A
Digression
concerning
the
Morality
of
the
Fourth
Commandement
.
SECT.
I.
That
the
Law
of
the
Sabbath
in
the
fourth
Commandement
,
is
Morall
,
and
therefore
perpetuall
.
FOr
the
evidencing
of
this
truth
,
The
first
Argument
,
it
was
given
to
the
whole
nature
of
man
in
Adam
.
our
first
Argument
shall
be
drawn
from
the
Institution
of
this
day
of
holy
Rest
,
immediately
upon
mans
creation
,
recorded
Gen.
2.3
.
which
upon
the
examining
thereof
,
will
appeare
so
strong
and
cleare
in
it selfe
,
that
it
might
be
sufficient
to
convince
any
man
,
that
is
not
forestalled
before-hand
by
too
much
prejudice
.
And
it
may
be
thus
framed
.
What
Law
soever
was
given
to
our
first
Parents
in
the
beginning
without
relation
to
their
present
state
bindes
all
mankind
to
the
worlds
end
.
But
such
was
this
Law
of
the
Sabbath
.
It
is
true
that
there
happened
upon
the
fall
of
our
first
Parents
,
a
change
in
the
Law
,
Two
changes
of
the
Law
given
to
Adam
,
occasioned
by
his
fall
.
which
was
given
them
by
God
in
the
beginning
.
The
First
change
happened
to
the
whole
Law
,
in
respect
of
the
conditions
,
and
in
part
of
the
use
of
it
.
For
whereas
of
man
in
the
state
of
innocency
and
perfection
,
full
and
perfect
obedience
to
the
whole
Law
was
required
,
1.
In
respect
of
the
whole
Law
,
perfect
obedience
thereunto
being
then
possible
,
to
be
performed
by
him
in
his
own
Person
,
whereunto
he
was
sufficiently
enabled
by
the
perfection
of
his
nature
,
in
which
he
was
created
,
but
by
the
fall
of
Adam
that
ability
was
so
farre
weakned
,
that
such
obedience
was
made
impossible
to
him
,
or
any
of
his
posterity
after
him
:
But
by
his
fall
made
now
impossible
,
the
righteousnesse
of
Christ
is
accepted
for
us
.
now
in
stead
of
our
personall
obedience
,
the
Righteousnesse
of
Christ
,
who
in
our
nature
fulfilled
the
whole
Law
,
is
imputed
to
us
for
our
justification
,
and
our
obedience
is
required
,
only
as
a
fruit
of
that
faith
,
by
which
we
are
justified
.
This
makes
so
great
a
change
in
the
Covenants
made
betweene
God
and
man
,
before
,
and
since
the
Fall
,
that
they
are
usually
esteemed
to
be
two
diverse
Covenants
,
the
former
before
the
Fall
we
call
the
Covenant
of
workes
,
and
this
latter
,
since
the
Fall
,
we
tearme
the
Covenant
of
Grace
.
The
Second
change
which
happened
in
the
Law
,
2.
In
respect
of
some
Laws
given
Adam
in
respect
of
his
condition
rather
then
of
his
nature
.
by
occasion
of
Adams
fall
,
was
in
respect
of
some
duties
commanded
in
the
Law
,
the
Sacramentall
tree
of
life
,
and
the
whole
use
thereof
,
were
of
necessity
taken
away
,
because
the
promise
whereof
that
tree
was
the
Seale
was
voide
,
by
Adams
breach
of
the
Covenant
,
to
which
it
was
annexed
.
And
the
charge
of
keeping
,
and
dressing
Paradise
,
was
by
like
necessity
utterly
voide
,
when
man
for
his
rebellion
was
cast
out
of
that
Garden
.
Other
commandements
,
as
those
concerning
mans
labour
,
and
womens
subjection
to
their
husbands
,
were
made
straighter
then
they
were
before
,
but
the
substance
of
these
Laws
remained
still
.
And
these
changes
happened
only
in
such
particulars
,
as
respected
rather
the
state
of
mans
innocency
in
which
he
then
stood
,
then
the
nature
of
man
in
generall
;
and
are
therefore
excepted
in
the
Major
proposition
,
wherein
is
asserted
no
more
but
that
these
laws
are
perpetuall
,
which
were
given
to
Adam
as
a
man
,
not
as
to
perfect
man
.
This
proposition
thus
understood
is
founded
upon
this
ground
of
truth
,
God
made
his
Covenant
with
Adam
in
respect
to
his
nature
,
not
to
his
person
.
that
God
established
his
Covenant
with
Adam
principally
in
respect
of
his
nature
,
and
not
so
much
in
respect
of
his
person
;
so
that
by
consequent
it
must
follow
,
that
all
who
are
partakers
of
that
nature
are
bound
by
that
Covenant
.
Of
this
faith
we
have
an
evident
demonstration
,
in
the
punishment
which
light
upon
the
whole
nature
of
man
for
Adams
transgression
,
which
of
necessity
supposeth
the
sinne
of
mans
whole
nature
,
in
Adams
person
,
in
whom
it
was
then
included
:
seeing
otherwise
we
know
the
sonne
shall
not
beare
the
iniquity
of
the
father
,
Ezek.
18.20
.
So
that
the
argument
holds
strongly
and
convincingly
in
this
manner
.
As
appeares
because
the
nature
of
man
becomes
guilty
of
the
breach
of
that
Covenant
.
If
Adams
breach
of
Covenant
made
between
God
and
him
,
brought
guilt
upon
all
his
posterity
,
that
is
,
upon
the
whole
nature
of
man
,
then
it
must
needs
follow
that
the
Covenant
obliged
the
whole
nature
of
man
,
it
is
utterly
impossible
that
one
should
become
a
guilty
person
by
breach
of
a
Covenant
to
which
he
was
never
bound
.
But
the
punishment
inflicted
upon
the
whole
nature
of
man
,
makes
it
evident
that
the
whole
nature
of
man
was
made
guilty
by
Adams
transgression
;
wherefore
the
whole
nature
of
man
was
bound
in
the
Covenant
which
God
made
with
Adam
,
and
consequently
is
obliged
by
the
Law
which
was
given
in
that
Covenant
.
Unto
this
argument
,
Secondly
,
Christ
urgeth
the
Law
of
mariage
given
in
Paradise
as
then
in
force
:
may
be
added
another
proofe
taken
from
our
Saviour
Christs
reasoning
with
the
Scribes
and
Pharisees
,
Mat.
19.48
.
about
their
question
concerning
divorce
,
which
they
pretended
to
be
permitted
by
Moses
his
Law
,
Deut.
24.1
,
2.
For
in
disputing
with
them
our
Saviour
grounds
his
argument
against
the
divorce
pretended
to
be
permitted
by
the
Law
of
Moses
,
because
it
crossed
that
Law
given
unto
Adam
.
So
that
all
the
strength
of
our
Saviours
argument
against
their
divorce
must
rest
upon
this
Maxime
.
Implying
that
the
Law
given
in
the
beginning
is
unalterable
.
That
which
the
Law
given
to
Adam
in
the
beginning
did
not
allow
,
that
ought
not
to
be
allowed
:
which
is
all
one
as
if
he
had
said
,
that
the
Law
given
to
Adam
from
the
beginning
is
unalterable
,
and
therefore
remaines
still
in
full
force
,
so
that
all
men
to
the
worlds
end
are
bound
to
yeeld
obedience
thereunto
.
Some
perhaps
may
object
,
Objection
.
6
that
this
answer
of
our
Saviour
Christ
unto
the
Pharisees
is
applied
by
him
to
that
particular
case
alone
,
which
was
then
proposed
,
but
extends
not
farther
,
and
therefore
determines
no
more
but
that
the
law
of
marriage
,
which
was
given
to
Adam
in
the
beginning
,
stands
still
in
force
,
but
resolves
nothing
concerning
the
Obligation
of
the
rest
of
the
Laws
which
were
given
to
Adam
at
the
same
time
,
whether
they
be
of
force
still
or
no.
Answer
.
To
which
exception
two
things
may
be
answered
:
First
,
we
say
that
seeing
our
Saviour
resolves
that
the
divorce
supposed
to
be
permitted
by
the
law
of
Moses
is
therefore
not
to
be
allowed
,
because
it
was
contrary
to
the
law
of
marriage
given
by
God
to
Adam
in
the
beginning
,
then
by
all
the
rules
of
Logick
and
reason
,
it
must
necessarily
follow
,
that
whatsoever
is
contrary
to
any
Law
established
in
the
beginning
must
needs
be
unlawfull
,
because
the
reason
of
disallowing
that
kind
of
divorce
,
is
not
drawn
from
any
thing
that
is
peculiar
to
the
Law
of
marriage
,
but
from
that
which
is
common
to
all
the
rest
of
the
Laws
which
were
given
at
the
same
time
,
as
well
as
to
that
particular
,
namely
,
that
the
Law
given
by
God
from
the
beginning
did
not
permit
it
.
Secondly
,
if
our
Saviours
answer
to
the
Pharisees
,
wherein
he
condemnes
the
divorce
pretended
to
be
permitted
by
the
law
of
Moses
,
be
restrained
to
Marriage
only
,
and
extend
not
to
the
rest
of
the
Lawes
given
at
the
same
time
,
it
leaves
unto
the
Pharisees
a
faire
ground
of
exception
against
such
a
resolution
of
the
question
proposed
.
For
they
might
easily
have
replied
that
this
law
was
not
in
force
any
more
then
the
rest
of
the
Laws
given
at
the
same
time
to
our
first
Parents
:
now
it
is
absurd
to
imagine
that
our
Saviour
who
knew
their
cavilling
humours
by
experience
,
would
leave
them
that
starting
hole
.
Wherefore
when
he
condemnes
the
divorce
pretended
to
be
permitted
by
Moses
,
for
that
only
reason
because
it
was
contrary
to
the
Law
given
to
Adam
in
the
beginning
,
he
must
necessarily
inferre
that
the
Laws
which
were
then
given
are
still
in
force
,
both
unto
us
,
and
unto
the
end
of
the
world
.
The
major
proposition
of
that
syllogisme
that
concludes
the
morality
and
perpetuity
of
the
Sabbath
(
namely
,
that
all
laws
given
to
Adam
,
which
had
respect
to
his
nature
,
and
not
to
his
present
condition
,
are
morall
and
perpetuall
)
being
thus
fully
cleared
and
confirmed
,
there
remains
only
the
minor
or
second
proposition
to
be
made
good
,
which
consists
of
two
branches
:
Now
the
law
of
the
Sabbath
was
given
from
the
beginning
.
The
first
that
this
law
of
the
Sabbath
was
given
to
Adam
in
Paradise
.
The
second
that
it
was
given
to
him
in
respect
of
his
nature
,
and
not
of
his
person
;
that
is
,
to
him
as
a
man
,
not
as
an
innocent
or
perfect
man
.
Of
these
two
branches
,
the
opposers
of
the
morality
of
the
Sabbath
,
meddle
not
with
the
latter
,
but
oppose
only
the
former
:
affirming
that
the
institution
of
the
Sabbath
by
God
was
not
from
the
beginning
.
The
reasons
of
which
opposition
we
shall
examine
after
we
have
given
our
reasons
for
the
proving
of
the
contrary
;
namely
,
that
the
Sabbath
was
instituted
by
God
from
the
beginning
.
The
dispute
concerning
the
day
in
which
Adam
fell
,
whether
it
was
on
the
sixth
day
on
which
he
was
created
or
on
the
next
day
;
(
which
seems
more
probable
if
all
things
be
duly
weighed
)
as
also
of
the
time
when
the
Sabbath
day
was
first
instituted
,
whether
it
was
before
Adams
fall
,
while
he
was
yet
in
Paradise
;
or
after
his
fall
,
when
he
was
driven
out
of
Paradise
;
is
not
of
any
great
moment
to
the
point
which
we
have
in
hand
;
(
although
seeing
in
the
series
of
the
history
written
by
Moses
,
we
find
the
giving
of
this
,
and
diverse
other
laws
,
recorded
before
Adams
fall
,
we
have
reason
to
think
all
things
to
have
been
done
in
the
same
order
in
which
they
are
related
;
unlesse
we
had
better
arguments
then
meer
surmises
to
induce
us
to
judge
otherwise
)
it
is
enough
to
our
present
purpose
to
have
that
acknowledged
,
which
no
man
denies
,
that
the
law
was
given
,
while
the
whole
nature
of
mankind
was
in
our
first
Parents
,
upon
that
ground
therefore
supposed
and
granted
by
all
,
we
thus
argue
.
That
which
Moses
relates
God
to
have
done
,
Proved
by
the
series
of
the
history
,
Gen.
2.
that
he
did
in
the
manner
and
order
that
he
relates
:
but
Moses
relates
that
God
instituted
the
Sabbath
from
the
beginning
,
as
well
as
marriage
,
and
some
other
Laws
:
therefore
it
was
so
and
then
done
.
The
words
of
Moses
his
relation
of
the
Institution
of
that
day
of
rest
,
Gen.
2.3
.
are
these
.
And
God
blessed
the
seventh
day
and
sanctified
it
.
Now
that
these
words
Blessed
,
and
Sanctified
,
in
the
most
proper
and
ordinary
construction
signifie
instituted
and
annexed
a
blessing
to
the
observation
of
it
,
I
conceive
no
man
will
denie
.
Wherefore
seeing
this
is
the
most
usuall
and
proper
signification
of
these
words
,
and
seeing
no
incongruity
with
other
clauses
and
expressions
in
the
letter
of
that
text
,
no
contradiction
to
any
other
place
of
Scripture
,
nor
repugnancy
to
any
principle
of
faith
,
enforce
us
to
seeke
out
any
other
more
unusuall
signification
of
them
,
we
have
sufficient
warrant
to
construe
,
and
interpret
them
according
to
their
usuall
,
literall
,
and
proper
sense
in
this
place
.
Now
that
Blessing
and
Sanctifying
the
Sabbath
was
from
the
beginning
(
besides
the
series
of
the
history
,
And
by
the
tearmes
blessed
and
sanctified
,
which
is
a
stronger
&
more
convincing
argument
to
prove
that
it
was
so
,
then
any
that
is
,
or
can
be
alleadged
,
to
prove
the
contrary
)
may
be
evineed
and
farther
made
good
by
these
reasons
.
First
,
we
find
the
Lord
himself
in
the
fourth
Commandment
affirming
that
he
had
blessed
and
sanctified
the
Sabbath
day
(
for
so
all
the
Interpreters
render
these
words
according
to
the
most
proper
signification
of
them
in
the
originall
tongue
)
as
remembring
and
referring
unto
an
act
done
before
the
giving
of
the
Law
.
Repeated
in
the
fourth
Commandement
,
and
pointing
at
an
act
past
.
Now
we
find
in
no
place
of
Scripture
,
any
mention
of
the
Lords
blessing
,
&
sanctifying
the
Sabbath
day
,
before
the
publishing
of
the
Decalogue
upon
Mount
Sinai
,
but
in
this
only
,
Gen.
2.3
.
Neither
doe
those
that
deny
the
Morality
of
the
Sabbath
,
mention
or
suppose
any
time
,
precedent
to
the
delivery
of
the
Law
by
Moses
,
wherein
God
blessed
and
sanctified
the
Sabbath
day
,
neither
if
any
such
thing
had
been
done
by
God
,
would
the
Scripture
have
omitted
the
recording
of
it
,
being
a
matter
of
so
great
importance
;
neither
lastly
,
3.
Neither
was
any
time
so
fit
for
giving
this
Law
of
the
Sabbath
as
in
the
beginning
:
was
there
any
time
so
fit
for
the
giving
of
this
Law
,
as
when
the
ground
of
the
Institution
of
this
holy
Rest
,
which
was
Gods
manifesting
of
the
perfecting
of
the
worlds
creation
by
his
resting
on
that
day
,
was
new
and
fresh
in
memory
.
This
reason
taken
from
the
fitnesse
of
the
time
for
the
enacting
and
publishing
of
this
Law
,
carries
with
it
the
greater
weight
,
because
we
know
how
carefull
God
is
to
make
every
thing
beautifull
in
its
time
,
Eccl.
3.11
.
and
consequently
,
we
have
no
reason
to
imagine
,
that
God
would
omit
the
fittest
time
for
the
giving
of
this
Law
,
and
defer
it
to
a
time
lesse
seasonable
:
As
appeares
in
instituting
other
Feasts
.
especially
seing
we
see
that
in
the
Institution
of
the
Feasts
of
lesse
imporportance
,
as
Easter
,
and
Pentecost
,
of
lesse
frequent
observation
,
and
to
last
but
for
a
time
,
he
tooke
care
to
ordaine
them
,
when
the
mercies
were
yet
fresh
and
new
,
for
the
preserving
of
the
memory
whereof
they
were
appointed
.
The
same
course
the
Church
tooke
afterwards
,
in
the
ordaining
of
the
Feast
of
Purim
,
wherein
both
the
occasion
and
Institution
of
the
Feast
went
both
together
.
Nay
even
the
Heathen
themselves
by
the
very
light
of
nature
were
directed
to
follow
the
same
rule
,
as
all
men
know
.
But
the
strongest
and
clearest
argument
to
prove
the
Institution
of
the
Sabbath
by
God
from
the
beginning
,
is
the
testimony
of
the
Apostle
,
The
Apostle
affirmes
it
,
Heb.
4.3
,
4.
Heb.
4.3.4
.
in
these
words
.
Although
the
works
were
finished
from
the
foundation
of
the
world
,
for
he
spake
in
a
certaine
place
(
namely
,
Gen.
2.2
.
)
of
the
seventh
day
on
this
wise
.
And
God
rested
the
seventh
day
from
all
his
workes
.
To
shew
the
force
of
the
argument
,
which
is
to
be
drawne
out
of
this
place
,
we
must
in
this
whole
disputation
of
the
Apostle's
,
begun
chap.
3.12
.
and
ending
,
chap.
4.11
.
consider
what
he
chiefly
aimes
at
,
and
intends
to
prove
,
which
is
to
disswade
men
from
unbeleefe
;
to
which
purpose
he
sets
before
them
the
dangerous
consequents
thereof
,
namely
,
that
it
excludes
men
out
of
heaven
.
To
prove
this
he
alleadgeth
the
testimony
of
the
Prophet
David
,
Psal
.
95.11
.
who
threatens
the
people
of
his
time
to
be
shut
out
of
Gods
rest
,
as
their
Fathers
by
hardening
their
hearts
through
unbeleefe
were
shut
out
of
Canaan
,
(
a
Type
of
heaven
)
if
they
proved
unbeleevers
,
and
hardened
their
hearts
thereby
,
as
their
fathers
had
done
.
If
it
should
be
replied
unto
the
Apostle
,
that
David
in
that
place
alleadged
out
of
the
Psal.
meant
not
heaven
by
the
rest
which
he
there
mentions
,
the
Apostle
demonstrates
plainly
that
David
in
these
words
,
which
he
relates
,
could
not
possibly
by
the
name
of
Rest
,
meane
any
thing
else
but
the
rest
of
heaven
.
The
Apostle's
argument
by
which
he
demonstratively
proves
,
that
the
Prophet
in
the
words
which
he
cites
out
of
him
,
could
meane
no
other
rest
,
but
the
rest
of
heaven
,
is
this
in
briefe
.
The
rest
,
which
David
mentions
in
that
place
,
must
needs
be
such
a
rest
,
as
the
men
to
whom
he
speakes
had
not
entred
into
;
(
for
then
it
had
beene
a
vaine
thing
,
to
threaten
to
shut
them
out
of
that
,
which
they
had
already
in
possession
)
but
had
a
possibility
to
enter
in
it
(
or
else
it
were
a
like
folly
to
threaten
that
as
a
judgement
upon
them
,
to
deprive
them
of
that
,
which
they
should
never
have
any
possibility
to
obtain
.
)
But
(
saith
the
Apostle
)
there
was
no
such
rest
to
be
entred
into
by
them
in
Davids
time
,
but
only
the
rest
of
heaven
,
therefore
David
in
that
place
,
cited
by
the
Apostle
,
could
meane
no
other
rest
,
but
the
rest
of
heaven
.
To
make
good
this
argument
he
gives
a
sufficient
enumeration
of
all
the
kindes
of
rests
,
which
were
possible
to
be
meant
by
David
,
in
the
place
alleadged
,
(
which
must
all
of
them
have
this
condition
,
that
they
might
be
entred
into
by
men
)
which
were
three
,
the
rest
of
the
Sabbath
,
the
rest
of
Canaan
,
and
the
rest
of
heaven
:
into
all
which
men
had
a
possibility
to
enter
.
Now
the
rest
out
of
which
they
are
threatned
to
be
excluded
,
must
be
a
rest
which
they
had
not
already
entred
into
;
But
(
saith
our
Apostle
)
into
two
of
these
Rests
men
had
entred
before
Davids
time
,
into
the
rest
of
the
Sabbath
,
from
the
foundation
of
the
world
,
in
which
God
rested
,
after
he
had
perfected
his
workes
,
and
into
the
rest
of
Canaan
,
in
the
daies
of
Ioshua
;
therefore
David
could
not
threaten
them
to
be
excluded
out
of
either
of
those
rests
;
there
could
therefore
be
no
other
but
the
rest
of
heaven
,
out
of
which
they
might
be
excluded
,
because
there
was
no
other
,
but
the
rest
of
heaven
,
to
be
entred
into
in
Davids
time
,
from
which
yet
they
might
,
and
were
in
danger
to
be
shut
out
by
unbeleefe
.
That
the
Rest
of
the
Sabbath
was
entred
into
from
the
foundation
of
the
world
,
the
Apostle
expresly
affirmes
in
these
words
,
And
God
rested
the
seventh
day
from
all
his
works
.
But
(
say
our
opposits
)
the
Apostle
here
affirmes
no
more
,
but
that
God
entred
into
that
Rest
of
the
seventh
,
or
Sabbath
day
,
but
he
speakes
not
one
word
of
mans
entring
into
rest
on
that
day
.
Nowun
to
this
we
answer
,
that
these
particulars
which
follow
cannot
be
denied
.
First
,
that
the
conclusion
,
which
the
Apostle
intends
to
prove
,
is
,
that
unbeleefe
,
shuts
a
man
out
of
heaven
.
Secondly
,
it
is
as
manifest
,
that
to
prove
this
he
produceth
the
Prophet
Davids
testimony
,
threatning
men
to
be
shut
out
of
Gods
Rest
,
if
they
hardned
their
hearts
by
unbeleefe
,
as
their
Fathers
had
done
.
Thirdly
,
it
is
evident
that
the
Apostle
assumes
,
that
David
by
this
rest
could
meane
nothing
else
but
heaven
.
Fourthly
,
it
is
as
cleare
,
that
he
proves
that
the
Psalmist
by
the
Rest
which
he
mentions
in
that
place
,
could
meane
no
other
Rest
but
heaven
,
because
there
was
no
other
rest
left
,
out
of
which
men
might
be
excluded
,
but
heaven
,
in
Davids
dayes
.
In
the
Fift
place
,
to
make
that
good
the
Apostle
proceeds
by
way
of
enumeration
or
induction
,
and
reckons
up
three
severall
sorts
of
Rests
,
which
might
be
called
Gods
Rests
,
namely
,
the
Rest
of
the
Sabbath
,
the
rest
of
Canaan
,
and
the
Rest
of
heaven
.
Sixtly
,
the
Apostle
farther
assumes
,
that
the
rest
which
David
mentions
,
could
not
be
the
rest
of
the
Sabbath
,
nor
the
rest
of
Canaan
.
Seventhly
,
it
cannot
be
denied
,
but
that
he
affirmes
that
the
people
had
many
yeares
,
ages
before
Davids
time
,
entred
into
Canaan
,
under
the
conduct
of
Ioshua
.
Every
one
of
these
particulars
is
so
cleare
in
it selfe
,
that
no
man
with
any
colour
of
reason
can
deny
any
of
them
.
The
question
is
only
,
by
what
argument
the
Apostle
proves
,
that
by
the
Rest
mentioned
by
David
,
he
could
not
meane
the
rest
of
the
Sabbath
,
for
that
only
branch
was
left
to
be
made
good
,
to
make
up
the
full
demonstration
of
the
conclusion
,
that
the
Apostle
tooke
on
him
to
prove
,
that
by
that
rest
,
out
of
which
David
threatens
them
to
be
excluded
by
unbeleefe
,
the
Psalmist
could
not
mean
Canaan
,
all
men
will
acknowledge
that
the
Apostle
reasons
thus
.
The
Prophet
David
could
not
threaten
them
to
be
shut
out
by
unbeleefe
,
from
that
rest
which
they
had
in
their
own
possession
:
but
of
the
rest
of
Canaan
they
had
been
possessed
long
before
even
from
the
dayes
of
Ioshua
.
Now
it
remaining
upon
the
Apostle's
hand
to
prove
,
that
David
by
Gods
rest
could
not
meane
the
Sabbath
,
he
must
of
necessity
take
up
the
same
argument
,
by
which
he
had
before
proved
,
that
he
could
not
mean
Canaan
by
Gods
rest
,
that
is
,
because
they
had
entred
into
that
rest
many
yeares
before
.
In
like
manner
,
if
he
will
make
good
his
argument
,
he
must
prove
that
David
could
not
mean
the
rest
of
the
Sabbath
,
because
they
had
entred
into
that
rest
long
before
.
The
opposites
tell
us
,
that
the
Apostles
words
can
import
no
more
,
but
that
God
entred
into
the
rest
of
the
Sabbath
,
from
the
foundation
of
the
world
,
but
there
is
no
mention
made
of
mans
entring
into
that
rest
at
that
time
.
But
how
vain
this
exception
is
,
we
are
now
to
shew
.
If
we
understand
these
words
Heb.
4.4
.
only
of
Gods
entring
into
his
rest
on
the
seventh
day
,
(
as
the
letter
of
the
Text
at
the
first
view
seemes
to
carry
it
)
the
Apostles
argument
,
if
it
be
brought
into
form
,
must
be
thus
framed
.
That
rest
which
was
entred
into
already
,
could
not
be
the
rest
which
David
meant
,
because
he
speaks
of
a
rest
yet
to
come
:
But
the
rest
of
the
Sabbath
was
entred
into
long
before
Davids
time
,
even
by
God
himselfe
,
from
the
foundation
of
the
world
;
Therefore
the
rest
of
the
Sabbath
could
not
be
the
rest
that
David
meant
in
that
place
.
I
grant
indeed
that
the
conclusion
necessarily
follows
out
of
these
premises
.
But
I
affirm
withall
,
that
the
major
proposition
is
utterly
false
,
and
no
way
futes
with
the
scope
of
the
Apostle
in
this
disputation
.
For
it
is
true
,
that
notwithstanding
Gods
entring
into
the
rest
of
the
Sabbath
,
David
could
not
mean
that
rest
in
this
place
,
because
it
is
possible
,
that
men
might
not
enter
into
that
rest
,
although
God
did
,
&
it
is
only
mens
entring
into
that
rest
,
that
makes
it
impossible
to
be
meant
by
David
here
,
who
speaks
of
excluding
men
from
entring
into
that
rest
which
he
there
means
,
from
which
they
could
not
be
shut
out
,
if
they
had
entred
already
,
and
therefore
,
if
they
had
entred
into
the
rest
of
the
Sabbath
before
,
David
could
not
mean
that
rest
in
that
place
.
So
then
the
opposition
lies
not
between
mens
excluding
,
and
Gods
entring
,
both
which
might
perhaps
stand
together
;
but
between
mans
excluding
and
mans
entring
,
upon
which
the
whole
weight
of
the
disputation
lies
,
and
that
so
evidently
that
it
may
be
justly
wondred
,
that
any
man
that
desires
to
submit
to
the
truth
,
should
not
acknowledge
it
.
If
therefore
we
frame
the
major
proposition
so
,
that
it
may
sute
with
the
Apostles
scope
,
which
best
interprets
the
meaning
,
it
must
be
composed
in
this
form
,
or
at
least
to
this
purpose
.
That
rest
into
which
the
Jews
had
entred
already
,
could
not
be
the
rest
out
of
which
David
threatens
that
they
should
be
excluded
by
unbeliefe
.
Whereunto
if
we
adde
this
minor
,
or
second
proposition
;
But
into
the
rest
of
the
Sabbath
God
had
entred
from
the
foundation
of
the
world
;
there
could
follow
no
conclusion
at
all
.
But
if
we
adde
our
minor
proposition
,
and
so
form
our
syllogisme
thus
:
That
rest
,
into
which
the
Jews
had
entred
from
the
beginning
,
cannot
be
the
rest
,
out
of
which
those
that
harden
their
hearts
by
unbeliefe
,
are
threatned
to
be
excluded
:
But
into
the
rest
of
the
Sabbath
men
had
entred
from
the
beginning
:
Therefore
,
the
rest
of
the
Sabbath
could
not
be
that
rest
out
of
which
they
are
threatned
to
be
excluded
,
that
harden
their
hearts
through
unbeliefe
:
This
conclusion
naturally
and
necessarily
follows
out
of
the
premises
,
and
fully
sutes
with
the
whole
course
of
the
Apostles
disputation
,
and
with
the
scope
at
which
he
aimes
.
If
there
were
no
other
Argument
,
but
this
which
we
have
already
produced
,
to
prove
thta
the
Apostle
,
although
he
names
onely
Gods
resting
on
the
Sabbath
day
,
yet
must
necessarily
imply
mans
resting
on
that
day
as
wel
as
Gods
,
and
that
mans
entring
into
the
rest
of
the
Sabbath
,
sutes
most
fully
with
the
Apostles
scope
,
but
Gods
entring
into
that
rest
makes
nothing
to
his
purpose
,
in
this
disputation
,
unlesse
it
be
to
shew
the
ground
of
mans
rest
at
the
same
time
;
it
might
sufficiently
satisfie
any
man
that
is
willing
to
be
guided
by
reason
.
Notwithstanding
as
we
have
taken
notice
of
the
main
drift
,
at
which
the
Apostle
aims
in
this
disputation
,
so
it
will
not
be
amisse
to
consider
the
grounds
,
which
the
Apostle
laies
,
for
the
raising
of
his
argument
:
To
prove
then
,
that
David
threatens
unbelievers
to
be
shut
out
of
heaven
,
which
he
here
calls
by
the
name
of
Gods
rest
,
he
laies
this
for
his
ground
,
that
this
name
of
Gods
rest
can
be
applied
onely
to
three
things
,
the
Sabbath
,
Canaan
,
and
Heaven
.
Now
these
three
being
all
members
under
one
generall
head
,
and
distinguished
one
from
another
,
must
needs
have
something
common
to
them
all
,
and
something
proper
and
peculiar
,
wherein
they
differ
.
That
which
is
common
to
them
all
,
is
first
,
that
they
are
Gods
rests
,
that
is
,
rests
which
God
ordains
for
,
and
bestowes
upon
men
.
Secondly
,
that
they
are
therefore
rests
into
which
men
may
enter
.
The
difference
between
these
rests
is
,
that
two
of
them
were
possessed
by
men
already
,
and
one
of
them
was
yet
to
come
.
Now
the
Prophet
Davids
words
expresly
mention
a
rest
to
come
,
and
to
conceive
and
affirm
,
that
the
Apostle
building
his
argument
upon
this
distinction
,
as
it
plainly
appears
he
doth
,
should
impertinently
intend
to
bring
in
Gods
resting
in
his
own
person
,
is
to
confound
this
distinction
of
rests
,
which
the
Apostle
lays
for
the
ground
of
his
Argument
,
and
by
consequence
his
whole
disputation
that
is
built
thereupon
.
To
conclude
,
the
Apostle
not
only
laies
downe
a
distinction
of
the
severall
kinds
of
Gods
rests
,
in
that
dispute
,
Heb.
4.
but
farther
in
applying
it
to
his
purpose
insists
most
strongly
upon
the
opposition
between
the
words
in
Gen.
2.
and
the
words
of
David
,
Psal
.
45.
by
which
he
makes
it
manifest
,
that
David
could
not
mean
that
rest
of
the
Sabbath
,
that
Moses
speaks
of
,
Gen.
2.
For
Heb.
4.3
.
thus
he
reasons
:
David
speaks
of
a
rest
to
come
,
but
Moses
speaks
of
a
rest
past
,
therefore
David
cannot
mean
the
rest
of
the
Sabbath
of
which
Moses
speaks
,
which
was
entred
into
so
long
before
.
And
again
,
v.
5.
he
takes
up
the
same
opposition
,
in
these
words
.
And
in
this
place
(
of
David
)
again
,
If
they
shall
enter
:
both
in
the
3.
and
5.
vers.
the
Apostle
insists
upon
Davids
expressions
[
If
they
shall
enter
]
which
he
shews
cannot
refer
to
the
rest
of
the
Sabbath
which
was
entred
into
(
as
Moses
relates
)
long
before
.
Now
wherein
stands
this
opposition
between
the
relation
of
Moses
that
[
God
rested
]
the
seventh
day
,
&
Davids
intermination
[
they
shall
not
enter
?
]
there
is
no
opposition
between
these
two
expressions
,
God
hath
entred
,
and
,
They
shall
not
enter
,
but
between
these
two
,
They
have
entred
,
and
,
They
shall
not
enter
,
there
is
a
manifest
opposition
;
whereas
therefore
the
Apostle
presseth
strongly
this
opposition
,
ver.
3.
&
ver.
5.
it
must
be
granted
,
that
though
he
expresseth
only
Gods
resting
on
the
seventh
day
,
yet
he
specially
intends
mans
resting
,
which
was
grounded
thereupon
.
Some
amongst
the
opposites
grant
that
the
Apostle
may
in
the
3.
&
4.
verses
of
Heb.
4.
though
he
mention
Gods
resting
too
,
as
being
instituted
and
grounded
upon
Gods
resting
upon
the
same
day
.
But
this
(
they
say
)
was
intended
only
indirectly
and
by
consequence
.
Neither
(
say
they
)
doth
the
Apostle
limit
Gods
resting
,
and
mans
resting
unto
the
same
time
,
but
mentions
only
Gods
rest
,
which
was
indeed
from
the
foundation
of
the
world
,
but
not
mans
rest
,
which
began
only
from
the
delivering
of
the
Law
by
Moses
.
To
this
we
answer
,
that
it
must
needs
be
that
mans
resting
is
principally
and
directly
intended
in
that
place
by
the
Apostle
,
although
it
be
not
expresly
mentioned
,
&
that
Gods
resting
is
only
named
as
the
ground
of
the
institution
of
mans
rest
:
so
that
when
he
affirmeth
that
God
rested
from
the
foundation
of
the
world
,
he
implies
,
that
man
rested
with
him
at
the
same
time
;
seeing
(
as
we
have
shewed
)
the
whole
weight
of
his
Argument
lies
upon
mans
,
and
not
upon
Gods
resting
.
And
when
he
affirms
that
man
had
already
entred
into
that
rest
,
it
was
fit
for
him
to
assigne
the
time
when
he
entred
into
that
rest
,
as
he
doth
afterwards
set
down
the
time
when
he
entred
into
the
rest
of
Canaan
:
because
the
expressing
of
the
time
of
entring
into
that
rest
,
is
that
which
gives
most
strength
to
his
Argument
.
Besides
,
if
mans
resting
upon
the
giving
of
the
Law
by
Moses
,
were
meant
by
the
Apostle
,
it
was
easie
for
the
Apostle
to
have
named
that
time
,
as
it
was
to
name
the
other
.
But
what
may
be
the
reason
(
may
some
say
)
why
the
Apostle
in
this
place
,
principally
intending
and
meaning
mans
resting
on
the
Sabbath
,
mentions
notwithstanding
only
Gods
resting
on
the
Sabbath
day
,
but
speaks
not
a
word
of
mans
resting
on
that
day
;
and
proves
that
out
of
Gen.
2.2
.
when
he
might
as
easily
have
proved
the
other
out
of
the
verse
following
?
To
this
we
answer
,
that
the
whole
course
of
the
Apostles
dispute
,
shews
evidently
what
he
means
.
Secondly
,
we
say
that
Gods
rest
sufficiently
implies
mans
resting
at
the
same
time
,
as
being
the
very
ground
and
foundation
upon
which
the
rest
of
man
on
the
Sabbath
day
was
grounded
.
Thirdly
,
why
the
Holy
Ghost
was
pleased
rather
to
imply
mans
resting
on
the
Sabbath
day
,
under
the
phrase
of
Gods
resting
,
then
to
expresse
in
plainer
tearms
,
we
can
no
more
give
a
reason
,
then
we
can
tell
why
the
same
spirit
of
God
sets
downe
divers
disputations
in
such
broken
expressions
,
that
need
the
supply
of
many
clauses
to
make
up
the
sense
cleer
and
full
,
or
why
in
other
places
of
Scripture
he
shadows
out
many
things
,
under
obscure
phrases
,
which
might
as
easily
have
been
expressed
in
clearer
and
plainer
forms
.
SECT.
II.
Answer
to
the
Arguments
against
the
Institution
of
the
Sabbath
in
Paradise
.
TO
avoid
the
Institution
of
the
Sabbath
,
recorded
Gen.
2.3
.
Exceptions
against
this
argument
from
Gen.
2.
in
expresse
and
plaine
tearms
,
(
and
so
distinctly
related
in
that
place
,
that
any
man
may
justly
wonder
,
that
any
one
endewed
with
reason
should
oppose
so
cleer
an
evidence
)
the
opposites
have
invented
strange
interpretations
of
these
words
[
Blessed
and
sanctified
]
which
carry
the
Institution
.
1.
There
is
related
onely
,
what
God
did
,
not
what
he
ordained
.
Some
interpret
them
as
relating
an
act
of
God
,
what
he
did
,
not
as
his
command
what
he
appointed
men
to
do
,
as
if
the
words
signified
no
more
but
this
,
That
God
honoured
and
advanced
the
day
by
his
resting
thereon
.
This
absurd
interpretation
the
very
letter
of
the
text
sufficiently
and
plainly
confutes
,
which
relates
Gods
resting
,
and
his
sanctifying
that
rest
,
Answer
.
as
two
distinct
Acts
,
Gods
resting
and
sanctifying
are
related
as
two
distinct
acts
.
the
one
grounded
on
the
other
,
vers.
3.
That
he
sanctified
the
day
,
because
he
had
rested
therein
.
Besides
,
men
,
because
they
are
most
employed
in
secular
affairs
,
are
said
to
sanctifie
a
day
by
leaving
of
their
labours
in
secular
things
that
they
may
spend
their
time
in
holy
duties
.
And
how
can
God
sanctifie
a
day
by
his
act
of
resting
?
But
how
God
can
be
said
to
sanctifie
one
time
above
another
;
seeing
he
is
holy
in
all
his
works
,
(
Ps.
145.17
.
)
who
can
imagine
?
Others
interpret
the
words
,
Sanctified
and
Blessed
,
2.
Sanctified
means
that
he
decreed
to
do
it
only
,
as
Jer.
1.5
.
to
expresse
,
not
what
God
did
at
present
,
but
what
he
decreed
then
to
act
and
do
afterward
,
viz.
when
he
gave
his
Law
to
his
people
by
the
hand
of
Moses
,
upon
mount
Sinai
.
And
to
give
the
better
countenance
to
this
interpretation
they
parallel
it
with
another
place
,
Jer.
1.5
.
where
God
tels
Jeremiah
,
that
he
sanctified
him
before
he
came
out
of
the
womb
.
In
which
place
,
Sanctified
,
can
signifie
no
more
,
Answer
.
then
he
decreed
to
sanctifie
.
Now
to
forbear
all
other
exceptions
against
that
parallel
place
in
Jeremiah
;
Where
doth
Blessed
,
signifie
Decreed
to
blesse
?
admit
the
word
Sanctifie
,
signifie
decree
to
sanctifie
,
where
doth
the
word
Blessed
signifie
decree
to
blesse
?
But
admit
such
an
instance
might
be
found
for
that
also
:
Again
it
is
taken
so
in
one
,
proves
not
that
it
must
be
so
in
this
.
This
were
a
mad
form
of
reasoning
.
The
words
,
Sanctified
and
Blessed
,
in
one
place
signifie
,
Decreed
to
sanctifie
and
blesse
,
where
the
circumstances
of
the
Text
admit
other
interpretations
:
therefore
the
same
words
,
where
they
may
have
a
better
construction
,
according
to
their
usuall
and
proper
signification
,
must
be
interpreted
in
a
sense
lesse
proper
and
usuall
,
though
no
necessity
urge
us
thereunto
.
If
such
a
liberty
as
this
were
admitted
,
we
should
never
be
able
to
draw
any
certain
conclusion
out
of
any
place
of
Scripture
whatsoever
.
A
third
sort
there
are
,
who
acknowledge
that
these
words
,
3.
It
is
related
in
Genesis
by
anticipation
.
Gen.
2.3
.
import
an
institution
,
but
that
is
(
say
they
)
related
in
that
place
by
way
of
anticipation
,
referring
and
pointing
out
unto
us
,
a
time
when
this
was
done
more
then
2400
years
after
,
when
the
Law
was
given
by
Moses
upon
mount
Sinai
.
Now
this
interpretation
must
suppose
the
whole
third
Verse
,
Gen.
2.
to
be
inserted
there
by
a
Parenthesis
,
and
then
some
clause
must
be
added
by
way
of
supply
,
to
make
up
some
such
sense
as
this
:
But
what
enforceth
to
admit
an
anticipation
?
This
resting
of
God
upon
the
seventh
day
,
was
the
reason
and
ground
of
Gods
sanctifying
and
blessing
the
seventh
day
,
in
the
Law
which
God
gave
unto
his
people
,
by
the
hand
of
Moses
upon
mount
Sinai
.
But
first
what
incongruity
with
the
scope
of
this
place
,
or
with
any
circumstances
of
the
Text
,
in
which
this
is
related
;
or
with
any
other
place
of
Scripture
,
or
with
any
principle
of
faith
,
enforceth
us
to
allow
such
an
anticipation
in
this
place
,
as
we
are
forced
to
admit
in
some
other
places
;
because
we
cannot
otherwise
find
how
they
may
agree
,
either
the
words
with
themselves
,
or
with
some
other
place
of
Scripture
,
without
which
necessity
to
admit
anticipations
were
to
confound
all
order
of
Scripture
.
For
the
countenancing
of
this
anticipation
,
they
say
,
that
Moses
(
Gen.
2.
)
having
mentioned
Gods
rest
(
vers.
2.
)
upon
the
seventh
day
,
had
thereupon
a
fit
occasion
to
point
at
the
Law
,
which
being
given
afterwards
,
It
cannot
be
proved
that
the
Law
was
given
before
Genesis
was
written
.
was
grounded
upon
that
rest
of
God
,
which
is
here
related
.
To
which
we
answer
;
First
,
this
conceit
supposeth
,
that
which
no
man
in
the
world
shall
be
ever
able
to
prove
,
that
the
book
of
Genesis
was
written
by
Moses
after
the
giving
of
the
Law
(
otherwise
how
could
Moses
in
this
place
give
a
reason
of
that
Law
which
was
not
then
in
being
?
)
but
it
seems
more
probable
(
if
conjectures
may
have
any
place
in
reasoning
)
that
the
book
of
Genesis
,
as
it
is
placed
first
in
order
,
The
contrary
seems
more
probable
.
so
was
first
written
.
For
it
is
manifest
by
Saint
Stephens
words
,
Act.
7.25
.
that
God
had
revealed
himself
to
Moses
before
he
went
out
of
the
land
of
Aegypt
into
Midian
,
and
had
designed
him
to
be
the
deliverer
of
his
people
.
Again
,
that
Moses
,
during
his
abode
in
Midian
,
had
leisure
enough
to
pen
that
history
,
it
is
evident
in
it self
.
Lastly
,
that
the
penning
and
reading
of
that
history
might
be
of
singular
use
to
stir
up
the
children
of
Israel
to
go
up
out
of
Aegypt
to
take
possession
of
the
land
of
Canaan
in
which
their
Fathers
had
been
so
long
a
time
sojourners
,
and
so
blessed
and
advanced
by
God
,
that
they
were
esteemed
as
Princes
amongst
those
with
whom
they
lived
,
especially
God
having
so
freely
and
fully
given
that
land
to
them
and
their
posterity
,
is
so
evident
that
no
man
can
with
any
colour
deny
it
.
So
that
it
must
needs
follow
that
in
setling
their
anticipation
upon
such
a
supposition
they
build
at
the
best
upon
a
very
uncertain
ground
.
Besides
,
2.
The
pointing
at
the
Law
in
Genesis
had
been
superfluous
.
it
had
been
meerly
superfluous
to
have
pointed
at
the
ground
of
instituting
the
Sabbath
in
this
place
in
Genesis
,
seeing
it
is
cleerly
expressed
in
the
body
of
the
Law
given
by
Moses
.
Now
whosoever
considereth
,
what
brevity
Moses
useth
in
penning
the
history
of
the
world
,
allowing
but
6
Chapters
to
the
setting
out
of
an
history
of
1650
yeares
,
must
needs
judge
it
to
be
very
improbable
that
he
would
lengthen
it
with
needlesse
and
uselesse
repetitions
.
Lastly
,
all
that
can
be
inferred
on
it
,
the
fairest
that
are
produced
to
countenance
this
fained
anticipation
,
proves
no
more
but
this
,
(
if
all
were
granted
that
they
alleage
)
that
there
may
be
an
anticipation
;
but
how
will
they
prove
that
it
must
be
?
and
that
is
it
which
it
concerns
them
to
make
good
,
especially
seeing
there
are
so
many
strong
,
if
not
convincing
arguments
which
prove
the
contrary
,
as
we
have
shewed
already
.
Hitherto
there
appears
(
for
ought
that
we
see
)
no
great
occasion
,
Arguments
against
the
giving
of
the
Law
of
the
Sabbath
to
Adam
.
or
use
at
all
of
this
pretended
anticipation
,
Gen.
2.3
.
which
notwithstanding
we
must
be
enforced
to
acknowledge
,
if
it
can
be
proved
,
that
the
Sabbath
was
not
Instituted
before
the
giving
of
the
Law
by
Moses
upon
mount
Sinai
,
or
till
the
first
intermission
of
the
raining
of
Manna
,
which
was
not
long
before
it
.
Wherefore
they
endeavour
to
prove
that
the
Law
neither
was
,
nor
could
possibly
be
given
to
Adam
in
Paradise
:
This
maintainers
of
that
opinion
labour
to
make
good
by
three
Arguments
.
First
,
1.
It
was
impossible
for
Adam
to
observe
the
Sabbath
.
that
it
were
absurd
to
conceive
that
God
would
give
Adam
a
law
,
which
was
impossible
for
him
to
observe
.
Secondly
,
that
he
should
give
him
a
law
,
2.
It
was
needlesse
.
which
to
him
in
the
state
of
innocency
,
3.
The
Patriarchs
till
Moses
his
time
never
kept
the
Sabbath
.
was
altogether
needlesse
and
superfluous
.
Thirdly
,
they
insist
strongly
upon
this
,
that
if
God
had
given
Adam
such
a
law
at
that
time
,
then
had
the
Patriarchs
been
bound
to
the
observation
of
that
law
.
Now
(
say
they
)
if
the
Patriarchs
had
been
bound
to
the
observation
of
that
law
,
they
had
certainly
kept
it
:
but
that
neither
all
or
any
of
them
observed
any
such
,
is
manifest
by
the
history
of
their
lives
written
by
Moses
,
wherein
there
is
no
mention
of
any
such
thing
.
For
the
first
of
these
three
arguments
,
which
is
,
Answer
to
the
first
.
that
it
was
impossible
for
Adam
in
Paradise
to
keep
a
Sabbath
,
they
reason
thus
:
The
Sabbath
(
say
they
)
was
appointed
for
the
publike
worship
of
God
,
1.
That
supposeth
publick
worship
to
be
the
whole
duty
of
the
Sabbath
.
as
all
men
must
needs
acknowledge
:
But
Adam
and
his
wife
could
not
make
a
publike
assembly
,
nor
consequently
worship
God
publikely
,
nor
by
the
same
observe
a
Sabbath
according
to
the
Law
.
To
this
we
answer
in
the
First
place
,
Though
publike
worship
be
the
principall
,
yet
it
is
not
the
sole
duty
of
the
Sabbath
.
Honoring
God
,
forbearing
to
do
ones
own
waies
,
or
to
find
his
own
pleasure
,
or
to
speake
ones
own
words
are
duties
of
such
an
holy
day
of
Rest
,
as
God
delights
in
,
Isa.
58.13
.
as
well
as
publike
worship
.
And
the
Fourth
Commandement
,
which
sets
apart
an
whole
day
unto
the
Lord
entirely
,
and
commands
therein
a
totall
cessation
from
all
our
employments
in
our
ordinary
calling
,
makes
it
evident
.
The
sequestring
of
our selves
from
our
ordinary
secular
affaires
for
religious
duties
is
the
full
scope
of
that
fourth
Commandement
,
which
if
a
single
person
shut
out
by
sicknesse
,
or
any
other
casuall
accident
from
publike
Assemblies
perform
,
he
keeps
an
acceptable
Sabbath
unto
God
,
though
he
cannot
joyne
with
the
Congregation
in
the
duties
of
publike
worship
.
Againe
,
why
may
not
two
persons
where
there
are
no
more
,
2.
Two
,
where
no
more
are
,
may
be
esteemed
a
publike
assembly
.
be
esteemed
to
be
a
publike
Assembly
?
It
is
cleare
that
our
Saviour
esteems
the
meeting
of
two
or
three
for
prayer
a
gathering
together
,
Mat.
18.20
.
And
then
it
's
plaine
that
Adam
and
Eve
,
meeting
together
in
Paradise
,
and
employing
the
whole
day
in
prayer
and
other
holy
,
and
religious
exercises
,
may
in
a
true
and
proper
sense
be
said
to
worship
publikely
:
so
that
in
this
argument
brought
against
possibility
of
keeping
a
Sabbath
by
Adam
and
Eve
in
Paradise
,
3.
It
is
no
good
argument
,
Adam
could
not
then
keep
the
Sabbath
,
therefore
he
had
no
Law
for
it
.
the
propositions
are
both
faulty
.
Besides
,
this
is
no
good
argument
,
Adam
and
Eve
could
not
at
that
present
keep
a
Sabbath
,
therefore
they
had
no
Law
given
them
by
God
to
command
it
.
The
fifth
Commandement
prescribing
the
duties
of
Parents
to
their
Children
,
is
questionlesse
a
Law
of
nature
,
shall
we
say
that
this
Law
was
not
at
the
least
written
in
Adams
heart
from
the
beginning
,
because
he
had
then
no
child
?
We
think
it
wisdome
to
make
laws
for
warres
in
time
of
Peace
,
although
there
can
be
no
execution
of
them
for
the
present
.
The
Next
Argument
against
the
Institution
of
the
Sabbath
in
Paradise
,
Answer
to
the
second
.
is
,
that
then
Adam
needed
no
Sabbath
,
neither
for
his
body
,
nor
for
his
mind
.
For
his
body
(
they
say
)
he
needed
no
Sabbath
,
because
that
he
being
exercised
in
no
painfull
or
toylsome
labour
,
but
exercised
only
in
such
work
as
might
be
accounted
rather
a
recreation
then
a
labour
,
needed
no
rest
at
all
or
refreshing
of
his
body
thereby
.
1.
Ease
by
rest
,
though
it
be
a
consequent
,
is
not
the
scope
of
the
Sabbath
.
To
this
we
answer
,
that
the
ease
of
man
,
and
beast
from
labour
,
although
it
be
a
consequent
of
the
rest
of
the
Sabbath
,
yet
was
it
never
the
scope
of
it
,
seeing
the
moderation
of
labour
belongs
properly
to
the
same
commandement
,
which
enjoynes
labour
,
that
is
,
unto
the
Eight
,
as
the
Apostle
also
interprets
it
,
Eph.
4.28
.
The
Fourth
Commandement
forbids
labour
indeed
,
but
not
so
much
for
mercy
,
as
for
Piety
,
nor
so
much
for
easing
of
the
toyle
of
the
body
,
as
for
the
preventing
of
the
distraction
of
the
mind
by
labour
,
seeing
we
know
the
body
cannot
labour
,
but
the
mind
must
needs
be
more
or
lesse
employed
withall
,
which
therefore
at
that
time
cannot
so
freely
be
wholly
exercised
in
Spirituall
duties
,
as
it
ought
.
So
that
Adam
might
have
use
of
a
Sabbath
in
Paradise
,
although
he
needed
it
not
for
the
ease
of
his
body
.
2.
Adam
might
make
use
of
the
Sabbath
in
respect
of
his
minde
.
Yea
,
but
(
say
they
)
Adam
much
lesse
needed
a
Sabbath
in
respect
of
his
mind
,
then
he
did
in
respect
of
his
bodie
,
because
his
mind
in
that
state
of
Innocency
being
continually
filled
with
heavenly
thoughts
,
he
could
not
choose
but
keep
a
perpetuall
Sabbath
.
To
this
Objection
we
have
answered
in
part
already
,
that
the
Sabbath
requires
of
us
not
only
the
filling
of
the
mind
with
heavenly
Meditations
,
but
besides
a
totall
sequestration
of
the
whole
man
to
the
exercise
of
all
holy
duties
;
forbidding
us
to
finde
our
own
pleasure
,
or
our
own
waies
,
Isa.
58.13
.
that
is
,
take
up
any
employment
either
of
body
,
or
minde
,
about
any
of
those
affaires
which
may
properly
becalled
our
own
,
such
as
are
all
our
secular
affaires
.
Now
although
Adam
in
Paradise
had
not
in
that
ease
and
pleasure
of
his
in
keeping
the
Garden
,
his
minde
so
wholly
taken
up
with
that
businesse
,
as
ours
are
now
in
our
more
toylsome
works
;
yet
it
must
needs
be
and
was
his
duty
too
to
attend
,
and
to
have
his
minde
exercised
in
the
thoughts
of
those
things
that
he
tooke
in
hand
,
which
on
the
Sabbath
ought
to
be
wholly
laid
aside
.
In
one
word
,
Adam
was
and
ought
on
other
dayes
to
be
wholly
heavenly
minded
in
the
use
of
earthly
things
,
but
on
the
Sabbath
day
,
he
was
to
be
wholly
heavenly
minded
in
the
use
of
heavenly
things
.
All
then
that
can
be
made
good
in
this
parcular
is
only
this
,
that
Adam
in
some
respects
lesse
needed
a
Sabbath
then
we
doe
,
whence
cannot
possibly
be
inferred
that
he
therefore
needed
none
at
all
;
nay
,
upon
the
same
ground
it
will
follow
,
that
because
he
being
riper
in
knowledge
,
stronger
in
faith
,
and
more
quickned
and
fervent
in
affection
,
lesse
needed
the
Sacraments
,
or
other
like
helps
as
we
doe
,
it
was
not
fit
for
him
to
have
any
Sacrament
at
all
.
As
well
as
of
the
Sacraments
,
&c.
Rather
we
may
conclude
,
that
because
Adam
infinitely
excelled
us
in
all
these
abilities
,
therefore
,
though
he
lesse
needed
,
yet
he
was
more
fit
to
keep
a
Sabbath
then
we
are
,
having
more
leisure
,
and
being
more
heavenly
minded
then
we
are
.
All
this
while
we
speake
of
the
Sabbath
as
if
it
were
given
to
man
only
for
his
own
good
,
whereas
the
principall
scope
of
it
is
the
honouring
of
God
,
which
was
Adam
duty
as
well
as
ours
:
So
that
in
respect
of
the
principall
end
of
the
Sabbath
Adam
needed
that
Law
for
the
observation
thereof
,
as
well
as
we
.
In
the
last
place
it
is
urg'd
that
if
the
Sabbath
had
been
instituted
in
Paradise
,
Answer
to
the
third
.
then
had
the
Patriarchs
been
bound
to
the
observation
of
it
,
and
had
certainly
observed
it
.
Now
that
the
Patriarchs
did
not
observe
it
,
it
is
evident
(
say
they
)
because
we
find
no
mention
,
upon
record
,
of
the
observation
thereof
by
any
of
them
either
before
,
or
after
the
Flood
,
till
Exod.
16.
immediately
before
the
giving
of
the
Law
.
We
answer
,
that
if
they
can
make
it
appeare
that
none
of
the
Patriarchs
did
observe
the
Sabbath
,
we
will
be
willing
to
grant
them
that
they
had
no
Law
that
bound
them
to
any
such
observation
:
But
it
will
be
a
very
hard
matter
to
make
that
appeare
by
any
convincing
argument
.
Yes
,
(
say
they
)
if
they
had
observed
it
there
would
have
been
left
some
record
of
it
by
Moses
,
who
wrote
their
lives
;
as
(
say
they
)
he
hath
left
us
instances
of
their
observing
of
the
other
Nine
Commandements
,
but
for
their
observation
of
the
Sabbath
day
he
makes
not
so
much
as
the
least
mention
at
all
.
To
this
we
answer
divers
things
.
First
,
1.
It
followes
not
;
we
have
no
recording
of
the
Patriarchs
observing
the
Sabbath
,
therefore
they
observed
it
not
.
we
except
against
this
form
of
arguing
from
Negative
authority
,
which
according
to
the
sentence
of
Logicians
proves
nothing
at
all
;
and
hereof
,
though
we
might
give
other
instances
,
we
will
content
our selves
with
one
only
concerning
the
point
which
we
have
in
hand
.
In
all
the
Books
of
Ioshua
,
Iudges
,
Ruth
,
For
550
years
after
Moses
we
have
no
record
of
keeping
the
Sabbath
.
the
two
books
of
Samuel
,
and
the
first
booke
of
Kings
,
(
containing
the
history
of
the
Church
,
for
550.
yeares
,
and
written
much
more
largely
then
the
books
of
Genesis
,
and
the
beginning
of
Exodus
)
we
finde
not
upon
record
so
much
as
the
very
name
of
the
Sabbath
;
shall
we
therefore
conclude
from
thence
that
the
holy
men
of
those
times
,
especially
Ioshua
,
Samuel
,
and
David
,
kept
not
the
Sabbath
,
when
we
know
they
had
a
Law
that
bound
them
thereunto
?
and
yet
we
have
instances
enough
out
of
the
same
books
of
their
keeping
of
the
other
nine
Commandements
.
It
will
not
be
sufficient
to
except
against
the
instance
produced
by
us
,
that
we
know
these
holy
men
kept
the
Sabbath
,
though
there
be
no
record
of
their
keeping
of
it
,
because
we
are
sure
that
they
had
a
Law
,
that
bound
them
to
keep
it
,
but
the
Patriarchs
had
no
such
law
;
this
I
say
is
no
just
exception
against
our
instance
,
for
it
is
to
beg
the
point
in
question
.
All
that
they
can
gaine
by
this
Allegation
is
,
that
it
is
not
so
certaine
that
the
Patriarchs
kept
the
Sabbath
,
because
it
is
not
so
certaine
that
they
had
a
Law
that
bound
them
to
observe
it
.
Now
this
is
a
wild
form
of
arguing
.
It
is
not
certaine
,
(
though
we
prove
it
is
)
or
at
least
not
so
certaine
that
the
Patriarchs
had
a
Law
that
bound
them
to
keep
the
Sabbath
,
therefore
it
is
certaine
that
they
kept
it
not
.
As
for
that
colour
that
they
make
use
of
for
the
strengthning
of
their
exception
against
our
instance
,
that
Moses
records
the
Patriarchs
keeping
of
the
other
nine
Commandements
:
It
were
enough
that
we
have
said
already
,
that
we
have
the
like
evidences
in
the
books
of
Ioshua
,
Objection
Iudges
,
&c.
.
of
those
holy
mens
keeping
of
the
other
nine
Commandements
.
We
have
records
of
the
Patriarchs
keeping
the
other
nine
Commandements
.
But
to
give
a
fuller
answer
,
I
conceive
they
will
not
say
,
that
in
the
book
of
Genesis
,
there
be
instances
of
the
Patriarchs
observing
of
every
duty
required
and
prescribed
in
those
Nine
Commandements
,
Answer
.
but
will
name
us
some
duties
only
which
they
performed
in
obedience
to
every
one
of
them
.
Not
of
all
the
duties
of
all
those
nine
.
4.
And
we
have
records
of
the
Patriarchs
publike
worship
.
And
we
say
that
we
finde
instances
of
the
Patriarchs
observing
of
the
Fourth
Commandement
,
for
we
read
that
they
worshipped
God
publikely
,
Gen.
4.26
.
chap.
12.8
.
(
which
that
phrase
of
calling
upon
the
name
of
the
Lord
implies
,
as
I
conceive
they
themselves
will
not
deny
.
)
And
I
am
sure
they
acknowledge
that
publike
worship
is
a
duty
of
the
Sabbath
.
But
hereunto
they
will
reply
,
that
the
performing
of
this
publike
worship
proves
not
the
observation
of
the
Sabbath
,
or
seventh
day
for
that
worship
.
To
which
we
answer
:
that
using
of
publike
worship
necessarily
supposeth
a
time
,
a
fit
time
,
and
a
time
of
Rest
for
that
worship
,
for
so
much
themselves
acknowledg
to
be
of
the
Law
of
Nature
,
And
it
is
probable
on
the
seventh
day
.
Adde
hereunto
what
is
recorded
of
the
sending
out
of
Noahs
dove
just
at
the
distance
of
seven
daies
,
Gen.
8.10
,
12.
Surely
this
could
not
be
done
casually
that
they
should
accidentally
light
just
upon
the
distance
of
seven
daies
,
so
many
times
together
:
If
then
it
were
done
purposely
,
why
was
that
number
chosen
above
all
others
?
was
there
any
mysterious
holinesse
in
that
number
?
If
conjectures
might
take
place
,
we
might
with
great
probability
conceive
that
Noah
and
his
children
had
upon
those
daies
dedicated
to
his
worship
been
suing
for
peace
,
and
sent
out
to
see
whether
there
might
be
any
tydings
of
a
comfortable
answer
to
their
prayers
.
These
I
confesse
are
no
infallibly-concluding
arguments
to
prove
the
Patriarchs
observation
of
the
Sabbath
,
or
seventh
day
,
but
seeing
it
is
possible
,
nay
more
,
very
probable
,
that
Moses
in
this
relation
points
at
some
such
thing
,
it
is
enough
to
overthrow
the
opposites
conclusion
which
must
be
this
;
That
it
is
certaine
that
Moses
makes
no
mention
of
the
Patriarchs
observation
of
the
seventh
or
Sabbath
day
.
Secondly
,
we
answer
that
the
place
,
Exod.
16.23
.
2.
It
appeares
Exod.
16.23
.
that
the
Sabbath
was
known
before
the
Law
was
given
.
proves
evidently
that
the
observation
of
the
Sabbath
was
a
thing
sufficiently
known
to
the
children
of
Israel
before
the
Law
was
delivered
unto
them
upon
Mount
Sinai
.
For
when
the
Elders
of
Jsrael
wondering
that
the
people
had
gathered
twise
so
much
Manna
on
the
sixth
day
,
as
they
had
done
each
of
the
five
daies
going
before
,
come
to
Moses
to
enquire
of
him
what
the
reason
of
that
strange
event
might
be
,
ver.
22.
he
answers
them
presently
,
To
morrow
is
the
holy
Sabbath
of
the
Lord
,
&c.
which
is
all
one
as
if
he
had
said
(
as
he
doth
afterwards
in
expresse
termes
,
ver.
29.
)
that
the
Lord
gave
them
on
the
sixth
day
a
sufficient
portion
of
bread
for
two
daies
,
that
no
man
might
breake
the
rest
of
the
Sabbath
,
by
going
out
to
gather
food
upon
that
day
.
In
that
place
you
see
Moses
speaks
of
the
Sabbath
as
of
a
thing
which
the
children
of
Israel
well
knew
beforehand
,
(
or
else
he
had
spoken
Parables
to
them
in
naming
a
day
,
and
referring
the
into
an
Ordinance
of
which
they
had
never
heard
before
)
yea
neither
the
Elders
nor
any
of
the
people
so
much
as
enquire
of
Moses
,
what
he
meant
by
that
name
of
a
Sabbath
,
as
they
would
have
done
,
if
the
name
had
been
new
unto
them
,
but
depart
satisfied
with
Moses
his
answer
,
without
any
farther
scruple
or
enquiry
.
Besides
,
the
Lord
by
Moses
rebuking
those
that
contrary
to
Gods
Commandement
went
out
to
seek
food
on
the
Sabbath
day
,
expresseth
himselfe
to
them
in
this
manner
:
How
long
will
ye
refuse
to
keep
my
Commandements
,
and
my
Laws
?
implying
that
this
was
a
continued
breach
of
the
Sabbath
,
as
well
as
of
other
Laws
of
God
.
By
all
those
circumstances
laid
together
,
and
duely
weighed
,
it
will
appeare
that
the
observation
of
the
Rest
of
the
Sabbath
,
was
well
known
to
the
Church
of
God
,
by
a
long
continued
Law
,
delivered
from
hand
to
hand
to
posterity
,
although
in
processe
of
time
,
much
disused
and
neglected
by
men
in
the
course
of
their
practise
,
especially
in
the
Aegyptian
bondage
.
To
elude
the
force
of
this
Argument
,
Objection
.
16
The
Sabbath
was
not
instituted
till
Exod.
16.
And
upon
occasion
of
a
double
miracle
.
1.
The
giving
of
a
double
portion
of
Manna
on
the
sixt
day
.
2.
And
preserving
it
uncorrupted
till
the
next
day
.
there
are
that
affirme
that
Moses
,
Exod.
16.
mentions
not
the
Sabbath
as
a
thing
formerly
known
,
but
delivers
it
at
that
time
as
a
new
Ordinance
from
God
himselfe
,
instituted
by
him
by
occasion
of
giving
them
a
double
portion
of
Manna
upon
the
sixth
day
,
and
consequently
,
being
a
Commandement
then
first
given
,
it
was
impossible
to
be
known
before
.
Thus
they
make
this
declaration
of
Moses
,
Exod.
16.23
.
to
be
the
first
institution
of
the
Sabbath
,
whereunto
(
they
say
)
God
prepares
the
people
by
a
double
miracle
.
The
First
,
the
giving
a
double
portion
of
Manna
on
the
sixth
day
:
The
Second
,
the
preserving
of
that
Manna
,
which
was
left
on
the
sixth
day
,
uncorrupted
,
that
it
might
serve
them
for
food
on
the
seventh
day
,
whereas
upon
other
daies
that
which
was
reserved
and
kept
till
the
next
morning
stanck
,
and
was
full
of
wormes
,
Exod.
16.20
.
And
besides
the
words
[
To
morrow
shall
be
the
Sabbath
]
carry
the
forme
of
an
institution
.
And
that
it
may
carry
the
full
form
of
an
Institution
,
they
render
that
clause
,
ver.
23.
not
as
we
doe
,
To
morrow
is
the
Sabbath
of
the
Lord
,
but
as
it
best
suites
with
their
owne
purpose
,
To
morrow
shall
be
the
Sabbath
of
the
Lord
,
that
the
whole
sentence
joyned
together
in
this
form
,
[
This
is
that
which
the
Lord
hath
said
,
to
morrow
shall
be
the
Rest
of
the
holy
Sabbath
unto
the
Lord
]
may
carry
with
it
the
compleat
forme
of
an
Institution
.
To
begin
,
Answer
.
17
first
,
with
the
double
miracle
;
the
former
of
them
which
was
the
giving
of
a
double
portion
of
Manna
on
the
sixth
day
,
1.
The
first
miracle
1.
Perhaps
was
none
at
all
.
may
be
questioned
,
whether
it
were
a
miracle
or
no
,
it
is
out
of
question
that
the
stinting
of
the
gathering
of
Manna
upon
the
other
daies
,
was
by
the
melting
of
it
through
the
heate
of
the
Sun
,
ver.
21.
Now
if
it
were
longer
before
the
heate
of
the
Sunne
did
breake
out
upon
the
sixth
day
,
and
by
that
meanes
they
had
more
time
for
the
gathering
of
their
Manna
upon
that
day
then
they
had
upon
other
dayes
,
what
miracle
was
that
,
that
the
same
persons
in
a
longer
time
gathered
twise
so
much
,
as
they
had
done
in
a
shorter
time
before
?
2.
If
it
were
,
it
honoured
the
sixth
day
,
not
the
seventh
.
Besides
,
if
it
should
be
esteemed
a
miracle
,
it
honoured
the
sixth
day
on
which
it
happened
,
and
not
the
seventh
day
which
succeeded
it
.
2.
The
second
was
certainly
no
miracle
at
all
.
The
second
pretended
miracle
was
questionlesse
none
at
all
.
For
Manna
being
so
pure
a
food
might
easily
without
a
miracle
be
kept
uncorrupted
a
day
and
an
halfe
,
as
our
ordinary
provisions
are
preserved
much
longer
without
any
corruption
at
all
.
Nay
rather
the
corrupting
of
that
food
so
suddenly-upon
other
daies
,
that
being
sweet
at
night
it
should
not
only
stinck
,
but
be
full
of
wormes
too
by
the
next
morning
,
seemes
,
if
any
thing
to
be
miraculous
.
As
for
the
formality
of
the
words
of
this
pretended
institution
,
which
they
make
out
of
them
by
translating
them
according
to
their
own
phantasie
.
First
,
the
Originall
no
more
favours
their
interpretation
then
ours
;
3.
The
words
in
the
Originall
are
only
[
to
morrow
the
Sabbath
]
without
[
is
,
or
,
shall
be
.
]
the
words
translated
exactly
are
these
;
To
morrow
the
Sabbath
of
the
Lord
,
without
is
,
or
shall
be
.
Secondly
,
the
context
,
if
it
be
well
examined
,
seemes
rather
to
favour
our
,
then
their
interpretation
:
neither
can
it
be
proved
,
that
there
lies
any
command
at
all
in
that
clause
,
which
they
take
for
the
institution
,
And
are
a
reason
,
not
acommand
.
which
seems
more
probably
to
be
a
reason
of
the
command
it selfe
.
It
is
true
,
the
clause
prefixed
,
gives
notice
of
a
command
to
follow
,
but
of
what
Commandement
?
Not
of
any
command
expressed
in
the
clause
immediately
following
,
but
of
that
which
comes
after
:
Bake
that
which
ye
will
bake
,
&c.
Which
is
indeed
an
expresse
command
,
&
seems
to
be
the
only
direction
given
by
Moses
from
God
to
the
Elders
,
the
former
words
expressing
only
the
reason
of
that
which
they
enquired
after
,
why
God
had
given
them
a
double
portion
of
Manna
on
the
sixth
day
.
Namely
,
because
he
would
not
have
the
Rest
of
the
holy
Sabbath
,
violated
by
gathering
of
Manna
upon
the
seventh
day
.
To
examin
things
somewhat
more
distinctly
.
First
,
we
have
instructions
given
by
God
unto
Moses
,
and
appointed
to
be
delivered
by
him
unto
the
people
,
containing
a
promise
of
giving
them
Quailes
and
Manna
,
and
of
Manna
a
double
portion
on
the
sixth
day
,
Reasons
why
those
words
.
Exod.
16.23
.
can
be
no
institution
of
the
Sabbath
.
that
they
might
not
be
put
to
the
labour
of
gathering
any
upon
the
seventh
day
,
and
withall
a
direction
to
prepare
that
overplus
which
they
should
gather
,
that
it
might
serve
for
provision
for
the
day
following
;
but
in
these
instructions
which
God
gives
to
Moses
,
there
is
not
a
word
of
the
Sabbath
,
1.
God
mentions
not
the
Sabbath
in
his
directions
to
Moses
.
but
only
upon
the
by
.
Againe
,
in
Moses
his
directions
which
he
gives
unto
the
people
from
God
,
all
that
he
commands
them
is
concerning
Manna
,
the
Sabbath
is
mentioned
only
occasionally
.
If
God
had
minded
to
give
this
charge
to
Moses
to
deliver
this
Law
for
the
observation
thereof
to
his
people
,
he
would
not
have
given
him
such
exact
rules
concerning
the
use
of
Manna
,
and
passed
over
the
Sabbath
almost
in
silence
.
But
it
appeares
plainly
that
only
the
direction
of
God
concerning
Manna
,
and
the
use
thereof
,
was
that
new
Commandement
which
he
was
to
deliver
to
the
people
,
and
therefore
is
fully
and
cleerely
expressed
,
whereas
the
Sabbath
as
being
mentioned
by
him
occasionally
is
passed
over
in
few
words
.
Again
,
for
three
reasons
we
cannot
conceive
that
in
this
Exod.
16.
there
is
any
institution
of
the
Sabbath
at
all
.
For
,
first
,
2.
There
happened
at
that
time
no
memorable
event
to
ground
an
institution
.
here
is
no
ground
of
instituting
a
festivall
day
,
seeing
that
must
needs
be
some
memorable
event
which
dignifies
that
day
,
that
is
to
be
consecrated
above
other
days
,
which
is
a
rule
which
God
and
the
Church
,
and
even
heathen
men
by
the
light
of
nature
guided
themselves
by
.
Secondly
,
here
is
no
convocation
of
the
people
,
3.
The
people
are
not
convened
as
they
ought
to
have
been
to
receive
this
law
.
who
ought
to
have
been
assembled
to
hear
that
law
that
they
must
all
obey
,
as
they
were
not
only
Exod.
20.
when
God
himself
delivered
them
the
morall
law
upon
mount
Sinai
,
but
also
when
Moses
his
servant
delivers
unto
them
from
God
the
Ceremoniall
and
Judiciall
Laws
,
Exod.
34.32
.
&
35.1
.
whereas
here
we
find
only
a
meeting
of
the
Elders
,
But
only
the
Elders
,
and
that
occasionally
only
.
and
that
too
occasionally
,
not
by
the
call
of
Moses
,
but
their
voluntary
recourse
to
him
,
to
enquire
the
reason
why
the
people
had
gathered
a
double
portion
of
Manna
on
the
sixth
day
,
and
what
should
be
done
with
it
.
Thirdly
,
4.
Here
is
no
direction
for
the
observation
of
this
new
feast
.
here
is
no
direction
for
the
observation
of
this
new
feast
,
and
without
it
the
law
is
not
only
imperfect
,
but
in
effect
no
law
at
all
:
Whereas
there
is
a
full
direction
for
the
use
of
their
double
portion
of
Manna
,
which
makes
it
evident
that
the
ordering
of
their
Manna
must
needs
be
the
only
charge
which
the
Lord
sent
by
Moses
to
the
people
.
Others
therefore
there
are
who
go
not
so
far
as
to
plead
for
the
institution
of
the
Sabbath
in
this
Exod.
16.
Objection
.
21
Though
the
words
amounted
to
an
institution
,
yet
they
are
a
preparation
to
a
following
institution
.
but
will
have
these
words
of
Moses
to
be
only
in
the
nature
of
a
preparation
to
an
institution
which
was
to
follow
.
To
this
also
we
answer
;
First
,
that
this
opinion
is
pressed
with
the
same
difficulties
that
the
former
is
,
if
things
be
duly
weighed
.
Answer
.
1.
The
same
reasons
are
against
that
too
.
2.
There
is
no
like
instance
in
giving
any
other
law
.
3.
What
needs
it
?
4.
Why
is
this
ground
omitted
in
the
fourth
Commandement
?
Secondly
,
let
them
but
give
us
one
instance
of
any
such
kind
of
preparation
used
before
the
giving
of
any
other
law
.
Thirdly
,
let
them
shew
us
what
need
there
is
of
any
such
preparation
at
all
,
when
the
people
were
almost
immediately
after
to
be
prepared
in
so
solemn
a
manner
for
the
receiving
of
that
and
the
rest
of
the
laws
.
Lastly
,
if
the
giving
of
a
double
portion
of
Manna
on
the
sixth
day
,
or
the
ceasing
of
Manna
on
the
seventh
,
were
such
great
means
to
win
credit
to
this
new
Sabbath
,
how
is
it
that
neither
the
one
nor
other
is
so
much
as
once
mentioned
in
that
whole
fourth
Commandement
wherein
notwithstanding
,
is
so
fully
and
largely
laid
down
the
ground
of
the
institution
of
that
law
,
especially
,
this
mercy
being
so
new
and
fresh
in
memory
,
whereas
God
in
the
fourth
Commandement
goes
back
to
the
beginning
of
the
world
to
seek
out
another
and
firmer
foundation
of
instituting
the
Sabbath
,
without
mentioning
of
this
at
all
.
Thus
when
all
circumstances
are
duly
weighed
,
it
will
easily
appear
to
any
not
forestalled
by
prejudice
,
that
in
this
Exod.
16.
Moses
speaks
of
the
Sabbath
to
the
Elders
of
Israël
,
Whence
it
appears
that
Moses
mentions
the
Sabbath
to
the
Elders
,
Exod.
16.23
.
as
a
thing
known
.
as
of
a
thing
well
known
unto
them
before-hand
,
and
by
consequent
which
the
Jewes
were
wel-acquainted
with
before
the
Law
was
given
to
Moses
on
mount
Sinai
,
whereupon
it
must
needs
follow
,
that
they
received
it
from
the
Patriarchs
,
delivered
from
hand
to
hand
as
other
truths
and
laws
of
God
were
,
and
consequently
by
that
the
Patriarchs
in
their
generations
observed
the
Sabbath
,
although
their
observation
thereof
be
not
left
upon
record
by
Moses
,
whose
task
was
not
to
write
a
diary
of
the
Fathers
lives
,
but
to
leave
to
posterity
the
remembrance
of
the
most
memorable
examples
both
of
their
actions
,
and
of
the
events
that
befell
them
,
both
for
Gods
honour
and
our
instruction
.
SECT.
III.
The
morality
and
perpetuity
of
the
Sabbath
proved
out
of
the
fourth
Commandement
.
IF
this
principle
(
which
will
at
last
appear
to
be
an
undoubted
truth
)
were
generally
received
and
acknowledged
,
that
the
whole
Decalogue
is
morall
,
and
consequently
immutable
;
this
question
concerning
the
morality
of
the
Sabbath
were
at
an
end
.
Now
the
generall
opinion
wherewith
most
men
are
possessed
(
but
without
any
firm
ground
,
either
out
of
reason
,
or
Scripture
)
that
it
must
needs
be
granted
,
that
there
is
something
ceremoniall
in
the
fourth
Commandement
,
either
the
set
day
,
or
the
strict
rest
of
the
Sabbath
,
or
both
,
hath
been
a
great
occasion
of
begetting
and
cherishing
this
errour
,
that
there
is
something
mutable
in
the
Decalogue
,
and
consequently
that
it
is
neither
morall
nor
perpetuall
.
If
therefore
upon
a
due
and
thorough
examination
of
all
the
severall
clauses
and
expressions
which
we
meet
with
in
the
fourth
Commandement
,
we
can
make
it
appear
that
there
is
nothing
in
that
fourth
Commandement
that
is
any
way
ceremoniall
,
and
therefore
mutable
;
we
shall
remove
a
great
scruple
which
hath
long
troubled
the
minds
of
many
men
,
divers
of
them
much
esteemed
both
for
their
learning
and
piety
.
Before
we
begin
to
take
this
task
in
hand
,
it
will
be
needfull
to
premise
this
one
thing
by
way
of
caution
,
That
in
this
case
we
are
not
bound
to
prove
that
the
phrases
and
expressions
which
we
meet
withall
in
this
Commandement
,
The
words
of
of
the
fourth
Commandement
in
a
fair
construction
enjoyn
nothing
ceremoniall
neither
in
the
day
nor
rest
:
can
have
no
other
sense
then
that
in
which
we
take
them
.
It
will
be
sufficient
for
us
to
make
it
appear
that
according
to
the
usuall
course
of
grammaticall
construction
,
and
without
any
incoherence
or
incongruity
with
other
parts
of
the
law
,
they
may
be
taken
in
such
a
sense
as
we
give
them
.
For
if
we
can
but
make
this
appear
,
that
our
construction
of
the
words
is
as
fair
and
proper
as
any
other
that
is
given
by
others
,
the
consequent
of
establishing
the
immutability
of
the
Decalogue
is
of
that
weight
,
that
I
conceive
any
man
of
two
probable
interpretations
will
be
willing
to
embrace
that
which
most
makes
for
the
establishing
of
the
morall
law
.
Which
is
as
much
as
needs
to
be
proved
.
It
must
therefore
be
our
care
to
make
it
appear
that
the
sense
,
which
we
give
of
the
words
of
this
law
,
may
stand
according
to
a
fair
and
usuall
manner
of
grammaticall
construction
,
and
those
that
will
oppose
us
,
must
prove
on
the
other
side
that
it
cannot
stand
.
That
we
may
proceed
methodically
in
the
interpretation
of
the
Commandement
,
we
must
,
first
,
enquire
what
the
scope
is
at
which
it
aimes
.
The
appointing
of
a
day
of
rest
cannot
be
the
scope
of
the
fourth
Commandement
.
For
all
Laws
being
rules
directed
to
some
end
proposed
,
cannot
so
well
be
interpreted
any
way
,
as
by
the
end
unto
which
they
are
directed
.
Now
the
appointing
of
a
day
of
rest
,
cannot
possibly
be
the
last
scope
of
this
Commandement
,
seeing
we
know
rest
from
labour
is
enjoyned
to
give
us
freedome
for
holy
duties
,
and
the
exercising
of
our selves
therein
,
But
of
rest
for
holy
duties
,
which
consequently
must
be
the
principall
thing
intended
in
the
fourth
Commandement
.
But
then
it
will
be
questioned
,
to
what
kind
of
holy
duties
this
day
is
consecrated
.
For
there
are
many
that
imagine
that
God
hath
set
it
apart
only
for
duties
of
publike
worship
.
Publick
and
private
.
But
this
opinion
seemes
not
to
agree
with
the
letter
of
the
Law
,
which
in
expresse
tearms
gives
the
whole
day
unto
the
Lord
,
for
his
own
immediate
service
in
religious
worship
.
Now
we
know
publike
worship
takes
not
up
the
whole
day
.
It
must
needs
be
granted
therefore
,
the
Lord
appointed
that
day
of
holy
rest
for
the
performance
of
something
more
unto
God
then
publike
worship
,
and
so
much
is
expresly
affirmed
,
Isa.
58.13
.
where
we
are
forbidden
to
find
our
own
pleasure
,
or
speak
our
own
words
upon
that
day
,
which
,
as
all
men
must
acknowledge
,
must
needs
extend
to
the
ordering
of
our
carriage
in
private
,
as
well
as
in
publike
,
so
that
the
setting
apart
of
a
whole
day
of
rest
unto
God
,
for
his
publike
,
and
private
worship
,
seemes
to
be
the
full
scope
of
this
fourth
Commandement
.
Next
to
the
scope
of
this
Law
,
3
Parts
of
the
fourth
Commandement
,
the
1.
Summe
.
2.
Explication
.
3.
Reason
.
we
are
to
consider
advisedly
the
frame
and
composure
of
it
,
and
therein
we
are
first
to
take
notice
of
the
principall
parts
of
the
Law
,
which
we
shall
find
to
be
three
.
First
,
we
have
laid
down
unto
us
the
summe
of
the
Law
,
Exod.
20.8
:
Secondly
,
we
have
the
explication
of
that
sum
,
ver.
9.
Thirdly
,
we
have
the
reason
of
all
,
v.
11.
Each
of
these
two
first
parts
containe
three
heads
of
duties
pointed
out
in
the
summe
,
and
opened
and
unfolded
in
the
explication
,
and
confirmed
in
the
reason
of
the
Law
.
The
first
duty
is
Preparation
,
intimated
in
the
word
Remember
:
The
second
,
the
Sequestration
from
ordinary
employments
,
implied
in
the
word
Sabbath
.
The
third
is
,
Sanctification
of
that
rest
,
expressed
in
the
phrase
,
to
keepe
it
holy
.
All
these
are
explained
in
their
order
.
Our
Preparation
must
be
by
the
dispatch
of
all
our
Secular
affaires
in
six
daies
:
Our
rest
must
be
a
cessation
by
all
persons
from
our
usuall
labours
and
imployments
in
secular
affaires
.
The
Sanctification
of
our
rest
,
must
be
by
employing
our selves
in
holy
duties
.
The
confirmation
of
all
follows
in
the
reason
of
the
Law
;
of
Preparation
and
rest
from
Gods
own
Act
of
Creating
the
world
in
sixe
daies
,
and
ceasing
from
his
work
on
the
seventh
,
and
the
Sanctifying
of
that
rest
from
Gods
Commandement
,
and
ordaining
the
seventh
day
to
be
a
day
of
rest
unto
us
for
ever
.
Now
wherein
the
strength
of
that
Confirmation
lies
,
will
be
the
maine
point
in
question
,
of
which
hereafter
.
To
come
now
to
the
Explication
of
the
words
and
phrases
in
this
Commandement
.
The
first
word
in
the
summe
of
this
Law
,
Remember
,
is
diversly
interpreted
,
some
conceive
that
it
implies
the
importance
of
the
duty
commanded
,
as
that
word
is
used
many
times
to
intimate
some
matter
of
speciall
observation
,
as
Deut.
9.7
.
Others
there
are
that
think
it
points
at
the
Antiquity
of
that
Law
,
given
many
ages
before
,
and
therefore
to
be
called
afresh
to
minde
,
as
the
Psalmist
saith
,
he
will
remember
the
works
of
the
Lord
,
his
wonders
of
old
,
Psal.
177.11
.
and
143.5
.
and
withall
some
conceive
that
he
taxeth
the
peoples
forgetfulnesse
of
that
Law
,
and
neglect
of
the
observation
of
it
in
the
time
of
their
bondage
in
Aegypt
.
Some
or
all
of
these
senses
may
be
implied
in
this
word
Remember
,
but
beyond
all
these
we
may
probably
conceive
that
it
may
import
.
Remember
implies
[
Think
upon
,
and
by
dispatching
of
thy
busines
,
provide
for
the
Sabbath
]
Think
upon
,
and
accordingly
before-hand
provide
for
the
observation
of
this
holy
rest
by
dispatching
of
all
the
works
of
thy
calling
,
that
nothing
may
be
undone
,
which
providence
and
diligence
might
prevent
,
that
might
hinder
thy
rest
on
the
seventh
day
.
As
for
those
which
conceive
that
in
this
Law
labour
upon
the
sixe
daies
is
commanded
,
as
well
as
rest
upon
the
seventh
,
they
are
much
mistaken
.
The
precept
for
labour
is
delivered
in
the
eight
Commandement
,
as
the
Apostle
interprets
that
Law
,
Eph.
4.28
.
In
this
place
is
commanded
the
dispatch
of
our
secular
affaires
before
the
Sabbath
,
whether
it
be
done
in
six
daies
or
fewer
it
is
not
materiall
,
as
to
this
Law
.
The
next
tearme
to
be
explained
,
Sabbath
is
a
day
of
rest
,
which
only
,
and
not
seventh
,
is
expressed
in
sum
and
conclusion
of
the
Commandement
.
is
the
name
of
the
Sabbath
or
day
of
rest
,
and
easing
from
labour
,
(
as
that
word
properly
signifies
)
which
is
repeated
againe
in
the
conclusion
of
the
Commandement
.
And
it
is
not
to
be
passed
by
without
observation
,
that
whereas
the
old
Sabbath
from
the
beginning
till
Christ
came
was
the
seventh
day
,
or
last
of
the
weeke
,
and
both
in
the
explanation
,
and
reason
of
the
Commandement
is
appointed
to
be
one
of
the
seven
,
yet
God
mentions
not
the
name
of
seven
either
in
the
Summe
or
in
the
Conclusion
of
the
Commandement
.
We
have
therefore
reason
to
conceive
that
seeing
God
in
this
Law
was
to
prescribe
something
of
the
Law
of
Nature
,
The
day
of
rest
being
of
the
law
of
nature
,
&
the
set
day
of
positive
institution
.
which
is
the
appointing
of
a
day
of
holy
Rest
to
be
consecrated
unto
God
for
his
worship
,
which
the
very
light
of
nature
teacheth
,
and
in
the
explanation
and
reason
of
the
Law
,
to
adde
something
which
is
of
positive
Institution
,
namely
,
the
proportion
of
the
time
,
and
the
set
day
wherein
this
rest
was
to
be
observed
,
he
first
settles
that
which
is
of
the
Law
of
nature
,
and
afterwards
establisheth
that
which
is
Positive
.
God
purposely
makes
choise
of
such
fit
expressions
(
especially
in
his
Law
,
in
which
he
is
most
exact
)
as
may
best
acquaint
us
with
his
minde
.
Wherefore
seeing
this
is
a
fit
Method
to
be
observed
by
him
,
and
seeing
the
composure
of
this
Law
agrees
with
it
,
we
have
reason
to
conclude
that
the
Lord
himselfe
intended
it
in
this
place
.
The
last
phrase
in
the
sum
of
this
Commandement
remains
,
which
is
,
To
keep
it
holy
.
To
keep
holy
,
is
to
employ
the
day
in
holy
duties
of
Gods
immediate
worship
.
Now
to
keep
a
day
holy
,
is
to
employ
it
in
holy
actions
,
directed
to
the
immediate
service
and
worship
of
God
in
the
use
of
such
ordinances
as
he
hath
left
unto
his
Church
,
and
to
passe
our
time
therein
in
holy
speeches
and
meditations
.
Actions
may
be
holy
,
either
in
the
manner
of
doing
them
,
as
when
we
performe
duties
either
to
God
or
men
in
obedience
to
Gods
will
,
in
a
reverend
and
holy
fear
of
his
name
,
in
thankfulnesse
for
mercies
received
,
and
for
the
advancement
of
his
glory
,
which
ought
to
be
our
maine
scope
in
all
things
,
1
Cor.
10.31
.
And
so
we
are
redeemed
out
of
the
hands
of
our
enemies
,
that
we
might
serve
him
in
holinesse
all
the
daies
of
our
lives
:
as
Zachary
tels
us
,
Luke
1.75
.
which
reacheth
to
all
our
ways
and
actions
.
Or
else
actions
are
holy
besides
in
the
matter
or
subject
of
them
,
In
meditations
,
conferences
,
prayer
,
hearing
,
reading
,
&c.
as
divine
meditations
,
conferences
,
prayers
,
reading
,
or
hearing
Gods
word
&c.
These
duties
or
the
most
part
of
them
must
have
a
place
in
our
daily
employments
,
but
must
be
so
our
whole
work
upon
the
Sabbath
day
,
as
the
works
of
our
ordinary
callings
ought
to
be
on
the
other
six
days
.
This
then
is
the
brief
sum
of
the
law
:
after
which
there
follows
a
larger
explication
thereof
,
describing
more
fully
and
cleerly
what
God
means
by
that
day
which
he
calls
the
Sabbath
,
what
manner
of
rest
it
must
be
,
and
within
what
compasse
and
revolution
of
time
it
must
be
observed
;
In
the
explication
is
assigned
the
proportion
of
time
for
this
rest
,
a
day
of
seven
.
namely
,
that
it
must
be
one
day
in
seven
,
or
one
day
in
every
weeke
.
And
in
the
limiting
and
assigning
of
that
proportion
of
time
,
that
he
may
shew
unto
us
at
once
,
not
only
the
meaning
,
but
also
the
equity
of
this
Law
,
he
makes
a
distribution
of
the
week
into
seven
parts
,
whereof
he
allowes
unto
us
sixe
for
our
ordinary
labours
and
employments
in
our
severall
callings
,
and
contents
himselfe
with
the
seventh
day
only
,
which
he
appoints
to
be
a
day
of
holy
rest
for
his
owne
immediate
worship
,
which
is
notwithstanding
not
a
day
lost
unto
us
,
but
indeed
a
day
of
blessings
,
a
day
of
thriving
in
grace
,
and
a
day
of
enjoying
an
holy
Communion
with
our
God
,
and
rejoycing
in
him
;
a
day
of
enjoying
heaven
upon
earth
,
if
it
be
observed
as
it
ought
to
be
.
To
take
up
the
words
themselves
in
order
as
they
lie
before
us
,
Sixe
daies
allowed
for
labour
,
whether
the
sixe
first
,
or
last
,
is
not
expressed
.
it
followes
[
sixe
daies
shalt
thou
labour
,
]
which
sixe
daies
those
daies
of
labour
shall
be
he
expresseth
not
,
whether
the
sixe
first
,
or
the
sixe
last
,
but
speaking
indefinitely
he
leaves
the
words
to
be
understood
indefinitely
:
Questionlesse
the
maine
thing
that
he
prescribes
in
this
explication
is
the
proportion
of
time
to
be
set
apart
for
this
holy
rest
,
the
order
to
be
observed
therein
he
sets
down
afterwards
,
in
the
reason
of
the
Commandement
,
wherein
he
leaves
a
rule
to
direct
us
which
of
the
seven
daies
we
are
to
set
apart
for
this
holy
rest
:
But
in
this
explication
the
chiefest
thing
that
God
sets
before
us
is
the
equity
of
reserving
this
proportion
of
time
,
that
is
,
In
this
proportion
of
time
the
equity
of
the
Law
appeares
.
one
day
of
seven
,
for
his
own
worship
,
which
will
be
sufficient
for
that
use
,
and
yet
lea
ves
sufficient
time
for
the
dispatch
of
our
own
affaires
.
Day
here
is
a
naturall
day
,
such
as
the
other
sixe
are
.
By
a
Day
he
means
a
naturall
day
consisting
of
foure
and
twenty
houres
,
which
is
the
seventh
part
of
the
week
.
Shalt
,
is
as
much
as
Maiest
,
a
word
rather
of
permission
then
command
;
God
in
this
place
having
no
purpose
to
order
any
thing
concerning
our
secular
affaires
farther
,
then
they
have
relation
to
his
own
worships
and
to
the
making
way
for
the
better
observation
of
this
holy
day
of
rest
.
It
follows
,
And
doe
all
thy
work
,
in
which
,
if
in
any
clause
of
this
Law
,
Doe
all
thy
work
,
is
,
dispatch
thy
work
that
thou
maist
be
free
to
keep
the
Sabbath
.
lies
the
force
of
a
command
,
but
that
command
is
not
so
much
to
require
us
to
labour
,
as
by
labour
to
dispatch
all
the
businesse
of
our
secular
employments
,
leaving
no
needfull
thing
undone
,
that
by
care
and
diligence
might
have
been
finished
in
the
sixe
daies
precedent
,
the
neglect
whereof
might
be
an
occasion
of
violating
the
rest
of
the
Sabbath
.
Our
works
are
the
works
of
our
secular
callings
,
excluding
businesses
which
our
callings
lay
not
upon
us
.
By
all
our
work
he
meanes
all
the
work
that
our
particular
callings
lay
upon
us
,
in
which
God
hath
placed
us
,
and
which
alone
are
properly
called
our
own
works
.
So
that
by
this
clause
he
excludes
all
businesse
that
cannot
properly
be
called
our
own
,
as
not
imposed
on
us
by
God
in
the
callings
assigned
us
by
him
,
and
by
consequent
prohibits
intermedling
with
unnecessary
businesse
,
Three
things
layed
before
us
in
this
explication
.
1
A
command
to
dispatch
our
works
.
2
A
promise
implied
that
we
shall
be
able
to
do
it
.
3.
The
manifestation
of
the
equity
of
this
Law
.
and
overlading
our selves
with
many
employments
which
may
be
more
then
sixe
daies
labour
can
dispatch
.
So
that
in
this
clause
we
have
three
things
laid
before
us
.
First
,
a
direction
or
command
expressed
to
dispatch
our
works
in
sixe
daies
:
Secondly
,
we
have
a
promise
implied
,
that
by
Gods
prospering
hand
assisting
us
we
shall
be
able
to
compasse
our
works
;
for
he
saith
we
shall
doe
,
&c.
a
word
that
includes
a
promise
,
as
well
as
it
expresseth
a
command
.
Thirdly
,
we
have
Gods
equity
in
the
command
,
who
requires
no
more
time
of
us
,
then
we
may
spare
without
prejudice
,
God
then
having
allowed
us
a
sufficient
proportion
of
time
for
our
own
employments
,
in
the
next
place
takes
order
for
his
own
worship
,
in
the
words
following
.
But
the
seventh
day
,
&c.
Seventh
is
an
ordinate
number
signitying
one
of
seven
.
Now
the
word
Seventh
being
indeed
an
ordinate
number
,
may
either
signifie
one
in
seven
.
and
so
note
out
only
the
proportion
of
time
which
God
reserves
to
himselfe
,
(
as
the
tenth
part
of
an
Ephah
,
Exod.
16.16
.
and
the
third
part
of
an
Hin
,
Numb
.
15.6
,
7.
signifie
no
more
but
such
a
proportion
of
either
measure
.
)
Or
it
may
note
the
seventh
in
order
,
(
as
when
David
is
named
the
seventh
Son
of
Jesse
,
1
Chro.
2.15
.
we
are
to
understand
the
last
&
youngest
of
seven
)
&
in
this
sense
our
opposites
generally
take
it
in
this
place
;
but
in
whether
of
the
senses
it
must
be
taken
here
,
we
are
now
to
examine
,
the
determination
of
this
point
being
of
great
importance
to
guide
us
aright
in
the
interpretation
of
this
Commandement
.
Objection
1
Those
who
take
Seventh
in
this
place
,
Ha
prefixed
before
Seventh
notes
a
particular
day
.
for
the
seventh
in
order
,
or
the
last
of
seven
,
strengthen
their
opinion
with
a
double
reason
.
First
,
(
say
they
)
here
is
Ha
Notificative
,
prefixed
before
Shebigni
,
Answer
.
of
purpose
to
point
out
a
particular
day
,
Ha
doth
not
alwaies
notifie
.
2.
Where
it
doth
,
it
points
out
things
by
their
eminency
as
well
as
by
their
particularity
.
of
purpose
to
point
out
a
particular
day
,
as
that
particule
usuall
restraines
an
indefinite
signification
to
a
particular
.
To
this
we
answer
.
First
,
though
this
particle
ha
doe
often
notifie
or
put
an
Emphasis
to
the
word
to
which
it
is
prefixed
,
yet
very
often
it
hath
no
notification
nor
Emphasis
at
all
.
Secondly
,
when
it
does
notifie
it
notes
out
things
by
their
eminency
as
well
as
by
their
particularity
:
as
if
we
should
translate
it
in
English
,
That
seventh
day
;
why
may
it
not
signifie
that
eminent
Seventh
day
,
Objection
2
as
well
as
that
particular
seventh
day
?
Ha
added
to
a
Numerall
notes
alwaies
a
particular
.
Yea
,
(
they
replie
)
but
Ha
added
to
a
Numerall
notes
alwaies
a
particular
of
that
number
.
We
answer
,
divers
instances
may
be
given
to
the
contrary
where
ha
prefixed
to
a
Numerall
notes
nothing
at
all
.
Answer
.
Not
alwaies
▪
Instances
to
the
contrary
.
The
foure
branches
of
the
River
of
Paradise
,
are
reckoned
up
by
the
names
of
,
first
,
second
,
third
,
and
fourth
,
Gen.
2.11.13
,
14.
where
ha
is
prefixed
to
them
all
,
yet
signifies
indefinitely
without
Emphasis
,
or
respect
to
order
.
The
Pillars
in
the
Temple
,
Jachim
,
and
Boaz
,
are
numbred
the
first
,
and
second
,
1
King
7.16
.
and
have
ha
prefixed
,
yet
signifie
no
more
but
one
,
and
the
other
,
without
reference
to
order
.
Iosephs
brethren
answer
him
concerning
themselves
and
their
brethren
,
One
is
not
;
the
particle
ba
,
which
is
prefixed
notes
not
which
of
their
brethren
,
whether
eldest
,
or
second
,
or
sixth
,
or
eleventh
it
was
that
was
not
.
But
suppose
ha
,
Objection
.
13
in
this
place
notifies
a
particular
,
why
may
it
not
note
a
partibular
in
proportion
as
well
as
in
order
?
Seventh
in
the
reason
of
the
Commandement
implies
seventh
in
order
,
therefore
it
is
so
to
be
understood
here
.
The
Second
reason
,
which
they
bring
to
prove
that
Seventh
in
this
place
,
must
necessarily
signifie
seventh
in
order
,
or
the
last
of
seven
,
is
this
.
The
same
seventh
day
,
(
say
they
)
must
be
meant
in
this
place
in
the
explication
of
the
Commandement
,
which
is
meant
afterwards
in
the
confirmation
of
it
.
But
in
that
confirmation
the
seventh
day
mentioned
is
the
last
of
seven
,
therefore
it
must
be
so
taken
here
.
Answer
.
To
this
we
answer
,
It
will
appeare
when
we
come
to
the
reason
that
it
is
not
so
taken
there
.
that
admitting
that
the
tearme
seventh
is
so
taken
in
the
next
verse
,
that
proves
not
that
it
is
so
to
be
taken
here
,
unlesse
it
be
manifest
withall
that
the
force
of
the
reason
of
the
Commandement
lies
in
the
taking
of
the
tearme
Seventh
in
that
sense
;
which
will
appeare
to
be
otherwise
,
for
we
shall
shew
that
the
strength
of
the
confirmation
of
the
argument
lies
in
the
tearme
Seventh
taken
indefinitely
,
not
taken
particularly
,
that
is
,
for
seventh
in
proportion
,
not
for
seventh
in
order
.
All
words
and
phrases
used
in
Arguments
are
not
argumentative
,
All
tearms
in
an
argument
,
are
not
●rgumenttaive
.
some
of
them
serve
only
to
fill
up
the
sense
,
but
prove
nothing
at
all
.
As
for
example
,
Moses
,
Deut.
4.15
,
16.
to
disswade
the
people
from
making
any
resemblance
of
God
,
reasons
in
this
manner
.
Some
are
added
to
fill
up
the
sense
only
,
and
have
no
force
of
reason
in
them
.
You
saw
no
manner
of
similitude
when
the
Lord
spake
unto
you
in
Horeb
,
out
of
the
midst
of
the
fire
,
take
heed
therefore
lest
you
corrupt
your selves
.
In
this
argument
the
naming
of
the
place
where
,
and
the
fire
in
which
God
appeared
to
his
people
,
only
fill
up
the
narration
,
the
whole
force
of
the
argument
lies
in
this
,
that
because
they
saw
no
similitude
,
therefore
they
should
make
none
:
So
it
is
in
Gods
mentioning
his
Rest
on
the
seventh
day
.
In
this
Commandement
which
we
have
before
us
,
Gods
manifesting
of
the
perfecting
of
the
worlds
Creation
by
his
resting
on
the
seventh
day
,
could
not
be
clearly
expressed
without
mentioning
the
day
in
which
he
rested
,
which
was
indeed
the
seventh
day
from
the
Creation
,
but
the
Lord
proves
nothing
from
the
order
but
from
the
proportion
of
the
time
wherein
he
rested
.
In
arguing
,
the
tearms
of
the
proporsion
to
be
proved
,
must
(
where
there
is
any
Ambiguity
)
interpret
the
tearmes
of
the
argument
,
because
the
argument
is
brought
for
the
proporsition
to
be
proved
,
not
the
proposition
for
the
argument
.
The
proposition
to
be
proved
then
being
that
one
day
in
seven
must
be
consecrated
unto
God
,
and
the
arguments
brought
to
prove
it
,
being
taken
from
Gods
resting
one
day
in
seven
:
although
that
happened
to
be
the
last
of
the
seven
daies
,
yet
the
proportion
of
the
time
of
rest
,
being
the
only
thing
intended
to
be
proved
,
is
the
only
thing
to
be
respected
both
in
the
argument
,
and
in
the
tearms
wherein
it
is
expressed
.
So
then
hitherto
we
see
no
reason
why
the
tearme
Seventh
in
the
explication
of
the
Commandement
may
not
be
taken
indefinitely
for
one
in
seven
,
as
well
as
particularly
and
strictly
for
the
last
in
seven
.
Yea
,
if
all
circumstances
be
duly
weighed
,
the
taking
of
the
tearme
Seventh
indefinitely
best
sutes
with
the
principall
scope
which
God
aimes
at
in
this
Law
,
and
with
the
coherence
of
the
Text.
The
strongest
of
those
arguments
which
evince
this
truth
it
will
be
most
convenient
to
forbeare
till
hereafter
.
In
the
meane
time
we
may
take
notice
of
this
by
the
way
,
that
the
very
clause
precedent
to
these
words
directs
us
to
take
the
tearme
Seventh
in
this
place
indefinitely
,
The
allowing
of
sixe
daies
for
labour
indefinitely
directs
to
take
the
seventh
indefinitely
.
as
pointing
only
at
the
proportion
,
and
not
all
at
the
order
of
the
time
,
wherein
we
are
to
rest
.
First
,
this
is
evident
and
unquestionable
,
that
God
dividing
the
whole
week
into
seven
parts
,
allowes
unto
us
sixe
daies
for
the
dispatch
of
our
businesse
in
our
secular
affaires
,
and
reserves
the
seventh
for
himselfe
for
his
own
worship
.
In
the
next
place
it
is
as
cleare
,
that
as
the
sixe
daies
allowed
for
labour
are
to
be
taken
,
so
we
must
take
the
seventh
which
is
set
apart
for
this
holy
Rest
.
Now
that
these
sixe
daies
allowed
unto
us
for
our
labour
are
to
be
taken
indefinitely
,
and
to
be
respected
only
according
to
the
proportion
of
the
time
,
I
conceive
no
man
with
any
colour
of
reason
can
deny
,
seeing
the
maine
thing
that
God
insists
on
,
and
labours
to
cleare
unto
us
,
is
,
that
sixe
daies
are
sufficient
for
the
dispatch
of
our
secular
affaires
.
Now
if
the
proportion
of
time
be
all
that
God
respects
in
the
sixe
daies
of
labour
,
then
the
proportion
of
time
must
needs
be
all
that
God
can
intend
in
the
seventh
day
,
which
he
sets
apart
for
a
day
of
rest
.
The
next
clause
in
the
Law
followes
,
Is
the
Sabbath
of
the
Lord
thy
God
,
that
is
,
Sabbath
of
the
Lord
thy
God
;
that
is
,
consecrated
,
and
dedicated
to
him
.
a
day
of
holy
rest
consecrated
to
the
Lord
thy
God
.
Now
things
are
said
to
be
Gods
for
the
peculiar
interest
that
he
hath
in
them
,
whether
by
Creation
,
as
Psal.
100.3
.
He
made
us
,
and
therefore
wee
are
his
people
;
By
redemption
or
purchase
,
so
the
children
of
Israel
God
challengeth
to
be
his
own
,
because
he
had
bought
them
,
Isa.
43.1
.
By
deputation
or
designation
,
as
Christ
is
called
Gods
king
,
Psal.
2.6
.
and
David
a
Type
of
Christ
,
Psal.
89.19
,
20.
Or
by
advancing
or
honouring
,
so
a
day
may
be
called
Gods
,
because
he
hath
advanced
or
honoured
it
above
other
daies
,
Psal.
118.24
.
Or
lastly
,
by
consecration
and
dedication
to
God
;
so
the
Priests
are
the
Lords
,
Levit.
20.26
.
the
tythes
,
vessels
,
&c.
the
Lords
,
for
his
service
.
Now
in
both
these
latter
respects
,
the
day
of
holy
rest
is
the
Lords
day
,
as
he
calls
it
,
his
Sabbath
,
Exod.
31.13
.
Both
because
his
works
have
advanced
that
above
any
other
day
;
and
besides
,
because
upon
that
ground
it
is
consecrated
to
him
and
set
apart
for
his
service
.
To
restrain
men
from
violating
of
the
holy
rest
of
the
Sabbath
,
it
is
sufficient
that
it
is
the
Lords
,
but
to
make
a
deeper
impression
of
it
upon
mens
hearts
,
he
thought
fit
to
adde
,
The
Lord
thy
God
,
a
dreadfull
name
to
his
people
,
Deut.
28.58
.
This
foundation
being
laid
,
that
the
Sabbath
is
the
Lords
,
No
manner
of
works
,
that
is
,
of
thy
calling
,
not
excluding
,
he
hath
a
sufficient
ground
to
take
upon
him
to
dispose
of
it
,
and
therefore
in
the
next
ensuing
clause
,
strictly
enjoyns
,
In
it
thou
shalt
do
no
manner
of
worke
,
he
means
none
of
the
works
mentioned
before
,
properly
called
our
own
works
,
1.
Works
about
Gods
service
.
or
works
of
our
particular
callings
.
As
for
works
about
Gods
service
,
such
as
were
those
about
the
service
of
the
Tabernacle
,
justified
by
our
Saviour
,
Mat.
12.5
.
Works
of
necessity
for
the
creatures
preservation
,
which
also
Christ
allows
,
Mat.
12.11
.
2.
Works
of
necessity
.
(
from
which
also
God
himself
ceaseth
not
,
Joh.
5.17
.
)
Works
of
mercy
,
3.
Works
of
mercy
.
though
not
of
absolute
necessity
,
such
as
was
the
restoring
of
the
mans
withered
hand
,
Matth.
12.12
,
13.
yea
though
it
be
to
our selves
,
vers.
7.
they
are
not
to
be
accounted
among
the
works
forbidden
upon
this
day
.
If
there
were
any
stricter
rest
then
this
enjoyned
the
Jews
,
(
which
perhaps
will
not
so
easily
be
proved
)
it
is
not
required
by
any
restraint
in
this
Commandement
,
and
therefore
not
exacted
upon
us
Christians
.
As
for
the
forbidding
of
the
kindling
of
a
fire
,
and
dressing
of
meat
,
Exod.
16.5.13
.
&
35.3
.
they
were
inhibitions
which
determined
(
as
it
is
most
probable
)
with
the
Israelites
peregrination
in
the
wildernesse
,
and
laid
upon
them
by
other
laws
;
so
that
hitherto
we
meet
with
nothing
ceremoniall
in
this
fourth
law
.
The
last
main
branch
of
this
law
is
the
reason
or
confirmation
of
it
.
No
reason
annexed
to
any
law
but
only
to
this
fourth
Commandement
.
But
before
we
undertake
the
opening
of
the
phrases
and
tearms
in
which
it
is
penned
,
we
cannot
but
take
notice
of
one
thing
by
the
way
,
that
we
find
no
reason
annexed
to
any
other
Commandement
of
the
Decalogue
but
to
this
alone
.
We
find
indeed
some
Sanctions
annexed
to
the
second
,
third
,
and
fift
Commandements
,
but
none
save
this
fourth
is
confirmed
by
a
reason
.
The
cause
hereof
can
be
no
other
but
this
,
because
whereas
the
duties
commanded
in
other
laws
are
either
laws
of
nature
,
or
at
least
approvable
by
naturall
reason
as
soon
as
they
are
delivered
,
Because
the
grounds
of
other
laws
are
evident
in
themselves
,
but
the
ground
of
this
law
could
not
be
known
unless
it
had
been
revealed
.
because
the
grounds
upon
which
those
lawes
are
founded
,
are
evident
in
themselves
;
the
grounds
of
this
fourth
Commandement
could
not
have
been
known
,
unlesse
they
had
been
revealed
by
God
himself
.
Indeed
that
God
must
be
publikely
worshipped
,
That
a
set
time
must
be
appointed
,
and
that
it
must
be
a
time
of
rest
from
private
employments
,
are
dictates
of
naturall
reason
.
But
why
we
must
observe
a
weekly
Sabbath
and
not
a
monthly
,
and
why
the
seventh
or
first
day
of
the
week
rather
then
the
third
or
fourth
,
no
man
could
have
found
out
the
reason
unlesse
God
had
revealed
unto
us
the
Creation
of
the
world
in
six
daies
and
his
resting
upon
the
seventh
,
by
the
consideration
whereof
the
equity
of
this
law
clearly
and
manifestly
appears
,
and
upon
the
manifestation
thereof
is
as
easily
approved
and
assented
unto
even
by
the
light
of
naturall
reason
.
So
then
the
reason
alledged
in
this
Commandement
shews
us
not
why
God
ordained
a
Sabbath
,
(
which
the
very
light
of
nature
taught
even
the
very
heathen
,
as
we
know
)
but
why
he
commands
a
weekly
Sabbath
,
and
why
upon
such
a
day
of
the
week
rather
then
upon
any
other
.
That
therefore
which
we
are
to
search
after
in
the
examining
of
this
reason
,
is
,
how
the
equity
of
these
two
particulars
is
discovered
therein
,
that
we
may
acknowledge
this
Commandement
also
to
be
just
and
good
,
as
S.
Paul
speaks
of
all
the
rest
.
Rom.
7.12
.
yea
equall
and
right
concerning
all
things
,
as
the
Prophet
David
speaks
,
Psal.
119.128
.
and
thereupon
submit
unto
it
,
not
by
constraint
,
but
by
a
willing
mind
,
1
Pet.
5.2
.
Now
concerning
the
former
of
those
two
particulars
,
why
God
allots
out
such
a
proportion
of
time
,
as
one
day
weekly
for
his
Sabbath
,
we
have
already
in
a
great
part
discovered
the
equity
thereof
in
the
explication
of
this
law
,
wherein
it
appears
that
so
much
time
may
be
spared
,
without
prejudice
to
our
particular
callings
,
which
if
it
should
be
denied
,
God
makes
farther
manifest
by
this
reason
annexed
,
which
we
have
before
us
.
To
make
it
appear
that
six
daies
in
the
week
are
sufficient
for
the
dispatch
of
our
secular
affairs
,
one
ground
must
be
supposed
,
Why
we
may
spare
one
day
of
seven
for
this
holy
rest
.
which
is
unquestionable
,
that
mens
labours
about
the
things
of
this
world
,
are
onely
for
the
conservation
of
the
creatures
,
and
fitting
of
them
for
mans
use
.
That
ground
being
laid
,
this
reason
for
the
strengthning
of
our
faith
laies
before
us
the
example
of
God
himself
,
who
created
the
world
and
all
things
therein
in
six
daies
:
from
whence
we
may
strongly
reason
,
that
he
that
without
the
help
of
mans
labour
,
created
the
world
in
six
daies
,
can
easily
by
mans
labour
of
six
daies
support
and
conserve
the
world
.
If
it
be
questioned
whether
he
will
do
it
;
reason
will
easily
conclude
,
that
the
same
goodnesse
that
moved
God
to
give
a
being
to
things
that
were
not
,
will
much
more
move
him
to
conserve
and
provide
for
the
things
that
are
,
being
all
the
work
of
his
own
hand
,
seeing
we
know
him
to
be
a
faithfull
Creator
,
as
the
Apostle
calls
him
,
1
Pet.
4.19
.
Wherefore
we
find
that
the
godly
for
the
strengthning
of
their
faith
,
and
dependence
on
God
upon
any
incident
occasion
,
usually
have
recourse
to
the
creation
of
the
world
,
as
the
means
to
assure
themselves
of
his
protection
,
or
supply
in
any
thing
that
they
need
,
as
Psal.
119.73
.
Jer.
14.22
.
unto
which
God
himself
directs
us
,
Isa.
45.11
,
12.
Our
help
stands
in
the
name
of
the
Lord
which
hath
made
heaven
and
earth
,
Psal.
121.2
.
The
Lord
having
made
it
appear
that
the
consecrating
of
a
day
weekly
unto
God
for
his
worship
,
will
be
no
prejudice
to
our
secular
affairs
,
Why
we
must
observe
such
a
particular
day
.
gives
us
next
a
reason
,
why
he
makes
choice
of
the
seventh
day
rather
then
any
other
to
be
this
day
of
holy
rest
,
even
because
himself
rested
from
all
his
works
of
creation
upon
that
day
.
Now
that
this
rest
of
God
is
the
ground
of
appointing
this
to
be
the
day
of
rest
,
all
men
acknowledge
,
but
how
the
reason
must
be
drawn
out
from
this
ground
,
and
wherein
the
force
of
it
consists
,
is
all
the
question
:
For
whereas
in
Gods
rest
there
is
a
double
consideration
,
the
one
of
the
act
it self
simply
,
the
very
resting
of
God
from
his
work
,
the
second
of
the
consequent
of
it
,
If
we
draw
the
reason
from
Gods
act
of
resting
,
it
must
be
the
seventh
day
.
If
from
the
honouring
of
that
day
thereby
,
it
enforceth
the
observation
of
the
first
day
as
well
as
of
the
seventh
.
the
advancing
and
honouring
of
that
day
above
other
daies
thereby
:
If
we
draw
the
reason
of
the
instituting
of
this
day
from
Gods
simple
act
,
it
necessarily
inforceth
the
observation
of
that
very
seventh
day
from
the
creation
after
Gods
example
:
But
if
we
draw
it
from
the
consequent
of
his
rest
,
the
advancing
and
honouring
of
that
day
thereby
,
it
binds
us
as
well
to
the
observation
of
the
first
day
of
the
week
now
,
as
it
did
the
Jews
to
the
observation
of
the
seventh
day
heretofore
.
Those
that
oppose
the
morality
of
the
Sabbath
,
labour
to
draw
the
reason
which
is
laid
down
in
this
fourth
Commandement
,
for
the
observing
of
this
day
of
rest
,
Wee
cannot
make
Gods
act
of
resting
the
ground
of
instituting
the
Sabbath
.
from
Gods
bare
act
of
resting
himself
upon
that
day
:
which
if
they
do
,
they
must
form
their
argument
in
this
manner
,
That
day
in
which
God
himself
rested
from
his
works
,
he
appointed
to
be
a
day
of
mens
resting
from
their
works
:
but
that
was
the
seventh
or
last
day
of
the
week
:
therefore
God
ordained
that
to
be
the
day
on
which
men
should
rest
from
their
works
.
Now
against
the
argument
framed
in
this
manner
there
lie
two
main
exceptions
;
1.
Gods
example
is
not
the
ground
of
any
Commandement
.
the
first
of
them
is
,
the
example
of
God
neither
is
,
nor
can
be
any
warrant
to
us
to
do
the
like
,
neither
do
we
ever
find
it
proposed
unto
us
as
a
rule
which
we
must
follow
.
This
is
true
,
that
Gods
or
Christs
examples
are
are
set
before
us
sometimes
as
incitements
to
stir
us
up
to
the
performance
of
such
duties
as
are
required
of
us
by
the
law
,
as
Luke
6.36
.
Be
mercifull
as
your
heavenly
father
is
mercifull
,
and
Phil.
2.5
.
Let
this
mind
be
in
you
which
was
also
in
Christ
:
but
we
never
find
any
act
of
Gods
or
of
Christs
proposed
unto
us
as
a
rule
to
teach
us
what
we
should
do
.
Gods
actions
declare
that
it
is
his
will
,
that
it
should
be
done
,
but
when
he
directs
us
what
he
will
have
us
to
do
,
he
sends
us
unto
the
law
and
to
the
testimony
,
Isa.
8.20
.
Neither
do
we
ever
find
that
the
meer
act
of
God
was
ever
the
ground
of
any
law
.
Although
as
in
this
particular
case
,
(
and
in
the
institution
of
some
other
feasts
)
some
consequent
,
or
something
that
accompanies
that
act
,
may
be
an
occasion
of
an
institution
.
Perhaps
to
this
some
may
reply
,
Objection
.
23
that
in
this
fourth
Commandement
we
have
,
first
,
a
law
given
in
these
words
,
We
have
the
precept
first
,
and
then
Gods
example
to
encourage
us
to
observe
it
.
[
The
seventh
day
is
the
Sabbath
of
the
Lord
thy
God
]
and
then
we
have
Gods
example
to
stir
us
up
to
the
practice
of
that
duty
required
in
that
law
.
To
this
we
answer
,
that
we
have
a
law
indeed
that
commands
the
observation
of
an
holy
day
of
rest
unto
God
,
Answer
.
We
have
no
precept
for
the
particular
day
of
rest
before
the
reason
.
and
a
second
branch
of
that
law
,
which
appoints
the
proportion
of
the
time
of
that
rest
,
that
it
shall
be
one
day
in
the
week
,
but
concerning
the
third
branch
,
(
without
which
the
law
it self
is
not
perfect
)
that
is
,
which
day
of
the
week
shall
be
the
day
of
that
rest
is
not
expressed
(
as
we
have
partly
already
shewed
in
opening
the
explication
of
this
Commandement
)
but
only
in
the
reason
annexed
unto
this
law
.
Unlesse
therefore
it
can
be
proved
,
that
the
tearm
[
seventh
]
mentioned
in
the
explication
of
this
Commandement
,
signifies
the
last
day
of
seven
;
we
have
no
law
precedent
to
Gods
example
here
mentioned
,
that
commands
the
observation
of
the
last
day
of
the
week
for
the
day
of
rest
.
As
hath
been
shewed
already
that
[
seventh
]
in
the
explication
of
the
Commandement
notes
not
the
particular
day
.
Now
the
weaknesse
of
the
reasons
alleaged
,
to
prove
that
this
tearm
[
seventh
]
used
in
the
explication
of
this
law
,
signifies
the
last
day
of
the
week
,
we
have
shewed
already
.
And
by
one
reason
have
made
it
more
then
probable
,
that
this
tearm
[
seventh
]
in
that
place
signifies
only
indefinitely
one
of
seven
,
and
not
particularly
such
a
certain
day
of
the
seven
.
The
second
reason
which
farther
manifests
that
truth
,
and
makes
it
evident
,
And
is
further
proved
,
because
God
mentions
it
not
at
all
in
the
conclusion
of
the
Commandement
.
we
have
deferred
untill
now
,
and
it
is
this
;
If
God
had
intended
to
command
that
the
last
day
of
the
week
should
be
observed
for
the
Sabbath
,
he
must
and
would
have
mentioned
it
in
the
conclusion
of
that
reason
by
which
he
shews
us
the
equity
of
the
observation
of
that
day
rather
then
any
other
.
Now
he
is
so
far
from
doing
that
,
that
he
forbears
the
mentioning
of
that
name
of
[
seventh
]
in
the
conclusion
at
all
.
That
this
which
we
alleage
may
have
the
greater
sway
with
us
,
take
speciall
notice
that
the
conclusion
of
this
Commandement
hath
the
very
same
words
which
we
find
in
the
first
giving
of
this
law
,
Gen.
2.3
.
whether
the
words
themselves
were
taken
out
of
that
history
I
will
not
peremptorily
define
,
though
it
seems
most
probable
.
Whereas
he
precisely
names
it
in
the
Law
given
to
Adam
,
Gen.
2.
This
is
cleer
,
the
words
in
both
places
are
the
same
in
every
title
else
,
save
only
that
in
stead
of
the
tearm
[
seventh
]
in
Genesis
,
God
useth
the
name
[
Sabbath
]
in
this
Law
.
This
questionlesse
he
doth
not
without
reason
(
for
God
neither
forgets
,
nor
mistakes
,
nor
speaks
unadvisedly
,
as
men
do
too
often
:
)
now
what
may
be
the
reason
why
God
makes
choice
of
this
word
[
Sabbath
]
in
the
conclusion
of
this
Commandement
?
This
is
evident
that
by
changing
the
word
Seventh
into
Sabbath
,
which
is
of
larger
signification
,
the
day
of
rest
is
not
so
precisely
tied
to
the
last
day
of
the
week
in
this
fourth
Commandement
,
as
it
is
in
the
Law
given
to
Adam
,
Gen.
2.
why
then
should
we
not
think
that
God
intended
in
this
law
given
by
Moses
,
to
leave
the
set
day
of
this
holy
rest
more
at
large
,
then
he
had
done
in
the
Commandement
given
to
Adam
?
Why
God
might
think
it
fit
to
do
so
,
And
might
do
,
because
till
Christ
came
the
Creation
of
the
world
was
Gods
greatest
work
,
and
fittest
to
ground
the
law
of
the
Sabbath
upon
.
we
see
manifest
reason
;
for
untill
the
fall
of
man
,
there
could
be
no
day
fitter
for
the
observation
of
an
holy
rest
unto
God
then
the
last
day
of
the
week
,
in
which
by
the
rest
of
God
from
creating
the
creation
of
the
world
was
declared
to
be
fully
perfected
,
which
was
the
greatest
work
then
done
,
or
to
be
done
,
if
man
had
not
fallen
.
But
now
when
man
was
fallen
,
But
mans
redemption
by
Christ
being
a
greater
work
,
required
the
altering
of
the
Sabbath
to
the
First
day
of
the
week
.
and
therefore
to
be
redeemed
and
created
anew
,
which
was
a
greater
work
then
his
creation
at
the
first
,
so
that
a
greater
work
and
mercy
of
God
to
men
was
to
be
remembred
,
there
was
in
a
sort
a
necessity
of
changing
the
day
of
rest
from
the
last
to
the
first
day
of
the
week
,
on
which
mans
redemption
was
to
be
perfected
.
And
consequently
it
was
fit
that
the
law
given
to
man
fallen
,
and
to
be
redeemed
,
should
be
so
penned
in
generall
tearms
,
that
when
this
glorious
work
of
mans
redemption
should
be
perfected
,
there
might
be
a
change
of
the
day
of
rest
without
any
change
of
the
law
.
A
second
exception
that
we
take
against
the
drawing
of
the
reason
of
this
fourth
Commandement
,
1.
To
urge
the
keeping
of
the
Sabbath
from
the
act
of
resting
,
shews
not
the
equity
of
the
law
.
from
the
example
of
God
resting
on
the
Sabbath
day
,
to
bind
us
thereupon
to
the
observation
of
the
same
day
,
for
the
day
of
our
rest
,
is
this
;
A
law
we
know
is
a
rule
of
equity
,
and
to
give
a
reason
of
a
law
is
to
make
it
appear
to
be
so
.
God
then
in
giving
this
for
a
reason
of
this
Commandement
,
could
have
no
other
aime
before
him
,
but
by
this
reason
to
shew
the
equity
of
this
law
,
both
in
appointing
the
proportion
of
time
for
an
holy
rest
,
and
in
limiting
it
to
such
a
particular
day
.
Now
to
draw
the
reason
of
our
resting
from
Gods
resting
,
Because
Gods
condition
and
ours
is
not
alike
.
shews
no
equity
in
the
law
at
all
.
We
cannot
make
good
this
position
,
It
is
equal
and
just
that
we
should
rest
because
God
rested
.
There
is
infinite
odds
between
Gods
condition
and
ours
.
God
might
rest
as
long
and
as
often
as
he
pleased
,
seeing
he
hath
al-sufficienty
in
himself
,
and
is
not
supported
by
labour
,
as
men
and
their
estates
are
,
who
if
they
should
cease
from
their
labors
too
long
or
too
often
,
must
necessarily
perish
.
So
that
by
reasoning
in
this
manner
,
that
we
must
rest
because
God
rested
too
,
cannot
make
the
equity
of
this
law
appear
at
all
.
Seeing
therefore
the
equity
of
the
law
cannot
be
evidenced
by
reasoning
from
Gods
meer
act
of
resting
upon
that
day
;
let
us
now
trie
whether
the
other
way
of
deducing
the
reason
of
the
law
from
Gods
advancing
and
honouring
the
seventh
day
by
his
resting
thereupon
,
and
establishing
the
rule
of
our
rest
thereupon
,
do
not
more
cleerly
manifest
the
equity
of
this
law
in
that
particular
.
But
drawing
the
reason
from
Gods
honouring
of
that
day
by
his
rest
,
the
equity
of
the
law
is
evident
.
If
we
draw
the
reason
of
the
law
from
the
honouring
of
the
seventh
day
,
by
Gods
resting
upon
that
from
all
his
works
,
we
may
conceive
that
he
argues
in
this
or
that
manner
.
That
day
which
is
honoured
by
God
above
other
daies
,
by
his
most
eminent
works
of
mercy
to
mankind
,
shall
be
the
day
of
holy
rest
,
to
be
consecrated
to
him
for
his
worship
;
but
the
day
in
which
God
ended
and
perfected
the
creation
of
the
world
,
is
the
day
honoured
and
advanced
above
all
other
daies
by
that
wonderfull
work
,
therefore
that
shall
be
the
day
of
your
holy
rest
.
In
this
syllogisme
the
minor
or
second
proposition
only
is
expressed
in
the
words
of
the
law
,
and
that
too
only
in
part
,
for
there
is
no
more
said
,
but
that
God
rested
that
day
,
not
that
he
honoured
that
day
by
his
rest
,
which
notwithstanding
is
necessarily
implied
;
for
he
that
saith
that
Christ
rose
the
first
day
of
the
week
,
must
mean
as
much
as
if
he
had
said
,
Christ
made
the
first
day
of
the
week
honourable
&
memorable
by
his
resurrection
on
that
day
.
As
for
the
major
or
first
proposition
in
this
syllogisme
,
it
is
a
principle
acknowledged
by
all
men
by
the
light
of
nature
.
It
is
evident
that
daies
and
times
in
themselves
are
all
equall
,
that
which
advanceth
one
day
above
another
must
be
some
memorable
event
that
hath
happened
on
that
day
.
Again
,
that
such
memorable
events
ought
to
be
the
ground
upon
which
such
daies
as
God
hath
marked
out
by
them
,
Laying
down
a
ground
upon
whcih
God
instituted
other
feasts
.
And
the
Church
.
and
advanced
above
other
daies
,
ought
to
be
observed
above
other
daies
,
is
as
cleer
and
evident
.
Wherefore
we
see
that
God
himselfe
hath
taken
that
for
his
ground
of
justifying
the
feasts
of
Passeover
and
Pentecost
,
and
in
imitation
of
him
the
Jews
upon
the
same
ground
took
upon
them
the
observation
of
the
feast
of
Purim
,
Hest
.
9.21
,
Yea
the
very
heathens
led
thereto
by
the
light
of
nature
.
23.
Yea
the
very
heathen
themselves
,
as
all
histories
testifie
,
have
alwaies
made
the
daies
of
their
birth
,
of
founding
their
Cities
,
of
obtaining
memorable
victories
,
and
the
like
to
be
daies
of
annuall
observance
in
joy
and
feasting
.
So
that
to
consider
the
day
of
Gods
rest
,
as
a
day
advanced
above
other
daies
,
and
thereupon
to
ordain
that
to
be
a
day
of
holy
rejoycing
in
God
in
remembrance
of
his
great
and
glorious
works
,
is
to
shew
an
equity
acknowledged
by
light
of
nature
in
the
institution
of
the
Sabbath
.
Now
whereas
God
both
in
all
his
waies
,
God
therefore
purposing
to
shew
the
equity
of
this
law
,
could
not
but
set
down
the
reason
so
as
that
might
best
appear
:
but
more
especially
in
his
laws
,
takes
speciall
care
to
make
it
appear
unto
men
that
they
are
all
equall
and
just
in
all
things
,
(
as
the
Prophet
David
acknowledgeth
,
Psal.
119.128
.
both
for
his
own
honour
,
and
withall
to
draw
us
the
more
cheerfully
to
obey
and
serve
him
)
we
cannot
imagine
that
he
being
to
give
a
reason
of
this
law
,
and
having
so
fair
a
ground
,
by
which
he
might
manifest
the
equity
thereof
even
to
naturall
reason
it self
,
should
conceal
that
,
and
propose
another
reason
in
which
the
equity
of
the
law
could
not
be
manifested
at
all
.
Nay
farther
,
whereas
God
insists
so
much
upon
that
ground
,
especially
in
the
institution
of
the
Passeover
,
Especially
seeing
he
doth
it
in
ordaining
other
feasts
of
lesse
importance
.
Exod.
12.42
.
it
seems
very
strange
that
he
should
against
his
custome
neglect
or
passe
by
that
ground
upon
which
he
instituted
other
feasts
,
in
the
institution
of
the
greatest
of
all
feasts
that
ever
was
ordained
in
the
Church
.
It
seems
therefore
more
then
probable
,
that
this
reason
drawn
from
Gods
resting
upon
the
seventh
day
,
must
be
deduced
,
not
from
Gods
act
in
resting
on
that
day
,
but
from
the
consequent
of
that
rest
,
the
honouring
of
that
day
by
his
resting
therein
.
Some
man
perhaps
may
reply
,
that
whether
the
very
act
of
Gods
resting
,
Objection
1
or
the
honouring
of
the
day
wherein
he
rested
be
made
the
ground
of
appointing
that
the
day
of
our
rest
,
Which
way
soever
we
draw
the
reason
,
it
still
enforceth
the
observation
of
the
seventh
day
.
it
is
all
one
,
because
either
way
it
binds
us
still
to
the
observation
of
the
same
seventh
day
.
We
answer
,
that
although
to
the
Jews
it
was
all
one
,
which
way
soever
the
reason
was
deduced
,
yet
it
makes
a
wide
difference
in
the
Commandement
,
to
ordain
the
day
to
be
observed
,
because
God
rested
upon
that
day
,
or
to
command
it
to
be
observed
,
because
God
honoured
that
day
by
his
resting
therein
:
Answer
.
for
Gods
resting
being
a
particular
act
,
Not
so
,
for
the
act
of
Gods
resting
is
appliable
only
to
that
day
:
But
the
honouring
of
the
day
thereby
is
appliable
to
other
daies
.
cannot
be
communicated
to
any
other
then
that
very
day
wherein
he
rested
:
but
the
honouring
of
that
day
being
of
a
speciall
nature
,
may
be
communicated
to
any
other
day
that
shall
be
honoured
in
like
manner
.
So
that
if
the
reason
be
drawn
from
Gods
act
of
resting
upon
that
day
,
if
we
change
the
day
we
alter
the
law
,
but
if
we
draw
the
reason
from
Gods
advancing
of
the
day
by
his
resting
therein
above
other
daies
,
we
alter
not
the
law
when
we
observe
another
day
upon
the
same
ground
.
It
may
be
objected
yet
farther
,
that
this
rule
by
which
this
holy
day
of
rest
is
assigned
in
this
generall
way
,
is
both
uncertain
and
obscure
;
Uncertain
,
Objection
2
because
if
the
advancement
of
one
day
above
another
by
some
eminent
mercy
bestowed
on
that
day
,
The
rule
thus
laid
down
is
,
1.
Uncertain
.
2.
Obscure
.
be
our
rule
for
the
observing
or
altering
the
day
of
holy
rest
,
it
may
fall
out
that
divers
daies
being
made
remarkable
by
such
events
,
it
will
be
hard
to
judge
which
of
them
is
most
eminent
,
and
consequently
pointed
out
unto
us
by
God
to
be
observed
.
Answer
.
To
this
we
answer
,
that
the
Sabbath
day
must
needs
be
esteemed
the
highest
of
all
consecrated
times
,
1.
Not
uncertain
,
as
being
perpetually
,
univerfally
and
more
frequently
to
be
observed
then
any
other
festival
day
.
Because
it
is
grounded
upon
the
honouring
of
the
day
by
the
greatest
,
most
universall
and
perpetuall
mercy
bestowed
on
the
Church
.
Whence
it
must
needs
follow
that
the
work
of
mercy
,
upon
the
memory
whereof
that
day
is
founded
,
must
be
such
,
as
not
only
brings
an
universall
and
perpetuall
benefit
,
but
besides
,
the
greatest
of
all
benefits
unto
the
Church
.
Now
that
the
works
of
creating
the
world
by
Gods
word
in
the
beginning
,
and
since
of
the
redemption
of
it
by
Jesus
Christ
,
are
the
most
eminent
of
all
the
mercies
bestowed
by
God
upon
man
;
and
indeed
the
fountain
and
foundation
of
all
the
rest
,
the
benefits
whereof
remain
to
the
worlds
end
,
is
more
evident
then
the
light
.
And
of
these
two
the
later
being
in
all
respects
the
far
greater
mercy
,
and
therefore
deservedly
carrying
the
observation
of
this
holy
day
in
remembrance
thereof
,
yet
hath
the
wisdome
of
God
so
ordered
it
,
that
in
the
consecrating
this
day
of
rest
,
both
should
be
remembred
;
the
creation
in
the
proportion
of
the
time
by
setting
apart
one
day
of
seven
,
and
the
redemption
by
changing
the
Sabbath
from
the
last
day
of
seven
to
the
first
,
in
which
our
Saviour
by
his
resurrection
from
the
dead
perfected
that
glorious
work
.
So
then
the
rule
for
the
observation
of
the
day
of
this
holy
rest
,
is
not
uncertain
,
as
is
pretended
.
Neither
is
this
rule
so
obscurely
laid
down
unto
us
,
2.
Nor
obscure
,
because
the
light
of
naturall
reason
may
discover
it
.
but
that
it
may
be
understood
of
as
many
as
desire
seriously
to
search
into
it
.
For
whereas
the
light
of
nature
acknowledgeth
&
teacheth
(
as
we
have
shewed
already
)
this
principle
,
that
the
observation
of
festivall
daies
,
is
most
fitly
grounded
upon
the
remembrance
of
some
memorable
event
or
other
,
which
hath
hapned
upon
those
daies
which
are
to
be
observed
,
when
we
read
in
this
Commandement
,
that
God
appoints
his
Sabbath
to
be
kept
upon
the
day
on
which
he
finished
the
Creation
of
the
World
,
even
naturall
reason
will
suggest
,
that
in
this
institution
God
observes
the
rule
of
nature
in
ordering
that
for
the
day
of
this
solemne
Feast
,
on
which
the
greatest
generall
benefit
which
(
till
the
Redemption
of
the
world
by
Jesus
Christ
)
had
been
wrought
for
mankind
from
the
beginning
,
was
accomplished
.
Now
that
rule
which
the
very
light
of
nature
approves
being
observed
by
God
,
in
appointing
the
day
for
this
holy
rest
,
naturall
reason
will
lead
us
on
to
conclude
,
that
when
a
more
eminent
work
then
the
Creation
of
the
World
is
performed
,
it
must
carry
the
observation
of
the
Sabbath
unto
that
day
on
which
it
was
accomplished
,
upon
the
same
ground
,
and
by
the
same
rule
,
by
which
it
was
first
ordained
to
be
observed
upon
another
day
.
Reason
easily
drawes
particular
directions
out
of
generall
rules
,
when
it
finds
the
grounds
of
that
rule
appliable
to
more
then
that
particular
.
For
instance
,
the
command
for
Circumcising
Infants
,
because
they
were
within
the
Covenant
,
quickly
taught
the
Church
of
God
the
Baptizing
of
Infants
upon
the
same
ground
,
because
they
are
within
the
same
Covenant
.
It
may
be
farther
objected
,
that
the
rule
for
the
observation
of
the
Sabbath
had
been
much
plainer
,
3.
The
rule
had
been
plainer
if
God
had
said
,
you
shall
keep
theseventh
day
in
memory
of
the
Creation
,
till
I
perform
the
greater
work
of
your
Redemption
,
if
God
had
laid
it
down
in
expresse
tearms
,
as
thus
,
You
shall
keep
the
Sabbath
upon
that
day
which
you
shall
finde
most
honoured
above
other
daies
by
my
most
eminent
Work
,
which
I
shall
accomplish
upon
that
day
,
or
yet
more
clearly
,
till
the
coming
of
Christ
,
you
shall
observe
the
last
day
of
the
week
for
your
Sabbath
,
in
remembrance
of
the
Creation
of
the
world
,
and
after
Christs
resurrection
you
shall
celebrate
the
first
day
of
the
week
in
memory
of
the
redemption
of
mankind
,
Answer
.
which
was
perfected
by
him
.
We
answer
,
1.
So
might
the
second
Commandement
have
been
plainer
.
we
grant
that
the
rule
had
been
plainer
,
if
it
had
been
so
expressed
.
And
questionlesse
the
second
Commandement
had
been
plainer
,
if
it
had
been
expressed
in
some
such
manner
as
this
,
Thou
shalt
not
worship
me
with
any
worship
of
thine
owne
devising
,
but
in
such
manner
,
and
in
the
use
of
such
ordinances
,
as
I
shall
prescribe
.
2.
And
the
Commandement
for
baptizing
of
Infants
.
And
it
had
been
plainer
,
if
our
Saviour
in
giving
commission
to
his
Apostles
to
baptize
,
had
exprefly
named
the
Infants
of
beleeving
Parents
,
as
he
did
in
commanding
them
to
be
Circumcised
.
Many
passages
in
Scripture
might
have
been
expressed
in
plainer
tearms
then
those
in
which
they
are
delivered
.
It
is
enough
to
satisfie
any
sober
mind
,
that
God
who
was
at
liberty
to
expresse
himselfe
as
he
pleased
,
thought
it
fit
to
speak
to
us
in
this
manner
.
We
may
adde
farther
,
if
we
observe
it
well
,
God
manifests
great
wisdome
in
penning
the
second
,
The
discovery
of
such
changes
to
follow
,
had
brought
the
services
into
contempt
.
and
fourth
Commandements
in
this
obscure
manner
,
for
if
God
had
in
the
second
Commandement
expressed
himselfe
at
full
,
that
the
Iews
should
for
the
present
worship
him
according
to
the
ordinances
which
Moses
gave
them
,
but
after
the
comming
of
the
Messiah
they
should
in
stead
of
them
use
such
Rites
as
he
should
ordaine
.
And
if
in
the
fourth
Commandement
he
had
thus
expressed
himselfe
;
Your
Sabbath
for
the
present
shall
be
the
last
day
of
the
week
,
but
after
the
Resurrection
of
Christ
you
shall
change
it
to
the
first
day
of
the
week
,
the
discovery
of
the
changes
to
come
in
the
Rites
and
form
of
Gods
worship
,
had
in
all
probability
bred
in
Gods
people
,
a
contempt
of
those
duties
which
they
were
to
perform
,
at
present
,
as
being
temporary
and
imperfect
,
and
such
as
were
to
give
place
to
better
ordinances
,
that
were
to
succeed
them
,
which
they
could
not
endure
to
heare
of
,
Acts.
6.14
.
It
pleased
God
therefore
to
pen
the
Law
in
such
a
form
,
that
his
people
might
understand
out
of
it
,
as
much
as
concerned
them
to
practise
at
present
,
and
yet
we
Christians
might
find
in
it
farther
directions
when
there
should
be
occasion
to
make
use
of
them
.
Gods
wisdome
in
concealing
these
changes
illustrated
by
the
policy
of
Princes
.
Thus
Princes
sometimes
,
to
keep
their
Counsells
secret
,
send
out
their
commands
with
sufficient
instructions
what
to
doe
at
present
,
and
with
farther
Commissions
sealed
up
,
and
not
to
be
opened
till
they
come
to
the
place
where
those
farther
directions
,
which
are
contained
therein
,
are
to
be
put
in
execution
.
Having
now
examined
the
reason
of
this
Commandement
,
[
For
]
in
the
Law
shews
the
equity
of
the
proportioning
of
the
time
set
a
part
for
this
rest
.
and
shewed
how
it
must
be
deduced
and
applied
,
let
us
next
consider
the
words
wherein
it
is
expressed
.
This
particle
[
For
]
referres
both
to
our
labour
of
sixe
daies
,
and
rest
upon
the
seventh
,
&
manifests
the
equity
of
the
Law
,
in
requiring
such
a
rest
of
us
,
as
if
we
deale
providently
in
managing
our
affaires
,
needs
not
to
hinder
them
,
seeing
God
allows
as
much
time
to
us
for
the
dispatch
of
our
business
,
as
he
took
up
in
the
Creation
of
the
world
,
requiring
no
more
of
us
but
the
setting
apart
one
day
in
seven
to
be
kept
holy
in
remembrance
of
the
Creation
of
the
world
,
and
that
too
for
our
own
comfort
&
improvement
in
grace
,
and
for
the
farther
quickning
and
strengthening
of
our
souls
,
In
sixe
daies
God
made
all
things
,
and
therefore
by
sixe
daies
labour
,
can
,
and
will
assist
thee
to
dispatch
all
thy
work
.
as
well
as
for
his
own
honour
and
glory
.
In
sixe
daies
God
made
heaven
,
earth
,
&c.
and
therefore
both
is
able
,
and
as
a
faithfull
Creator
,
will
be
ready
to
assist
and
prosper
thee
so
in
all
thy
labours
,
that
all
thy
businesse
shall
be
dispatched
in
sixe
daies
,
namely
,
whatsoever
thy
calling
and
needfull
occasions
shall
require
to
be
done
,
as
God
in
sixe
daies
created
whatsoever
was
needfull
,
as
is
implied
in
these
words
;
All
that
in
them
is
.
It
hath
been
before
observed
,
that
Gods
creation
of
the
world
is
often
mentioned
,
as
a
meanes
to
move
men
to
depend
upon
him
;
and
it
may
be
probably
conceived
,
is
remembred
here
to
stay
our
murmuring
at
the
sparing
of
one
day
weekly
from
our
implomyments
.
And
rested
the
Seventh
day
:
which
must
not
therefore
be
the
last
day
of
the
week
,
And
rested
,
&c.
And
1.
thereby
established
his
work
.
1.
And
rejoyced
in
it
.
but
is
mentioned
here
only
as
one
of
seven
,
not
as
the
last
of
seven
.
This
was
not
a
totall
cessation
(
whereof
God
being
a
continuall
Act
is
uncapable
)
but
only
a
resting
from
works
of
Creation
,
and
implies
two
acts
of
God
.
The
first
,
the
establishing
and
setling
all
his
works
to
continue
in
himselfe
according
to
his
own
Ordinances
,
Psal.
119.89
,
90
,
91.
The
other
,
his
rejoycing
and
delighting
himselfe
in
the
work
of
his
hands
.
This
Rest
of
God
was
not
as
ours
for
a
day
only
,
for
he
never
wrought
in
the
work
of
Creation
any
more
,
and
may
perhaps
point
at
our
eternall
Rest
,
wherein
we
shall
cease
from
all
our
labours
for
ever
.
Therefore
the
Lord
blessed
the
Sabbath
day
,
Therefore
the
Lord
blessed
,
&c.
as
declaring
by
his
rest
that
the
Creation
was
perfected
.
and
sanctified
it
:
because
he
had
by
his
resting
on
that
day
,
manifested
the
perfecting
of
the
Creating
of
the
world
,
all
things
being
made
that
were
needfull
,
so
that
there
was
no
cause
to
goe
on
with
that
work
of
Creation
any
longer
;
wherefore
in
memory
of
this
great
work
of
the
Creation
of
the
world
,
God
sanctified
this
day
,
as
being
dignified
above
other
daies
,
by
perfecting
of
so
glorious
a
work
.
Gods
blessing
of
the
day
is
the
ordaining
of
it
to
be
a
day
of
blessing
,
a
day
of
thriving
in
Grace
,
and
abounding
in
spirituall
comforts
,
a
day
of
rejoycing
in
God
,
and
his
goodnes
,
and
encouraging
our selves
by
the
remembrance
thereof
to
serve
the
Lord
with
chearfulnesse
and
gladnesse
of
heart
.
Sanctifying
is
a
setting
apart
of
the
day
unto
God
to
be
imployed
in
holy
exercises
,
as
preaching
,
hearing
,
reading
,
praying
,
&c.
Thus
farre
then
we
find
in
examining
the
phrases
,
and
expressions
of
the
fourth
Commandement
,
nothing
that
may
enforce
us
to
acknowledge
any
thing
to
be
Ceremonious
in
this
Law
,
nor
consequently
mutable
,
seeing
the
set
day
of
rest
being
not
commanded
there
in
particular
,
but
onely
assigned
by
a
generall
rule
,
which
is
appliable
to
the
Sabbath
of
the
Christans
as
well
as
to
that
of
the
Jewes
,
in
changing
of
the
first
day
of
rest
,
there
is
nothing
altered
in
the
Law
.
It
remaines
only
that
we
examine
whether
we
finde
any
Ceremony
in
the
rest
,
which
if
we
doe
not
,
we
must
acknowledge
that
the
Church
of
God
is
for
ever
bound
to
the
observation
of
this
,
Objection
1
as
much
as
to
any
other
of
the
Morall
Laws
.
The
rest
of
the
Sabbath
was
a
type
of
Christs
rest
in
the
grave
,
and
therefore
abolished
.
It
is
objected
that
the
Rest
commanded
in
the
fourth
Commandement
,
was
a
figure
of
Christs
rest
in
the
grave
,
and
therefore
is
now
banished
with
the
rest
of
those
shadowes
.
We
answer
:
this
typicall
relation
to
Christ
,
Answer
.
was
accidentall
to
the
Sabbath
,
not
essentiall
;
That
was
accidentall
to
the
Sabbath
,
it
was
a
Sabbath
before
it
was
a
Type
.
for
it
was
a
Sabbath
before
Christ
was
looked
upon
as
a
sacrifice
for
sin
,
that
is
,
before
man
had
fallen
,
and
consequently
before
there
was
any
need
of
our
Saviours
resting
in
the
grave
.
Seeing
therefore
it
was
a
Sabbath
before
it
was
a
type
,
it
may
remaine
a
Sabbath
though
the
type
be
taken
away
.
They
will
,
it
may
be
,
grant
that
there
must
be
a
rest
from
labour
upon
the
Sabbath
day
,
Objection
2
but
the
strictness
of
that
rest
,
such
as
the
Jews
observed
,
The
strictnesse
of
the
rest
enjoyned
the
Jewes
is
taken
away
.
is
ceremonious
and
abolished
.
The
rest
(
say
they
)
to
be
observed
of
us
Christians
,
is
only
for
publike
worship
,
and
no
longer
,
so
that
the
remainder
of
the
day
after
publike
duties
are
ended
is
free
,
and
then
men
are
at
liberty
to
make
use
of
the
time
remaining
for
recreations
,
or
for
any
secular
affaires
as
occasion
shall
required
.
In
answer
hereunto
we
have
shewed
already
,
that
although
publike
worship
be
principally
,
yet
it
is
not
solely
provided
for
in
this
Law
,
which
as
we
have
proved
out
of
Esay
58.13
.
reacheth
to
our
private
carriage
also
.
And
the
Law
calls
the
whole
day
the
Sabbath
,
or
rest
of
the
Lord
,
that
is
,
both
commanded
by
him
,
and
consecrated
to
him
.
For
the
whole
week
being
distributed
into
seven
parts
,
sixe
are
allowed
for
labour
,
and
the
seventh
is
consecrated
unto
God
,
which
therefore
must
be
a
naturall
day
,
as
the
other
sixe
are
.
To
replie
,
that
we
are
not
bound
by
that
Law
,
is
to
begge
the
question
.
But
why
should
not
Christians
be
bound
to
rest
the
whole
day
as
well
as
the
Jews
?
The
Jews
not
bound
to
rest
but
for
holy
duties
.
Surely
if
the
Sabbath
were
a
type
of
Christs
rest
in
the
grave
,
yet
there
could
be
no
type
in
a
whole
day
,
as
there
was
in
Jonas
his
three
daies
:
So
the
rest
of
the
whole
day
having
no
type
in
it
,
is
not
abolished
for
that
cause
.
What
then
?
was
it
a
part
of
the
burthen
of
those
ceremonious
observances
from
which
Christ
hath
freed
us
?
To
give
the
fuller
answer
hereunto
,
let
us
examine
what
rest
was
enjoyned
the
Jewes
,
that
we
may
discover
wherein
the
burthensomenesse
of
that
rest
consisted
.
First
,
I
conceive
no
man
will
think
that
the
Jewish
rest
was
a
totall
cessation
from
all
action
,
like
that
in
the
Aegyptian
darknesse
,
Exod.
10.23
.
as
if
men
after
the
publike
exercise
were
to
sit
still
and
to
do
nothing
.
Was
it
then
a
ceasing
from
labours
to
follow
sports
,
that
the
Sabbath
might
be
like
the
feast
of
the
Calfe
?
Exod.
32.6
.
or
was
it
rest
from
worldly
labours
,
to
fit
men
&
give
them
the
more
leisure
to
attend
holy
duties
?
Such
a
rest
indeed
the
Law
requires
,
For
which
we
have
as
much
need
of
rest
as
they
.
and
the
Sabbath
to
be
kept
holy
.
Now
if
this
were
all
that
God
required
of
the
Jews
to
rest
,
that
they
might
be
exercised
in
hearing
,
reading
,
praying
,
&c.
Is
this
the
liberty
Christ
hath
purchased
unto
us
,
that
we
may
be
lesse
godly
then
they
?
lesse
frequent
in
prayer
and
other
holy
duties
then
they
?
For
if
we
are
bound
at
least
to
equall
,
if
not
to
go
beyond
them
in
our
exercise
in
those
holy
duties
,
we
have
as
much
need
of
rest
from
ordinary
employments
as
they
had
.
This
will
be
made
more
evident
unto
us
if
we
lay
before
us
these
five
particulars
.
First
,
1.
As
having
a
more
weighty
ground
for
observing
this
holy
rest
.
our
ground
of
consecrating
the
Sabbath
is
as
great
and
weighty
,
and
more
cleer
and
evident
to
us
then
it
was
to
the
Jews
,
seeing
Gods
mercies
towards
man
,
are
more
cleerly
represented
us
in
mans
redemption
,
then
they
could
be
to
them
in
the
worlds
creation
and
conservation
.
Secondly
,
2.
And
are
as
much
bound
to
advance
Gods
majesty
as
they
.
3.
And
more
helps
then
they
.
4.
And
as
much
need
to
prevent
distractions
as
they
.
5.
And
our
duties
are
as
many
or
more
then
theirs
.
the
majesty
and
greatnesse
of
God
to
whom
we
consecrate
this
day
,
is
as
fully
manifested
to
us
as
to
them
.
Thirdly
,
our
helps
and
means
for
the
raising
up
of
our
spirits
to
an
holy
rejoycing
in
God
,
are
greater
and
more
effectuall
then
they
were
unto
them
.
Fourthly
,
we
need
as
much
as
they
,
all
helps
to
prevent
the
distraction
of
our
minds
,
and
to
the
quickning
of
our
spirits
.
Lastly
,
our
exercise
in
spirituall
and
holy
duties
,
is
in
all
respects
as
much
or
more
then
theirs
.
So
that
if
all
be
laid
together
,
the
observing
of
a
whole
day
of
rest
for
our
exercise
in
holy
duties
,
is
as
usefull
and
as
needfull
to
us
Christians
as
it
was
heretofore
to
the
Iews
.
To
cleer
this
point
yet
more
fully
,
1
Private
prayer
and
reading
.
let
us
lay
before
us
the
right
manner
and
order
of
performing
the
duties
in
which
the
Sabbath
day
is
to
be
sanctified
.
First
,
therefore
all
men
must
needs
grant
that
the
private
exercises
of
prayer
,
reading
Gods
word
,
and
meditation
,
which
are
constantly
to
be
used
on
other
daies
,
are
not
to
be
neglected
,
but
ought
rather
to
be
enlarged
on
the
Sabbath
day
.
2.
Recordation
of
Gods
mercies
,
generall
and
,
Particular
.
Again
,
as
the
Sabbath
ought
to
be
a
day
of
gladnesse
and
rejoycing
in
God
,
Psalm
118.24
.
for
all
his
mercies
to
man
in
generall
,
so
it
is
a
time
of
recounting
his
extraordinary
favours
to
our
own
souls
in
particular
,
which
will
be
of
speciall
use
to
quicken
and
fill
our
hearts
with
the
love
of
God
by
tasting
the
sweetnesse
of
his
goodnesse
,
and
to
carry
us
on
with
more
cheerfulnesse
and
life
of
spirit
in
the
performance
of
all
the
duties
of
that
day
,
both
private
and
publike
.
Thirdly
,
3.
Preparation
to
publique
duties
.
for
the
publike
duties
themselves
,
they
can
never
be
rightly
performed
without
precedent
preparation
:
David
will
wash
his
hands
in
innocency
,
and
so
compasse
Gods
Altar
,
Psal.
26.6
.
and
Solomon
tels
us
we
must
take
heed
to
our
feet
when
we
enter
into
Gods
house
,
Eccles.
5.1
.
and
bethink
our selves
of
the
majesty
and
greatnesse
of
that
God
before
whom
we
present
our selves
,
and
of
our
own
vilenesse
,
that
are
but
dust
and
ashes
,
Gen.
18.27
.
nay
,
which
is
worse
,
unclean
and
filthy
persons
,
Isa.
64.6
.
unworthy
to
stand
before
a
God
that
hath
pure
eyes
:
and
the
Apostle
tells
us
of
superfluity
of
naughtinesse
that
must
be
laid
aside
,
when
we
come
to
hear
,
that
we
may
receive
the
word
with
meeknesse
,
Jam.
1.21
.
into
an
honest
and
good
heart
,
Luk.
8.15
.
Meditations
by
which
we
must
prepare
our
hearts
in
our
private
exercises
of
reading
Gods
word
and
prayer
,
much
more
in
these
which
are
more
solemn
and
publike
.
Again
,
4.
Recordation
and
application
afterward
.
hearing
of
the
word
without
recordation
,
meditation
,
and
particular
application
after
we
have
heard
,
profits
not
much
more
then
our
meats
do
without
digestion
.
Adde
unto
all
these
,
5.
Instructions
to
the
family
.
6.
Works
of
mercy
.
instructions
to
the
family
:
Works
of
mercy
in
visiting
of
the
sick
,
comforting
the
afflicted
,
relieving
the
poor
,
&c.
and
we
shall
find
little
spare-time
left
on
the
Lords
day
,
for
other
then
religious
and
holy
employments
.
As
for
the
objection
that
the
Jews
are
precisely
restrained
from
going
out
of
their
places
to
gather
Manna
on
the
Sabbath
day
,
or
kindle
a
fire
throughout
their
habitations
on
that
day
,
Exod.
35.3
.
For
the
restraint
from
going
out
to
gather
Manna
,
we
know
that
must
needs
be
taken
away
when
Manna
ceased
,
and
bound
the
Jews
no
longer
,
who
had
liberty
otherwise
not
only
to
go
out
of
their
places
,
but
to
go
small
journies
on
the
Sabbath
daies
,
as
appears
,
Acts
1.12
.
As
for
the
inhibition
to
kindle
a
fire
on
the
Sabbath
day
,
some
conceive
it
respected
only
the
building
of
the
Tabernacle
,
which
work
though
God
would
have
hastned
,
yet
he
would
not
have
the
rest
of
the
Sabbath
violated
for
the
furthering
thereof
,
nor
so
much
as
a
fire
kindled
in
any
of
their
tents
about
that
work
,
to
which
they
alleage
,
that
charge
of
building
the
Tabernacle
,
and
of
forbidding
work
on
the
Sabbath
day
,
go
both
together
,
both
Gods
direction
to
Moses
,
Exod.
13.11
,
13.
and
in
the
delivery
thereof
to
the
people
,
Exod.
35.2
,
3
,
4.
Howsoever
that
inhibition
of
kindling
fire
was
but
temporary
during
the
Israelites
peregrination
in
the
wildernesse
.
The
reasons
by
which
it
appears
that
this
restraint
of
kindling
a
fire
on
the
Sabbath
day
was
only
temporary
,
Restraint
from
kindling
a
fire
on
the
Sabbath
was
but
temporary
.
1.
It
hath
not
the
form
of
a
continuing
ordinance
.
2.
It
crosseth
our
Saviours
rule
,
The
Sabbath
was
made
for
man
.
3.
The
loosing
of
a
beast
on
the
Sabbath
,
allowed
.
4.
Christ
was
at
a
great
feast
on
the
Sabbath
,
which
could
not
be
without
a
fire
.
are
these
.
First
,
we
find
not
the
usuall
clause
which
is
added
in
most
ordinances
,
which
were
to
continue
,
added
in
this
restraint
,
that
it
should
be
observed
throughout
their
generations
.
Secondly
,
this
seems
to
crosse
our
Saviours
generall
rule
,
Mark
.
2.27
.
That
the
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
;
he
means
for
mans
comfort
and
refreshing
,
for
which
kindling
of
fire
and
dressing
of
meat
may
be
,
and
are
in
a
sort
necessary
.
Thirdly
,
our
Saviour
allows
the
loosing
of
a
beast
from
the
stall
,
and
leading
of
him
to
the
water
on
the
Sabbath
day
:
now
we
know
,
the
beast
might
be
provided
for
by
setting
water
in
the
stall
over-night
,
which
would
refresh
it
sufficiently
,
and
better
then
meat
dressed
overnight
could
comfort
many
men
.
Fourthly
,
we
find
our
Saviour
present
at
a
great
feast
,
Luk.
14.1
.
where
many
,
and
it
seems
persons
of
quality
,
vers.
7.12
.
were
bidden
:
now
it
is
very
unlikely
that
the
provisions
for
that
feast
were
dressed
over
night
;
and
if
it
were
dressed
on
that
day
,
neither
would
the
Pharisee
have
permitted
,
nor
our
Saviour
have
countenanced
the
dinner
with
his
presence
,
if
dressing
of
meat
,
kindling
of
fires
on
the
Sabbath
day
,
had
been
forbidden
by
the
law
,
Now
why
the
dressing
of
Manna
,
while
the
Israelites
were
in
their
peregrination
in
the
wildernesse
was
forbidden
,
though
the
dressing
of
other
meats
might
be
allowed
afterwards
,
there
may
be
some
reason
given
.
For
Manna
it
may
be
might
be
as
good
and
comfortable
eaten
cold
as
hot
,
and
the
preparing
overnight
,
might
be
no
inconvenience
at
all
;
howsoever
it
is
out
of
question
that
in
that
unsetled
condition
of
the
Israelites
wandring
in
the
wildernesse
,
when
they
were
enforced
to
pick
up
fewell
,
where
they
could
get
it
,
baking
and
boyling
must
needs
be
more
troublesome
and
laborious
then
it
was
afterwards
in
Canaan
,
where
being
setled
in
their
dwellings
,
they
had
all
things
whereof
they
were
to
make
use
for
such
works
provided
and
ready
at
hand
.
But
to
conclude
,
suppose
the
strictnesse
of
the
rest
unto
which
the
Iews
were
bound
,
Howsoever
such
strictnesse
of
rest
was
not
required
of
them
by
the
fourth
Commandement
.
to
have
been
as
great
as
they
imagine
,
it
must
needs
be
granted
that
there
is
no
clause
in
the
fourth
Commandement
that
enjoyns
it
,
which
requires
no
more
then
a
rest
from
our
ordinary
secular
employments
,
that
we
may
be
at
leisure
to
attend
wholly
upon
the
duties
of
religious
worship
,
that
we
consecrate
the
whole
day
unto
God
,
as
the
words
of
that
law
do
cleerly
expresse
it
.
So
the
rest
of
the
laws
that
enjoyn
such
strictnesse
of
rest
being
taken
away
,
the
fourth
Commandement
may
remain
fully
in
force
in
every
clause
of
it
.
And
(
as
it
hath
been
already
intimated
)
it
concerns
us
to
take
speciall
notice
of
Gods
expression
,
[
Six
days
shalt
thou
labour
and
do
all
thy
work
]
by
which
he
can
mean
nothing
else
but
the
works
of
our
particular
callings
,
which
only
may
be
properly
called
our
works
:
for
there
be
generall
works
which
be
proper
to
all
callings
,
and
subordinate
thereunto
,
as
to
eat
and
drink
,
and
to
cloath
our selves
,
and
to
make
use
of
the
rest
of
the
comforts
of
this
life
,
by
which
we
are
strengthned
and
enabled
to
labour
in
our
particular
callings
.
These
cannot
properly
be
called
our
works
,
and
are
as
well
to
be
done
on
the
Sabbath
as
on
other
days
,
with
this
difference
only
,
that
whereas
they
are
done
on
other
days
to
enable
us
to
labour
,
they
are
to
be
done
on
the
Sabbath
to
strengthen
us
to
holy
duties
.
These
reasons
which
we
have
laid
down
before
,
amount
to
little
lesse
then
a
Demonstration
,
that
the
rest
of
the
Sabbath
must
be
the
rest
of
a
whole
day
,
or
the
seventh
part
of
the
week
,
which
we
Christians
have
both
as
much
cause
,
and
as
much
need
to
consecrate
unto
God
as
ever
the
Iews
had
in
times
past
.
And
that
we
may
do
it
with
as
little
detriment
to
our selves
in
our
secular
affairs
,
and
with
as
much
assurance
to
have
our
labours
of
six
days
so
blessed
,
that
they
shall
be
sufficient
for
the
dispatch
of
our
needfull
employments
,
is
evident
by
the
reason
which
is
annexed
to
that
Commandement
,
which
proves
it
by
the
creation
of
the
world
by
God
in
six
days
,
a
ground
of
faith
which
concerns
us
as
well
as
the
Iews
.
Wherefore
seeing
we
have
as
great
reason
,
as
great
helps
,
and
as
great
encouragements
by
the
assurance
of
Gods
blessing
upon
our
six
days
labour
,
to
sanctifie
an
entire
day
of
holy
rest
unto
God
,
as
the
Iews
had
;
And
seeing
the
expresse
words
of
the
law
appoint
the
whole
day
to
be
consecrated
unto
God
,
why
should
not
we
take
our selves
to
be
as
strongly
bound
as
the
Iews
were
to
the
keeping
of
the
holy
rest
of
this
whole
day
,
which
we
call
the
Sabbath
,
seeing
there
appears
no
sufficient
reason
why
we
should
judge
any
jot
or
title
of
this
law
to
be
taken
away
?
For
as
for
those
allegations
,
that
the
rest
of
the
Sabbath
was
a
type
of
Christs
rest
in
the
grave
,
and
a
part
of
the
Iewish
bondage
,
how
little
force
they
have
,
we
have
shewed
before
.
Now
then
if
it
evidently
appear
to
all
that
will
consider
things
with
any
indifferency
,
by
all
that
we
have
said
,
that
neither
the
resting
from
our
labour
one
day
in
seven
,
nor
the
continuing
of
that
rest
for
the
whole
day
,
nor
yet
the
strictnesse
of
any
rest
enjoyned
by
the
fourth
Commandement
,
are
either
as
ceremonious
,
or
upon
any
other
ground
to
be
altered
:
neither
that
the
particular
day
of
rest
which
now
by
Christs
resurrection
is
altered
from
the
last
to
the
first
day
of
the
week
,
is
there
commanded
,
otherwise
then
in
a
generall
rule
equally
communicable
both
to
the
Iewish
and
Christian
Sabbath
,
there
appears
no
necessity
of
granting
any
thing
to
be
mutable
in
this
fourth
Commandement
more
then
in
any
of
the
laws
of
the
Decalogue
.
It
hath
been
intimated
before
,
that
mens
mistake
of
the
right
interpretation
of
the
fourth
Commandement
,
hath
been
a
great
occasion
of
questioning
the
perpetuity
and
immutability
of
the
morall
law
;
and
of
how
dangerous
consequent
it
is
to
admit
that
there
is
any
thing
mutable
therein
,
experience
teacheth
us
,
when
we
find
how
ready
men
are
to
embrace
and
hold
that
dangerous
errour
of
casting
aside
the
whole
law
,
and
that
so
far
as
to
deny
it
to
be
a
rule
of
direction
unto
us
Christians
in
the
course
of
our
practice
,
whereby
they
open
a
wide
gap
to
all
licentiousnesse
,
and
by
that
means
overthrow
the
very
life
and
power
of
godlinesse
,
to
the
high
dishonour
of
God
,
and
to
the
extream
perill
of
their
own
souls
:
so
that
we
see
how
neerly
it
concerns
all
such
as
have
any
true
zeal
for
the
furthering
of
Gods
honour
and
their
own
salvation
and
their
brethrens
,
to
endeavour
by
all
the
means
that
they
can
,
the
establishing
and
maintaining
of
this
truth
,
that
the
morall
law
given
by
God
to
Adam
in
the
beginning
,
and
renewed
afterwards
by
Moses
upon
mount
Sinai
,
is
an
everlasting
rule
left
by
God
unto
his
Church
for
the
right
ordering
and
guiding
them
in
all
their
ways
.
The
premises
then
being
duly
weighed
and
layed
together
,
we
have
a
sufficient
ground
to
argue
in
this
manner
:
All
the
laws
written
in
the
Decalogue
are
morall
and
immutable
in
all
things
.
But
the
fourth
Commandement
concerning
the
observation
of
the
Sabbath
day
,
is
one
of
the
laws
of
the
Decalogue
.
Therefore
this
law
of
the
Sabbath
is
perpetuall
and
unchangeable
in
all
things
which
are
concerned
therein
.
And
so
much
concerning
the
morality
and
perpetuity
of
the
fourth
Commandement
in
the
Decalogue
by
way
of
digression
.
SECT.
IV.
A
continuation
of
the
consideration
of
the
rest
of
the
Laws
recorded
in
the
Scripture
,
with
such
instructions
as
may
be
drawn
from
them
.
HAving
now
established
the
perpetuity
of
that
Law
which
we
call
Morall
,
in
all
the
Commandements
thereof
,
it
is
time
to
returne
to
that
from
which
we
digressed
;
namely
,
the
delivering
of
rules
for
our
direction
in
drawing
out
observations
from
the
Laws
recorded
in
Scripture
for
our
instruction
,
and
there
being
three
kinds
of
these
Laws
,
Morall
,
Judiciall
,
Ceremoniall
,
(
as
we
have
shewed
before
)
of
these
the
Morall
law
comes
first
to
be
considered
.
Now
,
that
Law
being
given
to
Adam
,
the
roote
of
mankind
,
and
that
not
so
much
to
his
person
,
as
to
the
nature
of
man
,
which
was
wholly
in
him
,
when
he
received
this
Law
from
God
;
and
consequently
binding
all
those
who
are
partakers
of
that
nature
,
it
must
needs
be
acknowledged
that
whatsoever
commands
we
find
therein
,
we
must
guide
our selves
by
,
as
the
rule
of
our
practice
.
Which
that
we
may
the
better
doe
,
it
will
be
needfull
to
lay
before
us
some
rules
,
All
duties
to
God
,
and
man
are
commanded
in
the
Morall
Law
.
that
may
direct
us
in
the
right
interpretation
of
these
Commandements
.
Before
we
give
these
rules
it
will
be
necessary
to
lay
before
us
this
evident
ground
of
truth
,
that
these
ten
words
,
(
as
they
are
called
)
comprise
all
the
heads
of
duties
to
be
performed
both
to
God
,
and
man
.
This
is
clearly
manifested
by
our
Saviours
answer
to
the
Lawyer
that
tempted
him
,
Luke
10.26
.
enquiring
what
he
might
doe
to
inherit
eternall
life
,
to
whom
Christ
replies
,
that
whatsoever
duty
was
needfull
to
the
attaining
thereof
,
was
to
be
found
in
the
commandements
,
where
he
wils
him
to
seek
it
.
Now
these
precepts
being
delivered
in
such
briefe
expressions
,
as
they
are
,
it
must
needs
follow
that
every
one
of
the
tearms
in
them
must
needs
be
of
exceeding
large
comprehension
.
First
therefore
,
Rules
for
interpreting
the
Law
.
whereas
we
find
these
Laws
of
the
Decalogue
penned
,
some
in
the
form
of
a
command
,
and
most
of
them
in
the
forme
of
a
prohibition
,
Rule
.
1
we
must
conceive
that
under
every
command
there
is
implied
a
prohibition
of
whatsoever
is
contrary
to
what
is
commanded
,
All
the
Commandements
forbidding
any
sinne
command
the
contrary
duty
,
and
commanding
the
duty
forbid
the
opposite
sin
.
and
in
every
prohibition
a
command
of
all
duties
opposite
to
that
which
is
forbidden
.
For
example
;
in
the
second
Commandement
,
which
under
the
name
of
Images
,
forbids
the
inventing
or
using
of
any
form
of
worship
of
mans
devising
,
there
is
withall
commanded
the
worship
of
God
according
to
his
own
will
in
the
use
of
the
ordinances
prescribed
,
and
warranted
by
his
Word
,
as
prayer
,
and
hearing
of
the
Word
,
receiving
the
Sacraments
,
&c.
And
in
the
third
Commandement
,
under
the
prohibition
of
taking
Gods
name
in
vaine
,
is
commanded
the
taking
up
of
it
with
all
holy
reverence
and
feare
.
Secondly
,
Rule
.
2
under
the
name
of
any
duty
commanded
there
is
required
not
only
the
performance
of
the
outward
act
of
that
duty
,
The
Law
besides
the
outward
act
requires
the
obedience
of
the
heart
;
but
withall
the
inward
obedience
of
the
heart
to
the
Law
which
requires
it
,
Rom.
6.17
.
and
the
letting
out
of
all
the
affections
of
the
soule
in
the
performance
of
it
,
as
Psal.
119.167
.
the
Prophet
professeth
that
his
soul
had
kept
Gods
Testimonies
,
and
that
he
did
love
them
exceedingly
:
whence
it
is
that
both
our
Saviour
Christ
,
and
his
Apostles
after
him
,
both
comprise
all
duties
commanded
in
the
Law
under
the
name
of
Love
,
being
an
affection
of
the
heart
,
and
tell
us
that
the
holy
affection
of
love
is
the
fulfilling
of
the
Law
,
Rom.
13.10
.
implying
that
whatsoever
the
act
be
,
which
we
perform
,
yet
if
it
proceed
not
from
that
holy
disposition
of
the
heart
,
And
the
use
of
all
helps
to
any
duty
commanded
;
it
is
not
answerable
to
the
Law
.
Againe
,
together
with
the
duty
commanded
in
any
Law
,
there
is
required
the
use
of
all
helps
,
and
meanes
which
may
further
us
thereunto
;
on
the
other
side
,
where
any
sinne
is
forbidden
,
there
the
inward
roote
of
that
evill
,
And
forbids
the
originall
corruption
of
the
heart
with
all
motions
flowing
from
thence
.
even
as
far
as
the
originall
corruption
and
Propension
of
the
heart
thereunto
,
with
all
the
evill
thoughts
,
and
motions
of
the
minde
that
flow
from
thence
,
are
forbidden
.
Thus
our
Saviour
interprets
murther
to
reach
not
only
to
the
outward
violence
done
to
the
person
of
our
neighbour
,
but
to
the
hating
of
them
inwardly
in
the
heart
,
yea
,
even
to
rash
,
and
unadvised
anger
towards
him
.
And
he
extends
adultery
as
far
as
the
lusting
after
a
woman
in
ones
heart
,
Mat.
5.22
,
28.
In
the
Third
place
take
speciall
notice
of
the
names
which
God
gives
unto
every
sinne
forbidden
in
the
Law
,
3.
We
must
judge
of
sins
as
God
in
his
Law
judgeth
of
them
;
anger
is
murther
;
lust
,
adultery
,
&c.
by
which
we
may
easily
judge
,
both
how
God
himselfe
values
it
,
and
how
he
would
have
us
to
value
it
.
As
in
the
sixth
Commandement
,
where
he
forbids
anger
,
and
malice
,
he
calls
them
murther
:
In
the
seventh
,
where
he
forbids
lust
,
and
wantonnesse
,
he
calls
them
adultery
:
In
the
eight
,
where
he
forbids
idlenesse
,
fraud
,
mercilesnesse
to
the
poore
,
he
names
them
all
theft
.
Now
God
we
know
is
the
only
impartiall
Judge
of
all
things
,
and
we
are
sure
he
speakes
of
things
as
he
iudgeth
of
them
,
and
consequently
seeing
he
calls
the
thoughts
and
motions
to
sinne
,
by
the
names
of
the
acts
of
it
,
we
learne
so
to
judge
of
our
sins
,
not
as
the
world
judgeth
of
them
,
but
as
they
are
weighed
out
unto
us
by
the
balance
of
the
Sanctuary
,
not
small
,
and
scarce
worthy
the
observation
,
but
foule
,
and
abominable
.
Thus
whereas
men
think
vaine
thoughts
scarce
worthy
the
least
censure
,
David
hates
them
,
Psal.
119.113
.
and
whereas
we
take
no
notice
of
idle
words
,
our
Saviour
tells
us
we
shall
answer
to
God
for
them
,
Mat.
12.36
.
This
valuing
and
esteeming
of
sinne
according
to
the
foulnesse
of
it
,
as
it
is
just
in
it selfe
,
so
is
it
of
singular
use
unto
us
,
as
well
to
make
sinne
so
hatefull
unto
us
,
Which
will
move
us
,
1.
To
tremble
at
motions
to
sinne
.
that
we
may
flie
from
it
as
from
a
Serpent
,
trembling
at
every
motion
,
or
allurement
thereunto
;
as
also
to
bring
us
to
an
abhorring
and
loathing
of
our selves
,
Ezek.
36.31
.
2.
Loath
our selves
.
3.
To
esteem
and
embrace
Christ
.
and
lastly
to
raise
up
our
hearts
to
an
high
esteem
of
Jesus
Christ
,
hungring
and
thirsting
after
him
,
and
admiring
and
adoring
the
riches
of
Gods
mercy
in
giving
him
out
of
his
free
love
to
be
a
meanes
of
purchasing
our
peace
,
and
taking
away
from
us
the
guilt
of
so
many
foule
and
abominable
transgressions
.
A
Fourth
direction
for
the
making
a
right
use
of
the
Morall
Law
,
Rule
.
4
is
to
consider
the
force
,
and
weight
of
every
Commandement
thereof
,
1.
In
respect
of
the
authority
,
all
Commandements
are
equall
.
wherein
we
are
to
take
speciall
notice
of
three
things
.
First
,
that
in
respect
of
the
authority
that
commands
,
all
the
Laws
are
equall
,
as
S.
James
tels
us
,
2.
In
respect
of
the
object
,
the
Commandements
of
the
first
Table
are
groatest
.
James
2.11
.
upon
which
ground
he
infers
in
the
same
place
,
that
whosoever
offends
by
transgressing
of
any
one
of
these
Laws
,
is
guilty
of
the
breach
of
all
the
rest
,
because
he
offends
against
that
authority
by
which
all
those
Laws
are
established
.
In
the
second
place
,
in
respect
of
the
objects
of
the
duties
commanded
in
that
Law
,
the
Commandements
of
the
first
Table
are
of
grcatest
importance
,
according
to
our
Saviours
owne
determination
,
Mat.
22.38
.
because
the
services
therein
required
are
more
immediately
directed
unto
God
,
and
consequently
his
honour
is
more
immediately
concerned
in
them
,
then
in
the
duties
of
the
second
Table
,
in
the
observing
whereof
,
although
we
honour
and
serve
God
,
yet
our
services
therein
are
immediately
directed
to
men
.
Consequently
,
infidelity
,
love
,
feare
,
and
dependence
on
the
creature
,
we
are
to
abhorre
as
the
sins
of
the
highest
nature
,
by
which
above
all
others
God
is
most
dishonored
,
although
the
world
judge
of
them
farre
otherwise
.
Lastly
,
3.
The
negative
binds
more
strongly
then
the
affirmative
.
the
negative
Commandements
bind
us
more
strongly
then
the
affirmative
,
in
this
respect
,
because
the
negative
oblige
us
alwaies
,
and
to
all
times
(
as
a
man
is
not
to
commit
Idolatry
,
to
blaspheme
Gods
name
,
&c.
at
any
time
)
whereas
the
affirmative
Commandements
,
although
they
bind
us
alwaies
,
yet
they
bind
us
not
to
all
times
,
as
though
one
is
still
bound
to
pray
,
heare
,
&c.
yet
he
is
not
found
to
perform
them
at
all
times
.
Fifthly
,
Rule
.
5
although
we
find
not
the
promises
of
rewards
and
mercy
,
The
promises
and
curses
belong
to
every
Law
,
although
they
be
not
expressed
.
and
threatnings
of
wrath
,
and
vengeance
expressed
in
every
Commandement
,
and
annexed
thereunto
,
yet
that
which
we
find
expresly
set
down
in
some
of
the
Laws
,
we
must
understand
,
and
conceive
to
belong
to
the
rest
of
the
Laws
,
in
which
there
is
no
such
thing
expressed
,
even
a
curse
denounced
against
every
one
that
confirmes
not
all
the
words
of
the
Law
,
(
that
is
,
every
Commandement
,
and
every
duty
required
in
any
one
of
them
)
to
doe
them
:
And
a
blessing
promised
to
the
keeping
,
and
yeelding
obedience
to
the
whole
Law
.
Both
which
we
must
not
limit
(
as
some
doe
)
to
outward
and
temporary
blessings
,
And
are
not
only
temporary
,
but
spirituall
and
eternal
.
and
curses
,
but
must
extend
beyond
them
to
those
which
are
spirituall
,
and
eternall
,
even
the
powring
out
of
the
full
measure
of
the
wrath
of
God
upon
the
body
and
soule
of
every
person
who
is
a
transgressour
of
the
Law
,
and
that
to
all
eternity
;
and
the
rewarding
of
every
man
that
yeelds
sincere
and
constant
obedience
in
every
thing
which
the
Law
requires
,
with
all
manner
of
blessings
upon
soule
and
body
for
evermore
.
Sixthly
,
Rule
.
6
all
those
premises
of
blessings
and
threats
of
curses
,
Yet
they
must
not
be
the
ground
of
obedience
;
be
annexed
to
the
whole
Law
,
yet
our
ground
of
yeelding
obedience
to
that
Law
must
not
be
so
much
either
the
hope
of
the
one
,
or
feare
of
the
other
,
(
although
by
reason
of
the
infirmity
of
the
flesh
,
both
for
the
awing
,
and
quickening
of
our
hearts
,
we
may
make
profitable
use
of
both
,
But
subjection
to
the
authority
that
commands
.
with
the
Prophet
David
,
Psal
.
119.120
,
166.
)
as
the
submitting
of
our selves
to
the
righteous
,
and
holy
will
of
God
,
whose
we
are
wholly
,
and
therefore
owe
unto
him
,
all
that
we
can
doe
with
our
best
abilities
,
whence
the
Psalmist
presents
his
earnest
request
unto
God
,
to
teach
him
to
doe
his
will
,
Psal.
143.10
.
that
is
,
both
what
God
wills
,
and
because
he
wills
it
.
And
the
way
to
interest
our selves
in
Gods
Promises
,
is
(
as
the
Apostle
tells
us
,
Heb.
10.36
.
)
The
doing
of
his
will
.
Indeed
as
the
Lord
is
our
God
,
by
the
strongest
,
and
justest
of
all
titles
,
both
because
we
are
his
creatures
,
and
beyond
that
,
his
redeemed
ones
,
so
the
manifesting
of
his
will
unto
us
,
either
in
his
Law
,
what
he
would
have
us
to
doe
,
or
in
his
dispensations
towards
us
,
what
he
would
have
us
to
be
,
ought
to
be
the
ground
of
our
submission
,
both
to
doe
what
he
commands
,
and
to
be
what
he
ordaines
concerning
us
,
in
the
course
of
his
Providence
.
Upon
this
ground
it
is
that
as
well
those
glorious
works
,
For
want
whereof
all
works
though
never
so
specious
are
abominable
.
done
according
to
the
rules
of
morall
honesty
,
by
the
heathen
,
who
neither
knew
God
,
nor
his
Law
;
As
also
,
the
like
actions
done
upon
the
same
grounds
by
many
amongst
us
,
that
carry
the
name
of
Christians
,
cannot
possibly
be
accepted
by
God
,
because
though
those
things
done
,
be
the
same
that
he
commands
in
his
Law
,
yet
the
will
and
command
of
God
,
is
not
the
ground
upon
which
they
are
done
,
but
rather
a
respect
to
civill
honesty
,
and
often
a
desire
to
honour
our selves
by
conforming
thereunto
,
so
that
(
to
speak
truth
)
we
doe
therein
not
so
much
the
will
of
God
,
as
our
own
will
.
Seventhly
,
the
method
and
order
in
which
God
delivers
his
Law
unto
us
must
not
be
neglected
.
For
instance
,
in
the
preface
of
the
Law
,
Rule
.
7
Take
notice
of
the
method
of
the
Law
.
God
before
he
gives
any
one
Commandement
,
laies
before
us
the
interest
that
he
hath
in
us
,
that
he
hath
purchased
us
to
himselfe
,
and
therefore
we
are
his
,
and
consequently
to
be
ordered
and
disposed
by
him
,
according
to
his
own
will
.
This
method
teaches
us
a
leston
,
without
which
no
service
of
ours
is
accepted
,
that
all
our
services
must
be
tendred
unto
God
as
duties
,
as
we
are
taught
to
doe
by
our
Saviour
himselfe
,
Luk.
17.10
.
which
as
it
reserves
unto
God
the
honour
of
his
free
grace
,
when
he
rewards
our
services
,
for
which
he
owes
us
nothing
,
seeing
they
are
all
but
debts
,
and
duties
,
so
withall
it
takes
away
all
our
boasting
,
even
in
our
best
services
.
Againe
,
when
God
begins
his
Law
with
that
Commandement
to
have
the
Lord
for
our
God
,
it
teacheth
us
to
lay
that
for
the
foundation
of
all
duties
of
obedience
,
that
we
have
avouched
the
Lord
to
be
our
God
.
This
method
Joshua
observes
in
renewing
the
Covenant
betwixt
God
and
his
people
,
immediately
before
his
death
,
Iosh.
24.15
.
putting
them
first
to
choose
what
God
they
will
serve
,
which
when
they
had
done
,
then
he
presseth
them
with
the
duties
of
his
service
,
verse
22.23
.
And
indeed
this
is
the
most
effectuall
of
all
motives
,
both
to
draw
us
on
to
all
duties
of
obedience
,
and
to
hold
us
fast
to
continue
therein
,
that
they
are
services
to
that
God
whom
we
have
chosen
and
set
up
to
our selves
for
our
God
.
Neither
can
there
be
an
higher
aggravation
of
any
sinne
against
God
and
his
Law
,
then
this
,
that
we
have
thereby
in
a
sort
cast
off
Gods
yoke
,
and
denied
the
Lord
to
be
our
God
.
This
foundation
being
once
laid
,
that
we
have
advanced
,
and
set
up
the
Lord
to
be
our
God
,
the
Lords
next
care
was
in
the
second
Commandement
,
to
prescribe
the
meanes
by
which
we
may
hold
communion
and
fellowship
with
him
,
which
he
appoints
to
be
only
in
such
ordinances
as
himselfe
hath
established
,
and
no
other
way
expecting
blessings
from
him
,
and
rendring
our
services
to
him
in
them
alone
.
In
the
third
Commandement
,
God
requires
us
to
make
publike
profession
of
this
Covenant
that
we
have
made
with
God
,
but
still
in
sincerity
and
uprightnesse
of
heart
,
alwaies
mentioning
his
name
,
whether
by
way
of
attestation
in
an
oath
,
or
upon
any
other
occasion
,
with
such
reverence
and
feare
as
becomes
the
Majesty
of
so
great
and
holy
a
God
.
The
fourth
Commandement
appoints
the
time
,
not
only
of
meeting
together
in
publike
,
for
Gods
worship
,
but
besides
that
of
sequestring
our selves
from
al
worldly
employments
,
that
we
may
enjoy
an
holy
communion
with
God
,
in
those
things
that
are
spirituall
and
heavenly
.
The
same
method
that
the
Lord
useth
in
setting
down
the
Commandements
of
the
first
Table
,
he
observeth
in
ranking
the
Laws
of
the
second
.
First
,
he
establisheth
authority
,
which
is
the
bond
,
and
foundation
of
civill
society
,
in
the
fifth
Commandement
.
Secondly
,
he
provides
for
the
safety
of
mens
persons
,
forbidding
murther
,
or
any
wrong
or
hurt
tending
thereunto
,
in
the
sixth
.
Thirdly
,
in
the
seventh
Commandement
,
under
the
name
of
adultery
,
besides
the
prohibiting
of
all
uncleannesse
in
the
propagation
of
posterity
,
the
Lord
forbids
the
inordinate
use
of
any
creature
,
as
meats
,
and
drinks
,
&c.
Fourthly
,
the
eight
Commandement
provides
for
the
support
of
community
by
honest
labour
,
and
discreet
and
charitable
distribution
(
after
the
necessities
of
our selves
,
and
ours
are
supplied
)
of
the
profits
of
our
labours
for
the
reliefe
of
our
neighbours
wants
.
Fifthly
,
in
the
ninth
Commandement
God
establisheth
truth
among
men
,
without
which
commerce
in
civill
society
cannot
stand
.
Lastly
,
in
the
tenth
he
settles
propriety
in
such
things
as
God
by
his
dispensation
hath
shared
and
allotted
out
unto
every
man
apart
,
so
that
no
man
may
so
much
as
in
his
thoughts
reach
out
after
any
thing
that
an
other
man
possesseth
by
a
just
title
,
but
may
content
himselfe
with
his
own
portion
.
Eightly
,
whereas
the
Laws
of
men
bind
us
only
by
the
power
of
the
authority
that
commands
,
(
or
though
to
that
indeed
for
conscience
sake
of
that
Law
of
God
,
Rule
.
8
by
which
authority
is
established
)
the
Laws
of
God
bind
the
conscience
immediately
by
themselves
,
The
Laws
of
God
,
and
they
only
,
bind
the
conscience
.
and
not
only
by
the
power
of
the
commander
.
So
that
those
Laws
which
are
given
by
God
,
being
once
made
known
unto
us
,
we
are
bound
to
acknowledge
them
to
be
just
&
holy
,
(
as
the
Psalmist
doth
,
)
Ps.
119.39.128
,
140.
as
manifesting
the
will
of
God
which
is
the
rule
of
righteousness
and
holines
,
&
upon
that
ground
to
embrace
them
,
and
submit
unto
them
,
&
to
esteem
our selves
unrighteous
,
and
wicked
,
if
we
swerve
from
them
.
But
as
for
the
laws
of
men
,
though
we
are
bound
to
submit
unto
them
,
because
they
have
upon
them
the
stampe
of
that
authority
,
which
God
hath
established
and
set
over
us
,
yet
neither
are
we
bound
to
judge
the
Laws
themselves
to
be
righteous
,
and
holy
,
nor
consequently
to
esteeme
our selves
unholy
and
wicked
if
we
yeeld
not
obedience
unto
them
,
unlesse
withall
we
despise
that
authority
that
commands
them
,
or
be
an
occasion
of
disturbing
the
publike
peace
,
for
the
conservation
whereof
the
authority
,
and
power
of
the
Magistrate
was
ordained
.
Lastly
,
the
obedience
which
the
Lord
requires
of
us
unto
this
Law
of
his
which
we
call
Morall
,
Rule
.
9
Our
subjection
to
the
law
must
be
,
1.
Voluntary
.
2.
Upon
knowledge
.
must
necessarily
have
these
foure
conditions
.
In
the
first
place
our
subjection
therunto
must
be
every
way
free
,
and
voluntary
,
such
as
the
Prophet
David
professes
his
was
,
Psal.
119.30
,
173.
In
the
second
place
that
it
may
be
so
,
this
free
choice
of
ours
must
bee
firmely
grounded
upon
the
cleare
,
and
distinct
knowledge
,
of
the
justice
and
equity
,
Psal.
119.128
.
of
the
purity
and
holinesse
,
Psal.
119.140
.
of
the
absolute
perfection
,
Psal.
19.78
,
119
,
96.
yea
,
farther
of
the
goodnesse
of
those
Laws
,
and
judgements
,
Rom.
7.12
,
16.
Psal.
119.39
.
Thirdly
,
this
obedience
must
be
constant
,
3.
Constant
and
perpetuall
.
both
in
the
duration
of
it
for
ever
,
Psal.
119.112
.
and
in
the
continuation
of
it
without
interruption
,
Psal.
119.117
.
and
that
not
onely
in
our
steps
,
(
which
yet
we
must
desire
to
have
well
ordered
,
Psal.
119.133
.
)
but
in
the
whole
course
of
our
waies
,
4
Exercised
,
1.
With
all
our
strength
.
2.
Mixed
with
faith
,
and
spring
from
love
.
Psal.
119.5
,
59.
Fourthly
,
our
obedience
to
this
Law
if
it
shall
be
accepted
,
requires
two
qualifications
:
first
,
that
in
the
practice
thereof
we
put
forth
the
uttermost
of
our
strength
and
abilities
of
our
soules
,
with
holy
David
,
Psal
.
119.34
,
106.131
.
which
God
requires
,
Deut.
10.12
.
&
11.13
.
Secondly
,
that
we
mixe
it
with
faith
,
without
which
,
it
is
impossible
to
please
God
,
Heb.
11.6
.
and
love
,
which
is
the
fulfilling
of
the
Law
,
Rom.
13.10
.
Now
let
all
that
we
have
spoken
be
laid
together
:
first
,
that
the
Law
is
of
so
large
extent
,
that
it
regulates
not
only
mens
outward
actions
,
but
besides
the
very
inward
thoughts
of
the
heart
,
and
that
so
far
that
it
prescribes
a
rule
to
the
very
first
motions
that
arise
therein
,
though
they
be
not
seconded
either
with
deliberation
,
or
consent
;
nay
,
beyond
all
that
it
exacts
rectitude
&
uprightnes
in
the
very
frame
and
disposition
of
the
heart
,
commanding
not
only
consent
unto
the
law
,
but
withall
practice
answerable
to
the
rules
thereof
.
Secondly
,
that
it
strictly
requires
the
putting
forth
of
all
the
strength
,
and
the
utmost
ability
of
all
the
faculties
of
soule
,
and
that
in
every
part
of
obedience
,
yea
and
so
far
that
it
requires
,
that
both
in
the
substance
of
the
duty
,
and
in
the
manner
of
performance
,
and
in
the
end
at
which
we
aime
,
we
come
fully
home
to
that
measure
of
perfection
,
that
the
law
requires
.
And
lastly
,
that
it
laies
an
everlasting
curse
upon
every
one
that
comes
short
of
the
full
performance
of
every
thing
contained
in
the
law
.
Let
(
I
say
)
all
these
be
laid
together
,
and
seriously
pondered
in
the
heart
,
and
it
will
easily
be
discovered
,
that
,
considering
the
weaknesse
of
our
present
condition
,
by
which
the
fulfilling
of
the
law
is
made
utterly
impossible
to
us
,
one
of
the
principall
uses
of
the
law
must
needs
be
that
which
the
Apostle
saies
before
us
,
Gal.
3.24
.
to
be
a
Schoolmaster
to
lead
us
and
drive
us
to
Christ
,
to
seek
from
him
that
righteousnesse
which
may
justifie
us
before
God
,
which
we
have
not
in
,
or
of
our selves
,
and
that
satisfaction
by
which
he
fully
discharged
our
debt
,
which
he
took
upon
himselfe
,
when
he
made
his
soule
a
sacrifice
for
our
sinnes
,
and
thereby
wholly
freed
us
from
that
curse
of
the
law
,
which
our
disobedience
thereunto
had
brought
upon
us
.
So
then
wee
see
that
the
morall
law
hath
a
double
use
unto
us
:
A
double
use
of
the
morall
law
.
1.
To
be
our
guide
,
and
rule
to
walk
by
.
The
first
to
serve
for
a
rule
to
guide
us
in
the
whole
course
of
our
practice
,
(
in
which
respect
holy
David
used
it
as
a
lanthorn
to
his
feet
,
and
a
light
unto
his
steps
,
Psal.
119.105
.
)
unto
which
we
are
to
come
as
neare
as
possibly
we
are
able
,
considering
our
waies
that
we
may
turne
our
feet
to
Gods
testimonies
,
Psal.
119.59
.
and
using
our
uttermost
endeavours
to
make
our
practice
fully
conformable
thereunto
,
laying
those
judgements
alwaies
before
us
,
Psal.
119.30
.
calling
our selves
daily
to
account
,
and
laying
all
our
actions
to
that
perfect
rule
which
will
easily
discover
unto
us
our
errours
and
failings
in
all
the
course
of
our
conversation
,
which
when
we
have
bewailed
in
the
bitternesse
of
our
spirits
,
and
taken
shame
to
our selves
for
our
grosse
and
manifold
neglects
,
our
hearts
are
kept
in
a
low
frame
,
and
we
are
fitted
to
walk
humbly
before
our
God
with
reverence
and
holy
feare
,
and
in
all
meeknesse
towards
our
brethren
,
and
are
withall
moved
to
engage
our selves
by
new
purposes
and
promises
,
to
walke
more
faithfully
,
and
watchfully
with
God
for
time
to
come
.
2.
To
shew
us
the
great
need
of
Christ
,
and
to
drive
us
to
him
.
The
second
use
of
the
Morall
law
unto
us
,
is
,
to
shew
us
the
great
need
of
Christ
by
whose
righteousnesse
only
(
and
not
by
our
own
)
we
are
justified
before
God
,
and
by
his
satisfactions
and
sufferings
are
delivered
from
the
wrath
to
come
:
By
the
consideration
whereof
we
are
brought
to
prize
and
value
Christ
above
all
things
in
the
world
,
to
use
all
endeavours
to
get
a
sure
interest
in
him
,
although
it
should
be
with
the
losse
of
all
things
besides
,
and
to
cleave
fast
unto
him
who
is
our
life
,
living
in
him
by
faith
,
(
as
the
Apostle
speaks
,
Gal.
2.20
.
)
giving
up
our selves
to
live
wholly
to
him
,
who
hath
died
for
us
,
and
redeemed
us
unto
himselfe
,
that
we
might
serve
him
in
holinesse
all
our
daies
.
Thus
farre
then
of
the
Morall
law
,
and
the
use
thereof
;
Of
Laws
ceremoniall
.
the
next
kind
of
laws
which
we
are
to
consider
,
are
those
which
we
call
Ceremoniall
,
because
they
prescribed
the
rules
of
those
ceremonies
,
which
God
appointed
to
be
used
in
his
worship
by
the
Jews
untill
the
coming
of
Christ
,
of
whom
many
of
them
were
shadows
.
Now
wholly
taken
away
in
use
of
them
.
Now
although
all
those
rites
and
ordinances
are
by
Christs
coming
wholly
taken
away
,
so
that
we
are
no
longer
obliged
to
observe
any
of
them
in
the
worship
of
God
,
nor
indeed
can
use
many
of
them
,
without
the
denying
of
Christs
comming
in
the
flesh
:
notwithstanding
seeing
it
hath
pleased
the
Lord
to
leave
both
them
,
and
the
Judiciall
laws
upon
record
,
amongst
those
holy
writings
which
he
hath
thought
fit
to
preserve
,
and
to
commit
unto
the
Church
to
be
kept
for
posterity
,
to
the
end
of
the
world
;
we
cannot
conceive
that
he
hath
taken
so
much
care
to
preserve
them
in
vaine
,
nor
indeed
for
any
other
end
then
that
which
is
the
scope
of
the
rest
of
the
Scriptures
,
Yet
may
they
be
of
use
to
us
in
reading
them
.
that
they
might
be
for
our
learning
and
instruction
.
What
instructions
therefore
we
may
gather
to
our selves
by
reading
these
laws
,
we
are
now
to
consider
.
And
that
the
rather
,
because
many
men
upon
this
opinion
and
supposition
,
that
these
laws
are
now
utterly
abolished
to
us
Christians
,
either
totally
neglect
the
reading
of
those
books
,
1.
In
that
they
were
shadows
of
Christ
,
it
proves
that
from
the
beginning
there
was
no
salvation
but
in
his
name
.
as
containing
those
things
that
concerne
them
not
,
or
at
least
read
them
in
such
a
perfunctory
manner
,
without
searching
into
them
,
that
they
receive
no
profit
,
nor
instruction
by
them
at
all
.
That
we
may
therefore
shew
what
instructions
the
reading
of
the
ceremoniall
law
may
yeeld
us
,
we
must
first
take
notice
that
these
ceremonies
may
be
ranked
under
two
heads
;
For
they
are
either
figures
that
represented
to
the
Jews
Christ
to
come
,
as
did
their
Passeover
,
sacrifices
,
scapegoat
,
&c.
or
they
were
outward
shadows
of
inward
sanctification
,
such
as
were
many
of
their
washings
,
separating
,
and
cleansing
of
leapers
,
&c.
As
for
the
former
sort
of
these
,
which
under
divers
types
point
us
out
Christ
to
come
,
we
are
more
particularly
to
observe
that
they
represent
him
as
a
sacrifice
for
sin
,
a
lamb
slain
from
the
beginning
of
the
world
;
the
scape-goat
sets
out
the
fruit
of
his
suffering
,
the
utter
removing
from
us
,
carrying
away
our
sins
into
the
wildernesse
,
that
they
may
never
appear
nor
be
remembred
against
us
any
more
:
the
like
representations
we
have
in
many
of
the
rest
.
By
which
we
learn
that
as
from
the
beginning
there
was
no
other
name
by
which
men
might
be
saved
but
only
the
name
of
Jesus
Christ
,
promised
to
our
first
Parents
,
expected
by
the
Patriarchs
,
and
both
to
them
after
they
were
formed
into
a
state
,
represented
many
ways
although
under
figures
and
shadows
,
so
they
were
to
expect
salvation
by
him
no
other
way
but
by
his
death
,
nor
any
other
salvation
then
by
taking
our
sins
upon
him
,
and
thereby
making
our
peace
with
God
his
Father
.
This
consideration
is
a
great
means
to
strengthen
our
faith
,
when
we
are
compassed
with
so
great
a
cloud
of
witnesses
,
testifying
that
truth
which
we
believe
,
in
all
ages
from
the
beginning
.
The
second
sort
of
ceremonies
are
such
as
are
under
the
figures
of
washings
,
2.
As
under
legall
washing
sanctification
is
shadowed
,
we
are
taught
to
cleanse
our selves
in
drawing
neer
unto
God
.
legall
separations
and
purifications
,
and
the
like
represented
to
the
Iews
,
that
inward
purity
and
cleansing
of
the
heart
,
which
God
requires
in
all
his
people
,
especially
those
that
draw
neer
unto
him
in
the
performance
of
such
duties
of
his
worship
as
he
hath
commanded
:
unto
this
the
Psalmist
alludes
in
that
expression
of
his
,
Psal.
26.6
.
as
likewise
doth
the
Prophet
,
Isa.
1.16
.
Now
although
we
are
freed
from
those
outward
ceremonies
&
the
observation
thereof
;
notwithstanding
,
seeing
we
are
every
way
as
much
bound
as
the
Iews
ever
were
,
to
labour
after
inward
holinesse
,
and
the
cleansing
of
our selves
from
all
filthinesse
both
of
the
flesh
and
of
the
spirit
,
and
the
keeping
of
our
hearts
and
consciences
pure
and
undefiled
,
we
may
and
ought
by
the
reading
of
these
laws
to
be
stirred
up
to
the
practice
of
that
inward
duty
of
sanctification
,
which
those
outward
ceremonies
represented
;
especially
when
we
draw
neer
unto
God
in
those
holy
exercises
of
prayer
,
that
we
may
lift
up
holy
hands
,
as
we
are
exhorted
,
1
Tim.
2.8
.
and
in
hearing
,
purging
out
of
all
naught
inesse
and
superfluity
of
malitiousnesse
,
as
we
are
warned
,
Jam.
1.2
.
that
we
may
receive
the
word
with
meeknesse
,
into
honest
and
good
hearts
,
Luk.
8.15
.
in
which
only
it
is
fruitfull
,
and
so
in
other
like
duties
.
In
generall
all
those
ceremonies
of
what
kind
soever
,
3.
The
burthensomnesse
of
those
ceremonies
may
encourage
us
to
more
cheerfulnesse
in
our
more
easie
services
:
whether
types
of
Christ
,
or
shadows
of
inward
holinesse
,
being
every
way
so
burthensome
,
as
Saint
Peter
affirms
,
Act.
15.10
.
both
in
respect
of
toilsome
labour
,
and
of
the
great
charges
and
expence
about
them
:
And
when
all
was
done
,
being
so
dark
and
obscure
that
the
Children
of
Israel
could
not
look
unto
the
end
of
that
which
is
abolished
,
(
as
the
Apostle
speaks
,
2
Cor.
3.13
.
)
that
whole
frame
of
service
and
worship
wherein
the
Iews
were
exercised
,
being
compared
with
those
ordinances
which
Christ
hath
left
unto
us
,
so
easie
,
so
cheap
,
so
few
in
number
,
and
yet
so
plain
,
that
now
we
behold
as
with
open
face
the
glory
of
the
Lord
,
2
Cor.
3.13
,
14.
the
reading
of
that
law
of
ceremonies
,
and
the
comparing
of
their
manner
of
worship
in
them
with
ours
,
may
teach
us
two
things
:
Acknowledging
thankfully
the
liberty
purchased
to
us
by
Christ
;
First
,
to
raise
up
our
hearts
to
a
thankfull
acknowledgement
of
Gods
great
mercy
to
us
,
who
hath
been
pleased
by
Iesus
Christ
,
to
take
off
that
heavy
yoke
from
our
shoulders
,
and
to
set
us
at
liberty
in
comparison
of
them
,
Galat.
5.1
.
which
should
be
a
great
inducement
unto
us
,
not
only
to
bear
,
but
to
take
up
that
easie
yoke
(
as
he
himself
calls
it
,
Matth.
11.29
.
)
and
to
be
constant
in
the
cheerfull
use
of
those
holy
and
quickening
ordinances
,
which
Christ
hath
left
unto
his
Church
,
and
that
without
any
wearinesse
at
all
,
or
any
murmuring
at
our
condition
.
Secondly
,
seeing
those
laws
had
no
more
but
shadows
of
good
things
to
come
,
And
bewailing
our
blindnesse
in
this
cleer
sunshine
of
the
Gospel
,
but
had
not
the
things
themselves
,
as
the
Apostle
speaks
,
Heb.
10.1
.
and
even
those
shadows
too
,
but
in
carnall
ordinances
,
as
they
are
called
,
Heb.
9.10
.
whereas
we
now
have
the
things
themselves
,
and
those
also
represented
unto
us
in
a
more
spirituall
way
:
Let
it
be
in
the
reading
of
those
ordinances
,
and
comparing
them
with
the
writings
of
the
Evangelists
and
Apostles
(
wherein
both
Christs
himself
,
and
the
things
freely
given
us
by
God
in
him
,
are
so
fully
and
cleerly
set
before
us
,
that
he
that
runs
may
read
them
)
be
an
effectuall
means
to
move
us
to
reflect
upon
our selves
,
that
bewailing
our
blindnesse
in
so
clear
a
light
,
shining
out
unto
us
like
the
Sun
in
his
strength
,
and
our
deadnesse
of
heart
in
the
use
of
these
spirituall
and
quickning
means
which
the
Lord
hath
so
gratiously
afforded
unto
us
,
May
be
stirred
up
to
labour
for
more
knowledge
as
having
more
effectuall
means
to
obtain
them
.
we
may
with
all
earnestnesse
and
constancy
labour
to
attain
to
a
greater
measure
of
knowledge
,
faith
,
and
of
every
other
grace
,
and
unto
more
fruitfulnesse
in
every
good
work
,
especially
unto
more
life
and
fervency
of
affection
in
the
duties
of
Gods
worship
.
One
thing
more
it
may
be
fit
for
us
to
take
into
consideration
in
the
reading
of
the
ceremoniall
law
,
which
is
this
;
5.
Though
we
use
not
the
ceremonies
themselves
,
yet
we
may
draw
rules
from
them
for
our
direction
.
Howsoever
those
ceremonies
be
abolished
,
yet
wheresoever
they
are
directed
to
an
end
,
which
is
common
to
us
with
them
there
,
though
we
observe
not
the
ceremony
it self
,
yet
we
from
them
draw
a
rule
which
may
be
of
use
unto
us
in
the
duties
of
our
worship
:
As
for
example
,
our
Ordinances
and
the
Jewish
agree
in
this
,
that
as
they
are
holy
,
so
they
ought
to
be
kept
holy
,
and
free
from
pollution
,
by
excluding
unclean
persons
from
the
use
of
them
.
The
care
of
this
under
the
law
was
committed
to
the
Priests
who
had
the
charge
of
the
holy
things
,
and
are
therefore
justly
taxed
for
neglect
of
their
duty
in
not
keeping
strangers
and
uncircumcised
persons
from
the
sanctuary
,
&
from
those
holy
things
that
were
offered
therein
,
Ezek.
44.7
,
8.
Now
seeing
our
ordinances
are
in
all
respects
as
holy
as
those
of
the
Iews
were
,
the
charge
of
keeping
their
holy
things
undefiled
,
cannot
but
extend
unto
us
that
are
Christians
.
And
seeing
that
charge
was
part
of
the
office
of
the
Leviticall
Priesthood
,
unto
which
our
Ministery
under
the
Gospel
succeeds
;
how
can
we
deny
that
the
care
of
keeping
our
Sacraments
,
and
other
ordinances
from
pollution
by
the
promiscuous
admission
of
unworthy
persons
to
partake
of
them
with
us
,
ought
to
be
a
speciall
part
of
the
care
of
the
Ministers
under
the
Gospel
,
as
it
was
of
the
Priests
under
the
law
?
Having
then
hitherto
discovered
what
instructions
we
may
draw
out
unto
our selves
from
the
consideration
of
the
ceremoniall
Law
in
generall
,
we
shall
forbear
to
descend
to
the
scanning
of
the
particular
ceremonies
prescribed
therein
,
as
being
a
work
not
altogether
so
necessary
,
nor
altogether
sutable
to
that
brevity
that
we
aime
at
in
this
short
Treatise
.
Thus
much
only
is
fit
to
be
intimated
by
the
way
,
that
where
the
signification
of
those
ceremonious
shadows
is
plain
and
evident
,
it
will
be
both
a
delightfull
and
profitable
exercise
,
to
take
speciall
notice
both
of
the
things
signified
by
them
,
and
of
the
shadows
themselves
that
represent
them
.
In
the
last
place
we
are
to
take
into
consideration
those
laws
which
we
call
Judiciall
,
Of
the
Judicial
laws
given
by
Moses
,
given
by
God
unto
the
Iews
for
the
ordering
of
their
civill
State
,
which
are
but
deductions
out
of
the
morall
law
applied
and
fitted
to
the
present
State
of
the
Iews
,
and
by
consequence
binding
no
other
State
to
the
observation
of
them
,
but
that
alone
;
yea
now
,
Which
by
the
dissolution
of
the
Jewish
State
are
made
void
:
that
State
to
which
they
were
given
is
utterly
dissolved
,
quite
made
void
and
taken
away
.
Notwithstanding
,
seeing
these
laws
as
well
as
the
ceremoniall
,
are
left
upon
record
unto
the
Church
of
God
,
Yet
being
left
upon
record
unto
us
,
we
may
draw
from
them
some
directions
for
our selves
.
we
are
to
judge
of
those
as
well
as
we
have
done
of
them
,
that
they
are
preserved
unto
us
for
some
speciall
use
(
as
the
Apostle
tells
us
,
that
whatsoever
things
were
written
before
time
were
written
for
our
learning
,
Rom.
15.4
.
)
the
rather
,
because
we
know
that
God
hath
suffered
some
writings
of
holy
men
,
as
Iddoes
History
,
2
Chron.
13.22
.
and
Henochs
Prophesie
,
Jude
14.
to
perish
,
as
not
esteeming
them
so
necessary
for
the
use
of
the
Church
,
as
those
books
which
are
preserved
and
left
unto
us
to
this
day
.
Let
us
therefore
enquire
what
instructions
we
may
gather
unto
our selves
,
out
of
the
reading
and
considering
of
those
laws
,
which
we
call
Iudiciall
,
or
rules
for
the
ordering
of
the
civill
state
of
the
Iews
.
1.
We
must
acknowledge
that
God
hath
a
speciall
hand
in
civill
government
.
Not
to
insist
upon
particulars
,
out
of
the
consideration
of
them
in
generall
there
will
arise
these
foure
observations
:
First
,
in
that
God
took
so
much
care
for
his
own
people
,
as
not
only
to
give
them
rules
for
his
own
worship
,
but
besides
to
leave
with
them
directions
and
laws
for
the
ordering
of
their
civill
affairs
,
we
may
take
notice
that
even
the
disposing
of
civill
government
belongs
unto
the
Lord
himself
,
by
whom
Kings
reigne
and
Princes
decree
justice
,
Prov.
8.15
,
16.
and
the
Apostle
tels
us
,
that
the
powers
that
be
are
ordained
of
God
,
Rom.
13.1
.
Neither
are
the
rulers
onely
from
him
,
but
the
government
also
;
as
they
judge
by
him
,
so
he
judgeth
among
them
,
Psal.
82.
and
howsoever
men
seek
the
Rulers
favour
,
yet
every
mans
Iudgement
comes
from
the
Lord
,
Prov.
29.26
.
It
is
true
that
in
this
the
Jews
had
a
peculiar
priviledge
above
any
nation
on
the
earth
,
that
they
had
the
whole
frame
of
their
Civill
government
laid
out
unto
them
by
God
himselfe
,
they
had
not
only
his
Laws
,
but
his
Statutes
,
and
his
Judgements
too
,
Psal.
147.20
.
under
which
name
Moses
comprehends
both
the
Judiciall
,
and
Ceremomiall
Law
,
Deut.
5.31
.
Notwithstanding
we
have
sufficient
warrant
,
that
the
Lord
hath
the
same
care
of
his
Church
in
any
State
,
that
he
had
of
the
Jews
then
;
so
that
the
Laws
in
any
Nation
,
as
farre
as
they
are
just
and
equall
,
are
to
be
esteemed
the
Laws
of
God
,
and
the
judgements
executed
by
them
,
come
from
the
Lord
.
Whence
we
are
taught
,
as
to
pray
unto
God
for
those
that
are
in
authority
,
that
we
may
lead
a
peaceable
life
under
them
,
1
Tim.
2.2
.
So
when
Rulers
so
governe
,
that
the
righteous
may
flourish
in
abundance
of
Peace
,
(
as
it
shall
be
in
Christs
Kingdome
,
Psal.
72.7
.
)
that
they
that
doe
well
may
have
praise
,
and
wrath
may
be
executed
upon
those
that
doe
evill
,
Rom.
13.3
,
4.
the
honour
and
praise
for
such
agreement
must
be
returned
to
God
alone
.
A
Second
Rule
that
we
may
frame
unto
our selves
out
of
the
consideration
of
the
judiciall
Law
,
2.
All
law-makers
must
ground
their
laws
upon
Morall
Precepts
as
God
doth
his
.
ariseth
from
the
precedent
that
God
himselfe
hath
given
us
,
in
the
framing
of
that
Law
;
the
precepts
whereof
are
but
so
many
deductions
out
of
the
Morall
law
,
applied
unto
that
state
of
the
Jews
.
Whence
all
law-makers
may
take
a
patterne
in
making
their
laws
,
to
square
them
out
by
no
other
rule
,
then
that
which
God
himselfe
observed
in
the
making
of
his
Laws
for
his
own
people
.
So
that
although
States
in
making
their
Laws
may
make
use
of
Christian
Prudence
,
in
applying
them
to
times
,
places
,
persons
,
and
emergent
occasions
;
yet
we
must
be
sure
that
all
such
laws
must
have
the
Morall
law
for
their
foundation
,
which
being
right
and
equall
in
all
things
,
Psal.
119.128
.
is
withall
the
fountaine
of
all
justice
and
equity
.
A
Third
use
which
we
may
make
of
the
consideration
of
the
Judiciall
Law
,
3.
Though
those
laws
bind
us
not
in
particular
,
yet
they
doe
in
the
generall
grounds
of
equity
on
which
they
are
founded
.
is
to
set
it
before
us
as
a
Rule
to
guide
us
by
,
although
not
in
the
particulars
thereof
in
which
it
is
applied
to
the
Jewish
state
,
yet
in
the
generall
grounds
of
equity
,
whence
those
particulars
are
deduced
,
and
whereat
they
aime
.
For
example
,
the
Lord
commands
his
people
to
make
battlements
about
their
houses
,
Deut.
22.8
.
the
reason
whereof
he
expresseth
in
the
same
place
,
was
the
preventing
of
danger
to
mens
lives
,
if
any
should
fall
from
thence
in
walking
upon
the
roofe
thereof
,
unlesse
there
were
some
such
meanes
to
prevent
it
.
Now
although
we
have
no
cause
in
building
our
houses
to
build
such
battlements
about
them
,
seeing
our
houses
being
not
slat-roofed
as
theirs
were
,
have
no
such
walkes
on
the
tops
of
them
,
from
which
men
falling
might
endanger
their
lives
,
yet
we
are
by
the
scope
and
end
at
which
the
law
aimes
,
taught
in
generall
to
use
the
best
meanes
to
prevent
all
danger
to
our
neighbours
person
,
which
our
care
and
providence
might
foresee
.
Lastly
,
seeing
we
must
needs
acknowledg
that
there
cannot
be
found
so
exact
a
Pattern
to
follow
,
in
establishing
Government
,
as
is
that
which
the
Lord
himselfe
framed
for
his
own
people
,
we
can
doe
no
lesse
then
endeavour
,
to
bring
our
Civill
Government
as
neere
as
may
be
unto
that
,
in
all
Cases
wherin
our
State
,
4.
We
must
endeavour
to
bring
our
civill
government
as
neere
as
we
can
to
that
pattern
.
and
theirs
agree
.
As
for
instance
,
whereas
the
Lord
thinks
it
sufficient
to
punish
simple
theft
with
restitution
of
double
or
foure
fold
,
Exod.
22.1
.
we
may
doe
well
to
consider
whether
our
laws
be
not
too
strict
in
punishing
bare
theft
,
(
at
least
in
women
)
with
death
without
remedy
.
On
the
other
side
seeing
God
appoints
death
to
be
the
punishment
of
adultery
,
Levit
20.10
.
Deut.
22.22
.
we
have
just
cause
to
think
our
laws
defective
that
passe
it
over
with
a
lighter
censure
.
For
who
can
better
judge
of
the
quality
of
offences
,
and
punishments
fit
for
the
restraint
of
them
,
then
God
himselfe
?
Neither
can
we
excuse
our selves
by
this
,
that
those
laws
being
Judiciall
are
now
taken
away
and
made
voide
unto
us
,
seeing
where
our
case
is
the
same
(
as
adultery
and
theft
are
the
same
in
what
state
so
ever
)
there
our
rules
of
judgement
in
all
equity
ought
to
be
the
same
.
In
generall
it
will
be
very
needfull
to
observe
carefully
the
equity
and
righteousnesse
of
all
these
laws
,
as
well
Judiciall
as
Morall
,
5.
In
those
as
well
as
in
the
Morall
laws
,
we
must
take
notice
of
Gods
equity
and
justice
.
as
the
Psalmist
acknowledgeth
that
all
the
Testimonies
which
God
hath
commanded
are
righteous
,
and
very
faithfull
,
Psal.
119.138
.
Right
concerning
all
things
:
ver.
128.
that
we
may
thence
conclude
that
he
is
a
righteous
God
whose
judgements
are
upright
,
Psal.
119.137
.
a
God
without
iniquity
,
just
,
and
upright
,
Deut.
32.4
.
and
may
with
the
more
care
and
diligence
endeavour
to
bring
both
our
hearts
and
practise
to
a
full
conformity
to
those
just
,
and
equall
Commandements
,
both
in
our
generall
and
particular
callings
,
seeing
the
Lord
in
all
his
ordinances
aimes
only
at
that
end
,
as
is
evident
by
all
those
Laws
wherein
there
is
nothing
prescribed
but
equity
and
justice
.
Of
those
subjects
or
matters
which
the
Scripture
handles
,
we
have
hitherto
considered
,
what
observations
we
may
gather
unto
our selves
out
of
the
works
and
laws
of
God
which
are
recorded
therein
:
The
rest
of
the
matters
which
these
holy
writings
hold
out
unto
us
,
are
either
principles
of
faith
,
or
Prophesies
of
the
events
which
were
to
befall
the
Church
,
or
histories
either
of
the
state
of
the
Church
in
generall
,
or
particularly
of
mens
lives
and
actions
,
either
good
or
evill
.
All
which
we
are
to
take
notice
of
,
and
of
the
instructions
which
may
be
gathered
out
of
them
for
use
.
Now
for
the
first
of
these
,
which
are
the
principles
of
faith
,
The
principles
or
faith
are
plaine
.
they
describe
unto
us
both
God
himselfe
,
and
his
Sonne
Jesus
Christ
,
and
the
things
which
are
freely
given
unto
us
by
God
in
him
,
as
the
Apostle
tearmes
them
,
1
Cor.
2.12
.
and
are
for
the
most
part
of
them
expressed
in
so
cleare
and
plaine
tearmes
,
and
therefore
so
easily
understood
,
according
to
the
literall
sense
of
them
,
that
being
in
themselves
rules
of
faith
,
as
the
Commandements
are
rules
of
practise
,
any
man
that
reads
and
observes
them
carefully
,
may
easily
without
further
direction
discover
what
they
teach
us
.
Only
because
they
are
in
themselves
of
a
spirituall
nature
,
things
that
neither
eye
hath
seene
,
nor
eare
heard
,
neither
have
entred
into
the
heart
of
man
,
1
Cor.
2.9
.
(
he
meanes
a
naturall
man
,
who
can
neither
comprehend
,
nor
much
lesse
approve
them
,
1
Cor.
2.14
.
)
they
need
a
light
above
nature
,
to
enable
us
to
comprehend
them
as
we
ought
.
But
being
spirituall
,
in
reading
them
we
must
1.
Deny
our
own
wisdome
;
Wherefore
we
are
seriously
to
be
exhorted
,
to
come
to
the
reading
of
them
with
humble
minds
,
wholly
laying
aside
,
and
denying
our
own
wisdome
,
and
with
earnest
prayers
begging
at
Gods
hand
the
light
of
his
Spirit
,
for
the
revealing
unto
us
those
wonderfull
Mysteries
,
(
as
David
prayes
that
God
would
open
his
eyes
,
2.
Beg
the
help
of
the
Spirit
to
reveale
them
to
us
spiritually
.
that
he
might
behold
wondrous
things
out
of
his
Law
,
Psal.
119.18
.
)
and
that
not
only
to
discover
them
unto
us
in
a
rationall
way
,
but
to
manifest
them
unto
us
spiritually
,
that
we
may
tast
,
and
see
the
things
that
God
hath
given
us
(
as
the
Psalmist
speakes
,
Psal.
34.8
.
)
which
is
the
only
means
to
affect
the
heart
,
as
the
sight
of
Christs
day
filled
Abrahams
heart
with
joy
,
John
8.36
.
In
the
next
place
for
the
Prophesies
,
In
the
Prophesies
observe
,
(
in
which
the
Law
with
the
Sanctions
thereof
is
applied
to
the
state
of
the
Church
,
as
it
was
in
the
times
of
those
Prophets
)
the
first
thing
to
be
observed
in
them
is
the
answerableness
of
Gods
dispensations
in
the
Government
of
his
people
,
1.
That
Gods
dispensations
to
his
Church
are
answerable
to
his
Law
.
to
the
Law
that
he
gave
them
,
whereof
the
Prophet
Daniel
takes
speciall
notice
,
Dan.
9.13
.
This
observation
both
justifies
God
,
when
he
is
found
,
not
to
goe
beyond
the
conditions
of
the
Covenant
,
which
he
hath
made
with
his
people
,
and
consequently
to
be
just
even
in
his
chastisements
and
judgements
which
he
brings
upon
his
own
,
Neh.
9.33
.
And
besides
is
a
great
means
to
awe
the
hearts
of
his
servants
the
more
with
the
terror
of
Gods
judgements
,
when
they
observe
that
Gods
threatnings
are
not
vaine
words
,
but
are
made
good
in
reall
performances
,
as
the
treading
down
,
and
putting
away
of
the
wicked
like
drosse
,
caused
David
to
be
afraid
of
Gods
judgements
,
Psal.
119.118
,
119
,
120.
Secondly
,
in
reading
those
Prophesies
,
take
speciall
notice
of
Gods
care
of
his
people
,
2.
Gods
unwillingnesse
to
grieve
his
people
,
forewarning
them
of
the
evils
to
come
;
and
tendernesse
of
their
good
,
and
unwillingnesse
to
grieve
them
,
Lam.
3.33
.
Hos.
11.8
,
9.
manifested
by
sending
his
Prophets
both
to
reduce
them
to
obedience
,
by
counsell
and
faire
means
,
from
their
wicked
waies
,
wherein
they
walked
contrary
to
God
,
(
as
Moses
tearmes
it
,
Levit.
26.23
,
40.
)
and
withall
to
warne
them
of
the
danger
that
hung
over
their
heads
,
if
they
persisted
in
their
rebellious
courses
.
And
indeed
upon
this
ground
God
justifies
both
his
compassion
towards
his
people
,
and
the
righteousnesse
of
his
judgements
in
taking
vengeance
even
upon
his
own
people
for
their
rebellions
,
from
which
neither
experience
,
nor
advice
and
counsell
could
reclaim
them
,
nor
any
other
means
,
but
the
powring
out
of
the
fury
of
his
wrath
upon
them
,
2
Chron.
36.15
,
16
,
17.
And
aiming
at
their
good
in
the
judgements
that
he
brings
upon
them
.
which
yet
withall
he
doth
both
in
respect
to
their
good
,
and
purging
out
of
their
drosse
in
the
furnace
of
afflictions
,
Isa.
1.15
.
as
also
to
his
own
honour
,
much
impeached
by
his
peoples
evill
courses
,
2
Sam.
12.14
.
for
which
if
he
should
forbeare
to
take
vengeance
on
them
,
he
might
be
judged
partiall
,
or
an
approver
of
evill
like
unto
wicked
men
,
as
God
himselfe
speaks
,
Psal.
50.21
.
Thirdly
,
the
Lord
by
his
Prophets
not
only
denounceth
in
generall
,
3.
In
pointing
out
particularly
the
kinds
,
the
time
,
and
instruments
of
such
judgements
God
manifests
.
1.
That
they
come
not
casually
,
but
were
the
stroaks
of
his
hand
.
2.
That
they
were
certaine
and
already
prepared
.
his
judgements
against
his
people
for
their
rebellions
against
him
,
but
withall
foretells
the
times
,
the
instruments
,
the
manner
and
measure
of
these
calamities
,
which
he
threatens
to
bring
upon
then
;
partly
,
that
they
might
acknowledge
those
sad
events
to
be
not
so
much
the
effects
of
the
power
and
rage
of
men
,
as
of
the
righteousnesse
of
a
just
God
,
rewarding
them
(
as
he
doth
all
men
)
according
to
their
deeds
:
and
partly
to
assure
his
People
of
the
certainty
of
those
judgements
threatned
against
them
,
set
out
before
their
eies
with
the
whole
manner
and
order
of
Gods
proceeding
therein
,
with
all
the
events
that
should
follow
,
as
being
prepared
and
decreed
by
God
already
.
These
Prophesies
then
thus
answered
with
proportionable
effects
give
us
sufficient
ground
to
conclude
,
that
in
the
judgements
executed
by
God
upon
his
Church
,
nothing
is
left
to
chance
or
second
causes
,
but
the
work
is
ordered
by
the
wisdome
and
counsell
of
God
beforehand
,
(
as
it
was
in
the
crucifying
of
our
Saviour
Christ
,
Acts
4.18
.
)
the
consideration
whereof
may
both
keep
us
from
murmuring
either
at
the
instruments
,
or
events
of
whatsoever
befalls
us
,
as
it
did
David
,
Ps
.
39.9
.
2
Sam.
16.10
.
and
besides
may
raise
up
our
hearts
to
expect
a
comfortable
issue
of
the
work
,
how
unpleasant
soever
it
seemes
at
present
,
because
God
hath
the
managing
of
it
,
who
cannot
faile
in
bringing
any
work
that
he
takes
in
hand
to
a
good
issue
in
the
end
.
Fourthly
,
we
may
observe
out
of
these
Prophesies
,
that
in
the
middest
of
the
Churches
sharpest
afflictions
,
4.
In
these
generall
afflictions
yet
God
takes
speciall
care
of
his
faithfull
servants
,
1.
Either
sparing
them
;
wherein
God
seems
to
powre
out
the
fury
of
his
wrath
upon
his
people
,
yet
he
takes
special
care
of
such
as
are
faithfull
in
his
Covenant
,
whom
he
makes
up
amongst
his
Jewels
,
Mal.
3.17
.
either
sparing
them
in
the
generall
destruction
,
Ezek.
9.4
.
or
preserving
them
like
the
three
Children
in
the
middest
of
the
fiery
furnace
of
affliction
,
as
he
did
the
godly
in
the
Babylonish
Captivity
,
2.
Or
preserving
them
in
the
middest
of
those
afflictions
that
come
upon
the
Church
.
whom
he
carried
out
of
their
own
country
for
their
good
,
Ier.
24.5
,
6.
and
was
a
little
Sanctuary
to
them
when
they
were
scattered
among
the
Heathen
,
Ezek.
11.16
.
So
that
by
their
own
experience
they
found
that
promise
made
good
unto
them
,
Rom.
8.28
.
That
all
things
shall
work
together
for
the
good
of
all
those
that
love
God
.
Fifthly
,
in
the
Prophesies
of
Gods
judgements
threatned
against
his
people
,
5.
Gods
scope
in
these
afflictions
is
only
the
purging
of
his
Church
.
we
must
especially
observe
what
scope
the
Lord
aimes
at
in
the
chastisements
of
his
Church
,
which
we
shall
find
to
be
,
not
to
destroy
it
,
but
to
purge
it
,
Isa.
27.9
.
That
when
the
Drosse
and
Tinne
are
taken
away
,
and
purged
out
,
by
casting
his
people
into
the
Furnace
of
affliction
,
that
is
,
when
the
wicked
are
consumed
out
of
the
middest
of
them
,
by
the
wrath
of
God
,
he
may
restore
the
Iudges
as
at
the
first
,
and
the
Counsellers
,
as
at
the
beginning
,
that
they
may
be
called
a
City
of
righteousnesse
,
Isa.
1.25
,
26.
For
which
cause
when
he
smites
his
Church
,
he
debates
with
it
in
measure
,
and
staieth
his
rough
wind
in
the
day
of
the
East-wind
,
Jsa
.
27.8
.
destroying
not
his
Church
,
as
he
doth
her
enemies
,
verse
7.
Her
he
smites
with
rods
,
but
them
with
Scorpions
.
So
that
his
people
out
of
experience
may
truly
acknowledge
,
that
God
punisheth
them
far
lesse
then
their
deserts
.
Ezra
9.13
.
Sixthly
,
after
God
by
those
sharp
afflictions
hath
throughly
purged
his
Church
,
6.
Which
when
he
hath
done
he
returnes
to
them
in
mercy
.
and
humbled
his
peoples
uncircumcised
hearts
,
(
in
such
manner
as
is
expressed
,
Jer.
31
,
18
,
19.
)
the
Lord
will
remember
his
Covenant
,
Levit.
26.44
,
45.
and
be
jealous
for
Zion
,
Zach.
8.2
.
and
rejoyce
over
his
people
to
doe
them
good
,
Ier.
32.41
.
not
only
in
outward
blessings
,
but
more
especially
in
cleansing
them
from
their
sinnes
,
Ier.
33.8
.
and
changing
their
hearts
,
Ezek.
11.19
.
and
planting
his
feare
,
and
writing
his
Law
in
them
,
Ier.
31.38
,
that
they
shall
not
depart
from
the
Lord
,
Ier.
32.40
.
and
shall
at
last
be
able
out
of
their
owne
experience
to
say
with
David
,
I
know
that
thou
in
very
faithfulnesse
hast
afflicted
me
,
But
not
for
their
sakes
,
but
for
his
own
Names
sake
.
Psalm
119.75
.
And
all
this
he
will
doe
not
for
their
sakes
,
Ezek.
36.25.26
,
32.
but
for
his
own
Names
sake
,
ver.
22.
Seventhly
,
when
God
hath
made
use
of
the
enemies
of
his
Church
,
7.
And
when
he
hath
used
the
Churches
enemies
to
purge
it
,
he
poures
out
his
wrath
upon
them
to
the
uttermost
.
as
the
Rod
of
his
Anger
,
Isa.
10.5
.
and
hath
by
their
hand
performed
his
whole
work
upon
Mount
Zion
,
verse
12.
those
Prophesies
assure
us
,
that
God
will
not
faile
to
call
them
to
account
for
their
pride
and
cruelty
,
Isa.
47.6
,
7
,
11.
and
their
plagues
when
they
light
upon
them
shall
not
be
like
the
chastisements
of
Gods
people
,
but
shall
be
like
the
breaking
of
a
Potters
vessell
,
even
a
totall
and
finall
destruction
,
Isa.
14.21
,
22.
Ier.
90.39
,
40.
and
that
in
favour
of
his
people
to
avenge
them
upon
those
that
have
ruled
over
them
with
rigour
,
and
used
them
without
mercy
,
Ier.
51.35
.
Eightly
,
8.
He
supports
the
spirits
of
the
godly
by
happy
times
to
follow
,
especially
under
the
Gospel
.
the
Prophets
intermix
the
threatnings
of
Gods
Judgements
,
with
many
sweet
and
gracious
promises
of
happy
times
to
follow
after
those
sharp
trialls
that
they
were
to
undergoe
,
for
the
supporting
and
staying
up
of
the
hearts
of
the
godly
,
which
though
few
of
those
to
whom
they
were
uttered
should
live
to
see
,
yet
if
their
zeale
unto
Gods
honour
,
and
tender
love
unto
his
Church
whereof
themselves
were
members
,
could
not
but
raise
up
their
hearts
,
to
embrace
and
rejoyce
in
those
sweet
comforts
of
Gods
gracious
promises
to
his
Church
,
supporting
their
drooping
spirits
,
by
carrying
on
their
thoughts
to
look
beyond
the
present
sad
condition
,
which
they
were
to
undergoe
,
to
fixe
them
upon
that
happy
estate
which
was
to
follow
,
as
the
Apostle
supported
his
spirit
,
in
those
manifold
afflictions
,
wherewith
he
was
exercised
,
by
looking
not
at
the
things
which
are
seen
,
but
at
the
things
which
being
to
come
,
are
not
seen
,
2
Cor.
4.16
,
18.
But
above
all
this
,
the
Prophets
most
insist
upon
,
and
labour
to
set
out
that
glorious
enlargement
of
his
Church
by
the
calling
in
of
the
Gentiles
,
with
the
blessed
and
happy
estate
thereof
,
under
the
government
of
Iesus
Christ
,
whom
with
the
fruits
of
righteousnesse
and
peace
,
which
he
shall
establish
in
his
kingdome
,
both
the
Psalmist
,
and
the
rest
of
the
Prophets
describe
,
and
set
out
unto
us
at
large
.
These
which
we
have
mentioned
,
are
some
of
the
speciall
things
,
How
to
affect
our
hearts
in
the
reading
of
these
Prophesies
.
whereof
we
are
to
take
notice
,
in
reading
the
writings
of
the
Prophets
,
wherewith
if
we
mean
throughly
to
affect
our
hearts
,
we
must
not
only
be
perswaded
,
that
these
things
which
were
written
beforehand
were
written
for
our
learning
,
as
Saint
Paul
speaks
,
Rom.
15.4
.
but
must
besides
set
them
before
our
eyes
,
as
precedents
and
examples
,
as
he
represents
and
applies
them
,
1
Cor.
10.6
.
So
that
in
reading
of
these
Prophesies
delivered
to
the
Iews
,
we
must
represent
them
to
our selves
,
not
so
much
as
the
people
of
such
a
Nation
,
but
under
the
notion
of
the
Church
of
God
,
which
now
claime
to
be
as
they
were
at
that
time
.
So
that
not
only
any
people
,
that
is
owned
and
esteemed
to
be
a
Church
of
God
,
but
besides
any
particular
person
,
that
is
a
member
of
that
Church
,
ought
so
to
heare
,
and
read
the
words
of
these
Prophesies
,
as
to
apply
them
to
themselves
in
particular
,
to
take
themselves
taxed
in
their
reproofes
,
threatned
in
the
judgements
denounced
against
them
,
and
comforted
in
their
promises
;
seeing
we
know
,
that
all
these
are
directed
to
,
and
executed
upon
the
Iews
as
not
being
such
a
Nation
,
but
as
being
the
people
and
the
Church
of
God
.
So
that
in
them
as
in
a
patterne
,
there
is
laid
before
us
,
the
course
and
rule
of
Gods
administration
towards
his
Church
,
in
what
Nation
of
the
world
soever
it
be
planted
.
Having
now
in
briefe
considered
what
use
may
be
made
of
the
reading
of
prophesies
,
How
to
make
use
of
examples
recorded
in
Scripture
.
we
have
now
left
us
in
the
last
place
,
to
be
considered
,
only
the
examples
of
the
actions
of
men
,
what
use
we
may
make
of
them
for
our
own
instructions
,
and
how
farre
we
may
follow
them
by
way
of
imitation
in
the
course
of
our
practice
.
Now
it
must
be
remembred
,
that
we
have
already
taken
notice
of
the
actions
of
men
,
in
relation
to
the
Providence
of
God
,
dispensing
either
in
mercy
,
or
judgement
to
every
one
according
to
his
deeds
.
We
are
now
to
consider
the
actions
of
those
which
are
godly
,
how
far
they
may
be
of
use
to
us
for
instruction
.
First
,
Examples
are
not
the
rule
of
our
practice
but
the
Law
.
we
must
lay
down
this
an
evident
truth
,
that
we
have
no
rule
,
but
the
Law
onely
,
that
can
warrant
us
in
any
thing
that
we
doe
.
That
is
our
righteousnesse
,
if
we
observe
to
doe
all
the
Commandements
of
the
Lord
our
God
,
as
he
hath
commanded
us
.
Deut.
6.25
.
The
things
that
are
revealed
belong
to
us
,
and
to
our
children
,
that
we
may
doe
them
,
Deut.
29.29
.
As
for
the
Apostles
exhortations
to
us
to
be
followers
of
him
,
1
Cor.
4.16
.
Phil.
3.17
.
they
must
be
understood
with
the
limitation
expressed
,
1
Cor.
11.1
.
Be
followers
of
me
,
as
I
also
am
of
Christ
.
Now
these
examples
which
we
are
to
take
notice
of
,
are
either
the
examples
of
Christ
,
or
of
holy
and
godly
men
.
Concerning
the
examples
of
Christ
,
In
the
examples
of
our
Saviour
that
we
may
know
what
to
imitate
in
them
,
we
must
consider
in
him
his
Deity
,
his
Offices
,
and
his
humane
nature
,
in
which
he
was
made
under
the
Law
,
Gal.
4.4
.
What
he
did
by
the
power
of
his
Deity
we
cannot
imitate
.
In
respect
of
his
Deity
,
he
did
many
things
unimitable
by
us
,
●s
all
his
Miracles
,
which
were
wrought
by
his
Divine
power
,
of
which
men
are
unfurnished
,
and
and
some
other
acts
of
his
which
he
did
by
his
Soveraigne
powre
,
And
what
he
did
by
his
Soveraigne
power
we
may
not
.
as
Lord
of
all
.
As
when
he
sent
his
Disciples
to
fetch
away
another
mans
Asse
,
Mat.
21.2
.
this
was
just
in
him
,
which
was
Lord
of
all
things
,
to
command
that
which
was
his
own
;
but
leaves
no
warrant
for
us
to
imitate
it
,
being
forbidden
in
the
Law
to
meddle
with
that
which
is
another
mans
.
As
for
those
things
which
were
acted
by
our
Saviour
,
What
he
did
by
vertue
of
his
Offices
,
they
may
imitate
that
are
called
to
those
offices
:
by
vertue
of
his
Offices
;
some
of
them
may
by
fitly
proposed
for
imitation
,
to
as
many
as
are
called
unto
the
same
offices
,
so
farre
as
those
offices
are
communicated
to
men
.
For
it
is
true
,
that
unto
the
offices
of
a
Priest
and
Prophet
God
hath
left
a
succession
of
men
in
his
Church
,
but
not
to
doe
and
execute
all
that
Christ
himselfe
did
,
and
might
doe
by
vertue
of
those
offices
;
Unlesse
in
the
office
of
his
Priesthood
,
when
he
offered
himselfe
a
sacrifice
for
sinne
.
especially
in
that
office
of
Priesthood
,
wherein
he
offered
up
himselfe
unto
his
Father
a
Sacrifice
for
the
sinnes
of
his
people
,
which
none
could
do
but
himselfe
alone
.
As
for
the
offering
up
of
Prayers
unto
God
,
the
teaching
and
instructing
of
the
people
in
all
the
Counsells
of
God
,
reproving
of
mans
wicked
lives
,
clearing
the
truth
of
God
from
the
corrupt
glosses
of
false
teachers
,
they
are
duties
wherein
all
that
are
called
by
God
unto
those
publike
offices
of
instructing
the
Church
,
not
only
may
and
ought
to
imitate
Christ
,
but
are
bound
withall
to
striv
as
much
as
they
may
,
to
come
up
to
those
holy
examples
,
that
he
hath
left
unto
them
.
But
wheresoever
amongst
our
Savious
actions
we
find
recorded
unto
us
,
The
examples
of
his
obedience
to
the
law
we
must
make
use
of
:
any
example
of
his
obedience
unto
the
Law
,
there
we
have
not
onely
sufficient
warrant
to
imitate
him
therein
,
as
going
before
us
in
the
way
of
Gods
Commandements
,
but
besides
may
draw
from
such
actions
of
his
a
strong
motive
to
double
our
endeavours
,
To
stir
up
our selves
to
the
like
obedience
having
him
for
our
pattern
.
to
tread
in
the
steps
wherein
he
walks
before
us
,
and
to
submit
with
all
readinesse
to
those
duties
,
which
we
find
practised
by
the
Sonne
of
God
himselfe
,
in
obedience
to
his
owne
Law
,
which
seeing
he
gave
unto
his
Church
,
he
might
by
all
right
have
dispensed
with
at
his
pleasure
,
which
himselfe
alleadgeth
,
Luk.
6.5
.
in
defence
of
his
Disciples
,
challenged
by
the
Pharisees
for
breaking
the
Sabbath
,
that
if
it
had
been
a
breach
of
the
Sabbath
,
he
being
Lord
of
the
Sabbath
had
power
to
dispence
with
it
.
In
the
next
place
for
the
examples
of
godly
men
,
Mens
examples
must
be
followed
no
farther
then
they
are
warranted
by
the
Law
.
we
have
no
warrant
to
follow
them
farther
then
they
are
warranted
by
the
Law
,
which
(
as
we
have
shewed
already
)
is
the
only
rule
which
we
must
follow
.
And
even
in
such
actions
of
theirs
,
we
have
many
cautions
,
which
we
must
take
with
us
for
direction
,
that
we
may
not
misapply
their
examples
,
as
we
shall
see
by
and
by
.
First
therefore
,
we
must
consider
,
that
some
things
which
the
Scriptures
approve
in
them
,
And
that
only
in
the
body
of
the
action
,
not
in
the
circumstances
also
.
they
approve
in
the
body
of
the
action
,
but
not
in
the
circumstances
thereof
.
For
example
,
the
Hebrew
mid-wives
are
commended
for
saving
alive
the
men-children
of
the
Israelites
,
yea
,
and
rewarded
too
by
God
himselfe
,
Exodus
1.20
,
21.
But
whether
they
are
approved
in
their
defence
,
which
they
make
unto
Pharaoh
,
(
which
can
hardly
be
excused
from
a
lie
)
it
may
be
very
questionable
.
Rebecca
did
well
in
endeavouring
to
establish
the
blessing
upon
the
head
of
Jacob
,
to
whom
it
belonged
by
the
decree
of
God
,
that
settled
it
upon
him
before
he
was
borne
,
Gen.
25.23
.
But
it
is
not
so
certaine
,
that
the
way
by
which
she
brought
her
husband
to
give
him
the
blessing
,
by
deluding
him
,
was
to
be
justified
.
At
least
,
if
Iacob
did
well
in
desiring
the
blessing
,
and
may
be
some
way
excused
in
following
his
mothers
counsell
for
obtaining
it
,
he
cannot
be
commended
,
much
lesse
imitated
,
in
telling
his
father
a
flat
lye
,
Gen.
27.19
.
that
he
was
Esau
the
first
borne
.
In
such
examples
we
may
lawfully
imitate
the
faith
both
of
the
midwives
and
of
Rebecca
,
but
must
take
heed
,
that
we
follow
not
the
errors
of
their
waies
in
doing
that
,
2.
We
may
not
imitate
actions
approved
in
men
,
if
they
were
done
upon
speciall
command
.
which
in
it selfe
was
commendable
,
in
an
unlawfull
way
.
Secondly
,
some
actions
in
Scripture
are
approved
which
yet
we
may
by
no
meanes
imitate
,
as
being
justifiable
by
a
particular
commanded
from
God
,
to
do
what
they
did
,
though
it
were
not
according
to
the
generall
rule
of
the
Law
.
As
the
Israelites
borrowed
Jewells
of
Gold
,
and
Jewells
of
Silver
,
of
the
Aegyptians
by
Gods
expresse
command
,
Exod.
11.2
.
which
they
never
paid
againe
;
yet
we
know
,
that
to
borrow
and
not
pay
againe
is
the
Character
of
a
wicked
man
,
Psal.
37.21
.
Yea
where
there
is
no
outward
and
verball
command
from
God
,
yet
some
times
men
by
a
secret
instinct
of
the
Spirit
are
warranted
to
do
that
which
without
it
had
been
unlawfull
,
as
it
was
not
lawfull
for
the
Apostles
to
call
for
fire
from
heaven
to
consume
those
Samaritanes
,
that
refused
to
receive
Christ
,
Luk.
9.54
.
because
Elijah
had
done
the
like
,
2
Kings
1.10
,
12.
Thirdly
,
in
imitating
warrantable
examples
we
must
wisely
compare
our
case
with
that
which
we
set
before
us
for
our
patterne
,
to
see
,
3.
Where
we
follow
examples
of
good
men
,
we
must
consider
whether
our
case
and
theirs
be
alike
in
all
things
.
whether
they
be
alike
in
all
circumstances
.
For
circumstances
in
actions
doe
much
vary
the
nature
of
them
,
as
we
know
.
Wherefore
our
Saviour
to
justifie
his
Disciples
rubbing
the
eares
of
Corne
on
the
Sabbath
day
,
by
Davids
example
of
eating
the
shew-bread
,
shewes
the
case
of
his
Disciples
to
be
the
same
with
Davids
,
that
they
did
it
to
relieve
their
hunger
,
as
David
had
done
,
Luk.
6.3
.
Otherwise
we
have
no
warrant
to
disobey
Magistrates
commands
,
in
lawfull
or
indifferent
things
,
because
the
Apostles
refused
to
obey
the
rulers
at
Ierusalem
,
in
a
case
where
they
had
a
command
from
Christ
to
the
contrary
,
Acts
4.19
.
Fourthly
,
4.
Where
we
imitate
a
good
action
we
must
withall
strive
to
imitate
the
faith
,
zeale
,
&c.
wherewith
it
was
acted
.
in
taking
precedents
from
the
actions
of
godly
men
,
it
is
not
enough
to
set
before
us
the
act
done
by
them
,
but
we
must
with
all
strive
to
imitate
their
faith
,
zeale
,
and
other
holy
affections
,
which
they
manifested
in
doing
it
,
and
the
right
end
at
which
they
aimed
therein
.
For
we
know
that
the
works
of
men
have
their
just
estimation
from
the
inward
disposition
of
the
heart
,
from
whence
they
spring
,
and
from
the
end
to
which
they
are
directed
.
The
end
of
the
Commandement
(
saith
the
Apostle
)
is
Charity
out
of
a
pure
heart
,
and
a
good
confidence
,
and
faith
unfained
.
And
the
scope
of
all
our
actions
ought
to
be
Gods
glory
,
Mat.
5.16
.
1
Cor.
10.31
.
Lastly
,
when
we
follow
the
examples
of
holy
men
in
those
things
wherein
they
walked
according
to
the
rule
of
the
Law
,
5.
Lastly
,
we
may
not
make
the
example
,
but
the
Law
the
ground
of
imitating
the
best
men
.
we
must
not
make
their
example
,
the
ground
of
our
action
,
but
the
Law
only
,
which
they
were
guided
by
,
and
which
is
the
only
rule
,
that
must
be
our
direction
,
as
we
said
before
.
The
only
use
which
we
are
to
make
of
examples
is
,
to
provoke
and
stirre
us
up
and
to
encourage
us
to
such
duties
of
Obedience
as
we
see
godly
men
have
been
enabled
to
performe
,
assuring
our selves
that
if
we
put
to
our
endeavours
,
the
same
power
of
the
Spirit
of
grace
,
that
wrought
in
them
,
will
be
present
with
us
to
assist
us
in
the
like
performances
.
FINIS
.