command, and what it is that is but a subservient means; for many laws are universal and immutable as to the matter primarily intended, which are but local and temporary as to the matter subservient and secondarily intended. As the command of saluting one another with a holy kiss, and using love-feasts in their sacred communion, primarily intended the exercising and expressing holy love by such convenient signs as were then in use, and suitable to those times; but that it be done by those particular signs, was subservient, and a local, alterable law; as appeareth, 1. In that it is actually laid down by God's allowance. 2. In that in other places and times the same signs have not the same signification and aptitude to that use at all, and therefore would be no such expression of love; or else have also some ill signification. So it was the first way of baptizing to dip them over-head; which was fit in that hot country, which in colder countries it would not be, as being destructive to health, and more against modesty; therefore it is plain that it was but a local, alterable law. The same is to be said of not eating things strangled, and blood, which was occasioned by the offence of the Jews; and other the like. This is the case in almost all precepts about the external worshipping gestures: the thing that God commandeth universally is a humble, reverent adoration of him by the mind and body. Now the adoration of the mind is still the same; but the bodily expression altereth according to the custom of countries: in most countries kneeling or prostration are the expressions of greatest veneration and submission: in some few countries it is more signified by sitting with the face covered with their hands: in some it is signified best by standing: kneeling is ordinarily most fit, because it is the most common sign of humble reverence; but where it is not so, it is not fit. The same we must say of other gestures, and of habits: the women among the Corinthians were not to go uncovered because of the angels, 1 Cor. xi. 10, and yet in some places, where long hair or covering may have a contrary signification, the case may be contrary. The very fourth commandment, however it was a perpetual law as to the proportion of time, yet was alterable as to the seventh day. Those which I call universal laws, some call moral; but that is no term of distinction, but signifieth the common nature of all laws, which are for the governing of our manners. Some call them natural laws, and the other positive: but the truth is, there are some laws of nature which are universal, and some that are particular, as they are the result of universal or particular nature: and there are some laws of nature that are perpetual, which are the result of an unaltered foundation: and there are some that are temporary, when it is some temporary, alterable thing in nature from whence the duty doth result: so there are some positive laws that are universal or unalterable, (during this