English Puritan & Reformed

Brief Treatise Upon the First Table of the Law

Dudley Fenner (1558-1587) · 10,231 words · 45 min

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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

A brief Treatise upon the first Table of the Law, orderly disposing the principles of Religion, whereby we may examine our selves.

Written by Master DVDLEY FENNER, Minister of the Gospel.

ROM. 7. 7.

I knew not sin, but by the Law.

To the Reader.

GEntle Reader, thou hast hear a brief and plain exposition of the first Table of the Law of God. Made by Master Dudley Fenner, for the profit of his own particular charge and some other his friends. The which coming to my hands, I thought good to make the profit thereof more general. And the rather, in that it was the first fruits of his labors, being made by him before the twentieth year of his age: Whereby thou mayest see with what an excellent spirit he was endued, even in his tender years. Accept it therefore as it is men • thee: and if thou reap thereby any profit, give God the glory.

A short and plain Table orderlie disposing the Principles of Religion, and first of the first Table of the Law, whereby we may examine our selves.

[ a] ALl being lost in Adam by [ b] our nature corrupted, [ c] and much more by the fruits thereof, they who shall be saved, must be restored by being [ d] one with Christ, and so with God, [ a] Rom. 3. ver. 9. to 20. [ b] Rom. 5. 14. Ephe. 2. ver. 3. [ c] Rom. 5. 12. 14. & 6. 21. 23. [ d] 1. John. 1. 3. To obtain Christ 2 means are ordained.

the

Law preached, 2. Cor. 3. 5. 6.
& Gospel preached, 2. Cor. 3. 5. 6.

By these two Instrumentes the holy Ghost worketh [ a] two things necessary to be in us for the obtaining of Christ. [ a] 2. Cor. 3. 6. 7. Rom. 8. 15. 8. &c.

By the first, [ a] a true knowledge and feeling of sin, & the punishment due to the same, [ b] which maketh us seek Christ, [ a] Rom. 7. 5. to the 15. Mat. 5. 6. [ b] Gal. 3. 19. to the 25. Mat. 9. 12. 13.

By the second, [ a] a true knowledge and feeling of grace, [ b] with power by faith to receive Christ. [ a] Ephe. 3. 8. to the end, and 4. 11. to 17. Rom. 10. 14. 15. 16. [ b] Gal. 3. 26. to the ende.

The Law is a doctrine [ a] given of God, [ b] commanding [ c] to the whole man, [ d] perfect obedience, in doing those things [ e] only which in the Law are commanded, and fleeing those only which there are forbidden. [ a] Deut. 5. 28. [ b] Rom. 10. 5. [ c] soul and body, &c. Deut. 26. 16. & 30. 2. [ d] Deu. 6. 24. 25. and 28. 5. [ e] Deut. 12. 32. Num. 15 39. Eccle. 12. 15. Deut. 12. 28.

2 Giuen ) And therefore everything taught out of the Law rightly interpreted, is to be received, Rom. 7. 7.

2 Commaunding to do ) One difference between the Law and the Gospel, which to apprehend Christ, and so justification, &c. asketh but belief, Rom. 10. 15. Galat. 3. 10. 11. 12.

3 Wholeman ) Therefore in the commandments, not the body only, but the judgment, will, and affections, in the soul must be taught what to do, and leave undone.

4 Perfect obedience. ) A seconde difference of the Law and Gospel is gathered: for the Gospel asketh but a true faith, not perfect, Mark 9. 24. 1. Thes. 3. 10. Also by this, not only the thing, but the necessary means to the things is commanded and forbidden, Prouerb. 31. 5. and 8.

5 Commaunded forbidden ) So that every precept doeth not only command the good, or forbid the evil, but both, Mat. 22.

That the first work may better be wrought, the Law hath two properties, Deut. 28. 3. 15.

Curse or punishment, which is the first, which punisheth the least offense with the wrath of God to be felt forever sin soul & body, called death, Gal. 3. 10. Rom. 6. 23. & 5. 12. 13. Deut. 27. 26. Gene. 2. 17.

Blessing or reward, which is the seconde, giving to the perfect obedience of all, the favor of God to be felt with all blessing in soul and body forever, called life, Deut. 6. 24. 25. Levite. 18. 5. Deut. 30. 19. 20.

Thus much of the Law, with the properties and use of it. Now followeth the interpretation of it, where is declared what is commanded and forbidden.

In the interpretation of the Law, must be seen what is commanded and forbidden, Prov. 2. 9.

Generally Jointly in the whole body of the law joined together, and in the general, division of the Law of God.
Specially what is in every particular commandment.

In the whole body of the Law jointly considered, two things are commanded:

Knowledge 1. Col. 10.
and Practice, 1. Col. 10.

Concerning the first, is commanded the true knowledge of good and evil, which is for the age of every man. Col. 1. 9. 10. Phil. 1. 9. Heb. 5. 14. Luke 2. 52. To [ a] desire it, [ b] delight in it, love it, [ a] Pro. 2. 3. 4. & 4. 10. [ b] Pro. 2. 10. Psa. 119. 24. Cōrarie is [ a] forbidden general ignorance of good and evil. [ a] Hos. 4. 6. Ephe. 4. 17. To love it, desire it, delight in it. Prov. 1. 22.

Practice is the following or flying of the thing known to be commanded or forbid̄▪

it hath

Inwarde feeling. Phil. 1. 9. & 2. 13
Outward works. Ephe. 5. 10.

By feeling of the heart we choose, love, desire, delight, are zealous in the good thing it self, that it may be done, to refuse, hate, abhor, and are zealous against the known evil. Amos. 5. 14. Phil. 1. 9. 1. Thes. 21. Amongst these, zeal is an earnest affection of the mind, whereby we do follow the good, or flee the evil, so much as we are vehementlie grieved with that which hindereth it, 2. Cor. 7. 11. Mat. 3. 7. 1. King. 19. 10. Act. 18. 25. Num. 25. 13. Here is forbidden the contrary, as no feeling. Ephe. 4. 17. Zeph. 1. 12. In zeal forbidden, want of true zeal. Apoca. 3. 15. Zeal for evil. Mat. 10. 21. Zeal for good beyond knowledge. Luke 9. 53.

In feeling, the affections must be so ordered, as that they may be equally more slack or strong, as the good or evil shall be greater or lesser. The order of the Law confirmeth this, when God is provided for first, than man: first particular bounds, thē general. He that loveth Father and Mother more then me. Mat. 10. 37. So we must desire more the presence of God in the life to come, than his favor in this life. 1. Corint. 17. And love and reverence more the teaching Elders than governing only. 1. Tim. 5. 17. &c. For the better doing of this

is required

Perfectiō Mat. 12. 37. and 37. verse 5.
& Sobriety. Mat. 12. 37. and 37. verse 5.

Perfection is, when the affections in doing are both strong enough, and also sincere or upright. 1. Chro. 29. 9. Strength is, whē according as the good or evil is, there lacketh no earnestness of affection. Deut 6. 5. Mat. 22. 37. Here is forbidden the least remission or weakness. Revel. 2. 4. Vprightnes is, when the affection loveth, desireth, &c. In a single heart, only because GOD commandeth, and for that ende this is called simplicity, truth, a single heart, Deut. 18. 13. John 1. 47. Ephe. 6. 14. and 6. 6. 1. Chron. 29. 5. Forbidden hypocrisy, vain glory, &c. Mat. 6. 5. 1. Cor. 13. 3. Phi. 1. 16. and 2. 3.

Sobriety in affection, is to hold them in, so that they pass not measure. 2. Tim. 1. 6. 1. Tit. 8. Thus much of feeling.

The second thing in practice, is the outward work, when from the inward feeling, the members of the body execute. Rom. 6. 12. 13. Rom. 12. 1. The want of this forbidden. I am. 1. 26. 27. To all this is commanded

Perseverance Eph. 6. 10.
& Watchfulnes, Eph. 6. 10.

Perseverance is always to continue and go forward in doing good, and fleeing evil. Ezech. 18. 25. 1. Colos. 10. To this is contrary a stay, or going backwarde, Gal. 5

Watchfulness is a continual care with ourselves, that we be readily prepared, as we ought, to practice good, and resist evil, which is set forth, Ephe. 6. 10. 18. 1. Cor. 16. 13. 1. Thes. 5. 6. Mark 13. 35. In this is forbidden no continuance, no care, too little, to slake, &c. Gen. 3. Eve. David. 2. Sam. 11. 1. 2. 3. 1. Thes. 5. 3. 6.

The remedy of our sins in these, is Christ his death, with his knowledge. Luk. 2. 52. With his feeling, John 4. 34. With his zeal. John 2. 17. His continuance in obedience throughout his life. John 17. 4. His watchfulness. Mat. 4. 4. 10. [ a] as well to take away the guiltiness and punishment of the sin, and to impute freely the obedience and blessing: [ b] as to give power to kill the sin, and quicken us to obedience. [ a.] 1. Cor. 5. 21. [ b] Rom. 6. 2. 3. 4. 5. &c.

Thus much of that which is generally forbidden and commanded in the body of the Law. Now followeth what is generally in the division general of the law.

The whole Law is divided by the Lord him self into two tables.

The first doeth contain those duties which we owe to him directly in his service Deut. 4. 13. and Exod. 34. 1. 2.

The second which we owe unto our brethren. Mat. 22. 36. Rom. 13. 8. 9.

In this division we are charged two things. First, that to perfect obedience of the Law, we should bring these two sortes of duties sound and whole, as those which then only are pleasing unto God, when they are found together. Mich. 6. 7. 8. 1. John. 5. 2. and 4. 20. 21. Here then is forbidden, the severing of them, as some will so delight in exercise of religion, as they will neglect other duties towards men, as Masters, Fathers, Magistrates, &c. And some seek so to please these in several duties, as they neglect too much the other, as reading of the Law of God, hearing the word preached, and calling it to mind beeinge heard, &c. Both which are condemned as ungodly and unjust. Rom. 24. 26. Tit. 1. 4. The forgiveness of this sin is had in Christ, who was condemned as a blasphemer, this righteousness is imputed to us from him. John 17. 1. 34. 5. 6. &c. Heb. 5. 7. 8. And with this grace, the other, to be godly and just, is always given. Tit. 2. 13. and 12. 13. Hence we are taught, that feeling some readiness unto godliness, we should turn our selves also to endeavor to work justice: and contrary, the seconde thing commanded in this division, is, we should prefer love, delight, &c. The duties we owe to God, before those we owe to men, Mat. 22. 36. 1. Sam. 13. 11. 12. The remedy in Christ accused as a blasphemer, yet sought the glory of his Father, not his, John 2. 17. 18. This mercy maketh us come to this duty, Acts 4. 18. 19. Here we must often mark howe by stealth we shall be drawn to the over loving, fearing, &c. of men, & in time resist it. Hitherto what is commanded and forbidden generally in the Law. Now followeth the particulars in the first table.

In the first Table are commanded duties unto the Lord,

which we owe every day, that are
- to his person directly. Com. 1.
- or to his worship.
  - the partes. 2. cō.
  - the true manner of using thē. 3.
or one in seven.

In the first commandment, Exod. 20. 2. 3. verse, we must consider first the reason, then the precept. I am the Lord thy God. I take this to be a reason of the next verse: F • r if it were a precept, it should redounde, seeing the contrary being forbidden in that which followeth this, is commanded thereby also. 2. It is not like the other 3. having reasons annexed, this the first and the chiefest should want. 3. A general authorizing of the law went before. We may note the reasons are added, to show us our sin the better, when we shall see we have broken not a bare precept, but a precept persuaded by such unanswerable reasons. Also that when we rise by Christ, we might not only be taught what to do, but be allured to it. Thy Lord. This word Jehovah noteth out his being eternal, infinite, beginning and ending of all things. Exod. 3. 14. Revel. 1. 8.

By this it appeareth, this Law appertaineth to all; because he is the Lord of all. Thy God: that is, one who doeth vouchsafe thee a peculiar favor, when in thy creatiō he endued thee with corporal and spiritual benefits, and doeth enritch thee unto eternal life, Psal. 144. 15. Heb. 8. 10. Ezek. 36. 26. 32. Luke 37. 38. Heb. 11. 16. By this appeareth, that neither we nor the Jews had promises of this life only: lastly, that the true fountain of subjection unto God, is this assurance, He is our God, Joshua. 24. 16. Rom. 12. 1. 1. Pet. 2. 1. Which brought. By this we are taught the better to nourish the former root of obedience, to call often to remembrance the particular benefits of God. By this appeareth that the Law was given to the Jews, & us, not only to bring us unto Christ, but also to allure & instruct us to obedience when Christ is received. Thus much of the reason. Now followeth the commandment: Thou shalt have no strange or other God's before me. To have another God, is to set up another whom we will acknowledge to be of power, of goodness, justice, of some excellent nature, and therefore fear, love, reverence, hang on him in all estates, Deut. 26. 17. 18. As they look for him to be their God, as above, so that where this is wanting, either on the part of God, or the people, they are called without God, Ephe. 2. 12. Not his people, Ose. 1. 9. This the Lord forbiddeth to be attributed unto any but his own Majesty, because he only is the Lord our God, and by this forbiddinge commandeth the contrary, that he only should be acknowledged God, he alone so loved, feared, reverenced, &c. In this commandment therefore we are [ a] first commanded the true knowledge of one true God, then the confidence and love & fear, &c. which is to be given to his person. The true knowledge of the true God, is to know his [ b] nature spiritual, infinite, pure, constant, most simple, &c. [ c] his properties of power, goodness, justice, &c. [ d.] the distinction of three persons in one Godhead, the actions or works of God, [ e] his constant decree from before all time of all things, his wise and perfect execution of the same in the creation & the governing of the world, [ a] Jer. 24. 7. Ephe. 4. 13. [ b] John 4. 24. I am. 1. 17. [ c] Isaiah. 33. 13. [ d] John 1. chap. ver. 8. 9. [ e] Dan. 4. 21. Rom. 11. 36. In this we should delight and grow as the chiefest knowledge, Iete. 9. 23. 24. Here is forbid, first Atheism, to persuade our heart there is no such true God in heaven, Psal. 14. 1. Exo. 5. 2. Mockers of him and his works, 2. Pet. 3. 4, 5, &c. 3. Those that oppone them selves to the true knowledge of God, Matt. 12. 21. Acts 6. Not to acknoweledge the love, grace, power, &c. of God, Mal. 1. 2. Psal. 82. 6. To deny his Justice, Mal. 3. 13. There forgiveness of this sin was bought by the slander of ignorance and blasphemy laid on Christ, and the anguish of his soul, which he felt for our errors laid on him: by which also we die unto this sin, and raise this part of obedience, Eph. 4. 13. After this true acknowledging of the Lord out of his word, must proceed: first a sure confidence in the Lord, with the fruits of the same, Psal. 100. 3. Then the other affections of love, reverence, fear of the Lord: Also a sure confidence in the Lord, is from the assurance of his favor, to be assured from him only for continual defense, deliverance, and succor in soul and body, Psal. 27. 1. 3. and 3. 7. 9. Prov. 14. 26. From this confidence springes trust or hope, which is to wait and look for the help, which in confidence we assure our selves of from the Lord, Psal. 33. 18. 19. 20. 21. Yea although means be wanting, we give glory unto God, Rom. 4. 20. 2. Kings, 6. 16. From hence cometh it, that we fear not in greatest dangers, Kin. 6. 16. Psal. 3. 7. and 27. 3. That in the time of afflictiō, we are patient, Prov. 20. 22. Hebr. 10. 33. Without all murmuring to hold our peace, Psal. 39. 10. Receyuing them as from a father, Job. 1. verse 21. Psal. 89. 39. 49. Reioycing in them assuredly, I am. 1. 2. Hence also in every condition of life to glory and rejoice unspeakably, Psal. 13. 6. and 16. 7. 8. 9. Joel 2. 23. Zepha. 3. 14. Here is forbidden first the want of these, and the contrary, as to waver or doubt, Psal. 13. 1. 3. & 88. 15. To leave our hope, Heb. 10. 39. To despair, Gen. 8. 13. Impatience, Ierem. 20. 14. 18. To have trust in ordinary means; and to make flesh our arm, is forbidden, Jer. 17. 5. 6. 7 &c. To glory in these, and be proud of them, Deut. 8. 17. 2. Chron. 16. 1. Ierem. 49. 3. 16. & 2. 13. Ezech. 28. 2. 3. Isaiah 30. 12. Diffidence in binding God to means Gen. 16. 2. Num. 14. 3. 2. King. 7. 2. Luke 1. To fear for the signs of heaven, Jer. 10. 2 To cleave too much to the holiness of places and persons distinct, Ierem. 7. 49. 1. Kin. 12. 18. To hope in Astronomers, Interpreters of Dreams, Witches, &c. Dan. 2. 2. In Soothsayers, &c. Levite. 20, 6. 7. Planet gasers, &c. Deu. 78. verz 11. To use evil means to do good, 1. Kings 12. 25. 26. Rom. 3. 4. Out of this confidence farther proceedeth a continual carefulness, that in all our ways, that is, thoughts, words & deeds, &c. we see his will, and approve it, and so for that cause look for hiis blssing and direction, Prov. 3. 6, and 16, 3. Gen. 5. 22 and 17, 1. and 48. 15. Psal. 146. 9. Numb, 15. 39 Here is forbidden to walk according to our own judgment and wisdom, Num. 15. 39. Gene. 11. 4. Also a distrustful care, Math. 6. 25. Luke 12. 26. To this last of all is adjoined humility, when emptying our selves of all, we give God the whole glory of all good things, which are in us, Gene. 18. 27. 1. Pet. 5. 5. Isaiah 40. 3, 4. Forbid love of our honor, Mat. 18. 3. 4. Vain glory, Phil. 2. 3. Boasting of anything in us, 1. Co. 4. 7. Presumption, Zeph. 3. 11. 12. Hitherto of a sure confidence commanded in the law, with those things which spring from the same, the affections commanded here the use whereof is perpetual, are the true love & reverence of God. The true love of God is whan with all our soul, strength. &c. we cleave to the Lord above all, Matt. 22. 36. Hence is commanded to desire his presence more visible in heaven above all, and rejoice in it above all, Psal. 16, 10. 11. 2. Co. 5. 8. Here is forbidden, the love of men, wives, children, or anything of this life, to desire it more then the Lord and his presence, Phil. 4. 18. John 12. 43. Reverence of God, is when being overwhelmed with the infinitnes and excellency of his being, wisdom, strength, goodness, mercy, justice, purity, &c. we are drawn to behave our selves more shamefastlie and uprightly in his presence, then before the greatest majesty in the world, Heb. 12, 28. By this is forbidden no reverence, less reverence unto the Lord, then unto men, as afore in love. The last is the fear of God: the fear of God is when our [ a] hearts are moved & troubled with this above all, least by offense we should [ b] displease our gracious Father, and so purchase his wrath and punishment proceeding from it, [ a] Phi. 2. 12. 1. Pe. 1. 11. and 2. 17. [ b] Heb. 4. 1. This fear differeth from the fear of the wicked: Firste, in that it proceeding from faith, hath always comfort with it, and sure hope in perswasiō of the love of God, Acts 9. 31. which the wicked have not. Secondly, this is chiefly, least by our infirmity, we should justly displease our God, where the wicked only tremble, because of the punishment, 2. Cor. 7. 1. Here is forbidden hardness of heart, & no fear, to fear anything, as the loss of life, goods, friends, displeasure of men, &c. equally or more then the displeasure of the Lord, Mat, 10. 26. 28. 13. 1. Phil. 1. 18. Act. 16. 9. Apoc. 21. 8. And the use of this shall ende when all infirmity & weakness shall be taken away, Apoc. 21. 4. 5. 6. Our remedy for this our sin, is in the death and righteousness of Christ, who being condemned as proud, making himself equal with God, as loving him self more then God, was found meek, humble, faithful and reverent towards his Father at all times, 1. Pet. 2. 22. 25. yet so as when we receive him thus our righteousness, we must receive him our sanctification, that in all these things we may be holy, 1. Cor. 1. 30. 1. Pet. 1. 13. to the end. Thus much of that commandment, which hath prescribed duties, directly teaching to the person of the Lord.

Now followeth that we owe him, but in the outward worship which he hath commanded. And first of the partes of it, in the seconde, then of the true use in the third.

The seconde commandment.

In the second commandment we have first to consider the precept, then the reason: The Precept hath two partes, the first in the fourth verse, Exo. 20. Thou shalt not make to thyself any graven thing, or Image, or likeness of anything in heaven above, &c. In which part by a usual manner of the law, a part being put for the whole, as in the 6. 7 8. commandments, & that one of the foulest look, to note the filthiness of the rest, we are forbid̄ generally to acknowledge, love, delight in, desire, make or use being made, any invention of men, either to present God, or to declare howe he is affected towards us, or to do any manner of worship unto him by, & is called the whoring after our own heart, Ier. 13. 10. & 16. 13. & 18. 12 & 19. 5. Col. 2. 22. 23. Esa. 29. 13. Mat. 15. 8. Now by the contrary is commanded, to acknowledge, love, desire, delight in, and outwardly practice all those partes of his worship, which he in his word hath commanded, Deu. 12. 32. John. 4. 22. 2. King. 17. 26. In the second in like manner is forbidden by one sort to acknowledge, love, &c. any other use of any rite or outward means used in the worship or service of god, thē he hath ordained, John. 4. 22. 2. kin. 18. 4. By the contrary commanded to acknowledge, love, &c. only the proper use of every rite & outward means which the Lord hath ordained: so to receive the Sacraments as pledges of our conjunction with Christ, the remission of sins in him, &c. not to make them a sacrifice for the quick & dead, not to bow down & worship thē: so to receive the Ministers as the messengers of God, to reconcile us by the gospel, to forgive us our sins by the word, to command us our duty, &c. But yet as instruments, 2. Cor. 5. 18. Matth. 18. 18. And therefore may not worship thē, sacrifice to them, &c. Acts. 10. 16. & 14. 13. And this is the true sense of the commandment.

Now let us see what particulars are forbidden, and what commanded. First we see forbid̄ in the first part, the making of Images, to liken God, or to worship him, whether graven or painted, Rō. 4. 12. Ezek. 8. 10. John. 5. 21. No Image of God must be made, [ a] because he is a spirit, nor of Christ [ b] because pictures & images are teachers of lies, neither those nor any other such should be suffered in the Church, or at home, [ c] because we are instructed sufficiently in the Gospel, [ a] Exod. 33. 24. Rom. 1. 23. [ b] Ier. 10 8. Aba. 2. 18. 19. [ c] Gal. 3. 4. 1. Cor. 4. 6. 2. Ti. 3. 17. Forbidden in the 2. parte, to worship Images, to set them up, to gilde them, or any manner of way to serve them, Mat. 4. 10. Apo. 19. 20. Also here is forbidden all additions of Sacraments, as the papists made matrimony, and so gave it a sign of the wedding Ring, all additions unto them, 1. Cor. 11. 13. All additiō of ministries in the service of the Lord, as the papists added priests to sacrifice, exorcists to conjure, &c Luke 20. 6. John. 1. 21. 22. 23. Also men's traditions & ceremonies brought into the church, not being to edifying, not for comeliness, not for order, &c. 1. Cor. 14. & 10. Mat. 15. 8. Secondly, in this commandment other sortes of particulars are forbidden, as all means, occasions, or appurtenances of Idolatry, whereby some show, or remembrance or reverence is kept, Psal 16. 4. As all marriages, coniunctions, or near familiarity with Idolaters, 2. Cor. 6. 14. Deut. 17. 3. 4. 2. Chro. 19. 1. 2. Gen. 24. 3. & 28. 1. & 34. 14. Likewise all relics of Idolatry, which we must pollute and mar, not doing any service or honor, no not giving thē any estimation, 2. Cor. 6. & 17. Isaiah. 30. 22. 2. Chron. 29. 5. Hitherto of certain particulars forbidden. Now follow some commanded, as the outward means, which the Lord hath commanded in his word: They are of two sortes,

either

such as the Lord commandeth us to give him for his honor:
or those which he giveth us to use in his service, Isaiah 45. 23.

Of the first sort, are

ordinary, which are several actions of our body, Christianly according to the custom of the church, commanded in the word of God, and orderly and reverently ordered in his service.
Special, the fruit of the lips, in
- Prayer and Thanksgiuing Heb. 13. 15. Dan. 6. 11. Psal. 55. 18.
Extraordinary fasting.

Of the actions of the body orderly and reverently used, are bowing of our bodies, Esa. 45. 23. Reuerent attention declared sometimes by rising up, Ge. 49. 33. 1 Chro. 28. 2. Num. 23. 22. 2. Kin. 23. 2. 2. Chron. 34 31. Neh. 8. 6. Also lifting up of the hands & eyes, &c. Psa. 123. 1. & 141. 2. For even as a husband looketh that he alone should have not only the heart, but also the reverent & loving behavior of the body, 1. Pet. 3. 6. Ge. 26. 8. So the Lord requireth these, both as testimonies of our sincerity, as also helps of our infirmity, when we may cōuenientlie use them, and forbiddeth to do in like manner to any besides him. The great carelessness and negligence in these, and the fruit of the lips in prayer, and praise of the Lord, is condemned by the example of Solomon, 1. King. 8. 22. Dan. 6. 11. And of Christ, Mark 7. 34. Matth. 26. 36. To these sometimes also to help when our prayers, and confessions, and hearings, &c. must be more earnest and lively: because our great sins, necessities, &c. Then is fasting added, which [ a] is a professiō of our repentance by abstinence, [ b] instituted of the Lord, for [ c] better humbling of our selves in prayer, for some especial grace, as is set forth in the book entitled, The description of the exercise of fasting, [ a] 2. Sam. 12. 16. 17. Esd. 10. 6. Levi. 23. 23. Judge. 20. 26. [ b] Levite. 23. 14. 27. Joel. 2. 15. Luk. 5. 33. Acts. 13. 2. 3. [ c] Math. 9. 15. Joel. 2. 12. 17. 1. Sam. 7. 6. And thus much of those which the Lord in mercy and wisdom receiveth of us. Now followeth those means which he hath given us, and they are

either attributed unto the Lord him self directly, as his titles to be used
- either simply, Rō. 95 1. Tim. 1. 17. in an oth, deu. 6. 13. Ier. 12.26. Esa. 18. 18.
- Or his works.
or given of him by mā his ministry his word, Sacraments, & order of the Church.

His works are given, not to worship them, which is forbidden, Deu. 4. 12. But to see and behold and praise in them his wisdom, goodness, power, &c. Psal. 67. 13. and 104. 1. & 107. 42. Psal. 64. 10. 11. His word he hath given, that we should read and meditate in the same day and night, to confer of it with our wives, children, servants, privately at home, Deu. 6. 7. Psal. 1. 1. & 119. 55. The Sacraments also hath he given not to be neglected, as most excellent pledges of his sure favor and mercy in Christ Rom. 4. 11. and 6. 3. 4. Ephe. 5. 26. 1. Cor. 11 23. The order of his Church set down in his word, Heb. 3. 2. 1. Chron. 28, 12, 19. & 2. Chron. 29. 25. and 1. Chro. 15. 13. 1. Co. 9. 8 For ruling of his Church, by his word, Rulers who have the care of souls committed to them, Heb. 13. 17. James 5. 14. Acts 14. 23. And some of them [ a] to labor also in the word, [ b] one by teaching, another by exhorting, [ c] some to attend unto manners, watchinge over the people to admonish them, to comfort them, to pray with them when they be in distress, &c. [ d] and to join with the others in the rest of the governing of the Church. [ a] 1. Tim. 5. 17. 1. Cor. 12. 28. Rom. 12. 8. [ b] Ephe. 4. 11 [ c] 1. Thes. 5. 12. 13. 14. James 5. 41. [ d] 1. Tim. 4. 14. Act. 15. 6. & 21. 18. Mat. 18. 17. Also for the better relieving of the poor, distributers of the Church relief, Act. 6. 2. Rō. 12. 8. 1. Tim. 3. 7. &c. All which we must know, delight in it, procure, and every one according to his calling set forward, as Psal. 27. 4. & 42. 23. 1. Chron. 13. 1. & 29 6, 7, 8, 9. &c. 2. Chron. 15. 3. 12. 13. & 29. 30 Hag. 1. 4. & 14. In all these things commanded & forbidden we may easily feel several sins and corruptions, by due examination of our selves severally in every one: but Christ hath by his death satisfied for our sins, Rom. 4, 25. and [ a] hath been zealous in the obedience of the partes of this law, that in him we may have perfect obedience, [ b] yet so, as by his death, we more and more die unto these sins, and by his resurrection be made lively to serve the Lord sincerely according to his will. [ a] John. 2. 14. 15. Mark. 7. 34. Math. 26. 38. & 27. 30. [ b] 2. Cor. 6. 14. to the second verse of cap.. 7 Hitherto of the commandment it self.

Now followeth the reason, which is drawn from a double property of the Lord: his Jealousy in wrath, and his mercy. For I the Lord thy God. i Even then being joined unto thee by my merciful covenant, as a husband to his wife, Chap. 19. 6. A strong God. The first title is added to note his great power, to do what he will, so that being preswaded in the first property of his readiness to punish, and in the second of his readiness to reward. And first in this of his power we need not to doubt at all, & such use we should make of his Titles. Psal. 2. 12. 115. 3. 10. Iealous. This is a kind of speech taken from married folks, Hos. 2. 2. Ezech 16. who cannot abide their wives, should give either in affectiō, or in gesture, countenance or any manner of behavior to others, that which appertaineth to them only: and by this we gather the greatness of the sins, either of gross Idolatry, or any countenance unto it.

This Jealousy he setteth further forth by the fruit that the Lord punisheth severely this sin. Visitinge iniquity. i punishing this sin or the transgressiō of this law in dissolving this holy bande: for so the general word Iniquity, and evil is taken sometimes for some special great sin, as Deut. 17. 2. Psal. 78. 39. And here it appeareth that it must be so taken, because it is not a reason of the whole law, but of this commandment only This is further declared by the persons on whom it falleth. The thrd and fourth generation. which is both because by the fathers sin disannulling the covenant by Idolatry, the child falleth out of the same, & continuing in that fall, is punished justly for his own sin, and his fathers both. Mat. 23. 25. And therefore that which is added declareth those which are punished. Those that hate me. That is those that securely commit spiritual whoredom against this commandment: and so this is nothing contrary to that. Ezech. 18. Exercising benignity. This is the seconde property wherein the Lord declareth his reward towards the keeper of this Law, that is, free liberality or bounty (for so the word signifieth) in receiving them into a covenant of life and blessedness, yea & that eternal. Act. 2. 37. Out of this we learn that as a child to his father, when we shall do all that is commanded, we are [ a] but unprofitable servants, and have done but our duty: & as if our father leave us no patrimony, are we less bound to do our duty, so if the Lord had not bound himself by his covenant, which came from his free and undeserved goodness, could we have claimed anything by fulfilling, because we did but our duty, for the mercy of creating us in great dignity according to his own likeness in holiness and righteousness. But now having so many times offended since the knowledge of his grace, and lying in his wrath, both by natural corruption and continual serving of sin from the same daily, how is it not mercy only, without all deserving, when he giveth us by [ b] imputation the righteousness of his Son, and so eternal life: and thē transforming us unto his likeness again, when we are first set freely in possession of eternal joy? [ a] Luke. 7. 6. 7. 8. [ b] Rom. 6. 15. to the 20. [ c] Tit. 2. 12. 13. 14. This is enlarged by the persons to whom this is granted. To thousand generations, which showeth that the Lord in respect of us setteth his mercy above his justice. But he setteth them forth by their fruits that be partakers of it. That love him, and keep his commandments. By love he noteth that this should be the fountain from which the outward obedience of this commandment should spring, so that if that we love not, delight not, in the partes of his worship, because in truth we love him and his glory. These things are abhominable. John. 14. 23. His commandments. Here as iniquity was put for the spiritual whoredom against this commandment, so commandments are put for the several parts of obedience in this precept as the circumstance of the place doth show, by which we see all good intents are shut out. As they have been severely punished of the Lord. Deut. 4. 15. Isaiah. 30. 21. 1. Chron. 15. 13. & 2. Chron. 13. 10. 11.

Hitherto of that commandment which hath prescribed us the several partes or outward means which we must love, desire, &c. in his worship, which we give him.

3. Commaund.

In this commandment as afore we must consider, first the percept, then the reason. The precept is, Thou shalt not take the name of the Lord thy God in vain. Take, that is: make any use: for the word signifieth to take up, or lift up on our shoulders. The name of God is his memorial amongst men which being in his titles most properly is geuin to them, whether drawn from his nature as Jehovah the Lord, or his properties, just, holy, merciful, &c. The God of Abraham, Jacob, &c. Exod. 3, 15. Hence because the Lord in excellency is remembered in his works, by likeness they are called his name. Psal. 8. 2. 2. Chro. 6. 32.. Much more his Gospel. Acts. 9. 15. His Sacraments. Mar. 5. 6. Also true prayer is the honoring of his name, & evil the profaning of the same. Ge. 4. 26. Mal. 1. 11. 12. Therefore here he comprehendeth all these, and forbiddeth to use vainly, that is, unreverantly & rashly falsely, or hypocritically, lightly and unprofitably, all which are uttered by the Hebrew word: so that by the contrary here is commanded to know, allow, love desire, and practice the true use of GOD his name in all the outward means of his worship, by being prepared reverently to take it up, by bringing the proper affections in the use of it, and by shooting at that most profitable end, which he hath appointed for everyone Al which we must consider in every of them severally and first in those things, which having imprinted his name in them, he hath given us, and those which are directly attributed to him, his titles, and works. His titles according to the double use of them simply, or in an oath hath double caution set down in the word. In the simple use we must be prepared either by premeditation, or else by some occasion going afore, which doeth stir up the several affections of the heart in the use of them. Rom. 9. 5. 1. Tim. 4▪ 17. 2. Chron. 24. 22. Here is forbidden the usual taking up of the titles of God, not having our affection prepared to the reverent use of them: by any of these means, the proper affection here must be according to the title and use of it, as in the example of Zach. 2. Chron. 24 22.. Being lead by the occasion of their unjust & unmerciful dealing with him, had a full persuasion & feeling of the sight and justice of the Lord. & so made use of that glorious title the Lord to terrify them, & to bring them to repentance. The use of his titles must be either to set forth directly the honor of God: his nature, power, mercy, justice, &c. as Rom. 9. 5. Tit. 2. 13. Or to make profit unto men either our [ a] selves, or others [ b] to be more moved with the feeling, of the [ c] mercy, [ d] justice, [ e] power, [ f] authority of the lord in any weighty matter, to be strengthened amongst us. [ a] Psal 3. 4. & 20. 8. & 118. 12. 1. Chron. 17. 27. Acts. 10. 33. [ b] [ c] 1. Chron 29. 20. Luke 1. 28. Isaiah. 12. 2. [ d] 2. Thes. 2. 8. [ e] Gen. 17. 1. [ f] Exo. 3. 15. 1. & 1. 10 Here is forbidden the use of the name of God, when we have no such end, as we do commonly at every trifle, if but unawares we let fall a thing, or when we utter some troubled affection, as Gene, 15. 5. Or a falsehood is confirmed, as Gen. 27. 22. 2. Sam. 16 Or in blasphemy. Levite, 14. 11. When we use the name of God in an oath, according to the excellency of this duty, we must be diligently prepared by earnest & sufficient consideration of the person of the Lord, to whose judgment we commit our selves, of the cause & matter where about we swear with all other circumstances appertaining thereto. Eccle. 5. 2. Gene. 24. 5. Wherto appertained the ceremony of lifting up their hands unto the Lord, which called them to mind with whom they had in this cause to deal. Gene. 14. 22. So sometimes they added or put it steed of the creatures of life, heavē, earth, afflictions, or snfferings not to give the honor of an oath unto thē which were abhominable. Deut. 6. 13. Isaiah. 18. 18. 1. Kings. 8. 31. Heb. 16. 17. But to affect their hearts the more with reverence of him, his glory of power, or mercy, or justice, which were most sensible in those things. 1. Sam. 20 3. Math. 5. 34. 1. Cor. 15. 31. To which, if the names of Idolles be added, as it taketh away this use, so it is abhominable. Hag. 8. 14. Zephan. 1. 5. Here is forbidden all careless rushing to oaths, without due consideratiō, yea though the causes be just. Eccle. 9. 4. Jer. 4. 2. The second thing is, with all reverent behavior in the action it self, to have a sincere and upright heart, as well in the fear of God to hallow his name, as to help the truth in necessity: which is called swearing in truth. Jer. 4. 2. The ende is to make known a very weighty truth, which cannot by any other means be so conveniently known, And this is to swear for a just cause. Jer. 4. 2. Hebr. 6. 16. Here again is forbidden rash and common oaths, not taken up for such a cause. Eccle. 9. 4. Math. 5. 34. False oaths, Periurie. Leu. 19. 12. Deu. 5. 11. And thus much of titles. Now followeth of the works of God. For the works of God, any special preparation, besides that which is not general, I have not found. The affectiō which is proper in the diligent consideration of thē is great reverence and sweet feeling of the glory of God, which any manner of way is found in them. Psal. 64. 9. 10. & 104. 34. We contrariwise either wholly neglect thē, as Esa. 6. 12. or else in lightness, jesting, &c. in which sort we speak sometime of women, sometime of holy matrimony, yea sometime of the joys of heaven, & pains of hell, making foolish & vain plays of these things. The use or ende of all the work of the Lord towards him, to preach and set forth the power and glory of the eternal kingdom of God. Psal. 145. 11. 12. To us, that we and our posterity may better know, trust, love, and fear the Lord, Psal. 78. 7. Deut. 4. 9. But contrariwise, we never make any such use, but harden our hearts against all his works, both of justice and mercy, thereby declaringe our palpable blindness in such light, Psal. 111. 2. & 92. 6. 7. & 10. 5. And thus much for the true sanctifying of the name of god, in those things which are directly attributed unto him. Now followeth the other in the private exercise of his word in reading, cōferring, &c. We must be prepared in our hearts, by a great reverence of the most heavenly, most constant and profitable wisdom of the Lord for us, contained therein, Psalm. 119. 129. By a sure hope to find understanding in the plain light of the Lord, Psal. 119. 130. Pro. 8. 9. By an earnest prayer unto the Lord for the true understanding, feeling, and practice of the same, proceeding frō a hungry soul after these graces, Psal. 119. 131, &c. Here is condemned our great want in all these things, which come commonly at all adventure, without any due consideration of this most holy exercise, in the reading, conferring, &c. it self, we must draw our whole soul to mark, weigh, & attend upon wholly, which is set forth by lifting up our hands unto the Law, to meditate in it, by searching and •••… inge, &c. Psal. 119. 48. Also a bowing down to look unto it, I am. 1. 25. Psal. 119. 15. To incline our heart to understanding, to cry after wisdom, to search for it as for hidd treasure, Pro. 2. 3. Here again our great coldness, wavering minds, and multitude of other like infirmities is condemned. The end is. that we may apply all unto ourselves, examine our hattes by it, and so in calling on the Lord, wholly to endeavor our selves to put it in practice, Psal. 19. 26. 27. and 59. 60. Pro. 2. 1. Here is condemned the profane abusing of the same in iestes, plays, &c. Pro. 13. 13. 14. In the order of the Church, as the means are more glorious and excellent, so we must prepare our selves more earnestly on every side, Eccle. 5. 1. To the Lord, in the person of the Minister whō we must receive as the Lord, Rom. 10. 15. 2. Cor. 5. 19. 20. Speaking his word truly, Deut. 18. 18. 19. [ a] Or admonissing, or [ b] interpreting, [ c] or censuring, [ a] 1. Thes. 5. 12. [ b] Deut. 17. 10. 11. [ c] Mat. 18. 17. In them selves, that they sifte their hearts to receive with pure affection, the true use of them severally in the exercise it self, reuerentlie behaving our selves according to the nature of it, and in our hearts to feel the power and force of them: afterward also to use all this to the several profit and end for which these are ordained, as we will show in some of the principal particulars. In the exercise of the word preached, being the way to [ a] open truth to our judgment and understanding, to [ b] plant it, and root it in our harts and affections. We are commanded to put away all other things out of our mind, and all superfluity, or malice, or filthiness whatsoever, and be ready and swifte to hear, yea and to receive the word of the Lord by his minister his husbandman is ready to engraft in our souls, James. 1. 18. Luke 8. 18. [ a] Luk. 14. 27. 32. [ b] Rom. 10. 15. and 12. 8. Act. 26. In the action it self, we must with [ a] all attentiuenes so give our hearts, as we must have a present [ b] touch & feeling of those things which are delivered, that [ c] in promises we may rejoice, receive comfort and strength: in his threatenings, we may thoroughly feel our own estate and misery, & so be humbled for the same, [ a] Psal. 78. 1. [ b] 1. Thes. 2. 13. [ c] Nehe. 8. 8. 10. and 13. Acts 2. 37. The use afterward is [ a] by repeating, examining by the scripture, and applyinge to bring to practice of life and conversation. [ a] Thes. 5. 20, Act. 17. 11. [ a] In the preparation is forbidden the great looseness, and carelessness of men once to think about what they are, [ b] The vnreuerence & little regard of the mighty furniture of the Lord in his servants, [ c] yea & sometimes the captious, proud, stuborne, and malicious purpose in hearing, [ a] Eccl. 5 1. Exod. 19. 9. [ b] 2. Cor. 10. 5. 6. [ c] Act. 2. 13. 1. King. 21. 20. and 22. 28. In the action it self, we see by that is forbidden, our heads full of other matters, running upon our profits, pleasures, &c. the great hypocrisy of many, who taking some delight in the thing outwardly, have no true feelinge wrought by it, when they hear, Ezech. 33. 31. 32. The brawny and fat heart, which being never a whit moved, never or to small purpose repeateth, examiēth, applieth, or practiseth, Ezech. 33. 31. Zeph. 2. 1. 2. Sam. 12. Mark 6. 20. In the Sacraments, the preparation is an examination of our faith in Christ, 1. Cor. 11. 28. Job. 1. 5. Of repentance. Esa. 1. 16. & 66. 2. Specially also in reconciliation of our brother. Math. 5. 2. Here great ignorance, slothfulness, blokishnes, which without all awe and reverence to presume to partake the same to our great judgment. 1. Cor. 11. 28. Gene. 4. 5. 7. In the Action or work it self, we must feel a most sweet and sure confirmation of our faith of receiving of Jesus Christ with his wisdom, righteousness, sanctification and redemption, that by the lively feeling of this, we should be thoroughly inflamed to give praise and thanks unto the Lord with the Church. Mat. 26. 30. The use is after in all temptations to receive comfort & relief by them, Psal. 51. 9. Of one correction, for the rest, as of excommunication: the preparation is by the authority and majesty of Christ, the action a fearful sentence with Majesty, justly prouounced, the use for the sleaing of the flesh, that the spirit might be saved in the day of the Lord, 1. Cor. 5. 4. 5. The reason followeth: for he will not hold him innocent that taketh his name in vain. That is, he will condemn him, as Saint James and Saint Paul write, the one against rash swearing, & the other of the abuse of the Sacraments interpreteth, Above all things swear not my brethren, &c. least you fall into condemnation, I am. 5. 12. 1. Cor. 11. 29. 34.

4. Commaund.

Hitherto those precepts, which command duties in the worship of the Lord, which we owe every day unto him.

Now followeth that duty which one day in seven must be given unto the Lord, in the sanctification of his Saboth. Remember, So he seemeth to speak, because when as this commandment was before given, they had neglected the same. The Saboth day to sanctify, that is, to separate it from a common use, and dedicate it to a peculiar and holy use unto the Lord. So the gold, the vessels, &c. were said to be holy and dedicated for the holy use of the Temple, and might not be given or put to any other use: To sanctify a Saboth therefore, is to call our selves, not from our own sinful ways, which we must do every day, but frō out honest and lawful callings, that giving our selves to godly and christianly exercises of our faith, we may be strengthened in the ways of God, and so in thought, word, and deed consecrate a glorious Saboth unto the Lord. Therefore it is called the Saboth of God, Exod. 20. 10. and Levi. 23. 3. He calleth it a holy convocation, that is, dedicated to holy meetings. So Isaiah 58. 13. Hereby is confuted their opinion that take it a Saboth kept, if thei rest from their labors, so in the mean time they labor in plays, dauncings, vain songs and enterluds, &c. as though the Lord had called us from our profitable labor commanded, to displease him in these vanities. Again others also who if they be better then the former, abstaining from those things, have notwithstanding their heads, hearts, and mouths, so full of worldly things, as they do not in deed perform the truth of the Saboth, when as it should be kept as the rest of the Law, not only in action, but also in the thoughts of the heart and words of the mouth. Esa. 58. Amos. 8. 5. But before we come to the proper and peculiar exercises, we will set down reasons that prove it perpetual for the Church in this world, to have one such day in seven to be dedicated unto the Lord, that so we may have the use of it in our conscience, and of the ceremony ceased I will speak in the ende. First because of the covenant of the law, which biddeth us do and so live thereby, driving us unto Christ, Rom. 10. 5. There are ten partes, called ten words or sentences, of which if we take away this, there will be but nine, Exod. 34. 18. Secondly, if Adam being in his soundness, because his mind not being infinite, could not do [ a] his work, [ b] and praise God, pray to him, meditate in his creatures of his wisdom, mercy, &c. had need for that purpose, wholly to give him self over more fully then he did by times in other days once in seven days: howe much more having in us so much ignorance, hardness of heart, &c. that we might help our weakness, and grow forward? [ a] [ b] Gene. 2. 3. 15. Thirdly, when this was a piece of the image of God in him, that he did not only those daily duties after mentioned together with tillinge and keeping the garden, Gene. 2. 15. every day, but was further able one whole day in soul and body to give over him self to the former Saboth, exercise of praying, praising, &c. either we must not know, and not be borne again to this piece of excellency, or else we must have this peculiar commandment to humble us, and in this point to drive us unto Christ, afterward also be a rule and square unto us of the same. Fourthly, the Apostles in taking this day, and giving it the name of the Lord's day, Apoc. 1. 10. as before that was called the Lord's Saboth, and ordaining public exercises, Acts 10. 7. and private, 1. Cor. 4. 2. As they did show that in the particular seventh day it was ceremonial: so in the common necessity it was perpetual according to the foresaid equity. Last of all, as Calvin saith unto the papists, of the seconde commandment, who also said, that was ceremonial and abolished▪ as long as we feel the grosenes of our nature to inuente false worship, framing Images of God: so long that must remain to humble us, even so, as long as we do feel our corruption, in accounting the Saboth impossible, and so omitting and profaning it, so long we will hold it to be perpetual. Now the Lord to help our infirmities, hath given us variety of profitable exercises to be occupied in, and to recreate us as it were in an other, being weary of one.

They are either

Public Nehem. 8. 5. 13.
or Private. Nehem. 8. 5. 13.

Public is to join with the church from the beginning to the endinge in the hearing of the word preached, in praying, and administering of the Sacraments. Eze. 46. 1. 2. 3. 10. Nehe. 9. Esd. 3. Act. 15. 20. 21. & 17. 1. & 18. 4. Luke 4. 11. 2. Kings 4. 23. Private exercises are for our selves to increase godliness, for others their comfort. Nehe. 8. 13.

Of the first sort are rejoicing in the word received, and profiting by that. Also meditations, conference, &c. on the works of God, that so we might not only by doctrine, but by experience be taught, and so be brought to greater feeling, as is commanded, Deut. 5. 20. For other, we are commanded duties of love in relieuinge, and comfortinge the needy, as well bodily by our help, as spiritually by comfort and conference out of the word, edifying one another in our most holy faith, 1. Corin. 14. 2. Mat. 12. In these things our contempt, and neglect both of the mercy of the Lord, who hath ordained so many good means to increase our knowledge, our feelinge in the faith and good works, his wisdom, who having regard to our weakness, hath given us such great variety, that always being weary of the one, we may breath our selves in the other. In this as in the rest, and the commandment going before, we must have the sins forgiven in the son of God his obedience here, Luk. 13. 10. to the 18. verse, Luke 13. 4. 5. In him also we must receive power with this former grace to die unto this sin, and rise unto this part of obedience.

Now followeth the reason whereby he doeth both make plain the obedience, and allure us unto it. He allureth, because he giveth this equity perpetual, that seeing in six days we may do all our work, which is necessary for the maintenance of this life, and provision of our families, which is declared by these oppositions in the 9. and 10. verses. Six days thou shalt work, but the seventh is the rest or Saboth of the Lord thy God. In six days do all thy work, in the seventh do no work, but of the Saboth. Mat. 12. 5. The Saboth unto the Lord, Here, as in that afore, are the papists confuted, who ordained Sabbaths to Saints and Angels, a worship due to the Lord only, who also took away this liberty of six days wholly, and too often.

No manner of work, except for frugal necessity of putting on of appareil, of meat, drink, &c. which must be as means to help and succor the weakness of tender and old age, the strength of strong men in this exercise, who if they should ordinarely abstain on that day from these things, it would make them much unable to accomplish that work of the Lord, and so it is expounded, Luke 13. 15. Wherefore that of Exod. 35. 3. was a rudiment ceremonial, whereby they were instructed to the reverence of the same, when as otherwise they might do great things. This is further declared by a distribution of the efficient causes. Thou, nor thy Son, nor thy Daughter, nor thy Seruaunt. By which we see we do not rightly observe the Saboth, except all with in our gates, that is, our authority, (so called, because they bound the proper place of every man where he exerciseth any authority) do likewise sanctify the same. The second reason is drawn from the example of the Lord him self, the more to allure us and move us, who contend to come near the excellent. so Christ gave an example for us to follow. For the Lord made heaven and earth in six days, but the seventh he rested. By that seventh day, he poynteth out the Jews Saboth, the seventh from the creation, to the which day they were never precisely tied, because being the seventh it carried a note of perfection, and so did shadow out the excellency of our rest under Christ, Heb. 4. 20. and therefore because that was ceremonial, that proper day was pointed out to Adam, Gen. 2.

Whereas if this had not been ceremonial, he had not needed, because the moral equity of one in seven, was written in his heart, as above hath been noted. And thus as it was a figure of our sanctification and adoption, it was not a piece of the first table, but rather general to the whole law, and therefore in that respect is abolished. Col. 2. 16.

The end of the first Table.

All glory to the Lord.