
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
accrcrueth
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
sworne
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
layeth
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
,
than
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
than
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
than
a
Promise
;
because
not
only
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
,
indeliberate
swearing
,
as
in
complements
(
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
passionate
and
revengeful
imprecations
;
yea
,
not
being
sutably
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
some
things
near
of
kin
unto
(
to
say
so
)
and
of
affinity
with
Oaths
;
as
1.
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
Tim
●thy
,
1
Tim.
5.21
.
&
6.13
.
Adjurations
differ
thus
from
Oaths
,
that
by
an
Oath
we
bind
our selves
to
do
or
forbear
somwhat
,
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
men
adjure
men
.
2.
When
they
adjure
Devils
.
3.
When
they
adjure
unreasonable
Creatures
,
as
Serpents
,
&c.
To
each
of
these
,
a
word
.
As
to
the
1.
We
say
that
men
may
somtimes
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
to
the
Conscience
from
respect
to
God
and
his
Authority
,
who
is
Witness
and
will
Judge
;
this
some
way
sifteth
a
man
before
God
,
and
so
may
prove
a
good
means
,
through
his
blessing
,
to
make
the
man
serious
;
which
sort
of
adjurations
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
,
v.
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
beseechings
in
the
Name
of
God
,
and
for
Christ's
sake
that
one
may
do
or
forbear
such
a
thing
,
as
when
Paul
beseecheth
the
Romans
and
Philippians
by
the
mercies
of
God
,
Rom.
12.
Phil.
2.1
,
2.
and
Abigail
interposeth
seriously
with
David
:
this
is
most
properly
done
by
Inferiours
,
Subjects
,
Children
,
&c.
to
their
Superiours
;
and
hath
in
it
also
a
more
implicite
threatning
if
such
a
thing
be
slighted
,
as
in
Abigails
words
to
David
,
1
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
Achan
.
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
than
ordinary
contempt
,
and
a
greater
sin
than
if
no
such
adjurations
,
attestations
,
or
obtestations
had
been
used
,
because
the
Name
of
the
Lord
has
been
interposed
by
others
:
and
if
such
attestations
,
&c.
be
lawful
,
as
we
have
proved
them
to
be
in
some
cases
,
then
ought
they
to
have
weight
,
or
they
are
used
in
vain
;
we
see
our
Lord
Christ
answered
to
such
,
Math.
26.
after
a
while
's
keeping
silence
.
And
in
reference
to
these
ye
fail
,
1.
In
giving
little
entertainment
unto
,
and
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
as
if
an
Herauld
gave
a
Charge
in
the
Magistrates
name
,
which
bindeth
as
from
him
,
and
more
than
another
message
delivered
in
other
terms
;
in
this
then
,
Ministers
are
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
seriously
to
it
,
to
forbear
and
abandon
sin
,
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
a
customary
by-word
;
this
is
no
doubt
more
than
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
seriou
●●y
endeavour
to
have
it
mended
;
as
also
this
is
,
when
we
desire
one
another
lightly
&
irreverently
to
do
such
and
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
,
fore-telling
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
than
they
.
2.
It
is
unlawful
when
it
is
done
by
exhorting
or
obtesting
of
,
or
praying
unto
the
Devil
himself
,
and
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
Ne
●romancers
,
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
&
them
;
and
thus
the
Pharisees
falsly
and
blasphemously
,
charged
on
our
blessed
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
if
with
an
Avoid
Sathan
,
they
could
put
him
into
Bonds
:
And
others
seek
Health
from
Devils
or
Witches
,
(
especially
when
it
is
supposed
to
come
from
them
,
)
and
intreat
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
wayes
Lawful
and
Unlawful
:
Charming
also
,
and
nameing
the
Lords
Name
over
Diseases
,
as
if
some
special
worth
and
Efficacy
were
in
some
words
;
is
unlawful
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
only
,
or
also
outwardly
expressed
to
,
or
before
the
Lord
:
For
though
these
have
not
alwayes
God's
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
gone
about
;
are
not
only
Lawful
,
but
some-times
necessarily
called
for
,
as
appeareth
.
1.
From
the
Command
;
which
is
to
Vow
,
as
well
as
to
Performe
,
Psalm
.
76.11
.
2.
From
Examples
of
Saints
in
a
●
Ages
;
David
faith
,
Psal.
119.
when
his
Frame
is
most
tender
,
Ve
●se
,
57.
I
have
said
,
I
will
keep
thy
Words
.
And
thereafter
,
Ver.
106.
I
have
sworn
,
and
will
perform
it
,
That
I
will
keep
thy
Righteous
Judgments
.
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
Midfes
,
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
Lord's
gracious
accepting
of
such
Engagements
and
Vows
,
and
approving
of
them
.
5.
From
the
several
Promises
and
Prophecies
of
them
,
as
commendable
and
good
Service
,
from
Men
to
God
,
under
the
Gospel
,
Isaiah
,
19.18
.
and
21.
Jer.
50.4
,
5.
Isa.
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
,
putleth
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
King
's
over
-
comne
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
Jacobs
Vow
,
Gen.
28.
and
Davids
,
Psal.
119.106
.
were
:
Or
2.
Some-thing
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
Lazine
●s
;
and
to
keep
more
at
home
,
the
better
to
prevent
the
Snare
of
Evil
,
and
House-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
,
Psalm
.
76.11
.
and
Psalm
.
132.2
.
3.
I
say
,
Rightly
gone
about
:
That
is
,
1.
Deliberately
,
and
Judiciously
;
for
,
Ignorance
,
Haste
,
and
Ras
●ness
will
spill
all
.
2.
With
Humility
,
and
due
Sense
of
our
own
Corruption
,
which
maketh
us
(
Alas
!
)
to
stand
in
need
of
such
Bands
to
keep
it
in
,
and
of
such
Up-stirrings
and
Excitements
to
Duty
.
3.
With
Fear
,
Singleness
,
and
Zeal
for
God
;
with
Love
to
His
Honour
,
and
to
true
Holiness
:
Not
for
our
selfe-ends
,
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
there
be
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
,
●or
the
Future
.
See
a
frame
of
Spirit
,
●it
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
Man's
Soul
;
And
Psal.
36.12
.
it
's
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
twofold
Addition
,
1.
In
respect
of
us
;
so
that
though
the
Obligation
be
not
greater
in
it self
,
yet
we
joine
our
Approbation
or
Consent
unto
that
,
whereby
,
as
by
a
positive
Superadded
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
,
than
before
;
and
that
Command
will
have
a
deeper
Impression
,
and
a
more
weight
on
him
,
to
perswade
him
to
do
,
and
to
challenge
him
when
he
hath
omitted
,
than
before
.
Again
,
in
things
that
are
meerly
Accessaries
to
a
Religious
end
,
as
Extrinsick
Means
;
for
Instance
,
Fasting
,
Staying
at
Home
,
Vowing
,
&c.
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.
ver.
10.
and
14.
and
else-where
.
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
Manner
,
to
essay
it
seriously
;
so
that
though
a
man
cannot
swear
,
that
he
shall
●ave
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
,
than
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
than
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
Baptismal
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
only
Perjury
,
and
Treachery
simply
;
but
towards
God
,
which
is
more
,
and
draweth
a
great
deal
deeper
,
than
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
only
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
,
than
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
anxity
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
than
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
Communicate
,
&c.
or
not
;
therefore
,
whosoever
would
not
so
engage
,
were
to
be
censured
and
punished
as
utter
despisers
of
the
Lord's
Covenant
,
Gen.
17.14
.
&
Exod.
12.
2.
They
,
who
refuse
to
take
them
,
lay
themselves
open
to
the
temptation
of
being
more
easily
prevailed
with
,
not
to
perform
these
duties
,
or
of
being
sooner
insnared
in
such
sins
,
because
they
are
not
formally
engaged
by
Vow
against
them
,
and
so
they
make
themselves
culpably
accessary
to
the
strengthning
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
than
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
accessary
to
his
own
falling
,
in
●●spect
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
himself
under
a
necessity
of
sinning
;
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
Psal.
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
aymeth
to
perform
,
only
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
than
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
,
nor
have
Peace
.
Answ.
1.
I
grant
the
case
is
hard
,
and
the
Strait
great
;
but
it
is
such
as
sloweth
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
accessary
to
our
sin
;
so
the
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
free
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
silth
of
breaking
,
than
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
,
nor
dealt
falsely
in
thy
Covenant
,
as
it
is
Psal.
44.17
,
18.
which
certainly
implyeth
not
absolute
holiness
,
or
exact
performance
of
all
the
Articles
of
the
Covenant
;
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
,
Jer.
50.4
,
5.
2.
Defer
not
to
pay
them
,
Eccles.
5.4
.
Deut.
23.21
.
Delays
make
the
impression
of
the
weight
of
the
Vow
,
and
of
the
dread
of
Him
to
whom
it
is
made
,
much
to
wear
out
;
and
,
taking
liberty
to
be
slack
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
,
alasse
,
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
th
●m
more
effectual
,
so
say
they
,
Jer.
50.4
,
5.
going
,
and
weeping
as
they
go
▪
Come
let
us
joyn
our selves
unto
the
Lord
in
a
perpetual
Covenant
,
〈◊〉
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
God's
Name
.
7.
We
should
by
no
means
suffer
breaches
,
though
never
so
small
,
to
lie
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
God
,
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
than
is
done
,
or
if
the
obligation
of
the
Oath
on
them
awe
them
not
,
or
weight
them
not
,
it
cannot
but
be
a
prophaning
of
the
Lords
Oath
:
Many
,
alasse
,
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
ways
,
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
bindeth
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
,
nor
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
ways
of
taking
or
using
the
Name
of
God
,
which
are
sib
or
of
kin
to
Oaths
;
The
1.
is
that
of
Appealing
to
God
to
judg
,
as
David
did
,
that
God
might
judge
betwixt
him
and
persecuting
Saul
,
1
Sam.
24.12
.
The
2d
.
is
that
of
attesting
God
,
thus
,
The
Lord
knoweth
,
God
is
my
Witness
,
my
Witness
is
in
Heaven
,
&c.
as
Job
doth
,
cap.
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
,
Gen.
16.
and
in
rash
unnecessary
attestations
,
or
in
triffling
matter
;
they
are
more
than
an
ordinary
taking
of
God's
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
shall
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
God's
holy
Majesty
by
some
reproachful
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
ways
whereby
men
fall
into
it
:
1.
When
any
thing
unbecoming
God
,
is
in
word
attributed
to
Him
,
as
that
he
is
not
just
,
holy
,
merciful
,
&c.
such
as
that
complaint
,
Ezek.
18.25
.
The
ways
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
Pharoah
,
and
railing
Rabshaketh
in
his
master's
Name
,
who
most
insolently
talked
at
that
high
rate
of
Blasphemy
,
Who
is
the
Lord
that
I
should
obey
his
Voyce
,
&
c
?
Who
is
the
Lord
that
is
able
to
deliver
you
out
of
my
hand
?
Exod.
5.
Isa.
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
,
Luk.
7.49
.
&
Joh.
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
,
Act.
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
God-head
;
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
Paul's
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
unwatchfulness
,
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.
Bla
●phemy
against
the
Father
is
that
which
striketh
either
against
the
God-head
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
●ather
in
the
God-head
is
Blasphemed
.
2.
Blasphemy
against
the
Son
,
is
when
either
his
God-head
in
the
Eternity
of
it
is
denyed
,
as
it
was
by
the
Photinians
and
Aria
●s
;
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
Ju
●●ice
for
the
sinnes
of
the
Elect
as
a
Priest
,
which
is
done
by
the
Soct
●●a
●s
;
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
than
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
God-head
,
and
so
it
is
against
the
Trinity
;
and
was
that
errour
peculiar
to
Macedonius
,
or
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
pugnantes
contra
Spiritum
;
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
,
Math.
12.32
.
Which
when
all
other
Blasphemies
are
declared
to
be
pardonable
,
is
said
never
to
be
pardoned
.
This
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
rep
●n
●ed
of
,
and
(
we
think
)
doth
never
affect
,
because
it
is
never
pardoned
;
all
other
sinnes
are
pardonable
,
and
many
are
actually
pardoned
.
1.
This
sin
then
is
not
every
sin
,
though
all
sins
g
●ieve
the
Spirit
,
Ephes.
4.27
.
Nor
2.
is
it
any
sin
of
Infirmity
,
or
of
Ignorance
,
even
such
as
Paul's
was
:
Nor
3.
Is
it
any
sin
(
even
though
against
knowledg
)
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
,
Math.
26.70
.
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
Spirit
's
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
Heb.
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
Pharises
did
,
Matth.
12.
who
not
only
rejected
Christ
as
to
themselves
,
but
opposed
him
in
all
others
,
and
sought
utterly
to
undoe
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
Pharises
,
Joh.
15.24
.
But
now
they
have
both
seen
and
hated
me
,
and
my
Father
,
and
Math.
21.
5.
It
is
universal
against
every
thing
of
the
Spirit
,
and
obstinately
constant
,
without
any
relenting
,
grief
,
or
fear
,
except
only
lest
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
Heb.
10.10
.
It
doth
despight
to
the
Spirit
,
and
to
Jesus
Christ
,
as
to
any
application
;
it
contemptously
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
finall
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
wilfully
,
and
out
of
despight
,
reject
Christ
,
there
can
be
no
other
Sacrifice
gotten
to
expiate
it
,
Heb.
10.26
.
There
remaineth
no
more
Sacrifice
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
wilfully
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
Spirit
's
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
.
Fiftly
,
Blasphemy
may
be
considered
as
it
is
,
1.
Doctrinal
,
or
maintained
by
some
men
in
their
Tenents
,
such
were
those
of
the
old
Heriticks
,
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
,
Jer.
30
,
24
,
25.
who
though
they
were
somewhat
displeased
,
yet
they
had
not
zeal
vigorous
against
that
wicked
Deed
of
the
King
)
:
when
we
have
not
suitable
hatred
against
such
and
such
Blasphemous
Doctrines
Heb.
2.6
.
much
more
if
we
Extenuate
them
,
Defend
them
,
or
Pl
●ad
for
them
,
or
6.
It
may
be
either
,
as
we
are
guilty
of
it
by
our
own
Deeds
,
or
when
me
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
;
bec
●use
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
,
21.
O
how
tender
should
Professors
be
in
this
matter
!
left
ungodly
men
get
occasion
to
speak
ill
,
who
lye
at
the
wait
to
catch
all
advantages
to
fortifie
themselves
in
their
natural
prejudice
at
godliness
,
and
draw
their
conclusions
from
miscarriages
,
not
so
much
against
the
particular
persons
miscarrying
,
as
against
the
why
of
God
,
and
the
whole
Generation
of
the
Godly
.
There
are
these
things
especially
that
make
others
Blaspheme
,
1.
Some
gross
out
breaking
as
Davids
Adultery
,
2.
Pride
,
Passion
and
Contention
amongst
godly
men
,
when
they
walk
as
men
,
1
Cor.
3.
and
4.
and
Contentiously
,
1.
Cor.
6.
3.
Covetousness
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
inferiours
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
,
2
P
●t.
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
grosse
and
extraordinary
:
we
should
now
speak
a
word
to
such
as
are
more
common
in
our
practice
,
and
these
are
of
two
sorts
.
The
1.
is
more
grosse
,
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
tearms
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
2.
way
(
which
is
less
grosse
,
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
,
Lev.
10.
by
their
offering
of
strange
fire
.
The
Lord
complaineth
of
Israel
as
guilty
of
this
,
Esay
29.13
.
compared
with
Matth.
15.8
,
9.
While
they
drew
near
with
their
lips
,
and
their
hearts
were
far
away
,
they
worshipt
me
in
vain
,
saith
the
Lord
,
teaching
for
Doctrines
the
commandements
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
●
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
not
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
,
nor
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
,
Heb.
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
of
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
;
this
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
right
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
aim
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
lo
●g
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
do
ye
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
and
respect
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
,
than
reality
and
substance
?
yea
what
desiring
to
seem
something
,
rather
than
to
be
?
if
our
professions
(
who
are
least
in
them
)
were
mett
and
measured
by
our
reality
,
O
how
lamentable
vast
a
disproportion
would
be
found
?
the
one
would
be
quickly
found
much
broader
and
longer
than
the
other
,
the
outer-half
much
bagged
as
it
were
,
being
a
great
deal
larger
than
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
,
Catechising
,
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
mentionings
of
God
(
if
we
may
say
so
)
in
salutations
,
God
save
you
,
God
be
with
you
;
In
prayers
for
Children
,
evidencing
rather
our
fondness
on
them
thereby
,
than
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
,
than
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
,
than
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
Causalties
,
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
Apostles
,
in
Judas
his
Room
,
Acts
,
1.
So
from
Proverbs
,
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.
Only
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
other-wayes
.
That
Lots
in
the
use
of
them
,
concern
this
Command
;
these
things
will
make
it
out
several
ways
.
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
God's
mind
or
the
Devil
's
,
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
than
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
understand
,
what
God
has
appointed
,
and
Eternally
decreed
,
concerning
such
an
Event
.
Hence
it
is
,
that
in
Scripture
,
Prayer
is
so
often
,
if
not
always
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
Ordidinance
,
and
his
Name
is
concerned
in
it
;
if
not
,
then
it
is
abused
.
3.
The
medling
with
God's
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
God's
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
some-what
that
is
Secret
,
as
Saul
found
out
Jonathan
;
or
are
led
to
some
Duty
.
3.
Divisory
,
By
such
the
Land
of
Canaan
was
divided
,
Joshua
,
13.6
.
4.
Lusory
,
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
.
Concerning
them
we
say
;
That
all
Consultatory
,
and
Divinatory
Lots
,
except
by
an
Extraordinary
Warrant
,
are
unlawful
and
a
Tempting
of
God
,
who
has
now
given
us
other
wayes
and
means
,
to
direct
us
in
what
is
meet
for
us
to
do
.
2.
Concerning
those
Devilish
Lots
,
there
is
no
Question
of
the
Abominableness
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
Riddle
,
&c.
Yet
3.
We
dare
not
condemn
all
Divisory
Lots
,
if
rightly
gone
about
.
Because
,
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
Consequence
,
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
b
●fore
the
Lord
,
1
Sam.
10.19.22
.
2.
In
the
Faith
that
God
guideth
it
;
and
so
,
without
Auxiety
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
Reverent
Acknowledging
of
God's
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
otherways
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
than
put
it
to
a
Lot
,
out
of
that
Reverence
ye
owe
to
God's
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
some-times
,
betake
themselves
to
these
for
ease
,
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
Lots
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
than
Moses
,
its
God
himself
,
thus
in
His
providence
passing
a
Decision
;
The
lesser
things
would
be
otherwayes
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
were
no
Controversie
is
,
is
a
sin
.
2.
There
is
either
no
necessity
at
all
to
take
that
way
,
or
there
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
ba
●fleth
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
Lotting
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
the
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
acknowledg
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
misregard
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
done
in
faith
?
Now
there
can
be
no
suc
●
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
Lotts
,
which
is
alwayes
in
most
grave
and
important
things
;
but
this
way
of
using
them
is
manifestly
to
abuse
them
.
6.
That
which
hath
a
native
tendency
to
ma
●e
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
considerer
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
unlawful
,
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
immediat
providences
,
and
cannot
be
prevented
or
made
to
be
otherwayes
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
ultimat
(
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
so
,
for
all
is
cast
&
hung
upon
extraordinary
providence
,
even
as
if
a
man
,
who
cannot
,
would
betake
himself
to
swimming
in
,
or
walking
upon
the
Water
,
when
an
other
betaketh
himself
to
a
Bridge
or
to
a
Boat
.
In
Summe
:
As
Lots
and
Oaths
are
much
for
one
end
,
to
wit
,
the
ending
of
Controversie
&
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
there
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
Lottry
,
see
Cyprian
de
Aleatoribus
,
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
Judgment
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
Schoolmen
,
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
,
&
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
,
or
when
they
seek
it
from
God
for
that
end
;
Thus
Abraham's
Servant
did
at
the
Well
seek
to
know
the
mind
of
the
Lord
,
and
accordingly
drew
Conclusions
about
it
,
concerning
a
Wife
to
his
Master's
Son
,
Gen.
24.
So
did
Jonathan
about
his
Assaulting
of
the
Philistines
,
1
Sam.
14.
So
likewise
did
Gideon
about
his
success
against
the
Midianites
,
Judg.
6.
And
Mary
for
confirmation
of
Her
faith
concerning
what
was
told
her
by
the
Angel
,
Luk.
1.34
.
This
is
still
to
be
understood
as
to
some
particular
fact
or
event
,
&
not
in
a
common
Tract
,
or
for
the
Determin
●tion
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
their
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
forecasting
of
ours
,
or
determining
with
our selves
before
hand
about
it
,
being
a
merely
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
&
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
Deter
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
unluckie
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
come
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
ear
,
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
,
than
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
a
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
and
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
dou
●●●●l
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
Judgment
and
Punishment
,
whereby
the
Lord
will
avenge
the
breach
of
this
Command
.
2.
The
Extent
of
it
,
as
to
every
particular
individual
person
found
guilty
,
the
Lord
will
not
hold
him
guiltless
,
Him
,
who
ever
he
be
,
what-ever
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
guiltless
,
wherein
there
is
more
contained
than
is
expressed
,
implying
these
Three
:
1.
That
he
shall
not
be
forgiven
nor
absolved
,
and
so
shall
never
enjoy
God's
favour
and
friendship
,
which
no
man
,
who
hath
sinned
,
can
without
pardon
,
enjoy
;
thus
the
Judgment
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
God's
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
shall
be
eminent
,
and
that
in
respect
of
other
sins
this
sin
shall
have
a
peculiar
weight
added
unto
its
Curse
,
an
●
be
ranked
amongst
those
sins
which
shall
be
in
the
Justice
of
God
most
severely
punished
;
a
particular
instance
and
proof
whereof
,
is
in
Hypocrites
,
whose
Judgment
shall
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
hold
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
Judgment-Seat
and
Tribunal
of
God
,
and
have
their
particular
Libel
and
Accusations
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
whosover
shall
be
found
guilty
of
this
sin
,
shall
find
Divine
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.
That
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
consistent
with
the
grounds
of
the
Gospel
,
nor
with
experience
,
whereby
it
is
found
that
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
Judgment
Seat
.
3.
It
sayeth
that
all
who
are
guilty
of
it
,
while
their
peace
is
not
made
with
God
through
Jesus
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
this
sin
of
taking
God's
Name
in
vain
,
do
but
seldom
get
Repentance
.
5.
That
when
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-reflections
upon
it
.
6.
That
it
will
very
readily
have
much
influence
in
marring
a
mans
peace
,
and
obstructing
the
intimation
of
God's
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
Blasphemed
,
and
was
therefore
put
,
Psal.
51.
to
cry
and
cry
again
for
the
joy
of
God's
Salvation
;
for
removing
(
amongst
other
reasons
)
of
that
scandal
.
And
withal
,
it
bringeth
on
temporal
Judgments
as
it
did
on
David
,
2
Sam.
12.7
.
That
when
it
is
pardoned
,
it
will
in
the
said
remembrance
of
it
,
make
them
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
liable
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
baff
●ng
and
affronting
him
who
has
made
himself
known
by
his
Name
.
2.
It
is
the
fault
,
sign
,
or
symptome
,
yea
,
and
cause
of
the
most
gross
Atheism
in
the
heart
,
and
enmity
against
God
;
for
it
is
his
Enemie's
property
to
take
his
Name
in
vain
,
Psal.
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
otherways
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
Blaspheam
,
as
David's
sin
did
,
and
as
those
false
Prophets
and
Seducers
with
their
followers
are
said
to
do
,
2
Pet.
2.
v.
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
custom
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
upon
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
judgments
;
and
that
there
is
ordinarily
no
profit
,
nor
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
wonderful
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
,
Isa.
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
,
than
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
raigneth
,
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
God's
righteous
Judgment
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
,
or
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
Judgment
shall
be
set
,
&
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
guiltless
,
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
mens
study
to
prevent
it
,
fear
to
name
the
great
and
dreadful
Name
of
our
Lord
the
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
God's
Greatness
,
and
to
have
your
heart
filled
with
his
awe
;
if
his
fear
be
in
the
heart
,
there
will
be
●●pressions
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
Judgment
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
Command
;
and
study
to
be
more
affected
even
when
narratively
ye
are
telling
somthing
wherein
his
Name
is
mentioned
,
than
otherwise
.
4.
Tremble
at
this
sin
,
and
sutably
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
grave
animadversion
:
Look
back
on
all
your
life
,
and
see
if
ye
can
remember
when
and
where
ye
were
gro
●●y
guilty
;
reflect
on
your
worship
,
and
observe
omissions
and
defects
,
at
left
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
hardned
,
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
is
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
so
,
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
God's
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
Hypocrits
,
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
,
&
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
than
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.
v.
8
,
9
,
10
,
11.
Remember
the
Sabbath-day
,
to
keep
it
Holy
:
Six
days
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
,
nor
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
days
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
and
Hallowed
it
.
THe
Lord
in
his
infinite
Wisdom
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
only
true
God
should
be
worship'd
:
The
2d
.
stinteth
and
limiteth
men
to
that
worship
alone
which
he
perseribeth
:
The
3d.
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
a-part
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
only
that
spent
in
worship
(
there
being
no
exclusive
determination
of
exercise
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
acknowledgment
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
days
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
than
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
ayming
somtimes
to
darken
the
meaning
of
it
,
somtimes
to
loose
from
the
strict
tye
of
observing
it
,
and
that
not
only
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
days
,
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
God's
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
than
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
Lord's
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
Lord's
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
,
than
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
a-part
and
sanctifying
of
a
portion
of
time
,
as
it
is
limitted
in
the
fourth
Command
,
for
God's
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
than
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
or
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
than
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
worship
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
desires
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-natural
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
Fourth
Command
is
moral
;
the
one
may
be
,
and
is
abolished
,
because
another
is
brought
in
its
roome
:
The
other
,
to
wit
,
the
Command
may
stand
,
and
doth
stand
,
because
it
tyeth
morally
to
a
Seventh
day
,
but
suc
●
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
then
possibly
have
had
something
ceremonial
in
that
Seventh
day
,
or
in
the
manner
used
of
sanctifying
that
Seventh
day
which
now
is
gone
as
double
Sacrifices
,
&c.
or
in
its
reasons
whereby
it
is
pressed
;
(
as
there
is
somthing
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
,
nor
did
ever
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
hurtful
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
Lord's
day
,
in
its
place
;
but
that
doth
rather
qualifie
the
Command
than
repeal
it
;
for
1.
It
saith
that
a
day
is
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
it
's
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
Commandement
,
but
what
day
as
to
its
order
,
first
,
second
,
or
seventh
doth
not
,
because
the
first
cometh
in
immediately
upon
Religion
,
God's
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
shall
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
,
Gen.
2.
beginneth
●
with
the
very
first
seventh
after
the
Creation
;
then
it
is
spoken
of
Exod.
16.
before
the
Law
was
given
;
then
Ezod
.
20.
it
is
contained
expresly
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.
Psal.
being
peculiarly
intituled
a
Psalm
or
Song
for
the
Sabbath
day
:
The
Prophets
again
do
not
forget
it
,
see
Isa.
56.58
.
Jer.
17.
and
Ezek
20.22
.
In
the
New-Testament
the
sanctifying
of
a
day
or
Sabbath
is
mentioned
in
the
Evangelists
,
Math.
24.20
.
Luk.
23.56
.
Act.
13.14
,
15
,
21.
&
20.7
.
in
the
Epistles
,
as
1
Cor.
16.
and
in
the
Revel.
chap.
1.
v.
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
it
;
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.
16.29
.
Neh.
9.14
.
&
Ezek.
20.12.4
.
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.
Neh.
13.
Jer.
17.
&
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
.
&
Revel.
1.10
.
7
The
duties
of
it
are
particularly
set
down
,
as
Hearing
,
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
knowledged
by
the
People
to
be
His
whole
;
they
say
Thine
holy
Sabbath
,
which
property
is
asserted
of
that
Holy
day
,
as
being
Gods
;
besides
other
dayes
,
Rev.
1.10
.
And
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
than
Temporary
in
this
Duty
of
setting
a
Seventh
day
apart
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
&
set
apart
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
it
was
intimated
as
necessary
.
3.
In
the
giving
of
the
Law
it
is
remembred
,
and
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
about
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.
1.10
.
Which
places
will
fall
in
to
be
considered
particularly
when
we
come
to
the
last
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
in
the
66.
Chap.
of
Esaiah
v.
23.
The
second
is
in
Ezekiel's
Description
of
the
New
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-apart
time
of
the
Gospel
,
under
the
Name
of
Sabbath
which
then
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
than
the
same
Services
by
vertue
of
the
second
;
which
none
will
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
of
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
,
nor
so
set
apart
into
a
parity
with
it
,
than
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
fundry
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
Mini
●try
,
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
Moral
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
Divino
)
if
the
things
were
not
Morally
to
bind
,
which
were
so
signified
.
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
foretold
as
a
piece
of
worship
under
the
New-Testament
,
Ergo
,
&c.
The
third
place
is
Matth.
24.
v.
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
apart
for
God's
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
till
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
griev
not
to
Travel
any
day
:
but
his
words
imply
the
just
contrary
,
that
there
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
faith
,
1
Thes.
2.16
.
Wrath
had
come
to
the
uttermost
,
and
who
were
not
infirm
but
malicious
,
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
there-about
,
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
only
,
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
wayes
.
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.
25.1
●
.
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-Testament
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
should
look
first
to
that
place
,
Matth.
5.17
.
Where
our
Lord
in
a
special
manner
intendeth
to
vindicate
the
Moral
Law
,
and
to
press
holiness
in
Moral
Duties
upon
His
Hearers
,
even
in
another
sort
than
the
Pharisies
did
:
Think
no
●
(
saith
He
)
That
I
am
come
to
destroy
the
Law
and
the
Prophets
,
I
am
not
come
to
destroy
,
but
to
fulfill
;
Verily
he
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
a
Transgressor
of
that
,
and
especially
of
this
Command
in
it
(
for
that
Sermon
in
Mathew
cometh
in
,
in
order
after
His
being
challenged
for
breach
of
Sabbath
,
Joh.
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
Pharisies
did
.
2.
It
was
the
Moral
law
especially
,
which
the
Pharisie
s
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
Pharisies
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
praeoccupie
and
rectifie
amongst
His
Hearers
,
requireth
this
:
for
many
of
them
sancied
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
and
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
Commandements
,
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
Ceremoni
●ls
,
but
rather
foretold
the
Abolition
of
them
,
as
he
did
of
the
seeking
and
worshiping
of
God
in
the
Temple
at
Jerusalem
,
&c.
Yea
when
he
cleareth
the
Doctrine
of
the
Sabbath
from
the
Pharisies
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
it's
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
only
it
;
nor
that
could
be
pleaded
for
,
by
James
,
on
such
Grounds
,
on
such
a
time
,
)
and
it
being
also
clear
,
That
he
giveth
to
all
those
Laws
,
which
the
Lord
spake
at
that
time
,
alike
Authority
;
(
other-wise
,
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
4th
.
Command
,
being
one
of
the
Ten
,
must
be
of
equal
authority
with
t
he
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
flowed
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
,
reducable
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
been
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
,
other-wise
some-thing
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
sub-joyned
to
some
other
;
as
the
Servants
and
Beasts
resting
,
is
sub-joyned
to
this
.
5.
It
would
be
shewn
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
Only
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
●o
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
than
the
Command
of
a
Man's
leaving
Father
and
Mother
,
and
cleaving
to
his
Wife
,
so
that
they
too
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
say
no
more
)
There-fore
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
only
put
into
the
Decalogue
,
with
the
other
Moral
Commands
;
but
more
singularly
explicated
,
and
pressed
even
in
it
than
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
than
the
rest
of
the
Commands
,
as
on
other
Accounts
,
so
possibly
in
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
;
apeareth
these
several
wayes
.
1.
It
shareth
of
all
Common
Priviledges
,
with
the
rest
of
the
Command
,
set
down
in
the
Decalogue
,
that
were
all
spoken
,
yea
,
Written
by
the
Lord
immediatly
,
and
l
●id
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.
Where-as
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
only
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
God's
,
of
Six
Dayes
to
work
on
,
be
Moral
(
For
all
the
time
is
God's
;
and
we
cannot
,
for
our
use
,
take
any
part
of
it
,
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
large
●t
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
Sixt
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
;
●or
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
.
Obedience
to
this
Command
,
is
pressed
by
an
exceeding
Weighty
Reason
,
drawen
from
God's
own
Example
;
which
maketh
it
clearly
Relative
,
to
it
's
First
Institution
,
Gen.
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.
It
'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
themseves
,
but
as
taking
burden
on
them
,
for
all
under
them
,
and
within
their
Families
to
endeavour
the
sanctifying
of
the
Lord's
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
,
than
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
●ob
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
M
●mento
,
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
,
putt
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
Lord's
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
Nature's
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
God's
resting
after
six
days
working
;
with
his
making
only
seven
days
in
the
week
,
and
employing
six
of
them
to
work
,
&c.
these
reasons
,
I
say
,
are
all
moral
and
bin
●ing
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
preceding
Commands
;
to
wit
,
the
stinting
and
determining
of
the
solemn
and
chief
time
to
be
set
a
part
for
God's
worship
,
to
be
one
day
of
s
●ven
.
It
is
true
,
Time
is
commanded
to
be
allowed
to
God's
worship
in
those
other
Command
●
wherein
the
duties
of
worship
themselves
are
commanded
;
for
,
worship
cannot
be
performed
more
than
any
other
duty
,
without
some
time
;
but
that
the
chief
time
should
be
so
much
,
and
so
often
,
is
only
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
●hat
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
than
this
;
so
●hat
,
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
God's
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
be
free
to
men
to
carve
out
what
solemn
and
chief
time
is
to
be
given
to
,
and
set
a
part
for
God's
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
than
this
:
But
neither
of
these
can
be
said
;
not
the
first
as
is
clear
;
not
the
second
,
because
it
will
not
so
quadrat
●
with
the
end
;
for
if
the
time
be
shorter
,
it
incroacheth
on
God's
due
;
if
it
be
longer
,
it
incroacheth
on
God's
concession
of
six
days
to
work
in
.
If
it
be
shorter
,
it
incroacheth
on
God's
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
God's
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
be
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
Pra
●tise
of
all
,
so
the
Judgment
and
opinion
(
which
is
often
more
sound
than
m
●ns
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
Lor
●●
day
from
it
?
3.
Take
men
●
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
Lord's
day
:
The
Conscience
directly
making
use
of
this
Command
,
and
of
the
M
●mento
,
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
all
●aged
against
its
morality
quiet
it
;
and
the
more
te
●der
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.
God's
Dispensations
of
Blessings
or
Plagues
,
especially
in
spiritual
things
,
bear
witness
to
this
Truth
:
Doth
not
experience
tell
us
,
that
those
who
make
mo
●t
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
,
give
them
a
sore
back-set
?
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
bl
●ssing
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
insi
●●d
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
God's
Word
,
and
hath
its
Authority
as
well
as
the
New-Testament
.
2.
What
if
some
other
clearly
mo
●al
and
binding
Law
had
been
omitted
,
or
not
mentioned
in
the
New-Testament
,
as
there
seemeth
to
be
no
palpable
and
expre
●s
Command
again
●t
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
●ound
on
the
matter
to
be
confirmed
,
when
we
shall
see
what
warrant
there
is
for
the
Lord's
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
I
●w
●
,
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
annul
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
.
&
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
,
&
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
days
,
and
one
day
.
〈◊〉
special
is
called
The
Lord's-day
,
which
other
days
of
the
week
are
not
.
2.
If
all
times
be
a-like
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
God's
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
days
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
than
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
days
.
And
in
these
Epistles
to
the
Galathians
and
Colossians
,
he
speaketh
of
days
,
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
c
●remonial
Law
was
pressed
on
them
as
still
necessary
,
by
false
Teachers
:
or
he
speaketh
of
mere
Jewish
days
,
and
so
of
the
Seventh
day
which
they
kept
;
for
it
's
of
such
observation
of
days
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
days
,
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
sub
●tance
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
ex
●plaining
its
meaning
:
The
precept
strictly
is
,
Rememb
●r
the
Sabbath
day
to
keep
it
holy
:
It
saith
,
Remember
the
Sabbath
,
or
the
Holy
rest
,
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
●eneral
,
that
all
Gods
Commandement
concerning
His
Worship
,
even
such
as
were
Ceremonial
,
for
the
time
,
should
be
observed
with
,
what-ever
others
should
be
given
:
So
here
this
Fourth
commandeth
expresly
▪
One
of
the
Seven
;
because
the
Recurrency
of
that
time
is
bounded
:
and
generally
,
what-ever
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
●anctified
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
it's
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
chainged
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
,
than
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
Mor
●lity
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
Domestic
●
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
●od
in
general
is
.
2.
What
Family-Worship
is
.
3.
What
this
Command
requireth
:
1.
By
Worship
,
is
understood
some
Tribute
payed
,
by
the
Reason
●ble
Creature
to
God
,
as
the
Great
and
Soveraign
Lord
Creator
;
wh
●ther
it
be
immediately
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
●tr
●ctly
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
joyntly
:
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
Professours
,
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
it's
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
only
.
Ye
will
see
this
Family-Worship
clear
:
1.
By
considering
the
Jews
Eating
of
the
Passover
:
Where
there
was
,
1.
Secret
Worship
,
no
question
a-part
.
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
Passover
,
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
Psal.
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
Psal.
122.1
.
and
2
Sam.
6.
4.
his
fellowship
with
all
the
Godly
,
being
a
Companion
to
them
that
feared
God
,
Psal.
119.
v.
63.
Yet
5thly
,
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
only
at
home
in
his
house
;
whereas
had
it
been
Praying
for
them
,
or
any
thing
,
that
other-wise
he
might
have
done
a-part
:
he
needed
not
goe
home
to
them
,
for
performing
of
it
:
Yet
,
2
Sam.
6.
ver.
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
,
acording
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
,
●
Publick
Mourning
of
the
Whole
Land
.
2.
Of
several
Families
together
:
Families
shall
mourn
then
.
3.
Families
a-part
.
4.
Their
Wifes
a-part
,
and
so
every
Particular
Person
in
secret
.
In
which
place
,
it
i
●
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
Dome
●tick
and
Family-Relation
,
Joyntly
.
Thirdly
,
That
,
this
Command
requireth
such
a
Family-worship
distinct
from
publick
and
secret
,
and
something
to
be
performed
in
worshipping
of
Go
●
amongst
persons
so
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
,
Sons
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
,
than
as
to
the
Beasts
.
2.
Under
the
Negative
,
Thou
shalt
do
no
work
,
is
included
the
Affirmative
,
Thou
shalt
san
●tifie
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
a
part
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
a
part
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
a-part
.
For
1.
Though
that
be
worship
,
yet
is
it
not
worship
from
persons
in
such
a
Relation
or
Family-worship
,
more
than
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
Sabbath
,
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
Congregational-service
,
i
●
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
than
secret
o
●
solitary
sanctifying
of
the
Sabbath
,
even
a
peculiar
sanctification
of
it
within
one
Family
distinct
from
another
:
I
say
,
1.
more
than
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
somthing
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
●ivides
one
Family
from
another
;
yet
maketh
the
Duty
more
obliging
to
these
within
such
a
Mans
Gates
or
Doors
than
others
without
Doors
;
therefore
it
must
be
joynt-worship
:
for
,
a-part
,
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
,
than
there
is
required
of
one
who
is
not
a
Member
of
such
a
Family
,
or
is
required
of
that
person
in
reference
to
an
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
,
than
with
persons
and
Families
in
and
to
whom
they
are
not
so
interested
and
related
.
5.
If
secret
and
publick
worship
were
only
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
,
than
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
,
than
of
a
person
in
an
Heathenish
Family
;
or
some
other
thing
is
required
from
so
many
persons
joyned
together
as
Members
in
one
Family
,
than
from
such
persons
suppose
them
to
be
scattered
from
one
another
,
amongst
●eathenish
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
than
where
only
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
a-part
;
therefore
no
less
,
but
much
more
is
joynt-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
,
than
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
,
strengthning
one
another
,
and
talking
to
,
or
conferring
with
one
another
,
of
the
word
,
D
●ut.
6.
v.
7.8
.
Which
cannot
be
denyed
to
be
Duties
called
for
,
on
this
day
;
and
yet
they
cannot
be
done
but
by
joynt
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
joyntly
on
the
Lords
day
by
the
worship
competent
for
that
day
,
then
by
proportion
are
they
also
called
to
worship
him
joyntly
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
resolveth
Chap.
24.15
.
I
a
●d
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
joynt
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
otherwayes
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
,
Gen.
18.
v.
19.
Joshua
.
24.15
.
Job
.
in
the
first
Chapter
of
his
Book
,
and
David
Psal.
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
Gen.
18.
Exod.
12.
Deut.
6.
Joshua
.
24.
Job
.
1.
Psal.
101.
and
Psal.
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
a-part
for
God's
service
,
and
Consecrated
for
that
use
.
So
Nehemiah
12.27
.
the
Walls
were
Dedicated
,
and
the
Levi
●es
brought
out
for
that
end
;
which
Dedication
no
doubt
had
a
Religious
use
:
&
,
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
of
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
Zach.
1
●
.
12
.
and
that
as
a
Prophesie
of
the
Converts
carriage
under
the
New-Testament
.
We
find
it
also
mentioned
,
1
Timothy
3.
v.
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
,
Job
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
Z
●chariah
especially
;
yea
it
is
also
renued
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
than
it
.
Is
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
,
Gen.
18.
D
●ut.
11.
v.
18.19
,
20
,
21.
5.
As
evidencing
sincerity
,
G
●n
.
18.
Joshua
.
24.
6.
As
making
Folks
lyable
to
the
Curse
and
wrath
of
God
when
neglected
,
Jer.
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
Scripture
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.
v.
7
,
8.
and
Deut.
11.
v.
18
,
19.
In
which
two
places
it
is
clear
that
observing
of
the
law
,
is
not
only
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
Famaly
,
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
,
&
in
all
that
enter
into
it
,
even
as
carrying
the
word
on
the
frontlets
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
Abraham's
,
who
dealeth
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
,
which
cannot
be
supposed
to
have
been
done
without
other
duties
of
worship
.
And
in
David's
2
Sam.
6.20
.
Who
when
he
has
been
at
publick-worship
goeth
home
to
bless
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
himself
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
than
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.
&
Psal.
●01
.
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
●ecret
worship
,
and
so
a
Heathenish
Family
that
wanteth
Family-worship
.
2.
The
Curse
here
is
not
threatned
to
Families
as
Families
,
but
as
such
Familes
that
call
not
on
Gods
Name
,
therefore
it
reacheth
them
●
for
,
à
quatenus
ad
onine
,
&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
?
●
.
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
fitness
(
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
Curse
is
derived
,
is
because
that
such
a
Society
neglecteth
such
a
duty
,
and
therefore
how-ever
we
expound
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
●ant
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
&
temporal
things
,
but
also
,
if
not
mainly
,
in
what
concerneth
the
honour
,
service
and
worship
,
of
worship
of
God
;
for
1.
it
's
the
Ruling
of
Servants
&
Children
together
,
1
Tim.
3.
v.
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
,
than
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
Religious
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
had
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
ranked
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
sitting
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
take
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
men
in
,
they
should
improve
them
with
their
gifts
and
parts
for
a
higher
end
than
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
fellowship
:
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
,
Gen.
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
joyntly
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
stro
●ks
,
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
,
than
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
fam
●ly
,
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
Josua's
Case
,
keeping
the
way
of
the
Lord
,
serving
the
Lord
,
very
comprehensive
expressions
,
taking
in
much
,
and
here
it
's
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
1.
Here
of
sanctifying
the
Sabbath
in
all
the
duties
of
it
,
adding
more
to
our
family-worship
that
day
than
other
dayes
,
as
well
as
to
our
secret
worship
,
for
the
Sabbath
was
to
have
its
double
offering
.
2.
Of
praying
Jer.
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
understood
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
.
3.
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
.
4.
Of
Instruction
,
a
most
necessary
duty
to
instruct
and
teach
the
family
the
knowledg
of
God
;
the
command
goeth
expresly
on
this
,
Deut.
6.7
,
8
,
and
11.19
,
20.
where
we
are
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
catechising
,
and
to
write
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
knowledg
in
it
,
and
that
the
knowledg
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
,
as
appeareth
by
the
30
Psal.
intitled
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
only
provide
for
their
children
temporal
things
,
but
that
they
also
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
,
and
1
Tim.
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
putt
●ng
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
insutable
and
no
wayes
allowable
,
that
Masters
should
command
in
their
own
business
,
and
o
●ly
intreat
in
the
things
of
God
.
3.
In
exacting
an
accou
●t
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
practice
of
Levites
being
in
families
,
Deut.
12.
v.
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
exhonored
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
ca
●echize
and
instruct
servants
,
o
●
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
than
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
otherwayes
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
effectu
●ting
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
,
must
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
su
●able
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
,
Gen.
18.
v.
19.2
.
It
advanceth
to
a
high
degree
of
Familiarity
with
God
,
and
is
attended
with
sweet
Communications
of
his
mind
as
himself
thinketh
s
●t
,
ibid.
comparing
v.
19.
with
v.
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
,
G
●n.
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
hath
spoken
of
him
.
4.
It
is
a
notable
mean
of
the
propagation
and
encrease
of
the
knowledg
of
God
:
O
what
plenty
of
the
growth
of
the
knowledg
of
God
might
,
and
would
be
,
in
the
Church
,
if
all
Masters
of
Families
made
Conscie
●●e
of
Family
Duties
?
and
particularly
of
catechising
and
instructing
them
in
the
Knowledg
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
sutable
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
sit
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
,
●
Sam.
23.
●
.
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
forementioned
,
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
Practice
,
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
amplificatory
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
as
it
were
to
four
times
.
1.
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
alwaies
to
keep
our
hearts
in
such
a
frame
a
●
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
●hall
come
,
otherwayes
,
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
div
●rt
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
●or
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
,
Heb
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
only
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
in
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
only
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
holy
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
.
2.
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
their
hours
longer
or
shorter
as
the
day
was
long
or
short
,
but
they
kept
up
the
number
of
their
hours
alway
;
the
other
is
a
natural
day
,
which
is
a
seventh
part
of
the
Week
,
and
containeth
twenty
four
hours
,
taking
in
so
much
time
as
interveneth
betwixt
the
Suns
begining
to
ascend
,
after
midnight
,
the
nocturnal
Solstice
,
till
it
pass
the
Meridional
altitude
,
which
is
the
Suns
Vertical
point
for
that
day
,
till
it
come
to
that
same
very
point
of
Midnight
again
,
which
is
the
Suns
natural
course
every
twenty
four
hours
,
comprehending
both
the
artificial
day
,
which
is
from
midnight
to
midday
,
and
the
artificial
night
also
,
which
is
from
midday
to
midnight
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
Waking
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
upon
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
u
●
,
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
inquired
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
other
wayes
determine
,
or
had
elsewhere
determined
;
astricting
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
premit
,
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
astricteth
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
abolition
,
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
o
●
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
,
its
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
,
and
a
seventh
for
rest
,
are
spoken
of
.
A
third
Instance
is
in
Tithes
,
which
was
the
Lords
requiring
a
part
of
their
Means
or
Substance
,
as
this
was
a
part
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
otherwayes
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
,
and
in
the
promise
annexed
to
the
fifth
,
there
was
somthing
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
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
otherwayes
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
sanctified
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 self
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
,
as
not
making
of
Images
,
are
moral
,
because
they
are
continued
,
and
Images
are
to
be
rejected
;
just
so
may
we
conclude
that
a
Sev
●nth
day
here
was
primarily
commanded
,
and
is
moral
because
it
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
it
's
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
otherwayes
;
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
,
Levit.
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.
●f
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.
The
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
it
's
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
●irst
Six
,
for
labour
,
and
by
clear
consequence
intendeth
primarily
a
Seventh
,
and
not
the
Seventh
,
for
a
day
of
rest
.
2.
If
it
be
a
sin
against
th
●s
command
to
break
the
Lords
day
or
Christian
Sabbath
,
and
prophane
it
,
then
it
obligeth
us
to
it
,
and
that
directly
;
●or
indirectly
and
by
consequence
the
breach
of
the
Sabbath
is
a
sin
ag
●inst
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
it
's
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
whenever
they
prophane
the
Lords
day
,
do
convincingly
hold
forth
that
this
command
concerneth
us
,
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
it
's
never
counted
a
breach
of
this
command
to
neglect
to
sanctifie
the
Seventh
day
,
neither
do
the
Consciences
of
well-informed
Christi
●ns
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
s
●me
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
a
●
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
S
●crifices
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
.
It
's
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
sancti
●ication
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
beginning
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
it
's
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
days
,
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
a
special
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
dayes
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
days
,
Ergo
,
&c.
the
consequence
is
clear
,
to
natural
sense
,
for
the
forenoon
,
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
only
,
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
preceding
morning
,
seeing
every
evening
supposeth
a
morning
to
go
before
it
in
proper
speech
(
and
I
suppose
the
History
of
the
Creation
,
Gen.
1.
is
not
set
down
in
metaphorical
termes
;
)
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
i
●
nature
,
to
wit
,
that
there
should
be
a
consequent
and
posterior
evening
or
afternoon
,
without
a
preceding
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
last
preceding
the
first
evening
recorded
Gen.
1.
the
evening
and
the
morning
were
the
first
day
,
which
to
affirm
would
not
only
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
the
evening
before
its
own
morning
,
seeing
there
must
be
both
morning
and
evening
in
each
day
;
neither
doth
the
Scripture
speak
any
way
of
evening
,
but
when
it
's
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
Natural
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
preceded
,
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
it
's
most
sutable
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
ordinary
Callings
.
Arg.
●
.
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
denied
,
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
)
●e
to
be
employed
for
Gods
worship
,
then
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
not
on
the
evening
before
.
Further
,
if
by
vertue
of
the
concession
of
Six
working
dayes
we
m
●y
not
work
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.
These
things
will
make
out
the
minor
,
1.
It
can
hardly
be
thought
consistent
with
this
command
to
work
immediately
,
when
it
groweth
dark
before
folks
rest
.
2.
It
's
said
Luke
23.
v.
56.
and
24.
v.
1.
of
the
women
that
stayed
from
the
grave
till
the
first
day
of
the
week
,
that
they
rested
according
to
the
commandement
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
;
it
's
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
of
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
Frydayes
night
,
being
the
preparation
to
the
great
Sabbath
,
which
followed
:
2.
That
the
Women
who
rested
and
came
not
to
the
grave
till
Sunday
Morning
(
to
use
our
known
names
)
are
said
to
rest
according
to
the
Commandement
,
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
,
otherwaies
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
:
●
.
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
intervene
,
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
days
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
,
remaining
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
Commandement
as
instituted
,
or
to
be
instituted
elsewhere
)
as
is
said
,
and
it
's
first
Institution
,
Gen.
2.
being
only
a
positive
and
temporary
Law
,
may
be
therefore
changed
,
and
yet
the
fourth
Commandement
keept
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
it
's
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
,
Heb.
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
days
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
that
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
,
and
there
are
grounds
to
prefer
another
day
to
it
for
the
same
ends
;
therefore
it
is
meet
the
day
be
changed
also
:
Or
thus
,
if
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
from
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
in-bringing
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
,
Prayers
,
Praises
,
Ministry
,
&c.
(
now
Sacraments
as
they
●eal
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
Heb.
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
,
Heb.
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
Mat.
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.
Gods
manner
of
dealing
with
them
before
Christ
,
was
to
press
duties
by
temporal
and
external
advantages
expresly
,
and
more
implicitly
by
spiritual
mercies
,
therfore
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
Coll.
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
it
's
meet
that
the
day
of
Worship
under
the
Gospel
,
should
be
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
,
fingling
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
grounds
upon
which
the
Seventh
day
under
the
Law
was
preferred
during
that
World
,
do
in
this
renewing
of
the
World
agree
only
to
the
First
day
of
the
Week
;
then
is
the
First
day
to
succeed
;
but
these
grounds
proportionally
agree
only
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
joyful
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
Creation
of
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
sutable
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
if
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
practice
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
only
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.
v.
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
again
,
v.
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
trusted
on
that
day
,
and
that
while
they
are
together
.
2.
That
when
they
met
at
any
other
time
,
'ere
he
came
to
them
it
's
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
days
;
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
o
●●
accord
in
one
place
when
Pentecost
came
,
where
it
's
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
19.3
●
.
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
Fryday
;
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
God's
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
v.
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
only
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
it
's
more
than
probable
they
had
meetings
and
preaching
on
them
also
;
but
this
is
the
only
and
great
difference
,
that
their
meetings
on
these
days
were
occasional
,
and
it
may
be
but
partial
(
to
speak
so
)
but
the
solemn
chief
sixt
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
,
Practice
;
they
came
together
purposely
to
break
bread
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
the
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
than
an
ordinary
day
,
or
then
other
days
of
the
week
,
as
being
specially
dedicated
to
these
Services
and
Exercises
,
and
totally
spent
in
them
.
7.
It
's
said
,
that
the
Disciples
c
●me
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
than
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
reco
●ded
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
practice
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
days
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
Lord's
,
as
contradistinguished
from
the
Six
days
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
it's
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
days
,
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
Lords
,
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
daye
●
,
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
Mediatour
,
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
Christ's
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
contradistinguisheth
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
tho
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
be
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
,
●
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
Seventh
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
i
●
left
more
generally
to
be
gathered
:
From
all
which
we
may
gather
the
conclusion
,
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
thus
,
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
days
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
days
,
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
,
Matth.
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
only
but
in
many
.
3.
That
this
is
not
commended
only
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
days
,
whereby
it
would
seem
to
be
clear
,
that
he
counteth
not
the
preferring
of
this
first
day
,
as
one
of
these
days
the
observation
whereof
is
prohibited
and
condemned
by
him
,
nor
willeth
it
to
be
laid
aside
;
and
that
purposely
he
passed
the
Seventh
day
as
amongst
these
days
,
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
Isa.
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
ways
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
it's
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
sanctifyed
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
only
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
many
things
are
recorded
of
it
,
and
astricted
to
it
by
commands
,
which
is
not
done
of
,
and
to
,
any
other
days
▪
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
Penmen
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
it
's
especially
to
be
taken
notice
of
,
as
the
most
solemn
day
for
God's
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
human
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
human
or
Ecclesiastick
Constitutions
,
which
may
reach
the
external
m
●n
,
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
human
or
Ecclesiastick
,
t
●●n
it
must
be
divine
,
but
it
is
not
human
or
Ecclesiastick
,
ergo
it's
divine
:
That
it
is
not
human
will
appear
1.
If
it
reach
the
Conscience
,
and
that
immediately
,
then
it
's
not
human
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
human
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
ways
.
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
a
lonely
:
and
therefore
beside
all
other
days
in
the
new
world
it
m
●y
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
a
●ter
the
Cre
●tion
,
&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
Psal.
118.
is
very
considerable
to
this
purpose
,
wherein
there
is
1.
a
Prophecy
of
Christ
.
2.
Of
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.
1.4
.
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
days
,
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
days
would
be
interrupted
,
which
is
contrary
to
that
morality
of
the
Command
,
whereby
our
days
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
infallible
,
this
day
was
observed
as
different
from
other
days
;
then
there
is
a
divine
institution
of
,
and
warrant
for
,
this
day
;
but
by
the
practise
of
the
Apos
●les
this
day
is
celebrated
as
different
from
,
and
preferred
to
,
other
days
,
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
only
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
chang
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
days
,
but
all
that
is
called
the
Lords
,
is
his
after
this
manner
,
Ergo
,
Let
the
minor
be
confirmed
these
three
ways
,
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
days
?
And
can
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
,
th
●n
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
judgment
,
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
i.
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
20.19
,
26.
4.
All
the
practises
and
other
grounds
whereby
the
change
is
evidenced
,
suppose
still
the
institution
to
precede
;
which
maketh
i
●
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
only
be
to
the
First
:
4.
It
's
so
changed
actually
:
5.
It
's
change
is
not
by
Human
,
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
,
sanctifie
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
only
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
what
somever
can
do
that
.
2
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
sanctifie
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
,
1.
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
:
2.
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
cal
●ed
for
from
the
Jews
:
3.
Eminently
,
what
is
required
more
as
to
holiness
this
day
then
on
other
daies
wherein
also
the
Lords
people
should
be
holy
?
and
wherein
this
go
●●●
beyond
these
?
4.
Positively
,
●n
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
;
stretching
this
rest
too
farr
.
We
must
therefore
consider
it
more
narrowly
and
particularly
for
quieting
of
our
Consciences
,
for
the
Jews
are
by
the
Prophets
Ezek.
20.
Jer.
17.
and
by
Christ
,
Matth.
12.
reproved
for
both
extremes
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
inconsistent
with
the
end
and
scope
of
this
command
;
as
by
other
Scriptures
,
and
the
practice
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
tendencie
,
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
,
nor
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
Cubi
●
,
is
reckoned
to
be
more
or
less
by
learned
Men
;
but
all
agree
(
saies
Goodwin
in
his
Moses
and
Aaron
)
in
this
,
that
these
2000
Cubits
was
a
Sabbath
daies
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
Jordan
,
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
daies
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
Cor.
16.1
.
sending
or
dealing
something
to
those
who
are
in
want
,
Isa.
58.7
.
visiting
others
,
to
comfort
,
strengthen
,
or
otherwaies
to
edifie
them
christianly
;
though
idle
and
carnal
visits
(
albeit
,
alass
●
too
rise
)
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
Physiti
●ns
,
saving
a
mans
life
,
and
taking
p
●ins
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
pluck't
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
●lying
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
charitie
,
3.
for
what
is
needful
for
their
beasts
,
4.
what
is
needful
and
convenient
,
or
comly
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
necessitie
,
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
pluck't
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
festered
with
inextricable
scruples
:
He
leaveth
it
to
men
on
other
dayes
,
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
it
's
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
libertie
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
necessitie
as
they
cannot
contrive
a
way
conveniently
to
evite
when
it
cometh
,
or
could
not
foresee
before
it
came
.
2.
Men
would
see
that
that
necessitie
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
slie
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
sustein
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
daies
following
:
Thus
rest
is
commanded
Exod.
34.21
.
even
in
sowing
time
and
harvest
;
because
the
necessitie
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
complacencie
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
slie
on
that
day
,
though
it
was
lawful
.
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
irregularity
,
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
necessitie
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
Physitian
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
sutable
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
trust
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
only
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
fort
,
if
unnecessary
,
as
gathering
sticks
,
speaking
our
own
words
,
&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
Heb.
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
,
Isa
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
,
reap
●ng
,
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
ordinary
providence
,
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
case
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
unsutable
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
it
's
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
play
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
hest
;
5.
playing
separateth
not
the
Sabbath
from
other
days
,
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
it
's
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
burdensom
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
it's
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
practice
,
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
c
●n
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
days
by
boyling
,
at
least
,
for
as
to
grinding
of
it
at
Mills
,
or
otherways
,
there
was
no
necessity
for
that
on
the
Sabbath
ou
●
of
some
extraordinary
Case
(
or
else
they
had
needless
by
la
●●●o
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
,
or
can
be
win
at
,
on
the
Sabbath
then
a
Believer
is
called
unto
on
other
days
,
he
being
called
to
endeavour
to
be
perfectly
holy
every
day
.
I
Answ
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
days
,
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
days
,
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
days
sanctification
then
,
we
conceive
to
consist
in
these
,
1.
That
there
is
more
abstractedness
not
only
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
of
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
〈◊〉
beyond
other
days
,
and
that
necessarily
;
whereas
on
some
other
days
we
may
be
taken
up
in
some
duties
of
worship
arbitrarily
,
but
here
necessarily
:
And
men
may
,
and
ought
,
to
be
holy
on
other
days
,
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
days
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
days
.
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
days
.
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
days
;
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
only
the
Exercises
of
worship
praying
,
reading
and
hearing
,
&c.
call
to
Holiness
on
this
day
,
as
they
do
on
other
days
,
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
days
(
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
;
whereas
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
exalting
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
levelling
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
in
either
;
there
are
●one
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
e
●●culatory
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
be
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
thanksgivings
,
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
duty
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
,
though
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
the
mind
from
other
works
as
well
as
the
hand
,
and
to
have
the
heart
put
in
a
lively
frame
.
2.
To
mind
the
work
of
the
day
which
is
coming
,
and
to
have
a
sutableness
to
it
.
If
ye
ask
what
sutableness
should
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
)
●o
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
there
may
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
sitted
to
hear
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
slipped
over
,
but
I
say
we
would
begin
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
spiritually
profitable
.
Shew
forth
Gods
loving
kindness
in
the
morning
,
saith
the
Psalm
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
●
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
bl
●ssed
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
insisting
with
special
petitions
relating
to
the
day
,
with
all
the
seriousness
we
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
or
busking
of
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
your
words
,
that
they
be
spiritually
edifying
and
sutable
;
watch
over
your
eyes
,
that
carnal
or
worldly
looks
steal
you
not
away
,
nor
distemper
your
hearts
,
but
especially
over
your
hearts
,
that
they
wear
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
requisite
for
attaining
and
intertaining
this
composedness
.
9.
When
publick
worship
beginneth
,
study
to
be
(
as
Cornelius
was
,
Acts
10.
)
present
to
joyn
in
prayer
,
and
praise
,
to
hear
what
God
will
say
,
to
receive
it
,
to
l
●y
it
up
in
your
hearts
,
to
be
sutably
affected
with
it
,
and
to
resolve
through
grace
to
practice
it
;
(
for
blessed
are
they
only
who
hear
the
word
and
do
it
)
:
and
this
would
be
with
delight
,
aiming
aright
at
the
end
of
the
Ordinances
,
whatever
they
be
,
whereof
we
spoke
somewhat
on
the
second
Commandement
.
10.
When
the
publick
worship
is
as
to
its
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
or
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
sutable
to
the
day
and
the
end
of
the
duties
thereof
.
12.
When
all
the
publick
wo
●ship
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
d
●y
,
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
Boreans
,
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
shall
offer
,
with
prayer
to
God
before
and
after
,
being
thus
exercised
till
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.
Indeavour
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
;
haste
not
to
go
to
rest
sooner
that
night
then
on
other
nights
,
on
design
that
you
may
be
sooner
at
work
the
next
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
,
leavi
●g
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
gu
●ltiness
on
you
;
O
indeavour
by
all
means
to
have
that
removed
!
and
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
Lords
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
unsutable
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
its
reasons
how
it
's
explicated
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
immediately
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
idleness
often
sinfully
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
eighth
Command
,
Thou
shalt
not
steal
;
for
as
idleness
becometh
a
snare
and
temptation
to
a
man
to
steal
,
and
hindreth
him
from
works
of
Charity
and
sutable
diligence
in
the
works
of
his
lawful
Calling
,
readily
preventeth
the
one
,
and
capacitateth
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
diverse
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
make
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
,
and
for
him
separated
from
other
dayes
.
2.
A
consequent
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
●ayes
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
,
and
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
failing
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
setting
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
a
part
of
worship
,
so
as
to
bind
consciences
to
it
,
or
to
equal
it
with
this
day
:
That
is
a
part
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
a
part
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
extraordinary
cases
he
shall
please
to
call
for
some
part
of
them
again
.
4.
Yet
extraordinarily
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
extraordinary
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
be
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
brake
the
Sabbath
himself
,
or
suffered
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
ways
;
in
which
respect
he
beareth
not
the
Sword
in
vain
.
The
2.
and
main
reason
followeth
,
v.
11.
wherein
this
command
is
three
way
●
pressed
also
,
1.
By
Gods
example
,
who
during
the
sp
●ce
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
shall
not
prejudg
them
in
their
weeks
work
,
but
that
their
labour
shall
be
therefore
blessed
,
so
that
they
shall
miss
nothing
by
observing
that
day
,
as
the
Lord
blessed
the
Seventh
year
,
whereon
they
rested
,
and
yet
notwithstanding
they
were
as
well
provided
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
)
Is.
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
appoin
●m
●nt
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
Vniversal
thriving
in
Religion
,
Grace
and
Piety
,
and
suit
●ble
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
he
hallowed
it
or
sanctified
it
,
that
is
per
modum
destinandi
,
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
man
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
Tribute
being
reserved
to
himself
.
2.
Because
man
having
but
a
finite
understanding
,
beside
the
now
corruption
of
it
,
cannot
be
intensely
taken
up
with
spiritual
and
heavenly
things
and
with
temporal
and
earthly
things
,
both
at
once
,
o
●
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
care
in
his
own
affairs
along
the
week
,
and
order
things
so
as
the
Sabbath
may
be
duly
sanct
●fied
,
when
it
shall
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
i
●
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
worldly
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
could
in
this
,
so
are
they
in
all
the
rest
.
3.
This
tryeth
men
in
their
love
to
God
best
:
If
indeed
his
company
and
service
be
more
delighted
in
,
then
the
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
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
,
●in
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
,
a
●d
so
at
length
sit
quite
up
.
6.
No
sin
hath
more
sharp
challenges
for
it
,
and
more
sad
Judgments
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
,
v.
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
,
Numb.
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
despising
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
br
●aches
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
comp
●ring
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
s
●riketh
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
infirmity
against
the
fourth
command
,
because
presumption
and
high
handedness
in
the
manner
of
sinning
,
in
a
sin
little
on
the
matter
comparatively
,
dareth
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
●ereafter
,
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
both
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
running
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
;
●f
ye
say
,
ye
have
then
somewh
●t
else
to
do
:
And
have
ye
nothing
to
do
this
day
?
Or
will
ye
t
●ke
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
m
●y
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
sitting
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
are
blameless
)
That
they
some
way
keep
it
and
are
guilty
;
many
also
sleep
,
vary
,
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
aiming
and
endeavouring
in
the
diligent
use
of
all
sutable
means
to
amend
and
prevent
such
abuses
,
and
to
punish
continuance
in
them
:
●specially
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
the
oversight
of
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
Bestower
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
.
summeth
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 self
,
the
two
leggs
that
Piety
in
practise
walketh
upon
;
the
one
comprehendeth
our
duty
to
God
,
which
runneth
through
all
the
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
however
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
one
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
care
to
inquire
what
God
requireth
of
us
as
duty
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
shall
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
Rel
●gion
,
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
●s
in
an
immediate
way
to
be
given
to
God
;
but
the
duties
required
in
the
other
six
,
are
not
properly
,
formally
and
immediately
called
for
as
parts
of
worship
to
God
,
though
,
as
they
are
acknowledgments
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
●our
in
the
first
Table
,
and
the
●ords
commending
the
duties
of
the
se
●ond
Table
hath
said
,
the
second
is
like
unto
the
first
,
because
he
would
have
it
in
our
car
●ful
observance
going
along
with
the
first
,
And
the
Apostles
as
well
as
the
Lord
,
in
pressing
holiness
,
do
ordinarily
instance
in
the
duties
of
the
second
Table
,
as
Luke
10.26
.
What
is
written
in
the
Law
?
how
readest
thou
?
M
●th
.
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.
67.
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
tha
●
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
part
●cular
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
general
●
,
first
,
That
there
is
no
part
of
a
mans
convers
●tion
in
reference
to
his
walk
with
others
as
well
as
God
,
whatever
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
injoyning
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
separ
●te
them
,
and
what
God
h
●th
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
shall
pitch
on
a
●ew
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
●ear
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
adorning
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
bitt
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.
i
●
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
i.
because
it
is
the
first
command
that
hath
a
particular
promise
,
that
promise
in
the
Second
command
being
general
and
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
reckoned
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
urge
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
here
to
be
largely
and
synecdo
●h
●cally
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
Subaltern
,
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
Joseph
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
em
●nencie
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
mo
●her
is
added
?
Answ.
1.
Because
although
the
mother
be
not
so
qual
●fied
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
Gods
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
than
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
:
It
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
not
so
binding
of
the
Conscience
by
Nature's
light
.
So
much
for
the
Object
of
this
Duty
.
The
Duty
itself
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
expressions
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
Im
●ge
,
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
awe
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
.
according
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
F
●ther
,
and
all
our
re
●pect
to
under-fathers
of
the
flesh
is
to
be
subordin
●te
to
the
Father
of
Spirits
,
Heb.
12
9.
so
as
he
may
have
the
first
place
for
whose
cause
we
give
reverence
to
them
and
so
that
word
is
still
true
,
Acts
4.19
It
is
better
to
obey
God
then
man
;
m
●n
is
only
to
be
obeyed
in
the
Lord
,
Ephes
6
1.
And
thus
refusing
to
comply
with
unjust
comman
●s
,
i
●
not
d
●●obedience
to
Parents
,
but
high
obedience
to
God
,
the
re
●usal
being
conveyed
respectfully
and
after
the
due
m
●nner
.
Again
,
the
branches
of
this
Command
are
exceed
●ng
large
;
two
things
by
it
are
especially
called
for
,
1.
Love
,
2.
Honour
,
and
whatever
is
opposite
to
and
inconsistent
with
these
,
i
●
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
f
●r
.
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
,
or
the
vindicating
of
his
name
when
he
is
defamed
;
hence
Psalm
15.
it
is
the
property
of
an
accurate
walker
,
not
to
take
up
an
evil
report
against
his
Neighbour
,
even
when
it
i
●
brought
to
him
and
laid
before
him
.
5.
Yet
there
is
a
difference
to
be
observed
in
the
putting
forth
of
our
love
and
test
●fying
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
gre
●ter
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
,
cordially
,
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
particular
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
though
they
loved
many
others
,
yet
was
there
a
more
peculiar
sympathy
betwixt
themselves
as
to
all
things
that
concerned
them
,
good
and
evil
;
this
may
arise
from
natural
relations
,
particular
obligations
,
mutual
familiarity
,
and
other
special
grounds
.
4.
According
to
the
diversity
of
concurrent
circumstances
,
we
may
sometimes
wi
●●
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
compla
●encie
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
a
●e
destitute
of
such
qualifications
;
but
if
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
slow
?
Answ.
They
may
arise
1.
From
natural
relations
;
2.
From
the
d
●fference
that
is
among
men
in
their
carri
●ges
,
humours
,
and
such
like
,
as
they
are
less
or
more
ingaging
;
3
From
ex
●ernal
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
interests
;
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
acquis
●ing
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
consid
●red
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
forec
●ted
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
,
yea
punished
temporally
,
yet
with
a
desire
of
,
and
respect
to
their
eternal
welfare
.
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
and
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
referr
it self
,
and
all
its
pleasing
objects
,
to
him
as
the
fountain
of
all
,
who
is
indeed
Love
;
but
yet
it
is
that
wherein
ordinarily
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
2
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
●o
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
interest
of
Christ
.
2.
When
it
is
drawn
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
,
&
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
one
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
opposite
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
,
as
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
whereby
good
cometh
,
or
may
come
to
the
Church
or
Common-wealth
.
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
a
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
outward
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
distimulation
,
as
the
ordinary
complementing
strain
doth
,
but
must
also
have
expressions
without
,
to
bear
witness
unto
that
which
is
within
,
in
gesture
,
words
,
or
otherwayes
,
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
,
determine
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
epithets
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
goodn
●s
●
,
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
hypocrisie
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
,
Matth.
18
3
▪
readier
to
serve
a
●d
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
fame
,
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.
It
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
oth
●●●
according
to
their
stations
and
relations
,
of
husband
,
wife
,
servant
,
master
,
son
,
father
,
friend
,
&c.
And
no
doubt
more
even
of
this
outward
respect
would
contribute
not
a
little
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
slowing
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
,
and
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
of
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
,
selfdenyedly
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
preheminence
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
underhand
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
●
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
su
●h
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
cap.
2.1
.
to
wit
,
the
accounting
of
rich
men
,
that
were
wicked
to
be
more
religous
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
amongst
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
.
i
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
souls
,
capable
of
grace
,
and
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
r
●ches
,
when
well
improved
to
these
ends
,
they
become
useful
,
and
therefore
in
that
Case
the
Possessors
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
no
such
honour
due
to
him
,
nor
given
him
.
As
to
what
the
Apostle
James
discourseth
cap
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
at
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
joyntly
with
the
contempt
of
the
other
made
the
fault
.
3.
It
was
condemned
by
him
,
because
done
for
an
evil
end
,
viz.
for
flattering
of
rich
men
,
these
reproved
by
him
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
signs
and
evidences
of
respect
there
be
no
difference
,
the
one
may
get
as
low
courtesies
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
hearers
,
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
something
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
,
whether
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
,
nor
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
well
doing
;
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
honourable
,
will
have
it
rather
to
be
his
pure
gift
,
then
either
our
study
or
purchase
.
Qu.
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
prefer
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
Judea
,
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
shall
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
thing
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
,
Crowes
,
and
so
of
other
living
creatures
,
may
take
their
meat
on
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
take
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
warrantable
before
men
,
but
also
before
God
,
to
make
use
of
the
creatures
,
so
th
●t
he
may
see
and
visit
his
Tabern
●cle
,
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
is
peculiar
to
a
Believer
and
godly
man
,
which
none
other
,
posses
●
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
?
Ans.
This
is
not
their
advantage
to
be
alway
abounding
in
these
outward
things
;
that
is
,
neither
so
de
facto
and
eventually
,
nor
were
it
meet
it
should
be
so
;
but
1.
they
have
a
prom
●se
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
,
shall
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
creatures
,
or
in
their
scarcity
,
because
he
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
far
;
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
,
Guides
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
(
though
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
withal
,
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
Christian
and
truly
godly
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
adorn
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
may
be
clearly
gathered
from
Luke
3.10
,
11
,
12
,
13
,
14.
Tit.
2.
v.
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
Magistrate
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
obeyed
,
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
estimation
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
,
an
●
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-coming
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
bounds
,
as
to
our
thoughts
of
〈◊〉
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
frameth
our
actions
sutably
,
and
according
to
right
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.
This
Humility
of
one
man
towards
another
differeth
from
Humility
towards
God
,
because
of
the
great
disproportion
that
is
between
God
and
Creatures
,
infinitely
more
than
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
35
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
;
&
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
persons
,
and
at
one
and
the
same
time
.
3.
From
this
we
may
see
,
That
Humility
differeth
from
,
and
is
somewhat
else
then
fainting
and
despondencie
of
spirit
or
pensive
pusillanimity
,
in
not
daring
to
follow
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
bonum
,
or
a
good
thing
which
is
desirable
;
as
for
example
,
to
do
some
exploit
,
to
undergo
some
charge
,
&c.
now
men
being
bent
to
be
ambitious
,
covetous
,
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
.
3.
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
nevertheless
,
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
,
viz.
to
reconcile
,
and
save
lost
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
o
●
it
,
doth
agreeably
to
this
command
,
teach
us
a
lowliness
●nd
sel
●
denyal
,
so
unlike
to
any
thing
in
the
doctrine
of
these
o
●d
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
their
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
:
No
wonder
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
shall
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
exaltation
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
out
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
saith
is
no
glory
,
but
is
rather
as
,
if
a
man
should
ea
●
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
vitious
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
and
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
deportment
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
,
likewayes
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
and
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
bounds
,
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
railings
that
are
in
this
time
,
that
put
many
into
a
distemper
,
and
a
sort
of
spiritual
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
&
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
experiences
,
eminent
manifestations
,
spiritual
exercises
,
&c.
where
with
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
thing
●
,
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
so
●tly
,
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
choice
of
by
himself
,
and
putteth
on
to
serious
endeavours
of
practising
it
when
known
;
which
pride
doth
not
.
Thus
we
see
both
how
exte
●sive
and
how
necessary
to
Christians
in
whatsoever
station
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
COMMAND
.
Exodus
20.13
.
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
dead
and
necessary
to
men
,
first
in
the
matter
of
life
,
command
sixth
:
2.
In
the
matter
of
chastity
and
temperance
,
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
)
Thou
.
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
,
whose
is
the
earth
and
the
fulness
thereof
,
I
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
if
we
would
require
that
capacity
in
a
be
●st
,
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
mind
●
.
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
smote
the
Ass
,
and
wished
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
pattern
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
commissions
,
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
seeming
dangers
,
by
wilful
or
careless
overusing
of
known
unwholesome
food
,
by
excessive
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
quàm
gladio
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
ex
●uses
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
●ight
of
vengeance
,
which
he
hath
so
expresly
reserved
to
himself
,
and
from
this
the
accepter
observing
ordinarily
●ly
no
more
moderament
in
his
defense
,
than
there
was
necessity
for
the
engagement
,
hath
no
excuse
more
than
the
challenger
,
so
that
in
effect
although
the
mediate
rise
may
be
thought
to
be
on
the
appealers
part
,
yet
the
sin
is
common
,
land
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
,
Judgment
and
Eternity
,
which
do
so
immine
●tly
attend
all
such
rencounters
:
O
how
much
more
heroick
and
noble
,
were
it
for
men
to
approve
the
wise
and
great
King
●
choice
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
evil
,
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
&
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
Vriah
to
be
slain
,
2.
By
counselling
and
advising
,
as
Jonadab
did
Amnon
in
reference
to
his
sister
Thamar
,
3.
By
alluring
and
downright
tempting
,
as
Tamar
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
Stephen
,
and
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
and
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
at
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
ki
●ing
,
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
Josephs
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
,
Joabs
of
Abner
and
Amasa
,
or
mediate
,
as
Sauls
was
of
the
Lords
Priests
,
Davids
of
Vriah
,
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
,
and
contrary
to
his
intention
,
and
without
any
previous
neglect
or
oversight-in
him
,
proveth
the
hurt
and
death
of
another
.
2.
Culpable
,
because
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
Axe
,
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
happened
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
&
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
extraordinary
,
aggredged
by
the
quality
of
the
person
murthered
,
whether
he
be
a
superiour
,
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
and
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
,
without
any
other
reason
,
as
one
wickedly
said
,
Non
amo
te
Zabidi
,
nec
possum
dicere
quare
,
Hoc
tantum
possum
dicere
,
non
amo
to
.
So
Cain
hated
his
Brother
without
cause
.
2.
Anger
,
that
supponeth
a
pretended
wrong
,
and
is
desirous
of
revenge
,
because
of
ingratitude
,
pretended
injustice
,
&c.
3.
Envy
,
whereby
we
are
grieved
with
the
good
of
another
,
supposing
,
though
groundless
,
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
revenge
beyond
what
is
condign
,
though
it
follow
it
lawfully
,
as
to
outward
means
.
5.
Saevitia
,
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
revenge
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
preposterously
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
humour
:
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
Chapter
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
,
injury
,
litigious
wrangling
,
violent
compulsion
,
raising
and
racking
of
Land
or
House-rents
beyond
the
just
value
,
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
withholding
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
publick
men
,
who
are
Magistrates
and
bear
the
Sword
,
whom
this
Command
doth
not
restrain
from
executing
of
Justice
;
y
●t
these
may
also
sin
in
their
passions
and
unjustly
put
forth
their
authority
,
and
be
carnal
in
pu
●●shing
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
con
●u
●●●●g
circumstances
.
Thus
much
shortly
on
this
Command
.
THE
SEVENTH
COMMAND
.
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
is
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
,
left
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
,
nor
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
,
lasciviousness
,
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
,
shamefac't
,
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.
6.3
●
.
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
,
foments
,
and
other
sins
more
implicitely
comprehended
under
it
,
as
idleness
,
gluttony
,
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
it
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
themselves
to
the
abomination
of
filthy
Fellowship
with
Devils
,
as
they
suppose
and
imagine
.
2.
These
who
commit
beastiality
,
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.
●0
.
Rom.
1.26
,
27
,
called
also
in
the
Scripture
Sodomy
,
going
after
strange
flesh
,
having
been
the
abominable
practise
of
these
miscreants
,
whom
God
set
forth
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
Cananites
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
beginnings
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
Bathsheba
were
,
this
is
most
abominable
,
and
that
which
we
call
double
adultery
.
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
alienating
of
his
inheritance
added
unto
it
,
therefore
not
only
the
first
,
but
even
the
third
hath
been
ordinarily
punished
by
death
amongst
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
〈◊〉
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
is
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
that
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
,
and
from
whom
it
had
its
rise
,
to
wit
,
Lamech
,
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
Helkanah
,
which
made
mens
marriage
a
vexation
to
them
,
contrary
to
its
ends
:
But
now
our
Lord
,
by
reducing
marriage
to
its
first
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
Rape
;
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
4
th
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
Judgments
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
arbitrary
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
,
are
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
unsutable
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
Thess.
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
,
and
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
,
though
his
own
Wife
,
to
shew
that
in
conjugal
Society
men
should
observe
a
purity
,
and
that
they
have
not
unlimited
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
inordinacie
forbidden
.
Thus
during
the
marriage-state
,
guilt
may
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
alwayes
necessary
to
make
divorce
even
where
there
is
Adultery
;
the
Lord
is
not
offended
with
reconciliation
,
where
the
punishment
of
the
sin
is
not
executed
by
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
walking
,
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
are
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
according
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
abhorring
these
Imaginations
,
but
suffering
them
to
roll
in
their
thoughts
(
O!
beware
of
carnalness
upon
the
thoughts
of
this
)
they
become
guilty
,
and
that
inward
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
shall
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
c.
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
listning
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
naughty
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
,
amorous
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
.
and
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
and
loose
in
it self
,
called
by
the
Apostle
chambering
,
Rom.
13.13
.
and
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
,
immodesty
,
want
of
due
shamefastness
,
&c.
or
any
other
way
whereby
they
yield
reins
to
the
loose
,
wanton
,
carnal
humour
that
is
in
them
.
There
are
many
other
sins
which
come
in
here
,
and
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.
19.4
.
and
by
the
Apostle
,
keeping
at
home
is
(
Tit.
2.5
.
)
joyned
with
chastity
,
modesty
,
and
shamefastness
;
there
is
a
g
●dding
,
and
a
so
called
furthiness
,
especially
in
women
,
more
especially
young
women
,
which
is
exceeding
offensive
,
and
yet
exceeding
rife
;
it
may
be
it
were
more
sitly
called
impudence
,
or
imprudent
boldness
,
which
maketh
them
run
to
all
spectacles
and
shews
,
to
speak
in
all
discourses
(
which
guilt
crosses
the
character
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
,
exceceding
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
somenter
of
loosness
in
the
heart
,
and
so
foolish
je
●sting
,
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.
Vndecent
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
Dinahs
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
shall
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
found
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
lesseneth
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.
32.
and
in
the
daughters
of
Moab
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
wantonne
●●
usually
breaketh
out
in
;
and
can
Gods
people
warrantably
have
fellowship
with
these
works
of
darkness
?
or
can
they
(
if
guilty
themselves
)
reprove
it
in
others
?
Cicero
calleth
it
,
Postremum
viticrum
quia
act
a
sequuntur
,
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
,
and
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
frame
;
and
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
thought
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
shall
this
be
displeasing
to
the
Lord
,
and
not
the
other
?
seeing
he
loveth
,
and
is
best
pleased
with
the
native
way
of
carrying
the
body
.
Junius
and
Rivet
from
him
,
calleth
this
mincing
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
christian
,
sober
,
grave
,
&c.
and
in
nothing
do
our
lightness
,
vanity
(
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
dressing
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
persidiousness
,
and
was
at
first
appointed
to
cover
their
shame
and
nakedness
.
It
is
observed
that
the
Hebrew
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
beged
,
doth
signifie
both
persidiousness
and
cloathing
,
and
c
●meth
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
wi
●h
him
;
and
yet
such
is
our
wickedness
,
that
we
will
glory
in
that
which
is
indeed
our
shame
,
as
if
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
Jezebel-like
,
it
is
made
use
of
to
be
a
provocation
thereunto
,
see
Prov.
7.10
.
God
in
his
first
appointment
of
rayment
,
for
preventing
of
vanity
,
and
comm
●nding
honest
sobriety
therein
,
did
make
for
our
first
Parents
coats
of
skins
.
And
therefore
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
place
●
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
cloaths
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
that
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
well
see
,
light
,
loose
,
conceited
minds
discover
themselves
in
nothing
sooner
then
in
their
apparel
,
and
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
mentioned
,
are
not
simply
unlawful
,
especially
to
persons
of
higher
quality
,
and
at
all
times
;
but
the
particulars
fo
●lowing
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
i
●
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
a
●l
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
vail
:
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
perswaded
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
expect
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
upon
,
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
World
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
hair
(
now
almost
in
all
these
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
Saxo
●ia
,
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
,
bred
by
modern
luxury
and
excess
,
it
seizeth
specially
upon
women
,
and
by
reason
of
a
viscuous
,
venomous
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
no
●som
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
ho
●rible
and
snakie
hair
,
lost
their
eyes
,
or
the
humour
f
●lling
down
upon
other
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
vanity
,
the
other
for
their
most
unnatural
and
cursed
cutting
their
hair
,
should
every
hour
fear
and
tremble
,
lest
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
cultu
mul.
cap.
7
where
having
expostulated
with
Christian
women
for
their
various
vain
dressings
of
the
hair
,
he
bespeaks
them
thus
;
Drive
away
this
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
,
most
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
shaken
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
hose-garters
,
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
:
The
●efore
,
O
blessed
women
!
(
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
our
Hope
.
—
Let
your
eyes
be
painted
with
shamef
●s
●●ess
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
wi
●l
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
Astles
say
,
1
Tim.
2.
v.
9
,
10.
In
like
manner
also
,
that
women
adorn
themselves
in
modest
apparel
,
with
shamefastness
and
sobriety
,
not
with
broidered
hair
,
or
gold
,
or
pearls
,
or
costly
aray
:
But
(
which
becometh
women
professing
godliness
)
with
good
works
.
1
Pet.
3.1
,
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
apparel
.
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
,
anent
dressing
and
decking
of
houses
and
beds
,
and
anent
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
saith
,
her
bed
is
dressed
,
her
tapestry
and
curtains
provided
,
in
●ense
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
;
and
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
,
and
without
bounds
;
and
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
,
pictures
,
and
statues
,
and
such
like
,
which
,
with
other
things
,
is
spoken
of
and
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
particular
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
Laod.
Can.
53.
apud
Bals.
hath
these
words
,
Let
Christians
,
when
they
go
to
marriages
,
abstain
from
dancing
,
but
dine
or
sup
.
And
another
saith
,
Nemo
ferè
saltat
sobrius
nisi
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
dancing
●
were
not
promiscuous
,
men
with
women
,
but
men
or
women
apart
.
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
savours
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
,
shamefastness
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
virtually
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
thèse
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
sinful
;
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
riotous
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
and
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
the
glutton
shall
come
to
poverty
:
and
drowsiness
shall
clothe
a
man
with
rags
:
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
?
A
●
the
last
it
biteth
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
if
the
use
of
these
things
;
we
will
find
this
excess
in
the
use
on
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
;
though
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
,
ardenter
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
sineness
,
lavishly
provided
,
as
Feasts
very
ordinarily
are
,
Prov.
30.8
.
So
of
the
rich
glutton
it
is
said
,
he
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
other
curiosities
of
that
kind
.
More
particularly
,
we
may
sin
either
in
the
excess
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
.
Woe
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
,
Eccles.
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
,
1
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
saith
,
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
.
●
.
Consider
the
effects
in
diverse
respects
;
1.
In
respect
of
〈◊〉
●s
outward
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
otherwayes
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
duties
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
spiritual
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
heed
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
cares
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
easie
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
men
,
whose
youth
should
be
otherwayes
exercised
?
How
unbecoming
for
mean
men
,
who
ought
to
be
sober
?
and
how
especially
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
women
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
,
be
took
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
chearful
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
be
got
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
:
Yes
,
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
judgment
;
she
,
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
derogatory
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
more
be
lawful
under
that
pretext
then
the
other
are
;
see
1
Cor.
6.11
,
12.
it
is
also
opposed
to
an
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
sin
.
Again
,
this
is
not
the
proper
end
of
drink
to
procure
vomit
(
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
i
●capacity
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
gros
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
his
drunkenness
,
and
to
impute
it
to
his
wine
;
that
he
should
so
do
,
but
he
would
hang
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
were
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
prodig
●l
and
profuse
that
way
,
are
least
in
charity
;
and
if
they
may
pamper
their
own
flesh
,
or
get
the
name
of
Good-fellows
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
religiou
●
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
ne●●●sity
,
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
,
fellowship
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
hear
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
and
given
,
as
if
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
infra
●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
.
Woe
to
him
that
giveth
his
neighbour
drink
;
this
is
a
great
incitement
and
provocat
●on
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
Ahasuerus
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
●irst
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
alea
&
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
.
Vna
salus
sanis
nullam
potare
salutem
,
Non
est
in
potâ
vera
salute
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
unsutable
.
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
al
●owed
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
it
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
this
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
mony
foolishly
spent
,
&c.
to
the
hurt
of
many
,
we
would
intreat
you
to
forbear
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
christian
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
superstitious
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
dore
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
suppose
the
excessive
number
of
Tavern-keepers
,
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
cannot
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
particular
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
especially
,
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
tippling
●
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
otherwayes
exercised
.
—
Thus
much
for
this
Seventh
Command
.
THE
EIGHTH
COMMAND
.
Exodus
20.15
.
Thou
shalt
not
Steal
.
WE
come
now
to
consider
this
Eighth
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
inordinate
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
amongst
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
pleasure
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
:
3.
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
Alms
,
Vsury
,
making
of
bargains
or
contracts
,
pursuing
of
riches
,
&c.
The
sum
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
hands
the
thing
which
is
good
,
that
he
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
shall
not
abide
with
thee
all
night
untill
the
morning
.
—
Ye
shall
do
no
unrighteousness
in
Judgment
,
in
mete-yard
,
in
weight
or
in
measure
,
just
ballances
,
just
weights
,
a
just
ephah
,
and
a
just
hin
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
is
anothers
,
he
not
knowing
it
,
and
that
to
his
hurt
;
but
more
generally
we
take
it
to
be
any
inordinateness
in
reference
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
,
though
in
few
words
,
yet
comprehendeth
much
.
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
money
,
or
of
riches
,
being
the
root
of
all
evil
,
becometh
Idolatry
,
when
riches
are
made
the
ultimate
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
our
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
midesses
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
,
rapina
,
furtum
,
and
turpe
lucrum
,
rapine
,
theft
,
and
filthy
lucre
,
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
destroying
,
firing
,
and
the
like
,
out
of
hatred
and
malice
;
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
anent
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
,
rapina
,
furtum
,
turpe
luerum
.
Rapine
includeth
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
Conquerors
,
Generals
of
Armies
,
&c.
medling
with
that
which
is
not
theirs
,
which
is
robbery
in
the
Lords
account
,
Hab.
1.6
.
And
by
Sea
,
this
is
called
piracy
:
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
bereft
men
of
kingdoms
,
he
but
of
a
little
of
their
means
;
he
with
more
strength
on
the
land
followed
his
point
,
he
with
less
upon
the
sea
.
Of
which
Piracy
,
whether
raping
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
Grotius
saith
in
his
Book
de
jure
belli
&
pacis
,
lib.
3.
cap.
18.
sect.
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
may
sin
against
that
duty
which
consists
in
the
loving
of
others
,
and
more
especially
what
the
Christian
law
prescribes
(
which
yet
here
is
only
corroborative
of
the
moral
law
,
that
perfect
and
perpetually
binding
Rule
of
life
and
manners
)
so
that
if
it
be
manifest
that
such
raping
,
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
made
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
and
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-sights
,
their
non-obligation
to
inquire
narrowly
and
scrupulously
into
the
justness
of
the
War
,
when
it
doth
not
appear
to
them
unjust
;
yet
unquestionanably
such
persons
as
go
a
raping
,
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
anent
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
though
a
War
were
uncontravertibly
just
,
yet
Grotius
his
grounds
before
laid
down
,
would
be
considered
,
by
such
especially
,
who
out
of
a
covetous
humour
and
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
endeavour
the
preservation
of
these
goods
,
and
defend
themselves
against
such
as
would
spoil
and
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
self-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
alien
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
whereof
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
,
and
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
;
and
this
may
be
in
great
men
over
their
inferiours
,
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
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
moyen
to
bear
them
down
in
their
right
,
is
interpreted
by
God
as
Oppr
●ssion
.
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
there
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
forementioned
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
stollen
,
and
privily
taken
from
him
.
And
here
do
come
in
the
general
heads
of
that
theft
formerly
mentioned
.
Turpe
lucrum
,
or
silthy
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
nothing
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
very
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
Tomb
●
,
taking
off
rings
or
linning
●
,
&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
requisite
,
or
not
giving
back
what
is
unjustly
purchased
,
or
taken
from
any
man
,
by
false
accusation
or
otherwayes
,
called
restitution
,
whereof
Zacheus
speaketh
,
Luke
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
Abimelechs
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
saith
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
f
●ll
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
soll
;
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
something
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
one
is
forced
to
unreasonable
tearms
,
because
he
must
have
money
;
dealings
of
this
nature
are
like
to
that
,
to
sell
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
L
●w
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
lift
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
g
●ving
advice
to
his
prejudice
,
when
he
supponeth
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
,
&c.
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
Chron.
19.6
.
that
they
ought
in
a
special
manner
to
be
fearers
of
God
,
men
of
truth
,
and
haters
of
covetousness
,
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
bestowed
on
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
lawful
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
,
Playsairs
,
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
,
Pr.
3.28.2
.
When
things
borrowed
are
hurt
or
wronged
,
the
Lord
giveth
Laws
for
this
,
Ex.
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
Bassaas
desiring
him
to
build
an
Hospital
for
relief
of
the
poor
,
with
the
wealth
taken
from
the
Persian
Merchants
;
he
replyed
thus
,
Wouldest
thou
.
Pyr
●hus
,
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
conquieshed
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
pretended
compensation
,
that
is
,
either
when
the
thing
is
not
so
good
in
it self
,
or
not
so
good
to
him
;
thus
A
●hab
,
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
and
Robbers
:
And
indeed
it
is
the
worst
gain
in
the
world
,
that
utterly
unskilful
and
unfaithful
Ministers
get
by
starving
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
f
●ir
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
,
and
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
free
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
respect
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
Durities
,
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
Nabal
,
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
parsimonie
,
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
quo
stat
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
of
it
?
5.
What
to
judge
of
,
and
how
to
carry
in
Vsury
(
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
him
by
?
where
we
may
touch
a
little
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
Gods
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
sufficient
for
themselves
,
see
Ephes.
4.28
.
3.
Our selves
are
to
be
considered
,
and
we
are
to
look
here
,
1.
to
necessity
,
2.
to
convenience
,
3.
to
honesty
.
There
is
a
threefold
necessity
,
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
Agur
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
sight
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
indeavours
,
but
adding
one
thing
to
another
,
till
they
be
,
as
it
were
,
alone
in
the
earth
,
which
is
reproved
Isa.
5.8
.
Hab.
2.9
.
This
boundlesness
,
alas
!
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
,
otherwayes
he
durst
not
so
have
prayed
:
It
is
with
riches
as
with
meat
and
drink
,
competencie
is
good
,
but
excess
surfetteth
and
loadeth
,
Luke
21.34
.
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
,
he
shall
not
want
any
good
thing
,
Psal.
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
Heb.
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
;
only
know
there
is
not
,
nor
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
Jacob's
family
increased
,
Gen.
31.
he
thought
it
time
to
provide
for
them
,
neither
can
there
be
a
rule
for
the
same
measure
,
even
for
the
same
persons
at
all
times
,
as
is
clear
Jer.
45.5
.
in
Baruch
and
Nehemiah
,
Neh.
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
endeavours
would
be
suted
and
proportioned
to
the
foresaid
ends
,
with
dependence
on
Gods
blessing
,
whatever
be
the
success
,
Psal.
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
trading
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
condemned
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
,
Lev.
19.11
.
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
,
Psal.
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
intangled
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
.
otherwayes
we
may
be
surfetted
,
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
,
otherwayes
,
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
21.34
.
4.
He
runneth
himself
in
a
snair
,
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
wo
●
from
God
upon
himself
,
Isa.
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
in
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
,
mi
●se
●
,
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
Teashers
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
undervalue
and
despise
it
,
below
what
we
think
it
to
be
,
Lev.
19.11
.
3.
We
should
never
simply
or
only
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
ingenuity
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
otherwayes
,
see
Ephes.
4.25
.
Prov.
20.14
.
6.
There
are
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
three
sorts
of
prices
;
the
1.
Is
rigid
,
when
men
must
have
what
they
will
for
their
ware
:
The
2.
is
easie
,
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
alwayes
at
least
obliged
to
.
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
distributeth
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
per
●idiousness
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.
v.
15.
and
17.
compared
;
and
indeed
if
it
be
intolerable
in
a
mans
Steward
intrusted
with
that
which
the
fami
●y
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.
11.24
,
25.
This
giving
of
alms
rightly
qualified
,
is
highly
accounted
of
in
Scripture
,
and
assigned
as
the
mark
of
a
righteous
man
,
Psal.
119.9
.
noticed
and
commended
in
a
special
manner
at
the
day
of
Judgment
,
Matth.
25.30
.
&c.
commanded
as
a
duty
,
Deut.
15.7
,
11
,
14
,
21.
and
26.11
.
&c.
and
much
pressed
and
insisted
on
,
2
Cor.
8.9
.
and
scarely
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
sutable
practice
of
it
,
it
being
there
deservedly
set
down
and
insisted
upon
as
a
sure
evidence
of
the
reality
of
our
prosessed
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
,
42.
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
only
that
is
to
be
looked
to
,
Ephes.
4.28
.
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
3.11
.
In
the
third
,
they
would
straiten
themselves
,
though
it
were
to
sell
all
,
and
divide
it
,
which
the
Apostle
calleth
,
2
Cor.
8.3
.
a
doing
beyond
power
,
which
is
not
alwayes
called
for
.
2.
Consider
them
either
as
able
to
work
,
and
by
idleness
occasioning
their
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
,
Lev.
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
,
Gal.
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
on
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
21.2
.
&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.
4.28
.
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
left
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
buy
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
,
and
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
somewhat
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
sloathful
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
Nehem.
8.10
.
portions
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
do
,
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
sutable
.
If
it
should
be
here
more
particularly
inquired
,
What
may
be
the
quota
of
this
that
is
to
be
bestowed
?
which
must
be
understood
of
ordinary
cases
(
for
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
so
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
Cor.
9.7
.
as
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
sayeth
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
Levit
,
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
wisdom
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
Cor.
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
thirsty
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
,
John
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
Psal.
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
only
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
truly
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
foro
poli
)
and
so
there
is
no
question
but
it
secludeth
from
the
kingdom
of
Heaven
;
the
covetous
and
others
are
,
1
Cor.
6.10
.
particularly
debarred
,
yea
,
it
is
a
sin
which
the
Lord
abhorreth
,
Psal.
10.3
.
2.
Consider
it
in
foro
●cclesiastico
,
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
Coll.
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
fordid
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
miserably
,
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
,
neer
,
hard
,
rigid
men
,
though
they
be
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
last
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
sin
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
sphear
and
line
:
But
to
speak
here
a
little
to
the
punishment
of
direct
and
plain
theft
,
which
is
that
commonly
noticed
and
pu
●●●ed
among
men
,
certainly
Blasphemy
,
Adultery
,
and
such
other
sins
are
in
themselves
at
least
no
less
,
if
not
more
capital
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
fivefold
,
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
fold
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
lege
talionis
,
but
in
other
things
it
was
not
so
.
It
now
remain
●●
that
we
should
speak
somewhat
of
Vsury
;
concerning
which
,
as
there
are
many
words
spent
in
dispute
,
so
no
question
there
are
many
sins
in
practise
;
by
custom
the
name
of
Vsury
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
unlawful
:
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
capacity
to
make
gain
by
it
,
and
receive
some
proportionable
advantage
for
the
loan
of
it
?
we
conceive
no
ground
can
altogether
condemn
it
as
contrary
either
to
the
rules
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
had
not
reaped
:
Nor
is
it
contrary
to
the
rules
of
charity
,
for
although
Charity
command
us
to
lend
for
our
neighbours
necessity
,
yet
not
for
his
gain
and
the
inriching
of
him
;
and
it
would
seem
strange
that
a
man
,
having
nothing
but
money
,
should
be
obliged
to
lend
it
freely
to
rich
men
,
who
making
conqueish
thereby
,
should
reap
the
benefit
,
and
yet
he
get
nothing
.
The
law
of
equity
,
That
we
should
do
to
others
,
as
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
retain
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
might
buy
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
be
warranted
to
ask
nothing
at
all
.
Sure
,
were
I
the
borrower
and
buyer
,
I
should
think
otherwayes
,
and
judge
it
equitable
,
that
the
lender
should
be
a
partaker
of
the
profits
arising
,
in
some
respect
,
from
his
own
money
.
If
we
will
consider
this
of
Vsury
a
little
further
,
we
will
find
1.
That
all
the
Commands
strike
against
the
injury
of
exacting
it
from
an
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
exact
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
be
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
peculia
●
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
be
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
lending
,
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
rigorous
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
Politics
,
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
to
him
,
that
is
,
when
by
such
a
loan
he
prejudgeth
himself
of
some
benefit
he
might
make
by
it
;
2.
When
there
is
damnum
emergens
,
or
any
loss
accresseth
to
him
by
it
;
Or
3.
when
his
money
proveth
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
case
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
,
tha
●
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
punishing
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
debt
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
surthering
their
profit
,
but
for
meer
necessity
,
and
by
that
means
the
g
●e
●t
benefit
of
human
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
?
(
seei
●g
some
will
say
if
one
w
●ll
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
Vsury
,
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
unsold
,
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
por
annum
hath
never
been
accounted
Vsury
,
because
any
thrifty
and
frugal
man
may
increase
it
to
more
in
a
years
space
.
As
Exod.
21.19
.
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
cessans
(
which
Schoolmen
grant
)
the
other
of
damnum
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
other
the
poor
are
not
lent
unto
for
the
supply
of
their
necessity
,
or
only
on
the
same
tearms
with
the
rich
,
this
is
against
the
Law
,
Ex.
22.
Deut.
15.
and
what
the
Lord
saith
,
Luke
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
Vsury
,
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
saith
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
otherwayes
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
only
,
but
also
according
to
the
borrowers
necessity
,
and
their
own
duty
,
as
the
Lords
word
,
Luke
6.35
.
plainly
hold
forth
.
THE
NINTH
COMMAND
.
Exodus
20.16
.
Thou
shalt
not
bear
false
witness
against
thy
neighbour
.
THE
Lord
having
in
the
foregoing
Commands
directed
us
how
to
walk
with
others
in
reference
to
their
honour
,
life
,
chastity
,
and
estate
:
Now
because
men
and
human
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
,
Coloss.
3.9
.
lye
not
one
to
another
.
Ephes.
4.25
.
Speak
every
man
the
truth
,
&c.
and
v.
15.
Speak
the
truth
in
love
;
because
if
otherwayes
spoken
,
it
is
contrary
to
the
scope
of
this
Command
,
which
is
the
preservation
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
sorts
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
opposit
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
Psal.
15.2
.
this
is
the
first
rule
whereby
lying
is
discerned
,
if
our
speech
be
not
answerable
to
the
inward
conception
which
it
pretendeth
to
express
,
and
this
is
that
which
they
call
formale
mendacium
,
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
conception
to
the
thing
it self
,
and
so
men
must
be
careful
to
have
their
thoughts
of
things
sutable
to
the
things
themselves
,
that
they
may
the
more
falsly
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
a
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
,
we
may
consider
it
first
,
as
it
is
broken
,
1.
in
the
heart
,
2.
in
the
gesture
,
3.
in
right
,
4.
in
word
.
First
,
in
heart
a
man
may
fail
,
1.
By
suspecting
others
injustly
,
this
is
called
evil
surmizing
,
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
jealousie
,
when
this
suspition
is
mixed
with
fear
of
prejudice
to
some
interest
we
love
,
so
Herod
was
jealous
when
Christ
was
born
,
and
the
neighbouring
Kings
when
Jerusalem
was
a
building
.
There
is
,
I
grant
,
a
right
suspition
,
such
as
Solomon
had
of
Adonijah
,
and
wherein
Gedaliah
failed
,
in
not
crediting
Johannans
information
anent
Ismaels
conspiracy
against
his
life
.
2.
By
rash
judging
and
unjust
concluding
concerning
a
mans
state
,
as
Jobs
friends
did
;
or
his
actions
,
as
Eli
did
of
Hannah
,
saying
,
that
she
was
drunk
,
because
of
the
moving
of
her
lips
;
or
his
end
,
as
the
Corinthians
did
of
Paul
,
when
he
took
wages
,
they
said
it
was
covetousness
,
and
when
he
took
not
,
they
said
it
was
want
of
love
,
see
Rom.
14.4
.
and
2
Cor.
12.4
.
&c.
3.
By
hasty
judging
,
too
soon
passing
sentence
in
our
mind
from
some
seeming
evidence
of
that
which
is
only
in
the
heart
,
and
not
in
the
outward
practice
,
this
is
but
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
Jobs
friends
did
,
and
as
the
Barbarians
suspected
Paul
,
when
they
saw
the
Viper
on
his
hand
,
to
be
a
murtherer
,
Acts
25.4
.
Thus
the
King
Ahasuerus
trusted
Hamans
calumny
of
the
Jews
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
sinistrous
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
Ezra
5
6.
Neh.
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
Mephibosheth
.
2.
There
is
officiosum
mendacium
,
or
an
officious
lye
,
when
it
is
for
a
good
end
,
such
●vas
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
ought
not
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
to
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
jocosum
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
of
lying
,
Psal.
119.29
.
and
is
certainly
sinful
;
as
when
they
told
David
when
Amnon
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
&
believe
lies
,
so
such
Teachers
are
said
,
1
Tim.
4.2
.
to
speak
lyes
,
and
so
when
they
foretel
vain
events
,
this
is
a
high
degree
of
leud
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.
78.36
.
and
Isa.
29.13
.
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
vain
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
tail
,
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
Psal.
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
a
lye
,
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
calumny
,
as
was
that
of
Ziba
,
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
,
still
,
even
after
his
conversion
and
repentance
,
of
this
was
Shimei
guilty
by
railing
on
David
.
6.
Both
these
sorts
of
lies
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
backbyting
,
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
wish
well
,
and
should
be
loath
to
have
him
evil
r
●ported
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
bait
such
persons
,
or
it
is
indirect
,
granting
somewhat
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
ruins
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
mo
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
fail
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
ba
●e
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.
tail-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
tail
of
another
;
5.
praevarication
,
which
is
the
sin
of
persons
who
are
unconstant
,
whose
words
goe
not
all
alike
,
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
one
performeth
not
what
he
promiseth
,
or
promiseth
●hat
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.
2
Cor.
6.3
.
2.
When
we
are
not
careful
to
entertain
and
maintain
a
good
name
,
and
by
sutable
wayes
to
wipe
a
way
what
may
marr
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
,
Blanditiae
cum
excluduntur
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
,
or
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
judicially
,
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
,
Job
29.16
.
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
writ
,
more
favourable
to
one
,
and
more
prejudicial
to
another
then
was
intended
.
3.
By
the
Witnesses
,
who
either
conceal
truth
,
or
express
it
ambiguously
,
or
refuse
to
testifie
,
or
assert
what
is
not
true
.
4.
By
the
Advocate
,
by
undertaking
to
defend
or
pursue
what
righteously
he
cannot
;
or
by
hideing
from
his
Clyent
that
which
he
knoweth
will
prejudge
his
c
●use
;
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
Advocat
●s
,
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
Cause
should
have
a
professed
Christian
,
in
the
face
of
a
Christian
Judicatory
,
to
defend
it
;
but
incomparably
more
sad
,
that
almost
every
unjust
Cause
should
find
a
Patron
;
and
that
,
no
contentious
malicious
person
should
be
more
ready
to
do
wrong
,
then
some
Lawyers
to
defend
him
for
a
(
dear
bought
)
●ee
!
I
speak
not
here
of
innocent
mistakes
in
cases
of
great
difficulty
;
nor
yet
of
excusing
a
cause
bad
in
the
main
from
unjust
aggravations
;
but
(
sayes
that
great
man
)
when
money
will
hire
men
to
plead
for
injustice
▪
and
to
use
their
wits
to
defraud
the
righteous
,
and
to
spoil
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
,
nor
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
Def
●nder
,
when
he
denyeth
what
he
knoweth
,
or
●●●ceth
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
Jethro's
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
vexatious
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
,
silly
,
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
COMMAND
.
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
ox
,
nor
his
ass
,
nor
any
thing
that
is
thy
neighbours
.
UNTO
all
the
other
Commands
the
Lord
hath
subjoyned
this
,
for
mans
humbling
and
deep
abasement
in
his
sight
,
and
it
reacheth
further
in
then
all
of
them
,
being
(
as
the
words
bear
)
not
about
any
new
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
foregoing
five
Commandements
,
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
cov
●t
,
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
L
●t
your
conversation
be
without
covetousness
,
and
be
content
with
such
things
as
ye
have
:
so
that
whatsoeve
●
motion
is
inconsistent
w
●th
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
only
require
you
(
as
if
the
Lord
had
said
)
not
to
steal
from
him
,
and
not
to
let
your
mind
ran
loose
in
coveting
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
only
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
,
nor
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
con●entation
with
the
lot
that
God
hath
carved
out
●o
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
,
th
●
other
to
his
wife
,
and
what
followeth
:
For
,
1.
this
concupiscence
or
lust
looketh
not
only
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
t
●keth
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
desire
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
,
Gal.
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
a
●e
not
evil
in
themselves
,
so
is
not
this
:
It
is
neither
of
these
that
this
Command
speaketh
of
.
3.
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
twofold
consideration
of
this
sinful
Concupiscence
,
1.
As
it
is
in
the
sensual
part
only
,
and
the
inferiour
faculties
of
the
soul
,
as
to
meat
,
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
,
Gal.
5.17
.
and
there
is
Heresie
and
other
evils
attributed
unto
it
,
v.
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
byassing
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
only
an
indisposition
to
good
,
but
an
inclination
to
evil
,
it
lusteth
against
the
Spirit
,
Gal.
5.17
.
and
is
enmity
to
the
Law
of
God
,
Rom.
8.7
.
and
lusteth
to
envy
,
James
4.5
.
and
conceiveth
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.
6.6
.
and
in
the
other
,
it
hath
members
in
particular
,
to
which
it
giveth
Laws
,
requiring
obedience
.
2.
We
may
consider
i
●
as
acting
and
stirring
in
its
several
degrees
;
And
1.
we
may
say
it
stirreth
habitually
,
like
the
raging
sea
,
Isa.
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
venom
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
excitation
,
or
actual
and
formal
approbation
;
or
as
they
are
checked
and
rejected
,
as
Paul
did
his
,
Rom.
7.15
.
and
2
Cor.
12.3
,
or
as
they
are
delighted
in
,
though
there
be
not
a
formal
consent
,
yet
such
a
thing
in
the
very
mind
is
someway
complyed
with
,
as
desirable
and
pursued
after
,
this
is
called
morosa
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
combustible
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
m
●n
,
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
to
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
Commandements
,
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
f
●ll
,
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
●●●ls
,
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
th
●s
,
therefore
it
is
here
condemned
as
sin
.
5.
If
it
lyeth
in
th
●
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
i
●
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
motus
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
is
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
intire
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
at
first
,
but
through
voluntary
transgression
of
the
Law
lost
it
,
and
none
will
deny
but
if
it
be
a
sin
to
have
such
a
polluted
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
subjoyned
.
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
and
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
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
Lust
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
,
abounded
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
sinful
stirrings
and
irritations
then
he
had
formerly
.
3.
We
take
in
here
morosa
delectatio
,
o
●
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
a
legg
(
to
say
so
)
or
member
and
degree
of
this
sin
,
and
as
an
evidence
of
one
ac
●●ally
discontented
with
his
own
lot
(
contentedness
wi
●●
which
is
the
positive
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
proving
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
compreh
●nded
,
Rom.
13.9
.
even
the
least
risings
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
,
is
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
a
●e
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
discontentment
in
us
with
our
lot
,
or
as
they
are
risings
of
heart
to
evil
(
though
wrestled
against
,
and
wherein
the
Spirit
getteth
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
,
Gal.
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
na●ure
of
Original
sin
,
and
a
branch
growing
of
that
●oot
,
and
so
what
is
born
of
the
flesh
is
flesh
,
the
branch
●ust
●e
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
marr
communion
with
God
,
who
should
have
the
all
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
uninterruptedly
set
on
him
,
and
though
he
delighteth
in
the
Law
of
God
after
the
inner
man
,
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
toyl
and
vanity
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
within
,
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
gu
●lty
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
?
Alass
!
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
meer
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
hear
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
Commandement
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
!
〈◊〉
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
inordinacie
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
sutable
carefulness
,
which
simply
,
and
in
it self
is
consistent
with
lawful
diligence
,
but
this
anxiety
sinfully
accompanieth
it
through
our
inordinacie
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
abovesaid
,
and
others
such
like
;
but
it
's
repining
against
God
,
and
his
infinitely
wise
government
,
to
grudge
at
dispensations
,
events
,
and
consequents
,
which
are
meer
providences
.
5.
This
inordinacie
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
unsutableness
to
what
our
humour
aimed
at
;
and
upon
this
account
we
are
discontented
,
and
have
an
inordinate
and
unsatisfied
desire
of
having
it
otherwayes
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
Psal.
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.
Contentment
,
so
that
discontent
,
discouragement
,
fainting
heaviness
,
anxiety
,
disquietness
and
not
resting
satisfied
with
our
own
lot
,
which
is
forbidden
Heb.
13.5
.
are
condemned
here
.
3.
A
holy
frame
of
heart
,
a
delight
in
the
Law
of
God
,
and
conformity
to
it
,
Rom.
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
sixed
heart
,
so
much
commended
in
Scripture
.
For
the
difference
of
this
Command
from
the
former
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
law
had
said
thou
shalt
not
covet
:
I
shall
only
premit
this
one
word
,
that
it
is
something
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
he
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
inordinacie
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
inordinacie
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
only
runneth
after
particular
objects
,
the
coveting
whereof
is
against
the
other
Commands
,
but
foreseeth
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
.
partly
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
only
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
,
and
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
sin
,
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
lot
;
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
●lesh
prevaileth
,
even
in
complaints
of
sin
,
and
in
desiring
good
:
And
so
this
Command
regulateth
our
desire
▪
not
only
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
;
only
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
only
dwelleth
,
but
commandeth
and
reigneth
in
the
Natural
man
;
but
though
Corruption
dwell
in
the
Believer
,
and
many
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
tuosome
(
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
Believer
discerneth
his
lusts
far
better
nor
he
did
while
unregenerate
,
and
seeth
them
as
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
only
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
savour
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
marreth
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
only
one
party
,
and
being
wholly
constituted
of
Corruption
,
he
hath
more
delight
,
not
only
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
and
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
thine
iniquities
,
who
healeth
all
thy
diseases
;
to
him
that
loved
us
,
and
washed
us
from
our
sins
in
his
own
blood
,
be
glory
and
dominion
for
ever
.
Amen
.
FINIS
.