That Scripture which is well observed by you in Isa 33.32 is much to be taken notice of for understand the words in a Spiritual sence and they are exclusive of all other Christ alone Christ and no other is our only King and our only Law-giver It is true the Commands of the Magistrate bind the Conscience and we must be subject for Conscience sake Rom. 13.5 yet not immediately but by the intervention of Gods Command Rom. 13.1 2. nor yet universally but with limitation we must obey the Lord Christ upon the bare sight of his Will But the Laws of 〈◊〉 are farther to be considered of that so our obedience unto them may be without scruple and our subjection not from self-interest but in deed and in truth from principles of Conscience 2 dly Whereas for the proof of the second Proposition that the Holy Scripture of truth is a perfect and sufficient rule for Doctrine Worship and Discipline you produce eleven or twelve Scriptures Thus far I consent that the proposition is true and sufficiently proved though some of the Scriptures are upon some account or other mistaken or misquoted as Gal. 3.15 which perhaps you intend for Gal. 6.16 The one speaks not to the point as the other doth from the latter Chemnitius as I remember conceives that the Scriptures may be said to be Canonical they are indeed a perfect Canon nothing to be added thereunto not by any Revelation from the spirit much less from any humane Traditions 2 Thes 3.2 Gal. 1.8 9. If an Angel from Heaven preach any other Doctrine let him saith the Apostle again and again he saith it let him be accursed Yet I think this limitation is fit to be inserted that there are some Circumstances concerning Worship and Administration of Church affairs such I mean as are common to humane Actions and Societies which are to be ordered by Christian prudence but still according to the general rules of the word which ought always to be observed that so as 1 Cor. 14.40 All things may be done decently and in order that all things that is all the Ordinances of God for of them he speaks as appears in the foregoing verses Prayer and Singing of Psalms c. This text give no other power to any Church or Church Governors but that all such things as God appoints be done decently without uncomliness and orderly without confusion 3 dly That whereas for the proof of the third Proposition That the ten words are a perfect compleat and standing rule c. you produce at least twenty Scriptures I both Assent and Consent acknowledging the Proposition sufficiently proved though I must say as I said before that every particular text which is quoted comes not up fully to prove the point but a divine truth it is beyond all contradiction that as Psal 119.96 the commands are exceeding broad containing an infinite and incomprehensible treasure of heavenly wisdom nothing perteining to holiness nothing is wanting that is necessary for direction to all men in all conditions being it is an eternal rule of Righteouseness and as Matth. 24.31 Heaven and Earth shall pass away but my word saith the Lord Jesus Christ shall not pass away Thus God hath magnified his Law and made it honourable Isa 42.21 Thus you see how in truth of these three propositions I consent with you 4 thly But now for the fourth Proposition that the seventh day which is the last day in every week in the weekly revolution is alone that peculiar day in every week which is the weekly Sabbath day to be kept holy to Jehovah in obedience to his Commands For the proof whereof you bring Exod. 20.8 9 10 11. Deut. 5.12 13. to this I must crave leave to say that as yet I can neither Assent nor Consent being no ways convinced by any thing I find in your paper that is according to the mind of God revealed in his word or proved in the least either by these Scriptures or the reasons produced for the proof thereof That which takes hold of my Conscience in this matter I shall lay before you when I have 1. First told you what is the General I observe in your paper 2. Secondly given you some few propositions which I think meet to be inserted here to avoid repititions hereafter 1. I observe that all your Arguments are grounded upon a strong apprehension you are under that the Seventh day the last day in every Week is the substance of the fourth Commandment And that it is moral natural written in the Humane nature in Adam which was framed to the perfection of the ten words as you express it in your third general reason But in this I can neither Assent nor Consent The reason of my Dissent you shall have in its proper place I mean why I conceive that though the Humane nature in Adam was made after the Image of God in Righteousness and true Holiness yet the Law for the last day of seven in every Week to be the only day for the Weekly Sabbath was not written there 2 dly I observe that your apprehensions are strong that the last day of seven in every Week and the Sabbath day that is the day of holy rest of Gods appointment for his solemn worship in every Week are and must be terms Convertible and that the last of seven in every Week as it was at first so it is now and must so continue to the end of the World is the only day for that purpose This I gather from those Reasons given to inforce obedience to the Commands which you say properly belong to this day and are as you think applicable to no other day Herein I can neither assent nor consent and why I cannot I shall give you my grounds when I have first considered the propositions you lay down before them 3 dly I observe and that not without some wonder that though the whole stress of all your Arguments is in a manner laid upon the 9 10 11 verses of Exod. 20. Yet I find nothing at all Argumentatively to prove that the scope sence and meaning of these words is to establish the last of seven in the revolution of every Week to be the only day of Holy rest which is to be observed to Jehovah to the end of the World which is the proposition you engage your self to make good which till you have done by some other Arguments than this paper affords or by these Arguments more clearly I do believe that what you now assert will not be so generally received for truth according to the mind of God as you think it ought and as it ought if it be indeed the mind of God in his Word 2 dly Having observed these things I now crave leave to lay down some few propositions which being considered of may be according to what I apprehend of some use they are at least to me towards the clearing up of the matter under debate and meet to be inserted
other day as a Weekly Sabbath day but only the Seventh day which is the last day of the Week in the weekly returns of it Exod. 20.9 10. and 31.13 14 15. and 35.3 Jer. 17.27 Exod. 20.21 Nehem. 13.15 21. 3 dly Thirdly Because God hath put this into Nature Exod. 20.10 thy Stranger Deut. 5.14 the three first Chapters to the Romans particularly chap. 2 14 15 26 27. and 3.9 20. 1 Cor. 11.14 Nature hath its teachings the Humane nature in the first Adam was made and framed to the perfection of the Ten Words some notions whereof are still retained even in the Corrupt state of fallen Man compare Gen. 1.26 27. Ecles 7.29 Ephes 4.20 Col. 3.10 The Law of the seventh day Sabbath was given before the Law was proclaimed at Sinai Exod. 16.23 even from the Creation Gen 2.2 3. given to Adam in respect of his Humane nature and in him to all the World of humane creatures compare Gen. 1.14 and Psal 104.19 with Levit. 25.21 and Num. 28.2 9 10. it is the same word in the Original Mognadim contracted Mognade Set times of Divine appointment for solemn Assembling and for Gods instituted Service are directed to and pointed at by those great Lights which the Creator hath set up in the Heavens Psal 19. throughout compared with Rom. 10.4 5 6 7 8 18 19 20. Deut. 30.10 15. Joh. 1.9 Every man hath a Law and Light of Nature which he carrieth about him and is born and bred together with him Those seeds of Light and Truth Rom. 1.20 though they will not Justifie him in the sight of God and bring a Soul through and safe home to Glory yet there even since Adam's fall are those reliques and dark letters of His holy Law of the Ten words to preserve the memory of our first created Dignity and for some other ends though these Seeds are utterly corrupted now Tit. 1.15 Natural Reason will tell men that seeing all men in all Nations do measure their times by Weeks and their Weeks by Seven days they should besides what they offer up of their time as due to God every day give one whole day of every Week to their Maker who hath allowed them so liberal a portion of time therein to provide for themselves there being no other proportion of time that can so well provide for the necessities of Families as Six dayes of every Week and that is so well fitted to all functions callings and employments And the light of Nature when cleared up will tell men That all labour and motion being in order to rest and rest being the perfection and end of labour into which labour work and motion doth pass that therefore the Seventh which is the last day in every Week is the fittest and properest day for a religious Rest unto the Creator for his Worship and Service Gen. 2.1 2 3. Exod. 20.9 10 11. Deut. 5.13 14. Heb. 4.1 11. Exod. 31.7 Rom. 14.13 Exod. 23 12. and 34.2 Nature doth suggest that Man and Beast should have a Resting-day every Week Deut. 5.14 The Lord Christs obedience unto this fourth Word in observing in his life time the Seventh day as a Weekly Sabbath-day which is the last day of the Week in the weekly returns of it and no other day of the Week as such is a part of that perfect Righteousness which every sound believer doth apply to himself in order to his being Justified in the sight of God and every such person is to conform unto Christ in all the acts of his Obedience to the Ten Words Luk. 4.16 Rom. 8. 2 3 4. and 5.12 Gal. 4.4 5. 2 Cor. 5. 21. Jer. 23.6 Rev. 19.8 Isa 45. 23 24 25. Rom. 6. throughout 1 Pet. 2.21 Ephes 5.1 2. 1 Joh. 2 3 4. 1 Joh. 1.6 1 Joh. 2.1 6. and 4. 17. Joh. 15.10 12 14. Matth. 11.28 29 30. Joh. 13.34 Heb. 12.2 Francis Bampfield Mr. BEN'S ANSVVER TO Mr. BAMPFIELD'S PAPER The will of Gods good pleasure is the sole Rule and reason of all his actings towards the Creature The holy Will of God revealed in his holy Word is the sole Rule and Measure of all the Creatures actings towards God Honoured Sir and very much Reverenced in the Lord GReat is the Obligation you have laid upon me in condescending so far as to communicate unto me those Scripture grounds and reasons which have had such an irresistable influence upon your Conscience as to undergo such a change in your Judgement and Practice relating to the observation of the Weekly Sabbath from what you have formerly believed and practised and that I am fully perswaded in Godly sincerity This Sir is as I understand the discourse of many the wonder of not a few and the grief of some I do acknowledge that the report which you say was brought unto you was true I did indeed desire that you would be pleased at your leisure if you thought good to add some Scripture-proofs to those Propositions which I had formerly received from you Which I think I should not have taken the boldness to have done but that you had given me encouragement as I suppose you remember when and where and how which now that you have done I shall endeavour to observe your order in giving you my thoughts of them and that as they stand in your Paper and according to your desire expresly declare my assent and consent to the several particulars so far as I am convinced that they are according to the mind of God and wherein I dissent to give you my reasons thereof and yet as you expect in a Scripture way so far as I am able and understand the meaning of that expression and submit all to your serious examination 1. Concerning your three first Propositions I do both heartily assent and unfeignedly consent unto you so far as I apprehend aright your mind in them as divine truths of infallible veracity deeply engraven in the Word of Truth Oh that they were as deeply engraven in the hearts of all the Lords professing People Only I crave leave to tell you 1. That whereas for the proof of the first That Jehovah Christ is by the appointment of the Father c. whereas I say for the proof of this you quote if I mistake not near about 26 Scriptures I cannot either assent or consent that every one of them speaks clearly to the confirmation of the Proposition possibly they are mis-written â—y the Transcriber however the Truth is sufficiently confirmed by some of them and I think all of them may afford matter of comfortable meditation for the right improvement of Christs Kingly Office which perhaps is all that you intend by them Blessed be the Lord the Government is upon his shoulder Isa 9.8 that he is the King of Nations Jer. 10.17 that he is the King of Saints Rev. 15.3 head over all things to the Church Ephes 1.22 hath power over all flesh to give eternal life to all those the father hath given him Joh. 17.2
adhere to that Proposition that the fourth Commandment requires only the observation of one day in seven not fixing it either upon the first or the last day of seven but only by consequence pointing at the last of seven then to be observed because it was instituted before and to continue till the first of seven was to succeed it As Solomon said in the place formerly quoted Prov. 6. so David his Father said before him Psal 19.9 The Commandment of the Lord is pure enlightneng the eyes and this is the light which the Father of lights hath given me from the Commandment I shall shut up all that for the present I intend to say as for the sence of the Commandment with this that as the second Commandment as I said in the entrance into this discourse may parallel with the fourth Commandment in requiring something which is superadded to the law and light of nature so 't is evident in this that as the second Commandment doth determine the worship of God but only in the General that it be according to his revealed will and under that General both old Ordinances Sacrifice Circumcision and the Passover instituted elsewhere are there required So Likewise New Testament Ordinances Baptisme and the Lords Supper are both comprehended though neither named so in the fourth Commandment both the last of seven and first of seven are comprehended though neither of them directly named but onely one of them consequentially as was said before because formerly instituted so that the fourth Commandment is perpetually obligatory for one day in seven and then the substance of the Commandment is still unchangeable thus the day admits of a change not as a Ceremony but as a Circumstance the change of the day being no more prejudicial to the morality of the fourth Commandment than the change or worship to the morality of the second Commandment And farther I add this that I confess I am at a very great loss how it should be so as it hath been and as it is at this day that in a manner the whole Christian world should centre in the observation of the first day if it had been a breach of the fourth Commandment which hath been so often read and so often preached upon Before I proceed to say any more than what hath been said to those Reasons which are produced in your Paper for the confirmation of your Proposition I shall give you in as few words as possibly I can what I have for the present to say for the change of the day from the last of seven to the first of seven and that being done I conceive I shall not need to say much to any of the Reasons though I intend not by the Lords assistance to pass over any of them without saying something and that as you desire according to the order as they stand To make entrance into this which I am now to speak unto as none denies but that the last of seven was the only day in the revolution of every week to be kept holy to the Lord to the end of the old world i. e. of the Church that then was of the Jews till the time of Reformation should come Heb. 9.10 so I conceive it cannot with reason be denied but that since the beginning of the new world i. e. of the Christian Church frequently in Scripture called the world to come I mention only that Heb. 2.5 since then I say it cannot I think with any shew of reason be denied that the first of seven hath been generally acknowledged in all Christian Churches unto this day and will be to speak as yet I do believe till time shall be no more though by what Authority is the great matter in question but the thing is certain though it hath been of late as I have heard dropt up and down in and about the Town that this exalting of the first day of seven above the last of seven was done by the Authority of Constantine I wondred at this when I heard of it for though it be true that Eusebius writing the life of that Christian Emperor saith that by law he enacted that the first day of the week should be the great weekly holy day to the Lord Yet to conclude from hence that he was the Author of the change of the day we may as well conclude that he was the Christian Religion for by his publique Edict the publique profession of it was established in all his Dominions The Christians of those days then receiving as I have often thought an answer to those Prayers which their fore-Fathers in Christianity no doubt poured forth before God according to that injunction and direction 1 Tim. 2.1 2. that they should pray for Kings and all that be in Authority that they might lead a quiet and peaceable life in all Godliness and Honosty which was much about 300. years before Constantine was born at least before he sate in the Throne Let Eusebius himself be consulted I could easily quote the place if I had the book by me and from him we may learn that as the Christian Religion so the Christian Sabbath was observed on the first day long before Constantines Cradle was made and not only so but before there was a Christian Magistrate in the world it was so and yet as 't is apparent to me by divine Authority or else there was none in the world at all for in the new world that is in the state of the Gospel Church old things were past away old Sacrifices old Covenant old Sacrament the Seals of the Covenant this none denies even so likewise the old Sabbath for the proof of this let that Scripture besides others that might be mentioned be duly considered Gal. 4.10 The Apostle there reckoneth up several sorts of the Jewish Festivals and condemneth the observation of them in all Christian Churches for upon the same account he condemns them in one Church he condemns them in all This will appear to be so if we consider the Apostles scope in that and in his Epistles to some other of the Churches But to mention one is enough for all it was to oppose such of the Circumcision as those mentioned Acts 15.1 2. that mingled together the Law of Moses with the Doctrine of the Gospel and that in the matter of Justification and in order to Salvation with this error which was then a growing error it is evident the Church of Galatia was infected upon this account it might well be that he was Articled against for teaching every where to forsake the Law of Moses and against the Temple Acts 21.28 as Paul himself no doubt knew that it was formerly an Article against Stephen that he spake blasphemous words against the Law and that he should affirm that Jesus of Nazareth should destroy the Temple and change the Customs that Moses delivered them Acts 6.13 14. Object If it be objected that the Apostle there condemns their yearly Sabbaths the Sabbath
but think it would have been much insisted upon Having now done with this I proceed from the Apostles practice to consider 2. Secondly Their expressions and that which I shall here take special notice of is that in Apoc. 1.10 where John gives this account of himself that he was in the Spirit on the Lords day This I have reason to believe was the first day of the week and pointeth at the institution of it by Christ himself and my reason is this Scripture is to be interpreted by Scripture even about the nature and meaning of a Phrase unless there be something in the Text where it is used why it should not be taken in that Text as in others This is generally acknowledged to be a good and safe rule for interpretation of difficult places why then may not this Phrase prove it was the day instituted by the Authority of Jesus Christ as being parallel with that of the Lords Supper which was instituted by Christ himself The holy Spirit of God directed both Paul and John in their expressions neither of which is used but once a piece and never applyed to any thing else in the New Testament but to the Lords Supper and to the Lords day why should these Ordinances be held forth under the same expressions if these had not the same institution It would seem strange to me if any should say that the Lords Passover in the Old Testament though a Supper Ordinance was the Lords Supper in the New Testament and it seems somewhat strange if the seventh day Sabbath which was indeed the Sabbath of the Lord under the Old Testament should be asserted to be the Lords day in the New Testament without some further proof than to say it is so I could produce Testimonies from Antiquity of some that lived near and of one that lived some considerable time with John himself who have interpreted the Lords day mentioned in the Revelation to be the first day but because you quote no such Testimonies neither will I. I have been careful to observe your order and to proceed in this order only in a Scriptural way Thus much of the Apostles expressions From their practice and expressions I come to the practice of the Primitive Churches as they are recorded in the Scripture as that of the Church of Corinth 1 Cor. 16.1 2. and that of Galatia and of Troas formerly mentioned who had their weekly solemn Assemblies on the first day I forbear to say any thing in justification of our Translation because as I said before you touch upon no such thing in your Paper desiring to be dealt withall in a Scriptural not in a Grammatical way only I cannot but add this because I conceive it is according to Scripture that it cannot with any reason be imagined that these Churches would have made such an important change of the day for their solemn Assemblies from what was formerly used by Gods appointment among the Jews without consulting with some at least of the Apostles and most likely with Paul as being best acquainted with him Hardly I think can there be produced any instance that particular Churches ever did determine any thing of this nature by their own Authority without consulting I say with some of the Apostles considering how in other matters not altogether of so great a concernment they consulted with Paul 2 Cor. 7. and as hardly can it be imagined that the Apostles would ever give them any such direction unless they had known the mind of Christ Thus Sir I have given you in as few words as the matter would permit a true account of the Reasons of my dissent from you in the sense that you give of the fourth Commandment and of what formerly hath and still doth satisfie my Conscience that the day is changed and that by divine Authority and that without any prejudice to the Authority of the fourth Commandment That which I have yet to do is to give you my thoughts concerning your Reasons produced for the confirming your Proposition which may be done with a little addition to what hath said done already 1. First You say those weighty reasons which Jehovah the Saviour himself hath given to enforce obedience unto his Commandment in observing a weekly Sabbath day holy to himself do properly belong and are applicable to the seventh day which is the last day in every week in order of time in the weekly returns of it as the weekly Sabbath day and are applicable to no other day and these you say are three 1. First You say God rested only upon the seventh day which is the last day in every week Answ I answer Thus far it is true that God rested on the seventh day the last day from the beginning of the Creation but it seems to me rather as a reason of that limitation six dayes of seven being allowed for labour one of which seven was a day for holy rest and not an argument engaging to observe the last of seven for the weekly Sabbath to the end of the world The reasons that prevail with me so to judge I have given before 2 dly Secondly your second and third Reasons I joyn them together he blest and sanctified the seventh day because you bring one and the same proof for both and besides they are to be looked upon in conjunction together he sanctified the seventh day by separating it from common use to be the day for his solemn Worship and he blessed it appointing it to be a day of blessing to the right observers of it In what sense I understand this I have given you an account before It is true when this Law was first given to Adam being then in the state of innocency so you acknowledge it was and therein I assent and consent with you the blessing was applicable to no other day but the last of seven because man continuing in that blessed state there was not there could not be supposed a more eminent work than the Creation of the World but now man being fallen the work of Redemption being every way more glorious than the work of Creation the blessing is applicable to the first day the day of Christs Resurrection for then the work of Redemption was manifested to be fully perfected and God blessed for evermore hath blessed that as eminently as ever he did the former day not to mention that which is and hath been done among the Churches of the Gentiles I desire you to look back to the second particular and I think it is there made evident that the Feast of Pentecost was on the first day and then the Disciples being together the Holy Ghost was given to the Disciples then they received those miraculous gifts and began to speak with Tongues which they never understood before and that day three thousand souls were added to the Church by the effectual working of the Spirit of God with the Ministery of the Apostles and these Sermons they Preached that are
I have given you the sence wherein I conceive the words are to be understood Thus We must not understand this properly according to the Letter for the infinite glorious divine essence ceaseth no more to work than he ceaseth to be God neither doth he rest as man doth because he is weary Isa 40.28 We are therefore to understand his ceasing to Create from the works of providence ordering and disposing all thing that he hath made he never resteth according to that Joh. 5.17 Having thus given you the sense now I shall give you my Reasons why I conceive that this example of Gods resting is not alledged here to lay an obligation upon the Conscience that the same day wherein he rested which was the last of seven ought to be observed for ever 1. First It seems to me to relate to what God himself did rather then any way propounded as an argument to prove that for which you urge it I will give you a parallel Scripture wherein the Example of the Lord Jesus is thus to be understood 1. Cor. 11.23 We have there the institution of the Lords Supper when and how it was instituted repeated out of the Evangelists and Christs example is related as to the time when that it was not only in the night but in that particular night in which he was betrayed now this is not recorded as a binding rule for our imitation for then night Administrations should not onely of absolute necessity be observed but that particular night in which he was betrayed which is commonly called with us Thursday night which is more then ever I heard that any one practised as a necessary duty I am sure the Apostle Paul did not Acts 20.7 This example of Christ then seems to be historically related and whether the like may not be said of Gods example in the Commandment let it be considered But 2. Secondly though Gods exemple be historically related yet it must be acknowledged to be related for some special end and purpose As the example of Christ in the forementioned Scripture was without all doubt mentioned upon the highest ground of reason which to speak of here though it might be of good use yet it would be a digression from the matter in hand And the special end and purpose why Gods example is here related seems to be this even to shew that what is required in the Commandment is equal and reasonable and for mans good The holy Laws of God are often called Judgments as for other Reasons so specially I think for this to shew that God requires nothing but what is just and equal Thus God reasons the case with those Ezek. 18 25. Hear ye me O house of Israel are not my waies equal and therefore certainly the sence of the Argument from Gods example which doth best shew the equity of the Commandment and to be for the good of those that observe it is the best and truest sence Now to argue that because God wrought the six first days of seven and then rested the last of seven this carries no convincing reason with it that therefore we ought first to work six days of the week and then to rest the last day of the week and to keep it holy to the Lord. Reason right Reason if that alone were to judge would rather judge it fit to keep the first of seven holy to the Lord and seeing by Divine allowance we have six for one take the six last to our selves In reason we may hope that the work on Earth will speed best when our work for Heaven is done first But now to argue from Gods example that it bindeth neither to the first of seven nor to the last of seven but to one of seven carries very great reason in it For if the great God who needs not one moment either for rest or for work who never fainteth who never is weary wrought six days and rested one how much more should poor frail man hold that proportion who by reason both of bodily weakness and spiritual wants needs such a competency of time both for his worldly imployment and Soul refreshments and thus much you say your self hath been already noted Thus you have my reason why I conceive there is nothing in Gods example that affords any help to afford your Proposition 3. Thirdly I find as little in Gods blessing and sanctifying the Sabbath-day for that which you alledge it 1. First To give the sence he sanctified it i. e. separated it from common use to be filled up with such duties as he appoints and then blessed it i. e. appointed it to be a day of blessing A day naturally considered is capable of no other blessing but only to be a means of blessing according to Divine appointment but his blessing and sanctifying it secures the blessing to the right observers of it Now for my reason why herein I dissent from you 't is this He blessed and sanctified it but not as it was the last day of seven but as it was the day of his Rest declaring thereby Creation-work to be perfected Neither was his resting so far as I can see the ground of his blessing and sanctifying it but as considered in conjunction with the reason of his Rest his finishing the Creation and also with the result and consequence of his Rest viz. his magnifying and honouring that day for the time being above all other dayes for the greatest work then in being Whether this blessing be applicable to no other day but this as you say it is not in the third Branch of the first Reason for the confirming your Proposition shall be considered of when it comes to be spoken to in order as it stands in your Paper and I hope to make the contrary to appear at least it appears so to me 4. Fourthly To mention it once again though it was hinted before in the very conclusion of the Commandment vers 11. though the last of seven is mentioned in the same verse in the words immediately foregoing it is not said I mean in that place that he blessed and sanctified the seventh day though it be said that he did bless it Gen. 2. in the sence that is given above but he blessed and sanctified the Sabbath day What should be the reason of the suddain change of the expression I conceive it may be this and I think it may not be unworthy of your serious consideration it may be this I say Because the Command for the sabbath-Sabbath-day was to be of a larger extent than the last day of seven I cannot but think that if God had intended to bind his Church in all ages to the end of the world to the last day of seven as you conceive he hath done he would have fixed upon that day in the conclusion of the Commandment Thus Sir I have given you my reasons why I dissent from you in that sence which you give of the Commandment in your Proposition And why I